alloweth They therfore should now sin greeuously against the iustice maiestie of God they should draw themselues into Gods wrath hardē y e heart destroie the soule of the other yea ◅uē opē a gap wide doore vnto the whole church to sin who seing such foreslacking of iudgment would take boldnes vpō hope to find repentance time inough They that giue anie further time vpon pitie or anie other fleshlie reason cōdemne the Lord of cruelty rashnes who giueth no further time after publike reproofe exhortation despised So that to y t ◅eaden ◅ule of proceeding to excommnnication with a leaden heele whē the sin is thus ripe I oppose this golden rule to remooue sinne out of the church with the wings of a Storke the wind vnder their wings yet first that the Epha be lifted vp betwixt the earth the heauē that the sin be publikly seene publiklie censured Now for this same new found cēsure of suspension which they these Reformists would bring in exercise in stead of excommunicatiō or as they pr◅tend as a preparatiue to excommunicatiō wherby they may first be shut out from the holiest of all out of the chancel where the Priest by sole authoritie raigneth so by degrees proceed to excommunication to shut him out of the church also if he repent not what doth this their wisdome pi◅ie but comdemne the Lord of follie crueltie or rather shew forth their owne presumption follie y t thus forsake condemne the waies of the Lord as vnequall by bringing in following their owne waies as more equall How can these forgers th◅se coyners of religion seeme sue to cast out the heape of humane traditions as contrarie such as cannot be ioined vnto or with the Testament of Christ yet bring in these forgeries of their owne for so I may iustlie cal them from whencesoeuer they haue deriued them if not from the booke of God But least I be noted of preiudice to find fault with the thing I know not to condemne before I haue conuinced let vs in a word or two see how thi◅ timber of these accordeth to the rest of the building and vpon vvhat socket or foundation yt standeth This suspension we find to be a publike seperation putting away of some opē offendor vnworthie receauer frō the Table of y ◠Lord by the Pastor before excōmunication he yet being held a member of their Church cōmunicating with thē in praiers cōtributiō c. Heere I must not be vnderstood of the yonger sort which are not as yet admitted to the Table of the Lord the seed of the faithful of thē called Cate◅umenoi but of such as haue beene partakers therof and are vnder the censures of the Church Let vs now see how lawful yt is for the whole Church but especiallie for anie one mēber as of his owne sole authoritie to shut out such members from the Table of the Lord before or otherwise then by excommunication That this may be done let vs see wh◅t the Table of the Lord is The Apostle thus defineth yt The cup of blessing which we blefs◅ is yt not the communiō of the blood of CHRIST the bread which we breake is yt not the communion of the bodie of CHRIST because we manie are one bread one bodie for al participate of one bread Heere we see this Table or Sup◅ of the Lord a liuelie and most comfortable s◅mbole of our communion with CHRIST as also ech with other in Christ excellently shewing vnto vs the meanes mauer of our redemption to stir vs vp vnto thankfulnes to reioice in our God praise his name therfore to the generall strengthning of all our faithes and to the mutuall binding vs together in all holie duties and loue c. Here we see the Table of the Lord to be publike free open alike cōmon to all Saints ech one hauing a like interest necessity vse comfort therof the least as wel asmuch as the greatest CHRIST hauing alike died paied one and the same ransome for them all that they all might haue a like interest in him feed and feast through one and the same Spirit faith hope ioy in him Which interest power ioy c. no mo◅tall man not the whole Church much lesse any member therof no nor hell gates shalbe able to plucke from the least member of CHRIST whiles he remaineth and abideth in the body A most vnnaturall part were yt in the mother to plucke away the brest from the child wherby yt should be nourished but though y e mother might do this murther her owne child without blame yet the whole Church cannot driue away or keep out the least of these mēbers frō any publike action of the Church much les◅e seperate them frō this heauēly comfort free publike cōmunion whiles they remaine members of CHRIST are not cut off from his body Further seing this Table is called The communion of the body blood of Christ as also the communion of the whole church who can keepe back any such member as still remaineth in the body of CHRIST in his Church without depriuing him of this cōmuniō of CHRIST of the Church and so of life for except they ◅ate the flesh of the Sonne of man and drinke his blood they can haue no life in them But these men keepe