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m:\v  wmkks  i'ri'.i.isiii.i»  I'.v  .miix  snow, 

Anti-Bacchus:  an  Essay  on  the  Crimes,  Discasps,  and  otlur  Evils  con- 
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ri,i,.  .  lion  it*  it«  rirrutntion  i>  nroniotcd.  and  itJicontrntM  are  impartiallr 

rra,:  ■>(  (li<-  niont  dreadful  evils  that  CTcr  afflicted  the  human  race."— 

Mtt'  ■"!  M'lffozine. 

Tlie  Wine  Question  Settled,  in   accordance  with   the  Inductions  of 

Si  i<  lie.-  aii'i  tlir  l';nt-  <.f  Ili«.t«ir\  ;  in  whirh  p^irticular  Heferencc  is  made  to  the 
Chnmcter  of  ancient  Drinks,  eBiK?cially  the  Wines  of  Scripture.  By  the  sfime 
Author.      l*2njo.,  sewed,  ]s.(ul. 

Now  naily.  S.-.und   Ivlitiim,  in  Utnin..  ].ii(<'  ■}//., 

A  Manual  Explanatory  of  Congregational  Principles.    T.y  luv. 

(•Kuiuii:  Paynk,  LL.I>. 

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villi.-  Author.      I 'rice  (>«/.,  or  .').<.  per  dozen. 
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tl).-  sun.-  Author.      I'ri.-..  :'.-/.;  -"it  .-.L-.-.,  J,/. 

The  Life,  Times,  and  Missionary  Enterprises  in  South  Africa, 

inid  tiie  ItRiTisn  IshKS,  of  tlie  Rev.  John  Camhbkll;  written  chietiy  liy  Himself. 
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with  P«»rtniit-H  of  Dr.  ami  Mrs  Milne,  7.''.  <>'/. 

Jamaica;  its  Past  and  Present  State.     Hy  Kev.  J.vmes  M.  Vuil- 

i.ii'i".  Twi'otv  -V.-irsa  Missi.iiiarv  in  that  Island.  Third  Th«ius;»nd,  post  Uvo., 
ch.t  •  ,.];>.(■;,/. 

!.rr«it.  which  cqualu  thouc  of  Williams  and  MolTat.  presmtinp 
a  III  '  iiiDK  vir«  of  the  ntale  of  iKK-iit>  in  Jamaica,  and  written  in  a 

•  pir.t      ;,..  ii  ,.,•,    r,  .  111,1  lint  loiitiil.nrt-  in  the  narrator." — I'.itriot. 

The  Missionai-y's  Reward;    or,  the   .^nccess  of  the  GosikI   in  tli.- 

Pacitk.       By  (Jko.  Pritciiaki>,   Km|„  Her  Britannic   Majesty's  Consul  at   Uie 

NnviKntorn'  Klnndii,  South  S-ns.     With    nn    Introduction    by    the    Hev.  .foii.v 

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Songs  well  fitted  to  aid  the  instruetion  they  respectively  ini]jart. 

Religious  Life  in  the  Established  Church.     In  Twelve   Letters, 

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THE 

WOEKS 


JOHN    ROBINSON, 


PASTOR  OF  THE  PILGRIM  FATHERS. 


WITH 

A    MEMOIR    AND    ANNOTATIONS 

BY 

ROBERT  ASHTON, 

SECEETARY    OF    THE    CONGREGA.TIONAI,   BOARD,    LONBOW. 


VOLUME  III. 


LONDON : 
JOHN  SNOW,  35,  PATERNOSTER  ROW. 

1851. 


RKEI»  AND  PABDON, 
PRIKTERS, 

lovkl's  court,  paternoster  row. 


CONTENTS    OF  VOL.   III. 


PAGE 

A  Just  and  Necessary  Apology  : — 

Prefatory  Notice  and  Contents  ......         1 

Chapters  I.— XII 4 

Two  Letters  on  Christian  Fellowship,  between  Dr.  Ames  and 

Mr.  Robinson .         .       81 

On  Religious  Communion,  Private  and  Public  : — 

Notice — Contents       .         .         .         .         .         .         .         .91 

Preface 95 

Chapters  I.— VI. 104 

The  People's  Plea  for  the  Exercise  of  Prophecy : — 

Notice  and  Preface 280 

An  Answer  to  the  Arguments  of  Mr.  John  Yates      .         .     288 

A  Treatise  on  the  La-wfulness  of  Hearing  Muiisters  in  the 
Chujch  of  England : — 

Editorial  Notice 339 

The  Printers  to  the  Christian  Reader          .         .         .         .343 
The  Lawfulness  of  Hearing,  &c 352 

A  Letter  to  the  Congregational  Chuix-h  in  London    .         .         .379 

An  Appeal  in  Truth's  Behalf 387 

An  Answer  to  a  Censorious  Epistle  : — 

Editorial  Notice 395 

Answer  to  Rev.  Joseph  (Bishop)  Hall's  Letter  .         .         .401 

A  Catechism  ;  being  an  Appendix  to  Rev.  W.  Perkins's  Found- 
ation of  the  Cliristian  Religion 421 


iv  PREFACE. 

Appendix.     No.  I. : — 

The  Church  in  vSouthwark,  by  Rev.  John  "SVaddington       .  437 

Appendix.     No.  II.  : — 

The  Exiles,  and  their  Chnrches  in  Holland  : — 

The  Church  in  Holland 455 

Notice  of  Rev.  Robert  Bro-wnc       .         .         •         .         .  457 

The  Church  at  Amsterdam 459 

Notice  of  Rev.  H.  Ains worth  .  .         .         .462 

Notice  of  Rev.  R.  Clyfton 465 

Letters  between  Churches  of  Lcyden  and  Amsterdam    .  467 
Mr.  Robinson's  Letter  on  Church  Power    ....  475 
The  Principles  and  Regulations  of  the  Churches  at  Amster- 
dam, Leyden,  New  Plymouth 485 

Chronological  Index 493 

Indexes  : — 

Subjects 494 

Authors 508 

Scriptures  .         .         .         .         .         .         .         .         .514 


JUST  AND  NECESSARY  APOLOGY 


CEETAIN    CHRISTIANS, 


NO  LESS  CONTUMELIOUSLY  THAN  COMMOKLY  CALLED 


BROWNISTS  OR  BARROWISTS. 


By   MR.   JOHN    ROBINSON, 

PASTOK  OP  THE  ENGLISH  CHUKCH  AT  LEYDEN. 


FIRST  PUBLISHED  IN  LATIX,  IN  HIS  AND  THE  CHURCH  S  NAME  OVER 
WHICH  HE  "WAS  SET, 

AFTER  TRANSLATED  INTO  ENGLISH  BY  HIMSELF, 

AND  NOW  REPUBLISHED  FOR  THE  SPECIAL  AND  COMMON  GOOD 
OF  OUR  OWN  COUNTRYMEN. 


'  0  blessed  is  he  that  prudently  attendetli  to  the  poor  weakling." 

Psalm  xli.  2. 


PRINTED  IN  THE  YEAR  OF  OUR  LORD  102 5. 


VOL.  III. 


PREFATOEY    NOTICE. 


The  "Apology"  was  published  originally  in  Latin,  under 
the  title  of  "  Apologia  justa  et  necessaria  quorundam 
Christianorum,  aequo  contumeliose  ac  communiter  dicto- 
rum  Brownistavum  sive  Barrowistarum,  per  Johankem 
PiOBiNsoNUM,  Anglo-Leideuensem,  suo  et  Ecclesia  nomine, 
cui  prteficitur  Psal.  xli.  '2,  Beatus,  qui  attendit  ad  attenu- 
atum,  Anno  Domini  1G19."  It  was  subsequently  translated 
into  English,  by  Mr.  Robinson  himself,  for  more  general 
circulation  among  the  English,  both  in  his  native  land  and 
in  the  United  Provinces.  In  no  edition,  either  of  the  Latin 
or  English,  has  a  preface  been  found.  The  "Apology"  was 
intended  to  justify  the  occasional  intercommunion  between 
the  members  of  Mr.  Robinson's  church  and  tliose  of  the 
Belgian  churches,  and  also  to  exhibit  the  peculiar  opinions 
and  practices  of  the  Se2:)aratists,  in  distinction  from  tliose 
of  the  churches  around  them.  The  Independents  Avere 
calumniously  reported  to  have  repudiated  baptism,  aban- 
doned an  "  Ecclesiastical  Ministrye,"  departed  from  the 
faith  respecting  the  "Very  Trinitie,"  and  conducted  them- 
selves so  obnoxiously  to  the  magistrates,  as  to  render  it 
necessary  that  they  should  seek  "some  farr  j^arte  of  the 
world  to  settle  in."  They  were  also  charged  with  con- 
spiring to  undermine  the  established  religion  in  the  land 
of  their  exile.  These  calumnies  are  refuted  rather  by  im- 
plication than  argmnent.  The  work  contains  a  clear  and 
manly  statement  of  the  religious  principles  and  proceed- 
ings of  the  Independents  of  that  day,  between  whom  and 
the  modern  Congregationalists  there  appear  to  be  some 
shades  of  difference  in  ecclesiastical  arrangements  and 
usages;  but  in  all  essential  principles  they  are  manifestly 
one. 

The  work  may  be  read  with  equal  interest  and  profit  by 
the  descendants  of  the  pilgrim  fathers,  as  by  their  venerable 
predecessors. 


TABLE   OF   CONTENTS 


IXTRODICTIOX. 

I.  Of  the  Largeness  of  Churches. 

II.  Of  the  A(humistration  of  Baptism. 

III.  Of  "Written  Liturgies. 

IV.  Of  the  Ecclesiastical  Presbyter)-. 
V.  Of  Holy  Days. 

VI.  Of  the  Celebration  of  Marriage  by  the  Pastors  of  the  Church 

VII.  Of  the  Sanctification  of  the  Lord's  Day. 

VIII.  Of  the  Exercise  of  Prophecy. 

IX.  Of  Temple.s. 

X.  Of  Things  Indifferent. 

XI.  Of  CivU  Magistrates. 

XII.  Of  the  (Jliurch  of  England. 


JUST  AND  NECESSARY  APOLOGY. 


"  The  crime  of  heresy  none  ought  patiently  to  endure," 
said  Jerome  of  old;-  and  that  not  without  cause,  for 
whereas  in  other  accusations,  either  a  man's  goods,  or 
good  name,  or  bodily  life,  at  the  most,  is  endangered;  in 
this,  the  life  of  the  soul,  which  faith  is,  cometh  in  question. 

But  well  it  is  for  the  servants  of  Jesus  Christ,  that  they 
have  him,  their  gracious  Lord  and  Saviour,  for  tlieir  Judge,, 
by  whose  alone  judgment,  notwithstanding  all  men's  preju- 
dices, they  shall  stand  or  fall  for  ever.  And,  if  any  others 
anywhere,  surely  I,  and  they  with  me,  have  need  to  get  this- 
divine  comfort  deeply  printed  in  our  hearts;  whose  pro- 
fession gives  occasion  to  many,  as  doth  our  condition 
liberty  unto  all,  to  spare  no  severity  of  censure  upon  us. 

Four  sorts  of  heavy  friends  we  have  found  and  felt,  in 
sorrowful  experience,  wheresoever  we  have  become.  The 
first  whereof  is  the  unhallowed  multitude,  who  living  with- 
out God  in  the  world;  and  walking  themselves  perversely, 
and  in  the  works  of  darkness,  Johniii.  19,  cannot  but  hate, 
as  the  light  itself,  so  all  those,  who  have  received  grace  of 
God,  to  walk  therein  with  good  conscience.  And  as  the 
apostles,  in  their  days,  were  everywhere  most  vexed  with 
the  hatred  of  the  unbelieving  Jews,  their  own  countrymen; 
so  are  we  by  the  like  of  ours  like-minded.  Of  whom  whilst 
the  most  do  want  their  country  for  causes  so  unlike  unto 
*  Hieron.  ad  Pamach. 


6  A  JUST  AND  NECESSARY  APOLOGY. 

our-,  no  marvel  though  there  he  no  better  concurrence  of 
either  aft'ection  or  action  between  us. 

The  second  is  of  them,  who  are  enamoured  on  that 
I^omisli  hierarchy,  as  on  a  stately  and  potent  lady.  Aj:(ainst 
which,  and  for  the  lioly  preshyterial  government,  as  Christ's 
institution  by  his  apostles,  whilst  we  do  in  word  and  deed, 
give  n  free  and  full  testimony;  alas!  with  how  many,  and 
how  great  waves  of  atlli<'tion.  are  we  overwhelmed  by  their 
hatred  and  powerl  Demetrius  of  Kphesus,  with  his  silver- 
smiths, was  of  all  other  men,  to  the  apostle  Paul,  opposing 
himself  to  the  majesty  of  Diana,  and  their  profit  withal,  the 
most  infestuous.*  And  who  will  marvel,  if  we  nothing 
obsetpiious  to  the  hierarchical  Diana,  in  herself,  magnifi- 
cent enough,  and  enough  advantageable  nnto  hers,  be 
abominable  unto  this  kind  of  people,  above  all  others,  even 
atheists,  i)apists  and  most  flagitious  persons  not  excepted, 
whom  they  have  devout  enough  and  over,  unto  that  god- 
dess. 

A  third  kind  is  of  those,  Avho  so  senilely  inbondage  them- 
selves, and  their  consciences,  either  to  the  edicts  of  princes, 
or  to  the  detemiinations  of  certain  doctors,  or  to  both  these 
jointly;  as  that  they  think  nothing  well  done  in  case  of 
religion,  which  either  these  teach  not,  or  they  command 
not:  and  on  the  other  side,  almost  anything  warrantable, 
which  is  commended  by  the  one  of  them,  or  commanded 
by  the  other.  And  as  of  these  some  are  so  transported 
with  waspish  zeal,  as  they  can  scarcely  without  a  fit  of  an 
ague,  either  speak  to,  or  think  of  him,  who  a  little  steps 
out  of  their  troad;+  so  others  of  them  are  so  cunning,  and 
wot  so  well  bow  to  make  their  market,  that  though  they 
be  indeed  almost  like-minded  with  us  in  all  things"  yet  do 
they  velienjently  affect  unchristian  enmity  with  us':  not 
because  they  themselves  judge  us  so  desening;  but  others, 
whom  therein  they  tliink  it  a  point  of  their  wisdom  to 
gratify. 

T)ie  fourth,  and  last  sort  are  they,  who.  through  credulity 
and  bghtness  of  }>elief,  have  their  'ears  open  to  the  false  and 
feigned  suggestions  of  slanderous  tong\ies.  These  men 
whilst  they  are  over  good  and  e^isy  towards  the  evil  and 
injurious,  unto  whom  they  give  credence,  become  injurious 
•  Troublesome.  f  Trend  or  footsteps. 


A  JUST  AND  NECESSARY  APOLOGY.  7 

themselves  to  the  good  and  mnocent:  though,  in  truth,  it 
be  hard  to  say,  mito  whicli  of  three  they  do  the  greatest 
wrong:  whether  to  their  brethren,  of  whom  they  cause- 
lessly conceive  amiss,  whilst  either  they  greedily  devour, 
or  easily  receive  such  false  reports,  and  vituperies,  as  veno- 
mous tongues  spit  out  against  them :  or  to  their  own  souls, 
winch  they  thereby  make  accessory  to  others'  malice :  or  to 
the  calumniators  themselves,  whom  they  put  in  heart  to  go 
boldly  on  in  reproaching  the  innocent,  whilst  they  know, 
where  to  find  receivers  for  their  slanders,  as  do  thieves  for 
their  stolen  goods. 

Now,  alas,  what  sufficient  bulwark  of  defence  have  we 
(poor  people)  to  oppose  unto  the  violence  of  so  many,  and 
mighty  adversaries  ?  First,  and  most,  as  a  brazen  wall,  our 
conscience  before  God,  and  men  (so  far  as  human  frailty 
will  permit)  pure,  and  unstained.  Next,  thine  equanimity 
joined  with  wisdom,  godly  and  Christian  reader,  for  whose 
cause  we  have  j)enned  and  published  this  our  just  and 
necessary  defence:  lest  being  circumvented  by  prejudice, 
thou  mayest  happen  "  to  hate  that  whereof  thou  art  igno- 
rant:" than  which  nothing  in  Tertullian's  judgment,  "is 
more  unjust,  no  not  though  the  thing  in  itself  justly  deserve 
hatred."-  By  this  we  do  earnestly  crave,  that,  as  thou 
safely  mayest,  so  thou  wilt  ingenuously  pass  sentence  upon 
us  and  our  profession,  and  not  by  the  unsavouiy  reports, 
either  in  word  or  writing,  of  our  adversaries  whomsoever: 
who  do  most  commonly  take  liberty  to  suggest  against  us 
(underlings),  not  what  in  truth  and  conscience  they  should, 
but  what  either  fame  reporteth,  or  ignorance  suspecteth,  or 
malice  inventeth,  or  proud  contempt  deems  suiting  with 
our  meanness  and  simplicity. 

Two  opprobries  (amongst  others  infinite)  have  been  of 
late  by  our  adversaries  cast  upon  us;  by  which  we  are  not 
only  occasioned,  but  after  a  sort  necessitated  to  the  pub- 
lishing of  this  our  Apology:  lest  by  not  refuting  such 
criminations,  "  so  great  and  grievous,"  we  should  seem  to 
acknowledge  a  crime,  as  Cyprian  speaketh.f  The  former, 
by  some  of  those,  who  in  our  own  country,  are  reputed  the 
chief  masters  and  patrons  both  of  religion  and  truth;  by 
whom  there  hath  been,  not  a  flying  bruit  |  s^n-ead  amongst 

*  Tertiil.  Apol.  advers.  Gcntcs.  f  Cypr.  tract,  cont.  Dcmet. 

X  Report. 


8  A  JUST  AND  NECESSARY  APOLOGY. 

ihc  mnltitiulc,  but  a  solemn  accusation  to  them  in  special 
authority,  fnuned  against  us:  First,  that  we  (lewd  Brown- 
ists)  do  refuse,  and  reject  one  of  the  sacraments  :  seconrlly, 
that  we  have  amongst  us  no  ecclesiastical  ministry,  but  do 
give  liberty  to  every  mechanical  person  to  jireach  publicly 
in  Uie  church.  Thirdly,  that  we  are  in  error  about  the 
vcr}"  Trinity.  Fourthly  and  lastly,  that  being  become  so 
odious  to  the  magistrates  here,  as  that  we  ai*e  by  violence 
to  be  driven  the  country,  we  are  now  constrained  to  seek 
some  other,  and  far  part  of  the  world  to  settle  in. 

The  other  contumely  is  in  a  Dutch  rhyme  without  name, 
framed  it  may  be,  and  as  commonly  it  comes  to  pass,  "  be- 
tween the  cup  and  the  wall,"  as  saitli  the  proverb.  This 
ballad-maker  comi)aring  the  received  religion  in  the  Dutch 
churches  to  a  tree :  the  sectaries  in  the  country,  of  which 
he  nameth  not  a  few,  to  certain  beasts  endeavouring  this 
tree's  ruin,  and  overthrow,  likens  the  Brownists  to  a  little 
worm,  gnawing  at  the  root  thereof;  and  not  having  less 
will,  but  less  power  to  hurt,  than  the  residue.  V^e  are 
indeed  worms  and  not  men,  the  reproach  of  men,  and  de- 
spised of  the  j)eople,  Psalm  xxii.  0,  whom  high  and  low, 
and  all  that  will,  may,  without  danger,  tread  and  ti-ample 
under  foot. 

But  to  give  thee  satisfaction.  Christian  and  indilferent 
reader,  whosoever  thou  art,  that  choosest  rather  to  take 
knowledge  of  men's  innocency,  than  to  condemn  the  same 
unknown;  and  that  it  may  ai)pear  unto  thee,  how  alike 
unhonest  our  adversaries  are  in  their  accusations,  though 
of  unlike  condition  in  themselves,  we  do  profess  before 
God  and  men,  that  such  is  our  accord  in  the  case  of 
religion,  with  the  Dutch  rcfonned  churches,  as  tliat  we  lU'G 
ready  t<»  subscribe  to  all  and  every  article  of  faith  in  the 
same  church,  as  tliey  are  laid  down  in  the  Iljuinonv  of 
Confessions  of  Faith,  published  in  their  name:  and  one 
only  particle  (and  the  same  not  of  the  greatest  weight)  in 
tiro  si.xtli  article,  touching  th<'  Scriptures,  being  con- 
veniently interpreted,  and  conformably  to  itself,  and  tlic 
general  judgment  o(  die  leiunied  amongst  tliem. 

The  scoi>e  of  the  article  is.  as  appears  in  the  margin,  to 
distinguish  between  the  books  ciuionical  and  apocryi)]iaI, 
as  tluy  arc  called.     Touching  which  apocnphal  noUvith- 


A  JUST  AND  ^'ECESSARY  APOLOGY.  M 

standing  it  is  judged,  and  affirmed,  that  they  may  be 
read  in  the  church.  Which  if  it  be  meant  of  their  pri- 
vate reading  by  the  members  of  the  church,  we  wilHngly 
assent:  if  of  pubhc,  pastoral,  and  ecclesiastical  reading,  we 
are  indeed  otherwise  minded:  neither  admit  we  any  other 
books  to  that  dignity  in  the  church,  than  such  as  were 
penned  by  the  "holy  men  of  God,  moved  by  the  Holy 
Ghost."  ^  Pet.  i.  21.  And  as  the  apostle  James  testified 
of  the  Jews,  that  "  they  had  Moses  read  in  the  synagogue 
every  Sabbath  day,"  Acts  xv.  21:  so  we  think  it  sufficient 
for  the  Christian  assemblies,  that  with  Moses,  Christ,  that 
is,  the  books  of  the  New  Testament  be  joined  with  the  Old, 
and  they  alone  be  read. 

Neither  need  we  seek  further,  or  for  other  arguments  to 
confirm  our  opinion,  than  the  article  itself  atibrdeth  us. 
The  words  thereof  are  these : — 

Moreover,  we  put  a  difference  between  the  holy  writ- 
ings and  those  which  they  call  apocryphal,  to  wit,  so  as 
the  apocryphal  may  indeed  be  read  in  the  church,  and  that 
it  may  be  lawful  to  take  instructions  from  them,  so  far 
forth  as  they  agree  with  the  canonical  books :  but  such  at 
no  hand  is  their  authority,  or  firmness,  that  upon  their 
testimony  any  doctrine  of  faith  and  Christian  religion  may 
be  founded,  much  less  that  they  have  force  to  infringe  or 
weaken  the  others'  authority.- 

And  first.  If  the  apocryphal  books  be  publicly  read  in 
the  church,  as  well  as  the  canonical,  the  difference  which 
in  word  is  professed,  seems  indeed  by  this  so  reading 
them,  to  be  taken  away:  since  the  selfsame  religious  act, 
viz.  public  reading,  is  performed  about  the  one  and  other, 
although  not  altogether  to  the  same  end.  And  if  public 
reading  of  the  canonical  Scriptures  be  commanded  of  God 
-4n  his  worship,  either  the  reading  of  these  apocryphal 
books  is  a  part  of  God's  worship  also,  (Avhich  the  Belgic 
churches  do  not  believe)  or  else  they  must  be  unlawful  to 
be  read  publicly  in  the  church,  especially  coming  togethef 
for  that  only  end  of  worshipping  God.  Publicly,  I  say;  for 
the  private  reading  of  them,  as  of  other  books,  comes  not 
imder  the  respect  of  worship  properly,  but  of  an  act  and 

*  Harmony  of  Confess,  Art.  6,  of  the  Script.  Conf.  lielg.,  p.  11. 
New  Edition.     By  Rev.  Peter  Hall,  M.A. 


10  A  Jl'ST  AND  NECESSARY  AI'OLOCY. 

exercise  preparative   unto  worsliip,  as  both  lawyers  and 
divines  sjicak. 

Secondly,  In  this  very  sirticle,  the  canonical  hooks,  as 
opposed  to  the  apocryi»hal,  are  called  holy  writings.  The 
apociyphal  then  arc  not  holy,  as  not  being  hallowed  to 
this  end,  that  is  not  commanded  of  God  in  the  holy  writ- 
ings of  the  prophets  and  apostles.  Now  what  have  the 
holy  assemblies  to  do,  especially  convening,  and  meeting 
together  for  the  solemn  worship  of  God,  and  exercising 
themselves  in  the  same,  with  books  not  holy,  that  is,  not 
hallowed,  or  enjoined  of  God,  for  his  most  holy  sen'ice? 

Thirdly,  Seeing  these  books  are  apocrAphal,  that  is,  hid 
den  and  concealed,  tlieir  very  name  may  put  them  in  mind 
of  their  duty  in  concealing  themselves  within  the  vail  of 
privacy.  And  surely  no  small  immodesty  it  is  in  them, 
which  ought  to  contain  themselves  in  private  use  and 
entertainment,  thus  boldly  to  press  into  public  assembly. 
They  must  therefore  change  either  their  names  or  their 
manners;  as  women  by  their  sex,  so  they  by  their  name, 
well  expressing  their  nature,  are  inhibited  all  liberty  of 
speaking  in  the  church. 

I  add,  and  conclude  out  of  our  countnman  Hugh 
Broughton,*  that  those  apocrj'phal  books  are  so  stuffed 
with  trifles,  fables,  lies,  and  suj^erstitions  of  all  sorts,  that 
the  middle  place  between  the  Old  and  New  Testament,  as 
ill  becomes  them,  as  it  would  do  a  Turkish  slave,  and 
leper,  between  two  the  noblest  i)rinces  of  all  Europe. 

But  to  return  whence  I  digressed.  Seeing  that,  as  ap- 
pears in  the  Pref\\ce,  the  intention  of  the  Belgic  churches 
was,  as  in  divulging  their  confession,  to  render  a  reason  of 
the  hope  which  is  in  them,  and  i)lainly  to  make  knoN^ii 
their  i»ersuasion  in  the  matter  of  faith;  so  also  in  publish- 
ing the  Harmony  of  Confessions,  to  give  all  men  to  midor- 
stand,  anil  take  knowledge  of  that  most  near  conjunction 
which  they  have  with  the  sacred  lUid  truly  catholic  church 
*of  God.  and  all  the  h«dy  and  sound  members  tliereofif  by 
wluit  right,  or  rather  injury,  could  we  be  excluded  from  tlie 
fellowsiiip  of  the  same  churches,  who  do  far  better  accord, 
and  have  greater  congniity  with  them  in  the  matter  of  faith 

•  Works,  16.J2,  p.  f.-i;. 

t  rrcfacc  to  the  Hurra,  of  Confess.,  p.  31.    Hall's  Edition. 


A  JUST  AND  NECESSARY  APOLOGY.  1 1 

and  religion,  than  the  greatest  part  of  those,  whose  con- 
fessions they  do  pnbhsh  to  the  view  of  all  men,  as  the 
cognisance  and  badges  of  their  Christian  consociation? 
And  with  what  conscience  of  a  Christian,  or  rather  licen- 
tiousness of  a  rhymer,  could  that  adversary  traduce  us  to 
the  world,  as  endeavouring  the  ruin  of  the  reformed 
churches  ? 

But,  perhaps,  that  which  may  be,  is  suspected  to  be  by 
some,  w'hich  also  the  false  accuser  doth  insinuate  in  his 
libel  against  us,  and  that,  what  in  word  we  profess,  we 
deny  in  deed ;  and  what  we  would  seem  to  build  with  our 
tongues,  we  do,  as  it  were,  with  our  hands  pull  down.  If 
so  it  be,  and  that  indeed  we  be  found  to  be  such,  I  do 
freely  confess,  that  no  censure  upon  us  can  be  too  severe, 
no  hatred  more  grievous  than  we  do  deserve. 

Now  the  guilt  of  this  evil  must  cleave  unto  our  fingers,  if 
at  all,  one  of  these  two  ways,  either  in  regard  of  ourselves, 
or  of  the  reformed  churches.  For  ourselves,  and  our  course 
of  life,  for  necessity  compelleth,  as  it  w^ere  foolishly  to 
babble  out  that,  wherein  modesty  persuadeth  silence,  and 
how  we  converse  with  God,  and  men,  whether  publicly  in 
the  church,  or  privately  in  the  family,  we  refuse  not,  by 
the  grace  of  God  bestowed  upon  frail  creatures,  labouring 
of  tlie  same  human  infirmities  with  other  men,  the  search 
and  censure  of  our  most  bittei'  adversaries,  if  not  destitute 
of  all,  both  honesty  and  wisdom. 

Touching  the  reformed  churches,  what  more  shall  I  say? 
We  account  them  the  true  churches  of  Jesus  Christ,  and 
both  profess  and  practise  communion  with  them  in  the 
holy  things  of  God,  what  in  us  lieth  ;  their  sermons  such 
of  ours  frequent,  as  understand  the  Dutch  tongue  ;  the 
sacraments  we  do  administer  unto  their  known  members, 
if  by  occasion  any  of  them  be  present  with  us  ;  their  dis- 
tractions, and  other  evils  we  do  seriously  bewail,  and  do 
desire  from  the  Lord  their  holy  and  firm  peace. 

But  haply,  it  will  be  objected,  that  we  are  not  like- 
minded  with  them  in  all  things,  nor  do  approve  of  sundry 
practices  in  use  amongst  them,  if  not  by  public  institution, 
which  it  seems  they  want,  yet  by  almost  universal  consent, 
and  uniform  custom.  I  grant  it ;  neither  doubt  I,  but  that 
there    are   many   godly,    and  prudent   men   in  the   same 


IQ  A  JUST  AND  NECESSAUV  APOLOGY. 

churches,  who  also  dislike  in  eflfect  the  things  whifh  we 
do  :  and  amongst  other  things,  this  mftlai)r'rt  and  un- 
bridled boldness  of  unskilful  men,  who  make  it  a  very 
^luy-game  to  pass  most  rash  censure  upon  the  faith,  and 
so  by  consequence,  upon  the  eternal  salvation  of  their 
brethren,  and  to  impeach  their  credit,  whom  th<y  neither 
do,  nor  perhaps  willingly  would  know  :  lest  that  which 
they  lust  to  condemn  unknown,  they  should  be  constrained 
to  allow,  if  they  once  knew  it:  and  withal  to  disallow  that, 
into  which  they  themselves  have  been  led  formerly  by 
common  error  of  the  times.  Which  malady  is  also  so 
fre«iuent,  and  ordinary,  as  that  it  may  truly  be  said  of 
many,  that  they  then  think  themselves  most  acceptable 
unto  God,  when  they  can  make  their  brethren,  ditVering 
from  them  in  some  smaller  matters,  most  odious  unto 
men.  This  raging  plague  except  the  Lord  God  in  mercy 
assuage,  and  bend  the  minds  of  godly,  and  modest  men, 
the  ministers  of  his  Word,  to  put  to  their  helping  hand 
tliat  way,  it  will  without  all  doubt,  come  to  pass,  which 
God  forbid,  that  the  multitude  of  Christians  will  come  to 
judge  of  their  estate  with  the  Lord,  not  so  much  by  the 
Clu'istian  virtues,  which  themselves  indeed  have,  as  which 
they  imagine  others  want. 

But  that  it  may  appear  unto  thee.  Christian  reader,  where- 
in \\v  do  dissent  from  the  Dutch  reformed  churches,  imd 
upon  what  grounds  :  and  that  none  may  take  occasion  of 
suspicion,  that  the  things  are  either  greater,  or  more 
absurd,  for  which  those  hateful  Brownists  are  had  by  many 
in  such  detestation,  than  indeed  and  truth  tlu-y  are.  I  will 
briefly,  as  I  can.  i)resent  unto  thy  Christian  view  either  all, 
or  the  most,  and  our  greatest  ditVerences,  with  the  grounds 
thereof. 


CHAPTER  I. 

OF  THK  LARGENESS  OF  CHURCHES. 

And  first,  it  is  evident,  tiiat  tlie  most,  especially  city 
churches,  are  so  great  and  populous,  as  that  two  or  three 
divers  t«>mples  are  not  sullicitnt  f(»r  one  and  the  same 
church  to  meet  in  at  once.  We  on  the  contrar}*,  so  judge, 
that  no  particular  chmch  under  the  New  Testament,  ought 


OF  THE  LARGENESS  OF  CHURCHES.  13 

to  consist  of  more  members  than  can  meet  together  in 
one  i^lace  ;  because, 

1.  The  Holy  Scriptures  speaking  definitely  of  the  poli- 
tical, or  ministerial,  commonly  called,  visible  church,  insti- 
tuted by  Christ,  and  his  apostles,  by  his  power,  understand 
none  other  than  one  congregation  convening,  and  coming 
together,  ordinary  at  least,  in  one  place.  Matt,  xviii.  17, 
20,  "gathered  together  in  my  name:"  with  1  Cor.  v.  4, 
"when  you  are  come  together."  Acts  ii.  44,  "All  that 
believed  were  together:"  and  chap.  v.  12,  "  They  were  all 
with  one  accord  in  Solomon's  porch."  Also  chap.  vi.  2,  5 ; 
xiii.  1,  2;  xiv.  23,  2T ;  xv.  4,  22,  25:  Titus  i.  5.  So 
1  Cor.  xi.  20,  "When  ye  therefore  come  together  in  one," 
to  Avit,  place,  not  mind,  as  some  conceit,  for  from  that  the 
Corinthians  were  too  far :  and  lastly,  chap.  xiv.  23,  "If  the 
whole  church  come  together  into  some  place." 

2.  There  is  then  had  the  most  full,  and  perfect  commu- 
nion of  the  body  in  the  holy  things  of  God,  which  is  the 
next  and  immediate  end  of  the  visible  church,  when  all 
the  members  thereof  do  convene,  and  assemble  together 
in  some  one  place.  Acts  ii.  42  ;  Heb.  x.  25.  And  if  nature, 
as  philosophers  teach,  ever  intend  that  which  is  most  per- 
fect, much  more,  grace.  Now  that  the  church,  commonly 
called  visible,  is  then  most  truly  visible  indeed,  when  it  is 
assembled  in  one  place  ;  and  the  communion  thereof  then 
most  full,  and  entire,  when  all  its  members  inspired,  as  it 
were,  with  the  same  presence  of  the  Holy  Ghost,  do  from 
the  same  pastor,  receive  the  same  provocations  of  grace,  at 
the  same  time,  and  in  the  same  place  :  when  they  all  by 
the  same  voice,  "  banding  as  it  were  together,"*  do  Avith 
one  accord  pour  out  their  prayers  unto  God  :  when  they 
all  participate  of  one,  and  the  same  holy  bread,  1  Cor. 
x.  17;  and  lastly,  when  they  all  together  consent  unani- 
mously, either  in  tlie  choice  of  the  same  officer,  or  cen- 
suring of  the  same  offender,  no  man  admitting  a  due 
thought  of  things,  can  make  doubt  of. 

3.  We  have  the  apostle  Paul  giving  it  in  charge  to  the 
elders  of  every  particular  church,  as  was  that  of  Ephesus, 
"  that  they  take  heed  unto  all  the  flock,  whereof  the  Holy 
Ghost  made   them   bishops,"  or  overseers,  "  to  feed  the 

*  Tertul.  Ai:ol.  cap.  3S, 


14  A  JUST  AND  NECESSARY  APOLOGY. 

church  of  God,  which  he  hath  purchased  with  liis  own 
blood."  Acts  XX.  17,  '2«.  But  surely,  as  that  tlock  is 
verv  inordinate,  if  not  monstrous,  which  for  the  largeness 
tliereof,  neither  ever  doth,  nor  possibly  can  feed  together; 
so  that  shepherd  of  the  Lord's  flock  seemeth  not  aright, 
and  as  he  ought,  to  fullil  his  chai'ge,  which  doth  not  at  the 
least,  every  Lord's  day,  minister  unto  the  same,  the  whole- 
some food  of  (iod's  Word.  Add  hereimto,  that  in  these 
huge  and  vast  flocks,  the  governors  cannot  take  knowledge 
of  tlie  manners  of  the  people,  private  or  public  ;  no,  nor  so 
much  as  of  their  presence  at,  or  absence  from  the  church 
assemblies ;  whereby  what  damage  cometh  unto  tiiie  piety, 
any  nuin  may  easily  conjecture,  and  miserable  experience 
makes  too  manifest  in  the  reformed  churches.  I  conclude 
therefore,  since,  as  Junius  saith,  "  it  concemeth  the  pastor 
thoroughly  to  know  the  church  committed  unto  him,  tlie 
persons,  tlieir  works  and  courses,  without  the  knowledge  of 
which  things,  he  shall  profit  them  no  more  than  a  tinkling 
cymbtd,"  il'c.,*  that  it  were  a  point  of  good  provision  both  for 
tlie  conscience  of  the  officers,  and  edification  of  the  people, 
tliat  a  division  were  made  of  the  city  churches,  which  by 
continual  accession  of  members,  are  tlms  gro^vn  out  of 
kind,  into  «lilTerent,  and  distinct  congregations,  under  their 
cerUiin,  and  distinct  pastors,  and  elders. 

If  any  object,  that  there  is  one  visible,  and  catholic 
church,  comprehending  as  the  parts  thereof,  all  the  parti- 
cular churches,  and  several  congregations  of  divers  places; 
as  there  is  one  ocean,  or  sea,  diversely  cidled,  according  to 
thf  divei*s  regions  by  whose  shores  it  pivsseth  ;  and  that 
therefore  this  matter  is  not  worth  labour  spending  about 
it.  I  tuiswer.  flrst,  that  the  catholic  church  neither  is,  nor 
can  be  called  visible  :  since  only  things  singular  are  visible, 
and  discerned  by  sense :  whereas  universals,  or  tilings 
cathtdic,  arc  either  only  in  the  understanding,  as  some  are 
of  niintl ;  orasothei*s  think  better,  are  made  such,  to  wit.  uni- 
versals, by  the  understiinding  abstnicting  from  them  all  cir- 
cumstantial Hcci<lents,  considering  that  the  kinds  intelligible 
have  their  existence  in  nature,  tliat  is  in  tlie  individuals.} 

•   Jtinins  Eccl.  lib.  i.  cnp.  2. 

t  StuUtl.  adv.  Tur.  in  Bolut.  2.  Syllog.  m  Matt,  xviii.  SciUig.  dc 
Subtil.  Excr.  307. 


