Probabilities
against
the
Separatists
schisme
.
FIrst
,
from
the
likelihoods
(
so
I
call
the
first
reasons
,
that
they
may
not
[
*
](A08981-e12140-b)
*
A
sin
vnbefitting
men
,
professing
to
go
so
farre
beyond
all
other
in
puritie
:
yet
I
wish
it
were
not
vsuall
in
them
.
scoffe
at
them
,
had
I
iudged
them
more
solide
arguments
)
and
great
probabilities
that
that
way
is
not
good
:
I.
Is
the
noueltie
therof
differing
from
all
the
best
reformed
Churches
in
Christendome
:
The
guides
in
that
way
with
colours
of
the
opinions
of
the
reformed
Churches
,
and
with
some
shewes
of
like
practise
in
some
things
,
doe
perswade
their
hearers
,
that
the
one
and
the
other
differ
almost
nothing
:
but
if
their
words
be
true
;
I.
why
will
they
not
ioyne
vnto
II.
Howsoeuer
they
call
them
true
constituted
Churches
,
yet
are
they
so
farre
from
reuerencing
them
therefore
,
as
Barrow
calleth
their
way
,
in
contempt
of
it
,
a
sillie
Presbyterie
and
Eldership
:
and
in
hatred
thereof
,
perfidie
and
apostasie
;
the
building
of
a
false
Church
to
the
Harlot
,
a
second
beast
.
Yea
Barrow
and
Greenwood
doe
auouch
it
as
new
,
strange
and
Antichristian
,
as
preiudicial
to
the
libertie
of
Saints
,
to
the
power
,
right
,
and
duties
of
the
whole
Church
,
as
(
they
thinke
)
the
gouernment
by
the
Bishops
is
.
Such
as
seeke
that
kinde
of
reformation
,
he
calleth
wretched
disciples
of
Caluine
,
counterfeit
reformists
,
transgressors
of
the
worship
of
God
,
disturbers
,
and
violaters
of
the
holie
order
which
Christ
established
.
Their
writings
for
it
,
he
calleth
pernicious
forgeries
,
and
sacrilegious
prophanation
of
Gods
holie
ordinance
,
their
owne
timber
,
and
stubble
deuices
.
Whatsoeuer
therefore
they
now
say
,
except
they
publikely
in
print
disclaime
these
opinions
of
Barrow
and
Greenwood
herein
,
they
are
as
farre
out
of
liking
with
other
Churches
as
with
ours
,
and
can
like
none
,
but
such
as
are
from
and
after
their
owne
deuised
constitution
.
Sithence
then
their
owne
mouthes
and
present
practise
witnesse
the
noueltie
of
their
way
from
all
the
world
;
it
is
●●euitie
to
entertaine
a
new
deuice
suddenly
;
it
is
dangerous
to
forsake
all
Christian
Churches
in
the
world
for
it
:
and
it
is
a
proud
presumption
to
imagine
themselues
to
see
,
what
other
yet
neuer
saw
,
neither
can
bee
made
to
see
●y
any
thing
they
yet
published
,
(
viz.
●hat
their
deuice
is
the
onely
truth
)
and
to
goe
away
with
so
peremptoric
condemnation
of
all
other
Churches
,
to
be
●alse
Churches
:
for
these
men
now
li●ing
doe
call
ours
a
false
Church
,
and
Barrow
you
see
calleth
that
forme
of
gouernment
in
reformed
Churches
,
a
●alse
forme
,
and
the
building
of
a
false
Church
vnto
Antichrist
,
yea
to
bee
the
second
beast
:
what
can
be
said
more
against
vs
?
II.
For
that
it
agreeth
so
much
with
the
II.
Likelihood
,
See
for
this
M.
Gyfford
against
Brownists
.
ancient
Schismatikes
,
condemned
in
former
ages
by
holy
and
learned
men
:
Such
were
the
Luciferians
,
Donatists
,
Nouatians
,
and
Audians
.
And
lest
men
might
think
that
these
are
not
to
bee
likened
to
the
ancient
Schismatikes
,
in
respect
of
sound
Vide
Mornae●m
de
Ecclesia
.
truths
which
these
hold
,
and
for
that
these
be
of
so
religious
a
conuersation
;
let
such
vnderstand
,
that
Lucifer
was
banished
and
suffered
persecution
for
the
faith
of
Christ
agreed
vpon
in
the
Nicene
Councell
:
So
did
Nouatus
vnder
the
Emperour
Maximinian
.
It
is
said
of
the
Donatists
,
that
they
beleeued
one
and
the
same
things
,
that
they
were
baptised
,
and
did
baptise
after
one
sort
with
the
Churches
of
God
then
.
Of
Audius
it
is
reported
by
Epiphanius
that
he
was
vpright
in
life
,
in
faith
,
and
full
of
zeale
towards
God
:
and
can
any
thing
more
be
said
in
commendation
of
any
?
and
yet
neuerthelesse
for
separating
themselues
from
the
Churches
,
because
of
corruptions
,
they
were
condemned
for
their
Schisme
,
into
which
after
they
were
fallen
,
they
persisting
obstinately
in
the
same
,
were
left
of
God
to
their
particular
conceits
,
which
afterwards
bred
further
mischiefe
;
wherein
also
they
as
willingly
stood
,
as
in
the
former
beginnings
.
Heretikes
are
full
of
craft
and
subtiltie
;
Schismatikes
more
plaine
and
of
passionate
affection
:
but
both
wilfull
in
their
courses
,
as
experience
doth
teach
.
III.
The
manner
of
defending
their
opinions
,
III.
Likelihood
.
The
truth●
needes
not
such
ill
means
to
maintaine
it
.
and
prouing
their
assertions
:
I.
By
strange
expositions
of
the
Scripture
,
contrarie
to
the
generall
and
constant
opinion
of
Diuines
,
for
which
,
one
chiefe
leader
of
the
latter
companie
is
reprehended
by
diuers
godlie
and
learned
men
extant
vnder
hand
writing
.
II.
By
pulling
and
writhing
the
Scriptures
to
their
opinions
,
and
alleaging
many
impertinently
,
This
note
by
the
way
:
that
to
deuise
first
a
course
in
a
mans
head
,
and
then
to
But
to
shew
you
,
that
haue
not
obserued
the
deceit
in
their
allegations
of
Scripture
(
which
is
done
diuers
waies
)
obserue
these
things
carefully
.
I.
In
quoting
Scripture
by
the
way
,
II.
By
vrging
commandements
,
admonitions
,
exhortations
,
dehortations
,
reprehensions
,
godly
examples
,
&
such
like
,
not
to
proue
corruption
,
or
wants
,
(
when
good
things
imposed
are
not
done
,
and
euill
forbidden
are
not
auoided
)
but
to
prooue
a
falsitie
,
which
cannot
be
.
As
for
example
,
the
fift
Commandement
biddeth
a
childe
to
be
obe●iēt
to
his
parents
,
and
Christs
example
of
obedience
to
his
parents
shewes
that
●t
so
ought
to
be
:
but
shall
we
therfore
conclude
,
that
hee
which
is
not
answe●able
to
the
commandement
and
ex●mple
of
Christ
is
a
false
childe
,
or
ra●her
,
that
he
is
a
disobedient
and
not
a
good
childe
?
and
yet
if
you
doe
marke
●heir
Scriptures
,
they
doe
alleage
much
against
vs
and
our
Churches
,
to
this
purpose
,
which
is
an
vtter
abuse
of
them
.
III.
In
alleaging
Scripture
,
not
to
proue
the
thing
,
for
which
to
the
simple
●t
seemeth
to
bee
alleaged
,
but
for
that
which
they
take
for
granted
,
and
is
the
matter
in
controuersie
,
and
often
hardly
fit
for
that
.
As
for
example
,
one
of
them
saith
,
that
al
the
truth
is
not
taught
in
our
Church
:
and
to
prooue
this
he
citeth
Act.
20.
21.
where
the
Apostle
saith
,
hee
kept
nothing
backe
,
but
shewed
all
the
whole
counsell
of
God
:
Ergo
,
the
Church
of
England
doth
not
teach
all
the
truth
of
God
:
which
is
the
matter
in
question
and
vnreproued
:
this
should
rather
haue
been
gathered
,
that
therefore
euery
Minister
ought
to
hold
nothing
backe
,
b●
should
teach
the
whole
will
of
God
and
not
,
because
the
Apostle
did
so
therfore
we
do
not
so
.
In
their
writing
may
be
sound
such
quotations
.
IV.
By
bringing
in
places
,
setting
Another
way
and
manner
of
defending
[
*
](A08981-e12700-b)
*
Note
this
.
And
a
crooked
way
hath
many
win●●ngs
;
but
necessarie
truthes
of
God
to
saluation
(
as
they
hold
their
opinions
to
●ee
)
though
one
depend
vpon
another
,
●et
may
euidence
of
truth
bee
brought
●r
euery
one
of
them
seuerally
,
without
●●ch
inferences
and
references
,
ouer●helming
the
wits
of
the
simple
,
and
o●er
It
is
therefore
maruellous
with
me
to
●onsider
so
many
simple
people
,
to
bee
〈…〉
peremptorie
in
the
cause
,
professing
〈…〉
soone
,
to
see
the
truth
so
euidently
,
●nd
can
so
peartly
champer
against
all
●f
vs
,
and
condemne
vs
all
for
false
Chri●●ians
,
false
Churches
,
and
so
forth
:
but
would
to
God
they
yet
were
lesse
con●eited
,
and
more
humble
,
for
their
own
good
and
the
welfare
of
Israel
,
the
people
of
God
.
IV.
Likelihood
is
,
that
they
haue
not
the
IV.
Likelihood
.
See
M.
Junius
three
godly
and
learned
letters
to
them
of
Amsterdam
:
and
a
petition
made
to
the
G●●ours
by
the
other
English
Church
.
See
more
for
this
in
the
end
of
the
booke
.
approbation
of
any
of
the
reformed
Churches
for
their
course
.
They
haue
written
to
some
learned
beyond
the
seas
,
and
haue
published
their
confession
,
but
without
allowance
:
and
yet
do
all
reformed
Churches
giue
vs
the
right
hand
of
fellowship
,
as
a
true
Church
of
God
,
whom
these
condemne
as
Antichristian
and
false
:
now
it
is
an
especiall
property
of
the
true
visible
Church
,
to
be
able
to
discerne
of
true
visible
members
thereto
belonging
;
else
who
are
they
of
mankind
,
to
whom
God
hath
reuealed
this
necessarie
truth
?
The
spirituall
man
discerneth
all
things
,
1.
Cor.
2.
15.
euen
the
Word
,
and
the
true
Teachers
of
the
Word
;
how
much
more
the
Church
visible
by
the
Word
?
V.
The
condemnation
of
this
way
by
our
owne
Diuines
,
both
liuing
and
dead
,
against
whom
,
either
for
godlinesse
of
life
,
or
truth
of
doctrine
(
otherwise
then
for
being
their
opposites
)
they
can
take
no
exception
;
vnlesse
they
will
be
Barrow-like
in
euery
point
.
Doctor
Whitaker
(
the
Regius
Professor
Whitakers
lib.
de
Eccles
.
in
the
Vniuersitie
of
Cambridge
)
calleth
them
new
Schismatikes
:
and
he
spake
not
as
a
man
rash
,
fierie
,
or
ignorant
:
but
iudiciously
,
as
learned
,
and
in
the
spirit
of
sobriety
and
meeknesse
,
being
a
man
farre
from
violence
of
passion
.
Master
Perkins
(
a
famous
man
)
saith
,
they
are
excommunicators
of
themselues
.
Bredwell
against
Browne
,
calleth
their
Touching
their
reasons
maintaining
their
assertions
,
Doctor
Willet
saith
,
they
The
spirit
wherewith
Barrow
and
Greenwood
were
led
,
is
iudged
by
many
Diuines
(
setting
downe
ioyntly
their
iudgement
thereof
)
to
bee
the
spirit
of
lying
,
railing
,
scoffing
:
and
(
as
another
saith
)
of
pride
and
insolencie
.
How
true
they
speake
of
the
forenamed
men
,
shall
appeare
by
that
which
followes
:
and
how
farre
the
succeeding
sort
are
from
the
same
,
let
such
as
by
experience
know
,
speake
.
If
they
amend
herein
,
it
shall
be
taken
notice
of
;
and
the
sinnes
of
other
yet
partaked
in
,
not
bee
laid
to
their
charge
.
It
seemeth
Master
Perkins
iudged
Touching
the
causes
of
their
out-breake
,
one
(
a
godly
man
in
the
Epistle
before
his
booke
called
the
true
watch
)
doth
propound
two
questions
to
them
,
and
withall
shewes
how
it
commeth
to
passe
that
they
so
leaue
vs
.
A
conceit
VI.
Likelihood
.
(
saith
hee
)
of
their
owne
perfection
,
discontentment
withall
,
and
vncharitablenesse
hath
caused
this
grieuous
rend
;
What
M.
Doctor
Allison
,
M.
Cartwright
;
M.
Iames.
M.
Rogers
.
M.
Henrie
Smith
and
others
moe
,
haue
iudged
of
them
,
their
labours
being
extant
I
referre
men
thereto
,
as
tedious
here
to
relate
.
VI.
The
Lords
iudgement
giuing
sentence
with
vs
and
against
them
.
I.
The
blessing
of
God
vpon
vs
in
our
Ministerie
,
by
which
people
are
wonne
truely
A
foole
may
beget
a
child
,
but
it
is
a
point
of
wisdome
to
bring
it
vp
.
Thus
basely
haue
some
of
them
made
comparison
of
the
conuersion
of
a
sinner
,
(
for
which
Angels
reioyce
)
with
their
new
constitution
.
II.
The
blessing
of
God
and
his
out-stretched
arme
assisting
vs
,
walking
in
our
way
with
the
reformed
Churches
,
who
hath
from
Luthers
time
(
to
ascend
Eliah
,
Elisha
,
and
Iohn
Baptist
in
former
time
;
or
as
Wicliffe
,
Iohn
Hus
,
Luther
,
Caluin
,
and
the
rest
in
these
latter
daies
.
The
Lord
was
with
these
,
as
he
promiseth
to
bee
with
his
,
Genes.
12.
3.
Matth.
28.
20.
Iosu.
1.
9.
The
next
man
to
this
was
Browne
,
Next
succeeded
Barrow
and
Greenwood
,
After
them
rose
vp
the
two
brethren
,
George
Iohnsons
book
.
both
Iohnsons
,
vpon
whom
the
Lord
sent
(
raysed
vp
,
vpon
a
small
occasion
)
an
euill
spirit
of
hatefull
and
fierie
contention
,
which
so
burnt
vp
both
spirituall
loue
,
(
if
any
were
)
and
naturall
also
,
as
the
one
of
them
,
George
the
yonger
,
forgetting
their
profession
and
way
(
wherein
for
holines
they
were
separated
from
other
)
&
also
brotherlie
loue
,
became
a
disgracefull
Libeller
,
loading
his
brother
,
and
other
moe
,
with
reproches
of
shame
&
great
infamy
,
&
that
in
print
to
abide
for
euer
.
