societie They yet remember it is a part of wisdome to stay the full establishing of their Church and practise of the Ordinances thereof for a time that they may see what blessings of God bee upon it for the ratifying and approving of their doings for if it bee of God it will stand as an house founded upon a a sure Rocke if it bee of men it will come to naught A third sort to whom we commend this worke of ours are our stronger brethren which continue with comfort in the societie of their Church them wee intreat that if they finde any confirmation or strengthening unto their consciences by the pursuing hereof any increase of knowledge and ability to maintaine the truth of our Church Sacraments and word to defend the lawfulnesse of our ministerie and practise of Gods externall worship amongst us That first they praise God whose gift it is that any thing is spoken or written for their edification instruction and consolation and then bestow the same as occasion shall be offered to the reclaiming of those that are straied and holding them that are ready to wander Wee lastly commend this simple travell of ours to the Church of God whereof we are unworthy Ministers beseeching her to accept our poore endeavours the rather for that wee are not ignorant that the labours which we have taken in this cause will be diversly judged of according to the manner and affection of those men to whom this worke shall come Some as namely our deceived Brethren against whom we deale will hold it damnable and execrable as being bestowed against the Church of Christ against the Saints and children of God against the holy Truth taught in the Testament of Christ yea and that contrary to the light of our own consciences and knowledge of our owne hearts To the first part of this their charge and accusation we answer That whether they or wee be the true Church of God whether they or wee have the Truth taught in the Testament of Christ is the matter in controversie betwixt us If wee be the Church of God and have the Truth of Christ as we hope shall appeare by this Treatise then have they written and spoken against the Church of God and that in most shamefull and fearefull manner If they be the true Church of God and have his Truth which we assure our selves they shall be never able to prove then have wee spent our labours against the Church of God But have we done it wittingly and willingly against the light of our hearts This is indeed the second part of their charge but who made them the searchers of our hearts and judges of our consciences that they should accuse us to Im other and quench the light of Truth which hath shined into our soules especially when they heare our protestations to the contrary where is that Charitie that thinketh none evill which hopeth all things we say therefore unto the second part of their accusation with the Apostle We say the Truth in Christ our consciences bearing us witnesses in the holy Ghost that we can say nothing against the Truth but for the Truth wittingly and willingly And in the Testamonie thereof we pray God that our tongues may cleave to the roofe of our mouthes when we endeavour to speake and that our pennes may sticke to the ends of our fingers when wee attempt to write any thing against the Church Children or Truth of God Some others Fathers and Brethren Ministers and Members with us of this Church finding by our manner of writeing of what judgemeut wee are will hold our paines requisite and necessarie to stay the course of these waters which wee have given passage unto and to make up the breaches wee have opened by speaking against the government established in this Church the Ceremonies used therein and other our unadvised dealings in the execution of our Ministrie To these men wee say first that as we have beene and are perswaded of the Truth of these things which we have delivered touching the defects and wants the blemishes and deformities of this Church So have we in the sincerity and uprightnesse of our hearts dealt for the redresse and Reformation thereof Wherein though we know nothing by our selves before men more then Truth will permit if they should have taken occasion by our doctrine which we perswade our selves to be the doctrine of the Truth to make this Schisme Yet were this no reason to reprove us unlesse those men which have set downe true positions be to be blamed as Authors of the false Collections and Conclusions which are inferred and gathered thereupon Secondly wee answer That our deceived Brethren do no lesse condemne those Churches of God as the Synagogues of Sathan where the doctrine which wee have taught touching the government of the Church and matters of Ceremonies is maintained and where all things which wee hold offensive in our Church are abolished then they doe the Church of England insomuch that they have written of the Church of Geneva which is holden to be the best pattern of a Reformed Church that it became a miserable president and pernicious example even unto all Europe whereby it is evident that they have beene brought unto this Scisme by some other inducements then the dealing of those men in-the execution of their Ministrie who are charged to be the occasions if not the Authors thereof Thirdly there is such difference and plaine contradiction betweene them and us in judgement yea in the matter of discipline and Church government besides many other materiall points of doctrine as we marvell any men should esteeme us causes of their defections from this Church much more that any man should write That between the Brownists and others he meaneth them and us there is no controversie as touching the framing of a Church by the word of God A third sort of our loving Brethren approving our care of Gods Church and desire to reclaime poore deceived soules will yet happily esteeme our labour altogether needlesse and superfluous as spent and bestowed both against a cause that hath so little shew of truth and semblance of probabilitie nay so evident appearance of falshood and vanity as it is rather to be despised then confuted and also upon men whose zeale and rashnesse so far prevailes over sound judgement and discretion that we shall rather sharpen and increase their humour by thinking them worthy answering to a further contradiction then either informe their understanding by sound reason or alter their affection by efficacie of any perswasion These Brethren wee desire to give us leave to dissent from them who judge far otherwise of this cause wee handle and hope much better of the persons against whom we deale for the cause it selfe we say that though it did appeare as it is indeed full of falshood and and vanitie unto these that have the gift to discerne betweene those things that differ and withall to temper their affections which
of ours we commend first unto our brethren departed from us desiring them to read it without partialitie selfe love prejudice or other sinister affections and with meekenesse indifferencie and love of the Truth desire to be informed and readinesse to be reformed where they erre and goe astray It may be that God will give a blessing to it nay sure wee are that he is faithfull that hath promised to give unto those that aske to open to those that knocke and to cause them to find that seeke the truth in sincerity of their hearts especially if to the reading thereof they adjoyne First a review of the books which have beene written by the Ring-leaders of their separations Secondly a view of the persons of whom their Assemblies consist And Thirdly a consideration of the estate wherein their Church now standeth In the review of the bookes which have been written we exhort them with single hearts to examine the spirits where with the authors of them were led in their writing and they shall finde it not to be the good spirit of God which filleth mens hearts with meekenesse humilitie compassion softnesse holinesse and other sanctified affections but that evill spirit of Satan which under colour of zeale of Gods glory hatred of sinne desire of serving God in sincerity thrusteth men whom it hath deceived into pride selfe love rashnesse unnaturall affections uncharitable surmises and most unchristian judgment of their brethren Secondly to weigh wisely what end they proposed to themselves in their writings which will evidently appeare to be not so much the cleering of themselves from the crime of Schisme as the drawing of others to joyne with them and the defacing of our Church which they compare with the most Idolatrous and heathenish Nations that ever were yea with Sodom and Babylon it selfe and the disgracing the Ministers thereof especially those whom heretofore they have most reverenced whom they sort with most wretched Miscreants Iudas Cain Balaam and many other upon whom the spirit of God hath set a fearefull brand of eternall condemnation Thirdly to try carefully the allegations of Scripture wherewith they have fully painted the Margents and with the multitude whereof they have astonished the simple or credulous Readers perswading them that their cause standeth upon the same ground of Gods holy Word and they shall plainely perceive that the places by them alleadged do for the most part prove that which we denie not And if they be brought to confirme