branches bear little fruit but vnto themselues and as Moses foretold their grapes are grapes of gal their clusters bitter for the publick idolatries vsed in your assemblies after the maner of the mother of Rome shew that your vine is of the vine of Sodom Christ prayed onely for them that should beleeu in him through the word that they all might be one in the Father and the Son as the Father in him and he in the Father but the true members of your best assemblies are one with the world for whome Christ would not pray being on spiritual body ioyned in communioÌ„ with the whol multitude of profane and wicked of the land That strange it is you should read the scriptures and not discerne how farr you are from being vnited with Christ who as himselfe was not of the world so neyther are his people but chosen and separated out of the same Whereas you bring no proof that your people haue true faith but by Mr Iohnsons confession it sheweth how distressed and helplesse your estate is Yet doe you great wrong to Mr. Io as the reader may see in the place that you cite For although considering them apart from the constitution of your Church he thinketh by the appearance of the knowledge faith and fruits of diuers that they may well be thought in regard of Gods election in Christ to be heirs of saluation and in that respect true Christians yet in respect of the constitution of your Church he sayth they can not be iudged true Christian. Now we deal against your church in regard of the constitution thereof not doubting but God hath many elect heyres of salâ—ation among you which we leaue vnto him that knowes them Your argument then from Mr Iohnsons confession is faultie and agreeth not with the rules of right reasoning for whereas he limiteth his iudgment of them shewing in what respect it is plainelie excepteth their church-constitution you bear your reader in hand as if he granted it without lâ—mitation and that too according to the Scriptures in your first proposition which evidently do concern the churches constitution You may much abuse any mans words if what he speaketh respectively you will take and allege as spoken absolâ—telie So your proofe fayleth you In the end you referr vs to the confirmation of your 5 Argument following to the Answer whâ—reof I also refer the reader Now though I haue answered first to the assumption or second part of your argument on proof whereof you doe insist yet the first part also shal be better examined ere I let it passe Those churches you say whose true members are onely espowsed to Christ. are true visible churches By true members I conceiue you doe meane not as the truth is all baptised and so reteyned in your church but some few choise persons or forward professors among whom there is an imaginary brotherhood and separation from the other profane in your parishes though invery deed they stand all one bodie If thus you intend as the proof of your assumption plainelie intimateth you do then offer you violence to the similitud of mariage or espowsall which al meÌ„ know is not with some few members of a womans body as her fingers or hands c but with the whole woman who giueth her selfe by covenant vnto her spowse or husband And as in civill mariage so it is in spirituall for Israel of old when the Lord became a husband vnto them did not some of them but all the multitude generally make covenant with their God the scriptures also which you alleg Eph 5.2 Cor 11 speak of the whole body of the church not of a few select members of the same For though it be true of every visible church that some onely are elect howsoeuer all be called yet the discerning of this belongeth to God alone and not to vs who esteem of persons according to their outward covenant profession and walking Your reason then seemes to be like this That womans â—hose true members as namely her eye and eare and some of her fingers are espowsed onâ—ly to such a man She is his true and lawfull wife But the true members of N howsoeuer her whole bodie in generall is coupled with an adulterer and the most of her members ar affected and wholly giuen ouer to that adulterer and her pretended husband they hate never made couenaÌ„t with ar espowsed only to such a man Threfore c. If this reason be not absurd let him that readeth iudge and if such absurdity be not implyed in your argument shew if you can in your next writing for if you striue to avoyd this you will fall into another evill as shall then be manifested The 3. argument IN what churches soever is such an ordinance of God in publick vse and forâ— by which there is ordinarily made an vndoubted resurrection or quickning froÌ„ the death of sinne vnto the life of grace and a new birth they are true visible churches of Christ. Iam 1 18 1 Pet 1 23. But in the best of our assemblies is such an ordinance of God c. Therefâ—â—e c. The assumption is manifest because by that ordinance of preaching which is in publick vse and force there is ordinarily made an vndoubted new birth seing there doe ordinarily appear in many the vndoubted fruites and testimonies of Gods spirit after the publick and ordinary preaching of the word in our best assemblies Answer THE first part of this your argument seemeth to imply an error as that a church is first gathered constituted of an vnregenerate profane and worldly people over which are set Pastors and Teachers who by preaching the Gospel doe beget them or some of them vnto thâ— faith and quicken them from the death of sinn c which quickning or new birth is a proof that they are a true visible church This course I finde to be contrary vnto the scriptures which I would thus manifest When the Lord Iesus would shew mercy to the world and call his elect out of the same he sent Apostles Prophets and Evangelists to preach his saluation to all peoples The people to whom they preached werâ— not for the most part churches of God but assemblies of heathens and idolaters as for example the men of Lystra of Corinth of Athens where Paul preached in Mars street and other like places By meaneâ— of this manner preaching many â—eople were regenerate or beâ—ne a new quickned from the death of sâ—â—â—e aâ—d tuâ—â—ed from idols to the liuing God And being thus begotten vnto God they were separated from others that belâ—eued not and ioyned togither into a holy comâ—union not hauing other officers over them for a while till men were fitted for such a worke Therefore oft times the Apostles departed to other places and left the Evangelâ—sts to redresse things that remayned and to ordein them Elders in every citie as the Apostles
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
the name of the Lord and 2 of faith by hearing his word 1. Whosoeuer call th upon the name of the Lord shal be saued This we are to understand according to Dauids exposition whosoeuer calleth vpon him in truth Psa. 145 18. for God is a spirit and must be worshiped in spirit and trâ—th Ioh. 4.24 but the worship and calling vpon God which your Church vseth in reading the prayers letanie collects and other like things of your Leiturgie translated out of AntiChrâ—st masse-booke is carnall false Idolatrous for such a manner of diuine service you haue no commandement or warrant in the scriptures And this popish worship begetteth not but destroyeth faith and the true caling on Godâ— name and deceiueth mens sowles for in vayn they worship me sayth Christ teaching fâ—r doctrine the precepts of men Mat. 15.9 and they that wayt vpâ—n lyâ—ng vanâ—ties forsake their own mercy Ionah 1 8 2. For the other poynt Faâ—th is by bearing or by report saith the Apostle and proueth it by Isa. 53.1 Lord who hath beleeued our beâ—ring that is our report Now no man can truly and faithfully report â—nlesse God hath first spoken vnto â—â—m neâ—ther can aâ—y man fruâ—tfully hear other report or doctrine then the Lords and so hearing is by the word of God iâ— the mouthes of such as are sent as he sheweth in the 15 verse But youâ— Ministers are not truly and lawfully sent for they cannot shew eyther calling ordination or office according to Chrâ—sts Testament therefore they cannot truly and lawfully preach his word and consequently cannot beget ordinarily a true sauing faith The next scripture also Mat 28 19 20 playnly condemneth the state of your Church and ministerâ—e for 1. There is a lawfull calling authorizing and sending of ministerâ— from him that hath all power in heauen and in earth saying Goe therfore and teach but such a sending your ministers haue not for as your selues haue sayd they enter not in by Chrict but by a Popish and vnlawfull vâ—cation 2. There is a commandement to teach or make disciples before they be receiued into th' Church by baptisme for oâ— them that ar taught such onely as gladly receiue and beleeue the word are to be baptised and admitted into the Church as the practise of th' Apostle sheweth Act. â— 40 41. but your Church was not thuâ— gathered or plaÌ„ted by th' preaching of the Gospell but by the commandement of the Magistrate neither weâ— onely the willing beleevers receiued and others refused but the whole profane multitudes wer admitted or rather compelled into your church wher they and their seed are still retâ—yned 3. There Gods Ministers are willed to teach Chrâ—stians so baptised to obserue all things whatsoeuer Christ commanded his Apostles verse 20 so they haue his gracious promise and blessing to the end of the world but in your church many things are obserued which Christ neuer commaâ—ded Yea the Ministerie and goâ—erment appoynted in his TestameÌ„t are held and confirmed by practise among you not to be perpetual not necessary nor fitting for your state but an other pompous minâ—stery and Lordly ecclesiastical gouerment after the manner of the court of Rome And as for power and liberâ—y to obserue Christ commandements that is farr from your people which al are in bondage to the Bishops and their courts hauing not chrâ—stian freedom to censure sinne or sinners or practise the ordinances of the Gospel as the Apostles did vnlesse Princes and Parliaments will permit or command them The like may be sayd and returned vpon you from the other scriptures by you alleged all which doâ— concerne the true church and ministerie as your selues will not deny and so will helpe you nothing vntill you proue your church and ministerie such Boast not therefore of a true sauing faith and fruites of the spirit when such bitter fruites and works of the flesh doe reign among you for faith without works 〈◊〉 dâ—ad Iam. 2.26 Now then if you will giue us leaue to consider the state of your Church aright we would mind it thus your Church hath the essentiall notes of a false Church namly a confuse prophane worldly people with an Antichrâ—stian Prelacie and preisthood over them able to beget ordinarily but a vayne and dead faith through want of the true ministery of the word in Christs ordinance and by meanes of the false worship and false doctâ—nes that are in your Church to worke the fruits of the flesh as the idolatries and other sinful actions abounding in your Church doe shew to make a man a very Antichristian by resisting persecuting and blaspheming the true way of Christ and practise of his Gospel which alas too many doe and last of all to destroy him if he repent not of his sinneâ—â—nd find mercie with the Lord. which we desire you all may finde for the saluation of your soules The 3. Consideration OVr Church and ministerie are approved of and rejoyced for of all the pure reformed Churches in the world Our confession by them placed in the Harmonie of Confessions giâ—ing vs the right hand of fellowship as also by all the godly learned and most sound and excellent fathers lights of the churâ—h that euer liued in or meddle with our church Bucer Marâ—yr Fagius Alasio Knoxe who liued â—n our church Caluin Beza Bullinger Gualtâ—r â—ymlâ—r Zanchius Iunius Rolocus c. with others verie many who haue giuen their testimony and approbation to our church and ministerie Wherin if our errors were fundamentall damnable and Antichristian as you terme them these churches and persons had vndoubtedly the spirit of discerning and could not be deceiued all at once 1. Cor. 11 16. 