visible body the Church of Rome as it is called vnder that visible head Antichrist the Pope be the true visible body of Christ vnder him the head The Apostle wryting vnto the Galatians calles the Church of the new â—estameÌ„t Ierusalem which is above the mother of the â—aythfull and Iohn in the book of the Revelâ—tion opposeth vnto Babylon spiritual the â—â—w Ierusalem coÌ„ming down from God out of hâ—â—ven and the tabeâ—nâ—â—le of God where he dwelleth with men making thâ—m his people and himself 〈…〉 heir God Now as the people of God in old tyme were called out of Babylon civile the place of their bodily bondage and were to come to Ierusalem and there to build â— new the Lords temple or tabernacle leaving Babylon to that destruction which the Lord by his servants the Prophets had dâ—nounced against it so are the people of God now to gâ—â—e out of Babylon spiriâ—â—â—â— to Ierusalem and to build vp themselves as lively stones into a s 〈…〉 or temple for the Lord to dâ—vel in leaving Babylon to that dâ—â—truction and desolation â—ea furthering the same to which she is devoted by the Lord. Bâ—â— if the people of God should receive Mr B. doctrine they were not to come out of Babylon nor to endeavour her destruction but to tarry in her still labouring for her reformation and the reparation of her decayed places neyther were they to build my new spiritual temple or to constitute any new Church from Rome present for of such a new constitution we speak but there to abydâ— reproving her corruptions and endeavouring the reformation of them It is therfore vntrue which you â—â—y Mr B. that the Romish Church must be dealt with onely as the Church of God was in Iudâ—th it must be dealt with as was Babylon eâ—en abandoned and forsaken by the Lords people vpon pâ—â—ill of the curses and plagues due vnto it and denounced against it and against all that abyde in it To this which Mr B. in this place so greatly contends for namely thaâ— Rome is the true Church of Christ though under corruptions as Iob was a true man vnder his sores let that be added which he wryteth els where in this book that corruptions are made matter of reproof but no cause of separation from the Church and further that they that separate from a true Church the body cut of themselves from Christ the head and to these two a third graunt and profession he makes as that their profession and lawes in England separate a protestant from a Papist that the Church of England is separated by profession lawes and publique mâ—etings from Papists that the very societyes of Papists are to be left as no people of God and his writings will appeare to all men like a beggars cloak patched together of old and new peices scraped vp here and there scarce two of the same eyther colour or thread Let me a little stich his patches together and set them in some order They that separate from the true Church cut of themselves from Christ. Mr B. pag 110. 111. But the Church of England in separating from Rome is separated froÌ„ the true Ch Mr B. pag. 114. 129. 14â— with 131. 132. 133. Therefore by Mr B. both graunt and proof the Church of England is separated from Christ. And is this your piety and thankfulnes Mr B. towards your mother for want of which you cast so many bitter curses vpon the separatists you are so far caryed in honouring your grandmother Rome as a true Church that you clean forgot your mother England and condemn her for a schismatical Synagogue Yea well were it or at the least more tolerable in you if you thus dealt onely with your selfe and your owne but this vile iniury which you here offer extends it selfe far and nere even to Luther Zuinglius and the other godly guides of separation and to all the reformed Churches separated from the Church of Rome yea to the martyrs in King Henryes and Queen Maryes dayes and to all other the like godly mynded through the whole world whom you condemn as wicked schismatiques and separated from Christ the head in separating themselves from his body your true Church of Rome Lastly the Apostle Paul wryting to the Church of Rome in her first and best estate praemonisheth her to stand fast in the fayth received least he which had not spared the natural branches the Iewish Church but broken them of for vnbelâ—if should not spare the wild branches whereof she consisted How then Mr B. can you deny that Rome is and hath been long broken of which so long hath â—â—yned works in the cause of salvation which you your selfe affirm to be against the true nature of fayth in the â—oâ—â— of God and that which destroyeth â—â— And that all may take knowledge how the Lord dealeth with his Churches vnder the new testament and may learn both to fear in themselves and how to iudge of the present state of Rome let it be observed what Christ Iesus by his servant Iohn wryteth vnto the Churches in Asia especially to the Church of Epâ—esuâ— which he having blamed for leaving her first love exhorts to repentance and to the doing of her first workes threatning withall that otherwise he will come against her shortly and remove her candlestick out of the place except she amend The same thing in effect he denounceth against the Churches of Pergaâ—us and Thyaâ—yra and so against the rest vpon the like occasions And if the Lord dealt so severely with the Church of Ephesus notwithstanding the many excellent things which were found in her and so acknowledged by the Lord himselfe v. 2. 3. as to remove her candlestick 1. to dis-church her as ch 1. 20. for leaving her first love and that speedily except she repented how can it be that the golden candlestick should stil stand in Rome and shee remayn the Church of Christ which so many hundred yeares since hath left not onely her first love but her first fayth also chaunging her fayth into haereâ—y and Idolatry and her love into most bloody cruel persequutions against all that have endeavoured her repentance and so hath continued a long space and doth continue at this day None but professed Romanists will plead any Charter for Rome above other Churches These things thus opened and these two capital errours confuted the former Iewish namely that England now is as Iudah was and that as then all the Iewes in that nation so now all the English men in the Kings dominions should constitute a national Church the latter Popish viz. that the Romish Church is the true visible body or Church of Christ it is evident both that the Evangelical Churches must be new planted or constituted by profession of fayth as the temple was new built after the captivitie of Babylon as also that not Iosiahs sword that is the coactive
Lastly it is a senceles affirmation you make that a man sent to win people is a minister to the hidden number not yet called out which are also his flock potentially though not actually The scriptures and you accordingly in another place make it a property of a good Minister to call his own sheep by name that is as you expound it to take notice of his people of their growth in religion c. now here you wil haue a minister of the hidden number whereof he can take no notice at all nor can tell whether or no he shall find one sheep amongst them Besides you coÌ„mit a Logicall errour in raysing an actuall Minister from the relation he hath vnto a flock potentially you may as truely affirm that a single man towards mariage is an housband and a father bycause he may have wife and children Any man that vpon a just calling or occasion opens and makes known the Gospel of salvation vnto a company of Turks or Pagans may in that generall sense be called the Lords Minister sent vnto them but a Church Officer of whoÌ„ our quaestion is till he have by his Ministery called and separated them vnto the Lord and be by their election called and separated to his office can he neyther be nor be called One thing more you adde which is that Ministers may be the Church as they are Christians and that they are Ministers in respect of an office bestowed upon them in their state of Christianity wherein you speak and that truely sufficient to overthrow not onely your particular errour in this place but well nigh your whole writing For therevpon it followeth First that the Church is before the Ministery bycause men are a Church as they are Christians Christians before they be Ministers 2. That Ministers make not the Church but become such by an office bestowed vpon them in their state of Christianity that is in their Church state Thirdly that the Christian brethren though not in office are part of the Church Math. 18. since even the officers themselves are acknowledged the Church or of the Church as they are Christians I come now vnto the 2. consideration and do affirm against Mr Ber. that the delegated and communicated power of Christ is given primarily and immediately to the Church and not to the officers This point I haue formerly handled at large vnder two generall heads opened in the former part of my book vnto which I do entreat the reader to look back yet will I for further satisfaction breifly annex a few things First bycause vnto the Iewes were of credit committed the Oracles of God vnto whom also did the covenants apperteyn and all the priviledges of them as to the common wealth of Israel 2. Bycause the Ministers themselves are given to the Church the Churches immediately as the Church is Christs Christ Gods And if this holy thing the Ministery be the Churches immediately then other things also as well as it in respect of right and possession though she vse the service of the Ministers ordinarily for the dispensation exequution of them It is not denyed but that the officers in such works as they perform vnto the Châ—in the name of the Lord as ofdoctrine exhortatioÌ„ admonitioÌ„ the like stand in a more imediate relatioÌ„ vnto the Lord then the Church doth but it must also be remembred that this no more advanceth the order of their Office above the order of the body then it doth one private bother performing the same work orderly in the exercise of prophesying or otherwise 3. The Officers are to dispense and exequute the holy things of God as the servants Ministers of Christ his Church and whatsoever they do in their office they do it as the servants and ministers both of Christ and of the Church Now common sense teacheth men that what power or authority soever the servants or Ministers of others haue or vse in their places that authority and power they haue first whose servants and ministers they are and that therefore the holy things of God are primarily and immediately the Churches vnder Christ and in the last place the Officers as the servants of Christ and his Church for execution in the order which Christ hath left The last greatest quaestion now comes into handling namely whether Ministers may be made by such as are no Ministers For this phrase of making Ministers Mr B. affects much belike with refereÌ„ce speciall to the Ministers of England and Rome who are fitly sayd to be made by the Bishops to be the workmanship of their haÌ„ds Mr Ber. vehemently vâ—geth the negative part namely that no Minister may be made but by a minister tying as he doth the Ch to the Ministery the Ministery to successioÌ„ ther is cause he should For if the chayr of succession should break both the Ch Ministery of England must fall to the ground The onely Argument he brings for his purpose is an historicall narration as he speaks from time to time without any one instance to the contrary the constant practise of the Church of God from the dayes of Adam hitherto I desire the Reader in the first place to take knovvledge from me that I deny not but confesse that the Churches of God more particularly and the Churches of the new testament continuing and abyding in that state â—ayth order wherein they were set established by the Lord in the hands of his servants the Apostles Eâ—angelists were to receive their ministers constantly by successioÌ„ after a sort namely so far as that all succeeding Ministers were to be ordeyned by Ministers and no otherwise But would any man save eyther a marked servant of the Pope or one that cared not what he wrote for some praesent seeming-advantage argue as this man doth from the estate of the Churches of Christ and in particular of the Church at Rome in Peter and Pauls time to the estate wherein now it is or was an hundred years since in which estate we are to consider of it But of this more hereafter The historicall narration before spoken of Mr B. divides into 4. tymes or ages the first wherof is from the beginning of the world till the giving of the law the 2. from the law till Christs coÌ„ming the 3. from Christ till the end of the history of the new testament the 4 and last from that tyme hitherto Let vs consider of his instances And first sayth he God at the worlds beginning ordeyned Adam in his place and till the law did rayse up extraordinary Teachers whom he also nameth in his 2. book as Henoh Noah Abraham Isaak Iakob Ioseph Levâ— and the rest As it is true that all Ministers are both to be called and ordeyned of God and ordinary Ministers to be called by the Church and ordeyned by the Church-officers