them from the body blood of CHRIST from the communion of CHRIST and of the Church therfore also frō life yt self and so in seeming to correct him lightly they kill him out right for more then this can they not do by this orderly excōmunication which they hold so rigoious Such as shall cauil at these words Except ye shall eate the flesh of the Sonne of man c. saijng that I popishly abuse the place let them cauil though I acknowledg that many thowsands that neuer attained y e symbole of the supper yet do feed of that body blood of CHRIST by faith vnto eternall life yet this I say that such as by censure are put backe from the Table of the Lord are cut from the communion of CHRIST of his Church and so from life For if he haue not communion with Christ and his Church he can haue no life he cannot be both thus s◅perate from their communion and haue yt together They that pluck away the seale cancell the deed but they pluck away the seale of the couenant in that for his sin they debarre him from this comfortable communion which is yet more then the seale in that yt bringeth such present effect and comfort Therfore they as far as man can doe cut him from Christ his couenant by this their idol suspension Now then hauing thus shut him out of their cōmunion how should they hold him in ythauing thus cut him off from Christ and the bandes that should bind him to Christ to the Saints how can they hold him a
they keep an holy feast abstaine from laâ—…our c. Moreouer by this Book are the priestes to administer their â—…cramentes by this Book to Church their women by this Book to â—…arry by this Book to visit housle the sick by this Book to burie the â—…ead by this Book to keâ—…p their Rogation to â—…ay certaine Psalmes and â—…raiers ouer the corne and grasse certayne gospels at croâ—…sewaies c. â—…his Booke is good at al assaies yt is the only Book of the world He 〈◊〉 can but orderly distinctly reade this Booke may get a liuing by 〈◊〉 It is no maruaile though they be sworne to and by this Booke â—…any great thinges might be said of this Book how yt was made by â—…ertayne learned Bishops afterward godly Martyres and how some â—…f the Martyres vsed part of yt as the Letany the night before 〈◊〉 suffered c. Well vvho translated yt vve vvill not contend For â—…e thing yt self yt is euident to be abstracted out of the Popes blasâ—…hemous MASSE-BOOK and how consonant yt is vnto the word of â—…od remaineth to be examined and shall through Gods grace by the â—…iscussing of some particular pointes though not of euerie singular erâ—…or for that were an endles labour apeare so shall neither the marâ—…yres vse coÌ„mend nor our dislike condemne but Gods word be Iudge â—…f all To let passe therfore what in times past this Book hath beene and â—…ow yt hath beene vsed either by the Pope or those Bishops vve find â—…t now to be the very ground worcke of their faith Church and miâ—…isterie in place to them of the vvord of God as from whence they â—…etch all their direction for all thinges yea herein aboue the word of â—…od in that from hence they fetch not only their rules wherby to doe â—…hinges but eueÌ„ the verie things themselues that they do as their Leiâ—…ourgies c. So far is this Book froÌ„ being subiect to the word of God as â—…t in al things ouerrulâ—…th the word of God dismeÌ„breth rendeth corâ—…upteth peruerteth abuseth yt to their stinted Mâ—…tteÌ„s Euensong to theiâ—… dayes fastes feastes c. yea the word of God mâ—…y not be taught buâ—… where this book hath first beene read and hath had the preeminence This booke in their Churches must haue the soueraintie yt may not be gainsaâ—…ed or controld or if yt be the word of God must giue plaâ—…e that priest called corâ—…m nobis lessoned and scholed if he wil not be conformable depriued of his priestdome if he be found stout or conâ—…macious theÌ„ is he cast into prison to coole him vnâ—…il his stomake comâ—… downe that he make sute vnto his Grace or some other L. Bishop hiâ—… Ordinarie and enter bonde to be conformable or silent Moreouer this booke in that yt standeth a publike prescript continued Leiturgy not as yet to come to the particulars or meddle with the blasphemous contentes therof but to speake generally of yt as if 〈◊〉 were the best that euer was deuised by mortal man yet in this place vse being brought into the Church yea or into any priâ—…ate house 〈◊〉 becometh a detestable idol standing for that yt is not in the Church oâ—… God consciences of men namely foâ—… holy spirituall and faithfuâ—… prayer yt being nothing lesse but rather abhominable and loth somâ—… sacrifice in the sight of God euen as a dead dogg Now vndâ—…r the law might neither any corrupt or any vnlawful sacrifice with any seene blemish be offred at the Altar nether any part of any beast â—…hough whilâ—… yt liued neuer so sufficient being slayne before yt be brought vnto 〈◊〉 Altar yt was abhomination vnto the Lord. Euerie sacrifice