indifferent judgment of all hovv these men have dealt vvith us in this behalf And sooner also might vve publish both these and other things then vve doe vvere it not for the troubles that these men and others have procured us and still doe As for the personall matters published in the book aforesaid although vve leave the matters concerning others to them selves doe for this Church acknovvledge that indeed vve have had our transgressions and infirmities like as in the Churches of Corinth Galatia and others in all ages and at this day may be seen for vvhich vve are much grieved yet is it good needfull for the Reader here alvvaies to remēber that saying Quis erit innocens si accusare sufficiat If to accuse be sufficient who can be innocent For ther vvill be accusers alvvaies as M. Parker upon the same saying inferreth in his book as long as the Maxime liveth M. Park scholast disc against symbolizing vvith Antichrist in ceremonies c. 2 book pag. 118. vvhich one gave once in Alexanders court Fortiter calumniare nam etsi vulnus curetur cicatrix tamen remanebit Give out calumniations mightily for though the wound be healed yet will the scarre remaine But the godly will better consider of things remēbring the common frailtie even of the best and not forgetting the commandement of God vvhereof M. Parker in his testimonie seasonably putteth the reader in minde Thou shalt not receive a false tale agoinst thy neighbour as also knovving that all lying reprochfull dealing should not by right live longer then the lye of the Gibeonites And hovv ever vve be dealt vvithall in this sort yet must vve comfort our selves in the assurances of Gods mercies and in the common and continuall lotte of Gods servants vvalcking through good and through euill report before us Novv touching these men and their dealings I purpose not in particular to shevve hovv ungodly unjustly they have dealt against us not onely contrarie to all pietie but against all modestie in laying opē the infirmities transgressions of some vvhose repentance is knovvn even to these reprochers thē selves as it was to the whole Church also in shamelesse publishing of some things never heard of in our Church nor so much as knovven to the parties vvhō they mention besides their uttering of some things also verie false and untrue And that so as the vvriting it self in the cares and judgment of the vvise doth sufficiently convince the Authors of aboundance of malice argues in them vvant of grace of the feare of God a just judgment of God upon thē that have vvalked haltingly before God in his Church and have vvilfully refused to heare the voice of Christ Iesus in the same that have so spitefully sclanderously vvritten against this Church against the Pastor and other Officers members thereof have thus vvith their bitter venemous toungues smitten them whō the Lord doth accept and to vvhom I trust he vvill requite good for this their cursing as David in a like case did comfort himself 2 Sam. 16 7-12 And touching our forbearing novv to ansvvere their vvriting being such as it is it may suffice that vve have shevved heretofore concerning the like vvriting of Thomas Whites that vve can have ansvvered such shamelesse vvritings least such fooles should be wise in their owne conceits Prov. 26 5. and so might doe by this book for the reproches and sclaunders therin conteyned as vve did by that other but it seemes partly not so needefull seeing the same things and the like are novv published by these that vvere then also by Thomas White vvherunto ansvver vvas given partly not meete or good to follovv these vvicked men in their ungodly courses but to observe that other proverbe of Salomons vvhich saith Answer not a foole according to his follie least thou also be like him Prov. 26.4 as also to leave them and their dealings to the judgement of the Lord to the censure of all godly indifferent men to judge vvhether they vvould justifie any amongst them that should so carrie thē selves as to publish to the vvorld the slippes and sinnes of the particular persons of their societies For if men should take this course as these have done vvhat volumes might not be vvrittē of the faults sinnes of particular Churches Is there any societie or companie to be found on earth that if any vvould make a diarie of their lives yea even of them that are religious and godly but there vvould be found manie things amisse amog thē and yet no grace to any of such a companie especially in such a spitefull manner to commit such personall sinnes to print Let these men take a like survaie of such societies or Churches that they are vvithall and see if they can not finde as manie yea if they vvould not be partiall a great manie moe vices and other manner transgressions then vvith al their sclanders they are able to charge this Church vvithall And vvill not any then judge these men in this their doing to have shevved great malice and partialitie and that not the spirit of God but Satan that enemie to Michael his Angels hath set them on vvorke to reproch the truth it self by this their vile dealing Or vvould them selves take it in good part if vve should laye open their ovvne personall sinnes vvhich vve knovve by them both manie and great VVhat have they then done to us or hovv have they kept herein that rule of Christ vvhich saith Whatsoever ye would that men should doe unto you even so doe ye unto them Mat. 7.12 But being sorie to see thē thus adde more sinne to their former sinnes for vvhich they vvere excommunicate I vvill leave thē for the Lords censure to vvorke upon them if so it please God for the saving of their soules in the daie of the Lord Iesus Christ 1 Cor. 5.4.5 And here by this occasion vve vvill speak a litle concerning Gods vvorke about tvvo others vvho haue hertofore vvritten against this poor Church and against the Pastour and members thereof as novv these have done The one vvas George Iobnson the Pastours brother vvho dyed at Durham the manner of vvhose sicknes and death vvas signified hither to his brother by vvriting frō thence by a friend of his that vvas often vvith him both before in the time of his sicknes VVho vvrote hither that he being in prison bestovved the most of his time in finishing the book which before he had begunne and whereof some sheets are printed vvhich vvhen he had done it pleased God to visite him vvith sicknes unto death At vvhich time on his death bedde he gave out as he vvrote is vvell knovvn verie heavie great exclamations about his sinnes by the Lord layd to his charge calling unto God for mercie And in this sort sayth the Gentleman that vvrit the letter vvas present there he cōtinued by the space of an houre that
hand may decide stay determine and conclude all matters of controversie in the Church though all the Elders other brethren be against them Cons art 34. Plea for infaÌ„ts p. 180. to 185. CoÌ„teâ—p pag. 177. 4 VVe professed heretofore that no Sacraments should be ministred untill the Pastors or Teachers were chosen and ordeyned into their Office Now it is hield by some that seing all the holie things of God are the Churches and people without Officers are a Church therefore they may without Officers haue the use of the Sacraments and all the holie things of God consequently may receive in by Baptisme confirme by the Lords Supper cast out by excommunication c. And in this writing sent unto you it may be observed how they inferre that people without Officers may cast out and therefore may receive in there being one power for both Conf. art 21. Conterp pag. 176.177 5 VVe had learned that none may usurp or execute a ministerie but such as are rightly called by the Church wherof they stand ministers unto such Offices and in such manner as God hath prescribed in his word Now it is held by some that people out of office may execute all the works and duties of the ministerie for Baptisme Lords Supper CeÌ„sures c. And these men in their second exception here vvrite there is one power for receiving in casting out that people without Officers may doe both as is observed before Conf. art 1.10 17 18 19 21 23 24 25 26 27.34 36. throughout the Conf. Apol other of our Treatises as Defence against Mr. Sm. pag. 10 13 88 c. 6 VVe learned and used heretofore to applie to our estate and use the things that the Scriptures teach concerning the Governours and people in Israel Now vve are excepted opposed against if we doe so vvith these exceptions and the like viz. that they had civill auctoritie and government which the Church hath not that they could not in Israel forgive one anothers sinne as we can now that the people now have more power then in Israel because now we follow Christ into heaven And yet the people were typically caried in by the Hyepriest in the pretious stones on his shoulders brest as the most holy place it self vvas a type of heaven whereas the people might not follow the High priest into the most holie place c. And vvhat if any other vvould say that by like reason the Elders novv should haue more povver then the Elders in Israel because the Elders novv follovv Christ into heaven vvhereas the Elders then might not follovv the high priest into the most holie place And that Kings should have more povver nov in religion then the Kings of Israel because Kings novv follovv Christ into heaven vvhereas the Kings then might not follovv the hiepriest into the most holie place no nor so much as into the holie place to come to the altar to offer incense 2 Chron. 