and brethren with them are one the same publique body to be exercised in one and the same part of their publique communion and to make the officers publick persons and the brethren private in the cōmunion is to make a schisme in the Church and to make the brethren part of the cōmunion in the administration of the word sacraments prayer singing of Psalmes contribution calling of officers censuring of offenders or other Church action whatsoever private and the officers publik is to make it schismatical them in it schismatiks Thus much of the 9. errour objected The tenth foloweth which is that we say Their worship is a false worship For answer vnto this assertion Mr B refers vs to the end of this treatise and there then will wee attend for it yet somewhat will he say against it that is First that they worship no false God 2. that they worship the true God with no false worship We charge you not with the worship of any false God though wee shall see by by how in one particular you will defend your selves But the thing you should have endeavoured is to prove that your divine-service-book framed by man and by man imposed to be vsed without addition or alteration as the solemn worship of your Church is that true and spirituall manner of worshiping God which he hath appointed with which he will be worshiped in spirit trueth Of this you say little or nothing but bycause you seem to your self to say somewhat wee will see what it is The word you say preached is the true word the sacraments true sacraments the prayers we pray whether conceived or set and stinted are such as may be warranted by the word and agreable to the prescript form taught by our saviour Christ. The word preached in popery or in the most haereticall assembly in the world is the true word but the devises of men are not the true word eyther with you or them Yea the divels thēselues preached the true word when they affirmed and published that Iesus was that Christ the sonne of God the most High did they therefore perform vnto God true worship Of the sacraments I have spokē formerly have shewed that in the administration of them they cannot be reputed true It is the word of promise that makes the sacraments except then the parish assemblies joyntly considered in their members have right unto the spirituall promises of God the sacraments administred in and vnto them in that their estate cannot so be accounted true sacraments For your prayers I observe sundry things out of your own words which I may not passe over as first that you speak not properly no nor truely in saying you pray stinted prayers for you read them and who will say reading is praying you pray to God but will you say you read to God or if you so say and do is it agreable eyther to his ordinance or to cōmon reason Mistake me not as though I speak of inward prayer or of the lifting vp of the hart for I graunt a man may pray inwardly or lift vp the heart to God when he reads or preaches or sings or receives the sacraments of such prayer we neyther speak nor can discern but in our selves our speach then being of the outward act ordinance of prayer I do affirm and so marvayl if all reasonable men concurre not with me that the ordinance of reading cannot be the ordinance of praying 3. In your division of prayer wherin you make some conceived and some set and stinted you graunt that the prayers which are set and stinted are not conceived wherein you do as much as graunt that they are not of God nor according to his will The Apostle Iude directeth vs alwayes to pray in the holy Ghost and Paul teacheth that we cannot pray as we ought but as the spirit helpeth vs and begetteth in vs sighs vnutterable by the work of which spirit if our prayers be not conceived first in our hearts before they be brought forth in our lips they are an vnnaturall bastardly and prophane byrth Lastly if your stinted prayer be as you say agreable to the prescript forme of prayer taught by our saviour Christ then must none other form of prayer be vsed but a stinted or set form for none other form may be vsd but that which is agreable to the prescript form of Christ since Christ hath sayd after this manner pray Where you further add that nothing is imposed or done by you for the worship of God but the word read and preached and the sacraments and prayer I demaund of your first in worship or honour of whō are your holy dayes bearing the names of S. Michaels S. Peters S. Iohns day and the rest imposed and kept if in the honour of the Saynts Angels then are you not cleare as you make your selves from the worshipping of false Gods neyther can you exempt your selves from the number of them which in voluntary religion worship Angels if on the other side those dayes be appoynted and so kept holy in the worship and honour of God then do you and that by authority worship God by and put holines in other things then the word read preached and the sacraments and prayer yea and other things then ever came into the Lords heart to sanctify for his worship And so the place Math. 15. 9. and other scriptures to that purpose are truely though you say falsely alledged against you 2. I do demaund of you whether your Apocrypha books namely that which is placed betwixt both testaments causing the Iewes to think the new testament no better then the fables which are ioyned to it as a learned man of our nation hath observed and the other book of Homilies be enjoyned and vsed as parts of Gods worship It is evident they are so held And therefore it is that a great portion of the former is preferred in the most solemn assemblyes before the canonicall scriptures and the reading of them before the reading of the other which they justle out of their place And for the homilyes they are enioyned and so vsed in stead of the preaching of the word which is the principall part of Gods worship wherevpon it followeth that the Apocrypha wrytings of mē being preferred before one part of Gods worship which is the reading of the Canonicall scriptures and vsed in stead of an other part of Gods worship yea and that the principall part as is preaching are imposed and so vsed as partes of Gods worship So that it is not without good cause M Ber that M Ainsworth bids you prove the Apocrypha scriptures and books of Homilies the true word of God Nothing you tel vs is imposed and vsed amongst you for the worship of God but the true word of God read and preached and the sacraments and prayer now these being imposed and vsed for the
liberty which they vse in respect of forms of words wherein they differ ech from others shewes how litle this institution and ordinance stands vpon such stints as also how far it is from the meaning of Christ that the Churches should be thus short tyed in the vse of them The same may be sayd of the ordinance of prayer by Christ given to his Church wherein the two Evangelists that mention it do vse the same liberty as most likely would the other two also have done in respect of forms of words had they made mention of it But graunt that the words of Christ pray after this manner when you pray say are to be interpreted as these men would have it yet do I except agaynst their service-book in a double respect The first is that the reading of prayers vpon a book hath no justification from them If it be sayd that to commit a certayn form of words to the memory and from it to vtter them and to read thē vpon a book are all one I deny the consequence and though I approve not of the former yet is the latter far the worse For besides that he that readeth hath an other speaking to him as it were even he whose wryting he reades and himselfe speaks not to God but to the people to whom he reads in the former there is a kynde of vse though not lawfull of the gift of memory where in the other book-praying there is no vse of that or any other gift Secondly it followes not that bycause the Lord Iesus might impose a set forme of words to be vsed for prayer that therefore the Lord Bbs of England may impose an other set form so to be vsed The consequence is notably both erroneous and presumptuous So bold indeed are they and so high do they advance themselves in their ordinances and impositions Bycause the Lord hath separated one day from the rest and made it holy therefore they wil also make other holy dayes bycause Christ hath set down canons and constitutions for the government of his Church therefore they also will have their canons and constitutions bycause he hath appointed a form of administring the sacramēts therefore they may appoynt another form yea and that such a one as altereth and inovateth the very nature of the words of institution For where Christ would have the words of institution published and preached this is my body which is given for you they turn this preaching into a prayer the body of our Lord Iesus Christ was given for the preserv thy body and soul into eternall life c. repeating the same also to every severall communicant which Christ would have pronounced once for all according to the nature of the ordinance And thus they will set their thresholds by the Lords threshouldes and their postes by his postes and rather then they will want rowm for their own they wil pare of part his yea wholy dimolish them If the Lord Iesus appoynt one ordinance for his Church they will appoynt an other and surely so they may lawfully if they be as they are reputed protend themselves Lord Bishops and Arch Bishops of the Church and spirituall Lords over Gods heritage To these things I will adde a few reasons agaynst this read stinted service and so conclude both the matter and the book And first it cānot be an ordināce of Christ bycause the Church may perfectly and entyrely worship God without it with all the parts of holy and spirituall worship as did the Apostolick Churches for many years before any such leiturgy was devised imposed and as do many Churches now and as appeares by that which is done before after sermons where no such stint is read of what may be done at all times and in all places where able lawfull ministers of the new testament are As the administrations of the publique prayers of the Church is a principall duty of the minister for which a speciall gift and qualification is required so cannot the reading of a service book be that administration bycause no speciall or ministeriall gift is required for it The two feet vpon which the dumb ministery stands like Naebuchad-nezzars Image vpon the feet of iron and clay are the book of common prayer and of homilyes the reading of the former which is the right foot serving them for prayer of the other for preaching which feet if they were smitten as were the other with the stone cut without hands the whole Idol-preisthood would fall and be broken a peices as that other image was And here I would intreat them that have written and are perswaded so much agaynst the reading of the Apocrypha books of the Machabies those which follow them in the congregation especially them which have so sufficiently dealt against Mr Hutton his fellowes to turn the face of their Arguments generall agaynst the Apocryphall service book and they will silence that book as well and as much as the rest like women in the Church as they speak As it were a ridiculous thing for a child when he would aske of his father bread fish or any other thing he wanted to read it to him out of a paper so is it for the children of God especially for the ministers of the gospell in their publique ministrations to read vnto God their requests for their own and the Churches wants out of a service book wherin they are also stinted to words and sillables by which also they and the people with them are vnder a greater death then if they ate bread by weight drank water by measure Lastly if this vse of the service-book be sanctified of God for the publique and solemn prayers of the Church so deemed by these ministers and others the forward people in the kingdom what is the reason why they so seldom yea or rather never vse the same or any other of the like nature in their familyes but do on the contrary lay aside all books save that of the spirit by whose alone and immediate direction they are taught and according to whose suggestiōs they do put vp their supplicatiōs vnto God Do we not all know that the more forward sort of proffessours would be ashamed of any such book prayers in their families And hath the Lord sanctified that for his house which is not holy and good enough for their houses will they worship God with that worship publiquely whereof they are ashamed privately can private men bring forth the conceptions of the spirit without the help of any such service book and do the lawfull ministers of the gospell stand in need of it for the manifestatiō of the spirit of prayer given them for the vse and comfort of the Church cursed be the deceiver which hath in his flock a male and voweth and sacrificeth vnto the Lord a corrupt thing If these ministers then and others have a better sacrifice of prayer
