also command and compell all the world to be ioyned vnto the church And thus the world and the church between whom there hath been perpetuall warr mought soon be reconciled If this be a lawfull and orderly course it is strange that Christ sent forth poor fishermen to conuert sowles by preaching and set not the princes which he could as easily have done seing he had al power in heauen in earth to make disciples by compulsion and penalty Now for the parable they allege it is apparant that the same seruant was sent to compell that was before sent to call the inuited and if this be meant of the Magistrate then kings must leaue gouerning and goe to preaching We finde in the scripture that compulsion is not alwayes by the ciuill sword but sometime by instant and earnest vrging of the word and doctrine as they that compelled the Galatians to be circumcised and he that compelled the Gentiles to Iudaize And from this word compell to vrge or gather a ciuill forced compulsion is with no more reason or colour then as if some factious rebells should take vp armes for to stablish religion and allege how it is written the kingdome of heauen suffreth violence and the violent take it by force For as force and violence here is not ciuill but spiritual so is compulsion to be taken in the parable But a throne sayth Solomon gets vp in a dronkards hand and a parable in the mouth of fools Prou. 26.9 They allege that the first conuersion of our land to the faith of Christ was by preaching of the gospell Whether this were so or not remayneth for them to proue in their next book for in this they doe it not They must I suppose take the preaching of the gospel in a large sense if they will proue it For as it is vncertayn what was the fayth of the ancient Brittaines or how they were converted so for the English Saxons which were conuerred from Paganisme Mr Bale one of their own writers saith that Austen the Roman was sent as an Apostle from Gregory 1. to conuert them to a popish fayth And by an other Chronicler we learne that Pope Gregorie 1. sent this Austen the monk into Engl. with fourty monks moe which entred the ile of Thennet on the east side of Kent with a crosse with banners displayed hauing a crucifix painted vpoÌ„ every one of them singing the Letany with Orate pro nobis to al Angels Archangels Patriarches Prophets Priests Apostles Martyrs Confessors Virgins Monks Nunns Heremites and finally to all hee Saincts and shee Saincts that they might haue good luck and wel to fare in setting forth their Romish religion But howsoeuer the conuersion of English men was then which is not now to be stood vpon till we hear the testimony of the best approued histories which these men say they haue for their assertion it is sure by the scripures that the churches in Rome Corinth and many other places were conuerted by the gospell yet remayn they not true churches still But say these ministers since that time many haue from age to age been called by the same means And so say I hath there been in Rome yet is she a harlot and not Christs spowse Great numbers say they were effuectally called in K. Edwards dayes I answer the whole land was compelled by ciuill force to change their forme of seruice in part and sundry true doctrines were taught in some places which some beleued but many disobeyed and rebelled as before is shewed Neyther was that confuse popish multitude with a few conuers therein a true visible church Mr Fox describeth the estate thereof by a similitude a a new face of things began now sayth he to appear as it were in a stage new players comming in and the old being thrust out Thus vpon that old stage of the popish church came new players to weet new Bishops Priests and the masse was then at first still by law reteyned but the gospel and Epistle read in English yet were not all new players for as is ther noted the preists and clergie that yeilded to the kings lawes were suffred to keep thâ—ir places liuings c. After this the king appoynted the c Archbishop of Cant with other Bishops c. to make one conuenient and meet order rite and fashion of common prayer and administration of Sacraments c. who did so Then in the Parliament following it was agreed that all ministers in the realm should be bound to say and vse the mattins euensong celebrating of the Lords supper c. in such order and form as was mentioned in the sayd book and none other or otherweise But the players it seemeth played not their parts well for after complaint is made how by the cloked contempt wil full winking and stubborne disobedience of Bishops and old Popish curates the book of common prayer was long after the publishing thereof eyther not knowne at all or els very irreverently vsed through many places of the realm Yet was there no great cause why the people should so despise it for as the K. answered to the rebels of Deuonsh if the seruice in the church was good in Latin it remayneth good in English for nothing is altered but to speak with knowledge that which was spoken in ignorance Now let the reader minde what was the estate of the church in those dayes and see if the word of God will approve it But there were say these men great numbers by preaching so effectually called that in Q Maries reign many sealed the truth with their blood I acknowledge it and say also that as there haue many martyrs died heretofore in the Popish church so I doubt not but great numbers at this day are by preaching so effectually called in Rome Spayn c. that if Turks or Pagans should preuayl ouer them they would mainteyn seal Christian religion with their blood rather then submit to Mahomet For as one of your best ministers hath truely sayd God of his infinite goodnesse who câ—lleth thyngs that are not as though they were even in that ministery hath giuen grace vnto his Saincts it was impossible that the man of sinne should so much adulterat the word of God but that it should be to the faithfull a gospel of salvation It is further alleged h there were sundry secret congregations all Q Maries dayes which gladly receiued the gospell offred by Q. Eliz. say thes ministers if it be sayd that they ceased to be the tru churchs of Christ becaus they ioyned became one body with such as were newly come and that not of conscience but for fear onely from idolatrie we answer that they rather that-had fallen from the Gospel in Q. Maries dayes were moued by Q Eliz proclamation to ioyne themselues vnto them that had stood faithfully all that while Here is still building
the church is builded contrary to the â—layn and manifest doctrine of the scriptures Leu. 20.24 1 Kin 8 53. Act. 2.40 and 19.8 â— Iohn 17.16 2 Cor. 6.14 â—7 18. The form and order of their vâ—iting is alsâ— strange for these profane people euen all persons in a famâ—ly anâ— all families in a parish are vnited into one parish church as it is called not voluntarily â—as ought to be in the true châ—rch but by constreynt not by any due profeâ—sion of repentance from â—ead workâ— and faith in God but by the priests readinâ— a Confession absolution and such like popish stâ—ff as is to be seen in their seruice book not vnder the guidance of Chrâ—sts officers but of a Parson Vicar Curate or other like creature of the Bishops who in many places can but read English vnto them And this with the other Parâ—shes of the Dioceâ—â—e so gathered also are vnited into one See or Dâ—ocesâ—â—â— church vnder a Lord Bishop and his Coâ—rtiers and all the Dioces into two Proâ—inciall churches the Prouinciall into one nationall church called the Church of England ouer all which there is a most reuerend Father and spirituall Lord Archbushop Primate and Metropolitan vnder whome al Bishops and Priests of the land are subiect and all people and parishes in the land bound to obey the dead canons and decrees which he the Ach Lord with his brethren of the gouerning clergie agree of in their repreâ—atiue church in the Conuocation howse if once the Ciuill Magistrate giue life vnto them This forme and order of a church is not to be found in Chrâ—sts Testament but receiued it is from the church of Rome by heritage or succession as the Papists boast of to the dishonour of Protestants when they say A religion c. that distinguished the multitude into pâ—rishes â—roportioÌ„ed â—he tithes annâ—xed thâ— Glebeland fonÌ„ded the Bishopricks â—mitted the Dioceses c So as the mother is the daughter is false in her câ—stitutioÌ„ though in the doctrin which she profeseth she is far better purer theÌ„ that whoremother of Rome The discussing of thes things as Mr Bern. refereth to other places books so also do I seing in thiâ— place â—e hath brought nothing of weight to proue his coÌ„stitutioÌ„ For the scriptâ—re that he alegeth the 3. things that he colecteth from theÌ„ do make against his purâ—ose The word is not by Christs mâ—nistery riâ—htly reached applyed to the people but vnsufferabley abused to the maintenance or the confusion and idolatries that are among them the sacraments are highly profaâ—ed and prostituted to the most vngodly and thir seed and popishly administred and the externall profession which the people make is by constreynt and therefore nought worth besides it is corrupt and idolatrous being a mixed profession partly of the truth of God partly of their own inuentions as appeareth by their Communion book Canons and the like Our second error should be that we hold their Constitution a real idol and so them idolaters To confute this Mr Ber. sayth that he hâ—th perused in any scriptures and can see none that take an idol or idolaters in any such sâ—nse agaâ—n that Marlorat mentioneth 47. idols and not one of them in â—he sâ—nse Whether this article be of Mr Bernards own forginâ— or where he hath had it I cannot tell his reader must take all of his credâ— for he lets not down his author As for his confutation hereof it is very slender that becaâ—se he seeth it not or Maâ—lorat nameth it not therefore it is no idol For it is no sure position that Mr Bernard seeth all that â—he scriptures teach and both he and Marlorat may as soon number the hayres of their heads aâ— all the idols that are in the world Wel therefore yet may â—t be a real idol for oâ—ght that this man hath sayd to saue it And if it be a false constitâ—tion as before is proâ—ed set vp in stead of a true what is it better then a very idol In the end he tâ—rneth and renteth vs for making oâ—r own constitution as he sayth an idol or goddesse and feighneth that we may say Great is the Goddesse Constitution great is Diana of the Bâ—â—â—nists Bâ—t seing this is but a reâ—roch of a scorner and the reproch reacheth vnto Christ himselfe who hath appoynted the frame order and constitution of hâ—s own châ—rch which we haue laboured for I leaue him for this calumniation vnto his rebuke who will teach him one day no more to blaspheme And whether may we think tendeth the inuectiue of this vayn man who thus skoffeth at the Constitution of Christs church but to bring in a mere ataxie or confâ—sion worse then was at Babels tower-building for take away the orderly framing and constituting of a church and there will be but a Tohu as the scripture speaketh a rude indigest heap or confute Chaos more beseeming the wild beasts of the wood then any humane much lesâ—e diuine polâ—ty That such as are not of a particular constituted church to weet such a one as ours is are no subiects of Christs kingdome Neyther is this position set downe in our words to my knowledge neyther doth Mr Bâ—rnard take away but confirme rather the thing that we hold for he granteth that they offend God which may and doe not ordinarily hauing 〈◊〉 canes offred liue in a church rightly constituted and we grant that many of Christs subiects for want of meanes doe not liue in a true constituted church If therefore he were not a caviller he would not haue reckned this among our errors That all nor in our way are without and we apply against them in Engl. 1 Cor. 5 12 Eph. 2 12. The first part of this position you must impuâ—e to Mr Bernards charity who wâ—ll needs frame our assertions for vs because he thinkes we cannot speake for our selues we might leaue it vnto him to frame an answer also But if he would let vs tel what we hold it is that all not in the way â—f Châ—ist are without and if this be an error let him make the most of it The applying of those scriptures against them he must be content to bear til he or his brethren can proue theÌ„selues a true church for though there bâ— great differences of peoples professing religion some with more truth â—ome with lesse yet all not wâ—thin Christs church are without as thâ— Aâ—ostle speaketh Mr Bernards exception that those places are meant of sâ—ch as neuer professed Christ at all is childish why doth he not except aâ—aâ—nâ—t the holy Ghost himselfe who apâ—lieth against the false Christâ—ans of the Râ—mish Church words and sâ—eaches meant first of heathen Babylon that profeâ—â—ed not God or Christ at all His boasting of the word sacraments effects and deliuerances are before in this traatise taken away And Mr Bernards proofs are but a begging of the question which he blameth in otherâ— as
are there thowsands and ten thowsands dwelling among them that neyther so professe nor are members of their churches But if it were granted that the publicke writings articles canons c. are to be esteemed the faith profession of all Engl. yet we deny them to make profession of the true faith for their Seruice book homilies book of Ordination with the impious canons confirming all the Romish idolatries Antichristian clergie and ceremonies that are among them excommunicating ipso facto all that speake against them this is no true Christian profession whatsoeuer other truthes are mixed with them For as the Papists holding many good grounds of religion in generall yet by other additions and contradictions do ouerthrow the truth so is it in England as before in this treatise and in many others hath been proued and after shall further appear Whereas these Ministers confidently deny that their church accounteth any one for her childe or member that doth not professe the faith of Christ in some measure it is nothing but a vayn flourish For was there euer such grossnes in the deepest gulfe of Popery as to deney Christ utterly and not to professe him in some measure Nay it could not be the throne of Antichrist vnlesse he did professe Christ. It is wel known none are baptised among the Papists but they professe the very same faith that is now professed at the baptisme in Engl. namely that which they call th' Apostles Creed So then what haue these godly ministers sayd more then the simplest papist in the world could haue sayd for his church Now in that they make this a colour as if the profane and wicked were not accounted children of the church they shew themselues to be the snare of a fowler in al their wayes yet set they a snare so slight that euery man may breake it For who knowes not that there be multitudes of profane and wicked persons in the land Who knowes not that the whole land generally is baptised Yea the baptisiing of the seed of the most wicked is not onely practised but befended in print by their late Archbishop D. Whitg who pleaded what if it be the child of a dronkard or of an harlâ—t what if the Parents be papists what if they be heretiks c. shall not their children be baptised Yes he will haue it to be a common passage for all uile persons Good and euil sayth he clean and vnclean holy and profane must needs passe by it And at baptisme their seruice book teacheth the priest to say of euery one we receiue this child into the congregation of Christs flock Being thus receiued not one of a thowsand wicked persons are euer excommunicated but are fostered in the church vntill their death and then the priest is taught agayn to say that it hath pleased God to take vnto himselfe the sowle of their dear brother there departed and so he committeth his body to the ground in sure and certayn hope of resurrection to eternal life This being the generall state of the land as all men know what dissemblers are these Ministers to intimate as if their church acknowledged not the open wicked for her children and members Mr Gifford when tyme was yeilded farr otherweise I confesse sayth he that our church if ye vnderstand the whole assembly is ful of al wicked vices There are a number among vs which are of your brood speaking to a â—apist whâ—se euill life is seen wel yenough there arâ— a very great number of meer worldlings which doe not greatly esteem any religion although they seem now because of lawes to allow and fauour our side c. Now hauing sayd somewhat for themselues such as it is they cauil at our description of a church when we say that it is a company of faithfull people that truely worship Christ and reaâ—â—ly obey him This say these Ministers is vtterly vntrue if it be understood of the visible church This is strange What would they haue vs describe the Church to be a company of infidels or a company of faithfull and of infidels togither when Paul teacheth that there is no communion between such 2 Cor 6.14.15 or should we say a people that falsely worship Christ Indeed if so we held we might wel returne to their Church of England for there is false worship more then yenough The Apostle writing to the visible church of Ephesus calleth them Saincts and thâ— faithfull in Christ Iesus Wil they say that this also was utterly untrue Their own Articles of religion in England say thus the visible church of Christ is a congregation of faithfull people c. and is this also vttâ—rly vntrue But let vs hear their reason why this should be vntruth For say they if euery one that the church may account a visible member be truely faithfull how is our Sauiour to be vnderstood when he compareth the churâ—h or ministery thereof to a draw net gathering aswel that which must be cast away as good fish c. Me thinks these godly ministers f should be ashamed so to depraue not onely our meaning but our very words that when we say of faithfull people that truely worship they wil turne and transâ— lace them to truely faithfull and then gather as afterwards they doe as if men may not account any to be members of the church by their outward profession vnlâ—sse they know them to haue true faith which the Lord onely is able to disâ—â—rne Could any reasonable man thus construe our words or gather from them vnlesse he purposely would depraue especially knowing as these men know wel our constant witnesse otherweise who esteeme of all men by their outward profession and walking and haue long since published in our Confussion that many hypocrites will lurke in the church whiles it is on earth But thus it pleased these men to abuse vs before the simple reader Their third reason for their church is that they hold teach and maynteyn every part and article of Gods holy truth which is fundamentall The proof of this they would haue to be seen in their Confessions Catechisnes and Articles of religion published and approued of in their church This reason is like if not the very same with the former which sâ—ake also of professing the true faith as was to be seen in their Confâ—sâ—â—â—n Apologie Articles What meane these ministers to cloy their reader so ofteÌ„ with one dish of meat a little diuertly dressed It is doubtlesse for want of better store Yet this whâ—ch they bring is very vnsauoury for it is not seasoned with the salt of Gods couenant First for that poynt of fâ—ndamentall truth which they so long haue stood vpon and coâ—ld neuâ—r be gotten distinctly to shew what truth is fundamental and what not we haue now these ministers resolute judgement of it thus The onely fundamental truth in religion is this That Iesus Christ the Son of