must be brought quick new vnto the Altar there be sâ—…ayne everie morning and euening how much more in this spiritual Temple of God wheâ—… the offringes are spiritual and God hath made al his seruantes Kings priestes to offer vp acceptable sacrifices vnto him through 〈◊〉 CHRIT who hath thervnto giueÌ„ them his holy spirit into their hearts to helpe their infirmitâ—…es and â—…each them to crie ABBA Father Hoâ—… much more hath he which ascended giueÌ„ graces to thoâ—…e his seruanâ—… whome he vseth in such high seruices to the repairing of the Sainâ—… the worke of the ministerie and the edification of the Church vnto whome God vseth theÌ„ as his mouth the Church againe on the othâ—… side vseth them as their mouth vnto the Lord. Shall we think thâ—… God hath any time left these his seruantes so singly furnished destitute of his grace that they cannot find words according to their necessities faith to expresse their wantes and desires but need thus to be taught line vnto line as children new weaned from the brestes what when to say how much to say and when to make an end to say thâ—… collect at at the beginning that at the end that before the tother afteâ—… this in the morning that at after noone c. How like children or raâ—…her like mas king fooles are these great clarkes dressed shew they nâ—… hereby that either they haue no faith or elâ—… are such infantes as 〈◊〉 haue more need to be fed theÌ„ to diuide the portioÌ„ vnto others Knoâ—… they trow we what praâ—…er or the spirit of God meaneth Praier I take 〈◊〉 be a confident demanding which faith maâ—…eth thoâ—…ow the holy 〈◊〉 â—…ccording to the wil oâ—… God for their present wantes estate c. How now can any read prescript stinted Leitouâ—…gie which was penned many yeares or daies before be said a powring forth of the heart vnto the Lord or those faithful requestes whâ—…ch are stirred vp in them by the holy Ghost according to their present waÌ„tes estate of their heartes or church vnlesse they can say that their heartes church stand in â—…he same estate now so still to their liues end shal continue without â—…ither further increase or decrease change or alteration as they did â—…hen yea that their childers children shal also so continue to whome â—…hey leaue and incommend this Leitourgie vnto the worldes end What 〈◊〉 strange estate is this that alwaies thus standeth at a stay The way of â—…he righteous Solomon saith shineth as the light that shineth more â—…nd more vnto the perfect day as on the contrarie the way of the â—…icked is as the darknes they know not wherin they shall fall Our Sauiour Christ saith that if we gather not we scatter The Apostle 〈◊〉 willeth the new borne babes to desire the sincere milke of the â—…ord that they may grow therby vntil they come to the measure of â—…he age of the fulnes of Christ saith the Apostle Paul Now then if â—…hey their church increase not in the measure of knowledg grace â—…olines c. yt is an infallible signe that they haue not the Spirit of God If thâ—…y do increase why
calleth â—…he Lords praier or any one particular branch of yt properly to be said â—… praier that is such an exercise or offring as the Saintes by the â—…orke of the Spirit in them offer vnto God through IESVS CHRIST â—…either followeth y t because euerie branch conteineth either a requesâ—… request of some benefite or the deliuerance from some euil that therfore yt is a praier For this yt is as yt is written in the booke though yt be neuer read therfore I may by M â— Some his reason Logick conclude that the booke also praieth because all these branches are in the booke and all these branches are such praiers Neither yet doth the reading of these scriptures make yt a praier any more then the reading of the scripture maketh a sermon there is required a litle more worke of the Spirit in both In the onâ—… to the explication application of the scripture read in the other to the powring out expressing the desireâ—… and estate of the heart in faith For yt sufficeth not that al our wantes or whatsoeuer we can aske or stand in need of are there expressed what booteth that me I can aske or receaue no more then mine owne faith extendeth vnto An enwrapped faith will not serue or saue me this were to conclude because iâ—… the bible is all wisdome and Doctoâ—… Some hath the bible therfore he hath al wisdome In this scripture iâ—… all praier therfore wheÌ„ I haue said or read this scripture I haue praied all maner of praier What pitifull blind yea popish pernicious reâ—…sons are these For saith this Doctor he is vnlearned that knoweth not that all petitions are contayned within the compasse of may be deduced from the Lordes praier Therfore when we reade or say the Lordes praier we pray for the Queene for the Nauie c. and all other petitioâ—…s that we need inclusiuely that vntill I can proue that all petitions are not therin concluded I gaine nothing by this reason in thaâ—… I alledge that