The
other
now
liuing
,
was
so
diuided
from
him
againe
,
as
that
hee
brake
fellowship
with
his
brother
,
and
with
his
owne
father
(
who
Now
that
they
be
come
to
a
certaine
Secondly
,
this
hand
of
God
may
bee
seene
partly
in
such
as
are
misledde
that
way
.
Some
of
them
,
in
our
way
(
which
they
call
corrupt
and
false
)
were
so
protected
by
the
Lord
,
as
they
liued
vnreproueable
from
notable
crimes
:
but
comming
to
them
,
haue
been
forsaken
of
God
(
for
what
is
it
else
?
)
that
they
did
fall
into
very
detestable
vncleannes
,
as
M.
White
mentioneth
in
his
booke
.
This
I
note
,
not
that
I
thinke
any
Church
can
be
pure
,
or
that
there
is
any
sinne
,
which
the
diuell
may
not
draw
some
into
,
who
make
faire
profession
;
or
that
the
whole
assemblie
there
doth
allow
such
:
it
is
far
from
me
so
to
thinke
;
but
I
therefore
note
it
,
as
Gods
testimonie
with
vs
,
where
abiding
truely
fearing
God
,
or
but
making
an
apparent
shew
thereof
,
hee
doth
so
preserue
vs
heere
,
as
we
cannot
be
tainted
(
though
no
such
watch
bee
kept
one
ouer
another
,
as
were
to
be
wished
)
with
such
euils
,
as
men
that
forsake
vs
(
with
such
condemnation
as
they
doe
,
who
entertaine
that
way
)
do
often
dreadfully
fall
into
.
What
is
this
but
a
likelihood
of
the
Lords
witnessing
against
them
?
Besides
this
befalling
some
,
there
is
an
euill
(
the
Lord
open
their
eyes
to
see
it
)
which
hath
seased
vpon
most
of
th●
generallie
,
not
onely
that
they
cannot
apprehend
these
things
,
but
also
herein
,
that
as
soone
as
they
bee
entred
into
that
way
,
they
are
so
therewith
bewitched
(
that
I
may
so
say
)
as
they
bee
nothing
like
themselues
,
in
what
was
laudable
and
good
in
them
:
before
humble
and
tractable
,
then
proud
and
wilfull
:
before
they
can
feele
the
Word
worke
,
after
if
but
inclinable
that
way
,
then
they
iudge
the
Minister
to
haue
Before
they
bee
in
that
fraternitie
,
they
can
feele
in
themselues
liuely
markes
of
the
children
of
God
,
and
can
iudge
so
of
other
,
and
so
imbrace
them
:
but
then
afterwards
they
can
be
content
to
be
perswaded
against
former
faith
,
and
sensible
feeling
,
to
thinke
that
neither
they
themselues
had
,
nor
any
other
(
out
of
their
way
)
hath
any
outward
markes
of
the
children
of
God
,
&
so
do
fall
into
vtter
dislike
of
their
owne
former
graces
,
the
goodnesse
of
God
in
other
,
and
the
power
of
God
,
working
by
our
Ministers
,
and
all
for
that
they
be
not
within
the
compasse
of
their
parke
;
as
if
a
Deere
had
lost
his
shape
,
for
not
being
within
the
pale
,
where
perhappes
hee
should
be
.
Is
not
this
a
spirituall
foolishnes
?
If
their
way
(
which
in
euery
particular
they
hold
is
as
much
knowne
to
me
,
as
our
way
is
to
them
)
should
bee
so
abhorred
of
vs
,
and
euery
good
thing
of
ours
therein
,
as
they
do
vs
and
our
way
,
only
vpon
the
good
liking
of
the
good
mercies
of
God
,
which
we
doe
possesse
;
I
should
thinke
verely
,
God
had
depriued
vs
of
common
reason
,
as
not
discerning
betweene
good
and
euill
;
and
might
looke
for
a
fearefull
curse
,
for
calling
euill
good
,
or
good
euill
,
as
they
do
the
best
things
we
haue
,
because
of
corruptions
.
VII
.
The
ill
successe
it
hath
had
these
VII
.
Likelihood
.
It
hath
had
ill
successe
.
very
many
yeeres
,
being
no
more
increased
.
The
increasing
of
God
is
not
so
:
for
it
is
like
Isaacs
increase
,
hundreds
for
one
,
and
that
in
a
short
time
,
if
hee
begin
to
set
men
on
work
.
We
see
his
hand
with
Luther
most
miraculously
,
when
he
began
,
the
Lord
in
larged
his
people
mightily
:
but
these
haue
bin
here
and
there
vp
,
and
againe
cast
down
,
and
haue
gotten
no
sure
footing
by
the
special
power
of
God
.
See
how
the
Lord
assisted
and
managed
his
truth
,
when
hee
raised
vp
instruments
not
ordinarie
,
as
these
would
be
held
,
who
onely
haue
a
toleration
in
another
countrie
,
where
the
enemies
of
To
conclude
,
they
leaue
rather
a
curse
And
thus
much
of
the
likelihoods
that
the
way
cannot
bee
good
,
which
I
will
conclude
with
that
godlie
Hezechias
prayer
,
2.
Chron.
30.
18.
Now
the
good
Lord
be
mercifull
vnto
him
,
that
prepareth
his
heart
to
seeke
the
Lord
God
of
his
fathers
,
though
he
be
not
clensed
,
according
to
the
purification
of
the
Sanctuarie
.
And
the
Lord
heard
Hezechias
and
healed
the
people
.
Euen
so
now
Lord
Iesus
.
Amen
.
Reasons
not
to
runne
that
course
.
NOw
follow
certain
reasons
of
more
I.
Because
of
the
great
euils
which
I.
Is
not
onely
an
vtter
disclaiming
and
condemning
of
corruptions
and
the
notorious
wicked
(
for
which
who
doth
not
lament
,
mourning
also
as
did
Dauid
,
Psal.
119.
136.
that
men
keepe
not
Gods
law
?
)
but
also
a
forsaking
of
all
former
Christian
profession
amongst
vs
.
Thou
must
cast
off
that
word
here
with
vs
which
made
thee
aliue
;
also
the
faithfull
messengers
of
God
,
the
Fathers
(
1.
Cor.
4.
9.
)
which
begat
thee
,
who
haue
the
words
of
eternal
life
;
and
whither
wilt
thou
goe
?
yea
thou
must
renounce
al
fellowship
of
the
godly
here
,
who
haue
been
formerly
approoued
of
thee
;
and
such
as
haue
receiued
fully
as
good
testimonies
of
Gods
mercie
and
grace
as
any
in
that
way
,
and
not
onely
I
haue
therefore
whereof
I
may
reioyce
in
Christ
Iesus
in
those
things
which
pertaine
to
God
.
For
I
dare
not
speake
of
any
thing
which
Christ
hath
not
wrought
by
mee
,
〈…〉
make
the
Gentiles
obedient
in
word
a●
deede
.
And
Act.
10.
34.
35.
Of
a
truth
perceiue
that
God
is
no
accepter
of
person●
but
in
euery
nation
,
he
that
feareth
him
an●
worketh
righteousnesse
is
accepted
wit●
him
.
And
Rom.
14.
17.
18.
For
the
kingdome
of
God
is
not
meate
,
nor
drinke
,
b●
righteousnes
,
and
peace
,
and
ioy
in
the
hol●
Ghost
.
For
whosoeuer
in
these
things
serueth
Christ
,
is
acceptable
,
&c.
II.
With
such
a
renunciation
of
truth
[
*
](A08981-e14070-b)
*
In
their
little
booke
of
the
confession
of
their
faith
.
.
Now
corruptions
doe
no●
make
a
false
Church
,
but
a
corrup●
Church
,
(
make
the
worst
of
it
that
ca●
be
)
as
corruptions
in
a
man
,
maketh
b●●
a
corrupt
man
,
and
not
a
false
man
.
By
thus
entring
,
a
man
must
cease
to
walke
this
way
,
ending
towards
vs
in
vncharitablenes
,
and
begin
a
new
way
with
them
,
and
enter
with
lies
.
Such
a
●ate
is
the
entrie
to
death
,
and
not
that
●●raite
way
,
which
they
insult
of
,
leading
to
life
.
I
know
no
corruptions
here
so
ill
,
which
men
are
tied
to
entertaine
,
as
the
entrance
into
that
way
with
these
conditions
.
Discerne
,
Reader
,
wisely
;
and
iudge
the
course
rightly
,
and
God
giue
mee
vnderstanding
in
all
things
.
II.
Reason
is
grounded
vpon
one
of
that
wee
are
not
to
conioyne
our selues
with
open
wicked
,
obstinatly
maintaining
their
corruptions
,
whether
the
same
be
in
ill
life
,
or
doctrine
:
for
vpon
this
ground
doe
they
forsake
vs
,
and
keepe
off
from
all
reformed
Churches
.
Now
then
from
their
owne
ground
●trong
enough
to
keepe
men
back
,
ex●●pt
any
will
goe
by
receiued
principles
●his
owne
way
,
to
professe
condemna●●on
against
himselfe
)
they
may
not
bee
ioyned
with
,
because
who
doth
so
,
must
partake
of
their
very
great
and
grieuou●
sinnes
,
wherewith
they
be
polluted
,
and
doe
not
reforme
themselues
.
The
sinne●
are
these
:
I.
Is
that
wofull
entrance
before
named
.
II.
Is
a
hie
degree
of
vnthankfulne●
But
are
not
these
children
worthie
to
be
accounted
bastards
,
that
wil
needs
denie
their
father
that
begat
them
,
and
also
gladly
would
haue
all
to
take
their
mother
for
a
whore
that
bare
them
,
and
would
vnbowell
her
of
all
her
deare
children
viperously
?
Oh
vnkinde
and
vnnatural
children
,
vnworthie
to
breathe
in
their
fathers
aire
,
or
to
inhabite
neere
the
skirts
of
their
mother
!
Some
there
be
who
are
offended
when
any
doth
openly
and
sharply
reprooue
them
:
but
such
I
wish
to
consider
,
with
what
meeknes
they
can
in
naturall
loue
heare
their
mother
,
an
honest
woman
,
called
a
whore
,
and
their
brethren
made
bastards
;
if
they
cannot
,
why
loue
we
lesse
our
spirituall
mother
and
brethren
,
so
much
abused
by
these
men
?
III.
Reason
,
is
the
sinne
of
spirituall
I.
Towards
vs
,
who
approue
not
,
or
II.
Point
(
which
is
yet
a
higher
degree
)
Thus
in
seeking
their
owne
glorie
,
He
shewed
his
word
vnto
Iacob
,
his
statutes
and
his
iudgements
vnto
Israel
;
Hee
hath
not
dealt
so
with
euery
nation
,
&c.
And
for
a
great
curse
,
hee
threatneth
a
famine
of
his
word
,
not
the
taking
away
of
a
right
constitution
,
Amos
8.
11.
Nay
our
Sauiour
did
not
forbid
,
or
euer
wish
,
either
the
Scribes
and
Pharisies
not
to
teach
at
all
,
or
the
people
not
to
heare
them
;
but
reprehends
the
one
,
and
giueth
libertie
with
caueats
to
the
other
,
Matth.
23.
Aquila
and
Priscilla
hauing
heard
Apollos
,
they
inquired
not
of
what
constitution
hee
was
,
but
wherein
hee
did
not
sufficientlie
teach
,
they
did
better
instruct
him
,
and
incourage
him
to
the
work
of
the
Lord
,
which
was
to
preach
by
the
Scriptures
,
not
a
constitution
,
but
that
Iesus
was
that
Christ
.
See
the
place
Act.
18.
24.
28.
The
Disciples
that
went
and
preached
,
Act.
8.
1.
4.
stoode
not
vpon
euery
speciall
point
in
entering
so
orderly
vnto
the
worke
,
as
these
men
would
haue
it
,
without
which
they
hold
all
as
nothing
.
See
verse
12.
neither
did
the
people
enquire
thereof
,
but
are
commended
for
hearing
and
receiuing
the
word
,
and
for
beleeuing
in
Christ
Iesus
,
Act.
17.
11.
and
13.
43.
48.
To
conclude
,
what
in
all
the
new
testament
is
so
vrged
,
so
commaunded
,
so
commended
,
such
promises
of
blessing
annexed
thereto
?
what
made
so
necessarie
as
the
preaching
and
hearing
of
Gods
word
?
And
what
lesse
talked
on
any
where
,
then
a
constitution
?
Yet
these
men
without
this
,
wish
an
ouerthrow
of
all
,
and
doe
despise
the
word
and
holy
Sacraments
with
vs
.
This
yet
I
speake
not
,
that
men
may
Is
this
loue
?
loue
seeketh
not
her
own
III.
And
the
last
point
of
this
vncharitablenes
Is
this
loue
?
Loue
enuieth
not
;
but
Therefore
here
prophane
and
secure
worldlings
,
and
Atheists
neede
not
to
feare
,
that
men
painfull
and
conscionable
in
their
Ministerie
,
yea
and
conformable
in
their
liues
,
will
breed
Brownists
,
and
further
Brownisme
,
no
more
then
the
truth
can
bring
forth
error
,
or
soundnesse
corruption
properly
,
or
brethren
in
vnitie
substantially
,
can
breed
Schismatikes
essentially
.
Indeed
by
the
beames
of
the
Sunne
,
being
one
&
the
same
,
the
earth
which
the
husband
tilleth
and
soweth
with
good
seed
,
in
some
part
bringeth
foorth
good
corne
,
and
in
another
breedeth
weedes
;
but
the
fault
is
in
the
earth
,
not
in
the
Sunne
or
husbandman
:
So
of
one
sweete
flowre
the
Bee
gathereth
honie
,
and
the
Spider
poyson
,
yet
the
flowr●
keepeth
it
owne
nature
.
If
by
the
wholesome
doctrine
of
painfull
Teachers
,
some
,
as
ill
earth
be
more
weedie
,
some
,
as
spiders
gather
poison
;
neither
are
they
nor
their
doctrine
to
be
blamed
.
But
to
proceed
;
is
this
loue
?
Loue
reioyceth
not
in
iniquitie
,
it
is
not
Such
a
spirit
of
vncharitablenesse
,
neuer
was
in
any
of
the
holy
men
of
God
in
the
Primitiue
time
,
who
reioyced
at
the
blessings
vpon
the
Teachers
,
and
at
the
peoples
receiuing
of
the
Gospell
,
●ot
at
their
standing
in
a
constitution
,
●ct
.
11.
20.
21.
23.
In
which
place
is
gi●en
a
reason
of
Barnabas
his
reioycing
,
●●r
that
he
was
a
good
man
,
and
full
of
●●e
holy
Ghost
,
vers.