OF  THE  LARGENESS  OF  CHURCHES.  1  5 

2.  The  catholic  church,  with  due  reverence  unto 
learned  men  be  it  spoken,  is  very  unskilfully  said  to  be 
one,  as  the  sea  is  one.  For,  first,  it  is  expressly  said, 
Gen.  i.  9,  10,  that  the  waters  which  were  under  the 
heavens,  were  gathered  into  one  place,  or  conceptacle, 
which  God  called  sea,  or  seas.  But  the  catholic  church, 
which  is  said  to  comprehend  all  particular  congregations 
in  her  bosom,  is  not  gathered  together  into  one  place,  nor 
ever  shall  be,  before  the  glorious  coming  of  Christ.  2. 
The  ocean  is  a  body  so  continued,  as  that  all  and  every 
part  thereof  is  continually  fluent,  so  as  the  selfsame 
w^aters,  which  in  their  flux  do  make  one  sea,  do  in  their 
reflux  by  contrary  winds,  make  another,  and  so  contrari- 
wise. But  thus  to  affirm  of  particular  churches,  and  their 
material  constitutive  cause,  were  most  absurd.  3.  If  some 
one  particular  sea  were  drawn  dry,  or  should  fail  his 
course,  a  disturbance  of  all  the  rest  would  necessarily 
follow ;  but  and  if  the  sea  should  in  divers  places  at  once 
happen  to  be  exhausted,  or  drawn  dry,  there  would  then 
be  a  failing  of  the  ocean :  neither  were  the  waters  now 
gathered  into  one  place,  neither  made  they  one  sea,  and 
body  of  water,  either  continued  or  conjoined.  But  now, 
on  the  other  side,  upon  the  defection,  or  dissipation  of  this 
or  that  particular  church,  no  such  impediment  should 
come  in  the  way,  but  that  the  rest  might  hold  their  full 
course,  as  before.  Yea,  I  add  moreover,  if  all  and  every 
particular  assembly  in  the  world  should  languish,  and  fall 
away,  one  only  excepted,  that  only  one  did  still  remain 
the  true  and  entire  church  of  Christ,  without  any  either 
subordination,  or  co-ordination,  or  dependency  spiritual, 
save  unto  Christ  alone.  The  reason  is  plain,  because  this 
singular  and  sole  assembly  may,  under  Christ  the  head, 
use  and  enjoy  every  one  of  his  institutions :  the  commu- 
nion of  saints  combined  together  in  solemn,  and  sacred 
covenant,  the  Word  of  God,  sacraments,  censures,  and 
ministrations  whatsoever  by  Christ  appointed,  and  there- 
with, the  same  Christ's  most  gracious  presence. 

And  upon  this  ground  it  is,  that  the  apostle  Paul  doth 
entitle  the  particular  congregation,  which  was  at  Corinth, 
and  which  properly,  and  immediately  he  did  instruct,  and 
admonish,    "the  body  of  Christ,"  "the  temple  of  God," 


16  A  JUST  AND  NECESSARY  APOLOGY. 

and  one  "virgin  espoused  to  one  husband  Christ."  1  Cor. 
xii.  'aJ7  ;  2  Cor.  vi.  10  ;  xi.  '-i.  AVc  mav  not  therefore  under 
pretence  of  antiquity,  unity,  luiman  iniidence,  or  any 
colour  whatsoever,  remove  the  ancient  bounds  of  tlic  visible 
and  ministerial  church,  wliich  our  right  fathers,  to  wit, 
the  apostles,  have  set ;  in  comparison  of  whom,  the  most 
ancient  of  those,  which  are  so  calk'd,  are  but  infants,  and 
beardless,  as  one  truly,  and  wittily  saith.* 

There  is  indeed  one  church,  and  as  the  apostle  speakcth, 
*'  one  body,  as  one  Spirit,  one  hope  of  our  calling,  one 
faith,  one  baptism  ;"  Eph.  iv.  4,  5  ;  that  is,  of  one  kind, 
and  nature ;  not  one  in  number,  as  one  ocean.  Neither 
was  the  church  at  Rome  in  the  apostles'  days,  more  one 
with  the  church  of  Corintli.  than  was  the  baptism  of  Peter 
one  with  Paul's  baptism,  or  than  Peter  and  Paul  were  one. 
Neither  was  Peter  or  Paul  more  one,  whole,  entire,  and 
perfect  man,  consisting  of  their  parts  essential  and  in- 
tegral, without  relation  unto  other  men,  than  is  a  pai'ti- 
cular  congregation,  rightly  instituted  and  ordered,  a  whole, 
entire,  and  ])(>rfect  church  immediately  and  independently, 
in  respect  of  other  churches,  under  Christ. 

To  conclude,  since  the  pastor  is  not  a  minister  of  some 
part  of  a  church,  but  of  the  whole  particular  church,  Acts 
XX.  28.  Attend  to  the  whole  flock,  or  church,  "  whereof 
the  Holy  (Ihost  hath  made  you  bishops,"  itc,  if  the  mi- 
nister's oflice  be  to  be  confined  within  the  circle  of  a 
particular  congregation,  then  also  tlie  ministerial  church 
itself.  Now  the  pastor's  office  is  either  circumscribed 
within  these  bounds,  or  else  "  the  angel  of  the  church  of 
Ephesus"  was  also  "  the  angel  of  the  church  of  Smyrna  ;" 
and  so  the  pastor  of  this  church  is  also  the  pastor  of  that ; 
and  by  consequence,  of  all  ;  that  is,  every  pastor  is  an 
universal  bishop,  or  pope  by  office  ;  if  not  for  execution, 
yet  for  power;  according  to  which  power,  we  are  to  judge 
of  the  office. 

What  then  ?  will  some  nuui  say.  Is  it  not  lawful  for  a 
pastor  to  execute  his  pastoral  ofVicc  but  in  the  congrega- 
tion over  which  he  is  set  ?  I  answer,  with  the  apostle, 
"  No  man  taketh  this  honour  unto  himself,  but  he  that  is 
called  of  God,  as  Aaron,"  lleb.  v.  4.  It  is  not  lawful  fur 
•  CartwT.  on  Prov, 


OF  THE  ADMINISTRATION  OF  BAPTISM.  17 

tliee,  reverend  brother,  to  do  the  work  of  a  pastor  where 
thou  art  no  pastor,  lest  thou  arrogate  to  thyself  that 
honour,  which  appertains  not  unto  thee.  Thou  art  called, 
that  is  elected,  and  .  ordained  a  pastor  of  some  particulai* 
church,  and  not  of  all  churches.  It  is  not  only  lawful,  hut 
requisite,  that  the  pastor  of  one  church,  or  rather  he  that 
is  the  pastor,  and  so  any  other  member,  impart  the  gift 
either  spiritual,  or  bodily,  which  he  hath  received,  to  other 
churches,  out  of  the  common  bond  of  charity  in  which  he 
is  obliged  :  not  so,  to  execute  a  public  office  over  them  by 
the  prerogative  of  authority,  which  he  hath  not  but  only 
over  his  own.  We  will  illustrate  this  by  a  similitude. 
Any  citizen  of  Leyden  may  enjoy  certain  privileges  in  the 
city  of  Delft,  by  virtue  of  the  politic  combination  of  the 
United  j-jrovinces,  and  cities,  under  the  supreme  heads 
thereof,  the  States-general ;  which  he  is  bound  also  to  help 
and  assist  with  all  his  power  if  necessity  require  ;  but  that 
the  ordinary  magistrate  of  Leyden  should  presume  to  exe- 
cute his  public  office  in  the  city  of  Delft,  were  an  inso- 
lent, and  unheard  of  usurpation.  The  very  same,  and  not 
otherwise,  is  to  be  said  of  pastors,  and  particular  churches, 
in  respect  of  that  spiritual  combination  mutual  under  their 
chief  and  sole  Lord,  Jesus  Christ. 


CHAPTER  II. 

OF   THE    ADMINISTRATION    OF   BAPTISM. 

The  Dutch  Eeformed  Churches,  as  is  evident  by  their 
practice  compared  with  their  profession,  are  neither  so  true 
unto  their  own  grounds,  as  they  ought,  neither  do  they  so 
well  provide  for  the  dignity  of  the  thing,  whilst  they  ad- 
minister the  sacrament  of  baptism  to  the  infants  of  such, 
as  are  not  within  the  covenant,  nor  have  either  parent, 
a  member  of  any  church,--  because 

1.  Baptism  now,  as  circumcision  of  old,  is  the  seal  of  the 
covenant  of  God,  Col.  ii.  11,  1^,  with  the  faithful,  and 
their  seed,  "I  will  be  thy  God,  and  the  God  of  thy  seed," 

*  Harm,  of  Confess.  Belg.  and  French,  Hall's  edit.  p.  361,  Calvin, 
Beza,  &c. 

VOL.    III.  C 


18  A  JUST  AND  NECESSARY  APOLOGY. 

Gen.  xvii.  0  ;  and  "  the  seal  of  the  righteousness  of  faitli," 
Iloni.  iv.  1 1  ;  and  is  une,  as  "  there  is  one  faitli,  and  one 
l>ai)tisni,"  Eph.  iv.  -i,  5,  and  therefore  uu<,dit  not  to  be 
administered  to  otliers,  than  those  within  the  compass  of 
tlie  same  covenant  :  nor  ])ut  upon  faith  coming  het\v«ien, 
either  of  the  party  to  be  baptized,  or  of  one  parent  at  the 
least.  If  any  shall  answer,  that  this  gracious  promise  of 
God  is  not  to  be  restrained  to  the  next  immediate  children, 
but  is  extended  even  to  those  who  follow  alar  off,  1  grant 
it,  except  infidelity,  or  other  sin  come  between  ;  by  which 
the  parents  with  tliemselves  break  olf  their  seed  externally 
and  actually  from  the  communion  of  the  church,  and  holy 
things  thereof.  And  if  we  be  not  to  insist  in  tlie  next, 
and  immediate  parent,  why  in  the  gi-andfather,  or  great- 
grandfather, and  so  for  the  rest,  till  we  climb  up,  as  high 
as  to  Noah  himself?  Whereupon  it  should  follow,  that  not 
tlie  infants  of  Jews,  nor  Turks,  no,  nor  of  Gentiles  neither, 
should  have  baptism  denied  them.  Surely  the  grace  of 
Christ  must  needs  be  universal,  and  wherein  all  have  in- 
terest, if  the  seal  thereof  appertain  unto  all.  Neither 
should  the  church,  amongst  whose  sacred  furniture  baptism 
is,  by  this  rule  be  any  more  the  house  of  God,  peculiar  to 
his  children  and  servants  ;  but  more  like  a  common  inn, 
whose  door  stands  wide  open  to  all  that  pass  by  the  high- 
way. 

2.  The  apostle,  1  Cor.  vii.  J  4,  upon  this  gi-ound,  tliat 
the  one  parent  is  a  believer,  avoweth  the  child  holy  :  which 
otherwise  he  pronounceth  imi)ure,  in  respect  of  the  cove- 
nant and  holiness  thereof,  leaving  unto  God  his  secret 
judgments.  Now  what  have  the  impure,  and  unhallowed 
to  do  with  the  holy  things  of  God  ?  And  what  hath  the 
pastor,  and  shepherd  in  holy  things  to  do  with  them,  who 
arc  no  portion  of  the  Lords  Hock'.'  ''What  have  I  to  do," 
saith  the  apostle,  "to  judge  them  that  are  without?  Do 
not  ye  judge  tliem  that  are  within?"  1  Cor.  v.  12.  So, 
reverend  bnthren,  what  havf  you  to  do,  to  l)apti/e  them 
that  are  without?  do  you  not  bapti/i-  tlu'in  that  are  within, 
and  them  alone?  In  the  number  of  whom  yet  you  n'ckon 
not  those  infants  (though  bapti/.«d  by  you)  nor  belonging 
to  your  charge.  Whence  also,  God  know«th.  it  cometh  to 
pass,  for  the  most  part,   that  they  who  arc   thus  by  you 


OF  WRITTEN  LITUEGIES.  19 

baptized  into  the  name  of  the  Lord,  are  by  their  godless 
parents'  education  made  the  servants  of  Satan. 

3.  The  baptism  of  infants,  in  all  somidness  of  judgment, 
serveth,  and  that  immediately,  for  the  comfort  of  their 
godly  parents  ;  whose  hearts  it  filleth  with  no  small  joy, 
whilst  they  behold  the  gracious  promise  of  God  made  to 
them  and  their  seed,  ratified  and  confirmed  by  this  seal : 
even  as  of  old  the  circumcision  of  Isaac  was  granted,  and 
enjoined  by  God  unto  Abraham,  his  and  our  f\ither,  first 
and  immediately,  for  the  confirmation  of  his  faith.  Whence 
I  conclude,  that  the  seal  of  the  righteousness  of  faith, 
which  baptism  is,  doth  no  more  belong  to  the  seed  of 
godless  parents,  than  doth  the  comfort  flowing  from  the 
righteousness  of  faith  unto  the  parents  themselves.  Whom 
as  it  would  effectually  move  to  more  serious,  and  sad 
thoughts  of  their  own  estate  with  God,  if  they  beheld  their 
infants,  so  dear  unto  them,  excluded  through  their  default 
from  the  comfortable  seal  of  God's  covenant;  so  can  they 
not  but  by  the  undue  administration  of  the  same,  take  oc- 
casion of  hardening  themselves  in  their  accustomed  per- 
verseness.  I  conclude  then  with  Tertullian,  speaking,  as 
Junius  interprets  him,  of  the  children  of  such  as  were 
strangers  from  the  covenant  of  God,  "  Let  them  come, 
when  they  are  grown  to  years  ;  let  them  when  they  have 
learned,  and  are  taught  wherefore  they  come ;  let  them 
then  be  made  Christians,  when  they  can  know  Christ."* 


CHAPTER  HI. 

OF   WEITTEN   LITURGIES. 

We  cannot  but  mislike  that  custom  in  use,  by  which  the 
pastor  is  wont  to  repeat  and  read  out  of  a  prayer-book 
certain  forms,  for  his  and  the  churches'  prayers,  and  that 
for  these  reasons. 

] .  Because  this  external  mien  and  manner  of  worship- 
ping God  in  prayer  is  nowhere  found  in  the  written  Word, 
by  the  prescript  whereof  alone  he  is  to  be  worshipped, 
whatsoever  either  the  Jews'  fable  of  the  liturgy  of  Ezra  ;  or 
the  papists  of  St.  Peter  s,  or  St.  James'  liturgies.  Isa.  xxix. 
*  Tertul.  de  Bapt.  ch.  18.     Junius  Aimot.  in  idem  cap. 


20  A  JrST  AND  NECESSARY  APOLOGY. 

la;  Matt.  xy.  9;  Col.  ii.  23.  Yea,  contrariwis.',  I  add 
for  oveii)lus,  that  it  did  not  seem  good  to  the  apostles,  the 
last  peiiinon  of  the  Holy  Ghost,  that  any  such  prcsiript 
form  for  .such  end  should  come  in  use,  in  the  churches. 
And  this  seemeth  unto  me  very  clear,  from  the  fonner 
ej)istle  of  Paul  to  Timothy,  chap.  ii.  1,  vi.  The  kinj?s  of  the 
earth  in  those  days,  and  such  as  were  in  authority  under 
them,  heing,  as  it  were,  so  many  sworn  enemies  of  the 
name  of  Christ,  this  conceit  might  easily,  and  it  seems  did, 
creep  into  the  minds  of  divers  Christians,  that  these  kinds 
of  men  were  rather  to  he  prayed  against,  than  for,  hy  the 
servants  of  Christ.  And  now,  what  was  the  medicine  pre- 
scrihed  hy  the  apostle  for  this  malady  in  that  epistle  writ- 
ten to  Timotliy  for  that  ver>'  end,  that  he  "  might  know 
how  to  converse  in  the  church  of  God?"  1  Tim.  iii.  15. 
Did  he  now  either  send  Timothy  to  any  liturgy-  formerly 
set  forth  for  his  owii  and  others'  direction  ?  Or  did  he 
himself  frame  any  for  the  purpose,  whose  beaten  troad  the 
chiu'ches  following  afterwards  should  not  err?  Notliing 
less :  although  a  more  fit,  and  full  occasion  for  that  busi- 
ness scarce  be  otTered  :  which  witliout  doubt,  Paul  would 
no  more  have  let  slip,  than  did  the  other  apostles,  that 
which  was  more  light,  for  the  introduction  of  deacons, 
Acts  vi.  2,  :},  if  it  had  seemed  good  to  the  Holy  Ghost,  by 
wliose  finger  he  was  guided  in  the  ordering  of  the  churches, 
that  any  such  book-prayer  should  have  come  into  use. 

Three  tilings  especially  are  obji'Cted,  which  must  here 
be  cleared.  The  first  is,  that  David,  and  other  prophets 
])enned  the  book  of  Psalms  for  the  mother  church  of  Israel. 
The  second,  that  Christ  himself  delivered  to  his  disciples 
a  certain  form  of  prayer,  commonly  called,  "  The  Lord's 
Prayer."  The  third,  that  Moses  from  the  Lord,  Numb,  vi., 
ffavi-  direction  t»)  Aaron,  and  his  sons,  in  what  fonn  of 
words  they  shouhl  bless  the  children  of  Ismel. 

I  lujswer  tir>t  generally,  that  tlu»  consequence  followeth 
not  from  tlu'  authority  of  Christ,  and  of  Most^s,  and  of  the 
apostles,  in  ordaining  tliese,  and  these  forms  of  Divine 
worship,  for  the  like  authority  in  ordinary  bishops,  and 
pastors,  to  ordain  other,  and  divei-s  forms,  for  the  same 
end.  Wluit  ctui  be  spoken  more  insolently?  Clirist  the 
Lord,  Moses,  the  proi»liets,  and  apostles,  being  immediately 


OF  WRITTEN  LITURGIES.  U,l 

and  inMlibly  guided  by  the  Spirit  of  Christ,  have  pre- 
scribed certain  set  forms  of  God's  worship ;  therefore 
others,  though  not  immediately  and  infaUib'ly  guided  by  the 
same  Spirit,  may  also  prescribe  them.  Why  may  they  not 
by  this  argumentation,  as  well  frame  us  a  new  canon  of 
Holy  Scriptures,  considering  that  even  these  very  forms, 
wherewith  also  they  equalize  their  own,  are  parts,  and  por- 
tions of  the  same  scriptures?  More  particularly,  and  first  for 
Psalms.  I  deny  that  there  is  the  same  reason  of  a  prayer, 
and  of  a  Psalm  ;  or  (whereupon  the  difference  hangethj 
that  singing  and  praying  are  all  one.  For  the  question  is 
not,  which  I  desire  the  reader  once  for  all  to  bear  in  mind, 
either  of  the  internal  affection  of  him  that  singeth,  or 
prayeth ;  or  of  the  subject-matter  of  the  song  or  prayer : 
but  of  the  external  act  and  exercise  of  praying  and  sing- 
ing. Now  these  two  exercises  both  the  Holy  Scriptures, 
and  common  sense  in  every  man,  that  pleaseth  but  to  open 
his  eyes,  and  look  upon  them,  do  plainly  difference. 

For  first,  if  to  sing  be  to  pray,  then  whosoever  singeth 
prayeth  :  but  how  far  from  truth  this  is,  the  Psalms  of 
David,  i.,  ii.,  and  many  others  in  which  not  the  least 
parcel  of  prayer  is  to  be  found,  do  plainly  evince. 

2.  "  Is  any  man  sad  amongst  you,"  saith  the  apostle, 
"let  him  pray;  is  he  merry,  let  him  sing."  James  v.  13. 
To  pray  then,  and  to  sing,  are  not  the  same,  nor  which  do 
agree,  to  wit  primarily,  with  the  same  constitution  of  the 
mind. 

3.  In  prayer  the  pastor's  voice  is  only  heard,  unto  which 
the  people,  as  the  apostle  teacheth,  1  Cor.  xiv.  14,  10,  are 
to  add  their  Amen  :  but  in  singing,  all  the  multitude  have 
as  well  their  part  for  tuneable  voice,  as  the  pastor  himself. 
Neither  can  divers  possibly  sing  together,  without  con- 
fusion, but  by  a  certain  and  set  form,  both  of  words  and 
syllables,  which  yet  may  be  done  in  church  prayer,  and  is 
everywhere. 

4.  We  have  the  same  apostle  elsewhere  teaching  us  thus : 
"  Speaking  to  yourselves  in  psalms,  hymns,  and  spiritual 
S(mgs."  Eph.  V.  19.  And  again,  "Let  the  word  of  Christ 
dwell  in  you  plenteously,  with  all  wisdom,  teaching  and 
admonishing  yourselves  mutually  in  psalms  and  hymns." 
Col.  iii.  10.     In  singing  then  we  do  speak  to  ourselves,  or 


2'2  A  JUST  AN'D  NECESSARY  APOLOGY. 

one  to  another  mutually  :  Init  in  pravin?.  neither  to  our- 
selves, nor  to  our  hrcthren,  hut  unto  (Jod  alone.  And  the 
reason  hereof  is  evident,  ^^'henas  we  read  or  sin^'  the 
Vsalnis  of  David  (for  what  othr-r  thing  is  it  to  sing  out  of  a 
hook,  than  to  read  with  a  loud  and  harmonious  voice  ?  of 
which  harmony  singing  is  a  kind) :  *  these  selfsame  psalms 
in  this  very  use  do  still  remain,  and  so  are  read  or  sung, 
as  a  part  of  the  Word  of  God  in  the  Holy  Scriptures  :  and 
in  which  God  speaketh  unto  us  :  whereas  on  the  other 
side,  we  do  speak  unto  God,  in  all  our  prayers,  whether 
mental  only,  or  vocal  withal. 

5.  Even  these  very  psalms,  whose  matter  is  prayer  and 
thanksgiving,  were  framed  and  composed  by  the  prophets 
into  psalms,  and  spiritual  songs,  for  this  veiy  end,  that  the 
men  of  God  might  in  them  teach  us,  as  in  the  written 
Word  of  God,  whereof  they  are  parts,  both  what  petitions 
they  in  their  distresses  put  up  to  the  Lord,  and  also  what 
thanksgiving  they  retm'ned  upon  their  deliverance,  that  so 
we  in  reading  and  singing  tliem,  might  instnict  and  ad- 
monish ourselves  ht)th  pul)licly  Jind  privately,  whether  by 
way  of  doctrine,  or  admonition,  or  consolation,  for  the 
promoting  of  the  glory  of  (iod  in  our  hearts. 

Lastly,  That  I  may  descend  unto  them,  who  are  only 
taught  by  experience  ;  if  any  going  out  of  the  temple, 
whilst  the  church  Avere  singing  a  psalm,  either  l)efore  or 
after  sermon,  being  asked  of  one  that  met  him,  what  tlie 
church  were  then  doing,  should  answer  that  it  were  at 
prayer,  would  he  not  be  judged  by  all  men  to  tell  a  lie  ? 
but  altogether  without  cause,  if  to  sing,  be  to  pray,  as  many 
imagine. 

Touching  the  Ijord's  Prayer.  We  deny  it  to  be  the  mean- 
ing of  Christ,  teaching  his  disciples,  when  th<'y  pray  to  say, 
"Our  Father,"'\c.,to  bind  them,  and  the  Holy  (lliost  in  them, 
Jude  '^0,  by  which  tliey  ought  to  pray,  to  a  certain  t\)rm  of 
w(trds  and  syllables,  which  they  should  repeat  by  heart,  or, 
which  is  our  <|Uestion,  read  out  of  a  book.  IJecause,  1.  The 
two  evangelists,  Matthew  and  Luke,  (^f  whom  both  the  one 
and  other  did  aright  both  understand  and  expn'ss  the 
meaning  of  Christ,  do  not  precisely  keep  the  same  words. 
2.  15y  these  words,  **  when  you  pray,"  is  meant,  whensoever 
*  Scalig.  Poet.  lib.  i.  cap.  2. 


OF  WEITTEN  LITURGIES.  23 

you  pray :  whereupon  it  should  follow,  that  we  were  tied 
to  this  stint  of  words  alone,  and  always  :  and  so  might 
lawfully  use  none  other,  except  it  be  lawful  for  us  some- 
times to  pray  rather  by  the  level  of  our  own  device,  than  of 
Christ's  prescript.  The  words  therefore  of  Cyprian'^'  are 
good  in  a  good  sense.  To  pray  otherwise  than  Christ 
hath  taught,  is  not  only  ignorance,  but  guilt,  seeing  he 
himself  hath  said,  you  reject  the  precepts  of  God,  that  you 
may  observe  your  own  tradition.  Matt.  vi.  G.  3.  Amongst 
the  many,  and  manifold  j^rayers  of  the  apostles  to  be  seen 
in  the  Holy  Scriptures,  this  form  of  words  is  not  found  : 
and  yet  can  it  not  be  denied,  but  they  always  prayed  as 
they  were  taught  in  this  place  by  their  master  Christ : 
whose  meaning  therefore  it  could  not  be  to  tie  them  neces- 
sarily to  any  such  certain  form  of  words.  4.  It  appears  by 
the  context,  that  the  purpose  of  Christ  is  to  speak  of  private, 
or  rather  secret  prayer,  and  such  as  every  Christian  apart 
from  others,  and  in  his  closet,  with  the  door  shut  unto  him, 
should  pour  out  unto  the  Lord.  Now  that  one  alone,  and 
by  himself,  should  say,  "  Our  Father,"  seemsnot  very  congru- 
ous. Lastly,  Seeing  of  the  like,  there  is  the  like  considera- 
tion; if  the  apostle  James  in  these  words,  "  Go  to  now,  ye  that 
say.  To-day  or  to-morrow  we  will  go  into  such  a  city,"  &c., 
James  iv.  13;  and  verse  15,  "  For  that  ye  ought  to  say,  If 
the  Lord  will,  we  shall  live,  and  do  this  or  that,"  do  neither 
simply  find  fault  with  the  form  of  words,  nor  prescribe  ne- 
cessarily any  other,  but  only  (to  use  Calvin's  words  f)  wakens 
them  from  their  dream,  who  without  respect  of  the  Divine 
providence,  will  make  themselves  masters  of  a  whole  year, 
when  there  is  not  a  moment  in  their  power :  so  neither 
are  we  to  conceive  that  our  Saviour,  Christ,  Matt.  vi.  and 
Luke  xi,,  doth  enjoin  unto  his,  any  set  words  to  pray  in, 
but  only  shows  whither  all  our  prayers  and  vows  ought  to 
be  referred,  as  with  all  other  orthodox  writers  |  about  this 
matter,  the  said  author  §  speaketh  :  howsoever  divers 
unskilful  men  cease  not  still  to  sing  unto  us,  even  to 
loathsomeness,  the  song,  when  you  pray,  say,  as  the 
papists  do  theirs,  "  This  is  my  body  :"  as  though  the  con- 

*  Cyprian,  de  Orat.  Domin.  f  Cah'.  iii  Jac.  ch.  4,  v.  1,  15. 

i  Ursinus,  Bucanus,  Piscator,  Perkins,  &c,       §  Calv.  in  Matt.  vi.  7. 


24  A  JUST  AND  NECESSAKY  APOLOGY. 

trovcrsy  were  about  the  •words,  and  not  rather  ahout  the 
meaning  of  them. 

But  lor  that  we  arc  vciy  odiously  traduced  l>y  divers,  as 
abhorring  from  this  fonn,  and  tliat  wq  will  not,  as  tliey  use 
to  speak,  say  the  Lord's  Prayer,  I  will  in  few  mid  plain 
terms  set  down  what  our  judgment  is  al)Out  it. 

J .  .'Vnd  seeing  that,  as  the  poet  hath  it,  '*  the  names  do 
commonly  suit  with  the  things,"  we  may  see,  and  sorrow 
withal,  in  the  jdn-ases  in  common  use  about  this  most 
Christian  duty  of  j)rayer,  what  it  is  Avith  tlie  unhallowed 
nniltitude  of  Christians  to  pray,  namely,  to  say  prayer,  to 
read  prayer,  to  hear  prayer,  and  rather  anything  than  in- 
deed to  i)ray,  that  is,  than  to  pour  out  the  conceptions  of  a 
godly  and  devout  mind  unto  God,  from  faith  and  feeling  of 
our  wants,  by  the  Holy  Ghost. 

2.  We  do  afhrm,  that  this  form  of  words  is  improperly, 
how  commonly  soever,  called  the  I^ord's  Prayer:  as  ncitlier 
being  a  prayer  as  it  is  the  Lord  s,  nor  the  Lord's  as  it  is  a 
prayer.  As  it  is  of  the  Lord  Christ,  and  so  the  Lord's, 
whether  by  himself  uttered  in  words,  or  committed  to 
writing  by  his  evangelists,  it  hath  the  consideration  and 
respect  of  a  sermon,  and  of  evangelical  doctrine,  in  which 
Christ  taught  his  disciples  ;  and  not  of  a  prayer  put  up  to 
liis  Father :  as  on  the  contraiy  it  neither  was,  nor  could  be 
used  prayerwise  by  Christ,  in  so  many  words ;  witli  whose 
most  peii'ect  sanctimony  it  did  not  agree  for  him  to  say, 
Forgive  us  our  trespasses. 

8.  We  do  finuly  believe,  that  all  and  ever}-  both  church 
and  person  is  bound  always  to  jiray,  as  Christ  hath  there 
taught:  whether  we  respect  the  matter  there  ju-opounded,  or 
the  aifertions  there  enjoined,  or  the  commodious  ;md  com- 
j)endious  simplicity  which  Christ  our  Saviour,  and  only 
Master,  there  opposeth,  both  to  the  vain  babblings-,  and 
oft  repetitions  of  the  heathens:  and  that  in  these  things, 
and  them  alone,  the  counuandnient  of  Clirist  doth  consist, 
wc  both  liniily  believe,  and  eonlidently  avow. 

4.  And  lastly,  we  doubt  not  but  timt  this  xery  form  of 
words  may  be,  and  is  rightly  us<hI  in  prayer  unto  God, 
provided  there  be  n»'ither  opinion  of  necessity,  by  which 
superstitious  persons  tliink  themselves  stinted  by  Uie  Ijord 
to  words  and  syllables,  nor  of  i)erfectioii,  by  which  many 


OF  WRITTEN  LITURGIES.  26 

are  of  mind,  that  they  have  then  at  the  last,  and  not  hefore 
X-rayed  perfectly,  when  they  have  repeated  this  form  of 
words.  And  it  is  well,  if  some  spot  of  this  mire  cleave  not 
to  the  fingers  of  many  ministers  ;  which  make  it  a  matter 
of  great  conscience  not  to  conclude  their  and  the  churches' 
prayers  applied  specially  to  the  present  state  of  things, 
with  this  number  and  measure  of  words.  Which  custom 
as  it  is  used  very  commonly,  so  in  my  judgment,  with  no 
great  reason,  for  these  two  causes. 

First,  It  seems  to  cross  all  good,  order,  and  method,  by 
which  men  should  descend  from  the  more  general  unto 
that  which  is  more  special :  and  not  go  the  clean  contrary 
way,  as  in  this  they  do. 

Secondly.  Since  the  rule,  according  to  philosophy,  and. 
good  reason,  is  ahvays  before  the  thing  ruled,  and  that 
this  form  is  by  Christ  instituted,  for  this  purpose,  that  it 
might  be  the  rule  and  square  of  all  our  prayers,  and  as 
Tertullian  saith,-  is  premised,  as  the  foundation  of  all  our 
accessoiy  desires,  methinks  the  same  should  rather  be 
used,  in  the  first  place  ;  upon  which  as  the  same  author 
hath  it,  every  one  should  build  the  circumstances  of  his 
occasioned  requests. 

It  remaineth  that  in  a  few  words  I  answer  that,  which 
is  by  some  objected  touching  those  solemn  blessings,  at 
the  first  imparted  by  the  patriarchs  to  their  first-born, 
and  after  by  the  priests  to  Israel  the  first-born  of  God. 
Exod.  iv.  2-2. 

And  to  let  pass,  1.  That  the  composers,  and  imposers 
of  the  liturgies  now  in  use  have  not  equal  authority  with 
Moses  the  man  of  God,  nor  are  their  writings  any  way 
comparable  with  his.  2.  That  Moses  did  not  prescribe 
unto  the  priests  a  stint  of  words  for  blessing,  much  less  to 
be  read  out  of  a  book,  but  the  substance  of  the  thing ; 
which  by  many  arguments,  save  that  I  study  for  brevity, 
might  be  proved. f  3.  If  that  were  Moses'  mind,  and 
the  Lord's  by  him,  the  minister  were  bound  to  the  same 
form  of  blessing  upon  the  Israel  of  God  now.  Gal.  vi.  16, 
which  the  church  is:  since  there  is  nothing  in  it  not  moral, 
and  j^erpetual,  or  not  concerning  the  church  now,  as  then. 
I  do  answer  this  one  thing,  and  the  same  in  Calvin's  words, 

*  Tertull.  lib.  cle  Orat.  f  Johnson  on  Written  Liturgies. 


QO  A  JUST  AND  NECESSARY  APOLOGY. 

viz.  that  these  Idossings  were  not  ordinan"  prayers,  but  a 
hiwlul  authority  divinely  interposed  to  testify  tlio  j,aace  of 
election:-  whieh  he  also  confirms  by  divers  reasons. 
Neither  cim  any  man  who  considers  the  words  of  the  text 
make  question,  but  that  the  priests  in  blessing  Israel,  not 
God,  do  direct  their  speech  unto  Israel  by  way  of  promise, 
and  not  unto  God  by  way  of  i)rayer.  "  So  bless  you,"  saith 
jMoses,  "  the  children  of  Israel,  saying  unto  them,  The 
Lord  bless  thee,"  &c.  The  same  is  to  be  judged  of  the 
salutations  of  the  apostles  in  their  ei)istles,  whereof  they 
are  a  part,  and  so  a  part  of  the  Holy  Scriptures,  albeit  yet 
they,  in  them,  as  the  priests  in  their  blessings,  desired  to 
have  their  truly  loving  affection  taken  knowledge  of  by 
them  to  whom  they  wrote :  and  what  good  things  they 
both  desired  at  the  hands  of  the  Lord  for  them,  and  also 
promised  them  in  his  name. 

ii.  We  dislike  all  reading  of  prayer,  in  tlie  act  of  praying, 
as  inconvenient,  yea,  directly  contrary  unto  that  act  ?  In 
prayer  we  do  i)Our  out  matter,  to  wit  the  holy  conceptions 
of  the  mind,  from  within  to  without ;  that  is,  from  the  heart 
to  God  :  on  the  contrary,  in  reading,  we  do  receive  and 
admit  matter  from  witiiout  to  within  :  that  is  from  the  book, 
into  the  heart.  Let  him  that  prayeth  do  that  which  ho 
doth,  not  another  thing,  not  a  divers  thing.  Let  the  whole 
man,  and  all  that  he  is,  both  in  soul  and  body,  be  bent 
ujMju  God,  with  whom  he  converseth.  The  eyes  of  the 
mind  are  lifted  to  God  in  prayer ;  and  why  not  the  eyes  of 
the  body  also?  both  which,  he  that  prayeth,  by  intending 
them  upon  a  book,  both  depresseth  and  averteth  from 
God.  The  Apostle  e.xhorteth,  that  "  the  men  pray,  lifting 
up  pure  hands  to  God  in  every  place."  1  Tim.  ii.  s.  In 
like  manner,  besides  the  reason  of  the  thing,  we  have  the 
patriariks.  prophets,  Christ  himself,  with  his  apostles,  and 
discii)les,  for  ensamples  of  lifting  up  the  eyes  to  heaven  in 
prayer.  Not  that  this  gesture  of  body  is  simi)ly  necessaiy 
but  most  convenient,  save  in  some  great  temptation,  and 
de])ression  of  mind,  both  to  e.\press  and  further  the 
intention  of  a  godly  heart. 

Let  devout  and  learneil  nun.  if  they  please,  connnit  to 
writing  their  holy  meditations,  and  secret  conferences  with 
•  Calvin  iii  Genes,  c.  27,  v.  1. 


OF  WRITTEN  LITURGIES.  27 

God,  as  did  Austin,  and  others  amongst  the  ancients ;  and 
many  of  later  times  :  which  may  he  read,  and  that  with  no 
small  henefit,  both  by  pastor  and  people ;  but  privately, 
and  for  better  preparation  unto  prayer.  Now  the  prepara- 
tion unto  2^rayer  is  very  unseasonable  at  the  self-same  time 
of  the  solemn  performance  thereof;  and  unreasonable  in 
and  by  the  self- same  act.  ■ 

3.  Seeing  that  "public  prayer,"  as  Bucanus  saith,*  *'  is  a 
second  i)art  of  the  ministry ;"  as  also  that  amongst  the  gifts 
of  the  Holy  Ghost,  wherewith  the  pastor  is  endued  from 
above,  that  is  not  small,  nor  to  be  despised,  by  which  he  is 
able  conveniently  both  for  matter  and  form,  to  conceive  a 
prayer  according  to  the  church's  present  occasion,  and 
necessities  ;  by  the  reading  of  this  prescript  form,  that  truly 
excellent  gift,  given  of  God  for  this  end  is  made  void,  and 
of  none  use,  and  the  Spirit,  contrary  to  that  which  ought 
to  be,  extinguished.  1  Thess.  v.  ]  9.  "  The  manifestation 
of  the  Spirit,"  saith  the  apostle,  "  is  given  to  every  one," 
especially  to  every  pastor,  "  to  profit  withal."  1  Cor.  xii.  7. 
But  he  who  reads  a  form  of  prayer  conceived  and  con- 
signed by  another,  doth  not  manifest  the  pastoral  gift,  (for 
of  the  internal  affection  our  question  is  not)  of  the  Spirit 
given  to  him  to  profit  withal,  but  to  that  other  by  whom 
the  form  of  prayer  was  indited. 

4.  If  to  read  such  a  form  of  prayer  be  to  pray  aright, 
and  pastor-like,  no  probable  reason  can  be  rendered, 
wherefore  to  read  a  sermon,  or  homily,  is  not  as  well  to 
preach  aright,  and  as  is  required  of  the  pastor  of  the 
church.  Which  so  being,  small  reason  had  the  apostle, 
treating  of  the  ecclesiastical  ministry,  which  principally 
consists  in  these  two  exercises.  Acts  vi.  4,  to  cry  out,  as  he 
did,  "  Wlio  is  sufficient  for  these  things  ?"  2  Cor.  ii.  16.  For 
who  is  not  sufficient  even  of  the  vulgar  sort  ?  who  cannot 
read  a  liturgy,  and  an  homily  ? 

5.  "  The  Spirit,"  saith  the  same  apostle,  speaking  of  all 
Christians,  "  helpeth  our  infirmities,  for  we  know  not  what 
to  pray,  as  we  ought."  Rom.  viii.  26.  Yes,  Paul,  with 
your  leave,  right  well;  for  we  have  in  our  prayer-book, 
what  we  ought  to  pray,  word  for  word,  whether  the  Spirit 
be  present  or  not.     What  then  is  to  be  done  in  this  busi- 

*  Bucanus,  loc.  Com.  de  Orat. 


28  A  JUST  AND  NECESSARY  APOLOGY. 

ness  ?  Tliat  Avliich  TertuUian  saith  the  Christians  of  liis 
time  did.  "  We  pray,"  saith  he,  "without  aiiy  to  prompt  us, 
because  we  pray  from  the  lieart.""-  But  he  who  reads  his 
prayers,  or  rather  the  prayers  of  him  that  i)enned  tli«.'m, 
and  his  lesson  out  of  a  hook,  hath  one  that  prompts  liira, 
and  that  diligently,  both  what,  and  how  much,  and  after 
what  manner,  and  with  what  words  and  syllables  he  ought 
to  pray. 

Lastly,  If  it  would  be  just  matter  of  shame  to  any  earthly 
father,  that  his  child,  who  desired  of  him  bread,  fish,  or  an 
egg,  should  need  to  read  out  of  a  book,  or  paper,  "  Father, 
I  pray  you  give  me  bread,  fish,  or  egg;"  how  much  more 
contumelious  is  it,  to  our  heavenly  Father,  and  his  Holy 
Spirit,  wherewith  he  furnisheth  all  his  children,  especially 
his  ministers  according  to  their  place,  that  an  help  so 
imworthy,  and  more  than  babyish,  and  indeed  the  instru- 
ment of  a  "  foolish  shepherd,"  llom.  viii.  '20 ;  Jude  '-^O  ; 
Zee.  ii.  15;  xii.  10;  namely  a  bare  reader,  with  wliich  kind 
of  vermin  Rome  and  England  are  pestered,  should  be  used 
by  such  godly  and  learned  pastors,  as  wherewith  the  re 
formed  churches  are  furnished. 


