hide or diminish these sinnes or how rather can the name of a Church without blasphemie vnto Christ be giuen them in these sinnes how can Christ be said to stand a King Lord vnto them that breake reiect his lawes set vp in stead therof their owne devises invētions or how can Christ said a sauiour vnto them that despise his grace and mercie offred refuse to repent and turne from their euil waies They then not being vnder Christes protection nor in state of grace while they continue obstinate in their sinne c. I haue often wondered how anye man of sound indgmēt could giue them the name of a Church or be so terrisied with this vaine false title that they durst not leaue the communion of those wicked assemblies adulterous Churches which haue broken the couenant and forsaken the faith God plighteth not his fauour and protection vnto vs longer then we vowe our obedience and keep our faith vnto him At what time the most righteous turneth from his righteonsnes and committeth iniquitie and wil not be turned therefrom all his former righteonsnes that he hath done shal not be mentioned but in his transgression that he hath committed in his sinne that he hath finned in them he shal die The same Iudge by the same law giueth the same sentence for the same sinnes against a whole Church nation world Neither is there cause why any of Gods seruantes should more doubt to censure iudg and auoid that Congregation which reiecteth Godes word presumptuously breaketh Godes lawes despiseth his reproofe mercie as a wicked assembly an adulterous Church then to censure iudge and auoid any particular member of the Church fallen into the like degree and height of sinne to be a withered vnfruitfull branch to be cut off from the vine to be throwen out of the vineyard But here they deceaue themselues and others vvith certayne infallible markes of the Church which they haue fantasied vnto themselues namely that where the word of GOD is sincerely taught and the sacramentes rightly administred there vndoubtedly is still the true Church of CHRIST although otherwise there be neuer so many mischeifes abounding all the wicked receaued and reteined c. no vse of the power of CHRIST among them either to censure sinne or cast out obstinate offendors For this holy power to redresse faultes they put aside by the name of DISCIPLINE They call yt an accident or hang-by and make yt not a thing of necessitie so that yt may be a Church without yt though yt be to be desired c. The vanitie and falshood of these doctrines partly apeareth where I shewed that the preaching of the word maketh not a Church except there be by the same a faithfull people gathered vnto CHRIST IESVS ordered ◅nd gouerned by the rule of his word in all things so far as shalbe reuealed vnto them c so that I need not here stand to refute the sam◅ only I would know of these great learned men how yt is possible for the ministers of the Church either to preach the word si◅cerely or administer the sacramentes rightly where there is no regard had to the faithfull practise of the word no care to redresse thinges amisse no power to shut out or excommunicathe the vnworthy Or how they can with all their learning whiles they stand Pastors or teachers to such an vnbeleeuing profane people or vnto such wick◅d ones as hate to be rebuked and reformed of their sinnes preach the word exercise praier deliuer the sacramentes blesse and dismisse the profane wicked people in the peace and fauour of God without most high sacriledg profanation of Godes name casting the pretious bodie and blood of CHRIST to hoggs doggs blessing Godes enimies c. But now i◅ yt be not possible to exercise any true ministerie to haue any true vse of the vvord and sacramentes to keep any holy communion or Christian order without the diligent watch of euerie member but cheefly of the rulers and Elders to see the word of God duly practised and obserued by all in their callings to admonish all offenders to censure all errors and transgressions to excommunicate the obstinate impenitent by the power of our Lord IESVS CHRIST which he hath giuen vnto his true Church vnto the worlds end all which these men couer and cast aside in the name of DISCIPLINE without which watch and power this practise cannot be had without which power and practise the word of God is made an idol the sacramentes sacriledge vnto vs and all thinges we do odious and abhominable vnto the Lord with what common sense to let passe their deep learning can thes◅ great preachers say that the Church of CHRIST may want this watch care power and practise yea and that the word may be sincerely ta◅ght and the sacramentes duly administred though there be open transgression obstinate offendors still kept and held amongst them Is yt not as much as if they said they knew n◅ither what the Church sacramentes ministerie of the word or Christian communion meant For to what purpose is the word or the ministerie of the word where true practise and obedience is denied or which way ◅an the true minister of CHRIST administer the sacramentes ◅o a people in this estate or the faithfull seruants of Christ partake with such people in such sacramentes without most heinous sacriledg and impietie WE MVST NOT say they forsake the Church nor the ordinance of GOD for the sinnes of any either minister or people for a godly conscience is not hurt with the sinnes of another neither the ministerie or sacramentes therwith defiled If they meane h◅re by the Church the assemblie and communion of God◅s faithfull obedient seruantes by Godes ordinance the vse of an holy ministerie of the sacramentes c I graunt t◅at the Church ministerie and ordinances of CHRIST are not to be left or thought the worse of for the sinne of men though all the world abuse them though ANTICHRIST haue corrupted them neuer so much or long But if they meane as al th◅ir reasoning importeth by the Church ordinanc◅s of God such wicked rebellious assemblies as reiect the word of God with an high hand breake his lawe despise admonitiō hate to be reformed receaue reteine the opē vnworthie wicked impenitent to their sacramentes c. I then denie these assemblies to be the true Churches of CHRIST seing they haue broken the couenant cast off CHRISTES yoke c. As also I denie their sacramentes to be the ordinances of God seing to them in this estate belong not the sacramētes ministerie of Christ but the curse and iudgmentes of God And therfore they that leaue them for in their sinnes in this estate do neither leaue the Church of God nor the ordinances of CHRIST but rather fulful the cōmandement of God preserue the Church in
