and dissolute quallity onely moued thereto in a lazy speculation layd wicked sacrilegious hands on the Lords ark taken his vndefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and Maiesty of diâ—ine rites and mysteries c. they run like hungry companions with an eye onely to the flesh pots so sel both themselues and their people for morsel of bread and messe of pottage to the Diuill He mentioneth also accursed and simonical patrons who haue sodered simoned the walls of their houses with the very blood of sowlâ—s some others among you speaking of that a miserable vulgus that woâ—fulâ— crew that racked regiment of dunsticall and vnlettered Sir Iohns which haue euen couered the land like the froggs of Aegypt leading many thow sands with themselues into the ditch and â—he same not still graced countenanced by the Prelatâ—s as being their creatures And others complayn that whol swarms of idle scandalous popish non-resident Ministers are tolerated euery where amongst you Your selfe Mr Crashawe in this very sermon tel in of little petty Babylons namely incurable sinns among you 1. That great sacrilege and church robbing as you call it committed by Impropriations in which case you affirme at this day almost halfe of the kingdome is wherby it comes to passe that an ignorant and vnpreaching ministery is set ouer a great part of your people which is the sourse and fountayn of all other euils in your church 2. The vngodly players enterludes so rise in the nations which you call a bellish deuise the Diuils own recreation to mock at holy things by him deliuered to the heathen from them to the Papists and from them to you And these you say bring religion and holy things vpon the stage And hypocrisie a child of hel must bear the names of two churches of God Nicholas S. Antlings Simon S. Maryâ—veries which churches by these miscreanâ—s are thus dishonoured you say not on the stage onely but euen in print To this you add â—heir continuall profannesse on their phrases and sometime Atheisme and blasphemy their continuall profanening of the Sabbath which generally in the country is their play day and oftentimes Gods diuine seruice hindred or cut shorter to make room and giue time for the Diuils seruice Many other like testimonies might I allege froÌ„ your own mouthes of exceeding impiety openly practised not by the people onely but by the Priests and Clergie and how doth your discipline heal these corruptions when by your own grant such caitiffs are graced and countenanced by the prelates when your law punisheth the conscionable ministers more then such as your selfe say of your petty Babilon of Impropriations this deep wound was once curable yenough c. but now alas how incurable it is he obserues but little that sees not And vnlesse the K. Maiesty vouchsafe to take the matter into his hands otherweise it is incurable Agayn you say of that horible abuse of the Sabbath c. that est is hath been complayned of and some haue endeuoured to heal it but it is 〈◊〉 of Babylon that will not be healed but rather it creps 〈◊〉 a 〈◊〉 though the whole state from the foot to the head and if you would yet haue more add herevnto Mr Iacobs testimony who hath so manfully stood for your church The right and true discipline ecclesiasticall sayth he in â—ch proper visible church is one mayn part of the ordinary meanes of saluation appoynted by God for euery sowl and this we in England vtterly want Now let the reader iudge whether there be not deadly corruption in your discipline which euen in a true church would soon eat out if it wer not healed the hart and life and being of a church according to your demaund But you proceed and ask vs. Q. What book of Canonicall scripture receiue we not what hold we for Canonicall that is not A. What book of Canonicall scripture receiued not the idolatrous Isâ—elites what held they for Canonicall that was not The like I ask for the Arians Anabaptists and sundry other heretikes of these times and shall these or any of them be therfore true churches Agayn in your own church there is read for holy scripture erroneous books and lying stories as Tobie Iudith and other Apocrypha Your Homilies citing thâ—Ì„ call them holy scripture and say the holy Ghost speaketh so in the scriptures the chiefest ministers of your church sometimes preach and take texts out of them If this be not to hold them canonicall I know not what you count canonicall Q. What sacrament that Christ ordeyned doe we want and what haue we more then Christ ordeyned A. What sacrament wanted Ieroboam the son of Nebat what had he more then God ordeyned Or the Anabaptists at this day Yet if one would stand with you he might by your Communion book proue Confirmation to be a sacrament but who ordeyned it I cannot tel vnlesse Pope Clement Agayn Mr Bradshaw a man of your own church and profession hath proued against you in print that your Crosse in baptisme ring in mariage surplice c. are sacraments in your church and not of diuine institution Q. What article of faith deny we or what hold we for an article of faith this is not A. Suppose that the Papists should ask you such a question what would you answer For all the Creeds that are in your communion book are they not with euery article neyther more nor lesse in the masse book and other popish pamphlets The Papists and you both confesse Christ in words both deny him in practise Q. What fundamentall heresie doth our doctrine maintayn A. The vnlawfull commixture of the children of God and children of the Diuell in one church and communion is a fundamentall heresie being stifly mainteyned All the scritures condemne it all wel reformed churches avoyd it nature it selfe teacheth to abhorr it yet in such profane communion your church abiderh and you wil not endure to bâ—â—r of a separation Q. What haue we in our church that ouerthrowes the being of a church A. A popish Clergie and Laitie Q. What is necessarily required to make a church that wee doe want A. You want both matter and forme of a true church namely a people called of God separated from the world and vnited with Christ and one with another according to the rules of his eternall Testament Q. I will end as I began wherein are we deadly and incurably wounded A. The sinns before mentioned are deadly wounds of Satan the onely cure is by repentance and faith in Christ Iesus â—ut as yet you be farr from cure for loe you make questions of your diseases and will not beleeue that you are sick Herevpon you refusâ— all salues and medicines and will neither haue physician nor chirurgian to meddle with your sores If any Leech come with a curing tongâ—e and words that be leaues of the tree of