CHAPTER   IV. 

OF  THE  ECCLESIASTICAL  PRESBYTERY. 

We  do  SO  acknowledge,  and  approve  of,  as  diNinrly  in- 
stituted, the  presbyteries  of  the  particular  churches,  as 
with  all  we  judge  them  sundry  ways  defective.  As  lirst 
we  rt'fpiire,  that  all  received  into  the  college,  and  company 
of  elders,  even  those  which  are  called  governors,  should  be 
"  apt  to  teach,"  1  Tim.  iii.  '2,  and  "  able  to  e.xhort  with 
sound  doctrine,"  and  "  convince  gainsayers,"  Tit.  i.  5,  7,  9, 
and  that  not  only  privately,  or  in  the  consistory,  but  in  the 
public  assembly  also,  as  the  nature  of  their  public  otfice 
reciuiretli.  I  am  not  ignorant,  what  that  learned  man 
Gersom  Bucer  f  in  his  late  treatise  hath  published  about 
this  matter,  neither  do  I  unwillingly  assent  thereunto  :  pro- 
vided only,  that  what  ho  recjuires  in  those  elders,  tliat  they 

♦  Tcrtiil.  ndvcr.  Gentes. 

t  (jcrsoiu  IJuc.    Diascrt,  dc  Gubcmationc  Ecclesiic,  pp.  32,  33,  44. 


OF  THE  ECCLESIASTICAL  PRESBYTERY.  Q9 

be  able  to  perform  publicly,  and  in  the  church-assembly, 
if  not  exactly,  yet  competently. 

A  second  defect,  which  we  wish  supplied  is,  that  of 
annual  or  triennial  or  temporary,  they  might  be  perpetual, 
and  for  life,  (except  by  some  casualty,  or  occurrence  they 
be  disabled)  as  the  pastors  themselves.  This  term  of  years 
for  the  elders'  administration  in  the  reformed  churches, 
the  forenamed  author  in  the  same  place  doth  not  so  much 
defend,  as  excuse  ;  but  it  seemeth  rather  needful  to  have  it 
reformed,  which  is  also  the  desire  of  the  said  learned  man, 
and  that  for  these  reasons. 

1.  The  apostle  Paul  calling  unto  him  the  elders  of  the 
church  of  Ej^hesus  to  Miletus,  doth  pronovmce  of  them 
all,  as  well  tlie  governors,  as  those  that  laboured  in  the 
Word,  that  they  were  made  bishops  or  overseers  of  the 
same  church,  by  the  Holy  Ghost.  Acts  xx.  17,  28.  Now 
the  authority  of  that  the  appointer  ought  to  work  in  the 
appointed  great  conscience,  not  lightly  to  relinquish  that 
charge,  which  by  the  disposition  of  the  Holy  Ghost  they 
had  taken  upon  them. 

2.  The  same  apostle  doth  in  the  same  place  admonish 
and  exhort  the  same  elders  that  they  should  take  heed 
unto  themselves,  and  to  all  the  flock,  lest  the  same,  after 
his  departure  should  unhappily  be  damnified,  either  by 
"wolves  entering  in  among  them,"  or  such  as  should  "  rise 
up  from  themselves  speaking  perverse  things."  Acts  xx. 
28 — 31.  Now  if  the  date  of  their  eldership  and  charge 
were  shortly  to  be  out,  they  might  well  think  with  them- 
selves, that  the  apostle's  admonition  for  after-times  did  not 
much  concern  them,  whose  term  of  office  should  so  shortly 
be  expired,  and  were  perhaps  to  follow  the  apostle's  <ie- 
parture  at  the  heels. 

3.  It  was  sacrilege  for  the  Levites  being  consecrated  to 
the  Lord,  for  the  service  of  the  tabernacle  and  temple,  to 
retire  from  the  office  undertaken  by  them ;  althougli,  age 
growing  upon  them,  they  were  exempted  from  some  the 
more  laborious  works  of  that  ministration  :  how  then  is  it 
lawful  for  the  elders,  or  deacons  (being  now  no  more  at 
their  own  disposing,  but  as  the  Levites  of  oUl,  the  Lord's 
sacred  and  consecrated  ones)  to  withdraw  so  lightly  from 
his  special  sen'ice  ?     Numb.  viii.  24,  25.     No  man  under 


30  A  JUST  AND  NECESSAUY  ArOLOGY. 

the  law  might  chanpfc  a  beast,  if  dean,  no.  not  a  better  for 
a  worse,  if  once  hallowed  to  the  Lord.  Lev.  xxvii.  9,  10. 
How  much  less  may  the  church,  then,  discharge  her  oHicers, 
or  they  themselves,  ministering  faithfully,  and  as  they 
oupjht ! 

Ijastly,  the  apostle  Paul  instructing^  the  church,  in 
Timothy,  to  keep  the  connuandment  of  Christ  unrebukable 
until  that  his  glorious  appearing,  doth  not  permit,  no,  not 
to  the  widows  and  deaconesses  to  relinquish  the  ottice  once 
taken  upon  them,  1  Tim.  v.  9 — 1^,  -^1;  vi.  14;  1  Cor. 
xiv.  37  ;  unto  whom  for  that  very  cause  he  forbids  marriage 
itself,  otherwise  permitted  to  all,  and  to  some  enjoined. 
How  much  less  lawful  is  it  for  the  elders,  or  deacons  of 
the  church,  whose  both  condition  and  ministiy  is  far  more 
excellent,  for  far  lighter  causes,  to  look  back,  and  relin- 
quish their  vocation,  wherein  Christ  hath  in  such  sort 
placed  them  ! 

A  third  thing  there  is,  and  that  of  most  moment,  vi;i. 
that  the  elders  do  not  administer  their  public  office  pub- 
licly, as  they  should,  but  only  in  their  private  consistoiy. 
And  first,  the  administration  of  eveiy  office  doth  in  right 
follow  the  nature  of  the  same ;  whether  domestical  in  the 
family,  or  civil  in  the  commonwealth,  or  spiritual  in  the 
church  :  the  ciders'  office  then  being  public,  requires  an- 
swerable and  ])ublic  administration.  Not  that  it  is  un- 
lawful for  the  elders  to  convene,  and  meet  apart  from  tlic 
body,  and  to  deliberate  of  such  things  as  concerns  the 
same,  and  so  to  do  sundry  things  by  virtue  of  their  office; 
but  because  that  is  not  sufficient,  neither  do  they  indeed 
fulfil  their  public  and  church-office,  which  in  tlie  Lord  they 
have  received.  Col.  iv.  17  ;  except  as  j)rivately,  and  in  their 
consistory,  so  also  (and  that  specially)  j^ublicly,  juid  in  the 
face  of  the  congregation,  they  execute  the  same. 

'2.  The  apostle  beseecheth  tliem  of  Thessalonica  tliat 
they  would  in  love  highly  esteem  ft)r  their  work's  sake,  not 
only  them  which  laboured  among  them,  to  wit,  in  doctrine; 
1  Thess.  v.  l^J,  l;i  ;  but  tluiu  also,  which  were  over  them 
in  the  Lord,  and  adnu)nished  tln-m.  1  Tim.  v.  17.  But  of 
the  work  of  their  eblers  which  govern,  the  refonned 
churches  nmst  needs  be  ignorant  :  neitlier  do.  or  cjm  they 
kr.ow,  whether  they  l)e   good,   or  bad.     Their  pastors  thoy 


OF  THE  ECCLESIASTIACAL  PRESBYTERY.  31 

do  prosecute  with  due  love,  and  honour,  out  of  their  own 
certain  knowledge  of  them  and  their  work,  but  their  elders 
only  by  hearsay. 

Lastly,  The  same  apostle  warneth  the  elders  of  Ephesus, 
that  they  attend  and  take  heed  to  the  whole  flock,  in 
which  they  were  made  bishops.  Acts  xx.  17,  28.  But  it 
cannot  be,  that  he  should  ministerially,  as  he  ought,  feed 
the  whole  church,  whose  voice  the  greatest  part  thereof 
never  so  much  as  once  heareth.  To  lead,  or  receive  a 
sheep  now  and  then  into  the  sheepfold,  to  confirm  one  that 
is  weak,  or  correct  one  that  strayeth,  and  that  aj^art  from 
the  flock,  is  in  no  wise  to  feed  the  whole  flock,  as  the 
apostle  requireth. 

And  that  this  point  may  be  made  the  more  plain,  let 
us  descend  unto  some  such  particulars,  as  in  which  the 
elders'  office  seemeth  specially  to  consist.  And  they  are, 
the  admitting  of  members  into  the  church,  uj^on  profession 
of  faith  made ;  and  the  reproving  and  censuring  of  ob- 
stinate off'enders,  whether  sinning  publicly,  or  privately 
with  scandal.  As  we  willingly  leave  the  execution  and 
administration  of  these  things  to  the  elders  alone  in  the 
settled  and  well-ordered  state  of  the  church,  so  do  we  deny 
plainly,  that  they  are,  or  can  be  rightly,  and  orderly  done, 
but  with  the  people's  privity  and  consent. 

For  the  first,  Christ  the  Lord  gave  in  charge  to  his 
apostles  to  preach  in  his  name  remission  of  sins,  and, 
therewith,  life  eternal :  and  that  such  Jews,  or  Gentiles, 
as  should  believe  and  repent,  viz.  profess,  holily,  faith  and 
repentance,  (for  to  judge  of  the  heart  is  God's  j^rerogative), 
they  should  receive  into  the  fellowship  of  the  church,  and 
baptize.  And  that  these  all  and  every  of  them  were  pub- 
licly, and  in  the  face  of  the  congregation  to  be  adminis- 
tered, the  Acts  of  the  Apostles  do  jDlenteously  make  known. 
And  if  baptism,  the  consequent  of  the  confession  of  faith, 
in  them  baptized,  and  the  badge  of  our  consociation  with 
Christ  and  his  church,  be  to  be  celebrated  publicly,  wliy  is 
not  the  profession  of  faith  proportionably  (althougli  by  the 
formerly  baptized  through  a  kind  of  unorderly  anticipation) 
to  be  made  publicly  also,  and,  therewithal,  the  consocia- 
tion ecclesiastical,  as  the  former?  The  covenant  privately 
made,  and  the  seal  publicly  annexed,  are  disproportionate. 


83  A  JUST  AND  NECESSARY  APOLOGY. 

I  further  add,  that  sincp  persons  admitted  into  the 
churcli,  are  hy  the  whole  body,  if  not  of  enemies,  at  least 
of  strangers,  heeonie  and  are  to  be  rej)uted  brethren  in 
Christ  most  nearly  joined,  and  they,  with  whom  they  are 
to  call  upon  one  common  Father  publicly,  to  participate 
of  one  holy  bread,  1  Cor.  x.  17  ;  and  with  whom  they  are 
to  have  all  things,  even  bodily  goods,  after  a  sort,  common, 
as  every  one  hath  need.  Acts  ii.  44,  45  ;  it  seemetli  most 
e(pial,  that  not  only  thr  presbytei's,  the  churches'  senants 
under  Cln'ist,  but  the  whole  commonalty  also,  should  take 
knowledge  in  their  persons,  both  of  their  holy  profession 
of  faith,  and  voluntary  submission  made,  as  unto  Christ 
himself,  so  to  his  most  holy  institutions  in  his  church. 

To  como  to  the  second  head.  And  1.  Those  who  sin, 
that  is,  with  public  scandal,  "  rebuke  publicly,"  saith  the 
ay)ostle,  "  that  others  also  may  fear."  1  Tim.  v.  20.  And  if  the 
elders  themselves,  of  whom  he  speaketh,  for  whose  credit 
tlie  greatest  care  is  to  be  taken,  much  more  than  any  other, 
as  Beza  rightly  observeth.-  And  that  not  for  this  cause 
alone,  that  when  the  punishment  comes  to  one,  the  fear 
might  reach  unto  many,  which  yet  wise  men  in  all  public 
executions  would  have  carefully  provided  for,  but  also 
tliat  both  he  that  so  sinneth  may  be  the  more  ashamed, 
and  others  both  within  and  without  may,  withal,  take  know- 
ledge, how  little  indulgent  the  church  is  to  her  own 
dearest  ones  in  their  enormous  sins. 

2.  With  this  also  it  well  consortoth,  that  Christ  the  only 
Doctor  of  his  church,  would  have  not  only  sins  scandalous 
committed  in  public,  publicly  reproved,  and  before  the 
multitude,  but  even  those  which  are  private,  obstinately 
persisted  in,  when  he  saith,  "Tell  the  church,"  Sec.  Matt, 
xviii.  15—17. 

I  am  not  ignorant,  how  diversely,  divers  men  do  inter- 
pret these  words  :  whilst  some,  by  the  church,  do  under- 
stand the  civil  court  of  the  magistrate  ;  others,  the  hier- 
archical bishop,  with  his  othcials ;  othei-s,  the  senate  of 
elders  excluding  the  j)eople.  And  thus  whilst  these  strive 
for  the  power,  and  name,  withal,  of  the  church  amongst 
themselves,  the  chinch  indet^l,  and  which  Christ  the  Lord 
meaneth,  is  well  nigh  stripped  both  of  jH)w.r  and  iKini.-. 
*  Beza  aunot.  in  loc. 


OF  THE  ECCLESIASTICAL  PRESBYTERY.  33 

The  first  of  these  three  interpretations  I  will  not  trou- 
ble myself  with;  as  being  almost  of  all,  and  that  worthily 
exploded  and  rejected,  and  abundantly  refuted  by  divers 
learned  men  :*  the  two  latter  are  to  be  assaulted  with 
almost  the  same  weapons. 

The  former  of  these  two,  though  it  be  in  itself  the 
more  different  from  Christ's  meaning,  yet  comes  it  in 
this  circumstance  now  in  consideration,  the  nearer  the 
truth  in  our  judgment,  considered  in  its  execution:  since 
neither  the  bishops,  nor  their  officials,  chancellors,  com- 
missaries, or  other  court-keepers,  do  exclude  the  people 
from  their  consistories  and  courts,  but  do  offer  themselves 
in  their  public  judgments  and  censures  to  the  view  of  all 
who  please  to  be  present  thereat.  And  I  think  it  a  course 
unheard  of  either  amongst  Gentiles  or  Jews,  or  Christians 
(be  it  spoken  without  offence)  before  this  last  age,  that 
public  judgments  and  other  acts  of  public  nature,  as  these 
are,  should  be  privately  exercised,  and  without  the  people's 
privity.  It  was  not  so  in  Israel  of  old,  where  by  God's 
appointment  the  elders  were  to  sit,  and  judge  in  the  gates 
of  the  city :  nor  in  the  synagogues  themselves,  from  which 
many  are  of  mind,  how  truly,  I  will  not  say,  that  the  Chris- 
tian eldership  was  derived,  after  the  Roman  tyranny  had  con- 
fined into  them  the  Jews'  civil  conventions  and  judgments; 
nor  in  the  primitive  church,  no  not  in  some  ages  after 
the  apostles,  as  might  easily  be  proved  out  of  Tertullian, 
Cyprian,  and  others,  if  I  would  try  the  matter  in  that 
court:  but  it  is  much  more  safe,  as  Austin  saith,  to  walk 
hy  the  Divine  Scriptures. f 

And  first  the  word  eKKkrjcrla,  church,  originally  Greek,  an- 
swering to  the  Hebrew  bnp,  doth  primarily  and  properly  si «•- 
nify  a  convention  of  citizens  called  from  their  houses  by  the 
public  crier,  either  to  hear  some  public  sentence  or  charo-e 
given :  but  translated  to  religious  use,  denoteth  an  assem- 
l3ly  of  persons  called  out  of  the  state   of  corrupt  nature 
into  that  of  supernatural  grace,  by  the  publishing  of  the 
gospel.     Now  the  elders,  or  presbyters,  as  such,  are,  and 
so  are  said  to  be,  called,  to  wit,  to  their  office  of  eldership, 
but  called  out  they  are  not,  being  themselves  to  call  out 
*  Eeza,  Zanchius,  Parker,  G.  Buccr,  in  loc. 
t  August,  de  Doct.  Christ,  lib.  3. 
VOL.  in.  D 


84  A  JUST  AND  NECESSARY  APOLOGY. 

the  church,  and  unto  it  to  perform  the  crier's  office. 
Neither  do  I  think  that  the  name  ecclesia,  church,  hath 
been  used  by  any  Greek  author,  before  the  apostles'  times, 
or  in  their  days,  or  in  the  age  after  them,  for  the  assembly 
of  sole  governors  in  the  act  of  their  government,  or,  indeed, 
before  tlie  same  governors  had  seized  into  their  own,  and 
only  hands  the  church's  both  name  and  power. 

But  you  will  say,  as  leai-ned  men  use  to  do,  that  these 
elders  sustain  tlie  person  of  the  whole  multitude,  and 
supply  their  room,  for  the  avoiding  of  confusion  ;  and  so 
are  rightly,  as  commonly  called  the  church  representa- 
tive. 

In  answer,  First,  No  godly,  no,  nor  reasonable  man  will 
affirm,  that  this  representation  is  to  be  extended  to  all  the 
acts  of  religion,  or  indeed  to  others,  than  these,  which  are 
exercised  in  the  governing  of  the  church.  What  is  it  then? 
The  elders  in  ruling  and  governing  the  church  must 
represent  the  people,  and  occupy  their  place.  It  should 
seem,  then,  that  it  appertains  unto  the  people,  unto  the 
people,  jirimarily  and  originally,  inider  Cln-ist,  to  rule  and 
govern  the  church,  that  is,  themselves.  But  who  will  so 
say  of  a  government,  not  personal  but  public,  and  insti- 
tuted as  the  churches'  is? 

2.  If  the  elders  in  their  consistoiy  represent  the  church, 
then  whatsoever  they  either  decree  or  do,  agi'eeing  to  the 
Word  of  God,  whether  respecting  faith  or  nuuiners,  that 
also  the  church  decreeth  and  doth,  though  absent,  though 
ignorant  both  what  the  thing  is  which  is  done,  and  upon 
what  grounds  it  is  done  by  the  elders  ;  this  being  the 
nature  of  representations,  that  what  the  representing  dotli 
within  the  bounds  of  his  connnission,  that  the  represented 
doth  i»rimarily,  and  much  more,  as  but  using  the  other  for 
his  instnnnent.  Now  how  dissonant  this  is  to  true  faith 
and  piety,  how  consonant  unto  the  papists'  imi)licit  faith, 
no  man  can  be  ignorant ;  and  I  had  rather  wise  men  shoiUd 
consider,  than  I,  aggravate. 

M.  The  constauit  and  universal  practice  of  the  apostles 
and  apostolic  churches,  do  quite  cross  this  consistoriiui 
course.  The  apostle  Paul,  well  acipiainted  with  the  mean- 
ing of  Christ,  doth,  1  Cor.  v.,  so  reduce  into  practice  the 
rule  and  prescript  of  his  Master,  Matt,  xviii.,  or  to  use  the 


OF  THE  ECCLESIASTICAL  PRESBYTERY.  3& 

words  of  the  Bishop  of  Chichester,-  "  there  commands 
to  bring  into  practice  this  power,  in  the  name  of  Christ, 
with  his  Spirit,"  as  he  seems  to  leave  no  place  for  doubting 
to  him  who  with  diligence,  and  without  prejudice,  will 
compare  together  these  two  places :  what  the  Lord  mean- 
eth  when  he  saith,  "  Tell  the  church."  This  our  apostle 
doth  in  that  place  reprove,  not  the  elders  or  governors 
alone,  but  with  them  also  the  whole  commonalty  and 
body,  for  tolerating  the  incestuous  person  amongst  them. 
Which  therefore,  accordingly,  as  his  authority  apostolical  and 
care  for  all  the  churches,  2  Cor.  ii.  28,  did  require ;  he  ad- 
monisheth  and  directeth,  that  as  mindful  both  of  the  sin- 
ner's repentance  and  salvation,  and  therewith  of  their  own 
purity,  they  would  exclude,  by  due  order,  that  wicked  man 
from  their  holy  fellowship.  And  that  by  these  words, 
"  When  ye  are  come  together,"  the  whole  church  is  to  be 
understood,  many  but  heavy  friends  to  the  people's  liberty, 
Jesuits,  Prelatists,  and  others,  do  grant.  But  we  will 
annex  certain  reasons  for  the  further  clearing  of  the 
thing. 

1.  They  among  whom  tlie  fornicator  was,  who  were 
puffed  up  when  they  should  have  sorrowed,  and  out  of  the 
midst  of  whom  he  was  to  be  put,  who  had  done  that  thing, 
they  were  to  be  gathered  together  in  one,  and  to  judge  and 
excommunicate  that  incestuous  person.  1  Cor.  v.  1 — 13. 
But  the  fornicator  was  not  amongst  the  elders  alone,  neither 
were  they  alone  puffed  up  when  they  should  have  sorrowed, 
neither  was  that  wicked  man  to  be  taken  out  of  the  midst 
of  them  and  still  left  in  the  midst  of  the  people ;  and 
therefore  not  to  be  judged  by  them  alone,  but  by  the 
church  with  them,  though  governed  by  them. 

2.  It  did  not  of  old  appertain  only  to  the  Levites  and 
elders  in  Israel,  to  purge  out  of  their  houses  the  material 
leaven,  but  to  every  father  of  a  family  also;  so  by  propor- 
tion to  the  whole  church  now,  to  purge  out  the  leaven 
spiritual  there  spoken  of :  which  also  could  not  leaven  the 
whole  lump,  or  church,  in  the  apostle's  meaning,  except  it 
had  concerned  the  whole  church  to  purge  it  out.  1  Cor. 
V.  7. 

3.  The  apostle  wrote  not  to  the  elders  only,  but  with 

*  Epis.  Cicen.  ad  M.  Tort.  lib.  Resp.  p.  43. 


36  A  JUST  AND  NECESSARY  APOLOGY. 

tliem  to  the  whole  body,  not  to  ha  commingled  whli  forni- 
cators, covetous  persons,  or  the  like,  called  brethren  ;  he 
therefore  admonislieth  them,  as  the  other,  to  cast  their 
stone  at  the  incestuous  man,  for  the  taking  him  away  from 
tlie  liOrd's  people.   1  Cor.  v.  9,  J 1. 

^lany  more  arguments,  and  the  same  veiy  clear,  might 
be  drawn  to  this  end,  out  of  the  text  itself;  but  for 
brevity's  sake  I  will  omit  them,  and  annex  this  only  one 
which  foUoweth,  from  the  second  chapter  of  the  second 
epistle.  The  same  apostle,  writing  to  these  same  Corinth- 
ians, about  the  same  incestuous  person,  but  now  penitent, 
as  before  delinciuent,  seriously  exhorts  tliem,  that  look 
what  severity  they  had  formerly  showed  in  censuring  him 
for  his  sin,  the  like  compassion  they  would  now  show,  in 
receiving  him  again  ui)on  his  repentance  :  therein  plainly 
insinuating,  that  this  business  was  not  in  the  hands  of  the 
ekh'rs  alone  ;  except  we  will  say,  that  they  alone  were 
made  sad  by  the  apostles'  reproof,  that  they  alone  l)y  their 
study,  defence,  indignation,  zeal,  i^c,  testified  that  they 
were  pure  in  the  thing,  and  except  it  belonged  to  them 
alone  to  pardon  and  comfort  the  repentant  sinner,  and  to 
confirm  their  love  unto  him.  Q.  Cor.  ii.  7,  8  ;  vii.  9,  11. 

And  whereas  some  would  inclose  this  whole  power 
within  the  apostle's  circuit,  as  if  he  alone,  bishop-like,  had 
passed  sentence  judiciary  upon  the  offender,  and  only 
committed  the  declaration  and  publication  of  it  in  the 
church  to  some  his  substitute,  I  deem  it  not  lost  laboiu* 
briefly  to  show  how  erroneous  this  opinion  is  of  external, 
monarchical  government,  yea,  power  also  which  is  more,  in 
the  clun-ch  of  Christ. 

And,  first,  one  alone,  how  great  soever,  cannot  sutfice  to 
make  the  church,  or  a  congregation,  which  Clirist  hatli  fur- 
nished with  the  power  of  binding  and  loosing,  Matt,  xviii. 
17 — 19,'=  both  reason  and  Scrii)(ure  teaching,  tliat  for  an 
assembly  and  congregation,  at  least,  two  or  three  lu-e 
required.  "  The  (.'Ijurch,  which  jiaine  signifies  a  nuiltitude, 
designing  by  a  new  troj)e  one  alone  singular  pei-son,  "  as 
suith  I).  Whitiiker  against  fc>tapletou,f  going  about  to  prove 

♦  Vide  P,pific.  Cicen.  nd  Tort.  pp.  41,  42. 

t  Whituk.  dc  Authoritutc  Scriptiini-,  lib.  1,  cap.  1,10. 


OF  THE  ECCLESIASTICAL  PRESBYTERY.  37 

that  "  the  name  of  the  church  belongs  to  the  pastors,  cr 
bishops,  or  poj^e  alone." 

2.  It  is  expressly  affirmed,  "2  Cor.  ii.  6,  that  the  incestu- 
ous person  was  censured  by  many  :  which  many  or  more, 
the  apostle  opposeth  to  himself  alone,  as  appeareth  by  the 
context,  and  not  to  all  as  some  erroneously  think. 

3.  The  apostle  plainly  and  sharply  reproveth  the  Corinth- 
ians for  that,  before  his  writing,  they  had  not  voided  that 
sinful  man  their  holy  fellowship,  and  so  prevented  the  re- 
port by  which  such  a  crime,  and  the  same  unpunished,  came 
to  his  ears.  This  their  power,  then,  the  man  of  God  doth 
not  seize  into  his  own  hands,  as  forfeit  by  their  default  in 
not  using  it,  but  vehemently,  and  as  became  a  faithful 
minister,  exliorts  and  admonishes  them  to  use  it,  as  they 
ought,  in  the  judging,  purging  out,  and  taking  from  among 
themselves  that  wicked  man,  and  so  any  other  within,  or 
called  a  brother,  sinning  in  the  like  manner. 

4.  If  the  apostle  Paul,  being  absent  from  Corinth,  had 
excommunicated  this  sinner,  then  had  he  judicially  con- 
demned and  judged  a  man  unaccused,  unconvicted,  and 
unreproved,  at  least  face  to  face  and  before  his  judge,"" 
than  which  what  more  unjust  can  be  imagined  of,  or 
ascribed  unto,  the  holy  apostle  ?  I  conclude,  therefore, 
with  Peter  JNIartyr  on  1  Cor.  v.,  "  The  apostle,  as  great  as 
he  was,  doth  not  so  far  usui-p  to  himself  power,  as  that  he 
one  and  alone  by  himself  should  excommunicate :  which 
yet  the  Pope  ancl  many  bishops  (both  Pvomish  and  Eng- 
lish) dare  do  ;  in  judging  he  goes  before  others,  as  it  is 
meet  the  chief  in  the  church  should  do,  that  so  the  less 
skilful  multitude  might  be  directed  in  judging  by  their 
voting  before  them." 

Thus  much  of  this  place.  The  next  foUoweth,  which 
is  Acts  i.  20 — 26.  'VMien  another  was  to  succeed  in  the 
room  of  Judas  the  traitor,  not  Peter  alone,  or  the  apostles 
with  him,  but,  that  the  ordination  might  be  just  and  law- 
ful, being  made  with  the  knowledge  of  the  people  assist- 
ant, and  examined  by  the  verdict  and  judgment  of  all,f 
the  multitude  of  the  disciples  together  did  substitute  two, 
whom  they  deemed  most  excellent,  tliat  of  them  tlie  Lord, 

*  Gel.  Snecanus,  Ch.  Discipl.,  3  parte  Meth.  cap.  2. 
t  Cyprian,  1.  1,  Epist.  4. 


88  A  JUST  AND  NECESSARY  APOIX)GY. 

^vllo  knew  the  hearts  of  all  men,  Acts  i.  Ql,  niif^'lit  take 
unto  himself  the  man  which  he  knew  most  fit.  Gal.  i.  1. 
That  which  helunged  unto  God,  namely,  to  design  an 
apostle  immediately,  was  left  unto  him  ;  the  disciples  also, 
•in  this  work,  retaining  what  might  he  their  liberty,  which 
Calvin  notes  upon  this  i)laee,  to  have  been  a  kind  of  middle 
temper. 

Tlie  thinl  place  followeth,  which  is  Acts  vi.  1 — f^,  hand- 
ling the  choice  of  deacons,  and  that  by  the  same  church  in 
Jerusalem,  not  now  small,  as  before,  but  (which  I  wish 
may  be  mai-ked  to  stop  the  i)assage,  which  some  think  lies 
open  for  escape  through  smaller  asseml)lies)  now  become 
great  and  populous.  In  this  business  the  apostles  inform 
the  ehurch  what  kind  of  men  they  ought  to  choose  :  the 
nmltitude  chooseth  whom  they  judge  fit  and  meet  accord- 
ingly, and  the  same  present  to  the  apostles  ;  upon  whom, 
so  chosen  by  the  people,  the  said  apostles  imj»ose  hands  as 
a  solemn  symbol  of  their  consecration,  joining  therewith 
common  prayer.  Now  if  the  deacons  only  be  trusted  with 
tlie  church's  money,  were  not  to  be  made  but  by  the 
peojiles  suttVage  and  election  :  much  less  pastors  and 
ebb  rs.  unto  whose  fidelity  under  Christ  the  same  church 
doth  commit  the  incomparable  treasure  of  their  souls. 

To  tlie  same  purpose,  in  regard  of  the  matter  in  hand, 
serveth  that  which  we  read,  Acts  xiv.  23,  where  "Paul  and 
Barnabas  do  ordain  elders  in  eveiy  church,  by  suffrages," 
not  their  own,  as  some  fancy,  unto  whom  to  lift  uj)  and  to 
lay  on  hands  is  all  one,  but  the  people's  ;  or  "  by  the  lift- 
ing up  of  hands,'  by  which  sign  the  Grecians,  as  appears  in 
Demosthenes  and  others,  the  people's  vote  or  voice  giving 
in  their  popular  assemblies  was  wont  to  be  made.  I  add, 
which  is  (?speeially  to  be  observed,  that  the  apostles,  in 
doing  their  part  in  the  ordination  of  elders,  did  what  they 
did  as  it  were  by  tlu-  way ;  staying  only,  most  like,  two  or 
three  days  in  a  place :  so  as  tiny  c»)uld  not  possibly  by 
their  own  exiKrimcc  take  sutlicient  kiu)wledge,  what  j>er- 
sons  in  tin-  chunh  were  apt  to  t»'a(h  or  govern:  who  able 
to  exhort  witii  sound  doctrine,  ami  to  convince  the  gain- 
sayers  :  how  unblameable  tiny  w«re,  how  watchful,  given 
to  hospitality,  temperate,  Ac,  and  with  these,  how  manner- 
ed wives  and  children  they  bad.     I  Tim.  iii.    1 — 7  ;  Tit. 


OF  THE  ECCLESIASTICAL  PRESBYTERY.  39 

i.  7.  These  things  only,  the  brethren,  which  conversed 
with  them  pubUcly  and  privately,  could  sufficiently  take 
knowledge  and  experience  of.  Upon  their  electing  them, 
did  the  ordination  conferred  by  the  apostles,  as  the  hands 
of  the  church,  depend.  By  election,  the  persons  elected 
have  right  to  their  offices ;  into  the  actual  possession 
whereof  they  are  solemnly  admitted  by  ordination. 

This  troop  of  proofs,  that  known  and  notable  place, 
Acts  XV.,  shall  shut  up :  in  which  we  have  the  people's 
liberty  in  the  churches,  both  of  Antioch  and  Jerusalem, 
plentifully  confirmed  and  commended  by  apostolic  practice 
to  ensuing  churches,  and  times. 

And  first,  It  is  evident,  that  in  the  Church  of  Antioch, 
together  with  the  elders,  which,  it  appears  then  it  had. 
Acts  xiv.  2.1,  23,  the  brethren  were  admitted  into  the 
fellowship  of  the  business,  and  disquisition  made  about 
circumcision  :--  Paul  and  Barnabas,  with  the  rest  of  the 
delegates,  then  sent,  being  "brought  on  their  journey  by 
the  church,"  ver.  3,  the  letters  also  being  written  back 
from  Jerusalem  "  to  the  brethren  which  were  at  Antioch," 
ver.  23,  and  which  is  specially  to  be  noted,  then,  and  not 
before,  "  delivered  when  the  multitude  were  come  toge- 
ther," ver.  30.  So  in  the  church  at  Jerusalem  the  mes- 
sengers from  Antioch  were  received  not  only  "  of  the 
apostles  and  elders,"  but  of  "  the  church,"  with  them, 
ver.  4.  And  as  the  question  was  propounded  so  was  it 
discussed  before  the  Avhole  church  by  "  the  apostles  and 
elders  coming  together  to  look  unto  that  business,"  ver.  6, 
yet  not  so  as  the  brethren  were  wholly  bound  to  silence, 
seeing  that  ver.  11,  the  whole  multitude  is  said  to  have 
held  their  peace  ;  that  is,  to  have  yielded  to  Peter's  speech, 
and  reasons.  Lastly,  As  "  Silas  and  Judas"  were  sent  with 
Paul  and  Barnabas,  "  by  the  apostles,  and  elders,  with  the 
whole  church,"  unto  Antioch,  ver.  22,  so  were  the  letters 
written  back  in  the  name  of  them  all  "  to  the  brethren  at 
Antioch,"  ver.  23.  And  although  the  decrees  to  be  observed 
by  the  churches  of  the  Gentiles,  whereof  no  one,  excepting 
Antioch,  had  any  delegates  present,  which  were  also  part 
of  the  Word  of  God,  and  holy  canon,  could  come  from 
none  other  than  the  apostles,  immediately  inspired  by  the 
*  Whitak.  cic  Author.  Scrip,  lib.  1,  ch.  5,  sect.  1. 


40  A  JUST  AND  NECESSARY  APOLOGY. 

Holy  Ghost,  they  notwithstanding  in  the  puhlisliing  of  tho 
same,  did  not  disdain  tho  consenting  sulVrage  of  the 
bictlnvn  of  that  particular  church  of  Jei-usalcm,  where  the 
assemhly  was.* 

And  surely,  if  it  ever  did,  or  could  appertain  to  any 
church  ollicers  or  governors  whatsoever  to  represent  the 
church  assenihlies,  in  elections,  censures,  and  otlier  eccle- 
siastical judgments,  and  occuirences  ;  then  without  douht 
unto  tlie  apostles  in  an  eminent,  and  peculiar  manner, 
especially  living  in  that  rude,  and  childish  sUite  of  the 
church,  considering  hotli  how  superlative  their  office  was, 
and  how  admirahle  their  gifts,  and  endowments  of  the  Holy 
Ghost,  together  with  their  incomparahle  both  piety,  and 
prudence  ;  by  which  they  were  both  most  able,  and  willing, 
to  promote  the  Christian  faith  in  holiness.  And  although 
tliis  constant  and  uniform  both  practice  and  institution  of 
the  apostles  unto  divers  jtolitic  persons,  swelling  with  j)rido 
of  fleshly  reason,  despising  apostolical  simplicity,  and  who, 
as  Irencus  speaks, f  would  be  rcctitiers  of  the  apostles, 
seem  worthy  of  light  regard,  yet  to  us,  who  beheve  with 
Theodoret,  that  we  "  ought  to  rest  in  tho  apostolical  and 
prophetical  demonstrations;"*  and  who,  with  Tertullian,  do 
adore  tho  fulness  of  the  Scriptures, ^  they  seem  of  singular 
weight  and  moment. 

And  whilst  I  consider  with  myself,  in  the  fear  of  God, 
bow  it  was  the  apostles'  duty  to  teach  the  disciples  of 
Christ  **  to  observe  whatsoever  he  commanded  tliem,"  ]\Iatt. 
xxviii.  20;  and  how  the  ai)ostle  Paul  testifieth,  that  even 
the  things  which  he  wrote,  touching  order  and  comeli- 
ness to  be  obsen  ed  in  tho  church  exercises,  were  the  com- 
mandments of  the  Lord.  1  Cor.  xiv.  87 ;  as  also  how  tlie 
same  apostle  clearly  professeth,  that  lie  and  his  fellow- 
oiiicers  were  only  to  be  reputed  as  ministers  and  ambas: 
sadors  of  Christ,  1  Cor.  iv.  1  ;  2  Cor.  v.  '^0;  to  whom  there- 
fore in  tlie  execution  of  their  otHce,  it  was  not  permitted  to 
do,  or  speak  the  least  thing,  which  they  had  not  in  charge 
from  him  ;  it  is  unto  nic  a  matter  of  great  scruple,  and 
conscience,  to  de])art  one  hair  breadth,  (exti*aordinar}'  acci- 

♦  Johan.  Woltius,  in  2  Kings  xxiii. 
t  In  Adv.  llarcH.  Ub.  3.  J  Thcodor.  Dial.  1. 

§  Tcrtull.  ad  Hcrmog. 


OF  THE  ECCLESIASTICAL  PRESBYTEKY.  41 

dents  ever  excepted)  from  their  practice,  and  institution,  in 
anything  truly  ecclesiastical,  though  never  so  small  in  itself; 
— whatsoever,  by  whomsoever,  and  with  what  -colour  soever 
is  invented,  and  imposed ; — touching  the  government  of 
the  church,  which  is  the  "  house  and  tabernacle  of  the  living 
God."  2  Tim.  iii.  15.  And  a  partner  in  this  faith  I  do  hope 
to  live,  and  die,  and  to  appear  before  Jesus  Christ,  with 
boldness  in  that  great  and  fearful  day  of  his  coming. 

I  add,  that  seeing  the  Christian  congregation,  as  the 
spouse  of  Christ,  free  and  ingenuous,  hath  the  church 
officers  whosoever,  as  Christ  Jesus  her  husband's,  so  also 
her  servants  for  Jesus'  sake,  whom,  under  Christ,  she 
trusteth  with  her  eternal  salvation,  and  unto  whom  for 
their  labour  she  oweth  wages  for  relief  and  maintenance, 
2  Cor.  iv.  5  ;  1  Tim.  iv.  16;  v.  17,  18  ;  considering  also  how 
much  it  makes  both  to  whet  on  the  diligence  of  the  minis- 
ters, and  to  enforce  the  diligence  of  the  people,  whilst 
these  on  the  one  side  consider  with  themselves,  how  they 
have  them  set  over  them,  wiiom  above  others  themselves 
have  liked,  and  made  choice  of;  and  they  on  the  other 
side,  that  they  are  set  over  those  by  w^hom  they  before 
others  were  made  choice  of,  and  elected:  that  which 
Cyprian  hath,--  seemeth  most  equal,  and  of  institution 
moral,  and  unchangeable,  that  "  the  commonalty  fearing 
God  and  keeping  his  commandments,  should  have  the 
special  hand  either  in  choosing  of  worthy  priests,  or  minis- 
ters, or  of  rejecting  the  unworthy:  which  also,"  saithhe, 
"we  see  to  be  founded  upon  Divine  authority." 

