were godly Kinges which truly planted religion and rightly reformed the state had euerie way as great priuiledg and prerogatiue as any Kings before or since yet had they not power neither durst they presume to open the temple dores to the profane or pulluted or to admit them vnto the passouer c. for this had beene heinous sacriledg impiety for which sinnes the wrath of GOD would haue burnt against them Neither is the like sinne lesse transgression now either in the Prince that commandeth the priestes that administer or the people that receaue The Prince himself entreth by the same dore of faithâ—… into the Church is bownd to the strait obseruation obedience of Gods lawes in his calling as well as any other and is for any transgression therof liable subiect to the censures iudgmentes of CHRIST in his Church which are without partialitie or respect of persons Which censures and iudgmentes if the Prince contemne he contemneth them against his owne soule is thervpon by the same power of CHRIST to be disfranchized out of the Church to be deliuered ouer vnto Satan as well as any other osfendor Now though by this sinne he loseth his right to be a christiaÌ„ or member of the church yet loseth he not his right to be a King or magistrate is so to be held and obeid of all faithful Christians which are his subiectes And sure they litle know what belongeth either to the entrance into or coÌ„tinuance in the Church of GOD or what belongeth to the administration of the sacramentes or to the holy coÌ„munion of the saintes which reuiue or defend this doctrine For is not the whole Church but especially the porter or pastor who ought to know those well that come in to know his sheep by name guiltie of great negligeÌ„ce sacriledg that receaue such into their fellowship administer the holy thinges of God vnto theÌ„ of whose faith they haue no more â—…timonie assuraÌ„ce yea or rather of whose infidelitie profanenes tâ—…ey â—…aue such apparant proofes Can the word sacramentes which they say cannot be without fruit either take away or excuse their sinne in deliuering vnto or ioyning with the open vnworthy in the sacramentes or excuse the vnworthy receauers froÌ„ eating or drinking their owne damnation may the temple of the Lord be thus profaned the table of the Lord thus coÌ„temned defiled or is not the Lord a God of iudgmeÌ„t But yt is impossible that the word sacrameÌ„tes should be without fruit This is true yet the fruit is of two sortes for falling vpoÌ„ good ground yt bringeth herbs fruit worthy of the dressor receaueth blessing of the Lord. On the other side if yt fal vpoÌ„ il ground which â—…till bringeth thornes briars yt deliuereth yt not froÌ„ but rather hastneth yt vnto the curse iudgments of God Neither can any labour of man though Paul plant Apollos water any thing preuailâ—… except God giue the increase That which is crooked can no man make straight No washing no sope or nitre can clense the Leopard froÌ„ her spots horses caÌ„ not run vpon the rock neither can any man plow ther with oxen The sownd of the Gospel is to some the sweete sauour of life vnto life vnto others the sauor of death vnto death The gospel preached doth not make al the land or al that heare yt straight way meÌ„bers of the Church without seene faith obedieÌ„ce NOAH preached a great while whiles the Arke was in making vnto the old world but preuailed not The Lord sent to Israel and Iudah in their defection many Prophets rising early sending yet they gaue not eare but mocked the messengers of God despised his word and misusâ—… his Prophets The law the Prophetts were dayly read in the Synnagogues of the Iewes at such time as CHRIST came yet neither they nor their rulers knew or acknowledged him but fulfilled them in condemning him Yea CHRIST himself that most liuelie powerful excellent teacher preached the gospell among them with great vertue miâ—…acles yet beleeued they not on him that the saying of the Prophet Isaiah might be fulfilled Lord who hath beleeued our report or to whome is the arme of the Lord reuealed therfore they could not beleeue because yt is said againe he hath blinded their and hardened their heartes that they should not see with their eies nor vnderstand vvith their heartes and should be conuerted and I should heale them And againe in an other place And I said I haue laboured in vaine I haue spent my strength in vaine for nothing but my iudgment is with the Lord my work with my God Then neither this doctrine followeth that where a ChristiaÌ„ Prince maintaineth the gospel and the people by the same authoritie are compelled to heare the same that the whole multitude without further proofe of theiâ—… Christian obedience are herevpoÌ„ to be receaued into the Church and made partakers of the bread of the children and the holy thinges of GOD neither yet this strange opinion which is generally taught by the learned preachers of these times that vvhere there is a preaching minister there that parish is â—…ndoubtedly how profane and wicked soeuer the people be to be held and accounted â—… true Church of CHRIST except these presumptuous shepheardes these companions haue greater vertue prerogatiue then CHRIST himself had vvho could not bring this to passe in the places where he taught Yea the follie of some euen of the chief Rabbines amoÌ„gst them hath yet proceeded further namely that VVHERE 〈◊〉 is one parish that hath as he termeth him a burning lamp viz. a preaching priest amongst sixe or seuen other parishes hauing smoking lampes viz. dumb priestes that cannot preach there the light of this burning lamp or star called vvormwood shall enlighten the other candlestickes also and giue them the estimation and dignitie of true Churches likwise But my purpose is not heer to intreate of the excellencie of these preachers how powerfully and purely they preach the gospell therof in due place It now remaineth to see whether the vertue of the sacramentes thus administred vnto the whole multitude of a land or state can sanctifie and make holy or be auaileable to this people or no. It hath beene aboue shewed to be great sinne shamful negligence high contempt vnsufferable profanation sacriledg in the whole Church to admit administer vnto or coÌ„municate with such Neither can the holines of the sacramentes any way excuse but rather greatly augment their sinne iudgment which deliuer such holy things to such knowen vnworthy receauers which discerne not the Lordes bodie neither can the holines of the sacramentes sanctifie the receauers especially the vnworthy receauers vvhose filthines defileth the sacrament euen as leuen the lump The sacramentes confer
the same are ◅ncurable without redresse these Balaamites these crooked disciples of M r. CALVIN bring from him the examples of the Churches of Corinth Galati◅ and A◅ia where were open wicked men as the incestuous person drunkardes gluttons extortioners wranglers wrong-doers prowd and ambitious persons sectaries heretikes c. as also sundrie abuses and corruptions in doctrine and in the administration of the sacrament c. yet they were by the iudgment of the holy Ghost notwithstanding al these sinners sinnes adiudged the holy churches of God neither were the faithfull commanded to refraine their communion Furthermore the Prophets and our sauiour CHRIST at such time as the estate of the Iewes temple was wholy corrupted forsooke not the Temple but resorted and communicated with the wicked people at their feastes and sacrifices Yea when the pollution and contagion was generall and incurable both in the people and priestes bec◅se saith their Author a godly conseience is not hurt by the vnworthines of any either minister or people nor yet their ministerie being the ordinance of GOD as their ceremonies sacrifices and praier with them c. the word and sacramentes with vs defiled but are pure wholsome vnto the vpright and faithfull receauers who may lift vp pure handes in a wicked assemblie neither ought for the wickednes of mē to ref◅se the holy ordinances of GOD seing yt is only CHRISTES office to purge the ba◅e-floore seuer the tares c. and belōgeth to no priuate men to examine others or the whole Church so much as for euerie one to examine his owne self to see y t he be good wheat least otherwi◅e he eate vnto his owne iudgment For the bread of the Lord the faithfull receauers therof are not made worse with the sinnes of others It is one thing in common bread and conuersation to flee the companie of vvicked men an other thing for hatred of them to forsake the fellowship of the Church These and such other poisoned blasphemous cauils they bring to iustifie and vphold their confused babylonish synagogues and al the abhominations they cōmit in them vvhich wind◅haken figleaues although I could in a word pluck frō them so lay their filthines naked namly by shewing that there can be no comparison betwixt the Church of Christ and their whorish idolatrous Church which hath not one part of a true church not one pinne naile nor hooke according to the true patterne or in due frame and so could set this their Author vpon whome they so much relie most sharply against them vvho in all these treatises is alwaies to be vnderstood of a Church rightly established and planted according to the Testamēt of Christ with such ministers such sacramentes as there are apointed c. thē which here amongst these his followers is nothing lesse as shall not be hard to shew in due place And therfore the Argumentes drawē from the Churches of Corinth Galatia c. euē by their Authors owne iudgment nothing serue their turne who are more like to DAN and BETHEL in the schismatical estate of the kingdome of Israel remaining stil in that great defection of Antichrist fortold of c. yet seing they haue taken the paines to fetch these Argumentes from ouer the sea and so ernestly vrge them let vs do them the fauour euen so far as we may with Christian patience to giue them the hearing THEIR FIRST Argument seemeth to be this THERE VVERE in the Churches of Corinth Galatia c. not only wicked persons but also sundrie errors abuses corruptions in doctrine administration yet they were stil iudged ◅he Churches of God and the faithful re◅rained not their cōmunion th◅rfore we ought not to leaue these their assemblies though the open wicked and many other enormities be there committed and suffered First as hath beene noted there is no comparison betweene these holy Churches of God which were truly gathered planted ordered and these their confused idolatrous assemblies Then here must be obserued that they in nothing can be compared vnto these C◅urches but in sinne error moreouer that the faultes of these Churches which were but of ignorance and frailty cannot be compared to the sinnes of these vnchristiā assemblies which are in presumption obstinacie disproued by others confessed yet continued of themselues Lastly here must be noted how corruptly they vnderstand vnsufferably pervert those scriptures where the apostle reprehendeth these sinnes in those churches c. exhorteth the whole church to repentance to redresse the thinges amisse that with sundrie seuere and apostolike threats vpon their ◅eglect or default therin But these mē take these places where the sinnes of these churches are thus sharply reprehended censured and would iustifie therby the receauing reteining nourishing al this profane rowt of people in the bosome of their churches as ◅lso al the abhominatiō idolatrie opē wilful breach of Gods lawes setting vp their owne antichristian divises pop◅sh cannons in stead therof c. would from hence conclude yt to be no more lawful for true Christians to remoue out of these assemblies in this estate then yt was for the faithful in the churches of Corinth Galatia c. to forsake those churches before their sinnes errors were either reproved or cēsured What more vnsufferable abuse of scriptnres can there be thē this to take those examples which were written to terrifie admodish stir vp all Churches posterities to eschew watch against and r◅dresse such sinnes transgressions to colour and cloke al sinne and iniquitie yea to take away from al Christi◅ns their libertie prower either to reproue censure or refraine the same These churches say they were iudged pronounced by the holy ghost the churches of God notwithstandi◅g these hainous sinnes amongst them Wel what then these and al other churches whiles they remaine in this life shal commit sundrie daily sinnes of ignorance frailtie c. therfore they may also commit presumtuous sinne y◅a remaine incorrigible obstinate in their sinnes and yet of vs be esteemed reuerenced as the true churches of God this they must proue or els they say nothing this these examples of these churches prove not For they cannot shew that euer t◅ey de◅pised the Apostles admonition or refused to redresse the thinges they were blamed of which if they should haue done houw could they be esteemed the church of God whiles they reiect the word breake the law despise correction yea even Godes grace mercie offred by stopping their eares hardening their heart refusing to repent c. What can the heathen doe more nay wh◅t doe they so much for they sinne in their ignorance these in the presumtion of their heart contempt And now in this estate what communion is to be held with them what fellowship may the childrē of God haue with such reb◅ls apostataes Can any glorious titles or name of a Church