the name of the Lord and 2 of faith by hearing his word 1. Whosoeuer call th upon the name of the Lord shal be saued This we are to understand according to Dauids exposition whosoeuer calleth vpon him in truth Psa. 145 18. for God is a spirit and must be worshiped in spirit and trâ—th Ioh. 4.24 but the worship and calling vpon God which your Church vseth in reading the prayers letanie collects and other like things of your Leiturgie translated out of AntiChrâ—st masse-booke is carnall false Idolatrous for such a manner of diuine service you haue no commandement or warrant in the scriptures And this popish worship begetteth not but destroyeth faith and the true caling on Godâ— name and deceiueth mens sowles for in vayn they worship me sayth Christ teaching fâ—r doctrine the precepts of men Mat. 15.9 and they that wayt vpâ—n lyâ—ng vanâ—ties forsake their own mercy Ionah 1 8 2. For the other poynt Faâ—th is by bearing or by report saith the Apostle and proueth it by Isa. 53.1 Lord who hath beleeued our beâ—ring that is our report Now no man can truly and faithfully report â—nlesse God hath first spoken vnto â—â—m neâ—ther can aâ—y man fruâ—tfully hear other report or doctrine then the Lords and so hearing is by the word of God iâ— the mouthes of such as are sent as he sheweth in the 15 verse But youâ— Ministers are not truly and lawfully sent for they cannot shew eyther calling ordination or office according to Chrâ—sts Testament therefore they cannot truly and lawfully preach his word and consequently cannot beget ordinarily a true sauing faith The next scripture also Mat 28 19 20 playnly condemneth the state of your Church and ministerâ—e for 1. There is a lawfull calling authorizing and sending of ministerâ— from him that hath all power in heauen and in earth saying Goe therfore and teach but such a sending your ministers haue not for as your selues haue sayd they enter not in by Chrict but by a Popish and vnlawfull vâ—cation 2. There is a commandement to teach or make disciples before they be receiued into th' Church by baptisme for oâ— them that ar taught such onely as gladly receiue and beleeue the word are to be baptised and admitted into the Church as the practise of th' Apostle sheweth Act. â— 40 41. but your Church was not thuâ— gathered or plaÌ„ted by th' preaching of the Gospell but by the commandement of the Magistrate neither weâ— onely the willing beleevers receiued and others refused but the whole profane multitudes wer admitted or rather compelled into your church wher they and their seed are still retâ—yned 3. There Gods Ministers are willed to teach Chrâ—stians so baptised to obserue all things whatsoeuer Christ commanded his Apostles verse 20 so they haue his gracious promise and blessing to the end of the world but in your church many things are obserued which Christ neuer commaâ—ded Yea the Ministerie and goâ—erment appoynted in his TestameÌ„t are held and confirmed by practise among you not to be perpetual not necessary nor fitting for your state but an other pompous minâ—stery and Lordly ecclesiastical gouerment after the manner of the court of Rome And as for power and liberâ—y to obserue Christ commandements that is farr from your people which al are in bondage to the Bishops and their courts hauing not chrâ—stian freedom to censure sinne or sinners or practise the ordinances of the Gospel as the Apostles did vnlesse Princes and Parliaments will permit or command them The like may be sayd and returned vpon you from the other scriptures by you alleged all which doâ— concerne the true church and ministerie as your selues will not deny and so will helpe you nothing vntill you proue your church and ministerie such Boast not therefore of a true sauing faith and fruites of the spirit when such bitter fruites and works of the flesh doe reign among you for faith without works 〈◊〉 dâ—ad Iam. 2.26 Now then if you will giue us leaue to consider the state of your Church aright we would mind it thus your Church hath the essentiall notes of a false Church namly a confuse prophane worldly people with an Antichrâ—stian Prelacie and preisthood over them able to beget ordinarily but a vayne and dead faith through want of the true ministery of the word in Christs ordinance and by meanes of the false worship and false doctâ—nes that are in your Church to worke the fruits of the flesh as the idolatries and other sinful actions abounding in your Church doe shew to make a man a very Antichristian by resisting persecuting and blaspheming the true way of Christ and practise of his Gospel which alas too many doe and last of all to destroy him if he repent not of his sinneâ—â—nd find mercie with the Lord. which we desire you all may finde for the saluation of your soules The 3. Consideration OVr Church and ministerie are approved of and rejoyced for of all the pure reformed Churches in the world Our confession by them placed in the Harmonie of Confessions giâ—ing vs the right hand of fellowship as also by all the godly learned and most sound and excellent fathers lights of the churâ—h that euer liued in or meddle with our church Bucer Marâ—yr Fagius Alasio Knoxe who liued â—n our church Caluin Beza Bullinger Gualtâ—r â—ymlâ—r Zanchius Iunius Rolocus c. with others verie many who haue giuen their testimony and approbation to our church and ministerie Wherin if our errors were fundamentall damnable and Antichristian as you terme them these churches and persons had vndoubtedly the spirit of discerning and could not be deceiued all at once 1. Cor. 11 16. 14.33 â— 15 10.15 14.32 37 2. Thes. 1.4 Answer THough you come against vs with horsemen and charrets yet we will â—emember the name of the Lord our God by whose word alone all doctrines must be tried all persons must â—udge and be iudged It is incident to the best men and purest churches to erre and be deceiued wherefore their sentences and approbations must be examined by Gods word If you say otherweise you teach corrupt and popish doctrine With such weapons as these haue the Papists long foâ—ght against you and where you can bring one they can bring many to witnesse for them and their Romish superstitions Antiquity vniversality and sâ—ch lâ—ke popular reasons they seek to vphold their kingdome withall 2. The word of God condemning your church and ministerie as we haue often proued and our proofes ly vpon you yet unanswered though all churches in the world should aâ—proue of you your case wer â—o whit the better for all men are vanity 3. The Iewes obieâ—ted as weighty aâ— argâ—mâ—nâ— agaâ—â—â—t Câ—riâ—t him selfe wheâ— they sayd dâ—th any of the rulers or of the Phariseâ—s 〈◊〉 in him but this people which know not the Law are â—ursed Iâ—h 7 1â— 19 4. If the reformed Church's apâ—roue so well of youâ— Church and
you vs of this as a consideratioÌ„ to reduce us to your church when we because such Atheists wicked ar coÌ„trary to Gods wil suffred among you doe separate from your Church 3. Agayn who be those godly ministers and people you mean If such as are called Puritans they haue I suppose moe adversaries theâ— freinds in your church yea the publick state alwes and canons of your church are against them and all that know the truth of God and theâ—r estate aright haue just cause to blame them for theâ—r long halting and dissembling If the Prelates be those godly minâ—sters they haue in regard of their vnlawfull places and proceedings many good people for their aduersaries both within and without the land and your selues also which suffer for sâ—paration in your church By neither of these two contrary factions among you ar men ordinarily conuerted unto Christ both sorts setting your selues against the true way of Chrâ—st for gathering and gouernmenâ— of the Church and worship of God and so do hinder mens saluation and deserâ—e to be not approued but reproued in the name of the Lord. The 5. Consideration 5. GOD hath giuen witnâ—â— for the truth of our ministerie by the vndoubted tâ—stimony of his gracious presence and approbation of the same by his gifts of 1. sanctifiâ—ation 2 knowledge 3 spirit of discerning 4. of vtterance 5 of power and authority in teaching 6 effectuall and ordinarie â—alling and