that the naked and simple truth is to be inquired after with an vnpartiall affection And then the Lord which gives a single heart to seek after it will give a wise hart to find it out Math. 7. 7. Onely let men take heed they be not as Pilate asking vvhat is truth and turning their backs vpon it when they have done nor having found it as Orpah did to Naomi forsaking her weeping And for my self as I could much rather have desired to have built vp my self and that poore stock over which the holy Ghost hath set me in holy peace as becoÌ„meth the house of God wherein no sound of axe or hammer or other toole of iron is to be heard then thus to enter the lists of contention so being iustly called to contend for the defence of that truth vpon which this man amongst others layes violent hands I will endeavour in all good conscience as before God so to free the same as I wil be nothing-lesse then contentious in contention but wil count it a victorie to be overcome in odious provocations and reproches both by him and others And so desiring as earnestly the Christian reader into whose hands this my defence shal come to manifest vnto me such errours in the same if by the word of God they may so be found as to receive from me such truthes as are therin coÌ„tâ—yned I leave the due trial to that alone touchstone coÌ„mit the blessing to the Lord who alone giveth wisdom is able to make wise to salvatioÌ„ CERTAYN OBSERVATIONS vpon the Epistle dedicatory Preface to the Reader FIrst I desire it may be observed by the reader how Mr Bernâ—â—ileth the worshipful personages vnder the wing of whose protection he shrowdeth his papers Christian Professors A title peculiar to some few in the land which favour the forward preachers frequent their sermons advance the cause of reformatioÌ„ Such persons are coÌ„monly called amongst themselves professors vertuous and religious thereby distinguished fro the body of the land which make no such profession and are therefore accounted and iustly prophane and without religion and that as roundly by Mr. B. as by any other in the Land But it seemeth he had forgot both his Epistle whom both he in it and others every where call Professors for distinction sake when he wrote his book for in it he makes all the kingdome professors at a venture and Christian professours I hope he meaneth Thus those whom he severeth in the Epistle he confounds in the book And let him wel consider how he can quit himself eyther from flatterie in the one or from vntruth in the other And where Mr Ber. in the body of the Epistle you seat your self in the middest between the schismatical Brownist as you charitably term him the AntichristiaÌ„ Papist the one snatching on the right haÌ„d and the other on the left it is something which you say and more belike then you are aware of Fitly may you be seated in the middest betwixt both being indeed a minglement compound of both and wel may both snatch at you and yet neither do you wrong if neyther require more then their owne Iustly may the Papists challenge from you that stinted service book devised Ministerie Antichristian Hierarchie and Babylonish confusion which you have stollen away from them as Rahel did her Fathers idols though she covered them never so close And iustly also may we chalenge from you such godly people as you fraudulently deteyn and such truthes of doctrine as you teach as being the peculiars of the true Church as the holy vessels were of the temple though violently with the people caried to Babylon and there kept But if you will still hault betwixt both as Israell did betwixt God and Baal and carry in your right hand many Evangelicall truthes with vs in your left many Antichristian devises with the Papists no marvell though both partyes remayne vnsatisfyed neyther must you be offended though the Papists for the truthes you hold with vs account you hereticks nor though we for the devises you reteyn with them call you Antichristian And so you see your midle standing betwixt them and vs more wayes then one And thus much of the Epistle dedicatory In the next place I come to the preface where amongst other iust complaynts of the iniquityes of the tymes you reckon and that worthily as the most daungerous Atheisticall security carnall living vnder a generall profession to which purpose you alledg 2 Tim. 3. 1. 2. 3. 4. 5. and so instance in your English people This place of Timothy alone had you well weyed and throughly improved especially the fifth verse where separation from such persons as having a shew of godlines do deny the power thereof as you confesse the English people do is expresly commaunded it would eyther have stopped your mouth from reproching vs as you do for separation or els have opened the mouth of the most simple reader to reproue your vanity as God did the mouth of the asse to reprove Balaam The next thing I observe is how vauntingly you bring as chalengers into the lists Mr. Gyshop Mr Bradshaw D. Allison and other vn-named Ministers all which you say are vnanswered by vs. And no marveil for sundry of their writings never came to our hands and besides it were a more equall and compendious way for these men to take vp the defence of their Churches cause where their fellowes have forsaken it and left it desolate then thus to make new chalenges though in truth with the same weapons it may be new frubbished over wherewith the other have lost the field Yet are theyr books and by the grace of God assisting shal be answered in particular as they come to our hands and are thought worthy answering though in truth it were no hard thing for our adversaries to oppresse us with the multitude of books considering both how few and how feeble we are in comparison besides other outward difficultyes if the truth we hold which is stronger then all did not support it selfe The difference you lay down in the next place touching the proper subject of the power of Christ is true in it selfe being rightly vnderstood and onely yours wherein it is corruptly related and specially in the particular concerning vs as that where the Papists plant the ruling power of Christ in the Pope the ProtestaÌ„ts in the Byshops the Puritants as you terme the reformed Churches those of theyr mynde in the Presbytery we whome you name Brownists put it in the body of the CoÌ„gregatioÌ„ the multitude called the Church odiously insinuating against us that we do exclude the Elders in the case of goverment where on the contrary we professe the Byshops or Elders to be the onely ordinary governours in the Church as in all other actions of the Churches communion so also in the censures Onely we may not acknowledge them for Lords
some thirtie some fourtie yeares Now this their baptisme was true baptisme and so the true seale of their forgivenes of sinnes and new birth as you affirm prove page 119. this their seal of the new birth hath stood good vpoÌ„ them all this while visibly and externally and yet after all this you preach vnto them beget theÌ„ a new visibly externally for onely God knoweth that which is true within You have begot them through the Gospel Behold a minstrous generation a man begetting children twentie or thirtie or fourtie yeares after they be borne If Nichodemus had heard of this he might wel have sayd how can thâ—se things be Lastly if you be by your office the faâ—her of these children as Paul was of the Corinthians by his where is then that your rod of correction which Paul shakes at his children doth any law eyther divine or humane deny a father liberty to correct his own childreÌ„ Or are you one of these simple fathers of whoÌ„ your self speak that can beget children but not bring them vp This â—od is seems apperteynes to both their and your reverend fathers the Bishops who onely know how to vse it To conclude the preface In acknowledging as you doe in the end of it that some things in the book may seeme to the Christian reader to be written in the gall of bitternes and yet suffering them so to passe with an excuse of your intent as herein you manifest no good conscience chusing rather to excuse so great an evill then to reforme it so neyther take you any likely course for the good of them with whome you deale whose recovery if they be faln you should rather have attempted in the bowels of mercy theâ— in the gall of bitternes Aâ—d so I câ—me to the partes of your book as they ly in order Of the Authours Advertisements called by him Christian counsels of peace THe subiect whereof Mr Bern. treats in this place being peace is very plausible the name amiable the thing both pleasant and profitable And as God is the God of peace so are not they Gods children nor borne of him which desire it not yea even in the middest of their contentions But as all vices vse to cloth themselves with the habites of vertues that vnder those liveries they may get countenance and finde the more free passage in the world so especially in the Church all tyranny and confusion do present themselves vnder this colour taking vp the politick pretence of peace as a weapon of mere advantage wherewith the stronger and greater party vseth to beat the weaker The Papists presse the protestants with the peace of the Church and for the rent which they have made in it condemn them beyond the heathenish souldiours which forbare to devide Christs garment as deeply do the Bishops charge the Ministers refusing conformity and subscription and both of them vs. But the godly wise must not be affrighted eyther from seeking or embracing the truth with such buggs as these are but seeing the wisdome which is from above is first pure then peaceable he must make it a great part of his Christian wisdome to discerne betwixt godly and gratious peace and that which is eyther pretended for advantage or mistaken by error so to labor to hold peace in purity Let it then be manifested vnto vs that the Communion which the Church of EnglaÌ„d hath with all the wicked in the Land without separation is a pure communion that theyr service book devised and prescribed in so many words and letters to be read over and over with all the appurtenances is a pure worship that their goverment by Nationall Provinciall and diocesan Bishops according to their CanoÌ„s is a pure govermeÌ„t then let vs be blamed if we hold not peace with them in word deed otherwise though they spake vnto vs never so oft both by messengers and mouth of peace and agayn of peace * as Iehoram did to Iehu yet must we answer them in effect as Iehu did Iehoram what peace whilest the whoredoms of the mother of fornicatioÌ„s the Iezebel of Rome do remayn in so great number amongst them And I doubt not but Mr Bern. and 1000 more Ministers in the land were they secure of the Magistrates sword and might they go on with his good licence would wholly shake of their canonicall obedience to their Ordinaries and neglect their citations and censures and refuse to sue in their Courts for all the peace of the Church which they commend to vs for so sacred a thing Could they but obteyn license froÌ„ the Magistrate to vse the libertie which they are perswaded Christ hath given them they would soon shake off the Prelates yoke and draw no longer vnder the same in spirituall coÌ„munion with all the profane in the land but would break those bonds of iniquitie as easily as Sampson did the cordes wherwith Dalilah tyed him and give good reasons also from the word of God for their so doing And yet the approbation of men and angels makes the wayes of God workes of religion never a whit the more lawfull but onely the more free from bodily daunger Wherevpon we the weakest of all others have been perswaded to embrace this truth of our Lord Iesus Christ though in great and manifold afflictions to hold out his testimony as we do though without approbation of our Sovereigne knowing that as his approbation in such points of Gods worship as his word warranteth not cannot make them lawful so neyther can his disallowance make unlawful such duties of religion as the word of God approveth nor can he give dispensation to any person to forbeare the fame Dan 3. 18. Act. 5. 29. These things I thought good to commend to the reader that he may be the more cautelous of this and the like colourable pretences wishing him also wel to remember that peace in disobedience is that old theam of the false Prophets whereby they flattered the mighty and deceaved the simple Ier. 6. 14. 8. 11. Let us now come to consideration of the counsels themselves so frâ—ndly given and so sagely set downe And therein to approve what is good and wholsome to interpret in the best sense what is doubtful and to passe by unrequited such contumelies as wherewith Mr B. reprocheth vs as in all places so here in his rhyming Rhetorick wherein he labours to rowl â—s even as may be betwixt the Atheisticall Securitant and Anabaptisticall Puritant the carelesse Conformitant and thâ— preposterous Reformitant and so forth as the rhyme runneth I wil come to those ten Rules or Canons praescribed by him pag. 3. 4. 5. for the praeservation of peace in the Church or state ecclesiasticall for that alone we oppose humbling our selves vnder the hand of the Magistrate as much and more truely then himself 1. Uphold the manifest good therein A man vpholds that which is good most naturally by his
fashion vs Mr B. and all others may see the dissimilitude betwixt them vs in the refutation of that supposed consimilitude A third evill for which Mr B. would bring our cause into suspition is The matter of defending our opinions and proving our assertions by strange and forced expositions of scriptures Where he also notes in the margent that the truth needs no such ill means to mainteyne it What the means are by which the Prelacy against which we witnes is mainteyned all men know The flattering of superiours the oppressing of inferiours the scoffing reviling imprisoning persequuting vnto banishment and death of such as oppose it are the weapoÌ„s of the Prelates warfare by which they defend their tottering Babel And were it not for the arm of â—lesh by which they hold and to which they trust they and their pomp would vanish away like smoke before the wynde so little weight have they or theyrs in the consciences of any But let us see wherin we mislead the reader by deceiptful allegations of scriptures 1. In quoting scriptures by the way that is for things coÌ„ming in upon occasion but nothing to the mayne poynt c. And wherefore is this deceiptfull dealing thus to alleadge the scriptures Because the simple reader is hereby made beleve that all is spokeÌ„ for the question controverted He is simple careles also that wil not search the scriptures before he beleve that they ar brought to prove if he any way suspect it which who so doth can not be deceived as is here insinuated It were to be wished we both spake and wrote the language of Canaan and none other and not onely to vse but even to note the scripture phrase soberly may be to the information and edification of the reader 2. By vrging commandements admonitioâ—s exhortations dehortations reprehensions and godly examples to prove a falsity What is falsity but that which is contrary to truth and so the word of God being truth whatsoever is contrary vnto any part of it whither commaundement admonition exhortation c. is false so far forth as it is contrary The similitude you take from a naturall child who for his disobedience is not to be reputed a false child but no good child is like the rest of the your similitudes The proportion holds not Men may have such children as ever were are and wil be disobedient to their dying day yet they remayn theyr children whether they will or no but if any of Gods childâ—en prove disobedient and will not be disclaymed he can dischilde them for bastards as they are and the true children of the Divil Ioh. 8. 