Ministerie though with corruptions how wil they be able to bear out such as are excoÌ„municated for so great contempt and errour 3. Thirdly as Antichristians doo excoÌ„municate such as they should not so doo they baptise such as they ought not even open impenitent Idolaters and their seed the generation of Vipers which Iohn Baptist would refuse Yea Mr Iohnson himself hath sayd of a better estate then Romes that Gods covenant is sacrilegiously violated whiles it is sayd to the open wicked in delivering them the seals of Gods covenant Thou art righteous Therfore if the Popes excoÌ„municatorie bulls are but bubbles because they are unjustly executed his baptisme also will be found but a fiction no true seal of salvation to such as receive it of him Finally touching circumcision I think it cannot be manifested that any people 's fallen from God and his Church using it colourablie for a religious action as al Antichristians and heretiks doo baptism at this day did or were bound to cutt their foreskin the second time if they came unto the truth of God as for example the Colchians Aegyptians and Aethiopians whom histories mentioÌ„ to be circumcised or the Samaritans whom Mr Iohnson acknowledgeth to have stil vsed circumcision Hereunto we may add out of the Iewish records how they hold that Al have leav to circumcise yea though it be an uncircumcised person or a servant or a woman or a child circumcising in the place where ther is no man But an hethen may not circumcise at al yet if he doo circumcise ther is no need to return circumcise the second time If this rule stand we shal not need to repeat our outward washing in baptism though given us by Antichrist or any other aliants from the church covenant of promise Of the Church of Rome The Church of Rome being acknowledged by al that fear God to be the throne of Antichrist Mr Iohnson himself having professed that the hierachie and Church-constitution of Antichrist is the most detestable anarchie of Satan that ever was yet imitating now M. Gifford M. Bernard and other professed enemies of the truth he pleads for that Church after this manner The Apostle expressly teacheth that Antichrist should sit in the Temple of God 2. Thes. 2 4. And by the Temple understanding the Church of God it wil folow that Antichrist should sit in the Church of God and is there to be sought and found and not among Jewes Turks Pagans c. neyther that Antichrist takes away wholly the church of God and every truth and ordinance of the Lord c. I answer truth errour are closely couched togither in this their plea for the discerning wherof we are to consider first how Antichrists church is described in Gods word secondly what the state of the church of Rome is at this day The Antichristian synagogue is by the holy Ghost caled a Beast which signifyeth a kingdom it is named also a great citie which noteth the largenes of that politie and kingdom It cometh up out of the earth as being of this world which Christs kingdom that coÌ„meth down from heaven is not and therfore is caled a man of syn and a great whore whose head is Abaddon or Apollyon the destroyer of others and himself the son of perdition and they that follow him are the children of damnation This wicked generation warreth against the Lamb Christ and against the saincts blasphemeth Gods name tabernacle and them that dwel in heaven â—hat is the true Church whose conversation is heavenly Yet doo they all this mischeif under shew of Christian religion therfore this beast hath horns like the Lamb Christ this whore is arayed with purple skarlet guilded with gold precious stones and pearles as if she were the Queen and spowse of Christ she hath peace offrings Vovves as if she were devowt in Gods service bread and waters as ready to refresh the weary sowls Her doctrines sweet amiable lyeâ— spoken in hypocrisie but yet confirmed with signes and miracles as if they came from heaven her power and efficacie great prevayling over the many and the mighty the Kings Princes of world deceiving al nations with her inchantments and if it were possible Gods very elect her continuance and outward prosperitie long her end miserable consumed with the spirit of the Lords mouth and abolished with the brightnes of his coÌ„ming and for her destruction the heavens shall rejoyce and sing praises to God Now for to find the accomplishment of these things we are directed by the now Romish religion to a Catholik or Vniversal church one part wherof lives on earth an other under the earth and a third part in heaven 1. On earth is the whole multitude of such as are named Christians through the world united as a catholik body under one visible head the Pope who with his 2 horns like the Lamb pretendeth to be Christs Vicar in the Kingdom Preisthood and is professed of his vassals to be that triâ—d precious corner stone that sure foundation in Sion Jsa 28.16 and it is declared defined and pronounced that it is of necessity to salvation for al men to be subject unto him Vnder this Captain are three bands of souldiers the first clergie men as Bishops Preists Deacons Subdeacons and the rest of those shavelings the second Lay men as Kings Pinces Nobles Citizens and Commons of al sorts and vocations the third sort is both of the Clergie and Laitie caled Monks or Regulars 2. Vnder the earth or in Purgatorie fyre are the sowles they say of al such as dye with venial synns whose payns are to be holpen by prayers and masses sayd for them by such as are alive on earth 3. In heaven are the sowls of men departed in the popish fayth and delivered from purgatorie some of which the Pope canonizeth for Saincts whom the people on earth are religiously to honour and pray unto as their mediators with God This church on earth cannot err in things which it commandeth men to beleev oâ— doo whither they be expressed in scripture or not therfore men must beleev in her and trust her in al things for the truth of the faith as touching us relyeth upon her authoritie and she hath power to make lawes which doo bind and constreyn mens consciences These things premissed I come to our Opposites arguments Their first reason from 2. Thes. 2.4 is unperfectly alledged for the text there sayth of the man of syn that he dooth sit as God in the TeÌ„ple of God wherupon their conclusion must be that Antichrist sitteth as God in the church of God And if they can prove that he is the true God I wil yeild that his temple is the true temple his Church the true
a beast to bear rule 6. Here also they doo violence to the Apostles similitude of a body and say when a part of the body is hurt the hand is not used nor sought unto to see withal nor the foot to hear neyther dooth the head take them to consult and determine what to doo but when the head it self hath considered and determined then it useth the help of the hand or foot c. as ther is need and occasion I answer 1. first much abuse may be offred to al parables by wresting them beyond their general scope as is here to this For by this manner of reasoning the Elders as the head have al the wit and the people as the hands and feet have none at al. The Elders as the eyes see al things but the people see no more then the ears For if the people have some understanding and insight into matters as wel as the Elders why should they not be used also in consulting and determining publick things which cōcern al. Vnless the Elders now have such abundance of wisdom as they can afford ynough to al and need supply from none But the scripture tells the contrary saying who is sufficient for these things 2. Cor. 2.16 And what meant the Apostles and Elders of Ierusalem to have al the people with them at their consulation determination of a controversie Act. 15.2 22 23. And why did th'Apostles being the eyes speak to the multitude which it seemeth saw no more then doo the hands and feet to look out men of wisdom for office among them Act. 6.2.3 But what if there be of the people that see more then all their Elders being illuminated as was David by Gods precepts what if the Elders be blind guides as Christ caleth some without understanding as the prophet cōplayneth Then men must leav the blind Eldership and goe to the prudent brethren and they must consult and determine yea without the Elders if these men say true Doe not these things manifest how they have wrested the similitude 2. Secondly it is direct against the Apostles meaning who because of dissentions in the church of Corinth sheweth by that similitude of a body that the chiefest members have need of the inferiour and the head cannot say to the feet I have no need of yow but now the Elders can say to the people we need not your help to judge and determine questions and controversies this gift and duty is ours neyther are yow bound to be present to hear and decide publick causes but when we have judged you shal execute our judgments And if the people agayn should say to the Elders when they are about choise of officers we need not your help or counsel you are not bound to be present when we doo this busynes the feet have no more need of the eyes to goe then the eyes have of the feet to see Were not this to make a division in the body which th'Apostle there condemneth 3. Moreover it is vayn to think that any officer or brother in the Church should so be one special member of the body as that he cannot be an other The Prophets in Israel were Seers and so in sted of eyes in the head but when they looked out vayn things then as the Lord saith the Prophet that taught lies was the tayl Jsa 9.15 The Elders by directing the church in the right way are as eyes to the body by administring the sacraments