begetting to the faiâ—h of God and bringing them from darknâ—s to light from the old man to the nâ—w from the flâ—sh vnto the spirit which ministery of ours begat you â—lso if ever you were truâ—y bâ—gotten in the spirit by Gods mâ—rcie hath begotten me other hâ—s vnworthy seruants Answer 1. THe Papists will say as much as all this and more too if words will serâ—eâ— for the ministery of their church they boast of theâ—r Friers Iesuâ—ts holines knowledge utterance authority in teaching and their maruelous effects in conuerting to Christianity the Indians other â—eâ—thens all ouer the world Yea what religeon glorieth not in tâ—e sanctitie gifts and effects of their ministerie But Gods word must try all 2. The ministerie of â—our Church being Archbishops L. Bishops Deanes Archdeacons c Priests and Deacons as is to be seen in the books statutes and canons of your church you brâ—ng not here any one word of God or text of scriptures which are his testimonies to witnes for the truth of your ministery and this is indeed worthy to be considered of vs of al that shall read your Considerations 3. Your own brethren heretofore confessed and complayned to the Parliament that you lack in England a right ministery of God that the ministers are neithâ—r proued elected called nor ordeyned according to Gods word This testimonie being true how then doth God giue witnes for the truth of your ministery 4. The witnesâ—es that you bring if they be examined wil say little ar nothing to this purpose For 1. The gift of santification is a common note of Christianity 1. Thes. 4.3 1 Pet. 2.9 and therefore no speciall note of a ministery This was Korahs argument when he would haue vsurped the Priesthood All the congregation is holy euery one of them why may they not therefore be Prâ—ests Num. 16.3.10 But what saith the scripture No man taketh thâ—â— honour to himselfe but he that is called of God as Aaron was Heb. 5.4 2.3 The second and third 2 knowledge 3 of the spirit of discerning are also generall for the whole church and not speciall for the ministerie Rom. 15.14 Phil. 1.10 Yea some in the flock may have a greater measure both of sanctification and of knowledge then the Pastor or teacher or any Officer It cannot be denied but Barsabas had knowledge as wel as Matthias yet was he not therefore an Apostle Act. 1.23.26 and they whose genealogies could not be found had knowledge as wel as the other Prâ—ests yet were they not therâ—fore kept in the Priesthood Ezra 2.62 Boast not you therefore of your knowledge but shew vs yoâ—r genealogies in the scriptâ—res There be a great many in your ministerie called dumb Priestâ— whâ—ch are but bare readers by whose meanes many people perish for want of knowledge these testimonâ—es will be dumb for them yet your â—â—urch proclaymeth them to be â—rue ministers Your best ministerâ— of whose knowledge you boast shew themseluâ—â— ignorant or worse in the 〈◊〉 or 〈◊〉 â—lanting of a church whâ—les they will haue it as their â—ractise proueth with commixâ—â—re of al form without separation whereaâ— they cannot shew any true church since the beginning of the world but was of a separaâ—ed people Gen. 61.2 12 1. Lâ—v 20.23.24 Ezr. 6 21. Act. 2 40.41 19 9. c. 4. 5. The fowrth and fift 4. vttâ—rance with 5 power authority in teaching are needfull in such as are ministers but no neceâ—sarie proof of a true ministerie For had not the false Apostles and Prophets utterance and power that preached wâ—th eloquence and wisdom of words dâ—sgracing the Apostles and Prophets of the Lord 2 Cor. 10.10 11.13.15 1. Kin. 22. â—4 Ier. 23.31 28.1.2.10 11. 2 Tim. 3.8 Your ministers many preach not at al many preach to mayntain the pompous prelacie laudable ceremonies of your Church and they that prâ—ach best shew little power or authority For how many yeers haue they been preaching for Discipline and against some corruptionâ— of your church yet nothing preuailed but are further now at last then they were at the first Who knoweth not that the prelates haue closed vp the mouthes of many Ministers that the prophesie of Esaias is verified vpon them Isa. 56.10 and yet you boast of theâ—r utterance auâ—hority in teaching But lamentable ministers are they â—ll and the best of them may be seen to be but briers and to haue betrayed the authority of Christ For when they took the Order of Priesthood as they call it they solemnly promised euen before the Lord and by his help that they would giue their faithfull diligence alwayes so to minister the doctrine and sacraments and the discipline of Christ as the Lord hath commanded as this realm hath receiued the same according to the commandements of God so that they mought teach the people committed to their care and charge wâ—th all diligence to keep obseruâ— the same They promised also reuerently to obey their ordinary other chief ministers is to whom the gouernmeÌ„t charg is commited ouâ—r them following with a glad mind and will their godly admoniâ—ion and submitting theÌ„seluâ—â— to their godly juâ—gement Yet your forward preachers as they are esteemed doe not minister the doctrine sacraments and discipline of Christ as thâ— Lord hath commanded but sue and wait for authority from the Magâ—strate to haue that whâ—ch they count the true discipline of Christ erected in theâ—r parishes which because the ciuill Magistrate doeth not they practise
ignorant distracted weak offended blame not vs which testifie the truth but your selues and such as reâ—ist it Thinke you that Chrâ—st came to giue peace on the earth he hath told you may but rather debate For fiue in one howse shal be diâ—ided three against two and two against three father against sonn mother against dâ—ughter and bleâ—sed is he that shall not be offended in Christ When the Temple of God is opened in heauen the ark of his couenâ—â—t seen therein there are lightnings and voyces and thundrings earthquakâ— and much bayl Thinke it not strange then if troubles doe follow follow the preaching of the Gospell neither impute your own faults vnto vs but submit your necks vnto the yoke of Christ least he send out his arrowes and scatter you and increase lightnings and destroy you How your churches â—â—state hatâ— been iustified by you the reader may se by that you haue brought and how far we are from your vnchristian calumnies shall further appâ—aâ— by the help of God in the answer to your other Considerations that now next follow On your part consider 1 YOur Separation is very strange vnboard of in any age of the Church hauing no shew of warrant from Gods word eyther by commandement or example Answer YOV would not call our separation strange if your selfe were not a stranger from the common wealth of Israel What age was there euer in the world since light was separated from darknes that heard not of separation from the false Châ—rch the fast man Adam saw it in the separation of Seths posterâ—ty from Caines Noah did the like in Sems posteritie from Chams Abraham was called out of Chaldee Lot out of Sodom Israel out of Aegipt and Babel faithfull Iudah from rebellious Israel Christs disciples from faithleâ—â—e Iewes and Gentiles and all the Lords people from your confused Babylon Yea God him selfe did first teach it when he made a separation between the wâ—mans seed and the Serpents Gen. 3. â—5 And yet you say it hath no shew of warrant from Gods word Hereafter I suppâ—se you will say so no more but wil see if you can proue