26. And note here also that Christ and the Apostles reasoning from the civil estate of the Governours people of Israel applying the things of it to the kingdome and Church of Christ to the Governours and people of the Church novv should by this nevv learning of these men be thought to misapplie those Scriptures and places so alledged by them As Mat. 21.24 Iohn 10.34 Act. 1.20 Ephes 12.13.19.20.21 and in a number the like places Plea for Infants p. 166.167 268 c. Treat against the Anabap. p 16. c. some grounds tending this way in the Apol p. 108 c. in Answer to M. Iacob p. 7 13 c. 7 VVe held that the Baptisme of Rome vvas as true Baptisme as circumcisioÌ„ in the Apostasie of Israel vvas true circumcision and needed not to be renounced and repeated novv vve vvere taught that the Baptisme aforesaid is an Idol And vve knovv that all Idols yea and all monuments of idolatrie are to be renounced and rejected Esa 30.22 And an Idol is nothing in the wold sayth the Apostle 1 Cor. 8 4. so as then such baptisme is nothing such people are an unbaptised people ought therefore vvith the Anabaptists to get themselues baptised Thus if I would follow their course you may see I could note dovvne some doctrines and assertions not all of the soundest vvhich our opposites have of late delivered and given forth although I have hitherto held my peace there about Neyther vvould I yet publish them if there vvere or might be hope of their repentance and amendement but for your better information concerning them their dealing I have thus imparâ—ed them unto you By vvhich any may consider vvhether it vvere not high time for us to look to these persons and to these things vvhen they vere come to this passe grovven to such an heigth among us Now next for ansvver of their exceptions sent unto you against us though it be not so meet to be done in a private Letter seeing vve have published the causes of the division they made whereunto they have not yet given answer yet have I thought it not amisse upon this occasion and unto you as your case stands to vvrite somevvhat thereabout For the first therefore which is made by comparing together the understanding of Mat. 18 17. with the Confession Art 24. and the Apol. pag. 62.63 I haue already vvritten and published a Treatise concerning the exposition of that Scripture vvhere also the reasons alledged in the Apologie are purposely and particularly treated of to vvhich I referre you thereabout And vvhat dealing is this of theirs that having made such a division as they have done they leave the Treatise unansvvered which was purposely written upon that occasion and argument and yet cease not privately thus to insinuate as they doe Besides if for their vvonted Phrase the Church of Elders they vvould use such termes as othervvhere the Scriptures in our translations haue and as the vvord it self doth signifie namely the Congregation of Elders or the Assemblie of Elders or the like then both themselues others might sooner perceive the vanitie of their error and the light of the truth against theÌ„ Neyther should they forget hovv M. Ainsvvorth himself in his Ansvver to Mr. Bernard shevveth that the vvord is sometime so used for the Congregation or Assemblie of Elders and Governours Mr. Ainsw Conterpoys pag. 113. Lastly you may observe in the Article of our Confession here alledged Conf. art 24. that for the declaration and proof thereof these Scriptures among other are cited Psal 122.3 Lev. 20.4 5. 24.14 Numb 5.2.3 Deut. 13.9 all vvhich doe directly carry us for this matter to the Church of Israel and constitution thereof vvhich novv through love of their error they vvould not be brought unto for the consideration and deciding of the matter betvveen us Observe also hereabout that the povver of receiving in and cutting off given
AN ADVERTISEMENT CONCERNING A BOOK LATELY PVblished by Christopher Lawne and others against the English exiled Church at Amsterdam By Richard Clyfton Teacher of the same Church Psal 57.4 My soule is among Lyons I lye among them that are set on fyre even the sonnes of men vvhose teeth are speares and arrovves and their tongue a sharp svvord Esa 50.6 I gave my back vnto the smyters my cheeks to them that plucked off the hayre I hid not my face from shame and spitting Mat. 10.24.25 The disciple is not above his master nor the servant above his Lord. It is ynough for the disciple that he be as his master is and the servant as his Lord. If they have called the master of the house Beelzebub hovv much more them of his houshold PRINTED In the yeare of our Lord 1612. The Preface to the Reader CHristian Reader it is not unknowen that when Thomas White published his Book called A Discoverie of Brownisme as now againe of late Christopher Lawne others with him have done theirs that there was an Inquirie Answer thereof written by the Pastour of this Church wherein he followed the particulars from point to point In which regarde it may be thought lesse needefull to write any thing about this latter Book being of like matter and argument with the other Yet in some respects we have thought it not amisse now to give thee this short advertisement and the few observations following about the contents of this latter Book also especially about that poynt of the division made lately among us and the articles given out thereabout Concerning which there was not such occasion before eyther in that Answer to Thomas VVhite or in any other of our writings to publish somewhat thereabout as there was about the other matters cōteyned in this Book of theirs And therefore for thy better stay and information is the advertisement following now given thee about these things where they are more at large though yet but briefly spoken of Which thou shal◠do well to consider of indifferently and be not caried from the truth or against it by any sinister meanes used to that purpose but remember what hath ben the lot of the truth and servants of God in all ages And as thy love is to the Lord Iesus Christ so let it appeare in the imbracing of his truth revealed and i◠giving witnesse unto the same And the Lord our God increase in thyne hart the riches of the full assurance of understanding to knowe the mysterie of God Col. 2.2 even the father and of Christ and to rejoyce in the faith and order prescribed in his word And he give thee to discerne thereof aright that the entiseing words of mans wisdome deceive thee not but goe to the lavv and to the testimonie if they speak not according to this vvord it is because there is no light in them Esa 8.20 So mayest thou soundly judge of things that differ And the Lord give thee understanding in all all things 2 Tim. 2.7 AN ADVERTISEMENT CONcerning a Book lately published by Christopher Lavvne and others against the English exiled Church at Amsterdam WHen it pleased the Lord Iesus to reveale the vvord of his truth unto the Gentiles by the ministerie of his servants the Apostles there arose up adversaries to vvithstand the same and to abuse his vvitnesses thereof VVhē Paul and Barnabas vvere sent forth by the Lord to preach the Gospel to the nations they cōming to Paphus the Deputie Sergius Paulus called them unto him and desired to heare the vvord of God then Sathan stirred up his instrument Elymas a false Prophet and a sorcerer vvho vvithstood them sought to turne avvay the Deputie from the fayth Act. 13 6-10 The like also did some of the Ievves at Antiochia vvho seeing the vvord of God to prevayle amongst the Gentiles and them desirous of further instructiō therein vvere full of envie spake against those things vvhich vvere spoken of Paul contradicting blaspheming ver 45. Like enemies did Paul again finde at Ephesus of the Ievves For he having spoken boldly in their Synagogue for the space of three moonths disputing persvvading the things concerning the kingdome of God then certaine of the Ievves having their harts hardened not onely disobeyed and beleeved not the vvord but spake evill of that vvaie before the multitude Act. 19.8.9 And manie other the like exāples of men opposing against the vvord of truth and of haters persecuters of the professors thereof might be shevved both out of the Scriptures and ecclesiasticall histories And as then it vvas in the first opening of the light to the Gentiles that Sathan by his Ministers vvithstood the preaching thereof so novv since that the Lord in mercie hath discovered the man of sinne and caused his truth obscured by the darke mistes of Poperie againe to be revealed to us in these last tymes sending his first Apoc. 14.6 c. second and third Angels to preach an everlasting Gospel to thē that dvvell on the earth that vvere overspread in Apostasie vvith the errors abhominations of the man of sinne and to teach us to vvalke in the vvaies of God calling us from the vvorship of the beast and receiving of his marke to keepe the commandements of God and the faith of Iesus c. even novv also I say have there risen up enemies of all sortes to stoppe this vvaie of truth to reproch vexe and persequute the vvitnesses thereof For to passe by all those hard speaches and ungodly deeds that have bene since before the dayes of Luther against the Saincts and faith of Iesus I vvill come to our ovvne particular case and state vvhereof there be manie of us that by experience can give testimonie vvhat hard measure vve have susteyned for the cause of Christ and do still undergoe reproches sclanders railings against and the like as it cannot be unknovven especially to our countrimen vvhat vve have borne at the handes of some of them vvho have manie times vvaies smitten us vvith their tongues Ier. 18.18 besides all the other troubles and persecutions susteyned by us to imprisonment banishment and death it self And vvhat is it for but because according to the measure of grace given us from above vve have separated our selves frō such corruptions of Antichrist vvherein vve formerly stood and doe vvalke in the vvaie of the Lord revealed uuto us out of his vvord vvitnessing against all false vvaies and devises of men brought into the Church for the vvorship service of God our desire and indevour being to stand and plead for that old and good vvaie of God vvherein all are bound to vvalke Ier. 6.16 For if the opposition against us vvere onely and simply for sinne and through an hatred that such men have against sinne then vvould they first begin vvith them selves both to look to their ovvne sinnes and iniquities and to take the like course against the sinnes and