and censures they are as hands when they are sent on the Churches message they are as feet when they reprove synns they are as the mouth when they are reproved for their synns they should be as ears and so other Christians in their places and imployments And as God hath bestowed his graces upon any so is he to be regarded of al without respect of person neyther should the Elders be minded like Achitophel and take it yll if at any time their counsel be not folowed A man may see that in the Church which Solomō saw in the beseiged citie a poor wise man that delivered the citie by his wisdom though both he and his wisdom were despised A woman in Abel when it was in danger to be spoyled perswaded al the people with her wisdom to cut off Shebaes head and so preserved the city Was she in this action a part of the foot or of the hart and head in that body may we think 4. Finally this their reasoning is one with the Iesuits that exclude the people frō church affayrs The Church sayth Bellarmine bindeth and looseth but by their Prelates not by whomsoever even as the body speaketh but by the tongue not by the hand Thus dooth the Cardinal answer M. Luthers argument and thus doo these men answer ours 6. Yet have they not sayd ynough but they will make it Antichristian servitude to have the people bound to come to the publick ecclesiastical judgements unless perhaps when the Elders call them togither to execute their sentence for then I trow they are bound to come And is not this agayn to divide the body when the head must be present and the showlders with the other parts and members may be absent The Apostle writing to the Church of Corinth how to doo when they came togither for the Lords supper writeth also to them how when they were gathered togither they should deliver the wicked unto Satan We find no difference but they were bound to come to the one as to the other And if they answer they are bound to assemble for to excommunicate him but not to hear him by the word convinced in the trial of his cause they may as wel teach the people they are bound to come to eat the bread and wine in the Lords supper but not bound to hear the word teaching and preparing them here unto We doo so understand Gods law that when it commandeth us any thing it dooth also command us to use al means for the right and holy performance of it and al wil be litle ynough The people therfore that were bound to stone an idolater in Israel were bound by that law thow shalt not slay the innocent to look that he were duly convicted of the crime and now by this law be not partaker of other mens synns keep thy self pure every sowl that is bound to cast out a man condemned for heresie or other syn is also bound to see him convicted least Diotrephes cause to cast out faithful brethren He that stands out to excommunication wil cōmonly plead his cause to be just and complayn that the Elders have perverted judgmēt with what comfort of hart can the people now excōmunicate him if they have not heard the proceedings against him and yet must execute the Elders sentence upon him Let wise men judge whither this be not spiritual tyrannie which the Elders would bring upon the
consciences of the Church But they allege further the Elders are to have maintenance for the doing of it and of the other duties c. I answer let them then excōmunicate alone as wel as try the case alone seing they have maintenance for both and let the people be bound to come to neyther no nor to the Pastours ministring of the word and sacraments if this reason be good because he is more worthy maintenāce than the ruling Elders as th'Apostle sheweth But then they say men must leav their trades women their families children their scholes servants their work and come to hear and judge cases that fall out between brother brother I answer 1. First they restreyn things too much when they say between brother brother for what if it be a publick case of heresie or idolatrie as that mentioned Deut. 13 12 13 14. c. wil they say women children and servants were then or are now bound to leav their callings come togither to trie out the matter 2. Secondly many cōtroversies between neighbours are for civil things of this life such are not church matters nor there to be heard but by Magistrates or arbiters chosen 3. Thirdly for doubtful cases ecclesiastical people are to inquire the law at the Preists mouth and to ask counsel of their Elders severally or joyntly who are to have their meetings apart for such and other like ends so many things may be composed without trouble of the Church 4. Fourthly when apparant synners so convicted by witnesses are to be judged by the Church ther is no time more fit then the sabbath day wherin all men are bound to leav their own works tend to the Lords of which sort this is Or if that day suffice not they may take any other for them convenient for unto publick affayrs the Church is to be assembled 1. Cor. 5.4 Act. 14.27 15.4 30. 21.18 22. Against this I know they except saying who can shew such an ordinance of God find we such a course used in Jsrael on the Sabbath dayes Did they not meet on the Sabbath in the temple and synagogues for Gods worship c. and the Elders sit in the gates on the week dayes to hear controversies c. I answer for this later point they bring not any one scripture to confirm it yet wil I not strive ther about for I think it is true Sure I am the Ievves canon lavves so declare Jt is not lawful they say to judge on the Sabbath or on a festival day yea further that matters of life and death may not be judged on the evening of the Sabbath or on the evening of a festival day least the accused be found guilty and it be impossible to kyl him on the morow I account civil controversies of things perteyning to this life as Paul caleth them to be of our own works which by the law are to be doon in the six dayes and therfore think it not lawful for Magistrates to keep courtes or Assises to judge and execute malefactors on the Sabbath And this among other things sheweth a mayn difference between the Eldership of the Church and the Magistracie of Israel But for ecclesiastical works by preists or people they were to be doon on the sabbaths as circumcision kylling slaying cutting and burning of sacrifices which was very laborious work and even a breach of the sabbath in outward shew but that the different nature of the action made it blameless Now the church judgments are the Lords works not ours and therfore fittest to be doon on the Lords day they belong to Christs kingly office and therfore are holy as the works of his prophetical and preistly office These our opposites themselves compare the casting out by excōmunication with the contrary receiving in by baptisme Al churches baptise on the Sabbath and also excommunicate on the Sabbath why should not the cause be heard as wel as the judgment executed on that day We find ecclesiastical controversies were disputed on the Sabbath dayes in Israel as the Apostles practise sheweth Act. 13.44.45.46 17.2.3 18.4 It was lawful on the Sabbath to heal the body and is it unlawful to heal the sowl It was lawful to save a sheep from dying in a ditch and is it not lawful to save a sowl from death and cover a multitude of synns Seing therfore the Sabbath is to be sanctified by the word of God and prayer and al that the church ministers are to doo belongeth unto these as th'Apostles teach us Act. 6.4 we think it is too Pharisee like to carp at church judgments on the Sabbath and then servants which are the Lords freemen and al other resting from their own works may attend to the Lords without such inconveniences as these would cast in their way And hitherto of the first point in controversie The second point of difference in the Letter 2. WE had learned that every true Church of Christ hath this power to cast out obstinate synners from amongst them this not onely when it hath officers but also when it wanteth them but now we were taught that a people without officers have not power to cast out obstinate synners Which doctrine amongst other evils overthroweth the constitution of the Church that so taught for it was gathered and constituted by Christians without officers receiving in the repentant and casting out the disobedient wheras by this opinion they had power from Christ to doe neyther for they that cannot cast out cannot receiv in one power is for both With this they joyn out of the printed copy 6. The 33. article in our Confession which our Apologie also confirmeth pag. 45. professeth that people being come forth of the Antichristian estate c. are willingly to joyn togither in Christian communion and orderly covenant and to unite themselves into peculiar and visible congregations c. These have pleaded that al are bound to communion by vertue of their baptisme received in the Church of Rome or other Antichristian assemblies These things are confirmed by Mat. 18.17 20. with 28.20 1. Cor. 5.4.5 and 12.27 1.2 Rom. 12.5 Heb. 12.22.28 Mat. 5.14 Phil. 1.1.5 Act. 2.41.42.47 17.4 The latter is also confirmed with sundry scriptures and reasons expressed in our foresayd Apologie Against this their former profession these men now thus write 1. Where find we in the scriptures that God hath thus layd upon the people without officers to excōmunicate where is the precept for it which be the examples of it or what are the grounds requiring bearing it out I answer 1. First as their manner is they would put others to prove that which by others and themselves hath been proved and approved and is not as yet by them or any taken away It is easy for any to dispute and trouble men after this manner 2.
