receyving them to his Baptisme though he bed them not leav theyr calling but deale faithfully in it How well this was done of the Iewes to absteyne from the Publicanes in theyr civill conversation whom they admitted to theyr publik worship I stand not here to enquyer Onely this would I show that whereas Christs speach when he saith Let him be to thee as an heathen and publicane is taken from the custome and practise of the Iewes who had no spirituall fellowship with the heathen nor civill with the Publicanâ—s therefore the meaning of these words Let him be to thee as a publicane is that with such as contemne the Churches voyce we should have no familiar civill converâ—ation Which the Apostle also teacheth when he requireth that with such as are cast out of the Church we should not eat or company together So as then Christs speach being taken from the costome of the Iewes which his disciples could not but know the meaning of his words when he said Let him be to thee as an heathen with whom the Iewes had no spirituall communion and as a publicane with whom they had no civill conversation must needs be this that they should neyther have spirituall nor civill fellowship with such as despising the voyce of the Church where Christ is present to ratify what is done according to his word were therefore iustly put away from amongst them This I thought good and needfull to note concerning the true meaning of Christs words in this place both because they are here by M r H. some what mistaken and others among them namely Bilson of Winchester to the eÌ„d thei might with ani colour hide the truth from the eyes of the simple have most absurdli aÌ„d in deed very wickedly interpreted them as I doubt not will appeare vnto any that fearing God shall compare together this explication of Christs words which I have here noted from the Scriptures and Bilsons sundry expositions of them mentioned in his book which are such as if Christ had eyther in that one speach had three or fower meanings or had sent his disciples at that tyme to the Romane Magistrates for help to reclaime one another from sinne aÌ„d had not giveÌ„ a perpetual rule to his Church for the casting out of obstinate sinners from among them neyther made a promise of his continuall presence with his Church to confirme in heaven that which they should do on earth in his Name But this by the way Next after this M r. H. affirmeth and byndeth himself to prove it that there is nothing practised amongst them so conâ—ary to the discipline as there is amongst vs. For proof whereof having belike good store he is content first to omit sundry of our practises which it may be if he had named he perceyveth they would have ben so many witnesses against himself and for us Secondly he is content likewise to omit the extreem confusion which he saith is to be seen in our best reformed assemblyes He saith it I say but proveth it not which in so greaâ— an accusation should not have ben omitted specially when he byndeth himself to make proof of that which he affirmeth It may be he perceyved also in this that if he had noted that down which he calleth extreem confusion it might have ben found to be that holy order which Christ hath sett in his Church and therefore chose rather to omit then to expresse it Yet that the truth in this behalf may better be knowen I will vpoÌ„ this occasion show the order of our assemblyes wherein we walk and then let the godly mynded judge whether it be an extreem confusion or not First according to the ordinance of Christ our assemblyes consist of i a company of faithfull people called out and separated from the world and all the false wayes of Antichrist k gathered and joyned together in an holy covenant and fellowship of the Gospell of Christ by l voluntary publik profession of our â—aith and purpose to live and walk together in the obedience of Christ according to his word to the prayse and glory of his name i 1 Cor. 1. 2. and 5. 12. and 2 Cor. 6. 17. Rev. 18. 4. Ioh. 15. 19. and 17. 6. Act. 2. 40. and 19. 9. k Esa. 60. 4. Phil. 1. 5. Act. 2. 41. and 17. 4. Neh. 8. 39. Col. 1. 2. l Psal. 110. 3. 2 Cor. 9. 13. Esa. 44. 5. Neh. 10. 28. 29. Act. 2. 41. Col. 2. 5. Rom 16. 26. Mat. 18. 17. 20. 1 Cor. 10. 31. Col. 3. 15. 16. 17. Secondly being thus ioyned together we do m according to the appoyntment of Christ by a free and voluntary election of the Church sett apart from amongst our selves some to the n offices of Pastors and Teachers for the work of the ministery some to be Elders for the oversight and guydance of the Church together with the Pastors and Teachers aforesaid and others to be Deacons for gathering and distributing the benevolence of the Church according to the ability and necessity of the Saints specially taking care that the poore sick and needy be relieved and holpen according to the Churches ability and theyr severall occasions and necessityes In respect whereof we purpose when God shall give vs such as for theyr yeares and otherwise are fitt to be Widovves and Helpers of the Church in this behalf to designe and employ them herevnto m Mat. 28. 20. Heb. 5. 4. Act. 6. 3. 5. and 14. 23. and 15. 22. 2 Cor. 8. 19. 1 Tim. 3. 10. 15. and 6. 13. 14. n Ephes. 4. 11. 12. Rom. 12. 7. 8. and 16. 1. 1 Cor. 12. 28. Phil. 1. 1. 1 Per. 5. 1. 2. 3. Act. 6. 5. and 15. 2. and 20. 17. 28. and 21. 18. 1 Tim. 3. Cap. and 4. 14. and 5. 9. 10. 17. Thirdly our prayers preaching of the word administring of the Sacraments exercise of prophecy vse of the Censures etc. is not according to the inventions book worship canons or constitutions of any men whatsoever but onely according to the Testament of Christ as he hath dealt to vs the measure of grace Ephes. 4. 7. 8. 11. 12. Iude ver 20. Rom 8. 26. 27. and 12 6. 7. 1 Tim. 2. 1. 2. and 3. 15. 1 Cor. 4. 17. and 5. 4. and 11. 23. c. and 14. Chap. 1 Pet. 4. 10. 11. Mat. 18. 15. 16. 17. and 28. 18. 19. 20. Finally we o all of vs labour to build vp one another in our most holy faith and when p any of vs fall eyther into error in iudgment or offence in practise against any article of faith commaundement of God or publick good order of the Church or Common-wealth if the sinne be private the party is admonished thereof by such as are privy vnto 〈◊〉 whom if he heare not then taking one or two witnesses they admonish him agayn and seek to draw him from his sinne If he heare not them as also if the sinne be publick then is