transgressions of those Churches and members thereof vvhere novv they are or vvhere ever they should be But thus hath it pleased God to make us like in bearing reproches and calumniations to his Saincts and people of old vvho feeling the burden therof to be heavie and grievous complained unto the Lord saying How long shall the adversarie reproch shall the enemie blaspheme thy name for ever Psal 74.10 And againe they utter forth their complaint saying Wee are a reproch to our neighbours a scorne and derision to them that are round about us Psal 79.4 And even this is our case vvho also are made a reproch to our neighbours a jest and a laughing stock to them that are round about us having our soules also as they had theirs filled too full of the mocking of the vvealthie and dispitefulnes of the proud Psal 44.13 and 123.4 So that in respect hereof vve may complain vvith David vvho said I was a reproch among all myne enemies but specially among my neighbours and a feare to myne acquaintance who seeing mee in the streets fled from me And againe I am become a straunger unto my Brother even an aliant unto my mothers sonnes I became a proverbe unto them and they that sitte in the gatespake against me and the drunckards song of me Psal 31.11 and 69.7.8.11.12 And although our loving Father do thus humble chastise us justly for our sinnes yet doth he also in mercie cover them and gives us novv to beare these sclanderous reports of Schismatikes and the like for the testimonie of his truth In vvhich respect the Lord indeed honoureth us For our Churches estate and our consciences do vvitnesse vvith us and for us to God and men that vve have not vvillingly left any truth or any ordinance of God that vve had formerly received vvith others in our apostate standing but are carefull to reteyne them all vvhat in us is purged from the corruptions that vvere mixed vvith thē in our former corrupt receiving of thē Neyther have vve made division and offences contrarie to the doctrine vvhich vve have learned from the Apostles but do vvalke in the auncient vvaie of the primitive Churches keeping the ordinances vvorship and order of government prescribed by the Apostles vvithout the mixture of Antichristiā or other humane additions And therefore unjustly are vve termed Schismatikes If it can be shevved othervvise in any thing let the vvitnesses the vvritings of the Apostles and Prophets be brought forth against us and vve trust vve shall through the grace of God yeeld thereunto as vve have ben carefull hitherto to shevv it forth in the redressing of such things as have ben observed among us to svvarve any vvaie frō the word of God Great are our tryals by men on all hands vvhich vve suffer for our vvitnesse bearing of Iesus vvhiles besides our exile other afflictions some are speaking bitter and sclanderous vvords against us yea and our ovvne neighbours spare us not and others also sharpen their pennes to reproch us and to that ende vvrite reprochful books against us that vve may say vvith Israel If the Lord had not bene on our side when men rose up against us they had swallowed us up quick Psal 124. 1-3 Yet if these reproches hard dealings touched our selves onely and did not vvith all reach to the truth vvhich vve vvitnesse vve could and vvould rest patiently vvayting untill the Lord avenge our cause vvould not once open our mouthes or set our pennes to paper to vvrite in defence of our porsonall injuries But seeing thus together vvith detracting of us the truth of God comes to be reproched and despised in this respect if vve should passe over these things altogether vvith silence and not stand in defence of the Lords cause vve might be arraigned justly as guyltie of betraying his truth as men ashamed of Christ before men VVe dare not therefore herein be vvanting to beare vvitnesse to the vvord of truth vvhen men thus labour the darkning thereof and for the maintenance of their ovvne corruptions do set them selves to speake and vvrite against the same Of late there is come forth a pamphlet and sclanderous book full of reproches published by one Christopher Lawne and other his companions In vvhich there are conteyned sundrie things of divers sorts Some touching our generall cause about the Church of England some concerning the singing of Psalmes used among us some about personall matters concerning divers of us others some touching a divisio made lately by divers amōg us c. Concerning our generall cause although we have written often and manie treatises thereabout vvhich remaine yet unansvvered yet seeing vve are here againe thus abused about it and that not onely by the persons aforesaid vvhich vve might better passe by but by one M. Robert Parker vvhose testimonie is here inserted vve purpose therefore Godvvilling to vvrite in particular about his testimonie c so againe by this occasion to publish somevvhat more about that our generall cause aforesaid although for the present vve have both some occasions to deale in other things and some reasons to staye us yet a vvhile frō publishing of that vvhich by the grace of God vve purpose to doe In the meane time let this be noted concerning M. Parker and his testimonie hovv he hath heretofore in a large booke pleaded against the Church of England that by reason of the crosse in Baptisme other Ceremonies reteyned among them they become guiltie of the breach of all the tenne commandements as also of cōmuniō vvith Antichrist slaverie under him c. Novv vve purpose to trie hovv he can on the other hand approve the state of the same Church as novv it standeth and as it is vvitnessed against by us hovv he can vvarrant us communion vvith the same in that their estate or vvhether it may please God by this meanes to give him others better to observe and regarde their halting betvveen tvvo opinions then hitherto they have done VVe finde that for the former plea handled in his book he hath alledged the Scriptures plētifully as throughout the book may be seen but vvhether he can so doe for this latter spokē of in his testimonie against us time and further occasion vvill manifest Yet in the meane time all may see that there is not the like done against our cause eyther in his testimonie published or in the vvhole book vvherevvith his testimonie is joyned vvhich is as barren of vvarrant from the Scripture for the estate of the Church of Englād called into questiō as M. Parkers former book against it is fruitfull therein VVhich let the Reader vvell observe Touching the singing of Psalmes used amongst us vvhereof the persons aforesaid speak also their pleasure in their book vve are purposed ere long if God vvillto publish them vvhatsoever those men saye or vvould insinuate to the contrarie or in anie other respect thereabout And so vve shall leave it to the
because of it vve baptise them not againe vvhen at the same tyme vve baptise others that vvere never baptized before And also that the leaving repenting of all the corruptions and apostasie among thē vvill not satisfy the Anabaptists unles vve leave also the baptisme it self and hold vvith them that there is not so much as one post or threshold of Gods remayning in the apostate Church as some also of these that thus except against us have not stuck to affirme They that are vvise and unpartiall vvill carefully consider and regard these things though these men them selves cannot yet be brought so to doe And novv I vvil proceed to the next objection For the fift vvith which the fourth and eight in the printed copie doe agree it vvas in deed sayd that the baptisme of the Church of Rome is true baptisme And so it is as the circumcision in Israels apostasie vvas true circumcision and not to be repeated agayne And if it be not a true baptisme it is a false baptisme And false baptisme is not Gods baptisme nor Gods ordinance For God is the author of truth not of falshood Moreover a true baptisme are vve bound to have when vve have the meanes to attayne it Els the neglect thereof is sinne VVherefore they that hold it not to be true baptisme must become Anabaptists and be rebaptized VVhich thing let them vvell look unto And seeing in the printed copie they saye they doe still denye it to be true baptisme I vvill here therefore insist upon it somevvhat more And first it must be remembred that vvhen I sayd the Baptisme of the Church of Rome is true baptisme they did not onely deny it so to be vvhich alone they speak of here but affirmed it also to be an Idol vvhereof here they speak not at all Note also that our speach vvas and is of the outvvard baptisme in the Church not of the invvard baptisme of the holy Ghost which is may be eyther vvith or vvithout the outvvard baptisme wherof none vvill offer to say that it is not true baptisme or that it is an Idol as vvas sayd of the other Novv therefore upon their opinions and assertions I reason further thus If the Baptisme had in the Church of Rome be not true baptisme then it is not the Lords baptisme ordeyned by him in his Church And if it be not that baptisme of the Lords thē they which have no other but it should not in that estate eate the Lords supper but should get the Lords baptisme afore they come to the Lords table For as in Israel none might eat of the Lords passeover that had not the Lords circumcision so novv may none eat the Lords supper that have not the Lords baptisme Exod. 12 48. Act. 2 41 42. 