Vniuersall consent agreement and applause of Churches in al nations of Synodes and Councels of Fathers and learned men haue been the continuall boast of Papists in all their books against the Protestants now they in Enâ—l to beare out their estate vrge agayn and agayn the like against vs that when Gods word will not vphold them yet mans word at least may honour them before the people See after in this treatise pag 9. 22. 44 5. 89 91.92.128 4. Whereas the truth hath brought for her defense the evident scriptures papists haue been wont to carp at the allegations and interpretations of them and chalenge their aduersaries for corrupting them the formall protestants in Engl. haue done the like against the Reformists and they now use the like colour against vs but how truely let the particulars shew after in this book pag. 90.91.97 5. To reuile and calumniate such as forsooke them hath been the coÌ„mon practise of Papists calling them heretiks schismatikes Lutherens Calumists c. and matching them with wicked heretiks heretofore now liuing The same way doe our aduersaries now walke in proclayming vs to be Schismatiks Seduced Brownists Donatists c. and to make vs the more odious vnto the people they enroll vs sometime with the most vile blasphemers that they can mention For he was esteemed a forward â—reacher amâ—ng them who to grace his own cause by disgracing the truth would needs ioyn vs with the blasphemer Hacket sometimes a brother of the reformists and hot mainteyner of their cause to make his malice the more remarkable he puts in the margine of his book The brownest and Hacket of an euill spirit and that which he writeth besides is so fraudulently set down that the simple reader who knowâ—th not our cause may thinke that this Hacket was one of vs. This abuse we suâ—fer because forsooth we were thought to hinder their couÌ„terfeyt reformation which Hacket would haue set vp by force for which they beare their reproch at his hands that wrote English Scottizing for discipline but this man most iniuriously would turn it vpon vs. These and the like arguments doe euill men continually vse against the truth which presseth them and which they seek to suppresse but all in uayne for it will preuayl mangre their opposition and that which they thinke to hinder the Gospell bâ— God will turne to the furtherance of the same and confusion of his aduersaries Against these and all other like colours wherewith false churches aâ— adorned two meanes haue been vsed for to discouer the falshood thâ— one manifesting the fact or estate of a person or people the other the lawfulnesse of the same The commandement of God is a lantern and the law a light to declare what is good or euill and evidences there are of euery publick estate and action For in al ages God hath moued some to obserue and speake against the abuses reigning and some haue recorded things for their glory which turne vnto their shame â—y this meanâ— the skirts of the whore of Rome haue been discouered whiles some that loued and othersome that loathed her haue painted out her filthinesse which being compared with the chastitie of Christs spowse set forth in holy writ hath caused righteous men as was foretold to iudge her children after the manner of harlots and of murtherers and the very hornes of that beast to hate the whore and burne her with fire And we at this day that witnesse the truth against the remainders of that whores cup are driuen to breake silence to plead for Christ in publik because the aduersaries so importune vs by continuall preaching and writing against vs and seeking to bear out all with the cloke â—f the gospel and to hide the iniquities vnder a vaile of professing truthes fundamentall they will hardly be a known of the manifold euils and grosse corruptions that preuayl in their assemblies Therefore also are we forced to produce their own writers for to witnes with vs who both heretofore and to this day complayn of the sinns that reign among them And worthy it is to be obserued how the ministers of England are come to contradict and depart from their own grounds for to mainteyn their corrupt estate For now they vtterly deney the visible church to be a company of faithfull people that truely worship Christ and readily obey him coâ—traâ—y both to all the scriptures and to their own Articles d of religioâ— Aâ—d Mr Bernarde in the name of all the diuines in their church yea if we â—ay beleâ—ue him of all the reformed Churches in Christendome telleth vs with a marginall note also to haue it wel obserued that the true word of God preached and true sacraments of Christ administred are infallible tokeâ—s of a true church I say not saith he the word truely preachâ—d nor the sacrâ—mâ—nts rightly administred but thus the true word preached the true sacrâ—mâ—nâ—â— administred Now lay these things together and see what a holy communion they will make the church of God to be namely if not a roâ—t of miscreants yet at least a mesceline multitude of beleeuers and infidelâ— holy and profane Among whome it the true word be preached though neuer so curruptly falsly peruersly by any Popeling Baalist or Balaamite if the true sacraments be administred though neuer so superstitiausly profanely and disorderly to the open wicked c. yet there must needs be a true church Such heauenly doctrine or rather such hellish error is now taught by the transformed ministers for to make meÌ„ keep communion with Belial Against these and other like impostures haue I endeauoured to bring out the truth though naked and destitute of all wordly ornaments and by it to manifest the present aberations of my country from the primitiue faith of Christ I haue also produced their own testimonies a-against them that the Saincts on eart may say their rock is not as our Rock euen our enemies being iudges And if they will yet resist the world may see they are condemned by themselues But my harts desire and prayer for my brethren is that they may be saued turning from darknes to light and from the power of Satan vnto God that they may receiue forgiuenes of sinns and inheretance among them which are sanctified by faith in Christ. Hâ—nâ—y Ainsworth A Direction to some principall things conteyned in this book Administration of the Ministers of Engl scanned with the effects pag 14. c. 58. c. 60. c. 62. c. 109. c. 110. c. Antichrists kingdome not ouerthrowne by the ministers of Engl. pag. 61. c. Begetting of faith how it is pag. 5 6 It is no essentiall note of a true church p 6. It should be before the planting of a church p. 40 41 146. Building of the church and how it is performed in England p. 33 34 c Christ not the head Mediator Prophet Priest or
King of the church of England p 74. c. not the spowse of the same pag 42. c Compulsion to the faith and church vsed in Engl. but vnwarrantable pag 120.78.131 c.. p 133 Constitution of a church pag 98.99 K. Edwards reformation of religion and how it was accepted pag. 120.133 Foundation Christ and Fundamentall truth pretended and discused pag 34.123 c. 126.117 c Gifts proue not a true ministery pag 13 c. Matter of the church of Engl. pag 106. Ministery of the church of Engl. pag 108 c. A Papist argument against the church of Engl. pag. 111. Pattern of planting a church pag. 44. Popular gouernment obieâ—ted and answered pag. 101 c. Popes authors of many ordinances now in Engl pag. 137 c. Positions concerneng a true church pag. 65 c. Profession in Engl. contrary to their estate and praâ—tise pag 124 c Reformation by the Kings of Iudah p. 134. c Reformed churches alleged for approbation of the church of Engl. and answered pag. 9 10.22 c. 48 51 â—2 c. 128 129. Repentance not truely preached or practised in the church of Engl. pag. 45. c. 56. c. Separation proued necessary p 5 22 granted by our aduersaries pag. 1 Synns suffred how they defile the church pag. 101. c. Spirits of the Prophets subiect to the Prophets scanned pag. 28.29 Testimonies of the ministers of Engl. against the estate of that church concerning The people pag. 2.107.108.59 60 62.122.125 126.127 The ministery and ministers pag. 3.11.112.81 114.119 136 142 143. The worship pag 3 The church gouernours pag 4 Worship of God in the church of England polluted pleaded for against pag. 137. c CONSIDERATIONS Touching the poynts in difference betvveen the godly 〈…〉 people of the Church of England and the seduced brethren of the separation A Separation we deny not from the corruptions of the Church wherein we liue 1 in iudgment 2 profession 3 practise 1 of teaching euâ—ry part of truth and righteousnes 2 of performing the things we teach 3 of reprouing every part of sin and error 4 and absteyning from all corruptions of life and dâ—ctrine for which particulars so many of both parts haue suffred and doe suffer so many things But the difference is we suffer for separating in the Church you out of the Church And this to be true you know vnlesse you will cauill against your own conscience and knowledge Answer WHO so examineth these your Considerations and weigheth them in the ballance of equitie may finde them wanting in many poynts touching the differences between your Church and vs that separate froÌ„ the same and insufficient in the poynts that are handled to perswade any wise hart to returne vnto you You ouerpasse 1 the hierarchie of your spirituall Lords the prelates with their vnder officers which reign ouer you 1 and the forme of Gods worship by your Leitourgie or seruice booke set vp and vsed in all your parishes These are two mayn exceptions that we make against you though you dissemble them in this your writing and insist vpon other two 1 the people and 2 inferior ministerie as I conceiue you as if these onely were the poynts of difference between vs and you Which whether you haue done of ignorance or of fraud rather to deceiue your reader I leaue it vpon your conscience to consider of Againe the two things that you take vpon you to handle you for down in these termes the godly Ministers and people of the Church of England whereas our separation is from your Church in generall wherein many vngodly ministers and people are to be found standing in commixture or confusion rather as one body with those which are estemed more godly and religeous and therefore you deale not syncerely to make our separation to seem but from apart and those the godly Agayn whereas there is a scisme in your Church by two contrary factions at warr with your selues Conformitans and Puritans as you stile one another you deale not plainely to tell vs whither party you meane to defend but lead your reader into clowdes and mâ—st speaking of godly miâ—isters and people not naming who or where they are That thoâ—gh one may gueâ—se whome you mean yet you write so generâ—lly covertly that if danger or in conuenience come by any thing you haâ—e sayd yoâ— may sâ—ifâ— it of to eyther side for your best aduantage A 〈◊〉 you deny not from the corruptions of the Châ—rch whâ—rein 〈◊〉 liue yet 〈…〉 not what those corruptions are which behooued you to haâ—e done if you woulâ— haue effeâ—ted oâ—r retâ—rne vnto you For we are uerily perswaded that they are nothing bâ—t your corruâ—tâ—ons 〈◊〉 we haue separated froâ— and therefore cannot reioyne our selues vnto you till they be remoued And seeing you may minde some things to be corruâ—tions in your Châ—rch and we othersome it cannot be we should well accord till particulars be related which therefore if you write agayn we pray you in your next to set downe Yet for the present it is well that the truth hath wrung out such a testimony from yovr own mouth and pen whiles you grant and deny not such a separation in generall as you mention to the branches whereof if you will stand and abide also by whâ—ch you haue heretofore wrâ—tten I doubt not but the discreet reader will see your bat ell is â—ot so much against vs as against your selues the sword which you haue dra◠〈◊〉 slay svch as be vpright of way doth enter into the verie hart of your own Church the bâ—wes which you haue bent at us are broken For â—e forsake your Church for this mayn corruption that all sorts of profane and wicked men haue been and are both they and their seed receiued into and nourished withâ—n the bâ—some of your Church contrary to the first couenant of our redemption wherein God with his owne mouth proclaymed perpetvall emnity and warr against the Serpent and his seed which the women and her seed should wage though with the brusing of the heel thereof Gen. 3. Contrary also to the example of all Gods Churches since the world begann who alwayes were seperated from the vngodly as the scriptures shew Now that this is a corruption aâ—ong you your selues haue taught saying and complayning that in the Church are swarmes of Atheists jdolaters Papists erroneus and hereticall sâ—ctaries witâ—hes charmers sorcerers murtherers theeues adulterâ—rs liers c Also that among you the holy Saccraments are communicated with the Papists the holy misteris of God profaned the Gentiles enter into the Temple of God the holy things are indifferently communicated with clean and vnclean circumcised and vncircumcised Againe that there be thâ—wsands which be men and women growne which if a man ask them how thâ—y â—halbe saued they cannot tell As for wickedness in pride envy haâ—red and all sinns that can be nâ—med almost it deth ouerflow and yet
you are not ashamed to say are thâ—y not Christians This Testâ—mony being trâ—e I hope your selues now wil be ashamed to plead that such a people ar Chritians to be communicated wâ—th or deny that we may separate from them in thâ—ngs concerning God An other weighty cause of our separation is that you haue a popish ministerie ouer this profane multitude touching which your selues also haue thus writen eyther we â—vst haue a right ministerie of God and a right gouerment of the Church according to the scriptures set vp both which we lack or els there can be no right religâ—â—n c. Now for the present ministery that is among you as Parsons Vicars parish priests Stipendaries with the rest you sayd that câ—me from the pope as out of the Troian horses belly to the destrâ—ction of Gods kingdome An other cause why we refuse communion with you is for that you serue God not as himselfe commandeth but after your own deuising or by imitation rather of the Romane Antichrist whâ—ch your selues haue proclaymed though we should hold our peace for of your seruice booke you say it was culled and picked out of the Popish dunhil the portuis and masse â—â—â—kfull of all abominations that in the order of your seruice ther iâ—â—o edification but confusion Now this seemeth vnto vs no small corruption that yov should offer vnto God that filth which you haue picked out of the Popes dunghil May we not say vnto you with the prophet Offâ—r such things vnto your Prince will he be content with you or except your person saith the Lord of hosts You know that Christ hath said their offrings of blood I will not offer and yet will you take your drinke offrings out of the great wheres cup which the holy Ghost saith is full of abominations and of the filthines of her fernication What morâ— loathsome thing could you haue fouâ—d vnder the sun Agayn we haue forsakeÌ„ your Church because the ecclesiastical gouernment and gouernours the Lords spirituall are not according to the ordinance of that Lord who is the Spirit but after the institution of his enemy Antichrist And that this is a fowle corruption we have also learned from your selues which say The gouerment now used by Archbishops and Rps. c is both Antichristian and diuilish That it is that which giueth leaue to a man to be any thing sauing a sound Christian. Item that that Vgly and ilfauoured hierarchie or Church princelines which instituted at the first by antichrists deuise did afterward villy serue the Pope of Rome to accomplish the â—isterie of iniquity and to destroy the Church of Christ and doth yet stil at this day serue him must be abolished that no remnaÌ„ts ne yet any shew therof remayn if so be we will have Christ to reigne over us Item that that profane jurisdiction of Lordly Lord Archbishobs Bps Archdeacons Chansellors Officialls c. as contrary to Gods gouerment and wholy vnderpropt by the canon Popish law and with all ioyned with hypocrisie vaynglorie lordlinesse and tyranny euen for these respects if there were no moe are to be vtterly rooted out of the Church except possibly we mean by reconciliation to make Christ and Antichrist frâ—inds Thus haue we been taught by your selues what corruptions there are in the Church euen so many and so great that you complayned thus as our lacks are there can be no right religeon and now you haue added vnto all the former to teach vs a separation from your corruptions and this not onely in 1 iudgment or 2 profession but also in 3 practise and that we should not onely reproue as you heretofore haue done euery part of sinne and error but abstaine also from aâ—l corruptions of life and doctrine And now we would pray you tell vs seeing corruption hath so seased vpon and possessed by your owne confeâ—sion both Preist and people both worship and ecclesiasticall gouerâ—ent that as your lacks are there can be no right religion and seeing from all corruption we musâ— separate What then remaâ—neth for vs to communâ—cate with you in For take away these corruptions out of your church and you shall seâ— an vtter dâ—ssolution and abolishing of the same Though now it spread it selfe like agreene bay tree yet will it pâ—â—se away and be gone and though one seekâ—â—t it cannot be found And is it not strange that when your selues haue taught vs how esteeme of your people ministerie divine service and church goverment how also to walke and cary our selues where such corruptâ—ons ar and we haue but departed from these corruptions for any truth that is among you we haue not forsaken that yet you will say we are seduced Are not you then the seducers We doe but practise that which you haue taught vs If you would haue vs to returne vnto you first iustify by the word of God that people ministerie and worship that you haue condemned refute your owne writings and build againe the things which you haue destroyed So when you haue made your selues trespassers if we be not able by Gods word to proue that the things we refreyn from are as bad as you haue writen we will by his grace come agayn vnto you Til then let the discreet reader mâ—nde whither you deal not with us as did the horsmen of Aegipt with the Israâ—liteâ— that after you hauâ— giuen us leav to depart you thus persue vs with your writings to bring vs back again to our aÌ„cient bondage Again whether you that pretend a separating in the church condemn our separating out of it though your Church be so throughly corruâ—t as before is shewed and now call vs seduced deserue not rather to be called your selues The seducing brethren of the separation But let vs hear what it is you now say for your selues On our part consider 1. THis separation that we make is grounded 1. On Gods commâ—ndements Matt. 15.14 Rom. 16.17 Eph. 5.7.11 2. Thes. 3. â— 14.15 Tim 6.5 Tit. 3.10 1. Pet 4.4 2. On the examples of all the prophets Apostles Christ himself who separated in the Church not out of th' Châ— albeit in most corrupt estat yet communicated in thâ—t which was good reprouing refusing suffring for abstâ—yning from euill Luk. 2 2â— 2 24 22.7.8.9 Mat. 22 3. 20 6 1 2 5.16 11.16.17 18.9.20 12 31.34 39. 23 totum And note those Churches were Antanosaicall as you say ours are Antichristian yet for as much 〈…〉 th◠〈◊〉 Christ as â—ur Church doth at least Luk 1 9 10 Iob. 1 2â—â—1 7 23.17 31 4â— 42. 10 24. Rom. 3 2.3 9.4 wâ—th Gen 49.10 A.t. 2 39. thâ—y separated not from them Answer IF by the Câ—mmâ—ndements of God by the examples of Christ his 〈◊〉 and Aâ—â—stles we may mâ—st separate from all corruptions mayn teâ—â—ed in a trâ—e Church then ought we much