neither our particular nor present wantes are therin expressed and therfore yt cannot be said our praier Doth this Doctoâ—… know what either faith or praier meaneth Can any thing be deuised more popish or idolatrous then this popish in that he maketh praieâ—… without faith vnderstanding or knowledg of the thing we say yea giueth meed to the verie saijng ouer these wordes Idolatrous in that hâ—… putteth holines and vertue in the wordes vnderstood For let me aske of him which way that can be said a priuate praier where my wordâ—… expresse not my heart were yt not rather an idle superstitious or fond futilitie a taking of the Lordes name in vaine I would also vnderstand of him whether any such publike praier may be vsed in the congregation which is not vnderstood of all and whither to the simpleâ—… sort he might not almost pray in an vnknowen tongue as well or hoâ—… should they vnderstand this without some particuler explicatioÌ„ or application Therfore by these vnfallible reasons we may conclude thâ—… this scripture neither any other can be vsed either priuatly or publikly as our praier without some further worke of the Spirit in vs. But he hath for this an euasioÌ„ namely that our knowledg is here buâ—… in part and therfore we may vnderstand in measure and so haue vse oâ—… this as a praier If he meane priuate praier though I in some measuâ—… may by such a speedy reading vnderstand somwhat yet this vnderstanding nothing expresseth so much as instructeth my present heaâ—… therfore yt cannot be said or vsed as my praier For euerie knowledg â—…r vnderstanding maketh not praier neither doe we heere reason of â—…ecret or inward praier but of pronounced praier Yf he meane pubâ—…ike praier yt is manifest that whole Ioaues vnbroken vp or vndeuiâ—…ed may not be set before children especially in their praiers which 〈◊〉 a publike actioÌ„ of the whole church must be vnderstood of the â—…hole church But be yt graÌ„ted him to be vnderstod of al the church â—…et euerie braÌ„ch being so infinite froÌ„ whence spring are deriued so â—…any infinite petitioÌ„s how now in this case shal they al w th one heart â—…e mind and one mouth be said to praise God when their mindes 〈◊〉 thus discracted their thoughtes dispersed one about one thing 〈◊〉 other about an other euen so many seueral as there are diuersitie â—…f thinges in the world of conceites and armies of thoughts in men â—…me shal aske priuate thinges whiles others aske publike How â—…ould this be auoided though al the church were as learned as this â—…octor mistaketh himself to be And this we know that publike praiâ—…rs must so be made as they may be with ane accord that all may be â—…nderstood that all may say Amen But saith this Doctor I then take away the vse of this Scripture â—…o but the abuse rather For how should yt now be vsed as a praier â—…ithout these popish errors grosse absurdities and heinous idolatrie â—…herin this popish Doctor al the priestes of the laÌ„d fal whiles they â—…se yt some of them saying yt for all their wantes at once that they â—…ight soone haue done others fiue times in a morning next their â—…eart for al the weeke after or vntil wednesday or friday that they â—…aue seruice againe Other more smooth hypocrites yet as grosse dolaters vse yt as a close or supplie forsooth to their loÌ„g prolixe â—…raiers coÌ„ceaued before with this preaÌ„ble FOR THESE al other graâ—…es necessarie let vs say the Lords praier What can be more grosse â—…opish idolatrous supersticious theÌ„ this doe they not heerby put hoâ—…nes in the wordes why should they els vse theÌ„ after they haue praieâ—…â—…s God hath giuen theÌ„ vtterance by his Spirit doe they not fall into â—…he same errors abuses inconueniences aboue shewed confuted Heere I had like to haue forgotteÌ„ one of our Doctors maine reaâ—…ons which he bringeth to shut vp the point that is this yt hath â—…men added in the end therfore yt is a praier Had yt not beene pittie â—…o haue lost this reason why your A. b. c. before the catechisme of the â—…hurch of England hath both the signe of the crosse â—…ittle title est Amen â—…et I neuer heard yt taken for a praier Christ himself is called Amen â—…hal I therfore say that he or the whole written word of God which is â—…alled Amen also is a praier Moreouer I find yt after Luke without AmeÌ„ â—…ea without For thine is the kingdome the power c. now would I know of â—…ou after which Euangelist I must say yt And thus being wearied â—…ith your friuolous reasoÌ„s nothing refreshed with your vnsauorie â—…arren notes wherwith whiles you would haue opened you haue roiâ—…ed shut vp those heauenly puâ—…e fountaines neither yet resting in â—…our interpretation of much lesse in your collection from this word Amen I betake you when you