44. 3. In alledging Scriptures not to prove that for which to the simple it seems to be alledged but that which is without controversy taking the thing in questioÌ„ for granted For this I take to be his meaning though he expresse it ill The instance he brings of one of vs cyting Act. 20. 21. to prove that all truth is not taught in the Church of England is I am perswaded if not worse mistaken by him For who would bring Pauls example to shew what the Ministers of England do and not rather what they should do what they do is knowne well enough and how both they in preaching the will of God and the people in obeying it are stinted at the Bishops pleasure 4 By bringing in places setting forth the invisible Church and holynesse of the members to set forth the visible Church by as being proper thereto as 1 Pet. 2. 9. 10. That the Apostle here speaketh not of the invisible but of the visible Church appeareth not by our bare affirmation which we might set gaynst Mr B. naked contradiction yea though he bring in D. Allison in the margent to countenance the matter but by these reasons 1. Peter being the Apostle of the Iewes wrote vnto them whose Apostle he was vvhom he knew dispersed through Pontus Galatia c. 1 Pet. 1. 1. But Peter was not the Apostle of the invisible but of the visible Church which he knew so dispersed where the invisible Church is onely knowne unto God 2 Tim. 2. 19. 2. The Apostle vseth the words of Moses to the visible Church of the Iewes Ex. 19. 6. which do therefore well agree to the visible Church vnder the gospell whose excellency graces and holynes do surmount the former by many degrees 3. Peter wrytes to a Church wherein were Elders and a flock depending vpoÌ„ them to be fed governed by them 1 Pet â— 1. 2. 3. which to affirm of the invisible Church is not onely a visible but even a palpable error 4. The Apostle wrytes to them which had the word preached amongst them Chap. 1. 25. And this Mr B. himselfe pag. 118. 119. makes a note and testimony of the visible Church and to that pupose quotes the former chap. v. 23. as he doth also this very chap. ver 5. which is the same with v. 9. 10. to prove the form of the visible Church And thus I hope it appeares to all men vpon what good groundes this man thus boldly leadeth vs with deceiptfull dealing in the scriptures And this instance I desire the reader the more diligeÌ„tly to observe as being singled out by Mr B. as a pickt witnes against vs countenanced by D. Allisons concurring testimony but especially because it poynts out the Apostolick Churches clean in contrary colours to the English Synagogues being vnholy and prophane and this is the cause why Mr B. and others are so loth to haue this Scripture ment of the visible Church 5. By inferences and references as if this be one this must follow and this Mr B. calles a deceiveable and crooked waye for the intangling of the simple To this I have answered formerly and do agayne answer that necessary consequences inferences are both lawfull necessary If Mr B. had to deale with a Papist agaynst Purgatory or with an Anabaptist for the baptizing of Infants he should be compelled except I be deceived to draw his arrowes out of this quiver And what are consequences regulated by the word which sanctifieth all creatures but that sanctified vse of reason wil any reasonable man deny the vse and discourse of reason If all the things which Iesus did had been written the world could not have conteyned the books if all the dutyes which ly vpon the Church to performe had been written in expresse termes as Mr B. requires a world of worlds could not contayne the books which should have been written Neyther are inferences references iustly made any way to be accounted wyndings but playne passages to the truth troden before vs by the Lord Iesus and all his holy Apostles which scarce alledge one scripture of three out of Moses and the Prophets but by way of inference as all that will may see But the truth is Mr Bern. hath
had not excommunicated the incestuous person Bastingius in the 4. place quaestion 85. of his Catichism speaking of the difference between the two keyes that of preaching the other of discipline places it in this that the former which is of the preaching of the gospel is committed to the Ministers the other bycause it perteyns to the discipline of excommunication is permitted to the whole Church Lastly even Beza himself how streyt soever he be to the multitude in this case hardly graunting them the liberty which Mr B. yea which the very Iesuits do namely that they were with the Elders gathered together in the name of the Lord Iesus 1 Cor. 5. 4. yea do playnely deny it in his Annotations vpon 2 Cor. 2. 6. Yet vpon v. â— he is constreyned to affirm that Paul intreats that the incestuous person might by the publique consent of the Church be declared a brother as he was by the Churches publique consent cast out Now to these speciall lights in the reformed Churches abroad I will annex a few of the cheif endeavours of reformation at home The first of them is Mr Hooper who in his Apology writes that excoÌ„municatioÌ„ should be by the Bishop the whole Parish that Pauls consent the whole Church with him did excoÌ„municate the incestuous man To him adde Mr Fox whose judgement in the book of Martyrs pag. 5. 6. 7. is and so is inforced by him that writ the discovery of D. Banâ—r ofts vntruthes and slaunders against reformation that every visible Church or congregation hath the power of binding and loosing annexed to it If it be sayd the Church hath it if the Officers have it I see not but it may be as well sayd the Church hath the scriptures in a known tongue if the Officers so enjoy them Thirdly Mr Cartwright in his reply to D. Whitgifts answer pag. 147 both affirms and proves that Paul both vnderstanding and observing the rule of our Saviour Christ communicates this power of excommunication with the Church Him also an other writing A demonstration of discipline alledgeth adding further that they which were met togither 1 Cor. 5. 4. 5. were to excommunicate the incestuous person with whom also consorteth he that wrote of the certayn form of ecclesiasticall governmentâ— who vnder that head of the authority of the Ministers of the word that by the Church Math. 18. Christ meanes a particular Congregation the Pastor Elders people consenting making that the iudgement of the particular congregation which is spoken of 1 Cor. 5. 12. In the 4. place Mr Iacob in his book to the King for reformation pag. 28. pleads for the peoples consent and voyce-giving in elections excommunications to whom I ioyn them that made the Christian offer to iustify against the Bishops and their adhaerents that every ordinary assembly of the faithfull hath by Christs ordinance power in it self immediately vnder Christ to elect and ordeyn deprive and depose their Ministers and to exequute all other ecclesiasticall censures Proposition 5. Prop. 8 that the officers can do no materiall ecclesiasticall act without the free consent of the Congregation Lastly the godly Ministers in the end of Mr Bernards book do directly judge against him interpreting the Church Math. 18. to be a particular Congregation and excommunication the iudgement censure of that particular congregation whereof the offender is a member Thus have I been constreyned by the bold boasting and facing which this man vseth of and with the iudgement of all reformed Churchâ—â— to set downe the judgements of some few amongst many both at home and abroad for his conviction though I desire the touchstone of the holy scriptures alone may try all differences betwixt him and me I now return to Mr Bernard where I left him so come to two reasons he annexeth pag. 98. 99. to prove the officers to be called the Church the former is because it is an vsuall speach to put the name of the whole vpon the part and this to be taken for the whole The 2. bycause a company is no where called a Church in the new testament but where they have officers The latter of these I have formerly confuted as the reader may see pag. 126. 127. c. Onely I adde one thing vpon occasion of these words a Church in the new testament that as there is but one body or Church and we vnder the new testament that one or the same body or Church with the Iewes in the old so if the Ministery made the Church how much more if it were the Church could it not be that the Iewes and we should be one Church for I shall never be brought to beleeve nor I think will any man affirm it that the Ministery of an Apostle or Elder now is the same in nature with the Ministery of a sacrificing Levite vnder the law Wee are by faith sonnes and daughters of Abraham and partaker of the covenant and promises and by fayth grafted in their holy root and in this stands our onenes with them but neyther in the Ministery nor in the government nor in any other ordinance which are but manners of dispensing that covenant and those divers changeable where the covenant is nothing lesse And for the former of your reasons howsoever the place you bring Act. 15. 3. proves no such matter yet is the thing true you say namely that a part of the Church is sometimes called by the name of the whole but what part not the officers but the brethren the saynts as being the matter an essentiall cause of the Church the Elders not so as being but for the assistance and well being of it And so the Church gives both being and denomination to the Elders but not the Elders to the Church which is never called the Church of the Elders as they are called the Elders of the Church and so are of it and not it of them That which you adde of inconveniences and discommodities following vpon your doctrine not to be regarded is frivolous except by them you mean absurdities and inconsequences â—a alâ—gâ— in theologia as they call them and then they are to be regarded as never necessarily following vpon any truth for the truth brings forth no errour by true consequence The sixth Reason of the superiour order followeth for Mr B. hath his reasons and his vnder reasons which is In it self the multitude being ever vnconstant it is instability vnorderlynesse where every one is a like equall it is the nourse of confusion the mother of schisme the breeder of contention These very same things have been formerly objected by you in the fourth part of your 5. argument and there cleared The truth is the drawing of all power into the officers hands breeds in them pride and arrogancy and in the people ignorance and security And for your contemptuous vpbrayding of Gods people in this book with inconstancy
1 Cor. 10. 16. 17. 12. 12. 13. Thirdly if separation be lawfull from persons not receiving Christ but rayling against him then is communion vnlawfull with any assembly in the land wherein there are many which remayn in vnbeleif as their works declare Iam. 2. 20. and so receive not Christ. Ioh. 1. 12. but do on the contrary both revile and persequute him in his graces servants and ordinances howsoever for fear or fashion they be content to be accounted Christians Now for separation from Gentiles without Christ from Antichrist vnder a shew of Christ persecuting Christians as the scriptures do account of antichristianism as of haethenism in this respect calling it Babylon Sodom Aegypt spiritually and so warning the Lords people to come out of it so for the second point I do not yet beleive whatsoever you write but you Mr Bernard are as verily perswaded as my self that the Church of Engl. formally considered in her lawes canons ecclesiasticall contrived exequuted by the prelates their substitutes doth persecute Christians vnder a shew for Christ. That the Bishops make a shew for Christ all graunt and that they persequute true Christians let your prisons be searched and there will want no records and if you yet will passe by the poor brethren of the separation as the Preist and Levite did the wounded man which had fallen among theeves Luk. 10. and will take no knovvledge of vs ask your ovvn brethren the godly Ministers vvith vvhose supply against vs you back your book and I doubt not but the suspensions and deprivations of the most of them for refusing the Prelates badges and liveries the surplice typpet and the like vvill testify vvith vs the persequutions of the Antichristian Praelacy against Christians The separation you admit of in the last place is from familiar accompanying in private conversation with men excommunicate or of levvd life worthy to be excommunicate when neyther religion commaundeth c. What Mr B. ought men to avoyd familiarity with excommunicates onely in private conversation and not both in the private and publique worship of God Is there any religious familiarity or communion save in the Church out of which excommunicates are cast The Iewes had no religious communion at all with heathens or persons vncircumcised which therefore might not enter into the sanctuary of the Lord though you be driven in answer to Act. 21. 28. 29. to affirm they might 2 book pag 175. and as such must wee account them that refuse to hear the Church Mat. 18. 17. And as no religious communion eyther private or publick may be held with persons iustly excōmunicated by the Church so neyther with such lewd persons as deserve excommunication and are thereof clearly convinced though the Church want grace to cast them out The Churches vngodly cōnivency vpboulstring them in their scandalous sinns makes them nothing the better but it self in truth like vnto them as he that brought a thing abominable into his house was accursed like it how much more if he eyther bring it into or keep it in Gods house And how we are to avoyd persons incorrigibly wicked whether Idolatours Haeretiques or prophane livers the common bonds of naturall and civill society ever kept inviolated which as they are to the Lord so ought they to be vnto vs abominable see these scriptures Act. 2. 40. 47. 