God who took our nature of the Virgin Mary is our onely and alsufficient Sauiour For proof of this they first allege that thâ—y receiue this truth are the people of God and in the state of saluation they that receiue it not cannot possibly be saued Mat. 16.18 Mark 16.16 1 Iâ—h 4.2 Col 2.7 But first none of these scriptures doe say that this one article which these ministers haue set downe in this forme of words is the onely fundamentall truth in religion Neyther doth any other scripture that I know of so speake for though Christ onely is the foundation of the Christian church and though as they secondly allege no other point of religion is necessary otherwise then as it tendeth necessarily to teach or confirme this one truth yet foloweth it not but other points also are fundamental truthes the denyall of which will abolish from Christ. Secondly they haue altered added to and omitted some of the words of these scriptures for their own aduantage For fearing that we would as indeed we mean to doe presse them with the profession of the Anabaptists Papists and other heretiks they thinke to preuent vs. And first against the Anabaptists which deny that Christ took our flesh these men haue added who took our nature of the Virgin Mary Then against the papists which hold merit of works they adioyne these words our onely and alsufficient Sauiour And this because the church of England mainteyneth the truth in these points against those fore sayd heretiks On the other hand to help themselues in their corrupt Antichristian walking and false constitution they omit and mention not th' Apostles words Col. 2. wher he sayth As ye haue receiued Christ Iesus the Lord so walke in him rooted and built in him and stablished in the faith as ye haue been taught c The discreet reader may soon espy their purpose in this cunning cariage For let the position be set downe in the scripture termes and we shall see how weake their plea will be The onely fundamentall truth in religion is this That Iesus is the Christ the sonne of the liuing God comen in the flesh in whom we must beleeue and h walke being rooted and build in him and stablished in the faith as we are taught in the new testament If now these ministers will insist vpon the three first scriptures onely and generall terms that are in them it is apparant that the Papists Anabaptists and many other miscreants doe hold and professe them absolutely absolutely But if they joyne with them Colos. 2. and compare the walking rooting building and stablishing in the faith taught by th' Apostles with the Popish church or with their own it wil be found that neyther of them hold the foâ—ndation Christ aright Themselues wâ—ll grant it of the Papâ—sts and other heretiks and for their own church it is before in this treatise proued So then to come agayn vnto their reason that they hold â—eâ—ch and mainteyn euery part of Gods holy truth which is fundamâ—ntall whereby they woulâ— conclâ—de themselues to be a true chrâ—ch the arâ—ument is deneyed Fâ—r first if â—t were granted that thâ—y hâ—ld â—aught and maiâ—teynâ—d every part of fundâ—â—ental truth which yet with them is but one article onely as we haue heard it wâ—ll not follow necessaryly that therefore they are a true châ—rch or that they truely professe the Christ an faith There wanâ— two things 1 obedience to the truth professed withoâ—t which men shal be damned whatsoeuer they professe 2 and a right profession of the true faith onely without errâ—urs adioyned that ouerthrow the same faith and obedience thereto For if a people profeâ—sing that onely fundamentall truth which these ministers speake of should withall professe Mahomet the prophet of the Turks or H. N. the God of the Familists or any other like abomination were this misceline profession of Christ and Belial togither a true and sound profeâ—sion I trow not So then these ministers must alter their plea thus that they hold teach mainteyn and obey every part of the fundamentall truth and nothing els with it that ouerthrowes the same If now they say this they doe I haue before in this treatise disproued it and here agayn will briefly disproue it thus They professe to beleeu the Communion of Saincts and that the visible church is a congregation of faithfull people Yet contrariweise they hold teach and mainteyne that their own church is a true church of Christ though it consists as wel of vnholy as holy infidels as beleeuers and innumerable wicked persons openly seen and known That this they hold mainteyn is proâ—ed by their continual clamors and reprochful writings against vs that call vpon them for a separation of light from darknesse It is proued by Dr Wâ—itgifts plea before mentioned that the children of Papists heretiks and other wicked persons are and ought to be baptised amoÌ„g theâ— It is further proued by the visible estate of their church knowne vnto all among them and testâ—fied by her dearest freinds fauourers Mâ— Gifford speaking to his brethren â—f the Communion of Saincts in Engl. sayth Yee would euen powr out your stinâ—ing and râ—tâ—en pâ—yson like blaspemous and venemous beasts ye would speake after this manner you that are so full of the spirit you that are Saincts and suâ—h like What are you Diâ—ils are ye of the flesh No doâ—ut ye are vntill God convert ye But we may se how diuiâ—ishly men ar become wicked when a man cannot make any appearance to be godly and holy but it is reproched as though it were a shamefull thing to be lead by the spirit c. These and the like records with the continuance continuance in this confused estate plainely proue an ouerthrow of that article of the true church which is the body of Christ and the body being disanulled Christ the head cannot soundly be reteyned Agayn they professe in Engl. that the puâ—e word of God is to be preached the sacraments duely administred c. also that in our doings that will of God is to be followed which we haue expresly decleared vnto vs in the word of God Yet withall they professe and practise in that church to read the Apocrypha â—criptures in which are found vntruthes and errors when many parts of the authentik scripture are neuer read among them they haue also written homilies in sted of preaching a written Leâ—tourgâ—e Letany collects c. in sted of praying which Leitoargie with all the popish contents therein must be approued and vsed by all the Priests and people and God serued by it euery day They haue also an antichristian clergie caâ—led and ordeyned according to their pontifical or book of ordination which â—n their beleef hath not any thing that of it selfe is sâ—perstitious and vngodly c. Finally all the Romish reliques yet in England to be seen in the
had appoynted to be King after him Was not Aja a godly King and good reformer of the church yet was he wroth with Hanani the Seer and put him into prison onely for speaking vnto him the word of the Lord. What weight is there then in thiâ— your cavil that our affliction are by Christian magistrates therefore out cause is evill Good princes may be ouer caried eyther by their own affections or by the suggestions and prouocations of other men And if you will not yet see your folly mind this for your selues that you which 〈◊〉 called Puritans are molested imprisoned persecuted and note not by hethen and Antichristian tyranns but by your own Christian magistrates and Bishops professing and maynteyning the gospel of Christ. Ergo eyther your cause or your argument is naught Your last poynt is partly false and partly friuolous for Mr. Harrison returned not vnto your church of England but died at Middleburgh in this faith that we professe Mr. Smith Crud and some others which never were officers much lesse pillars in our Church did indeed forsake their first faith and died soone after with what comfort themselues now know But what if many more had forsaken vs yet the truth of the gospell which we professe shall stand Christian religion was at a low ebb when so many went back that Iesus sayd to the twelue will you also gee away Yet Christianitie still flourisheth and shall so long as the moone endureth And we with comfort doe behold that though many bad ones haue gone away yet God bringeth better in their place dayly The 3. Consideration 3. NOte your dissentions between 1 Brown and Harrison 2 Brown 〈◊〉 Barron 3 Barroâ— and Francis Iohnson 4 Francis and George Iohnson 5 â—r Iohnson and Mr. Slade that great scholler 6 Chaphâ—n and others aâ—out Anahaptisme nay none of your great Rabâ—ines but haue grosly disagrâ—â—d disagreed among themselues It piâ—ieth vs to see your poor congregation how lamentably it hath been rent with mutuall dissentions bitings and deuouring of echâ—ethers whâ—ch doubtlesse is no 〈◊〉 â—f the spirit of God These are not lies but matters known and they are matters horrible and strange Answer IF you were an Atheist or Pagan as you professe to be a Christian you mought in this maâ—â—r reprâ—ch the church of God â—uer since the world began saying Note the dissentions â—etween Kain and Abel Cham and Noah Esaw and Iaacob Ioseph and the Patriarches Moses and the Isralites Moses and the Leuites Moses and his â—wn sister and brother Gedeen and the men of Ephraim of Succâ—th and of Pennel Abâ—melech and his brethren Iâ—phteh and his brethren Beniamin and the other triâ—es of Israel Saul and Dauid Dauid and Absalom the ten tribes and the two from Ieroboams times and after the Pharisees Sadducees in the Iewish Church the Apostles of Christ the dissâ—ntions in Corenth and the other Apostolike Churâ—hes These are not lies but matters knowne and râ—corded in the scriptures and they are matters horrible and sâ—rangem So then if your proposed Câ—nsideration be of weight to turne vs from our present faith because of the dissentions that haue been among vs the like consideration â—nought turne vs also which God forbid from all faith and religion make vs as very Atheâ—sts as a many of your church already are And indeed wher unto leadeth this manner reasoning which you vse bâ—t vnto Atheismâ— For if an Infidel â—hould mind religion mought he not be kept back by considâ—râ—ng the dissentions in faâ—th between Painims Iewes Mahometists and Chrâ—stians and a Iew or Turke be kept from Christianitie because of the disâ—entions between Protestants Papists Arians Anabaptists and other sects many Yea are not the Papists at this day hindred from true religeon by noting as you doe the dissentions between Luther Zwinglius Calvâ—n c But it seemeth all these were farr from your consâ—deration or if you minded them yet were they but motes in your ey they be our dissentions ours onely that trouble you It pittieth you to see our poor congregation how lamentably it hath been rent c. but you are hard-harted and take no pity belike on your own Church which you so highly commend vnto us though dissentions for discipline that I speake not of other matters haue been so great that you haâ—e not onelie preached printed on against an other now many a year and that in verie bitter and hostile manner but also persecuâ—ede imprisoned fought the blood on of an other Wel howsoeuer we haue indeed just cause to lament that by our dissentions you and others haue taken occasion to blaspheme the truth of God yet herin haue we comfort that such things must be amongst us as the Holy Ghost saith that they which are approuued may be known And you if by no meanes you will learne the estate of a Church here on earth where it is in continuall warr with the Serpent and his seed but stil you think these things horrible and strange take heed you stumble not at the stone Christ to your distruction haue your abiding in that house which the strongman armed keepeth and the things that he possesseth are in peace Luk 11.21 The 4. Consideration 4. YOur chiefest teachers cannot as yet determine what the discipline iâ— that they would haue as what the difference is between a Pastor a Doctour whether Apostates ought to be admitted to office in the church c. Answer 1 THere is no such dissention among vs touching these matters as you would here insinuate though if there wer yet our imperfection and difference in iudgment sheweth that we are weak men but no whit preâ—udâ—ceth the truth we professe 2 The heathen Philosophers in the Niâ—oean Synod obiected the like against Christians that they agreed not in opinion among themselus Sâ—zomen lib. 1 cap. 18. 3. Your selfe heathen-like may obiect against Paul and Barnabaâ— twoo of the chiefest teachers of Christian religion one of the two things wherewith you here doe reproach vs because they not onely could not determine whether Iohn Mark who had before departed froÌ„ them should accompanie them in the work of the Gospel but were so stirred that they departed asunder one from the other Act. 15.37.38.39.40 4. You might much better blame your owne Church and chiefest teachers that cannot as yet determine what the discipline is that they would haue witnesse your long continued controuersies in print wherein what adoe you make about discipline all the world knoweth If your selues would walke better in the truth peace and concord of the gospel you might wiâ—h more equitie find fault with us pul therefore the beam first out of your own eye The 5 Consideration 5 THE Lord hath also testified against you by giuing over very many people 1 to Atheisme 2 carnall life 3 Papisme 4 Anabaptisme 5 Ariâ—nijme 6 Familisme which are
you further bring aginst vs forreyn churches and speciall persons the chiefest lights of this age first mind whither this be not â—lso â— ground of Popery so to presse humane authority and whether the Papists cannot for many of theâ—r heresies allege the ancient fathers the chiefests lights of their ages whome your selues I suppose will not deny but to be spirituall seing their testâ—monies are often alleged by your church in pulpits and in print Secondly this your dealing is such as both the better sort of the late Fathers as Augustine for example who was of mâ—nde that counsels Bishops c. ought not to be obiected for triall of controuersies but the holy scriptures onely and the very superstitious Popelings themselues haue condemned saying that we are rather to beleeu â—ne priuatâ— faithfull man then a whol Councel and the Pope himselfe if a man haue better aâ—thorety reason on his side Thirdly your obiection and pleading against vs is much like as if the Iewes should haue obiected against Christianity thus It is not needfull to saluation to beleeu that Iesus who was crucâ—fied is the Christ for then it would be cleerly set down in scripture to the vnderstanding of the spirituall Dan 12 10 Prou 8 9 but that it is not for the thousands of priests and people of Israel Gods own people among whom are the chiefest lights of this age the Rabbines expounders of the law c. which are vndoubtedly spirituâ—ll are of contrary judgment to you his disciples Iob 7 47 48 49.52 Fourthly as I haue before answered forreyn churches and the lights in them haue cleerly seen the things we stand for and doe asseâ—t with vs touching separation from Antichristianisme gathering into and walking in a holy communion of Saincts and other poynts of greatest moment between you and vs. as their Harmony of Confessions besides other particular books many doe testify If you obiect their particular judgment of your churches estate I answer that is not needfull to saluation therefore they may misse in it and yet be spirituall for if men iâ— their own churches profesâ—e and walke in the truth so farr as God giues them to see and thinke better of other churches then they doe deserue such errors even the most spirituall are subiect vnto It was cleerly revealed in scriptures that the Gentiles should be called vnder the Gospell Deut 32.43 Gen. 12 3 Psal. 67. 117 Isa. 11.10 Chrâ—st â—imself plainly confirmed and commanded it Mat 28.19 Iohn 10 16 Act 1 8. Yet the Apostle Peter himselfe and many other spirituall men perceiued it not till in more speciall and particular weise it was to them reuealed Act. 10.14 28 34 3â— 11 2 â— 18. As Peter and many other godly then fayled in esteeming worse of the Gentiles then they should so learned and godly men now may fayl in esteeming better of your estâ—tâ— then it doth deseruâ— The 5. Argument WHatsoeuer church is the mother of the faithfull is a true visible church but the best of our assemblies are c. Ergo true visible churches The preposition is true because that regeneration and new birth is onely ordirarily wrought by the word preached Rom 10.8.17 Iam. 1.18 1 Pet. 1 23. which is onely and ordinarily found in the visible Church Gal 5 26. 1 Iohn â— 5. The assumption is true because many are ordinarily new borne in our best assemblies by the ordinance of preaching in publick vse and force as appeareth by Mr Iohnsons foresayd confession as also by the meanes of the causes and meanes ordeyned by God to beget faith in the hearers and efficacie thereof Esa. 55 11 Rom. 10.17 and lastly â—y the infallible effects of faith and fruits of the spirit appearing in the true members of our best assemblies Gal. 5 6 22. Answer HEre you seem to bring a new argument though it be but the old in a new coat for take away this mantel wherewith your Major is clothed The mother of the faithfull and all the rest wil be but regeneration and new birth wrought as you say by the preaching in your best assemblies Which things we heard in your third argument and there refuted As you here vrge them agayn I further answer first to your proposition Whatsoever church say you is the mother of the faithfull is a true visible church But Israel say I in her idolatrous estate was the mother of the faithfull yet was she not in that estate a true visible church therfore your proposition is not true That Israel then was the mother of the faithfull appeareth by the words of the Lord Plead with your mother Hos 2 2 That they which were willed thus to plead were the faithfull appereth by theâ—r names Ammi Ruhamah that is My people and she that hath obteyned mercy That yet notwithstanding this mother was not a true visible church appeareth by the Plea to be made against her She is not my wife neyther am I her husbaÌ„d her estate being as elsewhere is sayd without the true God and her children that continewed in her idolatrie should obteyn no mercy Thus you see a church may be sayd to be the mother of the faithfull and yet not be a true Church of God You would confirme the proposition to be true because regeneration and new birth is ordinarily wrought by the word preached which is one lie and ordinarily found in the visible church I answer the word preached is to be found also in the false church as among Papists Anabaptists Anabaptists c. as ordinarie if not more ordinarie then â—n many of youâ— assemblies and although there be not such or so many truthes â—aught among them as are among you yet the word that is taught hath effect for sanctâ—fication of life in as great measure as ordinarâ—ly appeareth in your Church of Engl. where so much profannes reigneth as all men see and know The church of Rome is as your selues prâ—feâ—â—e a falâ—e church yet doubt I not neyther doe I thinke you doubt but sundrie children haue been borne vnto God by that harlot The church of Enâ—land it as we professe a false church your Ministery also falâ—e yet God which brought light out of darknesse hath brought forth I doâ—bt not and saued many of his dear châ—ldren among you But let not thiâ— embolden the rest to continew with you in your false estâ—te least they finde no mercy with the Lord because they be children of fornications To your assumption then I answer as you first set it down I graunt it yet will not your conclusion follow for it may be a mother of the faithfull and yet no true visible church for the reason foreshewed But as you afterward explain your selfe saying the assumption is true because many aâ—e ordinarily new borne c. I deny it thus to be true because neyther is a new birth ordinarily to be had among you neither haue you Gods ordinance of preaching in publick vse and
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
of which churches being joyned togither in the profession and practise of the Gospel of Christ haue his power and presence with them and is to conuene or come togither in one for the worshâ—p of God and performance of publick duties 29. Whatsoeuer promise or blessing of God is bestowed on the church on earth generally considered the same may be apprehended injoyed by every particular church though not in like measure by all as the promises generall and examples particular of the church in Corinth and others mentioned in the scrâ—pture doe confirme 30. The Testament of Christ sheweth vs no Prouintiall Nationall Emâ—erial or other lâ—ke Church hauing seuerall meetings or aâ—â—emblies and special Pastors ouer the same neither since thâ— Apostles Prophets â—vangelists were taken from this world are there any other lawful Bishops or Church-gouernours then the Bishops or Overseers of the particular churches neyther euer was ther other lawful Head Lord or Lords spirituall of the Church then Iesus Chrâ—st alone 31 Vnto the châ—rch are to be admitted all vnto whome the couenant and promise of God doth apperteyn and they are so many as the Lord our God shall call and all those are called in the iudgment of man which hauing heard the word of God doe professe repentance from dead works and faith in God by Iesus Christ the alone Sauiour of â—he world and promise obedience to the word through the holy Ghost the sanctifier of the elect Such of all sorts and estates of people in the world are with their seed to be receiued into and nourished â—n the church their ignorance being holpen by instruction their weaknes borne by lenity their faults corrected i with loue and meeknes and their feeble consciences comforted with the promises of God 3â— Out of the Châ—rch are all sâ—ch to be kept as are profane worldly and wicked vntill they be called of God vnto repentance faith in his promise and out of it are to be cast all such as sinne against the law of Goâ— by errour or corruption in doctrine or conuersation and will not by prâ—uate or publick admonistion be reclaymed and amended 33 Every particular church or congregation throughout the world hauâ—ng equall interest in Christ and in his word or couenant consequently haâ—e equall power and ought to haue a lâ—ke care to practise all the commandements and ordinances of the Lord standing fast in the lâ—berty where with Christ hath made them free 34 Every one that would be saued ought to joyne himself vnto some particular church where Gods name is seâ— and knowen and called vpon that in and with the same he may grow vp in the faâ—th and loue of Christ vnto saluation 35. Although the church consisteth onely of sâ—ch as are called yet these are of two sorts some outwardly onely and for a tyme which though they be in the church yet are they not indeed of the Church othersome called also inwardly effectually and for ever So that the churches on earth haue many hypocrites and reprobates for members of them whose secret sinns defile themselues alone Howbeit the Lord knoweth them that are his a true Christian may by the word 〈◊〉 spirit of the Lord and fruites of his faith haue assurance that himself is the Lords of others he is for their outward good profession and conversation which he seeth to hope and judge as of himself leauinâ— the finall doom and iudgment vntill the Lord come who will lâ—â—hten things that are hid in darknes and make the counsels of the harts manifest and will reward every man according as his works shal be 36 The best churches on eart are alwayes subiect to haue open greeuous sinas of all sorts break out in them all which â—niquitieâ— mâ—st speedily be redressed and euery church purged by repentance or casting out of the impenitent least wrath doe come on all the congregation 37. For churches by sinning and impenitencie therein may forfeyt their couenant and be forsaken of God and for their adulteries by dâ—uorced from Christ and so left of his people the candlestick being remoued out of the place 38 By this which hath been sayd may appear that euery people called of God into couenant and communion with Christ and one with another and so walking though with much weaknes ignorance and dayly syn is to be esteemed a true church of God but they that are not so called and come into couenant with the Lord howsoeuer they may professe many excellent truthes yet want they the mayne essentiall thing which makes a true church 39 A church thus hauing the essence or being by refâ—rence vnto or coniunction with Christ which is a secret and spirituall thing cannot now as it is a church properly be seen with carnall eye Whereas then the church is sayd to be visible it is figuratiuely spoken and after a sort to weet so farr as by a peoples profession and conuersation seen or heard men may discerne and iudge by the rules of Gods word 40. As Christ the head and sauiour of his body cannot be found or knowen by the wit or wisdom of man but by the revelation of God so the Church which is his body kingdome and spowse caâ—â—ot be discerned by naturall or humane skill but by the manifestation of God alone through his word and spirit 41 Hence it is that the true churches of God are both contemned and condemned of the world as heretiks schismatiks sedetious c. when the false antichrâ—stian assemblies are highly honoured and regarded For they whâ—ch vnderstand not the word of God whâ—ch natural men doe not nor haue the spirit of God which naturall men haue not how should they rightly judge of or discerne the Church of God 42. And Satan to deceiue the simple doth deck his synagogues with many ornaments of the church of Christ as the preaching of the word prayers sacraments discipline he procureth them also honour amplitude and prosperity when from the true church oftimes he taketh not onely outward peace and glory but bereaueth the same of Christs publicke ministery of the word and sacraments by persecuting imprisoning banishing and killing the officers of the Church and scatteting the members 43. Yet is not Satans synagogue for all the pomp thereof a church of God because it inioyeth and useth not his word and holy things aright according to his heauenly ordinance Neyther can the true churches be spoiled or depriued of the word of God which is graffed in them and able to saue their sowles is seed immortall and endureth for ever but in the mids of their many afflictions they both hold forth that word of life as lights vnto the world and by the same doe edify and