your selues a trâ—e Church meet to be communicated withal which when you doe we by Gods grace will returne vnto you The 2. Consideration 2 THE poynts in difference between vs and you did arise at first from persons in whome God tâ—stified against your present causes 1 Mr. Bolton hanged himselfe â— Mr. Brown revolted and came back from you 3 Mr. Peâ—ry Barrow and Greenwood were hanged 4 Mr. Iâ—hnsons and the rest banished and note not by heathen and Antâ—christian tyrants as were true Martyrs of Christ but by Christian Magistrat's profâ—ssing and mayntâ—yning the Gospell of Christ. Besides your principal pillars of greatest reckning gifts and iudgement haue returned from you unto the Church of England as Harrison Smith Crud Slad and sundry other miâ—â—sters and men of learning and account who also liued holily and died most comfortably in the Lord notwithstanding Answer IT is a wonder if you be a teacher in your church that your salt is so vasauory Shal mens persons now be brought against the case of Christ haue you no better learned him Mought not a Canâ—anite or Philistian have reasoned thus against Israel The wares against us and you did arise at first from persons in whome God testified against your present cause Some were brunt with fire som sunk into the earth aliue some were destroyed by serpents some by pestilence some by the enimies sword some by the sword of their own brethren euen Moses and Aâ—ron your â—rincipall pillers of greatest reckning dyed in the desert for their sinne and of six hundred thousand men that came out of Aegipt to fight against vs onely two men are left aliue and note these things have come vpon you bâ— the hand of your God whom you say that he hath sent you to warr agaynst vs Thus might a PagaÌ„ haue pleaded against Gods church then with as much truth and more colour then you that are called a Christian can do against vs. But let us see your particulars 1. Mâ— Bolton yoâ— say hâ—nged himselfe And so did Iudas one of the â—irst and principall publisherâ— of Christs Gospell Will you therefore call Christâ—aâ—ity into question for it Besides this Bolton one of the Elders of that separated Church whereof Mr. Fits was Pastour in the beginning of Q. Eliz. reigne first revolted at Pauls Crosse was reproued and excomâ—unicate for this by the church and aftâ—r not hauing grace to returne or â—epent hanged himselfe This is testified to me by one yet liuing among vs who thoâ— was member of that church well acquainted with the affairs thâ—reof and with this matter and saw the man dead Which being so Boltons Martyrdom is little for the credit of your cause and church where of he died a member 2 Mr. Brown reuolted c. And to did Demas and divers others in al ages who loued this present world more then God But consider you here the Apostles words what though some haue been vnfaithful shal their vnfaithfulnes make the faith of God without effect Farr be it Rom. 3.3 4. besides how wel Mr. Brown approueth of your church though he liue in it if you ask him I suppose will tel yov 3. Mr. Penry Barrow and Greenwood were hanged And so was Christ himselfe and note not by heathen tyranns for Pilate washed his hands of his blood but by Priests Scribes and Pharisees professing and mainteyning the religion of God as your church now dooth And you that allege the hanging of these men to reproach our faith it is probable that if you had then liued you would haue reproached Christ him selfe in the fellowship of whose afflictions and reproaches we now rejoyce and are not ashamed But fulfill you the measure of your forefathers 4. Mr. Iohnsens and the rest 〈◊〉 And so was Iâ—hn the sonn ofâ— thunder and many other of Gods people many tâ—mes You and your church shall haue small cause to boast of your persecuting Christs witnesses when the day of your 〈◊〉 shall come Your captions note that these â—unishments are neâ—ly heathen tyranâ—â— but by profesâ—ed Christians is indeed worthy to be noted and lamented yet is it of no note or force to disproue the truth of our cause For who â—ersecuted Chrâ—st and his Apostles more then the Israelites Gods peculiar and profesâ—ed people who mâ—re then the builders refused him the chief corner-stone wheâ—e were the Prophets killed but in Ierusalem Yea not onely false Chrâ—stâ—ans and hypocrites but Gods elect-seruants may so be ouertaken as to persecute and kill the Lords people Did not the Patriarcheâ— sel Ioseph into Aegipt when some of them would haue kâ—lled him was not Solâ—mâ—n a good King Yet sought he to kill Ierobâ—am without cause whom God
appoynted them These Elders called generally Bishops or Ouerseers had charge of their particular flocks and might not goe from them as did the Apostles but attend and feed them These now could not properly be sayd to beget their peoâ—le to the faith as the Apostle noteth to the Corinthians but to feed and instruct them and therefore are not called Fathers but Feeders or Pasters and Pedagogues Child-leaders or Instructeurs From which I gather that people must regenerate and borne again before they may be admitted into any particular church or haue officers ouer them and that ordinary ministers which feed their flocks cannot be sayd to beget them as is the common vawnt of you Ministers in England which me thinks even reason it selfe might shew you For you that are now over your parishes how found you your people at first a church or no church If you say a church then you begat them not but entred vpon other mens labours that were before you if you say they were not a church then you condemn the state of your parishes as they were planted before you were their Ministers Now then to come to your â—roposition In whatsâ—ever churches that is assemblies for so I vnderstand you to vse the werd generallie as the Scripture sometime vseth Ecclesia is such an ordinance of God in publick vse and force by which there is ordinarily made an vndoubted new birth c. they are true visible churches of Christ This I denie for in the assemblies of the heathens in the Apostles daies as before is proued there was such an ordinance of God sometimes in publick vse and force as by it ordinarilie there was made an vndoubted new birth as th' fruit of th' Apostles preaching sheweth· yet were not those assemblies of heathens true visible churches of Christ. but such onelie as were converted to God and separated from the rest that beleeved not and joyned in a holy communion togither were true visible churches Whereas you assume that in the best of your assemblies is such an ordinancâ— of God c this also I denie for your ministers are not Gods ordinance he hath not called or sent them they execute no lawfull office in your assemblies But your assumption you say is manifest because by that ordinance â—f preaching which is in publick vse and force there is ordinarily made an vndoubted new birth I answer first in verie many of your assemblies there is no such ordinance of preaching in publick use as you here bâ—ast of but bare reading onely yet those assemblies are by the Constitutions of your church to be reputed as true visible churches as the other SecoÌ„dly in those other other where preaching is I deny that there is ordinarily madâ— an vndoubed new birth Your proof is because thâ—re do ordinarily appear in many the undoubted fruites and testimonis of Gods spirit c. I answer first if this be so yet what will these many help the moâ—t and greatest