the same are ◅ncurable without redresse these Balaamites these crooked disciples of M r. CALVIN bring from him the examples of the Churches of Corinth Galati◅ and A◅ia where were open wicked men as the incestuous person drunkardes gluttons extortioners wranglers wrong-doers prowd and ambitious persons sectaries heretikes c. as also sundrie abuses and corruptions in doctrine and in the administration of the sacrament c. yet they were by the iudgment of the holy Ghost notwithstanding al these sinners sinnes adiudged the holy churches of God neither were the faithfull commanded to refraine their communion Furthermore the Prophets and our sauiour CHRIST at such time as the estate of the Iewes temple was wholy corrupted forsooke not the Temple but resorted and communicated with the wicked people at their feastes and sacrifices Yea when the pollution and contagion was generall and incurable both in the people and priestes bec◅se saith their Author a godly conseience is not hurt by the vnworthines of any either minister or people nor yet their ministerie being the ordinance of GOD as their ceremonies sacrifices and praier with them c. the word and sacramentes with vs defiled but are pure wholsome vnto the vpright and faithfull receauers who may lift vp pure handes in a wicked assemblie neither ought for the wickednes of mē to ref◅se the holy ordinances of GOD seing yt is only CHRISTES office to purge the ba◅e-floore seuer the tares c. and belōgeth to no priuate men to examine others or the whole Church so much as for euerie one to examine his owne self to see y t he be good wheat least otherwi◅e he eate vnto his owne iudgment For the bread of the Lord the faithfull receauers therof are not made worse with the sinnes of others It is one thing in common bread and conuersation to flee the companie of vvicked men an other thing for hatred of them to forsake the fellowship of the Church These and such other poisoned blasphemous cauils they bring to iustifie and vphold their confused babylonish synagogues and al the abhominations they cōmit in them vvhich wind◅haken figleaues although I could in a word pluck frō them so lay their filthines naked namly by shewing that there can be no comparison betwixt the Church of Christ and their whorish idolatrous Church which hath not one part of a true church not one pinne naile nor hooke according to the true patterne or in due frame and so could set this their Author vpon whome they so much relie most sharply against them vvho in all these treatises is alwaies to be vnderstood of a Church rightly established and planted according to the Testamēt of Christ with such ministers such sacramentes as there are apointed c. thē which here amongst these his followers is nothing lesse as shall not be hard to shew in due place And therfore the Argumentes drawē from the Churches of Corinth Galatia c. euē by their Authors owne iudgment nothing serue their turne who are more like to DAN and BETHEL in the schismatical estate of the kingdome of Israel remaining stil in that great defection of Antichrist fortold of c. yet seing they haue taken the paines to fetch these Argumentes from ouer the sea and so ernestly vrge them let vs do them the fauour euen so far as we may with Christian patience to giue them the hearing THEIR FIRST Argument seemeth to be this THERE VVERE in the Churches of Corinth Galatia c. not only wicked persons but also sundrie errors abuses corruptions in doctrine administration yet they were stil iudged ◅he Churches of God and the faithful re◅rained not their cōmunion th◅rfore we ought not to leaue these their assemblies though the open wicked and many other enormities be there committed and suffered First as hath beene noted there is no comparison betweene these holy Churches of God which were truly gathered planted ordered and these their confused idolatrous assemblies Then here must be obserued that they in nothing can be compared vnto these C◅urches but in sinne error moreouer that the faultes of these Churches which were but of ignorance and frailty cannot be compared to the sinnes of these vnchristiā assemblies which are in presumption obstinacie disproued by others confessed yet continued of themselues Lastly here must be noted how corruptly they vnderstand vnsufferably pervert those scriptures where the apostle reprehendeth these sinnes in those churches c. exhorteth the whole church to repentance to redresse the thinges amisse that with sundrie seuere and apostolike threats vpon their ◅eglect or default therin But these mē take these places where the sinnes of these churches are thus sharply reprehended censured and would iustifie therby the receauing reteining nourishing al this profane rowt of people in the bosome of their churches as ◅lso al the abhominatiō idolatrie opē wilful breach of Gods lawes setting vp their owne antichristian divises pop◅sh cannons in stead therof c. would from hence conclude yt to be no more lawful for true Christians to remoue out of these assemblies in this estate then yt was for the faithful in the churches of Corinth Galatia c. to forsake those churches before their sinnes errors were either reproved or cēsured What more vnsufferable abuse of scriptnres can there be thē this to take those examples which were written to terrifie admodish stir vp all Churches posterities to eschew watch against and r◅dresse such sinnes transgressions to colour and cloke al sinne and iniquitie yea to take away from al Christi◅ns their libertie prower either to reproue censure or refraine the same These churches say they were iudged pronounced by the holy ghost the churches of God notwithstandi◅g these hainous sinnes amongst them Wel what then these and al other churches whiles they remaine in this life shal commit sundrie daily sinnes of ignorance frailtie c. therfore they may also commit presumtuous sinne y◅a remaine incorrigible obstinate in their sinnes and yet of vs be esteemed reuerenced as the true churches of God this they must proue or els they say nothing this these examples of these churches prove not For they cannot shew that euer t◅ey de◅pised the Apostles admonition or refused to redresse the thinges they were blamed of which if they should haue done houw could they be esteemed the church of God whiles they reiect the word breake the law despise correction yea even Godes grace mercie offred by stopping their eares hardening their heart refusing to repent c. What can the heathen doe more nay wh◅t doe they so much for they sinne in their ignorance these in the presumtion of their heart contempt And now in this estate what communion is to be held with them what fellowship may the childrē of God haue with such reb◅ls apostataes Can any glorious titles or name of a Church