were shewed them they would in this presumptiō of their heartes rather run on headlong vnto death in this their headstrong course then by repentāce turne into the waies of life that they might be saued For besides the manifold errors of ech of these factions which haue beene shewed in part mark I besech you into what present mischief and ineuitable dāgers ech course leadeth all that hold the same vnto The one side that holdeth with Docter ROBERT SOME THAT the baptisme deliuered in the Church of Rome was a true Sacrament not only therby inclose themselues in schisme by such violent deuiding in ◅uch hostile maner from the true Church yea and euen therby conclude against the Church of England that yt is not a true Church because there is but one true Church through the world as ther is but one God one Spirit one CHRIST CHRIST cannot stand an head to two so diuers and contrarie bodies as these two Churches would seeme to be Now they confessing the Church of Rome to be a true Church do hereby acknowledg themselues both in schisme a false Church Besides that they vtterlie subuert the whole Testament of CHRIST by bringing a new ministrie and new manner of administration into the Church c. The other side that denijng the Church of Rome or any couenant or seales to belong vnto her doe also deny that any outward baptisme is there deliuered and doe therby affirme al the people that now are in our knowen parts of the world to be vnbaptised which receaued none other then that baptisme and then seing there is no lawfull minister to baptise this people for none vnbaptised may be a minister or baptise neither haue an vnbaptised p◅ople power to elect or ordeine a ministerie amongst them Of this can no rule president or example be shewed in the scriptures but all to the expresse cōtrarie especially since al extraordinarie offices haue ceased and so must all the building of CHRISTS Church and the worke of the ministerie cease vntill some second Ihon Baptist or new Apostles be sent vs downe from heauen except peraduenture they after their long trauel bring vs forth some new Euangelist and sure if they make a new ministery they must also make a new Gospell and confirme yt with new miracles Well thus we see the error danger of both these waies neither of which lead vnto life therfore neither to be followed We may not followe the first sort of guides least they lead vs back againe to EGIPT SODOME BABILON from vvhence we were escaped or rather wherin we are by them still detayned We may not commit our selues to the other guides least we be not led forward toward persection but deluded with their doublings and windinges as in a maze alwaies going alwaies learning yet neuer the further on our way or neerer our iournaies end neuer taught or brought to the acknowlegment and right practise of the truth What then is to be done in this distresse surely euen this when men are at their wits endes to flee vnto God for councel and direction whose word if we el◅uate as our lodestar we shall no doubt by the light therof Gods gracious Spirit blowing vpon the sailes of our faith safely saile through all these difficulties euen with a straight course to the free and sincere practise of the Gospel neither striking against the rockes of poperie nor falling vp on the shelues quicksandes of Anabaptistrie For he that is ascended vpon high hath not left his house destitute of councel and direction ◅or all affaires and occasions in all times and estates whatsoeuer but hath in his word left most perfect rules and absolute lawes for all things So that though he for the iudgmēt of the world the trial of his seruants the manifestatiō of his owne power bring his seruants into Babilon yet knoweth he how to preserue and deliuer his seruantes without either iustifijng of Babilon with D.R.S. his disciples or re◅ming of Babilō with these learned priestes of the time and their followers and hauing brought them forth to lead them forth to Sion and to reare vp the decaied tabernacles of Dauid that were fallen downe without vsing one stone of Babel in the worke for a corner or for a foundation So then we now being fallen into found in that general defectiō apostacie wherof we were warned by our Sauiour Christ his Prophets Apostles yt remaineth that vve search the scriptures vvhether we can there find any presidentes of any such times and see whether we can there fetch any better direction then these learned men abouesaid haue giuen vs in this case We reade in the time of Ezechiah that the kingdome of Israe◅ had a long time remained in schisme apostacie hauing forsaken that true Temple and erected vnto themselues new Temples new Altars n◅w ministerie c. neither could by any warnings threats or corrections be r◅claimed Yet such of them as left their false vvorship and returned to the true Temple to vvorship God there were receaued and admitted to the passouer without either gathering correcting or repeating the circumcisiō they had receaued in y ◠time of this their schisme and apostacie The like we reade to be done in the times of Iosiah of Ezra of N◅hemiah whē they