personal practise of it and actual communion in it thus we ought to mainteyn every good thing in our places if sinn ly not in the way betwixt vs and it But since by the confusion which is vpon the face of the earth good evil are ought times so intermingled as that men cannot touch that which is good but some evil wil cleave unto their fingers when this so falls out then have we a dispensation from the Lord to forbeare even that good which without syn can not be practised Rom. 3. 8. And yet then also wee must acknowledge that good thing to be as it is in what person or estate soever and so vphold it And lastly so far as possibly we can we must sever and select the good from the evil so even in our practise also vphold mainteyn that good being so severed whereof whilest it was commingled with the evil we could have no lawful vse And all these wayes we vphold whatsoever manifest good we know in the Church of England whether doctrine ordinance or personall grace to our vtmost We do acknowledge in it many excellent truthes of doctrine which we also teach without commixture of error many Christian ordinances which we also practise being purged from the pollution of Antichrist and for the godly persons in it could we possibly separate them from the prophane we would gladly embrace them with both armes But being taught by the Apostle speaking but of one wicked person and of one Iewish ordinance that a little leven leveneth the whol lump we cannot be ignorant how sour the English Assemblies must needs be neither may we justly be blamed though we dare not dip in their meal least we be soured by their leven The second and third Rules follow which for order-sake I will invert setting the latter in the former place 2. Beare with lighter faultes for a time til fit occasion be offred to have them amended 1. No sinn is light in it selfe but being continued in and countenanced destroyeth the sinner Matth. 5. 19. 2. It is the property of a prophane and hardened heart evermore to extenuate and lessen sinns 3. Though the bearing and forbearing not onely of smal but even of great sinns also must be for at tyme yet it must be but for a tyme and that is whilest reformation be orderly sought and procured Lev. 19. 17. But what tyme hath wrought in the Church of England all men see growing dayly by the iust iudgment of God from evill to worse and being never afore tyme so impatient eyther of reformation or other good as at this day 4. A man must so bear an evill as he be no way accessary vnto it by forbearing any means appoynted by Christ for the amending it 3. The manifest evil labour in thy place by the best â—â—anes to have them amended peaceably This is not sufficient nor enough except our places be such and we in such Churches as wherein we may vse the ordinary meanes Christ hath left for the amendemeÌ„t of things otherwise our places and standing themselves are vnwarrantable and must be forsaken And this I desire may be well considered by all such whether Ministers or people as know and acknowledge that Christ requireth of them further duties for the amendement of evils then their very places will give them libertie to performe The fourth fifth and sixth Canon may be receaved with out daunger the seventh not so 7. Let the corruption of the person and his lawfull place be distinguished and where person and places are not so lawfull and in the proposed end not agaynst thee wisely labour to make them for thee and make that good of theâ— thou canst and wholly condemn not that Ministery which a godly man may make for good We may not communicate at all in that Ministery which is excercised by an vnlawfull person or in an vnlawfull place though God may bring good out of it least we do evil that good may come thereof which is damnable Rom. 3. 8. And if that be true vvhich the most forvvard professe do hold that the approbation and acceptation of the people gives being to the Ministery it concerns the people carefully to see vnto it that they accept not of nor coÌ„municate with any vnlawfull person in an vnlawfull place least thereby they set vp or give being vnto his Ministery and so be deep in his transgression The eight and ninth rule I passe over as being without exception Onely I see not vpon what occasion the authour should thus disorderly shuffle into this controversy which is merely ecclesiasticall such considerations as in the former of these two rules and in many other places he doth concerning the frame and alteration of civill states except he would eyther insinuate agaynst vs that we went about to alter the civill state of the kingdom or at least that the alteration of the state ecclesiastical must needs drawe with it the alteratioÌ„ of the civil state with which â—â—te the Prelates have a long tyme bleared the eyes of the Magistrates But how deceiptfully hath been sufficiently manifested and offer made further to manifest the same by solemn disputation And the truth is that all states and pollicies which are of God whether Monarchycall Aristocraticall or Democraticall or how mixt soever are capable of Christs goverment Neyther doth the nature of the state but the corruption of the persons hinder the same in one or other 10. Refuse not to obey authority in any thing wherein there is not tâ— thee manifestly known a sinn to be coÌ„mitted agaynst God let fantasyes passe be more loath to offend a lawfull Magistrate then many private persons Where thou canst not yeeld there humbly crave pardon where thou canst not be tolerated be content with correction for safety of conscience Authority indeed is to be obeyed in all things if they be good actively and by doing them if evill and vnlawfull passively and by suffering with meeknes for righteousnes sake if pardon cannot be obteyned as is well advised But where counsell is given to obâ—y in any thing whrein a manifest known sinne is not coÌ„mitted agaynst God this morsell must not be swallowed downe till it be well chewed For a man may commit a sinne agaynst God in doing a thing wherein there is no sinne The sinne may be in the person doing not in the thing done as when a man doth a good thing against his conscience or doubtingly and without fayth 1 Iohn 3. 20. Rom. 14. 23. And where Mr. Bern. further adviseth rather to offend many private persons then one lawful Magistrate I doubt not he gives no worse counsayle then he himself followes who except I be much deceaved in him had rather offend half the private persons in the diocesse then one Arch-bishop though he be an vnlawfull Magistrate But of the case of offence hereafter In the meane whyle let vs remember
our care be not to offend the Lord and if with the offence of a private person though never so base be joyned the offence of the Lord better offend all the both lawfull and vnlawfull Magistrates in the world then such a little one Mat. 18. 6. Lastly where Mr. Ber. concludes this decade of counsayl with that which is written Rom. 14. 17. 18. he misinterprets the Apostles words if he put them down as it seems he doth for a reason of that which goes before For the Apostles in that place hath no reference at all to the authority of the Magistrate whose kingdome indeed doth stand in meate and drinke and the like bodily things wherin he may command civilly is to be obeyed in the Lord but the Apostles purpose is to admonish the strong in fayth to take heed of abusing theyr ChristiaÌ„ liberty in the vnseasoÌ„able vse of meats drinks the like to the offence of the weak brethren as though the kingdom of God stood in the pereÌ„ptory vse of those things that they were therein to shew the libertie of the gospel Furthermore howsoever the kingdome of God be not meat drink yet is the kingdom of God much advanced or hindred both in a mans self and in others in the seasonable or vnseasonable vse of them A man in vsing them or rather abusing them with offence to a weak brother may destroy both him and himself also in breaking the law of charity Rom. 14. 15. 20. It remaynes now we come to the second rank of counsayls as they are devided by the authour for what cause I know not neyther wil I curiously enquire but wil take them as I find them 1. Omit no evident and certayn commandement imposed of God If there be nothing but probabilitie of sinning in obeying the precepts of men sâ—t not opinion before iudgement Wofull counsel God knoweth and in deed such as directs a course to harden the heart of him that followes it in all impiety For he that wil at the first do that by mans precept which is like or which he thinks to be sinne wil in time do that vpon the like regard which he knowes to be sinne and so fall into all presumption against God Men are rather to be admonished especially in the case of religion about which wee deale that if the Lord shall touch their tender harts with fear and iealousy of the things they do they rather suspend in doubtful things except they can in some measure overcome their doubting by faith till in the use of all good meanes the God of wisdome and father of lights give to discern more plainly of things that differ least being head-strong hard-mouthed against the check of conscience which the Lord like a bit puts into their mouthes they provoke the Highest to withdraw his hand to lay the reyn on their necks so they even run head long vpoÌ„ those evils without fear upoÌ„ which at the first they have adventured with feareful troubled coÌ„sciences which is oft times the iust recompence of such errours froÌ„ the Lord. Rom. 1. 27. 28. 2. Let ancient probabilitie of truth be praeferred before new conjectures of errour against it As this rule shewes by what tenure Mr B. holds his religion namely by probabilities likelihoods of truth so if he mean that this way wherein we by Gods mercy walk is any new way or our rules conjectures I do hope by the good hand of God herein assisting me to make it manifest that this way is that old and good way after which all men ought to ask and to walk therein that so they may find rest vnto their souls And that we are not guided in it by conjectures neyther goe by guesses but by the infallible rule of Christs Testament 3. Mark and hold a difference betweene these things the equity of law and exequution between established truths generally and personall errors of some between soundnes of doctrine and erronious application between substance circuÌ„stance the maner the matter between the very being of a thing and the wel being thereof between worship and conveniency between a commaundement and a commaundement to thee between lawfulnes and expediency and between that which is given absolutely or in some respect The sixt and 7. rule in the former rank being the same in substance might well have been bound vp in the same bundle with this had not the authour labored to supply that in the number of his counsayls which is wanting in their weight But to the point There is a difference indeed to be held betwixt the lawes of the Church of England with the ordinances and doctrines by law established and the personall exequutions excercises applicatioÌ„s of theÌ„ the difference is betwixt evil worse the worse of the twayne by far I deem the lawes ordinances with sundry of the doctrines For though the whole cariage of the courts miscalled-spirituall be most corrupt abhominable and though the pulpits be made by very many especially in the greatest places the stages of vanity falsehood and slaunder so that as the Prophet sayd what is the wickednes of Iacob Is not Samaria And what ar the high places of Iuda Is not IerusaleÌ„ so may we say what is the sink of all brybery and extortion Is not the Consistory What is the theater of carnall vanity Is not the pulpit Yet in truth the the lawes are worse then those which exequute them and the ordinances by them established then those which minister them Let but the last Canons which are as well the lawes and doctrine of the Church of England as the Canons of the counsel of Trent are the lawes and doctrine of the Church of Rome be severely and sincerely exequuted as becomes the lawes of the kingdom of Christ the Church all in the land having any feare of God would fynd and complayne that their bondage were increased as was the bondage of the Israelites vnder the Egyptians Exo. 5. But what though there were neyther Statute nor Canon law enacted for the confusion in the assemblyes collected and consisting of all the parish inhabitants be they Atheists adulterers blasphemers and how evill not what though no law ecclesiasticall or civil did coÌ„firm the transcendent power of the Bishops Archbishops for the placing and displacing of Ministers for the thrusting out and receiving in both of Ministers and people and so fâ—r innumerable other corruptions Yet these things being vniversally practised in the land the Church were nothing at all the more pure onely it had the more liberty of reformation which now by the lawes and cannons as by iron barres is shut out What Statute or Canon was there that the Corinthians should suffer amongst them the incestuous person vnreformed And yet for so doing this litle leven levens the whole lump What Parliament or Convocation-house amongst the Galathians had decreed the mingling of
so many times been driven to so grosse absurdities by a consequence or two about this cause as he vtterly abhorrs the very memory of all coÌ„sequences it seems would have it enacted that never consequence should be more vrged To conclude whatsoever it pleaseth this man to suggest the mayne grounds for which we stand touching the coÌ„munion government ministery and worship of the visible Church are expresly conteyned in the scriptures and that as we are perswaded so plainly that as like Habbakuks vision he that runnes may read them The 4. guesse against vs is That we have not the approbation of any of the reformed Churches for ouâ— course and that where our Confession of faith is without allowance by them they give on the contrary the right hand of fellowship to the Church of England This is the same in substance with the first instance of probability and that which foloweth in the next place the same with them both And Mr Bern. by his so ordinary pressing vs with humane testimonies shewes himself to be very barren of divine authority as hath bene truely noted by another Nature teacheth every creature in all daunger to fly first and oftenest to the chief instruments eyther of offence or defence wherin it trusteth as the But to his horne the Bore to his tusk and the byrd vnto her wing right so this man shewes wherein his strength lies and wherein he trusts most by his so frequent and vsuall shaking the horne and whetting the tusk of mortall mans authority against vs. But for the reformed Churches the truth â—s they neyther do imagine no nor wil easily be brought to beleeve that the frame of the Church of England stands as it doth neyther have they any mind to take knowledge of those things or to enter into examination of them The approbation which they give of you as Mr A. hath observed as indeed it is of speciall observation is in respect of such generall truthes of doctrine as wherein we also for the most part acknowledge you which notwithstanding you deny in a great measure in the particulars and practise But touching the gathering governing of the Church which are the mayn heads coÌ„troverted betwixt you vs they give you not so much as the left haÌ„d of fellowship but do on the contrary turne their backs vpon you The difference betwixt you and them in the gathering and constituting of Churches is as great as betwixt copulsive conformity vnto the service book and ceremonyes which is your estate and voluntary submission vnto the gospell by which all every member of them is ioyned to the Church and as is betwixt the reigne of one Lord Bishop over many Churches and the government of a Presbytery or company of Elders over one And if you would take viewe of this difference nearer home do but cast your eyes to your next neyghbours of Scotland there you shall see the most zealous Christians chusing rather to loose liberty country and life then to stoop to a far more easy yoke then you bear Yea what need I send you out of your owne horizon The implacable mortall hatred the Prelates bear vnto the Ministers and people wishing the government and Ministery receaved in the reformed Churches proclaymes aloud the vtter emnity betwixt them your vnreformed Church of England of which I pray you hear with patience what some of your own have testified Those that will needs be our Pastors and spirituall fathers are become beasts as the Prophet Ieremy sayth And if we should open our mouthes to sue for the true shepheards and overseers indeed vnto whose direction we ought to be committed the rage of these wolves is such as this endeavour would almost be the price of our lives And do these Churches like sisters go hand in hand together as is pretended Now for vs where Mr B. affirmeth that wee published our confession but without allowance if I saw not his frowardnes in the things he knowes I should marvayl at his bouldnes in the things whereof he is ignorant we published the confessioÌ„ of our fayth to the Christian Vniversityes in the low countryes and els where entreating them in the Lord eyther to convince our errours by the word of God if so any might be found or if our testimony in theyr iudgments agreed with the same word to approve it eyther by wryting or silence as they thought good Now what Vniversity Church or person amongst them hath once enterprized our conviction which without doubt some would have done as with such haeretiques or schismatiques as arise amongst them had they found cause Thus much of the learned abroad in the next place Mr B. drawes vs to the learned at home from whose dislike of vs he takes his fifth Likelyhood which he thus frameth The condemnation of this way by our divinâ—s both living and dead against whom either for godlynes of life or truth of doctrine otherwise theâ— for being theyr opposites they can take no exception No mervayl we may not admit of partyes for iudges how is it possible we should be approved of them in the things wherein we witnes against them And if this Argument be good or likely then is it likely that neyther the reformists have the truth in the Church of England nor the Prelates for there are many and those both godly and learned which in their differences do oppose and that very vehemently the one the other Now as for myne owne part I do willingly acknowledge the learning godlynes of most of the persons named by Mr B. do honour the very memory of some of them so do I neyther think theÌ„ so learned but they might erre nor so godly but in their error they might reproch the truth they saw not I do indeed confesse to the glory of God and myne owne shame that a long tyme before I entered this way I took some tast of the truth in it by some treatises published in iustificatioÌ„ of it which the L. knoweth were sweet as hony vnto my mouth and the very principall thing which for the tyme quenched all further appetite in me was the over-valuation which I made of the learning and holynes of these and the like persons blushing in my selfe to have a thought of pressing one hayr bredth before them in this thing behynde whom I knew my selfe to come so many miles in all other things yea and even of late tymes when I had entered into a more serious consideration of these things and according to the measure of grace received serched the scriptures whether they were so or no and by searching found much light of truth yet was the same so dimmed and overclouded with the contradictions of these men and others of â—he like note that had not the truth been in my heart as a burning fyre shut vp in my bones Ier. 20. 9. had never broken those bonds of â—lesh and blood wherein I was so
reformed Churches are one whereas the wayes of the Church of England wherein we forsake her do directly and ex diametro crosse and thwart the wayes of the reformed Churches as appeares in these three mayne heads 1. The reformed Churches are gathered of a free people ioyned together by voluntary profession without compulsion of humane lawes On the contrary the Church of England consists of a people forced together violently by the lawes of men into their Provinciall Diocesan and Parishionall Churches as their houses staÌ„d be they never so vnwilling or unfit 2. The reformed Churches do renounce the Ministery of the Church of Engl as she doth theirs not admitting of any by vertue of it to charge of soules as they speak where on the coÌ„trary all the masse-preists made in Queen Maryes dayes which would say their book-service in English were coÌ„tinued Ministers by the same ordination which they received from the Popish Prelates 3. The government by Archbishops Lord Bishops and their substitutes in the Church of England is abhorâ—ed and disclaymed in the reformed Churches as Antichristian as is on the contrary the Presbyterian government in use there by the Church of England refused as Anabaptisticall and seditious Now if Mr B. can at once walk in so many so contrary wayes he had need have as many feet as the Polypus hath Secondly understanding by his Churches way such doctrines ordinances as wherein we oppose it it is an empty boast to affirm that the same is spread into other nations Which are the nations or what may be their names which eyther do reteyn or have received the Prelacy Ministery service book canons and confused coÌ„mixture of all sorts now in vse in the Church of England But Mr B. having as he boasts God Angels and men on his side proceeds in the next place to plead agaynst vs Gods iudgments who seemeth as he sayth from the first beginning to be offended with our course And intending principally in this whol discourse to oppresse vs with contumelyes by them to alienate all mens affections froÌ„ vs he raâ—eth together into this place as into a dung-hil of slaâ—der and misreport whatsoever he thinks may make vs and our cause stink in the nostrels of the reader And so forging some things in his own brayne and enforcing other things true in themselves with most odious aggrevations he presents vs to the view of the world with such personall infirmities and humayn fraylties written in our foreheads as the Lord hath leâ—t vpon the sonnes of men for their humbling And the world wanting spirituall eyes beholding the Church of Christ with the eyes of flesh blood seing it compassed about with so many infirmities falling into so many manyfold tryals and temptations is greatly offended passeth vnrighteous judgement vpon the servants of God and blasphemeth their most holy profession But let all men learn not to behould the Church of Christ with carnall eyes which like fearfull spyes will discourage the people but with the eyes of fayth and good conscience which like Ioshua and Caleb will speak good of the promised Land the spirituall Canaan the Church of God But to the poynt That Mr B. may make sure work he strikes at the head and whetteth his toung like a sword and shooteth bitter words like arrowes at such principall men as God hath raysed vp in this cause whereof some have persevered and stood fast vnto death others have fallen away in the day of temptation whose end hath been worse â—hen theyr beginning The first person in whome he instanceth is one Boulton touching whoÌ„ he wryteth thus that he being the first broacher of this way came to as fearefull an end as Iudas did adding therevpon that God suffereth not his speciall instruments called forth otherwise then after a common course to come to such ends To this I do first answer that neither this man was nor any other of vs is called forth by the Lord otherwise then after a coÌ„mon course even that which is common to all Gods people which is to come out of Babylon and to bring theyr best gifts to Syon for the buylding of the Lords temple there It is true that Boulton was though not the first in this way an Elder of a separated Church in the beginning of Queen Elizabeths dayes and falling away from his holy profession recanted the same at Pauls Crosse afterwards hung himself as Iudas did And what marvayl if he which had betrayed Christ in his truth as Iudas did in his person came to the same fearefull end which Iudas did Nay rather the patience and long suffering of God is to be mervayled at that others also who eyther have embraced this truth and after faln from it or refused to submit vnto it when they have both seen and approved it have not been pursued by the same revengefull hand of God And for the promise of Gods presence with his Gen. 12. 3. Math. 28. 20. Ios. 1. 9. it must ever be taken conditionally viz. whylest they are with him and do his work faythfully as they ought and no further Now touching Browne it is true which Mr B. affirmeth that as he forsook the Lord so the Lord forsook him in his way and so he did his owne people Israel many a tyme. And if the Lord had not forsaken him he had never so returned back into Egypt as he did to live of the spoyles of it as is sayd he speaketh And for the wicked things which Mr B. affirmeth he did in this way it may well be as he sayth and the more wicked things he committed in this course the â—esse like he was to continue long in it and the more like to returne againe to his proper centre the Church of England where he should be sure to find companions ynough in any wickednes as it came to passe Lastly to let passe the vniversall Apostasy of all the Bishops Ministers students in the Vniversityes yea and of the whole Church of England in Queen Maryes tyme a handfull onely excepted in comparison which the Papists might more colourably vrg against Mr B. theÌ„ he some few instaÌ„ces against vs the fall of Iudas an Apostle of Nicholas one of the first 7 DeacoÌ„s of Demas one of Pauls speciall companions in the Ministery do sufficiently teach vs that there is no cause so holy nor calling so excellent which is not subject to the invasion of paynted and deceiptfull hyppocrites whose service the Lord notwithstanding may vse for a tyme till theyr whyting be worne of then leave them to their own deceavable â—usts which will work theyr most wofull downfall thereby warning his people not to repose too much vpon any mortall man in whome there is no stedfastnes but to cast theyr eyes vpon him aâ—one and vpon his truth which chaungeth not Of Mr Barrow and Mr Greenwoods spirit of rayling as this man rayleth against them in another
ministeriall power from the Cardinals cannot give it to them and so to the rest of the Clergy in Rome and England neyther can it descend from Christ through the Apostles and so through him to the other inferiour ministers but as in a chayn if the highest link be broken the rest which hang vpon it must needs fall So if there be a breach of this chayn of succession from the Apostles to the ministery of Rome and of England which descends of it lineally in the higest link the Pope all the rest of the chayn that hangs vpon it except it be otherwise vpheld must needs fall flat vpon the ground It is true which Mr Ber answers that election and succession by ordination may stand together in the ministery but in this case it cannot except the Pope should by the election of the Cardinalls or others ordeyn his succession whilest himselfe survived Now in this last answer Mr B challengeth his adversary to be wilde in wandering and to have lost his quaestion in concluding that the doctrine of succession is a false doctrine where he should prove that Christs power is not given to the principall members But this challenge is both vnjust vnadvised Vnjust bycause succession from the popish Church and Clergy is made by M Ber in his former book the foundation of the ministery of England and so of the Church the Church by his affirmation being made by the ministers and the Ministers by such Bishops as were ordeyned in the popish Church Vnadvised bycause these two poynts do depend ech vpon other necessarily For if Christs power be tyed to the officers whether principall or inferiour then must it come to the ministery and Church of England by succession if it come not by succession from or by the Pope and his Clergy then must it come by the same successioÌ„ of fayth doctrine vnto the children of Abraham two or three or more faithfull persons joyned together in the covenant and fellowship of the gospel And for the quaestion in Mr Bernards own words remitting the Reader to such places as prove that a company of faythfull people in the covenant of the gospell though without officers are a visible Church that they haue immediate right to the holy things of God and that the keyes for bynding and loosing were given to Peters confession I will adde onely one Argument and so proceed It hath been sundry tymes observed and proved by the scriptures that the officers of the Church are the servants of the Ch and their office a service of the Lord and of his Church Wherevpon it followeth necessarily that what power the officers have the body of the Church hath first and before them the very light of nature coÌ„mon sense teaching it that what power or authority soever the the servants of any body or persons have the body or persons whose servants they are must have it first and they by theÌ„ And for this purpose let it be further observed that no power at all came vnto the Church of the Iewes by the Levites not the vse of the sacrament of circumcision no nor of the very sacrifices which were offered by the first born in the family and that even after the peoples comming out of Egypt vnder the hand of Moses till Levi was called to the Preisthood Ex. 13. 2. 24. â— I proceed If the Ministery of the reformed Churches must be by succession or ordination by Popish Bishops then must the same office of Ministery be continued from the one Church to the other as indeed it was withall the Ministers of the Church of England at the first who without any new eyther calling or ordination which depends vpon it continued their office and place formerly received there being onely a reformation of some of the grossest evills like the healing of Iobs soars as Mr B. speaketh as the office of Iustice-ship or the like in the common wealth may be continued the same in the same persons individually though by edict of Parliament or other superiour power there be a surceasing of some mayn act of it Further to ty the Ministery thus to succession is to ty the Lords sheep to submit to no other sheepheards but such as the wolves haue appointed And if a company of Gods people in Rome or Spayn should come out of Babylon and no consecrated Preist amongst them they must by this doctrine enjoy no Ministers but such as the Romish wolves will ordeyn do according to their Popish prophane order To these things I might also adde that look what power any of the Popes Clergy receive from him the same he takes from them deprives them of where they withdrew their obedience or separate from that Church as also that the ordinations in Rome by their own Canons are very nulliâ—yes and many the the like exceptions pleaded by learned protestants against the Romish preisthood and this Romish doctrine of succession but that which hath been spoken is sufficient in the generall and I hasten to the third and last meanes of the three by which Gods people after Antichrists defection are to injoy the ministery and other of Christs ordinances And for our better proceeding herein I will first consider what ordination is and 2. how far the brethren may goe by the scriptures and the necessary consequences drawn from them in this and the like cases in the first planting of Churches or in the reducing of them into order in or after some generall confusion The Prelates and those which levell by their lyne do highly advance ordination and far above the administration of the word sacraments and prayer making it and the power of excommunication the two incoÌ„municable prerogatives of a Bishop in their vnderstanding above an ordinary minister But surely herein these cheif ministers do not succeed the cheif ministers the Apostles except as darknes succeeds light and Antichrists confusion Christs order Where the Apostles were sent out by Christ there was no mention of ordination their charge was to go teach all nations and baptize them and that the Apostles accounted preaching their principall work and after it baptism prayer the scriptures manifest And if ordination had been in those dayes so pryme a work surely Paul would rather haue tarryed in Crete himself to have ordeyned Elders there and haue sent Titus an inferiour officer about that inferiour work of preaching then haue gone himself about that leaving Titus for the other But bycause Mr Bernard with whom I deal when he writes most advisedly preferrs preaching to the first place and the administration of the sacraments and prayer to the next passing by ordination as not worthy the naming amongst these principall works I wil therefore leave it to be honoured by them whom it most honoureth and for whose ease and profit it best serveth and will consider in what place he setteth it He then pleading that as well the ordination as the