sauing their soules bodies from such wicked accursed assemblies from such disobedient rebellious people and from al the trumperies and deceites of the false Church c. But let vs a litle examine what kind of doctrine these men draw from Mr. CALVINE spread abrode in their pulpites publike writinges They hould that whatsoeuer Congregatiō keepeth an outward shew of the ministerie of the word sacramentes ceaseth not to be a Church neither is to be left for any sinne in maners as they call yt whatsoeuer though they willingly presumptuously neglect break the lawes of God both in their worship and conuersation and remaine incorrigible obstinate in these transgressiōs Now they teach that neither for such sinnes God is so displeased with the congregatiō that he herevpon withdraweth his fauor from them or they ◅cease to be held reuerenced of vs as a Church neither the publike actions of the said congregation as their praiers preaching sacramentes c. neither the cōmunicantes with this assemblie in these actions are with for these sinnes defiled For say they a godly conscience is not defiled with the sinnes of an other What fleshly libertine hath or can breath forth more poisoned doctrines then these more contrarie to the honour whole word of God from which yt at once taketh away al reuerence obedience practise What can be more popishly alledged for their Church then to say that yt can blesse these actions and persons whome God in his word accurseth or that the Church may cōmit such high sacriledge presumptuous sinne without the iudgment punishment due to the same Yf God haue made one the same couenant from the beginning of the world with the whole Church that he hath with euerie particular priuate mēber therof hath giuē no more libertie to the whole Church then to any priuate man to breake the least of his lawes if God for the transgression of his lawe vnpartially iudgeth al without respect of persons if presumptuous sinne with obstinacie ioined thervnto breaketh the couenant with God insomuch as yt both breake◅h Godes law and despiseth Godes mercie grace so depriueth them in that estate of any benefite of CHRISTES death If they which in this maner breake Godes law despise his grace to be iudged of al men as open wicked c. If al the actiones of the wicked be accursed of God so much the more accursed and abhominable by how much they take shew of holines profane Godes name ordinances Yf all they which partake in such actions praiers sacrifices which are an abhomination vnto the Lord be guilty of the altar and vnder the same curse how should those assemblies which continue in presumptuous obstinate sinne be esteemed the true Churches of CHRIST or any that administer vnto or cōmunicate with them in this estate in praiers sacramentes c. auoid the iudgment curse of God both for ioining vnto blessing the wicked for so high profanation of his name prostituting the holy mysteries of the ◅odie blood of Christ to such open vnworthy receiuers Rightly then and directly to reason to the point As many places of scripture as command Godes faithful seruantes with al their forces vttermostindeuor to obserue practise and obey vnto Godes holy word euerie part therof without any willing neglect or breach of the least cōmandement to their knowledg As many places as shew that obstinate presumptuous transgression breaketh the couenant As many places as command vs to seek out and resort vnto the true Church of CHRIST namely the cōmunion fellowship of the saintes Godes faithful obedient seruantes there to present our soules and bodies to be built bestowed according to Gods wil there together with thē to vvorship and serue our God c As many places as forbid vs all false Churches assemblies al spiritual fellowship cōmunion with the wicked or to repaire vnto or ioine with thē in their praiers worship c. So many places forbid vs al spirituall fellowship cōmunion vvith al assemblies in this estate vvhat faire shewes soeuer they make vnto vs or glorious titles they take vnto themselues so many places euidently prooue that if in this estate vve should communicate vvith them vve should be guilty of their sinns partakers of their plagues Which doctrines because they are generally receaued of all denied of none though omitted and forgotten by many and generally taught through the whole scriptures I need not here stand to make any more particular proofe or demonstration of them And so these being granted all these doctrines of M r. CALVINE and his Disciples fall to the ground Yet that the falshood of them may somwhat more appeare vnto all men let vs draw a litle neerer vnto them consider of their maine proofes and fundamental doctrines The publike actiones say they and ministerye of the Church as praiers sacramentes c. neither the godly conscience of anye are defiled vvith the open sinnes of others either of ministers or people c. For vvhy such publike actions are the ordinance of God and cannot be defiled or made vnavaileable with the sinnes of men neither are to be left for such sinnes Therfore the holy Prophets and our Sauiour CHRIST himself refrained not the Temple at such times as the estate therof was vholy corrupted but communicated with the wicked in their feastes and sacrifices although the pollution and contagion was generall and incurable both in the people and priestes For the rest euerie man is to eyamine himself and not othe◅s when he resorteth to the Church or receiueth the communion of the bodie and blood of CHRIST because he eateth to his owne damnation or saluation not to an other mans c. First if the open sinne of the minister or people defile not the praiers sacramentes by to them administred why hath the Lord said that ◅he sacrifice of the wicked is abhomination vnto him that they might as well kil a man as a bullock vnto him that they might as wel offer a dog or swines blood as sacrifice or burnt offering why hath the Lord said that sacrifice without obedience is not acceptable vnto him that he will haue mercie not sacrifice c. Why hath the Lord beene alwaies so ielous ouer his sanctuarie and ouer them that come neere vnto him vvhy hath he made so many lawes for the place Altar sacrifice priestes people c. that no priest with any apparant blemish might offer the bread of the Lord that no offring with any blemish might be accepted at the handes of any that none vvith any pollution or vncleannes vpon him might touch the tabernacle that no heathen or profane person vvhich was not yet come vnto the faith might tread in the courtes of the Lord or any offring be accepted at their handes vvhy hath the Lord