Secondly in that place of their Treatise on Mat. 18. they quote Mat. 2◠20 as alleged for a ground yet they give not any answer to that scripture but stil call upon us to answer their questions write more Wheras Christ there encōmendeth to his disciples of all nations to the worlds end the observing of all things whatsoever he cōmanded th'Apostles And excommunication was one of those things commanded Mat. 18. 1. Cor. 5. Therfore to be observed by a Christian people though they want officers unless these men can shew some prohibition Christ requireth to observ al things these men say nay not excommunication it lyeth now on them to shew wher Christ or his Apostles have excepted excommunication But from that place and by the very same reasons doo the Anabaptists deny baptisme of Children caling for scripture example precept ground to warrant it as these doo now in this case 3. Thirdly besides al things heretofore written they have a ground in the article it self which they neyther doo nor can take away which is the power that the church alwayes hath to receiv in members and therfore consequently to cast them out agayn if they deserv it Which ground if they deny they in effect deny that ther can be any church without Elders contrary to the express scripture Act. 14.23 1. Cor. 12.28 Tit. 1.5 Yea or that ther can be any visible Christians without Elders for how can they be Christians without union with Christ And if men cannot be united with his members and body because ther wanteth Elders how should they be united with him the head 4. They have it proved a point of false doctrine by Mr Iohnson himsef to teach that the Church of Christ hath not alwayes power to receive in and to cast out by the keyes of the kingdom Answer to M. Iakob pag. 159.160 2. They secondly allege sundry examples grounds that it hath been doon by the Lord himself and by his officers c. This we never doubted of but a Church having officers may excōmunicate Though yet the proof for the Elders wil be excepted against by the Prelates and such like For th'examples of Abraham of Paul of Titus of Timothee and of the Preist judging a leper make rather in show for one Bishop then for a Church of Elders and so are alleged by Papists for the Prelacie The other scriptures doo none of them shew the Elders power to excōmunicate but to watch take heed reprove admonish c al which the Prelates grant to their inferiour Preists whom yet they wil not suffer to excommunicate with out the Bishop or his Official as these wil not the Church without an Eldership The examples of excommunicating by the Rulers of Israel I wil turn against them thus If the Magistrates and people of Israel might not onely punish civilly with death but also execute a spiritual censure of excommunication upon the consciences of evil doers though they had wanted ministers of the Temple and synagogues then a Christian magistrate and people may doo so now though they want ministers ecclesiastical And if the Church may excommunicate having a magistrate it may also do it wanting one seing the power of spiritual censure dependeth not upon the civil magistracie as the state of the Churches in the Apostles dayes sheweth 3 Thirdly they wil have us to consider how a people can chalenge the ministration of excommunication more then of the sacraments c. This we have considered and find that if the reason be good the ruling Elders may not excommunicate any more then minister the sacraments which whither they hold or no let them tel us in their next For they know wel the Prelates object these things against the ruling Elders as themselves doo now against the people 4. Fourthly they say they cannot find in scripture but when the church is caled the body of Christ or compared to a body howse city or kingdom it is spoken eyther of particular Churches having officers or of the catholik church in respect of Christ the head c. I answer it appeareth then plainly they have lost that which they had found and let them take heed least for not keeping it God deprive them of finding it any more But I wil help them if it may be by their own writing where this same author sayth A company of faithful people though considered a part by themselves they be privat men yet being gathered togither in the name of Christ and joyned togither in fellowship of his gospel they are a publick body a church a citie a kingdom and that of Jesus Christ who is present among them to guide bless and confirm what they doo on earth in his name and by his power So that like as in a city the citizens considered a part are commonly privat members yet jointly togither are the corporation and publick body of that town so is it also in the church of Christ whither it consist of moe or of fewer yea though they be but 2. or 3. so as they be joyned togither in the communion of the gospel and gathered togither in the name of Jesus Christ as before is sayd These things they have acknowledged though now it seemeth they have forgot them or which is worse doo dissemble them Vnto these I wil add th'Apostles testimonie concerning a howse Christ is the chief corner stone and Christians that come unto him as lively stones are made a spiritual howse an holy Preisthood to offer up spiritual sacrifices Men come unto Christ by beleef and are joyned unto him and one to another by mutual covenant The ministers of Christ are as builders of this howse by preaching the gospel laying first the foundation Christ then upon him Christian people Gods building But if as often cometh to pass the builders doo refuse yet the Lord without them putteth Christ for head of the corner and causeth the faithful to come unto him and maketh them his spiritual howse to dwel in them whose howse they continew to be not by having officers alway among them but by holding fast their confidence and rejoycing of hope unto the end Wherfore these men that can find no howse of God without Elders must prove that men can not come unto no◠continew in Christ unless it be by ecclesiastical officers which they shal never be able to manifest or al may see how they are beguiled with errour that they can not find things so apparant and heretofore acknowledged by themselves Ther opinion is injurious not onely to Christians but to Christ himself whiles they wil not grant him being the corner stone the head the king and the faithful the living stones his mēbers and subjects to make a howse body or kingdom if the Elders want or refuse though he as is written walketh among his Churches and is with them al dayes to the worlds end 5. Fiftly they
the Elders of Jsrael often meant I answer 1. First this being granted it disprooveth not our argument for it may be often so used elswhere and yet not here When we reason from Heb. 1.8 O God thy throne is for ever to prove Christs Godhead the Arians object that Princes and Magistrates are often caled Gods Psal. 82. Exod. 21.6 but is that a sufficient answer 2. Secondly that which these say is here true but not the whole truth 〈◊〉 Elders are meant as principals but not they to be al the congregation which I thus manifest The Levites now to be ordeyned Ministers were taken in stead of al the firstborn of Israel and not in stead of the first-born of the Elders onely Num. 3.40.41 The Levits were now to be offred before the Lord as a shake offring of the children of Israel Num. 8.11 being freely given as a gift of theirs unto the Lord to doo the service of the Tabernacle of the congregation Num. 18.6 8.16 Al offrings were by those that offred them to be presented at the dore of the Tabernacle with imposition of hands Levit. 