the matter in controversie they are either unconscionably or ignorantly wrested against or besides the meaning of the Holy Ghost A second thing which we intreat them to do is to view the persons of whom their Assemblies consist and let them tell us how many of them there bee whom they have brought from grosse ignorance unto true knowledge from infidelitie to holy Faith from profanesse of life to a conscionable walking with God if there bee scarce any amongst them which have not bin of some note in our Churches for holy and sincere profession and if they had no good thing in them which they have not received by the ministerie of those men and in the bosome of those Churches which now they condemne and flie from why then take they the Seale of our ministerie and Church and set it unto their blanke Thirdly we exhort all of them to a survey of their estate wherein they stand which is if that be true which by some of their own hath been reported full of disorder and confusion And indeed how can it otherwise bee whereas they teach that every member of their Church may and ought to stand up against their Ministers and Elders to gainesay them in delivering of doctrine and withstand the other in execution of discipline If he be perswaded the one erreth from the truth and the other faileth in justice is not this to make every member an eye an eare an head And must not men be of Angelicall perfection to preserve unitie where such large libertie is granted unto them A second sort to whom we commend this labour of ours be our brethren also who by the writings doings and sufferings of these deceived men are in danger likewise to bee deceived being brought to halt betweene two opinions These also we pray to read it with an holy purpose to be fully resolved and setled in the truth We hope their labour shall not be in vaine if they will accept from us these few advertisments First That they make not the example of any man seem he never so godly religious and zealous but the Word of God only the rule of their beliefe and life Paul himselfe must be followed no further when the holy precepts of the Word and the examples of the godly joyn together we have the one to teach us the other to incite us to doe our duties Secondly That they carry an humble and lowly conceit of themselves and their gifts That they remember 1 Cor. 8.2 Galath 6.3 that if any man thinke hee knoweth any thing hee knoweth nothing as he ought to know And that if any man seeme to himselfe that he is somewhat when he is nothing he deceaveth himselfe in his imaginations That to this purpose they occupie themselves in consideration of their owne wants and sinnes which cleave so fast unto them rather than in the marking the blemishes noteing the faults that are in others following the counsell of the Apostle Galath 6.4 Let every one prove his owne worke and then shall he have rejoycing in himselfe only and not in another Thirdly that they have a reverend opinion of those men by whose ministerie they have beene begotten unto God or nourished in the truth by whose labours they have beene instructed confirmed and comforted in whose mouthes the Word of God hath beene unto them as a two edged sword entring through them unto the deviding a sunder the soule and spirit the joynts and the marrow that they suffer not a sinfull thought to enter into their heads of their vnlawfull vocations who have their hearts and soules as Seales of their ministery and may say to them as Paul to the Corinthians 1. Cor. 9 1â— are yee not my worke in the Lord if I be not an Apostle unto others yet doubtlesse I am unto you for you are the Seale of mine Apostleship in the Lord whereof they should therefore be the more carefull for that it hath bin an ancient and ordinary policie of Satan that hee might cause men to refuse the word brought unto them in the mouthes of the Prophets Apostles and other men of God yea of Christ Himselfe to perswade them that they had no warrant of their vocarions and calling from God Fourthly That if notwithstanding all that is said for their instruction and reformation in this behalfe they keepe a liking of that draught of a Church which our deceived Brethren have framed and commended in their writings and desire to joyne themselves unto their
us to joyne unto p. 62. THE Church of Engl. is a true Church OF CHRIST I. EXCEPTION THe first Exception is against the whole body of our Assemblies and our Church in Generall which they tearme Babylonish Synagogues and a whorish Idolatrous Church Henry Barrow in his discovery of the false Church Page 24. ANSVVER THat the Church of England is a true Church of Christ Our Congregations are true Churches For Arg. 1. We have and â—oyne together in the use of the preaching of the Gospell and administ ration of the Sacraments and such an one as from which whosoever wittingly and willingly separateth himselfe cutteth himselfe from Christ wee doubt not but the indifferent Reader may be perswaded by these reasons following First Wee enjoy and joyne together in the use of those outward meanes which God in his Word hath ordained for the gathering of a visible Church for proofe whereof wee alleadge that the meanes which we use and enjoy have been effectuall to the unfained conversion of many as may appeare both by the other fruits of faith and by the Martyrdome which sundry have endured that were Members of our Church and had no other meanes of conversion then such as we have Yea even those men who judge so hardly of us now are able to witnesse with us in this case That if their be any true faith and sanctification in them though it bee much increased as they think since they left us yet it was begun and bred in our Assemblies Secondly If these places of holy Scripture Marth 28.20 Eph. s 4.11 14. bee well examined it will bee found that the means which Christ ordained for the gathering of a visible Church are the very same which we enjoy even the preaching of the word and administration of the Sacraments That which Henry Barrow saith against us in this point pag. 160. of his discovery viz. that there is not any one thing amongst us either in order or administration according to Christs Testament shall bee hereafter disproved when we shall come to justifie our Ministery of the Word and Sacraments against their arguments or Objection whatsoever Now that this is an infallible and good argument of a true Church appeareth Which is an in fallible note of a true Church because First There cannot any people be named that having these meanes may yet by the word be evicted not to have beene the true Church The Papists indeed bragge of these means but without cause for the doctrine of faith is not preached amongst them but oppugned and consequently they cannot have the true Sacraments which are Seales of righteousnesse Rom. 3.12 9 4. which is by faith Secondly the Scripture every where speaketh of the preaching of the Word and administration of the Sacraments as of priviledges peculiar to the Church of God psalm 147.19.20 So while the Jenes only were the Church these priviledges were restrained to them Matth. 10 56. and never made common to the Gentiles till the partition wall being broken downe Acts 11.19 23. they also were incorporated to the Church of God So the Prophet saith Arg. 2. that this should be the reason why the Gentiles were moved to joyne themselves unto the true Church because there and no where else the Ministerie of the Word was to be found Secondly Our whole Church maketh profession of the true faith The confession of our Church together with the Apologie thereof and those Articles of Religion which were agreed upon in the Convocation House in the Yeare of the Lord 1562. whereunto every Minister of the Land is bound by Law to subscribe so farre forth as they concerne the confession of faith and the doctrine of the Sacraments doe prove this evidently for how shall wee better judge of the faith which our Church professeth than by such evidence Many Papists and Atheists are in our Land wee grant and many ignorant and wicked men besides who make not so cleere and so holy profession of the true faith as they should but that our Church accounteth any one to be her Child or member who either denieth Christ or professeth any other way to salvation then faith which worketh by love or who doth not professe this faith an some measure we confidently deny Now this reason also hath force sufficient to prove us the true Church for as true faith in Christ is that which giveth the life and being to such as are effectually called and so become Members of the Invisible and Elect Church so the profession of true saith is that which giveth life and being to a visible Church Upon this profession wee finde many that have beene incorporated into the visible Church and admitted to the priviledges thereof even by the Apostles themselves Act 8.37 38. 