church because a great part of his word and scriptures and of the graces of his spirit are here neuer spoken nor heard nor suffred to be vttered and contrariweise much of mans word and writing is brought in as Aprocrypha books made of old the Seruice and homily books made of late in which also there be manifest errourâ— lâ—es contradictions to the holy scriptures idolatrous and and superstâ—tious doctrines rites ceremonses c. taught vnto and obserued by th' priests people an idle soul-murthering ministry maynteyned Chrâ—sts spirituall graces giuen for teaching and building vp his church quenched with other like evils The proof of this may be seen in their communioÌ„ book whose Kalender alotteth what is to be read dayly and yerely in all their Assemblies where many chapters of the Bible are wholly and perpetually excluded many Apocrypha chapters read as holy scriptures And by the written homilies the graces and vtterance of Gods spirit are extinguished that mans erroneus writing may come in place Besides this all preaching Ministers so limitted and restreyned in their doctrine that they may not preach against any sinn by publick authority establâ—shed and if they doe they are silenced excommunicated c. this indignity and dishonour Christ will not suffer at mans hands to haue his word and mans word matched together his spirit spirit truth restreyned he wil be Prophet aloÌ„e or not at al. as they that with the trâ—e God and his true worship had other Gods also other worships are sayd in scripture to forsake the true God and to bâ— without him so they that with the true Prophet and doctor Christ and his doctrine haue other also may rightly be sayd to haue forsaken him and to be wâ—thout him For when men set their thresholds by the Lords and their posts by his they defile his holy name with their abominations and in vayne they worship him that teach such doctrines as be precepts of men Moreover thiâ— Church wanteth part and communion with Christ in that propheticall office which he hath imparted to his peoâ—le namely power and freedom to witnes professe practise and hold forth the word of life and all that Christ hath commanded to admonish reproue one another for sinne and transgression and eyther if they repent to forgiue them or if they repent not to follow them further vnto the church and even to excommunication for their obstinate violating Gods law That they haue not power or freedome to professe and practise the truth of the Gospel in these things appeareth by their seruile subiection to the hierarchie lawes and canons which are amongst them whereby they are restreyned from professing and practising any further truth then is by law establâ—shed among them but must obey follow all that their spirituall Lords the Bishops doe inioyne them and may not speake against or reproue any of the abominatioÌ„s that ar in their church worship Ministery ceremonies c. neyther haue power to deal according to that rule of Christ Mat. 18 15. c for any sinne be it never so horrible and manifest but must leaue it to the censure of the Prelate or hiâ— Commissarie who at his pleasure buyeth and selleth the sins and soules of men This bondage the people should not be in if they had and inioyned the word of God which is the truth for that truth would make them free that they should not in this sort be seruants of men But now not haâ—ing power to professe much lesse to practise the truth nor to reproue the euils that reign among them not hauing the free vse of Gods word in priuate nor the right and lawfull Ministery or vse therof in publick they cannot be sayd to haue Christ for their Prophet and Therefore the Church of England is not the true Church of God EVery true Church of God hath Christ for the Priest and Sacrificer of the sâ—me for he onely is the high Priest of our profession and to him it was sworne thou art a Priest for euer after the order of Melchisedek Heb 3 1 5.5 6 10 9 11. c. But the Church of England hath not Christ for the Priest or sacrificer of the sâ—me Because the gifts and sacrifices which it offreth vnto God are not presented and offred vnto him by Christ neyther is this church reconciled reconciled vnto God by him And first the worship and seruice which they performe vnto God their prayers prayses and confeâ—sions which now are Christâ—an mens sacrifices are not offred and sanctified by Christ because they are false and idâ—lâ—trous wherewith Christ hath no communion For â—nstead of true spirâ—tuall prayer and prayses the fruits of Gods spirit in his â—eoâ—le they read a written leiturgie translated out of the Masse book and accordâ—ng as they are stinted in the same they speak obserâ—ing also the many Popish ordinances râ—tes and ceremonies commanded in the same as their holy and festivall dayes holy eues and fasting dâ—yes absolutioÌ„ of sinns by their priests confirmatioÌ„ of Baptisme by theâ—r Prelates profanation of the Sacraments by priâ—ate administration and howsling with them by gossips by idolatrous signes and gestures of croâ—â—e kneeling c. also marying by the Priest with signe of the ring churching of womeÌ„ burial of the dead readâ—ng curses or comminations in stead of discipline besides the sundry errours and vntruthes in that book vayn repetâ—tions in their prayers and the like All which being commanded and vsed dayly by law of their church without ground from Gods word which approueth none of these idolatries but condemneth them are not sanctified by Christ nor presented vnto God hiâ— Father For he will not offer the idol sacrifices neyther will God accept such things as by his law he teacheth all men to abhorr Secondly whereas the bodyes and sowles of men are also spiritual and liâ—ing sacrifices and the persons offred in the Church by the Ministeâ—y of the Gospel should be as the holy flâ—ck as the flock of Ierusalem in their solemne feasts that so the oblation of them might be acceptable being sanctified by the holy Ghost the people offred in this church are a confuse vnsanctified mâ—ltitude not separated from the world as before in the first argument is shewed and many of them so wicked even by the confeâ—sion of their own ministers and in every honest mans conscience as they neyther deseru to be layd on Gods alter nor to be touched of any true Israelite in such respect Yet ar they by the Priests of this church offred dayly vnto God in their administration and blessed in his name Yea the precious sacrifice of the body and blood of Christ remembred and reâ—resented by bread and wine at his supper is prostitutâ—â— as if it were an vnholy thing to the prophane and wicked in this church which being vnworthy receiuers are
the church is builded contrary to the â—layn and manifest doctrine of the scriptures Leu. 20.24 1 Kin 8 53. Act. 2.40 and 19.8 â— Iohn 17.16 2 Cor. 6.14 â—7 18. The form and order of their vâ—iting is alsâ— strange for these profane people euen all persons in a famâ—ly anâ— all families in a parish are vnited into one parish church as it is called not voluntarily â—as ought to be in the true châ—rch but by constreynt not by any due profeâ—sion of repentance from â—ead workâ— and faith in God but by the priests readinâ— a Confession absolution and such like popish stâ—ff as is to be seen in their seruice book not vnder the guidance of Chrâ—sts officers but of a Parson Vicar Curate or other like creature of the Bishops who in many places can but read English vnto them And this with the other Parâ—shes of the Dioceâ—â—e so gathered also are vnited into one See or Dâ—ocesâ—â—â— church vnder a Lord Bishop and his Coâ—rtiers and all the Dioces into two Proâ—inciall churches the Prouinciall into one nationall church called the Church of England ouer all which there is a most reuerend Father and spirituall Lord Archbushop Primate and Metropolitan vnder whome al Bishops and Priests of the land are subiect and all people and parishes in the land bound to obey the dead canons and decrees which he the Ach Lord with his brethren of the gouerning clergie agree of in their repreâ—atiue church in the Conuocation howse if once the Ciuill Magistrate giue life vnto them This forme and order of a church is not to be found in Chrâ—sts Testament but receiued it is from the church of Rome by heritage or succession as the Papists boast of to the dishonour of Protestants when they say A religion c. that distinguished the multitude into pâ—rishes â—roportioÌ„ed â—he tithes annâ—xed thâ— Glebeland fonÌ„ded the Bishopricks â—mitted the Dioceses c So as the mother is the daughter is false in her câ—stitutioÌ„ though in the doctrin which she profeseth she is far better purer theÌ„ that whoremother of Rome The discussing of thes things as Mr Bern. refereth to other places books so also do I seing in thiâ— place â—e hath brought nothing of weight to proue his coÌ„stitutioÌ„ For the scriptâ—re that he alegeth the 3. things that he colecteth from theÌ„ do make against his purâ—ose The word is not by Christs mâ—nistery riâ—htly reached applyed to the people but vnsufferabley abused to the maintenance or the confusion and idolatries that are among them the sacraments are highly profaâ—ed and prostituted to the most vngodly and thir seed and popishly administred and the externall profession which the people make is by constreynt and therefore nought worth besides it is corrupt and idolatrous being a mixed profession partly of the truth of God partly of their own inuentions as appeareth by their Communion book Canons and the like Our second error should be that we hold their Constitution a real idol and so them idolaters To confute this Mr Ber. sayth that he hâ—th perused in any scriptures and can see none that take an idol or idolaters in any such sâ—nse agaâ—n that Marlorat mentioneth 47. idols and not one of them in â—he sâ—nse Whether this article be of Mr Bernards own forginâ— or where he hath had it I cannot tell his reader must take all of his credâ— for he lets not down his author As for his confutation hereof it is very slender that becaâ—se he seeth it not or Maâ—lorat nameth it not therefore it is no idol For it is no sure position that Mr Bernard seeth all that â—he scriptures teach and both he and Marlorat may as soon number the hayres of their heads aâ— all the idols that are in the world Wel therefore yet may â—t be a real idol for oâ—ght that this man hath sayd to saue it And if it be a false constitâ—tion as before is proâ—ed set vp in stead of a true what is it better then a very idol In the end he tâ—rneth and renteth vs for making oâ—r own constitution as he sayth an idol or goddesse and feighneth that we may say Great is the Goddesse Constitution great is Diana of the Bâ—â—â—nists Bâ—t seing this is but a reâ—roch of a scorner and the reproch reacheth vnto Christ himselfe who hath appoynted the frame order and constitution of hâ—s own châ—rch which we haue laboured for I leaue him for this calumniation vnto his rebuke who will teach him one day no more to blaspheme And whether may we think tendeth the inuectiue of this vayn man who thus skoffeth at the Constitution of Christs church but to bring in a mere ataxie or confâ—sion worse then was at Babels tower-building for take away the orderly framing and constituting of a church and there will be but a Tohu as the scripture speaketh a rude indigest heap or confute Chaos more beseeming the wild beasts of the wood then any humane much lesâ—e diuine polâ—ty That such as are not of a particular constituted church to weet such a one as ours is are no subiects of Christs kingdome Neyther is this position set downe in our words to my knowledge neyther doth Mr Bâ—rnard take away but confirme rather the thing that we hold for he granteth that they offend God which may and doe not ordinarily hauing 〈◊〉 canes offred liue in a church rightly constituted and we grant that many of Christs subiects for want of meanes doe not liue in a true constituted church If therefore he were not a caviller he would not haue reckned this among our errors That all nor in our way are without and we apply against them in Engl. 1 Cor. 5 12 Eph. 2 12. The first part of this position you must impuâ—e to Mr Bernards charity who wâ—ll needs frame our assertions for vs because he thinkes we cannot speake for our selues we might leaue it vnto him to frame an answer also But if he would let vs tel what we hold it is that all not in the way â—f Châ—ist are without and if this be an error let him make the most of it The applying of those scriptures against them he must be content to bear til he or his brethren can proue theÌ„selues a true church for though there bâ— great differences of peoples professing religion some with more truth â—ome with lesse yet all not wâ—thin Christs church are without as thâ— Aâ—ostle speaketh Mr Bernards exception that those places are meant of sâ—ch as neuer professed Christ at all is childish why doth he not except aâ—aâ—nâ—t the holy Ghost himselfe who apâ—lieth against the false Christâ—ans of the Râ—mish Church words and sâ—eaches meant first of heathen Babylon that profeâ—â—ed not God or Christ at all His boasting of the word sacraments effects and deliuerances are before in this traatise taken away And Mr Bernards proofs are but a begging of the question which he blameth in otherâ— as
scriptures they allege haue been before examined and the ministers of Engl. being put into the other ballance are found all too leight But if it were true that they had the meanâ— yet their argument is false if they conclude of the effect Israel had farr better meanes then England I am sure for the Prophets and Apostles and Christ himselfe preached among them Yet loe he complayneth that he had laboured in vayne for Ierusalem killed the Prophets and stoned those that were sent vnto them and the Lord by his Apostles stretched forth his hand to a disobedient and gainsaying people And shall we thinke that the Prâ—ests of Engl. haue such power and grace tied to their lips that because they haue â—reached therefore the whole nation is a true church Or dotâ— there such vertue proceed from these ministers as can make the multituâ—e of swaggering professors atheists blasphemers and all sorts of profane which swarme in the land to be turned Christians worthy to be washed and fed with the body and blood of Christ. and yet continue atheists and profane as before what wondrous effect shall we next hear of but that their preaching hath conuerted the Diuils also But let us hear what testimony M. Gifford hath left behâ—nde him of the graâ— learned prâ—achers of the church of Engl among whom himselfe was one and of the people in their parishes The Diull sayth he is content those preachers should ride vpon his back because he is sure they will not spurg all him they be very gentle riders Doe ye not thinke that if they should set forth Gods word as they ought and spread the light that all wicked of which their parish is full would storme and fret against them the Diuill himselfe would fiâ—k about if they should spur him but a little But they can tell a smooth tale in the pulpit garnished with some merry story for to make the people merry or els some old rotten allegory or some far fetched matter out of some great writers that their people may be at their wits end and admit them A man would thinke to see the people come out of the church blowing that they were fed as ful as tikes when they goe home with emty bellies This I dare warrant if it be not so let me loose both mine eares that gâ—e through the parishes of these graâ—e and learned Diuines and except such as run to fetch their victuals otherwhere ye shall not finde fiâ—e among fiue skore which are able to vnderstand the necessary grounds and principles of religion and yet the People will say they be excellent deep men But I loue not those welles which are so deep that a man can draw no water out of them Loe here the means which the parishes of England doe enioy and worthy effects that follow If Mr Barrow or any of vs should I haue written this it would haue been counted sâ—â—ffing râ—yling blasphemy but now that Mr Gifford so worthy a patron of the church hath thus recorded I hope the witnes wil be thought irrefragable And now let these godly ministers examine Mat 28. Eph. 4 and see if there they can finde these meanes which they enioy iustified But they proceed and tel vs in their second reason that their whole church maketh profession of the true faith For the ConfessioÌ„ of their church tegither togither with the Apologie thereof and those articles of religion agreed vpon in the Conuocation howse anno 1562 doe proue this euidently But herein they would deceiue the simple euidently for first profession of the true sayth when men in practise doe deny it maketh them not a true church but they are as the Apostle sayth abominable Then for profession it selfe if it be by constreynt for fear of punishment by mâ—n that otherweise are profanâ— lewd and dissolute and enemies to the gospell this is no true profession such as will make men a true church for they ought to receiue and professe the truth willingly and gladly Psal 110.3 Act. 2 41. Now we know that with them men were and are forced to the profession they make and if it were at their own choise many thowsands would professe otherwise Their own acts and Monuments besides manifest experience doe witnes this For Mr Fox reporteth that when K. Edward had established this church and religion many people in Cornwal Deuenshire and other places not onely misliked it but openly rebelled for their old idolatrie The Preists though some allowed yet others dissembled and many carelessly conâ—emned all and still excercised their old monâ—ed Popery The Iustices c were not onely slack in furthering of religion but hindred so much as lay in them the Kings proceedings c. So that ciuill force not Christian zelo made men Protestants in that Kings dayes wherefore at his death hauing gotten Q. Mary they soâ— vp agayn their Romish superstition and persecuted the other vnto the death Til Q. Elisah came and inforced them the second tyme to put away theâ—r Latin Masse and images and receiue that English seruice and ceremonies whâ—ch since haue preuayled to this day Whâ—ch how willingly the people yeâ—lded vnto Mr Nichols testimony to omit all others before alleged sheweth And How wel this religion is liked of now after so many yeres let the multitude of church papists in England shew together with the whole rowâ— of rebels in Ireland all which are of the communion of the church of Engl hauing the same Bishops Priests service â— the English and Irish that dwel in the country being ioyned togither in one body and brotherhood Then adde to these papists the profane time-seruers such as M. Gifford deseribeth thus I know there be many which care not for the Pope but yet beleeue much of his doctrine they be those which we call Atheists of no religion but look whatsoeuer any prince doth set forth that they will profess and add vnto them those other firarmes in the church of England that Mr Chaderton complayneth of eronius and hereticall sectaries witches charmers sorcerers murtherers theeues adulterers liars c and all these togither being compelled by law into one church and brotherhood can any man doubt now of that which these ministers say that their whole church maketh profession of the true faith The Confession Apologie and Conuocation-howse articles are strange proofs of the peoples profession If a few men in their Studies or Consistories write books or articles of religion and send them a broad must all people that see or hear them wil they nil they needs be counted professors of that religion yea such also as neuer heard of them in their liues nor caÌ„not tel what they meaÌ„e Surly these ministers ar eyther very ignorant or carelesse what they say when they call this an euident proof The churches in France and Belgia haue published Confessions and Articles also better then those in England yet