1. verse 2.3.4 c. For as much therfore as these Levites were offred by al the Congregation and not the Elders or officers onely in sted of their own firstborn it is evident that not the Officers onely but the other people also are here meant Num. 8.10 the rather also for that before verse 9. and after verse 11. others besides Elders are intended 2. Secondly they object how should so many hundred thowsand of Jsrael eyther at once hear or doo the things there spoken of I answer as wel as they heard and did other publik affayrs in the Tabernacle unless they think that al the people never heard or did any thing there When the whole Congregation of Israel synned al the Congregation was to bring a sacrifice Num. 15.24 25 26. wil they ask how so many 100000. could doo it By this reason nothing at al should ever be doon in Israel by the multitude eyther for word prayers sacrifices c. And so by their proportion of the Church now let the people be exempted from word prayers sacraments as wel as from ordination of officers and censuring of synners and let the Eldership be al in al. 3. Thirdly they except if it be sayd some did it for the rest first who were those some but the Elders secondly under whom did they it but under the Lord who set them over the people to minister and govern in his sted I answer first the multitude not the Elders onely were assembled Secondly the multitude and not the Elders onely gave these Levits to the Lord both these are before proved Thirdly for the order and manner of giving Moses governed the action to him it was sayd thou shalt sprinkle water thou shalt bring them before the Lord c. and then the children of Jsrael imposed â—ands this I understand not of every particular man but of some of the cheif for the rest as the Elders heads of tribes cheif fathers of families c. as when aâ— the multitude brought an oblation for their syn the Elders put their hands on the head of the sacrifice Lev. 4.14.15 Accordingly have wee practised in our ordination of officers as these our opposites wel know some of the cheif of the Church the ancientest and fathers of families imposed hands in name of the rest Now to their secoÌ„d questioÌ„ I answer they did it under the Lord and for the other people But this wil not satisfy them for they say they were over the people to minister and govern in Gods sted Exod 20.12 Num. 11.16 30. Deut. 1.9 18. 16.18 17.12 19.12 17. c I answer admit that al they which imposed hands were governours though that cannot be proved neyther dooth honour thy father mother Exod. 20 12. I am sure shew any such thing yet they did not this thing as a work peculiar to their office of goverment neyther do any of the scriptures alledged shew so much but the contrary may be manifested For if they did it as governours then was it eyther as governours ecclesiastical and ministers in the sanctuarie but so were not they for Aaron and his sonns had peculiarly that charge Levit. 8. Or they did it as governours civil Magistrates of the coÌ„mon wealth Which if it be affirmed then first Christian Magistrates now which have civil authoritie equal with the Magistrates of Israel may ordeyn and impose hands on church ministers and so men need not run to Rome to borow a Ministery from Antichrist as many now doo fansie Secondly if civil Magistrates may impose hands on Ministers it wil folow that the Church wanting Magistrates may also by the Fathers of families or other fittest members impose hands For it is not properly a work tyed to the magistrates office 1. because then the churches in the Apostles times wanting Magistrates could not have had Ministers but they had and yet never intruded into the Magistrates office 2. Because the Magistrates sword and office is not subordinate to Christ as he is mediatour and head of the Church for so ther should be no lawful magistrates but Christians meÌ„bers of the church but Magistrates have their office next under God to be heads of the Common weales whether they be meÌ„bers of the church or not as Christ hath his office under God to be head of the Church and these two goverments are so distinct as they neyther may be confounded neyther doo one take in hand the work peculiarly belonging to another Christ professed his kingdom not to be of this world neyther medled 〈◊〉 with the outward sword nor civil controversies neyther on the other side might the Kings of Israel medle with the Preists work to burn incense or the like 3. Because the works of the civil Magistrates office in Israel might be performed by hetheÌ„s when they ruled over that nation as appointing of officers judging of controversies punishment of malefactors c. So Nebuchadnezar the Babylonian lawfully as concerning God reigned over the Iewes and did set over them a governour and put some of them to death for adulterie other evils And the Iewes were bound to obey him and his substitutes and to pray for his coÌ„mon wealth But to the Babylonian Preists they might not be subject Neyther doo I think that our opposites wil say Nebuchadnezar and his Princes might give office of Ministerie or impose hands on the Levites in the sanctuarie Wherfore I conclude that the cheif fathers of Israel imposed hands on the Levites not because of their office of magistracie if they had such an office as if it could not ells have been performed but because they were the principallest members of the Church therfore by order to doo it before al other and in the name of al other which for the
beast so commended unto us by these men as doon in the name of the Lord. And as for the Office of ministerie to which they say now it is given M. Iohnson himself haâ—h set down heretofore 33. reasons and differences proving by many scriptures that the popish preists office is not the Christian Pastors office Yea he affirmed the hierarchie of Antichrist to be the most detestable anarchie of Satan that ever was and what now wil imposition of sacrilegious hands in the name of the Lord doo good unto such a detestable ministery 4. Fourthly they say they find not precept example or ground in scripture binding them to the repetition of that ordination I answer it is very true no scripture bindeth men to repete or doo agayn such abominations And we pray them shew us where is there precept example or ground to keep the preisthood and indeleble character of Antichrist But be it as they say what then wil become of their own Ministery for some of them have both received given vnto others reordination are they not in as evil case by their own grounds as the Anabaptists with their rebaptisation They unjustly insinuate Anabaptistrie against us very often but themselves are in like actual transgression with the Anabaptists if their doctrine be true and yet manifest not their repentance nor tel us by vertue of which ordination they doo now administer 5. Fiftly they say the Preists and Levites in Jsrael being clensed of their vncleannes reteyned stil their places and their children after them did minister without a new anoynting or new imposition of hands c. I answer then belike the Romish preists must keep their Antichristian preisthood still for so the Preists in Israel did theirs Otherweise if they must have a new office how can they doo it by their old ordination Even in Rome it self when a Preist is promoted to a Bishops office he is new anoynted both hands head the holy Ghost agayn given him the pastoral staff the ring the Gospel is also given him to goe preach to the people committed to him c. and he hath a new imposition of hands besides that he had before 2. If the Preists children caled of God did in Israel minister without imposition of hands upon them at al as they suppose yet this wil make nothing for Antichrists hierarchie caled of the Divil with greasing shaving imposing of hands to sacrifice blasphemously for the quick and dead that they should now minister by vertue of this office and calling in the Church of Christ. Neyther might Baals Preists or Chemarims administer in Gods temple Their reason therfore from the Lords own Ministerie is altogither unfit the hethenish Flamins or Druides are fitter matches for Belials clergie And this M. Iohnson himself acknowledged when he wrote against M. Hilderdersh thus Jf Jupiters Preist Act. 14.13 or if Mahumets Preists now in Turkye should by the lawes of their nations be injoyned and therupon should execute the Ministerie of Gods word sacraments and censures would it follow therfore that such Preists had the substance of the Pastors office And why then should this Preisthood of Antichrist have more privilege then those seing the word of God hath layd this duty no more vpon it then upon the other but hath left them al with their followers and adherents under the curse Psal. 119 21 128. Rev. 9 3. 