1 Cor. 10 1-4 with Act. 18.8 and 1 Cor. 11.26 And so by this doctrine opinion of theirs as often as they come to the Lords table in that estate they pollute and prophane it and eate and drinke judgment to themselves and therefore had need betymes to look unto it and to examine and judge themselves hereabout least they be judged of the Lord. 1 Cor. 11.28 Agayne there is but one baptisme as there is but one bodie one spirit one hope of our calling one fayth one God and Father of all c. Ephes 4.4.5.6 1 Cor. 12.13 Novv the baptisme had in the Church of Rome eyther is that one baptisme or is not it If it be that one then it is true baptisme vvithout all question If it be not then they which have no other but it have not that one baptisme spokē of by the Apostle in the Scriptures aforesaid and therefore must get it not onely afore they may come to the Lords table as is aforesaid but also that they may have the comfort of this one baptisme the true outward seale of Gods covenant to confirme unto them that they are baptized into that one bodie partakers of that one spirit heyres of that one hope of eternall life under that one Lord in that one fayth the children of that one God and father of all vvhich is above all and through all and in us all Othervvise so long as they neglect or deprive themselves thereof it vvill follovv upon them by their ovvne opinion and assertion vvhich they say they doe still hold that they stand in great sinne neglecting or contemning to have the true baptisme instituted by the Lord that they deprive themselves of great comfort and confirmation on of their fayth about the particulars aforesayd touching the bodie and spirite of the Lord the fayth and hope of the children of God even our Father in Iesus Christ Furthermore the baptisme had in apostate Churches eyther is a seale of the covenant of God or not If it be a seale of the Lords covenant then sure it is true baptisme If it be not then see vvhat great things vvill follovv thereupon As first that they vvhich have no other baptisme but it have not the outvvard baptisme that sealeth unto them the covenant of God and therefore must vvith the Anabaptists gette another that they may be assured they have the seale of Gods covenant of grace and salvation Secōdly that there neyther have ben nor shall be in Babylon any of Gods people under his covenant which is contrarie to that vvhich is vvritten Revel 18 4. vvhere the Lord shevveth that he hath his people vvhō by the words of his covenant he calleth thence saying Come out of her my people c. And if these men vvill say that themselves are not of such people there spoken unto then let them tell us vvhen and hovv they came under the covenant of God and let them also shevv it vvithout stablishing their owne righteousnes of vvorks thereby Thirdly that the baptisme novv had in apostate Churches is not ansvverable to the circumcisiō had in the apostasie of Israel For that circumcision though had in apostasie vvas true circumcision a seale of the Lords covenant to his people and therefore needed not to be renounced or repeated But the baptisme novv had in the apostasie of the Church of Rome they say is not true baptisme and so not a seale of the Lords covenant to his people novv as the other vvas then therefore must be renounced and another that is true obteyned And thus agayne in this they make themselves would make us straugers frō the policie of Israel as in the poynt of government also vvas observed before Neyther will it novv help them to alledge those Scriptures or the like as vve have produced heretofore against the Anabaptists to approve the reteyning of our baptisme had in apostasie vvithout renunciation or repetitiō thereof as namely 2 Chron. 30. chap compared with Exod. 12 48 49. Gen. 17 10-13 Lev. 26 14-44.45 46. Deut. 4 25-31.2 King 9 6. and 13 23. Psal 78 9-38 and 89 30-34 Ezech. 16 44-63 and 43 7-9.2 Thes 2 3-8 Rom. 11
2-5 and 15.4 c. For novv it vvill be ansvvered them that in Israels apostasie they kept circumcision which needed not to be repeated seeing it vvas true and sealed Gods covenant unto them but that these cannot so plead for the baptisme had in the apostasie of Rome because themselves say the baptisme of the church of Rome is not true baptisme and so not the seale of Gods covenant to them vvhich have no other but it VVhereunto vvhat they vvill ansvver let them bethinke themselves And let thē shevv us by vvhat Scriptures they can approve their standing novv vvho vvittingly vvillingly remayne without true baptisme to seale unto them the covenant of God in Iesus Christ Finally if the baptisme had in the Church of Rome be not true baptisme then as they also sayd it is an idol bearing the shevv and image of that vvhich it is not in truth and substance And so then apply hither that vvhich Mr. Ains hath observed in his Arrovve against idolatrie hovv God manifesteth the vanitie and filthynes of Idols by titles and names given unto them Pag. 13. 14. For Idols sayth he are called things of naught as it vvere filths doung or excrements loth some things or detestable and abhominations vanities lyes unprofitable false-vanities leasings and vayn-iniquitie Thus he vvriteth of Idols in that place so as by their opinion the Baptisme of the Church of Rome is a thing of naught and therefore to be esteemed as nothing in the world as it were filth or doung and therefore to be cast out a loth some thing and therefore to be detested an abhomination and therefore to be abhorred a vanitie a lye unprofitable false-vanitie leasing and vayn-iniquitie and therefore that all vvho have received it should renounce it cast it avvay as a menstruous cloth and say unto it Get thee hence as Esay teacheth vvhen he shevveth the vvay vvherein we should vvalk even thus to deale vvith the monuments and most precious ornaments of idolatrie therefore much more with the idols themselves Esa 30.21.22 VVhich till these men be carefull to doe with the idols reteyned among thē they must be contented by their ovvne opinion to be accounted among those many sorts of idolaters which defile themselves with idols of vvhom Mr. Ainsw speaketh in the same place of his book aforesayd A great sinne it vvas that they fell into if there had ben no other but it that vvithout just cause they brake avvay divided themselves from the Church vvhereof they vvere but seeing that therevvith they have also other very erroneous opinions and the sinfull usurpation of all the holy things of God used among thē vvhat an heavy estate doe they stand in and hovv greatly doth it import them to consider their vvaies in their heart and to turne their feet unto the testimonies of the Lord Othervvise let them remember that which the Apostle wrote to the Corinthians Doe we provoke the Lord to ielousie are we stronger then he 1 Cor. 10.22 And thus much I thought here by this occasion to vvrite about the baptisme of the Church of Rome novv I vvill come to speak of the Church it self As touching the Church of Rome there being also at that tyme speach about it to be the Church of God I did in deede alledge the saying of the Apostle that Antichrist should sit in the Temple of God as the Apostle expressely teacheth 2 Thes 2.4 And by the Temple of God understanding the Church of God it vvill follow that Antichrist should sit in the Church of God and is there to be sought and found and not among the Ievves Turks Pagans or the like as the Papists others vvould persvvade us neyther that Antichrist takes avvay wholy the Church of God and everie truth and ordinance of the Lord as Anabaptists and such as are herein Anabaptistically inclined would beare us in hand Observe also here agayne that vvhich is sayd Rev. 18 4. Goe out of her my people and partake not in her sinnes c. vvhere those vvords my people imply the covenant of God continued among them For thus is the covenant taught and set dovvne unto us in the Scripture I will be your God and you shall be my people And so is Israel often called the Lords people is thus spoken of in the time of their apostasie by the Prophets 2 King 9 6. 13.23 2 Chron. 30 6-9 Hos 4 6 12. and 5.4 and 14.2 Amos 7.15 and 8.2 c. And note here also hovv the other clause partake not in her sinnes shevveth vvhat vve are to leave and renounce namely their sinnes and iniquities vvherein they transgresse the lavv of God and not vvhatsoever is had or reteyned by them Furthermore it is undenyable and vve have heretofore urged it much against the Anabaptists that the Church of Rome vvas at first set in the vvaie of God was not onely one of the Churches of God Rom. 2.8 16.19 but for their fayth and obedience vvas also very famous over the world Since vvhich tyme shee is fallen into great apostasie and adulteries Esa 1.2 Ier. 2.21 Ezec. 16. 23. ch 1 Kin. 12 28-33 14.22.23.24 2 Chro. 13.5 c. as Israel did in former tymes In all vvhich her adulterate apostate estate she hath notvvithstanding still kept even to this day sundrie truths and ordinances of God mixed vvith them her ovvne inventions traditions as Israel also did VVhich being observed aright causeth a tvvofold consideration of her estate as of Israels one in respect of the truths and ordinances of God still reteyned among them another in respect of the mixture of their ovvne inventions and abhominations vvithall in regarde of the one to hold and acknowledge the truth Church of God there against the Anabaptists in regarde of the other to consider and observe their apostasie and Babylonish confusion against Antichrist and for this cause namely for this defection and mixture aforesayd to separate from them and vvitnes agaynst thē being alvvay carefull in our testimonie and practise to reteyne and maynteyne everie truth ordinance of God vvhich was in that Church before their apostasie and is yet continued therein to this day leaving onely and forsaking their corruptions and mixture of their ovvne inventions therevvith least othervvise vve should be brought our selves or be occasion to others to fall into Anabaptistrie and divers other errours and evils as by lamentable example of others vve have seen Note here also a double consideration about the covenant of God made vvith his people one in respect of the Lord himself on the one part the other in respect of the people taken into covenant by him on the other part Deut. 26.17.18.19 Iudg. 2.1 20. For it often cometh to passe that the people doe on their part transgresse break the covenant vvhen the Lord doth not so on his part but still remembring his covenant counts them his people calls them to