vnto them ever by how much the more superstitiously bent by so much the moâ—e devoutly addicted vnto them And so farre is that from truth which you say Mr Bernard that the godly and Church of God have in Popery kept possession of those buildings for the godly which should follow them that as they were erected by such as were most superstâ—tiously seduced so haue they been ever since the proper possesâ—ions of the most dangerous seducers in the Romish Synagogue the Praelates and their Clergy So that the morall equity of those commaundements in the old testiment touching the demolition and subversion of idolatrous temples and other the like superstitious monuments doth as well bynd now as then Which commaundements are also in effect renued in the new testament where the faythfull are charged to touch none vncleane thing to keep themselves from idols which they cannot do except they keep themselves from their appurtenaunces to hate even the garment spotted by the fâ—â—sh not to receive the least mark of the beast but to go out of Babylon which is also called Sodom and Aegypt spiritually as for other sinns reigning in her so for her idolatry amongst the rest which I the rather note that men may se it is not we but the holy Ghost that compares together Paganish AntichristiaÌ„ Idolatry Lastly where Mr Bernard bids vs prove that their Churches were built by Antichrist their records as Mr Ainsworth observeth vvill prove it so will their situation directly East and West with the Quyer or Chauncell alwayes at the East end and the rood-loft in the midle to separate it from the body of the Church the prophane layity their vacant places for Images abolished and their popish pictures still remayning and lastly their names even the names of the Apostles Saynts and Martyrs in whose honour they were built and to whose peculiar service thy were consecrated Thus much of the temples which is the last difference betwixt Mr B. and me and I confesse the least and this much also of his book Something remayns to be spoken of the Ministers Positions but very breifly both bycause the things in them for substance have come formerly into consideration and also bycause Mr Bernard affoards them no confirmation in his 2. book being shaken by Mr Ainsworth as they are ANd to omit the bloody doom which these Ministers passe vpon vs all contrary I am perswaded to their own consciences that wee are cut of from Christ for our separation from the Church of England I will consider breifly of their reasons to prove it a true Church THe first is bycause They enioy and ioyn together in the vse of those outward means which God in his word hath ordeyned for the gathering of an invisible Church which are preaching of the gospell and administration of the sacraments which they will prove by the vnfâ—yned conversion of many by the scriptures Math 28. 18. 20. Eph. 4. 11. 14. First the Church of Engl namely the nationall Church under a nationall government and Ministery is a popish devise the Lord having appointed none other Church vnder the new testament but a particular congregation as these Ministers truely vnderstand Mat 18. 17. with a government Ministery correspoÌ„dent 2. Before men joyne together as a Church in the fellowship of the gospell and communion of Saynts in the ordinances of God they should be prepared by the preaching of the word and fitted as spirituall stones for the Lords building so joyn in covenant by voluntary personal profession of faith confessioÌ„ of sinns from which how far the body of the nationall Church of Engl both is and ever hath been all know 3. As the sacraments are no meanes to gather eyther the visible or invisible Church but do praesuppose a CHVRCH gathered already into covenant with God of which covenaunt they are seales so doth not the Church of England ioyn together in the preaching of the doctrine of sayth which is the outward meanes for the gathering of the Church The greatest part of the parishes as they have onely the service book for prayer so have they onely the homilies for preaching And even in the Parishes where the word is best taught and the sacraments most orderly administred yet do not men joyn in the vse but in the abuse of these ordinances considering the confused coÌ„munion wherein the vsurped authority by which and the book-service according to which they are dispensed If the Ministers had onely affirmed that they had taught amoÌ„gst theÌ„ such truths of the gospel as by which the Lord might and did sanctifie save his elect or gather an invisible Church as they speak I should not contend with them but should further ad that I doubt not but such truthes are even in many assemblies of Papists and Anabaptists and to hold otherwise is a fowl cruell errour but where they speak of enioying the outward meanes and by them vnderstand the offices of Ministery which Christ hath given vnto his Church for the gathering and feeding of the same for which purpose they alledge Math. 28. 18. 20. Ephe. 4. 11. 14 I deny they enioy the outward means ordeyned for the gathering of the Ch neyther shall they ever be able to prove it except they can prove themselves lawfully and according to Christs testament possessed of some of the offices there spoken of In the 4. place I would the cause why these ministers speak of the outward meanes of gathering an invisible Church not of a visible since both the quaestion betwixt them and vs is about the visible and not about the invisible Church and also that the scriptures they bring for the justification of these meanes amongst them do speak of the meanes ministeries given not to the invisible but to the visible Church and if it be not bycause they know that if they had spoken of the means of gathering the visible Church we would and that justly have excepted that they do not enjoy nor have not so much as taught amongst them those doctrines of the gospell and that part of Christs Testament which teacheth the right orderly gathering of the visible Church by separation of the saynts from the vnsanctified world into the covenant and fellowship of the gospell by free and personall profession of fayth and confession of sinns Lastly as the preaching of the gospell is the onely outward means to gather a Church so though this meanes be vsed never so fully and men enioy it and ioyne in it never so ordinarily yet except withall they ioyne in the vnderstanding fayth obedience of and submission vnto it and that in the order which Christ hath set they are not made a Church by it according to the right vse of it but do make themselves by abusing it a conventicle of prophane vsurpers howsoever M. B. and these ministers and many others do indeed make the
that the people of Iudah were Gods true Church before the tyme of that oth and Covenant it is true and agaynst you And I would demaund of you whether your people were Gods true Church when Popery reigned Your answer is so may our people bee You dare not say they were for then you should acknowledge the Romish Synagogue the true Church of GOD and that you had sinfully schismed from it as Mr Bern. proves agaynst you and himselfe you will not say they were not for that would make against you in the poynt in hand and would manifest as in deed it doth that the course taken with Iudah being the true Church for her reformation cannot agree with Rome or Engl as a member of the Romish Church for her reformation To that which is added in the 3. place of Coventry Northampton and some other congregations my reply is first that this is not likely to have been the deed of the congregations but of some two or three forward ministers a few of the people it may be approving of it which their successours were as like to reverse 2. They did not repent of their publique idolatry nor purpose to obey the truth in sincerity of their prophane mixture Romish hierarchy and ministery popish leyturgy and constitutions according to which all things are administred amongst them they repented not and besides they knew right well many truthes which they purposed not to imbrace 3. graunt it were as they pretend with these few parishes what must be sayd of the rest which did not so practise with whom they make and alwayes have done one entyre nationall Church or what is this to the publique and formall state of the Church of England agaynst which we deale The truth is these men thus practising were reputed and truely schismatiques in the formall constitution of the Church and by which this their dealing hath no warrant at all If we should object vnto you the Papists doctrines and practises of two or three ministers amongst you not warrantable by law you would not admit of our exception agaynst the formall established estate of your Church so neyther may we admit of yours for the practise of two or three disliking the present state of things and seeking for reformation of them Lastly wee see indeed that those Ministers doubt not to affirme that the whole land Papists and Atheists and all did in the first Parliament of the Queen enter a solemn covenant for renouncing of Popery and receiving the gospel but we would see first how all these swarmes of wicked Atheists and most flagitious persons were by the revealed will of God capable of the covenant of the new testament and the seales and other rites and priviledges of it Otherwise this haling them into covenant with the Lord agaynst his expresse will was a prophane presumptuous enterprise in it self though I doubt not arising from a godly intent in the Queen her cheif connsellers being mislead by them whom they too much trusted 2. We would see what warrant there is in the new testament for this nationall covenant or that all the people in a Land since the Land of Canaan was prophaned should unite into a nationall Church vnder a nationall government and ministery 3. That which wee answered in the 2. place to the former branch of this exception must here agayn be remembred 4. this vndoubted affirmation of the ministers touching the whole lands covenanting in the Parliament first inferreth that the enacting of civil lawes and penall statutes by Kings and States doth gather CHVRCHES for none other covenant was there in the Parliament 2. It confirmeth the popish doctrine of implicite fayth that men may receive and professe a fayth whereof they are ignorant yea which they dislike and hate so farre as they know it for so was it with the body of your nation the greatest part by farr being mere naturall men and so not knowing the gospel yea evil doers which hate the light Our 2. objection touching the outward worship wherein the Ch of England communicateth comes now to be enforced In the clearing of which the Ministers do to speak on insist onely vpon their stinted set formes of prayer for the justification of which they bring sundry scriptures as Numb 6. 2. 3. 24. Deut. 26. 3. 15. Psal. 22. 1. 92. Luk. 11. 2. Now for our more orderly proceeding I will reduce the things they say to three generall heads vnder which I will consider of the particulars shewing how in all and every of them they are mistaken First in that they do confound and make all one ordinance Blessings Psalmes and Prayers 2. In misinterpreting the scriptures they bring to prove a set and stinted form of words to be imposed in prayer 3. In concluding as they do that if Moses and Christ might appoynt and impose a certayn form of words to be vsed for prayer that then the Bishops in England or others may vse the same power and appoint an other form of words so to be vsed Of these three in order And first it is evident that howsoever some kinde of blessing and prayer be all one and so may be confounded yet that solemn kinde of blessing spoken of Numb 6. and which the PATRIARKS and PREISTS did vse in their places was cleane of an other nature In prayer the MINISTER stands in place of the PEOPLE and in their name offers vp petitions and thanksgiving to GOD But in blessing the Minister stands in the place of God and in his name pronounceth a blessing or mercy vpon the people 2. Whereas this duety of prayer may be performed by one equall to another by an inferiour to a superiour yea by a mā to himself that other of blessing is alwayes from the greater to the lesser and therefore the Apostle to the Hebrews to shew that the Preisthood of Melchi-sedek was more excellent then that of Levi proves it by this that Melchisedec blessed Abraham taking this for granted without all contradiction that the lesse is blessed of the greater 3. Mr Ber himself in this book makes prayer one thing and the blessing pronounced vpon the people when they departed another thing as he also makes singing of psalmes a third distinct thing from them both as there is cause he should For first the Apostle writing to the Corinthians of the divers giftes and administrations in the Church speaketh thus I wil pray with the spirit but I will pray with the vnderstanding also I will sing with the spirit but I will sing with the vnderstanding also Answerable vnto which is that in Iames Is any among you afflicted let him pray is any merry let him sing both the one and other Apostle making singing and praying distinct exercises Ad vnto this that whereas in praying we are to speak onely vnto God it is otherwise in singing where we are taught to speak vnto
Math. 22. 21. but we are bidden stand for the liberty wherwith Christ hath freed vs that is the whol liberty of the Church to let no man iudge vs that is ecclesiastically no not in meaâ—s drinks though civilly men may commaund iudge vs in them And vpon these grounds truely layd by the word of God an answer may be framed on this manner In civill affayres we may and ought to obey for the authority of the commaunder yea though we know not any good but on the contrary much harm to our bodily estate comming vnto vs by the same but in matters ecclesiasticall which are subordinate to the souls good we must obey onely for the ends of the things coÌ„maunded and as they tend to the edification of our selves and others 1 Cor. 14. 26. To conclude this poynt since the Apostles expresly commaunds that all things in the Church be done to the edificatioÌ„ of the same I would demaund of Mr. B. with what fayth or good conscience he or any other maÌ„ can do or enterprise any one thing in the Church which he or they are not perswaded by the word of God which is the rule of fayth tends to edification These things being thus there is no cause why Mr. B. should account it curiosity to serch particularly into every thing for satisfaction the differences formerly layd down being observed neyther doth this holy care of Gods servants as he further addeth work vpon mens wittes to bring distinctions but on the contrary men of corrupt mynds and vnfaythfull least they should be reformed by the word of God do get distinctions like excuses after their owne hearts Much lesse is it eyther truely or christianly affirmed which followeth that the more men seek in doubts for resolution the further they are from it For howsoever it may be thus with M. B. many others which seek the truth as cowards do their enemyes with a fear to fynd it least it trouble theyr carnall peace yet have other men better yssue of theyr labours and by seeking have found that hydden treasure for the purchase whereof they are content to sell all they have and to buy it In the next place come in six rules of directions how to settle the consâ—ience to prevent scrupulosity and perplexity 1. Keep all mayn truthes in the word which are most playnely set downe and are by law of nature ingraven in every man First you are much mistaken Master Bern. if you imagine that all mayn truthes in the word are engraven in every man by the lawe of nature For the gospell is the more principall part of the word which notwithstanding is wholy supernaturall and above the created knowledge of man or Angel Mat. 11. 27. Ephe. 3. 10. Secondly if in commending mayn truthes and such as arâ— playnely set downe you do insinuate that there are any truthes so meane which we may eyther neglect to serch or having found them to obey therin you should deceive by promising liberty make your selfe wiser then God and crosse his ordinance appoyntment 2 Tim. 3. 16. Deut. 4. 1. 2. And for things left more dark in the Scriptures they must be vnto vs matter of humiliation in our naturall blyndenes and of more earnest meditation and prayer with all good conscience 2. Beleeve every collection truely necessarely gathered by an immediate consequence from the text This is good but not sufficient For collections truely made though by mediate consequences one after another are to be receaved though the fewer the better and the lesse subiect to daunger And we must not curtall the discourse of reason soberly vsed and sanctifyed by the word so short as Mr. B. would haue vs. When the Lord Iesus was to deal with the Saduces about the resurrection he took his proof from that which is written Exo. 3. 6. I am the God of Abraham c. which words do no way conclude the resurrection of the body which was the question by any immediate consequence and yet the collection was good and necessary The 3. and 4. direction I omit as questionles and come to the 5. in order 5. Enterteyn true antiquity follow the generall practise of the Church of God in all ages where they have not erred from the evident truth of God It cannot be denyed but that is best which is most auncient and that truth and righteousnes were in the world before syn error but neyther the one nor the other did continue long eyther amongst men or Angels And he that but considers what monstrous errours and corruptions sprang vp in the Church of the new Testament whylest the Apostles lived which planted them wil not think it strange though almost all were over-grown with such bryars and thornes in a few ages following And what not onely vnsoundnes in doctrine but vncertaynty in story is to be found in the most auncient writers no man though but even meanely exercised in them can be ignorant And yet if we would take vp these weapons it were easy to make good our part against the Church of England in the mayne differences But we have the word of God which is to vs a sure testimony and if he be onely to be heard of whome God from heaven hath testified as the onely Prophet and Doctor of his Church we are not then so much to regard what any man hath practised before vs as what Christ hath commaunded which is before all And we must in the first labour to have our harts seasoned with the word of God and according to that taste must all mens both perswasions and practises be savored by vs taking heed of those preposterous courses commonly held some at the first corrupting their harts with the thorny subtilties of the school-men more witty then sound sayings of the fathers and others prejudicing and forestalling themselves by the present and sensible state of things before theyr eyes or by the generall and partiall practise of tymes past and so comming in the last place to the word of God haling that in to back and support theyr exalted forestalled imaginations 6. If thou suffer let it be for knowne truth and against knowne wickednes for which thou hast examples in the word or of holy martyrs in story suffering for the same or the like But beware of far fetched consequences c. We are to forbeare evills not onely known but suspected doubted of And he that knowes what a heart meaneth truely softened and made tender with the blood of Christ had rather suffer all extremityes then approve that as good eyther by word writing or practise which he but doubteth to be evill and to displease God except by fayth he can overcome that doubt in some measure And for vs though we had no example eyther in the word of God or other story of any martyrs suffering in the same or the like particulars with
them and the blessing of peace-makers vpon their heads Of Mr B. disswasive probabilities THe next thing that comes into consideration is certayn probabilities likelyhoods as the authour calls them consisting for the most part of personal imputations di graceful calumniations whereby he labours to withdraw the harts of the simple froÌ„ the truth of God unto disobedience as Absalom did the people into rebellion against the K. by slandering his goverment 2 SaÌ„ 15. But if Mr Bern. followed his sound judgement in this booâ— as he professeth in the Preface and so laboured to lead others he would neyther go himself nor send them by vnstable guesses and likelyhoods as he doth The truth of God goes not by peradventures neyther needs it any such paper-shot as likelyhoods are to assault the adversary withall The word of God which is profitablâ— to teach to reprovâ— to correct and to instruct in righteousnes is sufficient to furnish the man of God with weapons spirituall and those mighty through God to cast downe strong holds and whatsoever high thing is exalted against the knowledge of God And if M. B. speak according to the Law and Prophets his words are solid arguments if not there is neyther light in him nor truth in them and so where truth is wanting must some like-truthes or images of truth be layed in the place like the image in Davids bed to deceive them that sought after him when he himself was wanting 1 Saâ— 19. 13. The first probabilitie that our way is not good is The noveltie thereof differing from all the best reformed Churches â—â— Christendome It is no noveltie to hear men plead custome when they want truth So the heathen Phylosophers reproched Paul as a bringer of new doctrine so do the Papists discountenance the doctrine and profession of the Church of England yea even at this day very many of the people in the Land vse to call Popery the old law the profession there made the new law But we for our parts as we do beleeve by the word of God that the things we teach are not new but old truthes renued so are we no lesse fully perswaded that the Church constitution in which we are set is cast in the Apostolicall and primitive mould and not one day nor hower yonger in the nature and forme of it then the first Church of the new Testament And whether a people all of them separated sanctified so farr as men by their fruits can or ought to judge or a mingled generation of the seed of the womaÌ„ and seed of the serpent be more ancient the government of sundry Elders or Bishops with joynt authority over one Church or of one Nationall Provincial or Diocesan Bishop over many hundred or thousand Churches the spirituall prayers conceived in the heart of the Ministers according to the present occasions or necessityes of the Church or the English service book the simple administration of the Sacraments according to the words of institution or pompous and carnall complements of cap coap surplice crosse godfathers kneeling and the like mingled withall I do even refer it to the report of Mr B. owne conscience be it never so partiall Now for the differences betwixt the best reformed Churches as Mr B. calls them granting thereby his owne to be the worst and vs they ar extant in print being few in number those none of the greatest weight But what a volume would these differences make betwixt those reformed Churches and the vnreformed Churches of England if they were exactly set downe And yet for the corruptions reproved by vs in the reformed Church where we live I do vnderstand by them of good knowledge and sincerity that the most or greatest of them are rather in the exequution then in the constitution of the Church Our differences from the reformed Churches Mr B. aggravates by two reasons 1. The first is our separation from them 2. the 2. certeyne termes of disgrace vttered by Mr Barrow Mr Greenwood agaynst the Eldership which Mr Bernard will have vs disclayme For the first it is not truely affirmed that we separate from them What our judgment is of them our confessions of fayth and other wrytings do testify and for our practise as we cannot possibly ioyn vnto them would we never so fayne being vtterly ignorant of their language so neither do wee separate from them save in such particulars as we esteeme evill which we also shall endeavour to manifest vnto them so to be as occasion and meanes shal be offered And secondly for the taxations layd by Mr B. and Mr G. vpon the Eldership or other practise in the reformed Churches wherein they were any way excessive we both have disclaimed alwayes are and shal be ready to disclayme the same Onely I entreat the godly reader to coÌ„sider that those things were not spoken by them otherwise then in respect of those corruptions in the Eldership els where which they deemed Antichristian and evill Of which respective phrase of speach more hereafter Lastly if it be likely that our way is not good for the difference it hath from the reformed Churches and that thâ— greatneâ— of the difference appeares by the hard termes given by some of vs agaynst the government there vsâ—d thâ—n surâ—ly iâ— is much more likely that the way of the vnreformed Church of England is not good which differeth far more froÌ„ the reformed Chuâ—ches which difference appeares not onely in most reprochfull termes vsed by the Praelates and their adhaerents against the seekers of reformation comparing them to all vile haeretiques and seditious persons but in cruell persequutions raysed agaynst them and greater then against Papists or Atheists The second marke by which Mr B. guesseth our way not good is for that it agreeth so much with the antient schismatiques condemned in former ages by holy and learned men Luciferians Donatists Novattans and Audians Can our way both be a novelty new devise and yet agree so well with the antient schismatiques condemned in former ages Contradictions cannot be both true but may both be false as these are The partyes to whome Mr B. likeneth vs were condemned not onely for schisme but for heresy also as appeares in Epiphanius Austine Eusebius and others And as we have nothing no not in sâ—ew like vnto some of them nor in truth vnto any of them in the things blame worthy in them so if Mr B. were put to iustify by the word of God the condemnation of some of them it would put him to more trouble then he is aware of The Audians dissented from the Nicene Councell about theyr Easter tyme. The Luciferians held the soule of man to be ex traduce and were therefore accounted Haeretiques as indeed it was too vsuall a thing in those dayes to reiect men for haeretiques vpon too light causes And for the Donatists vnto whom Mr Gifford others would so fayn
that can be brought but because they are yours which notwithstanding I am perswaded neyther you nor any other can satisfie And if Mr B. himselfe thus wryte and speak in private why blames he vs for our publique testimony Now if the Bishops be Antichristian and so the spirit of Divils Rev. 16. 14. why might not Mr Barrow affirm theyr Ministery and ministration to be of and by the Divill and what are they but eyther the tayl or some other lim of the beast And for theyr excommunications by name it is evident by this they are not of God for that the most religious in the kingdome make least account of them For theyr Luciferian pryde whereof Mr Barrow accuseth them it is apparant they burden the earth threaten the heavens with it for their hateful Symony both in giving and receiving they are so notorious as the best service Mr B. can do them in this case is to turn mens thoughts from those evils which every ey sees every heart abhorrs Towching the Ghost the Bishop gives in his blasphomous imitation of Christ Ioh. 20. 22. except contrary to the rule in nature nihil dâ—â— quod non habet he can give that he hath not it is not very likely he should give the Holy Ghost why then might not Mr Barrow call it an vnholy Ghost And for the Bible in the Bishops hands which he gives his Preists in ordination Mr Barrow calls it the libell not in contempt of the book but in reproof of the ceremony that iustly since the Lord never appointed the scriptures for any such vse nor any such ceremony in the ordination of his Ministers Christ and the Apostles would have such Ministers ordeyned as have the Bibles in their hearts the Bishops of England to supply this want give it into the hands of their Preists which they think sufficient though in truth the most of them are more vsed to handle a paire of cardes vpon an alebench then the holy bible Your Patrons Mr Barrow calles great Baals Lord Patrons and iustly in respect of that Lordly power they vse in obtruding their Clerks vpon the Parish assemblies your ministers yea all and every one of them Preists which is their proper name given them both in your book of ordination and coÌ„mon prayer your Deacons half-preists according to the nature of their office betwixt which the Deacons office in the new testament Act. 6. 1. 2. 3. 4. there is no consimilitude For the other more harsh termes wherewith he enterteynes such persons and things in the Church as carry with them most appearance of holynes they are to be interpreted according to his meaning and a distinction vsed by Mr B. in another place is here to be applyed Which is that Mr Barrow speaks not of these persons and things simply but in a respect so so considered so no one terme given by Mr Barrow to my knowledg but may at the least be tolerated The Ministers as they receive the wages of vnrighteousnes oâ— counsayl to spiritual fornication are Bâ—lâ—â—mites in respect of thâ—ir office vowed to destruction Cananites as they plead for confusion Babylonish divines as they endeavour to stay Gods people in Egypt spiritually so called Egyptian inchaunters as they are members of the Hierarchy 〈◊〉 of the Divel by vertue whereof he bear great sway as the reformists amongst you have expresly testifyed And for your very divine exerciseâ— of prayer preaching sacrâ—â—â—tâ— suâ—ging of psalâ—s howsoever they be good holy in theÌ„selves or at leasâ— have much good in them yet in respect of the vnhallowed coÌ„munion forgâ—d ministâ—ry and superstitious order wherein these and all other things with you are ministred and exercised they are lyable to the heaviest censure Mr Barrow hath put vpon them And for the most forward preachers in the kingdom considering their vnsound and broken courses in denying that in deed and practise which in wâ—rd and writing they profâ—sse to be the revealâ—d will oâ— God and inviolable testament of Christ binding his Church for ever yea and practising the contrary in the face of the sâ—nne commiâ—tâ—â—g two evils forsaking the Lord the fountayne of lâ—ving water to dig themselves broken pitâ—s which will hold no water yea not onely refusing themselves to enter into the kingdome of God the Church but also hindering them that would persecuting them that do and lastly considering them in their vnconscionable defence for their own standings and practises as that onely the godly in the parish are of the Church with them that they hold and vse their ministery by the acceptation of the people and not by the Bishops that they obey the Bishops in their citations suspensions excommunications and absolutions aâ— they are civil magistrates and â—he like they do deserve a sharper medicine then happily they are willing to endure Yea the very personall graces of knowledge zeale pâ—â—ience the like manifested in many both ministers and people are most vniustly perverted and misused to the obduration and hardening both of the persons themselves others in most deceivable wayes wherein the deepest mistery of iniquity and most effectuall delusion of Satan that can be worketh as is by Mr Barrow and others clearly discovered But that Mr Barrow should say that the preaching of Gods word â—â—e spirits effectuall working should make men the children of hell and two fold â—orse then bâ—fore is a great slaunder and could not possibly enter into his or any other godly mans heart And so I leave these and the like more vnsavoury-seeming speaches of Mâ— Barrow to the wise and Christian readers charitable interpretation The last rank of Mr B. reasons followeth which respect the matter of our sepâ—â—â—tion by him called schisme which how materiall they are shall appeare in their place Our first errour according to his reckoning is They hold that the constitution of our Church is a falsâ— constitution And let vs see how strongly your answer forces vs from this our hold 1. Arg. They cannot prove this simply by any playne doctrine of scripture and that which they would prove is but onely respectively and so may any thing and their Church also be condemned 2. Arg. It is against the evidence of the scriptures which maketh the word externall profession and sacraments the visible constitution c. That you then affirm in the first place is that wee cannot prove this simply by any playne doctrine wherein you do half confesse that wee do it by iust consequence though not by playne doctrine wholly that respectively and so so considered as you speak your coÌ„stitution is false And thus you say any thing may be condemned But first it is not true that any thing may be condemned after this sort The constitutioÌ„ of the Ch Apostolike could in no coÌ„sideration be condemned neyther could ours to our knowledge being according to that pattern how weakly soever we walk in it Secondly