24.
for
indeed
men
●●dued
with
Gods
Spirit
,
&
good
men
●●ter
God
,
will
reioyce
in
good
things
;
●hrist
will
not
quench
the
smoaking
axe
,
nor
breake
the
bruised
reed
;
but
●ill
check
his
Disciples
,
for
rashly
for●●dding
one
to
cast
out
diuels
in
his
●●me
,
because
hee
followed
not
them
,
●●d
wil
bid
them
suffer
him
,
giuing
this
●●ason
,
that
,
he
that
is
with
Christ
is
not
●●ainst
him
,
no
,
nor
against
his
Disci●●es
,
though
one
follow
not
another
;
so
●●e
it
,
wee
all
follow
Christ
.
And
thus
●●uch
for
their
vncharitablenes
against
〈…〉
.
Perhaps
they
will
say
they
pray
for
vs
I
thinke
they
do
loue
vs
,
but
it
is
on●●
in
hope
,
or
for
some
by-respect
;
for
o●●rwise
one
of
them
writeth
,
that
cer●●nly
he
cannot
by
the
Word
bee
per●●aded
,
that
any
one
of
vs
hath
either
true
faith
or
feare
of
God
;
then
how
can
the
truly
loue
vs
in
the
spirit
,
who
iudge
t●●
bond
broken
,
and
the
communion
v●lawfull
?
I
thinke
they
doe
pray
for
vs
,
but
it
to
bring
vs
vnto
them
;
so
will
they
pr●●
for
Papists
,
Atheists
,
Iewes
and
Turke●
so
will
any
sect
,
to
haue
men
to
come
〈…〉
them
.
They
pray
for
vs
,
but
not
as
visib●●
members
of
Gods
Church
;
they
w●●
not
pray
with
vs
,
that
is
,
ioyne
to
o●
prayers
,
nor
ioyne
vs
with
them
.
Th●
loue
vs
,
but
not
as
in
the
communion
Saints
:
their
loue
therefore
is
not
bee
esteemed
of
.
Consider
how
th●
iudge
of
euery
one
of
vs
,
euen
of
hi●
that
most
seeketh
,
in
our
Church
,
to
a●uance
Religion
,
to
liue
religiously
,
a●
haue
peace
with
all
men
in
holinesse
,
much
as
is
possible
.
But
doth
this
vncharitablenes
exte●●
George
Iohnsons
book
,
pag.
15.
and
see
horrible
sin
daubed
vp
.
A
bodie
naturall
doth
not
easily
cut
off
a
member
,
though
very
noysome
,
not
after
the
first
meanes
bee
vsed
in
the
best
manner
,
but
after
long
triall
of
the
same
,
&
what
possiblie
may
be
.
●or
of
such
partiall
dealing
,
that
men
●●ould
bee
reprehended
,
and
that
no
sin
●●e
suffered
to
be
openly
practised
,
who
●●nieth
?
but
that
men
should
be
hastily
〈…〉
st
out
,
or
for
and
vpon
euery
light
of●●nce
,
of
what
nature
soeuer
,
(
albeit
the
●●rtie
offending
be
through
ignorance
,
〈…〉
else
of
a
peeuish
nature
somewhat
●ilfull
)
we
wish
it
should
not
be
.
It
is
●ot
a
point
of
loue
,
so
easily
to
lose
a
●hristian
member
,
and
to
cast
him
to
●●e
diuell
,
iudging
him
vnworthie
to
〈…〉
accounted
a
visible
professor
in
the
●hurch
of
Christ
.
I
speake
not
this
to
lessen
sinne
,
or
to
●●lerate
it
,
but
to
stay
so
great
a
cen●●e
,
that
it
bee
neither
executed
lightly
●●d
rashly
,
nor
vsed
with
the
rigour
of
●●e
law
in
the
vtmost
period
of
the
right
〈…〉
censure
.
I
may
not
passe
by
the
witnesse
of
This
their
practise
cannot
bee
wa●rantable
Where
is
the
hearing
of
the
t●●●
word
of
God
only
preached
made
a
〈◊〉
I
would
gladly
see
,
where
they
can
pro●●
that
men
hearing
Christs
voyce
,
〈◊〉
which
they
haue
receiued
life
,
sho●●
for
that
,
bee
cast
out
of
a
Church
that
●rofesseth
Christ
.
The
Scribes
and
Pha●●sies
did
not
so
with
any
for
hearing
Christ
,
though
they
did
hate
him
;
why
●hould
it
bee
done
by
such
as
professe
Christ
,
to
such
as
now
desire
to
heare
●im
?
But
in
hearing
the
word
of
God
●●om
vs
they
hold
no
necessitie
,
because
If
a
familie
together
,
hauing
sufficient
●●ode
,
should
forbid
any
member
there●●
,
farre
from
it
,
not
being
able
to
come
●●ther
for
foode
,
to
receiue
foode
good
●●d
wholesome
(
so
by
triall
knowne
to
be
)
from
other
,
but
not
of
the
hous●
hold
,
should
be
bound
either
to
liue
〈…〉
what
the
same
members
had
eaten
,
〈…〉
else
to
perish
;
were
this
charitie
?
or
r●ther
a
point
of
great
crueltie
?
And
th●●
much
for
their
vncharitablenes
.
Peraduenture
it
will
be
said
,
that
the
[
*
](A08981-e14830-b)
*
Do
not
take
this
place
otherwise
then
I
do
intend
it
.
Prou.
1.
14.
and
companions
haue
a
loue
amongst
themselues
,
euen
inwardly
as
farre
as
they
one
,
to
preserue
their
bodie
and
so●●tie
:
else
a
kingdome
,
diuided
again●●
selfe
,
will
soone
come
to
ruine
.
Let
not
this
their
loue
therfore
,
w●●
in
themselues
,
and
towards
one
ano●●
moue
thee
,
without
the
truth
of
cause
first
conuincing
thee
;
for
iud●●ment
must
euer
lead
affection
,
and
loue
must
be
bestowed
worthily
in
the
Lord
,
else
is
it
not
at
all
acceptable
to
God
.
IV.
Reason
,
is
their
sinne
in
abusing
V.
Reason
,
is
their
wilfull
persisting
George
●ohnsons
testimonie
herein
,
against
his
brother
and
the
Elders
,
pag.
4.
lin.
19.
See
their
answeres
to
learned
Iunius
,
and
to
M.
Gyfford
,
and
other
moe
,
how
they
set
at
naught
all
mens
reasons
and
answers
,
so
addicted
are
they
to
what
they
●old
,
as
they
preuent
in
a
preiudicate
o●inion
all
good
counsell
,
and
forestall
●heir
thoughts
with
a
fond
perswasion
,
that
hitherto
neuer
any
could
answer
them
;
that
none
will
dare
,
neither
ca●
any
be
able
to
confute
them
;
so
as
say
what
may
bee
said
,
they
haue
answere●
readie
,
not
without
pride
,
scorne
,
and
contempt
,
for
any
thing
.
Obiect
any
vnto
them
,
who
hau●
Obiect
vnto
them
such
as
they
h●●
not
answered
,
if
they
be
famous
men
;
Obiect
vnto
them
other
,
if
men
of
Bring
the
most
learned
testimonie
of
But
hold
them
to
the
Scripture
:
If
Conferre
with
them
,
and
reason
the
Obiect
vnto
them
the
corruptions
of
Obiect
,
the
reformed
Churches
,
why
Thus
like
nimble
Squirrils
,
they
skip
from
one
tree
to
another
,
to
saue
themselues
from
being
taken
:
name
corruptions
,
they
skippe
to
constitution
:
tell
them
of
constitution
,
they
will
tell
you
of
corruption
.
So
as
by
all
this
we
see
,
it
is
not
possible
by
reason
,
Scripture
,
conference
,
VI.
Reason
,
is
their
sinne
of
railing
Henry
Barrowes
blasphemies
,
who
hath
egregiously
abused
all
our
holiest
exercises
of
religion
;
taunting
euery
state
and
order
in
the
Church
,
and
in
th●
Schooles
of
learning
amongst
vs
.
An●
that
the
spirit
,
wherewith
hee
was
led
may
appeare
not
to
haue
been
of
God
who
vtterly
condemneth
such
dealing
(
1.
Pet.
3.
10.
11.
Psal.
34.
13.
Iude
v.
9.
Titus
.
3.
2.
Exod.
22.
27.
Act.
23.
5.
Ia.
1.
26.
will
,
as
briefly
as
I
can
,
set
downe
the
●utrage
thereof
,
as
it
is
here
and
there
dispersed
in
his
booke
of
Discouerie
;
by
which
,
whatsoeuer
he
discouered
of
o●her
,
he
laid
open
a
strange
spirit
ruling
●n
himselfe
.
Bishoppes
hee
calleth
,
Antichristian
,
proude
Prelats
,
the
taile
of
the
beast
.
Their
stile
,
Iohn
by
the
permission
of
God
,
and
power
of
the
Diuell
,
Bishop
of
such
a
place
.
The
hands
of
a
Bishop
●n
ordination
,
he
calles
Simoniacall
.
In
●●is
saying
,
Receiue
the
holy
Ghost
,
hee
●aith
,
he
breatheth
on
them
an
vnholie
Ghost
:
The
Bible
in
the
Bishops
hands
,
●ee
calles
a
bybell
:
And
,
that
they
cast
●ut
by
the
power
of
Satan
.
Yet
Master
●mith
on
the
Lords
Prayer
,
first
ac●nowledgeth
them
to
bee
officers
of
Christs
kingdome
,
called
ruling
Elders
.
●econdly
,
that
the
King
hath
authoritie
●o
substitute
such
Ecclesiasticall
Magi●●rates
,
according
to
the
Word
,
for
Church
policie
.
Thirdly
,
that
they
may
●xercise
iurisdiction
,
visite
Churches
,
●nd
ordain
Ministers
,
pag.
91.
And
what
●ore
allowed
them
by
our
law
?
Patrons
,
hee
termes
,
The
great
Baals
,
or
Lord
Patrons
.
All
Ministers
,
hee
calles
Priests
,
in
scorne
:
and
Deacons
,
halfe
Priests
.
And
not
here
with
content
,
he
miscalleth
and
raileth
vpon
Ministers
most
spitefully
and
so
,
as
cannot
bee
but
hatefull
to
all
that
truly
feare
God
,
calling
them
Baalamites
,
Cananites
,
Babylonish
Diuines
,
Egyptian
Inchanters
,
limbes
of
the
Diuell
.
Others
,
not
of
his
straine
,
he
tearmet●
them
dangerous
and
pestilent
seducers
sectarie
counterfeit
preachers
;
miserable
guides
;
treacherous
watchmen
;
sworne
waged
marked
souldiers
of
the
beast
Scorpions
,
disguised
hypocrites
;
rauening
wolues
;
deceitfull
watchmen
;
foolish
and
presumptuous
shepheards
;
pernicious
deceiuers
;
Sycophants
,
Angel●
of
hell
,
bright
starres
of
the
smokie
Egyptian
fornace
:
and
such
as
liue
mo●●
religiously
amongst
vs
,
hee
scornes
a●
much
as
any
other
;
and
goeth
further
and
saith
,
that
vpon
them
are
the
vtter
most
deceits
and
effectuall
delusions
o●
Satan
.
Our
diuine
exercises
and
godly
fruits
of
faith
,
he
blasphemously
scoffes
at
.
Set
prayers
he
tearmeth
the
smoke
of
the
bottomlesse
pit
:
And
yet
Master
verely
assured
truth
.
Reader
,
when
may
any
rest
on
his
iudgement
,
and
assure
himselfe
of
his
assu●ednesse
?
Other
prayers
made
,
he
calleth
,
long
,
Pharisaicall
and
abominable
.
Preachings
,
preachments
and
sermocinations
.
The
Preachers
deliuerie
of
the
word
,
hee
calles
,
the
distilling
and
dropping
downe
of
old
parables
from
his
mouth
.
His
time
of
preaching
,
disputing
to
an
houre
glasse
.
The
pulpit
(
he
calleth
)
a
prescript
place
like
a
tub
.
Solemne
fasts
,
(
he
nameth
)
hypocritish
fasts
,
and
a
stage
play
,
where
one
plaieth
sinne
,
another
iudgements
,
another
repentance
,
and
the
last
Gospell
.
The
singing
of
Psalmes
(
he
calleth
)
harmonizing
some
pleasant
ballad
,
o●
some
Psalme
in
ryme
.
The
congregation
singing
together
hee
likeneth
to
fowles
;
as
Vultures
,
Crowes
,
Gleades
,
Owles
,
Geese
;
and
to
beasts
,
as
Leopards
,
Beares
,
Woolues
▪
Foxes
,
Swine
,
Dogs
,
and
Goates
.
The
receiuing
of
the
Sacrament
o●
the
Lords
Supper
,
he
termeth
a
two
penie
feast
:
and
when
the
Minister
debarreth
any
from
the
same
,
hee
saith
,
the●
Master
Parson
taketh
his
pastorall
staffe
or
wooden
dagger
of
suspension
,
b●
which
hee
keepes
such
a
flourishing
,
as
flies
can
take
no
rest
.
Yet
Master
Smith
,
pag.
95.
expounding
the
second
petition
,
saith
,
that
there
the
Ministers
are
prayed
for
,
that
they
may
faithfully
execute
their
office
,
part
whereof
he
maketh
suspension
.
All
the
whole
worship
of
God
with
vs
,
is
called
Idolatrous
,
and
all
of
vs
Ido●aters
.
The
honest
conuersation
of
godlie
men
,
he
calleth
an
outward
shew
of
holinesse
,
hypocrisie
,
vaine
glorie
,
counterfeit
shew
of
grauitie
,
austernesse
of
ma●●ers
,
and
the
outside
of
a
good
conscience
.
To
make
vp
this
his
sinning
in
a
high
●egree
,
the
fruite
of
our
ministerie
,
our
●eaching
and
labouring
,
he
saith
is
the
●oysoning
and
stinging
of
euery
good
●onscience
,
the
leauen
of
hypocrisie
:
and
●uch
as
be
reformed
are
Proselytes
,
and
●ecome
thereby
twofold
more
the
chil●ren
of
hel
,
then
they
were
before
.
Thus
●orriblie
blaspheming
in
saying
,
that
●he
preaching
of
Gods
word
,
and
the
●pirits
effectuall
working
,
maketh
men
●he
children
of
hell
,
and
two
fold
worse
then
before
:
and
yet
he
,
and
all
of
the●
(
if
euer
conuerted
)
were
conuerted
b●
those
men
,
which
hee
so
raileth
vpo●
and
by
that
blessed
meanes
,
which
he
〈…〉
blasphemeth
.