16.31.32 12. Yea and Simon Magus though he had neither faith nor the spirit of God yet because he made profession of faith was judged a member of the visible Church and baptized So the Church of Pergamus Act. 8 13. Revel 2.12 15. though it did toletate grosse corruptions in it it kept the faith of Christ and denied not his faith and was still called the Church of God The description of a Church which they give in the page 67. See our further answer to this in the defence we make for our people against the second Article of their third exception of their collection of Letters and conferences viz. That it is a company of faithfull people that truly worship Christ and readily obey him is utterly untrue it it be understood as needs it must of the visible Church for it every one that the Church may account a visible member be truly faithfull how is our Saviour to bee understood when he compareth the Church or Ministery to a draw-net which being east into the Sea gathereth as well that which must be cast away as good Fish * Matth. 13.47 48. And to a field where the Devill doth as busily sow tares as the Sonne of Man doth good Wheate * Matth. 13.37 39. or how shall that difference stand which the Scripture maketh betwixt the Lords judgment and the judgment of men if men may not account any members of the Church by their outward appearance and profession 1 Sam. 1617. Acts 13.28 unlesse they know them to have true faith which thing the Lords eye is only able to discerne Thirdly We hold and teach and maintaine against all Heretickes Arg. 3. and adversaries every part and Article of Gods holy truth which is fundamentall and such as without the knowledge and believing whereof there is no salvation Our confessions Catechismes Articles of Religion published and approved of our Church may perswade all indifferent men of this Yet was not Henry Barrow ashamed to write in the 10th page of his discovery That all the Lares of God both of the first and second Table are here broken and forsaken both of the Ecclesiasticall and
object against our Church Object I. The objection against the whole body of our Church is that it was not rightly gathered and our parish assemblies is this That it was not rightly gathered by such meanes as God in his Word hath ordained and sanctified for the gathering of his Church For saith Henry Barrow in the 10th page of his discovery All the people were in one day with the blast of Queene Elizabeths Trumpet of ignorant persons and grosse Idolaters made faithfull Christians and true Prophets And in the third page of that Epistle to the Reader which they have presixed to their refutation of Master Gifford they have these words Where such prophane multitudes were immediately changed from publike Idolaters and on an instant received or rather compelled to be members of this Church in some parish or other without any due calling to the saith by the preaching of the Gospell going before or orderly joyning together in the faith there being no voluntary or particular confession of thein owne faith and duties made nor required of any who can say that those Churches were ever rightly gathered or built according to the Rule of CHRISTS Testament ANSWER I. To all that they thus object against our first gathering this answer we give First That we might bee counted a true Church though it could not appeare that we were at the first rightly gathered for even as the Disciples might be well assured of Christs bodily presence when they saw and felt him though they could not perceive which way or how he could possibly come in so may we esteeme them a true Church of whose present profession and faith wee are well assured though wee cannot see by what meanes they were first gathered Else wee may still doubt whether Melchisedech and the families of Iob were true Churches and members of the Church because how they were first gathered and made a Church or of whom we know not and yet we are now certainely perswaded that they are a Church Nay wee finde good warrant in the word to the contrary for we reade of many who having by that they heard and saw perceived evidently that a people were the Church of God did joyne themselves willingly unto them without enquiring how they were gathered or converted as Abraham to Melchisedech Rahab to Israel the Eunuch to Philip the Gaoler to Paul and Silas Secondly Wee might be rightly gathered to the societie Secondlie We might be gathered to an outward profession and to the societie of the visible Church by some other meanes then by preaching of the Word Confutation of Mr. Gifford page 152. and in the collection of slanderous Articles page 44 45. and fellowship of the visible Church by other meanes then by the preaching of the Gospell for proofe whereof we alleage their owne judgment and opinion which howsoever it be yet hath force enough to stop their mouthes namely that men may bee won to the true faith of Christ not extraordinarily but even ordinarily also by other meanes than the publicke and ministeriall preaching of the Word For if severall Members may bee converted without this meanes may not they much rather without it bee gathered together and made an assembly Secondly Admit there were no other means whereby a man could be soundly converted but only preaching Yet it is evident that by some other meanes men may bee lawfully brought to an outward profession and so made a visible Church Many in the dayes of Christ were prepared to heare and believe and did also follow him and professe themselves his Disciples that no man could without sinne have denied them to bee members of the visible Church who yet were not all drawne by his word But some by his Miracles (a) Iohn 2.23 24. some by the report they heard of him (b) Iohn 4.39 some by desire (c) Iohn 6.24 26. they had to be fed by him Some Kings became nursing Fathers and Queenes nursing Mothers to the Church their Lawes have beene meanes to bring men to outward societie of the Church And the practise of Iosiah proveth that men may bee compelled by the Magistrate to serve the Lord. (d) Chron. 34.32 33. Now as many heareing of the fame of Iohn Baptist and of Christ came unto them and so were converted by their preaching Thirdlie Our Churches were first converted and gathered by teaching of the Word so many that for feare of the Law were first brought to the Church and outward profession of the truth have beene and are effectually converted by the ministery of the Word Thirdly Our Church was gathered by the preaching of the Word For the first conversion of the faithfull of our Land was by the preaching of the Gospell as is manifested by the testimonies of the best approved Histories Since that time many have beene from age to age called by the same means as by the ministerie of Master Wickliffe and such like for proofe whereof this may serve that in most of the Kings dayes there have beene some which have endured Martyrdome for the truth These secret ones did gather others secretly so long as persecution continued and shewed themselves openly when libertie was granted In the dayes of King Edward great numbers were by preaching so effectually called that in Queene Maries Reigne many simple men and women were able to maintaine the truth against the learnedst Papists and to seale it with their bloud Besides them there were many secret Congregations in many parts of the Land all the daies of Queene Marie which gladly received and openly professed the Gospell offered unto them by publicke authoritie at her Majesties entrance to the Crowne If it bee said that they ceased to bee the true Churches of Christ because they joyned themselves and became one body with such as were newly come from Idolatry and that not of conscience but for feare onely we answer that they rather that were fallen from the Gospell in Queene Maries daies were moved by Queene Elizabeths Proclamation to joyne themselves unto them that had stood faithfull all that while Neither is it truly said of them that in one day by the blast of Her Majesties Trumpet at the beginning of her Reigne all sorts of men were drawne to a profession of the Gospell without any further meanes used for before any were compelled to the profession of the Gospell which was not till Midsomer after her Majestie came to the Crowne there were not onely many Commissioners sent unto all the parts of the Land that they might deface all the monuments of Idolatry but sundry Preachers also which in the dayes of Queene Mary had received approbation and exercised their ministrie in some of the best reformed Churches beyond the Seas did by their doctrine both keepe them whom they found converted in the profession of the truth and called many others of which number we may reckon Master Knox Leave Gilbie Sampson Whitingham Goodman and sundry others And there were daily added to