19. 19. Rom. 16. 17. 1 Cor. 5. 11. 2 Cor. 6. 14. 15. 16. 17. Gal. 1. 8 9 1 Tim. 6. 3. 4. 5. 2 Tim. 3. 2. 3. 4. 5. Tit. 3. 10. which places do not onely forbid private and voluntary familiarity as you speak and affirm but religious also to which you vnskilfully oppose voluntary where no society is so voluntary as that which is religious and that both private and publique Neyther is there any reason whither we respect the glorie of God or our own safety or the avoyding of offence in others or the shaming of the partyes why we should avoyd civil communion with any and yet hold religious communion with them To conclude since the Lord wil be glorified by his people not onely severally and in their persons but ioyntly in their holy cōmunion and hath given them in charge to exhort comfort admonish reprove one an other as there is cause and in the order he hath prescribed as also according to the same order to sequester censure reiect and avoyd persons incorrigible and infectious the brother or brethren fayling in these duties are steyned and polluted not by other mens sinns which can no way hurt them or the holy things they vse save to themselves but by their own swarving and neglect from and of such duties as wherein they are to acquite themselves in their most streyt and sacred bond of communion Onely before I end I must touch one point of deep divinity set down by Mr B. for the purpose in hand which is that the Lord takes a people to be his before he commaund them and that commaundements are for his people to rule them not to make them his people But how agrees this to let passe his former book with that which he not onely writes but substantially proves pag. 277. of his second that when the L. sets vp a people to be his people first he gives them his word which is his ordinance to make them his people his power to subdue thē the meanes of reconciling thē that by which he extols a people above other people Well Mr B. to let passe your inconsiderate lightnes in those weighty matters wherein you exceed Mr Smyth for that where he confutes one book by an other you confute yours by it self in an other place howsoever your nationall Church were not made the Lords people by his commaundements but by the commaundements precepts and proclamations of men yet would the L. Iesus haue his Churches gathered and men made his people by the publishing preaching of his commaundements wherewith he furnished his Apostles for the making of disciples by the knowledge faith and obedience of them Mat. 28. 19. 20. The ◠errour layd to our charge is our holding That every one of their assemblies are false Churches If one of them be then are they all for they are all and every one of them cast in the same mould We professe we put a great difference betwixt person and person amongst you and do not doubt God forbid wee should but there are hundreds and thowsands amongest you having assurance of saving grace and being partakers of the life of God in respect of your persons but considering you in your Church-communion ordinances we cannot so difference you but must testify against your apostasie as wee do And let it not be greevous vnto you Mr B. or vnto any other that in this regard we speak thus generally and alike of you all without exception for even your own Church intendeth you all and every one of you alike without exception
The Prophet Ieremy speâ—king in the name of the Lord of the calling of the Gentiles into the new covenaunt or testament as the authour to the Hebrewes expoundeth him testifieth that with whom soever the Lord would make that testament or covenant he would put his law in their mind and write them in their heart and so be their God and make them his people and that they should all know him from the least to the greatest and that he would be mercifull vnto their sâ—â—nes and remember their iniquities no more But your nationall Ch never came within the coÌ„passe of this promise that all in it should know the Lord haue their sinnes forgiven them and his lawes written in their heart Therefore your nationall Church is not within the Lords covenaunt nor ever 〈…〉 nor his people having him for their God Your exceptious in your 2. book to this Argument are insufficient The first is that by this exposition hypocritâ—s should not be under the covenaunt bycause the law of God is not written in their harts But my answer is that hypocrites in respect of God and his secret invisible and approving will and calling are not of the Church nor under the covenaunt but in respect of men of the revealed will of God according to which meÌ„ must judge all that are outwardly holy have their sinns forgiven and the law of God written in their harts And to your 2. exception namely that the place is not vnderstood barely of a member of the visible Church but so of it as withall he be an elect saynt I do answer it is true you say â—oÌ„sidering what bare members of the visible Church you make of what members your Church is most what made even such as ar both bare and empty of all grace and appearance of grace But let them be such in any measure as of whom the Lord in his word gives approbation and whom he entitles to the visible ordinances in his Church and then they are not barely visible members as you speak but elect saynts also in the respects formerly mentioned It is evident that both Ieremy and the Apostle to the Hebrewes speak of the new testament or covenant of grace whereof Christ is the mediatour in his own blood opposed to the old testament and covenaunt of works established by Moses in the blood of bulles and goates and of the persons with whom the Lord makes this covenant and which haue legacies in this will and testament of Christ which he hath also confirmed by his death which do all know God and have his law written in their harts and their sinns pardoned And there is nothing more derogatory to the grace of God and blood of Christ then that any within the compasse of this covenant of grace or having a portion in this testament established in Christs blood should not haue his iniquities forgiven and his heart sanctifyed by the spirit truely or in appearance as he is truely or apparantly partaker of the former graces And here also appears the vanity of your third exception so oft repeated by you to wit that you are not all without the law of God written in your harts and without the forgivenes of sinnes but that some of you have obteyned this grace As though the quaestion were of some few in your Church not of the whole Church If you minded what you had in hand you should see that to prove your Church within the covenaunt of the new testament you were bound to manifest not that some few but that all the members of it were at the least in the constitution partakers of those promises wherein it is established the reason is bycause not some few severally but all the members joyntly considered do make the Church Iohn in the Revelation describing the Locusts sayth of them that they had faces like the faces of men hayre like the hayre of women Doth it therefore follow they were men or womeÌ„ bycause they had eyes mouthes noses some other meÌ„bers that men women haue So neyther is a profane people a true Christian Church or body of Christ for some few Christianlike persoÌ„s vâ—tequally yoked with them since the Church or body as I haue formerly sayd consisteth not of some few but of all the members coupled and combyned together in one communion And thus much to prove that lewd vngodly persons so continuing are uncapable of the new covenant or testament consumed by the death of Christ and that they haue no fellowship or vnion with God in Christ in whom alone he establisheth his covenant and if any man will affirm the contrary not I but Iohn by the word of God reproveth him expressely for a lyar And in deed what more impudeÌ„t untruth can there be affirmed then that an apparant visible lim of Satan should be an apparant or visible member of Christ or that gracelesse persons should be within the covenant of grace and salvation as is that covenâ—â—t into which the Lord gathereth and in which he uniteth his Ch vnto himself For conclusion of this point let the reader observe that as the Church is essentially constituted by this vnion of the meÌ„bers with God and one with another so consider it as an ecclesiasticall policy instituted by Christ the King thereof and then that form or ordâ—r of government which he hath set and which the Apostolik Churches vsed and enjoyed is the form of it as it is in all other poâ—iciâ—s corporations and coÌ„mon wealthes in the world Which form of government the Church of England is so far from enjoying aâ— it hates worse then Papists all that in any measure desire it Now as from the matter form of the Church concurring do arise the properties so would Mr B. in the next place iustify against us that the congregations amongst them have the true visible properties of the Church which he makes three in number the first their continuance in heâ—â—â—ng of the dâ—â—h me of Christ reâ—râ—ved and vsing of the sacraments and prayer 2. the holding out of this truth and the sacraments as banners displayed against the enemy 3. a care for the welfare of all and every one for the whole and each for other though in his 2. book as if it â—ad not been he 1. the hâ—ldinâ— out of the profession of the person covenaÌ„ted with Christ Iesus 2. the holding the words of the covenantâ— the written wâ—â—â— of God 3. the m 〈…〉 ng of the publication of this covenant by the 〈◊〉 and 〈…〉 the assemblies are become the properties of the Church as if the Church were as chaungeable in her properties as 〈◊〉 in his And here I must needs take knowledge of Mr B. distinction in his 2. book betwixt the properties and priviledges of the Church and the rather bycause he layes it down with great ostentation for our learning as he sayth His distinction is that properties arise from within the Church
other impietyes and this both the practise of your Church and your doctrine pleading for succession and ordination from Rome Romish Bishops do necessarily confirm All the massepreists ordeyned in Queen Maries dayes for that end were vpon their conformity to the orders then continued Ministers in their severall congregations in Queen Elizabeths dayes by vertue of their former ordination And so are such masse-preists at this day though ordeyned at Rome received and continued amongst you vpon the aforenamed conditions Now it is your own constant affirmation every where that ordination makes the minister Wherevpon it followes that no new ordination no new minister but the old massepreist reformed of such impieties wherein Rome exceeds England 2. it is your doctrine in your first book that the ministery makes the Church gives denomination vnto it in your 2. book that the Church of Rome is a true Church wherevpon it followeth necessarily that the ministery in the Church of Rome is a true Ministery except a false ministery can make a false Church And if any order of ministery be it is that of the parish preists for they are the likest the Pastours in their severall charges Whence I do also conclude that since the Romish preists office is a true office though vnder corruptions as it was true Iob overshadowed with byles eyther the English preists must haue the same office with thē though with the byles cured or els they are not the true ministers of Christ. And for the name preist at which you say we catch you do idly draw it from the Greeks since it is most evident that with the office the name was tanslated vnto you from the Latine and Romish Church their sacerdos being your Priest in your books of ordination and common prayer which you haue from them otherwise why do you not turn the Greek words praesbyter proistamenos preists in your English Bibles which are translated from the originalls The sum of the 2. Arg. is that the Ministers of the Church of Engl are Pastours and Teachers that is good sheepheards such as do keep feed and govern the flock and as are qualified with gifts and vnderstanding and instruct them that are vnlearned If in stead of Pastours and Teachers you had put Parsons Vicars your writtes of presentation and institution would haue proved it But that you are Pastours and Teachers such as Paul speaks of Ephe. 4. by holy writ you can never manifest 2. though the things were true you speak both for your power and practise yet except you administred those things by a lawfull calling in a lawfull office and to a lawfull assembly you were not true Pastors and Teachers But it is not true you say of your selves that you play the good sheepheards in feeding that is in providing pasture for the sheep and in governing ordering them to fro at it Your Prelates govern or rather reign but teach not your parish Preists some of them that can list teach so much as they dare for feare of their imperious Lords but govern not Your 3. Arg for your Ministers is that they are called sent of God of his Ch therefore are true ministers Their calling sending of God you make his preparing of them with gifts graces to be able to exequute in some measure the office wherevnto he doth appoint them But herein you are greatly mistaken the Lords inabling men with gifts is one thing and his calling them to vse them in such and such an order is another thing and though the Lord calls none but he inables them yet he inables many he never calls Many counsellers judges lawyers and others in the land are very able to discharge the office of ministery but are not called therevnto of God if they be it is their sin not to obey the heavenly calling and to become ministers And as a man may be qualified with gifts for the ministery and yet not called of God to vse them so being qualified accordingly he may be a true Minister of the Church though he be never called of God at all as we now speak So was Iudas who was never inwardly called of God that is perswaded by the work of Gods spirit in his heart in the zeal of Gods glory and love of the salvation of men to take vpon him the office of an Apostle And what true calling of God the Ministers in the Church of England haue to take vpon them their offices charges as they do appeares in their easy forsaking them vpon a litle persecution yea before it come near them Of which more hereafter Now for the calling of the Ministers by the Church albeit we put of the more full handling of it to the 4. Arg. yet something must be sayd for the present And first though it were true you say that the Church of England were the true Church of Christ yet were not your Ministers called and sent by the Church except a Lordly Prelate be the Ch of England for by such a one is every Minister amongst you called and made 2. I deny here as alwayes your nationall Ch to be the true visible Church of Christ and that which in this case you say is largely proved I hope is sufficiently refuted But here a demand you make in your answer to Mr Sm must be satisfied namely why true ministers may not arise as well out of a false Church as a false ministery out of a true Ch The latter I agree vnto for the Church may erre and through errour or otherwise chuse a man uncapable of the Ministery by the word of God Whereupon it followes that the Minister makes not the Church as you erroneously affirm for then the Church should in the very instant become a false Church when she sets vp a false Minister But your inference I deny For first evil may arise from good though by accident without any externall cause comming between as sin did from the angels in heaven and our first parents in paradise but so cannot good from evil 2. the officers are 1. of 2 by 3. in and 4 for the Church 1. of it as members of the body and so must be members of a true Church before they can be true officers 2. by it in respect of their calling as Gal. 1. 