14.33 â— 15 10.15 14.32 37 2. Thes. 1.4 Answer THough you come against vs with horsemen and charrets yet we will â—emember the name of the Lord our God by whose word alone all doctrines must be tried all persons must â—udge and be iudged It is incident to the best men and purest churches to erre and be deceiued wherefore their sentences and approbations must be examined by Gods word If you say otherweise you teach corrupt and popish doctrine With such weapons as these haue the Papists long foâ—ght against you and where you can bring one they can bring many to witnesse for them and their Romish superstitions Antiquity vniversality and sâ—ch lâ—ke popular reasons they seek to vphold their kingdome withall 2. The word of God condemning your church and ministerie as we haue often proued and our proofes ly vpon you yet unanswered though all churches in the world should aâ—proue of you your case wer â—o whit the better for all men are vanity 3. The Iewes obieâ—ted as weighty aâ— argâ—mâ—nâ— agaâ—â—â—t Câ—riâ—t him selfe wheâ— they sayd dâ—th any of the rulers or of the Phariseâ—s 〈◊〉 in him but this people which know not the Law are â—ursed Iâ—h 7 1â— 19 4. If the reformed Church's apâ—roue so well of youâ— Church and
you vs of this as a consideratioÌ„ to reduce us to your church when we because such Atheists wicked ar coÌ„trary to Gods wil suffred among you doe separate from your Church 3. Agayn who be those godly ministers and people you mean If such as are called Puritans they haue I suppose moe adversaries theâ— freinds in your church yea the publick state alwes and canons of your church are against them and all that know the truth of God and theâ—r estate aright haue just cause to blame them for theâ—r long halting and dissembling If the Prelates be those godly minâ—sters they haue in regard of their vnlawfull places and proceedings many good people for their aduersaries both within and without the land and your selues also which suffer for sâ—paration in your church By neither of these two contrary factions among you ar men ordinarily conuerted unto Christ both sorts setting your selues against the true way of Chrâ—st for gathering and gouernmenâ— of the Church and worship of God and so do hinder mens saluation and deserâ—e to be not approued but reproued in the name of the Lord. The 5. Consideration 5. GOD hath giuen witnâ—â— for the truth of our ministerie by the vndoubted tâ—stimony of his gracious presence and approbation of the same by his gifts of 1. sanctifiâ—ation 2 knowledge 3 spirit of discerning 4. of vtterance 5 of power and authority in teaching 6 effectuall and ordinarie â—alling and begetting to the faiâ—h of God and bringing them from darknâ—s to light from the old man to the nâ—w from the flâ—sh vnto the spirit which ministery of ours begat you â—lso if ever you were truâ—y bâ—gotten in the spirit by Gods mâ—rcie hath begotten me other hâ—s vnworthy seruants Answer 1. THe Papists will say as much as all this and more too if words will serâ—eâ— for the ministery of their church they boast of theâ—r Friers Iesuâ—ts holines knowledge utterance authority in teaching and their maruelous effects in conuerting to Christianity the Indians other â—eâ—thens all ouer the world Yea what religeon glorieth not in tâ—e sanctitie gifts and effects of their ministerie But Gods word must try all 2. The ministerie of â—our Church being Archbishops L. Bishops Deanes Archdeacons c Priests and Deacons as is to be seen in the books statutes and canons of your church you brâ—ng not here any one word of God or text of scriptures which are his testimonies to witnes for the truth of your ministery and this is indeed worthy to be considered of vs of al that shall read your Considerations 3. Your own brethren heretofore confessed and complayned to the Parliament that you lack in England a right ministery of God that the ministers are neithâ—r proued elected called nor ordeyned according to Gods word This testimonie being true how then doth God giue witnes for the truth of your ministery 4. The witnesâ—es that you bring if they be examined wil say little ar nothing to this purpose For 1. The gift of santification is a common note of Christianity 1. Thes. 4.3 1 Pet. 2.9 and therefore no speciall note of a ministery This was Korahs argument when he would haue vsurped the Priesthood All the congregation is holy euery one of them why may they not therefore be Prâ—ests Num. 16.3.10 But what saith the scripture No man taketh thâ—â— honour to himselfe but he that is called of God as Aaron was Heb. 5.4 2.3 The second and third 2 knowledge 3 of the spirit of discerning are also generall for the whole church and not speciall for the ministerie Rom. 15.14 Phil. 1.10 Yea some in the flock may have a greater measure both of sanctification and of knowledge then the Pastor or teacher or any Officer It cannot be denied but Barsabas had knowledge as wel as Matthias yet was he not therefore an Apostle Act. 1.23.26 and they whose genealogies could not be found had knowledge as wel as the other Prâ—ests yet were they not therâ—fore kept in the Priesthood Ezra 2.62 Boast not you therefore of your knowledge but shew vs yoâ—r genealogies in the scriptâ—res There be a great many in your ministerie called dumb Priestâ— whâ—ch are but bare readers by whose meanes many people perish for want of knowledge these testimonâ—es will be dumb for them yet your â—â—urch proclaymeth them to be â—rue ministers Your best ministerâ— of whose knowledge you boast shew themseluâ—â— ignorant or worse in the 〈◊〉 or 〈◊〉 â—lanting of a church whâ—les they will haue it as their â—ractise proueth with commixâ—â—re of al form without separation whereaâ— they cannot shew any true church since the beginning of the world but was of a separaâ—ed people Gen. 61.2 12 1. Lâ—v 20.23.24 Ezr. 6 21. Act. 2 40.41 19 9. c. 4. 5. The fowrth and fift 4. vttâ—rance with 5 power authority in teaching are needfull in such as are ministers but no neceâ—sarie proof of a true ministerie For had not the false Apostles and Prophets utterance and power that preached wâ—th eloquence and wisdom of words dâ—sgracing the Apostles and Prophets of the Lord 2 Cor. 10.10 11.13.15 1. Kin. 22. â—4 Ier. 23.31 28.1.2.10 11. 2 Tim. 3.8 Your ministers many preach not at al many preach to mayntain the pompous prelacie laudable ceremonies of your Church and they that prâ—ach best shew little power or authority For how many yeers haue they been preaching for Discipline and against some corruptionâ— of your church yet nothing preuailed but are further now at last then they were at the first Who knoweth not that the prelates haue closed vp the mouthes of many Ministers that the prophesie of Esaias is verified vpon them Isa. 56.10 and yet you boast of theâ—r utterance auâ—hority in teaching But lamentable ministers are they â—ll and the best of them may be seen to be but briers and to haue betrayed the authority of Christ For when they took the Order of Priesthood as they call it they solemnly promised euen before the Lord and by his help that they would giue their faithfull diligence alwayes so to minister the doctrine and sacraments and the discipline of Christ as the Lord hath commanded as this realm hath receiued the same according to the commandements of God so that they mought teach the people committed to their care and charge wâ—th all diligence to keep obseruâ— the same They promised also reuerently to obey their ordinary other chief ministers is to whom the gouernmeÌ„t charg is commited ouâ—r them following with a glad mind and will their godly admoniâ—ion and submitting theÌ„seluâ—â— to their godly juâ—gement Yet your forward preachers as they are esteemed doe not minister the doctrine sacraments and discipline of Christ as thâ— Lord hath commanded but sue and wait for authority from the Magâ—strate to haue that whâ—ch they count the true discipline of Christ erected in theâ—r parishes which because the ciuill Magistrate doeth not they practise