more to separate from theâ— being maynteyned in a false vnleâ—se a false Church haue more privâ—lige tâ—en â— crâ—e And we consider that our separation is from the corrâ—â—ptioÌ„ of â— false Church 2. The scrâ—ptures also are playn that we must separate and forsake all false Churches as well as corruâ—tions in a true 2. Cor. 6 17. Come out from among them and separate your sâ—lues saith the Lord and touch no unclean thâ—ng and I will receiue you Reuelation 18 4 Goe out of her my people that ye receive not of her plagues Hosea 4.15 Come not ye vnto Gilgal neither give vp to Bethâ—ven and many the like How rightly then doe you allege scriptures as if they taught vs separation in a Church onely and not out of it also when it is false and Idolatroâ—s 3. Yoâ—r selues are a president to vs of like practise in separating not in but out of the Church of Rome as yoâ— haue dealt with the mother so doe we with the daughter because like mother like daughter according to the prouerb Eze. 16.44 4. You allege thâ— examples of all the prophâ—ts yet shew you not any that â—alâ—ed by your râ—le to seâ—arate in the Church and not out of it Wee are sure they called the people out of the Church of Israel when it was idolatrous aâ—d forbad them to come at their aâ—semblies Hos 2.2.3.4 4 15.17 Amos. 5.5 And how they coâ—ld themselues joyn with that Church from which they separated others is strange uÌ„to us especially coÌ„siâ—erinâ— that Israel in that estate is noted by the proâ—het Azariah to be withâ—ut the true God without Pâ—â—ist to teach â—nd wihtâ—ut law 1 Chro. 15.3 and may we thinke he separated not from that Church The Israelites thâ—n sacrâ—â—iced to Divils not to Gâ—â— Deut. 3â— 17. Chron. 11.15 and wil yoâ— sâ—y the prophets separated not from them 5. The like I Answer to the examples of Christ and his Apostles who as tâ—ey absteyned from corruptioâ—s in the Ieâ—ish Church so were they qâ—â—re sepâ—râ—teâ— from all false Churches as the Samâ—ritans and other like Mat 10 5. Ioh. 4.22 Act. 2.40 199 so theâ—r examples also doe approue our practise 6. Wâ—ere as you would haue noted that those Churches which Christ and hâ—s Apâ—stles coâ—â—unicated with were Antianosaicall as yours we â—ay ar◠〈◊〉 I 〈◊〉 tâ—e comparâ—son For â— the Iewish Church consistâ—d it all 〈…〉 the same Leuit 20 21.16 of a people separated not onely from heathens but also from fâ—lse professors heretiks and idolaters and were children of the prophets aâ—d couenant of God Iohn 4.9 Act 3.25 But your Church câ—nsâ—steth â—f an vnseparated people children of Idolatrous Priests strangers from the couenant of God 2. The Iewes then had their sacrifices seruices and solemne feasts according to Moses Law Mat 8.4 Mar 14.12 Luk 9. â—O 2.21 24 and Chrâ—st himselfe jâ—stâ—fâ—ed theâ—r worship Ioh. 4.22 but your seruice worship and fâ—stivalâ— are after Antichrists law translated out of his masse-booke 3. Theâ—r Priests were according to Moses instâ—tution of Aarons line Luk 1 5. with 1 Chro. 2.1 10 their Scribes and Pharisees sate in Moses chaâ—re Mat 23.2 your Priests after the Popes institution your prelates fit in Antichrist chair So they wer not so much against Moses as you are agaâ—nst Christ and that your Church reteyneth not the foundation Christ shal through his grace anone be proued The 2. Consideration 2. OVR Church hath the essentiall notes of a true church able to beget a true sauing faith to worke the fruites of the spirit to make a man a true and perfect Christian and last of all to saue him To the which also Christ hath tied his gracious promise and blessing to the end of the world Rom 10 13 17 Mat 28 19.20 Act 20.32 2 Tim. 3.15.16 1. Tim. 4.16 Iam. 1.21 Isa 55 11. Answer THese notes which you propound 1 are not the essentiall notes of a true Church a neyther if they were are they ordinariely found in your Church 1. These are not essentiall notes because 1 One man may haue al this you speake of and no one man is or can be a Church for that consisteth of a multitude or nuÌ„ber of persons it is an assembly or convocation joyntly together it is a body and euery one severally is but a member 1. Cor 12 20.27 That one man may haue all your esâ—entiall notes may appear in Pavls exaâ—ple who was able to bâ—get a true sauing faith to worke the fruites of the spirit and so the rest 1. Cor. 4 â—5 Gal. 3 2 5. 2. An Angel may haue all the notes you mention and no Angel is a Church For example the Angel Gabriel who was sent to giue Daniel knowledge and understanding and preached liuly of Christs death the benifits thereof Dan. 9.21.22 c 3. A wicked man may doe al that you speake of but no wicked man is a true church Iudas sent forth with the other Apostles to preach and work miracles might bring others to saluation by his doctrine though hâ—mselfe were a reâ—robate Mat. 10.5 6. c 4. A true Church is the spowse hous of Christ bringeth him forth a sâ—irituall seed But as God gaue the blessing of multiâ—lying childreÌ„ onely to lawfull maried estate yet often it commeth to passe through hâ—s almighty power and goodneâ—â—e that harlots also are partakers of this bleâ—sing and doe bring forth children so the blessing of spirituall propagation is peculiar to the true Church yet God which brought light out of darknes causeth some children to be borne and brought vp vnto him in false Churches For example the Church of Rome the mother of whordoms and abominations of the earth hath doubtles since she was wedded to Antichrist borne and brought vp by the generall true grounds of Chrstian relâ—geon taught in her many children of God and heyres of saluation This I sâ—ppose your selues will not deny neyther yet wâ—ll you say that Rome is Christ true Church Your reason then is as if Thamer should haue pleaded I am able to bear câ—ildren to nourse and brâ—ng them vp to mans estate c. therefore I am my Father Iudahâ— true and lawfull wife Gen. 38 15.18 c. 2. Now if these were essentâ—all notes which you haue set down yet helpe they you nothing for I deny that they ar ordinarily found in your Châ—rch For though I doubt not but the doctrine of your Church hath saued many yet that is Gods extraordinary blessing not the ordinarie effects of your Church This is the thinâ— you should haue proued by comparing yoâ—r Church and minâ—sterie with the Lawes and promises in Gods word which because you haue not done but onely quoted some scriptures generally which men of all religions may doe likeweise I will by one or two of the scriptâ—res that your selfe here ciâ—e shew how vnlike you are to a true Church and Ministery In Rom. 10.3.17 th' Apostle treateth of two things 1 of calling on
by it Rome had been kept agaiâ—st 〈◊〉 and â—ther â—neâ—ies and that therefore Rome had got the Empâ—râ— of all provinces and parts of the world because it worshiped and served 〈◊〉 â—oâ—s that were in the wâ—rld even the vnknown Gods also I would wish you therefore to minde better ground for the truth of religion and remeâ—ber what is written of the ancient Babylonians after their victories Thâ—n shall they take courage transgresse and doe wickedly imputing this their power vnto their Gods Habak 1.11 2. The long continuance of the gâ—spel among you will make the more agaâ—nst you at the day of your accounts because you yeld no better obedience to the gospell as your present idolatrous estate sheweth The gospell was among the men of the old world 120 yeares taught by Noah a preacher of righteousnes yet at last they perished by the stood for their disobedience therefore though it hath been with you about halfe that time you also â—ay perish if you repent not But note you take it for granted which is yet to be proued that the gospel is among you whereas the true peachâ—ng and practise thereof you cannot endure The sound of the Gosâ—el by thâ— fâ—et of them that puplish peace is this Thy God o Sion reignetâ— â— Iudah keep thy solemne feasts perforrme thy vowes for the wicked shall no more passe through thee he is utterly out off Isa. 52 7 Nahum 1.15 with Rom. 10 15. but Christ reigneth not yet among you by his own officers and lawâ—s as hath been confeâ—sed by the best of your Ministers you keep the solâ—mn feasts of Antâ—christ as your Christmas Câ—nâ—elinas Hâ—lloâ—â—as Eaâ—â—â—r and many the like and the wicked at still in the midds of you and wâ—lk on eâ—ery side yea are exalted which Daâ—id saith is a forme for the sons of mâ—n Psal. 12.8 3. The strange iudgâ—â—nts on â—nimies and persecutors are good warnings for you that you persecute your bâ—ethren no longer we haue seen minded some vpon no mean men â—mong you but wish not to see more we rather desire the conuersion of our enimâ—es 4. The power and blessing in casting out Diuils though it may be questioned whether it be so or no in your Church is a thing that the Papists can boast of more then you See their late supplication 37. reason of religion Secondly such Diuils as are said to dwel in Babylon Reu. 18 2. we playnly see you haue no power to cast out 3 I would wish you to remember the words of Christ Many will say to me in that day Lord Lord haue we not by thy name proâ—hesied and by thy name cast out diuils c. and then will I professe to them I neuer knew you depart from me ye that work iniquity Mat. 7.22.23 5 For your prayer heard both in spiritual and earthly things take heed you deceiu not your selues many years haue you prayed fasted for your discipline and pretended reformation but how you haue bene heard your present state sheweth As for earthly things if God giue them vnto you it is no sound proof that he approueth your praiers much lesse your church Some evil mens eyes stand out for fatnes they haue more then the hart desireth but their wealth is not in their hand there forâ— the councel of the wicked be farr from me God heard the praier of the King of the Philistims Gen 20.4.6 he answered at the sacrifices of the sooth sayer Balaam Num 23 3 4 15 16. c shal we think God therefore allowed of their religion Againe what people in the world is not perswaded and will not say that God heareth their praiers EueÌ„ the hethens would boast thus of their false Gods as Iulian protested that Aesâ—ulapius had often healed him being sick and Ovid that he had often seen Iupiters anger appeased with incense c. See you not then that as the Saincts when they walk vpright before the Lord haue assurance and sound comfort thereby that be heareth their praiers which they make according to his will so hipocrites and ethniks haue also their false perswasions that their praiers are heard and vaine comforts according Vaunt not therefore of your praiers being â—eard so long as you doe works which are to be abhorred but remember how it â—s written whosoâ—uer we ask we receiue of God because wâ— keâ—p his 〈◊〉 and doe those things that are pleasing in his sight Heb. 3.21 6. Your throwing down the church of Antichrist and building the church of God by â—reaching c. is according to the prouerb Clowdes and wind without 〈◊〉 Let your brethren be witnesses Of the first they say Antichrist raigneth amongst you Of the latter that as yet you are scarse come to 〈…〉 a church rightly reformed and againe that the wals of Sion he euen with the ground Yet now you vaunt of throwing down Antichâ—â—â—â—s â—hurâ—h and building Gods The Martyrs in Q Maries daies did indeed by their faithfull testimonies and patient suffrings throw downe a great part of Antichrist church but sithence that time what haue you doen unlesse it hath been to repayr Iericho For many grosse abuses which those Martyrs abhorred are now stâ—fly mainteyned and practised in your church but farther theÌ„ they went haue you not stepped a foot if some of your inferiour ministerie haue spokeÌ„ or writteÌ„ against a few foolish ceremonies yet others of your chiefest ministers haue written as much for them that what superstition your church pulleth downe with the left hand it setteth vp with the right The Prelates and their side haue written against you that seek reformation of Babel and they both haue set against vs that make separation from Babel and yet you heer offer to our consideration how you haue builded Sion But the Lord wil visit both you your building then shall your reword be according to your works In the end you ease yoâ—r stomach against vs as they that throw downe Gods church raise dissention with many moe greeuous calumniations which in your distempered affection you throw forth More wisdome and much more modestie had it been if you had spared these reproches til you had convinced vs of such things But I see how your zele did carie you Ezekiah threw downe the idolatrous places in Israel and reduced the people vnto Gods true worship 2 Chro 31.1.2 c. 30.1.2 c. Rabsaketh reproched him for this as hauing done sacrilege against his own God Isa. 36.7 We by the word of our testimonie throw downe your idolatrous high places superstitions ceremonies false worship and mâ—nisterâ—e you charge vs wâ—th throwing downe Godâ—s church and lode vs with many criminations But it is your selues that trouble Israel for doe we â—eproue you for any good thing in doctrine or practise or haue we left any truth that is among you And if by our testimonie of the gospel dissâ—ntion be raysed and your church rent the
had appoynted to be King after him Was not Aja a godly King and good reformer of the church yet was he wroth with Hanani the Seer and put him into prison onely for speaking vnto him the word of the Lord. What weight is there then in thiâ— your cavil that our affliction are by Christian magistrates therefore out cause is evill Good princes may be ouer caried eyther by their own affections or by the suggestions and prouocations of other men And if you will not yet see your folly mind this for your selues that you which 〈◊〉 called Puritans are molested imprisoned persecuted and note not by hethen and Antichristian tyranns but by your own Christian magistrates and Bishops professing and maynteyning the gospel of Christ. Ergo eyther your cause or your argument is naught Your last poynt is partly false and partly friuolous for Mr. Harrison returned not vnto your church of England but died at Middleburgh in this faith that we professe Mr. Smith Crud and some others which never were officers much lesse pillars in our Church did indeed forsake their first faith and died soone after with what comfort themselues now know But what if many more had forsaken vs yet the truth of the gospell which we professe shall stand Christian religion was at a low ebb when so many went back that Iesus sayd to the twelue will you also gee away Yet Christianitie still flourisheth and shall so long as the moone endureth And we with comfort doe behold that though many bad ones haue gone away yet God bringeth better in their place dayly The 3. Consideration 3. NOte your dissentions between 1 Brown and Harrison 2 Brown 〈◊〉 Barron 3 Barroâ— and Francis Iohnson 4 Francis and George Iohnson 5 â—r Iohnson and Mr. Slade that great scholler 6 Chaphâ—n and others aâ—out Anahaptisme nay none of your great Rabâ—ines but haue grosly disagrâ—â—d disagreed among themselues It piâ—ieth vs to see your poor congregation how lamentably it hath been rent with mutuall dissentions bitings and deuouring of echâ—ethers whâ—ch doubtlesse is no 〈◊〉 â—f the spirit of God These are not lies but matters known and they are matters horrible and strange Answer IF you were an Atheist or Pagan as you professe to be a Christian you mought in this maâ—â—r reprâ—ch the church of God â—uer since the world began saying Note the dissentions â—etween Kain and Abel Cham and Noah Esaw and Iaacob Ioseph and the Patriarches Moses and the Isralites Moses and the Leuites Moses and his â—wn sister and brother Gedeen and the men of Ephraim of Succâ—th and of Pennel Abâ—melech and his brethren Iâ—phteh and his brethren Beniamin and the other triâ—es of Israel Saul and Dauid Dauid and Absalom the ten tribes and the two from Ieroboams times and after the Pharisees Sadducees in the Iewish Church the Apostles of Christ the dissâ—ntions in Corenth and the other Apostolike Churâ—hes These are not lies but matters knowne and râ—corded in the scriptures and they are matters horrible and sâ—rangem So then if your proposed Câ—nsideration be of weight to turne vs from our present faith because of the dissentions that haue been among vs the like consideration â—nought turne vs also which God forbid from all faith and religion make vs as very Atheâ—sts as a many of your church already are And indeed wher unto leadeth this manner reasoning which you vse bâ—t vnto Atheismâ— For if an Infidel â—hould mind religion mought he not be kept back by considâ—râ—ng the dissentions in faâ—th between Painims Iewes Mahometists and Chrâ—stians and a Iew or Turke be kept from Christianitie because of the disâ—entions between Protestants Papists Arians Anabaptists and other sects many Yea are not the Papists at this day hindred from true religeon by noting as you doe the dissentions between Luther Zwinglius Calvâ—n c But it seemeth all these were farr from your consâ—deration or if you minded them yet were they but motes in your ey they be our dissentions ours onely that trouble you It pittieth you to see our poor congregation how lamentably it hath been rent c. but you are hard-harted and take no pity belike on your own Church which you so highly commend vnto us though dissentions for discipline that I speake not of other matters haue been so great that you haâ—e not onelie preached printed on against an other now many a year and that in verie bitter and hostile manner but also persecuâ—ede imprisoned fought the blood on of an other Wel howsoeuer we haue indeed just cause to lament that by our dissentions you and others haue taken occasion to blaspheme the truth of God yet herin haue we comfort that such things must be amongst us as the Holy Ghost saith that they which are approuued may be known And you if by no meanes you will learne the estate of a Church here on earth where it is in continuall warr with the Serpent and his seed but stil you think these things horrible and strange take heed you stumble not at the stone Christ to your distruction haue your abiding in that house which the strongman armed keepeth and the things that he possesseth are in peace Luk 11.21 The 4. Consideration 4. YOur chiefest teachers cannot as yet determine what the discipline iâ— that they would haue as what the difference is between a Pastor a Doctour whether Apostates ought to be admitted to office in the church c. Answer 1 THere is no such dissention among vs touching these matters as you would here insinuate though if there wer yet our imperfection and difference in iudgment sheweth that we are weak men but no whit preâ—udâ—ceth the truth we professe 2 The heathen Philosophers in the Niâ—oean Synod obiected the like against Christians that they agreed not in opinion among themselus Sâ—zomen lib. 1 cap. 18. 3. Your selfe heathen-like may obiect against Paul and Barnabaâ— twoo of the chiefest teachers of Christian religion one of the two things wherewith you here doe reproach vs because they not onely could not determine whether Iohn Mark who had before departed froÌ„ them should accompanie them in the work of the Gospel but were so stirred that they departed asunder one from the other Act. 15.37.38.39.40 4. You might much better blame your owne Church and chiefest teachers that cannot as yet determine what the discipline is that they would haue witnesse your long continued controuersies in print wherein what adoe you make about discipline all the world knoweth If your selues would walke better in the truth peace and concord of the gospel you might wiâ—h more equitie find fault with us pul therefore the beam first out of your own eye The 5 Consideration 5 THE Lord hath also testified against you by giuing over very many people 1 to Atheisme 2 carnall life 3 Papisme 4 Anabaptisme 5 Ariâ—nijme 6 Familisme which are