Chron. 29.30 4. A prescript forme of words bath beene some times commanded to be used in extraordinary occasions Hosca 14 3◠Ioel 2.13 but in them also which we finde to have bin used by the good servants of God in former times upon the like occasions to those that befall us now So Salomon useth in the Dedication of the Temple that very Psalme which David vowed to use at the bringing of the Arke to his house and in the bringing of the Tabernacle and holy Vessells into the House of God he useth the same words of another Psalme So Jehosaphat useth the same words of the same Psalme in that excellent thankesgiving which he maketh to God Hezekiah caused thanks to be given in the same words unto God as David and Asaph had used before Yea this manner of praying and praising in set and prescript formes of words even upon extraordinarie occasions we finde directly commanded fundry times So the Prophets expresly set forth what words should bee used among the people And which is yet more we finde a set and prescript form of words to be used in extraordinary occasions appointed long before that those occasions fell out So we reade of a forme of thanksgiving Fourthly it hath sometimes beene prescribed long before the occasions fell out Esa 12.3 4. 1 King 8.47 Daniel 9.5 Ier. 33.11 Ezra 3.11 appointed to be used by the Church at Christs comming and Salomon prescribeth a form of confession to be used by the Church in captivitie which forme Daniel in the name of the Church used So Ieremie appointeth the 136. Psalme to be used by the people for a forme of thanksgiving after their returne from captivitie which was also used accordingly by then whereupon this will follow that unlesse they can take exception to the matter of our prayers which shall afterwards be considered of they may not blame us for the stinted and prescript forme of prayers we use and that if we want fervencie of spirit in our prayers That also which they object against our Catechismes is of no force for first it is lawfull to collect out of the word and to teach in order the principles of Religion the fault is to be imputed to the corruption of our owne hearts and not to the prescript formes we use Concerning the Catechismes used in our Church we answer first It is evident by the Scripture that the Church hath for the instruction of the people not only taught and deliverd the holy Scriptures themselves and tied themselves in their teaching to the very words and frame thereof but hath also ever had and used to teach abridgments summes of their principles of Religion collected out of the Scriptures and this wee thinke will be evident to such as in the feare of God and desire to know the truth shall well weigh and consider these places t Rom. 2 20. 6 17. 2 Tim. 1.13 Heb. 5.12.13 14 6 1 2 Secondly it is also lawfull to require of the hearers an account which is also thus taught And as the Scripture proveth this warrantable so reason it selfe and common experience teacheth that it is a great help in all knowledge to have short summes of that we would learne in our view and prospect represented to us and to have that in order taught that we would bee instructed in So is the Saylor holpen by his Card the Traveller by his Map and the most cunning workman by his patterne he draweth before be beginneth his worke Luke 2.46.47 Mat. 13.36 51 Mark 9.28.30 31. So he that teacheth children beginneth with the Letters and hee that buildeth an house with the foundation Secondly Thirdly the hearer may lawfully give account of the doctrine in the selfe same words wherin it was taught Fourth'y he may lawfully have copies of these principles in writing or print That wch they object against our forms viz that we conceive them not our selves but they are devised imposed by others is also of no moment for it is lawfull to use these formes not only that are in the word but such as men have devised Ref. pag. 204. It is also evident that in teaching these principles as well as in the other kinde of instructions Christ and his Holy Apostles have beene wont to require of their hearers that they should resound and give account of the principles of Religion thus taught in order as appeareth by the notation of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in all these places Luke 14. Acts 18.25 1 Cor. 14.19 Galath 6.6 as also by the practise of the Jewish Church which our Saviour by his presence approved and by his owne practifie also and which following his example some of the Apostles did Thirdly If Ministers may as wee have proved in regard of the particular state of their people collect such abridgments and require the people to resound them then it cannot be unlawfull for the people to resound the doctrine in the selfe same words wherein it was taught Fourthly This being so it cannot but be lawfull and profitable for the people to have the Catechismes and sums delivered them in writing or in print that they may the better read and learne them Seeing we may have formes both of prayers and Catechismes we see not how this can condemne the formes which wee use viz. That in compiling and collecting them the invention and such other gifts of men are used seeing there is a liberty left to the Church to doe many things that tend onely to the setting forth of Gods Ordinances as themselves confesse and in the preaching of the Word and in those prayers which they call conceived praiesr the wit memory judgment and such other humane gifts are lawfully and necessarily used especially considering that the peoples understanding and memory may bee the better helped by that they are well acquainted with them by the other If we may use lawfully as we see we may even such formes as were collected by men Secondlie It is lawfull for Ministers to use such formes as have beene devised by men of better gifts then themselves and that these formes doe not any way staine or prejudice the fevencie of the spirit then doubt we not but these forms that have beene set downe by men of better gifts may as lawfully bee used of them who throughly conceive the meaning and truth of them as those which the Minister deviseth himselfe If formes thus devised by men be found to be lawfull and profitable what sinne can it bee for the Governours of the Church to command that such formes bee used Thirdlie It is lawfull to use such good formes as are imposed by authoritie or for us that are perswaded of the lawfulnesse of them being imposed unlesse they will say that therefore it is unlawfull for us to heare the word receive the Sacraments beleeve the Trinitie and all other Articles of the faith because wee are commanded by the
workes viz. preaching of the Word and administration of the Sacraments the censures of admonition suspension excommunication and provision for the necessitie of the poore are in many of our Assemblies performed and by Law ought to be in all that there ore we cannot justlie be said to be without the discipline of Christ but rather that we having the discipline of Christ which is most substantiall doe want the other and so exercile it not rightlie that is to say not by those Officers which Christ â—ath appointed Secondly It is well knowne that the chiefe works and discipline Secondly The chiefe workes of Christs Discipline are exercised with us even by those Officers that he appointed namely the preaching of the Word and administration of the Sacraments and consequentlie the principiall part of that power to binde and loose which Christ gave to his Church is not only exercised in manie oâ— our Assemblies but exercised also by those very Officers which Christ hath appointed for us the Lawes of our land doe authorize the Minister to staie from the Lords Table all such as are uncatechised and out of charitie or any otherwise publike offenders as appeareth in the Rubrick before the Communion and in that which is after confirmation And from whence else commeth the trouble of many of our Ministers but from the exercising of this authoritie even from the suspending of the ungodly from the Sacrament and stinging their consciences by the preaching of the word Thirdly Thirdly though the â—â—â—pâ—ine were not exercised at all with us it could not therefore follow that we have it not Fourthly Though even through ignorance or fearefulnesse wee were kept froÌ„ it yet might wee have right and authoritie to use it Though none of our Assemblies did use this power it followeth not from therce that we have it not No more than it doth follow that the rich churle hath no monie because he useth none and that a man therefore hath no authoritie because hee doth not exercise any Fourthly Admit we were not able through want of knowledge and courage to use this power Yet followeth it not that therefore wee want the right and authoritie to use it For if those Churches which the Prophet reproveth a Ezek. 22.26 for putting no difference between the holy and prophane or that which the Apostle blameth for not putting the incestuous person from among them had they wanted authoritie to use this power how could they justlie have beene reproved for neglecting the exercising thereof Lastly Though it were granted that we wanted both the exercise of the Churches censures and some of those Officers which our Saviour hath appointed to exercise them by Yet might wee bee a true visible Church notwithstanding there was a true Church in Iudah all the daies of Asa b 1 Cor 5.1 2. and Iehosaphat a 2 Chro. 15.9.10 17 5 9 yet was not the discipline reformed there till the latter daies of Iehosaphats Reigne b 2 Chro. 19 8 11. Ezek 22.26 That also was a true Church even then when the Apostles found this fault with them d 1 Cor. 5.1 2. the Congregation at Samariah is called a Church before the discipline was established there And even in Jerusalem there was a famous visible Church of Christ long before sundry parts of the discipline for want whereof they condemne us were established there yea it is evident that by the Apostles themselves diverse Churches were gathered some good space of time g Acts 13.43 14 11 21 23. Tit 5.5 before the discipline was setled or exercised e Acts 8.12.19 31. Acts 2.41 42. by all