Vniuersall consent agreement and applause of Churches in al nations of Synodes and Councels of Fathers and learned men haue been the continuall boast of Papists in all their books against the Protestants now they in Enâ—l to beare out their estate vrge agayn and agayn the like against vs that when Gods word will not vphold them yet mans word at least may honour them before the people See after in this treatise pag 9. 22. 44 5. 89 91.92.128 4. Whereas the truth hath brought for her defense the evident scriptures papists haue been wont to carp at the allegations and interpretations of them and chalenge their aduersaries for corrupting them the formall protestants in Engl. haue done the like against the Reformists and they now use the like colour against vs but how truely let the particulars shew after in this book pag. 90.91.97 5. To reuile and calumniate such as forsooke them hath been the coÌ„mon practise of Papists calling them heretiks schismatikes Lutherens Calumists c. and matching them with wicked heretiks heretofore now liuing The same way doe our aduersaries now walke in proclayming vs to be Schismatiks Seduced Brownists Donatists c. and to make vs the more odious vnto the people they enroll vs sometime with the most vile blasphemers that they can mention For he was esteemed a forward â—reacher amâ—ng them who to grace his own cause by disgracing the truth would needs ioyn vs with the blasphemer Hacket sometimes a brother of the reformists and hot mainteyner of their cause to make his malice the more remarkable he puts in the margine of his book The brownest and Hacket of an euill spirit and that which he writeth besides is so fraudulently set down that the simple reader who knowâ—th not our cause may thinke that this Hacket was one of vs. This abuse we suâ—fer because forsooth we were thought to hinder their couÌ„terfeyt reformation which Hacket would haue set vp by force for which they beare their reproch at his hands that wrote English Scottizing for discipline but this man most iniuriously would turn it vpon vs. These and the like arguments doe euill men continually vse against the truth which presseth them and which they seek to suppresse but all in uayne for it will preuayl mangre their opposition and that which they thinke to hinder the Gospell bâ— God will turne to the furtherance of the same and confusion of his aduersaries Against these and all other like colours wherewith false churches aâ— adorned two meanes haue been vsed for to discouer the falshood thâ— one manifesting the fact or estate of a person or people the other the lawfulnesse of the same The commandement of God is a lantern and the law a light to declare what is good or euill and evidences there are of euery publick estate and action For in al ages God hath moued some to obserue and speake against the abuses reigning and some haue recorded things for their glory which turne vnto their shame â—y this meanâ— the skirts of the whore of Rome haue been discouered whiles some that loued and othersome that loathed her haue painted out her filthinesse which being compared with the chastitie of Christs spowse set forth in holy writ hath caused righteous men as was foretold to iudge her children after the manner of harlots and of murtherers and the very hornes of that beast to hate the whore and burne her with fire And we at this day that witnesse the truth against the remainders of that whores cup are driuen to breake silence to plead for Christ in publik because the aduersaries so importune vs by continuall preaching and writing against vs and seeking to bear out all with the cloke â—f the gospel and to hide the iniquities vnder a vaile of professing truthes fundamentall they will hardly be a known of the manifold euils and grosse corruptions that preuayl in their assemblies Therefore also are we forced to produce their own writers for to witnes with vs who both heretofore and to this day complayn of the sinns that reign among them And worthy it is to be obserued how the ministers of England are come to contradict and depart from their own grounds for to mainteyn their corrupt estate For now they vtterly deney the visible church to be a company of faithfull people that truely worship Christ and readily obey him coâ—traâ—y both to all the scriptures and to their own Articles d of religioâ— Aâ—d Mr Bernarde in the name of all the diuines in their church yea if we â—ay beleâ—ue him of all the reformed Churches in Christendome telleth vs with a marginall note also to haue it wel obserued that the true word of God preached and true sacraments of Christ administred are infallible tokeâ—s of a true church I say not saith he the word truely preachâ—d nor the sacrâ—mâ—nts rightly administred but thus the true word preached the true sacrâ—mâ—nâ—â— administred Now lay these things together and see what a holy communion they will make the church of God to be namely if not a roâ—t of miscreants yet at least a mesceline multitude of beleeuers and infidelâ— holy and profane Among whome it the true word be preached though neuer so curruptly falsly peruersly by any Popeling Baalist or Balaamite if the true sacraments be administred though neuer so superstitiausly profanely and disorderly to the open wicked c. yet there must needs be a true church Such heauenly doctrine or rather such hellish error is now taught by the transformed ministers for to make meÌ„ keep communion with Belial Against these and other like impostures haue I endeauoured to bring out the truth though naked and destitute of all wordly ornaments and by it to manifest the present aberations of my country from the primitiue faith of Christ I haue also produced their own testimonies a-against them that the Saincts on eart may say their rock is not as our Rock euen our enemies being iudges And if they will yet resist the world may see they are condemned by themselues But my harts desire and prayer for my brethren is that they may be saued turning from darknes to light and from the power of Satan vnto God that they may receiue forgiuenes of sinns and inheretance among them which are sanctified by faith in Christ. Hâ—nâ—y Ainsworth A Direction to some principall things conteyned in this book Administration of the Ministers of Engl scanned with the effects pag 14. c. 58. c. 60. c. 62. c. 109. c. 110. c. Antichrists kingdome not ouerthrowne by the ministers of Engl. pag. 61. c. Begetting of faith how it is pag. 5 6 It is no essentiall note of a true church p 6. It should be before the planting of a church p. 40 41 146. Building of the church and how it is performed in England p. 33 34 c Christ not the head Mediator Prophet Priest or
King of the church of England p 74. c. not the spowse of the same pag 42. c Compulsion to the faith and church vsed in Engl. but vnwarrantable pag 120.78.131 c.. p 133 Constitution of a church pag 98.99 K. Edwards reformation of religion and how it was accepted pag. 120.133 Foundation Christ and Fundamentall truth pretended and discused pag 34.123 c. 126.117 c Gifts proue not a true ministery pag 13 c. Matter of the church of Engl. pag 106. Ministery of the church of Engl. pag 108 c. A Papist argument against the church of Engl. pag. 111. Pattern of planting a church pag. 44. Popular gouernment obieâ—ted and answered pag. 101 c. Popes authors of many ordinances now in Engl pag. 137 c. Positions concerneng a true church pag. 65 c. Profession in Engl. contrary to their estate and praâ—tise pag 124 c Reformation by the Kings of Iudah p. 134. c Reformed churches alleged for approbation of the church of Engl. and answered pag. 9 10.22 c. 48 51 â—2 c. 128 129. Repentance not truely preached or practised in the church of Engl. pag. 45. c. 56. c. Separation proued necessary p 5 22 granted by our aduersaries pag. 1 Synns suffred how they defile the church pag. 101. c. Spirits of the Prophets subiect to the Prophets scanned pag. 28.29 Testimonies of the ministers of Engl. against the estate of that church concerning The people pag. 2.107.108.59 60 62.122.125 126.127 The ministery and ministers pag. 3.11.112.81 114.119 136 142 143. The worship pag 3 The church gouernours pag 4 Worship of God in the church of England polluted pleaded for against pag. 137. c CONSIDERATIONS Touching the poynts in difference betvveen the godly 〈…〉 people of the Church of England and the seduced brethren of the separation A Separation we deny not from the corruptions of the Church wherein we liue 1 in iudgment 2 profession 3 practise 1 of teaching euâ—ry part of truth and righteousnes 2 of performing the things we teach 3 of reprouing every part of sin and error 4 and absteyning from all corruptions of life and dâ—ctrine for which particulars so many of both parts haue suffred and doe suffer so many things But the difference is we suffer for separating in the Church you out of the Church And this to be true you know vnlesse you will cauill against your own conscience and knowledge Answer WHO so examineth these your Considerations and weigheth them in the ballance of equitie may finde them wanting in many poynts touching the differences between your Church and vs that separate froÌ„ the same and insufficient in the poynts that are handled to perswade any wise hart to returne vnto you You ouerpasse 1 the hierarchie of your spirituall Lords the prelates with their vnder officers which reign ouer you 1 and the forme of Gods worship by your Leitourgie or seruice booke set vp and vsed in all your parishes These are two mayn exceptions that we make against you though you dissemble them in this your writing and insist vpon other two 1 the people and 2 inferior ministerie as I conceiue you as if these onely were the poynts of difference between vs and you Which whether you haue done of ignorance or of fraud rather to deceiue your reader I leaue it vpon your conscience to consider of Againe the two things that you take vpon you to handle you for down in these termes the godly Ministers and people of the Church of England whereas our separation is from your Church in generall wherein many vngodly ministers and people are to be found standing in commixture or confusion rather as one body with those which are estemed more godly and religeous and therefore you deale not syncerely to make our separation to seem but from apart and those the godly Agayn whereas there is a scisme in your Church by two contrary factions at warr with your selues Conformitans and Puritans as you stile one another you deale not plainely to tell vs whither party you meane to defend but lead your reader into clowdes and mâ—st speaking of godly miâ—isters and people not naming who or where they are That thoâ—gh one may gueâ—se whome you mean yet you write so generâ—lly covertly that if danger or in conuenience come by any thing you haâ—e sayd yoâ— may sâ—ifâ— it of to eyther side for your best aduantage A 〈◊〉 you deny not from the corruptions of the Châ—rch whâ—rein 〈◊〉 liue yet 〈…〉 not what those corruptions are which behooued you to haâ—e done if you woulâ— haue effeâ—ted oâ—r retâ—rne vnto you For we are uerily perswaded that they are nothing bâ—t your corruâ—tâ—ons 〈◊〉 we haue separated froâ— and therefore cannot reioyne our selues vnto you till they be remoued And seeing you may minde some things to be corruâ—tions in your Châ—rch and we othersome it cannot be we should well accord till particulars be related which therefore if you write agayn we pray you in your next to set downe Yet for the present it is well that the truth hath wrung out such a testimony from yovr own mouth and pen whiles you grant and deny not such a separation in generall as you mention to the branches whereof if you will stand and abide also by whâ—ch you haue heretofore wrâ—tten I doubt not but the discreet reader will see your bat ell is â—ot so much against vs as against your selues the sword which you haue dra◠〈◊〉 slay svch as be vpright of way doth enter into the verie hart of your own Church the bâ—wes which you haue bent at us are broken For â—e forsake your Church for this mayn corruption that all sorts of profane and wicked men haue been and are both they and their seed receiued into and nourished withâ—n the bâ—some of your Church contrary to the first couenant of our redemption wherein God with his owne mouth proclaymed perpetvall emnity and warr against the Serpent and his seed which the women and her seed should wage though with the brusing of the heel thereof Gen. 3. Contrary also to the example of all Gods Churches since the world begann who alwayes were seperated from the vngodly as the scriptures shew Now that this is a corruption aâ—ong you your selues haue taught saying and complayning that in the Church are swarmes of Atheists jdolaters Papists erroneus and hereticall sâ—ctaries witâ—hes charmers sorcerers murtherers theeues adulterâ—rs liers c Also that among you the holy Saccraments are communicated with the Papists the holy misteris of God profaned the Gentiles enter into the Temple of God the holy things are indifferently communicated with clean and vnclean circumcised and vncircumcised Againe that there be thâ—wsands which be men and women growne which if a man ask them how thâ—y â—halbe saued they cannot tell As for wickedness in pride envy haâ—red and all sinns that can be nâ—med almost it deth ouerflow and yet
you are not ashamed to say are thâ—y not Christians This Testâ—mony being trâ—e I hope your selues now wil be ashamed to plead that such a people ar Chritians to be communicated wâ—th or deny that we may separate from them in thâ—ngs concerning God An other weighty cause of our separation is that you haue a popish ministerie ouer this profane multitude touching which your selues also haue thus writen eyther we â—vst haue a right ministerie of God and a right gouerment of the Church according to the scriptures set vp both which we lack or els there can be no right religâ—â—n c. Now for the present ministery that is among you as Parsons Vicars parish priests Stipendaries with the rest you sayd that câ—me from the pope as out of the Troian horses belly to the destrâ—ction of Gods kingdome An other cause why we refuse communion with you is for that you serue God not as himselfe commandeth but after your own deuising or by imitation rather of the Romane Antichrist whâ—ch your selues haue proclaymed though we should hold our peace for of your seruice booke you say it was culled and picked out of the Popish dunhil the portuis and masse â—â—â—kfull of all abominations that in the order of your seruice ther iâ—â—o edification but confusion Now this seemeth vnto vs no small corruption that yov should offer vnto God that filth which you haue picked out of the Popes dunghil May we not say vnto you with the prophet Offâ—r such things vnto your Prince will he be content with you or except your person saith the Lord of hosts You know that Christ hath said their offrings of blood I will not offer and yet will you take your drinke offrings out of the great wheres cup which the holy Ghost saith is full of abominations and of the filthines of her fernication What morâ— loathsome thing could you haue fouâ—d vnder the sun Agayn we haue forsakeÌ„ your Church because the ecclesiastical gouernment and gouernours the Lords spirituall are not according to the ordinance of that Lord who is the Spirit but after the institution of his enemy Antichrist And that this is a fowle corruption we have also learned from your selues which say The gouerment now used by Archbishops and Rps. c is both Antichristian and diuilish That it is that which giueth leaue to a man to be any thing sauing a sound Christian. Item that that Vgly and ilfauoured hierarchie or Church princelines which instituted at the first by antichrists deuise did afterward villy serue the Pope of Rome to accomplish the â—isterie of iniquity and to destroy the Church of Christ and doth yet stil at this day serue him must be abolished that no remnaÌ„ts ne yet any shew therof remayn if so be we will have Christ to reigne over us Item that that profane jurisdiction of Lordly Lord Archbishobs Bps Archdeacons Chansellors Officialls c. as contrary to Gods gouerment and wholy vnderpropt by the canon Popish law and with all ioyned with hypocrisie vaynglorie lordlinesse and tyranny euen for these respects if there were no moe are to be vtterly rooted out of the Church except possibly we mean by reconciliation to make Christ and Antichrist frâ—inds Thus haue we been taught by your selues what corruptions there are in the Church euen so many and so great that you complayned thus as our lacks are there can be no right religeon and now you haue added vnto all the former to teach vs a separation from your corruptions and this not onely in 1 iudgment or 2 profession but also in 3 practise and that we should not onely reproue as you heretofore haue done euery part of sinne and error but abstaine also from aâ—l corruptions of life and doctrine And now we would pray you tell vs seeing corruption hath so seased vpon and possessed by your owne confeâ—sion both Preist and people both worship and ecclesiasticall gouerâ—ent that as your lacks are there can be no right religion and seeing from all corruption we musâ— separate What then remaâ—neth for vs to communâ—cate with you in For take away these corruptions out of your church and you shall seâ— an vtter dâ—ssolution and abolishing of the same Though now it spread it selfe like agreene bay tree yet will it pâ—â—se away and be gone and though one seekâ—â—t it cannot be found And is it not strange that when your selues haue taught vs how esteeme of your people ministerie divine service and church goverment how also to walke and cary our selues where such corruptâ—ons ar and we haue but departed from these corruptions for any truth that is among you we haue not forsaken that yet you will say we are seduced Are not you then the seducers We doe but practise that which you haue taught vs If you would haue vs to returne vnto you first iustify by the word of God that people ministerie and worship that you haue condemned refute your owne writings and build againe the things which you haue destroyed So when you haue made your selues trespassers if we be not able by Gods word to proue that the things we refreyn from are as bad as you haue writen we will by his grace come agayn vnto you Til then let the discreet reader mâ—nde whither you deal not with us as did the horsmen of Aegipt with the Israâ—liteâ— that after you hauâ— giuen us leav to depart you thus persue vs with your writings to bring vs back again to our aÌ„cient bondage Again whether you that pretend a separating in the church condemn our separating out of it though your Church be so throughly corruâ—t as before is shewed and now call vs seduced deserue not rather to be called your selues The seducing brethren of the separation But let vs hear what it is you now say for your selues On our part consider 1. THis separation that we make is grounded 1. On Gods commâ—ndements Matt. 15.14 Rom. 16.17 Eph. 5.7.11 2. Thes. 3. â— 14.15 Tim 6.5 Tit. 3.10 1. Pet 4.4 2. On the examples of all the prophets Apostles Christ himself who separated in the Church not out of th' Châ— albeit in most corrupt estat yet communicated in thâ—t which was good reprouing refusing suffring for abstâ—yning from euill Luk. 2 2â— 2 24 22.7.8.9 Mat. 22 3. 20 6 1 2 5.16 11.16.17 18.9.20 12 31.34 39. 23 totum And note those Churches were Antanosaicall as you say ours are Antichristian yet for as much 〈…〉 th◠〈◊〉 Christ as â—ur Church doth at least Luk 1 9 10 Iob. 1 2â—â—1 7 23.17 31 4â— 42. 10 24. Rom. 3 2.3 9.4 wâ—th Gen 49.10 A.t. 2 39. thâ—y separated not from them Answer IF by the Câ—mmâ—ndements of God by the examples of Christ his 〈◊〉 and Aâ—â—stles we may mâ—st separate from all corruptions mayn teâ—â—ed in a trâ—e Church then ought we much
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
not the discipline nor teach their people to keep and obserue the same yea they blame us for practâ—sing Christs lawes withouâ— the Magistrates leaue as if Christ wer not head of the church Prince of all the Kings of the earth Again they administer not their doctrine sacraments and discipline as this realm hath receiued neither reuerently obey their Ordinaries but resist preach and write against the Bishops their canons rites and ceremonies as much as they dare Thus halt they between two opinions and practise neither the discipline of Chrâ—st nor of the prelâ—tes whiles yet they would seem to practâ—se both being in this poynt like to the Saâ—aritans which whiles they would both fear the Lord and serue theâ—r images also they neither feared God nor did after their orâ—inances as the scriptures sayth What then may we esteem of your ministers pâ—wer and authority in teaching Aâ—aine câ—nsider you if some Absolom Adoniaâ— or other vsurper should say I haue 1 sanctification 2 knowledge 3 spirit of dâ—scerning 4 of â—tteraâ—ce 5 of power and authoritie in iudging 6 effectual ordinâ—rie decidind ending of controuersies c therefore I am a lawfull King Iudge or Magistrate and God hath giuen witnesse by these vndâ—â—bted testâ—monies of the truth of my Magistracie whether this â—lea woâ—ld serue him or these testimonies approue his office yet are these most â—regnant proofs of your Minâ—stery 6. The 6. and last testimonies is their effectual ordinary calling and bâ—getting to the faith of God c. This I haue before touched and shewed that ordinarily they beget not but hinder the true faith they keep the people in blâ—ndenes and idolatrie whâ—ch is a worke of darknes and of the flesh and if by their preaching any be brought to the true faith I account it Gods extraordinary work which I doubt not but is also aâ—oÌ„g the Papist Againe if this were granted them I would know what office they would claym iâ— the church hereby whether Apostleship of some other function For in the Church of Corinth were many teachers and instructours yet begat they not their â—eople to the faâ—th for the Apostle Paul challengeth to be their father only and to haâ—e begotten them in Christ through the gospel 1. Cor â— 15 So there may be a lawfull Pastor or Teacher in a church which neuer begat any of them to the faith but onely nourisheth and increaseth faith in them that were begotten afore He is chosen to feed the flock 1. Pet. 5. â— not to begett the same the flock is a company of faithfull people begotten before they haue a Pastâ—r The begetting of faith was first and chiefly by the Apostles and Evangâ—lâ—sts that went about preachâ—ng the word to them that had not heard it Rom. 15 20.21 It â—s also by the ministers of churches or prophets though not in office of ministerie whâ—n vnbeleeuers come into their assâ—mblies 1 Cor. 14.24.25 It is also by all Christians priuately meâ— and women which preaching and witnessing the truth of the Gospell reading talking conferring of the scriptâ—res doe conuert many unto God informe their children and families in the faith and saue their soules Act 8.4 18 â—6 1 Cor. 7.16 Eph. 6 4. Deut. 6.7 Sâ— the begetting of faâ—th is no certaine testimony of a true Minâ—sterie Whereas therefore you conclude that your Ministery begat us also if ever we werâ— trâ—ly begotten in thâ— spirit we may answer yov with Moses â—e take to muâ—h vpon you yâ— sons of Levi. For know you not the wind bloweth where it liâ—teth and you hear the sound thereof but cannot tâ—l whence it commeth or whether it goeth and so is euery man that is borâ— of the spirit It seemeth you count nothing preaching but that which is in the pulpit nothing the word of God but that which commeth out of your Ministers lips but thanks be unto God that hath giuen vs better to discerne the worke of his grace and hath breathed vpon vs with his holie spirit whiles your Ministers stood lik the 4. Angels in the corners of the earth holding the windes that they should not blow The 6 Consideration 6. ALso our godly people haue all the marks and tokens of Gods people and elect 1 which the scriptures set downe 2 which the people in the timâ— of Christ and his Apostles had 3 which the professors of any church that is now in the world haue 4 yea which your selues in your supposed perfection can boaâ—â— of which is sealed vnto them 1 by the care peace and testimony of a good conscience in all things 2 by suffring for sundrie parts both of righteousnes and 〈◊〉 3 by effectual comforts in such sufâ—rings 4 assâ—rance of faith of hope of remission of sinns Gods dear loue vnto them 5 by spiritual loue and thâ— fruits thereof 6. by the progresse and daylie growth in knowledge strength and godlinessâ— c. Answer THAT many of your people are Gods elect I vndoubtedly acknowledge and I would to God such were the estate of you euery one Yet the constitution of your people in your church is not a Communion of Saincts with which we may participate but a confuse mixture of all sorts of men from which the godly must separate as touching the worship of God In this your defence of them you begin thus Our Godly people Buâ— who ar they can we tel are not al your people godly of the true church it is written thy people shal be al righteous if your people be not such why make you not a separation from the vngodly that will not be reclaymed or why cast you them not out from among you Thus ought you to doe by the Testament of Christ. 2. Cor. 6.14.17 1. Cor. 5.13 If you doe it not you profane Gods everlasting couenant I deny not but many hypocrites and reprobates wil creep into the true church and much vngodlinesse will their break out as in any assembliâ— in the world but when it is seen the sinner is presently to be reproued and eyther must purge himselfe by repentance or be excommunicate Luk. 17.3 Mat 18.15.16 17. Thus still the church continueth a comâ—union of Saincts an vnleauened lump a holy nation 1 Cor. 1 5. â— 1 Pet. 2 9. Now for your works and tâ—kâ—ns you say they have all 1 which the scriptures set â—râ—w This is denied and had you searched the scriptures you might easilie haue seen it otherweise For They are not a separateâ— people called out from the world which is oâ—e prâ—ncipal â—ark as before I haue shewed vrged often in the scriptures 1. King 8 53. Isa. 52 1â— Ier 15.19 Ioh. 17.14.16 Reu'18 4 They are not the Lords free people injoyâ—ng the libertie of the gospell but in thraldom to strange Lord aâ—d lawes ecclesiastical Contrary to Lâ—uit â—5 42.55 1 Cor. 7. â—3 Ioh 8 32 36 Gal. 5 1. They walk not in the truth of the gospel but in many things ar corrupted with