That
he
might
leaue
nothing
vnto●ched
,
he
also
abuseth
the
Vniuersities
the
Colledges
he
maketh
like
to
the
Sodomitical
Monasteries
,
and
fellowship
of
the
idolatrous
Monkes
and
Frien●
brethren
of
one
birth
,
euer
by
both
parents
,
that
they
haue
euer
been
profess
〈…〉
and
bitter
enemies
to
Christs
kingdo●
Their
exercises
and
orders
he
mock●
at
;
The
Commencement
he
likens
to
stage
play
;
Disputers
,
to
Fencers
,
or
dogge
and
beare
;
Master
Vicechancelor
he
mocks
,
naming
him
Masse
Cha●cellor
;
Morning
prayer
,
he
saith
is
t●●
reading
ouer
their
geare
;
and
hee
th●
readeth
the
Chapter
,
he
cals
the
Bibb●●
Clerke
.
As
was
the
worke
managed
,
so
w●●
his
managing
;
as
was
the
spirit
of
err●●
which
inuented
the
one
,
so
was
it
him
violent
aboue
measure
,
carryi●●
him
in
this
maner
of
outrage
,
to
defe●●
the
same
,
and
disgrace
whatsoeuer
el●●
With
this
mans
sin
and
spirit
of
pro●hanenesse
,
are
all
these
in
this
way
de●ed
:
because
neither
hee
,
(
while
he
li●ed
)
published
his
repentance
to
the
●orld
in
print
,
(
as
he
sinned
in
print
)
nor
●et
any
of
these
haue
declared
their
dis●●ke
thereof
vnto
vs
in
publike
,
but
ra●●er
indeede
approoued
thereof
;
some
●●ying
that
it
was
his
zeale
that
so
led
●●m
,
excusing
his
blasphemie
with
a
ho●●e
grace
of
Gods
Spirit
,
(
for
they
●●eane
zeale
in
the
best
sense
)
;
Some
●●ing
his
words
amongst
vs
,
accoun●●ng
the
preaching
of
the
Word
,
prayer
●●d
catechising
to
be
but
a
prophanati●●
of
the
Sabbath
;
another
calleth
it
●●e
deceiueablenes
of
vnrighteousnes
,
●●luding
to
2.
Thes.
2.
Al
of
them
by
him
●●ue
increased
their
dislike
and
great
●●ntempt
of
euery
holie
exercise
,
and
●●acious
duetie
amongst
vs
.
Till
they
〈…〉
therefore
publish
his
repentance
,
or
●●ase
to
praise
his
such
zeale
,
&
temper
●●emselues
that
way
,
ceasing
in
this
and
to
partake
of
his
ill
spirit
,
they
●ay
boast
of
a
holie
constitution
:
but
●ee
may
reiect
them
for
that
kind
of
●●rsed
corruption
,
if
they
had
no
moe
by
their
owne
doctrine
,
vntill
they
d●
openlie
shew
amendment
.
Lastlie
,
their
verie
opinions
,
whi●●
The
opinions
are
these
,
and
such
they
hold
,
and
cannot
denie
,
being
〈…〉
readie
auouched
vnder
their
hands
:
〈…〉
as
I
know
their
assertions
,
so
will
I
〈…〉
wrong
them
in
setting
them
downe
,
mislead
any
,
and
that
they
may
not
uoid
an
answere
with
this
,
to
say
I
〈…〉
stooke
the
cause
.
The
errors
of
the
Separatists
,
and
the
matter
of
their
Schisme
.
I.
They
hold
,
that
the
Constitution
our
Church
,
is
a
false
Constitution
.
I.
They
cannot
proue
this
simplie
by
II.
It
is
against
the
euidence
of
the
●criptures
,
which
maketh
the
Word
,
Matth.
28.
19.
Mark
.
16.
15.
2.
Cor.
5.
9.
&
11.
2.
Iob
33.
23.
24.
Act.
2.
14.
7.
38.
and
16.
32.
33.
)
the
externall
pro●●ssion
,
(
Act.
8.
12.
37.
38.
)
and
Sacra●ents
,
(
Matth.
28.
19.
1.
Cor.
19.
16.
)
●he
visible
and
true
constitution
of
a
●ompanie
so
gathered
and
knit
toge●her
,
and
so
was
ours
constituted
,
as
this
●ooke
doth
shew
:
and
as
in
another
Treatise
(
ere
it
be
long
)
shall
be
plainly
manifested
,
wherein
is
handled
the
doctrine
of
the
Church
,
and
the
principles
and
inferences
concerning
the
same
,
set
●owne
;
which
is
very
necessarie
to
bee
●nowne
,
that
men
may
iudge
better
,
●nd
more
rightly
of
this
controuersie
.
II.
They
hold
our
Constitution
a
reall
●doll
,
and
so
vs
Idolaters
.
This
is
contrarie
to
the
course
of
h●●
These
men
therefore
,
as
they
bu●
new
Churches
,
they
will
also
make
n●●
sinnes
;
as
if
man
had
not
transgress
〈…〉
enough
to
lead
him
to
hell
.
But
int●
meane
season
,
they
make
an
idoll
their
owne
Constitution
,
as
a
godd●●
sanctifying
the
Word
,
Sacraments
,
Pr●●er
,
people
,
and
euery
thing
:
but
wi●●out
it
,
the
Word
,
Sacraments
,
pray●●
almes
,
repentance
,
faith
,
loue
,
yea
e●●rie
ordinance
of
God
is
false
and
Ido●●trous
.
Is
not
this
then
true
,
?
so
as
th●●
may
(
as
the
Ephesians
cried
)
say
,
grea●
the
Goddesse
Constitution
,
great
is
D●●na
of
the
Brownists
.
Let
none
blame●
for
M.
Robinson
held
as
much
before
fell
in
amongst
them
.
III.
That
such
as
are
not
of
a
parti●●lar
constituted
Church
,
(
to
wit
,
such
a
〈…〉
theirs
is
)
are
no
subiects
of
Christs
king●●me
.
I.
The
Scripture
neuer
setteth
foorth
II.
It
is
contrarie
to
Calath
.
3.
7.
9.
Ioh.
3.
14.
1.
Cor.
1.
1.
2.
Thess.
3.
15.
III.
What
may
be
said
of
Wickliffe
,
●●us
,
Luther
,
Bucer
,
Melanthon
,
and
o●er
;
yea
of
all
our
worthy
Martyrs
,
and
〈…〉
the
people
of
God
with
vs
;
of
Lot
●●rsaking
Abraham
for
the
world
;
Iob
so
,
and
the
people
in
Mordecaies
time
●iding
in
Babylon
?
IV.
I
aske
whether
Christs
kingdome
be
not
spirituall
and
inuisible
a●
so
?
Ioh.
18.
33.
and
10.
16.
IV.
That
all
not
in
their
way
,
are
wit●out
;
and
doe
applie
against
vs
,
1.
Cor.
5.
1●
Ephes.
2.
12.
I.
These
places
are
meant
of
such
●
II.
They
cannot
proue
by
the
Scri●ture
that
wee
are
a
people
without
,
they
will
expound
this
scripture
phra●●
without
,
by
the
scripture
,
laying
by
t●●
forgeries
of
their
owne
braines
.
III.
God
almightie
hath
witness●
1.
By
giuing
vs
his
word
,
Psal.
1●
19.
20.
and
Sacraments
.
2.
By
his
effectuall
working
the
by
,
Iere.
23.
22.
therefore
her●
the
voice
of
the
Son
of
God
,
Ioh
25.
and
the
words
of
eternall
〈…〉
whither
then
shall
we
go
?
Ioh.
6
▪
3.
By
his
most
strange
and
mir●●lous
deliuerances
of
vs
,
from
the
●nemies
of
his
Gospell
:
a
pro●●
of
God
to
his
people
,
Leuit.
26.
Deut.
28.
7.
Yet
they
regard
not
the
mercie●
●●e
Lord
,
but
maintaine
so
stiflie
this
V.
That
onely
Saints
,
that
is
,
a
people
●●rsaking
all
knowne
sinne
,
of
which
they
●ay
bee
conuinced
;
doing
all
the
knowne
●●ll
of
God
;
increasing
and
abiding
euer
●●erein
,
are
the
onely
matter
of
a
visible
●●urch
.
I.
This
is
a
proper
description
of
the
II.
This
makes
that
Dauid
,
Iehosha●●at
and
the
Church
of
God
in
their
●●ies
,
were
no
true
matter
of
a
Church
:
●r
there
was
marrying
of
many
wiues
,
●ere
was
the
continuance
of
the
high
●●ces
,
so
plainly
spoken
against
;
the
sen
Serpent
,
vntill
Hezekiahs
daies
,
w●●
idolatrouslie
worshipped
:
Dauid
,
f●●
feare
of
Ioab
,
did
suffer
blood
,
all
hi●
daies
to
bee
vnpunished
,
contrarie
t●
Gods
word
and
threatning
:
Moses
fo●
the
hardnesse
of
the
peoples
hearts
di●●
allow
a
bill
of
diuorcement
against
th●
law
of
marriage
.
If
he
had
a
dispensation
from
God
for
this
,
so
it
is
,
but
is
n●●
manifest
vnto
vs
;
else
here
were
know●
sinnes
:
so
Corinth
being
admonished
yet
did
not
amend
.
2.
Cor.
12.
21.
as
al●●
the
Churches
of
Asia
,
Reu.
2.
20.
21.
III.
The
Scriptures
which
they
d●●
bring
(
reader
marke
them
)
are
place
speaking
of
inuisible
members
properli●●
of
visible
analogically
,
or
,
figuratiuel●●
as
they
are
iudged
to
be
,
or
in
hope
the●
may
bee
,
or
shewing
what
men
ought
be
,
as
the
commandements
,
exhorta●●ons
,
admonitions
,
dehortations
,
and
〈…〉
proofes
in
Scripture
declare
;
but
th●
shew
not
what
men
are
,
neither
can
th●
be
so
alleaged
,
for
we
cannot
conclu●●
from
those
places
which
teach
how
m●
should
be
,
that
therefore
men
are
so
,
〈…〉
else
not
Gods
people
.
IV.
Men
are
called
Saints
in
Scri●ture
not
for
soundnesse
of
knowledge
;
for
●hen
Christs
disciples
had
bin
no
Saints
,
who
were
ignorant
of
many
things
,
and
●o
other
mentioned
,
Act.
19.
1.
2.
Not
for
●nternall
pure
affections
;
for
then
S.
Paul
had
been
no
Saint
:
Rom.
7.
18.
21.
Not
for
holie
practise
of
their
dutie
alwaies
:
Eccles.
7.
22.
An
instance
of
this
may
be
giuen
in
all
the
men
of
God
in
all
ages
.
But
they
are
called
Saints
:
I.
Because
of
their
outward
calling
II.
Because
of
the
profession
of
faith
●n
Christ
,
who
maketh
all
true
beleeuers
holy
and
Saints
.
III.
In
respect
of
Baptisme
,
by
which
externallie
the
partie
baptised
is
to
bee
●udged
,
to
haue
put
on
Christ
,
as
Scrip●ure
phrase
is
,
Gal.
3.
27.
to
haue
remission
of
his
sinnes
,
Act.
2.
39.
to
be
par●aker
of
Christs
death
:
Rom.
6.
3.
4.
Collos.
2.
12.
and
to
haue
assurance
of
saluation
.
1.
Pet.
3.
21.
IV.
In
respect
of
the
better
part
,
though
the
fewer
by
many
,
for
thus
the
Scripture
speakes
,
ascribing
to
all
,
that
which
is
due
properlie
but
to
some
.
Deut.
1.
23.
24.
1.
Cor.
6.
11.
compared
with
5.
1.
2.
Cor.
12.
21.
So
we
speake
,
calling
a
heape
of
chaffe
and
wheate
,
wheate
onely
,
not
naming
the
chaffe
,
though
the
wheat
cannot
be
well
seene
for
the
chaffe
;
so
lees
and
dregges
of
wine
,
mixt
with
wine
,
we
call
wine
,
not
mentioning
the
lees
:
So
doth
God
speak
of
the
visible
Church
,
being
,
(
as
all
Diuines
by
a
generall
consent
hold
)
a
mixt
companie
both
of
good
and
bad
.
V.
In
respect
of
the
visible
signes
of
Gods
fauour
,
and
his
presence
,
who
promiseth
to
bee
with
his
.
Thus
(
Exod.
3.
5
)
the
ground
was
called
holy
ground
,
not
that
it
was
in
it selfe
holie
,
but
for
the
presence
of
God
there
:
so
Ierusalem
was
called
the
holy
citie
,
Mat.
4.
5.
for
that
the
Temple
was
there
,
and
his
word
,
and
other
signes
of
his
presence
,
albeit
it
was
then
an
odious
place
,
containing
Simoniacal
high
Priests
,
Scribes
and
Pharises
,
hypocrites
,
and
false
teachers
,
and
indeede
a
bloodie
citie
,
murthering
Gods
Saints
:
Matth.
23.
37.
VI.
In
respect
of
Gods
good
pleasure
,
who
lookes
not
vpon
his
Church
,
as
the
particular
members
thereof
are
,
but
as
he
accepteth
of
them
;
therfore
is
it
said
,
He
saw
no
iniquity
in
Iacob
,
nor
transgression
in
Israel
:
Numb.
23.
21.
and
yet
if
(
when
this
was
spoken
)
Israel
it selfe
had
been
looked
vnto
,
it
was
an
ignorant
,
vnbeleeuing
and
a
stiffenecked
people
.
Thus
we
see
in
what
respect
the
visible
I.
The
parables
in
Matth.
13.
so
set
it
forth
.
II.
Euerie
visible
Church
of
God
from
the
worlds
beginning
,
euen
all
of
them
,
consisting
of
good
and
bad
,
do
manifest
the
truth
of
the
parables
so
expounded
.
III.
The
iudgement
of
learned
and
godlie
Diuines
both
with
vs
,
and
beyond
the
seas
,
doe
so
vniuersally
interpret
the
same
;
when
went
the
Spirit
of
God
from
all
Churches
herein
to
them
onely
?
Wel
it
were
,
that
all
were
Saints
:
but
that
is
to
looke
for
a
heauen
on
earth
.
To
conclude
,
euen
their
Church
sheweth
that
the
parables
so
interpreted
is
true
,
if
they
consider
well
themselues
,
what
is
before
spoken
truely
of
them
,
and
also
the
accusation
of
George
Iohnson
,
and
M.
White
,
which
hee
saith
,
hee
hath
prooued
against
them
.
VI.
That
the
power
of
Christ
,
that
is
,
authoritie
to
preach
,
to
administer
the
Sacraments
,
and
to
exercise
the
Censures
of
the
Church
,
belongeth
to
the
whole
Church
,
yea
to
euery
one
of
them
,
and
not
the
principall
members
thereof
.
This
opinion
is
indeede
the
first
A.
B.
C.
of
Brownisme
,
whereupon
they
build
al
the
rest
of
their
vntrueths
;
And
separating
from
the
same
:
This
is
their
owne
iudgement
;
in
which
miserable
error
poore
soules
are
inwrapped
,
for
that
it
carrieth
with
it
a
great
liberty
to
flesh
and
bloud
,
and
giueth
great
power
to
one
man
,
more
than
our
Church
alloweth
to
anie
Bishop
in
England
.