The  same  is  to  be  held  of  excommunication.  Seeing 
that  it  behoveth  the  Christian  multitude  to  avoid  the  fel- 
lowship of  the  excommunicated,  not  only  in  the  course  of 
religion,  but  even  in  common  and  familiar  conversalion, 
(the  rights  of  nature,  family,  and  commonwealth  ever  kept 
inviolated) :  and  that  whom  yesterday  I  was  to  repute  a 
brother  near  and  dear  in  Christ,  to-morrow  I  must  hold 
as  a  "  heathen  and  publican,"  and  as,  "  for  the  destruction 
of  the  flesh,  delivered  to  Satan,"  Matt,  xviii.  17  ;  1  Cor.  v.  5  : 
who  is  so  unequal  a  judge  as  not  to  think  it  a  most  equal 
thing,  that  the  multitude  should  clearly,  and  undoubtedly, 
take  knowledge  both  of  the  heinousness  of  the  crime,  and 
*  Cypr.  Epist.  4,  lib.  iv.  1. 


4Q  A  JUST  AND  NECESSARY  APOLOGY. 

incorrigible  contninacy  of  the  person,  after  the  use  of  all 
means  and  remedies  for  reclaiming  him.  This,  if  it  be  not 
done,  then  doth  not  the  church  herein  live  by  her  own,  but 
by  her  officers'  faith,  neither  are  her  governors  to  be 
reputed  as  senants,  but  lords  unto  her;  neither  do  they 
exercise  their  office  popularly  in  the  church  as  they  (»ught, 
but  tyrannically,  as  they  ought  not,  by  Chrysostom's 
verdict.  His  words  are  these  :*  "  He  who  beai*s  himself 
upon  an  external  and  worldly  power,  because  lie  rules 
legally,  and  that  men  must  of  necessity  obey  him,  doth 
ofttimes,  and  that  not  without  cause,  exercise  authority 
against  the  will,  and  well-liking  of  his  subjects.  But  on 
the  other  side,  he  who  will  be  over  those,  who  voluntarily 
submit  unto  him,  and  can  him  thank,  and  yet  will  presume 
to  do  things  as  himself  liketh,  and  as  if  he  were  to  give 
account  to  none  other  thereof,  that  man  rather  exerciseth 
his  authority  tyrannically  than  popularly." 

The  Lord  God  put  it  into  the  hearts  of  those  who  bear 
greatest  sway  in  the  reformed  churches,  to  endeavour  the 
furnishing  of  the  same  with  such  elders,  as  may  both  fully, 
and  constantly,  and  popularly,  discharge  their  place,  for 
the  peace  of  their  own  consciences  before  God,  the  edifica- 
tion of  the  churches  over  which  they  are  set,  as  also  for 
the  abating,  if  not  abolishing,  of  that  contempt  in  which 
prelatists  and  supercilious  persons  use  to  hold  these  lay- 
elders,  as  they  call  them. 

But  now  lest  any  should  take  occasion,  either  by  the 
tilings  here  spoken  by  us,  or  elsewhere  of  us,  to  conceive, 
that  we  either  exercise  amongst  ourselves,  or  would  thrust 
upon  others,  any  popular,  or  <lemocratical  church  govern- 
ment:  may  it  please  the  Christian  reader  to  make  estimate 
of  both  our  judgment  and  practice  in  this  point,  according 
to  these  tln-ee  declarations  following. 

First,  We  l)elieve,  that  tlie  ext<'rnal  church  government 
under  Christ,  the  only  mediator  and  monarch  thereof,  is 
plainly  aristocratical.  and  to  be  administered  ])y  some 
certain  choice  men.  altliongh  the  state,  which  many  unskil- 
fully confound  with  the  government,  be  after  a  sort  j)opular 
and  democratical.f     By  this  it  appertains  to  the  people 

*  Chrysost.  in  Epi.^t.  ad  Titum. 
t  Bodinum  dc  Ucpub.,  lib.  2,  cap.  ult. 


OF  HOLY  DAYS.  4u 

freely  to  vote  in  elections  and  judgments  of  the  church : 
in  respect  of  the  other,  we  make  account  it  behoves  the 
elders  to  govern  the  people,  even  in  their  voting,  in  just 
liberty,  given  by  Christ  whatsoever.  1  Cor.  xii.  28;  1  Tim. 
V.  17;  Heb.  xiii.  17.  Let  the  elders  publicly  propound, 
and  order  all  things  in  the  church,  and  so  give  their 
sentence  on  them ;  let  them  reprove  them  that  sin,  con- 
vince the  gainsayers,  comfort  the  rej)entant,  and  so  ad- 
minister all  things  according  to  the  prescript  of  God's 
Word :  let  the  people  of  faith  give  their  assent  to  their 
elders'  holy  and  lawful  administration :  that  so  the  eccle- 
siastical elections  and  censures  may  be  ratified,  and  put 
into  solemn  execution  by  the  elders,  either  in  the  ordination 
of  officers  after  election,  or  excommunication  of  offenders 
after  obstinacy  in  sin. 

2.  We  doubt  not  but  that  the  elders  both  lawfully  may, 
and  necessarily  ought,  and  that  by  virtue  of  their  office,  to 
meet  apart  at  times  from  the  body  of  the  church,  to  deli- 
berate of  such  things  as  concern  her  welfare,  as  for  the 
preventing  of  things  unnecessary,  so  for  the  i)reparing, 
according  to  just  order,  of  things  necessary,  so  as  publicly, 
and  before  the  people,  they  may  be  prosecuted  with  most 
conveniency,  and  least  trouble,  that  may  be.  Acts  xx.  18. 

3.  By  the  people  whose  liberty,  and  right  in  voting,  we 
thus  avow,  and  stand  for,  in  matters  truly  public  and  eccle- 
siastical, we  do  not  understand,  as  it  hath  pleased  some 
contumeliously  to  upbraid  us,  women,  and  children  ;  but 
only  men,  and  them  grown,  and  of  discretion:  making 
account,  that  as  children  by  their  nonage,  so  women  by 
their  sex  are  debarred  of  the  use  of  authority  in  the  church. 
1  Cor.  xiv.  34,  35  ;  1  Tim.  ii.  12. 


CHAPTER  V. 

OF  HOLY  DAYS. 


It  seemeth  not  without  all  leaven  of  superstition,  that 
the  Dutch  reformed  churches  do  observe  certain  days  con- 
secrated as  holy  to  the  nativity,  resurrection,  and  ascen- 
sion of  Christ,  and  the  same  also  (as  it  commonly  comes 
to  pass  where  human  devices  are  reared  up  by  the  side  of 


41  A  JUST  AND  NECESSARY  APOLOGY. 

Divine  institutions)  much  more  holy  than  the  Lords-day, 
hy  him  himself  appointed. 

And  for  tliis,  first  we  are  taught  hy  Moses,  thus  speak- 
ing unto  the  people  of  Israel  in  the  name  of  the  J.ord: 
'•  Verily,  my  Sabbaths  ye  shall  keep  ;  for  it  is  a  sign 
between  me  and  you  throughout  your  generations,  that  ye 
may  know  that  I  am  the  Lord  that  doth  sanctify  you,'* 
E.\od.  xxxi.  13,  that  it  appertains  unto  God  alone  (and  to 
no  man,  or  angel)  as  to  sanctify  whetlier  person,  or  thing, 
so  to  institute  the  signs,  or  means  of  sanctiiication,  of 
which  number  holy  days  are.  I  add,  if  the  Lord  as  Je- 
hovah, and  the  God  of  his  people  Israel,  Exod.  xx.  8,  and 
supreme  lawgiver,  do  ordain  the  sanctification  of  a  day  iu 
tlie  decalogue,  how  far  should  Gods  servants  be,  either 
magi>trates  from  taking  this  honour  of  God  unto  them- 
selves by  commanding  a  holy  day  ;  or  subjects  by  obsers'- 
iug  it,  to  give  the  same  unto  any  other  save  God  alone  ? 

U.  It  was  not  the  least  part  of  Israel's  defection,  first  in 
the  wilderness,  afterwards  under  Jeroboam,  that  they 
ordained  a  feast  to  Jehovah,  whom  they  represented  to 
themselves  by  the  golden  calves  which  they  had  made. 

3.  Seeing  that  every  first  day  of  the  week,  called  by  John, 
the  Lord's-day,  is  consecrated  by  Christ  himself  and  his 
apostles  to  the  memorial  of  Christ's  resurrection,  and 
Gods  solemn  worshij) ;  it  seems  too  much  for  any  mortal 
man  to  appoint,  or  make  an  anniversar}-  memorial,  and  the 
same  most  solemn  and  sacred,  of  the  same  resui'rectiou,  or 
so  to  obsene  it. 

Lastly.  That  you  may  see  it  was  a  man,  from  whom  this 
device  came,  and  so  erred,  as  one  saith,  (not  to  meddle 
with  the  uncertainty  either  of  the  day  of  the  month,  or 
month  of  the  year  in  which  Christ  was  born,  as  it  is  most 
certain  on  the  contrary  that  this  twenty-fifth  of  December, 
cannot  be  the  time),  what  good  reason.  I  would  know,  can 
bf  rendered,  why  a  day  should  be  consecrated  rather  to  the 
l)irth,  circumcision,  and  ascension  of  Christ,  than  to  his 
death,  seeing  that  the  Scriptures  everywhere  do  ascribe 
our  redemption  and  salvation  to  his  death,  and  passion  iu 
special  manner? 


CELEBRATION  OF  MARRIAGE  BY  PASTORS  OF  THE  CHURCH.    '45 


CHAPTER  YI. 

OF  THE  CELEBRATION  OF  MARRIAGE  BY  THE  PASTORS  OF  THE 
CHURCH, 

Sixthly,  and  lastly.  We  cannot  assent  to  the  received 
opinion  and  practice  answerable  in  the  reformed  churches, 
by  \Yhich  the  pastors  thereof  do  celebrate  marriage  pub- 
licly, and  by  virtue  of  their  office  :  because, 

1 .  The  Holy  Scripture  divinely  inspired,  that  the  man 
of  God,  that  is  the  minister,  may  be  perfectly  furnished  to 
every  good  work, '  doth  no  wdiere  furnish  or  oblige  the 
minister  to  this  work.  2  Tim.  iii.  IG,  17. 

2.  Marriage  doth,  properly  and  immediately,  appertain 
to  the  family,  which  is  primarily  framed  of  man  and  wife,=i'- 
and  cities,  and  other  political  bodies  consisting  of  many 
families.  Secondarily  and  immediately,  to  the  common- 
wealth, and  public  governors  of  the  same  :  who,  therefore, 
weighing  their  office,  and  what  concerneth  them  do  accord- 
ingly, in  the  Low  Countries,  comelily  and  in  good  order  tie 
tliat  knot  of  that  marriage  amongst  such  their  subjects,  as 
require  it  at  their  hands.  Neither  did  God  as  a  minister 
join  in  marriage  our  first  parents,  as  some  would  make 
him,  but  as  their  common  father  by  right  of  creation,  and 
the  chief  master  of  the  marriage,!  Gen.  i.  27;  ii.  22; 
neither  ought  the  pastor's  office  to  be  stretched  to  any 
other  acts  than  those  of  religion,  and  such  as  are  peculiar 
to  Christians  :  amongst  which  marriage,  common  to  Gen- 
tiles as  well  as  to  them,  hath  no  place.]: 

Lastly.  Considering  how  popish  superstition  hath  so  far 
prevailed,  that  marriage  in  the  Eomish  church  hath  got  a 
room  amongst  the  sacraments,  truly  and  properly  so 
called,  and  by  Christ  the  Lord  instituted ;  §  the  celebra- 
tion, and  consecration  whereof  the  patrons,  and  consorts 
of  that  superstition  will  have  so  tied  to  the  priests'  fingers, 
that  by  the  decree  of  Evaristus  the  First,  they  account  the 
marriage  no  better  than  incestuous,  which  the  priest  con- 


*  Keckerm.  Ciu's.  Phyl.  Disp.  28,  c.  6. 

t  Chcm.  Exam.  part.  2.  de  Mar.  J  Bucanus  in  loc.  Com. 

§  Trident.   Cone.    Can.  1.  de  Sac.  Matri.      Polyd.  Virgil,  v.   do 
Invent.     Rerum,  v.  5. 


46  A  JUST  AND  NECESSARY  APOLOGY. 

srrratrs  not ;  it  the  more  roncerns  the  reverend  hrethren, 
aii<i  pastors  of  the  reformed  churches  to  see  unto  it,  that 
by  their  i)ractice  they  neither  do,  nor  seem  to  advantage 
this  popish  error.  ^ 

And  tliese  are  the  points  of  our  diflference  from  the 
Belgic  cliurches,  ^vhi(•h  are  neither  so  small,  as  that  they 
deserve  to  be  neglected  ;  especially  of  them  unto  \vhom 
nothing  seemeth  small,  -which  proceeds  from  the  gracious 
either  mouth  or  Spirit  of  the  Lord  Jesus:  nor  yet  so  great, 
as  to  dissolve  the  bond  of  brotherly  charity,  and  com- 
munion. 

If  any  now  shall  object,  that  there  are  yet  other  things 
beside  these,  in  which  -we  consort  not  so  well  with  them, 
nor  they  with  us  ;  as  for  example  : — 1.  In  the  sanctification 
of  the  Lord's-day,  in  which  we  seem  even  superstitiously 
rigid.  2.  In  a  certain  populai'  exercise  of  prophecy 
amongst  us.  t\.  In  our  dislike  of  the  pul>lic  temples,  and 
sundry  other  indifferent  things,  as  they  are  termed ;  be- 
sides, that  we  are  accused  by  some  for  not  having  in  due 
estimation  the  magistrate's  authority  in  matters  of  religion  ; 
I  do  answer,  and  first,  that  in  the  two  first  of  these,  the 
samechmvhesdonot  differ  from  us  in  judgment,  but  in  prac- 
tice :  as  appears  evidently  by  the  harmony  of  the  Belgic 
synods,  lately  published  by  8.  R.  Of  the  former  of  those 
two,  the  author  of  the  same  book,  testifietb.  in  his  preface 
to  the  reader,  that  the  Synod  held  at  !Middleburgh  in 
Zealand,  1581,  did  supplicate  unto  the  magistrate,  that  by 
his  authority  he  would  decree  the  sanctification  of  the 
Lord's-day,  abolishing  the  manifold  abuses  thereof.  That 
sanctification  then  of  the  Lord's-day  which  the  refonned 
churches  do  endeavour  unto,  and  desire  to  have  fortified 
by  the  magistrate's  authority,  that,  we,  considering  it  as 
immediately  imposed  by  Christ  upon  his  churches,  by  the. 
grace  of  God,  labour  to  perform,  being  thereunto  induced 
by  the  following,  amongst  other  reasons. 


CHAPTER  VII. 

OF  THE  SANCTIFICATION  OF  THE  LORD  S  DAI. 

First,  The  sanctification  of  the  Sabbath  is  a  part  of  the 


OF  THE  SANCTIFICATION  OF  THE  LORD  S  DAY.  47 

decalogue,  or  moral  law,  written  in  tables  of  stone  by  the 
finger  of  God  :  of  which  Christ  our  Lord  pronounceth,  that 
"  no  one  jot  or  tittle  shall  pass  away."  Matt.  v.  18.  Now 
if  it  be  impossible  for  one  tittle  of  the  law  to  be  dissolved, 
much  more  for  a  whole  word,  or  commandment,  and  one 
of  ten  ;  by  which  it  should  come  to  pass,  that  Christians 
now  were  not  to  count  of  ten  commandments  of  the  moral 
law,  but  of  nine  only. 

If  reply  be  made  that  the  fourth  commandment  is  so 
ceremonial,  that  notwithstanding  it  hath  this  moral  in  it, 
that  some  time  be  assigned,  and  taken  for  the  public 
ministry,  and  exercises  of  religion,  I  answer : 

1.  That  the  same  may  be  said  in  general,  of  the 
Mosaical  ceremonies  whatsoever  :  all,  and  every  one  where- 
of affordeth  something  moral.  For  instance,  the  Mosaical 
temple,  or  tabernacle  had  this  moral  in  it,  and  pertaining  to 
us,  as  well  as  to  the  Israelites,  that  it  was  a  fit  and  con- 
venient place  for  the  church  assembly.  Is  therefore  the 
precept  for  the  tabernacle  as  well  moral,  as  that  for  the 
Sabbath  ?  Exod.  xxv.  and  xxvi.  Is  it  alike  a  part  of  the 
decalogue,  and  moral  law  ?  Is  it  alike  one  of  the  ten  com- 
mandments ?  Exod.  XX. 

2.  If  the  moral  sanctification  of  the  Sabbath  stand  in 
this,  that  some  time  be  assigned  to  the  public  ministry, 
then  were  the  Israelites,  especially  the  j^riests,  and  Levites, 
bound  to  an  every-day  Sabbath  and  sanctification  moral, 
being  bound  every  day  to  offer  in  the  tabernacle,  and 
temple,  two  young  lambs,  the  one  at  morning,  the  other  at 
evening  for  a  daily  sacrifice.     Numb,  xxviii.  3,  4. 

3.  If  the  second  precept  of  the  decalogue  do  in  the 
affirmative  part  enjoin  all  outward  instituted  worship  of 
God ;  then  also  by  consequence  it  requires  some  set  time, 
as  a  natural  circumstance  absolutely  necessary  to  every 
finite  action,  in  which  the  same  worship  is  to  be  per- 
formed. In  vain  then  is  the  fourth  commandment,  and  to 
no  purpose,  if  it  enjoin  nothing  at  all,  but  that  which  was 
enjoined  before,  namely  in  the  second. 

4.  The  very  essence  of  the  fourth  commandment  con- 
sists in  this,  that  a  day  of  seven  be  kept  holy,  that  is 
separated  from  common  use,  and  consecrated  to  God,  in 
which  as  in  a  holy  day  the  works  of  Divine  worship,  and 


48  A  JUST  AND  NECESSARY  APOLOGY. 

such  as  scn-e  for  tho  spiritual  man  ouf^ht  to  be  exercised, 
as  appears  plainly  by  the  reason  taken  from  God's  ex- 
ample, upon  ^vhich  the  commandment  is  founded.  Take 
til  is  away,  and  the  life  of  the  precept  seemeth  to  suffer 
violence.  The  ti-uly  godly  take  some  time  for  the  exercises 
of  God's  worship  not  only  public,  and  ecclesiastical,  but 
private  also,  and  domestical :  yea  in  their  closets,  as  Christ 
tcacheth.  ISIalt.  vi.  (».  Yet  are  not  these  either  times  or 
phiLMs,  in  which  such  things  are  done,  than  others  are. 
Either  therefore  a  day  in  itself  must  be  holy,  by  l^ivine 
institution,  or  the  decalogue  is  maimed  in  the  fourth 
commandment. 

But  you  will  doubtless  object  the  change  made  from  the 
last  day,  to  the  first  day  of  the  week.  I  answer,  1,  That 
change  is  merely  circumstantial,  and  in  which  also  tho 
essence  of  the  precept  is  not  abolished,  but  established. 
As  for  example.  God  promised  unto  children  duly  honour- 
ing their  parents  a  long  life  in  that  land,  Exod.  xx.  lt>,  to 
wit  of  Canaan,  then  to  be  possessed  by  his  people,  "  which 
the  Lord  thy  God  gave  unto  them. "  The  same  promise  by 
the  apostle's  testimony  still  stands  good  to  obedient  chil- 
dren, Ephes.  vi.  '2,  though  out  of  Canaan,  and  in  another 
land,  so  <loth  the  same  ])recept  stand  in  force  for  the  sanc- 
tification  of  the  Sabbath,  though  removed  to  anotlier  of  the 
seven  days  by  the  Lord's  hand. 

5.  It  is  evident  that  this  alteration  was  made  both  upon 
weighty  ground,  and  warrantable  authority.  The  gi'ound 
is  Christ  our  Saviour's  resurrection  from  the  dead  :  in 
which  man's  new  creation,  (at  least  in  respect  of  Christ 
working  the  same  in  the  state  of  humiliation  for  tliat  end 
midertaken)  was  perfected  :  a  now  kind  of  kingdom  of  God, 
Luke  vii.  28,  after  a  sort  established  :  and,  as  the  Scrip- 
tures speak,  all  things  made  new.  And  why  not  also  a 
new  Sabbath  after  a  sort?  in  which  yet  notwithstanding 
the  fonner,  as  the  creation  also  by  Christ,  is  not  so 
properly  abolished,  as  perfected. 

'I'he  authority  upon  which  this  change  leaneth.  is  no  less 
than  of  Christ  himself:  who,  first,  byword  of  mouth  for 
the  forty  days  after  his  resurrection,  taught  the  disciples 
the  tilings,  which  appertaine«l  to  the  kingdom  of  God.  that 
is,  as  Calvin  saith,*  "  Whatsoever  things  they  published 
*  Calv.  in  Acts  i.  3. 


OF  THE  SA^-CTIFICATIOX  OF  THE  LOED's  DAY.  49 

either  by  word  or  writing  afterward."  2.  By  his  example, 
or  fact,  setting  himself  in  the  midst  of  the  same  his  apo- 
stles, the  first  day  of  the  week,  John  xx.  19,  26;  Luke 
xxiv.  30,  and  as  Junius  saith,*  every  eighth  day,  till  his 
ascension  into  heaven  :  and  therein  not  only  blessing  them 
with  his  bodily,  but  much  more,  with  his  spiritual,  and 
that  special  presence.  3.  By  his  Spirit  speaking  in  his 
apostles,  whose  office  it  Avas  to  teach  his  disciples  to  ob- 
serve what  things  soever  he  had  commanded  them,  and  to 
declare  unto  them  the  whole  counsel  of  God :  who  also  in 
their  whole  ministration  were  to  be  rej^uted  none  other 
than  the  ministers  of  Christ;  Matt,  xxviii.  20;  Acts  xx.  27; 
1  Cor.  iv.  1  ;  and  lastly,  whose  both  writing  (and  preach- 
ings accordingly)  even  about  order  and  comeliness  to  be 
kept  in  the  church  exercises  were  the  commandments  of 
the  Lord  Jesus.  1  Cor.  xiv.  37.  Agreeable  hereunto  it 
was,  that  the  Apostle  Paul  coming  to  Troas,  and  there  with 
his  company  abiding  seven  days,  he  did  not  till  the  first 
day  of  the  week,  which  yet  was  the  last  of  the  seven,  call 
together  the  disciples  to  eat  bread,  that  is  to  communicate 
in  the  Lord's  Supper.  Acts  xx.  6,  7.  Hereupon  also  it 
was,  that  the  same  apostle  ordained,  that  on  every  first  day 
of  the  week,  1  Cor.  xvi.  1,  2,  as  on  a  day  sanctified  for  the 
holy  assemblies,  and  fittest  for  most  effectual  provocations 
to  the  supplying  of  the  necessities  of  the  poor  saints,  every 
one  of  the  richer  sort  should  lay  something  apart,  as  God 
had  blessed  him,  for  the  relief  of  the  churches  in  Syria,  at 
that  time  oppressed  with  great  penury,  and  want.  Lastly, 
Upon  none  other  ground  but  this,  was  this  day,  by  John 
the  Apostle,  named  expressly  the  Lord's-day,  Rev.  i.  10,  as 
being  consecrated  to  the  resurrection  and  sen'ice  of  the 
Lord  Jesus  :  for  which  end  also  it  was  kept  in  the  j^rimitive 
churches,  as  appeareth  by  most  ancient  and  authentic 
writers.!  Neither  did  Patmos  more  distinctly  denote  a 
certain  and  known  island,  and  John  a  certain  and  known 
person,  than  did  the  Lord  s-day  a  day  certain,  and  known 
especially  unto  Christians,  unto  whom  the  apostle  wrote. 

*  Jimius  in  Gen.  ii.  2. 

t  Ignat.  ad  Magncs.  Just.  Mart}T,  Apol.  2,  Tcrtull.  dc  Idol.  Euseb. 
1.  4,  2,  de  Dionys. 

VOL.  III.  E 


50  A  JUST  AND  NECESSABY  APOLOGY. 

■\Micreunto  also  aj^rccth  that  of  Austin.*  Tliis  I.ord's-day 
is  tlicivlViie  so  called,  because  on  that  day  the  Lord  rose 
a;4;iin,  or  that  hy  the  very  name  it  might  teach  us,  how  it 
uuj^lit  to  I>c  consccnitcd  to  the  Lord. 

The  second  reason  is,  because  the  sanctification  of  the 
Sahliath,  the  circumstantial  change  notwithstanding,  doth 
as  well  belong  to  us  in  our  times,  as  to  the  Israelites  in 
theirs;  whether  we  respect  the  reason  of  the  command- 
ment, or  the  end.  The  reason  is  taken  from  tlie  examjile 
of  God  himself,  who  rested  tlie  seventh  day  from  the  works 
of  creation.  The  ends  are,  1.  That  we  framing  ourselves 
to  God's  example,  after  six  days  spent  in  semle  works,  or 
works  of  acquisition,  might  rest  tlie  seventh.  2.  That  we 
might  recount  with  ourselves,  not  only  with  thankful,  but 
also  composed  hearts,  as  the  creation  of  man,  and  of  all 
other  things  for  man's  good,  so  also  his  re-creation,  and 
renovation  clearly  shining  in  the  resurrection  of  Christ 
from  the  dead.  1  Pet.  i.  3.  3.  That  sequestring  our  hearts, 
tongues,  and  hands  from  every  servile  work,  so  far  as 
human  infirmity  will  bear,  we  might  consecrate  unto  God 
a  certain  and  set  time  and  day,  for  the  works  of  piety 
towards  him,  and  of  charity  towards  men.  Isa.  Iviii.  13. 
And  albeit  the  state  of  Israel  of  old  compared  with  ours, 
was  childish,  and  elementar}',  and  so  needed  the  more 
helps  both  for  restraint  and  supportance,  Gal.  iv.  1 ;  yet 
have  not  we  attained  to  such  manlike  perfection,  as  that 
we  need  none  at  all  in  this  kind. 

And  not  to  meddle  witli  the  rabble  of  Christians,  whose 
aversion  from  the  due  sanctification  of  this  day  gives  no 
obscure  testimony,  that  the  same  is  sacred  and  of  God, 
from  wliich  their  profane  conv«M'sation  so  much  abhorreth, 
bow  behoveful  and  necessary  it  is  for  the  true  worshii>pers 
of  God,  that  for  some  certain,  and  whole  day  they  should 
empty  and  disburden  their  hearts  of  their  earthly  can-s, 
though  in  themselves  lawful,  that  so  they  might  wholly 
consecrate  themselves  to  God,  inibliely  in  his  house,  and 
privately  in  tlieir  own ;  i)artly  l»y  i>rei>aring  tJiemselves, 
and  theirs  for  the  public  worship,  and  ministiT.  and  partly 
by  calling  to  mind  in  themsclvrs,  and  iusU'ucting,  and  ex- 
amining of  those  which  belong  unto  them,  as  Uicy  ought, 
♦  Augxist.  dc  Verb.  Apost.  Scrm.  16. 


OF  THE  SANCTIFICATION  OF  THE  LOED*S  DAY.  51 

touching  the  things  Avhich  they  have  pubhcly  heard;  as 
also  in  meditating  of  the  most  glorious  works  of  God's 
hands,  the  very  experience  of  every  godly  and  devout  man 
may  teach  him.  He  that  sells  himself  to  tlie  holy,  and 
severe  observations  of  this  the  Lord's  sabbath,  "  turning 
away  his  foot  from  the  Sabbath,  not  to  do  that  wherein  he 
delighteth  on  the  Lord's  holy  day,  and  calling  the  sabbath  a 
delight,  the  holy  of  the  Lord,  and  honourable,  and  shall 
honour  him,  not  doing  his  own  ways,  nor  performing  his 
own  pleasure,  or  speaking  his  own  words ;  then  shall  he 
delight  himself  in  the  Lord,  and  he  will  cause  him  to  ride 
upon  the  high  places  of  the  earth,  and  feed  him  with  the 
heritage  of  Jacob  his  father,  because  the  mouth  of  the 
Lord  hath  spoken  it."  Isa.  Iviii.  13,  14.  Whereas  on  the 
contrary,  no  man  doth  or  can  neglect  the  same  without 
apparent  prejudice  and  wTong  to  piety  and  goodness  both 
in  himself,  and  those  under  him.  To  let  pass  other  things, 
how  easily  doth  this  thought  steal  into  the  heart  not 
thoroughly  persuaded  of  the  holiness  of  this  day  ?  What 
now  !  There  is  in  the  day  no  holiness  by  God's  appoint- 
ment, save  only,  as  in  it,  the  public  sermons  of  the  church 
with  prayer  and  thanksgiving  are  to  be  frequented,  and 
perfonned :  for  me  to  be  present  at  every  sermon,  specially 
made  in  city,  both  on  the  Lord's- day,  and  every  other  day 
of  the  week,  my  special  calling,  and  worldly  affairs  will  not 
permit :  besides,  it  were  veiy  commodious  for  me  on  this 
Lord's- day,  to  make  an  end  of  such  or  such  a  w^ork  which. 
I  have  in  hand,  to  deal  in  such  a  business,  to  undertake 
such  a  journey ;  and  what  should  hinder  me  from  so 
doing?  But  provided  always,  upon  this  condition,  that 
look  what  this  day  wants,  the  morrow,  or  next  day  shall 
plentifully  supply  :  or,  if  it  so  fall  out,  through  mine  im- 
portunate business,  that  I  be  something  more  behind  this 
week  in  these  things,  I  will  certainly,  and  at  the  furthest, 
the  next  week  be  so  much  the  more  frequent  in  them, 
and  so  make  God,  and  my  soul  amends.  And  Avhy,  as  is  the 
guise  of  ill  debtors,  will  not  men  desire,  and  take  longer 
day,  even  to  months,  and  years  also  ?  considering  how  on 
the  one  side  the  heart  of  man  is  daily  faster  taken  and 
held  by  the  bait  of  worldly  profit  and  j^leasure  :  and  on 
the  other,  less  affectioned  to  God's  Holy  Word,  by  the  less 


52  A  JCST  AND  NECES8ABT  APOLOGT. 

froqiicnt  licaring  of  it.  And  hence,  alas,  comcth  it  to  pass, 
that  true  i)icty  languishcth  so  much  in  the  most,  and  with 
it  such  other  Christian  virtues  as  use  to  accompany  it. 
Hence  flow  those  tears  of  sorrow,  and  lamenting,  which  no 
true  Christian  casting  his  eyes  upon  the  reformed  churches 
can  forbear. 

The  third  reason  is  taken  from  that  apostolical  deter- 
mination, wrested  by  many  to  a  contrary  meaning,  Col. 
ii.  10,  17,  "Let  no  man  therefore  judge  you  in  meat,  or 
drink,  or  in  respect  of  a  feast  or  new  moon,  or  sabbaths; 
which  are  the  shadow  of  good  things  to  come,  but  the 
body  is  Christ."  Whence  it  appoarotli  more  than  plainly, 
that  only  those  Sabbaths  are  abolished  by  Christ's  com- 
ing in  the  flesh,  which  were  types  and  figures  of  Christ 
to  come,  of  which  sort  as  there  were  not  a  few  instituted 
of  God  by  Closes,  so  doth  this  apostle  here,  and  elsewhere 
suthciently  declare  the  abrogating,  and  abolishing  of  the 
same  by  C'hrist.  But  that  the  Sabbath  of  which  we  now 
speak  comes  in  that  reckoning  we  plainly  deny. 

For,  1.  In  its  primar}-  institution,  Gen.  ii.,  there  can 
nothing  be  found  not  wholly  moral.  Let  a  man  having 
many  eyes  as  Argus,  search  the  same  with  a  candle,  he 
seeks,  as  we  say,  a  knot  in  a  bulrush,  if  he  think  to  lind 
in  it  any  either  shadow  of  Christ,  or  shadow  of  shadow.  If 
any  shall  except,  that  God  by  Moses  did  enjoin  unto  the 
Isnu'litrs  the  sanctiflcation  of  this  day,  "  that  it  might  be  a 
sign  between  him  and  Israel  throughout  their  generations, 
that  they  might  know  that  he  is  the  Lord  that  doth  sanctify 
them."  I'Aod.  xxxi.  Ii).  I  do  answer,  iirst,  in  the  words  of 
Anninius,  that  "  the  reason  upon  which  God  did  after- 
wards commend  mito  his  people,  the  sanctiflcation  of  tlic 
sabbath  because  it  was  a  sign  between  (iod  and  his  people, 
that  it  was  .lehovah  that  sanctified  them,  may  he  appliinl 
to  the  times  of  the  new  testament,  and  further,  with  tliem 
also,  the  sabbath's  sanctiflcation."*  2.  Admit  that  this  use 
were  ceremonial,  and  typical  in  the  fourth  commandment, 
yet  were  there  no  force  in  tlie  conseijuence  from  one  end 
and  use  typical  and  ceremonial,  superinduced,  and 
brought  in  upon  the  precept,  to  prove  tJie  j)rect'pt  itself 
ceremonial  and  typi«'al  in  the  institution.  By  the  same 
♦  Armiii.  ia  Thcol.  DLsp.  I'riv.  pp.  186,  187. 


OF  THE  SANCTIFI CATION  OF  THE  LORD's  DAY.  53 

reason  it  may  be  affirmed,  that  both  the  covenant  of  God 
made  with  Abraham,  "  I  will  be  thy  God,  and  the  God  of 
thy  seed,"  as  also  the  right  of  the  first-born,  Gen.  xlix.  3  ; 
for  a  double  portion,  and  many  things  more  of  like  con- 
sideration, were  merely  ceremonial  and  typical,  seeing 
that  even  unto  them  also,  were  annexed,  and  that  by  God's 
appointment,  divers  typical  and  temporal  respects :  of 
which  notwithstanding  none  soundly  minded  will  deny, 
that  the  one  is  evangelical,  and  the  other  natural.  Gal.  iii. 
8,  16,  17.  3.  Considering  that  the  observation  of  this 
sabbath  was  either  enjoined,  as  I  persuade  myself  it  was 
from  Gen.  ii.  1 — 3,  and  Exod.  xvi.  26,  30,  to  Adam,  in 
innocency  and  not  yet  needing  Christ ;  or  at  least,  that 
the  reason  of  the  institution  did  fit  the  state  of  innocency 
as  well,  as  it  did  the  Israelites  afterward,  I  do  undoubtedly 
conclude,  that  the  same  Sabbath  in  the  primary,  and  essen- 
tial institution  thereof  is  not  to  come  upon  their  file,  which 
as  the  shadows  of  future  things  had  Christ  for  the  body. 

Fourthly,  I  argue  from  that  premonition  of  Christ,  Matt. 
xxiv.  20,  "  Pray  that  your  flight  be  not  in  winter  nor  on  the 
Sabbath."  I  am  not  ignorant  how  the  most  divines  both 
ancient,  and  later  do  understand  this  sermon,  as  Chrysos- 
tom  saith,  as  made  of  the  Jews ;  seeing  that,  as  the  same 
author  hath  it,  "  neither  the  apostles  did  observe  the  Sab- 
bath-day, neither  yet  were  they  in  Judea  when  these  things 
were  done  of  the  Romans  :  many  of  them  having  de- 
parted this  life,  and  the  rest,  (if  any  survived)  having  be- 
stowed themselves  in  other  places."-  But,  with  due 
reverence  to  them  all  be  it  spoken,  it  seemeth  by  the  text 
to  be  otherwise.  For  1 .  Christ  made  not  this  sermon  to 
the  Jews,  as  Jews,  but  to  his  disciples,  and  those  alone, 
and  the  same  coming  unto  him  secretly  to  be  taught  by 
him  :  ver.  3  ;  whom  he  forewarned  in  the  same  place  how 
that  first  at  the  hands  of  the  Jews  in  Judea,  and  after,  of 
the  Gentiles  everywhere,  they  should  be  evil  intreated  for 
his  name's  sake,  verses  3,  4,  9,  25,  26,  wdth  Luke  xxi.  12. 
Secondly,  Our  Saviour  in  saying  "  Pray  ye,*'  makes  it  i)lain, 
that  he  speaks  of  them,  and  their  associates  unto  whom 
he  speaks,  to  wit,  Christians.  Lastly,  How  could  it  be  that 
Christ,  who  by  his  death,  now  drawing  so  near  as  that 
*  Chrysost.  Horn.  77,  ex  Matt.  xxiv. 


54  A  .irsr  akd  necessary  apology. 

there  was  but  a  step  unto  it,  was  to  abrogate,  and  abolish 
all  Jf'wish  cerenioiiios,  and  shadows,  should  so  carefully 
provide  for  the  so  religious  obsenation  of  a  shadowish 
and  ceremonial  Subbath  :  and  that  not  for  a  day  or  two, 
but  for  so  many  years  after  the  same  his  death  ?  Could 
anytliing  more  wci^ifhty  be  spoken  by  Christ,  or  which 
could  more  deeply  imprint  in  the  hearts  of  men  a  religi- 
ous regard  of  the  Sabbath,  than  that  it  behoved  them  to 
obtain  by  prayer  at  God's  hands,  that  they  might  not  be 
constrained  unto  that  thing  although  permitted  them  of 
God  in  ease  of  urgent  necessity,  which  might  violate  and 
interrupt  the  i)ul)lic  and  solemn  sanctification  thereof?  It 
is  trut'  then  which  Chrysostom  saifh,  that  the  apostles  did 
not  observe  the  Sabbath,  to  wit,  Jewish  :  but  the  Christian 
Sabbath,  or  Lord's-day,  they  did  undoubtedly  celebrate. 

Tho.  fifth  and  last  reason  may  be  fetched  from  the  very 
Gentiles  themselves,  who  directed  by  the  glimpse  of  the 
light  of  nature,  how  darkly  soever  shining  in  them,  had 
their  holy  days,  and  some  of  the  same  such,  as  in  which 
not  so  much  as  the  pleading  and  determining  of  suits 
were  admitted.*  It  seemeth  natural  that  some  day,  and 
moral  that  some  day  certain  and  distinct,  be  sacred  imto 
God :  an<l  the  same,  as  Junius  saith,t  every  seventh  day  :  in 
which  nun  forbearing  all  servile  works,  may  consecrate, 
and  give  themselves  to  God  in  the  duties  of  piety,  and  of 
charity  to  men.  Which  with  what  hindcrance  unto  the  one 
and  other,  is  everjwhere  neglected,  can  scarce  either  be 
uttered,  or  conceived.  For  what  manel  if  upon  the  over- 
sli]>ping  of  the  most  seasonable  seed-time,  a  slender  har- 
vest follow:  or  that,  the  market  day  being  neglected,  penuiy 
of  provision  should  be  found  in  tlic  family;  we  Christians 
have  the  liord'sday  by  the  Lord  Christ  assigned  us  for  the 
cxcreises  of  piety,  and  mercy,  in  which  he  offers,  and 
exhibits  himself  in  the  fniits  of  his  gracious  presence  in  a 
singular  manner  to  be  seen,  and  enjoyed  of  his,  religiously 
observing  the  same.  Let  us  at  no  hand,  as  alike  uumiud- 
ful  of  God's  ordinance  and  man's  infirmity,  suffer  the  fniit 
of  such  a  benefit  to  d'lo  in  our  hands  :  but  let  us  accord- 
ingly ackno\vle<lge  tlu*  same  in  thought,  word,  and  work,  to 
his  lionour,  and  our  own  good. 