14.9 10 11. Thus he then wrote but now we find an other maner of plea. 6. Sixtly they say That they find in scripture some officers admitted with it some without it This I find not They allege Act. 13.1.2.3 where Paul and Barnabas had it It is true yea Paul had imposition of hands twise Act. 9.17 13.3 but where is the scripture that sayth some had it not They say we read not that the other Apostles had what then dooth this proov they had it not So we may also conclude the other Apostles were never baptised for we read not that they were We read not say the Anabaptists that children were baptised in the Apostles dayes wil these men now conclude therfore they were not baptised But doo not they know that arguments thus drawn negatively from scripture are generally blamed for insufficient 7. Seventhly they say that some churches hold it not of necessity to be had c. I answer that is nothing to such as hold it and have Elders to doo it But they diminish the state of the question for when the Apostle speaketh of Jmposition of hands Heb. 6.2 dooth he mean the outward ceremonie onely or the doctrine of the ministerie caling ordination signified by the sign I hope the reformed churches deny no principle of religion such as that is So in this case spoken of were it onely the outward signe I would not contend But they compare the baptism of Rome and the Ministerie of Rome togither no new baptising into the church therfore no new ordeyning unto the ministerie but as al come out of the Apostasie baptised Christians so some doo come ordeyned ministers Wherfore if these be alike they bring with them in their account the substance of a true office and of a true caling Otherweise if a new office and caling be given them I assure my self they that say Receiv the Teachers office c. may impose hands even as they that say J baptise thee into the name of the Father c may put on water Now these mens testimonie heretofore hath been strong against the Office or ministerie it self with the caling administration c. And now let them shew by the word that a new caling into a new office which men had not before may be by the ordination or imposition of hands given by Antichrist unto a false office with a false calling 8. Thus say they we shew our keeping of coÌ„munion with all other churches c. I answer this reason is good if communion be kept in the light not in darknes let Gods word therfore try the case Yet let these men say whither they know not that the ministers made in these reformed churches are not admitted in Engl. without a new ordination by the Prelates And that al Scholars admitted into Geneva must expressly detest the Popish hierarchie so caled as a Divilish confusion which hierarchie consisteth of Bishops Preists and Ministers and they that say it is not by divine ordination are by the Council of Trent accursed Is not here good communion Yea let me further tel them how the learned and better sort in England have disclaymed coÌ„munion with that Romish clergie D. Fulk in the Answ. of a true Christian to a counterfeyt catholik sayth Although al godly men wish more severitie of discipline to be used in receiving them that come out of heresies to serv in the Church then is commonly practised in England yet you are highly deceived if you think we esteem your offices of
up in the place of Christ and his precious blood which it is not pretending to give grace and wash away synns which it dooth not but it is a lye in the right hand of al that so receiv it and the saying of the Apostle is verified in it an idol is nothing in the world 1 Cor. 8.4 Yet I hope they think not that the Apostle is contrarie to the Prophet who sayth their idols are silver and gold the work of mens hands Psal. 115.4 an idol then for the matter and workmanship is somthing but for the relation unto God or divine grace it is nothing and thus th'Apostle meaneth as his next words shew ther is no other God but one So Popish baptisme as touching the material thing is somwhat the salt the water the oil are God creatures the outward action is the work of the hands of an idolatrous Preist and this work remayneth as did the work of the Idolaters circumcising in Israel but as touching the relation which is the mayn thing in a sacrament that it should seal up unto them the forgivnes of synns and as they blasphemously say quite take away synns and conferr grace so it is a vayn idol and nothing for neyther doo the true Sacraments in Christs church work any such effect to Gods own people and as for that Antichristian synagogue it is not appointed to salvation but to condemnation by the just sentence of God Rev. 17.11 18.8.20.21 2. Thes. 2.11.12 Therfore it wil not help them to say that baptisme in it self considered is Christs ordinance for the brazen Serpent was in it self Gods ordinance at first and a sacramental signe of their redemption by Christ yet they that burnt incense to it made it an Idol and therfore as Nehushtan a peece of brass it was destroyed Yea this is acknowledged of the popish baptisme by the most learned and conscionable of our own Land M. Perkins sayth and proveth it The Church of Rome transformeth the sacraments to Jdols by teaching that they conferr grace ex opere operato by the work doon c. To this effect sayth he the Preist is appointed to pray that the nature of waters might conceiv the vertue of sanctification that God would make the water fruitful by the secret admixtioÌ„ of his godhead that having coÌ„ceived sanctification a new creature may spring out of the immaculate womb of the divine fountayn that it may be living water c. Yea further he sheweth that God himself Christ being worshiped in at or before an image is presently transformed into an idol But what need I insist upon other men even Mr Iohnson himself hath pleaded the Prelates and Preists which administer baptisme to be Jdol shepheards the sacraments to be not true but false and citeth against them their own testimonies to prove that Christ himself is made an idol among theÌ„ Yet loe how he now inveigheth against us for saying that the baptisme in Antichrists synagogue is an Idol But now as Satan hath begun to perswade Antichrists christening to be Christs true baptisme although the scripture plainly sayth what concord hath Christ with Belial so he wil not cease there but justify the cursed Mass by like reason to be the blessed Supper of our Lord. For it is the same church that injoyeth these 2. sacram ts the same preists minister them both in the same Babylonish unknown language both of theÌ„ having Christs institutioÌ„ abused by the man of syn and as water is in their baptisme so bread and wine is in their mass as in baptism they use the name of the Father the Son the holy Ghost so in the Mass they use Take eat this is my body c. Now why should one of these sacraments be true and not an other Al that are not Antichrists bondmen detest his Mass as a monstrous idol let them that lyst honour his baptism Agayn excoÌ„munication is Gods ordinance as wel as baptisme and these our opposits say that by it a man is cut off from communion with al churches of Christ upon earth having his synns also bound in heaven as on the contrary by baptisme we are entred into communion with al churches of Christ in the world This Excommunication the church of Rome useth as wel as baptisme and hath power from Christ to doo it as wel as to baptise wherupon it wil folow if we be bound to communion with them that they baptise we are also bound to avoyd the communion of them that they excommunicate Now for asmuch as these our Opposites themselves besides al other that have separated from the church and doctrines of Rome have many curses and Anathemaes layd upon them by the council of Trent and Popes Bulls what ar they the better for being baptised in their infancie now that they are excommunicated in their mans age They told us before and sayd we have not yet learned it as we should that by our baptism we ar bound to communion and now let them also teach us whither by their excommunication we ar not bound to shun their communion Or if they wil not answer us let them answer the Papists who plead that their Apostate preists being divided and cut of from the church and excommunicate may not lawfully minister the sacraments And wheras M. Iewel complayned we have been cast out by these menâ— being cursed of them as they use to say with bâ—l book and candel Harding answereth To be excommunicate ye have deserved c. neyther were ye by excommunication put from vs til ye had by contumacie severed your selves from the Church and shewed your selves desperate and incorrigible And what wil they say to the Synedrion the representative church of England whose excoÌ„munications ipso facto if they be of the Lord doo forbid al Christians to coÌ„municate with these men that thus plead for Antichrists baptisme yea they wil tel M. Iohnson in his own words that it is a fearful syn their Church being a true Church to contemne their excoÌ„munication If they answer their excoÌ„munications are unjust therfore they are of no weight this wil not salve the sore For 1. al excoÌ„municated wil say they are cast out unjustly shal their own sayings be accepted if not then neyther these mens til their particular causes be cleared In the mean time men wil more regard the church then him that is cast out of the Church and according both to Christs doctrine the doctrine of the Church of England he should be estemed an hethen and publican 2. Agayn many have been cast out for contemptuous refusing to come unto the Bishops synedrion they have left those Bishops Ministers Consistories Churches as being al false and Antichristian unto whom no church duty of admonition c. did belong And now that these men have changed their mind and count it a true Church and