man for an heathen or publicane though he be knovven to have grievously sinned Mat. 18 till such tyme as by despising all lavvfâ—ll meanes that can be vsed for reclayming him he shall be found to sinne of obstinacy then must it needs be a sinne for any private members such as you are to account an vvhole Church and so many famous assemblyes to be all as heathens and publicanes and Antichrists before theyr sinne hath ben manifested vnto them and they proceeded against according to the rule of Christ. Novv this hath not ben done vnto vs for many there are of the ministers in England that are not yet in theyr iudgement persvvaded of the discipline and many that do yeeld vnto it in iudgment and desier hartily the establishment of it aÌ„d the removall of all corruptioÌ„s caÌ„not yet see hovv they may vvith a good conscience forsake the callings and roomes they occupy for the vvant of the discipline If these sinne they sinne but of ignorance and therefore may not for this sinne be accounted for heathens and publicanes But admitt our sinne had ben manifested vnto vs by vvhom have vve ben ensured for it A private member may not be cast out till he have despised the censure of the Church though he have despised the admonition and counsell of sundry private Christians Then suerly an vvhole nation may not be cast out of the Church though it have not hearkned to the reproof of many private Christians till it shalbe found to have despised the censure of other more famous Churches professing the Gospell And vvhat such Church is there in the vvorld that â—ath censured vs Nay it is most evident that all those Churches in Christendome that have in most syncerity receyved and mainteyned the doctrine and discipline of Christ have alvvayes accounted our Church for a sister and given vnto her the right hand of fellovvship I deny not but a private Christian may â—â—islike the corruptions that are allovved and practised by an vvhole Church he may refuse to subscribe or yeeld his consent vnto them he may by prayer and all other good meanes seek the reformation of them but that any one private Christian or some fevv severall assemblyes vvhereyn also there are some learned men may account all the Churches â—â—at are in an vvhole nation to be either as heathens that is such as are destituâ—e of the vvord and Sacraments and service of God or as publicanes that is such as vvith vvhom they may not lavvfully commanicate and ioyne in the said service of God that do I vtterly deny And vvhereas the chief thing vvhereof you boast your selves against vs is that you have Christs discipline practised among you vvhich vve vvant I affirme and date bynd my self to prove it that there is nothing practised amongst vs so contrary to the discipline as there is amongst you For proof vvhereof to omitt sundry of your practises and the extream confusion that is to be seen in your best reformed assemblyes let this suffice that hath ben already mentioned S. Peter calleth those Ievves that had crucified Christ brethâ—en Act. 2. 29. and 3. 17. And Paul accounteth the Galathians a true Church vvhen the errours that they vvere fallen into vvere matters fundamentall Gal. 1. 2. and 5. 2. And this account did these tvvo holy Apostles make of them because they had not ben yet convinced and reiected by the iudgment of the Church And vvhy should you or any of your company vvho for authority you knovv are not to be compared vvith those holy Apostles disdayne to call vs brethren and to account vs a Church till such tyme as vve have ben convinced of error and reiected by the iudgment of other Churches VVhen there grevv controversy in the Church of Antiochia the brethren thought it not fitt to proceed in iudgment against them of the circumcision though theyr errors vvere far greater then any are in our Church and though the belevers there vvere more in number and of greater graces then ever those vvere of your company Act. 11. 21. 26. and 15. 23. and so might vvith more coÌ„sent and authority have ended the matter at home vvithout seeking further to other Churches yea though they had Paul and Barnabas men better able to decide and determine the matter then ever you had any in your assemblyes yet vvould they not I say proceed till they had made other Churches and naâ—ely that famous Church of Ierusalem acquainted vvith the matter and required theyr advise and authority to decide and overrule it Act. 15. 2. 4. And might it not asvvell have beseemed those of your company that first entended a separation from our Church a matter of so great vvaight and consequence to have sought the advise of the Churches of Geneva and Fraunce and Germany and Helvetia and Scotland in the matter and to have stayed theyr separation till such tyme as those Churches had proceeded against vs according to the rule of Christs discipline May I not vvell say as the Apostle doth to the Corinthians 1 Cor. 14. 