â—umber in whom such fruits appear not When many of the hethens beleeued the Apostles word did their beleef bring the other that beleeued not into the church did not the Apostles separate the beleeuers from the rest and teach them to come from among them Yet you for the faith of some will vnite all the assemblie vnto Christ and his church contrary to the Apostles practise and to all the scriptures Secondly I deny that there doth ordinarily appear in many such vndoubted fruits of Gods spirit after your ordinary preaching as for which we may esteem them true visible churches Some fruites I knâ—w there doe appear so doe there among the Papists yea they take occasion for such things to reproch you that there follow not so many good works after your preaching as after their doctrine but among neyther of you are those fruits seen whâ—ch by the testimonie of scriptures will proue you true visible churches So we haue here but your bare affirmation to rest vpon and though I might thus end with as bare a deniall tâ—l you bring further proof yet for to help the reader I wil shew that ordinarily there appeareth not a new birth after your preaching Because of your publick idolatrous estate whereâ—n you stand subiect to Antichristian Prelatâ—s and canons whiles you haue your publick worship after the Romish idolatrous manner and are stil comming led in one bodie with the profane and serâ—ents seed with many other evils among you which plainly shew you want the new birth and are stil in your old mothers womb This the scriptures which you allege in your proposition will confirme for the Apostles shew Iam 1 18 1 Pet 1 23. that Christs church is a people begotten of God with the word of truth that is the Gospell but your church was first begotten gathered constituted ordered and is still continued by the Magistrates word and authority which if it did not inforce the people the estate wherein you now stand would soon be changed your church dissolved and eyther be better or Worse And where you learned so to inforce fâ—â—th and constrein men to be members of your church I can not tel vnlesse you follow Mahomets doctrine who taught that men should be compelled to the faith by warr and sword Againe the Apostle addeth this for a testimony and end of our new birth that we should be as the first fruitâ— of Gods creatures This men are not till they be as was Israel hallowed to the Lord Ier 2 3 which was by separation from the world Levit 20.26 and a willing covenant with the Lord Exod. 19.5 6.8 Dâ—ut 26 17 18 19 And that the like must be of vs Christians an other scrâ—pture confirmeth saying These are they wâ—iâ—h are not defilâ—d with women for thâ—y are virgins this implyeth a seâ—arâ—tâ—on from the world â—hâ—sâ— fâ—llow the Lamb whithâ—rsoeuer he goeth this argueth a couenant and communion with Chriâ—t and in the next words both poynts are repeted these are 1 bought from men being the first fruits 2 â—nto Gâ—d and to the Lamb after this followeth the fruit and in their mouth 〈◊〉 found no guile for they are without spot before the throne of God Whereas therefore you haue stood so long against vs for separation and would mainteyn a meer confusion of all sorts of people in a Câ—â—rch vpon an imaginary separation made in the clowdes of your own fansies whiles outwardly and indeed you are one body with the wicked you are vndoubtedly â—ot yet borne a new your Church hath not strength to bring forth your ministers are vnskilfull midwiues and the saying of the Prophet coÌ„cerning the people of Ephraim is verified also vâ—oÌ„ your people be is an vnwise son els would be not stand still such a time even in the breaking forth of the childâ—en Hos 13 13. The 4. Argument IN what churches soeuer all things needfull to saluation by publick authoryâ—y and gâ—nâ—rall approbation are ordinarily and
answer I may err iudgment so may others even whole churches therefore let euery man look how he iudgeth and how he deâ—endeth on other men and let evey mans â—udgment be tried by the scriptures For this cause we say vnto you seing we haue fought for the judgement of other churches but can get no answer procure you some reasons from them in defence of your church ministerie worship and ecclesiasticall gouerâ—ment and if by Gods word they can justâ—fy those things and evince that we haue done evil to depart from you we will returne vnto you Otherwise if they reioyce neuâ—r so mâ—ch for your estate we are verâ—ly perswaded that both they and you haue more causâ— to mourne for the many abominations that are amâ—ng 〈◊〉 To conclude consider in an example the weight of your argument for by the like reâ—son the envious ministers in Pauls time mought thus haâ—e justâ—fied themselues That mâ—nisterie and ministration for which the Apostles of Christ reioyce is true to be obeyed and continued in But our ministery and minâ—stration is such as for it the Apostle Paul reioyceth yea and will râ—ioyce Philip â— 16.18 If you Answer the Apostle reioyced for the preaching of Christ not forthe envious affection of the preachers who might be damned themselues notwithstanding their true doctrine it is true And so minde I for the reformed churches They reioyce for the many truthes you profesâ—e against Popery as we also doe the like yet may you neverthelesse perish for your false constitution idolatrous worship popish hierarchie and other transgressions that are among you Amend your liues therefore and turne your feet into the wayes of peace for if you rely vpon man anâ— make â—lesh yoâ—r arme and will not heâ—r the word of the Lord that condemneth your iniquities you shâ—ll perish in your sinns other châ—rches shall not be able to excuse of sâ—ue you ARGVMENTS That the PREACHERS of the best assemblies of the church of ENGLAND are true ministers of Christ. I THâ— prâ—achers after whose publick powerfull doctrine of the word do ordinarily follow repeÌ„â—ance conuersion to God sauing fayth in Christ loue to the brethrâ—n and oâ—heâ— fruits of the spiâ—it Gal. 5 6 22. in the hearers are true ministers of God and of the visible châ—rcâ— But â—fter â—he dâ—ctrine of Gods word taught by the preachers of our best asseâ—bliâ—s doe ordâ—narily appear the fruites of the spirit in the hearers Thâ—refore thâ— preachers of our best assemblies are true ministers of Christ. The â—roposition is proued because onely the word that God doth send in the 〈◊〉 oâ— his ministers is ordinarily effectuâ—ll for these things Ier. 23 22 Esa. 55 11. Mat 7 20 Luk 1 76 Ioh. 10.1 2. 