people grieuously with them transgressed and were together with them defiled nâ—…ither could they iudge or cry out against the sinnes of the time when they thâ—…mselues were alike guilâ—…ie and partakers with them in these sinnes With what conscience then or fâ—…are of God can they perswade vs to sinne by the Prophetts examples May they not as wâ—…ll by the examâ—…les of the Patriarches DAVID c. perswâ—…de vs to incesâ—… 〈◊〉 murther if yt weâ—…e sinne in them shal yt bâ—… lâ—…sse iâ—… vs arâ—… these 〈◊〉 and examples well vsed or applied by them But how wil they now doâ—… when euen that stone which they had set vs as a triumphant monument of their vicâ—…orie is rouled vpon their â—…ead and shall gâ—…ind them to dust except thâ—…y râ—…tire and repent For whiles thâ—…y affirme our Sauiour CHRIST to haue communicated with â—…he wicked polluted priâ—…stes pâ—…ople in feastes and their sacrifices â—…hat at such a time saith their Author as al estatâ—…s were throughly corâ—…upt and desperatly incurable how shal they in this case cleare him of grieuous sinne and pollution or themselues rather of most accursed â—…nd vnsufferable blasphemy Great corruption there was no doubt in the ciuiâ—… estate by reason that the ciuil gouermeÌ„t was in the Gentileâ—… haâ—…des the prophane Romaines that knew not God and therby also great slacknes defaultes euen amongst the priestes rulers of the TeÌ„ple as apeared by the sectes errors amongst them by the many trâ—…ditions brought in y e great more waighty things of the law as mercy iudgmeÌ„t neglected Great also was their blindnes hardnes of heart obstinacie which not only did not acknowledg but refused murthered the Lord of life himself that flourishing tree of all righteousnes that innocent in whome was found no sinne Yet notwithstanding al this I caÌ„not find by the hystories of the EuaÌ„gelistes but that the outward ordinaÌ„ces of the Temple were indifferetly well kept and obserued especially about the time of Christes birth when were found diuers godly priestes holy iust men women that administred offred in the Temple To take all doubt controuersie away the holy Ghost recordeth that all thinges about him were done according to the law We reade also that his parentes accustomably resorted vp to Ierusalem at the feastes which they being godly would not haue done if they had not beene kept according to the law So that heere was no apparant or lawful cause to driue away the godly froÌ„ the Temple sacrifices neither any comparison betwixt the outward estate of the Temple the outward estate of those Congregations which receaue and admit the open wicked vnworthy to the sacrameÌ„tes wil not be admonished or redresse the same But to come to our Sauiour Christes person I reade not any where that he communicated or offred with the priestes pâ—…ople in the Temple neither bringeth M r. CALVINE any proof therof saue that he weÌ„t vp vnto the feastes But we reade not that he went vp to offer or communicate with them according to the law but rather to teach instruct them to call them to repentaÌ„ce amendment of life We euerie where reade how sharply he reproued both priestes people insomuch as they euen at the beginning of his ministerie sought to kill him which they would not haue done if he had consented or communicated with theÌ„ We reade not y t either he or his disciples no nor Iohn the Baptist receaued or baptised any but such as repeÌ„ted beleeued We see that neither he nor his disciples kept the traditions or customes of the Iewes of washing fasting c. We see that he receaued such as the Iewes had excommunicate namely the blind man after their obstinacie was apparant both seperated his disciples from them openly euerie where denounced against them We reade againe that they sought to kill him because so many went from them after him As for his going vp to their feastes yt is apparant that yt was not to offer and communicate with them so much as to teach the people there hauing the fittest oportunitie and greatest concurse He went not according to the order of the law but sometime at the midfeast somtime noâ—… at all We may see in that discoutse Ioh. 7. betwixt his kinsfolk him â—…oth by their speach and his answere that his custome was not to goe â—…o offer so much as to teach When he came there he reproued and â—…eformed some things amisse as the tables of the mony changers and â—…hem that sold doues c. In the great day of their feast of Tabernaâ—…les he called them from their superstitious drawing water in their â—…ell of Siloam vnto himself that liuely spring of liuing waters c. As for their feast of the Passouer he kept yt not with them but a part â—…y himself with his disciples in a priuate place To which reasous if we add the continual debate and hostilitie betwixt him the priestes â—…hariseis their proselites and all sortes of ministers rulers of the TeÌ„ple with the maner of their reasoning their spurning against him with enuie he confuting their errors convincing their wickednes with power yea iudging and condemning them for their wickednes â—…bstinacie crueltie coÌ„tempt of God his word as in the 21. 22. 23. chapters of Mathew apeare By all which reasons circumstaÌ„ces many other that may be drawen out of the Euangelie I thinke we may rather deeme yea coÌ„clude that Christ did not coÌ„municate with â—…hose wicked priestes and people at their feastes and sacrifices rather â—…hen vpoÌ„ M â— CALVINS bare report to beleeue he did But whether he did or did not yt were blasphemie to thinke or affirme that he euer â—…oyned vnto them in any actioÌ„ where they brake the least iode of his Fathers law for then should he be with them guilty of transgressioÌ„ sinne as is aboue proued then the moÌ„strous doctrines that would â—…nsue hereof no christian eares can endure to heare And sure their sinne is not much lesse which goe about to draw such poisoned docâ—…rines diuelish coÌ„clusions froÌ„ him to make him an author of sinn â—…ea of most impious sacriledge and profanatioÌ„ of Gods name and all maner headstrong wickednes abhominatioÌ„ which these wâ—…etches would couller tollerate vnder his name examples Thus hauing dispatched these foraine cauils of these our English Romish priestes not so much for their sakes to whome by M r. CALVINS owne iudgmeÌ„t they apertaine not as for the truthes sake which â—…y such false smoky reasons is grieuously obscured yt is now high â—…me wee looke homeward vnto the present matter in hand namly by the rules of the word to examine this their church of EnglaÌ„d Which as we haue found to consist of al the prophane and wicked people of the land all without any choice or differeÌ„ce being alike receaued nourished