36. Came the vvord of God our from you eyther came it vnto you onely And this I hope may be sufficient to shovv hovv vntrue that is vvhich is affirmed in the first part of the reason vsed in your vvriting viz Whosoever worketh vpon the consriences of men by vertue of an Antichristian office aÌ„d calling he is an AntichristiaÌ„ Minister whatsoever truth he bringeth with him Aunswer to Section 5. IN this third exception according to theyr vsuall maner Mr H. taketh for graunted that which he should prove to witt that theyr ecclesiasticall assemblyes be the Churches of Christ sett in his order and constitution Which thing we deny And till they prove it themselves may see they can not thus reason from this Scripture of Mat. 18. as here he doth For although from thence it may be gathered that the Churches of Christ are not for corruptions arising in them to be forsaken but first theyr redresse is by all good meanes to be sought yet it followeth not therevpoÌ„ that the Synagogues of Antichrist are in like maner to be proceeded withall and not forthwith to be avoyded This I say followeth not of the other any more then if one should reason thus A brother being knowen to have sinned is not to be accounted as an heathen or publicane till being duly proceded with he have contemned the voyce of the Church Therefore also one that is an heathen or publicane yet notwithstanding is not so to be accounted till he have ben likewise admonished and proceded withall As there is no consequence in this so neyther is there in the other The same Scripture which saith Do ye not iudge them that are vvithin saith it not also What have I to do to judge them that are vvithout Now then as we are to carry our selves after one maner towards particular men that are within and after another towards them that are without
of Antichrist can not be found amongst the vvorst of our ministers For neyther do the lavves of our Church allovv any to teach false doctrine and vve all professe Christ to be the onely lavv giver to the conscience neyther is any thing amongst us vrged to be done vpon payne of damnation but onely the vvord and lavv of God Answer to the 2. Section MAyster H. sayth here he is not vnwilling to yeeld to the first part of the reason Yet afterward in his letter when he hath taken some exception agaynst the prooff off it contradicting himselff he hath these words And this I hope may be sufficient to show how vntrue that is which is affirmed in the first part of the reason c. Now to yeeld to the first part of the reason as being true and to hold that which is affirmed in it to be vntrue what are these but contradictary the one to the other But to let this passe because it may be I mistake his meaning or he forgott himselff I com to show that the words off the Apostle written 2. Thes. 2. 4. c. do fitly and directly proue the first part off the reason and therefore are not for the proof thereof wrested and perverted from the right sence as he taketh exception I prove it thus first If this Scripture teach that such as receyv or ioyne vnto Antichrist that man of sinne in his apostasy opposition and exaltation above all that is called God and that is holy that such I say shall perish because they receyv not the love off the truth but are caryed with a strong delusion to beleev lies and to please themselues in that transgression of the lawes and ordinances off God then it proueth that the people off God may not receyv or ioyne vnto any which deale with the holy things off God aÌ„d work vpon mens coÌ„sciences by vertue off any off that Antichrists power offices and callings because in so doyng they cannot but haue fellowship in that apostasy opposition and exaltation off Antichrist and thereby stand subiect to perish eternally forasmuch as they receyv not the loue off the truth but in a strong delusion please themselues in vntruth and vnrighteousnes even in Antichrists traÌ„sgression off the lawes and ordinances off Iesus Christ. But the former is true as may appeare by comparing together vers 3. 4. 7. 8. with vers 10. 11. 12. Therefore also the latter Next for proof hereoff let us marke how the Apostle describeth Antichrist in this Scripture Which we fynd to be by many mo effects and propertyes then Mr. H. hath noted and such also as do plainely show that this Scripture proveth the truth of the first part of the reason for which it is alledged 1. As first that Antichrist shall make Apostasy and departure from the faith and order off Iesus Christ prescribed to his Church Which whether he haue not done it in the offices of ministery in the entrance into them in the works and maintenance off them aswell as in other poynts off the faith and commaundements of Christ let the things themselues speak 2. Secondly that he shall be a man of sinne Where it is to be obserued that as the true Church of Christ is compared to the body of a man and together with Christ the head thereof is called by the name of Christ 1. Cor 12. 12. so the false Church of Antechrist is compared also to the body of a man and consisting of all the parts together is called a man of sinne even wholy given and caryed to sinne and transgression of the law of God Which as in other parts it is to be seen so also in the offices and functions of that body of Antechrist that man of sinne 3. Thirdly that he shall first work as it were in secrett â—n a mystery by little and litle gaynesaying and corrupting the â—aith and ordinances of Iesus Christ. 