sauing their soules bodies from such wicked accursed assemblies from such disobedient rebellious people and from al the trumperies and deceites of the false Church c. But let vs a litle examine what kind of doctrine these men draw from Mr. CALVINE spread abrode in their pulpites publike writinges They hould that whatsoeuer Congregatiō keepeth an outward shew of the ministerie of the word sacramentes ceaseth not to be a Church neither is to be left for any sinne in maners as they call yt whatsoeuer though they willingly presumptuously neglect break the lawes of God both in their worship and conuersation and remaine incorrigible obstinate in these transgressiōs Now they teach that neither for such sinnes God is so displeased with the congregatiō that he herevpon withdraweth his fauor from them or they ◅cease to be held reuerenced of vs as a Church neither the publike actions of the said congregation as their praiers preaching sacramentes c. neither the cōmunicantes with this assemblie in these actions are with for these sinnes defiled For say they a godly conscience is not defiled with the sinnes of an other What fleshly libertine hath or can breath forth more poisoned doctrines then these more contrarie to the honour whole word of God from which yt at once taketh away al reuerence obedience practise What can be more popishly alledged for their Church then to say that yt can blesse these actions and persons whome God in his word accurseth or that the Church may cōmit such high sacriledge presumptuous sinne without the iudgment punishment due to the same Yf God haue made one the same couenant from the beginning of the world with the whole Church that he hath with euerie particular priuate mēber therof hath giuē no more libertie to the whole Church then to any priuate man to breake the least of his lawes if God for the transgression of his lawe vnpartially iudgeth al without respect of persons if presumptuous sinne with obstinacie ioined thervnto breaketh the couenant with God insomuch as yt both breake◅h Godes law and despiseth Godes mercie grace so depriueth them in that estate of any benefite of CHRISTES death If they which in this maner breake Godes law despise his grace to be iudged of al men as open wicked c. If al the actiones of the wicked be accursed of God so much the more accursed and abhominable by how much they take shew of holines profane Godes name ordinances Yf all they which partake in such actions praiers sacrifices which are an abhomination vnto the Lord be guilty of the altar and vnder the same curse how should those assemblies which continue in presumptuous obstinate sinne be esteemed the true Churches of CHRIST or any that administer vnto or cōmunicate with them in this estate in praiers sacramentes c. auoid the iudgment curse of God both for ioining vnto blessing the wicked for so high profanation of his name prostituting the holy mysteries of the ◅odie blood of Christ to such open vnworthy receiuers Rightly then and directly to reason to the point As many places of scripture as command Godes faithful seruantes with al their forces vttermostindeuor to obserue practise and obey vnto Godes holy word euerie part therof without any willing neglect or breach of the least cōmandement to their knowledg As many places as shew that obstinate presumptuous transgression breaketh the couenant As many places as command vs to seek out and resort vnto the true Church of CHRIST namely the cōmunion fellowship of the saintes Godes faithful obedient seruantes there to present our soules and bodies to be built bestowed according to Gods wil there together with thē to vvorship and serue our God c As many places as forbid vs all false Churches assemblies al spiritual fellowship cōmunion with the wicked or to repaire vnto or ioine with thē in their praiers worship c. So many places forbid vs al spirituall fellowship cōmunion vvith al assemblies in this estate vvhat faire shewes soeuer they make vnto vs or glorious titles they take vnto themselues so many places euidently prooue that if in this estate vve should communicate vvith them vve should be guilty of their sinns partakers of their plagues Which doctrines because they are generally receaued of all denied of none though omitted and forgotten by many and generally taught through the whole scriptures I need not here stand to make any more particular proofe or demonstration of them And so these being granted all these doctrines of M r. CALVINE and his Disciples fall to the ground Yet that the falshood of them may somwhat more appeare vnto all men let vs draw a litle neerer vnto them consider of their maine proofes and fundamental doctrines The publike actiones say they and ministerye of the Church as praiers sacramentes c. neither the godly conscience of anye are defiled vvith the open sinnes of others either of ministers or people c. For vvhy such publike actions are the ordinance of God and cannot be defiled or made vnavaileable with the sinnes of men neither are to be left for such sinnes Therfore the holy Prophets and our Sauiour CHRIST himself refrained not the Temple at such times as the estate therof was vholy corrupted but communicated with the wicked in their feastes and sacrifices although the pollution and contagion was generall and incurable both in the people and priestes For the rest euerie man is to eyamine himself and not othe◅s when he resorteth to the Church or receiueth the communion of the bodie and blood of CHRIST because he eateth to his owne damnation or saluation not to an other mans c. First if the open sinne of the minister or people defile not the praiers sacramentes by to them administred why hath the Lord said that ◅he sacrifice of the wicked is abhomination vnto him that they might as well kil a man as a bullock vnto him that they might as wel offer a dog or swines blood as sacrifice or burnt offering why hath the Lord said that sacrifice without obedience is not acceptable vnto him that he will haue mercie not sacrifice c. Why hath the Lord beene alwaies so ielous ouer his sanctuarie and ouer them that come neere vnto him vvhy hath he made so many lawes for the place Altar sacrifice priestes people c. that no priest with any apparant blemish might offer the bread of the Lord that no offring with any blemish might be accepted at the handes of any that none vvith any pollution or vncleannes vpon him might touch the tabernacle that no heathen or profane person vvhich was not yet come vnto the faith might tread in the courtes of the Lord or any offring be accepted at their handes vvhy hath the Lord
in the best construction to be an humane law â—…estraining and inhibiting the sober and â—…oly vse of those creatures which God hath put in our libertie But â—…s the truth in deed is and as their present practise without all conâ—…radiction declareth yt is as yt is vsed with them a burdenous idolaâ—…rous tradition a papisticall and romish custome being vsed after that â—…uperstitious abhominable manner that I haue abouâ—… declared a speâ—…iall and solemne part of their worship a great and principall action of their Church as the solemne bidding and keeping of that shewâ—…th How can this doctor then say yt concerneth not the conscience â—…o not the publike actions of the Church the worship and seruice of God praier fasting concerne the conscience or may such trumperie â—…raditions be brought into the Church or laid vpon the conscience â—…e learneth nâ—… such doctrine of M r. CALVINE who alloweth no humane diuises no Apocrypha traditions to be brought into the Church of God how holy pregnant or necessarie soeuer they may seeme to be Yet in handling this point he hath vnhappily stumbled at I vvote â—…ot vvhat old prescriptions and auncient erronious customes of keeâ—…ing a solemne memoriall of the birth death and resurrection of CHRIST vpon their peculiar daies yerely as also the feast of Pentecost when the Apostles receiued the holy Ghost c. He also alloweth of Apâ—…crypha Leitourgies viz. â—…set stinted forme of numbred publike praiâ—…rs to be brought into and vsed in the Church and this as yt should â—…eeme because he would not be thought a Nouatian or an Author of â—…ew Religion c. But see how he hath therby both insnared himself opened a gap for other like trumperie to be brought into y e church â—…vhich may easily carrie both as great shew of antiquitie and of godines as these He hath therby also giuen a verie pernitious president â—…nto other ages as apeareth in the miserable estate of our common â—…velth who are a great deale more ready to follow him in his errors â—…ransgressions then to imitate him in his godly vertues laborious and â—…oly life Me thinkes also that M r. CALVINE in the other part of this â—…oint concerning such lawes as pluck away any part of our Christian â—…ibertie or inhibite restraine that which God hath put in our power â—…ath greatly departed from himself therin For hauing very truly set downe that yt is heinous presumption in any mortall man to restraine or make lawes of such things as the Lord hath left in libertie he straightway least he should offend or keepe back ciuil magistrates froÌ„â—…eceauing the Gospel inuenteth a pollitike distinction betwixt y e outward or ciul Court the Court of conscieÌ„ce saying that this outward Court respecteth men only bindeth not the conscience of the doer but the outward actions only the other concerneth matters belonging vnto God therfore bindeth the conscience Thus hath he both lost intangled himself vtterly ouerthrowen all his former doctrine CONSCIENCE HE defineth from the second of the 〈◊〉 〈◊〉 â—… to be a certaine feeling or remorse within our selues according to the knowledg of Gods wil which doth continually present vs accuse or acquit vs before the iudgment seat of God Although this definition be somwhat of the scantest as making the conscience of man extend no further then his present knowledg which yet we read in the scriptures stretcheth much further namly to the vvhole liâ—…e of man wherin God as in a book writeth aly thinges done in this mortal life which booke he often openeth not vntil the final iudgmeÌ„t but suffereth men to run on die in their sinne without feeling vntill then he plucking away all vailes lets set al their sinnes that euer they haue committed in thought word or deed in order according to their indignitie before them vvhervpon in horror of conscience the scripture setteth out and describeth their fearfull desperate estate vnto our capacitie shewing that in that day they shall euen desire the rockes to fall vpon them the seas to hide them from the wrath of the Lamb. c. If our consciences were only charged but with the sinnes which we coÌ„mit against our knowledg theÌ„ ignorance of Gods lawe excuseth the breach therof then were the ignorant in far most best estate and had the cleerest conscience then needed we not to pray for pardon for our ignorant sinnes c. But because our conscience in this life cannot be touched vvith or accuse vs here of more then we know to be sinne for as the Apostle saith without the law we liued but when the commandement came sinne reuiued but we died therfore to aâ—…oide further controuersie I rest in this his description which me thinkes also maketh vene fully against himself for we see how the knowledg of the law reuiueth sinne maketh yt out of measure sinful But to come to