was not spoken in respect of the Lord. They doo not wel therfore to cite one branch of the text and concele an other deceiving the reader How and in what sense God called them his people I have shevved before their former state their present pretense to be the Lords and the future mercie that they should and yet shal receiv might wel and did occasion such speeches but in deed and truth it was as God sayd to them you are not my people therfore wil not J be yours And as for God remembring his covenant it is true even to this day for they are beloved for their fathers sakes and shal agayn have the benefit of their first covenant and so may stil becaled Gods people as the Prophets foretelling their return doo intitle them yet I hope our opposites wil not hereupon conclude that the Iewes now whiles they continue unrepentant are Gods true visible church That of Jsrael and Judah being no widow Jer. 51.5 is a prophesie of their return out of Babylon and restoring of their common wealth as the whole argument there manifesteth They should repent and seek the Lord with tears and renew the covenant on their part and God vvould forgive them al their synns This therfore is not spoken in respect of God onely but of them also turning by repentance to the Lord in their affliction and the Lord turning to them as the first performance of this prophesie shevveth Nehem. 9.1.2 32. 38. Moreover it proveth not that Israel vvas alvvayes before Gods vvife or Church for it is playn to the contrary Hos. 2.2 and she vvas divorced Ier. 3 8. dead in syn Hos. 13.1 but now vvas to be fulfilled in such as returned that vvhich vvas prophesied on Israels part J wil goe and return to my first husband and on Gods part J wil marry the unto me in faith Their applying of these things to our times is not in all points aright For though in this Antichrists synagogue and Israels doo agree that neyther be Gods true Church yet the perfect type of Rome as God describeth it is Babylon and vve should not be vviser then God And if they cannot prove Babylon then to be Gods church which was not more deep in syn thē now Antichrist is and which citie had promise and performance of mercie in Christ at the end they shal never prove this synagogue of Satan to be Gods true Church which hath no promise of recovery or mercie but prophesies and threatnings of assured destruction They proceed further to a double regard of apostate Churches in cōparison with other peoples as Jsrael compared with the Philistims c is caled and counted Gods people having the onely true God for their God 2 King 5 8.15.17 9 6. but being compared with Judah is an harlot and not Gods wife Hos. 2.2.5 4.15 c. So the church of Rome in apostasie compared with Iewes Turks Pagans ought to be counted Christians and the Temple of God the Church of God brought to the faith of Christ 2 Thes. 2.4 with Ezek. 43 7 8. Zach. 6 12 13. Eph. 2 11. 13 19 21. 2. Cor. 6 16. Rev. 11.19 but agayn cōmpared with the ancient church of Rome such as now are faithful churches she is to be esteemed the great whore beleeving speaking lyes in hypocrisie c Rev. 17.1.5 1. Tim. 4 1 2 3. 2 Thes. 2 3 10 12. And thus in a double consideration it may be sayd of Rome in one respect ther is a true Church there and in an other respect ther is a false church there I answer first to the double regard of Israel if they mean that onely in respect of Iudah and not also of God Israel was caled none of Gods wife it is untrue and before by me disproved If they mean that not onely in respect of God but of Iudah also Israel was an harlot and not Gods wife it is true and maketh so much the more against their estate but nothing at al no not in shew for it And how Iudah respected Israel besides al former testimonies of the Prophets alleged their continual warrs both with word and sword do manifest as when after reproof of their faling from God they kylled five hundred thousand chosen men of Israel at one battel besides their continual combates after excepting some few Kings which made amitie with them for which they were reproved as the Prophet sayd to K. Iehoshaphat for joyning with the King of Israel against the Aramites wouldest thou help the wicked and love thē that hate the Lord therfore for this thing wrath from the Lord is upon thee But had the Israelites been their brethren in the faith and covenant of Christ Iudah had synned greatly in so destroying them And how the Iewes afterward also esteemed of their faith and godlynes their Rabbines testimonies in the Talmud sheweth where they say of the ten tribes Aein lahem chelek leolam haba that is they have no part in the world to come in life eternal and that the Lord did put them from upon their land in this world and wil send them into an other land in the world to come Did they now may we think esteem them within the holy covenant and to have true circumcision the seal of the righteousness which is by faith As for comparison with the Philistims and other hethens it is true they were caled the people of the Lord because they never renounced their God in name and professedly but pretended the contrary Yet seeing they did but compass the Lord with lyes and deceyt this their vayn profession did nought avayl them with God or his Saincts And so at this day the Iewes professing the God of Israel and praying to him reading his lavv and prophets dayly in their synagogues may be caled Gods people in cōparison of pagans vvhich knovv not God or his scriptures at al but vvorship the Sun and Moon and some of them the Divil by open profession Yet none I think vvil say that the Ievves novv being vvthout Christ are actually in the covenant of grace Agayn the Turks that profess One immutable living true most wise high God and doo acknovvledge Christ to be sent of God with his gospel and call him Ruchella that is the Breath or Spirit of God these men in comparison of Julian the Apostata and other like vvretches and Atheists may be caled the people of God and Christians though in deed they be farr from being eyther Secondly for their double regard of the Church of Rome I say as before of Israel that in comparison vvith Turks and paynims they may be caled Christians but are in deed false Christians such as in name and shevv pretend to be Christs but are Antichrists vvorship the Dragon and the Beast and him that fitteth as God in the Temple of God so
beat the path for al licenciousnes For although the scripture sayth he that committeth syn is of the Divil and we know that whosoever is borne of God synneth not but he that is begotten of God keepeth him self and that wicked one toucheth him not notwithstaÌ„ding men may be as prophane as Esau as filthy in life as Sodom as idolatrous and synful as the Aegyptians and Babylonians and yet if they wil but cal theÌ„selves Christians and be outwardly baptised they may be blamed in words and separated from by men but yet justified as Gods true Church they and their seed in his covenant of grace sealed with baptisme which is to remission of synns and what need they care for more Who wil feare his estate or amend his life for the doctrine of such men as pul down with the left hand build up with the right Is not this rather to strengthen the hands of the wicked that he should not return from his wickednes by promising him life Moreover this acknowledging al that profess Christ and are baptised to be true Churches having the true baptisme of God wil necessarily draw unto a general communion with al such societies wher men think actually no evil is committed as may fal out ofteÌ„ in the sermons of Friers Iesuits and other false Prophets for with true visible Churches and members of Christ who may not communicate so it be not in euil And thus Christians may come to that vanity coÌ„fusioÌ„ vvhich was among the Hethens of whom an ancient Doctor noteth that though they had infinite and contrary opinions about the Gods and their religion yet al of them kept communion togither in their Temples and sacrifices Wheras Mr. Ioh. referreth us to his first writings in answer to M. Iacob pag. 7. 13. and 47. as having then written somwhat tending this way which now he pleads for the Reader may see by comparing them how farr they differ There touching England he distinguisheth between their Church estate in respect wherof he is perswaded they cannot be judged true Christians and the personal estate of some considered apart from their Church constitution that they may wel be thought in regard of Gods election to be heyrs of salvation and in that respect true Christians so in pag. 13. 