*  Varro,  lib.  3,  dc  Ling,  lat,  f  Junius  in  Gen.  ii.  2. 


OF  THE  EXERCISE  OF  PllOrHECY.  55 

CHAPTER  YIII. 

OF  THE  EXERCISE  OF  PROPHECY. 

There  are  they,  whose  names  I  forbear,  for  their  credit's 
sake,  who  have  not  spared,  and  that  in  their  piibUc  writings, 
to  lay  to  our  charge,  that  we  will  needs  have  all  and  every 
member  of  the  church,  a  prophet,  and  to  prophesy  pub- 
licly. With  what  minds  they  let  loose  their  tongues  to 
utter  these,  and  many  more  most  false  and  absurd  vitu- 
peries  against  us,  we  leave  it  to  God  to  judge,  who  knoweth: 
Avith  what  conscience,  and  desert  of  credit  therein,  unto 
tliee,  Christian  reader,  into  whose  hands  this  our  Apology 
shall  come. 

We  learn  from  the  apostle  Paul,  1  Cor.  xiv.  3,  that  "  he 
"vho  prophesieth,  speaketh  unto  men  to  edification,  exhorta- 
lion,  and  comfort:"  which  to  perform  conveniently,  and  as 
becomes  the  church  assembly,  we  make  account  comes 
vithin  the  compass  but  of  a  few  of  the  multitude  ;  happily 
tvvo  or  three  in  each  of  our  churches,  considering  their 
^-eak  and  depressed  state.  Touching  prophecy  then  we 
.:hink  the  very  same,  that  the  synod  held  at  Embden,  1571, 
hath  decreed  in  these  words:  "1.  In  in  all  churches, 
whether  but  springing  up,  or  grown  to  some  ripeness,  let 
the  order  of  prophecy  be  observed,  according  to  Paul's 
institution.  2.  Into  the  fellowship  of  this  work  are  to  be 
admitted  not  only  the  ministers,  but  the  teachers  too,  as 
also  the  elders  and  deacons,  yea,  even  of  the  multitude, 
which  are  willing  to  confer  their  gift  received  of  God,  to  the 
common  utility  of  the  church :  but  so  as  they  first  be 
allowed  by  the  judgment  of  the  ministers,  and  others."-^ 
And  as  the  apostle  sometimes  said,  "We  believe,  and  there- 
fore we  speak,"  2  Cor.iv.  13,  so  because  we  believe  with  the 
Belgic  churches,  that  this  exercise  is  to  be  observed  in  all 
congregations,  therefore  we  also  observe  it  in  ours.  Of  this 
our  both  faith  and  practice,  we  have  these  amongst  other 
special  foundations. 

The  first  we  fetch  from  examples  in  the  Jewish  church, 
where  liberty  both  for  teaching  and  disputing  publicly  both 
in  the  temple  and  synagogue,  was  freely  given  to  all  gifted 
*  Harm.  S>iiod.  Belg.  pp.  21,  22. 


66  A  JUST  AND  NECESSARY  ArOLOGY. 

accordingly,  without  respect  had  to  any  office.  Luke  ii. 
40,  47;  iv.  15,  10;  Acts  viii.  4,  11,  19— "21  ;  xiii.  14—10; 
xviii.  '^4— QC. 

If  any  ohjcct,  that  the  examples  of  Christ  and  the  apostles 
in  this  case,  art;  incompetent,  seeing  that  Christ  was 
furnished  with  his  own,  and  the  apostles  with  his  authority; 
he  allcgcth  that  which  is  true  in  itself,  hut  to  small  }>ur- 
pose,  considering  we  lay  not  our  foundation  in  this,  that 
Christ  and  his  apostles  so  did  ;  hut  in  that  liherty  so  to  do 
was  always  had,  in  all  places  granted,  and  sometimes 
offered  them.  This  liherty  they  ohtained  not  hy  the  autho- 
rity of  Christ,  which  the  i-ulers  of  the  synagogues  and 
temple  no  more  acknowledged  than  they  did  Christ  him- 
self: hut  by  the  order  then  received,  and  still  continued  to 
this  day  amongst  the  Jews,  that  they  whom,  with  the 
Scriptures,  they  call  "wise  men, "Jer.  xviii.  IS;  Matt.xxiii.34; 
1  Cor.  i.  '20,  without  all  regard  of  public  othce,  having  anj 
word  of  exhortation  to  the  people,  should  "say  on,"  as  we 
have  it  written.  Acts  xiii.  Q3.  Whcrcunto  I  add,  tha: 
divers  of  them,  in  whom  we  instance,  were  furnished  with 
no  such  authority  specially  from  Christ. 

The  second  we  tiike  from  the  apostle  Paul,  1  Cor.  xiv. 
where  to  the  full  he  informeth  tlie  ciiurch  at  Corinth  of  the 
order  of  that  exercise,  which  they  had  formerly  violated. 
Which  whole  order,  according  to  Beza  on  1  Cor.  xiv.,  is 
apparently  taken  from  the  received  custom  in  the  Jewish 
synagogues.  Which  custom,  saith  Peter  INIartyr  on  1  Cor. 
xiv.  31,  seeing  it  was  of  old  both  good  and  laudable  in  tho 
synagogues  of  the  Jews,  the  ai)ostle  disdains  not  to  trans- 
fer it  to  the  Church  of  Christ,  of  which  also  he  renders  this 
reason,  because  it  was  not  a  legal  ceremony,  but  serves  to 
the  edification  of  the  church.  If  this  be  so,  then  must  tliey 
needs  take  their  marks  amiss,  who  imagine  that  the  apostlo 
in  this  place  speaks  of  the  extraordinary  gift  and  exercise 
of  i)rophecy.  And  although  it  be  not  like,  that  the  Church 
of  Corinth  was,  in  that  so  plenteous  etfusiou  of  the  gifts  of 
the  Spirit,  altogether  destitute  of  extraordinary  prophets, 
yet  that  tlie  apostle  di«l  not  in  that  place  aim  at  them,  may 
be  ])r(»ved  by  numy  more,  and  the  same,  as  1  think,  lirm 
arguments  drawn  from  the  selfsame  text.  Which  that  1 
may  do  the  more  commodiously,  the  pinident  reader  must 


OF  THE  EXERCISE  OF  rROPHECY.  57 

call  to  mind,  that  upon  the  foundation  of  the  extraordinary 
jjrophets,  as  well  as  of  the  very  apostles,  the  church  is 
built,  Eph.  ii.  20  ;  and  tliat  that  mysteiy  of  Christ,  by  the 
Spirit  immediately  and  infallibly  enlightening  their  mind, 
was  in  the  same  manner,  though  not  in  all  the  same 
degree,  revealed  to  them,  and  the  other.  Eph.  iii.  4,  5. 

This  so  considered,  1.  It  seems  altogether  improbable, 
that  so  many  prophets  of  this  rank,  although  inferior  in 
gifts,  should  have  been  found  in  that  one  small  congrega- 
tion, as  the  apostle  insinuates,  ver.  24,  29,  31,  that  Corinth 
had. 

2.  The  2^rophets  in  Corinth  not  only  behaved  themselves 
inordinately  in  the  church,  but  withal,  as  by  interpreters 
from  ver.  29  and  32,  is  generally  delivered,  were  subject  to 
error  in  the  very  doctrine  which  they  propoiuidecl ;  which 
to  affirm  of  the  extraordinary  prophets,  those  skilful  master 
builders,  who  together  with  the  apostles  laid  the  founda- 
tion, together  participated  the  same  holy  Spirit,  seemeth 
not  a  little  to  shake  the  foundation  of  the  Clu'istian  religion. 
And  if  one  of  these  extraordinary  prophets  might  err,  why 
not  they  all  ?  And  if  the  prophets,  why  not  the  apostles  ? 
And  if  they  might  err,  how  should  it  appear,  that  they  have 
not  erred  ?  And  so  by  consequence,  what  either  then 
was,  or  now  is,  the  firmness  and  certainty  of  the  Christian 
faith? 

3.  Seeing  that  the  apostle,  ver.  34,  35,  enjoins  Avomen 
deep  silence  in  this  church  exercise,  not  permitting  them 
at  all  to  speak  ;  it  seems  most  plain  that  he  hath  no  eye, 
nor  respect  at  all,  to  those  extraordinary  gifts  and  endow- 
ments of  prophecy  authorising  even  w^omen  furnished  with 
them,  to  speak  publicly,  and  in  men's  presence,  as  apj^ears 
in  ]\Iiriam,  Deborah,  Huldah,  Anna,  as  also  even  in  Jeze- 
bel herseh' in  regard  of  order,  and  others.  Exod.  xv.  21 ; 
Judges  V.  1  ;  2  Kings  xxii.  14  ;  Luke  ii.  30;  Rev.  ii.  20. 

Lastly,  The  apostle,  ver.  30,  upbraideth  those  very  pro- 
phets unto  whom  he  directeth  his  speech,  as  such  as 
from  whom  the  Word  of  God  came  not :  but  without  cause, 
yea,  not  without  notable  injury,  if  they  were  extraordinary 
prophets,  that  is,  inspired  with  the  Holy  Ghost,  and  his 
immediate  instruments :  seeing  that  from  these  kind  of 
prophets,  as  well  as  from  Paul  the  apostle,  the  Word  of  God 
came,  though  in  a  different  degree  and  measure. 


58  A  JUST  AND  NECESSARY  APOLOGY. 

Tho  third  foumlation  of  this  exercise  is  laid  in  the  mmii- 
fold,  and  the  same  most  excellent  ends  attainable  only  l)y 
this  means.  1.  That  "God  may  be  )^dorifi.d,  wliilst  every  one 
doth  administer  to  another  the  {]^ift  which  lie  hath  received, 
as  good  dispensers  of  the  manifold  gi-ace  of  God."  1  Pet.  iv. 
10,  1 1.  2.  That  "  the  Spirit  be  not  extinguished,"  1  Thess. 
V.  19,  -40,  that  is,  the  gift  of  prophecy,  or  teaching  :  in  which 
it  may  so  come  to  puss,  that  some  in  tho  church,  though 
no  ministers,  may  excel  the  veiy  pastors  themselves.  3. 
That  such  as  are  to  be  taken  into  the  ministry  of  the  church, 
may  both  become  and  appear  "  apt  to  teach."  1  Tim.  i.  3* 
This  seeing,  the  apostle  would  have  done,  he  would  ques- 
tionless have  some  order  for  the  doing  of  it ;  which,  ex- 
cepting this  of  prophecy,  we  have  none  of  apostolical  insti- 
tution. 4.  That  the  doctrine  of  the  church  may  be  prescn-ed 
pure,  from  the  infection  of  error :  which  is  far  more  easily 
cornipted,  when  some  one  or  two  alone  in  tho  church 
speak  all,  and  all  the  rest  have  deep  and  perpetual  silence 
enjoined  them.  1  John  iv.  1;  Rev.  ii.  *2,  7,  with  i.  1 1.* 
5.  Tliat  things  doubtful  arising  in  teaching  may  be 
cleared,  things  obscure  opened,  things  erroneous  con- 
yinced ;  and  lastly,  that  as  by  the  beating  together  of  two 
stones  fire  appeareth,  so  may  tlie  light  of  the  truth  more 
clearly  shine  by  disputations,  questions,  and  answers 
modestly  had  and  made,  and  as  becomes  the  church  of 
saints,  and  work  of  God.f  Luke  ii.  40;  iv.  21,  ^'2;  Acts 
xvii.  2  ;  xviii.  24,  20,  28.  6.  For  the  edification  of  the 
church,  and  conversion  of  them  that  believe  not :  and  this 
the  rather  because  it  appertaineth  not  properly  to  the  pas- 
tors, as  pastors,  to  turn  goats  or  wolves  into  sheep,  but 
rather  to  feed  the  tlock  and  sheep  of  Christ,  in  which  tho 
Holy  Ghost  hath  made  them  overseers.  1  Gor.  xiv.  4,  24,  2.5  ; 
Acts  XX.  2H.|  7.  And  lastly,  I.est  by  excluding  the  com- 
monalty and  multitude  from  church  atl'airs,  the  people  of 
God  be  divided,  and  cliarity  lessened,  and  familiarity  and 
good-will  be  extinguished  between  the  order  of  minister 
and  people.§ 

*  Jacob  A.  cont.  vStratag.  Sath.  pp.  168,  169. 

t  Eu.s.  Keel.  His.  1.  G,  c.  .32,  36. 

X  Sndecl.  adv.  Turr.  Soph.  pp.  67,  68. 

§  Pet.  Mart,  in  1  Cor.  xiv.  20. 


OF  TEMPLES. OF  THINGS  INDTFFEKENT.  59 

CHAPTER  IX. 

OF  TEMPLES. 

To  speak  nothing  of  the  office  of  the  Christian  magis- 
trate in  demoUshing  the  monuments  and  snares  of  idol- 
atry, which  these  temples  want  not,  if  themselves  be  not 
such,  I  account  that  the  consideration  is  one  of  a  temple, 
as  a  temple,  that  is,  a  holy  place,  as  it  is  counted  of  the 
most,  consecrated  either  to  God  himself,  or  to  some  saint 
made  therein  a  false  god,  though  being  a  true  saint,  whose 
name  it  bears  ;  and  which  for  its  magnificent  building,  and 
superstitious  form  agi'ees  far  better  to  the  Romish  religion, 
pompous  and  idolatrous  as  it  is,  than  to  the  refonned,  and 
apostolical  simplicity.  And  another,  and  the  same  far 
diverse,  of  a  place,  although  in  the  house  sometimes  con- 
secrated for  such  a  temple,  partly  natural,  which  is  simply 
necessary  to  every  finite  action ;  partly  civil,  in  which  the 
church  may  well,  and  conveniently  assemble  together. 
The  former  use  I  deem  altogether  unlawful ;  the  latter  not 
so,  but  lawful,  provided  always  that  the  opinion  of  holiness 
be  removed,  and  withal  such  blemishes  of  superstition,  as 
wherewith  things  lawful  in  themselves  are  usually  stained.* 


CHAPTER  X. 

OF  THINGS  INDIFFEKENT. 

We  do  so  repute  many  things  as  indifferent,  or  mean  in 
themselves  and  their  own  nature,  and  as  holding  a  middle 
place  as  it  were,  between  the  things  simply  commanded, 
and  the  things  simply  forbidden  of  God,  as  that  the  same 
things  being  once  drawn  into  use,  and  practice,  do  neces- 
sarily undergo  the  respect  and  consideration  of  good  or 
evil.  This  the  apostle  teacheth,  1  Cor.  xiv.,  in  his  so  dili- 
gently warning  the  church  of  Corinth,  that  all  things  be 
done  decently,  in  order,  and  to  edification.  The  things 
then  thus  accounted  indifierent,  when  they  once  come  into 
use  in  the  church,  do  either  work  the  exercises  of  religion 

*  Calv.  in  Psa.  cii.  15  ;  Pet.  Mart,  in  2  Kings  x.  27  ;  Joh.  "VVolfius 
in  2  Kings  xvii.  19  ;  xix.  6. 


60  A  JUST  AND  NECESSARY  APOLOGY. 

the  more  comely,  orderly,  and  edificative,  and  arc  such  as 
witliout  which,  the  same  exercises  cannot  be  pr-rfonned 
but  confusedly,  uncomelily,  and  unfruitfuUy,  at  least  in 
part,  or  else  they  swen-e  from  the  aiiostolicalcanon.  With 
this  commandment  of  the  apostle,  yea  of  Christ  the  Lord, 
agrees  the  rule  of  the  philosojdiers,  the  accessory  fuUoweth 
the  nature  of  the  principal.  For  example.  Lot  the  prin- 
cipal, as  they  speak,  be  some  natural  good  thing,  the  very 
least  accessoiT  or  circumstance,  by  ^vhich  this  principle  is 
rightly  and  orderly  furthered,  and  promoted  undergoes 
also  the  consideration  of  a  natural  good.  The  same  rule 
holds  in  actions  civil :  much  more  in  the  things,  which 
appertain  to  religion,  and  God's  worship.  I  therefore  con- 
clude, that  the  least  rite  or  ceremony  sen-ing  rightly  and 
orderly  to  further  the  principal  act  and  exercise  of  religion, 
doth  worthily  obtain,  after  a  sort,  the  respect  and  denomi- 
nation of  a  religious,  and  ecclesiastical  good  thing:  wiiich 
principal  act,  if  it  do  not  truly  and  effectually  i»romote 
and  advance,  it  is  a  vain  addition  at  the  best,  beseeming 
only  vain  jturposes,  and  persons,  which  "worship  God  in 
vain,  teaching  for  doctrines  men's  traditions,"  Matt.  xv.  9  : 
seeing  whatsoever  is  to  be  done  in  the  church,  is  also,  and 
first  to  be  taught,  that  so  it  may  be  done. 

y.  Whatsoever  hath  being  in  nature,  is  some  certain 
thing  first,  and  properly,  and  to  be  reduced  to  some  cer- 
tain and  distinct  head.  Now  all  things  whatsoever  in  use, 
either  in,  or  about  Gods  worship,  may  and  must  be  re- 
ferred necessarily  to  some  one  of  tliese  three  heads. 
Either  they  are  things  natural,  and  simply  necessary  to  the 
exercise ;  of  which  sort  are  the  natural  circumstances  of 
time,  and  place,  without  which  no  finite  action  can  be 
performed  :  also  for  the  administering  of  baptism,  either  a 
font  or  other  vessel  to  hold  water :  and  so  for  other  ad- 
juncts absolutely  necessary  for  the  administering  of  the 
holy  things  of  the  church  :  or  secondly,  they  are  things 
civil,  and  comely  :  as  for  example,  a  convenient  place  in 
which  the  church  may  conveniently,  and  conulily  meet 
together,  not  a  stable,  or  swine-stye,*also  that  habit  of  the 
minister,  that  covering  of  the  Lords  Uible,  those  minister- 
ing vessels,  and  other  accessories  and  appurtenances  what- 
soever, witliout  wliich  tlie  holy  things  of  God  cannot  be 


OF  THINGS  INDIFFERENT.  61 

dispensed  so  civilly,  and  comely,  as  is  meet.  Or  lastly, 
they  are  properly  things  sacred,  and  holy,  and  by  conse- 
quence, parts  of  external  Divine  worship  :  and  the  same 
either  commanded  by  God,  and  so  lawful,  or  of  man's  de- 
vice, and  therefore  suj)erstitious. 

Now  if  any  shall  further  ask  me,  what  power  then  I 
ascribe  either  to  the  civil  magistrate,  or  church-governors 
for  making  laws  about  things  indifferent  ?  I  answer  touch- 
ing church-governors  first,  being  to  treat  by  and  by  of  the 
magistrate,  that  no  such  power,  to  speak  properly,  belongs 
unto  them ;  as  being  not  lords  but  servants  of  the  church, 
under  Christ  the  only  Lord  thereof:  Ezek.  xliv.  11 ;  Matt. 
XX.  25  ;  2  Cor.  iv.  5 ;  1  Pet.  v.  3 :  exercising,  as  saith 
Austin,  from  Christ  and  the  apostles  a  ministry,  not  a 
lordship:*  and  who  therefore  are  to  learn,  if  they  will  be 
content  with  their  scantling,  which  God  hath  allowed  them, 
that  a  weeding-hook  better  becomes  them,  than  a  sceptre 
as  Bernard  speaketh.f  For  to  make  laws  by  all  men's 
grant,  belongs  to  them,  and  them  only,  who  do  sway 
sceptres,  or  are  lords  at  least. 

Moreover  the  Holy  Scriptures  everywhere  teach,  that  the 
highest  church-officers,  and  governors  are  but  ambassadors 
of  God,  and  interpreters,  and  proclaimers  or  criers  of  his 
Word,  But  "  neither  an  ambassador,  nor  interpreter,  nor 
crier,  no,  nor  the  herald,  the''  most  honourable  of  all  pro- 
claimers, or  j^ublishers  of  edicts,  can  command  anything, 
nor  dispose  of  the  least  matter  by  his  own  authority,"  as 
Junius  saith  rightly. |  It  is  certain,  that  the  governors  of 
churches  do  stand  in  need  of  wisdom  and  discretion  for 
the  applying  and  detennining  of  the  common  rules  of 
order  and  comeliness  taken  from  the  Scripture,  and  com- 
mon sense,  to  certain  cases,  and  according  to  certain  cir- 
cumstances. But  what  makes  this  for  the  power  of  making 
laws  in  the  church?  which  as  Mr.  Perkins  §  makes  account, 
is  a  part  of  Christ's  prerogative  royal :  considering  withal, 
that  neither  the  church,  nor  the  meanest  member  thereof 
is  further  bound  unto  these  their  determinations,  than 
they  appear  to  agree  with  order,  and  comeliness :  neither 
are  the  ministers  in  anything  at  all,  as  are  the  magistrates 

*  August,  de  Civit.  Dei,  1.  19.  f  Bern,  de  Couf.  Ub.  2. 

:|:  Junius  contr.  3,  lib.  5,  c,  7.         §  Perk.  Gold,  Chain,  c,  IS. 


C*2  A  JUST  AKD  NECESSARY  APOLOGY. 

in  inaiiy  things,  to  be  obeyed  for  the  authority  of  tlie  com- 
maiuior,  but  for  the  reason  of  the  comnianihncnt.*  winch 
the  ministers  are  also  bound  in  duty  to  manifest,  and 
approve  unto  the  consciences  of  them  over  whom  they  are 
set. 


CHAPTEIi  XI. 

OF    CIVIL   MAGISTRATES. 

"We  believe  the  very  same,  touching  the  civil  magistrate, 
with  the  Bclgic  reformed  churches,  and  willingly  sub- 
sciibe  to  their  confession  ;  and  the  more,  because  what  is 
by  many  restrained  to  the  Christian  magistrate,  tliey  ex- 
tend indefinitely  and  absolutely  to  the  magistrate  whom- 
soever. And  that  surely  upon  good  ground :  seeing  the 
magistracy  is  one,  and  the  power  the  same,  whether  the 
person  be  Christian  or  heathen  ;  neither  is  there  wanting 
m  an  heathen  magistrate,  that  he  might  rule  as  he  ought, 
authority  of  order,  Init  will  of  person :  neither  is  his 
power  increased  by  the  accession  of  Christianity,  but  only 
sanctified,  as  is  first  his  person.  The  prmce  rules  over 
his  subjects  as  he  is  a  prince,  and  tliey  subjects  simply,  not 
as  faithful  or  christian,  he  or  they.  Only  Christ,  the  Lord  of 
our  faith,  hath  tlie  faithful,  as  faithful,  for  his  subjects : 
"neither  are  the  subjects  of  kings,  as  subjects,  any  pai*t  of 
the  church,  but  of  the  kingdom."! 

Besides,  there  is  one  and  the  same  Christian  faitli  of 
the  prince  and  subject,  and  all  things  common  unto  both, 
which  spring  from  the  same ;  seeing  that  in  Christ  Jesus 
there  is  neither  servant  nor  fieeman :  I  add,  neither 
magistrate  nor  subject,  but  all  are  one  in  him.  As  there- 
fore none,  no,  not  the  least  power  of  public  administratiou 
comes  to  the  subjects  by  their  Chri>tianity,  so  neither  is 
the  prince's  thereby  at  all  increased.  And,  indeed,  how 
can  it?  Tlie  magistrate,  though  a  heathen,  hath  power  as 
the  minister  of  (lod  for  the  good  of  his  subjects,  Itom. 
xiii.  4,  to  command  and  procure  in  and  by  good  and  law- 
ful manner  and  means,   whatsoever  appertains  either  to 

•  Zach.  T'rsinus  Catach.  on  2  Com. 
f  Episc.  Cicen.  ad  Tort.  p.  36. 


/         OF  THE  CHURCH  OF  ENGLAND.  63 

their  natural  or  spiritual  life,  so  the  same  he  not  contrary 
to  God's  Word :  upon  which  Word  of  God  if  it  heat,  God 
forhid  that  the  Christian  magistrate  should  take  liherty  to 
use,  or  rather  ahuse,  his  authority  for  the  same  ;  ^Yhich 
yet  if  he  do  either  the  one  or  the  other,  Avhether  by  com- 
manding what  God  forbids,  or  by  forbidding  what  God 
commands,  seeing  it  comes  by  the  fault  of  the  person,  not 
of  the  office,  the  subject  is  not  freed  from  the  bond  of 
allegiance,  but  is  still  tied  to  obedience  as  active  for  the 
doing  of  the  thing  couimanded,  if  it  be  lawful ;  so  passive, 
if  unlawful,  by  suffering  patiently  the  punishment,  though 
unjustly  inflicted. 

Lastly,  If  any  civil  and  coactive  power  in  things,  whether 
civil  or  ecclesiastical,  come  to  the  magistrate  by  his  Christ- 
ianity, then  if  it  so  fall  out  that  he  make  defection  from 
the  same,  whether  by  idolatry,  or  heresy,  or  profaneness, 
it  must  follow  that  thereupon  his  kingly  power  is  diminish- 
ed and  abridged;  whereby  how  wide  a  window,  or  gate 
rather,  would  be  opened  to  seditious  subjects,  under  pre- 
text of  (specially  catholic)  religion,  to  raise  tumults  in 
kingdoms,  no  man  can  be  ignorant. 


CHAPTER  XII. 

OF    THE    CHUECH    OF    ENGLAND, 

There  remains  one,  and  that  a  great  matter  of  exception 
against  us,  and  the  same  the  fountain  well-nigh  of  all  our 
calamity:  to  wit,  that  we  seem  evil  affected  towards  the 
Church  of  England,  and  so  averse  from  the  same,  as  that 
we  do  no  less  than  make  a  plain  secession  and  separation 
from  it. 

I  answer,  first.  That  our  faith  is  not  negative,  as  papists 
used  to  object  to  the  evangelical  churches  ;  nor  which  con- 
sists in  the  condemning  of  others,  and  wiping  their  names 
out  of  the  bead-roll  of  churches,  but  in  the  edifying  of  om-- 
selves ;  neither  require  we  of  any  of  ours,  in  the]  con- 
fession of  their  faith,  that  they  either  renounce,  or,  in  one 
word,  contest  with  the  Church  of  England,  whatsoever  the 
world  clamours  of  us  this  way.  Our  faith  is  founded  upon 
the  writings  of  the  prophets  and  apostles,  in  which  no 


64  A  .TUST  AND  NECESSARY  APOLOGY. 

montion  of  the  Cliurch  of  Knglaiid  is  made.  We  deem  it 
our  duty  what  is  found  in  tliom  to  "  helieve,  ^vith  the 
heart  to  rip^hteousness,  and  to  confess  with  the  tongue  to 
salvation."  lloni.  x.  10. 

Secon<lly,  We  ac(tord,  as  far  as  the  Belgir  and  other 
reformed  churches,  with  the  Church  of  England  in  the 
Articles  of  Faith  and  heads  of  Christian  religion,  puhlished 
in  the  name  of  that  church,  and  to  he  found  in  the  '*  Har- 
mony of  the  Confessions  of  Faith." 

Thirdly,  If  hy  the  church  be  understood  the  catholic 
church,  dispersed  upon  the  face  of  the  whole  earth,  we  do 
willingly  acknowledge  that  a  singular  part  thereof,  and 
the  same  visible  and  conspicuous,  is  to  be  found  in  the 
bind,  and  with  it  do  profess  and  practise,  what  in  us  lays, 
communion  in  all  things,  in  themselves  lawful  and  done 
in  right  order. 

But  and  if  by  the  word  church  be  understood  a  spiritual 
politic  body,  such  as  was  in  her  time  the  Church  of  Israel ; 
and  in  hers  the  Church  of  Rome,  Corinth,  the  seven 
Churches  of  Asia,  and  others,  with  them,  partaking  of  the 
same  apostolical  constitution,  and  as  unto  which  do  apper- 
tain the  oracles  of  God,  sacraments,  censures,  government, 
and  ministry  ecclesiastical,  with  other  sacred  institutions  of 
Christ;  I  cannot  but  confess  and  profess,  though  with 
great  grief,  that  it  is  to  us  a  matter  of  scruple,  which  we 
cannot  overcome,  to  give  that  honour  unto  it  which  is  due 
from  the  servants  of  Christ  to  the  Church  of  Christ,  rightly 
collected  and  constituted. 

And,  that  there  may  be  place  left  in  tlie  eyes  of  the 
prudent  reader  for  our  defence  in  this  case,  so  far  forth  as 
equity  and  reason  will  peiTiiit.  he  must  once  and  again  he 
entreated  by  me,  seriously  to  weigh  with  himself,  and  in 
his  heart,  this  one  advertisement  following. 

That  a  man  may  do  a  thing  tnily  pleasing,  and  ac- 
ceptable to  (Jod,  it  suthceth  not.  that  both  the  doer  in  his 
j)erson  be  accepted  of  Clod,  the  thing  done  commantled  by 
God,  and  that  he  do  it  with  good  and  holy  affection  before 
God,  except  withal,  and  first,  he  be  possessed  of  that  state 
and  condition  of  life,  which  may  afford  him  a  lawful 
calling  to  that  work.  Tliat  a  man,  though  never  so  good, 
with  never  so  good  a  mind,   should  exercise  the  office,  or 


OF  THE  CHURCH  OF  ENGLAND.  65 

do  (though  the  best)  works  of  a  magistrate,  father  of  family, 
husband,  steward,  citizen,  or  messenger,  except  he  were 
first  lawfully  called,  and  preferred  to  the  state  of  a  magis- 
trate, master  of  family,  husband,  or  the  like ;  so  far  were 
he  from  deserving  any  praise  for  so  doing,  as  on  the  con- 
trary he  most  justly  incurred  the  censure  of  great  rashness, 
and  violation  of  all  order  in  family  and  commonwealth ;  as 
"  taking  unto  himself  that  honour,  unto  which  he  was  not 
called  of  God."  Heb.  v.  4.     The  same  holdeth,  and  that 
specially  in  course  of  religion,  which  is  the  special  state  of 
man's  life :  so   as  if  any  either  as  a  pastor  dispense  the 
holy  things  of  the   ministerial  church,  without  a   lawful 
pastoral  calling  going  before ;  or  participate  in  the  same, 
out  of  a  just  and  lawful  church-state ;    neither  that  dis- 
pensation, nor  this  participation   can  be  warranted,  but 
both  the  one  and  other  are  usurpations,  and  in  which  is 
seen  not  the  use,  but  abuse  of  holy  things,  and  confusion 
of  order.     And  as  it  behoveth  every  person  first  to  believe, 
and  know,  that  he  is  truly  a  Christian,  and  partaker  of  the 
grace  of  Christ,  before  he  can  hope  to  please  God  in  the 
performance  of  this  or  that  particular  Christian  work;  so 
doth  it  also  concern  every  Christian  to  provide,  that  he  be 
first  possessed  of  a  just  and  lawful  church  order,  before  he 
so  much  as  touch  with  his  least  finger  the  holy  things  of 
the  church  thereunto  proper  and  peculiar.     Proper,  I  say, 
and  peculiar,  amongst  which  I  do  not  simply  reckon  the 
hearing  of  the  Word,  which  both  lawfully  may,  and  neces- 
sarily ought  to  be  done,  not  only  of  Christians,  though 
members   of   no  particular  church,    but  even  of  infidels, 
profane  persons,  excommunicates,  and  any  others:  as  being 
that  in  which  no  communion  spiritually  passeth,  either 
ecclesiastical  or  personal,  between  the  teacher  and  hearer, 
but  according  to  some  union,   ecclesiastical  or  personal, 
going  before  :  seeing  that  Christian  faith  comes  by  hearing 
the  gospel,  by  faith,  union,  and  from  union,  communion. 

This  thus  premised,  I  will  speak  a  few  things  of  the 
Church  of  England  ;  not  by  way  of  accusation  of  it,  but  for 
our  own  purgation  in  the  eyes  of  the  godly  and  equal  reader, 
of  the  imputed  crime  of  schism,  so  far  as  truth  and  equity 
will  bear. 

And  first,  seeing  that  the  people  of  God  are  materially, 

VOL.  III.  F 


66  A  JUST  AND  NECESSARY  ArOI.OGY. 

as  they  speak,  the  church  of  God,  it  is  required  to  the 
constitution  of  a  lioly  church  of  Gud,  that  tlie  [jcople  he 
lioly,  or  saints,  and  sanctified  in  Clirist  Jesus,  Koni.  i.  7; 
1  Cor.  i.  U, ;  U,  Cor.  i.  1  :  truly  and  internally  in  regard  of 
God,  and  their  own  consciences  ;  externally  and  in  api)ear 
ance  in  respect  of  others,  whom  it  concerns  to  discern  and 
judge  of  them,  according  to  the  Word  of  God  and  rule  of 
charity.  And  considering  that  our  question  is  ahout  the 
church  external,  and  visible,  as  it  is  called,  we  are  not  so 
fond,  or  ratlicr  irantic,  as  to  require,  in  respect  of  others, 
other  holiness  in  the  members  thereof,  than  that  which  is 
visible  and  external. 

Now  how  maiTcUous  a  thing  is  it,  and  lamentable  withal, 
that  amongst  Christians,  any  should  be  found  so  far  at 
odds  with  Christian  holiness,  as  to  think  that  others  than 
apparently  holy  at  the  least,  deserved  admittance  into  the 
fellowship  of  Christ's  church,  and  therewith  of  Christ ! 
Do,  or  can  the  gracious  promises  of  God  made  to  the 
church,  the  heavenly  blessings  due  to  the  church,  the  seals 
of  Divine  grace  given  to  the  church,  appertain  to  others 
than  such?  Are  others  to  be  admitted  into  the  family  of 
God,  the  kingdom  of  Christ,  and  as  it  were  the  suburbs  of 
heaven?  The  church  of  God  is  by  him  called,  and  desti- 
nated  to  advance  his  glory  in  the  holiness  of  their  lives, 
and  conversations;  what  then  have  those  to  do  with  it,  or 
it  with  those,  who,  as  Calvin  saith,  in  1  Cor.  v.,  live  not 
but  with  God's  dishonour?  For  they,  as  the  same  author, 
on  Kom.  ii.  24,  both  truly  and  holily  athrmeth,  who  are 
called,  and  accounted  the  people  of  God,  to  bear  as  it 
were  in  their  foreheads,  liev.  .vii,  3,  the  name  of  God, 
whereupon  it  cannot  but  come  to  pass,  that  before  men,  even 
God  himself,  after  a  sort  should  be  stained  with  their  tilth. 
And  this  1  deem  the  rather  to  be  observed,  seeing  tliat 
there  are  to  be  found,  and  these  not  a  few,  who  would 
thrust  upon  the  churches  of  our  thrice  holy  Lord,  a  very 
stage-like  holiness:  stoutly  striving  to  make  it  good,  that 
to  constitute  a  tru»!  and  lawful  member  of  the  visible 
church, no  more  is  required,  tlmn  that  a  man  with  his  mouth 
confess  Christ,  although  in  his  works  he  ]»lainly  declare 
himself  to  be  of  the  synagogue  of  Satan.  13ut  what  saith 
the  Holy  Spirit  of  these  injpuro  spirits?     "They  profess 


OF  THE  CHURCH  OF  ENGLAND.  6T 

they  know  God,"  saith  the  apostle,  "  but  in  their  works 
they  deny  him,  being  abominable,  and  rebeUious,  and  to 
every  good  work  reprobate."  Tit.  i.  16.  Are  abominable 
persons  to  be  brought  into  the  temple  of  God?  rebellious 
persons  into  the  kingdom  of  God  ?  such  as  are  reprobate 
unto  every  good  work  into  the  family  of  God,  which  is  as 
it  were  the  storehouse  of  all  good  works?  "  If  any  one  that 
is  called  a  brother,  be  a  fornicator,  or  covetous,  or  idolater, 
or  railer,  or  drunkard,  or  extortioner,"  1  Cor.  v.  11,  or  any 
way  a  wicked  one,  such  a  one  by  the  apostle's  direction,  is 
to  be  expelled,  and  driven  out  of  the  church's  confines. 
And  seeing  that,  as  one  truly  saith,  "  It  is  a  matter  of  greater 
contumely  to  thrust  out,  than  to  keep  out  a  guest,"  with 
what  conscience  can  such  plagues  be  received  into  the 
church,  to  the  purging  out  whereof  the  same  church, 
furnished  for  that  end  with  the  power  of  Christ,  stands  in 
conscience  bound  ?  or  by  what  authority,  I  pray,  can  such 
persons  be  compelled  into  the  bosom  of  the  spouse  of 
Christ,  as  for  the  expelling  of  whom  far  from  her  fellow- 
ship, and  in  embracing  all  authority  ought  to  conspire? 
"He  that  saith  he  hath  fellowship  with  God,  and  walks  in 
darkness,  is  a  liar,  and  doth  not  truly."  1  John  i.  6.  Pro- 
fession of  Christ  therefore  with  the  mouth,  in  those  that 
work  the  works  of  darkness,  and  so  by  consequence,  that 
by  which  a  man  is  rather  branded  for  a  natural  child  of  the 
devil,  John  viii.  44,  than  marked  for  a  true  member  of  the 
church.  Lastly,  David,  that  holy  man  of  God,  and  ty|ie  of 
Christ,  doth  liolily  profess,  that  "he  who  works  deceit,  shall 
not  continue  in  his  house,"  Psa.  ci.  7.  And  shall  the 
workers  of  deceit,  and  of  all  wickedness,  not  only  be  ad- 
mitted, but  even  constrained  into  the  house  of  the  living 
God,  which  the  church  is?  "  0  Jehovah,  holiness  becometli 
thine  house  to  length  of  days."  Psa.  xciii.  5.  Which  not- 
withstanding (a  sickness  desperate  of  all  remedy)  that  so  it 
stands  with  the  Church  of  England,  no  man  to  whom 
England  is  known,  can  be  ignorant :  seeing  that  all  the 
natives  there,  and  subjects  of  the  kingdom,  although  never 
such  strangers  from  all  shovr  of  true  piety,  and  goodness, 
and  fraught  never  so  full  with  many  most  heinous  im- 
pieties and  vices  (of  which  rank,  whether  there  be  not  an 
infinite,  and  far  the  greater  number,  I  would  to  God  it 


6&  A  JUST  AND  NECESSARY  APOLOGY. 

could  with  any  reason  be  doubted,)  are  without  difference 
compelled  and  enforced  by  most  severe  laws,  livil  and 
ecclesiastical,  into  the  body  of  that  church.  And  of  this 
confused  heap,  a  few,  compared  with  the  rest,  godly  persons 
mingled  among,  is  that  national  cburch,  commonly  called 
the  Cburch  of  England,  collected  and  framed.  And  such 
is  the  material  constitution  of  tliat  church.  But  if  now 
you  demand  of  me,  how  it  is  formally  constituted ;  and 
whether  upon  profession  of  faith  and  repentance,  in  word 
at  least,  made  by  them  of  years,  any  combination  and  con- 
sociation of  the  members  into  particular  congregations, 
(which  consociation  doth  formally  constitute  the  ministerial 
church,  and  members  thereof,  as  both  the  Scriptures  and 
reason  manifest)  eitber  is,  or  hath  been  made,  since  the 
universal  and  antichristian  apostacy  and  defection  in 
popery  ?  Nothing  less  ;  but  only  by  their  parish  peram- 
bulation, as  they  call  it,  and  standing  of  the  houses  in 
which  they  dwell.  Every  subject  of  the  kingdom  dwelling 
in  this  or  that  parish,  whether  in  city,  or  country,  whether 
in  his  own  or  otber  man's  house,  is  thereby,  ipso  facto, 
made  legally  a  member  of  the  same  parish  in  which  that 
house  is  situated  :  and  bound,  will  he,  nill  he,  fit,  or  unfit, 
as  with  iron  bonds,  and  all  his  with  him,  to  participate 
in  all  holy  things,  and  some  unholy  also,  in  that  same 
parish  church. 