the point M r. CALVINE saith that by the ciuil lawes the conscieÌ„ce is not bound but the outward action only Yf he meane thus that the conscience is not subiect to the ciuil Magistrate but the bodie only he saith true If he meane that the ciuill Magistrate can but looke vpon the outward action in the keeping or breach of his law he saith true For man no not the whole Church can enter into Gods seat to search and iudge the conscience the inward affections of the heart c. Man can but behould and iudge the outward actions according to the law of God for if they could then should no hipocrites creepe into or remaine in the Church The heart and conscience vntill by outward actions yt be reuealed is not only liable vnto but searched by and iudged of God And this we see as well in the lawes of the first Table as in the lawes of the second Whiles I resort and vvalket together vvith the Church and vvorship God to all outward seeming vnreprouablie though I be inwardly neuer so great an hypocrite vntill my sinne apparantly breake out the Church can no more censure me then the ciuill Magistrate can punish me before I haue broken the law So then we see the secret conscience is as far out of the reach censure iudgment of the Church as yt is out of the Magistrates hand vntill some fault or offence be made But if M r. CALVINE meane as his wordes and whole scope intâ—…nd that the conscience is not charged with the law of the outward Court but vvith the outward action only then surely he greatly erred For this doctrine is most dangerous and false as discharging the conscience froÌ„ the whole second Table vnto vvhich yt is as much bound as vnto the first Neither can vve keep or please God in the first that vvalke not vvith a good conscience towardes all men in the second Our praiers are abhominable that are offred with handes ful of blood â—…r vvith our
put in practise in all these duties of the second Table I doubt me much that if they should but once sincerely faithfully deale w t any one text the saying would be so hard as they should loose numbers of their disciples if not the whole multitude of their hearers and I doubt me not be halfe so welcome to their glâ—…ttons houses as they are at this day But now for such sinnes as either these chief of their auditorie are not apparantly infected with or els caÌ„â—…ndure to be weaned of for this you must alwaies note to their appetite must the whole feast be prepared for such sinnes let their preachers alone they wil rowze handle them to the quicke As if they whome they seeke to please be rathâ—…r giuen to prodigalitie profusion inordinate wasting in excesse pride vanitie ô so they will then be bait the couetous scraping drudges out of the Church And so of the contrarie where the chief of their auditory are more parcimonious couetous theÌ„ wil they as much câ—…y out of wast excesse riot in apparel diet c. theÌ„ may not a great ruffe looke into the Church least they wil do pennance that were yt Generally els where they light on gentle tractable soules which in deed beare a loue to the truth vnto such as most sincerely teach yt here wil they first by their vtmost art seek to bring themselues into credit estimatioÌ„ for heere wil they take bouldnes to speake though colourably and but in faint doubtful tearmes against many corruptions in their Church as the dumb miniâ—…trye Crosse in baptisâ—…e versing canting their psalmes anthems from one to an other as tenâ—…isballs against the organs cappe tippet surplesse and such like They wil also put on such an outside of grauitie and a good conscience they wil rebuke swearing and before such as these dislike of vaine apparel peraduenture also of idle gaming exhort to diligent hearing of the word preached making the poore soules beleeue that euen by this outward hearing they are in a straight course and ready way to saluation though they neither practise that litle truth they heare neither vnderstand the word or be able to know therby when they do well or euil yet into such a superstitious feare are they brought and such a conceit opinion of these mens sinceritie great knowledg and good conscience that they euen depend on their mouthes beleeue all true that they say without questioÌ„ or trial therof by the word of God neither dare they beleeue the expresse scriptures when they are brought to reproue their doings In such reuerence and estimation haue they these good men Whose counterfet and corrupt dealing as you haue somwhat heard yt in the second Table so if you now but turne your eie a litle to the first Table you shall see they deale much worse in the worship seruice of God For stand not they ministers to al this abhominable stuffe that hath beene aboue recited It is the verie proper ministration belonging inioined to their ministerie vnto which by office and othe they stand bound and not vnto preaching of the word of God for that is a thing voluntarie supererogatorie but this is a thing of necessitie by law by othe by presentment by visitation inioined seene to be obserued yt must alwaies goe before and take the preeminence of the word of God And if the word of God happen to follow yt by your leaue yt may not be so bould as controwle yt for if yt doe I know who goeth out of dores And marke the precisest best of your preachers well you shall see they will meddle with yt as litle as may be Or if they doe at any time yt shalbe but rather to prune or lop some water boughes that are superfluous of a tender care to preserue pollish yt not to lay the axe to the roote bulke off the tree For I tell you if yt fall downe goes ministerie sacraments Church altogether and ò what a fall would that be It standes them vpon therfore to take heed how they deale with this geare least they open such a gap as they be neuer able to shut with all the learning they wante No maruaile therfore though they deale daintily in ambiguous and doubtful termes with such counterfait stuffe for if they should bring yt either to the touchstone or to the light yt would at the first blush bewray yt self In the meane time what good preaching is this of theirs that haue had the Gospel thus long amongst them daily taught and preached and haue not in 32 yeres space as yet discouered this abhominable odious idolatrie most grosse stinking poperie Must you not needes now condemne these your preachers either of ignorance or perfidy of ignorance if they know or see not these abhominations yet you see they dare aduenture both to practise administer this stuffe vnto others yea to reproch slander and reuile all such as of coÌ„science vnto God refuse to partake with them and receaue at their handes this trumperie Now then if they be thus blind as they cannot discerne these things how dare you any longer follow or vse theÌ„ for guides If the blind lead the blind shal not both fall into the ditch but if they say they see how heinous then is their sinne how great their perfidy and treachery vnto God man vnto God both in that they thus presumptuously of set purpose with most high contempt violate his lawes and tread vnder foot his Testament and also abuse his most sacred word in ioyning yt to such abhominatioÌ„s yea not only not discouer cast out these idolatries filthie doung therwith but in stead therof daube soder vp all the ryftes leakes therwith It is most certayne that the word of God in the mouthes of all his true ministers seruantes is as fire an hammer as fire to consume all stubble trash as an haÌ„mer to breake in sunder whatsoeuer opposeth yt self against the truth of Gods word It is manifest therfore that they preach their owne deuises not the word of God sincerely for the Arke of God DAGON cannot stand vp together such light such darknes cannot be mixed Againe if they had stood in the councell of the Lord and had declared his word vnto his people they should haue turned them from their euil waies and from the wickednes of their inuentions But they haue fortified and sodered the people therwith in all these sinnes and abhominations giuing them their peace and blessing and pardon euerie day they come to Church so that none can depart from iniquitie Therfore the greater is their treason to God man in drawing theÌ„ into the high transgression of Gods lawes and in keeping them in the wrath of God Now who is so desperate as knowing the perfidy and treacherie of
not so much as seale Gods grace vnto vs they giue not faith to any so much as confirme the faith of all the worthy receauers But where they are thus prostituted sacrilegiously profaned they bring no such ioy they seale no such comfort but rather Gods assured wrath for the abuse of his ordinances the people sacramentes and all being hereby vncleane polluted in Godes sight Neither preserue they vnto the Church hereby her vnitie and power but rather take away al communion and so corrupt and poison yt that now their fellowship is not in the faith but in sacriledg and sinne And for the power of the Church yt is not giuen them to receaue and admit but to driue away and keep out the profane and open vnworthy from the table of the Lord. THE NEXT shiftes these Balaamites haue for the administring vnto the communicating with and retayning the prophane in the bozome of their Church are certayne Argumentes draweÌ„ by M r. CALVIN from the 13. and of Mathew against the Anabaptistes to prooue that the Church heer on earth shal neuer be without sinne and is not to be left for sinne c. comparing the Church to a corne field vvhich being sowen with good graine ys by the enimiâ—…s fraud scattered with tares of which yt is not clensed vntill the crop be brought into the barne-floore and vnto a net in which all kind of the fiâ—…hes are gathered together are not chosen out vntil they be laid out vpon the shore c. and vnto a floore wherin the vvheate is so gathered that yt lieth hiddeÌ„ vnder the chaffe vntil by fanne and syue yt be at length layd vp in the grainer The doctrine which M r. CALVINE heer indâ—…uoreth to prooue as yt may be vnderstood is true for no doubt while the Church consisteth of mortal men so long is yt subiect to sinne ignorance els had we no need of CHRIST to be our mediator ouâ—… aduocate our high priest our Prophet to make our peace to intercede for vs to offer vp our praiers to instruct vs c. Therfore such as shall for sinne leaue the communion of the Church must seeke the societie of Angels and not of men Much better should they doe according to the Apostles councel to admonish them that are out of order to comfort the feeble minded to beare with the weake to be patient towardes all men yea if the sinne be publike and of the whole Church grauelie in the name of the lord to reprehend reprooue the same louingly to exhort them to repentance amendment rather then preposterously to leaue them and rashly to forsake the fellowship as the maner of some is And doubtles if yt be the true spouse of CHRIST yt wil giue eare to the voice of the bridegroome and not coÌ„tinue obstinate in presumptuous sinne for therfore were they not receaued to grace Faith doth not abrogate the law neither came CHRIST to take away the law so much as the curse of the law from the Church And heervnto serueth that great base and sea of CHRISTES blood which is placed in the Church to purge and wash away through faith and repentance those deformities and blots of sinne which thâ—… glaÌ„sse of the law â—…heweth not vpon the priuiledg of CHRISTES death to take bouldnes to sâ—…e or to continue in any knoweÌ„ sinne or to neglect or despise the word or to thinke lightly of the lâ—…ast sinne or not with all possible speed to redresse yt rather remooue yt out of the Chuâ—…ch whervnto the true church neuer wanteth either wil or power Neither ought any faithfull seruant of GOD â—…o coÌ„municate with that assembly which waÌ„teth either wil or power to reforme amend any default which is coÌ„mitted amongst them after yt is made knoweÌ„ vnto them as shal apear in the further handling of these other their places Argumentes which they haue corruptly sucked from M r. CALVIN in this discourse vvho no doubt hath vnsuffeâ—…ably peruerted and wrested these places and other places of scripture drawen verie foule corrupt doctrine from them touching the estate and order of a planted Church and more dangerous damnable conclusions from the same as that yt is lawfull for the Church to receiue and reteine the ignorant prophane multitude