1 Cor 9 1. â— 4 15. Thâ— assumption is proued by the answer to the assumption of the 4 argumeâ—◠〈◊〉 thâ— churcheâ— Answer OVR separation is from your Church consisting of many assemblieâ— all compact into ore bodâ—e and from all your Ministerie both prelacie and priesthood We cannot tel which assemblies or ministers be best for they that seem best may proue worst because they most deceiue the simple the wolf that comes in a sheeps coat is no whit better than he that commeth in his natiue hiew but he may doe more harm in that he is disguised Reason would perswade vs that the Bishops are the preachers of your best assemblies for they haue greatest dignity fatherhood and authority in your church they preach in the highest and most honorable assemblies of the land they are most carefull to obserue their oath of due obedience to keep the canonâ— orders lawes and ceremonies of your church and set themselues against such as secretly vndermine the state of the church and ministerie of England yet openlie stand members and professed friends of the same They and their assemblies are best ordered after the constitution and lawes of your church So that to speak as I think I know not which assemblies be best where the Leven hath sow red the whole lump though I can guesse which you doe mean but plain dealing about your ministers and asâ—emblies would haue beseemed you best Tel vs therefore when you next write what ministers you mean whether the Bishops Deanes Doctors c. that are in the cathedrall churches or the Doctors and Diuines that are in your vniuersities or thâ— Parsons Vicars Lecturers that are in your Parishes Again what Ministers they be whither Apostles or Prophets or Evangelists or Pastors or Teachers for all these are ministers Eph. 4. and meet it is to know your meaning for though Apostles and Pastors be both ministers ordeined of Christ yet if one will say everie Pastor is an Apostle he is but a liar So you see it is needfull that we ransack these your ambiguous and generall termes Now for your argument first I answer to the proposition that though these fruites you mention doe many times follow the doctrine of Christs ministers yet not theirs onely nor alwaies Not onelie because other men that are not in office of Ministerie may by excercise of their gifts work such fruites as appeareth 1 Cor. 14.1.31.3.24 25. c. I appeal also to your selues whether you thinke not that your best ministers though silenced or degraded from all ministeriall office may not when they teach work repentance fath and other fruites of the spirit Neither doe these fruites alwayes follow the doctrine of true ministers for Noah preached 120· yeares yet followed there not faith and repentance in the old world Christ himselfe preached to Chorazin and Bethsaida yet left the woe vpon them and complaineth in Esaias that he had laboured in vayn among the Iewes and of Israel it is said All the day long haue I stretched out my hand a disobedient and gâ—ynsaying people To reason therefore from the effects this man wrought faith by his teaching therefore he is a true minâ—ster or this man wrought not faith by his teaching therefore no true minister is vnsound and vnconcludable by the scriptures The â—roofs of your proposition being examined wil be found to light for your purpose if you mean that the officers doctrine onely or alwayes is effectuall for these thinâ—s to weet repentance faith c often I know it is and alwayes it hath effect eyther to life or death in the hearers Your scriptures are Ier 23 22. which sheweth what true prophets should labour to doe namely to turne sinners from their evill way c whereas the false prophets did otherwise Eze 13 22 but proueth not that the prophets onely did this for the Priests and Levites did it also Mal 2 6 yea priuate men may often turne their neighbours from evill Leu 4 27.8 19.17 Prou. 31.26 Mal. 3 16 Mat. 18.15 Iam. 5.19 20. neyther proveth it that the prophets alwayes did this for Esaias crieth Lord who hath beleeued our report Isa. 53.1 and it is written that the Lord testified to Israel by all the Prophets
ground whereby thou maist good reader iudge the better of that which shal be sayd Yet mean I not to handle this poynt at large which in so many other writings thou moyst profitably read but onely to obserue such principall things as may giue light vnto the simple who many of them mistake this doctrine of the Churâ—h and erring once are â—y seducers further led astray The Lord reduce all hiâ— that erre and stablish his seruants in the truth for euer THis our English word Church through custome of speech is commonly vsed for the Temple or place where people come togither for the worship of God but they that are any thâ—ng excercised in religion know that it also signifieth the People which gather togither for diuine service and this is the â—irst and proper meaning of the word Churâ—h as it is vsed to expresse the originall scripture termes Kahal and Ecclesia 2. This name Church we English men which câ—me of the Saxons haue receiued from the Saxon German and Duitch cames Cyriâ— Kirch Kerck whereby those nations now doe vsually call their Temples or meeting-places but the people which come togither in them they call the Gemeine and the Gemeinte that is to say the Communialtie we in our first English Bibles called it the Congregation 3. As all religion is learned out of holy scriptures so the name and doctrine of the church is from thence to be deduced and there the Church is called in Hebrew Kahal or Kehillab which signifieth a Convocation or Assemblie of people and Ghnedah that is to say a Congregation in Greek it is named Ecclesia that is in like manner a Conuocation or people called forth to an assembly and sometime Synagâ—gee that is a Congregation which word is also vsed for the place whereâ—n the people assembled 4 The Hebrew word Kahal is diversly vsed sometimes more generally for a great or vniuersall multitude as of nations and of peâ—â—les sometymes more particularly for an aâ—â—embly of one nation as of the Israelites somtimes for apart of them as the Elders and Gouernours or some of the tribes of Israel apart or some of all the trâ—bes euen men women and children and indifferently for any assemblie and this not only of Gods people but of heathens also infidels 5. Likeweise the Greek word Ecclesia is of as large extent and signification vsed sometime for the church â—enerally sometime for a particular church or congregation in a citie sometiâ—es more â—articulaâ—ly in a house or family sometimes in the Greek version of the old testâ—ment for an asâ—embly of Governours or company of Prophets or congreâ—atâ—on of the people and finally for any asâ—embly lawfull or vnlawfull of good men or of evill 6. These words thus genreall are in more speciall sort both by the scriptures and by vse of speach among all religious peoâ—le restreyned and applied to such Assemblies and congregations as are called and gathered for diuine excercises and so our English name of church is attributed peculiarly to spirituall or religious assemblies called ecclesiasticaâ—â— and not to any other assemblies ciuill or polâ—tâ—call 7. Of religious or ecclesiasticall assemblies generally considered there ar many sâ—rts in the world all disalowed of god saue one sort onely which he acknowledgeth to be his and hath separated to himself from all the rest 8. The many false sorts may be reduced vnto fowr 1 The asâ—emblies of Pagans or heathen people which profesâ—e some God Gods or Goddesses whome they doe worship ignorantly hauing chaâ—ged the truth of God into a lie and so seruing creatures not indeed the creator which is blessed for ever Amen 2 The assemblies of Iewes who professe the true God after a sâ—rt and allow the writings of Moses aâ—d the prophets bâ—t abhorre Christ Iesus our Sauiour and reiect the new testament 3 The aâ—â—emblies of Mahomisâ—s as Persians Turks Moores c. whâ—ch professe also after their manner that one true God of whom Moses and the prophets wrote and acknowledge Chrâ—st to be a Proâ—het sent of God yea and the breath or sâ—irit of God yet beleeu â—hey not that he is God or the sonne of God or sauiour of the world but follow the lies and fablies of their false prophet Mahomet 4. Finally the churches or assemblies of false Christans which professe God and â—iâ— Sonne