the remainders of poâ—ish sâ—perstâ—ons and idolatrie Contrarie to Psal. 26.3 3 Ioh 3 4. Rom. 6 4. Ephe 2 10. 1 Cor 10 14 2â— Reu. 14 9.12 In these and many other particulars your people are contrary to the scriptures so the prâ—ncipall marks are wanting 2 Next you compare thâ—m with the professâ—rs of any church new in the world This is more bolâ—lie then wiselie spoken of you shew if you can any reformed church whose people are like yours for â—â—rr mixtâ—re of al sorts or in lâ—ke bondage to Antichrâ—stian â—relates or that use like superstions and idolatries in the worship of God and dailie conversation Remember also what some of your selues haue written heretofore how that Of all the nations that haue rencunced that whore of Rome thâ—re ïs none in the world so farre out of square as England in reteyning the Popish hierarchie Your last comprison is with ourselues whome you twite with supposed perfection wherein you iniurie vs and yet help not your selues For we suppose no perfection at al to be in vs eyther in knowledge or practise but are priuie to our selues of our infirmities and are sure we haue more also then we can discerne Yet by the grace of God we are that we are and his grace is not in vaine in us but as it hath brought vs out of confusion boâ—dage and Idolatrie whâ—rein your people still remayn so we trust it will keep vs in the truth of the gosâ—el vntil we come to perfection in the kingdome of our father which is in heauen 3. Next you speak of the sealing hereof vnto your people 1. By the care peace and testiâ—â—ny of a good conscience in al things what care can be seen in such confused carelesse walking of your people commixt in one bodie with the profane and serpents seed what peace of conscience can there be when men doe walke in open transgression of Gods law except such as whereby a man falsely blesâ—eth himselfe saying I shal haue peace although I walke according to the stubbornes of my own hart Deut. 29 19 There is no peace sayth the Lord vnto the wicked Isa. 48.22 The waies of your people being wicked their spirituall actions idolatrous it must needs be a blind or corrupt conscience that testifieth for theÌ„ in this estate 2.3 Their 2 suffrings and 3 effectual comforts in them we will beleeu when we see them For the present we behold many of your peoplâ— for auoyding the crosse of Christ to submâ—t to the Idolatries of your Church against their owne conscience and confeâ—sion Very few that will suffer for any part of the truth but none at al that suffer for all except such as forsake your confused assemblies And if one or two in a shire doe suffer a litle trouble for not being buxome enough to the Prelates and their coâ—rts what is that to jâ—stify the prophane multitudes and generall state of your people which are readier to pâ—rsecute then to suffer persecâ—tion for râ—ghteousnes sake as we haue had lâ—â—entable experience these mâ—ny yeires Wâ—â—refore as their suffrings so I think their Comforts are 4 Their assurâ—nce of faith of hope of remission of sinns and of Gods dear loue unto thâ—â— may wel be boasteâ— of but not soundlie felt For where so many evil works doe abound and reigne there is not true faith and consequently no â—â—re hope of remiâ—sion of sinns Shew vs therefore your faith by your works for we câ—nnot see your harts Bnt this we find in the scriptures that yoâ—r forâ—fathers when the Prophets reâ—roâ—ed theâ— for their sinns woâ—ld vaunt as you do anâ— lean vpoâ— the Lâ—rd aâ—d â—ay is not the Lord aâ—ong vs no euill can come upâ—n vs. Mic. 3 11. This glâ—rying of inward graces when outward transgreâ—sions doe prevaile is meer delusion common with all sorts and sects of religion Even the hâ—rlot can boast of her peace offrings Pro 7.14 and the Phâ—risee thanketh God that he is not as other men Luk. 18 11. 5 Their spritual loue and frâ—ites thereof let them record thâ—t haue tasted of It is wel known in the land how many of Gods children hauâ— been empouerished afflicted tormented by long and lamentable imprisonment vexation and spoile of goods exile and other like meanes women left widowes and children fatherlesse How your godlie people haue visited comforted and releiued them is not so wel knowne it may be their charitie hath been in secret and their left hand knoweth not what their right hath done Wherefore you needed not haue offred this to our consideration who are so uÌ„aquainted with their loue let them selus rather coÌ„sider how they shal answer wheÌ„ they com to that howr meÌ„tioned Mat. 25.34 35.41 42. c. If you think they haue shewed loue to their freinds and fauourites that will procure them but little thank euen sinners and publicans doe the same Luk. 6.32.33 c. 6 Their progresse and dayly growth in knowledge strength godlinesse is ill seen in the estate they stand there being at this day rather moe gross abominations vrged and observed in your publick assemblies then haue been heretofore and your châ—rch further from reformation now in the end theÌ„ was at the beginâ—â—â—â— that vnlesse you come to walke as your brethren of thâ— separation and quite abandon the hope of reforming Babel it wil shortly aâ—pear tâ—at all your labours be but sâ—iders webs and your expectation vanitie and vexation of spirit The 7. Consideration Consider how God hath witnessed his loue and approbation to our church 1 by many victories and deliuerances from the enimies of Christ 2 long continuance of the gâ—spel among us 3 strang iudgments on the enimies persecâ—tâ—rs of the gospel 4 the power and blessing in casting out Diuils 5 prayer heard both in spirituall and earthly things 6 by throwing down the Churâ—â— of 〈◊〉 and building of the Church of God by preaching disputing and printing of many excellent works and volumes puplished of all sorts which nonâ— of you in anything haue ever yet atteyned but onely to threw down Gods church to raise â—â—ssention among brethren to rent the church to distract the ignorant to afâ—ord the weak to hinder the cause of refâ—rmation to bear false witnesse against your brethren and belye the holy ordinances of God Answer 1. IF many victories and deliuerances be an vndoubted testimony of Gods loue and approbation of a people and their religeon then 〈◊〉 might wel haue boasted of his religion who conquered seventy Kings and made theÌ„ gather bread vnder his table Iudg. 1.7 Then Raisak hs reason was good which he alledgeth against the Israel tâ— fâ—r that he had conquered so many nations 2 Kin 18 33·34 35· If on the Turks at this day may triumph ouer Christian religeon becaus they haue warrayeâ— a great part of the world‘ takeÌ„ from ChristiaÌ„s â—any kâ—ngdâ—mes and â—rouinces Yea this verie reason did heathen men herâ—tofâ—re allege for dâ—fence of pagan â—me as that
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
that they might be saued that therefore God wil send them strong delusion that they shall beleeâ— lies and of such as depart from the faith that they shall giue heed vnto spirits of errors and doctrines of Diuils It is also to be obserued that al such impious hereticall persons as haue departed from vs are interteyned with you in your communion vnlesse themselues refuse to communâ—cate with you your church is the receptacle of al sâ—ch Apostataes there they are suffred in herisie impietie so as they wâ—l frâ—qâ—eÌ„t your assemblies Better reasons therfore more weithty câ—nsidâ—rations haâ—e you need to allege before you can perswade vs to returâ—e vnto your church for these hitherto propounded examined are found too too lâ—ght But it may be better follow ARGVMENTS That the best assemblies of the present church of ENGLAND are true visible CHVRCHES 1. IN what churches soeuer are found in publick practise the things that essentially constitute a true visible church they are true visible churches of Christ. But in the best of our assemblies are found in publick practise the things that essentially constitute a true visible church Therefore the best of our assemblies are true visible Churches Proof of the assumption A visible church is the house of God 1 Tim. 3.15 Now the meanes or things that constitute it are 1 Foundation Iesus Christ to build vpon 1 Cor 3.11 Mat 16.18 2 Builders that is such preaching ministers of the word as doe build in godlynes convert and confirme 1 Cor 3 10. 3 Instrument of building the word of God Eph. 2.20 4 Matter to be built people ioyned togither in the profesion of the Gospel 1 Cor 3.9 Eph. 2 20. But all these are found in publick practise in the best of our assemblies Therfore in the best of our assemblies are found in publick practise the things that constitute a true visible church Answer THE title of your arguments conteyneth 1 an error or absurditie 2 argueth some check in your own consciences for defence of your Church 1 The error is that you divide the church of England into many Churches making the first as I conjecture a national Church the other parishionall This is an error because it is an humane inuention and differeth from the scripture which sheweth many churches to be in a nation or country as in Iudea Asia Galatia c Gal 1 2 21. Reu. 1.4 but sheweth not any natioÌ„al church Now that yours is a national church not onely the name and title but also the constitution sheweth for it hath a Pastor over it the Archbishop of Canterbury Primate and Metropolitan your most reverend father in God who maketh and consecrateth the Diocesan Bishops wherevpon there are Diocesan churches or Sees and they agayn make the Parish Priests To him and to his successors the inferior Bishops haue sworn so help them god through Iesus Christ. all due reverence and obedience If the mould of this Church were not fetched from Rome shew where you learned it 2. The check which the title argueth to be in your conscience appâ—areth apâ—eareth it that you plead but for the best assemblies of the present church of England for doe you not hereby intimate that there is a worser sort which you will not plead for yet both bâ—st and worst are all one body one church and communion If your Church of England be Christs why maynteyn you not the whole is not every â—art and parcell of Christs church to be defended Thinke you that the priests and people of Israell would haue mainteyned the Most holy place of their Temple onely haue suffred the rest of the howse to be ruinate and troden vnder foot or if they did thus should they haue done well How persidiously then doe you deal with your church if it be the true church of Christ that you seek to vphold your Sanctum sanctâ—rum your best assemblies and neglect the rest Or if you would make one peece of your church Christ and another peece Antichrists where both be in brotherhood and vnitie togither it is as absurd as if you would make one part of your bodie humane an other bestiall one peece Gods another Diuils It is contrarie also to the playn scriptures which say what communion hath light with darknese â—hat concerd hath Christ with belial meaning none at all Eyther therefore you must iustify your whol Church or you must with vs make a separation How long will you halt between two opinions To your Argument I answer the proofs of your assumption fayl you A visible church you say is the house of God True but your Bethell will be found Bethaâ—en the houâ—e of Idolatrie You make the things constituting your howse to be fowr 1 Foundation 2 Builders 3 Instruments 4 Matter But the forme or fashion of the building you leaue quite out perhaps you saw that it would not endure the trial when it should be compared with the patterne that God shewed in the Mount The Prophet Haggai reproued the Iewes for that Gods house was not builded amoÌ„g them If you had beeÌ„ ther. you would have disproued the Prophet by this sophistrie We haue the 1 Foundation laid Hag. 2.9 2 Builders we haue many both priests and people 3 Instruments also for to hew and square the timber and stone as axes c. 4 and matter wherewith to build as wood from the mountain and stone from the qarrie Therefore though the stones be neither laid nor squared nor the timber hewen fitted or framed because with vs are found the things that essentially constitute a visible house we haue the true house of God But if your own material houses were no otherwise builded then your church is by this your argument you would haue but an vncouth dwelling If you read Gen. 11. you shall find the towr of Babel to be as wel builded as your church for there was the 1 Foundation laid 2 Builders many 3 instruments also 4 matter both brick and slime Now let vs examine the things which you say you haue and doe buâ— barelie say for you proue it not 1. The Foundation is Iesus Christ to build vpon 1 Cor. 3.11 Mat. 16.18 But this Foundation is not yet rightlie laid in your assemblies you haue it onelie in name and shew Christ is neer in your mouthes but farr from your actions If you had shewed by the scriptures how Christ is laid for the foundation of the church it would soon haue bene seen that your house is set vpon the sands For you haue not him for the mediator prophet priest or king of your church as it is now established Many truthes I acknowledge are taught among you but many vntruthes are also mixed with them and the power of godlines is denied for the truthes that are taught cannot be practised Your church hath also other spirituall Lords and lawes then Christ and his testament as your Prelates with their cannons