the constitution even of Rome as now it stands is not simply false but onely in this that respect So far as it separates fro heathenish Idolatry Idolaters vnto the true God reteynes any truthes of God remaynders of Christs testament so far it is not false or feyned and yet is her present constitution false she vncapable of the Lords covenant To come nearer the matter The constitution of the Church is the orderly collection and coniunction of the sayncts into in the covenant of the new Testament 〈◊〉 the saynts are the matter the covenant the form from which two concurring the Church ariseth and is by them constituted Now for the word it is an outward instrument preparing and preserving the matter but no more the constitution of the Church then the ax is the coÌ„stitution or frame of the house and for externall profession it manifests the fitnes of the matter for the form and by it the saynts enter covenant which covenant also the sacraments confirm as sâ—ales annexed to that end And where Mr B. affirmeth we cannot prove their Church coÌ„stition false by any playn doctrine of scripture we will consider the scriptures he himself alledgeth and the doctrine of them which as so many touchstones do discover the counterfeyt constitution of the same The word saith he is the constitution of the Church His meaning is or should be at the least that the word is the ordinary outward meanes for the collecting and constituting of the Church of God I graunt it But how considered Not the word in mens bibles alone for then all the Haeretiques in the world are true Ch nor yet the word preached simply for Paul preached the word to the scoffing Athenians to the blasphemous Iewes yet I think he will not say that eyther the one or the other were Churches truly constituted How then the word published vnderstood beleeved and obeyed outwardly at the least as the spirituall sword or ax hewing the stones in the rock and trees in the forrest and preparing them to be the Lords spirituall house And thus much the very places produced by Mr B like Golyahs sword drawn out to cut off his owne sword do evidently declare Math. 28. 19. which is the first place shewes that such as by preaching of the word were made disciples for so much the word importeth were to be gathered into the Church baptised Mar. 16. 15. shewes the same especially if you adde vers 16. inferring that men by preaching must beleeve and so beleeve as they have the promise of salvation which I note the rather to shew the vanity of that verball profession in a profane conversation which els where Mr B. makes so much of The places 2 Cor. 5. 19. 11. 2. cited by you do prove that the worâ— of reconciliation and ministery of the gospell beleeved obeyed to the forgivenes of sinns and to the preparation sanctification of the Church to Christ is the means of gathering and building vp the same to which that of Iob. 33. 23. 24. consorteth The two places Act. 2. 14. 37. 38. 41. and 16. â—2 32. 34. are of the same 〈◊〉 with the former and do provâ— that sundry of the Iewes at Ierusalem by Peters preaching and that the â—aylours housholâ— at Philippi by Pauls preaching were brought to repentance and faith in Christ and so added to the Church But what wil be the conclusion of all these premises The Proposition is this The true Apostolick Churches having a true constitutioÌ„ were gathered constituted of such men and women as by the preaching of the gospel were made disciples had faith and repentance wrought in them to the obteyning of the forgivenes of sinns promise of life eternall and to sanctification and obedience Now though my logick be not much better then yours Mr B. yet since my cause is I will help you with an assumption or 2. Proposition But the Church of England was not so gathered after Popery but on the contrary without preaching of the gospel of men women for the most part ignorant faythles mispenitent disobedieÌ„t to whoÌ„ no promise of the forgivenes of sinns life eternal appertâ—ynes whervpoÌ„ the coÌ„clusioÌ„ necessarily followeth that the constitution of the Church of England is not true or Apostolick but false counterfeyt and apostaticall Secondly the scriptures sayth Mr B. make externall profession the visible constitution of the Church His meaning must be that profession of faith is required of such persons of yeres before they be admitted into the visible Church Which truth the place cited by him Act. 8. 12. 37. 38. doth iustify to which one place many other may be added to the same purpose as Act. 10. 46. 16. â—4 18. 8. But what is the Church of Worxsop better for this what profession of faith did the particular members make when at the first of an Antichristian Synagogue as in Popery it was it became or was constituted a true Christian Church was not the house built at the first as it is at this day repayred Let a man but hire a house within the precincts of your parish he is a ioyned member in your Ch ipso facto though he cannot manifest the least kernel of faith or repentance yea though he professe himself an atheist horetick â—orcerer blasphemer or that which is worse if worse can be All you do is to vse the woodden dagger Mr Barrow tells you of to suspend him from the Lords supper it may be to get him excoÌ„municated by the officiall if he have neither freinds nor mony And this very excommunication shewes him to have been a member of you for onely a brother is to be excommunicated Math. 18. 15. 16. 17 and onely he that was within may be cast out 1 Cor. 5. 12. 13. And here as before I will help to form your argument The members of the Apostolick Church which were truely constituted were admitted by their personall profession of faith and confession of sin Math. 3. 6. Act. 8. 37. 38. and 10. 46. 16. 14. 1â— â— 19. 18. But the members of the Engl. assemblies neyther were nor are so admitted but according to the parish perambulation whatsoever impiety they professe Therefore their constitution is proved false by the evidence brought to iustify it Lastly for the sacraments as they are not the constitution of the Church but do necessarily presuppose a Church constituted vnto which they are committed as the oracles and ordinances of God vnto Israel so is not the Church of England the Israel of God the seed of Abraham a peculiar people unto the Lord but a mingled seed as Ezra 9. 1. 2. uncapable of the sacraments the seales of the covenant of grace And the places Mr B. brings forth are so far from iustifying the constitution of the Church of England by the sacraments as they do most notably evince the prophanation of the sacraments
sin shal excuse you for not submitting vnto a true nor your prophane scoffing at a true constitution as at the Diana of the Ephesians discourage vs from reioycing in our portion It is with you in this case as it was sometimes with Rechum Shimshay who making a shew as though they would have built the temple Zerubbabel but not being the men to whom this work appertayned laboured afterwards to hinder discourage him the Iewes with him whom it did concerne Ezra 4. 1 2 3. 8. 9. Once you know Mr B. you did separate from the rest an hundred voluntary professors into covenant with the Lord sealed vp with the Lords supper to forsake all knowne sinn to hear no wicked or dumb Ministers and the like which covenant long since you have dissolved not shaming to affirme you did it onely in policy to keepe your people from Mr Smyth Well Mr B. be not deceived God is not mocked neither wil he hold them guiltlesse that so take his name in vayn but as you have sowen so shall you reap To conclude you would have no man blame you for your contumelyes against the planting of the Lords vineyard the building of Gods house the composition of Christs body the constitution of his Church And wherefore because Mr Robinson held as much before into separation And if it were so should myne iniquities excuse yours But it is most vntrue you affirme There never entred into my hart a thought nor passed a word out of my mouth so contumelious against the true orderly constitution of Christs Church though I have and that worthily disliked as I stil doe that hard rash censure passed by some vpoÌ„ the persons of such as of whoÌ„ the Lord by the evideÌ„t work of his spirit gives a better testimony And for the poynt in hand I am perswaded and so professe before all men that I see not by the revealed will of God in his word how to iudge otherwise of any ordinance of the Church or exercise of communion out of a true constituted Church then of the sacrifices out of the tabernacle or temple within whose circle they were concluded by the word of God The third errour is thus set down That such as are not of a particular constituted Church to wit such a one as theyrs is are no subiects of Christs kingdome And since our Church is a particular congregation separated from Antichristianism into covenant with God by voluntary submissioÌ„ vnto the gospel we do avow it for truth that such â—â— are not of a particular c. For since the visible Church is the visible or externall kingdome of Christ which he as mediator collecteth protecteth and administreth he that is not a member of the visible Church is not in this regard a subiect of Christs kingdome Neyther are your exceptions against this doctrine of any force The scripture you say in the first place never sets forth any of Gods people by this mark Yes that it doth and that oft tymes without any other mark How oft doth Moses and the other Prophets with him entreat the Lord to spare Israel when they sinned for their constitution that is for the covenant of his mercy into which he had admitted them with their forefathers Abraham Isaak and Iaakob The Lord protesteth Is. 1. that Israel did rebel against him that they did not vnderstand but were a most sinfid nation yea as Sodom Gomorrah and yet he calls them children his people v. 1. 2. 3. 4. 10. yea passing Sodom in iniquity and yet the daughter of his people daughter Zion Lam. 4. 6. 22. And what do these and infinite other the like places but coÌ„clude that where there was little or nothing els to be seen the Lord marked out his people by this that he had established them a people vnto himself by covenant which though they for their part had broken by their iniquities yet was for the present on his part vndissolved And where it is graunted by Mr B. that the godly ought to ioyn with the visible Church if possibly they can why doth he blame vs which intend no further If men truely desire it but cannot possibly accoÌ„plish it the Lord in this as in other cases accepts the will for the deed And so I answer your 3. ExceptioÌ„ in order touching the martyrs in Queen Maryes dayes and other godly persons there named that some of them were members of the true visible Church actually others actually separated from the false Church and in will which God accepteth ioyneth with the true Church others walking faithfully according to their knowledg whether living or dead are and were Gods people though in Babylon Your second exception is certayn scriptures to which you say this doctrine is contrary The first is Gal. 3. 7. 9. And how to this They that are of the faith of Abraham separate themselves by faith from the world into covenant with the Lord as AbrahaÌ„ did Gen. 12. 1. 2. 3. Heb. 11. â— To the 2. place which is 1 Ioh. 3. 14. I do answer that Iohn speaks of such as were of the true visible Church neyther can any other according to the true visibility manifestation of the love which the Lord requireth love his brother which is not of a true visible Church He that doth not admonish his brother if he offend after that order and in those degrees which the word prescribeth doth not love his brother Lev. 19. 17. But onely he that is of a true visible Church and that furnished with the power of Christ the keyes of the kingdome for the censures can admonish his brother in that order and those degrees which the word prescribeth Mat. 18. 15. 16. 17. And so this scripture Mr B. overthrowes both your opinion and standing The third scripture is 1 Cor. 1. 1. Paul wrytes there onely to visible Churches to the Church of Corinth primarily and so by proportion to all other visible Churches in the world for to them alone the censures sacraments prophesying and other matters there handled do appertayne 1 Cor. 5. 1. 2. 3. 4. 5. and 11. 20. and 14. 4. 5. The brother spoken of in the fourth and last place which is 2 Th. 3. 15. was a member of the visible Church and subiect of Christs kingdome though walking inordinately in his calling as appeareth v. 11. and therefore to be discountinanced and made ashamed by the Church that he might the more faythfully apply himselfe to his busines These scriptures then do none of them wash this mark from of Gods people but some of them if not all print it far more deeply vpon them Lastly you ask whither Christs kingdome be not spirituall and invisible also Iob 18. 33. and 10. 16. No man will deny it though the places you alledge do not so necessary prove it But as Christs kingdome is spirituall and invisible also so is it spirituall and visible
be begun without officers Yea even where officers are if they fayl in theyr duetyes the people may enterprise matters needfull howsoever you will have the minister the onely primum movens and will ty all to his fingers And to let passe the godly Kings of Iudah which were no Church officers about whom the question is which sundry tymes set the Preists a work other with them in Church matters as 2. Chro. 17. 7. 8. 9. and 29. 1. 2. 3. 4. 5. c. and other instances in the old Testament which in the handling of the particulars will fall into consideration Peter himselfe was called by such as were no Apostles or other officers to render a reason of his going into men vncircumcised which he also did to Gods glory and the Churches satisfaction v. 18. Now how soever they which so contended with him erred in the matter and it is like dealt too contumeliously with him in the manner yet had it been simply vnlawfull for them to have propounded and begun a matter of that kynde Peter would have reproved and broken off theyr disorderly course and not have pertaken with them in their sinne by vndertaking the answer of the matter which in the generall he doth approve by his orderly and satisfactory answer Furthermore where the Lord Iesus Math. 18. 19. directs a brother in case order to tell the Church of his brothers offence what can be more playne then that he enioynes a private brother to begin a Church matter Yea though there be Elders in the Church yea though the Elders alone yea the chief of them onely as Mr Bernard would have it be the Church yet must the matter be brought to and begun in the Church by him that is offended and his witnesses To presse this yet a little further if any puliquely scandalous or notorious sin be committed in the Church by a brother and the Elders neglect all means of redressing it yeâ— put the case the Elders themselves be in the transgression and by name that they preach haeresy or both preach and practise notorious Idolatry and that the body of the Church also be corrupted by them and joyn hands with them in their mischief what now must a private brother doe in this case whose heart the Lord establisheth in the truth and whom he plucks as a brand out of the fyre must he goe on and ioyn with that Idolatrous assembly in theyr wickednes God forbid And leave them he may not till he have dealt with them about this Church matter and convinced them of this Church sinn for if Christ would not have a brother cast of his brother til he have dealt with him nor the whole Church to cast of a private member till he refuse to hear it Math. 18. much lesse will he have one brother to forsake all the brethren and officers also or a private member to disclaym the whole Church till he have by the best meanes he can affoard in himself or procure otherwise and after the best manner convinced admonished and exhorted both the Officers and people and so found them obstinate and irreclamable To proceed The Apostle Paul writes to the Church at Rome to observe such as caused divisions and scandalls contrary to the doctrine they had learned and to avoid them and to the Church at Corinth to deliver to Sathan or excommunicate the incestuous person agayn that vpon his repentance they would forgive him and confirme their love towards him and agayn to the same Church that they would have ready their collection for the saints at Hierusalem and gather it on the Lords day desiring further that they might abound in that grace as in faith love and the like to the Colossians that they should say to Archippus look to thy ministery which thou hast received of the Lord that thou fulfill it so writes Iohn to the Church at Pergamus that they should not suffer the Balaâ—mites and Nicholaitans to teach and to deceive as they did and to the Church of Thyatira likewise not to suffer the woman Iezabell calling her self a Prophetesse to deceive Gods servants Now it seems by Mr BERNARDS doctrine that if the officers withdraw in these things and will not endeavour the reformation of them or if they dy or fall away that the silly multitude must beare all evill and forbeare all good they must not mark and avoyd haereitcall and schismaticall whether teachers or others they must not put out the old leven that they may become a new lump nor confirme theyr love to any penitent person or forgive him though his repentance be never so ful or publique nor make any collection in the Church for theyr brethren the saynts nor have any part in that grace nor put their Minister in mynd of his office that he fulfill it nor medle with false Prophets for theyr conviction or restraynâ— but may suffer them to deceive without gaynsaying these are all Church matters Apostles onely and Apostolick men must medle in them both to begin and end them And thus the Ch without the officers help though it caÌ„not possibly be had as a deaf a duÌ„b a blynd a lame yea a liveles senseles body it must both have the eyes put out and the eares stopt and neyther see nor hear it must be tongue-tyed from speaking fast bound hand and foot from doing any thing for the generall and joynt good yea it must not be saved without the officers for other ordinary way of salvation know I none by the revealed will of God in his word but in the vse of the ordinances which Christ hath given vnto his Church ¶ It is the stewards duety to make provision for the family but what if he neglects this duety in the maysters absence must the whole family starve yea and the wife also or is not some other of the family best able to be imployed for the present necessity It is the Pilottes office to guide the ship but what if he ignorantly or negligently or desperately will run the same vpon the rocks or sands must the rest of the mariners forbeare to intermedle and so perish It is the Captaines office to lead the army but what if he or they perfidiously will betray the same into the hands of the enemy may not the body of the army make the best head they can to defend themselves and to offend their enemies vsing the best meanes they have for their present direction Yea even in the most peaceable best governed coÌ„mon-wealthes a private man may in a case of necessity become a Magistrate for a mayne work and that which ordinarily is the Magistrates peculiar The Lord hath given the sword into his hand for the good of him that doth well to take vengeance on him that doth evill and to him it apper teynes to defend the innocent But if this innocent person be assaulted by a theif murtherer or other enemy
the meanes of their aedification salvation how streyt and hard hearted soever you M. B. are towards them or coÌ„temptuous of them they may and must use in cases of necessity their best helpes for the distribution of things simply necessary to the body And dare you say as you haue done in both your books that the officers are absolutely to the Church as the eyes to the body and that there is no spirituall light in the rest of the members save onely in them and that all the body besides and without them is darknes Indeed such a blind beetle your spirituall Lords and you make your Churches and so you lead them But oh you the people of God yet in Babylon partakers of the heavenly illumination trust not these your Seers too much they would be thought all ey from top to bottom and would make you beleeve that you the multitude are stoneblind and can not possibly without them see one step before you that so they might lead you by the lip whither they list but open your eyes more and more and you shall see more and more clearely that the wayes of your Nationall Church are not the wayes which Christ hath left for his visible Churches to walk in but a very by path and take heed that these men which would be thought all and onely light cause not a â—og of earthly ordinances to rise vpon you and a dark mist to cover you To proceed This one scripture Ephe. 4. 11. 12. truely expounded and according to the Apostles meaning serves at one blow to overthrow the whol ministery of your Church of England and all communion with it Your whol plea for your Ministery is that you teach the word of God the true word of God and therewith you invite all your guests vnto your baÌ„quet But now if your ministery be not the Ministery which Christ hath set vp in his Ch noâ— of the gifts which he hath giveÌ„ vnto his Church but of an other sort foundatioÌ„ then it followes that no felowship or coÌ„munioÌ„ is to be had with it vnder any plausible pretense nor vpon any experimentall profit neyther The officers theÌ„ which Christ hath given for the aedificatioÌ„ of his Church to the worlds end are Apostles Prophets Evangelists Pastors Teachers Ephe. 4. 11. 12. Now the first three sorts of these abovenamed were extraordinary extraordinarily endued for the first publishing of faith and planting of Churches and so as temporary are ceased with their endowments and this you graunt in effect pag. 184. of your last book And for the Pastorâ— and Teachers here spoken of you Mr B and the Ministers of your order would be thought the men Of what sort then I pray you are your grand Metropolitans your Archbishops Bishops Suffraganes Deanes Archdeacons Chauncelours Officials and the residew of that Lordly Clergy They must needs be of some other order then is here named and the gifts of some other cheif Lord then of Christ when he ascended on high and gave his gifts that is Antichrist whose gifts they were when he ascended on high even to the throne of his Apostasy And now for you which are set over the particular Parishes to teach the people as I confesse you of all the rest to be likest vnto the true Pastours so by your own confession are you excluded froÌ„ that rank The Officers which Christ hath appointed when he ascended have received power by your own assertion not onely for preaching and administring the sacraments but for government also The want then of the power of government bewrayeth you to be anothers gift then Christs even his and none others which hath devised an other order and distribution of giftes then ever came into Christs hart to appoint Lastly as it is true you affirm that Christ never sayd to the body of the congregation viz in expresse termes go preach so is it most vntrue which you intend viz that he never gave libertie and charge to any out of office to teach in the exercise of prophesy This point I have touched formerly but will more fully handle hereafter The same I also affirme in the second place touching the power of government not opposing your words well interpreted but your meaning which is that none but men in office have power eyther to reforme any abuse in the Church or to perform any other necessary Church duty without them And for shutting vp of this fourth Argument let it be considered that here is a great difference in administration of doctrine by teaching and of admonition excommunication in the order of discipline Onely one man in the Church doth teach at once and all the rest both Elders people are taught by him but the whol Church may admonish or excommunicate one or more at once or by one act and so though Christ never say to the Church goe teach yet he sayth to the Ch admonish excommunicate Mat. 18. 17. 1 Cor. 5. 4. 5. In doctrine one man teacheth the whol Church the whol Church is taught in disciplyne the whole Church reproveth and excommunicateth one man and hiâ— censureth And thus your light Mr B. which you boast is as clearâ— as the sun in the firmament of heaven is darkened your sun is gone downe at noon day Amos 8. 9. The fifth reason is thus layd down It is never to be found in all the old testament that the people but princes and ecclesiasticall governours men in authority were reproved for suffring holy things to be abused Ezech. 22. 26. 1 Sam. 2. 27. 1 King 13. so in the new testament Math. 23. Rev. 2. 1. 8. 12. 18. and 3. 1. 7. 14. no meÌ„tion in these places is made of the people It seems Mr B. hath learnt of them which give counsel to affirme all things peremptorily vnder hope to find some men with whom a confident affirmation will go as far as a modest proof But here as alwayes I do except against as a corner stone of Babylon your vnequall yoaking of ecclesiasticall Officers Ministers in the govermeÌ„t of the Church with Princes Magistrates in their civil authority there is no proportion betwixt them A Lyon and an Ox will payr better then these two kinds of governours and governments Neyther can it be rightly sayd of Church officers that they are men in authority they are men in service and charge whether we respect God or the Church They have power I graunt for they have the gospell to preach minister which is the power of God to salvation they are to speak with authority and that also in the order of office and by speciall commission And so the Evangelists testifie of Christ that he taught as having authority and not as the scribes the reason was that where the manner of teaching amongst the Scribes was very corrupt and degenerate affecting the peoples harts with no reverence of God Christ on the contrary did manifest
Prophet must first haue his hand vpon him whom the rest of the people must follow in putting him to death The last words Publican and Heathen do not declare that Christ speakes of the Iewes at that time eyther onely or civily but serve for other purposes as I shall presently manifest taking Arguments from these words as from all the rest to prove that Christ here speakes of sinne and of excommunication for sinne My first Reason I draw from the cohaerence wherein I have formerly manifested Christ speakes not of private injuries onely but of all such scandalles as are to be found in that streyt way to heaveÌ„ no nor of injuries at all as they hurt the outward man but as they are sinnes and hurt and hinder the soul in the way of godlynes and so by the consequence of cohaerence if Christs words hang one vpon an other he speaks v. 15. 16. 17. of sinne and the carying of it 2. I reason from the terme brother which since it apperteyned at this tyme froÌ„ the disciples to many which might not be brought before the Iewish Synedrion as to the beleeving Romaynes Samaritans and the like cannot be meant as is pretended but speaks of a religious fellowship to which any brother may be brought of what country or condition soever As the word haâ—artáno turned offend is of generall signification by your own graunt and so cannot be restreyned to that particular kind of offence so is it most properly vsed for sinne and that vsually by this Evangelist Mat. 3. 6. 9. 2. 12. 31. and 26. 28. and which is specially to be observed when Luke would speak of trespasses or offences as sinnes against God he vseth this word but when in the same place he speaks of them as of injuries against men he vseth another word Ch. 11. 4. And see how soundly Mr B. deales when he should shew that the word turned offend is not meant of sinnes but of injuries he brings in foure principall writers varying as he sayth about the word and yet the vnadvised man considers not that all four of them as he himself alledges them vnderstand it of sinne and not one of them of injuries so speak against him If Christ here spake of injuries where he sayth if he heare thee thou hast wonne or gayned thy brother he would haue sayd thou hast wonne or gayned thy goods or good name wherein he injuryed thee If these words be meant of injuries and wrongs then Christ commaunds his disciples not to suffer wrongs at their brethrens hands but to deal with them in the order here prescribed for Christ expresly commaunds to tell the Church and so Christs doctrine and Pauls teaching the suffring of wrong should contradict the one the other By this exposition one Iew might account an other as an heathen which was vtterly vnlawfull he might not refuse religious communion with him in the temple into which no heathen might come he might not deny him a portion in the land of Canaan the type of the kingdome of heaven he might not account or call him other then a brother whatsoever he were till the time came of the Iewes defraction or breaking off for vnbeleef Act. 7. 2. 22. 1. 33. 1. Rom. 11. 17. This interpretation confirmes a point of Anabaptistry namely that it is not lawfull for brethren so remayning to sue at Caesars barre where it is most evident that brethren alwayes might and may yea such a case may fall out ought to sue without any alienation of affection or such heathenish thought one of another as Mr B. would have Christ in this place to commend vnto them for even these last words let him be to thee as an heathen and publican are a commaundement as let your speach be yea yea nay nay hundreds others delivered in the scriptures vnder the same form of words And to conclude Christ our Saviour in these words describes excommunication by the effects of it which are withdrawing from the brother obstinate in sinne both in religious and civile fellowship and familiaritie as the Iewes did withdraw both froÌ„ the Heathens and Publicans in both Ioh. 4. 9. Act. 10. 3. 31. 28. Luk. 15. 2. 15. 10. 11. And this very phrase Paul most clearely expounds when he directs the Church 1 Cor. 5. 11. not to be commingled with obstinate offenders nor to eat with them this ever provided that no excommunication or other act in religion whatsoever may dissolve eyther civil or naturall societie The next Reason is drawne from verse 18. where Christ ratifying in the hands of his Church this his power speaks in expresse terms of binding and loosing not onely in earth but in heaven also which words me thinks alone should satisfie the conscience of any godly minded man yea and stop the mouth of the most shameles that Christ speaks of sinne and sin onely Yet is Mr B. neyther satisfied nor silent but replyes that binding and loosing in this place is not properly or onely to be vnderstood of Christs Ministers but is allowed to private persons and for this pag. 223 he brings sundry reasons Consider Reader this severe censurer of Mr Smythes vnstablenes Mr B. in his former book pag. 95. will have this power of binding and loosing spoken of in this place to be in the officers of the Châ— two or three and at no hand in private persons and for this there he brings sundry reasons in this his next book this power is â—lâ—tâ—ed to two or three private persons and must not be drawne to the Ministerie onely and for this he brings as many reasons Observe further the very sum of Mr B. answer is that Christ speaks not here of binding and loosing in the office of Ministerie So we affirm that by two or three having this power cannot be meant two or three Ministers considered severally from the body which alone are not the Church for any publick administration but the officers of the Church but by two or three are meant the meanest coÌ„munion or societie of saints whether with officers or without officers And is this a sufficient answering of an adversary to bring sundry reasons to prove the very thing which he affirmes Adde to all these that where the injuries offred to Christs disciples and such as would respect his direction were vsually for the profession of Christ it had been a most idle course to have complayned eyther to the Iewish Synedrion or Romish Magistracy which would have added injurie to injurie Lastly where Christ v. 23. in his answer to Peters quaestion makes the protasis or first part of his comparison the kingdom of heaven which is the Church he shewes plainely that all the while he hath spoken of Church affaires and the carying of them And thus much to prove that the Lord Iesus the King of his Church hath left in this 18. of Math a rule order