4. Fourthly that afterward when that which hindreth â—s taken away he shall then be manifested and at length exalted â—n his throne being in his ministery worship lawes and coÌ„â—titutions opposed against and lifted vp aboue the Lord Iesus â—nd his true faith servants ministery ordinaÌ„ces and all holy â—hings he hath given to his Church 5. Fiftly that he shall thus be exalted not without â—he Church among the heathen or Iewish infidels but in the â—osome of the Church amoÌ„g them that professe Christ so as he â—hall sit in the Temple of God preteÌ„ding that he is as God giving â—les aÌ„d lawes to the consciences of meÌ„ for the service of God 6. Sixtly that he shall be A lawles man who will not 〈◊〉 tyed to the lawes and ordinances off Iesus Christ but will â—spise and opyugne them and sett vp others off his own at â—s pleasure 7. Seventhly that Sathan shall set all his power and cunning as to erect and establish so also to vphold this throne and kingdome of Antichrist And that with such power and lying wonders as if it were possible the very elect should be deceyved 8. Moreover that notwithstanding all the power of Sathan auÌ„d the Apostasy subtilâ—y opposition exaltation and iniquity of the man of sinne yet at length he shall with all his offices and constitutions be vtterly consumed by the spirit and povver of Christ Iesus appearing in the brightnes of his Gospell before the last day Wherevpon also he is here called the sonne of perdition being by God foreappoynted to be destroyed and abolished 9. Finally that they which partake in his apostasy and iniquity shall justly perish because they receyv not the love of the truth to obey Iesus Christ that they might be saved but being strongly deluded beleev and please themselves in the lyes and vnrighteousnes of Antichrist vnto condemnation By all which it appeareth both how vnperfitly Mr. H. hath noted down the marks of Antichrist described in this place and that Antichrist is here described to haue vnlawfull callingâ— and offices For otherwise how should he stand in apostasy from the true callings and offices aswell as from the other ordinances appoynted by Iesus Christ how els should he stand so directly in opposition against and so proudly in exaltation aboue all that is called God and that is holy how should he els be said to be lavvles contemning and treading vnder foot the lawes and commaundements of Iesus Christ Yea how should he els deceyv the world so as he doth in all deceyveablenes of vnrighteousnes if he had not vnlawfull callings and offices wherein to teach and reigne over the people â—educed by him which yet they beleving lyes should count to be lawfull as they do even vnto this day But to let other reasons alone and to take the marks of Antichrist which Mr. H. hath himself here set down I would aske first how Antichrist shall teach his false doctrine which here Mr. H. noteth to be one marke whether in the
18. 18. 19. and Act. 3. 22. 23. 24. 〈◊〉 Hebr. 3. 1. 2. 3. 4. 5. 6. Mat. 17. 5 and Ioh. 15. 15. Math. 28. 〈◊〉 Ephes. 4. 11 12. 13. Rom. 12. 7. 8. 1. Cor. 4. 17. and 9. 14. and 1â— 5. 18. â—8 and 14. 33. 37. and 16. 1. 2. 1. Tim. 3. 14. 15. and 4. 13. 14. and 5. 3. 9. 10. 17. 19. 21. 22. Tit. 1. 5. Act. 6. 2. 3. 4. 5. 6. and 14. 23. and 20. 17. 28. 2. Cor. 6. 17. 18 Rev. 18. 4. and 14. 12. with 1 Tim. 6. 13. 14. But it will be sayd here that some among them are otherwise mynded hereyn and have published that Christ is that Prophet like vnto Moses vvho hath plainely and perfitly declared vnto us from God as all other things vvhich belong vnto our dutyes so also vvhatsoeuer is needfull for the government of the Church vvhom vve ought to heare and obey And that if they should not acknovvledg thus they should â—ob him of some part of his propheticall office or prefer a servant before the onely begotten Sonne Which they do vvho think that Moses left all things perfitt but Christ eyther began them not or did not finish that he began Thus I graunt some others of the better sort among them have written aud published But these theyr books and writings are not allowed among them but cald in and repressed by publik authority And that which is more in this case such â—â—â—fession and writing doth not onely affoord them no help in â—heyr estate but doth rather make theyr sinne the more grieâ—ous inasmuch as professing they know these things they reâ—use nothwithstaÌ„ding to walk accordingly whereas the Lord Iesus that Prophet is not onely in word to be acknowledged 〈◊〉 have left a perfitt order vnto his Church but is also in deed 〈◊〉 be hearkned vnto and obeyed thereyn and in no other For a spake the Lord vnto Moses concerning Iesus Christ â—ying I vvill rayse them vp a Prophett from among theyr breâ—ten like vnto thee and vvill put my vvords in his mouth and 〈◊〉 shall speak vnto them all that I shall commaund him And â—â—hosoeuer vvill not hearken vnto my vvords vvhich he shall â—eak in my Name I vvill requier it of him Iohn Baptist liâ—â—wise testifyed concerning Christ thus He that beleeveth 〈◊〉 the sonne bath everlasting life and he that obeyeth not the â—onne shall not see life but the vvrath of God abideth on him â—here is to be observed how the Spirit of God describeth saâ—â—ng faith by the obedience of Christ teaching us that they â—hich obey not the Sonne in deed whatsoever profession they â—ake of him in word cannot assure themselues they beleev in 〈◊〉 to eternall life The same is taught in the Epistle to the â—â—â—ewes Where it is sayd of Christ the Sonne that being â—â—secrate he vvas made author of eternall salvation to all that 〈◊〉 him To which purpose we may also observ in the Scriptures the often joyning of these two together faith and the obedience of faith But this being noted by the way concerning that testimony of Iohn I proceed yet further to show that Christ that Prophet requireth not onely acknowledgment in word but obedience indeed to all his ordinaÌ„ces given to his Church This we learne both of Christ himself and of his Apostles Of Christ himself in his last and great commission given to his Apostles when he sent them into the world to publish his faith and plant his Churches therein In which he straitly charged them to teach all his people baptized in his name not to acknowledg onely but to keep and observ vvhatsoever he had commaunded them and that even to the end of the vvorld not making any exception of Christian