your labours and blesse you for them as Moses blessed the builders of the tabernacle Exod. 39.43 Your first argument therefore is to weak to vphold your church or best assemblies and the assumption of your profyllogisme is denyed The 2 argument 2. THose Churches whose true members are onely espowsed to Christ a true visible Churches Ephe. 5.30.32 2. Cor. 11.2 But the true members of our best assemblies are espowsed onely to Christ. Therefore c. Proof of the assumption They are espowsed onely to Chrisi which are indued with true sauing faith Eph. 5 30.31.32 with Iohn 15.3 4.5.7 17 20.21 But the true members of our best assemblies are indued with a true sauing faith confessed by Mr. Iohnson in Iakob pag. 7· Look also in the confirmation of the 5. argument folowing here Therefore c. Answer HEre agayn you haue gott an other starting hole whiles you plead but for the true members of your best assemblies yet neither tel you vs which are your best assemblies nor who be the true members of them that how to follow or where to finde you we cannot tel As is the way of an eagle in the aire such is the way of an adultrous woman it is hid and cannot be known But I will see if I can discouer your falsehood though I cannot find your footing First I deny that the true members of your best assemblies are espowsed onely to Christ. for as the prophet sayd of Israel lift vp your eyes uÌ„to the high placs behold wher you haue not plaied the harlot Now whils a church doth play the harlot Christ willeth vs to plead with her that she is not his wife neyâ—her is he her husband Idolatrie is spirituall whordome as the Prophets testifie Psa. 106 39. Ier. 3.9 Deut. 31.16 but the true members of your best assemblies commit idolatrie in their daylie worship according to their Romish leiturgy or book of commoÌ„ prayer an idol of your own inuentioÌ„ How are they theÌ„ espowsed to Christ alone Yes they are say you because they ar indued with true sauing faith I answer Faith is in the hart as it is writen with the hart man beleeueth Rom. 10.10 The hart no man knoweth but God alone as agayn it is written thou Lord onely knowest the harts of all the children of men 1 King 8 39 So then I ask you how you know that your members haue true faith your answer must needs be vnlesse you wâ—ll make your selfe a God you know it not but by their words and works Wel theÌ„ let vs bring these to th' trial their confession and theâ—r practise leauing their faith to God that knowes it The confâ—ssion of theâ—r faith is set downe in their service book the 12. articles of the Creed But this Creed the Papists also confesse and read in their church and if it will proue your people to haue true faith it will proue theirs to haue likewise you say no more for England then for Rome Agayn the Apostle sayth there are some which professe that they know God but in works doe deny him and are abominable and disobedient and to euery good work reprobate So then words are not yenough to proue true faith But we must come to the Apostle Iames his triall shew me thy fayth out of thy works for faith without works is dead Now the works of your people are apparant to be evil they standing in communion or confusion rather with the vnclean profane and wicked whereby al Gods holy things are defiled as it is written Num. 19.22 Hag. 2.14 submitting their soules to Antichristian prelates and priests and hearing their voyce contrariâ— to Iohn 10 5. worshiping God in vayn after their own invented seruice book which is a high transgression of the second commandement Exo 20 And these things are general and publick the particular and more priuate inâ—qâ—ities will not easily be numbred Whereas therefore you would perswade vs your church is espowsed onely to Christ although her fornicatâ—ons are so manifest between her brests because she sayth she beleeveth only in Christ it is with no more colour then as if Bilhah wheÌ„ she was known to lie with Reuben should haue pleaded yet am I an honest woman and espowsed to Iaacob onely for my loue and harty affection is towards him alone But the wise man teacheth vs these be but the tricks of an adultrous woman she eateth and wipeth her mouth sayth I haue done no iniquity Pro 30 20. The scriptures which your selfe allege doe also make against your chvrch Eph 5 30. We are members of Christs body of his flesh and of his bones Fâ—rst your church can shew no covenant that was made between Christ and her at any time the gathering and planting of your church having been by the Magistrates authority not by the word of Christ winning mens soules unto his faith separating them from the vnbeleevers and taking them to communion with himselfe Secondly in saying his body the Apostle excludeth al other bodies as more plainlie appeareth in the other scripture 2 Cor. 11.2 where he prepared the church as a pure virgin for Christ which cannot be whiles she defileth her self with others as doth your church with the abominations of the Papists compaÌ„ying also in the bed of loue with the Prelates whom the better son of you haue confessed to be Antichristian and their inferâ—our priests who work vpon mens consciences by their jurisdiction ministery doctrines canons c. being as the bridegrooms of your church not the friends of the bridegroom which stand and heare and reioyce for the bridegrooms voyce for that Christ should speak and rule vnlesse it be according to their own canons they cannot endure The other places in Iohn 15. 17. will confirme also that the true members of your best assemblies are not espowsed onely to Christ For Christ sheweth that his Father is the husbandman who caleth and bringeth vnto and planteth in him the true vine all the branches that is the particular persons of the Church But the true members of your best assemblies are as yet the branches of that false Antichristian vine your confused church of England not separated from but liuing and growing in one stock body and communion with the idolatrous and profain So that you cannot say as did the Israel of God Thou hast brought a vine out of Aegypt thou hast cast out the heathens plaÌ„ted it Christ sheweth that his branches were purged of the Father by the word spoken vnto theÌ„ your members ar not yet purged or clensed by the word of Christ from their idolatries and profane communion with the ympes of Satan The word of life the word of separatioÌ„ from the serpeÌ„t his seed hath not yet sounded in the eares or at least not sunk into the harts of your people Christ branches bring forth much fruit through their abiding in him being able without him to doe nothing your
appoynted them These Elders called generally Bishops or Ouerseers had charge of their particular flocks and might not goe from them as did the Apostles but attend and feed them These now could not properly be sayd to beget their peoâ—le to the faith as the Apostle noteth to the Corinthians but to feed and instruct them and therefore are not called Fathers but Feeders or Pasters and Pedagogues Child-leaders or Instructeurs From which I gather that people must regenerate and borne again before they may be admitted into any particular church or haue officers ouer them and that ordinary ministers which feed their flocks cannot be sayd to beget them as is the common vawnt of you Ministers in England which me thinks even reason it selfe might shew you For you that are now over your parishes how found you your people at first a church or no church If you say a church then you begat them not but entred vpon other mens labours that were before you if you say they were not a church then you condemn the state of your parishes as they were planted before you were their Ministers Now then to come to your â—roposition In whatsâ—ever churches that is assemblies for so I vnderstand you to vse the werd generallie as the Scripture sometime vseth Ecclesia is such an ordinance of God in publick vse and force by which there is ordinarily made an vndoubted new birth c. they are true visible churches of Christ This I denie for in the assemblies of the heathens in the Apostles daies as before is proued there was such an ordinance of God sometimes in publick vse and force as by it ordinarilie there was made an vndoubted new birth as th' fruit of th' Apostles preaching sheweth· yet were not those assemblies of heathens true visible churches of Christ. but such onelie as were converted to God and separated from the rest that beleeved not and joyned in a holy communion togither were true visible churches Whereas you assume that in the best of your assemblies is such an ordinancâ— of God c this also I denie for your ministers are not Gods ordinance he hath not called or sent them they execute no lawfull office in your assemblies But your assumption you say is manifest because by that ordinance â—f preaching which is in publick vse and force there is ordinarily made an vndoubted new birth I answer first in verie many of your assemblies there is no such ordinance of preaching in publick use as you here bâ—ast of but bare reading onely yet those assemblies are by the Constitutions of your church to be reputed as true visible churches as the other SecoÌ„dly in those other other where preaching is I deny that there is ordinarily madâ— an vndoubed new birth Your proof is because thâ—re do ordinarily appear in many the undoubted fruites and testimonis of Gods spirit c. I answer first if this be so yet what will these many help the moâ—t and greatest â—umber in whom such fruits appear not When many of the hethens beleeued the Apostles word did their beleef bring the other that beleeued not into the church did not the Apostles separate the beleeuers from the rest and teach them to come from among them Yet you for the faith of some will vnite all the assemblie vnto Christ and his church contrary to