called the Ievves the seed of the vvicked the seed of the adulterer and a false seede in one respect vvhen in other respects they acknovvledge them to be the seed of Abraham Iacob and Israel and so a true seed and people of the Lord. Esa 1 4. and 57 3 4. with 41 8. and 45 19. and 58 1. Hos 2 1 2. and 4 13. Esa 63 16 17. and 64 9. Ier. 31 36 37. Hof 4 6 12. and 3 4. and 14 2 3 4. And endles it vvere to recount the many speaches and severall considerations of things thus spoken of in the Scriptures Christ is vvithout Father and vvithout mother Heb. 7 3. and yet he hath Father and mother Luke 2 48 49. Ioh. 1 18. and 2 3. Christ vvas put to death in the flesh but quickned in the spirit 1 Pet. 3 11. Abraham is unrighteous in himself but righteous by fayth Rom. 4 3 5. The apostle Paul and all the regenerate serve the lavv of God and the lavv of sinne the one vvith the minde the other vvith the flesh Rom. 7 25. Peter is a disciple an Apostle and yet in other respect is by Christ called Sathan Mat. 10 2 and 16 23. A leprous Ievv is a true man and an Israelite but a corrupt diseased man to be put and kept out of the host of Israel till he be cleane Lev. 13 and 14 with 2 Chron. 26 20 21. Num. 12 10-15 The Temple is the house of God yet is made a denne of theeves Mat. 21 13. The Emperours of Rome Babylon and the other nations are Kings and higher povvers ordeyned of God Rom. 13 1. with Rev. 17.10 and Dan. 7 17. yet are they also in other respect Beasts Lyons Beares Leopards c. Rev. 12.3 13 1 2 with Dan. 7 3-6 So likewise the beast vvas and is not yet is Rev. 17 8. And a number the like may be observed in other places of the Scriptures compared together Novv to conclude this poynt if these things the like about apostate Churches and the mixture of mans inventions vvith Gods ordinances in apostasie be distinctly and carefully regarded they may be through the mercie of God some good meanes to stay people from Anabaptistrie other ill courses by the consideration of the things that are to be observed on the one hand and to bring men more soundly to separation from the apostasie of Antichrist by the consideratiō of the things to be observed on the other hand Somevvhat as it pleased God to give me to discerne I observed vvrote tending this vvay long since as may be seene in the Ansvver to Mr. Iacob Where also I noted my wonted using of this caution thereabout in respect of this or that estate as also may be seen in the Apologie where I spake with the same cautiō p. 109. lin 31.32 pag. 7. vvhere I spake of a double consideration of Christians in one respect true and in an other false as also of salvation now had in the Church of Rome pag. 13 and 47. vvhich necessarily implyeth the people of God and his covenant to be there For vvhosoever are saved they are the people of God and under his covenant in Christ But so much and so particularly I observed not then as since it hath pleased God to manifest thereabout God openeth his vvil the mysteries of his vvord vvhen and as he pleaseth that vve may still perceive and acknovvledge vve knovve but in part and that we may be earnest in prayer by all meanes indevour to grovv in grace and in the knovvledge of our Lord and Saviour Iesus Christ And thus much I thought at this tyme by this occasion to write unto you hereabout By which you may perceive hovv they vvhich for these things speak of us as if we were going back to England might by this colour also say vve are going back to Rome And you may consider vvith your self vvhether the people that lived in the Prophets tymes and were set against them in those dayes might not vvith such pretences and collections have sayd that the Prophets had ben declining to the apostate Israelites when they called and esteemed them to be the people of God acknovvledged the circumcision had in the apostasie to be true circumcision c. But novv I vvill proceed to their next objection For the sixt and last exception of theirs vvhich is about having the counsel help of the English Church at Leyden to vvhich therefore may be referred the ninth and the other three particulars annexed unto it in the printed copie note here as in the other before that they mentiō not the ansvvers that vvere then given hereabout As namely that vve vvould permit it though for some reasons vve absteyned from desiring it and sending for them about the matters in hand or giving our cōsent so to doe Of which poynt I shall vvrite more hereafter But first I would here knovv why they never speak of this that vve were constent to permit it Or vvas our permission of it a denying of the practise of it as novv they object in the printed copie Did Paul deny that vvhich he spake by permission though for some cause he did it not of commandement 1 Cor. 7 6. Or did Moses deny the practise of that vvhich he permitted though for good cause he vvould not enjoyne it Deut. 24 1. This thing then might have ben better observed and regarded of them then it hath ben specially seeing they knovve vve made question of the lavvfulnes of doing any more in this case then onely to permit it and shevved also then divers reasons thereabout some vvhereof I vvill novv mention As 1. that now the other Church and we were in peace together and if by this occasion the peace betvveene us should be broken they should not say of us that vve sent for them our care being vvhat in us layd to nourish peace betvveen us and to prevent cut off all occasions of division c. 2. That the Church of Leyden was in the same errour with those of our people who desired their help VVhereupon vve vvished it should be considered vvhether vve might approve of any to come in such case but such as vve knevv to hold and maynteyne the truth according to the vvord of God 3. That former experience vvith others might also justly cause us to be vvell advised and circumspect vvhat to doe in this behalf VVhich vvhen vve vvrote of to Leyden them selues acknovvledged that it vvas such as might justly make us cautelous but vvithall they vvrote hovv vve might esteeme better of them then of the other in divers respects as being more studious of our peace and more carefull of the cause of Christ and that whereas the other would have brought in new doctrines and fayths amongst us they if in any thing they opposed any of us Note here the terme of opposition thus used should doe it in defence of the common and
they speak And so that vvhich they did vvas both vvithout our agreement and the Churches of Leyden for ought vve knovve Neyther haue they here set dovvne the cause that moved them not to goe to Leyden first and joyne there according to the former agreement afore they had taken this course of meeting apart from us here If they vvould haue this taken for a declaration of that vvhich they intended indeed that if they had gone to Leyden and joyned there it should haue ben but for the satisfying of our mindes vvhom they savve to be troubled about the dismission of them and that in deed they meant not to liue and remayne with that Church and Pastor there but vvhen they had so done then to come liue apart from us as novv they doe vve and others may accordingly esteeme thereof and take it as a further confirmation of the reasons alledged for the reversing of our consent to the agreement aforesaid There is also a clause inserted by them in their third particular novv treated of vvhere they say that in the treatie of the Agreement it was testifyed by the Elders of the Church of Leyden that unlesse it were to the apparant undoing of thē of their families they should not be dismissed agayne to dwell here which whether it did any way moue them in this behalf to doe as they did themselues know best My self cannot say that it did But this is sure that some haue gone from this Church citie to liue in the other in respect of their outward estate and in hope of bettering of it though none of them did so upon the former agreement and in respect thereof that I can remember And to note it here by this occasion vvell may it be that this speach of the Elders of that Church vvas a meanes to persvvade us much to the agreement aforesaid and that vvhen it appeared hovv them selues vvere purposed not to liue vvith the other Church Pastor there but to returne and liue apart from us here that then vve did the more thinke of it vvhether it vvere lavvfull for us to consent thereunto and thereuppon shewed the reasons aforesayd for the reversing of our former agreement unto it VVhich reasons also together vvith their owne purpose of living here apart from us they should haue done vvell to haue spoken of in their vvriting and not to haue sayd onely that although in the treatie of the agreement it was testified by the Elders of that Church that unlesse it were to the apparant undoing of them and of their families they should not be dismissed agayne to dwell here yet because they would not absolutely promise to leaue this citie we would not stand to the agreement which our selues had made For they knovve both their owne purpose aforesaid and that vve shewed divers reasons vvhy vve thought it not lavvfull for us to continevv but to reverse our consent to the dismission of such as would not remayne vvith the other Church but purposed still to liue here in this citie apart from us And in deed in such cases if things should concerne our selues even vvith certaine losse and hurt to us and our families yet should vve not make our outvvard estate the ground or rule of our religion or religious actions but vve should alvvay first look and consider vvhat is lavvfull for us by the word of God to consent unto in others or to practise our selues and then in fayth to vvalk before the Lord being upright and committing our vvay unto him vvho vvill bring it to passe Psal 37.3 4 5. with Gen. 12.1 and 17.1 Note also