or heathen Magistrates of theyr allowance or disallowance or of any other worldly respects whatsoever The Apostles also as they were commaunded so they performed both plaÌ„ting the Churches in that faith aÌ„d order which Christ prescribed them aÌ„d requiring of the Churches so planted and of all other after them to the end of the world to keep that faith and order wherein they were sett and to admitt of no other whatsoever but to keep that vvithout spot aÌ„d vnrebukeable vntill the appearing of ovvr Lord Iesus Christ. And thus much concerning this matter Onely I will now adde the confession and testimony of these men themselues concerning this poynt in hand This have they written and published From that forme of governing the Church vvhich together vvith the offices that are to execute the same the vvord of God perfitly descubeth vnto vs no Christian Church ought to svvarue Now herewith compare their estate and practise and you shall fynd that they do not onely swarue from that forme of government appoynted by Christ to his Church and so hearken not vnto him as their Prophet but do also receyv and submitt vnto another even a false one derived from Antichrist as themselves have taught and therefore have sued to the Parliament to have it removed Thus we see how theyr sinne is made far the greater and more fearfull whiles contrary to theyr knowledâ— they wittingly persist in disobedience against Iesus Christ that Prophet of his Church as if he were not come in the flesh or as if not he but man yea the man of sinne weâ—â— to be hearkned vnto And hitherto concerning Christâ— Prophecy Next for his Priesthood that towching it they do likewise will thus appeare The office of the Priesthood of Christ consisteth in two things first the Redemption he hath made for the world in the blood of his crosse appearing once to put away sinne by the sacrifice of himself secondly the Intercession he maketh with the father being entred intâ— heaven to appeare now before the face of God for vs. Now towching the first that is the work of Redemption as if they counted the blood of the Testaâ—ent an vnholy thing they profane â—â—in administring and receyving the word aÌ„d SacrameÌ„ts of that reconcilation in and from an Antichristian ministery and more particularly in the Sacraments they prostitute that precious blood of the crosse of Christ even of that Lamb vndefiled vnto Atheists Idolaters persecuters whoremongers drunkards sorterers witches and the most profane of the land and theyr seed That it is thus with them may be seen not onely in theyr vngodly continuall practise but even by theyr own confession and writings Towching theyr ministery thus they write We have an Antichristianhierarchy and a popish ordering of ministers straunge from the word of God never heard of in the Primitive Churches but taken out of the Popes shop to the destruction of Gods kingdome Yet in and from this ministery they minister and receyv the word and Sacraments Towching the other also thus they write of themselves and theyr estate whereas in the holy Communion of the Lords supper Christ the true Paschall lambe ought to be
out of the RevelatioÌ„ Which because they are of one sort towching the question in hand therefore will I speak of them together The words be these first in the epistle to the Corinthians where the Apostle reproving theyr abuses about the Lords supper saith thus vnto them Every one when they should eat taketh his ovvn supper afore and one is hungry and another drunken Have ye not houses to eat and drink in despiâ—e ye the Church of God and shame them that have not What shall I say to you shall I prayse you in this I prayse not 1 Cor. 11. 21. 22. And agayne to the â—orinthians among whom some denyed the resurrection of the body thinking that the soule onely should live for ever in the world to come the Apostle writeth thus concerning that matter in the place alledged If Christ be preached that he is risen from the dead hovv say some among you that there is not a resurrection of the dead 1. Cor. 15. 12. And in the second of the Revelation first to the Angell of the Church of Pergainus Christ thus writeth I have against thee a fevv things because thou hast there them that hold the doctrine of Balaam vvhich taught Balac to put a stumbling block before the children of Israel that they should eat of the things sacrificed to Idols and commit fornication So hast thou also them that hold the doctrine of the Nicolaitans vvhich thing I hare Rev. 2. 14. 15. Then to the Angell of the Church of Thyatira thus he saith I have against thee a fevv things that thou suffrest the vvoman Iezabel vvhich calleth herself a Propheresse to teach and to deceyve my servants that they should committ fornication and eat of the things sacrificed to Idols And I gave her tyme that she should repent of her fornication but she repented not Rev. 2. 20. 21. These Scriptures show errors and corruptions in such Churches as were planted in the faith and order of Christ. Which nothing helpeth to mainteyne the Antichristian â—state of these â—ssemblyes as is before declared at large in the generall aunswer concerning all these testimonyes We neuer doubted but the best Churches on earth have fallen and still are subiect to fall into corruptions and transgressions of the Law of God And how can it be otherwise when as they consist of sinfull and mortall men who both know but in part and in the knowledg we have walk with much weaknes aÌ„d imperfection But what is this to iustify Antichrists apostasy or to encourage any to partake in his sinnes We must alway remember that as it is one thing when a true Christian is overtaken with a sinne and another when such as pretend to be Christians live as the heathen and sell themselves to work wickednes so also towching a