not slanders but matters known to all that are acquainted with the course and state of your Church Answer ALl this being true it sheweth the badnes of some men not any badnes in the faith we professe An infidel might haue obiected vnto Israel as you doe here The Lord hath testified against you by giuing ouer ouer very many of your people to Carnall life Sedâ—mitrie Peorisme Bautisme many other idolatries with strange Gods The Papists may and doe obiect the like things to your selues at this day much more iustly then you do to vs. For when any such haue appeared among vs we presently cast them out if they repented not whereas with you such are stil reteyned in the bosome of your Church yea such hereticks and vicious persons as we haue excommunicate you doe entertayn as is knowen to all that ar acquainted with your estate Wherefore the Lord hath testified for vs not against vs whiles by the light of his word such hypocrites haue been discouered and avoyded but you are condemned by your own doctrine whiles such miscreants and flagitioius persons are kept in your communion The 6. Consideration 6. THE churches and godly learned persons that euer heard of your separation did not approue of it which was the quarrel that Fr Iohnson had with Mr Iunius and he sharply replyeth on him Nay Mr Barrow plainely rayseth at Caluin and the Geneua church and euen at al churches in Christendom in his Discouerie and counsels not with other reformed churches about their separation but Answers as Mr Iohnson doth the word is neer vs we need not go ouer the seas to seek it as if the Spirit of the Prophets were not subiect to the Prophets and himselfe as the Pope had infallible rule of inâ—erpretation of the scriptures in his brest Answer THE strength of this reason is quelled before in the answer to the third of your first Considerations thither I refer the reader Further I answer here that you teach such doctrine as standeth not with Christian freedom or truth whiles you would forbid vs the profession and practise of the Gospel til we haue consulted with and be approued of other persons and Churches For though I grant ther is a good use of aduising with other Churches if conueniently we can eyther when cases are difficult or when in any respect it doe concerne them yet that in all matters of religioÌ„ ChristiaÌ„s should be bouÌ„d thus to walke when the finne to them is euident which to other Churches not wel acquainted with their estate is not so perspicuous this were to abridge Christian liberty and to bring our consciences in bondage vnto men that though God forbid vs al communion with idolatrie yet we may not separate vnlesse they approue it It is contrary to the word of God which teacheth vs that Gods commandement is not hid from his people neyther is far off not alost in heauen nor beyond the sea but in our mouthes â—â—rts to doe it But you to deceiue your reader allege this as if it were Mr. Bâ—rrows or Mr Iohnsons reason and not the doctrine of Moses and of the Apostlâ— The colâ—â—r that you bring for your selfe is that saying of the Apostle the spirites of the prophâ—ts are sâ—biect to the prophâ—ts 1 Cor. 14.32 which scripture considered by the words and circumstances of it will in no weâ—se proue your purpose Fâ—r first it may be qâ—estioned whether the meaninâ— be that the spirits of the prophets are subiect to other prophets or to thâ—mselves For the Prophets among the gentiles such as the Corinthians naturally were were sâ—bject unto caried and ruled by their spirits and not their spirits subject to them so that they could not choose but sâ—eâ—ke as Sâ—bylla wâ—tneâ—seth of her selfe neither could they lin or cease speaking when they would themselues yea and in holy scripture we see how Balaam prophesied good to Israel and bleâ—sed when he would haue cursed thâ—m Saul also and his messengers prophesied as it were by constreynt being ouermastered by the spirit soo as he could not coâ—teyn himselfe buâ— stripping off his clothes propheâ—â—eâ— all that day and all that night when he had no purâ—ose thus to doe Now therfor where as the Apostle here had ordeyned that if any thing were reâ—eled to another that fare by the first prophet should hold his peace because almight prophesie one by one if any should allege that they could not hould their peace but must speak so long as their spirit moued theÌ„ he telleth them that the spirits of thâ— prophets are suâ—iâ—ct to the prophets so intimating that they may if they will giue others leâ—ue to speak shewing also a reason hereof because God is not the author q of confusion but of peace And if thus wee understand the Apostle his words make nothing for that you say Vnto this also may be added that he speaketh this affirmatâ—uely they are subject and not by way of ordinance let them be subject as els where he vseth and as other things in this place are spoken as Let the prophets speak Let the first hold his peace Let women be silent But be it granted which I will not deny that he meaneth their spirits wer subject to other Prophets because when they had spoken others were to iudge yet those oâ—her were the Prophets of â—he same church and there present not in other churches For Paul meant not that the spirits of the Prophets in Corinth were subiect to the prophets in Rome or Iudoea and so must send to them for approbation but appoynteth like order in this as was in all other the Churches of the Saincts And if they were bound as you would haue us to send and submit to other churches and others likeweise to them then no Church hath no power in iâ— selfe to aprâ—â—e of her prophets or Ministers or of their doctrine without the good likâ—ng of others Which how farr it is from the Apostles mind I leaue it for the dâ—screet reader to judge neither thinke I but your owne brethren will distaâ—t yâ—â—r so collecting from this place Howsoeâ—er they doe it is verie like if you had liued in Ahabs dayes and should haue heard 400 prophets at once prophesying good vnto the King and Micaiah onely prophesying evill you would with Zidkijah haue smitteÌ„ him on the cheek as now you do vs in reproch told him that his spirit must be subiect to the prophets especially they being so many and he but alone But if it were further granted vnto you that we must be subiect to the prophets of other churches yet I suppose you wil not deny but al prophets and churches must trie and iudge euery thing by the word of God according to which if any man speak not his iudgment is not to be regarded And we haue offred and doe still offer our doctrine and practise to the triall
publickly taught they are true visible Churches But in the best of our assemblies are c. Therefore true visible churches Proof of the assumption In what churches soeuer ar ordinarily and publickly taught the doctrines whâ—â—by the people of God were conuerted and saued in the time of Christ and his Apostles in those churches are all things needfull to saluation taught But in thâ— bâ—st of our assemblies are c Ergo c. Proof of this assumtion appeareth out of Luk. 1.77 78. with Mar. 1 4.15 Luk. 24 47. Act. 2.37 38 41. Act 11 17 18. Act 16.30.31 and 20.21 If it be oâ—iâ—cted that the poynts in question betwen vs. be needfull to saluation it is thus disproued Al things needfull to saluation are cleerly set downe in the scriptures to the vnderstanding of the spiritual 1 Cor 2.15 Dan 12.10 Pro. 8 9. â—nd the things that are not open to the spirituall are not needfull to saluation But the pâ—ynts in question between us are not cleerly sâ—t down in scripture to the vnderstanding of the spirituall as appeareth both by thowsands of â—inistâ—rs and peoâ—le of the church of England and oâ—her forrâ—yn churches among â—hâ—me are the cheefest lights of this age as Caluin Beza Iunius Fiscatâ—r Gualter Zanchius with others which were vndoubtedly spirituall are of câ—ntrary iudgement to the Separatists as also in that it is not agreed vpâ—n among themselues what is the discipline and order required by the word in â—ueâ—y pâ—ynt nor in â—any other poynts of difference among them namely touching the diffâ—rences of the office of Doctor and Pastâ—r c. Answer FIrst wishing the reader to remember what is answered to the fiâ—st part of your former Syllogisme I wil with out further reâ—etition proceed pâ—oceed in answer of this where the groâ—nd and proposition of your first argument is vnperfect so that which you build thereon is vnsound For whereas you speake of all things nâ—â—â—full to sâ—lauation c. to be publickly taught you should haue added also are obserâ—ed or done according to Christs saying ye are my freinds if ye doe whatsoever I commaund you If men hear truth taught and obey it not it avayles them nothing Therâ—fore as the Apostle saith be ye doers of the word and not hearers onely dâ—ceiuing your selues Your assumption also is denyed for in your best assemblies all things needfull to saluation be not taught much lesse done or practised To giue an instance to be separated from the vnbeleevers and to be ioyned togither vnto a holy comâ—union and church is needfull to salâ—ation 2 Cor 6 17.18 Act 1 47 Isa 65.9 Reu 21 24. This is neither taught not practised in your aâ—semblies but oppugned by all the cauils you can Your proof of the aâ—sâ—mâ—tion is a compâ—rison of your church with those in Christs time and th' Apostles I answer you agayne your church is not like those in dâ—â—trine or in practise of things needfull to saluation Then you say the proof of this assumption appeareth out of Luk. 1.77 c. This is a strange proof of your assumption which is this But in the best of our assâ—mblies are taught c. Doth Luk 1 77. shew what is taught in your aâ—semblies and why doth not Mat 15 9. and 23 16 17 c. shew what is taught there also The places that you allege shew what doctrine was taught in the Iewish and Apostolick churcheâ— not what is taught in yours It must be therefore your own writings sermons doctrine practise and estate that must proue your aâ—sumption But you will say perhaâ—s your doctrines and practises agree with those mentioned in these scriptures That I deny and would therfore that you should haue made application of the particulars Which because you haue not done I will doe for you You allege Luk 1 77.78 with Mar 1.4.15 where knowledge of saluation is giuâ—n unto Gods people by remission of their sinns through the tender mercy of our God c. this was done by preaching the baptisime of amendement of life for râ—mission of sinns and beleef in the Gospel So in Luk. 24 47 repentance and remission of sinns should be preached in Christs name among all nations The same things are also taught in all the other places which you cite as the reader may see in the texts Now these things you will say are taught and obserued among you I shew the contrary thus First you giue knowledge of saluation though faslly vnto other then to his that is to Gods people in as much as you giue the sacraments which are the seales of our saluation vnto the profane and wicked and their seed thus prostituting the most holy things even Christ hâ—mselfe vnto hatâ—rs aâ—d blâ—sphemers of God aâ— you cann â—r deny but a number of yoâ—r church are and such as make a mock of religion and herein you arâ—uâ—ty of high sacrilege agaiâ—st God Secondly the doctrine of repentance is not truly taught nor obeyed in yâ—ur Châ—rch For vnto true repentance is required 1 a knowledge or notice giuen and taken of sinns Isa 58 1 Lam 2 14 3 39 40. 2 an acknowledgment or confession made of sinns as a testimony of true sorrow of hart with asking mercy Leu 4 13 14. c 5 5.6 Psal. 32 3 5 3 and a forâ—aking of sinns or amendement of life Prou. 28 13 Psal 28.21.2 Cor. 7 11. Eze. 18 21. Nâ—w the sinns of your church haue not by your Ministers been signifieâ— to yoâ—r people as namely their confuse estate and commixture with the wicked though it be a sinne every where reproued in the scriptures as before is shewed The great transgressions which your people dayly commit in Gods publâ—ck worship whiles you haue your own wilworship and stinted prayers withâ—â—t warrant from Chrâ—sts testament read in place of Gods true spirituall service these are not preached against reproued or cast out by your ministers doctrine but contrariwise they haue by word writing soâ—ght to mâ—inteyn the same The seruâ—le subiection that both ministers and people are in vnder your Lords the Bishops and their courts is not discoâ—ereâ— by your minâ—sters to be a sinne and bondage which you must depart from if you wil be subiect to that onely Lord maister Chrâ—st though secretly they haue sought to vndermine that jurisdictâ—on of Bâ—shops whâ—ch how caâ— they doe if it be of Christ or how may aâ—y staâ—d vnder it if it be of Antichrist This being the sinfull state of your church as we wel know and you ar neuer able to iustâ—fy your selues your ministers not teaching repentaÌ„c for these things nor being suffred by your Church to speak against them teach not repentance truely For It is not yenough to cry out of Idolatry or to preach repentance from sinns in generall for so they doe among the Papists but the perticuler sinns of euery people and persâ—n muâ—t be reproued yea every sinne that is seen and discerned or els your preachers doe not
ground whereby thou maist good reader iudge the better of that which shal be sayd Yet mean I not to handle this poynt at large which in so many other writings thou moyst profitably read but onely to obserue such principall things as may giue light vnto the simple who many of them mistake this doctrine of the Churâ—h and erring once are â—y seducers further led astray The Lord reduce all hiâ— that erre and stablish his seruants in the truth for euer THis our English word Church through custome of speech is commonly vsed for the Temple or place where people come togither for the worship of God but they that are any thâ—ng excercised in religion know that it also signifieth the People which gather togither for diuine service and this is the â—irst and proper meaning of the word Churâ—h as it is vsed to expresse the originall scripture termes Kahal and Ecclesia 2. This name Church we English men which câ—me of the Saxons haue receiued from the Saxon German and Duitch cames Cyriâ— Kirch Kerck whereby those nations now doe vsually call their Temples or meeting-places but the people which come togither in them they call the Gemeine and the Gemeinte that is to say the Communialtie we in our first English Bibles called it the Congregation 3. As all religion is learned out of holy scriptures so the name and doctrine of the church is from thence to be deduced and there the Church is called in Hebrew Kahal or Kehillab which signifieth a Convocation or Assemblie of people and Ghnedah that is to say a Congregation in Greek it is named Ecclesia that is in like manner a Conuocation or people called forth to an assembly and sometime Synagâ—gee that is a Congregation which word is also vsed for the place whereâ—n the people assembled 4 The Hebrew word Kahal is diversly vsed sometimes more generally for a great or vniuersall multitude as of nations and of peâ—â—les sometymes more particularly for an aâ—â—embly of one nation as of the Israelites somtimes for apart of them as the Elders and Gouernours or some of the tribes of Israel apart or some of all the trâ—bes euen men women and children and indifferently for any assemblie and this not only of Gods people but of heathens also infidels 5. Likeweise the Greek word Ecclesia is of as large extent and signification vsed sometime for the church â—enerally sometime for a particular church or congregation in a citie sometiâ—es more â—articulaâ—ly in a house or family sometimes in the Greek version of the old testâ—ment for an asâ—embly of Governours or company of Prophets or congreâ—atâ—on of the people and finally for any asâ—embly lawfull or vnlawfull of good men or of evill 6. These words thus genreall are in more speciall sort both by the scriptures and by vse of speach among all religious peoâ—le restreyned and applied to such Assemblies and congregations as are called and gathered for diuine excercises and so our English name of church is attributed peculiarly to spirituall or religious assemblies called ecclesiasticaâ—â— and not to any other assemblies ciuill or polâ—tâ—call 7. Of religious or ecclesiasticall assemblies generally considered there ar many sâ—rts in the world all disalowed of god saue one sort onely which he acknowledgeth to be his and hath separated to himself from all the rest 8. The many false sorts may be reduced vnto fowr 1 The asâ—emblies of Pagans or heathen people which profesâ—e some God Gods or Goddesses whome they doe worship ignorantly hauing chaâ—ged the truth of God into a lie and so seruing creatures not indeed the creator which is blessed for ever Amen 2 The assemblies of Iewes who professe the true God after a sâ—rt and allow the writings of Moses aâ—d the prophets bâ—t abhorre Christ Iesus our Sauiour and reiect the new testament 3 The aâ—â—emblies of Mahomisâ—s as Persians Turks Moores c. whâ—ch professe also after their manner that one true God of whom Moses and the prophets wrote and acknowledge Chrâ—st to be a Proâ—het sent of God yea and the breath or sâ—irit of God yet beleeu â—hey not that he is God or the sonne of God or sauiour of the world but follow the lies and fablies of their false prophet Mahomet 4. Finally the churches or assemblies of false Christans which professe God and â—iâ— Sonne Christ into whose name they are baptised but by theâ—r works doe deny him and by their erroâ—rs and heresies doe overthrow the truth of relâ—â—ion 9. The 1 thrâ—e sorts Pâ—gans Iewes and Mahometists becaâ—se of theiâ— so open and manifest dâ—ny all of Christ and saluation by him are generally generally of Christians reputed as no Churches the laâ—ter are reâ—uted no true but false churchâ—s and so also doe they esteem of true Christians and one of another Herevpon is continuall controuersie beâ—ween true â—nd and false chrâ—stians which is the true church and how it â—ay be knowen 10. To help the weak and doubtfull in this case I will so truely and plainly as by the grace of God I can describe the trâ—e Church which in the holy scrâ—â—tures is called the Congregation and churâ—h of God consisting of godly and holy peoâ—le named Saints opposed to the wicked or malignant churchâ—s the Synagoues of Satan 11. The true church is a people called of God by the Gospell from the world vnto the communion or fellowshiâ— of his sonne Iesus Chrâ—st in whome they are coupled and built togither to be the habitation of God by the spirit 12 The church is said to be a people nation or generation because it consisteth of many persons or of a mâ—ltitude little or great for though a particular Christian is called and of the church yet no man is a church or congrâ—gation 13. It is a people called because every concourse or assemblie is not a true church none of themselues can come vnto this estate vnlesse they be called or drawen therevnto and they are sayd to be called of God because he onely calleth and draweth men vnto Christ with a holy calling and addeth them to his church no humane power or authority â—s able to doe it 14. The Gospel noted to be the the meanes of our calling he maketh knowen vnto his people outwardly by his word spoken and written and inwardly by his holy spirit and thus the Church are all the taught of God 15. The state out of which the Church is caled is sayd to be out of or from the world whereby is meant first Satan the Prince of this world from whose power they are turned vnto God secondly the wicked people of the world called the children of the Diuill from whose communion and fellowshâ—p in their religion and all other wicked actions