Hence
doe
they
conclude
,
that
by
one
Hence
they
gather
also
,
that
it
is
not
onely
lawfull
to
separate
from
that
assemblie
where
wicked
men
are
,
but
also
ought
so
to
doe
,
vnlesse
they
can
cast
them
out
.
Hence
also
it
is
,
that
two
or
three
gathered
together
,
must
bee
a
Church
which
hath
the
whole
power
of
Christ
,
and
may
presently
make
them
Officers
,
and
vse
the
discipline
of
Christ
;
for
this
their
position
containeth
thus
much
,
that
a
company
gathered
(
as
they
say
)
into
the
name
of
Christ
by
a
couenant
made
,
to
walke
in
all
the
waies
of
Christ
knowne
vnto
them
;
such
a
companie
hath
in
it
authoritie
to
ordaine
Ministers
,
and
Officers
,
to
preach
,
administer
the
Sacraments
,
and
vse
the
censures
,
yea
euery
member
of
them
hath
this
power
with
the
rest
;
but
yet
for
order
sake
onely
,
some
are
chosen
by
the
whole
thereunto
,
but
the
power
of
this
is
in
all
and
euery
of
them
,
so
as
in
want
of
speciall
men
,
any
one
,
the
fittest
chosen
,
may
performe
that
worke
.
This
is
the
ground
of
their
out-breaking
from
al
the
Churches
in
the
world
;
which
pleasant
baite
offered
,
hee
that
doth
greedily
snatch
at
,
must
of
necessitie
swallow
the
hooke
,
with
euery
falsehood
hanging
thereupon
.
But
this
their
assertion
is
:
I.
Contrary
to
the
order
which
God
II.
It
is
without
warrant
of
Scripture
,
III.
It
is
flatly
against
Christs
commission
IV.
It
is
most
apparent
,
Ephes.
4.
V.
It
is
neuer
to
bee
found
in
all
the
old
Testament
,
that
the
people
,
but
Princes
and
Ecclesiasticall
Gouernours
,
men
Therfore
must
that
one
place
,
1.
Cor.
5.
bee
expounded
by
all
these
places
,
and
the
whole
course
of
Scripture
,
and
practise
of
Gods
people
from
the
worlds
beginning
:
and
so
,
Tell
the
Church
,
Mat.
18.
17.
must
be
vnderstood
,
Tell
the
Gouernours
,
the
chiefe
Officers
of
the
Church
:
and
that
it
must
be
so
expounded
,
thus
it
is
euident
:
1.
Because
Christ
must
herein
be
expounded
,
either
as
the
practise
was
then
,
or
as
he
appointed
it
,
by
giuing
his
commission
to
some
afterwards
,
else
was
hee
not
then
vnderstood
,
neither
can
now
be
;
and
we
reade
not
of
any
,
that
did
so
practise
after
the
letter
,
but
after
this
exexposition
.
Now
the
authoritie
was
then
in
the
chiefe
Gouernours
,
and
not
in
the
bodie
of
the
people
,
as
appeareth
in
Ioh.
9.
22.
&
12.
42.
&
16.
2.
And
the
commission
was
giuen
to
certaine
men
,
I
haue
declared
,
not
to
all
;
and
Cloes
complaint
is
made
to
the
chiefe
Gouernour
the
Apostle
,
and
not
to
the
bodie
of
the
people
,
2.
Cor.
1.
11.
Therefore
it
is
rightly
thus
expounded
.
2.
Our
Sauiour
hauing
spoken
in
the
third
person
,
Tell
the
Church
,
when
hee
commeth
to
ratifie
the
authoritie
(
to
be
committed
by
him
,
to
his
Apostles
after
,
for
the
benefit
of
the
Church
)
hee
turneth
his
speech
to
the
second
person
,
(
not
saying
what
it
shall
binde
,
&c
,
but
)
what
you
shall
binde
and
loose
;
to
wit
,
for
the
good
of
it
,
&c.
3.
Hee
speakes
also
of
a
few
,
two
or
three
gathered
together
,
meaning
therby
the
officers
of
the
Church
,
and
not
al
the
bodie
,
of
which
he
would
haue
spoken
,
had
hee
by
Church
meant
indeede
the
bodie
of
the
congregation
.
4.
In
the
19.
verse
he
establisheth
the
authoritie
of
a
few
,
for
the
good
of
many
,
the
officers
,
for
the
Church
:
for
hee
saith
,
If
two
of
you
shall
agree
,
&c.
whatsoeuer
they
,
that
is
,
the
Church
,
shal
desire
,
it
shall
be
giuen
vnto
them
,
where
is
also
a
plaine
difference
in
change
of
the
person
againe
,
betweene
the
officers
of
the
Church
,
and
the
Church
complaining
,
to
haue
things
reformed
.
5.
It
is
necessarie
to
take
it
here
figuratiuely
:
1.
it
doth
agree
to
the
practise
of
the
Iewish
Church
(
from
whence
it
is
held
that
the
manner
of
gouerning
in
the
Church
is
fetched
)
,
2.
For
that
,
as
you
haue
heard
,
it
agreeth
to
Christs
commission
giuen
.
3.
For
the
other
reasons
before
going
,
and
the
rest
following
.
4.
For
order
sake
,
and
to
preuent
confusion
:
for
as
the
prouerbe
is
,
That
which
is
all
mens
,
is
no
mans
:
whereupon
ariseth
great
carelesnesse
in
seeing
vnto
such
things
,
as
are
all
mens
in
publike
,
as
experience
teacheth
,
both
in
Church
and
Common-wealth
:
yea
by
it
pride
,
and
thereupon
contention
insueth
.
5.
To
auoide
the
absurdities
,
which
else
would
necessarily
follow
out
of
the
text
,
if
the
word
Church
should
not
be
expounded
figuratiuely
.
First
,
because
then
all
the
whole
Church
must
speake
to
the
partie
offending
:
for
it
is
said
,
if
hee
will
not
heare
the
Church
:
by
which
it
is
plaine
,
that
there
by
Church
is
meant
such
as
must
speake
to
the
partie
;
how
can
hee
else
heare
?
But
the
whole
Church
cannot
speake
ioyntly
,
that
were
confusion
,
contrarie
to
the
commandement
,
1.
Cor.
14.
40.
nor
seuerally
one
by
one
:
for
then
women
must
meddle
in
the
Church
censures
&
speak
in
the
congregation
,
which
is
contrarie
to
1.
Cor.
14.
34
:
for
they
bee
members
of
the
Church
,
and
it
is
not
the
whole
Church
without
them
,
and
yong
youths
,
children
and
seruants
;
and
if
these
are
not
to
bee
vnderstood
by
the
Church
,
then
necessitie
compelleth
to
take
the
word
figuratiuely
,
the
part
for
the
whole
:
and
if
one
part
may
be
left
out
,
why
not
another
,
and
so
leaue
out
many
,
vntill
the
principall
and
chiefe
of
the
congregation
be
taken
,
who
are
chosen
by
the
rest
,
and
may
well
bee
the
mouth
of
the
rest
,
and
stand
for
the
whole
Church
?
Secondly
,
for
that
in
the
19.
verse
our
Sauiour
should
then
crosse
himself
,
who
giueth
to
two
or
three
,
that
is
,
to
a
few
the
authoritie
,
which
belongeth
vnto
all
:
for
it
is
not
enough
that
two
or
three
agree
to
a
thing
,
where
all
haue
a
right
,
but
that
all
,
or
at
the
least
,
most
should
yeeld
their
consent
and
approbation
to
the
thing
that
is
to
be
determined
.
Sixtly
,
if
the
word
Church
bee
not
taken
here
figuratiuely
;
then
it
followes
,
first
that
the
Corinthians
offended
,
being
al
commanded
to
deale
with
the
incestuous
person
,
1.
Cor.
5.
13.
and
yet
but
some
of
them
did
proceede
against
him
,
2.
Cor.
2.
6.
Secondly
,
the
Apostle
S.
Paul
should
offend
,
who
vpon
the
complaint
of
Cloes
house
,
did
not
waite
for
the
Churches
consent
,
but
of
himselfe
absent
from
them
,
considered
of
the
matter
,
iudged
of
it
,
and
determined
what
to
bee
done
:
for
it
is
said
,
I
haue
determined
already
,
vers.
3.
and
commands
his
sentence
to
be
executed
there
in
the
open
congregation
.
Thus
we
see
the
figuratiue
speech
good
and
warrantable
.
Christian
Reader
with
reason
be
satisfied
.
Seuenthly
,
this
is
the
iudgement
and
the
practise
of
all
reformed
Churches
.
And
let
not
men
maruell
that
the
officers
should
be
called
the
Church
:
for
first
,
it
is
no
vnusuall
speech
to
put
the
name
of
the
whole
vpon
the
part
,
and
this
to
bee
taken
for
the
whole
.
Secondly
;
a
companie
no
where
is
called
in
all
the
new
Testament
a
Church
,
(
Christian
families
excepted
)
but
then
when
they
haue
their
officers
;
otherwise
they
are
called
beleeuers
,
disciples
,
but
not
a
Church
,
but
the
Officers
or
Gouernours
?
Thus
wee
see
the
truth
,
contrarie
to
their
assertion
,
plainly
prooued
;
which
cannot
be
wrung
from
me
,
but
only
by
obiecting
certain
inconueniences
,
which
It
is
not
for
man
to
dreame
of
making
better
in
any
sort
the
way
of
the
Lord
,
which
he
hath
set
downe
,
let
the
inconueniences
and
discommodities
(
which
man
can
imagine
)
thereupon
insue
,
how
many
or
of
what
sort
soeuer
:
but
whilest
these
men
doe
dreame
of
so
many
inconueniences
,
which
will
befall
the
Church
,
(
if
the
same
bee
not
as
they
would
haue
it
)
they
thinke
not
what
euill
befalleth
to
the
Church
by
this
ground
of
theirs
,
to
wit
,
their
popular
gouernment
:
let
such
declare
it
,
as
experimentally
haue
tasted
of
it
.
VI.
In
it selfe
(
the
multitude
being
VII
.
This
their
assertion
is
against
VIII
.
This
is
against
common
reason
,
They
speake
of
a
few
gathering
together
to
bee
a
Church
,
but
they
shew
not
how
:
If
they
come
lawfully
together
,
it
is
by
the
Lords
meanes
,
euen
by
the
Ministerie
,
the
ordinarie
meanes
to
plant
Churches
:
or
else
vrged
therby
to
ioyne
vnto
a
Church
.
But
that
such
a
companie
should
be
a
Church
of
God
truly
constituted
,
who
so
breake
foorth
from
Churches
,
and
will
not
ioyne
to
any
other
,
but
wil
be
a
Church
of
themselues
,
such
a
gathering
together
to
be
a
lawfull
assemblie
gathered
in
the
name
(
that
is
,
in
the
power
,
authoritie
&
good
pleasure
)
of
Christ
,
from
amongst
vs
with
condemnation
,
his
will
in
his
Testament
sheweth
not
.
IX
.
And
lastly
,
this
is
against
the
dignitie
VII
.
That
the
sinne
of
one
man
publikely
&
obstinatly
stood
in
,
being
not
reformed
,
nor
the
offender
cast
out
,
doth
so
pollute
the
whole
congregation
,
that
none
may
communicate
with
the
same
in
any
of
the
holy
things
of
God
(
though
it
be
a
Church
rightly
constituted
)
till
the
partie
be
excommunicated
.
The
former
position
is
the
ground
of
this
,
and
this
latter
is
the
ground
of
separation
,
where
sinfull
men
be
vnreformed
:
and
the
reason
is
,
for
that
euery
man
hath
power
(
as
they
say
)
to
cast
him
out
,
and
he
that
doth
not
vse
his
authoritie
,
is
guiltie
of
his
sin
,
as
a
Magistrate
that
winketh
at
wilfull
murther
.
I.
The
former
ground
(
as
wee
see
)
is
II.
There
is
not
any
sound
ground
I.
Vnder
the
Law
there
was
a
sacrifice
II.
The
godly
people
are
neuer
reproued
,
III.
The
Prophets
did
not
separate
IV.
The
Scripture
plainely
teacheth
I.
By
acquiting
the
godly
from
the
transgression
of
other
:
Ezec.
33.
9.
and
18.
14.
17.
20.
and
14.
18.
20.
Tit.
1.
15.
Reuel.
3.
4.
and
2.
24.
22.
23.
Gal.
5.
10.
reade
the
places
.
II.
By
declaring
it
to
be
a
sinne
for
This
place
cutteth
deepely
into
their
schisme
,
who
are
growne
into
a
hie
measure
of
abhorring
the
Lords
word
,
his
Sacraments
,
and
all
the
holy
exercises
of
religion
amongst
vs
,
as
is
shewed
before
.
V.
In
the
word
we
haue
libertie
giuen
And
to
conclude
,
this
their
position
insinuates
that
the
sin
of
one
,
doth
dissolue
the
bond
of
alleageance
betweene
God
and
another
,
for
the
Lord
commands
vs
to
worship
him
,
to
receiue
the
Sacraments
,
&c.
Now
it
cannot
bee
prooued
,
that
another
mans
sinne
freeth
me
from
doing
what
I
am
commanded
:
let
this
be
proued
.
May
not
I
serue
God
,
because
another
man
doth
offend
him
?
must
I
cease
to
obey
,
because
another
liueth
in
transgression
?
It
is
without
reason
to
thinke
it
.
Thus
wee
see
the
strongest
reason
for
separation
,
and
the
ground
thereof
ouerthrowne
.
The
Scriptures
which
are
alleadged
for
separation
are
nothing
against
The
places
that
forewarne
Gods
people
vnder
the
law
,
to
separate
themselues
,
are
thus
to
bee
taken
:
1.
From
Idols
of
false
gods
,
as
Israel
from
Egyptian
Babylonish
or
heathenish
gods
,
and
Idolaters
dwelling
about
them
.
2.
From
Idols
of
the
true
God
,
as
Iudah
from
Israel
in
Ieroboams
time
and
after
.
3.
From
persons
ceremonially
polluted
.
In
the
time
of
the
Gospell
:
1.
From
Iewes
not
receiuing
Christ
,
but
rayling
against
Christ
.
2.
From
Gentiles
without
Christ
.
3.
From
Antichrist
,
vnder
the
shew
of
Christ
,
persecuting
Christians
.
4.
From
familiar
accompanying
in
priuate
conuersation
,
with
men
excommunicate
,
or
of
lewde
life
worthie
to
bee
excommunicate
,
when
neither
religion
commandeth
,
charitie
bindeth
,
nor
our
calling
warranteth
vs
thereunto
.