Church it is one thing wheÌ„ a people are setled in the order of Christ but through weaknes fall into divers enormityes and another when a people stand in the defection of Antichrist aÌ„d receyve the print of his ordinances in theyr hands and foreheads Eyther therefore must they prove the constitution of theyr Church to be of Christ and not Antichristian or els these examples in theyr estate will give them no succour at all For it will nothing avayle BabyloÌ„ or such as commâ—â— fornicatioÌ„ with her to show that Zion hath her breaches or her children theyr infirmityes SecoÌ„dly in these Scriptures is to be mynded that but some of the Corinthians and some of them of Pergamus and Thyatira were infected with the errors and corruptions here recorded and not the whole Churches generally And this is the lot and tryall of the Church of God in all ages that unto it do creep men of corrupt mynds who vnder a show of holynes often breed schismes and errors in the Church and in theyr lives turâ—â—e the grace of God into waÌ„tonnes through hypocrisy Thus it pleaseth God to try and exercise his Church from tyme to tyme that they which are approved might be knowen Henre it is that in the Church of Corinth spring vp schismes and heresyes that in the Church of Ephesus arise men speaking perverse things to draw disciples after them that in the Churches of Pergamus and Thyatira be found such as hold the doctrine of Balaam and of the Nicoiaitans teaching the people to eat things sacrificed to Idols and to committ fornication And such also in these dayes have crept in among vs vnder pretence of godlynes who after a while vpon one occasion or other have manifested theyr vngodly contentious and fantasticall spirits and that commonly with great trouble of the Church being authors of grievous schismes and other impietyes for which the truth and Church have ben and still are evill spokeÌ„ of But these being but the personal sinnes of some particular men not the publik estate and constitution of the whole Churches what comparison is there between them and these assemblyes whose very constitution is Antichristian and out of which God hath absolutely commaunded all that will be saved to depart Whereas from the other separation may not be made but first redresse is duly to be sought that such old leaven being purged out they may still be a new lampe vnto the Lord. Thirdly here is to be observed that it is said these Churches suffred such amoÌ„g them Which as it manifesteth what was theyr sinne so it showeth also they had power aÌ„d should vse it for the reclayming or casting out of such from among them Whereas these assemblyes have not power to redresse any abominations or to excommunicate any persons though never so wicked but the whole ecclesiasticall power and iurisdiction among them is committed onely to the Ordinary that is to an Antichristian Prelate and to his Chauncelour and Archdeacon So as by this also appeareth there is no comparison between them Fynally it is to be remembred that even in these and the like Churches where they do not repent and amend but continew in corruption and iniquity Christ hath threatned to remove his caÌ„delstick aÌ„d to take his kingdome from among them And if God thus deale with his own Churches stablished in his faith and order when they come obstinately to persist in sinne aÌ„d impiety what shall be the end of the Synagognes of Antichrist which staÌ„d in emnity against Iesus Christ and in apostasy from his truth and will not be reclaymed If God will not spare but come against Corinth Pergamus aÌ„d Thyatira will he let Babylon that mother of whoredomes or any of her daughters escape If Ierusalem for her sinne be made to drink the cup of Gods wrath shall Edom Moaâ— or Ammon go free They shall not saith the Lord of hostes Iere. 25. 15. 18. 21. 29. And thus much to M r. H. his second exception Now followeth his third in these words M r. H. his letter Section 5. THirdly if it be a sinne for an vvhole Church to account any private
they belong in this behalf Finally for the whole worship of God the reformed Churches professe that the whole maner of worshipping God which God requireth at the hands of the faithfull is in the written word of God most exquisitly and at large set dovvn and that therefore it is not lawfull for any man or Angel to teach otherwise to adde or to detract therefrom it being perfit and absolute in all poynts and parcels thereof So as no other vvritings of men although never so holy no custome no multitude no maÌ„s vvisdome no antiquity no prescription of tyme no personall succession no counsels visions miracles and to conclude no decrees statutes or ordinances of men are to matched vvith or opposed vnto the holy Scriptures and bare truth of God but that all things ought to be examined and tryed by the rule and square thereof For all men are by nature lyâ—rs and more vayne then vanity it self Thus do the reformed Churches hold and professe Whereas on the contrary in England the maner of worship and administration is not according to the word of God but according to theyr book of common prayer taken out of the Papists Masse book together with other theyr Canons Articles and Constitutions which God hath neyther himself appoynted in his word nor therein given authority to any other so to prescribe And thus have I showed by the publik confessions and iudgment of the reformed Churches themselves that it is far otherwise then as these men would beare the world in hand and that in deed the Church-assemblyes in England in this constitution can not rightly be counted sisters of the reformed Churches abroad but rather daughters of Babylon that mother of whoredomes and abominations of the earth Next where Mr H. showeth how a private Christian should carry himself towardan whole