47. touching the Church of Rome and some Gods elect in it Although in pag. 146 he is perswaded whosoever lives dyes a Papist and member of that Church of Antichrist in the knowledge profession and maintenance of that religion in the parts therof can not of us be esteemed to live and dye in the estate of salvation Now what is that to his preseÌ„t plea for the Church baptisme of Rome but rather the contrary And for us we never disputed with any touching Gods elect which we leave unto himself who onely knovveth those that are his We deny not but ther may be of the elect in al false Churches even as Satan hath his reprobates in the true Churches I hold it presumption for any to limit God by how smal means or mesure of faith and knovvledge he vvil save a man Who dares deny but God had many elect among the Hethens after he had separated Israel from them Yea God expresly sayd vven he made Israel his peculiar people that yet al the earth was his vvhich are the vvords of the covenant generally Wherfore vve leave Gods secret counsels to himself as he vvilleth us and doe consider onely the visible state of Churches by the rules of Gods Lavv and promises Finally in that very book vvhich he mentioneth hovv sharply doth M. Iohns inveigh against his opposers and against M. Hooker that pleaded for the Church of Rome because of some truthes there reteyned saith that what by the Prelats and their Proctours on the one hand and the Pharisâ—ical dawbing reformists on the other all may justly fear least the end of that Church wil be to look back not onely in part but even wholly to the Romish Egipt and Sodom and to wollow agayn in the same myre from which they would seem al this time to have been washed When the Prelats and Reformists shal see what the same man now writeth himself for that Romish Egypt what wil they say but that even he also is come to dawb with them for company and fear a further fall Of their judgment of the Church of Rome translated out of M. Iunius To countenance their cause the more they set it out with the name and judgment of a learned man now deceassed Against whoÌ„ themselves wrote heretofore when they would have been loath to stand to his judgment But what wil not men doo for help in time of need The thing borrowed from him is in deed his own judgment rather then proof of argument I shal therfore the more breifly touch it yet not medling with the author who I hope is at rest in the Lord but with these his translators The Church of Rome wherof they treat is properly they say the company which is at Rome as Paul wrote Rom. 1. abusively it is al the Churches on earth cleaving to it and the doctrine constitution therof They treat of the first but would have men by proportion understand the same of the later I answer A Church ther was at Rome in Pauls time beloved of God caled Saints whose faith was published through the whole world A Church or peece rather of a Church ther is at Rome now loathed of God caled Divils whose whordoms abominations are famous through al the earth In deed and truth ther is a great Citie spiritually caled Sodom Aegypt and Babylon Rev. 11.8 16.19 dispersed over the world under the name of a Christian Catholik Church whose cheif place throne is Rome As for the congregation of Saints that was there in Pauls time it is gone long since and the Man of syn with his worshipers come in the place Between these two ther is no just proportion for what concord hath Christ with Belial 2 Cor. 6.15 The Church of Rome considered as a subiect they say hath 2. parts Pastours and the flock of Christ for which Church th'Apostle of old gave thanks to God Rom. 1 8. Neyther doo we deny this subiect to be at Rome eveÌ„ at this day because we trust ther is God caling persons caled the caling it self yet in her which togither in one giveth being to a Church I answer First I deny that God is there caling as in his Church but the man of syn sitts there as God calling all to worship him and his calling is by the working of Satan and in al deceivablenes of unrighteousnes among them that perish and the persons caled are deluded to beleev lyes 2 Thes. 2.9 10 11. Al these togither give being to Antichrists church but not to Christs And we are sure God caleth out of her such
ministred until the Pastors or Teachers were chosē ordeyned into their office now it is held by some that seing al the holy things of God are the churches people without officers are a church therfore they may without officers have the use of the sacraments and al the holy things of God and consequently may receive in by baptisme confirm by the Lords supper cast out by excommunication c. And in this writing sent unto yow it may be observed how they inferr that people without officers may cast out and therfore may receiv in ther being one power for both I answer they wrong us and abuse their readers 1. There is not to my knowledge as before I testified any one man amōg us that held or holdeth that people without officers may have the use of the sacraments but we all continue in the same profession that we made before 2. It is frawd and abuse of the reader and injurie to me when they first speak of receiving in by baptisme and then allege from my letter that the people without officers may receiv in as if they would bear the world in hand I therfore hold they may baptise Wheras first the scripture sheweth that persons uncircūcised and consequently unbaptised may pass into the Church-covenant of the Lord Deut. 29.10.11.12.13 compared with Jos. 5.2.5 Secondly the children of the faithful are born members of the Church and are in the covenant before they are baptised Thirdly a man excommunicated may be received into the Church yet not by baptising of him And 4. we heretofore in our Confession when we denyed the sacraments in a Church without officers yet professed they had then power to receiv in members Wherin now are we contrary to our former faith Doo not these things rather show how they seek to make strife where none is The 5. article We had learned that none may usurp or execute a ministerie but such as are rightly caled by the Church wherof they stand ministers unto such offices and in such maner as God hath prescribed in his word now it is held by some that people out of office may execute al the works duties of the ministerie for baptisme Lords supper censures c. And these men in their second exceptiō here write there is one power for receiving in and casting out and that people without officers may doo both as is observed before I answer their frawd and wrongful dealing is also observed before and here to make their syn the more remarkable they proclaym it the second time Of ministring the sacraments and of receiving in and casting out of members and against usurping or executing a ministerie without due caling we hold as alwayes heretofore they repete the same things but to their own further blame for our professed enemies doo not ordinarily more wrest our words The 6. article 6. We learned and used heretofore to apply to our estate and use the things that the scriptures teach concerning the governours and people in Israel Now we ar excepted and opposed against if we doo so with these exceptions and the like that they had civil authority and government which the church hath not that they could not in Israel forgive one an others syn as we can now that the people now have more power then in Israel because now we folow Christ into heaven wheras the people might not folow the high Preist into the most holy place c. I answer the right applying of our estate to Israel we alwayes have and stil doo approve but these mens wrested proportions and making the Church in Mat. 18. to be the same with the Iewes Synedrion or Sessions of civil Magistrates we doo reprove and so have doon in our more ancient writings Refut of M. Giff. pag. 76. c. so that no new thing is doon by us 2. That private men forgave not synns in Israel so absolutely touching the Church order or politie as Christians doo now is evident by the Law which bound the offender not onely unto repentance and faith in Christ as also to confess his syn and satisfy his neighbour offended but withal to bring a trespass offring to the Preist the minister of the Church that so the Preist making an attonement for him before the Lord it should be forgiven him Levit. 