famished made away in your prisons by these murthering BBâ—… only because they dare not allow or ioine vnto such abhominatioÌ„s as they thrust vpoÌ„ the whole land though they daily cry in the eares of your Maiestie your honourable Councellors for some equal trial either according to y e lawes of y e laÌ„d which is graÌ„ted thieues murtherers or by the word of God y t if they hauâ—… made any crime or hould any error contrarie to the truth of the Gospel they might be censured accordingly or els deliuered from y e antichristian tyrannie of these BBâ—… malitions slanders of these PP yea though euen these strangers also whose bodies are heere preserued haue loâ—…t the freedoome of their soules are partly by the wretched example of these vnfaithfull tollerating subscribing priestes brought into the bondage of these BBâ—… as sundry of them which haue any conscience complayne What can these men say stand not these thinges thus els let their owne complaintes supplications to the ParliameÌ„tes their protestations new deuised scoffing libells be examined wherin they complaine of these enormities and their wrongs by the BBs supposing to themselues that they are those seruantes of CHRIST that are thus oppressed And how will this geare sort to the assurance of the Princes saluation not only to keep out CHRIST not to suffer him to reigne ouer her but to set vp Antichrist his enemie to giue her power vnto the Beast not only to keep out the right free practise of the Gospell but to set vp in stead therof all this heap and dounghil of romish trumperies to ratifie the Popes Cannons Courtes not only to exalt CHRISTS enemies but to persecute Christs seruantes and to arme with her sword these wolues against them What â—…ood or figure will make this geare stand before the face of Christ when he shall come to iudgmeÌ„t with his mightie Angels in flaming fire to render vengeance vnto them which do not know God which obey not vnto y e gospel of our Lord IESVS CHRIST How can they which submit to these abhominations which they see coÌ„demne be held faithful Christians how can they that thus flatter dissemble with their Prince that in such waightie and high matters which concerne her so neere be held true harted faithful subiectes how can one mouth blow forth such contraâ—…ieties how can one fountaine send forth at one place such bitâ—…er and sweet waters How can the Prince vnto vs in our eies stand â—… Principall vpholder of Antichrist and such a principall member of CHRIST at one and the same time I doubt al the Logick this scholler hath or al the learning these renowmed priestes his abettors whome he so magnifieth extolleth haue can not reconcile this geare or couer their perfidous flatterie dissimulation with God man which to all men shal euen by themselues appeare if their Theses or Mâ—…ior propositions which they vse against the Church of Rome against these their LL. BBâ—… be duly examined and indifferently applied to this their owne ministerie administration practise And sure yt were a workâ—… worthy the labout to gather and summe their Maxims together and briefly to draw their owne Arguments against themselues that so they may be haltered and iudged of their owne mouth and both their hipocrisie and sinne appeare vnto all men The Lord of his mercie deliuer preserue here Maiestie from such blind guides as the Bishoppâ—… are from such vnfaithful guides as these counterfaites these false Prophets are But what wil D. BRIDGES and D. SOME say now to this geare when their greatest enemies after all this conflicting and skirmishing with them haue yeilded them the whole cause in opeÌ„ field made a more strong and vnanswerable Argument against themselues for the maintenance of the Archbishop his Grace and all his graceles proceedings then they all this while haue done with al their studie lampe-light How say they by this her Maiestie is here councelled comforted and assured euen by these men themselues to resort still to that place for the sacrament where she hath found comfort in receauing yt But she hath found comfort in receauing yt at the L. Arch-bishop graces handes with his rich cope on his shoulders beraied with al his poâ—…tifisalibus the english Masse-book in his handes yea by your leaue with the round waâ—…er I will not heere speake of attiring the Chappel high Altar that day and other Court ceremonies or whether any receaue the said sacrament togither with her Maiestie or no or whither these thinges be left But sure thus hath her Maiestie receaued yt either found comfort therin or els yt was not done of faith but if she found comfort in yt ô how wil the Arch-bishop theÌ„ reioice for theÌ„ by these mens full consent councell she is still to resort thither c. and then need they not be redressed in her daies and that is the thing he all this while feared least by the powerfull denouncing of Gods iudgmentes against these sinnes Gods grace might worke in her Maiesties heart to cast downe all this idolatrie It is as much as he desireth that he may remaine in his pallace at Lambeth stil be his calling office ministerie as repugnant to the word of God or odious in Gods eies as they will that is no matter And see what a subiect is heere offred vnto his learned Doctors to worke vpon for their extrauagant learning will not be satisfied with so litle as his Lordes grace will But they will râ—…plie and come vpon you for all olde reckoninges and not suffer you to depart vntill you haue fully â—…atisfied They will thus reason against you If yt be a true sacâ—…ment which her Maiestie hath all this while receaued at the handes of these Bishops in this maner c. where she hath found comfort then must the L. Archbish. and these L. BB â— needes be true ministers of the Gospel for by your owne reason where there is a true sacrament there must needes be a true minister but here you confesse to be the true sacrament of the â—…upper for her Maiestie can take no true comfort in a false sacrameÌ„t therfore this Archbishop these BB s that alwaies heere administer yt are true ministers of the Gospel of CHRIST And if they be true ministers of the Gospell and Church of CHRIST then ought they not and cannot be put away without open violence to the bodie of CHRIST for none of his true members may be either cut off or cast out whiles they abide in his body without iâ—…urie to his body yea such iniurie as he wil suffer at no mortall mans handes neither in deed can or will the true Church or tâ—…ue Christians commit such outrage against him So then how high is their sinne against CHRIST Prince Church which sue seeke to the Prince and Parliament to haue these