to adminiâ—…ter the sacrameÌ„tes vnto coÌ„municate in the same with them that the sacrament is not defiled with such open vnworthy receauers neither the faithful of the Church with this actioÌ„ or their fellowship also that we ought to abhor withdraw froÌ„ the wicked in coÌ„mon bread conuersation but not in the worship of God the sacrameÌ„ts c. that the people our sauiouâ—… CHRIST did coÌ„municate with the polluted priestes corrupted sacrifices people c. These such other fearful false doctrines conclusions contrarie to the whole course of scripture his disciples haue drawen from him And in deed his abuse of these and other placâ—…s as the epistles to the Churches of Corinth Galatia Asia c. his discourse therof seeme to import w ch that yt may more plainly apeare let vs come to the more particular coÌ„sideratioÌ„ of his places examine whether any sâ—…ch doctrines applications conclusions may be drawen from them and that breefly To HIS FIRST place where he resembleth the planted Church to that sowen field or rather confidently affirmeth that sowen field to be the planted Church c. and from thence draweth that seene knowen tares shall grow and remaine in the planted Church vntill GOD â—…oot them out thervpon coÌ„cludeth that none ought to refraine the coÌ„munion of the Church for such offendors especially where the word is purely taught the sacramentes rightly administred which he maketh his two infallible markes of the Church leauing out obedience vnto practise of the word which he his disciples vnder the name of Discipline make an hangby wherof in due place First heer against M r. CALVINS writinges his disciples I oppose the interpretation of our Sauiour himself who opening this parable vpoÌ„ his disâ—…iples requests vnto our good saith that he which sowed the good seed is the Sonne of man the field is the world and the good seed are the childreÌ„ of the kingdom the tares are the childreÌ„ of that wicked one the enimie that soweth them is the deuil the haruest is the end of the world the reapers are the Angels c. What interpretatioÌ„ can be more excellently consonant in euerie point vnto the parable theÌ„ this or what other interpretation can be 〈◊〉 is not euerie part of yt most liuely opened did noâ—… GOD at the firâ—…t make the world all things in the â—…me good was â—…t not corrupted through the fraude mallice of the deuil hath â—…ot GOD stil in yt his Church visible
said that whatsoeuer the wick ed offer is vncleane whatsoeuer the polluted touch is defiled whether yt be the couch or seate they sit or lie vpon or vessels they vse whether yt be holy flesh vvine or oile yt is defiled c. Now then seing the vvhole scripture is so euident and plentifull in this point That the open sinne of the Church defileth all the actions of the Church maketh them and their offrings abhominable vnto the Lord seing no polluted person may either administer or offer vnto the Lord seing no polluted person may either administer or offer vnto the Lord seing vvhatâ—…euer they touch is also defiled and vncleane how can this doctrine of M r. CALVINE and his wretched followers stand THAT THE OPâ—… sinnes either of the minister or people defile not the publike actions praiers sacramentes c. of that Church those ministers people sacrifices they cannot deny to haue beene the ordinances of God also Yet euen their holiest thinges were defiled and polluted with the sinnes and vncleannes of men Now to the other point WHITHER a godly conscience can take no hurt neither need make scruple to communicate with the open wicked priestes and people in their praiers and sacramentes because they are the ordinances of GOD which are not to be left for the sinnes of men I haue alreadie often denied their praier and sacramentes in this estate to be the ordinance of God My reasons are the wicked haue nothing to doe to take the name of GOD in their mouthes or to vse that heauenly exercise and blessed benefit of the word and praier because they make no conscience 〈◊〉 breake Godes lawes and remaine impenitent and hardned in their sinnes then in this estate belong no sacramentes or ministerie vnto them by the ordinance of GOD vvho hath as well set downe what manner of minister and people shall deliuer and receaue tâ—…e sacramentes as after what manner the sacramentes shalbe deliuered So that where such open wicked impeniâ—…t and vnworthy ministers and people do administer or receaue the â—…ramentes so contrarie vnto and without regard of CHRISTES instiâ—…ion such sacrameÌ„tes can no way be said the ordinances of CHRIT â—…e blessed pledges of his bodie and blood c but rather sure seales of 〈◊〉 wrath euen to as many as so sacrilegiously profane his holy ordiâ—…ce and ioine together in that vngodly and accursed action vntill â—…y repent For as in the holy symbole of the Lordes supper the â—…mmunicantes be made one bodie with CHRITS and one anothers â—…mbers in the same bodie so are these bound together as a fagot the same iudgmentes and wrath in as much as they ioine together the same sinne and sacriledg and all become alike guilty euen prinâ—…als as we speake in the law in the action Hoâ—… then should any â—…re plead himself guiltles when eueÌ„ the action they commit boast 〈◊〉 is most heinous sacriledge The matter will not in this case be shifâ—…d off with saying an other mans sinnes cannot preiudice or defile â—…em seing they receiue with pure conscience c. For though this â—…ctrine as yt is here vsed be most corrupt and false yet here is now 〈◊〉 need that they should be charged with others sinnes seing they in â—…is action are ioyned vnto and become a like guilty with the worst â—…ust now beare the burden of their owne sinnes But is this doctrine so hard and strange to them that one should be â—…lluted with the knowne and suffered sinnes of an other Let them â—…ade in the lawe whether he that touched but the garment of a polâ—…ed man or woman much more of a leprous plaguy c. was defiled â—…erby If this were but by outward and bodily touching how much â—…ore is that spirituall leprosie that GANGRENâ—… these running isâ—…es and plaguy sores of sinne infectious and deadly contagious espeâ—…lly in so neere commixture as that spiritual communion of the â—…ule If the word of GOD will not preuaile let common sense and exâ—…rience perswade this Yea so spreading is this malady of sinne as â—…ing discouered in any one part of the body if yt be not with al speed â—…red or cut off yt becommeth a like dangerous to the whole bodie â—…ey all now by this their negliglence and tolleration becomming a â—…e guiltie c. How many stories haue we in the scriptures to conâ—…me his not only in particular as betwixt ELY and his sonnes for â—…l vvhose vvickednes he vvas blamed in that he did not represse â—…d chastice but only reprooue their sinnes but more generally â—…as not the vvhole Congregation smitten for that ACHAN his sinne â—…y hidden and vnpunished amongst them was not all the Congregaâ—…on punished for the sinne of some in mount PEOR was not the like â—…ared Iosh. 22. Doth not the Apostle say that a litle leauen leaueâ—…th the whole lumpe and that their reioicing was not good whiles â—…ey kept the wicked man amongest them Doth he not proue yt by â—…any reasons that as by the lawe the feast of the Passouer was to be kept with vnleavened bread that person that ate or reserved leaveÌ„ was to be cut off from the Congregation so much more ought we to see that there be no leavened or infectious person amongst vs that no root of bitternes spring vp least many therby be defiled c. Doth not the Apostle to take away al controversie shew by this similitude of leaven that not only sinne but even the sinner is to be removed both out of the feast which belongeth not vnto such neither is to be kept whith such least Godes wrath for the breach of his law in keeping the continual feast of our heavâ—…nly passover Christ Iesus burne forth against the whole house that is the whole Church also that such sinne sinners be removed out of the Church least the whole lump be leavened therby which we see how sodainly yt is done For as the wise man saieth One dead flie causeth the ointmentes of the Apotecarie to stinke Now then how caÌ„ these meÌ„ say that the sinnes yea the many obstinate sinnes either of ministers or people do neither defile the publike actions of the church neither the conscience of the godly receauers c where as hath beene by many reasons proved the verie action they so incommend is no lessâ—… then most heinous impious sacriledge So then vntil they can proue yt lawful no sacriledge either for that obstinate and open wicked to administer receaue the sacramentes also for the godly to communicate in such sacramentes with them vntil they ca proue these sacrameÌ„tes thus administred receaved to be blessed of God vntil they can proue that two divers yea contrary sortes of people namly the open wicked the godly such as despise such as feare God may be admitted vnto yea vnited in the sacramentes these doctrinis of theirs cannot stand But
see into what straites absurdities they fall whith goe about to tollerate or plead for the least sinne yea see how the fuâ—…ther they wade striue herein the further they intangle and ensnare themselves falsifijng perverting the scriptures to the vpholding of their erroneous corrupt doctrines FOR THEIR next shift to couller hide their sacrilegd is to hood wink draw a vaile ouer the eies of the receaver A PRIVATE Mâ—…N say they HATH not to meddle whith the publike actiones affaires of the Church which if they be amisse he is patiently to beaâ—…e to mourne grone with loue vntil God either amend or correct them whese office it is to roote out the tares c but he is not for the sinne of others to forsake the fellowship of the Church which God will haue kept by al that shalbe partakers of his kingdom It sufficeth that eveâ—…ie priuate man looke to himself examin himself when he eateth of that bread and drinketh of that cup least he eate vnto his owne iudgmeÌ„t damnation Heere the Apostle saith their Author willeth them not to enter into the examinatioÌ„ of other men neither saith that they shalbe iudged for other mens faultes or that the tâ—…ble of the Lord is to be left for the wicked yea or that the wicked for some one or fewe sinnes are to be left In this case Charity is to iudg the best to thinke that in so great an heape of chaffe there lye many good graines of wheate yea to perswade himfelf that eueÌ„ of those wicked many do inwardly repent of their sinnes although they haue â—…ot power to amend their liues The best man of vs al is subiect to many sinnes the sinnes of others cannot take away the vertuâ—… of the ministerie and of the holy mysteries which are not to be left for the sinne of anie but such wicked rather to be shunned and auoided in commom bread and conversation but the Sacramentes are NOT BEcause of them to be refused c. This and such like detestable stuffe hath M r CALVINE in his ignoâ—…ance partly to suppresse and confute that damnable sect of the Anaâ—…aptistes which fantastically dreame vnto theÌ„selues a Church in this â—…ife without spot and for euerie transgression that ariseth are ready to â—…eaue forsake the fellowship of the Church without due orderâ—…y reproofe c. partly also is this stuffe brought to defend his owne â—…ash disorderly proceedinges at GENEVA whiles he at the first dash made no scruple to receaue al the whole state euen al the profane igâ—…orant people into the bozome of the Church to administer the saâ—…ramentes vnto them which confuse rowt could not fit with Christes â—…eauenly gouerment neither could yt by any meanes agree vnto theÌ„â—…n this estate but that monstrous disorders and heinous enormities daily insued therof wherby this their Church became a iust reproch â—…o all men euen to these wicked hereâ—…ikes c. yea that which is â—…orse and more to be lamented yt became a miserable president â—…nd pernitious example euen vnto all Europe to fall into the like â—…ransgression as the confused estate of all those regions where the â—…ospel is tâ—…us disorderly taught declareth In which sorowful specâ—…acle we may liuely behold what the wisdome of the most learned â—…s where they swerue neuer so litle from the heauenly wisdoÌ„ of God â—…nd what the most glorious and sure buildinges of man are when â—…hey are not wholy layd vpon that firme rock and foundation