6.2.5.6.7 Now under the Gospel the Law is if thy brother trespass against thee rebuke him and if he repent forgive him Luk. 17.3 neyther is such a man bound to goe to a minister that he may pray for or forgive him as the Papists by proportion doe gather 3. That th'Apostle also sheweth a difference of our Church estate from the Iewes politie Heb. 9.7.8.9 c. 10.19.20 compared with Gal. 4.1.2.3 c is manifest neyther can our opposites deny it onely they cast stombling blocks in the readers way saying thus 1. what if any other would say that Elders and Kings now should have more power then they had in Jsrael because they now folow Christ into Heaven c. To omit their yll framing of the reason for their most advantage I answer they that would so say should shew their ignorance or a worse humour Because Christs Kingdom is not of this world neyther medled he with Magistrates power but left it as it was authorized of God his Father and not subordinate to his Mediatorship as before is shewed and therfore Magistracie hath neyther more nor less by him now then in Israel and former ages But his Church and so the Magistrates therin as they are Christians are advanced to a further degree of grace then they were in under the rudiments of the Law Gal. 4.3.4 c. 2. The Second block is a marginal note that yet the people were typically caried in by the high Preist in the precious stones on his shoulders and brest as the most holy place it self was a type of Heaven I answer this is true and confirmeth that which I sayd for if into the earthly sanctuary the people could not freely enter in their own persons at any time but figuratively although they had so much as by faith in Christ did save them then is our estate now as touching the outward Church order and politie better then theirs which are not restreyned from any place whither the ministers of the Gospel may them selves enter but we are the Preists of God and of Christ and may be bold to enter into the holy place into the type wherof onely the high Preist under the Law might enter sometimes and the people not at al personally And in every place we may offer incense unto the name of God and a pure oblation Mal. 1.11 and are freed frō those legal prohibitions touch not tast not handle not and other worldly rudiments under which Israel in their childs estate were in bondage Gal 4.3 Therfore the Apostle which sheweth their estate and ours to
once had been onely in consideration and in their second letter as also appeareth they gave us certayn Reasons of their dislike Vnto which reasons of theirs we gave no answer as they both write before their parting And the causes were 1. For that they continued not long togither after they came to our hands 2. We had upon occasion of the motion made for a double practise propounded another course both more fit and warrantable as we thought then that for the bringing of things first to the Elders as appears in our letter Vnto which course though we do not bind our brethren yet may we safely say so farr as we remember that there never came complaynt of sin to the Church since we were officers but we took knowledge of it before eyther by mutual consent on both sides or at least by the party accused with whose christian modesty and wisdom we think it wel sorteth that being condemned by two or three brethrē he should not trouble the Church or hazzard a publique rebuke upon himself without counselling with them who ar set over him and who eyther are or should be best able to advise him Thirdly and which was the cheif cause we were without all hope of doing good when they once misliked the motion which made it Whilest they liked it we had hope though it were with hard measure to the other and so did further it to the utmost of our power but when they layd it down we knew all our labour would be lost in endeavoring their second listing of it Lastly where Mr Iohnson affirmeth that at the first treating of the matter we conceived that those by them dismissed should remayn at Leydē with us notwithstanding their want of meanes of living it may wel be as he sayth though we well remember it not And therin all men may see how we were even overcaryed with a vehement desire of peace with them and amongst themselves and how farr wee were from being partiall towards them with whom we agreed in the things in controversie Yea the truth is we were boldest with thē both because we would prevent all jealousy in the other and preserve in them all the interest we could for the common peace and also because we were wel assured of Mr Ainsworths great moderation upō whom the rest did much depend But howsoever we conceived at the first it is certayn that both they and we conceived otherwise in the agreement And therfore when one amongst them made exception that we should not dismisse thē back which came unto us to live a distinct congregation in the same city with them it was presently answered both by Mr Iohnson and Mr Studley that that concerned not them but that they would leave it unto us though that appeared afterwards to be the onely thing for which they broke off their purpose and promise And here the work of Gods providence is to be observed that they who would have no peace with their brethren abyding in the same city with them are about to leave it themselves and to settle their abode els where Which thing that it might well come to passe in short time they were by us put in mind of before hand if God gave them not agayne to reunite which by a peaceable parting might hav been furthered Which how much better had it been they had admitted of all things considered then thorough extreme streytnes in themselves not to medle with the mayn cause thus to have made their brethren their adversaries and themselves yea and us all a by-word to the whole world Iohn Robinson William Brewster This is the record of our brethren of Leyden touching our troubles Wheras our opposites object unto us that we refused to trie if by writing among our selves we could have come to better accord c. I answer first we had by a twelv moneths dispute tried if we could have come to accord but were further off in the end then at the beginning Secondly things were brought to that pass that the practise of their errours was established the truth in publik doctrines inveighed against the opposers of their errours compared to Korah Dathan and Abiram the Lords supper of a long time not administred among us occasions sought against sundry persons to cast them out of the Church peace by us offred by them refused peace by them selves propounded and confirmed and by them agayn broken open warr proclaymed against us as against men that refused disobeyed and spake evil of the way and truth of God c. was this an estate for us to continew in togither and goe to writing which would prove we knew not how many moneths or yeres work For loe to a letter of mine of 3. pages they have given an answer of 70. and if they continue thus to multiplie what volumes shal we have in the end and when shal vve have an end It is rather to be feared that vve suffred things to depend too long for vvhen the Apostles found Christians liberty to be indangered and bondage to be brought upon them though privily they gave not place by subjection for an howr that the truth of the Gospel might continew with them Gal. 2.4.5 Thirdly it vvas a vvay vvhich they alvvayes mislyked and in our former troubles vvhen heretofore M. Smyth and others having debated their causes in conference proffered vvritings then M. Iohnson himself vvith the rest vvithstood and refused that course But novv that vvhich they blamed in others they commend in themselves so partial are they in al things When they like of a thing it must be good vvhen they mislike it must be evil We vvish they vvould shevv more sinceritie And novv as vve desire the Christian reader not to be offended at the truth because of our infirmities who cannot walk in it as we ought nor to stumble for the troubles and dissentions which Satan rayseth among Gods people so wee desire these our opposite brethren to return into the right way from which they are estrayed and putting away al love of preeminence and of their own aberrations to receiv agayn the love of the truth and of brotherly concord that the name of God be no more evil spoken of by the wicked and that the harts which ar wounded by these dissentions may be healed and refreshed The Lord look upon the afflictions of Sion wipe away her tears forgive her iniquities take away her reproch restore her joy and comfort her according to the dayes that she hath seen evil Amen Finis Faults escaped in the printing Pag. 6. line 11. for that read than pag. 46. two lines before the end for uncirsed read uncircumcised pag. 70. line 23. for wholy read holy pag. 112. line 42. for wod read word * 3. Ioh. 9.10 †C. aper venerabilem Extrav qui sunt sil legit “ Hierarc l. 4. c. 3. l. 2. c. 3. * T. Dorm Proof of certayn articles denyed by M. Iewel fol. 7. * Heb. 10.