the Apostles practise and to all the scriptures Secondly I deny that there doth ordinarily appear in many such vndoubted fruits of Gods spirit after your ordinary preaching as for which we may esteem them true visible churches Some fruites I knâ—w there doe appear so doe there among the Papists yea they take occasion for such things to reproch you that there follow not so many good works after your preaching as after their doctrine but among neyther of you are those fruits seen whâ—ch by the testimonie of scriptures will proue you true visible churches So we haue here but your bare affirmation to rest vpon and though I might thus end with as bare a deniall tâ—l you bring further proof yet for to help the reader I wil shew that ordinarily there appeareth not a new birth after your preaching Because of your publick idolatrous estate whereâ—n you stand subiect to Antichristian Prelatâ—s and canons whiles you haue your publick worship after the Romish idolatrous manner and are stil comming led in one bodie with the profane and serâ—ents seed with many other evils among you which plainly shew you want the new birth and are stil in your old mothers womb This the scriptures which you allege in your proposition will confirme for the Apostles shew Iam 1 18 1 Pet 1 23. that Christs church is a people begotten of God with the word of truth that is the Gospell but your church was first begotten gathered constituted ordered and is still continued by the Magistrates word and authority which if it did not inforce the people the estate wherein you now stand would soon be changed your church dissolved and eyther be better or Worse And where you learned so to inforce fâ—â—th and constrein men to be members of your church I can not tel vnlesse you follow Mahomets doctrine who taught that men should be compelled to the faith by warr and sword Againe the Apostle addeth this for a testimony and end of our new birth that we should be as the first fruitâ— of Gods creatures This men are not till they be as was Israel hallowed to the Lord Ier 2 3 which was by separation from the world Levit 20.26 and a willing covenant with the Lord Exod. 19.5 6.8 Dâ—ut 26 17 18 19 And that the like must be of vs Christians an other scrâ—pture confirmeth saying These are they wâ—iâ—h are not defilâ—d with women for thâ—y are virgins this implyeth a seâ—arâ—tâ—on from the world â—hâ—sâ— fâ—llow the Lamb whithâ—rsoeuer he goeth this argueth a couenant and communion with Chriâ—t and in the next words both poynts are repeted these are 1 bought from men being the first fruits 2 â—nto Gâ—d and to the Lamb after this followeth the fruit and in their mouth 〈◊〉 found no guile for they are without spot before the throne of God Whereas therefore you haue stood so long against vs for separation and would mainteyn a meer confusion of all sorts of people in a Câ—â—rch vpon an imaginary separation made in the clowdes of your own fansies whiles outwardly and indeed you are one body with the wicked you are vndoubtedly â—ot yet borne a new your Church hath not strength to bring forth your ministers are vnskilfull midwiues and the saying of the Prophet coÌ„cerning the people of Ephraim is verified also vâ—oÌ„ your people be is an vnwise son els would be not stand still such a time even in the breaking forth of the childâ—en Hos 13 13. The 4. Argument IN what churches soeuer all things needfull to saluation by publick authoryâ—y and gâ—nâ—rall approbation are ordinarily and
their dutie Gods word teacheth uâ— tâ—at â—f a man walke in any one sinne though he doe not all he shal nâ—t liue but die the deâ—th Ezek. 18 11 13. Wâ—en Gibeah was giuen oveâ— to the Sinne of Sodom if the Priests and prophets should haue preached against idolatrie swearing breaking of the Sabbath and such like evils and not against that particular filthynes which the people followed should they haue preached repentance truly When Israel followed Iereboams calues at Dan and Bethel if the ministers then had preached against Sodoâ—ie whordome drunkennes and the like and not cried out aâ—ainst that present idol worship but pleaded rather for it shâ—uld they haue tâ—uâ—ht repenatnce truly Even thus it is with your best minâ—sterâ— they will thâ—â—deâ— out in their pulpits against Popery and idolâ—try in â—eâ—erâ—ll aâ—ainst theft whordome prâ—de coueteousnes and mâ—â—y oâ—her iâ—qâ—â—â—ieâ— but the sinne which cleaueth so fast to the bones of â—oâ—r Church tâ—e heynous enormities in Gods worship amongst you these they meddle not with neither vpon payn of excommunicatiâ—â— draw the people to repentance for them as after I will further shew Perhaps now and then they will glance at the Bps. or some other corruptions but bring the people from vnder these iniquities they doe not nay they plead for them rather and cry oâ—t vpon vs which haue forsaken so grosse abâ—minations Now there being no notice giuen by the ministers or taken by the people of the siâ—ns wherein they liue the other two parts of true reâ—entance doe also fail among you for farr you be from confessing your sins which though you offer the sacrifice of fools yet will you not know that you doe evill and most farr from amending them when with so high a hand you doe maintain them although the testimonie and sâ—ffrings of vs your disâ—ised and persecuted brethren against them haue sounded in your eares now manâ—e a day Thus teach they not repentance aright As for faith it cannot be sound and true where it hath not ground oâ— the couenant and promise of God Gods couenant and â—romise of saluation you haue not without repentance as Christ sayd Except ye repent you shall all likewise pâ—rish for surely God will wound the hairie â—ate of him that walketh in his sinnes To preach faith therefore and aâ—ply iustification by faith to an vnrepentant people is to â—rofane that holy doctrine and turne the grace of God into licentâ—ousnes But to giue the seales of the righteousnes of faith baptisme and the Lords supper to the wicked blasphemers irreligious and to their seed it is a sinne of sinâ— for which your ministers shall giue an heauy account to Christ at his appearing as haue counted the â—recious blood of his testament an vnholiâ— thing and washed and fed therewith eâ—en doggs and swine as the scripture calleth such vngodly â—ersons And thus you haue not truly taught among you eyther repâ—ntance from dead works or faith towards God which are the doctrine of the beginning of Christ and the very foundation as the Apostle saith I will now also compare the practise of the Apostles in the placâ— which you cite with yours that the reader may see how your right eye is blinded to bring scripture so playn against your selues In Act. 2 37 c the manner of gathering and planting that church‘ is thus described There was first the word preached by the Apostles verse 14 c which being heard pricked the harts of the â—eople verse 37. there was repentance taught not for adultery theft worshiping of Idols oâ— the like whereof it may be that people was not knowen to be guilty but for their particular trespasse in refusing of Iesus Christ into whose name they must be baptised if they would be saued verse 38 then followed a playn separation from such as frowardly resisted the truth vers 40 and none were baptised or ioyned to the church but such as gladly receiued the word verse· 41. After this followed a contâ—newing notwithstanding the imminent peril of trouble and persecution for the truth sake in the Apostles doctrâ—ne and fellowship and breaking of bread and prayerâ— verse 42 If you had walked in this primitiue churches steps you should before the constituting of your Church haue preached vnto the poor ignorant and idolatrous Papists which was the generall face of the land at Q Maries death repentance for their sinns in all their idolatries wâ—ll worships and superstitions subiection to Antichrist his prelacie priesthood and gouernment c. To such as had their harts pricked with your doctrine you should haue shewed the true way of the Gospel faith and holy walking therein You should haue taughâ— them a separation from the profane and obstinate and haue gathered into the Church such onely as gladly receiued the word and with them you should haue walked in a holy communion and practise of Christs ordinances thâ—ugh Princes and Parlâ—aments thoâ—gh men and Angels should haue forbidden threatned you for it Thus had your church beeÌ„ the daughter of thâ—t mother church in Ierâ—salem whereas now by neglecting this patterne and reteyning the Popish confuse multitude and a great part of their ministery and worship you haue imitated Bâ—bylon â—e mother of fornications aâ—d â—re as vnlike Sion as you are like your selues The objection which you feared and therefore would prevent with answer is yet of more weight then will be eased by your syllogisme the aâ—sumption whereof I deny For the true constituting of a Church by the word perached callâ—ng men to a willing holy covenant with God sepâ—ratinâ— them from the wayes of Satan Antichrist his false idoatrâ—â—s worship priesthood and government vniting them togither in the comâ—union of the true faith and bond of loue and peace which ar the controuersies between you and vs these poynts are cleerly set down in scriptures to the vnderstandâ—ng of the spirituall as the history of all the Bible and the practâ—se of the Apostles and primitiue churhes already alleged doe plainely shew and I am sure you will not deny but they were spirituall Whereas you would â—roue they are not clearely set downe to the vnderstand of the spirituall because thowsands of ministers and people of the churâ—h of Englâ—nd are of contrary iudgment to vs first we haue many testimonies of your own minâ—sters for the things that we defend against you as in this and other books we haue manifested Secondly if we had no such testimony yet what doe you but make your selues iudges in your own cause that though we bring never so playn evidence against you from the word yet if you see it not or wil not see it must not be needful for saluation More vnsound and popish doctrine hath seldome been taught But I leaue vpoÌ„ you the saying of Christ vnto the Pharisees If you â—ere blinde ye should not haue sinne but now ye say WE SEE therefore your sin remayneth Iohn 9 11. And whereas