had yet longer cōtinued in their schisme and idolatrie vpon their returne out of their dispersion captiuitie vnto the Lorde And yet no doubt to those men in these times and in this estate could the circūcision they there receaued shal I speake according to the times say be no true sacrament or rather leaue that traditional word which engendreth strife rather then godly edifying say be no true seale of the couenant of Gods fauour vnto them being added to their false worship idolatrie schisme apostacie obstinacie contempt This I think wil be easily graunted of all handes For Gods couenant is no longer made or continued with any Church or people then they remaine in his faith and obedience yet you sce this circumcision thus receaued not to be reiterate when they came vnto the true faith Wherby we are euidently taught both that such baptisme as is deliuered in the false Church is no true seale of Gods couenant cōmonly called a true sacrament yet also that such outward washing or baptisme deliuered after their supe◅stitious maner in that idolatrous place ought not vnto such to be repeted as afterward forsake the false Church and ioine vnto the Church of God Thus me thinkes this hard difficult knot is euen with a trise vn done when we take the true light right way vnto yt Which whiles these learned Doctors diep diuines as they in their stile and banner write themselues haue labored by the light of their owne pregnāt wittes to vnlose they haue the further encombred themselues intangled their miserable followers For what cause
ministration of the Church and shall all be held g◅iltie punished for the publike transgressions abuses of the Church seing ◅uerie member is bound to the edification seruice and vtilitie of the bodie seing euerie member of the Church is commanded to watch to trie the Spirits to contend for the maintenance of the faith once indifferently giuen to all saintes to auoide false teachers false Prophets c. seing they are cōmanded not to follow the multitude or mightie in euil seing they are commanded to reproue their brother playnly to bind their sinnes by the word euen their Princes in those chaines and nobles in those fetters to say to ARCHIPPVS looke to thy ministerie that thou hast receaued in the Lord that thou fulfil yt yea though an Apostle or an Angel from heauen should ◅each either other doctrine or after an other maner then is in CHRISTS Testament prescribed to hold and pronounce him accursed To conclude the point seing the praiers sacraments sermons of such wicked or hereticall ministers are sacriledg and abhomiuation in Gods sight and that all which communicate ioine to heare or suffer such ministers are alike guiltie of this sinne sacriledg who can doubt but that euerie Christian hath power and authoritie in due time and place not disturbing CHRISTS holy order in his Church publikely to reproue any publike ◅ransgression of anie member of the Church or of the whole Church as also to di◅couer and refute any error escaped or deliuered in publike doctrine yet this as is said in due time order giuing leaue and place vnto the Elders and Prophets of the said Congregation fir◅t who if they neglect or ouerpasse such publike transgression or error then may any one of the congregation or any Chri◅tian who◅oeuer yea he ought to reproue such transgression and error vnles he wilbe guiltie of betraying the faith of CHRIST of the distruction of the whole congregation knowing the danger of such leauen the sodennes of the wrath of God for such things Heere will be grosly obiected that the common people are ignorant not able to iudg betwixt truth error disordered variable easie to be deuided led into sects and therfore they are not to intermedle with the iudgmen◅ and reproof of faults and errors escaped in the ministerie or with the censuring their persons That their people are blind ignorant seditious headstrong I readily grant neither ca◅ yt be otherwise hauing such blind guides co◅rupt teachers as all they are I grant also that neither the people nor they ought in thi◅ estate to meddle with the word of God or take his blessed name in their mouth without most high and vnsufferable profa◅ation of the same But for the people of CHRIST they are all inlightned with that bright morning star that sonne of righteousnes The eye of their faith is single and the whole bodie is light They a◅e an humble meek obedient people they will heare and follow the true shepheard but a stranger they will not heare They reioice loue e◅nestly in the truth ◅a by no meanes be drawē to do any thing against the truth And therfore hath God amongst them bownd vp the testimonie and sealed vp the law To them he hath committed the charge and keeping of his holy oracles to them and euerie one of them he hath giuen his holy sanctifi◅ng Spirit to open vnto them and to lead them into al truth to thē he hath giuē his Sonne to be ther King Priest and Prophet who