If  any  object,  that  yet  the  minister  of  the  parish  may 
suspend  from  tbe  Su])per  of  tbe  Lord  tla.:]jitious  persons, 
and  so  by  complaint  made  to  Mr.  Cbancellor,  or  Mr.  Offi- 
cial, procure  their  exconmnniication  ;  to  let  pass,  that  this 
is  merely  a  matter  of  form  for  the  most  part,  and  a  remedy 
as  ill  as  the  dis<nise,  1  do  answer,  that  even  by  this  is 
proved  undeniably  that  which  I  intend  :  viz.  that  all  tliese 
parishioners  before  mentioned,  are  not  without,  but  within, 
and  memb(,'rs  of  tbe  churcli  (and  tbe  same  as  before  con- 
stituted) whom  she  judgeth.    1  Cor.  v.  1*^,  18. 

There  is  besi<les  tbese  a  third  evil  in  the  way.  and  tbe 
fiamo  as  predominant,  and  overtopping  all  other  tbings  in 
that  church,  as  was  Saul  higber  tlian  all  tbe  rest  of  the 
people  :  and  with  whose  Reboboam-like  finger  we  miser- 
able men  are  pressed  and  oi>pressed  :  and  that  is,  the 
hierarchical  church-government  in  the  liands  of  the  lord 


OF  THE  CHURCH  OF  ENGLAND.  69 

bishops  and  their  substitutes  :  the  very  same  with  that  of 
Kome,  the  pope  the  head  only  cut  off,  upon  wliose  shoul- 
ders also  many,  though  not  without  notable  injury,  would 
place  the  supreme  magistrate,  and  administered  by  the 
self- same  canon  law. 

Now  this  vast  and  insatiable  hierarchical  gulf,  swallow- 
ing up  and  devouring  the  whole  order,  and  use  of  the 
presbytery,  and  therewith  the  people's  liberty,  and  withal, 
by  Mr.  Parker  s  testimony,  with  whom  "  a  bishop  in  Eng 
land  is  the  pastor  of  the  whole  diocese,  and  the  priests  or 
ministers,  only  his  delegates  and  helpers,"*  the  very  office 
of  the  pastors  themselves,  as  did  the  seven  lean  and  evil- 
favoured  kine  the  seven  fat,  and  the  seven  wizened  ears 
the  seven  full  that  went  before  them.  Gen.  xli.  20,  24  ;  and 
so  by  consequence,  not  being  of  Christ  the  Lord,  but  of 
him  rather,  who  opposeth  and  advanceth  himself  against 
whatsoever  is  called  God,  or  is  worshipped  ;  2  Thes.  ii.  4  ; 
so  as  he  sits  in  the  temple  of  God,  as  God,  (for  unto  God 
alone  dwelling  in  his  temple  it  appertains  to  appoint  the 
offices  of  the  ministers,  1  Chron.  xxix.  11 — 13,  19;  and 
to  prescribe  the  people's  bonds)  Our  hands  are  bound  by 
that  supreme,  and  sole  authority  of  Jesus  Christ  in  his 
churches,  upon  which  both  the  order  of  presbytery,  and 
liberty  of  peoj^le,  and  office  of  pastor  are  founded,  and 
from  whom  as  the  one  only  Lord,  1  Cor.  v.  4,  all  ecclesi- 
astical power  flowetli,  and  by  whom  all  ministries,  1  Cor. 
xii.  5,  28,  are  instituted,  from  giving  any  the  least  honour  or 
obedience  to  the  same  hierarchical  exaltation  in  itself,  or  its 
subordinates,  which,  as  philosophy  teacheth,  are  one  with  it. 

Wherein  yet  I  would  not  so  be  understood,  as  if  we 
were  at  any  defiance  with  the  persons  of  the  bishops, 
much  less  with  the  king's  civil  authority  whereof  they  are 
possessed,  whether  in  matters  civil  or  ecclesiastical.  Of 
their  persons,  their  own  lords  shall  judge,  to  whom  they 
stand  or  fall.  Rom.  xiv.  4.  There  have  been  of  that  rank, 
who  in  our  Marian  days  have  preferred  the  profession  of  the 
truth  of  the  gospel  before  their  lives  :  I  hope  there  are  also 
of  their  successors,  who,  if  pressed  with  the  same  necessity 
(which  God  forbid)  would  give  the  same  testimony,  though  at 
the  same  rate,  unto  the  same  truth  of  God  revealed  unto  them. 
*  Parkerus,  de  Eccles.  Pol.  3,  35,  ct  Ilicrarchia,  passim. 


70  A  JUST  AND  NECESSARY  APOLOGT. 

Now  as  concerning  their  civil  anthority  ;  ftll)eit  we  do 
not  believe,  tliat  tlie  same  is  at  all  comix'tent  to  the  true 
ministers  of  the  gospel,  especially  in  that  eniinency,  ex- 
ternal glory,  and  pomp  of  this  world,  in  which  they  far 
exceed  many  worldly  i)rinces,  and  rather  seem  to  represent 
the  triumphant,  than  the  militant  church ;  yet  forsomuch 
as  they  both  obtain  the  same,  by  the  gift  of  the  king,  and 
exercise  it  in  his  name,  we  do  not  unwillingly  yield  honour 
and  obedience  unto  it,  and  to  his  majesty  in  it. 

But,  whereas,  it  seems  unto  many,  plain  and  evident, 
that  we  may  adjoin  ourselves  to  the  Church  of  England 
without  any  subjection,  or  relation  unto  the  spiritual  go- 
vernment, and  governors  thereof;  that  is  altogether  be- 
yond our  capacities :  neither  can  we  comprehend  it,  how 
it  may  be  tliat  he  who  subjects  and  joins  himself  to  any- 
public  and  politic  body,  or  community,  whether  spiritual 
or  civil,  becomes  not  in  so  doing,  ipso  facto,  subject  to  the 
public  government,  and  governors  thereof,  and  undergoes 
not  a  relation  and  respect  actually  unto  them.  They 
rather  are,  with  all  seriousness,  to  consider,  how  faithfully 
and  sincerely  they  quit  themselves  and  their  consciences 
before  God  and  men,  who  contending,  and  proving  in  and 
by  so  many  words  and  nrguments,  that  the  hierarchical 
government  is  ]>apal  and  antichristian,  do  nevertheless 
submit  thems('lv(^s  thereunto  both  in  the  respect,  and  rela- 
tion political  formerly  mentioned,  and  also  in  acts  properly 
ecclesiastical,  into  which  the  ecclesiastical  goveniment, 
and  spiritual  policy  of  the  church  doth  necessarily  diffuse 
itself.  Now  I  do  earnestly  entreat  thee,  whosoever  thou 
art,  acquainted  with  Belgic,  or  rather  Christian  liberty, 
and  either  free  from  the  mists  of  prejudice,  or  if  any  way 
prejudiced,  "  yet  not  choosing  rather  to  sen-e  a  precon- 
ceived opinion,  than  to  follow  an  apparent  truth,"*  that 
thou  wouldest  truly  and  ingenuously  tell,  whether  if  the 
magistrates  here  (from  which  they  are  far)  should  by  pub- 
lic edict,  \mder  severe  penalty  constrain  all  and  even-  the 
native  subjects  of  the  counti-y  into  the  bosom  of  the 
church,  without  any  difference  made,  either  in  respect  of 
faith  or  manners,  according  to  the  ])lacc  of  their  habitation  ; 
and  should  set  over  this  cburcli  so  c<dlected  and  consti- 
♦  'llicodorct.   Dial.  1. 


OF  THE  CHURCH  OF  ENGLAND.  71 

tuted,  an  hierarchical  bishop  provincial  or  diocesan,  in 
whose  hands  alone,  with  his  officials,  chancellors,  commis- 
saries, archdeacons,  and  other  court-keepers,  canonical 
authority  should  be  placed,  to  constitute  and  depose  min- 
isters, excommunicate  and  absolve  both  ministers  and 
people,  yea,  whole  churches  (yea,  with  the  living,  the 
dead  that  they  may  obtain  Christian  burial) :  wliether 
now  in  this  confused  heap,  and  under  this  spiritual  lord  - 
ship,  thou  Avouldst  endure  to  remain  either  pastor  or 
member.  I  suppose  not.  You,  brethren,  have  not  so 
learned  Christ ;  whom  you  acknowledge  both  for  the 
author  of  your  faith,  and  instituter  of  your  order  ecclesi- 
astical. Col.  ii.  5.  Neither  yet  we,  having  learned  other- 
wise by  the  grace  of  God.  Christ  the  king  doth  gather 
and  form  unto  himself  another  kind  of  kingdom  amongst 
men,  and  the  same  to  be  administered  by  other  officers, 
and  according  to  other  laws.  And  if  no  place  upon  the 
face  of  the  earth  should  be  free  for  us,  poor  creatures,  re- 
fusing upon  mere  conscience  of  God,  as  thou  God  the 
judge  and  searcher  of  hearts  knowest !  to  commingle,  and 
prostitute  ourselves  in  and  unto  this  confusion  and  domin- 
ation hierarchical,  we  have  most  assured  hope,  that  heaven 
itself  is  open  for  us  by  Christ,  who  is  the  way,  and  v/hom 
in  this  duty  also  we  do  serve,  in  which  we  shall,  at  the 
length,  be  fully  free  from  this,  and  all  other  incumbrances. 
Our  adversaries  bear  in  hand  not  only  others,  but  even 
us  ourselves  also,  that  w^e  do  for  certain  trifling  matters, 
and  as  they  speak,  circumstantial  corruptions,  sequester 
ourselves  from  the  Church  of  England.  And  as  nurses 
use  to  lisp  with  children,  so  they,  that  they  might  descend 
to  our  capacities,  do  oft  and  much  instruct  us,  that  un- 
worthy members  must  be  born  in  the  church,  especially  of 
private  persons  ;  that  some  corruptions  at  least  in  the 
discipline  and  external  rites,  are  to  be  tolerated ;  that  there 
may  be  the  temple  of  God,  though  profaned ;  the  holy  city 
though  without  a  wall ;  the  field  of  the  Lord,  though  the 
enemy  sow  tares  amongst  the  wheat ;  also  a  heap  of  wheat, 
though  much  chaff  commingled  therewithal.  And  that 
we,  dul-bayards  *  as  we  are,  may  at  the  length   conceive 

*  Literally,  dull  or  stupid  horses  ;  but  used  in  reference  to  persons 
dull  of  comprehension. 


72  A  JrST  AND  NECESSARY  APOLOGY. 

those  things,  they  very  seriously  incuh-ate  and  wliet.  upon 
us  in  these  and  the  like  considemtions  :  as  that  the 
Israelitish  churcli  in  its  time  Avas  stained  witli  almost  all 
enormities,  both  for  manners  and  faith  :  that  into  the  same 
all  Israelites  and  Jews  whatsoever  without  ditf«^rence,  were 
violently  compelled  by  King  Josiah  and  others  ;  as  also, 
that  in  tlie  parable,  all  were  compelled  to  come  to  the 
marriage,  good  and  bad,  that  the  house  might  be  filled. 
Lastly,  that  in  tlie  apostolic  churches  themselves,  there 
were  not  wanting  some  who  practised,  and  others  who 
taught  vile,  and  evil  things  :  that  in  one  place  the  discipline 
Avas  neglected,  in  another  the  very  doctrine  of  faith  cor- 
rupted, and  many  the  like  matters,  which  it  were  too  long 
to  repeat. 

Surely,  foolish  were  we  if  we  knew  not  these  tilings, 
impudent,  if  we  denied  them  to  be  true  for  the  most  part; 
and  lastly,  une(|ual,  if  we  acknowledged  not,  that  many  the 
same,  or  like  blemishes  after  a  sort,  will,  and  do  creep  into 
the  churches  of  our  days :  which  yet  to  disclaim  as  unlaw- 
ful for  the  same,  stood  neither  with  wisdom,  nor  charity. 
But  the  prudent  reader  may  plainly  observe  by  the  i>re- 
mises,  that  they  are  other  matters,  and  of  greater  weight, 
for  the  most  part,  wherewith  we,  and  our  consciences  are 
pressed. 

We  do  not  judge  it  an  evil  intolerable,  though  greatly  to 
be  bewailed,  that  evil  men  should  be  sutfered  in  the 
church  ;  but  that  all  of  most  vile,  and  desperate  condition, 
that  such,  and  so  givat  a  kingdom  affords,  should  there- 
into, will  they,  nill  they,  be  compelled :  nor  that  the  dis- 
cij)line,  as  they  call  it,  or  ecclesiastical  government  insti- 
tuted by  Christ,  is  neglected  or  violated,  but  that  another 
j)lain  contrary  unto  it  is  set  up  by  law,  and  fully  and 
publicly  everywhere  exercised.  Neither  lies  our  e.xception 
against  any  personal,  or  accidentary  profanation  of  the 
temple,  but  against  the  faulty  frame  of  it,  in  respect  of  the 
causes  constitutive,  matter  and  form.  Neither  strive  we 
about  the  walls  of  the  city,  but  about  the  true  antl  lawful 
citizens,  the  policy  and  government  of  the  city  of  (iod,  and 
essential  administration  of  tlie  same. 

But  to  give  more  full  satisfaction  to  the  inditVerent 
reader,  it  seems  wortli  tlie  labour  to  descend  paiticularly 


OF  THE  CHURCH  OF  ENGLAND.  78 

to  a  few,  and  the  same  the  chiefest  objections  made  on  the 
contrary  behalf.  And  of  them,  that  which  may  and  ought 
to  be  said  touching  the  church  of  Israel,  and  its  condition 
comi^ared  with  the  Christian  churches  seems  to  deserve 
the  hrst  place.  And  touching  it ;  first,  the  constitution  of 
tlie  church  of  Israel  is  not  to  be  considered  in  that  whole, 
much  less  aj)ostatical  nation,  but  in  holy  Abraham,  from 
whom  it  came,  and  in  whom  it  was  holy,  as  the  lump  in 
the  first  fruits,  and  the  branches  in  the  holy  root,  Kom. 
xi.  16  :  and  that  by  virtue  of  the  gracious  covenant,  "  I  will 
be  thy  God,  and  the  God  of  thy  seed,"  Gen.  xvii.  7,  first 
contracted  with  Abraham  himself,  and  after  renewed  with 
his  seed,  whole  Israel.  But  now  to  affirm  any  such  thing 
of  the  whole  English  nation  were  foolish  ;  to  prove  it 
impossible. 

2.  God  doth  not  now-a-days  select  and  sever  from  others 
as  his  peculiar,  any  whole  nation  or  people,  as  sometimes 
he  did  the  people  of  Israel,  both  ecclesiastically  and  civilly, 
Exod.  xix.  6  ;  Lev.  xx.  25  :  "  but  in  every  nation,  they  who 
fear  God,  and  work  righteousness  are  accepted  of  him." 
Acts  x.  35.  These,  in  Avhat  nation  soever  combining  to- 
gether in  holy  covenant,  and  worshipping  God  after  the 
prescript  of  his  Holy  Word  are  that  holy  nation,  the  com- 
monwealth of  Israel,  the  Israel  of  God,  the  temple  and 
tabernacle  of  the  living  God,  in  which  he  hath  promised 
to  dwell :  these  he  would  have  scattered  in  all  places  of 
the  world,  and  to  hold  intercourse  with  the  men  of  the  world 
in  the  common  affairs  of  this  life,  1  Cor.  v.  10,  for  their 
gaining  if  it  may  be  unto  Christ :  "  God  adding  daily  unto 
tlie  church  such  as  should  be  saved."  Acts  ii.  42.  Whereas 
on  the  contrary,  unto  the  Church  of  England,  whereof  all 
natural  English  are  together,  and  at  once  made  members, 
it  can  hardly  be,  if  at  all,  that  any  at  any  time  should  be 
added. 

3.  The  very  land  of  Canaan  was  legally  holy,  and  the 
land  of  the  Lord's  inheritance,  and  whose  fruit  was  to  be 
circumcised,  and  her  sabbaths  kept,  by  the  Lord's  appoint- 
ment, Amos  vii.  17;  Josh.  xxii.  22;  Lev.  xix.  23,  25  :  and 
in  which  alone  by  Divine  right  tithes  were  to  be  paid.  Gen. 
xiv.  20 ;  xxviii.  22  ;  Lev.  xxvii.  30.  And  as  holy  things  are 
not  to  be  mingled  with,  or  prostituted  unto  profane,  so 


/4  A  JUST  AND  NECESSARY  APOLOGY. 

iieitlier  ^vas  any  place  in  this  land  to  be  permitted  unto 
profane  persons  to  dwell  in.  The  seven  profane  nations, 
which  formerly  had  inhabited  it,  were  altogether  to  be 
destroyed  by  the  Israelites  being  to  possess  it  for  their  in- 
heritance, neither  was  mercy  to  be  showed  them.  After,  if 
any,  whether  born  in  the  land,  or  strangers,  did  aught  with 
an  high  hand,  he  was  to  be  cut  oH"  from  among  his  j)eople. 
Deut.  vii.  1,2;  Numb.  xv.  1:1  Herewith  accords  that  of  David 
the  kuig,  "I  will  betime  destroy  all  the  wicked  of  the  land." 
Psa.  ci.  8.  Lastly,  He  that  did  not  seek  the  Lord  God  of 
Israel  with  all  his  heart,  was  to  be  put  to  death,  whether 
small  or  great,  whether  man  or  woman.  2  Chron.  xv.  r^,  13. 
Far  be  it  from  godly  princes,  and  other  potentates  in  the 
world,  to  think,  that  it  behoveth  them  in  this  rigorous 
manner  to  deal  with  their  subjects  :  although  there  want 
not,  who  partly  from  a  preposterous,  and  Judaizing  zeal, 
and  partly  to  serve  their  own  ambition,  cease  not  to  incul- 
cate unto  the  kings  of  the  earth,  above  that  is  meet,  the 
examples  of  the  kings  of  Judah. 

4.  It  is  not  true  that  the  kings  of  Judah  or  Israel  did 
constrain  any  into  the  chur(di  by  force,  or  compel  them  to 
undergo  the  condition  of  members,  but  only  being  mem- 
bers, to  do  their  duty.  All  the  Israelites  and  posterity  of 
Jacob,  had  their  part  in  the  Lord's  covenant :  unto  which 
also  they  were  bound  to  stand  under  peril  of  cutting  off 
from  the  Lord's  people,  both  spiritually  and  bodily,  accord- 
ing to  the  dispensation  of  the  old  testament  in  the  hind 
of  Canaan.  But  of  this  our  question  is  not  for  the  present : 
That  neither  is  to  be  considered,  whether  king  David,  So- 
lomon, Jt'hoshaphat  and  others  did  force  circumcision,  and 
other  Mosaical  institutions  upon  the  Edomites,  Annnonites, 
and  others  by  them  subdued,  and  held  in  civil  subjection  ; 
or  whether  they  compelled  them  by  co-active  laws,  would 
tliey,  nould  they,  lit  or  unlit  into  the  church  of  God.  That 
tliis  was  so,  cannot  be  allirmed  with  modesty  :  which  yet 
except  it  so  were,  hath  nothing  in  it,  which  eitlier  can  huil; 
our  cause,  or  help  our  adversaries. 

Lastly,  He  who  well  weigheth  with  himself  what  hgal 
and  typical  holiness  was  in  use  of  old  in  Israel,  shadowing 
out  the  true  and  spiritual  holiness ;  and  withal  by  how 
much,  both  the  more  clear  revelation  of  heavenly  things. 


OF  THE  CHURCH  OF  ENGLAND.  75 

and  more  plenteous  grace  of  the.  Spirit  is  afforded  to  the 
churches  since  Christ,  than  was  formerly  to  Israel,  he  shall 
see  many  things  making  for  the  tolerating  of  much  in  Israel; 
which  in  us  is  plainly  intolerable  :  and  that  God  will  not 
use  that  patience  and  long-suffering  towards  any  church 
now.  Kev.  ii.  5  ;  iii.  10,  nor  permit,  or  wink  at  those  things 
in  it,  which  for  the  hardness  of  their  hearts,  he  bore  in 
that  ancient  people.* 

The  parable  of  the  tares,  Matt,  xiii.,  followeth;  with 
which  as  with  some  thunderbolt,  men  both  learned  and 
unlearned  think  us  beaten  all  to  fritters. 

But  first,  these  words,  "  Let  both  grow  together  till  the 
harvest,"  ver.  30,  (from  which  alone  they  do  dispute) 
Christ  the  Lord  doth  not  expound  nor  meddle  with,  in 
the  opening  of  the  i^ai^able  :  from  them  therefore  nothing 
firm  can  be  concluded.  2.  Christ  himself  interprets  the 
field,  not  the  church,  but  the  world,  ver.  38,  as  also  the 
harvest  not  the  end  of  the  church,  but  of  the  world,  ver. 
39.  And  if  by  the  world,  you  understand  the  church,  you 
must  needs  say,  that  Christ  in  the  expounding  of  one 
parable,  used  another.  3.  Both  the  text  itself,  ver.  28 — 31, 
and  reason  of  the  thing  do  plainly  teach  that  he  doth  not 
speak  at  all  of  excommunication,  which  serves  for  the  bet- 
tering of  the  tares,  but  of  their  final  rooting  up  to  perdi- 
tion. Lastly,  Admit  Christ  spake  of  men  apparently  wicked 
in  the  church,  either  not  to  be  excommunicated  in  certain 
cases,  which  with  Gellius  Snecanusf  I  confidently  deny, 
or  not  excommunicated  as  they  ought  to  be,  and  therefore 
to  be  born  of  private  members  ;  the  former  of  which  is  too 
ordinary,  especially  in  churches  enjoying  peace  and  pro- 
sperity :  the  latter  of  which,  the  church  not  being  despe- 
rately bent  on  evil,  I  easily  assent  to,  yet  doth  this  place 
afford  no  medicine  for  our  grief;  which  ariseth  not  from 
any  corrupt  or  negligent  administration  of  the  church's 
discipline,  through  the  carelessness  or  want  of  wisdom,  it 
may  be  too  much  wisdom  such  as  it  is,  of  the  administrators 
thereof,  which  are  personal  things ;  but  from  the  very  con- 
stitution of  the  church  itself,  and  subject  of  ecclesiastical 
both  government  and  power.     Yea,  I  add  unto  all  these 

*  Pareus  in  1  Cor.  vii.  11. 

t  Ch.  Discip.  2  part,  Meth.  2,  pp.  2-i,  27,  28. 


76  A  JUST  AND  NECESSARY  APOLOGY. 

tilings,  that  we  for  our  parts  are  willing  in  the  business, 
and  controversy  in  hand  to  appeal  unto  the  tribunal  of  this 
very  })arable,  and  that  expounded  by  our  a<lversaries  them- 
selves, and  do  willingly  condescend,  that  by  it  alone  judg- 
ment be  given  on  this  matter. 

Our  Saviour  Christ  doth  plainly  teach,  that  this  field 
was  sown  with  good  seed  alone  ;  and  that  after,  "  whilst 
men  slept,  the  enemy,  the  devil,  came  and  sowed  tares 
amongst  the  wheat."  But  on  the  contrar}',  in  the  sowing 
the  English  field,  whether  we  respect  the  national  or 
parochial  churches,  together  with  the  wheat,  the  tares,  and 
that  exceeding  the  other  infinitely,  were  at  first,  and  yet 
are  sown,  and  that  of  purpose  and  under  most  severe 
penalties.  And  hence  is  the  first  and  principal  prejudice 
to  our  English  hanest,  and  from  which  I  conceive  all  the 
rest  to  come.  For  unto  this  church,  thus  clapped  and 
clouted  together  of  all  persons,  of  all  sorts,  and  spirits 
without  difference,  no  man  equally  and  prudently  weighing 
things,  can  deny,  but  that  the  pompous  and  imi)erious 
hierarchical  government,  together  with  all  its  accessories, 
doth  right  well  accord. 

To  the  things  objected,  from  the  parable  of  the  marriage, 
Luke  xiv.  and  I\Iatt.  xxii.,  I  only  answer,  that  those  servants 
were  the  prophets  and  apostles  ;  the  son,  Christ  himself; 
the  compulsion  to  be  made,  no  otherwise  than  by  the 
preaching  of  the  Word :  "  by  which,"  as  Calvin  hath  it,  on 
Matt.  xxii.  9,  "God  doth  importunately  solicit  our  sloth- 
fulness,  not  only  pi-icking  us  with  exhortations,  but  com- 
pelling us  with  tlneatenings  to  come  unto  him:"  which 
Word  of  God,  as  it  is  by  some  wholly  contemned,  so  doth 
it  extort  from  others  only  an  external  imd  hypocritical 
obedieiu'e  ;  but  by  many  is  received,  through  the  blessing 
of  God,  with  all  holy  and  <levout  affection. 

Now  unto  these  ])arables  of  Christ  many  are  wont,  and 
that  very  busily,  to  annex  one  of  th(>ir  own.  A  heap,  say 
they,  of  wheat,  although  it  have  mu<h  chaff  mixed  with  it, 
imd  the  sanu.'  more  in  <piantity  than  the  wheat  is,  remains 
notwithstanding  truly,  and  is  rightly  tenned,  a  heap  (►f 
wheat;  according  to  the  ])hilosophers' rule, — The  denomi- 
nation is  not  of  the  greater  but  belter  part. 

I  answer,  first,  that  this  axiom   is  not  s<imi>ly  true:  for 


OF  THE  CHURCH  OF  ENGLAND.  77 

if  in  the  church,  or  any  other  convention  popular,  or  in 
which  things  pass  by  voices,  the  greater  part  happen  to 
exceed  the  better,  the  denomination  of  that  passage  or 
decree,  and  so  the  whole  process  of  the  matter,  is  accord- 
ing to  the  greater,  though  the  worser  part. 

Second.  The  chaff  in  that  wheat  is  either  of  the  same  wheat 
or  of  other,  and  brouglit  from  elsewhere  ;  if  of  that  same, 
then  it  makes  nothing  to  the  present  purpose,  since  wicked 
men  appertain  not  to  the  persons  of  the  godly,  nor  are 
their  chaff;  if  of  other,  and  from  elsewhere,  it  may  easily 
be  added  in  that  quantity  and  proportion,  as  that  neither 
it  may  deserve  the  name  of  a  heap  of  wheat,  but  of  chaff; 
nor  he  that  sells  it  for  wheat,  of  an  honest  merchant,  but 
of  a  deceitful  impostor. 

Third.  The  things  objected  for  the  apostolical  churches, 
are  altogether  personal  and  accidental;  from  which  that  the 
churches  gathered  of  men,  and  by  men  governed,  should 
be  exempted,  is  rather  to  be  desired  than  hoped  for.  But 
for  us,  the  things  which  most  afflict  us  in  the  Church  of 
England,  and  press  us  in  the  respect  fore-mentioned  to  a 
secession  from  the  same,  do  concern  the  very  material  and 
formal  constitution  of  the  ministerial  church,  together  with 
the  essential  administration  of  the  church  policy.  And 
how  different  these  things  are,  who  seeth  not  ? 

Lastly,  It  is  objected,  that  in  the  Church  of  England 
lively  faith,  and  true  piety,  are  both  begotten  and  nourish- 
ed, in  the  hearts  of  many,  by  the  preaching  of  the  gospel 
there.  God  forbid  !  that  we  should  not  acknowledge  that, 
and  withal  that  infinite  thanks  for  the  same  are  due  to 
God's  great  power  and  goodness,  both  in  respect  of  our- 
selves and  others  ;  who,  notwithstanding  the  great  con- 
fusion both  of  persons  and  things,  there  to  be  found, 
vouchsafeth  to  his  elect  so  plentiful  grace;  covering  under 
the  veil  of  his  superabundant  goodness  and  mercy,  by 
their  sincere  faith  in  Christ  Jesus,  their  sins  and  aberra- 
tions, whether  of  ignorance  or  infirmity.  What,  then, 
must  be  done  ?  Should  we  continue  in  sin,  that  grace 
might  abound  ?  or,  shall  we  against  knowledge  go  on  to 
walk  inordinately,  because  in  our  ignorance  God  hath 
vouchsafed  us  of  his  grace  in  that  disordered  state  of 
things  ?  without  the  ministerial  church,  of  which  we  speak, 


78  A  jrST  AXD  NECESSARY  ArOLOGY. 

the  prcachini^  of  tlio  gospel  ])oth  nifty,  and  nseth  to  be  had, 
and  hy  it  faith  to  he  ingcnoratcd,  rxcept  Christian  eliurclies 
be  to  be  gathered  of  infi(hds  and  unhehevers.  Besides, 
what  Minos,  or  lihadamant  will  deny,  that  even  in  the 
bosom  of  tlie  Romish  church  some  faithful  j»ersons  may 
be  found  ?  how  much  more  in  that  of  England,  in  which 
the  main  truths  of  the  gospel,  the  most  and  greatest  errors 
of  popery  being  banished,  are  taught  by  so  many  godly 
and  learned  men,  with  such  zeal  and  earnestness?  Now 
what  of  these  things  ?  Is  it  therefore  lawful  for  a  Chris- 
tian, either  to  content  himself  with  himself,  without 
joining  to  any  Christian  congregation ;  or  to  continue 
still  in  the  bosom  of  the  Church  of  Home,  as  a  member 
under  the  Pope,  the  head  ?  I  therefore  conclude  out  of 
Mr.  ]5rightman,  on  Rev.  ii.  20,  whose  words  I  had  rather 
use  than  mine  own,  speaking  of  the  government  and  ministry' 
of  the  Church  of  England,  "  The  fruit,"  to  wit,  of  the  word 
preached,  "  doth  no  more  exempt  from  blame  our  corrup- 
tions, than  a  true  child  doth  adulter}-." 

And  here  thou  hast,  Christian  reader,  the  whole  order 
of  our  conversation  in  the  work  of  Christian  religion,  set 
down  both  as  brietly  and  plainly  as  I  could.  If  in  any 
thing  we  err,  advertise  us  brotherly,  with  desire  of  our  in- 
formation, and  not,  as  our  countrymen's  manner  for  the 
most  part  is,  with  a  mind  of  reproaching  us,  or  gratifying 
of  others :  and  whom  thou  findest  in  error,  thou  shalt  not 
leave  in  obstinacy,  nor  as  having  a  mind  prone  to  scliism. 
Err  we  may,  alas !  too  easily :  but  heretics,  by  the  grace  of 
God,  we  will  not  be.  But  and  if  the  things  which  we  do, 
seem  right  in  thine  eyes,  as  to  us  certainly  tliey  do.  I  do 
eanicstly,  and  by  the  Tiord  Jesus  admonish  and  exhort  thy 
godly  mind,  that  thou  wilt  neither  witldiold  thy  due 
obedience  from  his  truth,  nor  just  succour  from  tliy  dis- 
tressed brethren.  Neither  do  thou  en<lure.  that  either  the 
smallness  of  the  number,  or  meanness  of  the  condition  of 
those  that  profess  it,  should  pnjudice  with  thee  the  ])ro- 
fession  of  the  tnith  :  but  have  in  mind  that  of  Tertullian," 
"  Do  we  measure  men's  faith  by  their  persons,  or  their 
persons  by  their  faith  ?'   as  also  that  of  Austin,!  "  Let 

*  TcTtiill.  do  PrivsiT.  adv.  Ilcrct.  cap.  3. 
t  AiLstiii  contra  Maxim.  3,  14. 


OF  THE  CHURCH  OF  ENGLAND.  79 

matter  weigh  with  matter,  and  cause  Avith  cause,  and  reason 
with  reason  :"  but  especially  that  of  the  apostle,  "  My  bre- 
thren, have  not  the  faith  of  our  glorious  Lord  Jesus  Christ 
in  respect  of  persons."  James  ii.  1.  But  now,  if  it  so  come 
to  pass,  which  God  forbid,  that  the  most  being  either  fore- 
stalled by  prejudice,  or  by  prosperity  made  secure,  there 
be  few  found,  especially  men  of  learning,  who  will  so  far 
vouchsafe  to  stoop,  as  to  look  ui^on  so  despised  creatures, 
and  their  cause ;  this  alone  remaineth,  that  we  turn  our 
faces  and  mouths  unto  thee  0  most  powerful  Lord,  and 
gracious  Father,  humbly  imploring  help  from  God  towards 
those  who  are  by  men  left  desolate.  There  is  with  thee 
no  respect  of  persons,  neither  are  men  less  regarders  of 
thee  if  regarders  of  thee  for  the  world's  disregarding  them. 
They  who  truly  fear  thee,  and  work  righteousness,  although 
constrained  to  live  by  leave  in  a  foreign  land,  exiled  from 
country,  spoiled  of  goods,  destitute  of  friends,  few  in  num- 
ber, and  mean  in  condition,  are  for  all  that  unJ;o  thee  (0 
gracious  God)  nothing  the  less  acceptable.  Thou  number- 
est  all  their  wanderings,  and  puttest  their  tears  into  thy 
bottles.  Are  they  not  written  in  thy  book  ?  Towards  thee, 
O  Lord,  are  our  eyes ;  confirm  our  hearts,  and  bend  thine' 
ear,  and  suffer  not  our  feet  to  slip,  or  our  face  to  be 
ashamed,  0  thou  both  just  and  merciful  God.  To  him 
through  Christ  be  praise,  for  ever,  in  the  church  of  saints ; 
and  to  thee,  loving  and  Christian  reader,  grace,  peace,  and 
eternal  happiness.     Amen. 


FINIS. 


TWO  LETTERS 


CHRISTIAN  FELLOWSHIP: 


REV.  WILLIAM  AMES,  D.D., 


THE  OTHER  BY 


REV.  JOHN  ROBINSON. 


1611. 


VOL.  m. 


NOTICE  RESPECTING 

THE    TWO    LETTERS. 


The  Preface  to  the  Treatise  on  "Eeligious  Communion," 
following  these  Letters,  refers  to  ascm-rilousbook  published 
in  1612,  by  persons  who  had  formerly  been  in  connexion 
with  the  Separatists  at  Amsterdam,  but  who  had  either  been 
excommunicated,  or  had  abandoned  their  former  connexions, 
and  had  returned  to  the  English  Church.  The  title  of 
their  joint  production  is,  "  The  Prophane  Schism  of  the 
Brownists,  or  Separatists,  with  the  impiety,  dissensions, 
lewd  and  abominable  vices  of  that  impure  sect;  discovered 
by  Christopher  Lawne,  Clement  Saunders,  and  Robert 
Bulward,  lately  returned  into  the  bosom  of  the  Clmrch  of 
England  from  the  company  of  Mr.  Johnson.   1012." 

The  title  indicates  the  character  of  the  book,  and 
awakens  suspicions  as  to  the  credibility  of  the  authors. 
Mr.  Piobinson's  allusions  to  the  parties,  as  well  as  Mr. 
Clyfton's  reply  in  his  work  entitled,  "An  Advertisement 
concerning  a  book,  lately  published  by  Christopher  Lawne 
and  others,  against  the  exiled  Church  at  Amsterdam,  by 
Richard  Clyfton,  Teacher  of  the  same  Church,  1012," 
shows  that  they  were  by  no  means  trustworthy.  Their 
extreme  eagerness  to  destroy  the  reputation  of  their 
former  friends  defeats  its  object,  and  betrays  only  the 
malignity  of  their  spn-it. 

While,  however,  the  testimony  of  Lawne  is,  in  general, 
more  than  suspicious,  there  can  be  little  doubt  respecting 
the  authenticity  of  the  following  letters,  which,  it  would 
appear,  had  been  surreptitiously  printed,  or  clandestinely 
obtained,  and  afterwards  copied  and  circulated.  Mr. 
Robinson  states  in  the  Preface,  p.  96,  that  these  Letters, 
with  a  third,  which  Dr.  Ames  published  as  a  rejoinder, 
were  printed  "  Avithout  his  consent,  privity,  or  suspicion 
of  such  deahng."  He  regarded  them  as  j^i'ivate,  and 
intended  only  for  his  correspondent  and  himself. 

The  "learned  Amesius  "  was  a  distinguished  Puritan  in 
England ;  but  in  consequence  of  the  persecuting  proceed- 


84  TWO  LETTERS 

in«^s  of  Archbisliop  Bancroft,  he  fled  to  Holland,  in  1610, 
and  bocarnc  minister  of  the  English  Cliurch  at  the  Hague. 
On  Abbott's  succeeding  to  tlie  Archiepiscopal  See,  he 
wrote  to  the  English  Ambassador,  in  10 1 -4,  to  get  Ames 
removed  from  his  charge.  This  being  etlectrd,  tlie  same 
influence  was  exerted  to  prevent  his  a])pointment  as 
Divinity  Professor  at  the  University  of  Leyden.  The 
States  of  Friesland,  however,  appointed  him  to  the  Theo- 
logical Chair  at  the  University  of  Franeker,  where  he 
continued,  discharging  his  professional  duties  with  dis- 
tinguislied  and  gi'owing  success,  for  nearly  twelve  years. 
His  health  failing,  he  retired  to  Rotterdam,  and  became 
co-pastor  with  the  Rev.  Hugli  Peters,  over  the  Independent 
Church  in  that  town.  He  did  not  long  survive  the  change, 
and  was  buried  November  14th,  1 0:315. -^ 

It  is  not  stated  in  what  year  the  "Letters"  were  written; 
but,  as  they  were  extant  when  Lawne  i)ublished  his  "  Pro- 
fane Schism,"  in  101*>!,  they  were  doubtless  written  in  1011, 
while  Dr.  Ames  was  ^Minister  of  the  English  Church  at  the 
Hague,  which  ofhce  he  was  compelled  to  resign  in  1612. 
The  correspondence,  therefore,  took  place  three  years  before 
Robinson  published  his  Treatise  on  *' Connnunion." 

The  insertion  of  the  Letters  in  this  part  of  the  volume 
has  been  deemed  desirable,  as  they  form  an  important 
introduction  to  the  "  Religious  Communion  ;"  and  without 
the  study  of  which,  certain  parts  both  of  the  preface  and 
the  first  part  of  that  work  cannot  be  well  understood. 