hath D.R. SOME now to contend that the baptisme deliuered in the false Church should be a true seale of the couenant or what occasion hath Mr. PENRIES Proctor to denie that such as there receaued that baptisme are not touching the outward action baptised they must heere shew some sufficient discrepance betwixt these examples alledged out of the scriptures the estate of the present question or els with reuerence rest in the practise of the holy Ghost though neither they nor I be able to arriue to the wisdome therof As for D. SOME I see not what he can say vnles he either affirme y ◠circumcisiō in that apostacie of Israel to be a true seale of the couenant which if he doe then I oppose vnto him not only the through corruption of their estate but also the publike repudiation bil of diuorce which the Lord sent them by his Prophets or els he must in deed shew himself a worthy champion prefer his mother Church of Rome to the defected estate of Israel which if he doe then must we send to E◅dor to call vp Amasiah the priest of Bethel to debate the matter with him And vntil they meet I leaue vpō him the 17 Chapter of the Reuelation where the holy Ghost as liuely describing y t Citie Church of Rome in their scituation and collers as if he had named them calleth the one the Beast the other the Harlo◅ or great whore in that vision Now if she be an whore as I must beleeue God rather then D.S. then can she not be the spouse of CHRIST the true Church Then for the rest let Bethel Rome striue in hell for the preemin◅ce I haue nought to do to iudg them that are without But now M r. PENRIES aduocate D. SOME his aduersarie who hath chosen the much more reasonable extreme peraduenture wil not be so soone satisfied It is an hard matter to perswade sense where faith is wanting But I for this matter must hold him still hard to the places of scripture alledged so that he must shew me some sufficient difference b◅twixt these cases or els yeild vnto or reproue the holy Ghost If he put difference yt must be either in the estate of the place of the people or of the thinges deliuered and compared For the place though Israel were part of the promised land yet that could no way sanctifie the Israelites or better their state or defend them from the wrath of God due to their sinnes It was also accursed of God together with and for them deliuered into y ◠handes of the heathē as we reade Neither was yt euer more holy then Rome or any place where the Church of God was or is seing Gods blessing is eu◅r with his Church therfore y e place can put no difference For the people as they were somtimes Gods chosen peculiar people so were somtimes the people of the Church of Rome also both of them apostatate both in transgression though yt may be not in like depth yet both of them out of the fauour in the wrath of God It were in vaine to plead which of them were worse the best place out of the Church of God they shal◅ find ill inough Though I easilie yeild Rome or the fairest of her Daughters though yt be the Church of England to be w tout all comparison worse For the thing◅ deliuered compared both circumcision baptisme were seales annexed to the Lords couenant both signes and markes which all that were receaued into the communion of Gods seruantes ought to haue both signifijng a putting away the shame of Egip◅ a cutting washing away our original natural corruption our ingraffing into CHRISTS death resurrection both through with him of our dijng vnto sin liuing vnto righteousnes as also a verie putting on of CHRIST with the ful benefite of his merits passiō to the perfect redemptiō of our soules bodies ful appeasing of our consciences from the wrath of God the rigour of the law for all the sinnes that euer we haue cōmitted as fully assuredly as we our selues had fulfilled the law satisfied the wrath iustice of God c. what then should be the impediment why the outward baptisme deliuered in the false and apostaticall Church which I only properly count y ◠false Church as the outward circumcision deliuered in the false apostaticall Church should now more be denied this more then that Peraduenture yt will heere be alledged that the circumcision there was much more lawfully done better then this baptisme I will not stand vpon y t yt being nothing to our purpose I wil not stand vpon tearmes of better more lawful in cōparing thē one with an other It sufficeth me y t in comparing them vnto iudging them by the law of God neither of them are found either good or lawful For vnlawful yt was to administer circumcision vnto opē idolaters or apostataes or vnto their seed vntil they were renewed by faith repentance So is y◅ stil in baptisme the lawfulnes of circumcisiō or the holines of y e word of God doth not iustifie the action or the people where the one or the other are abused As in the false Church circumcision is good the word of God is most holy but to receaue circumcision or to heare the word of God in y e false Church is to apostatate from CHRITS to ioine to Gods enemies to forsake the true church He cānot haue fellowship with both at one time at what time he ioineth to the one he forsaketh the other Nothing done in y e false Church be it neuer so holy in shew is iustified either by them or to them but euē the calling vpō y ◠name of God the reading scriptures the administring baptisme c. is turned into sinne presumptiō profanatiō of Gods name ordinance vnto them whiles they remaine in their inquitie There was nothing in the false Church either in their maner of doing yt that made this circumcisiō receaued allowable or not to be repeted neither did the faith subsequent iustifie the action past of circumcision done to in the false Church It was the meere mercie of God y t pardoned and purged the sinne to the faithful penitent It was the wisdom of God the sin abuse of the action thus done receaued in y e false church being thus purged to reserue his owne ordinance not to reiterate y e action of circumcision They that giue a natural cause therof as of the impossibility of reiterating circumcision so put difference betweene circumcision baptisme the one being impossible to be done againe the other not so greatly erre in iudgment misse the point For both ◅he Apostle in expresse words sheweth experience in Chirurgeric confirmeth the same that circumcision may be gath◅red so