for the punishment of offenders in it But this tedious matter is not yet ended For Mr B. marshals in eight fresh reasons to force all the reformed Churches in the world with vs to give over this hold of Mat. 18. pag. 224. 225. 226. of this his last book the best is they are of no great strength The first is a bare affirmation that the former exposition by me confuted is true His second Reason is bycause Christ hath erected no government in his Church for why he should adde by publick doctrine I see not except he would insinuate that Christ taught this point privately and in a corner but for this brings he no one scripture or reason as if his bare vvord vvere enough to stablish an Idoll King in his Church vvithout officers or lavves Where notvvithstanding in his former book pag 90. 91. 92. 93. he proves by many scriptures that Christ hath given officers for the government of his Church which no man denyes but himself In the third place he affirmes that Christ by the Church meanes not the Iewish Synedrion wherin I assent vnto his saying for reason brings he none Touching the nature of the Churches government which he gropes at in the fourth place I have spoken els where The 5. Reason followeth which comprehends vnder it many petty Reasons and amongst other the 6 7 and 8 in order which save for the shew in the margent of 8. distinct numbred Reasons might vvel enough haue ben spared The sum is that this 18. of Mat. is no perfect rule of discipline the reasoÌ„s are bycause neyther all sorts of sins are here brought in nor all the parts of discipline here comprehended And hovv do these things appear First bycause a man is here to proceed onely for trespasses or as it is better turned for offences against himself but not for sinne against God against the Magistrate or against an other But here you should have remembred Mr B. that sin being the transgression of the law is onely against God to speak properly and therefore David notwithstanding his defiling of Bath sheba and murdering of Vrijah confesseth that he had sinned against God onely But as the same transgression is so coÌ„mitted as man scandalizeth or takes offence at it so it is a sinne against him whether the deed done respect God or man yea man or beast publick or private person a mans self or others in the object and so he may forgive it after the order prescribed by Christ. And where by way of exception you demaund how one man can remit trespasses done against an other it is true it cannot be if by trespasses be meant personall injuries but considering the same trespasses as they are sinnes against God at which a brother takes offence so the brother offended may forgive them vpon the offenders repentance And asking how men can forgive rebellion against God you seem to haue forgotten yourself for in the very leaf next before going you both graunt and prove that not onely Ministers by vertue of their office but private persons also may bind and loose sinnes The thing it self you grant and for the manner of it it is as they save by manifesting and making knowne outwardly salvation and the forgivenes of sinnes To your third objection concerning the keeping secret of publick crymes against the Magistrate vpon the offenders repentance you answer yourself for if they be publick or of publick nature they may not be kept secret neyther are they capable of the order of secret dealing in them And here falles into consideration your seventh Reason which is that if discipline be grounded vpon Mat. 18. then the Church must iudge in civil affaires and enter vpon the bounds of the Magistrate And are you ignorant Mr B. that civil actions as they draw scaÌ„dalous sin with them may be censured ecclesiastically as may also religious actions be punished civily by the Magistrate which is the preserver of both tables so to punish all breaches of both specially such as draw with them the violation of the positive lawes of kingdomes or disturbance of common peace Take your own instance of murder The Magistrate is to punish it civilly in all his subjects whether the parties repent or no the Church is to censure it ecclesiastically in her members yea though the Magistrate pardon or passe by it except the parties delinquent repent for then they are to be forgiven And what vsurpation is here vpon the Magistracy you to suppress Gods ordinance do flatter the Magistrate and accuse the innocent Next you except that this of Mat. is a rule for sinnes private and more secret but not for publick and open sinne You might as well say that the patterne of prayer prescribed by Christ Mat. 6. is not perfect nor a rule for private prayer or for things concerning our selves onely bycause it teacheth vs to say Our father forgive vs our sinnes But who knowes not that generalls include their specialties vnder them The Lord Iesus in teaching his disciples to say forgive vs our sinnes ioyntly teacheth them in the same place to ask forgivenes eyther of their own sinnes or the sinnes of others severally as occasion serves so in teaching here all the degrees of admonition ioyntly he implyes also the dealing in any one of them severally if there be occasion And this exposition of Mr B. can I not fitlyer resemble then to the practise of some silly pursevant that being sent to attach some traytour or other malefactour dwelling in Barwick and so to bring him to the Court if he should meet the party by the way would refuse to medle with him and would say that he was sent to Barw to fetch him and would eyther bring him from thence or would let him alone And it seems if Mr B. might construe his coÌ„mmission he would so advise him But would not common sense teach a man that the nearer he met with the party he â—ought the more labour were spared and that he were to apprehend him where he found him So where Christ sends his disciples to deal with sinne a farre off as it were and in the first vtmost degree but if it be come nearer and be found in the 2. or 3. degree it is to be taken where it is found If it be secret and yet rest betwixt the brother offeÌ„ding offended it must there be dealt with if it become nearer the court and be wrought before two or three or more it must there and in that order be vndertaken the first degree is over and that labour spared if it be of publick nature or publikly coÌ„mitted the two former degrees are past and the labour in them spared the sin must be dealt with accordingly And the Church eyther by information from any brother or brethren or by immediate notice taken may convent or call for the offender that he which sinned publikly may publiquely be rebuled And this may serue for answer to the
the Apostles for that is the drift of your argument or one Apostle over an other or as if Paul were subject to Consistorian decrees It was onely a matter of advise that passed amongst them as all men may see An other observation Mr B. hath in this place as idle as the rest and that is that the Elders are superiour vnto the people bycause they are set before them Act. 15. 22. 23. where if the bould and incoÌ„siderate man had but read the 4. verse of the same Chapt he should have seen the people set before the Officers the very same alteration appeares ver 2. 12. so if his argument was of force two contraries might be true which is a repugnancy in nature Yet deny we not but the officers are above the Church in respect of the word and doctrine they minister and teach but we deny the order of Elders to be superiour to the order of saynts since it is not an order of Maystership but of service But I will from this place Mr B. if I be not much deceived take a better argument to prove the coÌ„trary to that you say namely that the Church is an order superiour vnto the officers And the reason is bycause the Churches have authority to send the officers as their messengers v. 2. 3. 22. 32. Now they that send are ever in that respect superiour vnto them that are sent That which you adde in the last place to wit that the Apostles Elders did acquaint the people with the matter who consented but had no authority to make the authority of the Apostles Elders nothing is drawn out of the same cask with the former In which speach there is imperfectioÌ„ coÌ„tradictioÌ„ ignorance Imperfection wher you give the people no further liberty then to consent to the matter being made acquainted with it For in that it is sayd ver 12. that the multitude kept silence when they had heard Iames speak truly sufficiently and that they held their peace v 13. when they heard Paul and Barnabas speak it shewes they had also liberty of speaking in the matter had they seen cause Contradictions you speak in affirming the people were to consent to the Elders yet in denying they could praejudice their power authority For howsoever this be true for the Apostles which were infallibly and immediately directed by the H. Ghost in their determinations vnto which all were bound absolutely to condiscend as are all the saynts at the last day to the judgement to be passed by Christ vpon the reprobate yet is it not so for the Elders ordinary then or now which may erre and be deceived And so where there is liberty of consenting conditionally and if men see cause there is also liberty of dissenting vpon the contrary occasion and so this dissent of the body must eyther hinder the action or els it is a mere mockery Ignorance it is in the last place to make equall the authority of the Apostles and Elders in this decree For the decree was merely Apostolicall to speak properly and framed by infallible direction of the Holy Ghost which the Elders in themselves considered had not as appeareth ver 28. and was and is in the right end and equitie of it a part of the canonicall scriptures in penning whereof the Elders had no hand and so is imposed vpon the Churches of the Gentiles every where ver 23. with whom the Elders of Ierusalem had nothing to do but onely the Apostles which were generall men so that neyther brethreÌ„ nor Elders did more then consent to the decree it self that necessarily as vnto a divine oracle These things thus ended I return to the Arguments in Mr Ber. first book to prove by the Ch to be meant the cheif Officers The second and third whereof being but needles boasts of his former doings I passe over The 4 is for order sake and to prevent confusion for that which is all mens is no mâ—ns wherevpon aryseth great carelesnes in seing vnto such things as are all mens in publique and by it pride yea therevpon contention ensueth Wee do stand for the order of Christ against the confusion of Antichrist in Babylon which is vncapable of all right order as we also enjoy the right disposition of things and persons in their places which is order And if you call it confusion in an assembly wherein all have equall power and voice in the determining of things some one or few going before the rest in guiding and directing them you do though you consider it not strike through our sides the highest and honourablest court or assembly in the whole land and which is the rule and fountayn of all the rest and that is the court of Parliament where all things passe by voices all or the most the proloquutor being onely chosen to propound and moderate actions which is also the order in generall councils and if I be not deceived in your representative Church of Engl your Convocation house Which order also is observed for the mayn determinations to be made in the priveledged cities corporations in the kingdom And what greater confusion is there like to be in the determining of other Church affaires by voyces then in the calling of ministers the order of whose election by the suffrages of the multitude guided by the officers was both established by the Apostles continued in the primitive Churches many hundred yeares Now the inconveniency of carelesnes in all where matters concerne all is a strange allegation Me thinks it should make all more carefull the matters especially being of conscience and the persons consionable whom they concern And I see not but you might as well say it makes all men careles of the knowledge of God and Christ and of salvation and of the scriptures bycause these things concern all And why do you not with the Papists deprive the multitude of the vse of the scriptures in the mother tongue that you the carefull Clergy alone might look vnto them But what though this inconveniency do arise sometimes through mans corruption it should be otherwise and wee must ever coÌ„sider of the nature of Gods ordinances in their right vse when men are exercised in them as they should be and not according to â—rayle mans aberration and abuse in and of the same and if men be sometimes careles of their duties we must not therefore deprive them of their rights And in this plea Mr Bernard me thinks you very naturally resemble the mighty oppressours in the world which vnder this very pretence do inclose all the commons of their poore neighbours for common things say they are commonly neglected they can make one aker of ground thus inclosed worth two in coÌ„mon But if the Lord denounce such heavy judgments against the inclosers of earthly things Is. 5. 8. 9. what wil be the end of those spirituall ingrossers and oppressours if they repent not And for pride and
had not excommunicated the incestuous person Bastingius in the 4. place quaestion 85. of his Catichism speaking of the difference between the two keyes that of preaching the other of discipline places it in this that the former which is of the preaching of the gospel is committed to the Ministers the other bycause it perteyns to the discipline of excommunication is permitted to the whole Church Lastly even Beza himself how streyt soever he be to the multitude in this case hardly graunting them the liberty which Mr B. yea which the very Iesuits do namely that they were with the Elders gathered together in the name of the Lord Iesus 1 Cor. 5. 4. yea do playnely deny it in his Annotations vpon 2 Cor. 2. 6. Yet vpon v. â— he is constreyned to affirm that Paul intreats that the incestuous person might by the publique consent of the Church be declared a brother as he was by the Churches publique consent cast out Now to these speciall lights in the reformed Churches abroad I will annex a few of the cheif endeavours of reformation at home The first of them is Mr Hooper who in his Apology writes that excoÌ„municatioÌ„ should be by the Bishop the whole Parish that Pauls consent the whole Church with him did excoÌ„municate the incestuous man To him adde Mr Fox whose judgement in the book of Martyrs pag. 5. 6. 7. is and so is inforced by him that writ the discovery of D. Banâ—r ofts vntruthes and slaunders against reformation that every visible Church or congregation hath the power of binding and loosing annexed to it If it be sayd the Church hath it if the Officers have it I see not but it may be as well sayd the Church hath the scriptures in a known tongue if the Officers so enjoy them Thirdly Mr Cartwright in his reply to D. Whitgifts answer pag. 147 both affirms and proves that Paul both vnderstanding and observing the rule of our Saviour Christ communicates this power of excommunication with the Church Him also an other writing A demonstration of discipline alledgeth adding further that they which were met togither 1 Cor. 5. 4. 5. were to excommunicate the incestuous person with whom also consorteth he that wrote of the certayn form of ecclesiasticall governmentâ— who vnder that head of the authority of the Ministers of the word that by the Church Math. 18. Christ meanes a particular Congregation the Pastor Elders people consenting making that the iudgement of the particular congregation which is spoken of 1 Cor. 5. 12. In the 4. place Mr Iacob in his book to the King for reformation pag. 28. pleads for the peoples consent and voyce-giving in elections excommunications to whom I ioyn them that made the Christian offer to iustify against the Bishops and their adhaerents that every ordinary assembly of the faithfull hath by Christs ordinance power in it self immediately vnder Christ to elect and ordeyn deprive and depose their Ministers and to exequute all other ecclesiasticall censures Proposition 5. Prop. 8 that the officers can do no materiall ecclesiasticall act without the free consent of the Congregation Lastly the godly Ministers in the end of Mr Bernards book do directly judge against him interpreting the Church Math. 18. to be a particular Congregation and excommunication the iudgement censure of that particular congregation whereof the offender is a member Thus have I been constreyned by the bold boasting and facing which this man vseth of and with the iudgement of all reformed Churchâ—â— to set downe the judgements of some few amongst many both at home and abroad for his conviction though I desire the touchstone of the holy scriptures alone may try all differences betwixt him and me I now return to Mr Bernard where I left him so come to two reasons he annexeth pag. 98. 99. to prove the officers to be called the Church the former is because it is an vsuall speach to put the name of the whole vpon the part and this to be taken for the whole The 2. bycause a company is no where called a Church in the new testament but where they have officers The latter of these I have formerly confuted as the reader may see pag. 126. 127. c. Onely I adde one thing vpon occasion of these words a Church in the new testament that as there is but one body or Church and we vnder the new testament that one or the same body or Church with the Iewes in the old so if the Ministery made the Church how much more if it were the Church could it not be that the Iewes and we should be one Church for I shall never be brought to beleeve nor I think will any man affirm it that the Ministery of an Apostle or Elder now is the same in nature with the Ministery of a sacrificing Levite vnder the law Wee are by faith sonnes and daughters of Abraham and partaker of the covenant and promises and by fayth grafted in their holy root and in this stands our onenes with them but neyther in the Ministery nor in the government nor in any other ordinance which are but manners of dispensing that covenant and those divers changeable where the covenant is nothing lesse And for the former of your reasons howsoever the place you bring Act. 15. 3. proves no such matter yet is the thing true you say namely that a part of the Church is sometimes called by the name of the whole but what part not the officers but the brethren the saynts as being the matter an essentiall cause of the Church the Elders not so as being but for the assistance and well being of it And so the Church gives both being and denomination to the Elders but not the Elders to the Church which is never called the Church of the Elders as they are called the Elders of the Church and so are of it and not it of them That which you adde of inconveniences and discommodities following vpon your doctrine not to be regarded is frivolous except by them you mean absurdities and inconsequences â—a alâ—gâ— in theologia as they call them and then they are to be regarded as never necessarily following vpon any truth for the truth brings forth no errour by true consequence The sixth Reason of the superiour order followeth for Mr B. hath his reasons and his vnder reasons which is In it self the multitude being ever vnconstant it is instability vnorderlynesse where every one is a like equall it is the nourse of confusion the mother of schisme the breeder of contention These very same things have been formerly objected by you in the fourth part of your 5. argument and there cleared The truth is the drawing of all power into the officers hands breeds in them pride and arrogancy and in the people ignorance and security And for your contemptuous vpbrayding of Gods people in this book with inconstancy
instability pride contention and the like evils but specially in your second book where with a scurtilous and prophane spirit you nickname them Srmon the Sadler Tomkin the Taylour Billy the Bellowes maker as you shew whose child you are Ioh. 7. 48. 49. in so speaking so doth the Spirit of God give an other testimony of them Act. 2 41 42. Phil. 1. 6. 7. 1 Th. 3. 5. 6. 7 8. 1 Pet. 1 7 8. In deed as I formerly sayd no mervavl though such multitudes as yours are be vnstable and variable and ready to change their religion with their Prince yea though it be to Popery as appeared in Queen Maries dayes vniversally scarce one of ten thousand excepâ—â—d onely the mischeif was that the Praelates and Priests were as vnstable as the rest yea their ringleaders also But for our selves Mr Bern. and that whereof we take experience in this our popularity as you terme it I tell you that if ever I saw thâ— bâ—aâ—â—y of Sion the glory of the Lord filling his tabernacle it hath bâ—en in the manifestation of the divers graces of God in the Church in that heavenly harmony and comely order wherein by the grace of God we are set and walk wherein if your eyes had but seen the brethrens sober and modest cariage one towards an other their humble and willing submission vnto their guides in the Lord their tender compassion towards the weak their â—â—rvent zeal against scandalous offenders and their long suffering towards all you would I am perswaded chaunge your mind and be compelled to take vp your parable and blesse where you purposed to curse as Balaam did Numb 23. But whatsoever you and all others do these our experimentall comforts neyther you nor any other shall take from vs. Your 7. and 8. Reason are of one nature and may for brevity sake be contracted into one the sum whereof is that the sheep flock are to obey and depend vpon their sheepheard Heb. 13. 17. 1 Pet. 5. 2. the children to be subiect to their father 1 Cor. 4. 15. the work to be ordered by the workman 1 Cor. 4. 12. the corne by the seeds man and not the contrary and ther cannot be shewed in the old or new testament any example that ever the people had commaund over their Pastours or power to â—ast them out These things are popular and may deceive the simple and credulous but though the fool beleeve every thing yet the prudent will coÌ„sider his stepps Wee deny not then but the flock both severally and ioyntly is to obey them that have the oversight of them Heb. 13. 17. to know them and to have them in singular love 1 Thes. 5. 12. 13. but it must be in the Lord and for their works suke and wherein they watch for their soule as is expressed in the same places But what now if the officers will reign besides the Lord if their works be such as deserve hatred and not love if in stead of watching for the peoples soules they take a course eyther to starve them through negligence or to poyson them with heresy or evill life must they stil obey them or hath the Church no remedy against them The Churches of Galatia were bound to receive and submit vnto such Ministers as brought the doctrine of Christ and yet if any man yea though he were an Apostle or above an Apostle should bring any other doctrine they were to hold him accursed and so to cast him away as an accursed thing The Collosians were bound to obey Archippus in the lawfull exequution of his Ministery and yet they might say unto him look to thy Ministery and if they might so admonish him certaynly they might go further with him if there were cause The Pilate is to guide the ship and all that are in it yea though the King himself be there but if he eyther ignorantly or desperately will run vpó the sands he may be displaced by his passengers and the fittest put in his room as I have formerly observed Now not onely the Church is commonly and fitly compared to a ship but the very word vsed 1 Cor. 12. 28. â—or the governâ—â—â— of the Church is borrowed from the government and guidance of a ship in the originall And if nature teach this liberty in bodily daunger how much greater liberty doth the Lord give in the spirituall daunger both of soule and body also And your quaestion of examples for the peoples casting out their officers is frivolous if there be a commondement or rule for it What example have you but grounds for the baptizing of infants Or where read you of any officer excommunicate by any And certaynly if the body of the Church may not cast out the Pastor for obstinate sinne no person nor persons vpon earth may do it But the vanity of your opinion I do thus manifest First you affirm pag. 88. that to separate from is all one in substance with to excommunicate though called by a name lâ—sse odious Whence it followeth that if the body of the Church may not excommunicate their officers they may not separate froÌ„ them no not though they prove Papists or Atheists or never so abominable oh the hellish bondage wherein these men would enthrall the Lords people to their destruction If the Congregation may chuse and elect their governours then they may reject and reprobate them for they that set vp may pull down but this liberty as streyt as you are to the multitude you your self graunt them pag. 97. and if you denyed it the scriptures assure it them Act. 1 and 6. 1. 2. 3. 4. 14. 23. But if in these words the people have no coÌ„maund over their Pastors nor power to cast them out you would intimate that they might depose them but not excommunicate them it would nothing avayl you For as it were a straunge thing that men should haue no commaund over their servants as I haue ofâ— times shewed the Church Officers to be the Church servants so were it aâ— strange if the putting of servants out of their Office should not argue power over them And besides deposition if any such ordinance be to be vsed in the Church is not of persons obstinate in sinne but of such as having by grosse idolatry or some other notorious crime so scandalously faln as they cannot be reteyned in their Ministery with the safety and credit of the Church Gospell no not though they repent but not withstanding their repentance and continuance in the Church vpon the same they are to be disseyzed of their Ministery and to beare their iniquity and shame But this is nothing to men obstinate in sin who may not vpon their deposition be continued in the Church and to deal with them a new for the sinne for which they have been formerly censured or to censure them twice for one sin is an idle and unwarrantable course They are therefore to be cast out