the remainders of poâ—ish sâ—perstâ—ons and idolatrie Contrarie to Psal. 26.3 3 Ioh 3 4. Rom. 6 4. Ephe 2 10. 1 Cor 10 14 2â— Reu. 14 9.12 In these and many other particulars your people are contrary to the scriptures so the prâ—ncipall marks are wanting 2 Next you compare thâ—m with the professâ—rs of any church new in the world This is more bolâ—lie then wiselie spoken of you shew if you can any reformed church whose people are like yours for â—â—rr mixtâ—re of al sorts or in lâ—ke bondage to Antichrâ—stian â—relates or that use like superstions and idolatries in the worship of God and dailie conversation Remember also what some of your selues haue written heretofore how that Of all the nations that haue rencunced that whore of Rome thâ—re ïs none in the world so farre out of square as England in reteyning the Popish hierarchie Your last comprison is with ourselues whome you twite with supposed perfection wherein you iniurie vs and yet help not your selues For we suppose no perfection at al to be in vs eyther in knowledge or practise but are priuie to our selues of our infirmities and are sure we haue more also then we can discerne Yet by the grace of God we are that we are and his grace is not in vaine in us but as it hath brought vs out of confusion boâ—dage and Idolatrie whâ—rein your people still remayn so we trust it will keep vs in the truth of the gosâ—el vntil we come to perfection in the kingdome of our father which is in heauen 3. Next you speak of the sealing hereof vnto your people 1. By the care peace and testiâ—â—ny of a good conscience in al things what care can be seen in such confused carelesse walking of your people commixt in one bodie with the profane and serpents seed what peace of conscience can there be when men doe walke in open transgression of Gods law except such as whereby a man falsely blesâ—eth himselfe saying I shal haue peace although I walke according to the stubbornes of my own hart Deut. 29 19 There is no peace sayth the Lord vnto the wicked Isa. 48.22 The waies of your people being wicked their spirituall actions idolatrous it must needs be a blind or corrupt conscience that testifieth for theÌ„ in this estate 2.3 Their 2 suffrings and 3 effectual comforts in them we will beleeu when we see them For the present we behold many of your peoplâ— for auoyding the crosse of Christ to submâ—t to the Idolatries of your Church against their owne conscience and confeâ—sion Very few that will suffer for any part of the truth but none at al that suffer for all except such as forsake your confused assemblies And if one or two in a shire doe suffer a litle trouble for not being buxome enough to the Prelates and their coâ—rts what is that to jâ—stify the prophane multitudes and generall state of your people which are readier to pâ—rsecute then to suffer persecâ—tion for râ—ghteousnes sake as we haue had lâ—â—entable experience these mâ—ny yeires Wâ—â—refore as their suffrings so I think their Comforts are 4 Their assurâ—nce of faith of hope of remission of sinns and of Gods dear loue unto thâ—â— may wel be boasteâ— of but not soundlie felt For where so many evil works doe abound and reigne there is not true faith and consequently no â—â—re hope of remiâ—sion of sinns Shew vs therefore your faith by your works for we câ—nnot see your harts Bnt this we find in the scriptures that yoâ—r forâ—fathers when the Prophets reâ—roâ—ed theâ— for their sinns woâ—ld vaunt as you do anâ— lean vpoâ— the Lâ—rd aâ—d â—ay is not the Lord aâ—ong vs no euill can come upâ—n vs. Mic. 3 11. This glâ—rying of inward graces when outward transgreâ—sions doe prevaile is meer delusion common with all sorts and sects of religion Even the hâ—rlot can boast of her peace offrings Pro 7.14 and the Phâ—risee thanketh God that he is not as other men Luk. 18 11. 5 Their spritual loue and frâ—ites thereof let them record thâ—t haue tasted of It is wel known in the land how many of Gods children hauâ— been empouerished afflicted tormented by long and lamentable imprisonment vexation and spoile of goods exile and other like meanes women left widowes and children fatherlesse How your godlie people haue visited comforted and releiued them is not so wel knowne it may be their charitie hath been in secret and their left hand knoweth not what their right hath done Wherefore you needed not haue offred this to our consideration who are so uÌ„aquainted with their loue let them selus rather coÌ„sider how they shal answer wheÌ„ they com to that howr meÌ„tioned Mat. 25.34 35.41 42. c. If you think they haue shewed loue to their freinds and fauourites that will procure them but little thank euen sinners and publicans doe the same Luk. 6.32.33 c. 6 Their progresse and dayly growth in knowledge strength godlinesse is ill seen in the estate they stand there being at this day rather moe gross abominations vrged and observed in your publick assemblies then haue been heretofore and your châ—rch further from reformation now in the end theÌ„ was at the beginâ—â—â—â— that vnlesse you come to walke as your brethren of thâ— separation and quite abandon the hope of reforming Babel it wil shortly aâ—pear tâ—at all your labours be but sâ—iders webs and your expectation vanitie and vexation of spirit The 7. Consideration Consider how God hath witnessed his loue and approbation to our church 1 by many victories and deliuerances from the enimies of Christ 2 long continuance of the gâ—spel among us 3 strang iudgments on the enimies persecâ—tâ—rs of the gospel 4 the power and blessing in casting out Diuils 5 prayer heard both in spirituall and earthly things 6 by throwing down the Churâ—â— of 〈◊〉 and building of the Church of God by preaching disputing and printing of many excellent works and volumes puplished of all sorts which nonâ— of you in anything haue ever yet atteyned but onely to threw down Gods church to raise â—â—ssention among brethren to rent the church to distract the ignorant to afâ—ord the weak to hinder the cause of refâ—rmation to bear false witnesse against your brethren and belye the holy ordinances of God Answer 1. IF many victories and deliuerances be an vndoubted testimony of Gods loue and approbation of a people and their religeon then 〈◊〉 might wel haue boasted of his religion who conquered seventy Kings and made theÌ„ gather bread vnder his table Iudg. 1.7 Then Raisak hs reason was good which he alledgeth against the Israel tâ— fâ—r that he had conquered so many nations 2 Kin 18 33·34 35· If on the Turks at this day may triumph ouer Christian religeon becaus they haue warrayeâ— a great part of the world‘ takeÌ„ from ChristiaÌ„s â—any kâ—ngdâ—mes and â—rouinces Yea this verie reason did heathen men herâ—tofâ—re allege for dâ—fence of pagan â—me as that
by it Rome had been kept agaiâ—st 〈◊〉 and â—ther â—neâ—ies and that therefore Rome had got the Empâ—râ— of all provinces and parts of the world because it worshiped and served 〈◊〉 â—oâ—s that were in the wâ—rld even the vnknown Gods also I would wish you therefore to minde better ground for the truth of religion and remeâ—ber what is written of the ancient Babylonians after their victories Thâ—n shall they take courage transgresse and doe wickedly imputing this their power vnto their Gods Habak 1.11 2. The long continuance of the gâ—spel among you will make the more agaâ—nst you at the day of your accounts because you yeld no better obedience to the gospell as your present idolatrous estate sheweth The gospell was among the men of the old world 120 yeares taught by Noah a preacher of righteousnes yet at last they perished by the stood for their disobedience therefore though it hath been with you about halfe that time you also â—ay perish if you repent not But note you take it for granted which is yet to be proued that the gospel is among you whereas the true peachâ—ng and practise thereof you cannot endure The sound of the Gosâ—el by thâ— fâ—et of them that puplish peace is this Thy God o Sion reignetâ— â— Iudah keep thy solemne feasts perforrme thy vowes for the wicked shall no more passe through thee he is utterly out off Isa. 52 7 Nahum 1.15 with Rom. 10 15. but Christ reigneth not yet among you by his own officers and lawâ—s as hath been confeâ—sed by the best of your Ministers you keep the solâ—mn feasts of Antâ—christ as your Christmas Câ—nâ—elinas Hâ—lloâ—â—as Eaâ—â—â—r and many the like and the wicked at still in the midds of you and wâ—lk on eâ—ery side yea are exalted which Daâ—id saith is a forme for the sons of mâ—n Psal. 12.8 3. The strange iudgâ—â—nts on â—nimies and persecutors are good warnings for you that you persecute your bâ—ethren no longer we haue seen minded some vpon no mean men â—mong you but wish not to see more we rather desire the conuersion of our enimâ—es 4. The power and blessing in casting out Diuils though it may be questioned whether it be so or no in your Church is a thing that the Papists can boast of more then you See their late supplication 37. reason of religion Secondly such Diuils as are said to dwel in Babylon Reu. 18 2. we playnly see you haue no power to cast out 3 I would wish you to remember the words of Christ Many will say to me in that day Lord Lord haue we not by thy name proâ—hesied and by thy name cast out diuils c. and then will I professe to them I neuer knew you depart from me ye that work iniquity Mat. 7.22.23 5 For your prayer heard both in spiritual and earthly things take heed you deceiu not your selues many years haue you prayed fasted for your discipline and pretended reformation but how you haue bene heard your present state sheweth As for earthly things if God giue them vnto you it is no sound proof that he approueth your praiers much lesse your church Some evil mens eyes stand out for fatnes they haue more then the hart desireth but their wealth is not in their hand there forâ— the councel of the wicked be farr from me God heard the praier of the King of the Philistims Gen 20.4.6 he answered at the sacrifices of the sooth sayer Balaam Num 23 3 4 15 16. c shal we think God therefore allowed of their religion Againe what people in the world is not perswaded and will not say that God heareth their praiers EueÌ„ the hethens would boast thus of their false Gods as Iulian protested that Aesâ—ulapius had often healed him being sick and Ovid that he had often seen Iupiters anger appeased with incense c. See you not then that as the Saincts when they walk vpright before the Lord haue assurance and sound comfort thereby that be heareth their praiers which they make according to his will so hipocrites and ethniks haue also their false perswasions that their praiers are heard and vaine comforts according Vaunt not therefore of your praiers being â—eard so long as you doe works which are to be abhorred but remember how it â—s written whosoâ—uer we ask we receiue of God because wâ— keâ—p his 〈◊〉 and doe those things that are pleasing in his sight Heb. 3.21 6. Your throwing down the church of Antichrist and building the church of God by â—reaching c. is according to the prouerb Clowdes and wind without 〈◊〉 Let your brethren be witnesses Of the first they say Antichrist raigneth amongst you Of the latter that as yet you are scarse come to 〈…〉 a church rightly reformed and againe that the wals of Sion he euen with the ground Yet now you vaunt of throwing down Antichâ—â—â—â—s â—hurâ—h and building Gods The Martyrs in Q Maries daies did indeed by their faithfull testimonies and patient suffrings throw downe a great part of Antichrist church but sithence that time what haue you doen unlesse it hath been to repayr Iericho For many grosse abuses which those Martyrs abhorred are now stâ—fly mainteyned and practised in your church but farther theÌ„ they went haue you not stepped a foot if some of your inferiour ministerie haue spokeÌ„ or writteÌ„ against a few foolish ceremonies yet others of your chiefest ministers haue written as much for them that what superstition your church pulleth downe with the left hand it setteth vp with the right The Prelates and their side haue written against you that seek reformation of Babel and they both haue set against vs that make separation from Babel and yet you heer offer to our consideration how you haue builded Sion But the Lord wil visit both you your building then shall your reword be according to your works In the end you ease yoâ—r stomach against vs as they that throw downe Gods church raise dissention with many moe greeuous calumniations which in your distempered affection you throw forth More wisdome and much more modestie had it been if you had spared these reproches til you had convinced vs of such things But I see how your zele did carie you Ezekiah threw downe the idolatrous places in Israel and reduced the people vnto Gods true worship 2 Chro 31.1.2 c. 30.1.2 c. Rabsaketh reproched him for this as hauing done sacrilege against his own God Isa. 36.7 We by the word of our testimonie throw downe your idolatrous high places superstitions ceremonies false worship and mâ—nisterâ—e you charge vs wâ—th throwing downe Godâ—s church and lode vs with many criminations But it is your selues that trouble Israel for doe we â—eproue you for any good thing in doctrine or practise or haue we left any truth that is among you And if by our testimonie of the gospel dissâ—ntion be raysed and your church rent the
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—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
of al men by that word if men eyther will not trie nor giue sentence at all or doe judge amisse we are not bound to wayt vpon them but must liue by our own faith The reformed churches haue been wrâ—â—ten to by vs for we know and acknowledge them to be true churcheâ— and our brethren in the Lord they giue vs no Answer Shall wee coÌ„tinew still â—n boÌ„dage to Antichrâ—st til they bid vs com out What scripture teacheth vs so If they or any convince vs of error or evill and we yeeld not leâ— vs be esteemed accordingly otherwise if we walke in the truth and they will not approue it be it vpon them as they shal answer befâ—re the Lord. Mr. Iunius whom you mention to reply so sharply neyther approueth your Church nor condemneth our practice no not though he were instantly vrged the writings between him and us are extant to the world let the reader judge what both sides haue sayd Your censure of Mr Barrow or scoffing rather at him neyther hurteth him or vs nor helpeth you His playn dealing in reprouing the corruptions of these times you call rayling it is marvel you say not also the prophets rayled on the people of Israel when they vsed sharp rebukes for I suppose you can hardly shew any hard speech that Mr. Barrow ther writeth which the Prophets and Apostles haue not vsed before But if he were overcaried with some seuere speeches in a good cause‘ neyther we not himselfe euer iustified that infirmitie we know that we are frayl men let the sharpnesse therefore be his but the trueth which he sharply teacheth Gods And why carp you at the manner of his writing and meddle not with the matter That book with others haue discouered the idolatries of your church which neyther by you nor any haue euer yet been answered refuted by the scriptures For your self let the reader iudge what you â—aue sayd The 7 Consideration 7. THe great and grosse disorder and partiallity in administring of your disciplinâ— which George Iohnson sheweth cheerly besides the wants of sunctimony and common duties of godlynes which he sayth are to be found in farr greater measure in the câ—mmâ—n professâ—rs of the church of England and saith further that the Dutch churches take you for a most vnquiet conâ—entious and disorderly people Answer THis article you obiect vnto vs vpon one mans report that was for lying and slandering false accusation and contention himselfe cast out of our Church By what rule or word of God can you admit of the testimony of an excommunicate against a whole congregation Reason also might teach you that no man standing against a church to excommunication will ever speake wel of that church in the cause wherein he standeth But grant that this all were true which he reporteth what would you vrge vpon it that therefore Christianitie which we professe is evill so perhaps a Turk or Iew would doe with as much reason as you can conclude that our separation from you is euill Was there ever any truth think you that men did walke in it as they ought or any Church in the world wherein the discipline as you call it was administred as it should Iulian the Apostata that wrote so much against Christ reading the testimonies of Moses the Prophets and Apostles Deut. 9.7.22.24 Isa. 59 3 4 5 c. Mic. 3.9.11 1. Cor. 5.1.2 11.21.22 c. 3 Iohn 9.10 had as good ground to blame the Israelites and Christians for their manners discipline and consequently to disswade them from their faith as you do vs yea he might allege faithfull and vndeniable witnesses whereas you rely vpon a slanderer Finally what ayme you at in all this but to draw vs back vnto your church and there it is like we shall find discipline without disorder or partiallity to weet in your Bishops courts for there the discipline of your church is to be seen Of which we need say nothing the voyce almost of al the land crieth out of their abominations Onely we obserue how pregnant your perswasions are to make vs beleeu that because there ar sinns in Sion there be none in Babylon The 8 Consideration 8. GOD neuer witnessed for you nor gaue testimony of his approuing your separation whether we consider your ministerie or people For hardly can you shew any one person conuerted by your ministery from papistry or atheisme or other open wickednes as by Gods blessing multitudes haue been by ours but onely haue you seduced and wrought vpon the tender consciences of such as by our ministery were first begotten vnto Christ But which is specially to be obserued from your distracted and devided congregations multitudes haue fallen away to euery kind of impiety herisie reigning in the world Answer IF God approue our seperation and our ministerie by his word as we are surâ— he dooth it is yenoâ—gh though our ministery haue not conuerted any Your reason is as if a Câ—inite should haâ—e sayd vnto Nâ—ah God neuer witneâ—sed for thee nor gaue testimony of his approuing thy building of the Ark for hardly canst thou shew any one person converted by thy precahing or Ark building these 120. yeares Our ministery belongeth to our church the assemblies whereof Papists Athâ—ists such like wicked ones vse not to frequent and how is it poâ—sible â—ur ministery should conuert such as come not to heare it If we wâ—â—ld obiect vnto you that few Turks and Saracens haue been converred by yâ—ur mâ—â—isterie what would you answer Yet where you say â—e can harâ—ly shâ—w my c. we can if need wer shew you many that wer sometime profâ—in irreligious whiles they were of your church but coÌ„mâ—ng and heâ—râ—ng by Gods providence the doctrine of our church haue been reclâ—ymed from their lewd life doe walk holily in the faith with vs. It is true in â—eed that our cause hath wrought most vpoÌ„ such as being somtimes vnâ—er yoâ—r ministery had tender consciences pliable to the truth others of more corrupt consciences haue set against blasphemed it Tâ—e â—â—â—â—ideratioâ— of this in any wise mans iudgment wil rather lead vnto â—hen â—rom our cause when the better sort by your own confession do come vnto vs the worser and refuse remayn stil with you Your last poynt which you would haue specially to be obserued that multitudes haâ—e fallen from vs to every kind of heresie and impietie is indeed worthy to be obserued For first the scripture is fulfilled which sayth mâ—ny shâ—ll â—leaue vnto them faynedly Dan. 11.34 Secondly being fallen if they had com to a more holy faith better walking wheÌ„ they were gone out from vs it might haue importeâ— ours to be evil but now that they haue fallen to grosse heresie impietie it argueth Gods hand so be heavy vp on them because they continued not in the truth with vs. And this the scripture confirmeth saying of such as receiue not the loue of the truth
that they might be saued that therefore God wil send them strong delusion that they shall beleeâ— lies and of such as depart from the faith that they shall giue heed vnto spirits of errors and doctrines of Diuils It is also to be obserued that al such impious hereticall persons as haue departed from vs are interteyned with you in your communion vnlesse themselues refuse to communâ—cate with you your church is the receptacle of al sâ—ch Apostataes there they are suffred in herisie impietie so as they wâ—l frâ—qâ—eÌ„t your assemblies Better reasons therfore more weithty câ—nsidâ—rations haâ—e you need to allege before you can perswade vs to returâ—e vnto your church for these hitherto propounded examined are found too too lâ—ght But it may be better follow ARGVMENTS That the best assemblies of the present church of ENGLAND are true visible CHVRCHES 1. IN what churches soeuer are found in publick practise the things that essentially constitute a true visible church they are true visible churches of Christ. But in the best of our assemblies are found in publick practise the things that essentially constitute a true visible church Therefore the best of our assemblies are true visible Churches Proof of the assumption A visible church is the house of God 1 Tim. 3.15 Now the meanes or things that constitute it are 1 Foundation Iesus Christ to build vpon 1 Cor 3.11 Mat 16.18 2 Builders that is such preaching ministers of the word as doe build in godlynes convert and confirme 1 Cor 3 10. 3 Instrument of building the word of God Eph. 2.20 4 Matter to be built people ioyned togither in the profesion of the Gospel 1 Cor 3.9 Eph. 2 20. But all these are found in publick practise in the best of our assemblies Therfore in the best of our assemblies are found in publick practise the things that constitute a true visible church Answer THE title of your arguments conteyneth 1 an error or absurditie 2 argueth some check in your own consciences for defence of your Church 1 The error is that you divide the church of England into many Churches making the first as I conjecture a national Church the other parishionall This is an error because it is an humane inuention and differeth from the scripture which sheweth many churches to be in a nation or country as in Iudea Asia Galatia c Gal 1 2 21. Reu. 1.4 but sheweth not any natioÌ„al church Now that yours is a national church not onely the name and title but also the constitution sheweth for it hath a Pastor over it the Archbishop of Canterbury Primate and Metropolitan your most reverend father in God who maketh and consecrateth the Diocesan Bishops wherevpon there are Diocesan churches or Sees and they agayn make the Parish Priests To him and to his successors the inferior Bishops haue sworn so help them god through Iesus Christ. all due reverence and obedience If the mould of this Church were not fetched from Rome shew where you learned it 2. The check which the title argueth to be in your conscience appâ—areth apâ—eareth it that you plead but for the best assemblies of the present church of England for doe you not hereby intimate that there is a worser sort which you will not plead for yet both bâ—st and worst are all one body one church and communion If your Church of England be Christs why maynteyn you not the whole is not every â—art and parcell of Christs church to be defended Thinke you that the priests and people of Israell would haue mainteyned the Most holy place of their Temple onely haue suffred the rest of the howse to be ruinate and troden vnder foot or if they did thus should they haue done well How persidiously then doe you deal with your church if it be the true church of Christ that you seek to vphold your Sanctum sanctâ—rum your best assemblies and neglect the rest Or if you would make one peece of your church Christ and another peece Antichrists where both be in brotherhood and vnitie togither it is as absurd as if you would make one part of your bodie humane an other bestiall one peece Gods another Diuils It is contrarie also to the playn scriptures which say what communion hath light with darknese â—hat concerd hath Christ with belial meaning none at all Eyther therefore you must iustify your whol Church or you must with vs make a separation How long will you halt between two opinions To your Argument I answer the proofs of your assumption fayl you A visible church you say is the house of God True but your Bethell will be found Bethaâ—en the houâ—e of Idolatrie You make the things constituting your howse to be fowr 1 Foundation 2 Builders 3 Instruments 4 Matter But the forme or fashion of the building you leaue quite out perhaps you saw that it would not endure the trial when it should be compared with the patterne that God shewed in the Mount The Prophet Haggai reproued the Iewes for that Gods house was not builded amoÌ„g them If you had beeÌ„ ther. you would have disproued the Prophet by this sophistrie We haue the 1 Foundation laid Hag. 2.9 2 Builders we haue many both priests and people 3 Instruments also for to hew and square the timber and stone as axes c. 4 and matter wherewith to build as wood from the mountain and stone from the qarrie Therefore though the stones be neither laid nor squared nor the timber hewen fitted or framed because with vs are found the things that essentially constitute a visible house we haue the true house of God But if your own material houses were no otherwise builded then your church is by this your argument you would haue but an vncouth dwelling If you read Gen. 11. you shall find the towr of Babel to be as wel builded as your church for there was the 1 Foundation laid 2 Builders many 3 instruments also 4 matter both brick and slime Now let vs examine the things which you say you haue and doe buâ— barelie say for you proue it not 1. The Foundation is Iesus Christ to build vpon 1 Cor. 3.11 Mat. 16.18 But this Foundation is not yet rightlie laid in your assemblies you haue it onelie in name and shew Christ is neer in your mouthes but farr from your actions If you had shewed by the scriptures how Christ is laid for the foundation of the church it would soon haue bene seen that your house is set vpon the sands For you haue not him for the mediator prophet priest or king of your church as it is now established Many truthes I acknowledge are taught among you but many vntruthes are also mixed with them and the power of godlines is denied for the truthes that are taught cannot be practised Your church hath also other spirituall Lords and lawes then Christ and his testament as your Prelates with their cannons