Church to the priest after this manner I euer tooke marriage for an ordinance action of the second Table and see not why they might not as well set vp the tables of the money changers or bring in any other ciuil busines or chaffaire as this into their church But see what these Balaamites wil not doe for gaine both make God a new diuised worship setting vp and bringing in their owne diuises and Burning incense therunto and holding the people in such blindnes and superstition as they beleeue not themselues to be rightly married except yt be done by a priest after the prescribed manner and the in the due seasons also namely in the forenoone at morning praier whē mattēs is done next before the communion as they call yt this not vpon any forbidden tydes as in the holy time of lent c. when men ought to fast without an especial licence from the sea of Can◅erburie which Popedome hath power both to restraine meates and marriage and ag◅ine to permit them vpon graue waighty considerations to such as wil pay roundly for the same THE PRIEST hath also in this their portuise a prescript forme of visiting the sicke with perfect instructions what to say at the first step into the sick man his house what when he commeth into the sick mans presence how vvithout any questioning of his estate whether he be asleepe or awake aliue or dead vvithout any wordes vnto the sick person the priest must doune vpō his mary bones desire God to forgiue the sick man his sinnes and also to forgiue the sinnes of his forefathers vvith his due number of Lord haue mercie vpon vs Christ haue ◅ercie vpon vs his Pater noster vvith his versicles and response or aides to this masse for the quick and the dead Which being ended he procedeth to his prescript exhortation vvhich because yt is almost a leafe long the priest to make short vvorke if the partie be passing away c. may cut off two partes of yt and say a creede then exhort him to temember his debtes and to make his wil and to giue to the poore which being done then by that special authoritie cōmitted to him by his lord Bishop to absolue the sick person of al his sinnes and so with a special psalme and his certaine of collectes to conclude the matter This is the ordinarie Visitatiō ouer besides that especial housell or Communion of the sick aboue spoken of And heere before we proceed further me thinkes there would be somthing said concerning this power of binding and loosing sinnes which the priestes of the Church of England and also of the Church of Rome challenge vnto themselues as incidēt to their office by vertue of some especial graunt and prerogatiue made vnto them aboue other Christians Which vnlesse they together with their holy Father the Pope should fetch frō the keies giuē to Pe◅er Math. 16. 19. or frō Iob. 20. 23 I neuer could heare of any euidēce they had to shew For y e first place I think they wil not say that the promise was made to Peter only for then yt should be contrarie to the second where the same power is giuen to more Besides that yt is an vsual doctrine in their pulpets to confute the Popes false vnderstāding of that place And for the place of Ihon I trow they cannot prooue this power there giuen only to the Apostles there being many disciples both men womē in the place I hope also that they are not so grosse to suppose this power giuen to the persons of men for then yt must haue died and ceased with the Apostles seing we reade not in al the Testament of any speciel or personal bequest made by them to any degree of men one more thē another and so they challenge yt by an old worthles title so much as to the truth and power of the word of God which word being beleeued and apprehended by faith looseth vs from al our sinnes through that blood of Christ our Lord which word also being reiected or transgressed bindeth our sinnes vnto the iudgment seate of Christ without repentance which word is bound sealed vp amongst Christs disciples Neither is yt giuen or committed vnto the ministe◅s of the Church only for then none could haue faith but ministers none ought to professe publish or stand for the maintenance of the faith but ministers But we see this power the word the faith committed to the whole Church and euerie member therof all being commanded to watch to publish defend and practise the Gospell to the vttermost of their power to admonish reprooue one another c. Now how should this be done but by the power of the word Moreouer our Sauiour Christ in sending forth the 70. gaue y e self same power vnto their word that he did vnto the 12. to such as receaued the Gospel peace with remissiō of sinnes to such as receaued yt not the shaking off the dust of the feet against them But yt wil peradventure be said that in as much as the ministerie of the word is chiefly committed vnto them therfore the power of binding loosing also To this I answere that I haue not learned in the word so to tye the power to the person of the man This power is not of man but of God The least in the Church hath as much power by this word of God to bind the sinne of the Pastor and vpon his repentance to pronounce cōfort peace vnto him as he hath to remit or bind the sinne of the least So that monstrous is their presumption that assume vnto themselues not only the power giuen vnto the whole Church as shall be shewed hereafter but vsurpe I wote not what peculiar power oboue all other to bind or remit sinnes yea to remit for wage the sinnes of euerie prophane glutton and wicked Atheist which will send for the priest at the howre of death to reade his Masse-booke ouer him c. LIKEVVISE ALSO as these Priests visit and houfel their sick by this booke so doe they in like maner burie their dead by the same booke The priest meeting the corps at the Church stile in white aray his ministring vesture with a solemne song or els reading alowde certayne of their fragmentes of scripture so carrie the corps either to the graue made in their holy cemitery hallowed Churchyard or els if he be a rich man carry his bodie into the Church Ech where his dirige trental is read ouer him after they haue takē off the holy couering cloth the linnen crosses wherwith the corps is dressed vntill yt come vnto the Churchyard or Church into that holy ground least sprights in the meane time should carrie yt away the priest there pronounceth that almightie God hath taken the soule of that their brother or sister vnto him be he heretike witch coniurer and desiring to meete