which is manifest that how necessary soever those parts of the discipline which we want be to the beautie and well being or preservation of the Church Yet are they not necessary to the being therof but that a true Church may be without them And as we may well call him a man that wanteth not only sundry parts of his body as an Arme or a Legge or Eye but is also distempered much even in the Braine and Liver and heart and the rest of the viâ—all parts so may wee rightly call that a Church which not only wanteth sundry of those Officers which Christ hath ordained but hath also even in the ministerie of the word and the profession of the true faith which are as it were the braine and heart of a true Church much maimednesse and distemper The places of Scripture which they alleadge to disprove this which wee have said are unskilfully applyed In the collection of Letters and conferences page 69. Ephes 4.11 12. Rom. 12.8 for the one of them mentio eth no other ordinary officers out Pastors and Teachers which our Church professeth the other though it proveth there should bee other Officers besides them there named yet doth it not affirme that without them there can be no true Church OBJECT IIII. The fourth thing which they object against the whole body of our Assemblies is this Object The fourth Objection against the whole body of our Assemblies is that we stand under the Popish Church government wâ—â— reason also is insufficient to warrant their separation That we stand under us they say a false and Antichristian government for that wee are directed by and subject to Canons Courts and authoritie of the Bishops which they do not content themselves in the 68.69 page of their collection of Letters and conferences to call Popish and Antichristian and Aegyptian and Babylonish Tokes but in regard thereof they say our Assemblies Cast our Sathan by the power of Sathan To this fourth objection we make this answer First Seeing it hath beene already shewed that the discipline which our Church exerciseth is in substance the same with that which Christ instituted they cannot with any colour of truth say that all our Church government is Popish and Antichristian but only that it is popishly and corruptly administred Answ 1. The substance of our discipline is Christ and not Antichrists 2 Thes 10.11 2 Tim. 4.1.3 1 Iohn 2.22 1 Iohn 4 3. Iohn 7. Revel 13.5 16. Secondly Though it were confessed that in the callings and authoritie of the Bishops there bee diverse things Antichristian Yet see we not how our Bishops could truly be called Antichrists or Antichristians because first the word when it describeth Antichrist and teacheth us how to know him useth to marke him out by his false doctrine Neither can we find in holy Scripture any such accounted an Antichrist or Antichristian who holding the truth of doctrine and professing all the fundamentall Articles of the faith doth swerve either in judgment or practise from that rule which Christ hath given for the discipline of his Church Now it is evident that our Bishops both doe and by the Lawes of our Land ought to hold and teach all doctrines and truths that are fundamentall Yea some of them have learnedly and soundly maintained the truth against Heretickes
that have gaiâ—â—aid it some have not only by their doctrine and ministerie converted many to the truth but have suffered persecution also for the Gospell and though Henry Barrow in the eleventh page of his discoverie call them Pseudo-Martyrs and run-away professors yet can hee not prove that they all since their accepting their rooms renounced and are fallen from that truth which they then suffered for Secondly Their Hierarchie and other their corruptions that are charged upon the calling of our Bishops were rather to bee esteemed as the staires and way to Antichristianitie then Antichristianitie it selfe which is evident by this that they were in the Church before the Pope who is the Antichrist and the chiefe head-linke of all Antichristianitie was revealed Thirdly The Antichristian Bishops hold their preheminence as from GODS Law which is unchangeable Whereas our Bishops since her Majesties Reigne untill this day for the most part held their superioritie by no other right then by the positive Law which is variable Yea it appeareth both by the institution of the Courts of deligates and by the continuance thereof to this day that they doe and ought by Law to hold their jurisdiction not as from God but as from he Prince Thirdly Thirdly if they were yet might we be the true Church Admit that both our Bishops and the government by them exercised were Antichristian yet might wee that stand in that sort as we doe be subject unto them that are the true Church of Christ it is evident that to speake properly the Yoke of Antichrist is only inward and spirituall where the faith and Conscience are enjoyned upon paine of damnation to receive other Lawes and worship then that which God in his word prescribeth and even to this Yoke the true Church hath beene often subject or else the Church of the Jewes even in the dayes of Christ was no true Church that held themselves bound in conscience to observe sundry traditions of the Elders In a more large sense those Prelates are called Antichristian that joyne civill jurisdiction with Ecclesiasticall or usurpe more than they ought in externall government or tyrannously abuse the power committed to their hands and this Antichristian Yoke also the true Church hath borne many a time in the dayes of the Macchabees there was a true Church among the Jewes yet did the Priests exercise civill jurisdiction There was a true Church Ierâ— 5.31 20.1 both in Jeremies and Ezekiels dayes which yet did beare this Antichristian Yoke the authoritie which our Bishops are said to usurpe over the Ministers Ezek. 34.4 Which had not-needed if the Church could have suppressed or withstood them and Church is not worse than that which Diâ—trephes usurped for besides that hee sought for an Antichristian preheminence it is evident that the Church was unable to resist him and therefore the Apostle purposed himselfe to come and rebuke him Their own termes they use in this viz. Aegyptian and Babylonish Yoke shall teach them thus much for seeing that the Ieues remained still the Church of God even in that bondage that they stood under in Aegypt and Babylon why may not wee also remaine God Church still notwithstanding the Yoke which wee beare being nothing so heavie as that was OBJECT V. The last thing they object against the whole body of our Assemblies The fifth Objection against the whole body of our Church is that we obstinately continue in the aforesaid wants and corruptions though we have bin duly convinced 1. Objection is false and insufficient to warrant their separation for some of our assemblies have mourned for that which is amisse and by all due meanes sought reformation Secondly some maintaine corruptions and oppugne the discipline because they are not yet in their consciences perswaded of the things Tit. 3.11 is this That wee obâ—tinately continue in the aforesaid wants and corruptions though we have beene convinced concerning this point they have these words in the 23. page of their refutation Wee hold withall that no true Church or Christian will maintaine any sinne or error when it is evidently shewed and convinced to them by the Word of God much lesse persecute such as reprove and admonish them as you do In the 164. pag. they charge us with wilfull obstinacie open rejecting and resisting the truth c. To this reason we also give this answer That neither doe our Assemblies continue in the aforesaid wants and corruptions neither if they did should they therefore cease to be a true Church for First It is evident that many Ministers and Congreations have both by prayer unto God and all meanes that have been in their powers to use testified unto men their earnest desire to have these corruptions removed and the true discipline established Secondly The most of them that maintaine the evills that are amongst us and repugne the reformation which the rest have sought cannot bee justly charged with wilfull obstinacie or committing those things wherein their own consciences doe condemne them for seeing they professe and pretend that they are not yet in their judgment perswaded of these things and the whole conversation of many of them is such as gives us just cause to believe them who dare be so presumptuous as to judge thus of their hearts and consciences though hee were sure they have wanted no meanes whereby they might have beene convinced Considering that it is one thing to have had the meanes of convincing another thing to be convinced the former whereof may bee performed to us by men the other by the Lord only and that a people in whom some right meanes of convincing have not been effectuall may as well be the true Church of God as they that have received and profited by all right meanes that have beene used for their instruction and reformation of life Thirdly We have not yet had the right meanes used to convince us in sundry of those matters Thirdly Wee have not had so much as the right meanes used to convince us in these things which are in controversie between them and us that are in controversie betweene us and them for proofe whereof we referre our selves to the answer which we will hereafter make unto their articles in their conclusion Fourthly Though not only the right meanes had been used to convict us but they had also so farre prevailed with us that in judgment we saw the truth which they say is not practised amongst us and in heart did affect it yet would this sufficiently cleere us from the crime of wilfull obstinacie that wee have not power without the consent and permission of Christian Magistrates under whom we live by whose meanes we enjoy so many great benefits Fourthly Although wee were all throughly convinced yet have wee not power and warrant from God to redresse publike disorders and erect the discipline without the consent of the Christian Magistrates and whom if wee should thus farre provoke we should evidently hazzard