here how in the two last particulars of the printed copie they haue this clause thrise that we would not agree to stand to the agreement unles they left this citie and haue not once any vvhere unlesse they went from one Church and Pastour to another the verie naming vvhereof is such as caryeth vvaight of reason vvith it against them and for us Moreover concerning the poynt and Article spoken of about having the counsel and help of other Churches note also that hovvever they speak much of it yet in deed they did not follow it them selues in that whiles the other Church and vve vvere treating vvriting about the matters aforesayd they stayed not till vve had done to see vvhat would be the end of our consultation as it should please the Lord to dispose but vvhen they knevve vve had vvritten unto Leyden and vvhereabout and that yet vve had received no ansvver from them agayne they brake away from us and tooke also another course then that which was agreed upō as is aforesaid And so themselues herein observed not that in deed which they speake in vvord about having the counsel help one of another in all needfull affaires of the Church c. And be it that eyther vve or the of Leyden from whō vve heard not in this tyme should be vvanting or fayling in any thing hereabout as vvho in such difficulties and troubles are not subject to be Yet what will they alledge for vvarrant of their separation from us vvhich they haue made Themselues knovve that everie vvant or fayling in Churches or actions vvill not beare out such divisions Good vvarrant it had need be that should uphold such disbounding and separating of themselues as they haue runne into If they alledge the matters that are mentioned in the foresayd letters vvhich they sent into England and in the other vvriting of theirs vvhich is printed for them you see the aunsvver novv given thereunto and let them remember also that hovvsoeuer they speake of other matters yet they made their division onely for the question about Government and the understanding of Mat. 18.17 vvhereabout we differed and could not agree And if then in the matter it self for vvhich they left communion with us they be found thēselues to be in notable errour what vvarrant may it be that they can alledge herein which will not returne upon their owne heads in the end as that Scripture doth vvhich they alledge for and at their dividing of themselues from us Rom. 16 17. As for the long disputing of these matters vvhereof they speak that also maketh the more against them because that although such care and continuall paynes vvas taken for them and vvith them yet it prevayled nothing at all with them neyther And vvhere they say no waie of peace could by us be found to continew together in the truth holynes they should turne their eyes upon themselues upon their errours and upon their stubberne contentious and unruly vvalking besides that they stayed not to see vvhat issue it vvould please God to bring of the matters in hand betvveē the other Church and us and refused also to trie if by writing among our selues vve could haue come to better accord in our differences then vve could by speach and word of mouth VVhich although it be a meanes seldome used vvhen parties are
present together and carefully to be regarded vvhen and hovv it is so used yet I suppose novv that they haue better bethought themselues they vvill acknovvledge it had ben better to haue admitted of any lavvfull meanes they could rather then to haue divided themselues as they did and to haue brought so great reproach many evils upon themselues and others as they haue done Or if they vvill not so acknovvledge theÌ„selues yet I doubt not but others vvill for them For that vvhich they speak of the lamentable dissipation of the Church and members beginning to growe if they had named any particulars thereabout they might accordingly haue ben spoken of VVhich seeing they haue not done I vvill leaue to the consideration of themselues others whether their dealing departing froÌ„ us might not onely haue begunne but even haue caused to growe and goe forward a most lamentable dissipation of this Church the members thereof had not God disappointed them and in mercie susteyned and kept us together vvhen they made their division coÌ„mitted so great offence in this Church Rom. 16.17 contrarie to the doctrine vvhich vve haue learned of the Prophets and Apostles vvhich vve also shevved unto theÌ„ many times afore they parted from us and vvhich novv that they haue left us must ende all the question and controversie that is betvveen us And here it is to be remembred that alvvayes and in all our vvritings and occasions vve still professe to haue the vvord of God alone for the light of our feet and direction of our vvayes in all things VVhich vve should therefore be the more carefull to follovv as it pleaseth God of his goodnes to manifest his vvill unto us more more And likevvise about these matters and in the last letter aforesayd vve limited our dealing and the reasons alledged with the same caution still of follovving that which we should among our selues or by others best discerne to be according to the wil of God therein VVhich though it had not ben expressed should alvvay be understood But being purposely and so often mentioned from time to time about these things it should the more be remembred regarded of us all that by it vve may examine determine all the matters betweeÌ„ us For neyther may vve reteyne any thing in the Church nor yeeld to any agreement vvith others that is not warrantable by the vvord of God neyther should they urge the continuance of any thing among us nor follow themselues any course in their practise that cannot by it be approved but vve should still grovve in knovvledge obedience of the vvill of God leaving that vvhich is evill and following that vvhich is good in all things Moses when he was informed by Iethro that the course of government vvhich he took in judging the people and hearing their causes so as he did vvas not good but vvearysome both to him and the people and had another vvay shewed unto him to be received vvith the approbation of God he vvillingly hearkened unto it and chaunged his former course the Lord also approving the same Exod. 18 13-26 VVhen David in a godly desire vvas carefull to bring the Arke of God from Kirjaâ—h-jearim to Ierusalem he put it in a nevve cart and beganne to carry it vvith singing and playing on instruments and great solemnity thinking that he had done vvell and right therein but the Lord made a breach upon them by the death of Vzza VVhereupon David stayed the further removing of it a vvhile and perceiving that it was because they did it not in the due order thereof he then aftervvard took another course appoynting the Levites to beare it whom the Lord had chosen to cary the Arke of the Lord and minister unto him 1 Chron. 13. and 15 2-13 c. Novv vvhat breaches contentions and continuall troubles had ben at that time in this Church among us they are not ignorant of besides the exceeding great and heavie one which about the same time befell that other Congregation of our countrymen here who about the questioÌ„ of the Churches government pleaded also against the Eldership for their popular course vvith some of the verie same arguments and other like as these haue done and runne into sundrie Anabaptisticall opinions and courses not unknovven unto them And the brethren of Leyden in their letter here before make mention of our dayly dissipations vvhich then vve had VVhich things I note here by this occasion that it may the better appeare both what great cause vve had novv to look hereunto and that these things also befell us vvhiles vve held that course of governement pleaded for by these men and afore they made this schismaticall departing from us as novv they did because vve vvould not still continue and hold on the same course as before Besides these examples of Moses and David I could also alledge the Apostles vvho upon experience of evils that came by having younger vvidovves in the service of the Church took aftervvard another course and appoynted that none should be taken into that number under threescore yeere old c. 1 Tim. 5 9-15 And for chaunging of things purposed and determined vvhen there is just cause vve haue likevvise the example of David agayne vvho vvhen he had purposed and solemnely vovved the death of Nabal and all his familie yet afterward upon the persvvasion and reasons used by Abigail changed his purpose and blessed her and the Lord for her counsel persvvasion given unto him 1 Sam. 25 21-35 And of the Prophet Nathan vvho having both consented to Davids purpose of buylding an house to the Lord and encouraged him thereunto yet vvhen as the same night the Lord shewed him that he did not require it of David neyther vvould haue him to doe it he thereupon vvent and shevved it to David vvho also rested therein with praise and thanks unto God 1 Chron. 17. chap. And these things are vvritten for our learning vvhich I doe the rather note here considering the persons matters spoken of The persons being Moses David Nathan Paul some Prophets some Apostles The matters being touching the government of the people the vvorship of God the service of the Church and helping one of another c. Yet such persons in such matters altered their courses and purposes and vvere readie and vvilling so to doe when eyther by the counsel of others or by their own experience or by the vvord or work of God they perceived any errour to be committed or some other evil to ensue in the courses taken or purposes intended by them They knevve and vvere carefull as all should that in all things vvhether concerning the vvorship of God or governement of the Church or other duties and actions that onely should be received and reteyned vvhich is approved of God and whatsoever is evill or unvvarrantable by his vvord though formerly had and observed that it should be corrected and amended According to vvhich rule