hath made them vnto him Kings Priests But if they were so blind and ignorant as these men would make them how could they then discerne truth from error how could they approue truth or refute error transgression Happily for all this heere will be saied that the common fort of CHRIST◅ seruantes either haue not this knowledg or haue yt but in small measure and therfore are vnfit to deale in the◅e high matters and can not doe yt orderly soberly To this I answere that they are to reproue no more then their assured knowledg leadeth them vnto If they transgresse the limits either of their knowledg in reprouing that which deserueth no reproofe or breake the established order of the Church by rashnes intemperance c. then are they for so doing subiect to reproofe censure for abusing their libertie for breaking order the Churches of God haue no custome to be contentious But if they should be debarred of this power libertie and dutie because they are not so learned as the priests and haue not beene at the vniuersitie c. by that popish reason were the word of God to be shut vp from al lay men as they cal them that no man might reade or speake therof in his house or family because they haue not knowledg to vnderstand yt open yt after their schoole maner the word of God being such an abysme of wisdome and of so great dignitie reuerence that in al places alike And should they not by this reason also shut yt vp from themselues and from al men in this life for he that knoweth most knoweth here but in part yea of that part he knoweth nothing as he ought to know But they are to vnderstand that God hath not giuē vs his word that yt should be perfected or receaue grace from vs but y t yt should bring grace vnto vs build vp accomplish our faith nourish vs vnto eternal life that yt should be milke to the weake vnexpert strong meate to them of riper age According to this word who so speaketh not yt is because their is no light in them By this word what so is reproued or affirmed the basenes or ignorance of the speaker is not to be regarded it no way diminisheth any thing from the dignitie truth of the word to which as the only obiect the Church is to cast their eye As for these learned diuines of our age I refer them vnto or rather oppose vnto them the wisdome word of God who you see hath giuen vnto al his seruantes this libertie power yea rather hath layd vpon them this charge duty to reproue censure any error or transgression which is committed by the whole Church or any member of the Church contrarie to the word of God by the same word But yet are not our learned Reformists satissied for ◅oe they fetch a reason somwhat more subtilly though altogether as far frō the truth as the other from 1 Cor. 14. 32. where yt is ◅aid The Spirits of the Prophets ar◅ subiect to the Prophets therfore conclude they that the people are not to reproue iudge or cēsure the doctrine of the minister but only an assembly of ministers a schoole of Prophets as they call yt Before I shew their
this coÌ„mandemeÌ„t of Artaxerxes who no doubt vsed such words in this coÌ„mission as agreed to the lawes iudgmentes of Persiâ—… rather then of knowledg in Gods law be made either ecclesiastical censures or any way be executed in any Christian pollitike regiment otherwise theÌ„ they are found to accord with the lawes iudgments of God prescribed in his word But this new diuised high ecclesiastical Commission doth not only ceÌ„sure punish al faultes of their churches by these iudgmeÌ„ts penalties but doth inflict theÌ„ in what measure manner they lust vpon al persons for al cawses whatsoeuer whether cawses of religion as opeÌ„ idolatrie popish masse c. or contempt of their iniunctions decrees in not resorting to their worship sacraments or administring them after any other maÌ„ner theÌ„ they haue prescribed c. whither for ciuil offences be they neuer so hainous abhominable as most odious incests adulteries polygamies c. Al these by this commission are punished by the purse by the prison for the law of God for idolatours adulterers were al to sharpe therfore this holy councel guided belike by some better wiser spirit haue found out this more mitigate course repressing these sinnes But if any vpon faith and conscience towards God refraine their idolatrous deuises there can for such be found out no kind of hostility confiscation perpetual close imprisonment sufficient for their faultes Thus no way can this high CoÌ„mission of the church of England be iustified by these examples of 〈◊〉 Artaxerâ—…es neither hath yt any more defence in the new Testament where is no mention of any such councel or Court set ouer all churches ouer euery méber minister cause affaire ceÌ„sure therof to impose depose determine iudge censure punish at their pleasure whome what they lust without coÌ„tradiction or controlement We reade in the practise of the Apostles of a synode or councell of â—…undry churches for the deciding