What  influence  the  correspondence  with  Dr.  Ames  had 
on  Mr.  Robinson's  mind  does  not  appeal*;  but  it  is  evident, 
on  comparing  the  letters  and  the  work  on  "  Communion," 
that  a  considerable  modification  had  taken  place  in  his 
views  on  the  subject.  Dr.  Ames  in  his  letters  strenuously 
contends  against  ^Ir.  Robinson's  supposed  uncharitable- 
ncss  in  not  holding  "  private  communion  "  witli  "  inembei*s 
of  the  time  visible  church,"  who  b«'l()nged  to  the  "Assem- 
blies," or  the  English  Church — whiK'  the  parties  to  whom 
Mr.  Robinson  refers  in  the  treatise,  objected  to  his  supposed 
latitudinariiuiism  in  holding  private  and  occasional  fellow- 

•  Vide  Brooks'  Lives  of  the  Puritan.s,  vol.  ii.  pp.  40o — 108  ;  Ilan- 
bury'tt  lliiturical  MemoriulB,  vol.  i.  p.  257, 


ON  CHRISTIAN  FELLOWSHIP.  85 

ship  with  pious  persons  belonging  a  national  ecclesiastical 
establishment. 

In  the  earlier  period  of  his  separation  Mr.  Robinson  was 
more  "rigid"  in  his  notions  respecting  church-fellowship 
and  discipline ;  but  his  charity  expanded  as  his  years  in- 
creased, and  he  delighted  to  recognise  as  brethren,  all  who 
followed  Christ  sincerely  and  devoutly,  though  they  might 
not  feel  it  to  be  tlieir  duty  to  leave  their  church  connexions 
and  unite  themselves  with  the  Separatists, 


LETTERS. 

"  Letters  that  passed  betwixt  M.  Ames  and  ]M.  Robinson 
touching  the  bitterness  of  the  Separation."  Coj^ied  from 
Lawnes  "Profane  Scliism,"  chap.  viii.  pp.  47 — 51, 

'*  One  point  of  schism  which  Mr.  Gilgate  objected  unto 
Mr.  Ainsworth  was,  for  their  separation  in  private  from 
those  particular  persons,  which  might  be  discerned  to  be 
true  visible  Christians  even  by  their  own  confession.  This 
point,  because  it  is  further  discussed  in  divers  arguments 
and  writings  betwixt  Master  Ames  and  Master  Robinson, 
we  have  thought  it  meet  to  publish  them  as  they  came 
unto  our  hands,  because  they  serve  much  for  the  declara- 
tion and  manifestation  of  their  schism  herein." 

LETTER  OF  REV.  \VM.  AMES  TO  MR.  ROBINSON. 

G.  M.  and  P.     (Grace,  Mercy,  and  Peace.) 

Sir, — I  do  not  desire  to  multiply  many  letters,  nor  many 
words  in  this  one  letter.  I  will  pass  by,  therefore,  your  cen- 
sure. Your  manner  of  Separation  also  I  omit,  whether  it 
be  like  or  dislike  to  that  of  the  first  reformed  churches, 
for  you  have  irons  enough  in  the  fire  about  that  question. 
Neither  will  I  trouble  you  about  my  associates  here,  whom 
you  deem  evil  of,  though  they  be  unknown  unto  you : 
only  that  one  point  which  containeth  indeed  the  very  bit- 
terness of  Separation,  I  would  desire  you  again  to  con- 
sider of,  as  you  do  me :  viz.  "  Whether  there  be  not  a 
visible  communion  even  out  of  a  visible  ehurcli."  These 
reasons  seem  to  evince  it. 

1.    Whomsoever  I   can   rightly  discern   to   have   com- 


86  TWO  LETTERS 

miinion  with  Jesus  Christ,  witli  him  may  I  have  visihie 
communion  :  the  reason  is,  because  that  from  visihie 
descning  of  that  inward  communion,  dotli  necessarily 
follow  external  communion.  Neither  can  other  sutiicient 
reason  be  given,  why  we  should  communicate  with  visible 
churches,  but  only  because  we  visibly  discern  that  they 
have  communion  with  Christ:  Now  '' quatenus  ipsujn  et  de 
omni  cnnvertuntur.''  But  we  may  discern  (even  by  your 
confession)  of  some,  out  of  a  visible  church  that  they  have 
communion  with  Christ:  Ergo, 

2.  Tluit  which  is  lawful  for  them  to  do  which  are  no  mem- 
bers of  a  visihie  church,  that  is  lawful  for  others  to  join  with 
them  in  :  for  that  which  is  no  sin  in  the  principal  is  none 
in  the  accessoiy,  "  ceteris  paribus.''  And  it  cannot  be  simply 
unfawful  to  join  in  any  action  that  is  lawful,  '^  quatenus 
talis  r  but  it  is  lawful  for  Christians  converted,  even  be- 
fore they  join  in  any  church  (perhaps  wanting  knowledge 
of  the  true  constitution,  perhaps  opportunity)  to  worship 
God.     Therefore, 

3.  It  is  necessaiy,  that  before  the  covenant-making 
(which  you  hold  to  he  the  form  of  a  church)  they  that  are 
to  make  it,  should  join  together  in  prayer  for  direction, 
assistance,  and  blessing,  yet  they  are  not  a  church  until 
after :  therefore,  it  is  not  only  lawful,  but  necessarj'  also 
that  there  be  a  communion  out  of  a  visible  church.  You 
may  easily  conceive  the  form  and  force  of  this  argimient. 
If  you  answer  that  they  are  a  church  in  desire,  that  is  to 
forsake  your  position  :  for  desire  to  be,  doth  imply  that  as 
yet  they  are  not:  "  A  relic  ad  esse  non  sequitur  ratio.''  I 
will  not  be  furtlier  tedious  unto  you.     Fare  you  well. 

Your  loving  frend, 

^VlLUAM  Ames. 
Feb.  35. 


LETTER  OF  MR.  ROIUNSON  TO  MR.  AMKS. 

Mercy  and  peace  be  with  you.     Amen. 

Sir, — Because  I  do  understand  by  many,  that  you  mar- 
vel I  answer  not  your  reasons,  having  had  your  writing  so 
long  in  my  hands,  I  thought  good  to  return  you  a  brief 
answer.     Yom*  reasons  to  prove  visible  communion  out  of 


ON  CHRISTIAN  FELLOWSHIP.  87 

a  visible  church  follow ;  though  that  be  not  the  question 
between  you  and  me,  but  whether  "  we  which  are  or  deem 
ourselves  to  be  of  a  visible  church,  may  lawfully  commu- 
nicate with  such  as  be  of  no  church  "  ? 

I  deny  that  external  communion  doth  necessarily  flow 
from  the  discerning  of  inward  communion  with  Christ, 
which  is  your  first  reason  :  for  then  I  have  external  com- 
munion with  the  angels  and  faithful  departed  this  life. 
External  communion  is  a  matter  of  external  relation  and 
order,  under  which  men  out  of  the  church  are  not.  The 
order  set  by  Christ  and  his  apostles  is,  that  such  as  receive 
tlie  Word  and  are  to  be  saved,  Acts  ii.  41 — 47,  join  them- 
selves forthwith  unto  the  church,  and  a  large  remnant  it  is 
of  the  confusions  which  Antichrist  hath  brought  into  the 
world,  that  men  fearing  God  should  remain  out  of  the 
true  church. 

For  the  further  clearing  of  these  things. 

If  an  innocent  person  (in  mine  absence)  be  excommu- 
nicated from  the  church,  upon  the  testimony  of  two  or 
three,  yet  will  I  for  order's  sake  (and  so  am  bound)  forbear 
communion  with  him  till  I  have  manifested  his  innocency 
to  the  church.  On  the  other  side,  though  I  know  some 
great  wickedness  by  a  brother,  which  he  denies,  and  I 
cannot  prove,  I  must  still  for  order's  sake  keep  communion 
with  him  in  the  church,  till  God  discover  him.  It  is  evi- 
dent, therefore,  that,  in  cases,  I  am  both  to  forbear  commu- 
nion with  a  godly  man,  till  we  be  orderly  joined  together  ; 
and  to  keep  communion  with  a  wicked  man  till  we  be 
orderly  disjoined. 

Add  unto  these  things,  that  upon  this  gi'ound,  I  may 
also  lawfully  admit  one  out  of  the  church,  to  the  Lord's 
Supper,  to  the  choice  of  officers,  censuring  of  offenders, 
and  all  other  exercise  of  external  communion ;  if  by  the 
judgment  of  charity,  I  deem  him  holy  in  his  person. 
And  how  can  I  deny  him  one  part  of  external  communion, 
to  whom  I  afford  another,  but  I  make  a  schism  in  the 
communion  of  saints  ?  and  this  also  may  serv'^e  for  answer 
to  the  latter  part  of  your  proof  touching  visible  churches  : 
for  they  have  not  only  internal  communion  with  Christ, 
but  external  also  in  the  order  which  he  hath  set.  For 
which  we  stand  and  for  the  want  of  which  alone,  we  with- 


88  TWO  LETTERS 

draw  ourselves,  as  wo  do  in  this  case,  not  daring  to  break 
Christ's  order  for  men's  disorder. 

The  sum  of  the  second  argument,  is,  that  because  it  is 
lawful  for  some  such  as  are  not  yet  members  of  a  true 
church  to  pray,  therefore,  others  of  a  church  may  join  with 
them  in  prayer. 

I  do  first  answer,  that  men  in  a  church  are  bound  to 
and  from  many  things,  wherein  men  not  in  the  church 
may  use  more  liberty,  and  upon  the  same  ground  you 
might  soundly  argue  thus  :  Because  two  or  three  persons 
excommunicated  upon  fidse  testimony,  may  pray  together, 
and,  therefore,  the  brethren  of  the  church  may  forthwith 
pray  with  them  ;  though  prayer  be  in  itself  a  lawful  thing, 
and  they  holy  in  their  persons  that  pei-form  it,  yet  it  is 
unlawfully  performed  out  of  the  church,  in  ^vhich  men  ought 
to  be  and  therein  to  use  it.  So  that  although  there  be 
neither  "  Vitium  persona  nee  vitiinn  rei,''  yet  there  is  "  17- 
tinm  ordinis,  et  relntionis :''  and  this  external  religious 
order  and  relation  is  the  church  order;  and  religious 
communion,  a  work,  doth  presuppose  religious  union  of 
persons. 

Touching  men  joining  in  prayer,  before  they  enter  cove- 
nant, and  so  before  they  be  in  a  church,  whence  you  do 
take  your  third  argument :  I  do  answer,  first,  for  that  there 
is  not  the  like  reason  of  them  and  us,  Avhich  are.  or  take 
ourselves  to  be  in  the  order  of  an  established  church :  they 
then  break  no  order,  though  we  should.  Secondly.  Such 
persons  are  joined  in  will  and  puri-)ose,  at  the  least,  tlie 
which  is  accepted  as  the  deed  ;  2  Cor.  viii.  IQ  ;  though  the 
outward  ceremony  he  not  as  yet  pei-formed.  So  is  Abra- 
ham said  to  have  offered  up  Isaac,  Heb.  xi.  17  ;  and  Tris- 
cilla  and  A(piila  to  have  laid  down  their  o^mi  necks  for 
Paul's  life  ;  Rom.  xv.  '^,  4  ;  which  notwithstMiding,  they 
did  only  in  will  and  puqiose.  Your  axiom,  "  A  relle  nd 
esse  nan  sequitur  rntio  "  hath  his  use  especially  "  in  rehus 
naturnUhus."  I5ut  the  urging  of  it  thus  absolutely  in  mat- 
ters of  religion,  tends  to  deprive  the  church  of  her  greatest 
spiritual  comfort. 

Lastly,  Consider  the  covenant  "  iw  concreto"  an«l  prayer 
is  a  part  thereof.  And  when  men  are  so  mot,  with  a  pur- 
pose to  unite,  and  do  begin  praytr  for  tlio  sanctification  of 


ON  CHRISTIAN  FELLOWSHIP.  89 

it ;  they  are  in  the  door  coming  into  the  house,  and  not 
without.  The  Jews  were  not  to  have  reUgious  com- 
munion with  persons  uncircumcised  :  and  yet,  I  doubt  not, 
but  when  a  godly  proselyte  was  to  be  circumcised,  they 
might  lawfully  join  with  him  for  the  sanctilication  of  the 
ordinance. 

I  cease  further  to  trouble  you,  and  do  heartily  salute 
you  in  the  Lord  God,  wishing  you  from  him  all  prosperity, 
and  in  him  resting. 

Leyden,  this  second  of  the  week, 

Your  loving  friend, 

JOH.  EOBINSON, 

Dr.  Ames  published  a  rejoinder  to  this  letter,  but  Mr. 
Eobinson  did  not  reply  again,  judging  his  friend's  argu- 
ments inconclusive  and  not  requiring  refutation. 


OF 


EELIGIOUS    COMMUNION, 

PRIVATE  AND  PUBLIC. 


WITH  THE  SILENCING  OF  THE  CLAMOURS  RAISED  BY  MR.   THOMAS 

HELWISSE  AGAINST  OUR  RETAINING  THE  BAPTISM  RECEIVED  IN 

ENGL/iND  AND  ADMINISTERING  OF  BAPTISM  UNTO  INFANTS. 


A   SURVEY  OF   THE   CONFESSION   OF   FAITH,   PUBLISHED   IN   CERTAIN 
CONCLUSIONS,  BY  THE  REMAINDERS  OF  MR.  SMYTH'S  COMPANY. 


BY  JOHN  EOBINSON. 


"  The  simple  believeth  every  word :  but  the  prudent  looketh  well  to  his  going. 

Prov.  xiv,  15. 


PRINTED  ANNO  16U. 


EDITORIAL     NOTICE. 


The  title  and  preface  of  the  following  Work  sufl&ciently 
explain  its  object. 

It  was  doubtless  written  atLeyden,  and  probably  printed 
in  that  city.  The  first  part,  "On  Communion,"  shows  the 
progress  of  Mr.  Eobinson's  mind  towards  more  enlarged 
and  liberal  views  on  Christian  fellowship,  than  those  he 
entertained  when  the  correspondence  took  place  between 
Mr.  Ames  and  himself,  three  years  j^reviously;  and 
furnishes  an  illustration  of  his  remark  respecting  himself, 
at  the  close  of  the  Preface,  that  he  was  one  of  those  who 
desired  "  to  learn  further  or  better  what  the  goodwill  of 
God  is." 

The  second  and  third  parts  are  more  controversial  in 
their  character,  and  may  be  regarded  as  amplifications  and 
confirmations  of  the  arguments  on  similar  topics,  in  the 
"Defence  of  the  Doctrine  propounded  at  the  Synod  of 
Dort,"  contained  in  vol.  i.,  pp.  260 — 471. 


CONTENTS. 


Editorial  Notice. 
Preface. 
Chap. 

I.     Private  Communion. 
II.     Public  Communion. 
m.     Of  Flight  in  Persecution. 
IV.     The  outward  Baptism  received    in  England   is  lawfully 

retained.  ^ 

V.     Of  the  Baptism  of  Infants. 

VI.  A  Survey  of  the  Confession  of  Faith,  published  in  certaui 
Conclusions  by  the  Remainder  of  Mr.  Sm)-th's  Com- 
pany after  his  Death. 

Sect. 

1 .  On  Knowledge  of  God. 

2.  God's  Decrees  about  Sin. 

3.  Adam's  Fall  and  Sin. 

4.  Original  Sin. 

5.  God's  Love  and  Man's  Recovery. 

6.  Universal  Redemption. 

7.  Apostacy  from  Grace. 

8.  Christ's  Sacrifice. 

9.  Regeneration. 

10.  Perfection. 

11.  The  Visible  Church. 

12.  M:i-i>ti\uv  ;uk1  Oatlls. 


THE    PREFACE. 


There  passed  out,  some  while  since,  a  defamatory  libel, 
under  the  names  of  Charles  Lawne  and  three  other,  his 
brethren  in  evil;*  but  certainly  penned  by  some  other 
persons,  whose  greater  knowledge  did  arm  their  cruel 
hatred  the  more  to  hurt :  making  them  fathers  of  that 
"  generation  whose  teeth  are  as  swords,  and  their  jaw 
teeth  as  knives,  to  devour  the  afflicted  from  off  the  earth, 
and  the  poor  from  among  men."  Prov.  xxx.  14.  Against 
whom  and  whose  friends,  durst  I  use  the  same  liberty,  in 
publishing  to  the  world  their  personal  corruptions  which 
I  know,  and  could  soon  learn  by  the  testimony  of  honester 
men  than  these  informers,  they  who  have  written  of  others 
what  hath  pleased  them,  should  read  that  which  would  not 
please  them,  of  their  own,  if  not  of  themselves.  But 
God  forbid  !  My  desire  is  rather  to  pacify  than  to  alienate 
affections ;  remembering  Christ's  instruction  unto  his  dis- 
ciples, to  "bless  those  that  curse  them,"  "to  do  good  to 
those  that  harm  them,"  and  "  to  pray  for  those  that 
persecute  them."  Matt.  v.  44.  Besides,  in  following  their 
course,  I  should,  for  the  faults  of  a  few  corrupter  persons, 
wrong  the  credit  of  many  honest  and  innocent  men ;  for 
whose  sakes,  I  would  rather  cover  the  others'  failings,  than 
for  them  blemish  the  credit  of  the  rest.  But  herein 
special  respect  is  to  be  had  to  the  common  truths  of  the 
Lord  Jesus,  by  them  and  us  acknowledged;  upon  the 
honour  whereof,  had  they  been  but  half  so  bent  as  ui)on 
-  our  disgrace,  they  would  not  thus  have  gratified  the  com- 
mon adversaries  thereof,  even  theirs  and  ours,  and  with 
them  the  atheists  and  epicures  in  the  land,  by  whom  their 
book  is  most  affected;  blessing  themselves  in  their  pro- 
*  Vide  title  of  La^\^le's  book,  page  83,  supra. 


96  THE  PREFACE. 

fessed  contempt  of  God,  and  of  all  relipjion,  by  the  sayings 
of  those,  whether  truly  or  falsely  suf^gested  they  regard 
not,  who  profess  his  more  special  fear  and  service  ;  and 
concluding  that  all  others  are  as  ill  as  themselves,  though 
more  covertly.  It  is  the  spider's  disposition,  so  she  may 
entangle  the  silly  flies  in  her  web,  to  weave  out  her  own 
bowels. 

This  libel  it  hath  pleased  divers  persons  of  note  for 
learning  and  zeal  to  countenance,  with  their  writings  of 
divers  kinds.  Amongst  the  rest,  Mr.  W.  Ames,  fearing 
belike  lest  either  it  should  want  credit,  or  I  discredit,  by 
tlie  acccusations  in  it  against  the  persons  of  other  men  in 
other  churches,  (which,  though  they  were  all  time,  as  I 
know  some  of  them  to  be  wholly  false,  and  others  impu- 
dently published  by  such  as  were  themselves  chief  agents 
in  them,  yet  did  no  more  concern  me  and  the  chureh  with 
me,  than  did  the  abuses  in  the  church  of  Corintli,  the 
church  at  Eome ;  or  those  in  some  of  the  seven  churches 
in  Asia,  the  rest  which  were  free  from  them,)  hath  publish- 
ed to  the  world,  in  the  body  of  that  book,  without  my  con- 
sent, privity,  or  least  suspicion  of  such  dealing,  certain 
private  letters,  ■•  passing  between  him  and  me,  about  private 
communion  betwixt  the  members  of  the  true  visible  church, 
and  others ;  though  he  take  advantage  and  occasion,  by 
certain  general  words  of  mine,  to  alter  the  state  of  the 
question.  The  occasion  of  which  passages,  if  I  should 
also  publish,  I  am  sure  he  would  not  like  it,  nor  have 
cause. 

Now,  as  I  neither  am,  nor  would  be  thought,  insensible 
of  this  unchristian  enmity,  and  violent  opposition  by  tliem 
against  us,  in  the  j>ractice  of  those  things  which  them- 
selves, as  their  writings  testify,!  do  so  far  approve  ;  so  I 
think  a  preface  very  convenient  for  my  present  pur^jose,  to 

•  Vide  Letters  between  Mr.  Ames  and  Mr.  Robinson,  pp.  85 — 89, 
sitpra. 

t  Vide  Admonition  to  the  Parliament.  >I.  Ch.  Sermon  upon 
Rom.  xii.,  (supposed  to  refer  to  the  l{ev.  La>%Tence  Chaddirton,  D.D., 
First  Master  of  Emanuel  College,  Cambridge.)  M.  Cart.  English 
Puritanism,  &c.  (Rev.  Thos.  CartwTight,  B.D.)  the  distingui.shcd 
Puritan  and  Presbyteriiui,  but  opponent  of  the  13^o^^•niJJt.s  and  Sepa- 
ratists. 


THE  PREFACE.  97 

communicate  with  others,    such  grounds  as  upon  which 
they  seem  to  raise  the  same. 

And,  first,  all  oppositions  in  religion  are  carried  usuall} 
with  violence,  as  wherein  men  have  special  persuasion  they 
please  God  in  that,  their  special  work  of  conscience  and 
zeal  for  him  and  his  truth.  And,  as  men  are  in  danger  to 
mistake  error  for  truth,  so  to  prosecute  the  same  with 
wrath  and  indignation,  instead  of  the  true  zeal  of  God. 
And  I  do  much  intreat  and  warn  those  men,  in  the  fear  of 
the  Lord,  to  beware  that  instead  of  zeal  against  our  sup- 
posed errors,  they  nourish  not  in  their  hearts  wrath  and 
hatred  against  our  persons  ;  which  is  a  great  iniquity 
where  it  is  found,  and  most  contrary  unto  love,  and 
so  unto  God,  who  is  love,  1  John  iv.  10,  and  the  breaking 
of  the  whole  law,  which  love  fulfilleth.     Gal.  v.  14. 

But,  besides  this  general,  they  take  more  special  occa- 
sion of  offence  at  us,  and  our  separation,  by  which  we 
carry  our  differences ;  as  wherein  we  do  not  only  in  word, 
but  even  really  and  indeed  reprove  their  state  and  stand- 
ing, as  unlawful ;  and  such,  as  we  rather  choose  all  calami- 
ties by  loss  of  country,  friends,  riches,  credit,  liberty,  yea 
and  life  itself,  than  by  continuance  therein  to  withhold  the 
truth  of  God  in  unrighteousness,  and  uphold  the  chair  of 
apostacy,  and  so  to  pull  down  wrath  from  heaven  upon  our 
heads.  Which  our  sequestration  is  yet  the  more  offensive 
unto  them,  by  how  much  the  nearer  we  were,  and  yet  are 
in  many  things,  united  :  the  contentions  of  brethren  being 
as  the  bars  of  a  castle.  Pro  v.  xviii.  19  ;  as  also  for  that 
their  party,  for  the  reformation  of  their  pretended  national 
Judah,  is  thereby  weakened.  And  as  any,  according  to  the 
proverb,  may  easily  find  a  staff  to  beat  a  dog  withal,  so  do 
men  easily  take  occasion  to  lay  load  upon  us,  who  are,  for 
our  fewness  in  number  and  meanness  of  condition,  so  con- 
temptible in  their  eyes ;  and  against  whom  they  have  all 
advantages  for  treading  upon  us  (save  the  truth)  which  they 
can  desire.  But  the  Lord  Jesus,  in  teaching  that  "the  way 
to  life  is  narrow,  which  few  find,"  and  that  "to  the  poor 
the  gospel  is  preached,"  and  thereupon  that  "he  is  blessed 
who  is  not  oflended  at  him,"  doth  plainly  forewarn  all  his 
servants  of  this  offence.  Matt.  vii.  14  ;  xi.  5,  0.  Others 
there  are,  also,  who,  whatsoever  they  boast  of  IheScrip- 

vor..  iir.  H 


98  THE  PREFACE. 

tiires,  have  for  the  most  part  a  traditional  faith  and  re- 
ligion; and,  as  Naanian,  the  Syrian,  Avould  not  believe 
that  there  could  be  any  better  waters  than  the  rivers  of 
Damascus,  '^  Kinpjs  v.  1^2,  so  neither  do  they  think  it  pos- 
sible that  there  should  he  any  purer  manner  of  worship- 
ing God,  than  that  to  which  they  have  been  always  used  ; 
unto  which  they  are  so  superstitiously  addicted,  as  that 
they  are  ready  to  think  it  an  heretical  way  for  any  man  to 
step  out  of  tlie  beaten  trod  of  their  teachers'  traditionary 
religion. 

There  are  also  besides  all  these,  that  have  their  politic 
ends,  and  res])ects,  for  which  they  affect  ojtposition  against 
lis.  Some,  of  the  prelates'  faction,  to  gi'atify  their  lords 
and  masters,  at  whose  devotion  they  stand,  and  against 
whom  we  principally  witness  :  others,  though  they  like  not 
the  bishops,  yet  think  it  a  point  of  their  wisdom  to  take 
and  hold  \i\)  professed  oi)position  against  us,  that  under  it 
as  a  buckler  they  may  cover  their  own  irregularity,  and 
make  their  jealous  masters  believe,  that  they  cannot  but 
be  indifferently  well  affected  towards  them,  being  so  vehe- 
mently bent  against  us.  Yea,  others  perceiWng  that  their 
own  grounds  do  in  the  judgment  of  others,  wise  and  im- 
partial, directly  lead  to  the  way,  in  which  we  walk,  and  yet 
seeing  it  not  to  be  for  their  purposes  to  have  the  world  so 
to  esteem  of  them,  do  imdoubtedly  strain  and  wring  the 
neck  of  their  consciences,  and  courses,  to  look  the  con- 
trary way,  that  they  may  not  be  thought  to  have  their 
faces  towards  us. 

Lastly,  there  are,  who  fearing  belike  to  be  overcome  of 
the  truth  we  ])rofess,  if  with  (piiet  and  calm  thoughts  they 
come  to  consider  of  it,  and  not  having  hearts  to  embrace 
it.  do  set  themselves  against  it  tumu\tnou.^ly  :  like  those 
cowards,  who  fearing  the  force  of  their  adversaries, .  do 
think  by  debasing  and  reviling  of  them,  to  encourage  their 
own  faint  and  feeble  hearts  against  them. 

But  good  had  it  be«>n  for  the  tnith,  if  at  it,  offences  had 
only  been  taken  by  the  adversaries  thereof,  and  not  also 
given  by  them,  who  have  professed  it:  and  those  both  so 
jniblic,  as  they  cannot  bo  concealed,  and  so  peat,  a.s  they 
can  receive  no  sufficient  cxcus(\  Vet  are  there  notwith- 
standing divers  things,   and   those  such  as  will   seem.  1 


THE  PREFACE.  99 

doubt  not,  of  weight,  to  the  wise  in  heart,  which  both  justly 
may,  and  necessarily  must  be  observed  about  those  mat- 
ters :  whether  oticnsive  contentions,  or  other  personal  evils, 
laid  to  our  charge,  and  published  to  the  world  against  us. 

First  then,  and  in  the  general ;  the  publishers  of  those 
accusations  cannot  be  unsuspected  of  any  reasonable  man  : 
being  such  generally,  as  are  both  enemies  to  our  pro- 
fession, and  have  either  for  their  unfaithful  apostacy,  or 
other  scandalous  sins,  or  botli,  been  cast  out  of  the  church 
and  "excommunicated.*  Now  as  for  the  former,  it  is  truly 
and  commonly  said,  that  no  person  running  away  from  his 
master,  will  easily  speak  well  of  him  :  so  doth  experience 
confirm  it,  for  the  latter,  that  scarce  any  condemned  in 
any  court,  how  justly  soever,  but  will  comjilain  either  of 
the  malice  of  the  evidence,  or  ignorance  of  the  jury,  or 
injustice  of  the  judge.  Condemned  persons  must  repair 
their  own,  by  ruinating  the  credits  of  their  judges. 

More  especially  :  and  first,  of  the  contentions  which 
have  fallen  out  amongst  the  professors  of  this  way.  As 
Paul  complaineth,  that  sin  taking  occasion  by  the  law, 
wrought  in  him  all  manner  of  concupiscence,  Rom.  vii.  8  : 
so  indeed  hath  the  malice  of  Satan,  and  man's  corrup- 
tion taken  occasion  to  work  much  evil  of  this  kind,  by 
sundry  good  things  specially  found  in  the  professors  of 
tliis  truth;  as  1,  by  their  knowledge,  2,  zeal,  and  3,  liberty 
of  the  gospel.  Knowledge,  saith  the  apostle,  puffeth  up, 
1  Cor.  xiii.  1 ;  i.  5,  7,  1 1  ;  iii.  3  :  and  hence  was  it,  that  the 
same  church  to  which  he  so  writes,  exceeding  other 
churches  in  knowledge,  did  also  pass  them  in  contentions, 
and  strifes.  So  the  churches  this  way,  which  I  may  truly 
speak,  and  without  boasting,  going  before  other  ordinary 
assemblies  in  knowledge,  are  the  more  in  danger  of 
contentions,  without  special  modesty,  and  watchfulness. 
Ignorant  persons',  and  peoples,  are  for  tlie  most  part, 
easily  ruled,  as  being  content  to  trust  other  men  witli  their 
fiiitli  and  religion :  neither  was  there  ever  so  great  peace 
in  the  Christian  world,  as  it  is  called,  as  in  the  deQjDest 
darkness  of  jjopery.  2ndly,  as  the  greatest  zeal  for  God  is 
rightly  found  amongst  God  s  people,  so  is  peace  and 
agreement  greatly  endangered  tliereby,  if  it  be  not  tem- 
*  Lawnc  was  excoramuaicatc  I  July  2-;,  IGll. 


100  THE  PREFACE. 

pcred  with  much  wisdom,  motleration,  and  l^rothorly  for- 
bearance :  and  tliat  they  consider  not  ariglit,  that  both 
themselves  and  others  are  frail  men,  and  compassed  about 
with  much  ignorance,  and  infinnity  otherwise :  who  are 
therefore  to  study,  not  only  how  to  have  that  which  they 
like,  but  also  how  to  bear  that  in  other  men  (if  not  in- 
tolerable) which  they  like  not :  otlienvise,  whilst  men  think 
by  their  zeal  to  warm  the  house,  they  will  bum  it  over 
their  own,  and  other  men's  heads.  3rdly,  and  lastly,  they 
only,  who  enjoy  liberty,  know  how  hard  a  thing  it  is  to  use 
it  aright.  And  when  I  see  them  in  Enj^hmd  wondering  at 
the  dissensions  in  this  way,  methinks  1  see  two  prisoners, 
being  themselves  fast  chained  and  manacled  together  by 
feet,  and  hands,  wondering  to  see  that  other  men,  at 
liberty,  walk  not  closer  together  than  they  do.  Their 
thraldom  makes  tliem  unequal  censurers  of  the  abuse  of 
our  liberty.  How  many  thousands  are  there,  whose  very 
hearts  are  fretted  with  the  chains  of  their  spiritual  bond- 
age !  Yea,  how  many  several  factions  of  ministers  are 
there,  whose  differences,  if  by  servile  fear  they  were  not 
nipped  in  the  bud,  would  bring  forth  no  small  both  dis- 
sensions and  divisions  :  as  at  this  day  woeful  experience 
teacheth  in  the  reformed  churches,  whose  dissensions  do 
infinitely  exceed  all  that  ever  have  been  amongst  us  I  As 
ignorance  begot,  so  tyranny  maintained  the  greatest  peace 
and  unity,  when  poi)ish  ini<iuity  most  prevailed. 

Now  for  personal  offences  ;  as  we  profess,  and  avow 
before  all  men,  that,  for  ourselves,  we  neither  receive,  nor 
keep  amongst  us  any  persons  not  sanctified  in  their  mea- 
sure (in  our  discerning:)  so  do  we  not  think  ourselves  any 
way  i)rivileged,  either  from  the  common  infirmities  of 
God's  more  worthy  servants  in  all  ages,  or  from  the  malice 
of  Satan  in  thrusting  upon  us  false  brethren  unawares, 
Jude  4  :  whose  hypocrisy,  and  profane  usurpation  of  the 
Lord's  covenant,  and  holy  things,  unto  wliich  they  have 
no  right,  he  often  punisheth  with  scandalous  sins,  and  so 
hadctli  them  out  amongst  tlie  workers  of  iniquity.  "^^'l^K•h 
scandals  wu  couKl  yvl  cover  from  the  eyes  of  the  world  in 
a  great  measure,  if  we  dinst,  jis  others  do,  either  let  sin 
rest  upon  our  brethren,  Lev.  xix.  17  :  or  smother  in  a  con- 
sistory such  offences,  as  are  either  public,  of  their  own 


THE  PREFACE.  101 

nature,  or  so  made  by  the  offender's  private  impenitence, 
1  Tim.  V.  20  :  which  because  we  dare  not  do,  nor  but  re- 
buke him  openly,  which  so  sinneth,  and  so  jud^e  both  his 
sin  and  person,  in  which  ovu'  proceedings  and  deahngs, 
new  offences  are  also  added  oftentimes,  we  do  thereby  lay 
open  our  own  shame  in  the  eyes  of  the  world :  and  so 
walking  in  our  simplicity,  because  we  dare  not  be  wise 
against  the  Lord  Jesus  Christ,  his  order  and  ordinances, 
we  have  in  so  great  a  measure  our  faults  written  in  our 
foreheads,  and  are  a  wonder  and  offence  unto  others,  who 
are  far  better  acquainted  with  our  failings,  than  with  their 
own. 

But  besides,  if  not  above  the  rest,  great  offence  hath 
been  taken,  by  many,  at  our  extreme  straitness  in  respect 
of  the  order  wherein  we  walk  :  and  more  especially  for 
refusing  communion  in  the  private  and  personal  exercises 
of  religion  with  the  better  sort  in  the  assemblies  ;  as  where- 
in we  have  not  only  made  a  separation  from  the  wicked, 
and  from  the  godly  also  in  things  unlawful,  or  unlawfully 
performed,  but  even  in  their  lawful  actions.  This  Mr. 
Ames  calls  the  bitterness  of  separation :  and  for  it,  as  it 
seems,  thinks  it  lawful  to  cast  upon  me  the  reproach  of 
the  sins  of  other  churches  and  persons,  whether  truly,  or 
falsely  laid  to  their  charge,  he  knoweth  not ;  as  also  to  in- 
sinuate against  me,  that  I  despise  the  writings  of  Junius,* 
and  so  of  other  learned  men  if  as  justly  as  others  have  laid 
to  his  charge  the  contempt  of  all  ancient  writers  :  wherein 
if  men  deal  unjustly  with  him,  and  his  friends,  let  him  see 
whether  God  deal  not  justly,  in  rewarding  him  as  he  hath 
served  others. 

For  the  matter  of  his  letters,  if  I  would  strive  with  him 
about  the  arguments,  with  whom  I  agree  in  the  question, 

*  Francis  Junius,  a  learned  French  Protestant  divine,  was  born  at 
Bourges  in  15-15.  He  was  successively  minister  of  the  Walloon 
Church  at  Antwerp,  Chaplain  to  the  army  of  the  Prince  of  Orange, 
Professor  at  Heidelberg,  and  Divinity  reader  at  Leyden,  where  he 
died  of  the  plague  in  1602,  about  three  months  after  he  had  pub- 
lished his  "  Letters"  against  the  "  Confession  of  Faith,  and  certain 
English  people  living  in  the  Low  Countries."  He  wrote  Commen- 
taries on  the  Scriptures,  but  is  best  known  by  his  Latin  version  of 
the  Bible,  jointly  with  Tremcllius. 

t  Grotius  against  the  English  Puritans. 


103  THK  PBEFA(  E. 

I  ronld  mniiift'st,  I  doubt  not.  how  ho  hath  not  dealt 
siiftiriently  in  it.  \Vl)i'tl)er  or  no  there  were  in  the  assem- 
blies ftiithVul  and  godly  persons,  and  the  same  so  api»ear- 
injj  unto  men,  I  never  called  into  question,  nor  could 
without  sinning  gieatly  against  mine  own  conscience  :* 
the  thing  I  feared,  was  th<'  violation,  and  breach  of  order 
in  the  communion  between  the  members  of  the  true  visible 
church,  and  others  out  of  that  order,  or  in  the  contrary-. 
Mine  objection  hereabout  Mr.  A.  answereth  not.  ])ut  only 
makes  light  account  of  it,  as  a  strange  order,  which  is 
broken  by  saying  amen  to  a  godly  man's  prayer.  But  all 
nun  know,  that  to  set  light  by  an  arginnent  is  no  suthcient 
jujswer  unto  it.  \ud  many  cases  may  be  put  in  which 
order  may  be  sinfully  broken  in  communicating  even  with 
a  goclly  man's  ]>n»yers  ;  either  privately,  as  if  he  will  pro- 
fessedly olVer  up  the  pi"ayers  of  an  e.xcommunicate,  detected 
heretic,  or  other  ungodly  peiNon  :  or  publicly,  if  he  j)erfonn 
the  same  without  a  true,  or  by  a  false  calling.  Here  was 
use  of  ft  distinction  of  religious  actions,  into  personal  and 
church  actions  :'^  whi«'h  if  »'ither  Mr.  A.  had  obser\ed  unto 
me,  or  1  myself  then  conceived  of.  would  have  cleared  the 
iiue-^tion  to  my  conscience  :  and  with  which  I  did  wholly 
satisfy  myself  in  this  niatter,  when  God  gave  me  once  to 
obs«'ne  it. 

My  judgment  therein,  and  the  reasons  of  it,  I  hare  set 
t\o^i\  in  the  first  part  of  the  book  :  unto  which  I  bintl  no 
man  furtbiT  to  assent,  than  he  sees  giound  fix>m  the  Scrip- 
tnres.  In  it  I  oppose  no  article  of  our  Confession  :*  neither 
wa«*  it  the  author's  meaning,  as  it  seemeth.  further  to  con- 
clude and  pn)fess  sjparation  than  from  <ommunion  in  the 
jMiblir  woi-ship.  and  administrations  tbenv^  neither  do  I 
hen^in  oppo-*-  any  set  tirder  of  any  church  this  way,  to  my 
kn«»wl«dge.  L  myself,  and  the  people  with  me  generally, 
did  sep:in»to  from  tbt-  formal  state  of  the  paiish  assem-. 
blies,  in  •  n,  aikd  so  practised   all  the  while  we 

alMxJe  in    i  <»me  tliere  continuing,  hare  done  to 

*  Vide  Vol.  U.,  A  Jiutifirmtion,  Ke., 

J  <  .     ..  M 

•  '  red  to  in  p.  101,  note,  published 
at  A: ^ 

4  Art.  31. 


THK  PREFACE.  103 

this  day :  there  havmg  been  also  sundry  j^assages  between 
Mr.  Smyth,  and  me  about  it ;  with  whom  I  also  refused  to 
join,  because  I  would  use  my  liberty  in  this  point:  and  for 
which  I  was,  by  some  of  the  people  with  him,  excepted 
against,  when  I  was  chosen  into  office  in  this  church.  In- 
deed afterwards  finding  them  of  other  churches,  with  whom 
I  was  most  nearly  joined,  otherwise  minded  for  the  most 
l)art,  I  did  through  my  vehement  desire  of  peace,  and 
weakness  withal,  remit  and  lose  of  my  former  resolution  : 
and  did,  to  speak  as  the  truth  is,  forget  some  of  my  former 
grounds  ;  and  so  have  passed  out  upon  occasion,  some 
arguments  against  this  practice.  Which  yet  notwithstand- 
ing I  have,  in  the  same  place,  so  set  down,  as  all  may  see  I 
was  tisercin  far  from  that  certainty  of  persuasion,  which  I 
had  and  have  of  the  common  grounds  of  our  separation: 
of  which  I  think  this  no  part  at  all.  But  had  my  per- 
suasion in  it  been  fuller  than  ever  it  was,  I  profess  myself 
ahvays  one  of  them,  who  still  desire  to  learn  further,  or 
better,  what  the  good  will  of  God  is.  And  I  beseech  the 
Lord  from  mine  heart,  that  there  may  be  in  the  men, 
(towards  whom  I  desire  in  all  things  lawful  to  enlarge  my- 
self) the  like  readiness  of  mind  to  forsake  every  evil  way, 
and  faithfully  to  embrace  and  walk  in  the  truth  they  do,  or 
may  see,  as  by  the  mercy  of  God,  there  is  in  me ;  which  as 
I  trust  it  shall  be  mine,  so  do  I  wish  it  may  be  their  com- 
fort also  in  the  day  of  the  Lord  Jesus. 