But
what
are
all
these
places
to
vs
,
which
are
against
Idols
and
Idolaters
,
against
Antichrist
,
against
Iewes
rayling
on
Christ
,
or
Gentiles
not
entertaining
Christ
,
we
professing
Gods
truth
,
and
worshipping
Iesus
Christ
,
with
detestation
of
idolatrie
?
or
what
are
the
places
which
concerne
priuate
and
voluntarie
familiaritie
,
against
the
publike
comming
to
the
holy
things
commanded
of
God
?
nothing
at
all
.
It
cannot
be
proued
that
a
man
is
polluted
,
that
commeth
to
heare
the
Word
preached
,
&
to
receiue
the
Sacraments
,
by
such
,
as
by
whom
the
Lord
hath
bin
effectuall
to
conuert
men
vnto
him
,
and
hath
a
calling
of
the
Church
.
VIII
.
That
euery
of
our
Assemblies
,
are
false
Churches
.
This
erroneous
and
false
position
,
is
First
,
touching
the
distinction
of
true
Secondly
,
it
is
strange
they
should
taxe
so
generally
without
exception
,
euery
Congregation
,
and
all
the
godlie
people
and
seruants
of
Christ
amongst
vs
.
He
that
runneth
that
way
,
had
need
But
to
the
same
more
in
particular
I
answere
thus
;
That
our
assemblies
are
not
false
Churches
,
that
congregation
The
matter
is
not
false
:
and
to
vnderstand
No
matter
,
are
they
with
maketh
no
profession
,
of
Christ
at
all
,
as
infidels
that
beleeue
True
matter
,
(
to
wit
,
visible
,
for
of
this
Iesus
the
sonne
of
Marie
is
the
sonne
of
God
,
Christ
the
Lord
,
by
whom
onely
and
alone
they
shall
be
saued
.
That
this
is
the
true
matter
of
the
Church
of
God
,
thus
I
prooue
.
I.
Because
they
beleeue
the
summe
of
the
Gospell
,
which
Gospell
,
who
so
maketh
outward
profession
of
,
are
the
true
visible
matter
:
Rom.
10.
9.
Ioh.
1.
12.
and
3.
36.
Ioh.
17.
3.
II.
Because
it
was
the
doctrine
alone
by
which
the
Apostles
did
gather
people
to
make
them
a
Church
and
disciples
vnto
Christ
,
Act.
2.
36.
and
9.
20.
and
19.
4.
5.
and
18.
28.
Luk.
24.
47.
1.
Cor.
15.
3.
and
3.
11.
III.
Because
such
asmade
profession
hereof
,
were
without
any
stay
or
let
,
receiued
into
the
Church
as
true
matter
:
Act.
8.
37.
and
16.
31.
33.
and
11.
26.
IV.
Because
he
that
doth
make
open
profession
hereof
,
doth
differ
from
Iewes
,
Turks
,
Pagans
,
yea
and
from
Papists
,
for
the
former
hold
not
Iesus
Christ
to
bee
the
sonne
of
God
,
and
these
latter
doe
ioyne
works
in
the
cause
of
saluation
,
which
is
against
the
true
nature
of
faith
in
the
Sonne
of
God
,
and
destroieth
it
.
Rom.
10.
3.
Gal.
3.
2.
and
5.
2.
4.
Act.
15.
1.
10.
11.
And
likewise
against
the
truth
of
the
Gospell
,
Gal.
2.
14.
18
,
and
1.
6.
Thus
we
see
by
these
reasons
,
that
such
Yet
here
againe
note
,
that
true
matter
Neither
let
it
seeme
strange
,
that
the
Simon
Magus
an
hypocrite
:
Act.
8.
and
Christ
Iesus
receiued
Iudas
:
for
many
are
called
&
few
chosen
:
Mat.
22.
14.
or
whether
they
be
men
of
leaud
conuersation
within
the
Church
,
deseruing
iustly
to
be
cast
out
,
as
bad
matter
;
for
that
the
Scripture
calleth
such
brethren
,
for
their
profession
:
1.
Cor.
5.
11.
Neither
doth
Christ
(
Reue.
2.
or
his
Apostles
:
1.
Cor.
3.
12.
13.
for
corruptions
of
manners
,
or
for
building
hay
or
stubble
)
cal
them
false
matter
.
This
may
appeare
in
marriage
of
man
&
woman
,
by
which
similitude
Christ
setteth
forth
himselfe
and
the
Church
.
Two
persons
lawfully
marrying
,
doe
openlie
by
words
acknowledge
their
consent
each
to
other
,
and
doe
professe
duties
of
loue
in
marriage
;
but
afterward
the
wife
doth
not
performe
the
same
as
she
ought
and
did
couenant
:
Is
therefore
the
woman
no
true
wife
?
She
may
be
accounted
vniust
in
her
word
,
and
not
a
good
wife
,
but
yet
is
shee
a
true
wife
,
till
the
bond
of
marriage
bee
broken
,
and
a
bill
of
diuorcement
bee
giuen
out
.
A
man
professing
obedience
to
a
king
,
acknowledging
him
his
king
and
none
other
,
and
subiecting
himselfe
in
generall
to
his
lawes
,
he
is
a
true
subiect
to
that
king
,
albeit
he
doe
transgresse
in
some
things
greatly
and
openlie
,
else
kings
in
these
daies
should
haue
but
verie
few
true
subiects
.
A
man
that
maketh
profession
of
one
onely
calling
or
trade
,
and
of
none
other
,
by
that
onely
profession
is
he
truelie
called
that
tradesman
,
albeit
hee
bee
but
a
bungler
in
his
trade
,
or
carelesse
in
liuing
by
it
:
none
will
say
that
hee
is
a
false
tradesman
,
but
either
no
good
tradesman
,
or
vnprofitable
.
Euen
thus
is
it
in
the
profession
of
Iesus
Christ
,
as
is
alreadie
said
;
for
whosoeuer
doth
professe
Christ
,
is
a
Christian
and
true
matter
of
a
visible
Church
,
though
neither
good
to
other
,
nor
profitable
to
himselfe
.
Good
Christian
Reader
,
miscarry
not
in
thy
iudgement
from
the
truth
onelie
of
a
good
affection
desirous
to
haue
all
well
,
and
grieued
at
what
is
amisse
:
for
thou
shalt
find
euer
cause
thus
to
bee
affected
,
wheresoeuer
thou
commest
in
in
this
vale
of
miserie
and
corruptions
.
False
matter
is
contrarie
to
this
true
The
visible
forme
is
not
false
,
which
Goe
to
the
Scripture
and
see
how
a
The
forme
of
the
inuisible
Church
is
the
vnion
betwixt
God
and
man
,
and
one
with
another
,
which
is
,
first
,
by
the
spirit
,
by
which
inuisible
hand
,
God
immediatly
taketh
vs
by
the
heart
,
and
saith
,
he
will
be
our
God
,
1.
Ioh.
4.
13.
Ezech.
36.
27.
Ephes.
2.
22.
&
4.
4.
1.
Cor.
12.
13.
Galat.
4.
6.
Rom.
8.
9.
2.
By
faith
in
Iesus
Christ
,
by
which
inuisible
hand
,
as
many
of
vs
as
be
regenerated
,
do
take
hold
vpon
the
promise
of
the
Spirit
(
Galath.
3.
14.
)
and
of
Christ
(
Ephes.
3.
17.
)
beleeuing
that
we
are
his
people
,
and
he
our
God
.
For
if
we
be
in
Christ
,
and
hee
in
vs
,
wee
haue
vnion
with
the
Father
,
Ephes.
4.
6.
Ioh.
17.
21.
and
with
the
holy
Ghost
,
1.
Cor.
13.
13.
and
6.
19.
Rom.
8.
9.
Thus
God
and
man
are
inuisiblie
made
one
,
and
vnited
.
3.
One
with
another
;
and
that
is
,
1.
As
they
be
all
knit
to
the
head
by
faith
,
&
the
Spirit
,
2.
As
they
take
hold
one
of
another
by
loue
,
and
are
bound
together
,
Colos.
3.
4.
Ioh.
13.
35.
Thus
is
the
visible
Church
knit
;
and
such
as
God
hath
giuen
his
Spirit
vnto
(
hauing
true
faith
and
loue
)
are
the
matter
of
the
inuisible
Church
,
and
the
vnion
by
the
Spirit
,
faith
,
and
loue
,
is
the
inuisible
forme
.
Now
euen
as
the
inuisible
forme
is
made
,
so
answerablie
the
visible
forme
ariseth
by
such
things
,
as
be
proportionable
thereunto
.
God
beginneth
(
Ioh.
15.
16
)
both
the
Thus
it
is
manifest
,
that
where
and
to
whomsoeuer
God
sends
his
word
,
there
he
testifieth
his
loue
,
propounds
saluation
,
and
is
desirous
to
make
such
his
people
,
and
to
plant
there
a
Church
.
The
second
is
,
by
the
peoples
open
The
third
is
,
the
holy
Sacrament
of
Now
such
congregations
haue
we
,
so
professing
Iesus
Christ
,
(
as
is
before
said
)
&
no
otherwise
,
and
also
to
which
God
hath
giuen
his
owne
holy
word
and
Sacraments
,
and
moued
the
hearts
of
many
of
the
people
effectually
;
and
all
of
them
outwardly
to
receiue
both
the
one
and
the
other
:
and
therefore
are
truly
constituted
,
as
that
which
followeth
in
the
end
of
this
treatise
will
more
at
large
shew
.
It
is
therefore
very
vntrue
to
say
,
that
euery
of
our
congregations
Lastly
,
the
visible
properties
are
not
false
:
for
the
true
visible
properties
(
which
necessarily
arise
from
the
forme
mentioned
)
are
these
.
I.
Is
continuance
in
hearing
of
the
doctrine
of
Christ
receiued
,
and
vsing
of
the
Sacraments
and
prayer
:
Iohn
10.
27.
Acts
2.
42.
1.
Cor.
15.
1.
For
as
hereby
the
Church
is
begotten
visibly
,
and
conioyned
,
Matth.
28.
19.
so
when
these
do
cease
,
and
men
reiect
them
,
they
cease
to
be
a
true
Church
of
God
:
for
the
visible
testimonies
of
Gods
spirituall
loue
tokens
are
taken
away
;
and
those
same
hath
he
diuorced
.
Hence
is
it
that
all
Diuines
in
our
Church
,
and
in
all
the
reformed
Churches
in
Christendome
(
which
now
are
or
haue
been
)
doe
hold
,
that
the
true
word
of
God
preached
,
and
true
Sacraments
of
Christ
Iesus
administred
,
are
infallible
tokens
of
a
true
Church
,
and
are
reciprocally
conuerted
with
the
true
Church
.
I
doe
not
say
a
word
preached
,
nor
the
word
truely
preached
,
nor
the
Sacraments
rightly
true
Word
preached
,
the
true
Sacraments
administred
:
for
indeed
to
preach
the
true
word
truely
,
and
to
administer
the
true
Sacraments
rightly
,
are
no
conuertible
signes
with
the
Church
;
for
truely
and
rightly
in
preaching
and
administration
,
are
not
of
the
essence
of
the
true
word
and
true
sacraments
,
but
are
the
holy
graces
of
the
Church
;
graces
most
necessarie
in
deliuerie
of
the
word
and
sacraments
;
yet
neuerthelesse
herein
may
there
bee
corruption
:
so
as
the
true
word
is
not
truely
preached
,
nor
true
sacraments
rightly
administred
,
yet
doth
the
true
word
and
true
sacraments
remaine
,
and
aren
most
certaine
notes
of
the
true
Church
.
Now
this
propertie
is
a
true
propertie
which
wee
haue
:
for
neither
haue
we
,
nor
hold
we
,
any
other
word
or
sacraments
,
than
those
that
be
Christs
owne
onely
,
and
therein
doe
we
continue
.
II.
Is
the
holding
out
of
this
trueth
Now
this
marke
also
is
in
our
Church
:
for
we
doe
hold
out
an
open
profession
of
the
true
word
,
which
is
the
word
written
in
the
holy
scriptures
,
(
not
Popish
vnwritten
imagined
veritie
)
and
also
the
true
sacraments
,
and
none
other
:
and
wheresoeuer
these
two
be
,
there
are
vndoubted
markes
of
a
true
visible
Church
,
though
no
other
properties
be
apparent
:
and
where
these
are
wanting
,
there
is
no
true
visible
Church
of
God
.
Thus
we
see
how
farre
from
all
truth
it
is
,
that
they
hold
euerie
of
our
congregations
to
be
false
Churches
,
when
it
is
manifest
that
with
vs
,
there
are
particular
congregations
,
which
haue
true
matter
,
true
forme
,
and
true
properties
,
as
euidently
hath
been
declared
from
the
word
,
and
is
apparent
by
our
profession
and
practise
herein
.
There
is
a
third
propertie
,
which
is
This
is
an
vndeniable
trueth
,
that
the
It
is
a
necessarie
propertie
of
a
man
to
speake
,
it
is
for
his
welfare
to
see
,
to
go
;
but
yet
,
if
hee
can
neither
see
,
go
,
nor
speake
;
he
is
not
therefore
a
false
man
.
This
distinction
of
true
&
false
,
applied
to
our
Church
,
is
altogether
friuolous
and
vaine
:
yet
is
it
vpheld
by
them
,
as
we
see
,
against
both
Scripture
,
reason
,
and
common
sense
.
To
conclude
then
,
if
a
necessarie
propertie
,
may
be
in
part
actually
wanting
to
a
true
Church
,
&
yet
such
a
want
not
make
that
a
false
Church
which
wanteth
it
:
then
cannot
the
supply
of
it
howsoeuer
,
make
that
a
false
Church
.
From
all
that
hath
been
said
,
we
may
obserue
:
1.
That
it
is
an
error
to
make
discipline
so
essentiall
a
propertie
,
as
the
Church
without
it
,
is
no
true
,
but
a
false
Church
:
2.
To
make
our
Church
a
false
Church
,
because
discipline
is
so
exercised
with
vs
,
as
it
is
contrarie
to
their
new
found
popular
Gouernment
.
IX
.
All
our
Ministers
(
say
they
)
an
false
Ministers
.
This
also
is
as
erroneous
as
the
former
,
They
are
true
Ministers
,
that
are
sent
of
Christ
,
according
to
his
ordinance
in
his
Church
,
and
are
not
false
Ministers
;
for
it
is
belonging
to
Christ
to
send
Ministers
,
Ioh.
20.
21.
Matth.
28.
18.
19.
therefore
are
they
called
Ambassadours
of
Christ
,
2.
Cor.
5.
20.
But
such
Ministers
haue
we
,
as
is
manifest
by
this
,
that
they
are
qualified
with
good
gifts
,
they
are
called
by
the
Church
,
and
such
also
as
doe
diligently
and
faithfully
preach
,
and
so
preach
Christ
,
as
many
thereby
doe
heare
and
beleeue
,
euen
confirming
their
calling
by
the
blessed
successe
&
effect
of
their
labours
,
Rom.
10.
14.
15.
1.
Corinth.
9.
2.