1. and therefore except they can eyther be true officers by a false calling or that a false Church can give a true calling they cannot be true in it 3. in it as the accidēts or adjuncts in the subject without which being true they can have no more true existence then reason can have without a reasonable soul or subject 4. for it and therefore since the Lord hath appointed no ministery for a false Church there can by the word of God be no true ministery in it and this I wish them to consider which still adhere to the Church of England though they wholy dislike
the constitution for the ministery in it Now where you adde that Luther and other worthy Ministers of Christ were raysed vp out of the Romish Church you wrong him them and the truth in them whilst you would gratifie Rome and England Luthers Ministery from Rome was his Fryardome and is a Fryar a true minister of Christ by his office or of Artichrist whither Besides look what ministery the Church of Rome gave him it took from him and lastly if he had been a true officer or minister of the Church of Rome it had been sinne in him to have left his charge Touching the baptism received in the Romish Church I have formerly spoken and of our reteyning it but not our Ministery I shall speak hereafter That which is worthy consideration in the fourth Argument is the enterance into the ministery in the substance of which he tells vs there is nothing wanting by their lawes For touching the ability and desyre to teach and other graces he speaks of they no more make a minister then courage the feare of God true dealing and the hatred of of covetousnes make every man a Magistrate that is so indowed Now this entrance he layes down in 4. particulars 1. presentation 2. election 3. probation 4. ordination with imposition of hands But these in such confusion and with so many contradictions as do evidently shew what monsters an ill cause a vayn spirit meeting together will gender and bring forth First in his former book pag. 136. he places the whole calling or as he speakes the making of a Minister in ordination and comprehends vnder it as the 3. parts of it 1. examination 2. election 3. admission with imposition of hands In his second book he makes ordination but the fourth and last part of his calling pag. 295. as in deed it is and the same with admission The reason why he would thus advance ordination is bycause that in Engl is all in all being done by a Bishop yea though it be by the Bishop of Rome And so they call their book they make ministers by the book of ordination not the book of election or choise or calling of Ministers The Bishops Lordship swallowes vp the peoples liberty and if he but lay his hands vpon a man bid him Receive the H. Ghost he is a minister of the Church sufficiently ordered 2. Where in his former book he puts examination or probation before election in his â— he would haue election first and the probation or tryal of the partyes gifts and graces to come afterwards mis-interpreting that which is written 1 Tim. 3. 10. of probation to be made before election And the Reason of this I conceive to be bycause the Ministers in England are not onely elected but fully made before any such tryall be taken of them But I come to the particulars and first to that which he calls presentation for which he quotes Act. 1. 23 and 6. 6. In which scriptures especially in the latter of them he is much mistaken the presentation there spoken of not being before but after election The cause I suppose of this his confused wryting is the confused practise in his Church wher the Patrone presenteth his clerk both after his chusing and ordeyning But for the thing it self vnderstanding by presentation the nomination of the person to be chosen or considered of for choyce as the officers are in all other things to goe before the people so in this ordinarily provided alwayes the brethrens liberty be not infringed but that they may present or nominate others if any amongst themselves seeme more fit Now for the examination and tryall of the partyes gifts and graces as we all know what it is in the Church of England where if a man have the gift of subscription conformity canonical obedience though other gift or grace he have none he is a tryed minister and so reputed which if he want be his other gifts and graces never so eminent he is neyther to enter into nor being entred to continue in his Ministery so do the things which you write in your former book touching this tryall examination of men before they be choseÌ„ into the Ministery notably condemn both the ministery of your Church which you labour to iustify and on the contrary iustify sundry practises amongst vs which els where you condemn for notable errours The particulars are these 1. First that the gifts of him that is to be chosen must be examined according to those things which the place wherein he must be requireth and God hath commaunded 2. that the place or office of the Ministery consisteth principally in the preaching of the word administration of the sacraments and prayer 3. that the first namely the preaching of the word is to be preferred in the first place as being first imposed Math. 10. 28. 29. and most necessary both to beget and preserve a people Iam. 1. 18. Prov. â—9 15. 4. that the knowledge zeale and vtterance of of â—â—â— party to be elected must be examined Whereupon these things follow First that by your own graunt men out of office may preach administer the sacraments and prayer and so exercise their gifts and graces of knowledge zeal vtterance But as there is some difference in the respect in hand between the sacraments on the one side and the word and prayer on the other bycause there is no speciall gift required for the administration of them as there is for the latter so is the exercise of prophesying and prayer out of office so much impugned by you vndenyably iustified by this your own position And as it is a very presumptuous evill to call any man into the office of a teaching Elder whose gift in teaching hath not been sufficiently tryed out of office so is it no lesse presumption in a Church to set a man over herself for government of whose both ability faithfulnes in the reproving censuring of sinns and in other publick affaires of the Church she hath not taken good tryall 2. If this be true that the office of the Ministery consist principally in the preaching of the word and administration of the sacraments prayer how is that true for which you have so much contended in the former part of your book that the authority to censure offenders is in the cheif officers and governers of the Church as their speciall prerogative Can a lesse principall work be the peculiar priveledge of a more principall office It is against the light of nature and common reason More particularly this observation by you truely made with that also which followeth namely that the preaching of the word is to be praeferred in the first place overthrowes the order both of the Prelacy and Preisthood of your Church For if the preaching of the gospel be the principall work of the Ministery and to be preferred in the first place then are not your Provinciall and Diocesan
Bishops of God which have obteyned the principall order and office in your Church for a lesse principall work namely government and are preferred to the highest first place not for the teaching of their Dioseces Provinces which were impossible though they desired it but for ruling of them You say they are the successors of the Apostles but the cheif work of the Apostles Ministery was the preaching of the gospel not ruling much lesse Lording wherein your Bishops office standeth The order which the Apostle Paul hath left is that those Elders which labour in the word and doctrine should have speciall honour and aboue them which are imployed in ruling but this order Antichrist hath subverted as being a course not onely too base and laborious but even impossible for him to honour his Ministers by as he desired and hath effected hath procured not double treble but an hundred fold greater honour to be ascribed to ruling and government then to preaching And this is not the least part of that confusion wherein you stand and against which wee testify 2. If the office of Ministery consist principally in preaching how can your office of Ministery or order of Preisthood be of Christ which coÌ„sists not at all in preaching as I haue shewed but may stand without it by the Canons Lawes of your Church not requiring it necessarily as any essentiall property for the being but onely admitting of it as a convenient ornament for the well-being commending in deed the person that vseth it but no wayes justifying the office which requireth it not Yea most evident it is that the Ministery of the Church of England considering it not onely in the state cariage of things but specially in the civil and ecclesiasticall lawes wherein it is founded consists more principally in the wearing of a surplice then in the preaching of the gospel To conclude this point as the examination of such with you as are to be ordeyned by the Bishop and his Chaplayn is no triall of their gifts of knowledge zeal or vtterance or that they are apt to teach but a devise like the poseing of schoolboyes without eyther warrant fro the scriptures or good to the Church so the onely examination which the word of God approves of is that just and experimentall knowledge which the Church by wise observation is to take of the personall gifts and graces of such men as the Lord rayseth vp amongst them manifesting themselves in the publick exercises of the Church in their places as there is occasion though you Mr Bern. be bold to abuse 1 Tim. 3. 7. to the justification of your letters testimoniall vnto the Bishop which any vngodly person may procure from other persons as ill as himself and thereby may find acceptance with some Bishop or other as evill as eyther of both The Apostle Peter directing the disciples or Church about the choice or nomination of one to be chosen into the room of Iudas tels them they must think of such a man as had companyed with them all the tyme that the Lord Iesus was conversanâ— among them And the same Apostle together with the rest by the same spirit directs the Ch afterward to chuse from among themselves seven men iustly qualified to take vpon them the administratioÌ„ of the Church treasury And vpon the same ground it was that the Apostles Paul Barnabas did not streightway vpon the gathering of the Churches of the Gentiles ordeyn them officers but a good space after even when the people had made good proof and tryall of the gifts and faithfulnes of such men as by their free choice and election the Apostles ordeyned over them And whom doth it concern so nearely to make proof or to take observation of them that are to be called into office as them that are to call or chuse them and to commit their soules vnto them Of which election it followeth we consider in the next place And the first thing I purpose about it is to sum vp and set together a few of Mr B. sayings which like so many waves driven by contrary winds do dash theÌ„selves asunder one against another First then he affirmeth pag. 133. and 138. that the Church iâ— tâ— separate and câ—â—se 〈…〉 amongst others for Ministers such as are found fit in so saying what doth he but graunt that the Church is before the Ministers They that chuse must needs be before the that are chosâ—nâ— How them do the Ministers make the Church 2. In his 2. book he reproacheth Mr Smyth as an impudent gaâ—nsayer of the tâ—â—t for saying that the Church did elect Mathias Act. 1. where the Lord did make the châ—ise and yet in the same book pag. 295. 296. he graunts that such examples of practise were then in vse for the peoples chusing Ministers and quotes this very scripture with some others for that purpose 3. he affirmeth in his former book that the guides and governours of the Ch were to chuse the Officers alledgeth to that end Act. 14. 23. Neyther remembring what he had formerly written in the same book namely that the rest of the congregation were to chuse the principall to be their mouth and to stand for the whole Church nor yet caring what he was to write in his 2. book to wit that the people were to chuse their ministers for which he also bringeth the same scripture Act. 14. 23. If this man had been in Iohn Baptists place the Iewes might well haue answered Christ that they had gone out to see a reed shaken with the wind But to leave his contradictions of himself to come to his oppositions against the truth And first it is erroniousâ—y written by him and the scriptures Act. 13. 1. 2. 14. 23. sinfully perverted to the justification of his errour that by the Church which is to chose officers â—s meant the guids and governours thereof That which I haue formerly noted out of both his books espetially his quoting the latter of these scriptures for the peoples liberty in chusing their ministers doth give great cause of suspition that in this case he thus writes for his purpose against his conscience and is in deed condemned of himself And for the other place which is Act. 13. 1. 2. I may as justly yea much more reprove Mr B. for bringing it for the governours chusing of Paul and Barnabas as he Mr Smyth for bringing Act. 1. for the peoples chusing of Mathias For first Barnabas Saul were Apostles as well as Mathias and therefore not to be called to their office by man but by God Gal 1. 1. and so were of the Holy Ghost as immediately separated by name as was Mathias by lot 2. Mathias was at that time first called to the office of Apostleship which before he had not but Paul and Barnabas were Apostles long before and at that tyme designed