and examples of the godly in former times if these men vvould novv vvithout prejudice examine their opinions and courses aforesaid they should finde it high time for them to make a stand to observe the vvork of God upon them to giue thēselues no rest till they haue forsaken their errours redressed their crooked waies be they othervvise never so pleasing unto thē or auncient with thē So should they in deed keep the auncient fayth and vvalk in the old and good vvay prescribed of God Let them therefore hearken to the instruction and counsel given unto them Let the vvaie of God be in their heart and his feare before their eyes Let them thinke on their owne vvaies and turne their feet unto his testimonies Let them make hast and not delay to keepe his cōmmandements Psal 119.59.60 And to this end let them about the things spoken of consider well of these two poynts 1. of the questions themselues that haue ben and are betvveen us and therein especially of those differences vvhereabout they severed themselues from us 2. of the charge layd upon the Pastors and Elders over the flock committed unto them by the Lord and of the dutie required of the people agayne tovvards the Governours vvhom the Lord sets over them in his stead Of the first I haue treated here and in another treatise before written about the exposition of Mat. 18.17 For the latter see these the like Scriptures throughout the book of God Exod. 20 12. 2 Chron. 26 16-21 Act. 20 17 28. Rom. 12 3-8 1 Cor. 12 28. Ephes 4 11-16 Col. 4 17. 1 Thes 5 12 13. 1 Tim. 5 17-21 and 6 13.14 Tit. 2 15. Iam. 5 14. 1 Pet. 5 1-4 Rev. 2 3. Heb. 13 17. And novv to conclude besides all the former things we entreated them also that seing the same matter vvas then in hand both betvveene Mr. Amsworth and Mr. Bernard and betvveene Mr. Robinson and Mr. Bernard that therefore they vvould stay to see vvhat this vvay might come to passe for the more clearing of the poynts in difference betvveen us and our better accord thereabout But they vvould not be perswaded so to doe And then finally after a yeeres dispute publikly had by vvord of mouth Once a vveek cōmonly all the other meanes used among us I offered in the end as I said before to try out the matter in vvriting betvveen us and gaue forth unto them the observations vvhich then I had collected about Mat. 18.17 Which since are printed VVhich they both heard publikely read and had them to copy out afore they went avvay from us yet vvould they not yeeld hereunto But vvhen vve had appoynted another day in the vveeke about these things then had they some speach of divers particulars in the foresaid vvriting vvhereabout also vve spake agayne and so some speach passed between us thereabout but to giue ansvver unto it in vvriting they vvould not be perswaded Neyther vvould they continevve any longer with the Church but vvith great sinne and scandal divided themselues from us vvhich they professed that day December 15. and 16. 1610. practised the next and so haue continued ever since alledging the saying of the Apostle to the Romans Rom. 16 17 VVhich is so direct against themselues and for us as I vvill novv alledge no other Scripture at all against the division and scandals caused by them but leaue them even by this to be judged of their ovvne mouth VVhich they shall doe vvell to laye to heart to ponder seriously with themselues seeing that by the very Scripture vvhich thēselues alledged all are bound to marke them and avoyde them as having made division and offences contrarie to the doctrine vvhich we haue learned of the Prophets and Apostles of the Lord. Rom. 16 17. Thus haue I more largely then I thought vvritten hereabout and doe novv leaue it to your vvise and godly consideration as it shall please the Lord by his vvord and spirit to direct and persvvade you therein Farevvell in the Lord vvho remembreth his people in their base and distressed estate and giveth an issue vvith every tentation vvho also vvill deliver us from everie evill vvorke preserue us to his heavenly kingdome by Christ our Redeemer to vvhom be glorie for ever and ever Amen His grace be with you and his strong consolation in your spirit for ever Amen Yours Francis Iohnson THus good Reader I haue set downe M. Iohnsons Answer to the objections conteyned in M. A. letter and the printed copie about the division aforesayd Now I will here also annexe a note that vvas printed heretofore concerning these things vvhich being first discussed vvere then agreed upon by the Church The note is this as follovveth ¶ A NOTE OF SOME THINGS CALLED into question and controverted in the exiled English Church at Amsterdam By this course vve had much cōtention trouble c. It being held among us that such as vvere to be dealt vvithall publikly for sinne should not be admonished by the Elders vvhereupon the proceeding against them if they persisted therein might follovve but that the peoples consent vvas first to be taken afore the Elders did so admonish any such persons This poynt about admonition vvas handled and thus agreed upon from 2 Chron. 19 8 9 10. Deut. 17 8-13 1 Thes 5 12. c. to this effect viz. THat it is the dutie of the Elders in the publike administration of governement in matters brought to the Church to admonish the sinners and unrepentant vvithout requiring the people their consent first VVhich admonition of the Elders being despised the parties upon it are to be excōmunicated Our boūden duty in the Lord and freedome according to his vvord Both are to be respected observed aright And all the brethren are bound to consent unto such just rebuke or admonition given by the Elders as to the publike doctrine of the Church And consequently they are to assent unto all other the just administration of the Governours they being able to justify the same by the word of God And agayn the people haue libertie to except against and evince vvherein the Elders doe unjustly without warrant As also in all good order without disturbance and under correction they may aske resolutiō of their doubts And so by this meanes all popular confusion is avoyded libertie in the truth reteyned Also after much and often reasoning about our practise and understanding of Mat. 18 15 16 17. it vvas agreed by the Church That vve etred in the understanding of that Scripture namely in these particulars follovving First in that vve haue so understood those vvords Tell the Church c that they may not be understood of the Ievves Synedrion nor of the Christian Presbyterie or Eldership And this moreover so as some among us vvill by the word Church in that place haue understood men vvomen and children in ther ovvne persons meaning by
and actions divine from humane good ones from evill true ones from false and the degrees of these also amongst themselues For as of things actions so also of persons some are corrupting through ignorance infirmitie or malice vvholly or in part others are corrupted euen in the simplicitie of their hearts as the Scripture speaketh and of these there are a great number of vvhom it vvere ungodly to esteeme that they vvere not of the church of God Of such as doe corrupt we must take heed Mat. 7. of the corrupted vvho yet are still corrupted vve must haue compassion But the Church verely is not to be judged of the maner of either of these for Christ saith not ye shall not knovve the Church but by their fruits of doctrine and life ye shall knowe them Mat. 7.20 And vvithout doubt they doe very unvvisely who judge of the truth of a church by the particular life or doctrine of any men vvho ever they be especially of private men for the calling of God maketh the church not the assenting ansvver of the men that are in it as on the other side the church ceaseth not to be a church for the refusal or denial of men vvheresoever the calling of God is Novv let us come to the second demaund VVhat is the dutie of those vvilt thou say that are in the Popish Church and see the grievous corruptions of it Their dutie is such as of those children vvhich dvvell together vvith their adulterous mother for God used this similitude in Esaie and Ieremie as vve haue seene before A vvise sonne vvill even from his heart abhorre the sinne of his mother he vvill vvith speach and signe call back his mother from evil and he vvill absteyne himself from it and in all things he vvill cleaue to his father he vvill stand to his judgement he vvill obey his vvil and vvhile he can by reason of his mother he vvill cleaue unto her next after his father but vvhiles by reason of her he can not doe it vvith good conscience for the spirituall and bodily injurie of her Closet or Inner roome he vvill betake himself into the chamber of his father vvhere also the church is the mother of us all Gal. 4.26 For this is not a good consequent if one depart from this or that church therefore he doth altogether departe from the church He but trifles vvho doth so from a particular conclude universally A part of the flesh if it be divided or cut asunder from another part by a vvound received is not straight vvay to be thought to be separate or cut off from the vvhole bodie for it is cutte asunder and the mouth of the vvound openeth but neyther part is therfore disjoyned from the bodie A godly sonne therefore ought to cleaue to his father and mother joyntly so long as vvith good conscience he can but because he cānot vvith sound fayth and conscience haue fellovvship with the unfrutefull vvorks of darkenes Eph. 5 11. he rather leaving his mother cleaveth to God his father our Lord Iesus Christ then that he vvill defile himself vvith those foule deedes of his mother And this did our auncestors religiously vvhom the popish tyrannie for some ages hath exercised The godly vvhich vvere at Rome and other vvhere in the church vvhich they call the Romane church abusiuely first learned to abhorre even from their soule the sinnes of their mother vvhen once they began