by the people and so vnder their excommunication is their deprivation comprehended If the Pastour and so of the rest of the Officers be a brother in the Church as all Gods children are the saynts brethren then must the Church not suffer sin to rest upon him but must admonish him and if he remaine obstinate cast him out For the Lord Iesus subjects every brother indefinitely and without respect of persons to this censure Mat. 18. 17. 1 Cor. 5. 11 12. 13. From which last scripture another Argument of the same nature may be drawn which is that if the Pastour and so of the other officers be within and not without and vnder the Lords judgement then are they under the judgement of the Church gathered together in the name of our Lord Iesus which you confesse to be the multitude yea I see not how the Pastour or officers may be admonished by the Church if they may not be cast out or how the Collossians may say to Archippus take heed to thy Ministery if they may not censure him if he be heedlesse for he that wil not heare the Church must be excommunicated or which is a description of excommunication by an effect must be accounted an heathen or publican They that are without vnder the Lords iudgement are exempted from the Churches judgments but they which are within the Church must iudge and therefore if the Ministers be within and not without and under Gods iudgements they must vndergoe the iudgements of the Church If the Pastour and the like reason is of the rest may not be excommunicated for sin by the Church then he and they want a meanes of salvation which the brethren have yâ—â— the onely folenin meanes of salvation in the case of obstinacy â—o which they are as subâ—ect as any other being frayl men as the rest And the reason is for that as the preaching of the gospell which is the one key of the kingdome is the power of God to salvation vnto them that beleeve so excommunication being the other key is the power of our Lord Iesus for the destruction of the flesh or humbling of the offender that his foule might be saved Now what a miserable priveledge this were all men truely fearing God will easily observâ—â— And for mine own part knowing mine owne infirmities and that I am subiect to sinne yea to frowardnes in sin as much as the brethren are if by mine office I should be deprived of the romedy which they enioy that blessed ordinance of the Churches conâ—ures I should think mine office accursed and my self by it as frustrating and dissappointing me of that mayn end for which the servants of Christ ought to ioyn theÌ„selves vnto the Church of Christ furnished wiâ—h his power for their reformatioÌ„ And sinâ—e the cheif thing which after the glory of God the saynts are to regard is their salvation and that their salvation is no way indangâ—red but by obstinate impenitency and that obstinate impenitency hath none other solemn ordinance for remedy but excommunication what cause of sorrow had I for the want of this soveraigne remedy and meanes of salvation by mine office which without it I might enioy As on the contrary God is my record how in the very writing of these things mâ— soul is filled with spirituall ioy that I am vnder this easy yoak of Christ the censures of the Church whereof I am and how much I am comforted in this very consideration against my vile and corrupt nature which notwithstanding I am perswaded the Lord wâ—ll never so farre suffer to rebell as that iâ— shall not be taymed subduâ—d by this strong hand of God with out which it might every day and hower so hazard my salvation That doctrine which advanceth an inferiour and meaner estate in the Church above that which is superiour the cheif that is vnsound and in deed serving in a degree for the exaltation of thâ—â— man of sinne a 〈◊〉 all that is called God But this doctrine of Mnâ—stâ— setting the Elders without and above the iudgements and censures of the Church doth advance an inferiour above a suporiour Ergo. The point then to be proved is that the order of saints or sayâ—tship in the Church is an order superiour vnto and above the order of officers or of Bishoptick or Eldership which I thus manifest 1. The order of servants is inferiour to the order of them whose servants they are But the order of Church Officers is an order of servants and they by their officâ— to 〈◊〉 the people Ergo. 2. The order of Kings is the highest order oâ—â—staâ—â— in the Church But the order of saynts is the order of Kings wee are Kings as we are saynts not as wee are officers Ergo 3. As the Apostle proves the woman to be inferiour vnto and lesse excellent then the man 1. bycause 〈◊〉 is not of thâ— woman but the woman of the manâ— and 2 bycause the man was not created for the womuns sake but the woman for the mans sake â—o by necessary consequence and iust proportion it followeth that the Elders are inferiour and lesse excellent then the Church as being both of and for the Church and not the Church of nor for them 4. As the Lord Iesus did prove against the Scribes Pharisees that the temple was greater then the gold bycause it sanctified the gold and that the altar was greater then the offering bycause it sanctifyed the offoring so by proportion the condition of a saynt which sanctifieth the condition of an officer as our generall calling doth our speciall calling is more excellent and greater then it is To our saynt-ship and as wee have fayth is promised the forgivenes of sinnes the favour of God and life eternall but not to our office or in respect of it The estate of a saynt is most happy blessed though the person never so much as come neare an office but on the contrary an officer if he be not also and first a sainct is a most wretched and accursed creature Infinite others are the reasons to disprove the pretended charter by which this popish Clergy would exempt it self from the coÌ„mon condition of Christians in the coÌ„mon Christian ordinances of the Church as though their office ate vp their brotherhood their speciall calling of officers their generall calling of Christians And I cannot more fitly resemble this exemption of one or more officers from the ecclesiasticall censures vnto which one or so many brethren are subiect being in the same sinne then to the like exemption or priveledge springing as it seemes from the same root in civill judgements coÌ„monly called The benefit of clergy For as by it a malefactour if he can read vt clericus as they speak shall escape death which others do so he should without that benefit vndergoe so by the benefit of clergy here the person
Barnabas coÌ„ming among them is not said to have ioyned theÌ„ vnto the Lord but to have exhorted them which were ioyned to coÌ„tinue with the Lord. vers 23. and to have perswaded others to ioyn themselues unto the Lord also vers 24. but that this course ordinary set by Christ should be held in the replanting of Churches after the vniversall apostasie of Antichrist is a thing impossible There were then no Ministers but popish Priests and are they the Lords meanes Mr Bernard Shall the man of sin be consumed by himself or by the breath of the Lords mouth Are false Ministers the Lords ordinary means of planting Churches Or are popish massepreists or the popish Bishops from whom they have their authority and so the Pope himself from whom they have theirs true Ministers And is the Church of Rome a true visible Church For it is not possible there should be a true Ministery in a false Church These are the inconveniences and discommodities Mr Bernard speaks of by which he sayth we would wring the truth from him But it is certayn they are such playne demonstrations as do evince his pretended truthes of popish and popular errours And for the gathering of a Church M. B. I do tell you that in what place soever by what means soever whether by preaching the gospell by a true Minister by a false minister by no minister or by reading conference or any other meanes of publishing it two or three faithfull people do arise separating themselves froÌ„ the world into the fellowship of the gospell and covenant of Abraham they are a Church truely gathered though never so weak a house and temple of God rightly founded vpon the doctrine of the Apostles and Prophets Christ himsef being the corner stone against which the gates of hell shall not prevayl nor your disgracefull invectives neyther Indeed * the Pharisees thought bycause they had Abraham for their father and did descend of him by ordinary succession were the formall Teachers of the Church that therefore God could not possibly cast them off or have a Church without them even so it is with the Pharisaicall formall clergy in Rome and England they think that Christ hath so tyed his power and presence vnto their ceremony of succession that without them he knowes not how to do for a Church but must needs have it passe through their fingers But as Iohn Baptist told the old Pharisees that God was able of the stones to raise vp children vnto Abraham though they all every one of them like vnfruitfull trees should be cut downe and cast into the fâ—râ— so say I vnto their children the Pharisees of our â—yme that though the Lord reject them and every one of them for their apostacy and rebellion yet can he by the seed of the word cast with what hand soever rayse vp vnto Abraham children vnto himself a Church They that are of the faith of Abraham they are the children and seed of Abraham and within the covenaunt of Abraham though but two or three and so of the same Church with him by that covenaunt Your last argument to prove the officers the Church Math. 18. and directly to disprove our supposed popularity is that it is against the dignity and office of the Ministers who represent Christs person vnto the Congregation 1 Cor. 4. 1. having authority from him to preach administer the sacraments vse the censures which none but such as represent him can give them which the body of the people do not by office nor take from them c. This indeed is the thing the dignity of Preisthood is it which goes nearest you and that you keep last as Iacob did Beniamin whom of all his sonnes he was loathest to part with Gen. 42. 4. 43. 14. But first if your meaning be that the Ministers by their office represent Christ in his office it is little lesse then blasphemy for Christ is the husband and mediatour of his Church by his office and herein not to be represented by any other man or angel The ministers in publishing the gospell and word of reconciliation are in Christs stead and therein to be obeyed as himself but what if they speak the vision of their own hart and publish heresy false doctrine or lead a scandalous and prophane life their office is no dispensation for them neyther are they now any longer in the stead of Christ but of the Divel whom they resemble as children their father and are so to be reputed Besides there is no force in your argument bycause the body of the Church represents not Christ by office as the Ministers do therefore it is no way equall with the Ministers nor may medle with them but the contrary May not a man as well argue thus Bycause the wife no way represents her housband in office for she is in no office the same may be sayd of the children aâ— the steward and the bayliffe doe therefore the wife is no way superiour vnto them she may not reprove or displace them in her husbandâ— absence what evil soever they doe in their office or persons but on the contrary they may rebuke her and turne her out of doores and her children with her if there be cause For they represent the maister in office she not Now wee know well the Church is the wife and spouse of Christ the Ministers stewards Thus having cleared the way of such obiections as wherewith Mr Bernard would stumble the reader I come in the next place as I have formerly ordered my course to declare that the Church Math. 18. 17. is not the officers but the whole body meeting together for the publique worship of God and that 1 Cor. 5. proves the same by practise which is in the former place enjoyned by rule Onely I must needs by the way make a step into his 2. book amongst his score of reasons there against popularity and so remove as it were with my foot such of them as are tumbled in by him to make rough the playn wayes of the Lord. And they are as the authour numbers them the 7. 12. 13. 17. 18. The 7. Reason is that if a sort of persons professing Christ together without officers haue the power of such officers in themselves they may do all the officers may do Wee say not that the Church hath the power of the officers but the power of Christ as is expresly affirmed 1 Cor. 5. 4. 5. and 2. it followes not that bycause the Church hath the power of Christ for all things therefore it can injoy all things without officers The power is one thing which is inseparable from the body the vse of the power an other thing which in many cases it may want Civil corporations have the Kings power and charter as well without as with officers and yet it may be there are liberties in their charter they cannot enjoy without officers they
in ministring of their judgements And so I go on The rule prescribed Mat 18. concernes all the visible Churches in the world since the power of excommunication is an essentiall property one of the keyes of the kingdome the onely solemn ordinance in the Church for the humbling and saving of an obstinate offender and as necessary as the power to receive in members without which a Church cannot be gathered or consist And therefore the Officers cannot be the Church there spoken of since true Churches may and do want officers as I have formerly proved If two or three officers be the Church Math. 18. then may they two or three excommunicate the whole body though it consist of a thousand persons for what brother or brethren soever will not hear the Church there spoken of he or they are to be accounted as heathens and publicans Yea I ad if the power of excommunication be â—yed to the office since the office may remayn in one I see not but one may do any work of his office and so as well excommunicate as admonish preach minister the sacraments and the rest Now whether this power in one or two to punish judicially one or two thousand be not Lordly at the least let the reader judg Further if the officers be the Church I would know if one of them fall into scandalous sinne and will not be reclaymed what must then be done It wil be answered that the rest must censure him But what if there be but two in all must the one excommunicate the other the ruling Elder it may be the Pastour 2. if the rest of the Elders being many may displace the Pastour by their authority they may also place him and set him vp by their authority and so the poore laity is stript of all liberty or power of chusing their officers contrary both to the scriptures and your 〈…〉 oâ—ne graunt If the Officers be the Church then they alone may excoÌ„municate a brother without the consent yea or the privitie of any of the brethren for the busines concernes none but the Church Math. 18. neyther need they so much as acquaint any others with it But so absurd is this as you your self graunt the contrary and thaâ— it must be done with the knowledge of the Church publiquely and when the body meets together in open assembly The Apostles themselves whom no ministers now can equall eyther for skill or authoritie did not thus engrosse all things into their own hands but did interesse the people though raw newly come to the faith in all the publick affaires of the Church and in such deliberations as arose about them And who should deny them to meddle in those things which concerne them But if any do these scriptures avow their liberty Act. 1. 15. 23. 26. 6. 2. 5. 11. 2. 3. 18. 22. 1. 14. 17. 15. 3. 4. 14. 21. 22. 30. 31. 21. 22. Rom. 16. 17. 1 Cor. 5. 4. 16. 3. 2 Cor. 8. 19. 23. 24. Now there is nothing that more concernes the body of the Church then the excommunication of a brother whether wee respect the commaundement of God binding them not to suffer sin vpon a brother but to rebuke him plainly and to admonish him that being rebuked by many he may be humbled drawn to repentaÌ„ce or the credit of the Church which must be defended against the slaunders of the excommunicants which will ever be iust in their own cause or their own good that â—t by the rebuking of one all may learn to fear or their conscience who must to day avoid him as an heathen and lim of Satan whom yesterday they were to imbrace as a brother and member of Christ. How clearly these things plead the brethrens both liberty and interest in all this busines let the indifferent reader judge If the Officers alone be the Church to which offenders are to be brought and by which they are to be judged then are they as the Church to admonish and judge those offenders eyther apart from the body or in the face of the publique congregation but neyther of these two wayes and therefore they alone are not the Church Not in private or apart for Then may the Pastor be excomunicated before any one of the brethren know of it Of which evill I have spoken formerly 2. It is against the nature of the ordinance being a part of the publick communion of the Church and worship of God to be performed but publiquely Yea there is no reason why admonitions and censures should be administred lesse publiquely then doctrine and prayer For the kingdome of the Lord Iesus is as glorious as his preisthood or propheticall office and his throne is to be advanced as high and made as conspicuous to the eyes of all as his altar or pulpit that I may so speak Now as the Preistly and Propheticall offices of Christ are administred in prayer preaching so is his Kingly office in government In deed if wee thought as you do that Christ had left his kingdom the Church without lawes and officers for the government of it or that this government were an indifferent thing alterable at the willes and pleasures of men then wee should be as indifferent where or how or by whom it were administred as you Mr B are 3. The officers are to feed the flock one part whereof consists in government Now if admonitions and excommunications may be administred apart from the body how is the flock fed by them or how do those Elders vpon whom the government of the Church especially lyeth discharge their publique Ministery and service vnto the Lord and his Church to which they are called or how can the Church see and know their ministration that they may have them in super abundant love for their workes sake if there be cause or contrarywise if reason require the contrary or when they that sin are rebuked openly whether Elders or people how can the rest fear Yea how can these men which are to feed the flock by government be accounted faithfull sheepheards eyther before God or men if they gather not the flock together see they feed accordingly though with you Mr B. they that feed the flocks by government never so much as see the faces of the hundred part of their sheep and when they have a sheep in hand for straying it may be from a dumb sheepheard to a preacher they deal with him for the most part many a mile from but never in the place where the particular stock walkes whereof that sheep is Lastly the administration of Christs kingdom being a part of the communion of saynts and publique worship is to be performed of the Lords day as well as other parts are and to be joyned with the administration of the word sacraments almes and the rest as making all one entyre body of communion yea
as appeareth in that it appointeth one set service in so many words to be sayd by all and every Minister to all and every parish person in it It appoints one set form of words wherein all persons without exception must be maryed all women without exception after child-bearing purified all children born in the kingdom baptized all sick persons visited and all dead persons buryed without exception How shall we then sever you in the things wherein you joyn your selves or put a difference where your selves put none And where further as loath to let fall the plea of the wicked you do adde that God called Israell his people after defection and their children in respect of circumcision his children Ezech. 16. 21. 22. I answer first that the Lord did not call them his children in respect of circumcision for the Scechemitcs were circumcised and yet were not Gods people not their children his children and 2. that the Prophet speaks of the first born which by right did in a speciall manner apperteyn to the Lord Exod. 13. 2. though he were most injuriously defrauded of his due Where you proceed and say that some in the Acts 19. 2. which were ignorant of the holy Ghost were called beleevers that is too grossely applyed to the ordinary gifts of the holy Ghost which is meant of such extraordinary visible giftes as wherewith God did for a time beautify the Church which these persons also there spoken of did afterwards receive by imposition of hands by Paul vers 6. For the Churches of Corinth and Pergamus with whose corruptions as with a buckler you would cover your selves it must be remembred that they and every person in them were in their coÌ„stitution separated by voluntary profession into covenaunt with the Lord and did with their covenant receive power and charge to reform such evills as might break out amongst them which if they neglected they brake covenant with God and so forfeyted on their part both their covenant and power provoking the Lord if they repented not to break with them shortly to remove their candlestick out of his place That which you adde the last and in deed the worst of all the rest is that the Church of Christ is set out even by the naming that is by the profession of the name Iesus Christ. Rom. 15. 20. But the Apostle intends no such matter but onely to magnify his Apostleship by this amongst other the notes of it that he had preached the gospell where before there had been no sound of it And if the naming of Iesus Christ set out a Church then are the Papists besides other haeretiques a true Church for they name Iesus Christ as oft as you and with as many courtesies But things are best discerned in their particulars and to them you discend saying that that congregation which is false hath a false head false matter false form and false properties which say you cannot be avouched against our congregations And what if but some of these be false and not all To make a thing true must concurre all the essentiall parts and properties but to make it false there needs not be all false some few will do it For the particulars You haue no false head bycause you hold Iesus Christ and worship no other God but the Trinity in vnitie The Papists also worship the Trinity in vnity and in word and in the generall confesse Christ their head and you in deed and in the particulars many of them do deny his headship Christ is the head onely of his body Col. â— 17. But the body of Christ consists not of the lims of Sathan of which your nationall Church was for the most part gathered compact after the generall apostasie of Antichrist and of such it consists at this day except you will deny that they are the lims of Sathan the eyes of whose minds he blâ—ndeth that the light of the gospel should not shine in them which do the lusts of the divell and are his children which commit sin which persequute the godly and cast in prison the servants of Christ. Now tell me not Mr Bern. of the wicked persons in the Churches of Corinth Thiatyra and the rest for these Churches were not gathered of any such outwardly and so appearing it is blasphemy against the Apostles so to affirm and if any appearing such were afterwards suffred it was a â—anker in the Churches which in tyme ate out the harts of them As therefore the Papists make the Church a monstrous body in setting two heads over it Christ the Pope so do you make Christ a monstrous head in vniting vnto him meÌ„bers of so contrary a nature And let the prophane world make as small account of it as they list it is certayn no false doctrine haeresy or Idolatry can more eyther displease or dishonour God and his Christ then wretched men in word professing his truth and name and in deed denying both him and them Further you have not Christ the head of your Church in the administration of his propheticall preistly and kingly office which I will onely point at referring the reader to such other treatises as do more fully confirm these things in speciall to Mr Ainsworth his arguments disproving the present estate constitution of the Church of England against which his playn proofs your idle exceptions Mr Ber. wil be as easily answered as read First then your Church admitteth not of the ordinance of prophesying or teaching out of office Rom. 12. 6. 7. which as I have formerly proved to be a perpetuall ordinance for the Church so how profitable it is both for the edification of them within and conversion of them without we find by experience and the scriptures declare 1 Cor. 14. 3. 24. 25. 2. You silence the Lord Iesus in your Church from revealing the whole will of his father A part of his word is vtterly excluded by your calender may not so much as be read in your Church but is justled out by the Apocrypha writings a greater part even the most of that which concerns the true gathering and governing of the visible Church though it may be read yet may it not be faithfully taught much lesse obediently practised notwithstanding any charge of the Prophets Apostles Christ himself Deu. 29. 29. Math. 28. 19. 20. Rom. 16. 25. 26. 2 Tim. 3. 16. 17. so that though you haue the whole will of God in your books as Papists haue yet in respect of the doctrine and obedience of a great part of it the book is sealed vp and may not be opened And to make vp the measure you have in stead of the canonicall scriptures of the holy Ghost mens Apocrypha scriptures the books of homilies and that of common prayers your popish canons and constitutions which are as well the doctrine of your Church as the canons of the
the world yet not of it but chosen out of it and hated by it men fearing God and working righteousnes and so being accepted of God in what nation soever purchased with the blood of Christ and so made his flock saynts by calling and sanctifyed in Christ Iesus and calling vpon the name of the Lord Iesus Christ in every place such were the Churches in Iudâ—a Galily and Samaria the Churches in Galatia the 7 Churches in Asia and of such people gathered into so many distinct assemblyes ech entyre in her self having peculiar Bishops or Elders set over her for her feeding by doctrine and government did those particular Churches consist they thus separated from the rest both Iewes and Gentiles in every nation whether more or lesse were that chosen generation that royall Preisthood that holy nation and purchased people of the Lord. But that ever the whole nation and all the Kings naturall subiects in it should have been within the covenant of the Lord entituled by the word of the Lord to the seals of the covenant and all the other holy things depending vpon it is a popular and popish fantasy as ever came into mans brayn requyring a new-found land of Canaan for a seat of this national Church wherein no vncircumcised person may dwel and a new old testament for the policy and government of the same And lastly it makes all one them that Christ hath chosen out of the world and the world them that fear God work righteousnes and whom he accepteth in every nation and the nation it self the beloved of God at Rome and the sanctifyed in Christ Iesus at Corinth with the City of Rome and of Corinth then which what confusion can be greater But to admit that for truth which you so take namely that Rome in the sence wherein we speak sometymes was the true Church of God as Iudah and more specially that the English nation was as the nation of the Iewes and all and every person in it high and low received into covenant with the Lord to be his people and that he might be their God yet can it not be sayd of Rome that she stil remayns the true Church of God as Iudah did in her defection but on the contrary as she brake her covenant with God advancing by degrees that man of syn the sonne of perdition and adversary Antichrist till he was exalted into the throne of Christ and that mistery of godlynes in and according to which that Church was planted at the first degenerated into the mistery of iniquity so did the Lord for her adulteryes wherein she was incorrigible when they were come to the height break the covenant on his part and gave her as an harlot a bill of divorce and put her away and her daughter Engl. with her amongst the rest Now for the more full clearing of this truth I wil in the first place answer such reasons as Mr B. brings against it and that done lay down certayn arguments to disprove his Popish plea for that Romish Synagogue Onely in the mean whyle I wish him to consider that if Mr â—m deserve so severe a censure as he layes vpon him pag. 281. of this book for some favourable affirmations touching some things â—â— persons in Rome he himselfe is much more blame worthy that both professeth and pleadeth her the true Church of Christ and in the covenant of grace and salvation then which what greater and more notable plea can be made for her Nay if it be probable that he which pleads for Rome as Mr Smith doth will in tyme become â—n love with it and sit downe a blind Papist it is necessary that he which thinks it a true Church return vnto it from which he hath wickedly schismed as all men do that separate from the true Church of Christ for any corruptions whatsoever Here I do also entreat the prudent Reader to beare it in mynd that the constitution of England cannot be iustifyed nor she proved to be rightly gathered but with the defence of Rome yea of that great and purpled whore to be the true spouse of the Lord Iesus The Reasons by which Mr B. would prove Rome a true Church are by him reckoned five in number we wil consider of them in order The first is taken from the first planting of that Church in S. Pauls tyme by vertue of which former calling and constitution sayth he Rome still remaynes the Lords people as Israel did in the wildernes notwithstanding her idolatry I do answer first that Rome as we now consider of it was never the Lords called nor under his covenant though a Church or assembly in that city or it may be more then one of saynts were and secondly that though she were yet is the covenant broken through her fornications and impenitency in them both on her part and the Lords visibly and she devorced long a goe and her daughters in and with her His secoÌ„d Reason is grounded vpon 2 Th. 2. 4. because Antichrist that is sayth he that head with his body sitteth in the temple of God which he further tels vs must be vnderstood visibly in respect of the truthes of God in doctrine and ordinances of Christ held there of which Gods people among them partake in his mercy to their salvation and others from tyme to tyme have mayntayned openly to the preservation of some fundamental poynts of the Apostolical constitution Wherevpon he also concludes that since the temple of God typing out the Church wherein he sitteth hath a true constitution Rome and that in respect of the tyme present hath a true constitution and is a true Church He might also have added and ever shal be a true Church for Antichrist ever shal sit there til Christs second coÌ„ming v. 8. Many men have written much about the notes marks of the true Church by which it is differenced and discerned from all other assemblyes and many others have sought for it as Ioseph and Mary did for Christ with heavy hearts Luk. 2. 48. that they might there rest vnder the shadow of the wings of the Almighty enioying the promises of his presence and power But what needs all this a doe Mr B poynts vs out with the finger a mark of the true Church most evident and conspicuous and like a beacon vpon an high hill and that is the exaltation of Antichrist I had thought the Churches and people of God should have been known by his dwelling among them walking there and by Christs presence in the middest of them but I now perceive Antichrists power presence and exaltation is a sure signe by which the Churches of Christ must be discerned If any therefore desire to plant his feet in the courts of the Lords house and there to abide for ever let him be sure to chuse such a Church to ioyn to as wherein Antichrist sitteth