branches bear little fruit but vnto themselues and as Moses foretold their grapes are grapes of gal their clusters bitter for the publick idolatries vsed in your assemblies after the maner of the mother of Rome shew that your vine is of the vine of Sodom Christ prayed onely for them that should beleeu in him through the word that they all might be one in the Father and the Son as the Father in him and he in the Father but the true members of your best assemblies are one with the world for whome Christ would not pray being on spiritual body ioyned in communioÌ„ with the whol multitude of profane and wicked of the land That strange it is you should read the scriptures and not discerne how farr you are from being vnited with Christ who as himselfe was not of the world so neyther are his people but chosen and separated out of the same Whereas you bring no proof that your people haue true faith but by Mr Iohnsons confession it sheweth how distressed and helplesse your estate is Yet doe you great wrong to Mr. Io as the reader may see in the place that you cite For although considering them apart from the constitution of your Church he thinketh by the appearance of the knowledge faith and fruits of diuers that they may well be thought in regard of Gods election in Christ to be heirs of saluation and in that respect true Christians yet in respect of the constitution of your Church he sayth they can not be iudged true Christian. Now we deal against your church in regard of the constitution thereof not doubting but God hath many elect heyres of salâ—ation among you which we leaue vnto him that knowes them Your argument then from Mr Iohnsons confession is faultie and agreeth not with the rules of right reasoning for whereas he limiteth his iudgment of them shewing in what respect it is plainelie excepteth their church-constitution you bear your reader in hand as if he granted it without lâ—mitation and that too according to the Scriptures in your first proposition which evidently do concern the churches constitution You may much abuse any mans words if what he speaketh respectively you will take and allege as spoken absolâ—telie So your proofe fayleth you In the end you referr vs to the confirmation of your 5 Argument following to the Answer whâ—reof I also refer the reader Now though I haue answered first to the assumption or second part of your argument on proof whereof you doe insist yet the first part also shal be better examined ere I let it passe Those churches you say whose true members are onely espowsed to Christ. are true visible churches By true members I conceiue you doe meane not as the truth is all baptised and so reteyned in your church but some few choise persons or forward professors among whom there is an imaginary brotherhood and separation from the other profane in your parishes though invery deed they stand all one bodie If thus you intend as the proof of your assumption plainelie intimateth you do then offer you violence to the similitud of mariage or espowsall which al meÌ„ know is not with some few members of a womans body as her fingers or hands c but with the whole woman who giueth her selfe by covenant vnto her spowse or husband And as in civill mariage so it is in spirituall for Israel of old when the Lord became a husband vnto them did not some of them but all the multitude generally make covenant with their God the scriptures also which you alleg Eph 5.2 Cor 11 speak of the whole body of the church not of a few select members of the same For though it be true of every visible church that some onely are elect howsoeuer all be called yet the discerning of this belongeth to God alone and not to vs who esteem of persons according to their outward covenant profession and walking Your reason then seemes to be like this That womans â—hose true members as namely her eye and eare and some of her fingers are espowsed onâ—ly to such a man She is his true and lawfull wife But the true members of N howsoeuer her whole bodie in generall is coupled with an adulterer and the most of her members ar affected and wholly giuen ouer to that adulterer and her pretended husband they hate never made couenaÌ„t with ar espowsed only to such a man Threfore c. If this reason be not absurd let him that readeth iudge and if such absurdity be not implyed in your argument shew if you can in your next writing for if you striue to avoyd this you will fall into another evill as shall then be manifested The 3. argument IN what churches soever is such an ordinance of God in publick vse and forâ— by which there is ordinarily made an vndoubted resurrection or quickning froÌ„ the death of sinne vnto the life of grace and a new birth they are true visible churches of Christ. Iam 1 18 1 Pet 1 23. But in the best of our assemblies is such an ordinance of God c. Therefâ—â—e c. The assumption is manifest because by that ordinance of preaching which is in publick vse and force there is ordinarily made an vndoubted new birth seing there doe ordinarily appear in many the vndoubted fruites and testimonies of Gods spirit after the publick and ordinary preaching of the word in our best assemblies Answer THE first part of this your argument seemeth to imply an error as that a church is first gathered constituted of an vnregenerate profane and worldly people over which are set Pastors and Teachers who by preaching the Gospel doe beget them or some of them vnto thâ— faith and quicken them from the death of sinn c which quickning or new birth is a proof that they are a true visible church This course I finde to be contrary vnto the scriptures which I would thus manifest When the Lord Iesus would shew mercy to the world and call his elect out of the same he sent Apostles Prophets and Evangelists to preach his saluation to all peoples The people to whom they preached werâ— not for the most part churches of God but assemblies of heathens and idolaters as for example the men of Lystra of Corinth of Athens where Paul preached in Mars street and other like places By meaneâ— of this manner preaching many â—eople were regenerate or beâ—ne a new quickned from the death of sâ—â—â—e aâ—d tuâ—â—ed from idols to the liuing God And being thus begotten vnto God they were separated from others that belâ—eued not and ioyned togither into a holy comâ—union not hauing other officers over them for a while till men were fitted for such a worke Therefore oft times the Apostles departed to other places and left the Evangelâ—sts to redresse things that remayned and to ordein them Elders in every citie as the Apostles
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
their dutie Gods word teacheth uâ— tâ—at â—f a man walke in any one sinne though he doe not all he shal nâ—t liue but die the deâ—th Ezek. 18 11 13. Wâ—en Gibeah was giuen oveâ— to the Sinne of Sodom if the Priests and prophets should haue preached against idolatrie swearing breaking of the Sabbath and such like evils and not against that particular filthynes which the people followed should they haue preached repentance truly When Israel followed Iereboams calues at Dan and Bethel if the ministers then had preached against Sodoâ—ie whordome drunkennes and the like and not cried out aâ—ainst that present idol worship but pleaded rather for it shâ—uld they haue tâ—uâ—ht repenatnce truly Even thus it is with your best minâ—sterâ— they will thâ—â—deâ— out in their pulpits against Popery and idolâ—try in â—eâ—erâ—ll aâ—ainst theft whordome prâ—de coueteousnes and mâ—â—y oâ—her iâ—qâ—â—â—ieâ— but the sinne which cleaueth so fast to the bones of â—oâ—r Church tâ—e heynous enormities in Gods worship amongst you these they meddle not with neither vpon payn of excommunicatiâ—â— draw the people to repentance for them as after I will further shew Perhaps now and then they will glance at the Bps. or some other corruptions but bring the people from vnder these iniquities they doe not nay they plead for them rather and cry oâ—t vpon vs which haue forsaken so grosse abâ—minations Now there being no notice giuen by the ministers or taken by the people of the siâ—ns wherein they liue the other two parts of true reâ—entance doe also fail among you for farr you be from confessing your sins which though you offer the sacrifice of fools yet will you not know that you doe evill and most farr from amending them when with so high a hand you doe maintain them although the testimonie and sâ—ffrings of vs your disâ—ised and persecuted brethren against them haue sounded in your eares now manâ—e a day Thus teach they not repentance aright As for faith it cannot be sound and true where it hath not ground oâ— the couenant and promise of God Gods couenant and â—romise of saluation you haue not without repentance as Christ sayd Except ye repent you shall all likewise pâ—rish for surely God will wound the hairie â—ate of him that walketh in his sinnes To preach faith therefore and aâ—ply iustification by faith to an vnrepentant people is to â—rofane that holy doctrine and turne the grace of God into licentâ—ousnes But to giue the seales of the righteousnes of faith baptisme and the Lords supper to the wicked blasphemers irreligious and to their seed it is a sinne of sinâ— for which your ministers shall giue an heauy account to Christ at his appearing as haue counted the â—recious blood of his testament an vnholiâ— thing and washed and fed therewith eâ—en doggs and swine as the scripture calleth such vngodly â—ersons And thus you haue not truly taught among you eyther repâ—ntance from dead works or faith towards God which are the doctrine of the beginning of Christ and the very foundation as the Apostle saith I will now also compare the practise of the Apostles in the placâ— which you cite with yours that the reader may see how your right eye is blinded to bring scripture so playn against your selues In Act. 2 37 c the manner of gathering and planting that church‘ is thus described There was first the word preached by the Apostles verse 14 c which being heard pricked the harts of the â—eople verse 37. there was repentance taught not for adultery theft worshiping of Idols oâ— the like whereof it may be that people was not knowen to be guilty but for their particular trespasse in refusing of Iesus Christ into whose name they must be baptised if they would be saued verse 38 then followed a playn separation from such as frowardly resisted the truth vers 40 and none were baptised or ioyned to the church but such as gladly receiued the word verse· 41. After this followed a contâ—newing notwithstanding the imminent peril of trouble and persecution for the truth sake in the Apostles doctrâ—ne and fellowship and breaking of bread and prayerâ— verse 42 If you had walked in this primitiue churches steps you should before the constituting of your Church haue preached vnto the poor ignorant and idolatrous Papists which was the generall face of the land at Q Maries death repentance for their sinns in all their idolatries wâ—ll worships and superstitions subiection to Antichrist his prelacie priesthood and gouernment c. To such as had their harts pricked with your doctrine you should haue shewed the true way of the Gospel faith and holy walking therein You should haue taughâ— them a separation from the profane and obstinate and haue gathered into the Church such onely as gladly receiued the word and with them you should haue walked in a holy communion and practise of Christs ordinances thâ—ugh Princes and Parlâ—aments thoâ—gh men and Angels should haue forbidden threatned you for it Thus had your church beeÌ„ the daughter of thâ—t mother church in Ierâ—salem whereas now by neglecting this patterne and reteyning the Popish confuse multitude and a great part of their ministery and worship you haue imitated Bâ—bylon â—e mother of fornications aâ—d â—re as vnlike Sion as you are like your selues The objection which you feared and therefore would prevent with answer is yet of more weight then will be eased by your syllogisme the aâ—sumption whereof I deny For the true constituting of a Church by the word perached callâ—ng men to a willing holy covenant with God sepâ—ratinâ— them from the wayes of Satan Antichrist his false idoatrâ—â—s worship priesthood and government vniting them togither in the comâ—union of the true faith and bond of loue and peace which ar the controuersies between you and vs these poynts are cleerly set down in scriptures to the vnderstandâ—ng of the spirituall as the history of all the Bible and the practâ—se of the Apostles and primitiue churhes already alleged doe plainely shew and I am sure you will not deny but they were spirituall Whereas you would â—roue they are not clearely set downe to the vnderstand of the spirituall because thowsands of ministers and people of the churâ—h of Englâ—nd are of contrary iudgment to vs first we haue many testimonies of your own minâ—sters for the things that we defend against you as in this and other books we haue manifested Secondly if we had no such testimony yet what doe you but make your selues iudges in your own cause that though we bring never so playn evidence against you from the word yet if you see it not or wil not see it must not be needful for saluation More vnsound and popish doctrine hath seldome been taught But I leaue vpoÌ„ you the saying of Christ vnto the Pharisees If you â—ere blinde ye should not haue sinne but now ye say WE SEE therefore your sin remayneth Iohn 9 11. And whereas
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
Anwser THe assumption or 2 part of your argument that such are the Ministers of your best assembliâ—s is denyed for these reasons 1 In Ephes 4. it is sayd He that is Christ gaue but your ministers are giuen by the Bishops and for disobedâ—ence to them are taken away agayn from your parishes Christ never gaue such hirelings 2. The ministers mentioned in Eph. 4 are Apostlâ—s Propets Evangelists Pastors and Teachers Your minâ—sters are none of these but Priests Parsons Vicars c. whose very names besides their offices calling c. shew them to be from Antichrâ—st 3. Your ministers gather not the Saints but persecute and scatter them as we know by experieÌ„ce they gather or keep being gathered a coÌ„fused idolatrous multitude svch as is in their parishes the right way of gathering a church by separation from the world they know not or will not acknowledge 4. They doe not the work of Christs ministery which is aright to dispense the word seales censures c according to the scriptures but the work of Antichrists ministery in reading the service book marying burying churching of women the like as in your Leiturgie other church books are set down 5. They edify not the body of Christ but build and fortify the tower of Babel their confused assemblies which were constituted of ignorant idolatrous papists and other profane the very body of Antichrist but the way of truth and such as walke therein are evill spoken of by your Ministers as their books sermons conferences c dayly shew For all which reasons the right conclusion of your argument should be this that the ministers of your best assemblies are the ministers of Antichrist To proue your assumption you giue vs your bare word saying they do gather the Saints from the reprobats making a manifest separatioÌ„ c. This is to proue the same by the same they doe so because they do so wheras all the world may may see they doe not so For the church of Eng. and parish assemblies thereof from which we haue departed consist of all sorts of persons the ministers stand priests by law to the whole parishes whereof all are partakers of the holy things of God every one baptized c. and can you say they are not then builded in and with your church And for separation we know your priests nor the whole parish cannot excommunicate any be they never so blasphemous wicked or licentious that power is in the Bishops courts And how few are excommunicated for their heresies blasphemies atheisme or wicked life who knoweth not but for wel doing you haue excommunicated many And further if any of your ministers should goe about to make a separation or gather any other churches or assemblies then are already by the lawes of the land established and allowed they are ipso facto excommunicated by force of the Canons of your church made in Anno 1603. Can. 9 11 1â— So still the open wicked remayn edified with the rest in your church there is no such separation as you against all mens knowledge doe pretend Your argument therefore is no better then as if Ieroboams priests should thus haue pleaded Those priests that teach Iacob Gods iudgements and Israel his law that put incense before the face of God and and bâ—rnt offrings vpon his alter are the true priests of God Deut 33.10 But these things doe we therefore we are true priests If you say their assumâ—tion is false the like is sayd of yours and your works plainly proue your assumption most vntrue The 4. Argument THose ministers by whose ministery and preaching the overthrow of the kingdome of Antichrist is effected are the ministers of Christ. But such are the ministers of our best assemblies Ergo the true ministers of Christ The proposition is proued 2 Cor 10 4 5.2 Thes 2.8 Reu 14.6.7.8 18 12. 11 3 11. The assumption is manifest for that the ministers of our best assemblies haue weakned and thrown down and doe still fâ—ght and prevayl against the kingdom of Antichrist by the power of Christ 2. Thes 2 8 and Satan cannot cast out Satan Mark 3.23 Answer THere is no cause or person so bad but many haue store of such arguments as you bring for your ministers wherein you assume take for granted that which is most needful to be proued if we wil not beleeu your bold affirmation contrary to our knowledge and the truth of your estate your ministery hath nothing to justify or confirme it The assumption of this argument I deny for your ministers haue not throwen down Antichrists kingdoâ—e but sought rather to hold it vp Here in sted of due proof you tel vs it is manifest for that the ministers of your best assemblies haue weakned c the kingdome of Antichrist Thus again you prou the saâ—e by the sain say that is manifest which is most obscur vnknown uÌ„to vs to discouer your falsehood I wil briefly shew how the scriptures that you bring for your propositioÌ„ do disprou your assumptioÌ„ The weapons of our warfare sayth the Apostle 2 Cor 10 4 5. are not carnall but mighty through God to cast down holds casting down the imaginations and every high thing that is exalted against the knowledge of God c. But the weapons of your ministers warfare haue been carnal not mightie through God For against the remaynders of Antichrists kingdome among you they haue sued to Parliaments that the arm of fleâ—h might throw down the prelates their courts and corruptions but when the state hath not hearkned to them what haue your ministers done but submitted themselues to their spirituall Lords or at least weise ceased their warfare against them and in their sermons and writings haue turned the edge of theâ—r sword against vs that haue departed from Babylon And what haue they throwen down by their preaching these half hundred yeares Is there any of their Romish abuses that they haue got reformed any one of the rabble of Antichristian officers courts canons c. cast out of the Church Nay themselues now are caâ—t out if they speak or write any more against them as they did in times past Doe not all their people stand still in subiection vnder that Leitourgie prelacie priesthood and popish ecclesiasticall gouernment which were set ouer them at the first They haue warred with the Antichristians as did Israel with the Canaanites when they were mixed among them and learned their works and serued their idols which were their ruine Therefore are these enemies become thornes to the sides and pricks to the eyes of your best ministers and people vexing them in the land wherin they dwel as God did threaten Num. 33 55. So when th' Apostle sayth 2 Thes 2.8 that the Lord shall consume Antichrist with the spirit of his mouth and abolish him with the brightnes of his comming may we not hereby learne that Gods spirit is not in your ministers mouthes seing they
of state professors that follow the Emperours religions that they worship not God but the purple robe that is the authority and persons of Prâ—nces Moreouer the church of England hath not Christ for their Mediator because they cannot come vnto God by him nor haue assurance by faith that he maketh intercession for them for that they offer vnto God a worship or seruice which themselues haue made and taken by imâ—tation out of Antâ—christs Massebook which Leitâ—rgie or Diuine seruâ—ce hauing in it also many erroneous superstitious and idolatrous ordiâ—ances rites and ceremonies being not required of God nor warrantable by Christs testament they read out of their book dayly in theâ—r aâ—semblies and offer or obtrude â—t vpon God By meanes whereof they also extinguish the true way of calling vpon God by the help of his spâ—rit as the Apostle teacheth and bring in a fleshly and dead kind of seruice reading other mens words instead of their own praying and calling on the name of the Lord. Which humane devise is contrary to the second commandement that forbiddeth vs to make or submit vnto any similitude or likenes of any thing in heauen earth or vnder the earth in matters concerning the worshâ—p of God And it being against the old couenant or testament which Christ hath confirmed vnto euery â—od and 〈◊〉 against the new testament also which calleth vs vnto a worship of God in spirit and truth hath no promise to be sanctified by Christs Medâ—ation who sanctifieth no idols nor idol seruice or false worshiâ— but contrariweise hath testified their offrings of blood will I not offer nor by make mention of their names with my lipps For asmuch then as the people which worshippeth is not the called iustified sanctâ—fied peâ—ple of Gâ—d but an vnlawfull câ—mmixture 〈◊〉 fall sorts of â—ersâ—ns and forasmuch as the worship it self which they read with and before â—he holy bible and thrust vpon God whither he like it or not is a false dead and vayne inuented worship of their own not commanded of God not iustifiable by his word it cannot be by the doctrine of the scripture or a any promâ—ses therein that Christ should be Mediator for such worship or worshippâ—rs or put any odours vnto such prayers Therâ—fore the church of England is not the true church of God EVery true church of God hath Christ for the Prophet of the same For of 〈◊〉 it is written I will raise them vp a Prophet from among thâ—ir brethren c. and every person which shal not hear that Prophet shal be desered 〈◊〉 the people Dâ—ut 18.18 Act 3 23. But thâ—â—hurch of England hath not Christ for the Prophet of the same Because it hath neyther himself in his own person to teach them for he is now in heaâ—en and there must be vntill the time that all things be restored neyther hath it his appoynted ordinanâ—e of teaching by prophesie or office which if it had Christ were the Prophet of the same as himself sayd if I send any he that receiueth him receiueth me The church of England hâ—th not Christs ordinance of prophesie without office for it is vnknowen vnpractised and vnsufferable among them for priuate men to preach in their aâ—â—emblies they must be ministers allowed by the Ordinary els it is punishable by the law of their church though by the law of Christ all men may prophesie in his church which is to speake to edifying to exhortation and to comfort and all men are exhorted to couet this mâ—re then other spirituall gifts 1. Cor. 14 vers 31.3.1.39 Neyther hath the châ—rch of England Christs appoynted officers to teach which are set down in scripture to be these Apostles Prophets Euangelists Pastors and Teachers Ephe 4.11 Of which the first three serued for the first publishing of the gâ—spel throughout the world the latter two continue stâ—ll vnto the worlds end but in stead of these it hath the hierarchie and ministery of Antichrist to teach the same namely Metropolitan Archbishops Lord Bishâ—ps Deanes c. Priests and Deacons which is none of Christs Ministery eyther in name office calling administration or mayntenance but the very ministery of the man of sinne as he left it in the land and as is to be seen at this day in Rome and other his dominions and in the lawes and canons of the popish church wher ar all the offices that now be in England Thus hauing not the ministery giuen of Christ but a different ministery giuen of Antichrist it followeth also by proportion from Christs words saying he that receiueth him that I send receiueth me and he that receiueth me receiueth him that sent me that the church of England receiuing such as Antichrist the Pope did send hath receiued Antichrist himselfe and so hath intertayned him for their Prophet and not Christ. Now where it is obiected that there are many excellent truthes publikly taught in this church and by this ministery of England it is answered that is not yenough vnlesse it were taught in and according to the ordinance of God For false Prophets teach much truth as is to be seen among Papists Anabaptists Arians and other like heretiks And as the morall good works which heathens doe in honouring their parents and Magistrates giuing almose absteyning from and punishing murder adultery theft c. are not inded good works according to christian religion because they are not done in obedience to Gods word by persons that are called iustified and sanctified by that word and so not done in faith and consequently cannot please God even so the theologicall works which Antichristians doe in preaching the truth praying ministring the sacraments c. are not indeed works pleasing vnto God because they are not done by persons that please him for alwayes the man must be accepted before his work can be and such persons please him not as without his calling and sending presume to administer his holy things It is not therefore the work but the word of God that sanctifieth the work which we must look vnto for as by this the vertuous heroik and religious acts of the Patrâ—archs and other holy men differ from the like acts of Pagans and infidels so also by this the difference iâ— to be put between the works and administrations of trâ—e and false Christians And seing the ministers of England are not by Christ called and sent as the better sort of themselues heretofore haue confessed so haue not his word to warrant their administration whatsoeuer good doctrine they teach it proues them no more to be true ministers then the excellent doctrines and prophesies of the soothsayer Balaam will proue him to be a true minister of God or that the Moabites or Madianites hauing him to sacrifice prophesie and teach among them had an ordinance or prophet of God See Deut. 18 10.11.14.15 c. Agayn Christ is not the Prophet of this