comfort one another in the faith and feare of God whose power and presence they haue with them in all estates and places 44 So to conclude a true church is a sacred communiallty consociate and knit togither into a mistical body whose head is Christ whose members christians of any nation or condition whose soul is the word and whose spirit is the spirit of the liuing God who gathereth togither dry desolate bones layeth synewes on them makes flesh to grow and couereth them with skin and putteth breath in them that they may liue and stand vpon their feet an exceeding great army Vnto him for all his blessings be praise in his churches throughout all generations Amen Amen ARGVMENTS Disprouing the present estate and constitution of the CHVRCH of ENGLAND EVery true Church is the body of Christ and hath him for the head thereof For â—t is wrâ—tten God hath appoynted him ouer all â—hâ—ngs the head of the church which is his body Eph 1 22 23 and agayn to the church of Corinth it is sayd yâ— are the bâ—dy of Christ 1 Cor 12 27. But the church of England is not the body of Christ neyther hath him for the hâ—ad thereof Because it waâ— first constituted as now it standeth of the members of Antichrist namely the idolatrous Papâ—sts which openly professed Antichristian sme in Q. Maries dayes haâ—ing Abadden the Pope for their head and spilled much christian blood that they might mainteyn their Romish abominations Who all except some few that of themselues refused were at the beginning of Q. Elisabeths reign receâ—ued into the body of the church and so haue continued they and their seed euer since Yet did they not then enter in by repentance and faith in Christ which two things are the beginning and foundation of the kingdome of God but by the commandement of the Magistrate were compelled vnto the Church sacraments ministery c. which then were by law establâ—shed and euer since continewed Now the Magistrates law cannot work faith in any seing faith is the gift of God and by his word onely is wrought in mans hart So that the Magistrate though he ouâ—th to abolish idolatrâ—e and set vp Gods true worship to suppresse all errours and cause the truth to be taught yet cannot he constreyn men to ioyne vnto the church but they must doe it williâ—gly and gladly the Lord perswading them herevnto And these of whome we speak not being perswaded by the Lord and his word but â—s the worldly multitude alway is beâ—ng ready to receiue any religion the prince woâ—ld establish rather then they would suffer persecution wherein that their popish estate the body of Antichrist yet then compelled and vnâ—ted vnto this church Agayn not onely those that were popishly 〈◊〉 and superstitious but such also as were profane and irreligâ—ous atheists blasphemers whoremongers theeues drunkards witches and all other vngodly persons of which then were and still are too too many in the land these al though by reason of their wicked and miserable estate â—hey wâ—rlimmes of Satan and as the scripture calleth such children of the Diuill were yet receiued into the Church likeweise they and â—heir seed so continew as the state of that Church plainely sheweth For eâ—en to this day profane people mockers and contemners of religion thaâ— blasphem God and his holy name even in the streets as they walk such as cal themselues the donned crew Familists Atheâ—sts and all other sorts of miscreants and wicked liuers are members of the Church of Enâ—land vnited with the body and partakers of the sacraments and other holy actâ—ons of the same Now these children of wrath this sinnfull generation cannot possibly be members of the body of Christ nor haue him for their head seing they are not partakers of his life and spirit nor called to his faith neither admitteth he any such vnto him vntil they repent he hath no coÌ„cord with Belial therefore not with the children of Belial the members of his glorious body must not be the dead stâ—nking and abominable members of Satan Light and darknes heauen and hel will as soon be vnited togither Neyther will it be yenough to say that some are affected to reliâ—ion are of better life and conuersation c. and that for their sakes the residew are sanctâ—fied and may be ioyned vnto and reputed Christs body and Church for they that professe more sincerity yet are not come to a true â—rofeâ—sion of the Gospell or renoâ—ncing of Idolatrie but after theâ—r false and popish manner worship God with the rest remayning one body one Church with them Now we are taught of God that the religious are so farr from sanctifying the wicked as contrariweise the wicked doe pollute them whatsoeuer the vnclean person toucheth sayth the Lord shal be vnclean and the person which toucheth him shal be vncleane â— wherefore come out from among them and separate your selues and touch no vnclâ—ane thing and I will receiue you and I will be a Father vnto you and ye shal be my sonns and daughters sayth the Lord almighty So then the religious and well affected people must separate from the rest if they would be acknowledged of God for his and not think by their holynes to sanctify the profane Agayn it is as easy to make peace agreement between Christ the Diuil as between Christ and such open obstinate synners the children of the Diuill yea it ouerturneth at once the first promise of saluation made by God and so the uery ground of Christian religion For when God first promised redemption to mankind it was by Christ the seed of the woman that should crush the serpents head who in due time appeared for this purpose that he might loose the works of the Diuill destroy and abolish him And as then the Lord put enmity between Christ and the serpent so did he also between him and the serpents seed that is wâ—cked men which being children of the Diuill would take the Diuâ—ls part to hate and kill Christ and root out his châ—ldren and reliâ—ion accâ—rding to whâ—ch decree and word of his Father oâ—r Lord Iesus set himselfe not onely agaâ—nst the Serpent but against sâ—ch wicked men also as would not be turned from their impietie therefore he sayth by his proâ—hets Dâ—e not I hate them that hate thee ô Lorâ— c I hate thâ—m with an vnfeighned hatred as they were mynâ— vtter enemies I hate the assembly of eâ—il doers and company not with the wicked Betimâ—s wil I destroy all the wicked of thâ— land that I may cut off all the workers of iniquity from the city of the Lord Three shepheards I cut of in one moneth and my sowl loathed loathed them and their sowl abhorred me with many such like speeches throughout the scriptures whereby Christ shewed how farr he was and would be from being head vnto
such wretches or any way admitting them vnto his body or the communion of hâ—s Church And for his arch-enemy the Romane Antichrist and his adherents the Lord Iesus Faithfull and true that iudgeth and warreth righteously he with his heauenly warriours after him fighteth with that Beast and with the kings of the earth that make battel against him and is so farr from peace with them as he giueth vnto all the fowles of heauen for to eat the flesh of the Kings hie captayns the flesh of mighty men and of horses and those that sit on them the flesh of all freemen and bondmen of small and great and casteth the beast into the lake of fyre By this may appear that Christ is no head of such Antichristians nor of any other profane wicked worldlings seing his spirith giues them not life and motion but they are caried by the spirit of Satan that possesseth them and warred against with the sword that commeth out of Christs mouth neyther can they be knit vnto him by ioynts or bands as al his body and members thereof ar consequently that the Popish and profane multitude of the Realme of England which at Q. Maries death were made and esteemed a Church and they and their seed euer since without separation so continewing and at this day al the notorious wicked stâ—ll commingled with the rest that this Church cannot be sayd to haue Christ for the head neyther is it his body Therefore the Church of England is not the true Church of God EVery true Church of God hath Christ for the mediator and Aduocate of the same For it is written there is one God on mediator between God man which is the man Christ Iesus and if any man sinne we haue an Aduocate with the Father Iesus Christ the iust Neyther is there saluation in any other for among men there is giuen no other name vnder heaven whereby we must be saued Act. 4.12 But the Church of England hath not Christ for the mediator and Advocate of the same Because Christ is not Mediator of any other couenant or testament then that which God promised by his prophits to make with the house of Israel nor of any other people then of such as are vnder that couenant promised which was g that he would put his law in their inward parts or mind and write it in their harts and be would be their God and they should be his people and that he would forgiue their iniquity and remember their sinns no more Of this new testament or couenant established vpon better promises then was the old is Christ the Mediator as the Apostle teacheth and not of any other humane or profane couenant made by or among the sonns of Adam Now that the Church of England as it is publickly and generally constituted is not as yet come vnder this covenant may appear by the â—articular conditions of the same First let the exceeding profanenes and irreligion irreligion that is among them the open contempt of God blaspheming of hâ—s name despising of his word and innumerable wicked acts without fear or shame committed besides the idolatrous false worship performed by all in their publick assemblies according to their stinted popish leitoargie learned and receiued from the Romane Antichrist let these I say and the like speake to euery christian conscience whither Gods law be written in the mind or inward parts of such which is one part of the coâ—enant whereof Christ is Mediator and which grace he promised by his Prophets to bestow vpon his Church and people when he shoâ—ld be their God and when the grace of God that bringeth saluation vnto all men did appear it taught so much Secondly that thâ—s church of England hath no promise that their sins and iniqâ—ities are forgiuen which is an other part of the couenant appeareth by their impenitency in this euill estate For the profane scoff at repentance and scorne all admonition they despise wisdomes counsel and such as reproue they turne agayne and rent them And for the idolatries and false worship of the whole the great iniquities in the hierarchie ministery orders rites ceremonies c they are farr from repentaÌ„ce whâ—ch wil here no reproof nor suffer any to speak against their corruptions but haue generally agreed and decreed such to be excommunicated as shall affirme any of these things to be wicked or idâ—latrous and they that would call them to repentance for their sinns or refuse to communicate with them in these euils are persecuted imprisoned banished and haue long suffred at their hands many calamities And all people are forced by fayr and colourable pretenses or by threatning and punishments to walk still in these sinns Thus want they the foundation of repentance from dead works and consequently of faith towards God for without repentance there is no promise of pardon without promise ther can be no faith and without faith no couenant or testâ—ment confirmeâ— with them or their seed as all the scriptures shew if no Couenanâ— then also no Mediator Thirdly that the summe of the Couenant namely I will be their God and thâ—y shall be my people is wantinâ— also vnto these may be seen by theâ—r estate compared with th' Apostles doctrine who vpon this promâ—se â—resently inferreth a commâ—ng out and separation of themselues from the world if they would haue the Lord to receiue them Which separation from the vngodly as it was not at the first constituting of this Church obserued so vnto this day it is resisted and pleaded against and the holy scriptures vnsufferable abused to mayteyn a confuse mixed multitude of all sorts of people to be a true church But Christ is no Mediator for such a mixture as himself sayd to his Father I pray not for the world but for them which thou hast giuen me for thâ—y are thinâ— and they are not of the world as I am not of the world Fourthly the Church of England is not vnder this coâ—enanâ— because every euery couenant is made vpon conditions wllingly agreed and assented vnto on both parties as was in that couenant made between God and the Israelâ—tes of old For God being a sâ—irit must be couenanted wâ—th worshipped in spirit he requireth the hart and minde which if it be not freely giuen him all relâ—gion is in vayn But this harty and willing submission foretold to be and seen in Gods people heretofore was not seen in this Church which was by law of man compelled not by loue of Christ constreyned to enter into this communion and religion at the beginning of Q Elis reign as in the former argument is shewed Such complusion vnto religion where God perswadeth not the hart maketh men hypocrites not true christians which not onely Gods word but even lâ—ght of reason teacheth as Themistius a Philosoâ—her acknowledged when he sayd
Testament of Christ. Secondly because this church hath not the Lawes and statutes of Christ for to gouerne the same for although they haue the holy Bible among them yet are not the ordinances therein written practised or suffred to be practised in these assemblyes As for an instance the way and meanes which Christ hath appoynted for repressing of sin that enemy which his scepter alway beateth down namely first priuate admonâ—tion Secondly with witnesses Thirdly by telling the Church and then if the sinner be not reclaymed casting him out or deliuering him to Satan by the power of our Lord Iesus Christ giuen to euery congregation this holy and orderly walking is vnknowen this power is wanting in all these Parishes who cannot excommunicate any person be he neuer so profane wicked or blasphemous But contrariweise â—ll must repayr to the Bishops Chancellors or Commissaries courts where things are handled and judged according to their own lawes and canons and not by the rules of Christ. Thirdly because the people of this church were and are euen by the confession of our aduersariâ—s of all sorts of people as well wicked as Godly and sins of al sorts doe abound and reign among them that if the good lawes of the common wealth did not repreâ—se them there would be no liuing in peace among them Such profane worldly people are not the subiects of Christ his kingdome is not of the world neyther is it for the open wicked but for the repentant and beleeuing for the poor in spirit the meek the merciful the persecuted for rightiousneâ— sake not for persecuters haters coÌ„temners of the truth If thus it should be then were Christs kingdome diuided in against it selfe and so could not endure be perpetuall as the scripture sayth it shal be For both by the oracle of God Gen 3 and by experience we learne and see there is continuall warr between the womans seed and the serpents Christians and the Antichristians the children of God and the children of Belial or impiety so that the hauing of such sinfull in the church is the bane and ruine of Christs kingdome and religion The couenant made with the howse of Dauid on whose throne Christ sitteth for euer is an euerlasting couenaÌ„t perfit in all poynts sure but the wicked shal be every one as thornes thrust away because they cannot be taken with hands but the man that shall touch them must be defended with yron and with the shaft of a spear and they shall be burnt with fyre in the same place Finally this Church wanteth Christs power agaynst Syn Satan and â—ntichrist if any would deal against sinne and synners he hath no wâ—y but by complaint to the Antichristian spirituall courts for the ciuill magistrate punisheth civilly and not with ecclesiasticall censure which is the power and scepter whereof we speak and if those courts refuse to censure the sinner as they seldome cast out any except it be for wel doing or not appearing at their Summons there is no redresse of any evil among them As for ecclesiasticall matters and the many abuses and abominations that are in the church ministery worship ceremonies c. the Priests and people of the parishes are in bondage to the Prelates in seruile subjection to theyr vngodly decrees censures and cursing Canons no spirituall Christian power haue they against this tyranny but are fayn to seek to the arme of flesh the Prince and Parliament for redresse who if they refuse or neglect to help them then remayn they vnder the Prelates Antichristian yoke still as hath now appeared by their practise these many yeares But if they had Christ for their King his truth his word would make them free he would make them also Kings and Priests vnto God his Father that howsoeuer the supressing abolishing of this vnruly hierarchie with their many abominations is to be left vnto the Magistrate who onely hath power from God to execute this vengeance yet every man should deliuer his own sowl absteyning from errour false worship superstition popish thraldome all other evill whatsoeuer though with affliction bonds banishment c. and stand fast in the liberty wherewith Christ hath made him free without yoke of thraldome For he will reign in the midds of his enemies Satan and sinne he hath subdued as for himselfe so for all his people and subiects whome he hath redeemed out of all Satanean and Balylonian bondage that sinne should reign no more over them But if they forsak this fredom take vpoÌ„ them th' yoke of Antichrist his seruaÌ„ts they ar to whom they obey Which this church doing to the Antichristian Prelates whome they acknowledge for their spirituall Lords receiuing and obeying their hests and canons reteyning and nourishing such as be enemyes and rebells against Christ and remayning in spirituall bondage cannot be sayd to haue Christ for theyr King and Lawgiuer Therefore the Church of England is not the true Church of God THE summe of all that which hath beene sayd is this That Church which hath not Christ for th' Head Mediator Prophet Priest King of the same hath not God his Father for God of the same because the Father and the sonne are one Ioh. 10 â—0 and whosoeuer hath not the Sonne hath not the Father 1 Ioh. 2 23.3 Ioh 9. But the Church of England hath not Christ for the head Mediator Prophet Priest or King of th' same as by the former Arguments hath ben proued Wherefore it hath not God the Father for God of the same and consequently is not his Church THat church which is not the true church of Christ and of God ought not by any true Christian to be continued or communicated with but must be forsaken separated from a true church of God sought and ioyned vnto wher Christ and saluation by him may vndoubtedly be had Because we are willed to absteyn and separate from the false church 2 Cor 6 1â— 17 Reu. 18 4 Hos 4.15 Isa. 48 20. Ier 51.45 Zach. 2.6 7 1 Cor 10.20 1 c. We are willed also to seek and ioyne vnto a true church Deut. 12 5 Song 1.6 Ier 50 4 5. Isa 65 9. Psal. 26 5.6 87 2 5 6 Act 2 47. But the church of Engl. is before proued not to be the true church of Christ and of God Therefore it ought to be separated from a true church sought for and ioyned to of such as would be saued THose Ministers which haue and execute the ministery of a fals church are not the true ministers of Christ consequently not to be heard or obeyed as shepheards of our sowles Because the ministery of a false church must needs be false also seing the church hauing no interest in Christ can haue no interest in a Christian ministery Besides Christ hath giuen his ministery to his own church onely
reâ—roched the Protestants as labouring to bring all things vnder the rule of the rash vnconstant people and vnlearned multitude and to make the church democraticall and popular because every one of the people by his priuate spirit is supreme iudge and head in matters of religion Our different judgement and practise from the church of Engl. wher all â—y men as they call them are forbidden all speaking or expounding of the word in the publik assemblies and where a Bishop Chancellor or Commissary hath power to excommunicate by a Latin writ c. Our difference also and dislike of the Presbyteries practise whereby people are excluded and depriued of a great part of their Christian liberty and benefit thereby is in other books largely treated of with scriptures reasons many which M Bern. neyther orderly handleth nor soundly confuteth as the wise reader may see but ignorantly and confusedly shuffleth them ouer running into by matters and vniust calumniations I will end therefore with the words of one of his fellow ministers who touching this poynt of Church gouernment writeth much more soundly then by Mr. Bern. in his blindenes hath done Mr Iacob I mean which sayth It is childish and without all wit to cry out aganst vs â—us our adueâ—saries doe Popularity Anarchie c. for our so wel grounded and so approued an assertion That the sinne of one man publâ—ckly and obstinately stood in bâ—ing not reformed nor the offender cast out â—oth sâ— pâ—llute the whole congregation that none may commuâ—â—cate with hâ— same in any of the holy â—hings of God though it be a church râ—ghtly conâ—â—ituted till the party be excommunâ—cated I deney agayn this to be eyther our iudgement or practise Mr. Bern. sayth the formâ—r position is the ground of this and so it seemeth he câ—lumniating vs in the forâ—er thouâ—ht he might doe likeweise in this We professe and haue long since publâ—shed that none is to separate for fâ—â—lts corruâ—tioÌ„s which may so long as the Church coÌ„sistâ—th of mâ—rtall men will fall out and arisâ— among them but by due order to sâ—â—k râ—dresse thâ—reof Now that euery Chrâ—stian not onely may bâ— tought to rebuke his neighbour for sinne we haâ—e playn lawes both â—n the old Testament and the new Leuit. 19.17 Luk. 17.3 That sinners not repenting are after the second admonition to be signified vnto the church is also Christs ordinance Mat. 18 15.17 But what â—f â—he church will not cast him out I answer Synns are eyther conâ—rouertible or manifest If controuertible and dâ—ubtfâ—ll men ought to bear one with anothers different judgement if they doe not but any for this make a breach or separation they syn But if the sinne be manifest as for example a man is conuict of adultery blasphemy theft or the like and the church will not rebuke him nor cast him out but suffer him obstinate and impenitent in his wickednes and plead for him agaâ—nst such us call vpon them for iudgemâ—nt then are all such abettors of the wicked sinners themselues and that in a high degree as th' Apostle noteth Rom. 1 31 the whole lump is leuened 1 Cor. 5 1 6. c. and now not that one mans sinne but the sinne of them all is that which polluteth them for they fauour and iustify a wicked man more then God therefore woe is vnto them and Solomon sayth He that sayth to the wicked thou art righteous him shall the people curse and the multitude shall abhorr him Prou 24 24 If M Bern think the sinne is the lesse because a church maynteyns it he is much deceiued evill the more common it is the worse â—t is because God is more dishonoured and mens sowles more endangered If he think men should regard and reuerence the church in this case the law teacheth every man not to follow the many or the mighty to doe euill nor agree in a controuersie to decline after many and ouerthrow the right The â—round of all this is playn in Gods law if any one of the people sinned against any of the commandements of the Lord and one shewed him his sinne which he had committed he was to bring his sacrifice a testification of his repentance If a ruler sinned or the high priest himselfe they were to doe likewise If the whole Congregation sinned the like law was for them God respected no persons but if they that sinned were greater or moe in number they were so farr from being sauoured as they had the greater sacrifice inioyned them a priuate man offred a shee-goat a ruler a hee-goat the high Priest and the Congregation a yong bâ—llock These lawes were giuen to all sorts of persons for all manner sinns‘ and the law was agayn repeated and stablished from that day forward throughout their generations Num. 15.22.23 c. But if any man despised this law and sinned with a high hand the same blasphemed the Lord and was to be cut off from among his peoâ—le Num. 15.30.31 Now further that the whol congregation taking Part with wicked men in syn after due admonition are all defiled and subiect to like iudgement we haue a playn example in the whole Tribe of Beniamin where in Gibeâ—h one of their towns filthines was committed the Tribe was called vpon to deliuer thâ—se wicked men to death that evill might be put away from Israel â—â—t when they would not deliuer them all the other tribes warred against that trâ—be and almost rooted out every man of the same Likeweise the trâ—bes of Israel in an other case sayd to some of their brethren seeing ye rebel to day against the Lord euen tomorrow he wil be wroth with all the Congregation of Israel Did not Achan sinne c. and wrath fell on all the congregation of Israel and this man alone perished not in his wickednes What Mr Bern. seeth or how he readeth the scriptures I cannot tel but if he knew the contagion of sinne or guilt of the same he would neuer haue writien as he hath done Now where he pleadeth that men should not for the offender refreyn the holy things of God abhâ—rr the sacrifices c. We grant it The holy things are alwayes to be reuerenced Gods house and sacrifices frequented when we may without sinne But we deny such an assembly to be Gods church as with a high hand sinneth and blasphemeth the Lord. The sacrifice of the wicked is an abomination And it cannot be said that any holy thing is lawfully administred in such a society where all agree together to mayntein open iniquity and doe despise the word of the Lord calling them to repentance If they doe not thus we hold it not lawfull to separate from them nor in any weise at any time till all holy and orderly meanes be vsed for their reclayming That euery of their assemblies are false churches This we hold indeed being