Antichristian which is false slanderous for the office and duties whereunto we are called are the very same which the word prescribeth not those that popish Priests are called unto Is that the Office whereunto our ministerie is called is not that which Christ hath Ordained but that which Antichrist calleth his Priests unto Concerning these points these are their words in the 158. page of their refutation They have served in and belonged unto Antichrist even the Popes Kingd me and Throne the false Church with all the abominable Jdolatrie therein ANSWER I. To which their Objection we give this answer The preaching of the whole truth of Gods Word and nothing but it the administration of the Sacraments and of publicke prayer as they are all the parts of the Ministers Office prescribed in the word so are they all appointed to our Ministers by the Law And for so much as there is no Priest-hood in the Popish Church that is not ordained to offer that Idolatrous sacrifice of the Masse or that was ever called unto and necessarily enjoyned those duties of ministery that are required of us Wee see not with what truth our brethren can say that our Office is the same which Antichrist calleth his Priests unto And if our Office bee the same which Antichrist hath ordained how falleth it out that the Papists give a new ordination to such as having had that which our Church giveth doe in Apostacie shrinke unto them And if it be objected Though some popish Priests are allowed to exercise the Ministerie without any new Ordination that our Church admitteth such as were ordained by Antichrist without any new ordination whereby appeareth that our office and theirs is all one we answer First That though they have no other ordination yet in more essentiall parts of their outward calling unto the Ministery there are so many differences to be observed in the practise of our Church that no indifferent man can thinke we judge the calling that any man hath had in popery to be sufficient for exercise of their Ministerie in our Church Secondly The receaving of some into the Ministerie that have bin popish Priests without new ordination as we take it to be a grievous corruption and such as wee will by no meanes seeke to justifie so wee thinke it cannot by any shew of good reason be alledged to prove that the calling which all our Ministers have is the very same which the Popish Priests exercise but onely to shew either the outward calling which some of our Ministers exercise is the very same with that of the popish Priests or at the most that some chiefe Governours in the Church doe in their judgement hold that there is no new Ordination The first reason against our office is that we all receive one Antichristian Deaconship which hath not force to condemne our office seeing under the nâ—me of Priest and Deacon many receive at one time the full power of ministerie Philip. 1.1 1 Tim. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.7 Col. 1.7 23. 1 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.17 25 6.4 12.25 20 24. Rom. 12.13 1. Cor. 12.5 Thirdly Although he that is called to be a Deacon be restrained from some worke that belongs to a Minister yet is he not called to doe ought that is unlawfull to bee required in such a case both which if wee should grant yet had they granted nothing at all in the question that is betwixt us The first reason whereby they would prove that office whereunto our Ministers are called is not that which Christ hath ordained but that whereunto Antichrist hath called his Priests is That we are called unto such a Deaconship as is not according unto Christs Testament but Popish and Antichristian Whereunto we answer 1. That if the Deaconship and Priest-hood as they terme it bee taken by us both at once as usually they are then we are enabled to doe whatsoever a Minister of the Gospell may doe of himselfe without the assistance of the Eldership and so the errour that is committed resteth in the forme and ceremony only not in the matter it selfe Secondly though it were indeed to be wished that every office in the Church were called by the proper name which the Scripture giveth it Yet if the Church give a wrong name to a right and lawfull office the office is not therefore to bee refused much lesse is the power to preach the word and to administer the one of the Sacraments therefore to bee refused because it is given by the name of the Deacons Office considering that although in the strict and most proper sence the Scripture calleth them Deacons to whom the Office of caring for the poore is committed yet sometimes also all that labour in the word are comprehended under this name and the ministery of the word is called a Deaconship Thirdly If it be objected that our Deaconship is neither approved nor mentioned in the Scripture because it restraineth us from dealing with the one Sacrament and so separateth those things which God hath coupled Wee answer That this can bee no reason against our Ministers because when they are made Deacons they are not called to do any thing that is unlawfull but only cut short for a time and restrained from some thing which they may or ought to doe much lesse can it bee alleadged against all our Ministers because many of us as it is above said were made both Deacons and Priests as they speake fondly in one day and so tooke the full power and authoritie of ministery without any such separation or many as is here objected The second reason against our office viz this we be called by such names as are popish is fond insufficient For the name Priest though not simply unlawfull yet in our Churches iudged unfit to be given unto the Ministers of the Gospell Bishop Horne against Feâ—kman fol. 95. fol. 111. Thirdly If all were called by popish names yet might wee be true Ministers Their second reason against our office and function is That â—ee are not knowne by the right names that in the Word an given to the Ministers of Christ but by such names as have been devised â—nd given by the Papists as Priest Pri-son Vicar and Curate c. To which we answer first Concerning the name Priest although we thinke that at the first it was well enough applyed to the Preachers of the Word because it was derived from the Greeke Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies an Elder Yet because it is used now by the prophane as a terme of scorne and hath a long time both by Papists and others been by common custome abused and appropriated to such as do sacrifice therfore not only the most of our poople refuse to call us by that name but even some who have been chiefe Governours of our Church have judged it unfit to be given unto the Ministers of the Gospell Secondly
their separation concerne only the avoyding and taking heede of false Prophets blinde guides hypocriticall and prophane deceivers and therefor they can with no peace to their consciences ground their separation upon them till they have sufficiently proved that not some of our Ministers but all are not only faultie in their practise but teach also unsound and corrupt doctrine which they will never bee able to prove The third sort of their Testimonies b 2 Cor. 6.14.18 â—evel 18.4 doe indeed partly concerne that separation which Christians should make from Idolatours in the service of God yet doe they no wayes serve to justifie this their separation from us unlesse they could prove which they are not able to doe that those Assemblies which these Scriptures command a separation from were in the profession of truth equall to us or that the corruptions which are amongst us are equall unto such as were in those Assemblies Besides these test imonies they seeke by two reasons to prove the necessitie of their separation from us whereof the first is taken from the burt that may come to the true Christian by communicating with the wicked The other from the hurt he may doe to the wicked with whom he doth communicate Concerning the first they have these words in the 97. page of their refutation A little Leaven leaveneth the whole lumpe so one openly unworthy received to the Lords Supper maketh all the Communicants guiltie And in the 34. page of their discoverie The knowne and suffered sinne of any one member is contagious to all such as communicate in Prayers and Sacraments with such an obstinate offender and maketh them as guiltie in Gods sight as he himselfe is Whereunto we answer First That we have already proved by many examples in the answer