of Godes word We may heere also cleerly see what yt is to receaue â—…ur Faith by tradition to fetch the rules of our actiones from the â—…xamples and practise of men and not from the pure word of â—…od â—…or behold how these wretched disciples of CALVIN three fold more corrupted and peruerted then he who as yt is to be thought would neuer haue opened his mouth against so cleare truth being â—…rought vnto him oppose with mayne force and bitternes these his writinges against the manifest truth of God yea contend more for 〈◊〉 crooked practise of theÌ„ as their suting to parliamentes for this reâ—…ormation declareth 〈◊〉 for that holy perfect patterne of Christes Testament to the vpright practise wherof they wil at no hand be â—…rought But let me returne againe to these doctrines of M r. CALVINE â—…rom which by reason of these circumstances I was a litle digressed â—… haue already often and I hope sufficiently shewed how corruptly M â— CALVINE thought of the Church or rather how ignorant he was therof by these his odious simileas and comparisons I haue shewed that into the Church of CHRIST al must enter by the dore open profession of the true faith and by the same faith obedience stand therâ—… how no â—…rofane or wicked person may be receiued or reteined into that fellowâ—…hip I haue shewed that the ministerie and sacramentes of CHRIST belong not vnto this people or Congâ—…egation and how such sacramentes and ministerie aâ—…e sacrilegious and vngodly yea pernitious and damnable to the whole Congregation and all the communicantes vnlesse they repent and redresse these faultes I haue shewed touching his markes of the Church that whersoeuer the word is soundly taught there is not by and by a Church but only vvhere a faithful people are gathered by the same word vnto CHRIST submitting themselues in all thinges to be ordered ruled and gouâ—…ned by his word as yt shall from faith to faith be reuealed vnto them Which people thus gathered and leading their liues â—…ogether are to be esteemed an holy Church and haue power both to receaue into and cast out of their fellowship c. although they haue as yet obteined to haue neither a ministerie nor sacramentes among them alwaies proâ—…ided that this be not by any default or negligence in them they alwaies being ready as GOD administreth men meanes to procced vnto that holy order commanded in the word wherby apeareth that the Church vpon some occasions may be without sacramentes and that they are not a perpetual marke of the Church so of necessitie that yt should be no Church if vpon some occasions yt be for a season without them I haue also shewed that without this holy power of CHRIST to censure and redâ—…esse faultes and offendors there can be no Church no ministerie no communion that the word without practise is an idol praiers and sacramentes deliuered in obstinate sinne are abhomination and sacriledge in Gods sight and that yt is vnpossible to haue the word sincerely taught and the sacramentes purely administred where â—…ny open sinne or sinner is maintained or reteined vvhich must needes be where the carefull watch against sinne and power to reforme defaultes is neglected or left I haue shewed that the whole Church hath no power to dispence with the breach of the least commandement and that such obstinate sinne in the whole Church breaketh the couenant with God and maketh yt cease to be a
seale the blessing of God to faith to come when God only blesseth his owne ordinance curseth al transgression therof therfore faith is rather to purge yt by bitter teares repentance then to ioy in yt iustifie yt But here then wil dangerous concâ—…usions be drawen against vs if pâ—…pish baptisme be no true sacrament THEN IS THE Prince and all the ancient peeres of the laÌ„d vnbaptised yea they wil conclude against our selues that we also are vnbaptised seing we for the reasons aboue said hold not the sacramentes administred in the Church of England at this present to be true seales of the couenant and fauor of God then ought all vpon paine of neglect of the holy ordinance of God to seeke the seale of the couenaÌ„t but this now cannot be had because we haue now in all Europe no ministery to deliuer ytâ—… â—…all the ministerie both of this land and al these knowen partes of the world being sprung from and ordained by the Church of Rome For all the protestantes when they forsooke the Sea of Rome yet left not that ministerie they then had but exercised by vertue of that ministerie without any new ordination c. But if we denie the Church of Rome to be a Church then how should the ministerie made by yt be a true ministerie and so is all the ministerie of this laÌ„d throwne to the â—…arth both LL. BB s. parish priestes curates preachers all Neither saith D. S. can this euer be recouered For if the baptisme in the Church of Rome be not a true sacrament then are all the people vnbaptised If the people be vnbaptised then can they not chuse a minister because saith he they are not as yet by baptisme ingraffed into the visible Church neither may they vntil they be baptised be admitted to the communion c. These reasons no doubt are strong and sure if we find not a better solution then the CLERK of OXENFORD hath as yet made in the behalf of M r. PENRY For if the church of Rome be no true Church 〈◊〉 the ministers made therin are no true ministers for by his owne aâ—…d that a true position WHERE THERE IS no Church there is no calling but all the ministers of the Church of England were made either in the Church of Rome or by vertue of that ministerie fetched from the Church of Rome that within the memorie yea within half the age of a man therfore we may by his owne reason conclude all this ministerie both BB s. PP s. to be Romish antichristian false so the sacramentes by them deliuered are no true sacramentes Let him by all the vvit craft and sophistrie in his budget auoid this reason Againe if the baptisme of the Church of Rome were not true baptisme then were all the people vpon the change of that Religion vnbaptised for ther was no other baptisme then deliuered but that being vnbaptised they haue neither right nor power to chuse or execute any ministerie deliuer or receaue the other Sacrament vntil they haue baptisme For none vncircumcised in flesh might eate the Passouer or offer any maner of gift in the Temple And thus we see neither haue these ministers of the Church of England power to deliuer Sacramentes they themselues being both vnbaptised and also no true ministers as aboue is manifestly conuinced neither haue the people vnbaptised any power to receaue the Sacraments or meanes to redresse these mischiefes vntil either a third Eliah or second Ihon Baptist come downe from heauen to restore this defection YfM â— Penrie prouide not better stuffe for his owne defence then his frend of Oxenford hath as yet brought I can tell him this that both he his coÌ„panions must become Brownistes as they to the dishonour of Christ terme vs or els this popish Doctor wil preuaile against theÌ„ for that most odious and vnchristian flatterie of her Maiestie wil neither couer nor cure this sore It wil not suffise to say that her maiestie is perswaded in conscience that she is baptised therfore she need no other baptisme though she as yet haue receaued none Neither wil yt help the matter to say the Bishop or priest which administreth the communion vnto her knoweth not so much therfore shee may still run on in this course vnbaptised Neither will al the colourable and deceitful ArgumeÌ„tes drawen for the assurance of her saluation help this case or doe her any good if she remayne and be found in open and wilful yea presumptuons transgression contempt or neglect of Gods ordinance There is but one common saluation for all men of all degrees both Prince and people the law of God remaineth sure foreuer can for no estate or person be changed None can be a member of a planted Church but such as are baptised This we see by circuÌ„cisioÌ„ y e commoÌ„ seale to al that were within the couenaÌ„t to the Church their seed This was the practise of Christ his Apostles they that were baptised were added nuÌ„bred to the Church not vntil theÌ„ receaued into y e fellowship how frendly and wel affected soeuer they were vnto the Church Now then the state standing thus that the baptiâ—…me dâ—…livered in the Church of Rome is no baptisme the ministerie there giueÌ„ no ministerie c this so apparantly prooued after his syllogistical manner by this Scholler of Oxenford how can her Maiestie any longer be ignorant or that Congregation to which she ioineth if ther were any such that she they all are vnbaptised Seing the matter is published in print spread abroad through al partes of the land the glooue cast downe with open challenge to maintaine the same against al opponentes wel this being knowen with what conscience can either that minister deliueâ—… or she that people receaue the Lordes supper in this estateâ—… seing none vnbaptised may receaue yt but is subiect to the same cuâ—…se that the vncircumcised were which were admitted to the Passouer how caÌ„ they now that they see thsn estate commit further sinne sacriledge and violate the whole order Testament of Christ by plunging themselues into further transgression and seking no remedie to auoide this Baptisme he saith is not the cause but the seale of saluation they may be saued which were neuer baptised I graunt all this where yt can by no meanes to had but I hope they wil not so say that yt can not be had with them and that the matter is not come to that passe from the most floorishing estate of a Church in Europe and that so sodainly with opening but one gap Then haue Mr. Peâ—…rie and D. S. spunne a faire thred let them take heed for a few of these ArgumeÌ„tes wil make as many as haue sight grace or câ—…science Brownictes as this schâ—…ller blasphemeth them But what remedie for this mischeif seing al now are vnbaptised where
quite purged of all the former Idols idolatrie wherwith they were defiled How then doe they still stand in their old idolatrous shapes with their auncient appurtinances with their Courts cells isles chancel belles c. Can these remaine al idolatrous shapes and relickes be purged from them which are so inseperably inherent vnto the whole building as yt can neuer be clensed of this fretting leprosie vntil yt be desolate layd on heapes as their yonger sistersâ—… the Abbaies Monasteries are We see how sodainly euen in few daies they may be replenished and garnished with all their idols againe We had a late proofe therof in Q. Maries time which is not yet taken out of the common peoples mindes who in doubt of the like hereafter partly vpoÌ„ superstition but generally because they would not be at the like charge to buye new haue reserued the old relikes still some of them standing vp in their Church windowes others kept in their chestes vesteries yea sundry of them are still in vse as their belles font organes copes surplices the couering cloth of the altar c. vvhich way can these be purged so loÌ„g as thy remaine in this shape Their whole Church also is yt not still a fit shrine to receaue all the rest vvhat letteth that they might â—…ot be set vp againe if the Idols were in readines in one hower seing their very roomths still remayne as they left them and want but a litle sweeping so that euerie Sainct may know take his old place againe And as yt standeth with the whole frame of their Church walles windowes and implementes so standeth yt in like maner with the whole ministerie of this Church from the highest bishop to the loâ—…est priest curate preacher or half priest They may all together within the space of one howre with a litle changing of their copye serue againe in their ould roomths which they held in the church of Rome to which this ministerie of theirs a great deale better fitteth then vnto the Church of CHRIST which can beare no such adulterate antichristiaÌ„ ministerie Well then you see what good reformation they haue made how throughly they haue purged their Churches of poperie idolatrie that not only spiritual idolatry as in their worship administration aboue hath beene shewed but eueÌ„ this groâ—…e material idolatrie which â—…leaueth to the whole frame and euerie part of those their Churches both within and without from the verie foundation to the couering stone therof So that now they must be driuen either absolutely to iustifie these their cathedral parish Churches in this forme with these appurtenances furniture vse by the word of God or els we may resolutly by the same word detest them as abhominable Idols such as by the law of God are deuote to vtter destruction both the altars Exod. 34. 