any feare of God or loue of that appearing of our Lord IESVS CHRIST to preserue their soules bodies pure from the idolatrie and abhominations of the false Church to saue themselues from this wicked peruerse generation by comming out from amongst them fleeing out of Babel and by gathering themselues vnto the Lambe in mount Sion there amongst together with his chosen called faithful seruants vnder his banner conduct to fight in all patient constant maner that good fight of faith holding forth the word of life against al the works powers of darknes not abhorring the crosse of CHRIST or louing in his seruice their liues vnto the death but being alwaies ready to do or suffer according to the will of God following the Lamb wheresoeuer he goeth that so he may lead them in the waies of life peace and at length bring them to the full fruition of that endles happines which he hath prepared for all his in his Fathers kingdome there to rest with him in perfect ioy for euer euer Which grace that they may find as I haue not spared my poore endeuour â—…hough therby I haue exposed my self to present peril open reproch by the violent hands virulent tongues of these malignant aduersaries to blow the trumpet awakeÌ„ admonish all that yet some might be saued so shall not cease whiles yet God preserueth me aliue amongst them eueÌ„â—…n my continual praiers incessantly to beseech the Lord to shew this mercie vnto his chosen who because they are only knoweÌ„ vnto himself I shal not cease to hope wish that eueÌ„ the greatest enemies might be of this number that whereas now they staÌ„d the waged marked seruants of Antichrist they might by vnfained repenrance wash away those stigmatical skarres be mustered inrolled in the Lambs Booke of life hauing his Fathers name writteÌ„ in their foreheads to whome be praise in the Church by CHRIST IESVS throughâ—…ut all generations for euer Amen But the foundâ—…tion of GOD standeth firme hauing this seale the Lord knoweth who are his and let euery one naming the name of GOD dâ—…part from iniquitie 2 Tim. 2. 19. If thow be wise thow shaâ—…t be wise for thy selfe but if thow scorne thâ—… alone shalt suffer Prou. 9. 12. By the Lords most vnworthy seruant and witnes iâ—…â—…andes HENRY BARROWE FINIS The Printer to the Reader I must acknovvledg verye many faults escaped in the printing of this Booke therfore do craue the Readers patience and the Authors pardon hauing giuen the one no doubt some cause of offence and done the other I feare a greater wrong but hopinge that both will rest satisfied that the Reader shall reape the proffit of this fruitfull discourse I bid them farevvell 2 King 22. 11. Ier. 9. 1. 2. Zach. 7. 11 〈◊〉 10. 2 〈◊〉 2. 18 19. 2 Tim. 2. 13 â—…am 2. 13 â—…am 2. 13 â—…4 Ezek. 9. 4 5. Phil. 3. 18 19. Isa. 59. 4. â—…zek 22. 30. Lam. 1. Isa. 51. 18 â—…0 â—…om 9. 1. 2. 3. Micâ—…h 3. 8 Maâ—… 11. 25 1 Cor. â—… 26 c. 2 Cor. 4 10. 2. Tim. 4. 1 Cor. 2. 1â—… Prou. 26. 7 Act. 19. Amos. 3. 6. 7. 8. Ezek. 3. vltim Exo. 23. 2. Reuel 18. 1 Cor. 10. 9 Râ—…uel 14. 1 2 Pet. 1. 19. Deut. 4 6. Psal. 119. 105. Deut. 30. 11. c. Isa. 60. 12. Hebr. 2. 3 4. Heb. 12. 24. 25. Gal. 3. 15. Deu. 4. 2 12. 32. Pro. 30 6. Reuel 22. 18. Deut. 5. 32. Psa. 45. 6. heb 1. 8 Ioh. 12. 48. 2 Cor. 5 10. Reu. 22. 18. 19. Gal. 1. 8. 1 Tim. 3 15. Deut. 31 26. Deut. 17. 8. c. Mal. 2. 5. Exod. 23. 20 21. Heb. 12. 28 Deut. 29. Iosu. 24. Iud. 3. 1 Cor. 6. 15. 10 16 17. 12 13. Eph. 1. 23. 4. 12 Hebr. 3. 13. 10 24. Pâ—…il 2. 4. Rom. 16. 17. 2 Ioâ—… 10. 1 Ioh. 4. 1. 1 Tim. 6. 3. 4. 5. Math. 6. 22. Luk. 11. 34. 35. 1 Pet. 2. 2 Ioâ—… 6. Phil. 2. 16. Math. 15. 13. 16. 12. Gal. 5. 9. Reuâ—…l 8. 11. 9. 3. 5. 19. 16. 13. 2 Cor. 11 13. 1 Cor. 3. Mat. 23. 2. Tim. 3. 6. c. Math. 7. 15. Act. 20 29. Iob. 10. 1. Cor. 3. 27. Mark 13. Math. â—… 4. â—…k 21. 〈◊〉 24. 29. Reuel 4. 5 chapters Ephes. 4. 11. Col. 2. 5. 1 Cor. 3. 3. c. Gal. 6. 12. c. Col. 2. Iudg. 2. 2 Cor. 11. 20 3 Ioâ—… 9. 2 Thess. 2. 7. 2 Cor. 11. 3. 〈◊〉 7. 1. â—… Thess. 2. Reuel 13. Reu. 9. vers 1 2 3 c. Reuel 13. 2. 5 6 7. vers 15 16 17 Reuel 17. Reuel 18. 3 Reuel 7. 4. â—… Reuel 9. 4. Reuel 14. Reuel 12. 7. Reuel 15. Reuel 17. 14 Reuel 14. 4. Ierem. 50. 51. Isa. 13. Gen. 6. Gen. 19. Luke 21. 28. Reuel 15. 5. â—… 〈◊〉 16. Reuel 18. 4. 5. Isa. 52. 11. Zaâ—…b 2. 7. Iâ—…rem 51. 6. 45. Ierem. 50. 8. Matâ—… 24. â—…6 c. Hebr. 3. and â—… Chaâ—…t Gen. 4. 3. 4. 17 23. 21. 4. Gal. 4. 25. 26. 1 King 3. 16. Prou. 7. 13. 14. c 9. Chap. 1 King 12. 28. c. Lam. 3. 40. c. Math. 7. 13. 14. Reuel 14. 1. 1â—… 15. Reuel 11. â—… â—… Isa. 35. â—… 1. Pet. 2. 5. Ierem. 5 1. 26 1 Câ—…ron 29. 2. 1 King 5. 17. 6. 7 2 Chron. 2. 8. Ezra 3. 7. Read Leuiticus fâ—…om the 10 to the 23. Chapâ—…er 1 Pet. 1 10. 11 12. Isai 54. 11. c. Ierem. 31. 34. c. Isai 60. 17 21. 35 8. 10. 55 13. â—…mb 2 4 6. Cant. 4. 13. c. Ezek. 47 12. Reuel 22. 1. â—…om 11. 17. 24. 1 Cor. 6. 11. Titus 3. 3. 1 Pet. 4 3. Rom. 6. 4. 〈◊〉 3. 10. â—… 7. 19. Luk. 13. 6 Math. 15. 13. Iob. 15. 6. Iâ—…r 2. 21. Isai. 11 6. â—… â—…nd 65. 25. Mâ—…th 3. 10. 7. Luk. 10. 13. 3. Act. 2 41. 42. And enerie vvâ—…ere through the vvholâ—… historie of the actâ—… of the Apostles Exod. 28. 15. 21. Reuel 21. Zâ—…ch 9. 16. Mal. 1. 10. Ezek. 44. 7. 16. 25. 23. 42. 44. Prou. 9. 17. Micah 7. 3. Nah. 1. 10. Isa. 1. 16. Lamen 2. 13. Hose 4. 1. 2. Micah 3. 9. Amoâ—… 6. 12. Isâ—… â—…9 14. Micah â—… 11. Hose 4. 4. 2 Tim. 4. 3. â—…ek 33. 3â—… Amoâ—… 5. 10 1 Peâ—… 4. 4. 5. Isâ—… 59. 15. Râ—…uel 13. 17. 2 Kings 22. 11. 12. 13. Ezek. 16. 49. Isa. â—…6 10. 11. 〈◊〉 3. 20. Ephes. 5. 13. 1 Thess. 2. 15. 16. Math. 23. 32. c. Math. 21. 38. 39. Reuel 13. 16. 17. Gal 4. 9. 10. Reuel 14. 9. c. Ioh. 8. 37. Gal. 5. 1. Col. â—… 6. 7. 8. Iude 3. Reuel 14. 12. Iâ—…h 15. 14. Caluin iustit lib. 4. Sect. 9. Prou. 19. 27. 1 Ioh. 4. 1. Math. 7. 24. c. 1 Tim. 2. 2. Rom. 9. 15.