Church towching corruptioÌ„s I have before spokeÌ„ of that matter aÌ„d noted two maners of proceding to be appoynted by God one toward such Churches as be set in the order of Christ but walk in it corruptly another toward such as staÌ„d in the apostasy of Antichrist though with some show of holynes This therefore being before haÌ„dled shal not need to be repeated By it may appeare how vnsound a directioÌ„ he hath here prescribed besides that what he sayth may with like colour be alledged for abiding in any the most popish assemblyes wheresoever For might not such alledge for themselves that they mislike the corruptions in those Churches that they refuse to subscribe or yeeld consent vnto them that by prayer and all other good meanes they seek the reformation of them Yet that being private Christians or a fevv severall assemblyes they may not account the Churches that are in an vvhole nation to be as beathens or publicanes aÌ„d that therefore they will abide in them still If this be a sufficient rule then suerly the Martyrs were deceyved in former ages and the godly Christians at this day in Spayne Italy and such places which content not themselves with misliking and seeking redresse of the corruptions in theyr popish assemblyes but refuse altogether to have any spirituall fellowship with them and chuse rather to suffer affliction for bearing witnes agaynst them Secondly how can they be sayd to mislike the corruptions wherevnto many of them subscribe with theyr hands and all of them joyne in theyr practise Or how do they refuse to yeeld consent to the corruptions which by word and deed they receyv allow and vphold Thirdly where he insinuateth that by prayer and other good meanes they seek a reformation I would aske with what comfort they can come before God in prayer when they do not onely stand subject to Antichrist in respect whereof theyr sacrifices of prayer must needs be abominable but by their continuall practise seem to deale like those Iewes of whom we read in Ieremy the Prophet that by theyr requests they made show as if they would know the will of God to obey it and yet when they knew it would not observ it If by other good meanes he vnderstand theyr suits to the Parliament as it is an happy thing and greatly to be desired that the Magistrates would abolish this false ecclesiasticall Ministery worship and government so yet if they do it not we must notwithstaÌ„ding at the commaundement of God leave all false wicked and Antichristian wayes and peaceably yeeld obedieÌ„ce to Christ in his own ordinaÌ„ce though we be for this cause reviled imprisoned banished aÌ„d killed all day long being counted as sheep for the slaughter 1. For in this case must alway be remeÌ„bred that we must obey God rather then Man aÌ„d that the coÌ„maundement or permissioÌ„ of the Magistrate maketh not the way of God any whit more lawful but onely more free from trouble 2. Agayn if the lawes of men do once enact aÌ„d establish the true ministery aÌ„d ordinaÌ„ces of Christ then must all be forced to submit thereuÌ„to whether it were Christs or not So as to withold our obedience from Christ till the Law enact it is nothing els but to stay till we be forced by man to the obedience of God 3. Furthermore what if the Magistrates would never establish that ministery aÌ„d order which Christ hath appoynted to his Church should we therefore never observ and submitt vnto it To what end then hath Christ enioyned vs without any exceptioÌ„ of the Magistrates Law to keep whatsoever he hath coÌ„maunded to the end of the world And why hath the Apostle so straitly charged Timothy aÌ„d in him all others before God aÌ„d Iesus Christ to keep the coÌ„maundments which he hath giveÌ„ towching the Ministery order and governmeÌ„t of the Church without spot and vnblameable vntill the appearing of our Lord Iesus 4. To coÌ„clude this poynt if without the Magistrates allowaÌ„ce we might not observ whatsoever Christ hath coÌ„maunded what were this els but to have the faith of our glorious Lord Iesus Christ in respect of persons Which Mr H. before in the beginning of his leter according to the Apostles counsell wisheth in any case to be avoyded And thus much by the way towching the obedience which all Christians are bound themselves to yeeld vnto Christ leaving the generall reformatioÌ„ of the LaÌ„d to the Magistrates to whom it beloÌ„geth Now to proceed where he expoundeth accounting as Publicanes to be ment accounting them such as with whom communion may not lawfully be had in the service of God he seemeth to mistake the meaning thereof For we read that the Publicane went into the Temple to pray aswell as the Phaâ—isee and that the speciall thing wherein the Iewes absteyned from company of the Publicanes was raiher in civill â—onversation then in spirituall worship As may be gatheâ—ed by this that the Pharisees blamed Christ for eating with Publicanes and yet both themselves admitted them â—nto the Temple and found not any fault with Iohn Baptist for