onely to a speciall work but not called to any office 3. It appeareth that Paul and Barnabas were not separated sent by the governours onely but by the Church with them wherin they ministred and which joyned with them in prayer and fasting and so consequently in dismissing or letting them go ver 2. 3. though most like the ceremony of imposition of hands was performed onely by the Teachers and Prophets but with the foregoing consent of the Church according to the expresse direction of the holy Ghost And that not the governours severally but the Church with them separated and sent them vnder the Lords expresse nomination appears evidently Act. 14. 27. where vpon their return they made relation not to the officers but to the Church gathered together for that purpose what things the Lord had wrought by theÌ„ that so not onely the grace of God towards the Gentiles might be taken knowledge of and magnified but also that their service ministration might be approved to the Church which sent them And thus all may see how injurious this man is to the right and liberty of the brethren as formerly in the censures so here in the choise of officers making the governours alone the Church both in the one and the other And being both of them Church matters and parts of the publique administration of Christs kingdom the same scriptures which demonstrate the peoples interest in the one do conclude the same in the other In the beginning the Lord Iesus and his Apostles by his spirit appointed none other true visible Churches but particular coÌ„gregations of faythfull people for of the vanity of representative Churches in the new testament I have formerly spoken but as knowledge puffeth vp so within a few ages the officers and governours of the Church being men of knowledge began to swell with that poysoned humour of pride ambition wherewith Antichrist had infected them especially when they were once setled in peace and plenty and taking withall partly advantage by the peoples negligence in themselves and superstitious admiration of their guides and partly occasion by the abuse of their liberty have been bold to engrosse the liberties of the whole Church into their own hands and with them the name They alone must haue the keyes of the kingdome of heaven hanging at their girdell for the opening shutting of heaven gates which is all one as if in playn termes they should affirm that to them alone were committed the oracles of God the gospel of salvation see Rom. 3. 2. Iude 3. They alone must speak in the Church to adifâ—ing exhortation and comfort and so all the brethren must be silenced in the exercise of prophecying To them alone must the complaints of sinns be brought and they alone must be heard in the reforming of them and thus must the bottomles gulf of the governours authority svvallovv vp the brethrens liberty in the reproving and censuring of offenders They alone are to separate and chuse the ministers and of this branch of the povver of Christ amongst the rest must the body of the Church be stript And as there is no end of errours vvhere they once begin especially of those vvhich tend to the advancement of the man of sin in his Ministers above all that is called God so hath this iniquity prevayled yet further even to the bereaving of the people of the cup in the Lords supper and of the very scriptures in their mothers tongue the Preists alone communicating in both parts of the supper and inclosing the scriptures themselves vvith in the Romish or Latine language vvhich they alone to speak of vnderstood Yea to conclude so effectuall hath the delusion of Satan been this vvay that it hath been vniversally taught and beleeved that an implicite faith vvas sufficient in the lay people that no more vvas required of them then to beleeve as the Church that is the guides and governours of the Church beleeved though they were vtterly ignorant what their fayth was And what lesse in effect doth M. B. affirm in his 2. book where he writes that if the cheif do voluniarily receive professe proclaym a faith or religion it is to be accounted the act of all though the inferiours come not to consent he might as well haue added though they be ignorant of it or what it meanes Yea doth not this conclusion follow vpon the former ground that the officers are the Church Mat. 18. for the reproving censuring of offenders and for the binding loosing of sinns If the Officers be the Church for one religious or spirituall determination why not for an other And if the censures agreed vpon and ministred by the Officers be by way of representation the censures of the Church without the actuall consent of the people why is not the faith agreed vpon and published by the officers the fayth of the Church by way of representation before the peoples distinct knowledge of it or actuall consent vnto it Put the case the officers change their auncient fayth in some mayn point wherein the body of the Church still abideth and so differeth from them and that they take occasion to excommunicate some brother or brethrâ—n that most opposes them if this excommunication of the officers be the excoÌ„munication of the Church representatively without the peoples consent then is this new faith also of the officers for which this excommunication is practised the faith of the people notwithstanding their not onely not consenting vnto but their vtter dissenting from the same Now as the governours did thus engrosse the power and libertyes of the Church so no marvayl though with them they assumed the name Hence is it that they alone are called the Church the Clergy the spiritually the prophane idiotish laity are excluded both from the title and thing Symon the Sadler Toâ—â—kâ—â— the Taylour Belly the Bellowes-maker must be no Church men nor meddle with Ch matters As though it were eyther not true or to no purpose which is written that Christ himself vvas a Carpenter Paul a â—enâ—maker Peter Andrew Iames Iohn Fishermen One onely thing more I vvill adde so conclude this point which is that the Preists vvere not more eager at the first vpon the people till they had svvallovved vp their liberty then they vvere afterwards one vpon an other till one had gotten all from whom as from the Catholick visible head all power should issue and be derived to the severall partes of the body And hovv clean a vvay Mr Bern. and others vvhich knovving better have the more sin make to this mischeif in pleading that Paul alone 1 Cor. 5. the severall Angels alone in the severall Churches Rev. 2. 3. vvere to reform and censure abuses let the vvise reader judge The 2. allegation made by Mr B. against vvhich I except is that the Ministers vvith them have all things in substance required by the word of God for
that is that it comes not to passe without the speciall providence and ordination of God that such and such men should rise vp and preach such and such truthes for the furtherance of the salvation of Gods elect in the places where they come They which preached Christ of envy and strifâ— to ad more afflictions to the Apostles bonds were in this respect sent of God and therefore it was that the Apostle toyed aâ— their preaching How much more they that preach of a sincere mind though through ignorance or infirmity both their place enterance into it be most vnwarrantable Iosephs brethren the Paâ—râ—arks did of hâ—â—red and envy sell him into Aegypt and yet the sâ—ripturâ—s testifie that God sent him thither And the same God which could vse their malice by which he vvas sold into Aegypt for the bodyly good of his people there even he can vse the power of Aâ—tichrist by which the Ministers in the Church of England haue their calling for the spirituall good of his people there And yet neyther the secondary meanes of Iosephs sending nor of the Ministers eyther entry or standing any thing at all the more warrantable The other scripture is 1 Cor. 9. 2. of which I haue spoken something formerly others much more in which for the avoiding of ambiguity I consider these two things First what the Apostle purposeth to prove and 2. the medium or Argument by which he proves his purpose Touching the former it is evident his purpose is to prove himself an Apostle in the most strict and propper sense hovvsoever Mr B. triâ—les contrary to the false insinuations of his adversaries which bare the Churches in hand against him that he was onely an ordinary Minister or at least inferiour to the Apostles and had his calling and other ministrations from and vnder them as appeareth 1 Cor. 9. 1. 2 Cor. 10. 16. and 12. 12. Gal. 1. 1. 17. 18. 19. 2. 6. 7. 8. 9. The Argument to prove this which he also calles the seal of his Apostlâ—ship and his work Mr B. â—akes the Lords effectuall working by his Ministery in the conversion of sâ—ules vnto God Touching which his affirmation I desire first to know whether this conversion of the Corinthians by Paul were to sanctification of life yea or no If he say no he gainsayes the Apostle and his testimony of them who writing vnto the Church at Corinthus confesseth them there to be sanctified in Christ Iesus and Saints by calling and again advertising them that neyther fornicaâ—ours nor theeves nor covetous nor drunckards nor raylers nor extortioners should inherit the kingdoÌ„ of heaven he testifieth of theÌ„ that such were som of theÌ„ but sayth he ye ar washed but ye ar sanctified but ye are iustified in the name of the L. Iesus and by the spirit of our God Besides if Pauls work were not the work of sanctification vpon the Corinthians how will M. B. rayse his Argument for the Ministers in England from their work of sanctification vpon the people there If on the other side he say that the conversion by Pauls ministery was vnto sanctification he contradicts himself in his own distinction of double conversion pag. 307 of his 2. book where he allowes vnto the Romayns Corinthians and Ephâ—sians onely the primary conversion which is to the profession of Christ but not the secondary which is to sanctification of life In which his distinctioÌ„ as he idly imagins a true coÌ„versioÌ„ without sanctification so doth he highly detract from the APOSTLE PAVL as if he had not converted men to sanctification or had gathered Churches of persons unsanctified outwardly and in the judgement of charity 2. How can the simple conversion of men prove both Mr Ber. an ordinary Minister which he would be and Paul no ordinary Minister but an extraordinary Apostle which he would be 3. If conversing be a sign of a true Minister then are both the Bishops in Engl and the Ministers in the reformed Churches true Ministers for without doubt some of both haue bene instrumeÌ„ts vnder God of mens conversioÌ„ but that is impossible considering how the Ministery of the one wheresoever it comes eats vp destroyes the other Yea then should both the Ministers of Engl and we here of the separation who haue as M. B truely answers Mr Smyth renounced our Ministery received from the Bishops and do exercise an other by the peoples choise be true Ministers of Christ for as they there avouch this work of conversion so have wee also here bene made partakers of the same grace of God found hiâ— blessing even that way vpon our Ministery also 4. As it was the most proper work of an Apostle to convert Heathens to the Lord and in Christ Iesus to beget them through the Gospel and so to planâ— Churches not reioycing in the things already prepared by others but to preach the gospel even where Christ had not been named so is it on the other side the Pastors work to feed theÌ„ that are already begotten converted praepared and therefore the Apostle Paul comprehends the whole Pastours and Elders duty vnder the feeâ—ing of the flock all and every part whereof he avoucheth in the iudgement and evidence of charity to be purchased with the blood of Christ. And what is a Pastour but a sheepheard and over what flock is a sheepheard set but over a flock of sheep and who are sheep but they which haue layd asyde their goatish and swynish nature which till men haue learnt to do they are rather swyne and goats then sheep and so are they which keep them rather swyneheards and goteheards then sheepheards But here two exceptions made by Mr Bernard in his second book must be satisfied The former is that the Pastour is to feed such litle ones as are borne in the Church the other that he is to reclaym such vnto sanctification as fall to wickednes To the former exception I do answer First that Paul in the place in hand rayseth no argument at all from any work vpon the â—â—â—lâ— ones born in the Church of Corinth but vpon the men of riper years whom he turned from idolatry to the true God 2. Even â—â—â—lâ— ones born in the Church may in their order and after their manner be sayd to be converted or turned vnto the Lord or born agayne which are all one otherwise being by nature children of wrath born in iniquity and conceived in sin how could they be reputed holy yea how could they possibly be saved or enter into Gods kingdoÌ„ Ioh. 3. 5. And since you graunt Mr B. that the Pastor is to feed those litle ones do you not therein acknowledge they are converted or borne a new In the preface of your book you would haue men begotten after they were born and here you will haue them fed before they be borne Now for those little ones as wee are