but idolatrous and heâ—iticâ—l corruptions vpon the profession of Christian fayth covering it with the same as Iobs body was with sores and in the more large application of that Simile pag. 245. do affirm that as he though covered over with botches and sores so aâ— he could scarce be known by his freinds was Iob stil vnder the sores and the very same essentially that he was before so â—s the Church and christianity in Popery â—hough covered with the antichristian corruptions which Sathan hath brought over them in so saying you are like your selfe onely constant in inconstancy and errour And tell me I pray you Mr B. is the Popes vniversal supremacy and headship over all Churches by which also he claymeth power of both the swords onely a sâ—ab vpon the skin of the true ministery which Christ hath left in the Church without preiudicing the essence or nature of it Is the sacrifice of the masse onely a soar brought vpon the Lords supper vnder which notwithstaÌ„ding it lyes the very same in nature and substance which was by Christ ordeyned Is prayer vnto saynts onely a corruption come vpon true prayer but no more against the life of it then Iobs vlcers were against his life or doth it not destroy the very soule and life of prayer Is adoration of saynts service in an vnknown tongue with all other the abhominations in the masse-book but as a scurf come over that true worship of God wherwith he wil be worshipped Iohn 4. 23. 24. vnder which the very same true worship lyeth as Iob did vnder his soares which God hath coÌ„maunded that without any more daunger of losse of life then Iob was in by his outsyde skabs Lastly is the opinion of iustification by works onely a botch and byle vpon true fayth but not against the nature of it nor destroying the essence of it Your errour is sufficiently convinced in the recital and opening of it in these particulars your inconstancy and contradiction is most notorious in the last of them compared with that you wryte pag. 113. of your former book namely that the ioyning of works in the cause of salvation which the Papists do is against the true nature of fayth in the son of God and destroyeth it That which you call your fifth reason hath no countenance of a reason in it but is meerly a conclusion inferred by you vpon your 4 former reasons to prove Rome in respect of the tyme prâ—â—ent a true Church and the sum of it is that the Churches now coming out of Babylon do not requyre any nâ—w plantation but onely a reformation as did Iudith in the tyme of Hezechiah after the apostacy of Idolatrous Ahaz and of the people wâ—â—h him But since the reasons wherwith you would vnderprop this your inference are taken away it must needs â—â—ll to the ground Neyther will your Babel stand any whit the stronglyer for the daubing you make with this and the like vntempered morter that it hath not made a nullity of religion that it hath not lost the Apostolical constitution totally that it holds truthes sufficient to iudg men christian by the corruptions being taken away For first what matters it though Rome have not made a nullity if it have made a falsity of religion by most grosse vntruthes haeresyes and Idolatryes making voyd the commaundements of God by mens traditions and teaching for doctrines mens precepts And secoÌ„dly what though the coÌ„stitutioÌ„ be not totally lost If an house or material building be not totally demolished but there stil remayn some few postes or studdes not yet puld down or some few stones of the foundation vndigged vp is it therfore truely an house and so to be called Lastly doth it follow that because Papists might be iudged true christians for the truthes they hold their corruptions being taken away they are therefore such with their corruptions so the vilest haeretique Idolater or other miscreant in the world take away his haeresy Idolatry and mischeif may be iudged a christian yea the Divil himself take but away his corruptions is a glorious Angel of light Having thus answered the reasons brought by Mr B. to prove Rome a true Church and the like I will in the next place lay down such arguments from the scriptures as manifest the contrary and those also taken out of his own writings for the further discovering of his vnsound and deceitful dealing with men in the Lords matters And first in his cathechism printed 1602. pag. 1â— he demaunds this question â—â— the Church of Rome a true Church of Christ whervnto he answereth No but of Antichrist the Pope the cheif teacher of the doctrine of Divils And in the same place to prove that religion a false religion he brings 7. general reasons very weighty all and every one of them as he that reads the place shal finde Secondly in his seperatists sâ—hism he makes as Iewes Turks and Pagans no matter so Papists false matter of the Church and contrary to true matter in that they ioyn with Christ their works in the cause of salvation pag. 111. 112. 113 116. Thirdly he affirms in his last book pag. 277. that the covenant betwixt God and the people is the form of the Church and proves that this covenanting mutually doth give a being vnto a people to be Gods people Deut. 29. 12. 13. To this let that be added which he wrytes pag. 281. of the same book namely that the Papists have not the same word and fundamental poynts of the covenant with them in England And in particular that they make a covenant with Angels and Saynts and so hold not the person in the covenant that they make another word even mens traditions the declaration of the covenant and so change the evidence that they make moe sâ—craments and so adde counterfeyt seals turning the Lords supper into a Popish sacrifice and so do tear off the Lords seal and make it nothing worth and these three namely the person the wryting and the seals he makes the foundamental poynâ—s of the covenant as wherein the foundation therof doth stand And who now seeth not how this man is first constrayned to plead for Rome as a true Church to defend the Church of England and afterwards being ashamed of that plea to condemn it as a false Church corrupt and counterfyet in the very foundation and form which gives the being as he himself speaks Fourthly he graunts in these his playn endeavours that Rome is Babylon and that the H. Ghost so calls it and applyes rightly the places literally spoken of the type the heatheâ—ish Babylon spiritually to the thing signifyed the Antichristian Babylon the Romish Synagogue And the same thing the wrytings of the godly learned both at home and abroad do confirm Noâ— what can be more playn Is it possible that Rome should be both Babylon Ierusalem both the Synagogue of Antichrist and the Church of Christ Can that Catholick
dishonour of God profanation of his ordinances You speak much of the reformation of your Church after Popery There was indeed a great reformation of things in your Church but very little of the Church to speak truely and properly The people as I haue sayd are the Church and to make a reformed Church there must be first a reformed people and so there should haue been with you by the preaching of repentance from dead works and faith in Christ that the people as the Lord should haue vouchsafed grace being first fitted for made capable of the sacraments and other ordinances might afterwards have communicated in the pure vse of them for want of which in stead of a pure vse there hath been and is at this day a most prophane abuse of them to the great dishonour of Christ and his gospell and to the hardening of thowsands in their impenitencie Others also indeavouring yet a further reformation have sued and do sue to Kings and Queens and Parliaments for the rooting out of the Prelacy and with it of such other evill fruits as grow from that bitter root and on the contrary to have the Ministery government and discipline of Christ set over the Parishes as they stand the first fruit of which reformation if it were obteyned would be the further profanation of the more of Gods ordinances vpon such as to whom they apperteyned not and so the further provocation of his great Majesty vnto anger and indignation against all such as so practised or consented therevnto Is it not strange that men in the reforming of a Church should almost or altogether forget the Church which is the people or that they should labor to crown Christ a King over a people whose Prophet he hath not first been or to set him to rule by his lawâ—s officers over the professed subjects of Antichrist the Divel or is it possible that ever they should submit to the discipline of Christ which have not first been prepared in some measure by his holy doctrine taught with meekâ—es to stoop vnto his yoke Both you Mr B they of the other sort do tel vs oft of the reformed Churches and of your agreement with them I wish to God from my very hart that both you and they would compare your selves with them in this principall point vnto which all other are but as accessaries They after the abolition of Popery were established at the first whether by a new plantation new wee mean in respect of the present estate of Rome or by reformation onely as you will haue it and are still continued and increased by the free voluntary and personall profession of faith and confession of sinnes of such men and women as are by the word of God and the publishing of it perswaded and in some measure fore-fitted to joyn vnto them and walk with them and all this without any compulsion with the fear of Iosiahs sword or Hezechiahs proclamation by which you confesse your Church to have been in the persons of King Edward Queen Elizabeth brought back from Antichrist to the reformation wherin now you staÌ„d for which you peremptorily professe there is not required any profession of the name of Christ. Let it then be considered of and judged by all indifferent men how it can possibly be that both the reformed Churches abroad and the vnreformed Church of England can be truely gathered after the apostasie of Antichrist the former being separated from Popety into covenant with the Lord in the particular members by voluntary profession of faith without compulsion and the latter by compulsion without profession of faith Howsoever government freedom or voluntarynes be not contrary according to your most ignorant affirmation yet compulsion and voluntarines are and contraries cannot stand together and be made true no not by God himself My hope was that the argument of compulsion once ended I might with good leave have returned to the former book but see after so many provings and professings of Rome a true Church still in covenant with God that the Churches now separating from her were not to be gathered of such voluntaries as in the first plantation nor needed the preaching of the word to go before for their conversioÌ„ but that the Magistrate might compel them by fear and that so the reformation of the Church of England was wrought Mr B. now tels vs a cleane contrary tale and that their reformation was voluntary and not constreyned and how that came about First to let passe the succession of the Church he pleads from King Etheldred King of Kent of which I haue spoken so lately as the reader may bear mine answer in mind that the Queens Maiesty with many others began a voluntary reformation and that the supream power as he calls it being gathered made proclamatioÌ„ of her godly intent which was a kind of teaching to which the people yeelded voluntarily for any thing that any man can say to the contrary and pag. 245. adioyned themselves vnto them and that the act of the cheif doing it voluntarily is to be accounted the act of all though the inferiours come not to consent for proof of which he quoteth three scriptures Ex. 19. 3. 7. 8. Iosh. 4. 2. 8. 2 Chr. 14. 2. A solide proof bycause the Queen did voluntarily imbrace the truth in a measure therfore the whole body of the land whom she vrged by proclamation and other inforcements did voluntarily professe and imbrace the same For touching the supream power gathered that is the Counsell Nobles when she came to the crown they were such as had imediately before both enacted and exequuted most bloody statutes against such as voluntarily professed the truth and where you and the Ministers with you pag. 187. affirm that the body of the land did in Queen Elizabeths tyme adioyn themselves vnto that company which had stood out in Queen Maries dayes it is clean otherwise for they that so stood out adioyned themselves to the rest in the severall Parishes where their houses stood and occasions lay vnder the formerly masse-preists then for the most part ignorant and prophane preists with their English reformed masse-book In adding further that the Queens proclamation was a kind of teaching you trifle notably the quaestion is of such a teaching as was effectuall to make a whole nation of Antichristians the week before true Christians and a true Church It was in deed the onely effectuall means the people had generally and if the Queen had proclaymed the contrary the next week it would haue been as effectual to haue turned them to their former vomit again Your presumption that no man can say to the contrary but that the people yeelded voluntarily to the truth vpon the Queens proclamation is vayn considering what the voluntary yeeling or submission vnto the Gospel of Christ is which the scriptures commend vnto vs in the establishing of Churches The gospel
he so much as commaund them any thing and here the Lord sets a people apart to be his and separates them from others in respect of some special peice of service appointed them The things you speak are contrary but neyther of them true The Lord never did nor will take people vnto him but by their submission and obedience vnto his commaundements and for that speciall service of God enioyned the Israelites it was an effect of their separation from other people and covenaunt with God and no cause by or for which they became the Lords separated people We must alwayes consider the Church of God principally and properly in the persons of men and secondarily in their works as we must first consider the vineyard in the trees and afterwards in the fruites they bring forth And so was Israel separated and set apart from other people Your addition thaâ— by other people is meant such as worshipped nâ—â—â—he true God which is nothing to you which worship Iesus Christ c. and that there is no place to prove that Israelites were to separate from other Israelites for their corruptions as false matter is like that which goes before For first Papists and Anabaptists with Idolaters and Heretiques many mo do worship Iesus Christ from whose societies notwithstanding you professe separation 2. The Ismaelites Edomites did worship the true God though not after a true manner and yet the Israelites were a people separated from them so as an Edomite though he had voluntarily joyned himself to the people of God might not beare any publick office amongst them to the third generatioÌ„ which you too ignoraÌ„tly expound pag. 248 of his admission into the Church Yea I do further adde that even Israelites and those which came of Israel or Iaakob were coÌ„maunded to separate themselves from Israelites and that for an vsurpation in the ministery as the scriptures make it playn Num. 16. as afterwards also vpon Ieroboams defection in the ministery worship holy dayes which he forged in his own hart 2 Chron. 11. 13. 14. 15. 16. with â— King 12. 28. 29. 30. 31. 32. And thus is the exposition cleared against your frivolous exceptions of such scriptures in Levit and els where as make mention of the separation of the Iewish nation from all other nations which do fitly also serve to confirm justifie the separation of all the Churches in the new testament from such people and assemblies in all nations as of whom the Lord by his revealed will cannot besayd to accept as I am sure he cannot prophane and godles persons Now bycause the yssue of all controversies depends vpon the true exposition of the scriptures whose letter men will bring on both sides and that Mr B. takes speciall exception in this place against the expositions we give of such scriptures as seem to vs most materiall for our separation I wil therefore take in his exceptions as I return whence I came and make manifest as God inableth me the insufficiencie of them The next place that comes into coÌ„sideratioÌ„ is Act. 2 40. where â—ayth Mr B. Peter speakes to the Iewes of such Iewes as denyed Christ renounced the very foundation even Iesus Christ which is if we will beleeve him nothing to them that profesie him to be the true Messias It seemes then that separation is not to be made from the Papists for they hold Iâ—sus Christ to be the true Messias the very foundation yea even the merit of their works do they found vpon the merit of Christs obedience derogating lesse in truth though far too much from theÌ„ vertue of his Preisthood then you do in the constitution of your Church from the dignity of his kingdom in the outward government administration of it 2. Your nationall Church is so farre from being separated from them that deny Christ as it is indeed for substance compact and gathered of such to wit of impure and prophane persons who whatsoever they do professe â—â— word do deny in deed and visibly both God and our Lord Iesus Christ as the scriptures do expresly testifie And to deny that apparant wicked and prophane men or Churches do rayse the foundation of religion is a prophane errour tending to libertiuism and which foundeth all religion and Christianity in the brayn and nothing in the heart Lastly Peters exhortation vpon the occasion in hand was that the faithful Iewes should separate from that froward generation wherevpon the generall doctrine is rightly raysed that the faithfull at all tymes must be separated from all froward generations And of this duty wee are to make the greater conscience considering the words of the Apostle which are that we save our selves from such froward generations as indeed considering the duty we ow vnto our brethreÌ„ for their humbling if they be froward in sinne the discomfort wee haue in continuing communion with them the want of that godly furtherance wee should haue by our brethren in our holy communion and lastly the daunger wherein wee stand eyther to be corrupted by them or at least to haue our zeal and other graces of God decayed in vs our salvation doth not a little consist in our departure from the assembly of the prophane as Beza rightly notes vpon this scripture Of the same nature with the former place is the next in order where the Apostle Paul both departs himself separates the disciples from such as were hardened and would not obey but spake evill of the way of the Lord before the multitude Act. 19. 8. 9. But this you say proves not our purpose and your exceptions are First that our way is not the way of God 2. that if is were yet wee have not spoken to all your Church made it known to all nor haue found all hard hearted and 3. that the place teacheth separation from such obstinate wicked which will not bee wonne to the Church and that here is a departing of some true members of the Church from such as be not the Church but not of members of the true Church forsaking meÌ„bers of the true Church That our way is the way of God appeareth by this very scripture amongst many others wherein also wee haue both the reformists at home and reformed Churches abroad giving testimony with vs for the substance of it But put the case ours be not yet if the way of the reformed Churches be the way of God our separation is justified by this scripture For first your convocatioÌ„ house Church representative is hardened against the way of the reformed Churches blaspheming and persecuting it and all them that eyther seek or plead for it And their act being the cheif is by your own graunt to be accounted the act of all though the rest come not to consent so that you are all by your own words to be acounted a disobedient and hardened people vpon the former praemises namely that the way of the
and combyne together as they did may cease to be the true Church of Christ and may eyther become no Church by forsaking all profession of Christianity or a false Church by holding and professing themselves stil Christians in fellowship with God through Christ when being considered by the revealed will of God and testament of Christ they are in truth in deed neyther the one nor the other And considering what Iohn sayth that he which loveth not his brother and so consequently cares not for his welfare which issueth from the former as the stream from the spring is not of God nor of his children but of the children of the Divel and withall that you your self right now did place the form covenant of the Church in a great measure in the manifestation and testimony of love in the members each to other and so consequently of care ech for the welfare of other I see not how that Church can be accounted the houshould of God consisting of his children by the word of God or the body of Christ vnited coupled together of his members by your owne doctrine where this love of and care for each other is visibly and outwardly wanting But to passe over all other things the point vpon which Mr B. insists and which he would most gladly fasten vpon the reader is that the power of the censures and of excommunication termed by the name of discipline howsoever it be a thing necessary for the wel being of the Church yet is it no essentiall property nor of such necessity but that a true Church may be without it And this wanting scriptures or reasons to confirm it he affirms again and again and in the end illustrates by a similtude taken from a man who is not therefore a false man though he can neyther see nor gâ—e nor speak It is recorded of one THEODOTIVS that having denied Christ in persequution to lessen his sin he went about to lessen Christ and taught that he was mere man and not God so many in the case of Christs government that their own and other mens sinne may seem lesser in not vsing or submitting vnto it do labour to extenuate and make it lesse excellent or vsefull then it is and therevpon one telles vs it is not a part of Gods worship nor of religion another that it is a thing indifferent arbytrary changeable a third that it is not simply necessary for the true Church as Mr B in this place The vnsoundnes of whose affirmation illustration I will by and by manifest the Lord assisting me in the mean while I do desire the reader to observe with me these two things in his writings about this point The former is that in labouring thus earnestly to perswade as here he doth that the power of excommunication is not of simple necessity he in effect graunts that which all men know to be true namely that the Churches in England do want this power Now if here he answer as he doth in his 2. book that though the power of excommunication â—e not in every parish yet it is in the Church of England in which is comprehended all paâ—rishes and all superiour power over these Parishes in which is the power of Christ I reply these particulars First that he might thus answer though one Bishop alone had engrossed into his hands all this power yea a Papist might answer thus for the Popes sole authority over all the Churches in the world yea though he should communicate the same with no other person or persons 2. Let this mans shifting be well noted When both in this and the other book he pleads for the Ministery in the Church he passes by the Nationall Provinciall and Diocesan Ministery and speaks onely of the Ministery in some parishes where some honest zealous preachers are but now comming to plead for the power of Christ in the Church he takes the contrary course and passing by the parishes takes his flight to the Nationall Provinciall and Diocesan Ministery there to find comfort 3. the quaestion here as he himself puts it pag. 125. of this book is about particular congregations which he sayth there are with them having true matter true form and true properties whereof excommunication is one To this also adde that in the end of his book he aâ—oucheth the Ministers affirmation that this power is given to the particular congregations in the land 4. lastly I haue formerly manifested from Mat. 18. 1 Cor. 5. that this power and praerogative is given to a particular congregation besides which the new testament acknowledgeth none other visible Church and if that one particular Church or congregation aâ— Corinth gathered together into the name of the Lord Iesus Christ had the promise of his presence and that he would be in the mâ—ddest of them and were by this power of the Lord Iesus Christ to deliver to Satâ—n purge out iudge and put away wicked men from among them for fayling in which duety they were reproved by the Apostle then why not every other particular Church or congregation of Gods people as well as that one espetially since that as all other scriptures was written for our learning and that there is but one Church or body as there is but one Lord one that is in matter form and essentiall properties The 2. thing I desire may be noted is that Mr B doth if not deceiptfully yet vnfitly comprehend the power of the censures vnder the care for the welfare of the Church since this power may be full and intire where the care is eyther very little or not at all as it came to passe in the Church of Corinth which had this power alwayes amongst them but neglected the vse of it and therein the care for the welfare of the Church which they should have had for which neglect they were reproved by the Apostle Now for the similitude I do except against it in a double respect first for that God doth oft times deprive a man of the naturall power of seing going and speaking by naturall infirmities within or bodily violence from without but Christ never deprives his Church of this spirituall power of excommunication neyther can it be impeached by any outward violence onely Antichrist exalting himself against all that is called God and intruding himself into the throne of Christ doth deprive the Church of God and of Christ of this liberty and power and so all those Churches or congregations over whom he thus vsurpeth receive his mark are in that respect subject to his judgement 2. Mr B as I have formerly observed doth most vnaptly coÌ„pare the power of casting out offenders to the faculty of seing speaking and the like it is more fitly resembled to the want of power to void and purge excrements which is prodigious in nature so neyther the naturall nor spirituall body so constituted can possibly consist or
reader may see in both his books from their gifts and aptnes to teach from their holy graces their painfull and zealous preaching their suppressing of Popery and conversion of soules with other the like effects of the truthes of the gospel published and taught by them which things since he dares not affirm of the scandalous vnpreaching Preists he cunningly passeth them by as some small moat faln into the Church by the covetousnes of Much-wormly patrons but contrary to the true meaning of the lawes and without the least default of the Bishops or Archbishops as though the covetous Patrons could present them except the vngodly Bishops had first ordeyned them If he had undertaken the justification but as true though not as good both of the vnpreaching and preaching Ministers he must have sought and produced such Arguments as would haue agreed to both but finding himself able to make no shew at all for the ignorant idle and scandalous sort having no colours to paynt no morter to dawb over those filthy stones no not to any shew he smothers all them though far the greater both in number and authority and in deed the almost onely true formall ministers according to the Church canon and constitution and presents to the reader a few dispersed disgraced tolerated and tolerating persons and vndertakes their defence manifesting himself a right naturall merchant of that great whore in shewing some handfull of tolerable wares thereby to deceive the simple buyer with the whole peice or heap of rotten stuffe which goes with them Now on the contrary if Mr B. should not haue defended men of lewd conversation as true visible matter of the Church and members of Christs body he could not haue justifyed with any colour the Nationall Provinciall Diocesan and Parish Churches or any one of them as true since they were all at the first collected and do still consist for the greatest part of such people and so disposed He therefore takes liberty vnto himself to make such defence and for so much of his Church and Ministery as will serve his turn amongst the deceived multitude and of no more But the mayn point in this place about this matter in hand to be considered of is whether ability to preach be a qualification and so preaching a work necessarily required in the ministery of Engl according to the true meaning of the lawes ecclesiasticall civil and the book of ordination This Mr B. takes for graunted affirmatively and vpon it as a mayn ground builds his whole treatise about this matter but I on the contrary do affirm that this is so is known to be to all that mind it with wisdom good conscience cleane otherwise and that neyther this ability nor practise of preaching is of necessity required to the true and naturall constitution of the English ministery in the meaning of the lawes established in that case And for the confirmation of that I affirm against this mans presumptuous asseveration these proofs suffice First the books of Homilies published and confirmed by law to be read of such ministers as cannot preach do evidently declare that ability to preach is not necessarily required of all in the true meaning of the law 2. By the statute law of the land and in particular by one statute enacted for the prevention of vnworthy ministers though wanting the book I cannot set down the title tyme or order of it he that is eyther a Bachilour of arts in one of the Universities or can give an account of his faith in latin or hath been brought vp in a Bishops house though he haue been his porter or horsekeeper or hath a gift in preaching is capable of orders and may be by the Bishop ordeyned a minister so that by the expresse letter and playn meaning of the law aptnes and ability to teach is not necessarily required in the English ministery If he haue any one of the three former qualifications the law approves of him and being ordeyned the Patron may present him to any congregation in the land whom the Bishop also must institute the Archdeacon induct and the people receive and may be therevnto compelled whither they will or no. Adde vnto these that your canons and constitutions framed by the convocation house and confirmed by the Kings royall assent so being the lawes ecclesiasticall of your Church by your doctrine Mr B. the Act of all the Church though the inferiours come not to consent do not onely approve an vnpreaching Ministery but also lay deep curses and Anathemaes vpon all that deny eyther the truth or lawfulnes of it To this also I might annex that it is a very common doctrine with your Prelates and their Chaplins and faction that preaching is no necessary annexum or appurtenance vnto Orders which they also offer to defend against all gainsayers But it seems you haue speciall reference to the book of ordination let vs therefore see what it makes for you or your purpose That you build vpon I know iâ— these words of the Bishop when he orders his Preist and delivers him the Bible in his hand Take thou authority to preach the word of God and to minister the holy sacraments in this congregation where thou shalt be so appointed The words I hear and acknowledge but the true meaning of the book I deny it to be that every Minister should be able to preach It may as wel be sayd it is the meaning of the book that that every Preist should be ordeyned in the particular congregation where he is to minister bycause of the latter words in this congregation where thou shalt be so appoynted and that he is to minister the discipline of Christ as well as the doctrine and sacraments bycause such words passe betwixt him and the Bishop in another place of the same book It is not the least delusion of Sathan or mistery that such formes of good wordes are reteyned both in the Romish English Church without any truth eyther of purpose or practise in those which vse them for by them the eyes of the simple are easily bleared by such deceivable merchants as right now I spake of though it be not without a speciall providence of God that these the like forms of words should be vsed for the more full conviction and condemnation of them that chuse to be deceived as I have formerly noted in this book To conclude this poynt The reading of the service book in form and maner the celebrating of mariage churching of women burying of the dead conformity and subscription are more essentiall to your ministery and more necessarily requyred by the lawes of your Church both civil and ecclesiasticall then preaching of the gospel is The wearing of the surplice and signing with the crosse in baptism are of absolute necessity without partial dispensation yea I may ad violation of oath by the Bishops whereas preaching of the word is no