Eph 4.11.12 14.15 16. 1 Cor. 12 27 28. See also Ioh 10.1 4.5 Act 20 28. Ioh. 21 15 16. But all the ministers of the church of England haue and execute the ministery of a fals church for so by the former argumeÌ„ts that church is proued Therefore they are not the true ministers of Christ and consequently not to be heard or obeyed as shepheards of our soules For the further descrying of the false ministery of this church I referr the good reader to a treatise lately published intituled Reasons and Arguments prouing that it is not lawfull to hear the Ministerie of Engl. And to an other heretofore published called A treatise of the Ministerie of the Church of England I will put enimitie between thee ô Serpent and the woman and between thy seed and her seed He shall crush thy head and thou shalt crush his heel Gen. 3.15 Forasmuch as the children are partakers of flesh and blood he also Christ himselfe likewâ—ise took part of the same that through death he might abolish him that had the power of death that is the Diuil and that he might deliuer them all which foâ— fear of death all their life time were subiect to bondage Heb. 2.14 15. And there was warr in heauen Michael and his Angels warred against the Dragon the Dragon also warred his Angels but preuailed not neither was their place found any more in heauen And cast was the great Dragon that old Serpent called Diuill and Satan that deceaueth the whole world cast was he into the earth and his Angels were cast with him Reu 12.7.8 9. A BRIEF ANSWER TO Mr BERNARDS BOOK INTIâ—VLED The Separatiâ—ts Scâ—isme WHen the former treatise was almost finished among other aduersaries Mr Bernard commeth forth to fight against the truth which but a while since he would needs seem to fauour but things not succeeding to his exspeâ—tation he hath changed his loue into hatred And in the bitternes of his zele he haâ—h sent out a treatise conteyning Disswasions from the practise of the Gospel which he pleaseth to call The separatists schisme or Brownisme Though in his book ther be little weight of reason or truth to be seen nor any thing which may grealy trouble a discreet reader who is but meanely acquainted without cause yet both for the stopping of the mans mouth if it may be who maketh huy and crie after some of vs as in his Prooeme to the reader he proclaymeth and for help of the simple who may be offended at the truth not discerning his frawd I thought it needful to obserue and answer briefly the principall things by him obiected many of which are before in this treatise and in other books more largely refuted and all of â—hem may if need require hereafter by some other be particularly refelled Herein now the Lord giue me wisdom to discouer this adversaries falsehood and thee good reader vnderstanding to discerne it Of his PROBABILITIES THE first meanes whereby Mr BERNARD would disswade from the truth which he calleth Brownisme are Probabilities or likâ—lihoods that the way is not good and they are in number as himselfe hath cast them seuen 1. The Novelty of it 2. The agreement thereof with ancient schismatiks 3. The ill meanes by which it is mayteyned namely by abuse of scripture deceauable reasonning 4. The want of approbation of the reformed Churches 5. The condeâ—nation thereof by all their Diuines vidz of the church of England 6. Gods iudgment against it 7. The â—ll successâ— it hath had Such lâ—kelihoods as these the Papists heretofore with as much colour and truth haue alleged against the church of England heathens and enemies haue in former ages obiected the lâ—ke things to the church of Christ and Mr Ber. speaketh but that which hath been spoken before him fulfillâ—ng the measâ—re of his forefathers But to the particulars The Novâ—lty he maketh to be in differing from all the best reformed churches in Christendome But if a Papist had to deal with him he would bring those reformed churches also within the câ—mpasse of Novelâ—y and then Mr Bern. would flee as his brethren before him haue done to the scriptures for antiquity as he would answer a Papist so wâ—ll I answer him let the scriptures speak for the differences between other churches and vs. But here Mr Bern. is mute and medleth not with thâ—s controversie he thought belike the very name of Noveltie and of the reformed churches would fray the simple If it be Nouelty to differ from the reformed churches then may he blame his own church â—f Engl. more then vs seing it differeth from those churches in mâ—e and weightier poynts then we doe yea it hateth persecuteth sileÌ„ceth excommunicateth those ministers people that stand vp plead for such things as the reformed churches haue and practise Agayn these churches haue reiected and writen against many of the Antichrâ—stian enormities that are now in England So if it be likely we are not in the truth because we dâ—ffer from the churches in few things it is more likely Mr Bern. and his brethren are not in the truth because they differ from them in many Wherefore let him first pull the beam out of his own eye Agayn where he standeth vpon the hard words which some of vs haue vttered of the Presbytery c. if he had not an evill and partial eye he mought haue seen many moe hard reproachful words vsed by his right reverend Fathers and fellow priests against the Presbytery and discipline which the reformed churches haue and the reforming ministers of Engl. would haue That still his weapon entreth into his own bowels His 2 likelihood he maketh to be our agreement with ancient schismatiks yet any poynts wherein we agree with them in evill he nameth not much leâ—â—e proueth but referreth us to Mr Giffords paynes herein who had long since his answer by Mr Greenwood to every particular of that his pretended consimillitude between the Donatists and vs to which answer I râ—ferr the reader Agayn this obiection is such as the Papists make against the church of England for so N. D. compareth Protesâ—â—nts with Donatists and let vs see what answer the Priests of England can make for themselues that will not as well if not better clear vs And to come a little neare to this oâ—r aduersary we could pâ—t Mr Ber. in mind of his own wayes wherein he might see himselfe more like a schismatik then any of vs for we openly professe our departure frâ—m the châ—rch of England as from a false church so proued by evident groâ—nds out of Gâ—ds word whereas Mr Bernard holding it to be a true châ—rch abâ—ding in it yet he and a hundred with him made not long since a pretended coâ—enant togâ—ther whereby they separated from the vnpreaching ministers and all that hate to be reformed Yet are those reaâ—ing priests of as â—ood authority by the Lawes and Canons of that Church as
himself and the Conformists of farr greater esteem in this church then the Reformists Whether this be not a playne schisme and Mr Bern a factious person thus to carry hâ—mselfe in a church let himselfe say as also whether he be not fâ—r this ipso â—acto excommâ—nicated by force of theâ—r own Canon which sayth Whosoeuer shall hereafter separate themselues from the Communion of Saincts as it is approued by the Apostles rules in the Church of England and combine themselues together in a new brotherhood accounting the Christiâ—ns who are conformable to the doctrine gouernments rites and ceremonies of the church of England to be profane and vnmeet for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publick reuocation of such their wicked errors Into like danger doth he come by Canon 11 and 12. The il meanes by which our cause is mainteyned he makeâ—h to be strange expositiâ—n of scripture c. First Mr Bern. here walketh still in the Papists steps who obiect the like vnto the Protestants Let an indifferent reader say they peruse the learnedst book of these reformers and he shall see in them false allegations of Fathers corruptions of scriptures fathers and councels c. Secâ—â—dly I answer our expositions may seeme strange to such as are themselues strangers from God but the Godly wise can discerne to whom if they haue read our books I leane the iudging of this probability Now thâ—s old calumniatioÌ„ which SataÌ„ layd vpoÌ„ the Sainct how truly Mr Bâ—rn hath layd vpon vs let his proofs shew which are in these two particulars First that one of us sayth All the truth is not taught in the Church of Eâ—gland and to proue this Act. 20 21. is cited Which one of vs thus citeth Act. 20 and where Mr Bern. nameth not Good cause we haue to suspect his faithfulnes for in his book he chargeth vs with some errors which we hold not as after shall appear And he that would so iniury the whole what may we think he wâ—ll doe for a part I suppose therefore the party cited that scripture to proue the whole truth ought to be taught which because it may be questioned whether it be needfull at all times therefore the Apostles example is brought As for the Priests of England 〈◊〉 they preach not the whole truth is proued by their dayly practise who balk many truthes touching the church ministery worship governmenâ— c. as all that obserue their doctrines know very well It is proued â—lso by the lawes and canons of their church which excommunicate â—ll such as shall by the truth reproue the falsehoods and abominations that are among them as before in this treatise is shewed And Mr Bern. is very silly if he exspect any scriptures to proue what is now taught in his church Furthermore if it be granted him that Act. 20. were by some one of vs alleged for the purpose he pretendâ—th yet it is no more lâ—kelihood that our cause is evill then that his brethrens cause and plea against vs is evill for they without all doubt doe allege scriptures for to proue things done in Engl which it is not posible by the scripturs for to shew See before in this book pag. 43. c 44. But what speak I of others Mr Bern himsefe is fayn to vse such colours els would the glory of his church soon fade for in the 48 page of his book he allegeth God for witnes that they are his people 1 by giuing them his word Psa 147.19 20. 2 by his effectuall working thereby Ier 22 22 therefore there is the voyce of the sonne of God Ioh. 5.25 c. If these be found and sufficient proofs that England hath Gods word because Israel had it and so in the rest then why may not men allege like Scriptures and proofs against them saying They are stayned with their own works and goe a whoring with their own inuentions Psal. 106 39. from the Prophets of Ierusalem is hyprocrisie gone forth into all the Land Ier. 23.15 I haue not sent these Prophets sayth the Lord yet they ran c. Ier. 23.21 and the like So then Mr Bern. must eyther bring better reasons for himselfe or els he may blush to blame others for that wherein himself is more faulty then they if they be faulty at all The other particular which he specifieth is that places setting forth the inuisible church c. we bring to set forth the visible church by as namely 1. Pet. 2.9 10. But Mr Bern. shewes his reader no reason at all why that Scripture must be vnderstood of the inuisible church as he Sayth and it is an easie matter for him to find faults without reasoÌ„ in any maÌ„s writing That place of Peter as the wise reader may perceiue Speaketh of and to the visible or Sensible church for th' Apostle wrote to the visible christians the strangers that then dwelt in Pontus Galatia c. and this which he speaketh to them in Chap· 2 9.10 is as Moses of old spake to the visible church of Israel Exod. 19 6. Againe he mentioneth the end of their calling to this dignity vidz to shew forth the vertues of him that had called them out of darknes into his maruelous light which whether it appertaynes not to the visible church I leaue it for euery true member thereof to iudge And such as these are the exceptions that D. Allison to whome he referreth us tooke heretofore which because they are vnworthy a Dr. of Diuinity we haue though best to passe by as vnworthy of reply till further occasion The 4. likelihood is that we haue not the approbation of any reformed churches Churches for our cause This is much like his first probability before answered and seemeth to be a mayn propp to vphold the church of England which loue to make flesh their arme The reader may see this poynt thrise vrged before in this book and thrise answered I referr him also to our Letters vnto Mr Iunius whome Mr Bern. mentioneth finally to the Apologie of the church of England where themselues say vnto the like obiections of the Papists thâ— truth of the Gospel of Iesus Christ dependeth not upon councels add also nor vpon Churches nor as S. Paul sayth vpon the iudgements of mortall creatures The 5. is the condemnation of this way by the Diuines of England both liuing and dead c. But this is no other likelihood then it is like Mr Bern. if he had then liued would haue alleged against Christ himselfe when the learned Priests Rabbines and Diuines of Israel condemned his way and doctrine Ioh. 7.48.49 19 7. c. If these learned English Diâ—ines haue confuted vs let Mr Bern. or any shew the scriptures and reasons by which they haue done it if they were our aduersaries without reason as some of them he
mentioneth shew little or none at all wise men will esteem them accordingly But if such a Diuine as Bredwel doe but call our curse a by-path this sentence is authentik yenough for Mr Bern to put in his book The 6. is the Lords iudgement giuing sentence with them of England against vs. These things as they are before more prudently urged both for the good successe of the English ministers and bad ysâ—ue of many of vs so I leaue the reader vnto the answers before made pag 13. c 23. c. Onely I would advise Mr Bern. to look better to his words when he next write and not to set down such positions as may tend to Atheisme or Iudaisme as wherein his brother Boltons case that hanged himself he Sayth which end the Lord letteth not his speciall instruments to come vnto c. A Iew vpon this graunt would trouble Mr Bernard to defend Christianity seeing Iudas hanged himself who was a farr more speciall instrument of the Lord being an Apostle then Bolton that was but a ruling Elder and not the first brocher of this way as Mr Bern. very vntruely vpon Mr Giffords report if he so reported doth allege Besides that Iudas after a sort repented and acknowledged his sinne and was not that we know of excommunicate yet came to that woefull end wheras Bolton for revolting from his faith at Paules crosse was dealt with excommunicated and so died for ought that is knowen without repentance a member of Mr Bernards church See before pag. 23. The 7. is the ill successe it hath had these very many yeares being no more increased The naturall man perceiueth not the things of God but iudging by the outward appearance giues vnrighteous iudgement If M. Bernard had liued in Noahs dayes and seen his 120. yeares labours and preaching spent in vayn how would he haue stumbled at the work of God that gaue his word no other effect in the world And loe it is written as it was in the dayes of Noe so shall it be in the Dayes of the Son of man But had Mr Bern. bene in the dayes following when Israel very few in number walked from nation to nation from one kingdome to an other people and notwithstanding the promise of multiplication yet in 200. yeares and moâ— had increased but vnto 70. sowles and as many moe yeares were in Aegyptian bondage and had he in the mean while seen the Princes of Israel and Dukes of Esau with the Kings that raigned in his land before any King in Israel how would this man may we think haue gathered likelihoods or rather haue concluded out of doubt against the poor afflicted church of God But it is no new thing to hear this pleading from such carnall gospellers Wel not totell him of Gods gracious work in bringing many to this truth and causing moe to listen after it dayly let Mr Bern. look to himselfe and his fellow Reformists and if his right eye be not blent let him acknowledge Gods hand aâ—ainst themselâ—es who heretofore had so many fautors and that not of the meanest in the land yet now are repressed as troublers of the church and their counterfeyt reformation further from all likelihood of effecting then was at the first And this much of his vnlikely likelihoods Of his REASONS HIS reasons now follow of more force as he pretends then his bare probabilities These are three fold taken 1 from the evill of the entraÌ„ce in to this way 2 from our persons so greueously sinning in this way 3 from our opinions which are altogether erroneous and false The first sort of reasons haue this foundation The entrance is very sinful and cursed Because of these 2 great evils 1 That we doe not onely condemn corruptions and the notorius wicked but also forsake all former Christian profession amongst them A man must cast off that word there with them which made them aliue also the faithfull messengers of God the Fathers which begat him yea he must renounce all fellowship of the godly there c. But we may with the Prophet truely complayn of this man that his mouth is full of cursing and deceit and frawd for how often haue we in our publick writings protested our consent in all the holy doctrines that themselues professe onely because we cannot enioy them without Antichristian abominations which the Prelates impose and the Priests and people practise we haue separated from those assemblies where idolatry is publickly set vp and maynteined from those blinde guides that would seem to make concord between light and darknes Christ and Beliall and vnder shew of many truthes seduce mens sowles vnto destruction Did the church of England forsake all former christian profession among the Papists when they left the Pope and some of his Prelates Masse images c. If not then neyther doe we that haue left but the remnants of Popery yet reteyned and doe walke in the truth to our knowledge and utmost power as God inableth vs not casting off any jote of his word nor any faithfull messenger of his or other godly person as this adversary calumniateth His hart knowes better though it sendeth forth such bitter waters 2. Next this he sayth with such a renunciation of truth must be reteyned much vntruth the particulars are 1 that men must beleeu our way to be the truth of God 2 and then condemn their church as a false church Whether our way be not the truth of God let the Godly iudge by his word by it also let them try the estate of the church of England But Mr Bern. begging the question will haue things to be taken for untruthes before triall or due conviction To help himselfe he seekes advantage by that we haue published as he sayth vnder our hand that the differrences between vs and them are onely such corruptions as are by vs set downe Though the word onely be not ours but Mr Bern. own yet to let this passe as ordinary with him what gathers he from it Corruptions saith he doe not makâ— a false church but a corrupt church make the worst of it that can be as corruptions in a man maketh but a corrupt man and not a false man First let the reader obserue that he speaks not a word of those corruptions which we set down neyther indeed is he able with our corruption to plead for them Secondly it is very corrupt and grosse that he would perswade no corruptions can make a church to be false for then rebellious Israel though they corrupted al their works was a true chuch still but Moses foretold that for corrupting themselues they should be none of Gods children but a froward and crooked generation Now let Mr Bern make the best of it he can His simillitude of a man is not fit in this case A man is a substance but a church consisteth in relation