Christ into whose name they are baptised but by theâ—r works doe deny him and by their erroâ—rs and heresies doe overthrow the truth of relâ—â—ion 9. The 1 thrâ—e sorts Pâ—gans Iewes and Mahometists becaâ—se of theiâ— so open and manifest dâ—ny all of Christ and saluation by him are generally generally of Christians reputed as no Churches the laâ—ter are reâ—uted no true but false churchâ—s and so also doe they esteem of true Christians and one of another Herevpon is continuall controuersie beâ—ween true â—nd and false chrâ—stians which is the true church and how it â—ay be knowen 10. To help the weak and doubtfull in this case I will so truely and plainly as by the grace of God I can describe the trâ—e Church which in the holy scrâ—â—tures is called the Congregation and churâ—h of God consisting of godly and holy peoâ—le named Saints opposed to the wicked or malignant churchâ—s the Synagoues of Satan 11. The true church is a people called of God by the Gospell from the world vnto the communion or fellowshiâ— of his sonne Iesus Chrâ—st in whome they are coupled and built togither to be the habitation of God by the spirit 12 The church is said to be a people nation or generation because it consisteth of many persons or of a mâ—ltitude little or great for though a particular Christian is called and of the church yet no man is a church or congrâ—gation 13. It is a people called because every concourse or assemblie is not a true church none of themselues can come vnto this estate vnlesse they be called or drawen therevnto and they are sayd to be called of God because he onely calleth and draweth men vnto Christ with a holy calling and addeth them to his church no humane power or authority â—s able to doe it 14. The Gospel noted to be the the meanes of our calling he maketh knowen vnto his people outwardly by his word spoken and written and inwardly by his holy spirit and thus the Church are all the taught of God 15. The state out of which the Church is caled is sayd to be out of or from the world whereby is meant first Satan the Prince of this world from whose power they are turned vnto God secondly the wicked people of the world called the children of the Diuill from whose communion and fellowshâ—p in their religion and all other wicked actions
comfort one another in the faith and feare of God whose power and presence they haue with them in all estates and places 44 So to conclude a true church is a sacred communiallty consociate and knit togither into a mistical body whose head is Christ whose members christians of any nation or condition whose soul is the word and whose spirit is the spirit of the liuing God who gathereth togither dry desolate bones layeth synewes on them makes flesh to grow and couereth them with skin and putteth breath in them that they may liue and stand vpon their feet an exceeding great army Vnto him for all his blessings be praise in his churches throughout all generations Amen Amen ARGVMENTS Disprouing the present estate and constitution of the CHVRCH of ENGLAND EVery true Church is the body of Christ and hath him for the head thereof For â—t is wrâ—tten God hath appoynted him ouer all â—hâ—ngs the head of the church which is his body Eph 1 22 23 and agayn to the church of Corinth it is sayd yâ— are the bâ—dy of Christ 1 Cor 12 27. But the church of England is not the body of Christ neyther hath him for the hâ—ad thereof Because it waâ— first constituted as now it standeth of the members of Antichrist namely the idolatrous Papâ—sts which openly professed Antichristian sme in Q. Maries dayes haâ—ing Abadden the Pope for their head and spilled much christian blood that they might mainteyn their Romish abominations Who all except some few that of themselues refused were at the beginning of Q. Elisabeths reign receâ—ued into the body of the church and so haue continued they and their seed euer since Yet did they not then enter in by repentance and faith in Christ which two things are the beginning and foundation of the kingdome of God but by the commandement of the Magistrate were compelled vnto the Church sacraments ministery c. which then were by law establâ—shed and euer since continewed Now the Magistrates law cannot work faith in any seing faith is the gift of God and by his word onely is wrought in mans hart So that the Magistrate though he ouâ—th to abolish idolatrâ—e and set vp Gods true worship to suppresse all errours and cause the truth to be taught yet cannot he constreyn men to ioyne vnto the church but they must doe it williâ—gly and gladly the Lord perswading them herevnto And these of whome we speak not being perswaded by the Lord and his word but â—s the worldly multitude alway is beâ—ng ready to receiue any religion the prince woâ—ld establish rather then they would suffer persecution wherein that their popish estate the body of Antichrist yet then compelled and vnâ—ted vnto this church Agayn not onely those that were popishly 〈◊〉 and superstitious but such also as were profane and irreligâ—ous atheists blasphemers whoremongers theeues drunkards witches and all other vngodly persons of which then were and still are too too many in the land these al though by reason of their wicked and miserable estate â—hey wâ—rlimmes of Satan and as the scripture calleth such children of the Diuill were yet receiued into the Church likeweise they and â—heir seed so continew as the state of that Church plainely sheweth For eâ—en to this day profane people mockers and contemners of religion thaâ— blasphem God and his holy name even in the streets as they walk such as cal themselues the donned crew Familists Atheâ—sts and all other sorts of miscreants and wicked liuers are members of the Church of Enâ—land vnited with the body and partakers of the sacraments and other holy actâ—ons of the same Now these children of wrath this sinnfull generation cannot possibly be members of the body of Christ nor haue him for their head seing they are not partakers of his life and spirit nor called to his faith neither admitteth he any such vnto him vntil they repent he hath no coÌ„cord with Belial therefore not with the children of Belial the members of his glorious body must not be the dead stâ—nking and abominable members of Satan Light and darknes heauen and hel will as soon be vnited togither Neyther will it be yenough to say that some are affected to reliâ—ion are of better life and conuersation c. and that for their sakes the residew are sanctâ—fied and may be ioyned vnto and reputed Christs body and Church for they that professe more sincerity yet are not come to a true â—rofeâ—sion of the Gospell or renoâ—ncing of Idolatrie but after theâ—r false and popish manner worship God with the rest remayning one body one Church with them Now we are taught of God that the religious are so farr from sanctifying the wicked as contrariweise the wicked doe pollute them whatsoeuer the vnclean person toucheth sayth the Lord shal be vnclean and the person which toucheth him shal be vncleane â— wherefore come out from among them and separate your selues and touch no vnclâ—ane thing and I will receiue you and I will be a Father vnto you and ye shal be my sonns and daughters sayth the Lord almighty So then the religious and well affected people must separate from the rest if they would be acknowledged of God for his and not think by their holynes to sanctify the profane Agayn it is as easy to