13. the very places Deuâ—… 12. 2. and the gold of them Deut. 7. 25. In such detestatioÌ„ ought idolatrie to be amongst all Gods seruantes as their eie ought not to spare or couet that which the Lord reiecteth and detesteth Thus the godly kings of Iuda Asa Iehoshaphat Ezekiah Ioshiah destroied all the high places altars groues which were erected in Iuda Israel 〈◊〉 to the law of God But here yt will be said peraduenture that these iudicial lawes were only made but for the Iewes coÌ„mon welth and we now vnder CHRIST are not bound vnto them Let such men know that with as litle sinne as great reason they may say y â— moral lawes of God as we cal them were likewise giâ—…en only to the Iewes and that we now vnder CHRIST are not bound to them For he that sayd thou shalt haue â—…o other Gods before my face thou shalt not make vnto they self any grauen image hath likewise said Thou shalt vtterlie deface and destroie all these synagogues places where such idols haue beene set vp worshipped Who seeth not that this law hath relation vnto and dependeth vpon the other and is that temporal iudgment vvhich God hath set downe will haue man execute for the breach of the other And sure he that will alter or abrogate the one may by as good warrant alter or abrogate the other To my seeming none could better set downe the penalty for transgressing of his law then he that gaue his law vnlesse now in this learned age some proue vviser then God set downe more iust iudgmentes then he In the rest I hope no man wil take these coÌ„mandementes concerning idolatrie to be ceremonial or temporal or that CHRIST then hath abrogate or taken these away from any either Iew or Gentile But now vvith one consent they vvil all plead yt lawful to coâ—…uert these idoll places furniture to the seruice of God and this they will confirme vvith the authoritie of AVGVSTINE CALVINE many other vvriters as also by the practise of CONSTANTINVS the Bishop of Alexandria al the Churches of EVROPA at this day how they from time to time still haue vsed those Temples places to the true vvorship of God vvhich the heathen the heretickes and papistes haue before prophaned abused to their idoll false vvorship To these I answere that they are all but men but if they were â—…o many Angels they could not counteruaile the authoritie of one of these lawes of God places of scripture alledged which shew euidently y t God hath such idol places al their furniture in such detestation that he hath commanded the magistrate vtterly to race deface them So far is yt that God will be vvorshipped in them that he vvill not haue them so much as reserued least they defile the land draw vs to idolatrie as by experience they lately haue seene in Q. MARIES time and vve now vvith griefe behould amongst themselues And â—…nerly let them make vnto their selues what pretences they can best deuise of this that holines or end God seeth their heartes how they loue the creature more then the Creator how with the hipocrite SAVL they spare the fat vvare of AMALEK the execrable thing to sacrifice to worship God withall God abhorreth these thinges he vvill not be worshipped vvith them and therfore they in reseruing them not only coÌ„demne God of iniustice follie that belike considered not that these things might be sanctifiedly vsed to his vvorship but thruâ—…t vpon God such abhominatioÌ„s as he detesteth with them they wil worship him whether he will or no. But they shal one day know the price of transgression and that obedience is better then sacrifice that rebellion is as the sinne of witchcraft and transgression as wickednes idolatriâ—… But now D. R. to fortifie and back these authors bringeth also thiâ—… reason out of M r. CALVINE THAT THE vse of many things is pure whose original is impure As for example yt is lawâ—…ul to sweare though the beginning occasion of othes
God incline the Prince to remoue these abuses I am loth in this place to meddle with y e priestes allegatiōs for their perfidy idolatrie which vse this reason vvith some more colours faces among many other thervnto Mine answere here is that this Argument followeth not It is one thing to abolish publike euils and an other to abstaine from publike euils only the Magistrate may pull downe the publike monuments of idolatrie yet euerie priuate Christian both may and vpon paine of damnation ought to refaine from publike idolatry or from any thing which is euil in Gods ◅ies though yt be allowed cōmanded by all the Princes of the world The godly Iewes Israelites though they could not pull downe the idolatrous places yet refrayned them as is aboue d◅clared So that King ASA his example which is brought by the Priestes to couler and tollerate their idolatrie will not help this matter or serue their turne King ASA say they though he plucked downe al the Altars built vnto strange Gods c. yet suffred y ◠high places which were built to the God of heauen to stand and was commended of the holy Ghost to haue had his heart vpright c. Therfore the Prince may suffer these synagogues which were likewise-built to y e true God though otherwise abused to idolatrie the people frequent them the idolatrie being remoued I hope they will not say that king ASA either did well or was commended for leauing those high places standing which were expresly forbidden by the law in many places and afterward pulled downe by his some IEHOSAPHAT Neither yet can they proue that either ASA or any godly Iew repaired vnto them or offred there sacrifices there for that had beene expresly against the law of God So that yt nothing maketh either for the suffring of these idoll synagogues much lesse for y e wor◅hipping in the same which can no way be purged of idolatrie superstition wherwith they are now ◅raught and highly placed in the peoples mindes vntill they be plucked downe defaced before their eies yet euen in these abhominable sties are not the best sort and the most learned of the preachers ashamed to execute their ministerie and to call the people vnto them to the open breach of Gods lawes the feeding nouri◅hing the prophane ignorant people in their old foreconceaued superstitious opinion they hold of them thinking neither the sermons nor sacraments any where els so holy as they are in thes◅ hallowed dedicate Churches Chappels and to the no smal offence wounding the heartes of al that haue any knowledge of God amōgst them which can no where els come by their sermons ministery but in these forbidden idolatrous accursed places AND NOVV THE publike worship of the Church of England being thus far discouered me thinkes yt due time most fit to examine the publike preaching of the Gospell in the said Church seing y ◠therwith as with a goodly embroidered couerlet fine sheets of Egipt they couer Iesabels bed hide al their fornications seing therwith as with a sweet whistle they allure as with a charme they retayne their auditory seingtherwith as with an angle they take vp al catch yt in their net and gather yt in their yarne wherof they reioice and are glad therfore they sacrifice vnto their nets burne incense vnto their yarne because by them their portion is made fat and their meare plenteous But these counterfait ornaments being brought to the trial of Gods word they will straight apeare but whorish skarfes to co◅er her shame filthines not those goodly broidred couerings wherwith the true tabernacle is adorned These stales being disclosed I hope they shall in vaine baite their hookes spread their nets for the birdes that are on wing through the mercie of God espie their grinnes so that from henceforth these Babilonish marchantmē shalbe dri◅en to waile and lament because no man buyeth their ware any more And sure if the Prophet Ieremie in his time were so vehemently affected with griefe that his bowels within him swelled his bones shooke and his heart for sorrow feare euē brake to behold the sinnes of y e Prophets which drew al the land into transgression held them in the wrath of God c. What would he or what ought we in these our daies to do who find not only all the markes of false Prophets which are recorded in the scriptures vpon them but euen Satans vttermost deceites effectual delusions amongst them suborning transforming them as if they were ministers of righteousnes taking vnto them the names titles of CHRISTS ministers preachers of the Gospel seekers of reformation c. wherby he deceaueth the world draweth them into most heinous sinnes high profanation of Gods name which can no other way be reformed or purged but by the vtter dissolution of the whole ◅rame whē this whole world shall be cōsumed with fire vnto y e which day yt hastneth is reserued And sure euen hereby we may assuredly know that we are fallen into the last times inasmuch as in this cleare light of the Gospell wherby the whore of Babilon is not only descried but cōsumed burnt as yt were by fire yet these deceitful workmen not only build their owne timber and stubble deuises but most highly profane that heauenly frame gracious gouernement of CHRIST in seeking to bring yt in to plant yt ouer amongst their cōfuse prophane multitudes in these their Babilonish parish assemblies Yet no doubt y t God that reuealed shewed in the heauen openly the Temple of the tabernacle of testimonie wil gather in build preserue his elect in the same euē as he did Noah his family in the Arke in the day of the flood BVT TO REturne to our present purpose which is to shew after what maner these ministers of the Church of England preach the Gospel Here must be remembred after what order they stand priestes how they entred what they vowed by othe at their entrāce what kind of office they are entred vnto likewise vnto what maner of people and how they execute these their offices not heere to speake of their maner of cōming by them Yt hath beene aboue declared how al the ministerie of the Church of England is deriued from held of these antichristian BBs by the tenure of homage fealtie at the least if not of Villenage So y t such of them as acknowledg the BBs to be antichristian do together with the same sword blow cut off al y e ministery springing proceeding frō their apostatical chaire there is no fence or ward to saue them It hath beene declared likewise how at the receauing this ministerie they solemnly vpon their knees by othe vowed their canonicall obedience to these BBs their substitutes