Priuate
persons
may
conuert
:
and
therefore
conuersion
of
soules
proues
not
a
lawfull
ministerie
.
I.
The
Apostle
so
proueth
himselfe
II.
For
priuate
mens
conuerting
,
as
an
ordinarie
meanes
to
saluation
,
cannot
be
proued
by
Scripture
;
albeit
that
Iohn
4.
39.
bee
obiected
;
where
onely
their
dociblenes
is
called
beleeuing
,
which
was
not
faith
indeed
.
But
grant
that
she
did
conuert
;
it
must
surely
bee
held
extraordinarie
,
that
one
priuate
,
&
that
also
a
woman
preaching
Christ
,
must
win
men
to
God
:
must
it
therefore
hence
bee
concluded
,
that
Ministers
in
England
doe
conuert
as
priuate
persons
extraordinarily
?
Seeing
now
there
is
,
first
,
no
extraordinarie
calling
:
and
secondly
,
the
Ministers
are
in
their
office
as
publike
persons
;
therefore
they
doe
conuert
as
ordinarie
publike
persons
.
To
open
the
cause
more
plainely
,
that
all
men
may
see
what
Ministers
are
the
true
Ministers
of
Christ
,
and
of
the
Church
,
the
spouse
of
Christ
:
and
what
Christ
doth
,
and
the
Church
,
in
a
Ministers
ordination
,
I
will
shew
them
:
1.
What
the
Lord
himself
doth
,
wherin
the
Church
intermedleth
not
.
2.
When
the
Church
taketh
at
the
Lord
,
&
what
she
doth
.
3.
How
a
Minister
may
approue
himself
to
God
&
to
the
Church
.
4.
What
the
Lord
againe
doth
to
confirme
him
.
5.
The
communion
between
the
Pastor
and
the
flocke
;
how
hee
is
to
behaue
himselfe
towards
them
,
&
how
they
ought
to
carrie
themselues
towards
him
.
I.
The
Lord
onely
ordaineth
offices
diuersitie
of
administrations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
but
one
Lord
hath
ordained
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
the
Church
cannot
do
:
Iesus
Christ
both
Lord
and
King
doth
it
;
the
Husband
,
and
not
the
wife
.
II.
The
Lord
,
as
hee
ordaineth
offices
,
III.
The
Lord
onely
prescribes
the
IV.
The
Lord
as
hee
ordaineth
functions
,
the
same
Lord
,
one
and
the
selfe
same
II.
He
bestoweth
with
his
gifts
holy
III.
He
worketh
holinesse
in
them
,
to
leade
a
blamelesse
life
to
adorne
their
profession
and
ministerie
as
they
ought
,
Tit.
2.
7.
And
this
is
the
calling
of
God
;
The
Church
must
separate
whom
only
Therefore
here
come
in
the
actions
of
the
Church
,
which
are
in
comparison
of
the
former
onely
circumstantiall
and
formall
:
Circumstantiall
,
by
electing
such
and
such
persons
to
this
or
that
office
,
in
this
or
that
place
:
formall
,
when
shee
ordaineth
one
according
to
the
rule
of
the
word
and
manner
of
ordination
there
set
downe
.
Here
note
,
that
the
Lord
doth
make
Ministers
,
either
extraordinarily
by
his
immediate
calling
,
as
Apostles
were
,
or
by
an
extraordinatie
instinct
of
his
Spirit
,
as
Philip
became
an
Euangelist
,
and
this
without
the
Churches
approbation
.
But
the
Church
cannot
make
a
Minister
lawfully
without
Gods
sending
;
that
is
,
without
his
measure
of
gifts
for
the
Ministerie
.
This
is
to
bee
taken
notice
of
,
that
wee
may
vnderstand
how
much
more
the
calling
of
a
true
Minister
depends
vpon
God
,
then
vpon
the
Church
:
which
Churches
calling
is
yet
necessary
to
the
outward
and
ordinarie
making
of
a
Minister
:
which
stands
in
three
things
:
I.
The
ground
,
which
is
,
to
admit
of
such
an
one
onely
,
as
God
hath
appointed
,
as
nie
as
possibly
may
bee
,
and
the
Church
able
to
discerne
.
For
albeit
the
Church
hath
not
to
doe
in
the
Lords
former
actions
;
yet
God
hath
to
doe
in
the
Churches
alwaies
;
who
by
his
word
and
Spirit
(
if
she
will
follow
the
same
)
pointeth
them
to
such
a
one
,
as
he
hath
called
;
neither
ought
the
Church
to
admit
of
any
,
but
such
as
are
indeede
so
qualified
:
1.
Because
Ministers
are
II.
Is
the
rule
according
to
which
the
Church
must
make
a
Minister
,
and
this
is
the
Lords
word
,
from
which
she
may
not
swerue
:
for
as
earthly
Kings
doe
make
their
lawes
both
for
making
officers
,
and
guiding
them
in
office
;
euen
so
Christ
our
King
,
hath
ordained
rules
which
must
bee
kept
,
Iam.
4.
12.
Phil.
3.
16.
1.
Cor.
4.
6.
17.
III.
The
actions
of
the
Church
in
I.
After
some
be
presented
,
Act.
1.
23.
is
in
examination
,
that
is
,
a
trial
of
the
parties
,
whether
called
of
God
or
no
;
and
this
is
very
necessarie
,
lest
the
Church
admit
of
an
vnworthy
man
;
and
because
it
is
the
only
meanes
to
find
out
a
mans
worthinesse
;
and
lastly
,
because
it
is
imposed
vpon
the
Church
,
&
none
allowed
to
bee
admitted
before
,
neither
by
Gods
word
,
1.
Tim.
3.
10.
&
5.
21.
22.
nor
yet
by
our
law
.
See
the
book
of
Ordination
.
This
examination
stands
in
two
things
:
1.
In
the
examination
of
gifts
,
for
the
place
to
which
he
is
to
be
admitted
.
2.
Of
his
graces
.
His
gifts
must
be
examined
according
to
those
things
which
the
place
(
wherein
hee
must
be
)
requireth
,
and
God
hath
commanded
.
Now
the
office
or
place
of
the
Ministerie
,
His
graces
must
be
examined
:
1.
His
desire
and
inward
motion
,
by
asking
him
of
the
perswasion
hee
hath
to
that
place
by
Gods
Spirit
.
2.
His
knowledge
zeale
&
vtterance
,
by
the
exercise
of
his
gifts
.
3.
His
honest
conuersation
,
from
sufficient
testimonies
,
reporting
well
of
him
,
vpon
their
owne
knowledge
.
1.
Tim.
3.
7.
II.
In
Election
,
whereby
one
is
of
III.
After
examination
,
and
the
partie
The
Minister
thus
admitted
,
as
a
Pastor
I.
In
preaching
and
holding
the
patterne
Iohn
Baptists
Ministerie
to
bee
of
God
,
by
that
which
he
taught
,
Luk.
20.
and
so
did
Christ
himselfe
by
the
true
word
he
taught
,
as
it
is
witnessed
in
Iohn
the
Euangelist
.
II.
In
faithfulnesse
,
1.
Corin.
4.
1.
2.
which
stands
in
two
things
:
1.
In
reuealing
the
whole
truth
of
God
according
to
his
measure
of
knowledge
,
Act.
20.
26.
in
the
manner
also
as
it
ought
,
for
wee
are
to
speake
the
word
,
as
the
word
of
God
,
as
Peter
exhorteth
.
2.
In
diligent
performance
of
his
function
,
Ierem.
48.
10.
2.
Tim.
4.
1.
2.
1.
Pet.
5.
2.
III.
In
adorning
his
calling
by
an
honest
conuersation
,
Tit.
2.
7.
8.
Psalm.
50.
16.
17.
The
Minister
thus
going
on
in
his
I.
That
such
an
one
may
challenge
the
II.
The
people
must
acknowledge
duties
due
vnto
him
as
a
Pastor
,
which
stand
in
sixe
things
.
1.
In
acknowledging
him
their
Pastor
,
and
God
to
bee
with
him
,
Matth.
28.
20.
and
in
him
,
1.
Cor.
14.
24.
25.
2.
In
louing
him
singularlie
for
his
workes
sake
:
1.
Thes.
5.
13.
3.
In
reuerencing
him
:
1.
Tim.
5.
17.
4.
In
obeying
him
:
Heb.
13.
17.
5.
In
praying
for
him
:
Deut.
33.
11.
Rom.
15.
30.
Collos.
4.
2.
3.
2.
Thes.
3.
2.
6.
In
maintaining
him
sufficiently
,
as
shall
be
both
necessarie
,
and
also
befitting
his
place
and
charge
,
1.
Cor.
9.
7.
14.
Gal.
6.
6.
Prou.
3.
9.
And
this
is
the
mutuall
communion
〈…〉
the
Pastor
and
his
flocke
,
by
which
●●ey
be
tied
one
to
another
,
and
thus
or●●ined
and
conioyned
.
Now
from
all
this
ariseth
the
euident
●oofe
of
that
which
hath
been
said
,
that
●●e
are
true
Ministers
of
Christ
in
the
●●rch
of
England
standing
ouer
the
●●emblies
,
first
,
for
that
they
bee
called
〈…〉
Christ
,
hauing
both
good
gifts
and
●●ces
.
II.
They
haue
an
outward
calling
of
〈…〉
Church
,
being
examined
,
found
fit
,
and
so
are
elect
and
ordained
.
III.
They
preach
the
true
doctrine
of
Christ
,
administer
his
Sacraments
,
performe
their
office
faithfullie
,
and
liue
,
conscionablie
,
and
Christ
doth
assist
such
gratiouslie
in
conuerting
soules
,
and
the
people
doe
approoue
of
them
.
They
are
not
ordained
by
the
Church
,
I.
As
if
there
were
any
Ministers
recorded
II.
Suppose
a
false
entrance
,
(
which
can
neuer
be
prooued
)
doth
that
make
false
Ministers
?
Marriage
is
Gods
ordinance
,
the
holy
entrance
thereunto
is
appointed
.
Yet
if
the
parties
enter
not
after
a
lawfull
manner
,
in
some
respect
,
yet
being
married
,
they
are
lawfull
man
and
wife
:
Then
as
a
faultie
entrance
to
marriage
disanulleth
not
two
conioyned
,
to
be
lawful
man
and
wife
;
no
more
doth
a
faultie
entrance
into
the
Ministerie
disanull
a
Minister
so
entring
,
for
being
a
lawfull
Pastor
:
for
why
cannot
one
faulty
entrance
disanull
one
ordinance
of
God
,
as
well
as
another
?
and
if
the
one
stand
:
why
may
not
also
the
other
?
The
place
in
Ioh.
10.
which
they
alleage
I.
He
entreth
in
by
the
dore
:
Ioh.
10.
2.
so
doe
they
;
which
the
former
words
(
touching
the
sending
of
such
Ministers
by
Christ
)
doe
prooue
.
II.
To
him
the
porter
(
that
is
,
Gods
Spirit
)
openeth
the
hearts
of
the
hearers
:
so
doth
he
to
them
,
for
many
are
conuerted
by
them
.
III.
He
calleth
his
owne
sheepe
by
their
names
,
verse
3.
So
doe
these
who
abide
by
their
flocke
,
and
do
both
know
them
,
&
are
also
wel
known
vnto
them
.
IV.
He
leadeth
them
out
,
vers.
3.
so
doe
these
instruct
them
,
and
leade
them
forward
in
sound
doctrine
.
V.
He
goeth
before
them
,
vers.
4.
so
doe
these
in
godlie
life
and
conuersation
.
Therefore
for
them
to
call
those
Ministers
theeues
&
robbers
,
as
they
do
,
haue
to
answere
for
it
,
and
must
giue
an
account
vnto
God
therfore
.
These
haue
not
the
properties
of
theeues
nor
robbers
:
for
theeues
,
verse
10.
come
to
steale
,
kill
and
to
destroy
,
but
these
doe
not
so
;
it
is
manifest
both
before
God
and
man
:
They
seeke
the
flock
,
&
not
the
fleece
;
They
make
aliue
(
through
the
Spirit
working
by
their
Ministerie
)
and
doe
not
kill
:
They
saue
many
,
and
doe
not
worke
the
destruction
of
any
.
But
whilest
they
condemne
our
Ministers
I.
God
almightie
was
the
first
preacher
:
Gen.
2.
3.
Hee
ordained
Adam
,
and
till
the
law
,
did
God
raise
vp
extraordinarie
Teachers
.
II.
Vnder
the
law
,
Moses
a
Teacher
made
Aaron
;
and
the
Priests
consecrated
Priests
euer
after
:
yea
if
man
did
meddle
,
to
stirre
vp
a
Prophet
,
it
was
by
a
Prophet
,
as
Elias
did
Elisha
:
Apostles
were
made
by
Christ
Iesus
the
chiefe
Pastor
,
and
without
these
were
none
made
:
Act.
14.
23.
Neither
can
we
reade
that
euer
:
the
people
had
such
a
libertie
giuen
;
but
this
was
committed
to
other
officers
:
Tit.
1.
6.
Neither
euer
can
it
be
sound
in
all
the
new
Testament
,
that
the
people
attempted
any
such
thing
;
but
waited
till
the
Apostles
came
to
ordaine
Ministers
for
them
:
Act.
14.
23.
This
custome
did
continue
,
in
the
times
following
in
all
the
Churches
of
Christendome
,
as
Ecclesiasticall
writers
doe
make
mention
,
and
so
thorow
pure
and
impure
Churches
:
yea
God
in
vsing
instruments
,
some
what
extraordinarilie
,
in
the
last
reformation
of
his
Church
,
would
not
breake
this
order
;
but
hee
chose
men
,
who
were
Bishops
,
ordained
euen
in
the
Popish
Church
(
I
speake
of
the
Church
of
England
,
whereof
the
controuersie
is
)
so
that
they
might
ordaine
fit
persons
afterwards
.
This
order
our
Church
still
keepeth
.
How
is
it
then
that
these
dare
breake
the
order
of
God
continued
fiue
thousand
and
sixe
hundreth
yeeres
,
and
yet
they
must
be
true
Ministers
,
and
we
false
?
When
wee
are
made
by
Ecclesiasticall
persons
,
who
are
Ministers
,
a
constant
practise
of
the
Church
;
and
they
make
Ministers
by
men
that
are
no
Ministers
:
a
new
deuice
.
X.
Our
worship
(
saie
they
)
is
a
false
That
which
is
added
vnto
the
end
of
I.
We
worship
no
false
God
.
II.
Wee
doe
worship
the
true
God
with
no
false
worship
,
for
the
word
preached
,
is
the
true
word
;
the
Sacracraments
are
true
Sacraments
;
the
prayers
we
doe
pray
,
(
whether
conceiued
or
set
&
stinted
)
are
such
as
may
be
warranted
by
the
word
,
&
agreeable
to
the
prescript
forme
of
prayer
taught
by
our
Sauiour
Christ
:
if
any
thing
else
be
prescribed
besides
the
word
read
,
&
preached
,
besides
the
Sacraments
,
and
prayer
,
the
same
is
not
imposed
,
as
seruice
vnto
God
,
neither
doe
any
of
vs
by
them
worship
God
,
neither
teach
men
so
to
doe
:
but
onely
in
spirit
and
in
truth
.