capable of this povver and authority to ordeyn Ministers vvhich is committed vnto them by Act of Parliament Yet notwithstanding here he saith that in regard of the Lavv and Christian Magistrate he may more boldly come to the Prelates for it As if the authority of Man could make that lawfull which God hath made vnlawfull What els is this but to advaunce Mans Law above Gods and to exalt flesh and blood above the Lord himself who is God over al blessed for ever Amen Straunge doubtles is that Ministery and fearfull is that standing which cannot otherwise be vpholden then by making God by whom Princes raigne to stoupe vnto Man whose breath is in his nostrils The Prophets Apostles and Christ himself have taught vs otherwise that all flesh even Kings and Princes as well as others ought to feare and tremble before the great God of heave and earth that all they are cursed which do erre from his â—ommaundements and that the nation and Kingdome which will not serve him shall perish and be vtterly destroyed Therefore should Mr H. eyther have showed this Law and ordinance of the Magistrates to be agreable to the Law and commaundement of God which he doth not or finding it otherwise as himself confesseth it to be he should with the Apostles have said and showed in his practise that vve ought rather to obey God then men Otherwise if we were to receyve whatsoever religion or whatsoever thing in religion is ordeyned by the Law and Magistrate what were this els but to make thery State and kingdome such an Idoll as was Nebuchadnezars golden image aÌ„d to exalt earthly princes above the heavenly King and to annihilate the TestameÌ„t of Iesus Christ confirmed in that this precious blood If he except and 〈◊〉 to help himself by this that he speaheth here of Christian Magistrates onely and not of Magistrates in generall he is deceyved For the povver and nature of Magistracy in whomsoever it be whether Christian or Heathen is one and the same even the ordinance of God appoynted for the punishing of them that do evill and for the defence and comfort of them that do well So that although a Christian do and cannot but differ from an HeatheÌ„ as towthing the faith and religion they professe yet as towching the nature and authority of Magistracy they differ not Neyther hath the one of them any more power then the other in religion to erect any other faith Ministery worship or constitution of a Church then God himself who is King of Kings hath ordeyned Or if they do we are not bound to obey eyther of them thereyn but alwayes to remember that we must yeeld obedience to Magistrates whether Christian or Heathen onely in the Lord. and never against the LOrd Constantine the Emperour had no greater nor other power and authority of Magistracy when he became a Christian then he had before when he was an Heathen Neyther might he now any more theÌ„ before adde to diminish or alter the Lawes and ordinances of IEsus Christ. The same may be said of all others likewise For the receyving and profession of the faith of Christ giveth not to Princes and Rulers any power to refuse chaunge or break his Lawes and ordinances which he as Lord and head of his Church hath commaunded to be receyved therein but it rather byndeth them so much the more both themselves in theyr own persons to obey and by theyr authority to commaund and draw theyr subiects also to yeeld obedience to the Lord Iesus in his own ordinance and no other Read the historyes of the Kings of Iudah professing the faith of God and see if theyr authority of Magistracy gave them power any way to chaunge the religion and worship of God appoynted by him for his Church at that tyme And whether both they and theyr people were not bound to submit vnto it and no other Insomuch as when any of them attempted or did otherwise they were sharply reproved and grievously punished from the Lord. And contrarily when they obeyed the voyce of the Lord and followed his Lawes and commaundements given by Moses then did they and theyr kingdomes prosper through the blessing of God The same is to be brought and said of Christian Princes and Magistrates at this day Yea rather more of these then of the other inasmuch as Christ IEsus the Apostle and high Priest of our profession hath ben faithfull to him that appoynted him even as was Moses in all his house and being the Sonne is covnted worthy of more honour the Moses the servant Neyther is it or can be any disparagement hindrance or dishonour to Princes and Potentates for themselves and theyr people to be subiect to the Sonne of God and his ordinances who is King of kings and Lord of Lords set at the right haÌ„d of God the Father having all power given him in heaveÌ„ and in earth But it is and will be theyr greatest honour and benefit both in this life and in that which is to come even as theyr disobedience is and will be the coÌ„trary as it is writteÌ„ And now ô Kings be vvise receyv instruction ye Iudges of the earth Serve the Lord in feare and reioyce in trembling Kisse the Sonne least he be angry and ye perish in the vvay vvhen his vvrath shall burne but a litle Blessed are all that trust in him Thus have we seen the weaknes likewise of this last reason alledged by Mr H. for defence of his seeking and taking ordination at the Prelates haÌ„ds By discussing whereof appeareth also that who so wil minister in the Church the holy things of GOD must be carefull to have such entrance and calling thereto as he hath appoynted in his word And that otherwise to do though it were vpon the commaundement and appoyntment of all the Princes of the earth cannot but be sinne against the Lord who hath said Whatsoever I commaund you take heed you do it thou shalt put nothing thereto nor take ought therefrom And contrary to that strait charge of the Apostle to Timothy and all Ministers of the Gospell towthing the Lawes aÌ„d ordinaÌ„ces given by Christ to his Church saying I charge thee in the sight of God vvho quickneth all things and before Iesus Christ vvhich vnder Pontius Pilate vvitnessed a good confession that thou keep this commaundement vvithout spot and vnblameable vntill the appearing of our Lord IEsus Christ Which in due tyme he vvill shovv that is blessed and Prince onely the King of Kings and Lord of Lords And here now would we end this writing but that it is needfull in a word to poynt at some other particulars mentioned by Mr H. in this last reason 1 One is that speaking of the ordination he took from the Prelates he saith here he looked not so much vnto the Man as to the Lavv And yet in his second reason before would have vs beleev he looked to the Man