vnderstood of the ordinary cathedrall parish assemblies of England which all are by one line For defense of these churches Mr Bern. refers the reader to an other treatise after and so doe I to the answer of the same following Yet least he should seem â—o say nothing Mr Ber excepteth 1 That they haue no false head for they hold Iesus Christ. I answer so might Ieroboam haue pleaded for himself his people that they had no false head but the true God which brought them out of the Land of Aegypt Yet were they a false church The Papists Papists and Anabaptists at this day hold and professe Iesus Christ yet such errors are among them as Christ in deed is deneyed the parishes of England professe him also but such is their estate otherweise that they haue him not truly for a head prophet priest or king vnto them as befor is proued But it is yenough for Mr Bernard to affirme without proofe and correction with him is a needfuller argument in this case tâ—eÌ„ iâ—struction For when the Priests liâ—s preserue not knowledge how should men be answered but by the gaole or gallowes 2. The matter sayth he is not false and to shew this he noteth a difference between No matter true matter and false matter No matter are thâ—y which make no profession of Christ at all as Iewes Turks and Pagans True visible matter are all such as openly professe this mayn truth that Iesus the sonne of Mary is the sonne of God Christ the Lord by whome onely alone they shal be saued And false matter is contrary to this true matter I answer this false matter is very rawly set down for being contrary to the former true it may imply Iewes and Turks whome he made no matter and then it confoundeth his own distinction But if he mean that they which professe not Christ rightly and truely as he setteth downe are a false matter then say I â—t will euince the matter of their Churches to be false seing there is not aright and true profession of Chrâ—st made by their parishes But Mr Ber. leauing out this word rightly truly tels vs they all professe this fayth as is apparent 1 by the doctrine of their church vidz that in the Harmony of Confessions 2 by the same publickly preached 3 by the same mainteyned by their lawes writings and blood of holy martyrs I answer if all this were granted yet will it not proue Mr Bernards purpose for some may write and preach the truth the Magistrate may establish it by law and some may seal it with their blood and yet not al the nation be a true matter for Christs church except they also make lâ—ke profession Which that the parishes of England doe not the profanenes of the multitudes shew But least I be thought to speake of envy let vs hear the testimony of their own ministers and such as were no fauourers of vs at all as their malicious writings of vs sheweth Mr Nichols esteemed a forward preacher among them sayth We finde by great experience and I haue now fiue and twenty yeres obserued it that in those places where there is not preaching and priuate conferring of the Minister and the people the most part haue as litle knowledge of God and of Christ as Turks and Pagans To confirme this he giues vs an example in his own flock For I haue been in a parish sayth he of fowr hundred communicants and maruelling that my preaching was so little regarded I tooke vpon me to conferre with euery man and woman before they receiued the communion I asked them of Christ what he was in his person what his office how firme came into the world what punishment for sinne what becomes of our bodies being rotten in the graue and lastly whither it were possible for a man to liue so vprightly that by wel doing he might winn heauen In all the former questions I scarse found ten in the hundred to haue any knowledge but in the last question scarse one but did affirme that man might be saued by his own wel doing and that he trusâ—ed he did so liue that by Gods grace he should obtâ—yn euerlasting life by serâ—ing of God and god prayers c. Now then this being so tell me I prâ—y yâ—u sayth Mr Niâ—hols first for Athâ—isme whether these be any bettor then Aâ—hâ—isâ—s whiâ—h know not Christ And tell me I pray you Mr Bernard whether thâ—â—â— be a â—rue matter such as Christs church consisteth of But you would â—aâ—â— vs beleeue the Bishops and Priests of Engl. are wondrous men for iâ—â—hey write books or preach sermons to the people their whole Dioceses and Parishes must needs be estemed conuerts and profelytes Such effect grace was neuer heard of before since the world began More absurd it is to say that the good lawes of the Magistrate doe make a profane idolatrous multitude true professors but most of all that because some few were martyrs therefore they that killed the martyrs professe Christ truly If these be not pregnant reasons then M. Bernards book is little worth 3. But he proceedeth and sayth The visible form is not false which is the vniting of vs unto God and one to another uisibly This he would proue by 3 reasons 1 because the word is preached and offred to the people 2 Because of the peoples open profession of their fayth vnto the doctrine God working in them a will to receiue it 3 because the Lords supper is in vse among them Sundry scriptures are alleged to shew that thus the primitiue churches were planted and constituted all which we grant but when he comes to apply these to themselues he barely assumes that thus is their case neyther answering any reason of ours to the contrary nor shewing any reason of his own to confirme that which he sayth And what cause in the world what church is so bad but may thus be pleaded for He knowes wel that we except and the visible estate of that church their own monuments records complaints c. doe bear witnes with us that they were planted in this religion and profession by force of the Magistrates law that multitudes are profane that many thowsands want the preaching of the word that they ar al compelled to come to church be baptised receiue the communion and the like and what profession the poor ignorant people make is before manifested If he would heare more of their profession and subiection to the word and ministery Mr. Nichols shewes it thus How little haue they esteemed the godly and learned ministers How content they be with simple and ignorant men How hardly are they drawn to pay duties which law hath appoynted How many quarrels they pick against painfull ministers And how little reuerence they giue to any that are faithfull How they follow their couetousnes and pleasures How they fil al sorts of courts with brawles foolish and
scriptures they allege haue been before examined and the ministers of Engl. being put into the other ballance are found all too leight But if it were true that they had the meanâ— yet their argument is false if they conclude of the effect Israel had farr better meanes then England I am sure for the Prophets and Apostles and Christ himselfe preached among them Yet loe he complayneth that he had laboured in vayne for Ierusalem killed the Prophets and stoned those that were sent vnto them and the Lord by his Apostles stretched forth his hand to a disobedient and gainsaying people And shall we thinke that the Prâ—ests of Engl. haue such power and grace tied to their lips that because they haue â—reached therefore the whole nation is a true church Or dotâ— there such vertue proceed from these ministers as can make the multituâ—e of swaggering professors atheists blasphemers and all sorts of profane which swarme in the land to be turned Christians worthy to be washed and fed with the body and blood of Christ. and yet continue atheists and profane as before what wondrous effect shall we next hear of but that their preaching hath conuerted the Diuils also But let us hear what testimony M. Gifford hath left behâ—nde him of the graâ— learned prâ—achers of the church of Engl among whom himselfe was one and of the people in their parishes The Diull sayth he is content those preachers should ride vpon his back because he is sure they will not spurg all him they be very gentle riders Doe ye not thinke that if they should set forth Gods word as they ought and spread the light that all wicked of which their parish is full would storme and fret against them the Diuill himselfe would fiâ—k about if they should spur him but a little But they can tell a smooth tale in the pulpit garnished with some merry story for to make the people merry or els some old rotten allegory or some far fetched matter out of some great writers that their people may be at their wits end and admit them A man would thinke to see the people come out of the church blowing that they were fed as ful as tikes when they goe home with emty bellies This I dare warrant if it be not so let me loose both mine eares that gâ—e through the parishes of these graâ—e and learned Diuines and except such as run to fetch their victuals otherwhere ye shall not finde fiâ—e among fiue skore which are able to vnderstand the necessary grounds and principles of religion and yet the People will say they be excellent deep men But I loue not those welles which are so deep that a man can draw no water out of them Loe here the means which the parishes of England doe enioy and worthy effects that follow If Mr Barrow or any of vs should I haue written this it would haue been counted sâ—â—ffing râ—yling blasphemy but now that Mr Gifford so worthy a patron of the church hath thus recorded I hope the witnes wil be thought irrefragable And now let these godly ministers examine Mat 28. Eph. 4 and see if there they can finde these meanes which they enioy iustified But they proceed and tel vs in their second reason that their whole church maketh profession of the true faith For the ConfessioÌ„ of their church tegither togither with the Apologie thereof and those articles of religion agreed vpon in the Conuocation howse anno 1562 doe proue this euidently But herein they would deceiue the simple euidently for first profession of the true sayth when men in practise doe deny it maketh them not a true church but they are as the Apostle sayth abominable Then for profession it selfe if it be by constreynt for fear of punishment by mâ—n that otherweise are profanâ— lewd and dissolute and enemies to the gospell this is no true profession such as will make men a true church for they ought to receiue and professe the truth willingly and gladly Psal 110.3 Act. 2 41. Now we know that with them men were and are forced to the profession they make and if it were at their own choise many thowsands would professe otherwise Their own acts and Monuments besides manifest experience doe witnes this For Mr Fox reporteth that when K. Edward had established this church and religion many people in Cornwal Deuenshire and other places not onely misliked it but openly rebelled for their old idolatrie The Preists though some allowed yet others dissembled and many carelessly conâ—emned all and still excercised their old monâ—ed Popery The Iustices c were not onely slack in furthering of religion but hindred so much as lay in them the Kings proceedings c. So that ciuill force not Christian zelo made men Protestants in that Kings dayes wherefore at his death hauing gotten Q. Mary they soâ— vp agayn their Romish superstition and persecuted the other vnto the death Til Q. Elisah came and inforced them the second tyme to put away theâ—r Latin Masse and images and receiue that English seruice and ceremonies whâ—ch since haue preuayled to this day Whâ—ch how willingly the people yeâ—lded vnto Mr Nichols testimony to omit all others before alleged sheweth And How wel this religion is liked of now after so many yeres let the multitude of church papists in England shew together with the whole rowâ— of rebels in Ireland all which are of the communion of the church of Engl hauing the same Bishops Priests service â— the English and Irish that dwel in the country being ioyned togither in one body and brotherhood Then adde to these papists the profane time-seruers such as M. Gifford deseribeth thus I know there be many which care not for the Pope but yet beleeue much of his doctrine they be those which we call Atheists of no religion but look whatsoeuer any prince doth set forth that they will profess and add vnto them those other firarmes in the church of England that Mr Chaderton complayneth of eronius and hereticall sectaries witches charmers sorcerers murtherers theeues adulterers liars c and all these togither being compelled by law into one church and brotherhood can any man doubt now of that which these ministers say that their whole church maketh profession of the true faith The Confession Apologie and Conuocation-howse articles are strange proofs of the peoples profession If a few men in their Studies or Consistories write books or articles of religion and send them a broad must all people that see or hear them wil they nil they needs be counted professors of that religion yea such also as neuer heard of them in their liues nor caÌ„not tel what they meaÌ„e Surly these ministers ar eyther very ignorant or carelesse what they say when they call this an euident proof The churches in France and Belgia haue published Confessions and Articles also better then those in England yet
God who took our nature of the Virgin Mary is our onely and alsufficient Sauiour For proof of this they first allege that thâ—y receiue this truth are the people of God and in the state of saluation they that receiue it not cannot possibly be saued Mat. 16.18 Mark 16.16 1 Iâ—h 4.2 Col 2.7 But first none of these scriptures doe say that this one article which these ministers haue set downe in this forme of words is the onely fundamentall truth in religion Neyther doth any other scripture that I know of so speake for though Christ onely is the foundation of the Christian church and though as they secondly allege no other point of religion is necessary otherwise then as it tendeth necessarily to teach or confirme this one truth yet foloweth it not but other points also are fundamental truthes the denyall of which will abolish from Christ. Secondly they haue altered added to and omitted some of the words of these scriptures for their own aduantage For fearing that we would as indeed we mean to doe presse them with the profession of the Anabaptists Papists and other heretiks they thinke to preuent vs. And first against the Anabaptists which deny that Christ took our flesh these men haue added who took our nature of the Virgin Mary Then against the papists which hold merit of works they adioyne these words our onely and alsufficient Sauiour And this because the church of England mainteyneth the truth in these points against those fore sayd heretiks On the other hand to help themselues in their corrupt Antichristian walking and false constitution they omit and mention not th' Apostles words Col. 2. wher he sayth As ye haue receiued Christ Iesus the Lord so walke in him rooted and built in him and stablished in the faith as ye haue been taught c The discreet reader may soon espy their purpose in this cunning cariage For let the position be set downe in the scripture termes and we shall see how weake their plea will be The onely fundamentall truth in religion is this That Iesus is the Christ the sonne of the liuing God comen in the flesh in whom we must beleeue and h walke being rooted and build in him and stablished in the faith as we are taught in the new testament If now these ministers will insist vpon the three first scriptures onely and generall terms that are in them it is apparant that the Papists Anabaptists and many other miscreants doe hold and professe them absolutely absolutely But if they joyne with them Colos. 2. and compare the walking rooting building and stablishing in the faith taught by th' Apostles with the Popish church or with their own it wil be found that neyther of them hold the foâ—ndation Christ aright Themselues wâ—ll grant it of the Papâ—sts and other heretiks and for their own church it is before in this treatise proued So then to come agayn vnto their reason that they hold â—eâ—ch and mainteyn euery part of Gods holy truth which is fundamâ—ntall whereby they woulâ— conclâ—de themselues to be a true chrâ—ch the arâ—ument is deneyed Fâ—r first if â—t were granted that thâ—y hâ—ld â—aught and maiâ—teynâ—d every part of fundâ—â—ental truth which yet with them is but one article onely as we haue heard it wâ—ll not follow necessaryly that therefore they are a true châ—rch or that they truely professe the Christ an faith There wanâ— two things 1 obedience to the truth professed withoâ—t which men shal be damned whatsoeuer they professe 2 and a right profession of the true faith onely without errâ—urs adioyned that ouerthrow the same faith and obedience thereto For if a people profeâ—sing that onely fundamentall truth which these ministers speake of should withall professe Mahomet the prophet of the Turks or H. N. the God of the Familists or any other like abomination were this misceline profession of Christ and Belial togither a true and sound profeâ—sion I trow not So then these ministers must alter their plea thus that they hold teach mainteyn and obey every part of the fundamentall truth and nothing els with it that ouerthrowes the same If now they say this they doe I haue before in this treatise disproued it and here agayn will briefly disproue it thus They professe to beleeu the Communion of Saincts and that the visible church is a congregation of faithfull people Yet contrariweise they hold teach and mainteyne that their own church is a true church of Christ though it consists as wel of vnholy as holy infidels as beleeuers and innumerable wicked persons openly seen and known That this they hold mainteyn is proâ—ed by their continual clamors and reprochful writings against vs that call vpon them for a separation of light from darknesse It is proued by Dr Wâ—itgifts plea before mentioned that the children of Papists heretiks and other wicked persons are and ought to be baptised amoÌ„g theâ— It is further proued by the visible estate of their church knowne vnto all among them and testâ—fied by her dearest freinds fauourers Mâ— Gifford speaking to his brethren â—f the Communion of Saincts in Engl. sayth Yee would euen powr out your stinâ—ing and râ—tâ—en pâ—yson like blaspemous and venemous beasts ye would speake after this manner you that are so full of the spirit you that are Saincts and suâ—h like What are you Diâ—ils are ye of the flesh No doâ—ut ye are vntill God convert ye But we may se how diuiâ—ishly men ar become wicked when a man cannot make any appearance to be godly and holy but it is reproched as though it were a shamefull thing to be lead by the spirit c. These and the like records with the continuance continuance in this confused estate plainely proue an ouerthrow of that article of the true church which is the body of Christ and the body being disanulled Christ the head cannot soundly be reteyned Agayn they professe in Engl. that the puâ—e word of God is to be preached the sacraments duely administred c. also that in our doings that will of God is to be followed which we haue expresly decleared vnto vs in the word of God Yet withall they professe and practise in that church to read the Apocrypha â—criptures in which are found vntruthes and errors when many parts of the authentik scripture are neuer read among them they haue also written homilies in sted of preaching a written Leâ—tourgâ—e Letany collects c. in sted of praying which Leitoargie with all the popish contents therein must be approued and vsed by all the Priests and people and God serued by it euery day They haue also an antichristian clergie caâ—led and ordeyned according to their pontifical or book of ordination which â—n their beleef hath not any thing that of it selfe is sâ—perstitious and vngodly c. Finally all the Romish reliques yet in England to be seen in the