or reference to Christ as a wife to her husband But if a mans wife play the whore neuer so often and openly she may be by Mr Bern. doctrine esteemed a corrupt but not a false wife Such distinctioÌ„ he may cary to the stewes Corruptions there may grow in churches and they yet be true churches as at Pergamus Thyatira c. corruptions also there may be that will make true churches false as in Israel and Rome where first wre assemblies of Saincts afterward they became whores and habitations of Diuils And there may be such corruptions in the constituting of a church that embraceth much truth as will make it from the first a false church as in Samaria 2. Kin. 1â— 27.28 c HIs second sort of reasons is from the greeuous sinns that are among vâ— by reason whereof from our own ground we may not sayth he be ioyned with The sinns he reckneth 6. First that woefull entrance before named I answer that Mr Bern. entred into this reason with vntruth and continued in it with begging the question as before is shewed So that this his obiection is very wofull aâ—d the man deserâ—eth rather to be pitied then answered in his iâ—le 〈◊〉 made without proof THe second is a hie degree of vnthankfulnes both to God that begat vsâ—ly â—is word and to our mother the church of Engl. that barâ— vs. I answer 〈◊〉 thank God for that knowledge of him whâ—ch we atteyned vnto in the Church of England and are thankfull also as is meet to all the instruments which God hath vsed to bring vs vnto knowledge but now when God hath shewed vs a further truth as what châ—lâ—e of his seeth not more dayly we should shew great vnthankfâ—lnes if we would not walk in it much more if we should blaspheme and persecute it as Mr. Bern. and many of his fellow Priests doe strugling against the light that shineth vpon them A papist may haue occasion of thankfulnes vnto Gâ—d aâ—d men for the knowledge of God and Christ which he hath get in thâ— Roâ—ish church farr aboâ—e that which he could haue had among Pagans yet if vpon sight of the errors in Popery he forsake that false church and ioyne to some other true no man can without vngodlynes condemne him of vnthankfulnes The Papists heretofore haue vsed such reasons as these agaâ—nst the Protestants now they for want of better apply them aâ—â—inst vs. Tâ—e third sinne imputed to vs is that we are full of spirituall vnchariblenes First toward thâ—m that will not goe our way nor be inclinable to vs whome he sayth we deeply censure and deadly condemn First this also is an old popish cauill vsed often against the Protestaâ—ts One telleth them they deserue the punishments of Parricides for scoffing taunting contemning and reviling their forefathers 2. Our vncharitablenes if such it be is this that we pray for and wish vnto all as to our own sowles even life and peace we seek to couer a multitude of sinns which then is done when sinners are converted from going astray And for this cause we speak that which we beleeue and know though the world therfore hate vs. 3 Câ—nsuâ—â— or condemn those that go not our way we doe not we know every man shall stand or fall to his own master It is the sinne onely which we condemn the sinner we seek to saue leauing him to the Lord who shall iudge both him and vs at the last day 4. But how charitable the ministers of England are vnto vs let theiâ— continuall reproches and vituperies in pulpit and in print shew and how they censure and condemn vs and all that will not goe their way let Mr. Bernards own book speake where by the sentence of his godly ministers every one is damned as cutting himselfe off from Christ whosoeuer wittingly and continually separateth from the church of EnglaÌ„d where yet so innumerable abominations and idolatries doe abound 2. Secondly our vncharitablenes as he sayth is a most vngodly desire as ever was heard of to haue the wâ—rd vtterly extinguished among them Aegyptian darknes to come over them rather then that it should be preachedly such as doe not fauour our course c. Our desire is that the Aegyptian darknes which now couereth the land by meanes of the false Prophets that are therein were done away and that the true light of the Gosâ—ell were risen vnto them We are sory to see the prophets which haue night for a vision and darknes for a divination as was threatned of God â—o to deceiue the people by preaching lyes in the name of the Lord when he neuer sent them Christ hath no need of such falsers to help up hâ—s kâ—ngdome he hath wayes and meanes yenough by his own ordinaÌ„ce minâ—stery to build vp his â—hurch though Antichrists clergie be sent back to the bottomles pit from whence they came We know men gather not grapes of thornes nor figs of thistles Lamentable experience these many yeres sheweth what hurt and misery commeth by this false hierarchy and priesthood which vpholds idolatry profanenes and humane traditions pleads for sinne and against the truth to the destruction of mens sowles We wish people therfore to beware of false prophets though they come in sheeps clothing and to seek the Lord by his own ministery not by Ant christs for the theefe commeth not but to steal to kill and to dâ—stroy Let them see by the lamps of God in his own Sanctuary and Candlestick and walke in the light of Ierusalem his church which hath the glory of God arisen vpon it leauing Vr of the Chaldees and walking no longâ—r in the light of the fire and sparks that men haue kindled to themselues least they lie down in sorow 3. The last poynt of our vncharital lenes whâ—ch M. Bern. sayth is the highest degree of all is that we are sorry and enâ—ious that the good things of God doe prosper with them c. That the good things of God doe prosper with them and the truth preuail manger all opposition we haue cause to reioyce for and doe reioyce Yea and we doubt not but the enuious writings and dealings of Mr. Bern and his fellowes against the gospell God will turne to the furtherance of the same and the generation of the righteous shal be blessed which the wicked shal see and fret and gnash their teeth and pine away when their desire shall perish But what are the good things Mr. Bern. meaneth Not the truth of God indeed for that he blasphemeth and writeth against as Schisme and Brownisme Nor the reformists cause called Puritanisme for that prospereth not as all men see but decreaseth dayly The Prelates are the men that prevayl for a whâ—le their canons are confirmed their ceremonies flourish and their hornes are exalted Whether M Bern himselfe who wrote not lâ—ng since a book against
vnderstood of the ordinary cathedrall parish assemblies of England which all are by one line For defense of these churches Mr Bern. refers the reader to an other treatise after and so doe I to the answer of the same following Yet least he should seem â—o say nothing Mr Ber excepteth 1 That they haue no false head for they hold Iesus Christ. I answer so might Ieroboam haue pleaded for himself his people that they had no false head but the true God which brought them out of the Land of Aegypt Yet were they a false church The Papists Papists and Anabaptists at this day hold and professe Iesus Christ yet such errors are among them as Christ in deed is deneyed the parishes of England professe him also but such is their estate otherweise that they haue him not truly for a head prophet priest or king vnto them as befor is proued But it is yenough for Mr Bernard to affirme without proofe and correction with him is a needfuller argument in this case tâ—eÌ„ iâ—struction For when the Priests liâ—s preserue not knowledge how should men be answered but by the gaole or gallowes 2. The matter sayth he is not false and to shew this he noteth a difference between No matter true matter and false matter No matter are thâ—y which make no profession of Christ at all as Iewes Turks and Pagans True visible matter are all such as openly professe this mayn truth that Iesus the sonne of Mary is the sonne of God Christ the Lord by whome onely alone they shal be saued And false matter is contrary to this true matter I answer this false matter is very rawly set down for being contrary to the former true it may imply Iewes and Turks whome he made no matter and then it confoundeth his own distinction But if he mean that they which professe not Christ rightly and truely as he setteth downe are a false matter then say I â—t will euince the matter of their Churches to be false seing there is not aright and true profession of Chrâ—st made by their parishes But Mr Ber. leauing out this word rightly truly tels vs they all professe this fayth as is apparent 1 by the doctrine of their church vidz that in the Harmony of Confessions 2 by the same publickly preached 3 by the same mainteyned by their lawes writings and blood of holy martyrs I answer if all this were granted yet will it not proue Mr Bernards purpose for some may write and preach the truth the Magistrate may establish it by law and some may seal it with their blood and yet not al the nation be a true matter for Christs church except they also make lâ—ke profession Which that the parishes of England doe not the profanenes of the multitudes shew But least I be thought to speake of envy let vs hear the testimony of their own ministers and such as were no fauourers of vs at all as their malicious writings of vs sheweth Mr Nichols esteemed a forward preacher among them sayth We finde by great experience and I haue now fiue and twenty yeres obserued it that in those places where there is not preaching and priuate conferring of the Minister and the people the most part haue as litle knowledge of God and of Christ as Turks and Pagans To confirme this he giues vs an example in his own flock For I haue been in a parish sayth he of fowr hundred communicants and maruelling that my preaching was so little regarded I tooke vpon me to conferre with euery man and woman before they receiued the communion I asked them of Christ what he was in his person what his office how firme came into the world what punishment for sinne what becomes of our bodies being rotten in the graue and lastly whither it were possible for a man to liue so vprightly that by wel doing he might winn heauen In all the former questions I scarse found ten in the hundred to haue any knowledge but in the last question scarse one but did affirme that man might be saued by his own wel doing and that he trusâ—ed he did so liue that by Gods grace he should obtâ—yn euerlasting life by serâ—ing of God and god prayers c. Now then this being so tell me I prâ—y yâ—u sayth Mr Niâ—hols first for Athâ—isme whether these be any bettor then Aâ—hâ—isâ—s whiâ—h know not Christ And tell me I pray you Mr Bernard whether thâ—â—â— be a â—rue matter such as Christs church consisteth of But you would â—aâ—â— vs beleeue the Bishops and Priests of Engl. are wondrous men for iâ—â—hey write books or preach sermons to the people their whole Dioceses and Parishes must needs be estemed conuerts and profelytes Such effect grace was neuer heard of before since the world began More absurd it is to say that the good lawes of the Magistrate doe make a profane idolatrous multitude true professors but most of all that because some few were martyrs therefore they that killed the martyrs professe Christ truly If these be not pregnant reasons then M. Bernards book is little worth 3. But he proceedeth and sayth The visible form is not false which is the vniting of vs unto God and one to another uisibly This he would proue by 3 reasons 1 because the word is preached and offred to the people 2 Because of the peoples open profession of their fayth vnto the doctrine God working in them a will to receiue it 3 because the Lords supper is in vse among them Sundry scriptures are alleged to shew that thus the primitiue churches were planted and constituted all which we grant but when he comes to apply these to themselues he barely assumes that thus is their case neyther answering any reason of ours to the contrary nor shewing any reason of his own to confirme that which he sayth And what cause in the world what church is so bad but may thus be pleaded for He knowes wel that we except and the visible estate of that church their own monuments records complaints c. doe bear witnes with us that they were planted in this religion and profession by force of the Magistrates law that multitudes are profane that many thowsands want the preaching of the word that they ar al compelled to come to church be baptised receiue the communion and the like and what profession the poor ignorant people make is before manifested If he would heare more of their profession and subiection to the word and ministery Mr. Nichols shewes it thus How little haue they esteemed the godly and learned ministers How content they be with simple and ignorant men How hardly are they drawn to pay duties which law hath appoynted How many quarrels they pick against painfull ministers And how little reuerence they giue to any that are faithfull How they follow their couetousnes and pleasures How they fil al sorts of courts with brawles foolish and
them to be the uery shrines of idols and lyable to the Curse Thus are we come to an end with M Bernard passing by his impertinent discourses which in his rouing he ran into leauing him also for his unchristian reproches and iniurious calumniations to the mercy or iudgment of the Lord who behold commeth with ten thowsâ—nds of his Saincts to giue iudgment against all men and to rebuke all the vngodly among them of all their wicked deeds which they haue wickedly committed and of all their cruâ—l speakings which wicked sinners haue spokeâ— against him THE MINISTERS POSITIONS SHAKEN THere is added to Mr Bernards book an other work intituled CERTAIN POSITIONS held and maynteined by some godly ministers of the gospel against those of the separation and namely against Barrow Greenwood The groundwork whereof is thus layd That the Church of England is a true Church of Christ and such a one as from which whosoeuer wittingly and continually separateth himselfe cutteth himselfe â—ff from Christ I will not stand vpon the consequences that may be made of this position whereby all that abhorrâ—ng the abominations in that church and so separating from it are quite cut off from Christ whatsoeuer truth they profeâ—â—e and walke in or whatsâ—euer other church they ioyne vnto but I will insist in a brieâ— answer to that which these Ministers bring to proue this their peremtory sentence and they be 4. reasons 1 For that they enioy and ioyne togither in the use of those outward meanes which God in his word hath ordâ—yned for the gathering of an inuisible Church that is preaching of the gospel and administration of the sacraments 2. For that their whole church maketh profession of the true faith 3. For that thâ—y hold and teach c. all truthes fundamental 4. For that all known churches in the world acknowledge that church for theâ—r sister and giue vnto her the right hand of fellowship These things haue been before handled in this treatise and the weakneâ—â—e of them discouered yet because it may be thought new men will make new arguments and many heads together bring forth deep counsels let us weigh what these godly ministers haue here sayd For proof of the first poynt they doe allege that the meanes which they vse and enioy haue been effectuall to the vnfained conuersion of many as may appear both by the other fruites of faith that may be found amongst them and by the martyrdome which sundry haue enduâ—ed c yea euen we our selues are able to witnes with them that if there be any true faith and sanctification in us it was begun and bred in thâ—ir assemblies Secondly that if Mat. â—8 18.20 Eph. 4 11.12.14 be well examined it wilâ—e found that the meanes which Christ ordeyned for the gathering of an inuisible church are the very same which they enioy euen the preaching of the word and administration of the sacraments I answer All this that they say will not proue their Position namely that the church of England which consisteth of the whole nation diuided in to many dioceses and parishes vnder one or two Archbishops c. is a true church of Christ. For the Papists boast of all these things as colourable and as truely as these ministers Their priests haue conuerted many from Pagenisme Iudaisme and profanenes of life their church hath had many martyrs Luther and others that first left them had their faith begun in their assemblies c. and whatsoeuer Ministery is in England from the Archprelate to the halfe priest the Papists haue amongst them yea Engl. had it from them And it is to be admired that these godly ministers can allege nothing for their church but such old popish stales How vainely they assume these things vnto themselues hath been shewed befoâ—e fruits of faith appear noâ— in their confuse assemblies whâ—re God is publâ—ckly dishonoured by false worship his enemies profane wicked people fostered and bleâ—sed with his most holy things and Antichristian prelates and Canons obeyed Were it as they say that many haue been conuerted is that â—enough to make all the church We haue testimonies from their own mouthes that there be swarmes and thowsands of profane irreligeous atheists blasphemers and open wicked liuers Mr Gifford a champion of their own hath confessed and printed it that through want and absence of â— sincere ministery there is a flood of ignorance and darknesse ouerflowing the most part of the land the fear of God is banished from the greatest part the wonderfull heaps and piles of sinne which should be washed and clensed away by the word doe undoubtedly with one voyce cry alowd in the eares of the Lord for veâ—geance vpon the whole realm c Shal now a few supposed conuerts makâ— all this rowt a Christian church It is impiety and an ouerthrow of the Gospell Gen. 3.15 2 Cor. 6.14 18 Mat 15.13 Reu. 21..2 3.27 and 28.15 What meane these Ministers to boast so much of their martyrs whose blood cries against them in the eares of the Lord of hosts For did not their church kill them Let one of themselues speake in this case least we be thought partiall Who knoweth not sayth Mr Nichols how much blood of Gods Saincts was spilt in former ages and how many howses were guilty of blood And when did this land serioâ—sly and sincerely humble it selfe by â—pen repentance make reconciliation for the same Nay rather how many thowsands repined at the happy reign of her maiesty for the casting out of the idolatrous and superstitious worship of God and for the establishing of his holy namâ— and the liberty in preaching of the Gâ—spell This testimony is known to bâ— true the greater is their sinne that now plead for such a people to be a true Church of God Shall the Cainites be honoured for Abels martyrdom or the Iewes for crucifying Christ then also may the bloody genâ—tion of Papists be canonized for Saincts and made members without râ—pentance of a christian church And for these ministers let them heart and make vse of Christs words to their predecessors Woe unto you for ye build the sepulchres of the prophets and your fathers killed them Truly yâ— bear witnes and allow the deeds of your fathers for they killed them and yâ— build their sepulchres Fulfil ye also the measure of your Fathers It is a slight and simple kinde of reasoning to tel us if those scriptureâ— Mat. 28. Eph. 4. be well examined it will be found that the meanes which Christ ordeyned for the gathering of an inuisible church ar the uery same which they inioy First what doting Friar will not say this much for his popish Synagogue Then why doe not these ministers bring the meanes they boast of to the examination by these scriptures is it yenough think they to the examination by these scriptures is it yenough thinke they to cite a text or two and then ran away The
are there thowsands and ten thowsands dwelling among them that neyther so professe nor are members of their churches But if it were granted that the publicke writings articles canons c. are to be esteemed the faith profession of all Engl. yet we deny them to make profession of the true faith for their Seruice book homilies book of Ordination with the impious canons confirming all the Romish idolatries Antichristian clergie and ceremonies that are among them excommunicating ipso facto all that speake against them this is no true Christian profession whatsoeuer other truthes are mixed with them For as the Papists holding many good grounds of religion in generall yet by other additions and contradictions do ouerthrow the truth so is it in England as before in this treatise and in many others hath been proued and after shall further appear Whereas these Ministers confidently deny that their church accounteth any one for her childe or member that doth not professe the faith of Christ in some measure it is nothing but a vayn flourish For was there euer such grossnes in the deepest gulfe of Popery as to deney Christ utterly and not to professe him in some measure Nay it could not be the throne of Antichrist vnlesse he did professe Christ. It is wel known none are baptised among the Papists but they professe the very same faith that is now professed at the baptisme in Engl. namely that which they call th' Apostles Creed So then what haue these godly ministers sayd more then the simplest papist in the world could haue sayd for his church Now in that they make this a colour as if the profane and wicked were not accounted children of the church they shew themselues to be the snare of a fowler in al their wayes yet set they a snare so slight that euery man may breake it For who knowes not that there be multitudes of profane and wicked persons in the land Who knowes not that the whole land generally is baptised Yea the baptisiing of the seed of the most wicked is not onely practised but befended in print by their late Archbishop D. Whitg who pleaded what if it be the child of a dronkard or of an harlâ—t what if the Parents be papists what if they be heretiks c. shall not their children be baptised Yes he will haue it to be a common passage for all uile persons Good and euil sayth he clean and vnclean holy and profane must needs passe by it And at baptisme their seruice book teacheth the priest to say of euery one we receiue this child into the congregation of Christs flock Being thus receiued not one of a thowsand wicked persons are euer excommunicated but are fostered in the church vntill their death and then the priest is taught agayn to say that it hath pleased God to take vnto himselfe the sowle of their dear brother there departed and so he committeth his body to the ground in sure and certayn hope of resurrection to eternal life This being the generall state of the land as all men know what dissemblers are these Ministers to intimate as if their church acknowledged not the open wicked for her children and members Mr Gifford when tyme was yeilded farr otherweise I confesse sayth he that our church if ye vnderstand the whole assembly is ful of al wicked vices There are a number among vs which are of your brood speaking to a â—apist whâ—se euill life is seen wel yenough there arâ— a very great number of meer worldlings which doe not greatly esteem any religion although they seem now because of lawes to allow and fauour our side c. Now hauing sayd somewhat for themselues such as it is they cauil at our description of a church when we say that it is a company of faithfull people that truely worship Christ and reaâ—â—ly obey him This say these Ministers is vtterly vntrue if it be understood of the visible church This is strange What would they haue vs describe the Church to be a company of infidels or a company of faithfull and of infidels togither when Paul teacheth that there is no communion between such 2 Cor 6.14.15 or should we say a people that falsely worship Christ Indeed if so we held we might wel returne to their Church of England for there is false worship more then yenough The Apostle writing to the visible church of Ephesus calleth them Saincts and thâ— faithfull in Christ Iesus Wil they say that this also was utterly untrue Their own Articles of religion in England say thus the visible church of Christ is a congregation of faithfull people c. and is this also vttâ—rly vntrue But let vs hear their reason why this should be vntruth For say they if euery one that the church may account a visible member be truely faithfull how is our Sauiour to be vnderstood when he compareth the churâ—h or ministery thereof to a draw net gathering aswel that which must be cast away as good fish c. Me thinks these godly ministers f should be ashamed so to depraue not onely our meaning but our very words that when we say of faithfull people that truely worship they wil turne and transâ— lace them to truely faithfull and then gather as afterwards they doe as if men may not account any to be members of the church by their outward profession vnlâ—sse they know them to haue true faith which the Lord onely is able to disâ—â—rne Could any reasonable man thus construe our words or gather from them vnlesse he purposely would depraue especially knowing as these men know wel our constant witnesse otherweise who esteeme of all men by their outward profession and walking and haue long since published in our Confussion that many hypocrites will lurke in the church whiles it is on earth But thus it pleased these men to abuse vs before the simple reader Their third reason for their church is that they hold teach and maynteyn every part and article of Gods holy truth which is fundamentall The proof of this they would haue to be seen in their Confessions Catechisnes and Articles of religion published and approued of in their church This reason is like if not the very same with the former which sâ—ake also of professing the true faith as was to be seen in their Confâ—sâ—â—â—n Apologie Articles What meane these ministers to cloy their reader so ofteÌ„ with one dish of meat a little diuertly dressed It is doubtlesse for want of better store Yet this whâ—ch they bring is very vnsauoury for it is not seasoned with the salt of Gods couenant First for that poynt of fâ—ndamentall truth which they so long haue stood vpon and coâ—ld neuâ—r be gotten distinctly to shew what truth is fundamental and what not we haue now these ministers resolute judgement of it thus The onely fundamental truth in religion is this That Iesus Christ the Son of