to haue right understanding by vvords and signes they modestly called her back from her naughtie deeds vvhiles she vvould beare them they carefully absteyned themselues from all communication of evill yet in all things cleaving to their father from vvhom in vvhom by vvhom for whom are all things standing to his judgment and obeying his vvill finally they did so long cleaue to their mother next after their father vvhilst by her they could so doe vvith intire fayth and conscience and their ovvne salvation But vvhen they could not longer vvith good fayth and conscience so doe by reason of the violent tyrannie and the spirituall corporall injurie of their furious mother then being ashamed with her shamefulnes resting silent they betooke themselues into their fathers bosome and his inner roome albeit that she pursued them outragiously least they being ashamed of her should be sayd to shame her as strumpets are usually vvoont to doe For which causes I doe humbly beseech God the Father of our Lord Iesus that he would both by his saving calling informe direct and care for his church and vvhatsoever belongeth to his church that he would also teach everie one that is in it his truth and the truth of his church and that he vvould so vvorke as they vvisely absteyning from all evils especially from those vvhich the sonne of perdition and author of the apostasie hath brought in and taking heed of the spirit of lyes the efficacie of his errour they may religiously cleaue unto the Father and his good things in everie of them and to their mother next after the father or so farre as she accordeth vvith the Father that increasing in his truth pietie fayth loue they may bestovve and employe all their studies to the edification of the church the salvation of all and the glorie of that our heavenly Father c. God the Father and the Lord Iesus Christ by that eternall spirit of his eternall truth bring to passe that the wiles of Sathan being driven avvay vve may all grovve dayly in Christ in the church and in the truth of Christ and the Church and that vve may more and more confirme one another in loue unfayned to his glorie and the common salvation of us all Amen HItherto Mr. Iunius VVith whom agreeth Amandus Polanus noting some errours of Bellarmines about Antichrist in his Cōmentarie upon Ezech. 39. at the ende thereof pag. 733. VVhere he sayth thus The Messias of the Iewes is not Antichrist but a false Christ whereas the great Antichrist of whom the Scriptures foretell shall professe himself to be a Christian and under the name of Christ fight against Christ because he must sitte in the Temple of God 2 Thes 2.4 in the Temple I say not Iewish or at Ierusalem but Christian that is in the Christian Church as Chrysostome teacheth and Theophylact Ambrose Hilarius Hierome Theodoret Oecumenius Augustine and Thomas Aquinas also See the testimonies sayth he in our Catholick Symphonie chap. 23. Thes 3. And Bartholomeus Keckermannus speaking in a treatise of his of the properties of the church inferreth thus thereupon and sayth Now if we examine the Popish church according to these proprieties it will appeare that it is not a pure Church but verie corrupt like as a rotten apple is in deed an apple but corrupt as a man corrupted with the plague is a man but not a sound man Keckerman Praeparat ad sacram synaxin pag. 83. And divers other the like sayings out of these and other
any vvoman young nor old maryed vvife vvidowe nor mayde saue onely my lavvfull vviues having had two and not them neyther till I vvas lavvfully maryed to them nor to any other had I ever thought or word in that respect and for the truth hereof I take the Lord to vvitnes vvho onely knovveth the heart and will bring the waie of the wicked upon his head and justifie the righteous to giue him according to his righteousnes Let these men novv and all others vvho haue eyther vvritten or spoken herein most unjustly knovve they shall giue account for the same unlesse God giue them repentance vvhich I desire may be giuen to my greatest adversaries Moreover whereas here they insinuate and in other places of their book haue spoken more playnly of the discovering of my nakednes and the maydes seeing it I testifie it is more then I can say for certayne vvhether she did see me or no but considering how our houses stood vvith the vvindowes doores one over against the other knowing in what case my self sometime by occasion was in my ovvne house it mought be she did so see me it mought be othervvise yet for any word or deed that passed from me to her I could were it not for the circumstances aforesayd directly affirme she never so saw me But notwithstanding all this I haue said I doe yet freely confesse that what was wanting in me to haue had more heed care unto my self for the avoyding of her or any other so to haue seene me was my great transgression praying God to forgiue me it as all other my sinnes vvhatsoever There were brought sixteene articles against him to proue the tenour course of his life to be partiall Artic. 6. wherof two were proved acknowledged by him and the residue of sixteene were confessed in generall c. There were fifteene persons that factiously had their meetings sundrie times Answer to cousult and plot against me determining vvith and among themselues to haue dismist me froÌ„ my office Here was a beginning to tread the path-vvaie unto popular governmeÌ„t the verie baine to all good order in church and comon vveale and for the ground of their proceeding against me they framed fourteen not sixteene as these men untruly say matters against me some of seven yeeres old others of lesse time some of them eyther ended in the church or past by of the church and others of them private matters never dealt in by any â—â—le which cariâ—â—d and dealing of heirs being observed and for the further finding out of their evil herein it vvas demaunded of them vvho vvere the authors of these their meetings and hovv often and vvhere they met vvhich they refusings to shevve vvere therefore and for these their meetings evil cariage in these matters rebuked by the church they vvilled that had any thing against me to deale vvith me by order rule vvhich yet they never did One of theÌ„ there vvas vvho since is departed this life that came unto me acknovvledged his fault affirming that himself had nothing against me but was chawen by the rest onely to giue his consent to their proceedings vvhich he the more willingly yeelded unto having as he manifested a spleene against me vvhich he said some of these men knovving did by urging the same worke upoÌ„ him to doe that he did and he said moreover that if a scholar had reproved him as I did vvhich vvas of unsound doctrine of somevvhat he spake in publike he could vvell haue borne it but I that vvas none to reproue him that vvas one this made him to stomake me vvhich he confessed vvas evill in him and so sayd he as now he playnely savv vvas the dealing of those men tovvards me vvhich he perceived to be rather of malice then any just cause they had against me Further whoÌ„ these men vvere rebuked willed to deale vvith me as is aforesaid I prayed theÌ„ to give me a copie of the things they had framed against me promising that vvhen I had considered of them if I savve any thing in vvhich I had offended I vvould freely of my self acknovvledge the same but this vvhich vvas so reasonable a request I could never get of them vvhich playnly shevves both the evill dealing of the refusers thus to doe the falsehood of these men who haue printed that two of the matters brought against me were proved acknowledged by me Pag. 15 16. the rest in generall maner I coÌ„fessed That vvhich I confessed vvas onely this here follovving There vvas one particular about Iudith â—â—â—â—der vvhich they pressed as hard against me as their hatred was tovvards me vvhich vvas to the uttermost of their power I as vvell as I could stood for my ovvne defence thus much time and many vvords being spent one of the brethren spake to this effect A.P. viz. that a maÌ„ mought be sayd to be partiall eyther by being nor able to judge or discerne aright the cause he handleth so erre in the sentence he giveth Or being well able to judge of a matter yet through negligence not using that care diligence to search into it as he ought the matter is shut up with that unequall judgment vvhich othervvise vvould not so haue ben To vvhich I ansvvered to this effect That if the vvord partiall for to get this vvord from me was now all their strife would in any of those respects satisfy theÌ„ I would not staÌ„d to justifie my self but that in such regard I mought be partiall Hereupon my accusers vvere quiet and rested in this my acknovvledgment and no other nor othervvise were any of their fourteen articles eyther proved by theÌ„ or confessed by me There vvas also an exliortation giuen to my self by the Pastor that I should take heed to the office which I had received in the Lord to fulfill it c. And this is the verie suÌ„me effect of the handling of these matters and the end and issue whereunto they were brought by which maner of ending them my adversaries had more favour then they were worthy my self susteyn greater reproach then in these things I haue deserved but it is part of my manifold crosses wherwith the Lord hath exercised me in this vvorld and I will beare it And thus having made my answer to this sixt article in their book objected I leaue to indifferent judges to weigh how falsely enviously these four men haue dealt with me also herein Also Article 7. at the same time it was proved that he tooke part with Iudith Holder in knowen evill c. 〈◊〉 this article Answer being like the former that is false and malicious proveth these men to partake vvith Sathan by him to be set on worke to lye sclander caluÌ„niate according to his and their owne evill dispositions For counseling Marie May to lye with her husband before they were maryed Artic. 8. c.