And
therefore
that
place
of
Matth.
15.
9.
and
other
Scriptures
to
that
purpose
are
falsely
alleaged
against
vs
.
But
grant
there
were
some
corruptions
added
,
which
men
should
put
merit
and
holinesse
in
,
to
worship
God
by
,
which
yet
can
neuer
bee
prooued
,
being
vtterlie
false
:
is
therefore
all
the
worship
false
?
Is
good
meate
,
mixt
with
ill
meate
,
false
meate
?
or
good
,
corrupted
?
This
false
distinction
of
true
and
false
against
vs
,
will
not
stand
.
Now
for
that
in
the
positions
annexed
to
the
end
hereof
,
there
is
a
defence
of
set
prayer
:
I
will
only
set
downe
the
practise
I.
A
generall
confession
,
which
was
an
accustomed
practise
,
as
is
manifest
,
Esra
.
9.
5.
6.
and
10.
1.
Leuit.
16.
5.
16.
and
this
the
Iewes
writings
do
witnes
,
and
it
was
called
the
confession
of
the
mouth
,
or
a
confession
of
words
.
II.
After
this
generall
confession
,
other
prayers
were
vsed
.
III.
Certaine
Psalmes
and
thanksgiuing
did
follow
,
which
were
●ung
cleane
thorow
,
as
their
prescript
forme
amongst
them
,
ascribed
to
Ezra
,
doth
shew
.
IV.
Then
were
the
Scriptures
read
,
the
law
diuided
into
one
and
fiftie
sections
,
called
sedarim
or
Parisiioth
:
and
the
Prophets
into
as
many
,
called
Haphtaroth
,
that
is
,
lessons
or
openings
of
the
booke
,
that
the
Scripture
might
be
read
thorow
euery
yeere
:
Deut.
31.
9.
14.
Nehe.
8.
1.
and
13.
1.
Luk.
4.
16.
18.
Act.
13.
15.
and
15.
21.
V.
With
this
reading
were
there
also
expositions
,
(
as
we
call
them
Sermons
)
and
interpretations
of
the
Scriptures
,
that
the
people
might
vnderstand
,
what
was
read
vnto
them
;
and
this
was
also
,
as
vsuall
as
reading
in
euery
Synagogue
,
vpon
euerie
Sabbath
day
:
Act.
15.
21.
Nehem.
8.
8.
Luk.
24.
17.
21.
22.
31.
Act.
13.
15.
16.
VI.
In
the
end
they
had
a
generall
prayer
for
the
Church
and
State
,
and
a
blessing
pronounced
vpon
them
,
when
they
departed
:
Num.
6.
23.
27.
This
was
done
in
euery
of
their
Synagogues
,
which
were
as
our
parish
Churches
,
whereunto
the
people
resorted
,
and
out
of
which
they
were
for
offences
excommunicated
,
Ioh.
9.
34.
and
12.
42.
As
the
cities
were
more
or
lesse
populous
,
so
was
the
number
of
these
.
In
Ierusalem
there
were
500.
as
the
Rabbines
do
reckon
,
and
they
were
called
,
Bethi
Medrashoth
,
houses
for
congregations
,
Sermons
and
expositions
.
And
thus
we
see
the
order
of
their
seruice
.
Now
let
vs
see
how
the
Apostles
and
To
see
the
practise
of
the
Church
afterward
herein
;
reade
Iustinus
Martyr
Apologie
the
second
,
where
all
these
things
are
fully
set
downe
touching
the
publike
seruice
of
God
,
at
that
time
.
Thus
then
wee
see
concerning
the
substantiall
order
of
our
seruice
,
it
hath
approbation
both
before
,
vnder
the
Law
,
and
after
,
in
the
time
also
of
the
Apostles
and
Apostolicall
men
.
Diuers
other
opinions
they
hold
,
I.
That
our
congregations
,
as
they
stand
,
are
all
and
euery
of
them
vncapable
before
God
to
chuse
them
Ministers
,
though
they
desire
the
meanes
of
saluation
.
Thus
say
they
against
vs
,
and
yet
if
onely
two
or
three
of
them
bee
gathered
together
,
they
haue
the
whole
power
of
Christ
,
not
only
to
giue
their
consent
,
but
euen
to
make
a
Minister
.
This
would
they
proue
by
long
consequences
,
and
farre
fetched
conclusions
,
from
vnsound
premises
,
and
farre
from
plaine
euidence
of
the
Scripture
,
or
any
practise
of
the
Church
of
God
these
thousands
of
yeeres
.
II.
That
God
in
our
best
assemblies
is
worshipped
after
a
false
manner
.
This
can
they
not
prooue
,
and
that
which
is
added
to
the
end
hereof
confuteth
the
same
.
III.
That
Baptisme
is
not
administred
into
the
faith
of
Christ
simply
,
but
into
the
faith
of
Bishops
,
and
Church
of
England
.
All
their
diuinitie
cannot
maintain
this
;
and
they
herein
doe
exceedingly
abuse
the
Church
of
God
with
vs
.
IV.
That
our
faith
and
repentance
is
a
false
faith
,
and
a
false
repentance
.
And
yet
(
Reader
)
the
properties
of
Saints
,
set
out
by
Master
Amsworth
,
their
Doctor
,
may
be
found
amongst
vs
,
being
in
number
twentie
,
and
that
by
visible
tokens
.
V.
That
our
Ministers
conuerting
men
to
God
here
,
doe
it
not
as
Pastors
,
but
as
Teachers
.
A
distinction
without
a
distinction
,
as
betweene
the
beard
of
Aaron
,
and
Aarons
beard
.
VI.
That
our
Church
standeth
in
an
adulterous
estate
.
A
strange
assertion
;
what
Idol
worship
we
?
VII
.
That
they
cannot
say
certainly
,
by
any
warrant
of
Gods
word
,
that
any
of
vs
,
hath
either
faith
or
feare
of
God
.
These
men
herein
haue
lost
the
feeling
of
former
grace
,
and
all
true
charitie
.
VII
.
That
none
of
our
Ministers
may
be
heard
.
And
this
they
hold
so
great
a
sinne
,
as
they
censure
men
for
it
:
and
if
they
will
needes
heare
,
they
excommunicate
such
therefore
.
But
such
a
practise
is
farre
from
the
warrant
of
the
Word
;
and
where
no
law
is
,
there
is
no
transgression
.
Who
euer
heard
,
that
,
to
heare
the
word
of
God
should
bee
a
sinne
,
and
to
deserue
censure
and
excommunication
?
especially
for
hearing
the
word
of
Christ
,
which
hath
made
aliue
the
dead
,
Ioh.
5.
vers.
25.
and
by
which
Christ
Iesus
hath
wrought
effectually
to
the
conuersion
of
many
;
yea
euen
their
conuersion
,
if
yet
they
bee
conuerted
.
No
word
of
God
inhibiteth
from
hearing
such
as
preach
Christ
Iesus
,
and
his
trueth
,
to
which
Christ
giueth
witnesse
,
by
his
blessing
.
In
the
Scripture
it
is
set
out
as
a
marke
of
Gods
child
to
heare
the
word
,
Ioh.
10.
27.
and
not
a
marke
of
one
deseruing
excommunication
,
and
to
bee
deliuered
vp
to
the
diuell
.
In
the
Word
wee
are
exhorted
to
heare
the
word
,
to
seeke
it
,
Ioh.
6.
27.
and
men
pronounced
blessed
that
heare
it
,
Luk.
11.
28.
Reue.
1.
3.
yea
,
no
inhibiting
by
Christ
for
any
to
heare
the
Scribes
and
Pharisees
,
who
peruerted
the
Scripture
,
Matth.
23.
yea
the
Apostle
reioiced
that
Christ
(
that
is
,
the
truth
)
was
preached
,
though
it
was
done
of
contention
,
and
with
an
intent
to
increase
his
afflictions
.
Now
if
he
reioyced
at
their
preaching
,
such
as
it
was
;
surely
he
held
not
the
people
worthie
to
be
censured
that
heard
such
as
so
preached
.
The
Apostle
warneth
to
auoid
an
obstinate
Heretike
;
therfore
except
we
be
Heretikes
and
obstinate
Heretikes
,
we
must
be
heard
.
If
this
their
speech
,
opinions
,
and
euils
be
obserued
;
we
may
better
maintaine
,
that
none
of
vs
should
Besides
,
how
can
their
Teachers
bee
preferred
so
to
be
heard
as
Ministers
of
Christ
before
our
Ministers
?
God
hath
giuen
no
seale
to
them
of
their
ministerie
,
they
conuert
none
to
God
;
but
peruert
simple
honest
hearts
alreadie
conuerted
,
and
doe
steale
away
our
labours
in
the
Lord
.
When
the
Lord
Iesus
hath
abundantly
blessed
his
people
here
in
conuerting
them
by
our
ministerie
;
yet
are
some
so
foolish
amongst
vs
,
as
they
will
neither
be
moued
by
Scripture
,
reason
,
their
own
feeling
,
nor
Gods
visible
testimonie
by
his
blessing
vpon
many
,
to
yeeld
to
the
truth
,
which
wee
bring
,
if
it
crosse
their
course
any
way
.
But
in
preiudice
of
our
Ministerie
,
in
hatred
of
our
course
,
and
too
great
a
conceited
loue
to
their
owne
deuised
way
,
they
contemne
and
reiect
the
iudgement
of
both
learned
and
godly
men
amongst
vs
,
as
either
blind
,
not
hauing
their
eyes
as
yet
opened
,
or
put
out
againe
by
the
god
of
this
world
,
if
so
be
a
man
know
IX
.
That
it
is
not
lawfull
to
ioyne
in
prayer
with
any
of
vs
:
that
is
,
though
they
will
pray
for
vs
,
yet
will
they
neither
ioyne
vs
with
them
in
their
prayers
,
nor
approue
of
our
praying
for
them
.
What
can
they
doe
more
against
,
or
lesse
vnto
,
a
Iew
,
Turke
,
and
Papist
?
for
these
will
they
only
pray
for
,
and
no
more
do
they
for
vs
.
If
they
hold
any
of
vs
the
children
of
God
,
then
our
Sauiour
hath
taught
them
to
ioyne
vs
with
them
in
prayer
,
and
to
say
Our
Father
with
vs
.
X.
That
Ministers
may
not
celebrate
mariage
,
nor
burie
the
dead
.
This
they
say
,
but
without
Scripture
.
XI
.
That
Ministers
should
onely
liue
of
voluntarie
contribution
,
and
not
either
of
set
stipends
or
tithes
.
This
is
against
the
wisedom
of
God
,
who
allowed
a
setled
maintenance
vnder
the
Law
:
and
there
is
nothing
against
it
in
the
Gospell
.
XII
.
That
our
Churches
ought
to
bee
raced
downe
,
and
not
to
be
imploied
to
the
true
worship
of
God
.
The
maine
reason
for
this
assertion
,
is
by
making
equall
Paganisme
,
and
Antichristianisme
,
which
being
taken
for
granted
,
they
do
vrge
the
Scriptures
in
the
old
Testament
,
vttered
against
the
Heathen
Temples
,
to
race
downe
our
Churches
.
But
there
is
great
difference
betweene
Antichristianisme
,
and
Paganisme
;
for
this
was
the
worshipping
of
a
false
god
,
and
without
any
profession
of
the
true
God
:
but
the
other
worship
the
true
God
,
and
hold
many
truthes
of
God
.
Paganisme
was
wholly
without
the
Church
,
but
Antichrist
sits
in
the
Church
of
God
,
so
as
the
Church
of
God
had
a
part
in
those
things
,
when
they
were
built
,
to
keepe
possession
for
And
thus
much
of
this
,
and
all
other
their
Brownisticall
opinions
,
which
I
here
haue
set
downe
by
themselues
,
to
acquaint
thee
with
them
,
that
so
thou
maist
discerne
and
iudge
of
that
their
way
by
it selfe
,
and
the
difference
betweene
it
,
and
all
other
Churches
,
which
I
wish
thee
to
discerne
wisely
,
and
iudge
of
rightly
.
If
they
tell
thee
of
a
false
Constitution
,
and
false
Ministers
:
will
them
to
prooue
first
their
confused
popular
Gouernment
,
and
their
owne
false
ordination
of
Ministers
.
If
they
tell
thee
of
corruptions
,
vrge
for
that
M.
Whites
testimonie
against
them
herein
,
and
also
the
witnes
of
George
Iohnson
,
who
herein
vnnaturall
and
foolish
:
strait
harted
are
such
,
and
not
men
of
a
tender
conscience
.
If
they
do
propound
vnto
thee
,
the
state
and
gouernment
of
reformed
Churches
,
tell
them
it
is
not
their
cause
,
and
nothing
at
all
to
make
good
their
way
,
from
which
they
differ
essentially
:
else
did
Barrow
very
ill
to
make
a
mock
of
their
maner
of
gouerning
.
Let
them
,
as
men
separated
from
all
Churches
,
shew
their
priuate
differences
from
the
same
,
and
let
them
not
obiect
vnto
thee
Corruptions
,
nor
the
constitution
of
the
reformed
Churches
,
as
if
that
were
their
sole
cause
,
as
by
their
seuen
questions
propounded
,
they
make
men
beleeue
:
but
will
them
to
manage
their
owne
standing
so
from
all
Churches
,
else
cease
to
heare
them
,
and
bee
not
indirectly
●ead
at
vnawares
into
their
by-path
and
singular
course
from
al
other
.
See
,
I
pray
thee
and
consider
.
Before
I
conclude
,
one
thing
let
mee
vpon
them
not
in
them
,
nor
from
them
.
If
we
do
consider
godly
men
,
and
true
Churches
respectiuely
,
wee
are
bound
by
Gods
example
,
by
the
practise
of
the
Apostle
,
and
by
the
Christian
rule
of
charitie
,
more
readily
to
marke
the
good
in
them
,
to
commend
it
,
and
approue
them
;
the●
to
see
things
amisse
only
to
condemn●
them
,
and
all
the
goodnesse
in
them
.
Such
as
haue
charitie
without
suspition
,
and
true
vnfained
loue
with
commiseration
,
cannot
deale
so
vnchristianly
:
Godly
peace
is
a
good
possession
:
and
the
way
measured
by
the
rule
of
the
golden
meane
,
is
the
peaceable
path
:
euen
that
I
doe
wish
:
which
herein
I
aime
at
:
and
desire
all
to
seeke
after
.
Euen
so
,
and
no
more
:
Wisedome
with
charitie
;
patience
with
contentation
;
honour
with
humilitie
wil
,
by
Gods
help
,
bring
vs
all
to
vnitie
.