other impietyes and this both the practise of your Church and your doctrine pleading for succession and ordination from Rome Romish Bishops do necessarily confirm All the massepreists ordeyned in Queen Maries dayes for that end were vpon their conformity to the orders then continued Ministers in their severall congregations in Queen Elizabeths dayes by vertue of their former ordination And so are such masse-preists at this day though ordeyned at Rome received and continued amongst you vpon the aforenamed conditions Now it is your own constant affirmation every where that ordination makes the minister Wherevpon it followes that no new ordination no new minister but the old massepreist reformed of such impieties wherein Rome exceeds England 2. it is your doctrine in your first book that the ministery makes the Church gives denomination vnto it in your 2. book that the Church of Rome is a true Church wherevpon it followeth necessarily that the ministery in the Church of Rome is a true Ministery except a false ministery can make a false Church And if any order of ministery be it is that of the parish preists for they are the likest the Pastours in their severall charges Whence I do also conclude that since the Romish preists office is a true office though vnder corruptions as it was true Iob overshadowed with byles eyther the English preists must haue the same office with thē though with the byles cured or els they are not the true ministers of Christ. And for the name preist at which you say we catch you do idly draw it from the Greeks since it is most evident that with the office the name was tanslated vnto you from the Latine and Romish Church their sacerdos being your Priest in your books of ordination and common prayer which you haue from them otherwise why do you not turn the Greek words praesbyter proistamenos preists in your English Bibles which are translated from the originalls The sum of the 2. Arg. is that the Ministers of the Church of Engl are Pastours and Teachers that is good sheepheards such as do keep feed and govern the flock and as are qualified with gifts and vnderstanding and instruct them that are vnlearned If in stead of Pastours and Teachers you had put Parsons Vicars your writtes of presentation and institution would haue proved it But that you are Pastours and Teachers such as Paul speaks of Ephe. 4. by holy writ you can never manifest 2. though the things were true you speak both for your power and practise yet except you administred those things by a lawfull calling in a lawfull office and to a lawfull assembly you were not true Pastors and Teachers But it is not true you say of your selves that you play the good sheepheards in feeding that is in providing pasture for the sheep and in governing ordering them to fro at it Your Prelates govern or rather reign but teach not your parish Preists some of them that can list teach so much as they dare for feare of their imperious Lords but govern not Your 3. Arg for your Ministers is that they are called sent of God of his Ch therefore are true ministers Their calling sending of God you make his preparing of them with gifts graces to be able to exequute in some measure the office wherevnto he doth appoint them But herein you are greatly mistaken the Lords inabling men with gifts is one thing and his calling them to vse them in such and such an order is another thing and though the Lord calls none but he inables them yet he inables many he never calls Many counsellers judges lawyers and others in the land are very able to discharge the office of ministery but are not called therevnto of God if they be it is their sin not to obey the heavenly calling and to become ministers And as a man may be qualified with gifts for the ministery and yet not called of God to vse them so being qualified accordingly he may be a true Minister of the Church though he be never called of God at all as we now speak So was Iudas who was never inwardly called of God that is perswaded by the work of Gods spirit in his heart in the zeal of Gods glory and love of the salvation of men to take vpon him the office of an Apostle And what true calling of God the Ministers in the Church of England haue to take vpon them their offices charges as they do appeares in their easy forsaking them vpon a litle persecution yea before it come near them Of which more hereafter Now for the calling of the Ministers by the Church albeit we put of the more full handling of it to the 4. Arg. yet something must be sayd for the present And first though it were true you say that the Church of England were the true Church of Christ yet were not your Ministers called and sent by the Church except a Lordly Prelate be the Ch of England for by such a one is every Minister amongst you called and made 2. I deny here as alwayes your nationall Ch to be the true visible Church of Christ and that which in this case you say is largely proved I hope is sufficiently refuted But here a demand you make in your answer to Mr Sm must be satisfied namely why true ministers may not arise as well out of a false Church as a false ministery out of a true Ch The latter I agree vnto for the Church may erre and through errour or otherwise chuse a man uncapable of the Ministery by the word of God Whereupon it followes that the Minister makes not the Church as you erroneously affirm for then the Church should in the very instant become a false Church when she sets vp a false Minister But your inference I deny For first evil may arise from good though by accident without any externall cause comming between as sin did from the angels in heaven and our first parents in paradise but so cannot good from evil 2. the officers are 1. of 2 by 3. in and 4 for the Church 1. of it as members of the body and so must be members of a true Church before they can be true officers 2. by it in respect of their calling as Gal. 1. 1. and therefore except they can eyther be true officers by a false calling or that a false Church can give a true calling they cannot be true in it 3. in it as the accidēts or adjuncts in the subject without which being true they can have no more true existence then reason can have without a reasonable soul or subject 4. for it and therefore since the Lord hath appointed no ministery for a false Church there can by the word of God be no true ministery in it and this I wish them to consider which still adhere to the Church of England though they wholy dislike
their making as presentation election examination ordinatioÌ„ with imposition of hands and that the exceptions wee take are but about circumstances onely and same manner of doing which do not make a nullity or falsity of the deed done As we do except against the very office it self and against the mayn and most principall works of it by law required as works of will-worship and voluntary religion so do our exceptions against the very calling and enterance of your Ministers evince them sufficiently not to be the true Ministers of Christ. No man takes this honour vnto himself but he that is called of God as Aaron No Christ himself took not this honour to be made the high Prâ—â—st but he that sayd vnto him thou art my sonne this day begate I thee gave it him And if Christ the Lord of his Church did not take vpon him the solemn administration of his office till by the Father he was called thereunto from heaven it is great presumption for any man and he a bold vsurper that so practiseth to take vpon him any office in the Church not being chosen and called thereunto by them which under the Lord haue received this Charter thus to call Ministers which are onely his Church and people And by this doctrine of Mr Bern that faylings in circumstances and manner of doing make not a nullity or falsity of the deed it should follow that if a company of Papists Arians Anabaptists or of any other Haeretiques or idolaters should chose and call a minister though it were a child an idiote yea a woman that after the most prophane and superstitious manner that could be yet this made no nullity or falsity of the action for all were but errours in circumstances and manners of doing Yea by this trifling murther adultery and all the mischeifs in the world might be defended If a private person should take upon him without lawfull authority to be a judge and should condemn the inocent and justify the guilty person all the evill were but in the circumstances of persons judging and judged If a man gaue his body to the wife of another man the evill were but circumstantiall he might haue done it to another person namely his own or proper wife What coÌ„fusion would these excuses of circumstances onely manner of doing things bring over all estates if they were admitted of Of this mischeif I haue spoken pag. 21. 22. 23. 37. The 3. consideration in this matter is about such devises as Mr Bern. hath found for the shifting off such places as prove that the people ought to choose their Ministers The scriptures are Act. 1. and 6. 14. 23. to which also might be added Numb 8. 9. 10. Act. 11. 22. 1 Cor. 16. 3. 2 Cor. 8 19. vvith many others His ansvver is first that these places testify that such examples of practise were then but that there is no praecept for the perpetuity of it This is an vngodly evasion making the commaundements of God of none authority by mens traditions tending to the abolishment of the testament of Christ which he hath confirmed by his death vvherein he hath not onely by practise but also by the doctrine of the Apostles vpon which he hath founded the Church or temple of God for ever established this ordinaunce as a part of the nevv testament and that not vpon some extraordinary temporary and changeable occasion as some thing have been ordered and decreed by the Apostles Act. 15. 1. 2. 28. 29. but vpon ordinary constant grounds and vpon reasons and causes of perpetuall equity such as concern all Churches in all places to the vvorlds end as shall appear hereafter When the Lord Iesus sent forth his Apostles to gather Churches he gave them in charge to teach them to obserue all things whatsoever he had commaunded theÌ„ promising vvithall that in so doing he would be with them alway vntill the end of the world And that amongst other doctrines they taught the people this that they were to choose their officers the scriptures cited do fully testify See Act. 1. 15. 16. 16 23. 6. 2. 3. 5 6. 14. 23. Answerable vnto this is that which the Apostle Paul protesteth to the Elders of Ephesus at Miletum that he was pure from the blood of all men in that he had kept no thing back but shewed them all the counsel of God one part of which counsayl was that the people were to chuse their Officers which by Mr Bernards own graunt they observed to which also adde that the same Apostle writing vnto the Church of Corinth about a matter of order avoweth the things which he writes to be the coÌ„maundements of the Lord and chargeth all them as wilfully ignorant which do not so acknowledge them With what conscience then or colour of reason â—an this man say that this power and right of the people to chuse their Ministers was onely a matter of practise but not of praecept no immediate right from Christ but a graunt vnto them from the Apostles or vpon their exhortation for the tyme It is true he sayth in the same place 1. that the people did not elect or chuse but when the Apostles were amongst them 2. that they did it vpon their exhortation And for the first who denyes but that where faithful and godly officers are the people are by their direction government according to the will of Christ to vse their liberty in this and all the other affaires of the Church So for the second it was so the Apostles exhortation as it was also a divine institution by the spirit of God never reversed but by those vnclean spirits of Divels which like froggs came out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet part of the counsel of God never altered or departed from but by them which take counsayl but not of God and lastly one of the commaundements of Christ which the Apostles were bound both to teach and exhort the people to observe never disannulled but by the counter-commaund craft and violence of Antichrist who as one of your own Prelates hath truely observed never ceased till by cursing and fighting he had gotten all into his own hands The insinuation therefore which you make against vs in assuming this liberty vnto vs as a right of our selves is vnjust considering we have it conveyed vnto vs from Christ in the writings of the Apostles wherein they do as expresly teach it vs and as effectually exhort vs vnto it as if they were personally present with vs. And that which the people might then doe in their presence vpon their speach they may now do vpon their writings in their absence and in the absence of all other officers also if the particular Churches be for the present vnfurnished of them Now where he further addeth that the
institution adde of â—heir owne devise Now as the forenamed scriptures like a gratious charter given to this spirituall corporation the Church by the King thereof Iesus Christ do clearly plead the peoples liberty and power of the choise of their Ministers so will I adde vnto them certayn Reasons to prove this order and ordinance to be of morall and perpetuall equity The first is bycause the bond between the Minister and people is the most streyt and near religious bond that may be and therefore not to be entered but with mutuall consent any more then the civill bond of mariage between the housband and wife It makes much both for the provocation of the Ministery vnto all diligence and faithfulnes and also for his comfort in all the tryals and temptations which befall him in his Ministery when he considereth hovv the people vnto whom he ministreth have committed that most rich treasure of their soules in the Lord yea I may say of their very faith ioy to be helped forward vnto salvatioÌ„ to his care and charge by their free and voluntary choise of him It much furthers the love of the people to the person of their Minister and so consequently their obedience vnto his doctrine and government when he is such a one as themselves in duety vnto God and love of their own salvation have made choise of as on the contrary it leaves them without excuse if they eyther perfidiously forsake or vnprofitably vse such a mans holy service and ministration Lastly it is agreable to all equity and reason that all free persons and estates should choose their own servants and them vnto whom they give wages and maintenance for their labour and service But so it is betwixt the people and ministers the people a free people the Church a free estate spirituall vnder Christ the King the Ministers the Churches as Christs servants so by the Churches provision â—o live and of her as labourers to receive wages Thus much of the 4. Argument The 5. followeth the summe whereof is that bycause the Ministers of the English assemblies teach true and sound doctrine in the root and fundamentall points of religion they are therefore the true Ministers of Christ. And that sound doctrine is the triall of a true Minister Mr B. would prove from these scriptures 1 Tim. 4. 6. Ier. 23. 22. Of the vnsound doctrine of your Church and that more specially in the fundamentall points of religion others have spoken at large formerly and something is by me hereafter to be spoken for the present therefore this shall serve that since Christ Iesus not onely as Preist and Prophet but as King is the foundation of his Church and that the visible Church is the kingdome of Christ the doctrines towching the subiects government officers lawes of the Church can be no lesse then fundamentall doctrines of the same Church or Kingdome Which how vnsound they are with you appears in your Canons ecclesiasticall composed for that purpose Which if your ministers preach they preach vnsound doctrine and strike at a mayn pillar of religion viz the visible Church of God which is the pillar and ground of truth as the Apostle speaketh if not then are they schismatiques in and froÌ„ your Church whose solemn doctrines they refuse to publish Now bycause Mr Bern. every where beares himself big vpon the sound doctrines taught by the ministers in England and in this place brings in two scriptures to warraÌ„t their Ministery vpoÌ„ this grouÌ„d let vs a litle consider of the scriptures and of the intent of them and what verdict they give in on his side In the one place the Prophet Ieremy reproves the Preists and Prophets for not dealing faithfully with the people in laying before them their abhominations and Gods judgements due unto the same that so they might haue turned from their evil wayes and from the wickednes of their inventions but for flattering them on the contrary in their iniquities and for preaching peace vnto them for the strengthening of their hands in evil Now if the Ministers in England be measured by these mens line they will appear to ly levell with theÌ„ in a great measure For first the greatest part of them by far declare not the Lords word at all vnto the people but are tonguetyed that way some through ignorance some through idlenes many through pride And of them which preach how many are there mere men-pleasers flattering the mighty with vayn and plausibly words and strengthening the hands of the wicked and with prophane and malicious spirits reviling and disgracing all sincerity in all men adding vnto these evils a wicked conversation by which they further the destruction of many but the conversion of none And lastly for those few of more sound doctrine and vnblameable coÌ„versation let these things be considered First they are reputed schismatiques in the Church of Engl are generally excoÌ„municated ipso facto so wil appear to be to any that compares their practise with the ecclesiasticall lawes of that Church 2. They do with these sound doctrines mingle many errours yea the same things which in the generall they teach and professe they do in the particulars but specially in their practise gainsay deny 3. As they declare the Lords will vnto the people but by halves and keep back a great part of his counsel which they know is profitable for them wherin they would walk with them were it not for fear of persecution so are they ready to de silenced to smother the whole counsel of the L. not to speak one word more in his name vnto the people vpon â—hâ—ir Lord Bishops inhibition which were they perswaded in their consciences they were sent of God I suppose they durst not do Of which more in the seventh Argument Now for that in Tim. 1. Epist. 4. ch ver 6. if the doctrine of the Ministers agree with the doctrine and practise of the Ch they will appear liker to them of whom Paul speaks ver 3. then to Timothy ver 6. If it be sayd that the Church of England forbid not mariage vse of meates absolutely but in certayn respects I answer no more doth the Church of Rome but to certeyn persons and at certeyn times against whoÌ„ notwithstanding all Protestants do apply this scripture and so doth the Church of England forbid them though more sparingly as good reason the daughter come something behind the mother as mariage to fellowes in Colledges and to Apprentices and to all at certeyne tymes especially at Lent during which holy time the eating of flesh is also forbidden and abstinence commaunded and that in incitation of Christs fâ—â—ting for our sakes fourty dayes and fourty nightes and that for a religious vse namely the subdâ—ing of the flesh vnto the spirit for the better obedience of godly mottoâ—s in righteousnes
more then tyme I come to the mayn controversie about succession which might be layd down summarily in these words whether the reformed Churches were bound to submit notwithstanding their separation from Rome vnto such ministers onely as were ordeyned by the Pope and his Bishops but for the better clearing of things I will enlarge my speach to these three distinct considerations First whether the Ministery be before the Church or no. 2. Whether the delegated power of Christ for the vse of the holy things of God be given primarily and immediately to the Church or to the Ministers 3. Whether the Lord haue so linked the Ministery in the chayn of succession that no Minister can be truely called and ordeyned or appointed without a praecedent Minister Touching the first of these Mr Ber affirmeth as in his former book that the Officers make the Church and give denomination vnto it so expresly in his 2. book that the Ministery is before the Church And noting in the same place a two fold raysing vp of the Ministery the first to beget a Church the second when the Church is gathered he puts the Ministers in both before the Ch in the former absolutely in the latter in respect of their Office and ordination by succession from the first In which discourse he intermingleth sundry things frivolous vnsound and contradictory Now for the first entery I desire the reader to observe with me that the quaestion betwixt Mr Bernard and me is about ordinary Ministers or officers of the Church such as were the first Ministers of the reformed Churches and as Mr B and I pretend our selves to be and not about extraordinary Ministers extraordinarily miraculously or immediately raysed vp as were Adam and the Apostles by God and Christ whom he produceth for examples Admit the one sort being called immediately and miraculously may be before the Church yet cannot the other which must be called by men and those eyther the Church or members of the Church at the least Besides the word Minister extends it self not onely vnto Officers ordinary and extraordinary but even to any outward means whether person or thing by which the revealed will of God is manifested and made known vnto men for their instruction and conversion Yea it reacheth even to God himself so far Mr B. stretcheth it where he makes God the first preacher Gen. 2. 3. As though there were a controversy between him and me whither God or the Church were first I see not but by the same reason he might avouch that the Ministers of the Church could not all dy or be deceived bycause God is free from these infirmityes It is true which Mr B. sayth that the word is before the Church as the seed which begetteth it and so is that which brings it yea whither it be person or thing which may also be called a Minister and be sayd to be sent of God as it is an instrument to convey and means to minister the knowledg of the same word will of God vnto any So if any private man or woman should be a means to publish or make known the word of God to a company of Turkes Iewes or other Idolaters he or she might truely be sayd to be their Minister and the Lords Ambassadour vnto thē as you speak Yea if they came to this knowledg by reading the Bible or other godly book that book or bible as it served to minister the knowledg of Gods wil in his word might truely in a generall sense be accoūted as a Minister vnto thē But what were all this to a Church-officer about whō our quaestiō is These things Mr B. shuffles together but the wise reader must distinguish them so doing he shall easily discover his trisling The particulars follow And first he affirmeth that God made Adam a Minister to whom he gave a wife to begin the Church and as Adam was before his wife so is the Ministery at the first before the Church If Adams wife began the Church then is your mayn foundation overthrown namely that the ministers make and denominate the Church except you will say that Eve was a Minister Secondly it is not true you say that God made Adam a Minister before Eve was created In the same place you make and truely a Minister and Ambassadour which brings the word all one vnto whom could Adam eyther minister the word or be an Ambassadour to bring it before Eve was formed There was nothing but bruit beasts and senceles trees and to them I suppose he brought it not The truth is Adam and Eve were the Ch. not by his but by her creatiō which made a company or society thus we are in the first place to consider of them and of Adam as a teacher in the second place the speciall calling here and ever following after and vpon the generall Of the same force with your first proof is your 2. which you take from Ephes. 4. 11. 12. where it is sayd God gave some not onely to confirm the Church but to gather the Saynts to make a Church To let passe your boldnes with the words I except against your exposition application of them The word gathering vpon which you insist is in some bookes turned repayring and is the same in the Greek with that which is restoring Gal. 6. 1. of which I have spoken formerly Againe Paul in that place speaks not onely of Apostles other Ministers of the first raysing vp for the begetting of Churches but of Pastours and Teachers which were taken out of the Church and of the 2. raysing for the feeding of the flock You will not deny but the Apostles and brethren at Ierusalem were a Church of God Act. 1. 15. 16. when as yet no Pastours or Teachers were appointed in it and how then can your doctrine stand that the Ministers spoken of Ephe. 4. 11. 12. amongst which were Pastours and Teachers were before the Church out of which they were taken and raysed vp of God to beget a Church Yea it is evident that the very office of Pastour vvas not then heard of in the Church whereby the falsity of your other affirmation is discovered to wit that the Office of such Ministers as are of the second raysing which are taken out of the Church is before the Church Thirdly the Apostles themselves howsoever extraordinary officers immediately called and sent forth to beget other Churches both of Iewes and Gentiles were Christians before they were Apostles and members of the Church before they were Officers And the scriptures do expresly testify that God ordeyned or set in the Church Apostles amongst other Officers and this their setting in the Church doth necessarily praesuppose a Church wherein they were set as the setting of a candle in a candlestick praesupposeth a candlestick as in deed the Church is the Candlestick the officers the candles lights and starres which are set in it
together with their answers layes them downe in his 2. book Of the first Argument I have spoken in another place The 2. is that if Christs ministeriall power be by succession to the Pope Bishops or Praesbytery then the Ministery of Rome is a true Ministery Mr Bern answer is that he meanes true succession which is both personall and hath with it a true office true doctrine true sacraments and prayer about which Christs true ministers are exercised but for the Romish Ministery it is idolatry and superstition and the men appointed there to ordeyned sacrifising Preists This answer of yours Mr B. puts me in mind of a practise of children who when they have a long while busyed themselves in drawing the best formes and figures they can in dust and ashes do at the last with one dash of their hand deface all vndo what they haue formerly done And that this childish dealing you use no reader that considers the quaestion in hand can be ignorant of The quaestion then between him me is not of such a succession personall as hath joyned with it successiō in a true office true doctrine true sacraments prayer wherin the minister is in any measure faithfully exercised but generally whether succession of persons be of such absolute necessity as that no minister can in any case be made but by a minister more specially whither the first ministers of the reformed Ch or of such as come out of the confusiō of Antichrist must of necessity be ordeyned by the Pope his Bishops or minister by vertue of their ordinatiō so received And that this succession by from the Romish ministery is that Mr Ber pleads for his writings manifest as first that as in all the Apostles time the Ministery was by succession ministers as it were begetting Ministers by ordination so after their tyme the like succession hath been kept frō tyme to tyme Bishop after Bishop and Ministers ordeyned by them which the Catalogue of thē stories of tymes on which we must rely where the script cease to make further relation do witnesse for the continuation of which succession to the worlds end he alledgeth Math. 28. 20. odiously perverting to the Pope and his shavelings the promise which Christ there made to be with his Apostles other faithfull ministers teaching the things which he had commanded and dispensing his other ordinances accordingly Answerable vnto which is his other saying in which his termes and meaning do well suit that Church-men ever ordeyned Ministers not the lay people To this also let his inferēce be added in another place pag. 311. that if we receive and hold our baptism from Rome why not our ordination also And in his former book most clearly condemning our Ministers for being made by such as are no Ministers contrary to the constant practise of the Church of God from the dayes of Adam hitherto And agayn that this custome of ordeyning Ministers did continue in the times following the Apostles tymes as before it had done in all the Churches of Christendom as ecclesiasticall wryters do make mention and so through pure impure Churches and that God in the last reformation of his Church would not break this order but choose men who were Bishops ordeyned even in the Popish Church so that they might ordeyn fit persons afterwards And this he tels the Reader he speaks of the Church of England as in deed he may wel for other Ch departed frō Rome would be loath to joyn in his plea. And lastly he chargeth vs with great praesumption for daring to break this order of God continued five thowsand and six hundred years Novv what can be more vayne The very poynt which MR. BERNARD is to prove and from which he brings his historicall narration from Adam to this day is that God hath continued the course of succession in the Romish Ministery and that from and by it successively the Ministery in England hath been and is at this day continued And yet in his answer to Mr Smyth he is driven to affirm that he hath no referēce at all to the Romish Ministery which he accounts Idolatry and superstition but meanes such a personal succession as hath ioyned with it a true office true doctrine and the like He will haue succession continued from the dayes of Adam hitherto and this to haue been the order of God for five thowsand and six hundred yeres and that he chose Bishops ordeyned in the Popish Church to ordeyn fit persons in the Church of England and yet Mr Smith is to know he speaks not at all of the succession in the Romish Ministery which is idolatry and superstition Now that the more simple reader may not loose himself in this mans maze and that he may the better know the state of the quaestion and judge of it I will here interpose some few thinges touching succession and ordination accordingly First then wee acknowledge that in the right and orderly state of things no Ministers are to be ordeyned but by Ministers the latter by the former in the Churches where they are and over which the holy Ghost hath set them And so the Apostles being generall and extraordinary men vnto whom the Evangelists also were joyned for assistance to water where they planted and to finish the works by them begun as they had the care of all the Churches committed vnto them and were charged with them so were they also to ordeyn the Elders and Bishops in them and the people bound to wayt theyr comming for that purpose as Mr Ber. truly affirmeth as were also these Bishops or Elders to ordeyn others in the Churches over which they were set so others after them in the order appoynted by Christ in his Apostles with whō also he promised to be alwayes till the worlds end in this and the like their holy ministrations But is the consequence good that bycause the Apostles and Evangelists were to ordeyn Elders in the Churches by Cōmission from Christ and that the people converted from Indaism or Paganism were to wayt till they came to ordeyn them theyr ministers therefore the Pope and Prelates vnder him have cōmission from Christ to ordeyn his priests and that the people converted from Antichristianism are to wayt 〈◊〉 they come to ordeyn them their Ministers or till they send them such as they have alwayes in store ordeyned to their hands or that bycause the Apostles and Evangelists had Christs promise to be with them alwayes that therefore the Pope Cardinalls Lord Bishops and Lord Suffragans have interest in the same promise It might asvvell be concluded that as the Lords people were bound to obey and submit vnto the former in their times so are they now to submit vnto and obey the Pope and his vnderlings And yet is this the very mark Mr Bernard aymes at in his long drawn historicall narration this is the force of his argument and his