that the people of Iudah were Gods true Church before the tyme of that oth and Covenant it is true and agaynst you And I would demaund of you whether your people were Gods true Church when Popery reigned Your answer is so may our people bee You dare not say they were for then you should acknowledge the Romish Synagogue the true Church of GOD and that you had sinfully schismed from it as Mr Bern. proves agaynst you and himselfe you will not say they were not for that would make against you in the poynt in hand and would manifest as in deed it doth that the course taken with Iudah being the true Church for her reformation cannot agree with Rome or Engl as a member of the Romish Church for her reformation To that which is added in the 3. place of Coventry Northampton and some other congregations my reply is first that this is not likely to have been the deed of the congregations but of some two or three forward ministers a few of the people it may be approving of it which their successours were as like to reverse 2. They did not repent of their publique idolatry nor purpose to obey the truth in sincerity of their prophane mixture Romish hierarchy and ministery popish leyturgy and constitutions according to which all things are administred amongst them they repented not and besides they knew right well many truthes which they purposed not to imbrace 3. graunt it were as they pretend with these few parishes what must be sayd of the rest which did not so practise with whom they make and alwayes have done one entyre nationall Church or what is this to the publique and formall state of the Church of England agaynst which we deale The truth is these men thus practising were reputed and truely schismatiques in the formall constitution of the Church and by which this their dealing hath no warrant at all If we should object vnto you the Papists doctrines and practises of two or three ministers amongst you not warrantable by law you would not admit of our exception agaynst the formall established estate of your Church so neyther may we admit of yours for the practise of two or three disliking the present state of things and seeking for reformation of them Lastly wee see indeed that those Ministers doubt not to affirme that the whole land Papists and Atheists and all did in the first Parliament of the Queen enter a solemn covenant for renouncing of Popery and receiving the gospel but we would see first how all these swarmes of wicked Atheists and most flagitious persons were by the revealed will of God capable of the covenant of the new testament and the seales and other rites and priviledges of it Otherwise this haling them into covenant with the Lord agaynst his expresse will was a prophane presumptuous enterprise in it self though I doubt not arising from a godly intent in the Queen her cheif connsellers being mislead by them whom they too much trusted 2. We would see what warrant there is in the new testament for this nationall covenant or that all the people in a Land since the Land of Canaan was prophaned should unite into a nationall Church vnder a nationall government and ministery 3. That which wee answered in the 2. place to the former branch of this exception must here agayn be remembred 4. this vndoubted affirmation of the ministers touching the whole lands covenanting in the Parliament first inferreth that the enacting of civil lawes and penall statutes by Kings and States doth gather CHVRCHES for none other covenant was there in the Parliament 2. It confirmeth the popish doctrine of implicite fayth that men may receive and professe a fayth whereof they are ignorant yea which they dislike and hate so farre as they know it for so was it with the body of your nation the greatest part by farr being mere naturall men and so not knowing the gospel yea evil doers which hate the light Our 2. objection touching the outward worship wherein the Ch of England communicateth comes now to be enforced In the clearing of which the Ministers do to speak on insist onely vpon their stinted set formes of prayer for the justification of which they bring sundry scriptures as Numb 6. 2. 3. 24. Deut. 26. 3. 15. Psal. 22. 1. 92. Luk. 11. 2. Now for our more orderly proceeding I will reduce the things they say to three generall heads vnder which I will consider of the particulars shewing how in all and every of them they are mistaken First in that they do confound and make all one ordinance Blessings Psalmes and Prayers 2. In misinterpreting the scriptures they bring to prove a set and stinted form of words to be imposed in prayer 3. In concluding as they do that if Moses and Christ might appoynt and impose a certayn form of words to be vsed for prayer that then the Bishops in England or others may vse the same power and appoint an other form of words so to be vsed Of these three in order And first it is evident that howsoever some kinde of blessing and prayer be all one and so may be confounded yet that solemn kinde of blessing spoken of Numb 6. and which the PATRIARKS and PREISTS did vse in their places was cleane of an other nature In prayer the MINISTER stands in place of the PEOPLE and in their name offers vp petitions and thanksgiving to GOD But in blessing the Minister stands in the place of God and in his name pronounceth a blessing or mercy vpon the people 2. Whereas this duety of prayer may be performed by one equall to another by an inferiour to a superiour yea by a mā to himself that other of blessing is alwayes from the greater to the lesser and therefore the Apostle to the Hebrews to shew that the Preisthood of Melchi-sedek was more excellent then that of Levi proves it by this that Melchisedec blessed Abraham taking this for granted without all contradiction that the lesse is blessed of the greater 3. Mr Ber himself in this book makes prayer one thing and the blessing pronounced vpon the people when they departed another thing as he also makes singing of psalmes a third distinct thing from them both as there is cause he should For first the Apostle writing to the Corinthians of the divers giftes and administrations in the Church speaketh thus I wil pray with the spirit but I will pray with the vnderstanding also I will sing with the spirit but I will sing with the vnderstanding also Answerable vnto which is that in Iames Is any among you afflicted let him pray is any merry let him sing both the one and other Apostle making singing and praying distinct exercises Ad vnto this that whereas in praying we are to speak onely vnto God it is otherwise in singing where we are taught to speak vnto
and thanksgiving then their service book as their own practise both private and publique when they have liberty shewes they have and that so themselves judge see them learn to feare him that is a great King and whose name is terrible even the Lord of hostes To him through Christ the onely “ mayster and teacher of his Church be prayse for ever He even God the Father for his sonne Christs sake shew his mercy in all our aberrations and discover them vnto vs more and more keep vs in and lead vs into his truth giving vs to be faythfull in that wee have received whether it be lesse or more praeserving vs against all those scandalls wherewith the whole world is filled Amen CHristian Reader whilst I was printing my defence against Mr Ber Invective his reply came forth in a second treatise to which I have also given answer in all the particulars which are of weight And for that I have been occasioned by the one and other book to handle all the poynts in difference I entreat the to compare with this my defence such other oppositions especially as respect myself whither in print or writing till more particular â—nswer be given The principall scriptures brought on both sides for the present controversy expounded and applyed LEviticus 20. 24. 26. 11. 12. pag. 328. 329. Ieremy 23. 22. pag. 103. 377. The two parables of the feild and draw net Mat. 13. p. 116. 117. 118. 119. 120. 121. 122. Math. 18. 17. Tel the Church p. 170. 171. 172. 177. 178. c. to 235. 238. 239. Math. 23. 1. 2. 3. pag. 433. 434. 435. 436. Mark 9. 39. pag. 77. Ioh. 10. pag. 385. 386. 387. 388. Ioh. 17. 6. 9. 14. 15. 16. p. 332. 333. 334. Act. 2. 40. p. 330. 331. Act. 13. 1. 2. p. 366. 367. Act. 1â— 2. 3. 4. 199. Act. 19. 8. 9. pag 331. 332. Act. 21. 18. pa. 200. Rom. 10. 14. pag. 380. 381. 1 Cor. 1. 11. pag. 190 191. 1 Cor. 5. pag. 158. 159. 190. 191. 239. 240. 241. 242. 1 Cor. 9. 1. 2. p. 11. 381. 382. 383. 1 Cor. 11. 18. pag. 252. 253. 1 Cor. 14. 1. 3. 22. 24. pag. 235. 236. 237. 2 Cor. 2. 6. pag 243. 206. 207. 208. 2 Cor. 6. 12. 15. 16. 17. 18. p. 322. 323. 324. 325. 326. 327. 328. 334. 335. 336. 337. Ephe. 4. 11. 12. pag. 159. 160. 162. 163. Phil. 1. 15. 16. pag. 119. 435. 1 Tim. 4. 6. pag. 378. Titus 1. 15. pag. 251. 1 Pet. 2. 9. 10. pag. 44. 45. Rev. 2. 3. pa 167. 168. 169. A TABLE OF THE PRINCIPAL matters conteyned in this treatise A OF Antiquity pa 32. 33. 50. The order of the separated Churches more ancient then that of the Ch of Engl p 40. 41. The Apostles coÌ„mission peculiar pag 147. 155. 156. Wherein ordinary Ministers succeed them pa 156. Neyther the Bishops of Rome nor Engl the Apostles successours p 405 364. Authority to be obeyed p 18. DiffereÌ„tly in things civil ecclesiasticall pa 29 30. B. The Church not constituted noâ— the members admitted by Baptism pa 283. 284. Baptism in Rome and Engl how true and how false p. 284 285. How Baptism is a note of saynt-ship of the Church p 110 See Sacraments Why wee reteyn the Baptism received in Rome and Engl not the Ministery pa 390 391. 392. 393. 394. 395. See Ordination C. Christs headship in a great measure denyed in the Ch of Engl pa 261. in the administration of his prophesy pag 262. 263. preisthood p 263 264 kingdome p 264 268. Christs kingdom and the government of it spirituall p 38. yet visible p 99. 110 The kingdom of Christ to be administred as solemnly publiquely as his prophesie or preisthood p 228 230. 350. Of the visible invisible Ch pa 105. 106 311 313. Of the gathering and constitution of the visible Church p 220 221. 292 233. See profession of fayth Who are true members of the visible Church pa 105 107. See saynts The Church no mixt company but simple and vniform p 112 121 337. Persons apparantly and visibly wicked no true members of the Church whatsoever in word they profess p 268 269 274 304 305 310. Where also Mr Bern plea for theÌ„ is disproved The constitutioÌ„ of the Church what it is and of how great account pa 73 77. 81 82 88 93 94. 95. 98. The Church superiour vnto the Officers p 200 201 217. how pa 218 219 220 223. The Officers are the Churches not the contrary pa 127 132 211. Churches are before Officers p 126. 127 211. 221. 366. 396 397 399. Without which the Ministers cannot exist p 393 294. The covenant of the L. makes the Ch in generall pa 283. 311 The Church of Engl vncapable of it p 311 313 319 221 322. 338 339 340. Two or three faithful people in the covenant of the gospell or of Abraham though without Officers are a Church p. 125 126 129 190. 423. Having interest in all the holy things of God within themselves iÌ„mediately vnder Christ pa 131. 132 See Ordination The Church may censure her Officers pag 213 220. The properties of the Church pa 341. 342 346. c. The Church to be gathered onely by the preaching or publishing of the gospel of salvatition received submitted unto pa 89 90 91 315 447 457 458 459. The Church of Engl not so gathered pa 89. 90. 91. 459. 460. Of repraesentative Churches and that the new testament acknowledgeth none such pa 194 198. and of repraesentations in religion pa 231. 302 303. 304. Of corruptions in the Church p 64 65 81 82 260. 337. how to be forborn born reformed pa. 15. 64. 68 16. No separation from a true Church p 247. How a Church ceaseth p 247. 248. 249. Of the differences betwixt the reformed Churches and vs and betwixt theÌ„ the vnreformed Church of Engl and that they both cannot possibly be rightly gathered and constituted pag. 41. 42 46. 47. 48. 52. 301. 453. 454. The Church of Engl agaynst which wee deal how to be considered p 319. 320. 339. Neyther the Church of Rome nor of Engl was ever a true Ch as was Iudah pa 277. 278. 299. 120. 121. Much lesse did they so continue in the height of Antichrists apostasie as did Iudah in her greatest defection but were dischurched 121. Mr Ber Reasons to prove Rome for the preseÌ„t a true Ch answered pag. 278. 279. 280. 281. 281. 282. 285. 286. 28â— The contrary proved pa 288. 289. 290. 291 The reformation by King Edward and Queene Elizabeth though much to be honored no way comparable to that by Hezechiah Iosiah and Nehemiah p 294. 295. 296. 297. 298 299. 300. The Church Math. 18. 17. not the Iewish Synedrion 177. 178. 179. 180. 181. 182. 183. 184 185. 186. Not the Praesbytery or Ch officers but the officers people in the order set by Christ the officers governing and the people governed 186. 187. 190. 101. 192. 193. 194. 195