vpon the sands for the profane popish multitude had not receiued the gospel before but as hath been shewed werâ— constreyned by K. Edw. against their wills to hear English Mattins in their churches where they were wont to hear Latiâ— Latin masse and were glad with all their hearts when their old blind devotion did agayn take place and they might suck the blood of such as spake against it So they cannot rightly be sayd to fall from the gospel which they neuer receiued And what secret congregations there were in Q. Maries dayes I know not but if they were so secret as onely they met now and then in priuate and ordinarily went to church openly with Papists they were not a true church of Christ. And that constreyned vnion of Papists and of Protestants at the beginning of Q Eliz reign vnder Archbishops Bishops Priests c. with most of the same mattins even-songs rites ceremonies c. that before had been imposed this order can neuer be warranted by the testament of Christ nor such a commixture proued to be a true church And whereas it is noted for an other vntruth that Mr. Barrow and Greenuâ— should say that in one day by the blast of her Maiesties trompet at the Beginning of her reign all sorts of men were drawne to a profâ—ssion of the gospell without any further means vsed these ministers may be seen to be mere cauillers and bent to depraue For the words euen as themselues haue set them down whereby the reader may espy their falshoode were these where such profane multitudes were all immediately from publicke idolatry at one instant receiued or rather compelled to be members of this church in some parish or other without any due calling to the fayth by the preaching of the Gospell going before or orderly ioyning together in the faith there being no voluntary or particular confession of their own faith c. Now these men to reign an vntruth yea an other vntruth when nonâ— was afore haue among other things changed without any due calling to the faith into without any further meanes vsed and then to conuince this their own fictioÌ„ they tell vs of sundry preachers sent betweeÌ„ Nouember Midsommer that called many But his neyther cleareth them of corrupt dealing nor proueth that the whole realme which at Midsommer was compelled to this church worshâ—p ministery c. was duely called vnto the fayth much lesse that they orderly ioyned together in the same So that the vntruth must rest in their own bosome This being proued say these ministers that there was a true Church in thiâ— land before her Maiesties reign the question must not be whether the meanes she vsed were the right meanes for the first calling and conuerting a people in the faith but wether she took not a lawfull course for the recalling and reuniting of her subiects vnto those true professors whose fellowship they had forsaken Loe how these men run on as if they had proued that whereof we haue yet heard scarce any shew of proof And altering closely the question they say there was a true church in the land whereas they must prouâ— a true church of the land as now it is and long hath been esteemed the Church of England hauing an Archbishop and other officers ouer it which â—re in their Conuocation house the Representative Church of England So it noâ— not being a true church the examples they allege of reformation by the Kings of Iudah fit not their turnes for Iudah was a true church though some corruptions had crept in as will easily doe into the best Abijah the predecessor of Asa mainteyned Gods true religion and worship against idolatrous Israel both by word and sword So Asa found not his kingdome a false church as K. Edw Q Elizab. found England yet vsed he that great care for reformation mentioned 2 Chro. 14. 15. and his son Iehoshaphat after him greater care both to reforme and teach the peoâ—le 2 Chron. 17. Afterwards when abominations had ouerspread the land Hâ—zekiah laboured a godly reformation and opening the dores of the Lords house he brought in the Priests and Leuites not the Chemarins or Baals Priests as the popish clergie which their own notes on Reu. 9.3 acknowledge to be the Locusts of the bottomlesse pit were brought in or rather reteyned still in this church as Mr Fox sheweth Hezekiah sent ouer all the land to conuert the people from idolatry who laughed the messengers to scorne and mocked them howbeit divers submitted themselues and came to Ierusalem and it was God that gaue Iudah a hart to obey the King and rulers according to his word Neyther were any admitted to the Passeouer but such as had voluntarily yeilded repented and eyther sanctified themselues or els being preuented through want of time were healed or clensed of the Lord at the Kings prayer The other disobedient Israelites God punished by the sword and slauery of Asshur because they would not obey the voyce of the Lord their God Finally Iosijah purged the land of idols false worship reduced his people vnto the true seruice of God which they with himselfe had couenanted to walke in These examples we acknowledge al Christian princes should folow hauing equall power with these Kings of Iudah to abolish all idolatry within their dominions yea and to punish obstinate idolaters and not suffer any superstitious worship among their subjects but to procure their conuersion by the word yet not to compell them to be members of the church because they cannot giue them faith and repentance which is the onely dore into Christs kingdome and cannot be opened to any but by God alone Which doctrine and practise these ministers if they would not learne out of holy writ mought haue seen set forth in their own book of Martyrs where when Ethelbert King of Kent was conuerted and Christened and after him innumerable other daylie came and were adioyned to the church yet the King sayth Mr Fox compelled none for he had learned that the faith and seruice of Christ ought to be voluntary and not coacted I acknowledge the Godly and gratious disposition and care of K. Ed. Q Eliz. at the first for restoring of the Gospel to be worthy of purpetuall praise and memory and the error that was in reteyning the popish profane multitudes the Antichristian clergie the Romish worship worship turned into English some few grosse things left out and thâ— other euils yet to be seen in the ecclesiasticall estate these I iudge are rather to be imâ—uted vnto the false clergie men which were trusted too much in thes matters dealt not according to the trust reposed in them but sought to inrich themselves with the spoyles of Bable and of Iericho the Bishopricks benefices and other like Romish reuenues rather theâ— for the build the howse of God vpon the foundations of Sion And
this sin cleaueth fast vnto these priests euen to this day who cannot endure to haue their portion spoken against but thinke all too little that they inioy when as for discharge of their functions in teaching the people the most conscionable among themselues haue complayned to the Parliament that the word of God is negligently fantastically profanely and â—â—thenishly preached and all the land knoweth that many ministers preach not at all Whereas these ministers tel vs of diuers congregations that haue publikly professed their repentance for their former idolatry it is well if so it be God giue them grace to goe forward in wel doing But they tell vs not of any congregation that professeth repentance for their present idolatrie or that renounceth the communion of the other impenitent and profane parishes which they should also doe if they would be the sonns and daughters of the Lord almighty Nay we know that if any among them doe this they ar excommunicated ipso facto out of the church of England by force of their canons anno 160â— Finally whereas these Ministers doubt not to affirme that the whole land in the parliament held in the first year of her Maiesties reigne did enter into a solemn couenant with the Lord for renouncing of Popery and receiuing the Gospel First they set not downe what couenant the Parliament then made nor how they renounced Popery and therefore that is to be iudged of when it shall more particularly be produced Secondly if then the Parliament house so did it is commendable in them but that the whole communialtie of the realm can be sayd to doe it with them I vtterly deny For howsoeuer all subiects are and ought to submit to the good ciuill lawes there enacted and obedience may be inforced by the sword if any man resist yet in cases of conscience euery man must liue by his own faith men must gladly receiue the word out of which all religion must be gathered all Kings and kingdomes submitting vnto the lawes and ordinances in Chrâ—sts Testament if they would haue blessing and saluation by him And as the honourable in the Parliament could not be baptised for the commons so neyther could they repent or couenant with God for them but the people must yeild their own willing consent which they neuer did but were and still are compelled by law and penalty to be of the church and religion established Which how well they haue brooked let the testimonies of the ministers before alleged and the irreligious walking of many thowsands euer since manifest For now our land is a reprouch to the idolatrous Papists for the multitude of Atheists and Machevillians that are therein The second thing which these Ministers say we obiect against the whole body of their assemblies is That they communicate together in a false and idolatrous outward worship of God which is polluted with the writings of men vid. with read stinted prayers homilies Catechismes and such like To which they giue this answer First it is euident by the word that the church hath vsed and might lawfully vse in prayer and Gods worship a stinted and set forme of words And here â—hey allege Num. 6 23.24 Deut 26.3.15 Psal. 22. 92.1 Chro. 16.8.36 Luk. 11.2 Very strange it is that after so much time and consideration men that professe to be ministers of the Gospell should giue such an answer The thing obiected against their worship made of the inuention of the man of sinne was in the first answer to Mr Gifford who shut his eyes and would not see th' abominations of the same shewed in sundry particulars as the Romish fasts feasts and holy dayes Comminations Rogations Purifications c. blasphemous hereticall collects c. which after were more plainely refuted These and the like evils conteyned in their Leitourgie translated out of the Massebook and imposed vpon their parishesr being by Mr Barrow blamed now come these ministers and tel vs of Psalmes that Dauid made of formes of blessing and prayer that God and our Lord Christ prescribeth to his church and these must countenance and bear our all the popish trash that is in their seruice booke But it would farr better haue fitted their estate and worship if they had cited the Popes in sted of the Patriarches Prophets and Apostles who were altogether vnacquainted with this Româ—sh seruice For howsoeuer Dauid made many Psalmes yet not he but Pope Damasus as writers say ordeyned Glory be to the Father c. to be added vnto them and they to be sung by tournes as the church of Engl. yet vseth and Pope Vitalian to make vp the musick brought in the Organs Yea the foresayd Damasus inioyned Hierom to make an order of seruice for churches and appoynt what prayers should be sayd on euery day and how many Psalmes c. which being done the Pope commanded al churches should vse that order and none other And a much like exploit was performed by the Archbishop of Cant. and his brethren in K. Edwards days as Mr Fox reporteth for the seruice now vsed still in Engl. Agayne for the particulars who framed the Anthemes Responds Collects and Kyries that are sayd at mattins neyther Prophet nor Apostle but as some say pope Gregorie I. and Pope Gelasius And the same Pope Gregory put k the Pater noster into the masse and commanded it to be sung and Pope Marâ—us I would haue the Nicene Creed sung after the Gospell Pope Anacletus thought it fit the priest and people should salute one another another in seruice time and therefore appoynted the one to say Tâ—â— Lord hearâ—th 〈◊〉 and the other to answer And with thy spirit Pope 〈◊〉 put iâ— at the Sacrament O lamb of God that takest away the sinns of the wâ—rlâ— hâ—uâ— mercy on vs Pope Symmachusâ—d added the hymme Glory be to Gâ—d on high and the other Popes bâ—ought in their parts and patched together theâ—r Letaniâ— Leitourgie out of which the English seruicebook is taken Likewise for the fasting dayes and holy festiuâ—ties though the Apostles appoynted them not yet the Popes did Telesohorus woulde haue the Lent to be fasted and Pope Calistus the fowr times in the year or Imbring dayes Pope Syluester 1. added the Wednesdayes Frydayeâ— and Saturâ—ayes weekly and Pope Innocenâ— 3. put vnto the former almost all the Apostles eues The Saincts and Angels were also beholding to these Reuerend fathers for hallowing their dayes For generally all the Saincts found such fauour with Pope Boniface that they had not only a catholik holy day giuen them called All-hallomes but a famous Temple in Rome once dedâ—cated to all the Dâ—uils and called Pantheon was turned by this holy Father into the name of Maria rotunda and consecrated to the honoâ—r of the B Virgin‘ and all martyrs Pope Felix 3 mad holy the day
of the archangel Michael Boniface the 8. shewed like honour to the 4 Euangelists and many other memorable gests are recorded of the Fathers of the See of Rome whereof there is not a word in the Testament of Christ that he or his disciples did euer the like For they appoynted not priests apparall long gownes tippers 4. horned capps as did Pope Zacharie nor a white linen surplice at seruice time as did Pope Syluester 1. They hallowed no Temples or Churches as did P. Hyginus nor Churchyards as did P. Calistus 1 Neyther ordeyned ringing of bells to call the people to diuine seruice as did P. Sabinian They appointed no Rood-loft to part the Chancel from the church as did P. Bâ—niface 2 nor hallowed Font to Christen in or Godfathers and Godmothers at baptisme as did P Pius 1. and Hyginus They commanded not the people to goe procession as did Pope Agapetus 1. nor appoynted any Bishoping or Confirmation of children as did P Clement 1. with a great number more of like pranks vsed in the Romish seruice which Christs Apostles knew not as their writings shew But the church of Engl. as next heir of Romes constitutions reteyneth these reliques obserueth these rites and a many moe for which the Papists doe insult and say that from their treasure house the religion now established hath learned the forme of christening Marrying Churching of women Visiting the sick Burying and sundry other likâ— as the books translated out of theirs doe declare And now what sayth Gods law for all such things vnto his people I am sayth he the Lord your God After the doing of the land of Aegypt wherein ye dwel shall ye not doe and after the doing of the land of Canaan whether I will bring you shall ye not doe neyther walke in their ordinances My iudgments shall ye doe and my ordinances shall ye keep to walke in them I am the Lord your God Thus he forbad them not onely the worship of false Gods but euen the imitation of idolatrous worship rites and ordinances in his seruice wherfore he charged them againe that they should not so much as inquire or ask how the nations serued their Gods that they might doe so to the Lord their God But whatsoever he commanded them they should make heed to doe it putting nothing thereto nor taking ought therfrom Yet the Bishops and Priests of Engl. haue almost all things in their Leiâ—ourgie according to the doings of that spiritual Aegypt the Romish church wherein they dwelt and haue imitated her worships‘ orders ceremonies c. reteyned her ministery prelacy courts and canons thâ— Latine being turned into English and some grosse superfluities left ouâ— And in defense of this worship haue these godly ministers written Mr Bernard published their work wherein if the reader see not a soâ—nd proof of the things that Mr Barrow whose errors they pretend to confute reproued he must impute it to the badnes of their cause which wil scars admit of any colour from the booke of God For besides the abuse of holy scriptures alleged to iustify these popish stratagems how sound diuine or rather how fond and corrupt is the reasoning of these men from Gods example and authority vnto their own practise and power that because the Lord God gaue formes of blessing prayer and psalmes to his people as the scriptures which they cite doe shew therefore their Lords the Prelates may giue them also prescript words for blessing prayer and Psalmes c. as is to be seen in their seruice book Can we thinke that Ieroboam had so slender a reason for his goldeÌ„ calues Why doe not these men also plead that God gaue a law by Moses therefore ther may a law be giuen likewise by the Bishops or th' Apostles wrote a new Testament therefore the Conuocation house may also write a Testament or Gospel bring it into the church If the Prophets practise will bear them ovt in the one I see no cause why it may not vphold them in the other Wel seing neyther Mr Gifford heretofore nor these ministers now can bring better defense for the work of their own hands wherewith they worship or rather prouoke the Lords I leaue them to consider of those lawes that euery where cry ovt against and shew the punishment of idolatrie Neyther is it needfull to keep the Reader with longer answer seing Mr Barrow in the fornamed books and Mr Greenwood in a peculiar treatise against these stinted prayers and seâ— worship haue proued the vnlawfulnes of them by many reasons which neyther these ministers nor any other haue yet taken away And when they write agayn let them not bring proofs for things that we deney not as that Daunds Psalmes may be sung in the church and that in our prayers we may vse or apply the words that other holy men before vsed in their prayers vpon like occasions both these we grant and practise but let them proue if they be able and their right hand can help them that their own writetnn prayers psalmes c. may be read and sung in churches churchâ—â— as Gods true worship and then also they may command the clowdes to rayn no more and may cause to cease the bottels of heauen Like to their former plea and maintenance of their seruice booke is also their answer for Catechismes as for Homilies it seemes they leaue the the defense of them to the simple priests that read them but Catechismes are vsed euen by the learned preachers therefore somewhat they say for them as that the principles of religion were taught in the churches of old RoÌ„ 2.20 6 17.2 Tim 1 13 Heb. 5.12.13 14 and 6 1.2 But these ministers are eyther simple or very deceitfull so to turne away from the question For we neuer deneyed that the grounds and heads of Christian religion should be taught to the people far be it from vs but this we say the Prophets and Apostles are not found to prescribe set words for the minister to teach or the people to answer being examined And that therefore these Bishops and Priests are very presumptuous that wil take vpon them to doe that which Christs Apostles neuer did in the churches Agayn that if those men of God had to done yet seing the writings of Prophets and Apostles are canonicall scriptures and so are no mens writings now it will by no meanes follow that if they wrote catechismes to be vsed in the Church therefore men may writ some for like vse now Yea rather why are they not content with that which is already written in the scriptures but run to erroneous catechismes of humane writers such as is that authorized catechisme in the book of common prayer commanded to be vsed in the church of England Hauing heard what these godly ministers say for their people and seruice book I exspected somewhat also for defense of their own minister and the ecclesiasticall gouernment of