manner of arguing If this lyne hold from Peter to the Pope and from the Pope to his clergy and so successively to the Ministery of England then it stands vpright if it break then doth the ministery of England which as Mr Bernard truely honestly confesseth is thus raysed fall flat to the ground as indeed it doth according to the foretelling of the Angel it is fallen it is fallen Babylon the great City But here it wil be demaunded of me how the Lords people comming out of Babylon separating from Rome are to obteyn and enjoy Ministers Surely one of these three wayes Eyther by the extaordinary immediate or miraculous designation of God or by succession or by the same peoples choise or appointment to which they are to minister To expect ministers by the first meanes were fancy and presumption so that by one of the two other wayes they must come necessarily The power of the holy things of God so specially of erecting the minstery is eyther tyed to the order of office so to the order of to the Popeship Praelacy under it or els to the faith of the people of God forsaking BabyloÌ„ joyning together in the covenant of AbrahaÌ„ fellowship of the gospel The former of these though Mr B be driveÌ„ to plead it in the proof of succession yet in the defence of it he is forced to disclaym disavow yeelding the Romish Ministery to be Idolatry and superstition and that he speaks of such a succession as requires with it a true office true doctrine true sacraments and prayer pag. 188. and agayn that he meanes by succession a continuance of Gods ordinance by persons elected thereto from tyme to tyme being of spirituall kindred by the fayth of doctrine by which the ordinance is vpheld and true succession mainteyned pag 190. With which graunt of his I might rest as indeed wherein he yeeldeth the whole cause and cutts off as it were with his own hands the cord of true succession in the Ch of Rome making it to fayl when the truth of doctrine and of election fayled in the same Ch But bycause it is so common a thing with him to say and vnsay and to say agayn the same things eyther forgetting himself or thinking others forgets or bycause he would say something to every thing though never so contrary both to the truth and himself in another place I will presse Mr Smythes other Arguments The third of which is that by the doctrine of succession men are bound absolutely to sin in joyning to the sinns of the Minister This is sayth Mr B to take vnproved a principle of Brownism to overthrow a truth namely that a man cannot receive the holy things of God but he must needs sin with others And is it so indeed Doe not the scriptures every where teach men to avoyd reiect and hold accursed false teachers haeretiques and idolaters and not to partake in the sinne of others eyther by practising them or giving consent or countenance vnto them Wherevpon it followeth that the doctrine which binds the Ministery and other holy things of God vnto succession and thereby to partake with haeretiques and false teachers or at least with such in their ministration as have received the power and authority by which they minister froÌ„ the Pope and his Praelacy bynds men to sinne in joyning with the sinns of the Ministers Of the Iewish Church Preisthood which Mr Berâ—here objects I haue spoken formerly and do now adde that as no man is now so tyed to any Church or Ministery in the world as was every faythfull person in the world then to that one temple and Preisthood at Ierusalem so neyther could any man then without sinn communicate with an â—aereticall or idolatrous Preist especially ministring in a false office and by the like calling and coÌ„mission which the Ministers both in Rome and England doe In the 4. Argument Mr Ber deales dishonestly Mr Smiths inference vpon the doctrine of succession is that then the Lord hath made the Ministers Lords over the Church so that the Church cannot have or enjoy any of the Lords ordinances or holy things except they will consent vnto them for the holy things are in their power Now Mr Ber. onely trifles about the word Lord and passeth by the substance of the inference which is most sound vpon the doctrine For if the Lords ordinances and holy things be tyed to the Ministers then without their consent there can be no vse of them And so where Ministers eyther are not or not willing to coÌ„municate them there can be no Church no electioÌ„ of Ministers no keyes of the kingdom and so no salvation as I have formerly manifested vpon Math. 16. 19. The sum of Mr Smithes 5. Argument is that then the Pope may excommunicate the whole Church vniversall the Bishops their whole Dioceses and Provinces and the Praesbytery the particular Church whereof it is Your answer Mr Bernard is that this were to do the Pope a great favour to prove him to have an vniversall power c. and 2. that by this sequell of Mr Smythes this absurdity would follow that the Bishop might cast out the Church out of the Church It is you that do the Pope this great favour though you would not own it For if the Ministery make the Church and that Rome be a true Church then must the ministery of Rome be true specially of the Pope from which the other is derived as from the head Agayn if the ordinatioÌ„ by the Bishops in the impure Church of Rome be the Lords order as you expresly affirm p. 145. of your former book then must the Popes vniversall power by which the Bishops doe vniversally ordeyn be the power of the Lord which from him he hath received for that purpose They which hold that the power of the keyes was given first immediately to the Apostle Peter so to the Popes of Rome his successours they hold that the Pope may excommunicate the whole Church so they which hold the Bishop or his substitute to be meant where Christ sayth tell the Church they must necessarily hold that the Bishop or his substitute may excommunicate his whole Province or Dioces and so of them which hold the Praesbytery to be the Ch there spoken of for the particular assembly over which it is The Church there meant may excoÌ„municate any brother or brethren whom or how many soever that refuse to hear her as the Church of Corinth to whoÌ„ Paul writ might judge all them which were within and not without vnder the Lords iudgement The substance of the seventh last objection is for the 6. hath no weight in it that the doctrine of succession overthrowes it self and the Reason is bycause one POPE doth not make another by ordination whyles he lives but the Cardinals do by Election make the new Pope after the death of the former So that the Pope receiving his
there is the right of calling and ordeyning the ministers of the gospell bycause we must fly the enemyes of the gospell as an Anathema And besides sayth he if wee should desyre of them the ceremony of ordinatioÌ„ they would not giue it except we would bind ourselves to renounce the true doctrine other wicked boÌ„ds would they cast vpoÌ„ vs. Neyther therefore ought the true Ch to be without Pastors without the keyes without the voyce of the gospell without forgivenes of â—inns bycause the tyranny of the Bishops eyther drives away or refuses to appoynt fit Ministers And agayn it is the confusioÌ„ of order to seek sheepheards froÌ„ the wolves And lastly this hath ever been the right of the true Church to chuse and call out of her own assembly fit Ministers of the gospel Thus far hâ— In the third place Peter Martyr shall speak who vpon the book of Iudges ch 4. vers 5. sayth thus Touching the ecclesiasticall Ministery we have signified before that it may not be committed to women that they are not fit for it But now wee adde that in the planting of Churches anew when men want which should preach the gospell a woman may perform that at the first but so as when she hath taught any company that some one man of the faythful be ordeyned which may afterwards minister the sacraments teach and do the Pastours duety faithfully 4. Zanchy vpon the fifth to the Ephesians treating of Baptism propounds a quaestion of a Turk comming to the knowledge of Christ and to sayth by reading the new Testament and withall teaching his family converting it and others to Christ and being in a countrey whence he can not easily come to Christian Churches whether he may baptise them whom he hath converted to Christ he himself being vnbaptized He answers I doubt not of â—â— but that he may and withall provide that he himself be baptized of one of the three converted by him The Reason be gives 〈…〉 bycause he is a Minister of the word extraordinarily stirred vp of Christ so as such a Minister may with the consent of that small Church appoint one of the communiâ—ants and provide that he be baptized by him Adde in the fifth place Tilenus who being demaunded of the Earl of Lavall from whom Calvin had his calling answered from the Church of Geneva and from Farell his praedecessour who had also his froÌ„ the people of Geneva who had right and authority to institute and depose Ministers which thing he also confirms by Cyprian Ephes. 14. The sixth and last I will name is Sadeel who writing a treatise of purpose touching the lawfull calling of Ministers against such as agreed with the reformed Churches in the doctrine they taught but excepted against them in this that they had not their Ministers by ordinary succession sâ—ewes that amongst and above other things the ecclesiastical Ministery of Rome is corrupted makes it a shamelesse thing that any boasting of the pure knowledge of God should obiect against them that they did not draw the pure reformation of the ecclesiasticall Ministery out of the drâ—gges of Popery The first argument he vseth to justify the calling of their Ministers is that they are called chosen and received of these assemblyes which do appear by manifest signes and arguments to be true Churches as having the true doctrine of fayth the pure administration of the sacrameÌ„ts the right and sincere â—â—vocation of Gods name observing religiously the discipline instituted by Christ and his Apostles and lastly testifying by the duties of love constancy of Martyrs and reformation of the whole life that they are by the great mercy of God adopted into the number of the faythfull as members of the Catholick Church c. And thus much of the Ministery both yours Mr Ber ours and more particularly to prove that an assembly of faythful people separating themselves from Heathenish or Antichristian idolatry have right within themselves to call and appoint their Ministers Now from this conclusion thus manifested do arise sundry others worthy the noting down for the common controversy As first that such an assembly though without officers is a true visible Church the kingdom of Christ City of God And I suppose it needs no confirmation to any good conscience that the choise of Church officers is a Church action a mayn part of the administration of Christs kingdom and a priviledge of that spirituall City the new Ierusalem and that such an assembly hath the power of Christ and from him authority and commission without vvhich it were intollerable usurpation to praesume to choose his officers especially the cheif officers in his kingdom as are they which administer the word sacraments of whom we principally entreat 2. That the people have power to censure offenders for they that haue power to elect appoint set vp officers they hav also power vpoÌ„ just occasioÌ„ to reject depose put them down so are part of that Church where officers are and the whole Church where they are not of which Christ speaketh Math 18. 17. where he sayth tell the Church Besides that the calling of officers and censuring of offenders are the two mayn administrations of the kingdome of Christ and so both of one nature 3. And lastly that the brethren out of office whether in a Church furnished with officers or vvithout them are not mere private persons as you Mr Ber and others would make them in the exercise of prophesy calling of Ministers and judging of offenders for scandalous sinns Considering them in deed severally one by one or in opposition to the publique officers they may be called private persons but take them joyntly and in these and the like acts of their communion and they are more then so and as the Church is a publique body so are they members of the body and parts of the whole and of the same publique nature with it and not private parts or members of the publique body which were a senseles contradiction and contrary to the rule in ReasoÌ„ The whole and all the partes ioyntly taken are the same When the brethren made choyce of Ioseph and Mathyas to be presented and afterwards of the seven Deacons after that of the Elders in every Church did they make a private choise of publique officers or could they as private persons merely make a publique choise When the Apostle Paul wrote to the Church of Corinth which you graunt to be the multitude or body of the Church about the censuring of the incestuous person did he will them to judge and censure him privately for his publique scandalous sin or could they as persons merely private passe a publique judgement The thing then is that when the Church is gathered or come together in one for the administration of the word sacraments censures and other exercises of religion parts of Gods worship the officers if there be any
that bycause one thing is done that an other might follow vpon it that therefore the latter which is to follow is also done And for the poynt as it is the work of the spirit to lead men into all truth as all that are Christs or mēbers of his body have his spirit so doth it follow that all the members of the Church have the spirit given them of God to lead them into all truth though it have not his full work by reason of the cōtrary work of the flesh in this life wher all mē know but in part 3. That Mr. Bar holds every truth in the scriptures fundamentall that is as they expound it Pag 147. such as if it be not known and obeyed the whole religiō and fayth of the Church must needs fall to the ground Mr. Ainsworth hath set down his words from which no such collection can be made he directs them that worthily agaynst these deceivers which knowing acknowledging that they want many speciall ordinances of Christ and are burdened in stead of them with the inventions of Antichrist do notwithstanding encourage themselves and others by these distinctiōs that they haue the fundamentall truthes of the gospell and whatsoever is necessary to salvation and the like in a purpose to go on all their life long in disobedience For which men how much better were it to consider how it is written that whosoever shall break one of the least commaundments and teach men so he shall be called the least in the kingdom of heaven then thus to turn vpon them which reprove them for their vnfaythfulnes and misinterpreting their sayings most injuriously to spend thus many words as these ministers do in confuting their owne corrupt glosses Their fourth and last Argument is for that all the known Churches in the world acknowledge their Church for their sister and giue her the right hand of fellowship This Argum. hath been sundry tymes vrged by Mr. Ber. and so answered sundry tymes both by M. Ainsworth and my self in the former part of my book whether I must refer the reader contenting my self with a breif observation of such vntruthes and errours as these ministers are driven vnto in the prosecuting of this Argument as First that all the known Churches in the world are well acquaynted with their doctrine and liturgy to which they should also ad their book of ordination and canons Ecclesiasticall for their ministery and government then which nothing is more vntrue Beza which was specially interessed in these matters will hardly be perswaded of the true state of things touching dispensations pluralityes the power of excommunication in one man and the like It is most vntrue that God hath sanctifed the testimony of Churches for a principall help in the decyding of controversies in this kind It is though some help yet lesse principall yea the least of many 3. That Paul feared that without the approbation of Iames and Cephas and Iohn he should have run in vayn Paul feared no such thing for he was both assured of his calling from the Lord and had also taken long before that tyme good experience of the Lords blessing vpon his ministery both amongst the Iewes and Gentiles and knew right assuredly that his preaching was not in vayne His care was to take away from the weak all scruple of mynde or iealousy of contention amongst the Apostles he went vp to Ierusalem to confer with them 4 That Paul sought to win cōmendation and credit to the orders which he by his Apostolicall authority might have established by the iudgement of other Churches Whereas the Apostle Paul did by his Apostolicall authority appoynt those orders in all those churches he speaks of as the scriptures quoted testify 1 Cor 4. 7. 17. 16. 1. Besides the Church of England can win no great credit to her orders by the orders of other Churches considering how contrary she is in them to all other Churches departed from Rome whom alone in very many the resembleth Fiftly the testimony which Iohn Baptist gave of Christ is vnfitly brought for the testimony of one Church of an other For it was the proper and principall work of †Iohns calling to give witnes of Christ wherein also he could not erre It is not so with or between any Churches in the world Where it is further affirmed that there are cases wherein one Church is commaunded to seek the iudgement of other Churches and to account it as the iudgment of God for which Act 15. 2. is alledged as it is true that one Church is in cases to seek the judgement and help of an other so is it vntrue that the judgement of that other Church or of all the Churches in the world is to be accounted as the judgment of God Indeed the decrees of the Apostles at Ierusalem being by imediate infallible direction of the H Ghost were to be accounted as the judgement of God but for any ordinary eyther Churches or persons to challenge the like vnto their determinations were popelike praesumption To the Ministers demand in the next place Sayth Christ to any particular congregation of the faythful in our land Whatsoever they bind in earth is bound in heaven Mat. 18. 18. and sayth he it not also to the Churches of other nations I do answer that if Christ have so sayd to the particular cōgregatiōs who hath sayd it to the Praelates their substitutes or to any officer or officers excluding the body of the Congregation Even none but he whose work it is to gainsay Christ to subvert his order 2. If any of your parishes be such congregatiōs why do not you as faythful Ministers exhort thē to guide them in the vse of this power of binding loosing which Christ hath given them Or are not you content to suffer them to go on and your selves to go before them in the losse of this liberty yea in a most vile subjection to their and your spirituall Lords which have vsurped it And for the Argument it is of no force for neyther hath any one Church in the world that power over an other nor all the Churches in the world over any one which the meanest Church hath over any her member or members whomsoever One Church may forsake an other but juditially to censure or excommunicate it may it not The same answer for substance may serve for that which is objected from 1 Cor. 14. 32. Besides no Church can so fully discern of the estate of an other Church as it can of the proper members apperteyning vnto it Yea I ad that in this respect wee are better able to iudge of the Church of Engl then are any forreyn Churches notwithstanding our weaknes bycause they do not in any measure know the estate of it as we do Lastly as that saying
of the Ministers must have a very favourable interpretatioÌ„ viâ— that the Church hath power to iudge of a man infallibly that he is in the estate of salvation so is their other affirmation that the discerning of the spirits and doctrine of such teachers as arise in the Church is such a gift as the true Ch never wanted as popish an errour as ever was broched in Rome For how then can the Church erre or how can it be deceived by false teachers or how could Rome come to that estate of apostasie wherein she now standeth Or may not a Papist plead thus with these men Rome was a true Church of God Now the true Church never wants the gift of discerning spirits doctrines therefore Rome neyther hath wanted nor doth nor ever shall want this gift and so by consequence cannot be faln from the truth as is praetended against her To conclude it is not truely sayd of these men that this judging of one Church by another is a matter of salvation The Ch of Ierusalem was ignorant of the calling of the Churches of the Gentiles as the scriptures testify And I would know what the Church of England judgeth of the Lutheran Churches as they are called It accounteth of them as of true Churches So do not they of their Churches whom they call Calvinists but on the coÌ„trary repute them as haereticall Wherevpon it followeth that eyther a true Church may erre in judging of an other Church or els that eyther the Church of England or the Lutheran Churches or both are not true Churches Howsoever therefore we do not make light account of the testimony and iudgement of other Churches as these Ministers accuse vs yet dare wee not make idols of them as they seem to do who wanting both the word of God and practise of other Churches for their warrant seek commendation by the testimony which some haue given of theÌ„ in respect of certeyn generall heads of doctrine in which wee our selves also do for the most part concur with them Thus much of the Ministers Arguments Now follow their answers to two mayn obiections made by vs against the whole body of their Church and their Parish assemblies The first is that it was not gathered by such means as God in his word hath ordeyned and sanctifyed for the gathering of his Church The 2. that they communicate together in a false and idolatrous outward worship of God which is polluted with the writings of men vidz with read stinted prayers homilyes catechismes and such like These objections have been els where prosequuted and the exceptions taken by the Ministers agaynst them particularly answered by Mr Ainsworth and therein their both corrupt weak dealing manifested I will briefly adde a few things Against the former objection they take five exceptions First that they might lawfully be accounted a true Church though it could not appear that they were at the first rightly gathered as the disciples might be assured of Christs bodily prasence amongst them when they saw felt him Ioh. 20â— 19. 28. though they could not have discerned which way or how he could possibly haue come in Belike then wee must beleeve that the Church of Engl was gathered miraculously as Christ came by miracle into the place where his disciples were assembled But the answer is that these men take the mayn quaestion for graunted which is that their nationall Church is for the present a true orderly gathered Church of Christ and that so sensibly as it may be seen and felt Secondly that they might be rightly gathered to the fellowship of the visible Church by other meanes then by the preaching of the gospell that is as they expound it by publique and ministeriall preaching for which they alledge our opinion though vnsound yet having force enough to stop our mouthes And do these men deal soundly who to prove a point in controversie bring the opinion of their adversaries which they condemn as vnsound The opinion is most sound that men out of office for so wee speak may convert men to God and that ordinarily otherwise they may not prophesie ordinarily nay to what end should they ordinarily instruct reprove and exhort privately such as are out of the way And where further they make it one thing for men to be soundly converted and an other thing for them to be lawfully made a visible Church they vse craft to cover errour They vse craft in speaking of sound conversion to conceal that prophane and hateful errour that a visible Church may be lawfully gathered of vnconverted persons For as our quaestion is about the externall or visible Church so do wee require for it onely externall and visible conversion or that which is seen and discerned of men leaving vnto God the judging and discerning of that which is sound or inward according to the difference which them selves truely put from the scriptures in an other place Now that it is a vile prophane errour to hold that men converted wicked viz so far as men can judge by outward appearance may lawfully be admitted into the visible CHVRCH I have shewed at large in the former part of the Book and could if need were shew the whole course of the scriptures against it Mat. 28. 19. 20. Act. 2. 40. 41. 46. 47. 4. 32. 8. 5. 6. 8. 37 9. 15. with 13. 42. 43. 14. 15. 16. 14. 15. 31. 32. 33. Of like nature with the former is that which followeth namely that men may by other meanes be lawfully made a visible Church then by the preaching that is by the opening or publishing of the gospel For which they instance in those which follow Christ and professed themselves his discipleâ— who yet were not all drawn by his word but some by miracles Ioh. 2. 23. 25. some by the report they heard of him Ioh. 4. 39. sâ—me by the desire they had to be fed by him Ioh. 6. 24. 26. that Christian Kings have by their lawes been meanes to bring men to the outward society of the Church vnto which men may be compelled Luk. 14. 23. It is not true that Christ in his life gathered any visible Churches These persons indeed which followed Christ were members of the visible Church but it was of the Church of the Iewes which Christ gathered not He lived and dyed the Minister of circumcision and gathered no distinct Churches at all from the Iewish Church Secondly neyther any of the things named nor all of them together without or besides the gospell are means sufficient lawfully to gather a visible Church Some of them as miracles may be meanes to confirm the gospel and the rest of them to draw men to the hearing of and outward submission vnto it but is alone is the hand of God as Mr Ber. truely writeth stretched out to sub duâ— people vnto him it is the seed of the Lords
Tridentine councell are the doctrine of the Church of Rome and if you will in stead of Prophets to teach your significant ceremonies the cap surplice crosse typpet which are neyther dark nor dumb but apt to stir vp the dull mind of man to the remembrance of his duty to God by some notable signification Here is drosse for silver and for the finest wheat chasse Lastly your Prophets which administer that part of Christs prophecy or of the scriptures which may be taught and practised amōgst you haue neyther the true office of ministery which Christ hath prescribed nor a lawfull calling to that they have as hath been in part noted from Ephe. 4. and is els where clearly evinced Now Christs preistly office you do corrupt and prophane vnsufferably whether we respect the persons or things whereof you make him a mediator Are those Atheists and vngodly persons wherewith you cōfesse in the beginning of your book your Church is full and which if you should deny heaven and earth would witnes against you are they I say their soules and bodyes those lively holy and acceptable sacrifices and offerings sanctified by the holy Ghost Are those devised printed and stinted collects read out of your humane service-book the spirituall sacrifices of prayer and thanks-giving which the spirit of God teacheth the sonnes of God to offer the fruits and calves of the lipps which confesse his name Is that constreyned payment of a weekly or monethly rate and assesment for the poore more fitly called a malevolence for the ill will it is payd with then a benevolence that gratious cheerfull care for the saynts that freewill offering of love and mercy that sweet smelling odour that acceptable and well pleasing sacrifice vnto God Are these I say those sacrifices for which Iesus Christ the eternall high preist appeareth for ever before his father in heaven that he might offer them vnto him in the golden censure perfumed with the odours of his own righteousnes or are they to be sanctified by the golden altar of his merits standing before the throne of God Rev. 8. 3. 4. Math. 23. 19. A lesse indignity sure it was to lay vpon the materiall Altar in the tabernacle or temple doggs swine vultures and all vncleane beasts and byrds with their durt and dung then thus to lay vpon this heavenly altar those unclean beasts and byrds whereof Babylon is an habitation and cage And for Christs kingly office who is able to set down the indignities outrages offered in your Church to the scepter therof For first where Christ reigneth as the King in Syon his holy mountayn ruling over his servants and subjects onely as the King of saints vnder his father you have gathered him a kingdom crowned him the King thereof contrary to his expresse will of known traytours and rank rebels vnto his crown and dignity even of such as do visibly and apparantly fight for Satan and his kingdom the kingdom of darknes hating deriding and persecuting to the vtmost of their power all such as desire to please and serve Christ in any sincerity Of such and none other doth the body of your Church consist for the greatest part as all amongst you that feare God will testify with me 2. Where Christ ruleth over his subjects by the scepter of his holy word which is a scepter of righteousnes in the place of it the vngodly canons and constitutions of Popes and Prelates must and do bear sway Such subjects such lawes And say not Mr B. as you do in answer to Mr Ainsworth pag. 259. that you acknowledge no other law-giver over your consciences in matters of saith and obedience between Christ and you save him alone For what doth your Church representative but bind conscience in binding men to subscribe to the Hierarchy service-book and ceremonies spont◠et exanimo in pressing men to the vse of things reputed indifferent absolutely and whether they offend or offend not in tying men to a certayn form of prayer thanksgiving excommunicating men for the refusall and omission of these and the like observances of their lawes And vvhat do you but loose and vnbind the conscience in tolerating yea approving yea making and ordeyning vnpreaching Ministers and in binding the people vnder both civil and ecclesiasticall penalties to their ministrations in their own parishes and from others And what do you els in your dispensations for pluralities non-Recidency and the like Are not these matters of conscience with you Mr B. wherein your lawes and law-makers bynde and loose as they list All the lawes and ordinances for the ministery and government of the Iewish Church were matters of faith and obedience between God and the Church bynding the consciences of the people and is the new testament lesse perfect then the old and the lawes and ordinances for the administration of it lesse excellent and of a baser foundation then the former It matters not what your words are since it appeares by your deeds that you vsurp the throne of Christ in appointing officers and making lawes for the government and administration of his kingdome the Church and those many of them to the abolishing of his herein rather holding Christ as a captive then honouring him as a King 3. Where Christ hath given to his Church liberty power and commaundement every one of them severally and all of them joyntly to reprove and reform disorders and whatsoever is found whether person or thing faulty and disagreing vnto his word alasse this liberty is enthralled this power lost this commaundement made of no force The Prelates haue seazed all these royalties into their hands as though they alone were made partakers of Christs kingly annoynting were as Kings to rule in his Church Here is a King in a great measure without subjects without lawes without officers without power But here I must needs observe a few things about two answers given by Mr B. in his 2. book to two of Mr Ainsworths obiections about the matter in hand To the former being about the officers of Christ in the Church he answereth that they have Christs officers appointed to govern the civil Magistrate the Kings Maiesty the ruling Elder next vnder Christ c. and the ecclesiasticall governours vnder him the Bishops who are also Pastours and Doctours But you should have considered Mr Bern. that the question is not about civill but ecclesiasticall governours The King in deed is to govern in causes ecclesiasticall but civilly not ecclesiastically vsing the civil sword not the spirituall for the punishing of offendours And if the King be a Church officer then he is first a King of the Church ◠to be called to his office and so deposed from it by the Church or at least by other ecclesiasticall persons by whom alone you will have Church officers made And lastly if the King be such a ruling Elder as the scriptures speak