of controuersies doubtes where certaine chosen Elders of the churches are thervnto assembled together with such faithfull of any church as will be present without shutting out of any of them neither are these Elders here gathered in any such stagelike or pontisicall maner as these our Prelates are in this CoÌ„mission but in this christiaÌ„ councel or assembly ech one hath free liberty and place to relate or debate his owne cause without interruption or preiudice neither is any thing heere decreâ—…d by the wil of any man but only by the wil of God that vpon euident demonstratioÌ„ of the word otherwise no credite or obedience giuen to any thing they set downe or determine During y e time of which couÌ„cel at any time after w tout any preiudice any christiaÌ„ hath freedome and liberty in due time place not disturbing the peaceable order of ChristiaÌ„ assemblies to speake according to the word of God either in approbatioÌ„ or reproofe of any thing to be done or done in y t councel Which councel or synode as yt hath not power to erect or bring in any new decrees or ordinaÌ„ces into the church besides those which are prescribed in y e booke of God which are alsufficieÌ„t for al times occasions vnto the worlds end so hath not this councel any power or authority ouer any church or any member of the church to censure excoÌ„municate erect or depose any This councel or assembly is only ordained for the helpe quiet of churches to discusse questioÌ„s to decide doubtes as they fall out arise that so all churches in all places might walke by one rule in the vnitie of the spirit This couÌ„cel is not permanent or alwaies setled in one place but to be vsed by any Churches at any time or place vpoÌ„ due occasions Neither is this councel so subsisting of the presbitery ortied to the persons of any that the least meÌ„ber of Christ is therby shut out not suffred to heare or to speake or any way preiudiced neither is any Church by this councell either depriued of their high power authority which Christ hath giueÌ„ to euery seuerall congregatioÌ„ alike or forestalled froÌ„ the due execution therof towards any member of their congregation or cause that ariseth amongst theÌ„ But as is said this councel is only a brothâ—…rly peaceable meeting of sundry churches for the better more asâ—…ured deciding discussing of doubtes and questions that arise leauing the whole practise due execution of al things to euery particular congregation in that order maner that Christ hath prescribed in his Testament These occasions rules and proceedings of Synodes councels or meetings of diuers Churcheâ—… we find left vnto vs in that holy patterne Act. 15. where though the chiefe builders y â— Apostles themselues were yet euen there were al things handled with this order modesty sobriety freedome c. But now if we compare their high ecclesiastical Commission vnto this holy councell and meeting how vnlike in al their orders proceedings and actions shall yt be found Their Commission being made a continuall setled permanent Court hauing strange Iudges aduocates officers iuriâ—…diction pleas processe c. vsurping and exercising supreme power absolute authority ouer al churcheâ—… ministers persons lawes doctrines to ratifie or disanull to establish or reiect to erect or depose whome what they lust executing al the censures offices of the Church changing bringing in and setting vp what they please shutting out the sentence of all Churches Christians allowing them neither interest electioÌ„ voice or presence in this their councell thrusting their decrees and constitutions as most holy vpon all Churches the consciences of all men with an high strong hand to be receiued without contradiction or question adiuring examâ—…ning suspending deposing fining emprisoning persecuting with all hostility all such as receaue not their constitutions submit not vnto their power Now let any christian iudge whether this Commission be not more like vnto the high court of the Beast then vnto an holy peaceable orderly assembly of christiaÌ„s met in the feare of God and guided by his Spirit to enquire search out Gods wil and humbly to rest in the same The ciuill magistrats power or presence can no way iâ—…stifie this CoÌ„mission or their proceedings being found so directly contrary to the TestameÌ„t of CHRIST vnto which yt is now lawfull for no man or Angel to superordeine alter or pluck away any thing without hainouâ—… sacrilege This monstrous coÌ„mixture then of these distinct powers in one court or person together with this confuse practise barbarous hauock tyranny they make exercise ouer Gods heritage Christâ—… poore seruants doe euidently denote and as by the very steppes trase out vnto all men the person throne and power of that Antichrist that aduersary that beast accordingly as they are described foreshewed vnto vs in the scriptures Math. 24. 15. 2 Thess. 2. how Antichrist should presume into the very