wee have above given unto the last thing they object against the people and private members of our Church that the godly receive no contagion from the wicked with whom they are inforced to communicate in the true worship of God Secondly That their assertion may by reason appeare evidently to be most absurd for if the presence of the wicked should of its own nature make the action of the Sacrament and prayer voyd and of none effect to the faithfull that communicate with him then should we never without great doubting and wavering communicate in those holy exercises in such a Congregation where all that we joyne with are not well knowne unto us for feare their should bee in the company some open offendors whom our selves know not of If our knowledge and privity to his sin be the thing that maks his presence contagious to us especially when we haye admonished him a Ezec. 18.20 and by all meanes testified our dislike to his sinne so farre as in us lyeth Then how is the Prophet to bee understood when he saith the wickednesse of the wicked shall be upon his owne head but admit this was granted that the presence of the wicked in prayer and Sacrament did infect the godly how will they excuse their refusall to heare the Word preached in our Assemblies seeing it is so cleere by the Apostles speech b Cor. 14.24 25. that the preaching of the Word might be of force to doe them good though some that joyned with them in the hearing of it were Infidels To their second reason wherein they pretend a charitable regard of us who by their joyning with us in Gods worship may be hardened in the likeing of our corruptions and by their separation may happily be brought to Repentance We answer that the godly man who hath reproved the open offender shunned his private familiarity and hath gone so farre in testilying his dislike to his sinne as the bounds of his calling will permit is no way accessary to his sinne nor hath any fellowship with the unsruitfull workes of darknesse c Ephes 5.11 and if that any wicked man will imagine that the godly doe not much dislike him because they will not for his sake shun the publike worship of God it is an offence taken and not given and therefore such as wherewith the conscience of a godly man need not to be troubled Thus have we answered that which they pretend for the warrant and necessitie of their separation from our Assemblies And now least any should be justly offended by thinking that in this apologie we make for our Church wee doe any way plead for Baal or seeke to daube up the breaches of our Church with untempered morter and so runne our selves into the danger or that curse which the Lord denounceth against them that cal darknesse light and speake good of evill We therefore freely confesse that there are indeed in our Church great corruptions and that is the great sinne of our Ministers that they doe not with so much zeale and courage reveale and shew their distike of them and of our people that they mourne not nor seeke by all homble and earnest meanes to God and the Magistrate for Reformation of them as they ought to doe And yet though many in this Land doe both know and mourne and make knowne also in their callings their great dislike unto those corruptions that are amongst us as much as any of these brethren with truth can doe we dare considently affirme that the corruptions of our Church are not such as for which an Christian may make separation from us and that we are hereby induced to avouch because wee finde that in the Old and New Testament as hath beene above said as many and as hainous corruptions to have beene in such Assemblies as from which no separation was ever taught or practised Secondly Though we did grant that upon warrant of some places that they bring there might lawfully upon due regard of some circumstances a separation be made even from our Assemblies yet do we affirme that for as much as they have failed in sundry of those circumstances that therefore their seperation is utterly unjustifiable for wheras they could not with any just warrant to their consciences seperate themselves from us till they bad found us obstinate in our corruptions and temptuous scorners of all good meanes used for reforming us as is evident by the example of such separations as are commended in the Word (d) Acts 13.45.46 and 19.8 9. we affirme that they have departed from us before they could with any charitie or good conscience be so perswaded of us And this we doubt not to prove to their owne consciences and to all that know them well by these reasons following First they separated themselves from us before that either by writing or any competent meanes they had soundly convicted us or manifested unto our judgement the dangerous errors we held wherein they have manifestly transgressed the rule of the word (a) Act. 19.3.9 2 Tim. 4.2 Tâ—â— 1.10 11. and 3.10 we grant indeed the truth and necessitie of the government of Christ prescribed in the word which hath beene
sufficiently manifested to the Church and that our Church hath beene sufficiently convinced of many grosse corruptions but that for the want of some parts of discipline our Church should be no Church or that for the corruptions amongst us our Ministers should be no true Ministers or our people no faithfull people which are the very fundamentall principles of their Schisme and almost the very matter of difference betwixt them and us In these points wee deny that either to this day they have sufficiently convinced us or that before the first time of their separation they had in any measure used meanes to convince us Secondly after they had convicted us in Judgement they should have by brotherly admonition and exhortation sought to perswade us unto the love and practise of the truth revealed and to the hatred and forsaking of the manifested corruptions (b) 2 Thes 3.14.15 Tit. 3.10 Heb. 10.15 which is evident they did not before their separation Thirdly the Scripture forbiddeth the Church to eject a private member till in all patience and long suffering his repentance hath been waited for and the fruit of the aforesaid meanes expected (c) 2 Thes 3.14.15 2 Tim. 2.24 25 and 2 Tim. 4.2 which evidently reproveth their hastie and sudden departure from us either before or suddenly after they had used the meanes abovesaid especially seeing that in all reason more long-sufferance should be vsed by such private members as they were toward a whole Church than by a whole Church towards private members Fourthly whereas they should have used all the meanes abovesaid in meeknesse humilitie and love mourning also for the hardnesse of our hearts whereby the meanes became frustrate unto us d Ephes 4.15 2 Tim. 2.25 Tit. 3.2 Heb. 10.24.25 It is evident that their zeale in dealing against us hath beene like the rash and undiscreet zeale spoken of and reproved in the sons of Zebedeus e Mar. 3.5 Luke 9.55 And hath favoured altogether of uncharitablenesse and not of love for as all they that once have declined to that Schisme are found to be exceedingly proud and disdainfull to wards all that are contrary minded yea even such as before they were infected with that leaven were patternes of all love modesty and humility unto others so will they not acknowledge nor reverence any of the most excellent graces that God hath given unto any of his servants amongst us nor so much respect them as the very Papists will doe no they professe greater detestation and despite to the most godly and most sincere men amongst us then they doe to such as are most notorious in profannesse and malice to the truth To which purpose also wee desire that the spirit whereby Henry Barrow was directed in writing his last bookes may be well examined Fiftly whereas by the equitie of the rule which our Saviour himselfe giveth and according to the practise of the Apostolike Church wee should have had our corruptions made knowne to some other Reformed Churches and by them we should have beene convinced and admonished before these our brethren could rightly judge us as heathens and publicanes we affirme that they as if the Word of God had come out from them or had come unto them onely have by their disorderly separation not onely despised and robbed us of our right but all other christian Churches in the world besides Sixtly they have not so much as protested the cause of their separation from us to the particular Congregations whereof before their departure they were accounted by others and did also acknowledge themselves to be members Seaventhly those of them which once exercised the places of the Ministrie amongst us and received for the same the reward due which they call Balaams wages have not before or since their departure made actuall restitution of that which was if their opinions be true most unjustly received nor yet shewed themselves willing so to doe to their abilitie which norwithhstanding by the law of God they are most strictly bound to doe The scond Article in their conclusion is this That the Assemblies which they goe and joyne themselves unto are such as the Word of God commandeth them to goe unto whereunto we give this answere That if they had followed the direction of Gods Word when they had left us for our coruptions and wants as they charge us with they should have