doctrines what when they please as also the Reformists they sue to Prince parliameÌ„t y t they might be allowed to make bring in yet other new lawes doctrines as far froÌ„ the true patterne as these as wheÌ„ they are compared thervnto will appâ—…are But the Apostle heere as he teacheth but one foundatioÌ„ so teacheth he yt the groundworke both of the whole church of euery part therof actioÌ„ therin calling al builders herevnto charging them to take yt for the foundation of all their doings without which whatsoeuer they doe or enterprize seeme yt neuer so necessarie or expedient in their eies yet is yt but as an house without a foundation which not being laid vpoÌ„ the rock but vpon the sandes of mens wisdome wanteâ—…h a groundworke therfore cannot stand He willeth them therfore to be sure of this foundation before they build yea and to loke careâ—…ully how they build vpon yt because their worke shalbe manifested declared tryed reuealed in the day in the fire This day shal manifest and declare all their whole building both within without the whole forme and order therof Al things when they are reproued of this light are manifest for yt is the light that maketh all things manifest This fire not only trieth reuealeth al counterfait stuffe but burneth and consumeth the same their wood hay stubble cannot be vnreuealed in this day or vnconsumed in this fire To which wood hay stubble he likeneth al the deuises pollecies of mans wit how prudent or pregnant soeuer thâ—…y seeme and therfore vpon the diuers ends of such buildings and builders he exhorteth by the reward and eternitie of the one vnto the faithful and carefull keeping the true patterne by the terror losse of the other he dehorteth from all negligent but especially al wilfull and presumptuous transgression of the same shewing Gods vnpartiall examination and iudgment of euery mans worke which by how much yt is so deare vnto the Lord so pretious in his sight by so much yt behoueth all men to be the more carefull therof whose transgressions therin shall be the more hainous This worke he calleth the Temple of God which Temple we haue aboue shewed in the type to be built in euerie thing according to the patterne shewed in the mount How much more then ought yt in the true substance to be built in euery thing according to the heauenly perfect patterne of Christs Testament wherin we haue the whole mind and will of CHRIST as the Apostle saith in the last words of the second chapter of this epistle Now the Apostle heere saith this Temple of the Lord is holy but euen in the figure might no strange or pollâ—…ed thing enter yt was an abhomination vnto the Lord how much more in this excellent spiritual house ought no fleshly deuises of our owne which are wholy corrupt altogether defiled to be brought but the wisest deuises of men being set in the place of the wisdome of God or brought into his Temple are not only foolish idle vaine but abhomination to the Lord such as corrupt destroie and deface the Temple of God because the deuises of man cannot be ioined with the thoughts of God God needeth not the aduise or councell of man The wisdome of man is alwaies to rest in the wisdome of God wherin he proceedeth further yt is turned to folly and rebellion made a snare vnto themselues Now then seing the Church of Christ is the Temple of God and the Temple of God is holy and is corrupted destroied wheÌ„ man presumeth therin to be wise aboue that he ought or hath warrant to be wise the Apostle from all these places and euery word therof vseth reasons exhortations to exhort all men that enter into this Temple to obserue their feetâ—… that they be more neere to heare theÌ„ to offer the sacrifice of fooles for the Lord is more delighted with obedience then sacrifice he will be sanctified in all that come neere vnto him wilbe serued in this â—…is Temple with reuerence and feare for euen the Lord our God is a consuming fire But our learned Priests treading in the steppes of their predecessors the false Prophets are so far from being moued with reuerence and feare because of the Lords holy Temple that they from hence draw arguments to iustifie their transgressions and embolden themselues therin by the titles of the Church and Temple of God Say they the Churches of Corinth Gallatiâ—… Asia had sundrie faultes yet are they pronounced by the Apostle the Churches of CHRIST therfore much more they that teach not circumcision denie not the resurrection c. Though these arguments be largelie answered in an other place yet heere would be obserued besides the poâ—…son that they gather from these examples to tollerate and commit sin therby how litle they vnderstand the estate of these Churches chardging the whole Church with the errors of some few whome the Apostles theâ—…e coÌ„futed But if some of these were the errors of the whole Church as we doubt not but the Church may doth and shal whiles yt is in this life erre yâ—…t if yt shall persist in error after yt shall be by the word of God conuinced and reproued then we may say with the Apostles heere that such corrupt and destroie the Temple of God euen so manie soules as are by them and together with them thus misled wherof this building consisteth Therfore the Apostle heere as in sundrie other places admonisheth the whole Church euery member therof carefully to looke to their builders guides that they lead them in the right waies of the Lord and build them according to the true patterne of CHRISTS TestameÌ„t to follow them no further then they follow CHRIST haue his word for their warrant from which when they sweâ—…ue or transgresse and being admonished will not returne then is the whole Church to excommunicate such a Pastor leader builder whosoeuer and to sepeâ—…ate him or as many as cleaue vnto him or follow him in this estate The argument the Apostle vseth is of no lesse waight then the saluation of their owne soules which otherwise shóuld be destroied corrupted by them He willeth them neither to be led away with y e shew of wisdome vtilitie pollicy holines nor any pretences wherwith they shall couer their error neither with the estimatioÌ„ of their persons authority wisdome learning vertue c. For if they teach otherwise come not to the wholsome wordes of our Lord IESVS CHRIST and to the doctrine which is according to godlines they are puft vp knowing nothing As for their person office they are not to rule ouer so much as to build vp our faith for by faith we staÌ„d they are not Lords ouer the heritage but seruants of the Church for Paul and Apollo and Cephas are ours and we Christs and Christ Gods But see whiles I thought but to haue touched the generall argumeÌ„t of
actiō of the Church to approue or orderly to reproue any action or person of the Church and that publikly if need so require how cā any from this place draw that the reproofe of Elders only belōgeth to Elders or how could this popish prelate collect that this power was only giuen to Timot◅y when Timothy and the Apostles themselues were subiect to the reproofe of the least where these transgressed from the word wil of God how could he from hence deriue his absolute power ouer all Churches Priests when no such thing is heere by this commandement giuen to Timothy how could this old dreamer from hence deriue or hereby defend these romish brawling bawdy courts with all their popish cānons customes pleadings pleaders euen al that swarme of vermine that liue attend vpon the same courts I hope if we granted him his owne most false interpretation that Timothy had sole power and by vertue of this commandement exercised absolute iurisdiction ouer the whole Church the other Elders that yet he did yt not after this antichristian vngodly maner as he and his brethren Bishops doe by such mercenarie romish Doctors pleaders proctors c. which are to couller plead the most vile hatefull causes which a christians eare abhorreth to heare of or by such wicked blasphemous customes othes purgations c. These I suppose he can not proue to be vsed in Timothies courte neither can he deriue any of this doung from that holy cōmandemēt of God for thē◅ight euery christiā keepe such a court ouer against BBs c. seing they may reproue and rebuke the greatest Bishop in the Church that transgresseth against the word of God No let him looke into the 9. chapter of the Reuelation there he shall see his owne al these poisoned armed locusts original to haue come out of the smoke of the bottomles pyt c. Further to discusse the poperie wickednes folly of this reason or the vnlawfullnes of these antichristian courts were labour needles they being so grosse of thēselues as by the first bringing the heauenly light vnto them they are discouered therby chased away as the darknes of the night by the sunne rising the grosse vapours by the wind They haue no foundation of the word and therfore must needs fall the word of God wil beare no such rotten stubble and filthy doung therfore I leaue this reason to remaine to his perpetual shame and the shame of all the brood houshold of Anak who if they could be drawē but to any peaceable opening the booke of God but with y ◠least christian I would not now be vnderstood of any learned Priest of the opposite faction who hauing deriued all their ministerie ministration from them and exercising the same vnder them cā neuer preuaile against their fathers as in all their conflicts hath beene seene because in deed they take not the whole cause and right groundworke therfore they cannot further the Gospel or bring glory to God But if the least Christian whome both factions so depise perfecute might haue but free orderly triall with either or both sides and factions I doubt not but God would giue such blessing and power to his word which he would put in their mouthes as their counterfait and wicked dealings should be discouered yea albeit both sides hate the light and flee this christian peaceable triall wherby they plainly bewray of what Spirit they are though they digge as deepe as hel to hide their deuises y◅t God will disclose them and that euen by their owne pennes and tongues rather then he will want instruments An other fleshly reason he bringeth frō the lawfulnes of these courts y t is frō the Princes authority A christian Prince that alloweth the free course of the Gospel cōmandeth them therfore euery godly subiect ought to obey thē The Gospel cānot haue free course whiles these antichristiā courts Bishops ministery stand yf the Gospel had free course they should all be abolished But is this a Bishoply or Christian reason a godly Prince commandeth them therfore they ought to be obeyed why haue Princes authoritie to command what they list or if they doe ought christians to obey any vngodly decree I had thought that both they ought to cōmand we to obey in the Lord alwaies but especially may Princes bring in any new ordinances at their pleasure into the Church of CHRIST what can the Pope say more for his sackfull of traditions make you this vnlawfull in the person of the Pope that maketh some more shew of learning knowledg and religion and hath his learned councell of cardinals about him and yet make yt lawfull in a christian Prince to innouate or abrogate the Testament of CHRIST in this maner to bring in or keepe out of the Church what ordinances they list you shew your self a faithfull watchman and Bishop ouer the Church vnto your Princes soule y t suffer such rule to be kept in the Church without blowing the trumpet of Gods word against yt that suffer your Prince thus to runne into and remaine in the wrath of God vnadmonished vnreproued You learned this of no true Prophets no faithful Bishops let yt remaine then vpon you for an vndoubted marke of a false Prophet a Balaamite a wolfe a murtherer of soules And as for your authoritie know seing yt hath no better ground in the world of God yt shall all fall to the ground al the Princes of the world or powers of hell ◅hall not be able to vphold yt Babilon shall fall and all her pompe shall vanish though her princes and shipmasters or bishops and all her mariners ministers and marchandmen howle and wayle therfore for the God that condemneth her is a strong Lord as for the King of Egipt he is a man and not God almightie and their horses flesh but not Spirit wherfore when IEHOVAH shall stretch forth his hand the helper shall fall and the helped shall fall and all these shall faile together Let vs now proceed to the censures of the church of England which wholly consist in the Bishops hand who executeth them by himself or his Commissarie they are not exercised for obstinacie ioyned to sin or error but lightly if not altogether for contempt of their courtes either in not appearing at or obeijng their commandements and decrees or els for some transgressions against their idoll seruice booke in speaking against yt or against their ordinarie or his stubstitute M◅ Commissarie or the parish priest or such like or els for not obseruing their idoll holy daies or not receauing with their parson or not hauing their children baptised c. For these and such like they shalbe conuented and very seuerely punished either by mulct or excommunication or imprisonmēt there are no other sins amongst the people that deserue excommunication they haue other punishments for sin besides excōmunication as to fine them punish them by the