and dissolute quallity onely moued thereto in a lazy speculation layd wicked sacrilegious hands on the Lords ark taken his vndefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and Maiesty of diâ—ine rites and mysteries c. they run like hungry companions with an eye onely to the flesh pots so sel both themselues and their people for morsel of bread and messe of pottage to the Diuill He mentioneth also accursed and simonical patrons who haue sodered simoned the walls of their houses with the very blood of sowlâ—s some others among you speaking of that a miserable vulgus that woâ—fulâ— crew that racked regiment of dunsticall and vnlettered Sir Iohns which haue euen couered the land like the froggs of Aegypt leading many thow sands with themselues into the ditch and â—he same not still graced countenanced by the Prelatâ—s as being their creatures And others complayn that whol swarms of idle scandalous popish non-resident Ministers are tolerated euery where amongst you Your selfe Mr Crashawe in this very sermon tel in of little petty Babylons namely incurable sinns among you 1. That great sacrilege and church robbing as you call it committed by Impropriations in which case you affirme at this day almost halfe of the kingdome is wherby it comes to passe that an ignorant and vnpreaching ministery is set ouer a great part of your people which is the sourse and fountayn of all other euils in your church 2. The vngodly players enterludes so rise in the nations which you call a bellish deuise the Diuils own recreation to mock at holy things by him deliuered to the heathen from them to the Papists and from them to you And these you say bring religion and holy things vpon the stage And hypocrisie a child of hel must bear the names of two churches of God Nicholas S. Antlings Simon S. Maryâ—veries which churches by these miscreanâ—s are thus dishonoured you say not on the stage onely but euen in print To this you add â—heir continuall profannesse on their phrases and sometime Atheisme and blasphemy their continuall profanening of the Sabbath which generally in the country is their play day and oftentimes Gods diuine seruice hindred or cut shorter to make room and giue time for the Diuils seruice Many other like testimonies might I allege froÌ„ your own mouthes of exceeding impiety openly practised not by the people onely but by the Priests and Clergie and how doth your discipline heal these corruptions when by your own grant such caitiffs are graced and countenanced by the prelates when your law punisheth the conscionable ministers more then such as your selfe say of your petty Babilon of Impropriations this deep wound was once curable yenough c. but now alas how incurable it is he obserues but little that sees not And vnlesse the K. Maiesty vouchsafe to take the matter into his hands otherweise it is incurable Agayn you say of that horible abuse of the Sabbath c. that est is hath been complayned of and some haue endeuoured to heal it but it is 〈◊〉 of Babylon that will not be healed but rather it creps 〈◊〉 a 〈◊〉 though the whole state from the foot to the head and if you would yet haue more add herevnto Mr Iacobs testimony who hath so manfully stood for your church The right and true discipline ecclesiasticall sayth he in â—ch proper visible church is one mayn part of the ordinary meanes of saluation appoynted by God for euery sowl and this we in England vtterly want Now let the reader iudge whether there be not deadly corruption in your discipline which euen in a true church would soon eat out if it wer not healed the hart and life and being of a church according to your demaund But you proceed and ask vs. Q. What book of Canonicall scripture receiue we not what hold we for Canonicall that is not A. What book of Canonicall scripture receiued not the idolatrous Isâ—elites what held they for Canonicall that was not The like I ask for the Arians Anabaptists and sundry other heretikes of these times and shall these or any of them be therfore true churches Agayn in your own church there is read for holy scripture erroneous books and lying stories as Tobie Iudith and other Apocrypha Your Homilies citing thâ—Ì„ call them holy scripture and say the holy Ghost speaketh so in the scriptures the chiefest ministers of your church sometimes preach and take texts out of them If this be not to hold them canonicall I know not what you count canonicall Q. What sacrament that Christ ordeyned doe we want and what haue we more then Christ ordeyned A. What sacrament wanted Ieroboam the son of Nebat what had he more then God ordeyned Or the Anabaptists at this day Yet if one would stand with you he might by your Communion book proue Confirmation to be a sacrament but who ordeyned it I cannot tel vnlesse Pope Clement Agayn Mr Bradshaw a man of your own church and profession hath proued against you in print that your Crosse in baptisme ring in mariage surplice c. are sacraments in your church and not of diuine institution Q. What article of faith deny we or what hold we for an article of faith this is not A. Suppose that the Papists should ask you such a question what would you answer For all the Creeds that are in your communion book are they not with euery article neyther more nor lesse in the masse book and other popish pamphlets The Papists and you both confesse Christ in words both deny him in practise Q. What fundamentall heresie doth our doctrine maintayn A. The vnlawfull commixture of the children of God and children of the Diuell in one church and communion is a fundamentall heresie being stifly mainteyned All the scritures condemne it all wel reformed churches avoyd it nature it selfe teacheth to abhorr it yet in such profane communion your church abiderh and you wil not endure to bâ—â—r of a separation Q. What haue we in our church that ouerthrowes the being of a church A. A popish Clergie and Laitie Q. What is necessarily required to make a church that wee doe want A. You want both matter and forme of a true church namely a people called of God separated from the world and vnited with Christ and one with another according to the rules of his eternall Testament Q. I will end as I began wherein are we deadly and incurably wounded A. The sinns before mentioned are deadly wounds of Satan the onely cure is by repentance and faith in Christ Iesus â—ut as yet you be farr from cure for loe you make questions of your diseases and will not beleeue that you are sick Herevpon you refusâ— all salues and medicines and will neither haue physician nor chirurgian to meddle with your sores If any Leech come with a curing tongâ—e and words that be leaues of the tree of
life which serue to heal the nations with if he offer to touch the Egyptian vlcers that appeare in your worship church-government ministerie ceremonies c. he is presently thrust out of dores and if he dare but affirme these or any of these to be disceases and botches in your body sinns against God or repugnant to his word he is excommunicated ipso facto by the decrees of the whole representatiue church of England And are you willing now to be healed Nay if any among you not medling with the publike estate of your church but feeling or fearing his own particular sowl sicknes doe resort to a physician whose receipts are not after the common sort for aduise about his health or of friendship and acquaintance to see him he is subiect to the censure and thunderbolt of your church Witnesse the late practise in Norwich where certayn citizens were excommunicated for resorting vnto and praying with Mr Robinson a man worthily reverenced of all the city for the graces of God in him as your selfe also I suppose will acknowledge and to whome the cure and charge of their sowles was ere while committed Would any vnmercifull man haue dealt so with his bondslaue in a case of bodily sicknes But hereby all may see what small hope there is of Curing the Kanker of your church THe second question is Are they themselues healed then where were they healed where were they called where were they regenerate and begotten to Christ was it not in the womb of this our church and by means of the immortall seed of Gods word that is dayly sown in our church a holy church a church of God where in ordinarily men are called and brought to God The winde bloweth where it will and we heare the sound thereof but know not whence it cometh and whether it goeth so is every one that is bâ—rne of the spirit To your demaund then I answer we werâ— câ—llâ—â— being in Bâ—â—ylon your Church I meane which restreyneth the 〈◊〉 by vnriâ—hteousnes there was our regeneration begun Where we faâ— in darknes and in the shadow of death the light of God appeared and 〈◊〉 vs lâ—fe If you yet inquire how this was I refer you to 〈…〉 brouâ—ht light out of darknes and daylie bringeth forth the 〈…〉 treasâ—re and his wayes are past finding out for as I knâ—w 〈◊〉 tâ—e way of the winde nor how the bones doe grow in the womb of her that is with childe so know I not the work of God that worketh all If you demaâ—nd of the means it was doubtlesse the word and spirit of the Lord without which there is no calling no regeneration Now where you ask how then we can deny that to be a true church wherâ—in 〈◊〉 men are called and brough to God I answer first you take vp more thâ—n we lay down when you say â—rdinarily for the ordinary and common fruit of the word among you is through your own corrupt handling and hearing of it euell and not good the many walke the broad way and Gods calling is like to that which the Prophet sayth one of a city and two of a tribe in resâ—ect of the worldly multitudes Secondly all the Saincts are not begotten vnto Christ in the wombe of a true particular church for when the Apostle preached among Pagans conuerted many I would know in the womb of what church they were begotten they were first conuerted vnto Christ before euer they were in any other church then that Ierusalem which is aboue the mother of all the elect Let vs come to later times your selues when you began to be a church of protestants in what particular womb were your people begotten I suppose if in any it was in the womb of your mother church of Rome where they had both receiued Baptisme the seal of regeneration and been catechised in Christian religion and then look how your selues can deny that to be a true church or be free of vnthankfulnes towards her that bare you But you prosecute your cause against vs and would driue vs eyther to say there is indeed a true ministery of the word among you but it is not powrfull to any but our selues or els that we were not called in your church but since we left you To the first I answer there is no necessity that we must grant a true ministery for first we hold that the true word may be put in Balaamites mouthes and a false ministery may through Gods wondrous grace beget faith in his elect if you say otherweise you will shake the foundation of your English church layd by Austâ—â— the monk Pope Gregories Apostle and damn all your late fathers vnder the Roman Clergie Secondly we â—ie not the grace of God in the true church to the ministers lips knowing that men by other meanes are often conuerted to the Lord. And if your ministers in England hold that men cannot be begotten to Christ among them but by their preaching you may take vp your Letanie which causlesse you vse for vs and say from this horible and bellish pride good Lord deliuer them As they cannot restreyn the winde from blowing so much lesse the spirit of God from breathing out of other places then ministers mouthes To the second also I answer that it is one thing to be called in your church as you speake and another thing to be called by your church or ministery as I thinke you mean It is written Reu. 18.4 Goe out of her my people you see here Gods people were in Babylon and are called ovt of the same not by Babel it selfe or any minister of it buy by a voyce from heauen So we might be called in your church though not by the same And thus we haue not bard our selues from pleading against you as you would bear men in hand neyther yet shew you of whom or wher you had that which you say we all stoutly answer and stifly stand to it namely that we leau your church meerly only out of conscience c. We haue a better ground if you would receiue it euen the Law of the Lord that so commandeth both vs and our consciences Conscience is the blinde Papists common plea but we know that mans conscience is as much defiled as any other part or power of his sowl or body and therefore it may be no rule of our actions but the law of God onely which is pure perfect and vndefiled Yet you wil needs proceed and say then we had conscience before we left you I answer yea or els we would not haue left you Thinke you that your predecessors had no conscience when they left the Popish church Then where say you of us and minde whether the Papists will not say as much of you where came they to that conscience and care of their saluation but in our church You are answered before we had it in your church as Gods
world at this day and see if any nation of all that came from all the â— sonns of Nâ—ah be of your religion all that came of Cham are of ours all that came of Iaphet are of ours and all that came of Sem but onely your selues Your selfe say vnto vs in these like words Look ouer all Christendome and you shall not finde a Church that condemneth ours or any that is not of our religion c. the churches of the Low countries are of oâ—r confession the Ch of France the church of Geneua the church of Scotland the Cantons of Switzerland the stats and Princes of Germany they are all of our confession Whither then will you goe but vnto your corners and conventicles c. The like things are obiected to vs also by other of your ministers as before in this treaâ—ise may be seen pag. 9. The Babylonians are by you feigned to haâ—e sayd vnto Israel Doth not our religion prosper and flourish and is not yours condemned by the consent of all the world Your ministerse say for England against vs God hath witnessed his loue and approbation to our church by many vectories and deliuerances long continuance of the Gospell prayers heard c. And the Churches and godly learned persons that euer heard of your separation did not approue of it See also Mr Bernards book pag. 33. You sayd the babylonians to Israel for holding your religion are iustly ouerthrown and conquâ—red by uâ— ' Mr Penry Barrow and Greenwood say your ministers to vs were hanged Mr Iohnsons and the rest banished by Christian magistrats professing and mainteyning the Gospel of Christ. Alas poor men sayd the Babylonians for one learned Rabbine that your haue haue not we twentie are not the Caldeans the famoust learned men in the world Of vs your ministers say setting aside one or two at most there is neuer a minister amongst thâ—m thâ—t vnderstandeth the summe of religion and grounds of the Catechisme and further they vnderstand not any tongue saue only English wher theÌ„ is their knowledg againe an other vp braydeth vs by the preaching disputing and printing of many excellent works and volumes published of all sorts by the ministers of England which none of vs is any thing haue euer yet atteyned The Babylonians k sayd to Israel During the time that you haue had your Kings and Priests shew one nation by you conuerted or one that came and ioyned with you of all that time Hardly say your ministers to vs can you shew any one person conuerted by your ministery from papistry athisme or other opeÌ„ wickednes as by Gods blessing multitudes haue been by ours Thus we see how you and your ministers imitate Babâ—l as if they had been set to scool by Nebuchadnezar to get the learning and tongue of the Chaldeans wherein how they haue profited let the reader iudge as also whither we may not apply against you your own words that you please your selues in such like carnall arguments and fleshly conceyts aâ— papist in their popery and other pâ—â—fane men in their carnallity did heretofore and doe at this day Of these things as I haue laboured to giue you notice so I desire God to giue you repentance and to heal all your deadly wounds least that come vpon you which is foretold by the Prophet I will render vnto Babel and to all the inhabitants of the Chaldeans all their euill that they haue done in Sion in your sight saith the Lord. My people goe out of the midds of her and deliuer ye every man his sowl from the feirce wrath of the Lord. Ier. 51.45 Goe out of her my people that ye be not partakers in her sinns and that ye receiue not of her plagues Reu. 18.4 FINIS a Kellisons Suruey 2. book 1. chapt· b Mr Giffords dialogue bteweeÌ„ a pap a proâ— f 19. b c Caluiâ—â— opusc Response ad veâ—s quend Mediator d Kâ—llisons Sur. 1 book 2. chap. e See after in this treatise pag. 49 f pag. 13. a pag. 135. b Mr Crashawes ser. pag. 27. c ibid. p. 28 d Caluin Respons ad versiple e Gregory Martin Campion· KellisoÌ„ c f D. Whiâ—g defen of ans to admon in the gen tab S. g Mr Ios. Nichols h plea of the innoceÌ„t pag 33.34 a Ezek. 23.45 b Rev 17 16. See after in this book p 122. anno 1562 e In the 123 pag of his book a Deut 3â— 31 a Sermon on Rom. 12.6 pag 65 66. b Playn deccla of eccles desc pag 72. c Diâ—l of the stryfe of your Church page 99 a 1 admâ—â—o the Par. in the preface b in the sam admonitioÌ„ c 1 admon pag. 16. d ibid. 14. e Mal. 1 8 f Psa 16.4 g Reu 17 â— h verse 4. i 2 Cor. 3.17 k 1. admon page 15. l Demonst. in the pref m Tâ—ble of Artic by diuin Reader in Cam. n ibedem o 1. admon page 2. Exo. 14.5.9 a Gen 1 2 b Reu 17. â— c one thâ— same word is by figure of speech 〈◊〉 for hearing râ—porting Rom 10. a 2 admon to the Parl f. 16. a Psa. 20.7 b Bellarmin de notu eccl Psa. 62.9 a 1 Admon â—o the Parl. a DeccoÌ„s by interprâ—tation ar ministers 1 〈◊〉 3.5 b DefeÌ„nc of eclesiastical disci p. 102. c 1 admo to the Parlia d defence of godly minis against bridges p. 12 3. e Sermon on Rom. 12 p 34. a Leu. 19 17. a 1 admo 2.3.4 a form manner of consecrating Bishops priests and Deacons b ibidem a 2 Kin. 1â— 33.41 b ver 34. c Gal. 5 19 20. d Num 16.7 a Ioh. 3.8 Reu. 7.1 b Ifâ—· 60 2â— a Epistle before the De monst b Psa. 19.12 a Symmaâ—â—â— in Epist. prâ— sacr patruÌ„ b Caeciliu Arâ—eb lib 8 c Gen 6. 1 Pe 3.19.20 2 Pet 2.5 a Psal. 73.7 b Iob 21.16 c Cyril coÌ„tra Iul. lib. 7 s. d Fast 5 aepe IoueÌ„ vids quum iam sua mittere vellet fulins 〈…〉 sustiâ—â—isse 〈…〉 e Psa 66.18 19 116.1 2.1 Iob 5 1â— a Pro 25 14 b 1 admon to Parl pag 33 c ibid. p 4. d Supplication to the Parl. p 67. e Luk 12.51 52 Mat. 12.6 Ren 11.19 * Psa 18.14 †Gen 4.16 6.2 †Gen 9.25 26. cha 11. * Gen 19 ‡ Gen. 12. †Ex 4 c †Isa 48.20 †Hos. â— 15 * Act 2 40 41. 2 Cor 6 14.17 †Reu. 18 4 * Num 11.1 ‡ Num. 16 32 33. †Num 21.6 †NuÌ„ 25.9 * Num. 14.45 ‡ Ex 32 27 †NuÌ„ 20.12 †Ex 12 37 * Num. 26 64 65 ‡ 2 Tim. 4 10. †Mat. 27.24 * Reu. 1.9 ‡ Mar 3 17 †Act 4.11 †Luk â—3 33 * Gen. 37. ‡ 1 Kin. 11 30.31 37.40 †2 Chro. 14 23 c. †2 Chro 16 7.10 * Ioh. 6.66.67 (a) Gen. 4. b Gen.