answer I may err iudgment so may others even whole churches therefore let euery man look how he iudgeth and how he deâ—endeth on other men and let evey mans â—udgment be tried by the scriptures For this cause we say vnto you seing we haue fought for the judgement of other churches but can get no answer procure you some reasons from them in defence of your church ministerie worship and ecclesiasticall gouerâ—ment and if by Gods word they can justâ—fy those things and evince that we haue done evil to depart from you we will returne vnto you Otherwise if they reioyce neuâ—r so mâ—ch for your estate we are verâ—ly perswaded that both they and you haue more causâ— to mourne for the many abominations that are amâ—ng 〈◊〉 To conclude consider in an example the weight of your argument for by the like reâ—son the envious ministers in Pauls time mought thus haâ—e justâ—fied themselues That mâ—nisterie and ministration for which the Apostles of Christ reioyce is true to be obeyed and continued in But our ministery and minâ—stration is such as for it the Apostle Paul reioyceth yea and will râ—ioyce Philip â— 16.18 If you Answer the Apostle reioyced for the preaching of Christ not forthe envious affection of the preachers who might be damned themselues notwithstanding their true doctrine it is true And so minde I for the reformed churches They reioyce for the many truthes you profesâ—e against Popery as we also doe the like yet may you neverthelesse perish for your false constitution idolatrous worship popish hierarchie and other transgressions that are among you Amend your liues therefore and turne your feet into the wayes of peace for if you rely vpon man anâ— make â—lesh yoâ—r arme and will not heâ—r the word of the Lord that condemneth your iniquities you shâ—ll perish in your sinns other châ—rches shall not be able to excuse of sâ—ue you ARGVMENTS That the PREACHERS of the best assemblies of the church of ENGLAND are true ministers of Christ. I THâ— prâ—achers after whose publick powerfull doctrine of the word do ordinarily follow repeÌ„â—ance conuersion to God sauing fayth in Christ loue to the brethrâ—n and oâ—heâ— fruits of the spiâ—it Gal. 5 6 22. in the hearers are true ministers of God and of the visible châ—rcâ— But â—fter â—he dâ—ctrine of Gods word taught by the preachers of our best asseâ—bliâ—s doe ordâ—narily appear the fruites of the spirit in the hearers Thâ—refore thâ— preachers of our best assemblies are true ministers of Christ. The â—roposition is proued because onely the word that God doth send in the 〈◊〉 oâ— his ministers is ordinarily effectuâ—ll for these things Ier. 23 22 Esa. 55 11. Mat 7 20 Luk 1 76 Ioh. 10.1 2. 1 Cor 9 1. â— 4 15. Thâ— assumption is proued by the answer to the assumption of the 4 argumeâ—◠〈◊〉 thâ— churcheâ— Answer OVR separation is from your Church consisting of many assemblieâ— all compact into ore bodâ—e and from all your Ministerie both prelacie and priesthood We cannot tel which assemblies or ministers be best for they that seem best may proue worst because they most deceiue the simple the wolf that comes in a sheeps coat is no whit better than he that commeth in his natiue hiew but he may doe more harm in that he is disguised Reason would perswade vs that the Bishops are the preachers of your best assemblies for they haue greatest dignity fatherhood and authority in your church they preach in the highest and most honorable assemblies of the land they are most carefull to obserue their oath of due obedience to keep the canonâ— orders lawes and ceremonies of your church and set themselues against such as secretly vndermine the state of the church and ministerie of England yet openlie stand members and professed friends of the same They and their assemblies are best ordered after the constitution and lawes of your church So that to speak as I think I know not which assemblies be best where the Leven hath sow red the whole lump though I can guesse which you doe mean but plain dealing about your ministers and asâ—emblies would haue beseemed you best Tel vs therefore when you next write what ministers you mean whether the Bishops Deanes Doctors c. that are in the cathedrall churches or the Doctors and Diuines that are in your vniuersities or thâ— Parsons Vicars Lecturers that are in your Parishes Again what Ministers they be whither Apostles or Prophets or Evangelists or Pastors or Teachers for all these are ministers Eph. 4. and meet it is to know your meaning for though Apostles and Pastors be both ministers ordeined of Christ yet if one will say everie Pastor is an Apostle he is but a liar So you see it is needfull that we ransack these your ambiguous and generall termes Now for your argument first I answer to the proposition that though these fruites you mention doe many times follow the doctrine of Christs ministers yet not theirs onely nor alwaies Not onelie because other men that are not in office of Ministerie may by excercise of their gifts work such fruites as appeareth 1 Cor. 14.1.31.3.24 25. c. I appeal also to your selues whether you thinke not that your best ministers though silenced or degraded from all ministeriall office may not when they teach work repentance fath and other fruites of the spirit Neither doe these fruites alwayes follow the doctrine of true ministers for Noah preached 120· yeares yet followed there not faith and repentance in the old world Christ himselfe preached to Chorazin and Bethsaida yet left the woe vpon them and complaineth in Esaias that he had laboured in vayn among the Iewes and of Israel it is said All the day long haue I stretched out my hand a disobedient and gâ—ynsaying people To reason therefore from the effects this man wrought faith by his teaching therefore he is a true minâ—ster or this man wrought not faith by his teaching therefore no true minister is vnsound and vnconcludable by the scriptures The â—roofs of your proposition being examined wil be found to light for your purpose if you mean that the officers doctrine onely or alwayes is effectuall for these thinâ—s to weet repentance faith c often I know it is and alwayes it hath effect eyther to life or death in the hearers Your scriptures are Ier 23 22. which sheweth what true prophets should labour to doe namely to turne sinners from their evill way c whereas the false prophets did otherwise Eze 13 22 but proueth not that the prophets onely did this for the Priests and Levites did it also Mal 2 6 yea priuate men may often turne their neighbours from evill Leu 4 27.8 19.17 Prou. 31.26 Mal. 3 16 Mat. 18.15 Iam. 5.19 20. neyther proveth it that the prophets alwayes did this for Esaias crieth Lord who hath beleeued our report Isa. 53.1 and it is written that the Lord testified to Israel by all the Prophets
of which churches being joyned togither in the profession and practise of the Gospel of Christ haue his power and presence with them and is to conuene or come togither in one for the worshâ—p of God and performance of publick duties 29. Whatsoeuer promise or blessing of God is bestowed on the church on earth generally considered the same may be apprehended injoyed by every particular church though not in like measure by all as the promises generall and examples particular of the church in Corinth and others mentioned in the scrâ—pture doe confirme 30. The Testament of Christ sheweth vs no Prouintiall Nationall Emâ—erial or other lâ—ke Church hauing seuerall meetings or aâ—â—emblies and special Pastors ouer the same neither since thâ— Apostles Prophets â—vangelists were taken from this world are there any other lawful Bishops or Church-gouernours then the Bishops or Overseers of the particular churches neyther euer was ther other lawful Head Lord or Lords spirituall of the Church then Iesus Chrâ—st alone 31 Vnto the châ—rch are to be admitted all vnto whome the couenant and promise of God doth apperteyn and they are so many as the Lord our God shall call and all those are called in the iudgment of man which hauing heard the word of God doe professe repentance from dead works and faith in God by Iesus Christ the alone Sauiour of â—he world and promise obedience to the word through the holy Ghost the sanctifier of the elect Such of all sorts and estates of people in the world are with their seed to be receiued into and nourished â—n the church their ignorance being holpen by instruction their weaknes borne by lenity their faults corrected i with loue and meeknes and their feeble consciences comforted with the promises of God 3â— Out of the Châ—rch are all sâ—ch to be kept as are profane worldly and wicked vntill they be called of God vnto repentance faith in his promise and out of it are to be cast all such as sinne against the law of Goâ— by errour or corruption in doctrine or conuersation and will not by prâ—uate or publick admonistion be reclaymed and amended 33 Every particular church or congregation throughout the world hauâ—ng equall interest in Christ and in his word or couenant consequently haâ—e equall power and ought to haue a lâ—ke care to practise all the commandements and ordinances of the Lord standing fast in the lâ—berty where with Christ hath made them free 34 Every one that would be saued ought to joyne himself vnto some particular church where Gods name is seâ— and knowen and called vpon that in and with the same he may grow vp in the faâ—th and loue of Christ vnto saluation 35. Although the church consisteth onely of sâ—ch as are called yet these are of two sorts some outwardly onely and for a tyme which though they be in the church yet are they not indeed of the Church othersome called also inwardly effectually and for ever So that the churches on earth haue many hypocrites and reprobates for members of them whose secret sinns defile themselues alone Howbeit the Lord knoweth them that are his a true Christian may by the word 〈◊〉 spirit of the Lord and fruites of his faith haue assurance that himself is the Lords of others he is for their outward good profession and conversation which he seeth to hope and judge as of himself leauinâ— the finall doom and iudgment vntill the Lord come who will lâ—â—hten things that are hid in darknes and make the counsels of the harts manifest and will reward every man according as his works shal be 36 The best churches on eart are alwayes subiect to haue open greeuous sinas of all sorts break out in them all which â—niquitieâ— mâ—st speedily be redressed and euery church purged by repentance or casting out of the impenitent least wrath doe come on all the congregation 37. For churches by sinning and impenitencie therein may forfeyt their couenant and be forsaken of God and for their adulteries by dâ—uorced from Christ and so left of his people the candlestick being remoued out of the place 38 By this which hath been sayd may appear that euery people called of God into couenant and communion with Christ and one with another and so walking though with much weaknes ignorance and dayly syn is to be esteemed a true church of God but they that are not so called and come into couenant with the Lord howsoeuer they may professe many excellent truthes yet want they the mayne essentiall thing which makes a true church 39 A church thus hauing the essence or being by refâ—rence vnto or coniunction with Christ which is a secret and spirituall thing cannot now as it is a church properly be seen with carnall eye