purse Neither in deed know I many sins that they vse to enquire after except yt be adultery and fornication there are no more sins worthy of ecclesiasticall censure But these they punish very sore for if he will not pay for the shooijng Mr. Commis◅aries mare he may peraduenture do his pennance before al the Sodomites in the parrish in a white sheete whiles Mr. Parson is reading his seruice book to them or els his sermon But if he speake a word in Mr. Cōmissarie his eare and wil stand vpon his purgatiō then must he get as bad brothels as himself to sweare by Mr. Cōmissaries booke that they think in their corrupt conscience that he is cleare This done and cost of the court discharged then haue he beene neuer such a whoremaister all his life time or beene neuer so manifestly or often detected or taken in this crime yet is there no credit to be giuen to anie proofe in respect of the othes of these his so domiticall companions that cleare him by othes this is called his purgation I am ashamed abhor but to thinke in my heart of that proofe of adulterie they require or els all complaint or suite is vnauaileable Thus doe these holie fathers the Bishops make adulterie either a laughing or els a pecuniarie matter purging and expiating yt by periurie or ◅korne They haue also a censure of suspensiō this is diuersly vsed somtimes towardes their Priests and Preachers by the Bishops somtimes by these Priests towardes their parishioners It is vsed towardes the Priests when they breake their orders inioyned them and wherunto they are sworne or are contumacious to their Ordinarie or his substitut◅s or Commissarie c when they refuse to weare such garmentes as are enioyned thē or to read thei◅ seruice orderlie or to administer the sacramentes after anie other manner or refuse to burie the dead to Church women with the booke or if they preach anie doctrine against anie thing by publike authoritie enioined then for such faultes is his Ordinarie to suspend him from preaching or ministring for a season vntill he be-brought into order or become confo◅mable or els to depriue him and disanul his orders and ministery The Priests they execute this suspension against open offendors such as are not in loue and charitie with their neighbours and by vertue hereof keepe them from the sacrament of the supper vnlesse they get Mr. Chancelor or Mr. Commissaries commandment vnto the Priest to receaue thē Yet in the meane while they are admitted to their publike prayers c. To the first kind of Sus◅ension al the Priests generallie except yt he some od man in the la◅d submit yet such a one ioineth vnto these other Priests as brethren though he hold the Bishops and their power antichristian they submit both their ministerie the Gospel vnto the Bishops power censure To the second kind in the hand of the Priests they al wholy cōsent in somuch as some of the cheife maisters of this faction in their bookes of church discipline haue set yt downe for a cannon and rule to suspend some such from the sac◅amēts who haue committed some publike sin and persisteth obstinatlie in the same a◅ter publike reproofe whome notwithstanding they still hold as a member and a brother with them and ioine vnto in their common praiers exercise of the word and other mutual duties as contribution for the poore First this suspension of theirs must needes be held the instrumēt ◅oole of that foolish shepheard because yt is not found nor heard of in all the practise or writings of the Apostles neither in al the Testament of Christ where y◅t a perfect gouernment and direction for the Church is s◅t downe Thē if yt be a cēsure of the Church yt is a publike censure because we see they are openlie kept backe from participation of the publike communiō If yt be a publike censure yt must be for sin publikelie knowen but Christ his Apostles haue set downe vnto the Church one only other course to be takē for publike sinn◅s namelie when he refuseth to heare the voice of the Church or rather of Christ in his Church to proceed forthwith to excōmunicatiō Therfore in this case of open obstinacie in publike sin if suspensiō be vsed yt not onlie taketh the place of excommunication but keepeth away y t onlie true course which Christ hath instituted therfore is a meere ◅orgerie and an idolatrous diuise and hath no place in the church of Christ. Yf a◅ie heere obiect that excommunication being the extreamest most seuere cēsure of the Church and an vtter cutting off therfore yt ought to be proceeded vnto with great pitie patience and long suffring trijng al meanes before we cut off a mēber In regard wherof they in their wisdome and pitie thinke yt expedient first to trie vse this censure of suspension before they proceed to cast him quite out proouing if this may draw him to repentance My answere is that we cannot be more wise patient louing tēde◅lie kind then our God is or then God wil haue vs to be If we seeke to exceed or goe beyond these rules and boundes that he hath set vs downe we are vainlie pu◅fed vp in our fleshlie mind our wisdome is turned to follie our pitie into crueltie our loue into hatred our patience into transgression wherby we destroie both our selues such as we seeke to saue God looketh for obedience rather then sacrifice at ou◅ handes he needeth no direction or instruction from vs ou◅ wisdome is to rest in the wisdome of God to be wise patient louing as he wil haue vs wise patient and louing Yf or when he commandeth to smite yt is not in mās powe◅ to sp◅re or stay so should we pull the wrath of God vpō our owne heads also we breake no loue whiles we execute Gods lawes vprightly as yt is sin to preuent so is yt to foreslowe the Lordes iudgmentes Excommunication is not mans but Gods iudgmentes though God haue committed yt vnto the church as to his ministers God hath set downe the whole processe and due time maner of sentence therof he hath left nothing therin to the discretion of the Church wherby to make al men the more to stand in awe t◅ēble at so dreadfull a sentēce of so terrible a Iudge When the sinne is come to that ripenes prescribed then is excommunicatiō due to be pronounced but when publike sin is orderly publikly reproued yet still the partie offending remaineth impenitent and will not confesse forsake his sin but despising the exhortation and censure of the Church he harden his heart in his sin then is sin at th◅t prescribed ripenes apparantly Therfore then the Church cannot neither hath in their power to protract or defer the sentence of excommunication anie longer vpon anie hope or further trial because they haue already had that triall which God
before the partie offending be duly convinced admonished exhorted But when the sin thus appeareth becommeth publike the sinner is thus convinced admonished exhorted still continueth obstinate impenitent theÌ„ is the Church without delay or paâ—…tialitie to proceed by the power of our Lord â—…esus Christ with one consent to cast oâ—…t such a one deliuer him vnto Sathan for the humbling of the flesh y t the spirit might be saued in the day of the Lord yea to auoid fâ—…om themselues both the contagion and iudgmentes following his sin Now then seeing this censure of excommunication is an especiall part of the iudgment power Scepter of Christ seing Christ hath committed yt vnto his Church euen vnto euerie Christian congregation whether yt be established in order or yt be indeuoring into oâ—…der as a most necessarie meanes to preserue keepe them in the vâ—…itie of the faith godlines without which power the due executioÌ„ therof yt is impossible to kâ—…epe aâ—…e communion how great is their sin against Christ his Church that thus presumptuously wrast the sword out of Christs hand take yt into their owne furious handes that thus vtterly depriue the Church of all vse of yt saue that they smite wound the poore lambes and seruantes of CHRIST with yt or rather with that great sword giuen vnto their father the deuil to shed innocent blood But especially what iniurie doe they vnto their Princes and magistrates that thus depriue exempt theÌ„ froÌ„ the heauenlie gouernmeÌ„t of Christ if so be this their ecclesiasticall discipline Church gouernment be the true gouernment of Christ as they vaunt and giue out doe they not heerby manifest y t either Princes and magistrats are not the seruantes subiectes of Christ or els y t theÌ„selues haue y e great charteâ—… of Antichrist as well as their sire the Pope to dispense with the breach of Gods lawes to assoile Princes magistrates from the obedience and reuerence of Christ Or els peraduenture with their deepe learning they are able to prooue THAT CHRISTIAN PRINCES AND MAGISTATES EITHER CANNOT SIN in such maÌ„ner to deserue excommunication or els are not liable to the same iudgmentes of God as other Christians are for the like transgressions or els that Christ hath not made one and the same coâ—…enant with al meÌ„ but hath apointed one way for Princes magistrates to be saued an other way for inferior ChristiaÌ„s of lower callings But if the couenant law of God be one the same vnto al men if al men ought to be alike liable to the law of God subiect to the sacred person Scepter of Christ if rebellion be as the sin of witchcraft transgression as idolatrie yf Christ be an vpright and vnpartiall Iudge if Topheth be prepared of olde if yt be prepared eueÌ„ for the King deep and large c. Then most dangerous and damnable is the perfidie and fâ—…atterie of these prophets that not only pronounce peace vnto wicked magistrates in their sin but exempt Christian magistrates from subiection and obedience vnto the Scepter and gouernment of Christ in his Church wherby they draw theÌ„ into battel against Christ. For if they be not vnder his Scepter of grace then are they vnder his yroâ—…â—…od wherwith he wil bruise them to sheardes Yf they be his subiects then doth he reigne ouer them that by his owne lawes but if they wil not haue him to reigne ouer them then commeth he against theÌ„ and iudgeth them as his enemies This is the good seruice these men doe vnto their magistrates to bring them into the wrath of the Lion of the tribe of Iuda this is the care these good shephardes haue of the soules of their Prince magistrats to suffer them to runne on in their sin without coercion or reproofe yea to depriue them of the onlie meanes cure that God in his mercie wisdome hath prouided for al his seruants in that estate But these pollitike diuines make Princes beleeue that yt is no small iniurie derogation to their persons office to be subiect to the reproofe censute of Christ in his Church Excommunication of magistrates say they was an instrumeÌ„t to bring yâ—… neckes of Emperors Princes vnder the Popes girdle the onlie meane wherby he became so dreadful to al men got to himself so great authority therfore our english Pope L. Bishops though they stil retaine in their haÌ„des this popish thunderbolt of excommunicatioÌ„ yet so warily doe they vse yt as they wil not affray Princes or great personages therewith Alas caÌ„not these learned Bishops in al this light free passage of the Gospel they bost of as yet discerne or put difference betwixt Christs most lawfull sacred spiritual power and the Popes vsurped diuelish carnall powers should not magistrates be subiect to the first because they ought not to endure or suffer the second Hath not God spoken from heauen This is my beloued Sonne heare him and againe Therfore God hath highly exalted him and giuen him a name aboue euery name that in the name of IESVS euery knee should bow c and euery toâ—…gue confesse that IESVS is the Lord and speaking vnto the Sonne he saith Thy throne Ô God to the world of worldes the Scepter of thy kingdome is a rod of righteousnes and in an other place I haue annointed my King vpon Zion mine holy mountaine c. Giue heâ—…d therfore ye Kings be ye disciplined ye Iudges of the earth serue the Lord in feare reioice in trembling kisse the Sonne least that he be angire ye perish in the way It were long to recite the expresse scriptures which euery where shew that all Kings and Magistrates ought to be subiect to the Scepter and censure of CHRIST in his Church to bring their glorie honour thither and cast downe their crownes before him of whome they receaue hold their crownes euen by homage tenure froÌ„ whome they deriue al theiâ—… power therfore w t all their power ought to serue him vnto whome they shal accompt All the godly Kings of whome we read in the scriptures haue beene bownd and subiect vnto the lawes of God and censures of the Church in their calling as any other How earnestly did DAVID beseech the Lord that he would seek out his seruant when he erreth as a sheepe that the righteous might smite him for that shalbe a benefite that they might reproue him for that shalbe as a cheefe oyntment As Kings enter into the Church and are made members of CHRIST by profession true practise of the faith so when they fall and depart from the same faith and will not be reduced by admonition and reproofe they are no longer to be held of the faith of the Church but are as any other to receaue the iudgment and censure of CHRIST to be cut off and cast out as withered branches and this as the only