hierarchâ—e worship ceremonies ordinances church constitution c. which things can neuer be approued by the word of God are yet held and vpheld taught and mainteyned in the church to the excommunicating and persecuting of all such as speake against them or refuse to communicate with them This sinfull mixture and maintenance of so much antâ—christian error with the christian truthes that they profeâ—â—e is no true Christian profession and practise of our obedience vnto the fundamentall truth of the gospell neyther can the ministers proue that these contraries will stand together when account shal be giuen before the iudgment seat of Christ. Secondly I answer as to their former reason that although some Bishops and Priests haue written Articles Catechismes c. yet are not these approuâ—d much lesse walked in by the church of Engl. neyther are the people rooted bâ—ilded and stablished in the faith according to Colos. 2. but are diâ—â—olute and profane in their conuersation rooted in uices and stablished in iniquitis as lameÌ„table experience teacheth all men as the testâ—monâ—es of their own ministers before alleged proue and many other we might allege and must if these men still continue to vrge that which is knowne to be farr otherweise For how well their people doe walke in the faith of the foundation Christ and approue of all fundamentall truthes in the scriptures let these testimonies of their own freinds shew The most part of your honest men saith Mr Gifford to and of his brethren now a dayes delight so much in the word of God and meditate so much in it that they care not a button though they neuer heare it they loue it and set as much by it as they doe by an old sâ—â—e Euery man sayth an other followeth the pride couetousnes whordome dronkennes of his owne hart and no man remembreth Ioseph The barrs are filled with pleadings the streets are full of cries of the poor fulnes of meat and contempt is among vs and who considereth Yet if this our sinne were onely against men and not against God there â—ight be some hope But when the mouth of the blâ—spemous swearer is not tiâ—d vp and the hands of the idolatrous generation of Atheists and profane persons be not chained when the most holy and precious word of God is manifestly contemned the ioyfull and heauenly tidings of saluation so negligently and vngratefully troden vnder foot the true and faithfull messengers pursued arraygnned and diuers wayes â—fflicted then if the old world for malicious imaginations Sodome and Gomora for pride fulnes of meat and vnmercifulnes if Ierusalem for abusing Gods Prophets and wilfulnesse were woefully destroyed what may we poor carelesse People look for it we doe not repent but as it is almost vniuersally feared spâ—edy ruine and vtter desolation The exceptions which these Godly ministers take against Mr Barrowes writings and yet professe not to answer them need not now to be stood vpon till the particulars whereby he hath discouered their errors and euill dealings be by them taken away They further taxe note it in him as a strange opinion and an error full grosse mainteyned in pag. 156.157 of his Discouery vidz that euery truth conteyned in the scripture is fundamentall But the grossnes or crossnes wil be found in themselus for that which Mr Barrow there inueigheth against was this that though transgressions and errors be obstinately continued in and openly taught after they be reproued and conuinced by the word of God yea and the parties dye in that estate without repentance of these transgressions or errors yet may they hold the foundation and be vadoubtedly saued Of this minde were and still continue sayth he fiue of the very principal and best esteemed ministers of Engl. both for learning and conscience although there were alleged against the same these expresse scriptures Num. 15.30 31. Exod. 23.21 1 Sam. 15.22.23 Ezek. 18.26 Mat. 5 18 19 Iam. 2 10. c. This was the thing that M Bar. there bet down shewing further that if the whole scripture was giuen by inspiration of God and is profitable to teach to conuince to correct to instruct in righteousnes if it be the groundwork and foundatioÌ„ of the church of our fayth if it be the law and rule of our life the light of our eyes c. If euery word of God be holy pure perpetuall then is this deep learning of theyrs diuilish and blasphemous that thus to colour and couer their wickedness make some part of gods word fundamentall substantiall necessary other accidentall superficiall needlesse especially where it sheweth reproueth and condemneth their doings c Now what say these ministers against this plea they plainly yeild in effect to th'truth which they could with no coulour gainsay we beleeu say they and teach that there is no Part of holy scripture which euery Christian is not necessarily bound to seek desire knowledge of so far sorth as in him lyeth Very wel sayd had they added also this word obeyed which I suppose they would be thought to intimate there would be no difference between M Barrow and them though thus they would traduce him But least they should seeme to condemne themselues they except yet dare we not cal euery truth fundamentall that is such as if it be not knowne and obeyed the whole religion and fayth of the church must needs fall to the ground and agayne we doubt not that some parts are of more vse and more necessary for men to know then othersome In these things excepting the word fundamentall which seemeth to be but strife about a word We agree with them neyther doth Mr Barrow that I can perceiue disagree for it is one thing not to know and obey euery truth as they speake and another thing to know as hauâ—ng reproofe and conuiction by the word of God and yet to disobey and rebel against the truth and continue obstinately in transgreâ—sion which was the poynt in hand And for the world fundamentall seing all Gods testimonies are true and Dauid sayth that the Lord hath founded them for euer I see no cause why we need be afraid to call euery trâ—th fundamentall that is such as is firme and stable and on which we shovld ground and builde our faith and actions vp on alwayes Yet seing now what these ministers vnderstand by the word I will not striue Also M Barrow himselfe in his Obseruations vpon Mr Giffâ—rds last reply telleth him that he denyeth not in vse of speech such distinction so much as withstand such eronius abuse of that distinction which M. Gifford and other deuines of these tymes would infer thereof And in deed the simple are much beguiled by this subtile distinction For when the sinns and idolatrâ—es of these Priests are blamed answer is made though they be sinns yet are they not fundamentall they cut vs not off from Christ we hold him the foundation and
beleeue to be saued by him alone and by this colour men continue in transgression and idolatrie stil. which is as if a theef dronkard whormaister blasphemer or other vicious liuer being blamed by the lawes of God which condemne these sinnes should say These are petty faults I confesse but they are not fundamental for the onely fundamentall truth and ground of all Gods law is Loue and that is the fulfilling of the law Rom. 13.8 9.10 Gal. 5.14 1 Tim. 1.5 Now this foundatioâ— I hold for I professe to loue God aboue al and my neighbour as my sâ—lfe on which ground as Christ sayth the law and prophets doe depend and this I doe howsoeuer I cannot keep my tongue from swearing lying and â—iâ—auldrie nor my hands from picking and stealing nor my body chast c. yet my hart is good I loue God and my neighbour and hope to he saued as well as the precisâ—st puritan of them all And now what will these ministers say to theâ—r profane parishioners if thus they pleaded for doe not themselues thus plead for the transâ—reossins of the first table and violating of the testament of Christ in their own false ministery idolatrous rites ceremonies and forged worship But as euery true Christian hart knoweth that such profane ruffians howsoeuer they say they loue god yet in deed they hate him and howsoeuer the sâ—mme and end of all the Law is Loue onely yet that loue implyeth obedience to every particular precept and he which breaketh the least commandement and teacheth men so shal be called the least in the kingdome of heauen as Christ sayth so know they likeweise or should know that such superstitious idolaters false and Antichristian Prelates and priests howsoeuer they boast of true fayth yet by theyr works they deney it and although Fayth in Christ be the foundation of Christian religion yet in imâ—lieth necessarily obedience vnto the ordinances of his Testament euen whatsoeuer is commanded them therein and as the curse is denounced against all the transgressors of Moses law in any part thereof so they shall not escape vengeance that wilfully despise the law of Christ or any part of his testament confirmed with his precious blood And if thus we vnderstand not and interpret those scriptures which sum vp al christianity in Christ we must needs confesse that many false churches euen Rome it selfe is a true church seeing they doe professe such generall grounds of Christ as by playn evidence of scripture seem sufficient vnto saluation as appeareth by Council Trident. Seâ—s 3. compared with Rom. 10.9 Act. 8.37 38. 1 Ioh. 4.2 Mark 16.16 also Rhemes testam annot on 1 Tim. 2.5 wher they professe Christ by nature to be truely both God and man to be that on eternall priest and redeemer which by his sacrifice and death vpon the crosse hath reconciled us to God and payed his blood as a full and sufficient ransome for all our sinns c. How beit that these ministers stumble no more at that we professe let them know we hold euery generall head and ground of doctrine more necessary to be known then ech particular branch of the same an error ouerthrowing a whole ground of religion to be much more wicked then that which ouerturneth but a part thereof Also that many of Gods church are ignorant of sundry particular doctrines of the Gospell yea all of vs in some for none is perfect yet that in some generall grounds ignorance is damnable and further that the wilfull and obstinate refusall or contempt of the least evident truth of the Gospel is deadly and damnable of it own nature Neyther see we how we should beleeue otherweise vnlesse with the Papists we think some sinns veniall some mortall As for Mr Barrowes words from Ioh. 16.13 which also these ministers mistaking doe mislike it is evident by his own writings to the contrary otherwhere that he meant not so erroniously as they collect But that promise made to the Apostles he applieth vnto all the members of Christ by proportion though not in like measure Which that it may be done we learne of the Apostles themselues in other like cases 2 Cor. 4.13 from Psalm 116. Heb. 13.5.6 from Ios. 1 Psal. 118. c. Their last reason is from the approbation of all the known churches in the world which acknowledge this church of Engl. for their sister and give vnto them the right hand of fellowship This poynt is handled before in this treatise pag. 9. c. 48 51. c. vnto which places I refer the reader Many scriptures and reasons these ministers allege from the primitiue churches examples that reioyced for and saluted one another of and of the comfort that a church may haue in the communion and approbation of other churches All which we grant and dâ—e obserue how fast â—hey can cite scriptures for things that we deny not But they say nothing for the controuersie between them and vs. which consisteth of these 3. poynts 1 whither a people may not separate from euill and professe and walke in the truth vnlesse or vntill other churches allow them 2. whether it be a necessary and vndenyable argument that whomsoeuer other churches approue they are true churches and so must be esteemed of all men 3 and whither the reformed churches at this day doe approue of the church of England in all or any of the differences for which we sâ—parate from them The first of these is proved by all Gods commandements which require euery man particularly to refrayn all evill and doe that which is good Exod. 20. The second is disproued by themselues in their writings against the Papists who pressed them with such reasons Let councels sayth Mr Whitaker be esteemed as they deserue let their decrees be examined by Gods word and if they agree let them be receiued for that agreement if not let them be reiected for the contrary To this agreeth their own Bishops Articles ano 1562. Art 21. and also their Apoligie before alleged in this treaâ—ise and finally Mr Bernards own counsel though perhaps he knew no more then Caiaphas what he sayd saying See into the glasse of the word by thine own sight without other mens spectacles c. For the latter poynt we know the reformed churches as their constitution and writings shew are for vs and against them of which see before pag 10 c. and it shall hereafter be further confirmed if these ministers will deny it Hitherto of the reasons alleged by the godly ministers wherein how they haue proued and setled their first position let the godly wise judge Next follow their answers to the obiections made by vs. And these they make two First that their church of Engl. was not gathered by such meanes as God in his word hath ordeyned and sanctified for the gathering of his Church Secondly that they communicate together in a false
and idolatrous outward worship of God which is polluted with the writings of men vidz with read slinted prayers homilies catechismes c. Here let it first be obserued that whereas Mr Barrow whose books they would seem to answer hath giuen 4. causes of our separation namely the 1. false worship 2. profane people 3 false ministery and 4. Antichristian hierarchie these godly ministers like the vniust steward that set down fifty for fiue skore haue contracted the 4. causes into 2. for what cause let him that readeth consider Secondly in the two which they professe to answer they keep not the words by Mr Barrow there set downe as to begin with the first he sayth For that the profane vngodly multitudes without exception of any one person are with them receiued into and reteyned in the bosome of the church These ministers set down the poynt to be about the not gathering by due meanes Whereas if it were granted that they had due meanes of gathering yet the exception made is of force against them rather more then lesse for they that haue the true meanes of gathering a church and yet gather it amisse the greater is their sinne Now to the particulars whereas Mr Barrow had first shewed by many scriptures and reasons what manner persons were to be the matter of Gods church and then compared here with the people of the church of Engl. where all sorts of wicked persons are admitted kept in communion to this the ministers answer First that they might lawfully be accounted a true church though it could not appear that they were at the first rightly gathered For euen as the Disciples might be wel assured of Christs bodily presence amongst them when they saw and felt him though they could not haue discerned which way or how he could possibly come in so may we esteem them a true church of whose present profession and faith we are wel assured though we cannot see by what meanes they were first gathered This answer of theirs is full of errour and frawd for not to speake how they corrupt Mr Barrowes words in the places which they quote by leauing out things of speciall importance first they blamed because all profane wicked persoÌ„s ar of the mater their church they tel us they may esteem them a true church of whose present profession and fayth they are wel assured If this answer be direct and to the purpose then we must beleeue that the godly ministers are wel assured of the present profession and faith of all the lewd profane irreligious and wicked persons in the realm which are members of the church of Engl. Against these was the exception made for these the answer is giuen vnlesse they answer their own fansies and now what assurance the ministers have of such mens faith let the faithfull iudge Secondly the similitude which they bring is a great abuse of the reader whome they would blinde with a false comparison which if it were duely made would make against them thus As the disciples might be wel aâ—â—ured of Christs bodily presence when they saw and felt him c. so men may he wel assured of the wickeds bodily presence in the church of Engl when they see and feel them as who doe not But now as these men haue made the parable what likelihood of truth is there in it for iustifying the vngodly If a man seeing a Priest in bed with one of the Popes courtizans should blame him for this fornication and an other to defend him should plead thus As we are sure that Sarah was Abrahams wife though we cannot tell when or how they were married so may wee esteeme these two of whose present chascity we are wel assured to be lawfull man and wife though we cannot tel how they came together would this be a sufficient defence Yet loe when Mr Barrow blamed the Priests of England for linking themselues in the bed of spirituall loue with the idolatrous Papists and all other wicked of the land at the beginning of Q. Eliz. and continuing in like sinful commixtur vnto this day these Ministers now to saue their credit tel vs an example of Christ presence c. as before is seen Yea the indignity of it stayeth not here for as the Apostle by the Ministery of the gospell prepared the church of Corinth as a pure virgin for her husband Christ so these men pretending to be true Ministers will haue Papists Atheists profane and wicked persons to be Hephzi-bah people in whome God delighteth they will bring this sinfull and adulterous generation even all the vngodly in the land vnto the bed of Christ in his church whether he will or no Which high transgression is the ouerthrow of the mayn ground of the gospell which euer since it began to be sounded in the world hath proclamed a separation of the children of God from the children of Belial as before hath bene proued This being thus obserued how these ministers haue missed at first oâ— the question the further they goe the further they stray and run themselues out of breath in vayn For neyther the examples of Melchisedek Iob Cornelius c. nor their reasons following of 2 other meanes of gathering the church then by the preaching of the Gospel 3 of the preaching of Mr. Wickliff c 4 5 of the course that Q Elizab. took for bringing the Gospell in agayne c. none of these I say will proue eyther that open profane and wicked persons may be receiued and kept in the bozome of the church or that there be not multitudes of open profane and wicked members of the church of England Their present lamentable estate proclaymeth this latter to all men that haue conscience their own writings also heretofore doe strongly confirme it and all the scriptures cry out against the former teach a separation as before in this treatise and in sundry other books is manifested As these ministers have thus passed by the mayn controuersie so haue they in their pretended answers inserted some things corruptly and fraudulently which I will briefly touch First for to bolster out the constreyned profession of faith and ioyning to the church which their people are compelled vnto they plead that Synce Kings became noursing fathers c. to the church their lawes haue been means to bring men to the outward society of the church and the parable proueth that men may be compelled to come Luk. 14 23. This doctrine openeth a dore in the church to all the profane in the world contrary to the scriptures Isa 25.2 35.8 9.2 Chron. 23.19 Reu. 21.27 Leuit. 10.14 Zac. 14.21 2 Cor. 6.14 17. Act. 2.41 19.9 For if a prince may compel some of his subiects to be members of the church he may compel al and if one prince may doe it all may So if there were such an Emperor as Augustus that commanded all the world to be taxed he might
also command and compell all the world to be ioyned vnto the church And thus the world and the church between whom there hath been perpetuall warr mought soon be reconciled If this be a lawfull and orderly course it is strange that Christ sent forth poor fishermen to conuert sowles by preaching and set not the princes which he could as easily have done seing he had al power in heauen in earth to make disciples by compulsion and penalty Now for the parable they allege it is apparant that the same seruant was sent to compell that was before sent to call the inuited and if this be meant of the Magistrate then kings must leaue gouerning and goe to preaching We finde in the scripture that compulsion is not alwayes by the ciuill sword but sometime by instant and earnest vrging of the word and doctrine as they that compelled the Galatians to be circumcised and he that compelled the Gentiles to Iudaize And from this word compell to vrge or gather a ciuill forced compulsion is with no more reason or colour then as if some factious rebells should take vp armes for to stablish religion and allege how it is written the kingdome of heauen suffreth violence and the violent take it by force For as force and violence here is not ciuill but spiritual so is compulsion to be taken in the parable But a throne sayth Solomon gets vp in a dronkards hand and a parable in the mouth of fools Prou. 26.9 They allege that the first conuersion of our land to the faith of Christ was by preaching of the gospell Whether this were so or not remayneth for them to proue in their next book for in this they doe it not They must I suppose take the preaching of the gospel in a large sense if they will proue it For as it is vncertayn what was the fayth of the ancient Brittaines or how they were converted so for the English Saxons which were conuerred from Paganisme Mr Bale one of their own writers saith that Austen the Roman was sent as an Apostle from Gregory 1. to conuert them to a popish fayth And by an other Chronicler we learne that Pope Gregorie 1. sent this Austen the monk into Engl. with fourty monks moe which entred the ile of Thennet on the east side of Kent with a crosse with banners displayed hauing a crucifix painted vpoÌ„ every one of them singing the Letany with Orate pro nobis to al Angels Archangels Patriarches Prophets Priests Apostles Martyrs Confessors Virgins Monks Nunns Heremites and finally to all hee Saincts and shee Saincts that they might haue good luck and wel to fare in setting forth their Romish religion But howsoeuer the conuersion of English men was then which is not now to be stood vpon till we hear the testimony of the best approued histories which these men say they haue for their assertion it is sure by the scripures that the churches in Rome Corinth and many other places were conuerted by the gospell yet remayn they not true churches still But say these ministers since that time many haue from age to age been called by the same means And so say I hath there been in Rome yet is she a harlot and not Christs spowse Great numbers say they were effuectally called in K. Edwards dayes I answer the whole land was compelled by ciuill force to change their forme of seruice in part and sundry true doctrines were taught in some places which some beleued but many disobeyed and rebelled as before is shewed Neyther was that confuse popish multitude with a few conuers therein a true visible church Mr Fox describeth the estate thereof by a similitude a a new face of things began now sayth he to appear as it were in a stage new players comming in and the old being thrust out Thus vpon that old stage of the popish church came new players to weet new Bishops Priests and the masse was then at first still by law reteyned but the gospel and Epistle read in English yet were not all new players for as is ther noted the preists and clergie that yeilded to the kings lawes were suffred to keep thâ—ir places liuings c. After this the king appoynted the c Archbishop of Cant with other Bishops c. to make one conuenient and meet order rite and fashion of common prayer and administration of Sacraments c. who did so Then in the Parliament following it was agreed that all ministers in the realm should be bound to say and vse the mattins euensong celebrating of the Lords supper c. in such order and form as was mentioned in the sayd book and none other or otherweise But the players it seemeth played not their parts well for after complaint is made how by the cloked contempt wil full winking and stubborne disobedience of Bishops and old Popish curates the book of common prayer was long after the publishing thereof eyther not knowne at all or els very irreverently vsed through many places of the realm Yet was there no great cause why the people should so despise it for as the K. answered to the rebels of Deuonsh if the seruice in the church was good in Latin it remayneth good in English for nothing is altered but to speak with knowledge that which was spoken in ignorance Now let the reader minde what was the estate of the church in those dayes and see if the word of God will approve it But there were say these men great numbers by preaching so effectually called that in Q Maries reign many sealed the truth with their blood I acknowledge it and say also that as there haue many martyrs died heretofore in the Popish church so I doubt not but great numbers at this day are by preaching so effectually called in Rome Spayn c. that if Turks or Pagans should preuayl ouer them they would mainteyn seal Christian religion with their blood rather then submit to Mahomet For as one of your best ministers hath truely sayd God of his infinite goodnesse who câ—lleth thyngs that are not as though they were even in that ministery hath giuen grace vnto his Saincts it was impossible that the man of sinne should so much adulterat the word of God but that it should be to the faithfull a gospel of salvation It is further alleged h there were sundry secret congregations all Q Maries dayes which gladly receiued the gospell offred by Q. Eliz. say thes ministers if it be sayd that they ceased to be the tru churchs of Christ becaus they ioyned became one body with such as were newly come and that not of conscience but for fear onely from idolatrie we answer that they rather that-had fallen from the Gospel in Q. Maries dayes were moued by Q Eliz proclamation to ioyne themselues vnto them that had stood faithfully all that while Here is still building