joyned themselves to some other Reformed Churches which are pure from our corruptions and amongst whom the discipline of Christ is rightly established as we finde the faithfull Levites and people did in the dayes of Iiroboam and every wise hearted Christian will hold it to be a reason of great force against them that they have made separation not from us onely but from all other Reformed Churches in the world For there by they appeare to have beene of this judgement that till they arose there was not a true coÌ„stituted visible Church in the whole world knowne unto them unto which they might have joyned themselves Secondly the Assemblies which they erected and joyned themselves unto if they be looked into with a Christian and indifferent eye shall well appeare to be much more deformed than many of those are which they have for saken for proofe whereof we desire the Readers to weigh well with the weights of the Sanctuary and to try by the touchstone of the Word certaine points of doctrine which they have both brewed and broached to the world in their printed Books Then secondly their practise and dispositions All their Paradoxes and absurd opinions we will not set downe but in some few we will give the Readers a taste of the rest In the 138. page of their discovery they affirme That such an Idolatrous shape cleaveth to every stone of our Materiall Charches as by no meanes can be severed from them while there is a stone left standing upon a stone so that neither they can be used to the worship of God nor we have any use of them seeing that they are execrable and devoted to destruction In the 167. page of the same booke they teach That to every Christian God hath given his boly sanctifying spirit to open unto them and to lâ—ade them in to all truth Much like unto this is that which they wright in the 161. page of their refutation That it is an execrable position to say that the Church and every member thereof is in some spirituall bondage to sinne Touching the Magistrates authority besides that by the whole tenour of their writings it appeareth that they hold the people may take in hand the publike Reformation of the Church and erect the whole discipline not only without but contrary to the Christian Magistrates liking and consent they doe also directly affirme page 218 and 219. of their discovery That God hath in the holy Scripture made most perfect and necessary Lawes both for the Church and Common-wealth and that he requireth of the King and Magistrase to see their
Lawes executed and not to make new Neither doe they judge ever a whit more dutifully of the Churches of God for of them they use to speake as if their had beene no true Church in the world till they sprung up Nor were at this time any right constituted Church Assembly in the world but their owne for in the Epistie to the Reader which they prefixed before their discovery and in the first page thereof they have these words The whole land I say not the whole World hath lyen so long and is so deepe set in the defâ—ction c. And in the second page Although the truth hath long layn hid and buried and be now impugned of all men But why should wee wonder that they iudge so erroniously of men seeing the sacred Worship of God they hold that it may receive pollution from men that deale in it for in the 30. page of their discovery They teach that the open sinne of the Minister defileth the Sacrament and Prayer administâ—ed by them Yea in the 34. page they goe somewhat further and say That the knowne and suffered sinne of any one member is coniagious to all such as communicate with him in that estate and make th them all as guiltie in Gods sight as he himselfe is Touching the Articles of our faith which by all the godly in all ages have beene called the Apostles creed Thus they speake in the 76. page of their discoverie Their forged patchry commonly called the Apostls Creede The Article of Christs descending into Hell what sence soever it be taken in they call in the 48. page of their refutation That Blasphemous Article of our Faith Besides these grosse absurdities they hold against other points of wholsome doctrine let the Reader guesse at the judgment they have in the manner of Church government wherein they would appeare to be better seene then all the godly learned in the world besides by these few things which we will offer to his consideration First whereas they have in their writings disclaimed the discipline which wee desire and other reformed Churches have received they have never yet clearely set downe what discipline it is which themselves stand so much for In the 27. page of their discoverie when they have scoffed at the discipline we seeke they offer words to this effect That without the power and practise of the diligent watch of every member but chiefly of the Rulers and Elders the Word of God is made as Idoll the Sacrament sacriledge unto us and all things we doe odious and abominable to the Lord Whereby it appeareth they are of opinion that there can be no true Religion there where either there is no Eldership established or where the Elders faile in the execution of their office or where any one private member of the Church shall faile in doing the Office of a Watchman and censurer to the rest much like to this is that which they write in the 37. page of their refutation Hath the greater Minister in the Church any more power to retaine and loose the sinne of the least member then the same member hath to binde or loose his sinne In the 119. page of their discoverie speaking of the Church government which hath beene sought for amongst us and received by other reformed Churches they have these words The thing it selfe they corrupt in that they adde new devises of their owne as their Pastorall suspensi 〈◊〉 from their Sacraments their set continued Syâ—eds their select classes of Ministers their settled supreame Councell whereby they have well expressed what they meane in the 29. and 249. pages of their refutation when they affirme that the Church hath no power to make any Loves of indifferent things And page 193. of their discovery That the people without any Minister may give ordination and full calling into the ministery Secondly As their judgment is erronious so is the practise of their discipline in their Assemblies most disorderly For first none can gather Churches from Infidelitie nor may goe about it but only such as are appointed to it by our Saviour Christ and he hath appointed none for that worke but Ministers which also themselves in the fourth page of the preface prefixed to the refutation doe confesse we would gladly know by what ministrie their Assemblies were first gathered by what presbyterie were the Ministers that first gathered their Assemblies examined and ordained with imposition of hands Secondly when the first were gathered what foundation had they to ground their faith and doctrine upon especially in these point of controversie when they neither had any other translation of the Scripture then that which they received from us whom they judged no better than Heretickes and Infidels nor any one among them who by the knowledge in the tongues was able to examine our translation by the originall Scriptures Thirdly How great a disorder it is that in their Assemblies private persons are allowed to interpret the Scriptures publikely and that they hold faith may even ordinarily be wrought by privatemen Where God hath separated and sanctified a speciall sort of men to any office and the administration thereunto belonging there he hath restrained others that are not of that sort from ordinarie doing of the actions properly belonging unto that office as may appeare by many Testimonies and examples Now it is evidant that in the Old and in the New Testament the Lord did seperate the Priests and Levites Apostles Prophets Evangelifts Pastors and Teachers to the publicke Administration of the Word and Prayer of the Sacrifices and Sacraments of the Church how then shall any other presumo to meddle there with The Priests and Levites who had ever by inheritance some right to all the services of the Tabernacle might not lawfully exercise the meanest service till they were specially called and consecrated thereunto a Exod. 28. 29. Levit. 8.34 how much lesse then might any other deale in the publike service of God without a publike calling thereunto Wee are not ignorant that they are wont to alleadge many testimonies of Scripture to warrant this disorder by but alas they doe it very ignorantlie For many of them whose examples they cite were by speciall calling separated to the Office of preaching The seventie Disciples are said to have beene sent by CHRIST b Luke 10. Paul and Barnabas when they preached at Antioch of Pisidia c Acts 13. were not onely lawfull Ministers but for ought that can appeare by this place to the contrary they were so reputed also by the Ruler of the Synagogue to whom their publike and famous preaching in so many Assemblies before with the approbation of the Jewes could not bee unknowne The faithfull men that the Apostles writes of to Timothy d 2 Tim. 2.2 who should teach others also were such only as shold be both instructed by Timothy and receive authoritie from him to do it Of some other mentioned in their quotations it is very