Whereas then the church is sayd to be visible it is figuratiuely spoken and after a sort to weet so farr as by a peoples profession and conuersation seen or heard men may discerne and iudge by the rules of Gods word 40. As Christ the head and sauiour of his body cannot be found or knowen by the wit or wisdom of man but by the revelation of God so the Church which is his body kingdome and spowse caâ—â—ot be discerned by naturall or humane skill but by the manifestation of God alone through his word and spirit 41 Hence it is that the true churches of God are both contemned and condemned of the world as heretiks schismatiks sedetious c. when the false antichrâ—stian assemblies are highly honoured and regarded For they whâ—ch vnderstand not the word of God whâ—ch natural men doe not nor haue the spirit of God which naturall men haue not how should they rightly judge of or discerne the Church of God 42. And Satan to deceiue the simple doth deck his synagogues with many ornaments of the church of Christ as the preaching of the word prayers sacraments discipline he procureth them also honour amplitude and prosperity when from the true church oftimes he taketh not onely outward peace and glory but bereaueth the same of Christs publicke ministery of the word and sacraments by persecuting imprisoning banishing and killing the officers of the Church and scatteting the members 43. Yet is not Satans synagogue for all the pomp thereof a church of God because it inioyeth and useth not his word and holy things aright according to his heauenly ordinance Neyther can the true churches be spoiled or depriued of the word of God which is graffed in them and able to saue their sowles is seed immortall and endureth for ever but in the mids of their many afflictions they both hold forth that word of life as lights vnto the world and by the same doe edify and
of state professors that follow the Emperours religions that they worship not God but the purple robe that is the authority and persons of Prâ—nces Moreouer the church of England hath not Christ for their Mediator because they cannot come vnto God by him nor haue assurance by faith that he maketh intercession for them for that they offer vnto God a worship or seruice which themselues haue made and taken by imâ—tation out of Antâ—christs Massebook which Leitâ—rgie or Diuine seruâ—ce hauing in it also many erroneous superstitious and idolatrous ordiâ—ances rites and ceremonies being not required of God nor warrantable by Christs testament they read out of their book dayly in theâ—r aâ—semblies and offer or obtrude â—t vpon God By meanes whereof they also extinguish the true way of calling vpon God by the help of his spâ—rit as the Apostle teacheth and bring in a fleshly and dead kind of seruice reading other mens words instead of their own praying and calling on the name of the Lord. Which humane devise is contrary to the second commandement that forbiddeth vs to make or submit vnto any similitude or likenes of any thing in heauen earth or vnder the earth in matters concerning the worshâ—p of God And it being against the old couenant or testament which Christ hath confirmed vnto euery â—od and 〈◊〉 against the new testament also which calleth vs vnto a worship of God in spirit and truth hath no promise to be sanctified by Christs Medâ—ation who sanctifieth no idols nor idol seruice or false worshiâ— but contrariweise hath testified their offrings of blood will I not offer nor by make mention of their names with my lipps For asmuch then as the people which worshippeth is not the called iustified sanctâ—fied peâ—ple of Gâ—d but an vnlawfull câ—mmixture 〈◊〉 fall sorts of â—ersâ—ns and forasmuch as the worship it self which they read with and before â—he holy bible and thrust vpon God whither he like it or not is a false dead and vayne inuented worship of their own not commanded of God not iustifiable by his word it cannot be by the doctrine of the scripture or a any promâ—ses therein that Christ should be Mediator for such worship or worshippâ—rs or put any odours vnto such prayers Therâ—fore the church of England is not the true church of God EVery true church of God hath Christ for the Prophet of the same For of 〈◊〉 it is written I will raise them vp a Prophet from among thâ—ir brethren c. and every person which shal not hear that Prophet shal be desered 〈◊〉 the people Dâ—ut 18.18 Act 3 23. But thâ—â—hurch of England hath not Christ for the Prophet of the same Because it hath neyther himself in his own person to teach them for he is now in heaâ—en and there must be vntill the time that all things be restored neyther hath it his appoynted ordinanâ—e of teaching by prophesie or office which if it had Christ were the Prophet of the same as himself sayd if I send any he that receiueth him receiueth me The church of England hâ—th not Christs ordinance of prophesie without office for it is vnknowen vnpractised and vnsufferable among them for priuate men to preach in their aâ—â—emblies they must be ministers allowed by the Ordinary els it is punishable by the law of their church though by the law of Christ all men may prophesie in his church which is to speake to edifying to exhortation and to comfort and all men are exhorted to couet this mâ—re then other spirituall gifts 1. Cor. 14 vers 31.3.1.39 Neyther hath the châ—rch of England Christs appoynted officers to teach which are set down in scripture to be these Apostles Prophets Euangelists Pastors and Teachers Ephe 4.11 Of which the first three serued for the first publishing of the gâ—spel throughout the world the latter two continue stâ—ll vnto the worlds end but in stead of these it hath the hierarchie and ministery of Antichrist to teach the same namely Metropolitan Archbishops Lord Bishâ—ps Deanes c. Priests and Deacons which is none of Christs Ministery eyther in name office calling administration or mayntenance but the very ministery of the man of sinne as he left it in the land and as is to be seen at this day in Rome and other his dominions and in the lawes and canons of the popish church wher ar all the offices that now be in England Thus hauing not the ministery giuen of Christ but a different ministery giuen of Antichrist it followeth also by proportion from Christs words saying he that receiueth him that I send receiueth me and he that receiueth me receiueth him that sent me that the church of England receiuing such as Antichrist the Pope did send hath receiued Antichrist himselfe and so hath intertayned him for their Prophet and not Christ. Now where it is obiected that there are many excellent truthes publikly taught in this church and by this ministery of England it is answered that is not yenough vnlesse it were taught in and according to the ordinance of God For false Prophets teach much truth as is to be seen among Papists Anabaptists Arians and other like heretiks And as the morall good works which heathens doe in honouring their parents and Magistrates giuing almose absteyning from and punishing murder adultery theft c. are not inded good works according to christian religion because they are not done in obedience to Gods word by persons that are called iustified and sanctified by that word and so not done in faith and consequently cannot please God even so the theologicall works which Antichristians doe in preaching the truth praying ministring the sacraments c. are not indeed works pleasing vnto God because they are not done by persons that please him for alwayes the man must be accepted before his work can be and such persons please him not as without his calling and sending presume to administer his holy things It is not therefore the work but the word of God that sanctifieth the work which we must look vnto for as by this the vertuous heroik and religious acts of the Patrâ—archs and other holy men differ from the like acts of Pagans and infidels so also by this the difference iâ— to be put between the works and administrations of trâ—e and false Christians And seing the ministers of England are not by Christ called and sent as the better sort of themselues heretofore haue confessed so haue not his word to warrant their administration whatsoeuer good doctrine they teach it proues them no more to be true ministers then the excellent doctrines and prophesies of the soothsayer Balaam will proue him to be a true minister of God or that the Moabites or Madianites hauing him to sacrifice prophesie and teach among them had an ordinance or prophet of God See Deut. 18 10.11.14.15 c. Agayn Christ is not the Prophet of this
church because a great part of his word and scriptures and of the graces of his spirit are here neuer spoken nor heard nor suffred to be vttered and contrariweise much of mans word and writing is brought in as Aprocrypha books made of old the Seruice and homily books made of late in which also there be manifest errourâ— lâ—es contradictions to the holy scriptures idolatrous and and superstâ—tious doctrines rites ceremonses c. taught vnto and obserued by th' priests people an idle soul-murthering ministry maynteyned Chrâ—sts spirituall graces giuen for teaching and building vp his church quenched with other like evils The proof of this may be seen in their communioÌ„ book whose Kalender alotteth what is to be read dayly and yerely in all their Assemblies where many chapters of the Bible are wholly and perpetually excluded many Apocrypha chapters read as holy scriptures And by the written homilies the graces and vtterance of Gods spirit are extinguished that mans erroneus writing may come in place Besides this all preaching Ministers so limitted and restreyned in their doctrine that they may not preach against any sinn by publick authority establâ—shed and if they doe they are silenced excommunicated c. this indignity and dishonour Christ will not suffer at mans hands to haue his word and mans word matched together his spirit spirit truth restreyned he wil be Prophet aloÌ„e or not at al. as they that with the trâ—e God and his true worship had other Gods also other worships are sayd in scripture to forsake the true God and to bâ— without him so they that with the true Prophet and doctor Christ and his doctrine haue other also may rightly be sayd to haue forsaken him and to be wâ—thout him For when men set their thresholds by the Lords and their posts by his they defile his holy name with their abominations and in vayne they worship him that teach such doctrines as be precepts of men Moreover thiâ— Church wanteth part and communion with Christ in that propheticall office which he hath imparted to his peoâ—le namely power and freedom to witnes professe practise and hold forth the word of life and all that Christ hath commanded to admonish reproue one another for sinne and transgression and eyther if they repent to forgiue them or if they repent not to