make peace agreement between Christ the Diuil as between Christ and such open obstinate synners the children of the Diuill yea it ouerturneth at once the first promise of saluation made by God and so the uery ground of Christian religion For when God first promised redemption to mankind it was by Christ the seed of the woman that should crush the serpents head who in due time appeared for this purpose that he might loose the works of the Diuill destroy and abolish him And as then the Lord put enmity between Christ and the serpent so did he also between him and the serpents seed that is wâ—cked men which being children of the Diuill would take the Diuâ—ls part to hate and kill Christ and root out his châ—ldren and reliâ—ion accâ—rding to whâ—ch decree and word of his Father oâ—r Lord Iesus set himselfe not onely agaâ—nst the Serpent but against sâ—ch wicked men also as would not be turned from their impietie therefore he sayth by his proâ—hets Dâ—e not I hate them that hate thee ô Lorâ— c I hate thâ—m with an vnfeighned hatred as they were mynâ— vtter enemies I hate the assembly of eâ—il doers and company not with the wicked Betimâ—s wil I destroy all the wicked of thâ— land that I may cut off all the workers of iniquity from the city of the Lord Three shepheards I cut of in one moneth and my sowl loathed loathed them and their sowl abhorred me with many such like speeches throughout the scriptures whereby Christ shewed how farr he was and would be from being head vnto
world at this day and see if any nation of all that came from all the â— sonns of Nâ—ah be of your religion all that came of Cham are of ours all that came of Iaphet are of ours and all that came of Sem but onely your selues Your selfe say vnto vs in these like words Look ouer all Christendome and you shall not finde a Church that condemneth ours or any that is not of our religion c. the churches of the Low countries are of oâ—r confession the Ch of France the church of Geneua the church of Scotland the Cantons of Switzerland the stats and Princes of Germany they are all of our confession Whither then will you goe but vnto your corners and conventicles c. The like things are obiected to vs also by other of your ministers as before in this treaâ—ise may be seen pag. 9. The Babylonians are by you feigned to haâ—e sayd vnto Israel Doth not our religion prosper and flourish and is not yours condemned by the consent of all the world Your ministerse say for England against vs God hath witnessed his loue and approbation to our church by many vectories and deliuerances long continuance of the Gospell prayers heard c. And the Churches and godly learned persons that euer heard of your separation did not approue of it See also Mr Bernards book pag. 33. You sayd the babylonians to Israel for holding your religion are iustly ouerthrown and conquâ—red by uâ— ' Mr Penry Barrow and Greenwood say your ministers to vs were hanged Mr Iohnsons and the rest banished by Christian magistrats professing and mainteyning the Gospel of Christ. Alas poor men sayd the Babylonians for one learned Rabbine that your haue haue not we twentie are not the Caldeans the famoust learned men in the world Of vs your ministers say setting aside one or two at most there is neuer a minister amongst thâ—m thâ—t vnderstandeth the summe of religion and grounds of the Catechisme and further they vnderstand not any tongue saue only English wher theÌ„ is their knowledg againe an other vp braydeth vs by the preaching disputing and printing of many excellent works and volumes published of all sorts by the ministers of England which none of vs is any thing haue euer yet atteyned The Babylonians k sayd to Israel During the time that you haue had your Kings and Priests shew one nation by you conuerted or one that came and ioyned with you of all that time Hardly say your ministers to vs can you shew any one person conuerted by your ministery from papistry athisme or other opeÌ„ wickednes as by Gods blessing multitudes haue been by ours Thus we see how you and your ministers imitate Babâ—l as if they had been set to scool by Nebuchadnezar to get the learning and tongue of the Chaldeans wherein how they haue profited let the reader iudge as also whither we may not apply against you your own words that you please your selues in such like carnall arguments and fleshly conceyts aâ— papist in their popery and other pâ—â—fane men in their carnallity did heretofore and doe at this day Of these things as I haue laboured to giue you notice so I desire God to giue you repentance and to heal all your deadly wounds least that come vpon you which is foretold by the Prophet I will render vnto Babel and to all the inhabitants of the Chaldeans all their euill that they haue done in Sion in your sight saith the Lord. My people goe out of the midds of her and deliuer ye every man his sowl from the feirce wrath of the Lord. Ier. 51.45 Goe out of her my people that ye be not partakers in her sinns and that ye receiue not of her plagues Reu. 18.4 FINIS a Kellisons Suruey 2. book 1. chapt· b Mr Giffords dialogue bteweeÌ„ a pap a proâ— f 19. b c Caluiâ—â— opusc Response ad veâ—s quend Mediator d Kâ—llisons Sur. 1 book 2. chap. e See after in this treatise pag. 49 f pag. 13. a pag. 135. b Mr Crashawes ser. pag. 27. c ibid. p. 28 d Caluin Respons ad versiple e Gregory Martin Campion· KellisoÌ„ c f D. Whiâ—g defen of ans to admon in the gen tab S. g Mr Ios. Nichols h plea of the innoceÌ„t pag 33.34 a Ezek. 23.45 b Rev 17 16. See after in this book p 122. anno 1562 e In the 123 pag of his book a Deut 3â— 31 a Sermon on Rom. 12.6 pag 65 66. b Playn deccla of eccles desc pag 72. c Diâ—l of the stryfe of your Church page 99 a 1 admâ—â—o the Par. in the preface b in the sam admonitioÌ„ c 1 admon pag. 16. d ibid. 14. e Mal. 1 8 f Psa 16.4 g Reu 17 â— h verse 4. i 2 Cor. 3.17 k 1. admon page 15. l Demonst. in the pref m Tâ—ble of Artic by diuin Reader in Cam. n ibedem o 1. admon page 2. Exo. 14.5.9 a Gen 1 2 b Reu 17. â— c one thâ— same word is by figure of speech 〈◊〉 for hearing râ—porting Rom 10. a 2 admon to the Parl f. 16. a Psa. 20.7 b Bellarmin de notu eccl Psa. 62.9 a 1 Admon â—o the Parl. a DeccoÌ„s by interprâ—tation ar ministers 1 〈◊〉 3.5 b DefeÌ„nc of eclesiastical disci p. 102. c 1 admo to the Parlia d defence of godly minis against bridges p. 12 3. e Sermon on Rom. 12 p 34. a Leu. 19 17. a 1 admo 2.3.4 a form manner of consecrating Bishops priests and Deacons b ibidem a 2 Kin. 1â— 33.41 b ver 34. c Gal. 5 19 20. d Num 16.7 a Ioh. 3.8 Reu. 7.1 b Ifâ—· 60 2â— a Epistle before the De monst b Psa. 19.12 a Symmaâ—â—â— in Epist. prâ— sacr patruÌ„ b Caeciliu Arâ—eb lib 8 c Gen 6. 1 Pe 3.19.20 2 Pet 2.5 a Psal. 73.7 b Iob 21.16 c Cyril coÌ„tra Iul. lib. 7 s. d Fast 5 aepe IoueÌ„ vids quum iam sua mittere vellet fulins 〈…〉 sustiâ—â—isse 〈…〉 e Psa 66.18 19 116.1 2.1 Iob 5 1â— a Pro 25 14 b 1 admon to Parl pag 33 c ibid. p 4. d Supplication to the Parl. p 67. e Luk 12.51 52 Mat. 12.6 Ren 11.19 * Psa 18.14 †Gen 4.16 6.2 †Gen 9.25 26. cha 11. * Gen 19 ‡ Gen. 12. †Ex 4 c †Isa 48.20 †Hos. â— 15 * Act 2 40 41. 2 Cor 6 14.17 †Reu. 18 4 * Num 11.1 ‡ Num. 16 32 33. †Num 21.6 †NuÌ„ 25.9 * Num. 14.45 ‡ Ex 32 27 †NuÌ„ 20.12 †Ex 12 37 * Num. 26 64 65 ‡ 2 Tim. 4 10. †Mat. 27.24 * Reu. 1.9 ‡ Mar 3 17 †Act 4.11 †Luk â—3 33 * Gen. 37. ‡ 1 Kin. 11 30.31 37.40 †2 Chro. 14 23 c. †2 Chro 16 7.10 * Ioh. 6.66.67 (a) Gen. 4. b Gen.