follow them further vnto the church and even to excommunication for their obstinate violating Gods law That they haue not power or freedome to professe and practise the truth of the Gospel in these things appeareth by their seruile subiection to the hierarchie lawes and canons which are amongst them whereby they are restreyned from professing and practising any further truth then is by law establâ—shed among them but must obey follow all that their spirituall Lords the Bishops doe inioyne them and may not speake against or reproue any of the abominatioÌ„s that ar in their church worship Ministery ceremonies c. neyther haue power to deal according to that rule of Christ Mat. 18 15. c for any sinne be it never so horrible and manifest but must leaue it to the censure of the Prelate or hiâ— Commissarie who at his pleasure buyeth and selleth the sins and soules of men This bondage the people should not be in if they had and inioyned the word of God which is the truth for that truth would make them free that they should not in this sort be seruants of men But now not haâ—ing power to professe much lesse to practise the truth nor to reproue the euils that reign among them not hauing the free vse of Gods word in priuate nor the right and lawfull Ministery or vse therof in publick they cannot be sayd to haue Christ for their Prophet and Therefore the Church of England is not the true Church of God EVery true Church of God hath Christ for the Priest and Sacrificer of the sâ—me for he onely is the high Priest of our profession and to him it was sworne thou art a Priest for euer after the order of Melchisedek Heb 3 1 5.5 6 10 9 11. c. But the Church of England hath not Christ for the Priest or sacrificer of the sâ—me Because the gifts and sacrifices which it offreth vnto God are not presented and offred vnto him by Christ neyther is this church reconciled reconciled vnto God by him And first the worship and seruice which they performe vnto God their prayers prayses and confeâ—sions which now are Christâ—an mens sacrifices are not offred and sanctified by Christ because they are false and idâ—lâ—trous wherewith Christ hath no communion For â—nstead of true spirâ—tuall prayer and prayses the fruits of Gods spirit in his â—eoâ—le they read a written leiturgie translated out of the Masse book and accordâ—ng as they are stinted in the same they speak obserâ—ing also the many Popish ordinances râ—tes and ceremonies commanded in the same as their holy and festivall dayes holy eues and fasting dâ—yes absolutioÌ„ of sinns by their priests confirmatioÌ„ of Baptisme by theâ—r Prelates profanation of the Sacraments by priâ—ate administration and howsling with them by gossips by idolatrous signes and gestures of croâ—â—e kneeling c. also marying by the Priest with signe of the ring churching of womeÌ„ burial of the dead readâ—ng curses or comminations in stead of discipline besides the sundry errours and vntruthes in that book vayn repetâ—tions in their prayers and the like All which being commanded and vsed dayly by law of their church without ground from Gods word which approueth none of these idolatries but condemneth them are not sanctified by Christ nor presented vnto God hiâ— Father For he will not offer the idol sacrifices neyther will God accept such things as by his law he teacheth all men to abhorr Secondly whereas the bodyes and sowles of men are also spiritual and liâ—ing sacrifices and the persons offred in the Church by the Ministeâ—y of the Gospel should be as the holy flâ—ck as the flock of Ierusalem in their solemne feasts that so the oblation of them might be acceptable being sanctified by the holy Ghost the people offred in this church are a confuse vnsanctified mâ—ltitude not separated from the world as before in the first argument is shewed and many of them so wicked even by the confeâ—sion of their own ministers and in every honest mans conscience as they neyther deseru to be layd on Gods alter nor to be touched of any true Israelite in such respect Yet ar they by the Priests of this church offred dayly vnto God in their administration and blessed in his name Yea the precious sacrifice of the body and blood of Christ remembred and reâ—resented by bread and wine at his supper is prostitutâ—â— as if it were an vnholy thing to the prophane and wicked in this church which being vnworthy receiuers are
himself and the Conformists of farr greater esteem in this church then the Reformists Whether this be not a playne schisme and Mr Bern a factious person thus to carry hâ—mselfe in a church let himselfe say as also whether he be not fâ—r this ipso â—acto excommâ—nicated by force of theâ—r own Canon which sayth Whosoeuer shall hereafter separate themselues from the Communion of Saincts as it is approued by the Apostles rules in the Church of England and combine themselues together in a new brotherhood accounting the Christiâ—ns who are conformable to the doctrine gouernments rites and ceremonies of the church of England to be profane and vnmeet for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publick reuocation of such their wicked errors Into like danger doth he come by Canon 11 and 12. The il meanes by which our cause is mainteyned he makeâ—h to be strange expositiâ—n of scripture c. First Mr Bern. here walketh still in the Papists steps who obiect the like vnto the Protestants Let an indifferent reader say they peruse the learnedst book of these reformers and he shall see in them false allegations of Fathers corruptions of scriptures fathers and councels c. Secâ—â—dly I answer our expositions may seeme strange to such as are themselues strangers from God but the Godly wise can discerne to whom if they haue read our books I leane the iudging of this probability Now thâ—s old calumniatioÌ„ which SataÌ„ layd vpoÌ„ the Sainct how truly Mr Bâ—rn hath layd vpon vs let his proofs shew which are in these two particulars First that one of us sayth All the truth is not taught in the Church of Eâ—gland and to proue this Act. 20 21. is cited Which one of vs thus citeth Act. 20 and where Mr Bern. nameth not Good cause we haue to suspect his faithfulnes for in his book he chargeth vs with some errors which we hold not as after shall appear And he that would so iniury the whole what may we think he wâ—ll doe for a part I suppose therefore the party cited that scripture to proue the whole truth ought to be taught which because it may be questioned whether it be needfull at all times therefore the Apostles example is brought As for the Priests of England 〈◊〉 they preach not the whole truth is proued by their dayly practise who balk many truthes touching the church ministery worship governmenâ— c. as all that obserue their doctrines know very well It is proued â—lso by the lawes and canons of their church which excommunicate â—ll such as shall by the truth reproue the falsehoods and abominations that are among them as before in this treatise is shewed And Mr Bern. is very silly if he exspect any scriptures to proue what is now taught in his church Furthermore if it be granted him that Act. 20. were by some one of vs alleged for the purpose he pretendâ—th yet it is no more lâ—kelihood that our cause is evill then that his brethrens cause and plea against vs is evill for they without all doubt doe allege scriptures for to proue things done in Engl which it is not posible by the scripturs for to shew See before in this book pag. 43. c 44. But what speak I of others Mr Bern himsefe is fayn to vse such colours els would the glory of his church soon fade for in the 48 page of his book he allegeth God for witnes that they are his people 1 by giuing them his word Psa 147.19 20. 2 by his effectuall working thereby Ier 22 22 therefore there is the voyce of the sonne of God Ioh. 5.25 c. If these be found and sufficient proofs that England hath Gods word because Israel had it and so in the rest then why may not men allege like Scriptures and proofs against them saying They are stayned with their own works and goe a whoring with their own inuentions Psal. 106 39. from the Prophets of Ierusalem is hyprocrisie gone forth into all the Land Ier. 23.15 I haue not sent these Prophets sayth the Lord yet they ran c. Ier. 23.21 and the like So then Mr Bern. must eyther bring better reasons for himselfe or els he may blush to blame others for that wherein himself is more faulty then they if they be faulty at all The other particular which he specifieth is that places setting forth the inuisible church c. we bring to set forth the visible church by as namely 1. Pet. 2.9 10. But Mr Bern. shewes his reader no reason at all why that Scripture must be vnderstood of the inuisible church as he Sayth and it is an easie matter for him to find faults without reasoÌ„ in any maÌ„s writing That place of Peter as the wise reader may perceiue Speaketh of and to the visible or Sensible church for th' Apostle wrote to the visible christians the strangers that then dwelt in Pontus Galatia c. and this which he speaketh to them in Chap· 2 9.10 is as Moses of old spake to the visible church of Israel Exod. 19 6. Againe he mentioneth the end of their calling to this dignity vidz to shew forth the vertues of him that had called them out of darknes into his maruelous light which whether it appertaynes not to the visible church I leaue it for euery true member thereof to iudge And such as these are the exceptions that D. Allison to whome he referreth us tooke heretofore which because they are vnworthy a Dr. of Diuinity we haue though best to passe by as vnworthy of reply till further occasion The 4. likelihood is that we haue not the approbation of any reformed churches Churches for our cause This is much like his first probability before answered and seemeth to be a mayn propp to vphold the church of England which loue to make flesh their arme The reader may see this poynt thrise vrged before in this book and thrise answered I referr him also to our Letters vnto Mr Iunius whome Mr Bern. mentioneth finally to the Apologie of the church of England where themselues say vnto the like obiections of the Papists thâ— truth of the Gospel of Iesus Christ dependeth not upon councels add also nor vpon Churches nor as S. Paul sayth vpon the iudgements of mortall creatures The 5. is the condemnation of this way by the Diuines of England both liuing and dead c. But this is no other likelihood then it is like Mr Bern. if he had then liued would haue alleged against Christ himselfe when the learned Priests Rabbines and Diuines of Israel condemned his way and doctrine Ioh. 7.48.49 19 7. c. If these learned English Diâ—ines haue confuted vs let Mr Bern. or any shew the scriptures and reasons by which they haue done it if they were our aduersaries without reason as some of them he
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