John  Hobinson. 


CHAPTER  I. 

OF  I'lllVATE  COMMUNION. 

Tiif:  ajjostlc  writiri};  to  the  church  at  Colosse  with 
much  joy  for  tlicir  stiiblcness  in  tlie  grace  of  God  received, 
reducj-ih  tlic  whole  matter  of  that  his  "  rejoicing"  to  two 
general  heads  :  "faith,"  and  "order."  Col.  ii.  5.  Of  which 
twi»,  faith,  though  set  after  in  place,  is  before,  both  in 
nature,  time,  and  dignity :  as  making  men  in  their  persons 
severally  fit  for,  and  capable  of  that  order,  wherein  they 
are  jointly  to  be  united. 

Now  from  the^^e  two  spring-heads,  as  it  were,  thus  dis- 
tinguished, do  issue  and  arise  two  sorts  of  external  reli- 
gious actions,  or  e.xercises :  which  we  may  not  unfitly,  for 
distinction's  sake,  call,  personal  and  church  actions.  By 
personal  actions  I  do  understand  such  as  arise  from,  and 
are  performed  immediately  by  the  pei"bonal  faith,  an<l  other 
graces  of  (ro«l,  in  the  hearts  of  holy  men.  Of  which  sort 
are,  private  j)rayer,  thanksgiving,  and  singing  of  i»sulms, 
j>rofession  of  faith,  and  confession  of  sins,  reailing  or 
opening  the  Scriptures,  and  hearing  them  so  read,  or 
opened,  either  in  the  family,  or  elsewhere,  without  any 
church  power,  or  ministry  coming  between.  Of  the  second 
8ort,  are  tlie  receiving  in,  and  casting  out  of  members,  the 
electing  and  deposing  of  officers,  the  use  of  a  public 
ministry,  and  idl  communion  therewith.  For  which  works, 
howsiM\er  "  faith  "  and  other  personal  graces  be  recjuired 
that  men  in  them  nuiy  *  please  (iod,"  Heb.  xi.  0:  yet  are  not 
these  graces  sufficient  for  tlie  doing  of  them,  except  withal" 
thi-re  concur,  and  come  between,  a  Church  state,  and  c»rder : 
in.  and  by  wliich,  tliey  are  to  be  exercised,  as  by  their  most 
immediate  and  proper  cause :  from  which,  by  the  rule  of 
reason,  they  are  to  have  Uieir  denominatiiui.  and  so  to  be 
ralbd  church  actions. 

And  lliat  tJjc  actions  of  the  fii-st  kind,  and  more  parti- 


OF  rUlVATE  COMMUNION'.  105 

cularly,  private  prayer,  of  which  I  am  specially  to  speak, 
may,  and  ought  to  be  performed  by  godly  persons,  though 
out  of  the  order  of  a  true  visible  church,  both  the  Scrip- 
tures and  common  reason  teach:  and  that  not  only  by 
them  severally,  and  one  by  one,  but  jointly,  and  together 
also,  as  there  is  occasion  :  they  being  joint  members  of  the 
mystical  body  of  Christ  by  faith,  and  jointly  partakers  of 
the  same  Spirit  of  adoption,  and  prayer  ;  from  which  com- 
mon faith,  and  union  of  the  Spirit  dwelling  in  them,  this 
communion  ariseth,  they  thereby  being  privileged  jointly 
to  say,  "  Our  Father:"  as  was  also  practised  by  Cornelius, 
and  his  holy  family,  though  out  of  a  true  visible  church. 
Matt.  vi.  8—10,  XV.  22,  23  ;  Acts  x.  1—3,  34,  35;  Rom.  viii. 
20,  X.  10  ;  1  Cor.  xii.  7.  Neither  is  it  a  matter  worthy  the 
proving  lawful  for  a  godly  husband  and  wife  jointly  to 
sanctify  their  meat  and  drink  by  prayer,  and  thanksgiving, 
and  so  to  beg  together  at  God's  hands,  or  to  give  thanks 
for  other  good  things  upon  themselves,  and  theirs,  though 
they  be  out  of  the  order  of  a  true  church.  Neither,  indeed, 
do  the  members  of  the  visible  church  perform  private 
prayer,  or  the  like  exercises,  wdiether  severally,  and  by  one 
and  one,  or  jointly,  by  virtue  of  that  their  church  state, 
or  with  any  reference  unto  it,  but  merely  as  a  duty  of  the 
Christian  i^erson,  or  family :  (whicli  must  be  before  the 
Christian  church,  as  the  parts  before  the  whole :)  and 
whicli  they  were  also  as  well,  and  as  much  bound  unto, 
though  they  were  of  no  visible  church  at  all :  no  more  than 
was  Cornelius,  and  his  family,  and  friends,  which,  not- 
withstanding, was  his,  and  their  fault. 

These  things  thus  premised,  I  come  to  the  thing  I  aim 
at  in  this  whole  discourse,  which  is,  that  we,  who  profess 
a  separation  from  the  English  national,  provincial, 
diocesan,  and  parochial  church,  and  churches,  in  the 
whole  formal  state  and  order  thereof,  may  notwithstanding 
lawfully  communicate  in  private  prayer,  and  other  the 
like  holy  exercises  (not  performed  in  their  church  com- 
munion, nor  by  their  church  power  and  ministry,)  with 
the  godly  amongst  them,  though  remaining,  of  infirmity, 
members  of  the  same  church,  or  churches,  except  some 
other  extraordinary  bar  come  in  the  way,  between  them 
and  us. 


100  or  RELIGIOUS  COMMUNION. 

Ami  since  tlu»  subject  iind  ground  of  this  coniiuunion, 
is  lioly  persons,  and  the  same  so  <liscerncd  mntuuUv,  and 
on  hotli  sides,  T  tliink  it  needful,  for  the  clearer  passage 
of  things,  and  better  infomiation  of  divers  both  a<lversaries 
:ind  friends,  having  greatly  niisintcri)reted  our  writings 
and  testimony,  here  briefly  to  note  dowTi  what  our  judg- 
ment hath  alwiiys  been  of  the  sincere  faith  and  holiness 
of  many  particular  persons  in  the  assemblies,  notwith- 
standing our  testimony  against  the  body  of  the  same 
assemblies,  in  their  communion,  order,  and  ordinances. 

And  first,  our  witnessing  against  the  Churcli  of  England, 
so  called,  as  Babylon,  in  her  degi*ee,  botli  in  respect  of  the 
confusion,  ais  of  persons  good  and  ba<l,  of  all  sorts,  so  of 
things  Christian,  and  antichristiaii,  covering  all :  as  also  of 
that  spiritual  bondage,  Avherein  the  Lord's  people  are  kept 
under  the  spiritual  lordship  of  the  prelacy,  there  reigning, 
doth  witness  for  us  against  all  men,  that  we  acknowledge 
the  Lord's  people,  and  godly  jiei-sons  there  :  out  of  which 
they  are  therefore  called  by  the  voice  of  the  Lord  from 
heaven,  to  build  up  themselves  "  as  lively  stones  into  a 
.spiritual  temple"  for  the  Lord  to  dwell  in,  Rev.  xviii.  4; 
I  Pet.  ii.  5:  as  were  the  Lord's  people  of  old  called  out 
of  ]5abyl<m  civil,  to  build  the  material  temple  in  Jeru- 
salem. alth<»ugh  !Ls  then  was,  so  now  is  too  slack  obedience 
yielded  to  th«  liOrds  call  herein.  Ezi-a  i.  and  vii.:  Nehe- 
miah  ii. 

More  particularly.  Mr.  H.  Barrowe  in  that  his  letter 
written  a  little  before  his  death,  and  so  the  more  advisedly, 
espci'ially  in  that  point,  in  which  a  snare  was  laid  for  his 
life,  to  an  honourable  laily  yet  living,*  as  he  acknow- 
ledgeth  her  in  her  pei-son,  to  have  been  ethi<*ated  and 
exercised  in  the  faith  and  fear  of  God,  so  professeth  he 
ftuihor.  that  he  gladly  embraceth.  and  belicveth  the  com- 
mon faith  received,  and  professed  in  the  land  as  gootl,  and 
Aound  :  that  he  hail  reverend  estimation  of  snndn.-,  and 
good    hope    of    nuuiy    hundrc<l     thousands    in    the    land, 

•  Shortly  before  the  execution  of  Henry  Barrowe,  he  atldressed  tlic 
Letter  to  *'a«  Hon  -  '  '  '  ly,  and  Countess  of  hL*  Kiuilrcd."  It  is 
Uatetl  "  thi.H  Ith  <>:  iih  month,  1.5!).*?,**  imd  is  miitiiintHl  in 

•n  ••Apolopy  or  l)!-l .niuh  true  Christians  ns  are  oommonlv, 

but  unjustly  called  BroMTUntn,"  by  Henry  Ainaworth.     IGOI. 


OF  PRIVATE  co:-niuMox.  107 

though  he  utterly  dishked  tlie  present  constitution  of  the 
church,  &c. 

Unto  which  his  testimony  as  the  authors  of  the  "Apo- 
logy"- do  assent,  so  do  they  further  profess  their  per- 
suasion that  of  many  the  Lord's  people  in  the  realm, 
belonging  to  the  Lord's  election  of  grace,  and  partakers  of 
his  mercy  to  salvation  in  Christ,  some  are  further  called, 
and  some  still  ren:iain  in  defection  :  further  instancing  in 
sundry  priests  and  friars,  that  have  been  martyrs  of  Jesus, 
witnessing  the  truth  they  saw  against  the  Komish  anti- 
christ and  yet  retaining  their  popish  functions,  and  com- 
munion with  that  church,  which  stands  subject  to  the 
wrath  of  God  :  both  Mr.  Barrowe,  and  they  accordingly  in. 
another  place,  commending  the  faith  of  the  English  mar- 
tyrs, and  deeming  them  saved,  notwithstanding  the  false 
offices  and  great  corruptions  in  the  worship  they  exercised  : 
and  so  professing  the  same  judgment  of  others  in  the 
realm,  where  the  same  precious  faith  in  sincerity  and  sim- 
plicity is  found,  they  neither  neglecting  to  search  out  the 
tiTith,  nor  despising  it,  when  they  see  it,  the  mercy  of  God 
through  their  sincere  faith  to  Jesus  Christ,  extending, 
and  superabounding  above  all  their  sins  seen  and  un- 
seen. 

Lastly,  Mr.  Peniy.  a  little  before  his  execution,  acknow- 
ledgeth  in  his  "  Confession,' f  that  both  of  the  teachers  and 
professors  of  the  assemblies  have  so  embraced  the  truth  of 
doctrine  in  the  land  established,  and  professed,  that  the 
Lord  in  his  infinite  goodness  hath  granted  them  favour,  to 
show  out  wherein,  in  regard  of  God's  election,  he  judgeth 
them  members  of  the  body,  whereof  the  Son  of  God  Jesus. 
Christ  is  the  head :  only  herein  praying  the  Lord  to  be  mer- 
ciful unto  them,  as  unto  himself  in  regard  of  his  sins,  that 
they  are  not  ordered  in  that  outward  order  which  Chi^ist 
Jesus  left  in  his  church,  but  instead  thereof,  &c. 

All  these,  we  see,  as  they  rightly  distinguish  between 
faith  and  order,  though  even   order  also  be  a  matter  of 

*  p.  113,  114.  Vide  last  note.  "The  Apology"  was  the  joint 
production  of  Johnson,  Ains worth,  &c.,  though  some  editions  are 
subscribed  with  Ainsworth's  name  alone. 

t  Vide  Examinations  of  Barrowe,  Greenwood,  and  Penry,  pp.  39, 
45,  4to  edit.,  no  date. 


108  OF  RELIGIOUS  COMMUNION. 

faith,  if  it  bo  not  a  matter  of  sin,  an<l  without  -svaiTant 
from  God's  Word,  Horn.  xiv.  Vi3  :  so  do  tliey  plainly  acknow- 
lcdg«*  the  personal  faith,  and  grace  unto  salvation  in  many 
tliough  remaining  (of  ignorance,  and  inlirmity)  members 
of  that  churcli  against  whose  constitution,  order,  and 
ordinances,  tliey  witnessed,  divers  of  them,  unto  death  : 
and  not  only,  that  such  people  were  there  in  the  general, 
but  also  that  they  did  so  esteem  and  judge  of  many  of 
them,  in  particular.  And  surely  if  the  Lord's  people  l)e 
there,  it  is  no  dithcult  thing  for  the  spiritual  man,  con- 
versing with  them,  to  discern  and  judge  ordinarily,  which 
they  be.  The  Spirit  of  CJod  in  one  of  his  people  will  own 
itself  in  another  of  them  though  distigin-ed  with  many 
failings,  especially  in  outward  orders,  and  ordinances  :  and 
faith,  if  it  be  not  dead,  may  be  seen  by  works,  of  him  that 
hath  a  spiritual  eye,  through  many  infirmities.  James  ii. 
17,  18.  "  The  tree,"  saith  Christ,  "  is  known  by  the 
fruits,  "  Luke  vi.  44  :  so  may  the  good  trees  truly  planted 
by  faith  into  Christ,  and  having  in  them  the  heavenly  sap 
and  juice  of  his  Spirit,  though  growing  for  the  present, 
out  of  the  Lord's  walled  orchard,  the  true  visible  church, 
and  in  the  wild  wilderness  of  the  profane  assemblies, 
ordinarily  be  known  by  the  good  fruits  of  faith  and  of  the 
Spirit  evidently  ai)i)earing  in  their  persons,  whom,  whilst 
the  worM  can  in  all  places  so  far  discern,  as  to  hate,  de- 
spise, and  j)ersecute  them,  as  none  of  theirs,  it  were  marvel 
if  we  should  not  discern  them  to  be  children  of  the  same 
common  Father  with  us,  and  so  know  and  acknowledge 
one  another,  tliough  the  world,  which  knows  not  him, 
know  neither  of  both.  1  John  iii.  1.  And  passing  this 
judgment  one  upon  another  mutually,  though  not  by  the 
rule  of  certainty,  wliich  a  man  can  have  only  of  himself 
ordinarily,  as  only  knowing  his  own  heart,  yet  more  than 
in  hoj»e,  wliich  extends  itself  to  the  apparently  pn)fane, 
for  we  arc  to  liope  that  they  who  are  not  to-day,  nuiy  be 
to-morrow,  and  even  by  that  golden  rule  of  love  or  charity, 
which  **  tliinkt'th  n()t  evil."  nor  is  suspicious,  but  "  be- 
lievethall  things,"  and  taketh  them  in  the  best  part :  1  Cor. 
xiii.  r.,  7  :  "covering.'  especially  under  the  graces  of  Gods 
Hpirit,  where  tliey  appear,  though  in  never  so  small  a  mea- 
Hure,  •*  a   multitude  of  sins ;"   1  IVl.  iv.  S  ;  we  shall  walk 


OF  PKR'ATE  COMMUNION.  109 

in  love,  after  Christ's  example,  and  fulfil  the  law  of  Christ 
by  bearing  one  another's  burden  :  thereby  also  procuring 
the  like  merciful  measure  to  be  meted  out  to  us  again 
both  by  God,  and  men,  in  respect  of  our  infirmities. 
Eph.  V.  2  ;  Gal.  vi.  2  ;  Mark  iv.  24. 

Lastly,  if  men  were  to  judge  us,  even  whilst  we 
abode  in  the  assemblies  of  ignorance,  or  infirmity,  men 
fearing  God,  and  sanctified  in  our  persons,  by  the  profes- 
sion and  appearance  Avhich  we  made  :  then  are  we  also 
in  equity  to  make  the  same  estimate  of  the  persons  of 
others,  though  abiding  in  the  assemblies,  as  we  did, 
making  the  same  manifestation,  and  appearance,  (and  it 
may  be  greater  than)  the  most  of  us  have  done.  And,  as 
we  ourselves  then  having  received  of  God  the  grace  of 
sanctification,  in  our  measure  ;  and  making  manifestation 
thereof,  according  to  that,  we  had  received  ;  and  being  to 
be  judged  by  others  according  to  the  manifestation  we 
made  ;  did,  and  might  justly  look,  that  they  should  deem 
us  truly  faithful,  and  sanctified,  though  never  so  weakly : 
so  are  we  to  have  again  the  like  estimation  of  others,  ac- 
cording to  their  measure  received,  and  manifested  :  re- 
membering always  that  most  equal  rule  of  Christ  our 
Lord,  that  "whatsoever  we  would  men  should  do  inito  us, 
even  so  to  do  to  them,  which  is  the  law,  and  the  prophets." 
Matt.  vii.  12. 

I  w^ill,  therefore,  conclude  this  point  with  a  double  ex- 
hortation :  the  former,  respecting  us  ourselves,  who  have, 
by  the  mercy  of  God,  with  the  faith  of  Christ,  received  his 
order,  and  ordinances ;  which  is,  that  we  please  not  our- 
selves therein  too  much,  as  if  in  them,  piety  and  religion 
did  chiefly  consist :  which  was  not  the  least  calamity  of 
the  Lord's  people  of  old,  for  which  he  also  sharply  re- 
proved, and  severely  punished  them  ;  of  which  evil,  and 
over  valuation  of  these  things,  howsoever  great  in  them- 
selves, we  are  in  the  more  danger,  considering  our  perse- 
cutions, and  sufferings  for  them  :  but  that,  as  we  believe 
these  things  are  necessarily  to  be  done,  so  we  consider, 
that  other  things  are  not  only  not  to  be  left  undone,  but 
to  be  done  much  more.  The  grace  of  faith  in  Christ,  and 
the  fear  of  God,  the  continual  renewing  of  our  repentance, 
with  love,  mercy,  humility,  and   modesty,    together   with 


110  OF  RELTGTOrS  coinaxioN. 

fervent  prayer,  and  hearty  ihanksgiving  unto  God,  for  his 
unspeakalile  f,'oodness,  are  the  tliini,'s  wherein  especially 
we  must  serve  God  :  nourishing  them  in  our  own  hearts, 
and  so  honouring  them  in  others,  wheresoever  they  appear 
to  dwell.  Psa.  xl.  0—8;  Heb.  x.  3:  Psa.  xxxi!  Ki,  17: 
Jer.  vii.  4,  21—23;  Hos.  vi.  0 ;  Mic.  vi.  0— s.  And  if 
God  will  be  known,  and  honoured  in  all  liis  creatures, 
yea,  even,  in  the  silliest  worm  that  crawlcth  upon  the 
ourth,  how  much  more  in  the  holy  graces  of  his  Spirit 
vouchsafed  to  his  elect,  notwithstanding  their  failings  of 
hiliniiity,  especially  in  outward  ordinances  !  Wliich  per- 
sonal graces  whilst  too  many  have  under\alued  in  other 
men,  and  neglected  in  tliemselves,  in  comparison,  God 
hath  been  ju'ovoked  to  sutler  so  many  amongst  us  to  fall, 
some,  into  such  personal  sins  and  evils,  notwithstanding 
their  advantage  in  the  Lord's  ordinances,  as  from  which, 
without  these  helps  many  thousands  of  them  have  been 
preserN'ed :  and  others,  both  from  the  conscience  of  God's 
ordinances,  and  of  the  personal  duties  of  holiness,  and 
honesty ;  as  is  generally  to  be  seen  in  such  as  have  made 
apostacy  from  their  former  profession  with  us. 

The  other  exhortation.  I  direct  unto  them  about  whom 
I  deal  :  which  is,  that  they  content  not  themselves  witli 
that  faith  and  giace  in  their  persons,  which  they  have 
received,  n-jecting,  or  neglecting,  under  any  pretexi;  or 
excuse  whatsoever,  the  order,  ordinances,  and  institutions 
of  the  Lord  Jesus ;  by  the  use  whereof,  their  faith 
should  be  nourished  in  itself,  and  manifested  unto  others  : 
much  more,  that  tliey  continue  not  their  submission  to  the 
contrar}',  which  is  of  antichrist;  lest  God,  besides  greater 
evils,  punish  them  with  yet  greater  confusion,  and  bondage 
tlierein  :  that,  under  which  they  are.  being  such  already, 
as,  I  suppose,  I  may  ti'uly  atlinn,  th:it  never  church  in  tlie 
world,  in  which  so  many  excellent  truths  were  tiiught.  stood 
ill  such  confusion  both  of  persons  and  things,  and  under 
such  a  bondiige  sj)iritual.  as  that  of  England  doth  at  this 
day. 

Now  V)efore  I  come  to  ])rove  the  thing  I  aim  at.  I  think  it 
fit  to  satisfy  the  principal  objections,  which  I  have  taken 
knowledge  of  against  the  thing  1  intend. 


OF  PRIVATE  COMMUNION.  Ill 

Objection  1. 

Aiid  it  will  first  be  demanded  of  me,  considermg  my 
judgment  of  the  parish  assemblies,  us  antichristiau,  and  of 
sundry  the  practices  there  as  idolatrous,  and  withal,  what 
judgments  the  Scriptures  denounce  against  such  estates, 
and  practices,  how  I  can  deem  any  the  members  of  such 
assemblies,  and  so  practising,  as  truly  Christian  ?  or  how 
I  can,  without  pollution,  communicate  with  them,  who  are 
by  the  touching  of  so  many  unclean,  both  j)ersons  and 
thing's,  themselves  made  unclean  ? 


'O-^ 


For  answer.  First,  it  is  true,  that  upon  the  true  church, 
the  Scriptures  do  pronounce  most  excellent  blessings ;  as 
they  do  also  denounce  fearful  curses  upon  the  false :  as  it 
is  also  true,  that  whatsoever  is  spoken  of  the  whole  body, 
the  one  or  other,  jointly,  belongs  to  each  member  of 
either,  severally  :  provided,  that  in  both,  things  be  in  their 
right  state  and  order  :  which  is,  that  there  be  none  but 
faithful  and  holy  persons  in  the  true  church,  and  none  but 
unholy  and  profane  persons  in  the  false :  for  none  other 
should  be,  in  the  one  or  other.  But,  if  now  it  come  to 
pass  otherwise,  and  that  through  the  church's  want  of  vigi- 
lance or  zeal,  and  the  party's  hypocrisy,  which  hath  been 
always,  and  is,  too,  too  common,  there  be  in  the  true  church 
unfaithful  and  profane  persons,  shall  we  say,  that  those 
precious  promises  made  to  the  true  church  in  which  they 
wrongfully  are,  do  appertain  unto  them,  and  unto  their 
persons  ?  and  that  they  are  elect  of  God,  saints  by  calling, 
and  sanctified  in  Christ,  to  the  hope  of  life,  &c.  ?  So  i^f, 
on  the  contrary,  it  come  to  pass,  through  her  craft  and 
cruelty,  and  their  own  weakness,  which  is,  too,  too  common 
also,  that  godly  and  fVdthful  persons  be  in  the  false  church, 
where  they  should  not  be,  shall  we  now  lay  upon  their 
persons  all  the  curses,  and  condensation,  which  the  Scrip 
tures  denounce  against  the  estate  of  the  ftdse  cluu-ch,  and 
the  superstitions  thereof?  Were  not  this  to  justify  the 
wicked,  because  he  is  in  the  true  church,  where  he  should 
not  be  ?  and  to  condemn  the  righteous  because  he  is  in  the 


1  1  '2  OF  RELIGIOUS  COMMUNION. 

lalsr  clmrch,  where  he  should  not  be  neither?  Or,  are  not 
Jill  {^txlly-wise  men  in  these,  and  the  like  disordered  state  of 
thin<^'s,  to  have  use  of  Christian  discretion  for  the  putting 
of  ditVrrence  between  person  and  person,  notwithstanding 
their  connnon  chnrch-state,  and  order,  the  wicked  with  the 
godly  in  the  true  church,  and  under  Christ's  ordinances, 
and  the  godly  with  the  wicked  in  the  false  church  under 
the  iorgcries  of  antichrist  ?  Otherwise,  our  judgment  will 
be  as  contused  as  is  their  estate.  Neither  is  it  a  more 
difficult  thing,  for  a  spiritual  and  unpartial  eye  to  discern 
a  godly  man  in  a  false  church  where  the  falseness  arisetli 
not  from  the  falsity  of  faith,  but  of  order  and  ordinances, 
than  to  discern  a  wicked  man  in  a  true  church. 

And  this  consideration  had,  may  sei*ve  for  answer  to  the 
chief  part  of  the  objecticm  :  which  is  also  no  more  in  eff'ect, 
than  hath  been  answered  by  the  authors  of  the  "  Apology," 
before  me,  (page  1 13)  in  their  defence  against  that  unjust 
accusation  laid  upon  them  by  their  adversaries,  that  they 
affirmed  the  whole  realm  to  be  drowned  in  confusion  with- 
out assurance  of  salvation. 

Their  answer  is,  that  "  There  is  ditference  to  be  put  be- 
tween persons  themselves,  and  between  their  actions  or 
estate  otherwise.  The  i)erson  sometimes  is  blessed,  when 
the  action  or  standing  in  another  behalf,  may  be  such  as  is 
subject  to  curse,  itc.  As  on  the  contrary  also,  sometimes 
the  person  is  subject  to  curse,  when  as  yet  the  action  or 
stiuiding  may  be  blessed  in  another  respect."  And  both 
tliose  i)arts  of  tlieir  distinction  they  prove  by  sundry  in- 
stances from  the  Scriptures.  Some  whereof  I  will  here 
note  down,  adding  also  some  others  thereunto,  for  the  con- 
firmation of  the  iirst  head  of  the  distinction,  which  more 
directly  concerns  the  jjnsent  (piestion,  which  is  about 
godly  prr-sons  performing  of,  or  standing  in  some  corrupt 
and  cursrd  actions  or  estate  otherwise.  Thus  were  Simeon, 
an<i  Lrvi,  botii  bltsstd  in  their  persons,  and  cursed  in  their 
outrageous  act  against  the  Shechemites,  Gen.  xlix.  5,  7, 
'^S:  thus  were  tlie  Canaanitish  woman  and  her  daughter, 
both  dogs,  or  whelps,  in  resp(  ct  of  tluir  natit>n  and  people, 
and  chiUln'n  of  Abraham  in  their  persons.  Matt.  xv.  v>li — '^S  : 
thus  was  I'eter  botii  a  failhfid  antl  beloved  disciple,  in  his 
person,  and  yet  in  hi.s  counsel  to  Christ,  Satan,  Matt.  >:vi. 


OF  PRIVATE  coM:^lu^•Io^^  113 

16,  17,  23:  thus  were  the  Corinthians  both  unleavened 
and  holy  in  their  persons,  and  leavened  or  impure  in  the 
lump  of  their  communion  with  the  incestuous  man  uncen- 
sured  amongst  them,  1  Cor.  v.  6,  7  :  as  also  the  same 
Corinthians,  both  spiritual  (though  but  babes  in  Christ), 
and  yet  in  respect  of  their  strife  and  divisions,  not  spiritual 
but  carnal,  1  Cor.  iii.  1,  3.  Where  the  apostle  also  noteth 
out  the  original  cause  of  these  contrarieties  in  and  about 
the  same  persons  :  and  how  it  comes  to  pass,  that  one  and 
the  same  man  doth  Avorks  so  contrary  one  to  another,  and 
so  subject,  in  respect  thereof,  to  two  so  contrary  estimates 
and  censures.  The  reason  then  is,  because  every  regene- 
rate man,  in  this  life,  hath  in  him  two  men  :  the  old  man, 
not  yet  fully  cast  off;  and  the  new  man,  though  prevailing, 
yet  not  j^erfectly  put  on,  and  renewed,  Ei~)h.  iv.  22 — 24  :  and 
these  two,  elsewhere  called  the  flesh,  and  the  Spirit ;  con- 
trary the  one  to  the  other,  and  lusting  the  one  against  the 
other.  Gal.  v.  17.  And  so  forcible  is  this  lusting  sin  and 
flesh  in  the  best,  as  that,  it  not  only  keeps  them  from 
knowing  much  truth  which  they  should  know,  and  from 
doing  much  good  which  they  would  do,  and  from  doing 
that  good  they  do,  as  they  both  should  and  would ;  but 
also  misleadeth  them  into  sundry  aberrations,  and  evils, 
besides  their  falls  into  greater  mischiefs,  at  times,  out  of 
which  they  are  restored  by  particular  repentance,  and 
therein  continueth  them  to  their  dying  day.  The  apostle 
professeth  of  himself  that  he  knoweth  but  in  part,  1  Cor. 
xiii.  12,  and  how  small  a  i}art  of  his  knowledge  is  ours  ! 
The  prophet  David  teacheth,  that  no  man  can  understand 
his  errors,  and  so  prays  God  to  cleanse  him  from  his  secret 
sins.  Psa.  xix.  12.  And  amongst,  and  above,  those  of  all 
other  kinds,  the  servants  of  God  are  still  endangered  by  the 
errors  and  evils  of  the  times:  whose  corrupt  customs  do  often 
either  dim  their  eyes,  as  a  mist,  or  carry  them  along,  as  a 
strong  stream  :  or  otherwise  oppress  them  with  a  thousand 
tyrannies.  Examples  of  this  mischief  we  have  too  many 
in  the  Scriptures.  In  Abraham's,  Jacob's,  David's,  and 
many  more  holy  patriarchs,  and  prophets,  taking  at  once 
more  wives  than  one,  contrary  to  the  institution  of  mar- 
riage, which  was,  that  "  two"  (and  not  more)  "  should  be 
one   flesh."'  Gen.  ii.  24  ;  Matt.  xLx.  4.     Likewise  in  Asa, 

VOL.  III.  I 


i  J  t  OF  RELIGIOUS  COMMINIOX. 

Aina/iah,  and  A/ariali  tho'ir  fiiWm^^,  in  not  taking  away 
tlic  liigli  ]>lacc.s,  tli()U<4h  tlio  Holy  Gliost  give  testimony  of 
tlic  u])riglitnc'ss  of  tlicir  liearts,  and  works  otlicnvise,  in  tlie 
sight  of  the  Lord.  1  Kings  xv.  \A  ;  ii  Kings  xiv.  .'J,  4,  xv. 
3,  4.  Also,  in  many  of  the  church  of  Corintli  ;  continu- 
ing their  accustomed  fellowship,  with  their  friends,  and 
kindred,  in  their  superstitious  feastings  in  tlie  idol  temples, 
in  honour  of  the  idols,  to  which  they  offered.*  1  Cor.  viii. 
10 ;  X.  13,  14,  '^0,  '^1  ;  2  Cor.  vi.  14—16.  Lastly,  we  have 
a  plain  proof  of  this  evil  in  the  apostles  themselves,  whom 
the  common  error  of  the  times,  that  the  Messiah  should  he 
a  great,  worldly  prince,  and  exercise  a  temporal  kingdom, 
did  so  possess,  as  that  it  could  not  he  rooted  out  of  them, 
by  all  that  they  had  heard  of  Christ,  and  seen  touching 
him  ;  hut  that  it  still  ahode  with  them,  till  the  death  of 
Christ,  yea,  some  while  after  his  resurrection.  Matt.  xvi. 
22,  XX.  2*1  ;  Mark  ix.  34 ;  Luke  xxiv.  21  ;  Acts  i.  6.  AVhich 
consideration,  as  it  must  work  in  all  the  senants  of  the 
Lord,  a  godly  jealousy  of  the  customs  of  tlie  times,  that 
they  be  not  cai)tived  in  their  evils  ;  so  must  it  also  teach 
them,  who  hy  the  mercy  of  God  have  escaped  them,  much 
moderation  towards  such,  being  otherwise  godly,  as  are  still 
too  much  abused  by  their  craft  or  violence. 

To  apply  this,  then,  to  the  present  purpose.  Consider- 
ing the  many  excellent  truths  taught  in  divers  of  the  as- 
semblies, and  that  with  so  great  fruit  in  the  knowledge, 
zeal,  and  other  personal  graces  of  many  ;  the  constant  suf- 
ferings of  divers  martyrs  for  the  truths  there  professed 
against  that  antichrist  of  Rome :  the  knowledge  we  had,  of 
ourselves,  in  that  estate ;  together  with  the  judgment  of 
other  churches  abroa<l.  touching  the  Church  oi'  Kngland,  as 
it  is  called,  though  in<le<'d  ignorant  of  her  estate,  save  in 
such  general  heads  of  faith,  wherein  we  also  assent  unto 
her  ;  as  also  the  manifold  atHicti(tns  ujion,  and  great  of- 
fences, and  those,  many  too  just,  at  such  as  have  made 
separation  from  that  church  ;  it  is  no  marvel,  that  so  many 
(though  otherwise  learned  ami  godly)  by  reason  of  the 
igintrance  and  infirmity  yet  cleaving  to  the  best  ovennuch, 
are  ubused,  by  the  times,  for  the  succouring  of  antichrist 
in  his  de<rmin<'  a"e  ;  for  whose  furtherance,  in  bis  rising, 
•  llcrodol.  in  Clio. 


OK  TKIVATE  COMMUNION.  115 

through  the  corruptions  of  times  then  so  many,  howsoever 
otherwise  learned  and  godly,  have,  though  unwittingly,  put 
to  their  hands,  as  all  men,  soundly  minded,  if  but  a  little 
exercised  in  their  writings,  and  the  stories  of  the  times, 
will  confess. 

Now  for  the  second  part  of  the  objection,  touching  the 
idolatrous  practices  of  the  assemblies,  I  do  answer,  that 
every  idolatry  makes  not  an  idolater,  any  more  than  every 
ignorance,  or  other  sin  of  ignorance,  an  ignorant  or  wicked 
person.  To  make  an  idolater,  there  is  required  an  ido- 
latrous disposition,  which  we  may  not  lay  to  their  charge, 
of  whom  we  speak.  Besides,  by  this  ground,  wc  should 
challenge  the  reformed  churches  generally  to  be  idolaters ; 
for  the  most  of  them  use  a  stint  form  of  pra^^er,-  less 
or  more,  though  they  be  not  bound  unto  it :  and  so,  con- 
sequently, should  exclude  them  from  God's  kingdom  ;  for 
no  idolater  hath  any  inheritance  in  the  kingdom  of  heaven. 
Eph.  iv.  3.  And  if  any  further  object,  that  the  Scriptures 
teach  expressly,  that  they  who  partake  of  the  sins  of  Ba- 
bylon, shall  receive  of  her  plagues  :  and  that  every  man 
worshipping  that  beast,  and  his  image,  and  receiving  his 
mark  in  his  forehead  or  in  his  hand,  shall  drink  of  the 
wine  of  the  wrath  of  God,  &c.,  Rev.  xviii.  4;  xiv.  9,  10. 
I  answer,  as  before,  that  that  estate,  and  those  practices 
are,  indeed,  under  that  curse  in  themselves ;  and  further 
also,  that  every  person  so  walking,  as  I  am  persuaded 
every  member  of  the  Church  of  England  doth,  is  under 
that  condemnation  without  repentance  :  which  repentance, 
as  it  must  be  particular  for  sins  known,  so  doth  the  Lord, 
in  mercy,  accept  of  the  general  repentance  of  his  servants, 
for  their  sins  unknown  and  secret,  and  which  they  dis- 
cern not  to  be  such  :  otherwise  no  flesh  could  be  saved. 
Psa.  xix.  1-2.  Lastly,  as  I  cannot  excuse  them,  nor  they 
themselves,  from  great  sin  in  joining  themselves  with  the 
profane  parish  assemblies,  with  which  God  hath  not 
joined  them ;  and  that  in  the  practice  of  their  supersti- 
tions, especially,  in  such  a  bondage  spiritual  under  the 
prelacy,  as  makes  them  cease  to  be  the  Lord's  free  j^eople, 
and  deprives  them  of  all  power  for  the  reformation  of  pub- 
lic evils,  either  of  persons,  or  things  ;  so  that  being,  as  I 
hope,  but  their  sins  of  infirmity,   and   by  them  unseen, 


lie  OK  RKUGious  coiiMrxrox. 

lliougli  we  (lisrern  them,  as  it  may  bo,  tbny  also  discern 
sonio  evils  in  us,  which  we  see  not  in  ourselves,  they  no 
more  dissolve  the  hond  of  the  Spirit  between  their  and 
our  persons,  than  tliey  destroy  the  work  of  the  same  Spirit 
in  tlnMuselvcs  :  neither  can  these  their  sins  jjollute  me,  if 
bv  the  default  of  my  })lace  or  person  I  leave  no  means 
lawful  unused,  for  their  reformati<m  :  who,  if  they  « ither 
purposely  nei^lect  to  search  out  the  tiiith,  or  unfaithfully 
withhold  it  in  unri|j^hteousness,  for  any  fleshly  fear,  or 
other  corrupt  regard,  shall  not,  for  our  more  respective 
jud}j^ment  of  them,  or  practice  towards  them,  receive  tlie 
more  easy  judgment  at  the  hands  of  the  Lord,  in  the  day 
of  tile  revelation  of  the  secrets  of  all  hearts. 

Objection  Q. 

As  he  that  hath  hold  of  one  member  of  the  body,  is  not 
separated  from  the  body,  nor  any  part  thereof,  but  hath 
hold  of  the  whole  body  by  the  natural  coherence  «>f  the 
pjirts :  so  he  that  connnunicates  with  one  member  of  the 
church,  comnnmicates  and  joins  with  the  whole,  and  ever}' 
nuMuber  thereof,  by  answerable  coherence  of  the  pai'ts  of 
tliat  luystical  body. 

Answer. 

In  communicating  with  the  godly,  there,  in  private 
prayer,  and  the  like  exercises,  we  do  not  comnnmicate 
with  them,  as  membei-s  of  the  church,  but  merely  as  Chris- 
tians, private  prayer  being,  as  hatli  been  showed,  no  church 
action  at  all,  nor  performed  either  by  them,  or  us,  by 
v-irtue  of  any  church-state,  or  membership,  or  with  any 
respect  thereunto  :  but  merely  as  by  persons,  made  ])ar- 
takers,  by  the  grace  of  Goi\,  of  the  Spirit  o\'  adoption,  and 
prayer,  mutually,   liom.  viii.  13,  '2{\,  '27. 

Olijection  '\. 

If  We  may  thus  communicate  with  them  in  private,  and 
they  with  us.  v\hy  not  also  in  pid»lic? 

A  nsuer. 
It  followeth  n«)t.  that,  beeause   I  may  partake  with  godly 
nu'h  in   things  lawful,   and    lawfully   done,  tlierefore,    in 
things,  unlawful  in  themselves,  as  arc  many  things,  or  \m- 


OF  PEIVATE  COMMUNION.  1 1  7 

lawfully  done,  as  are  all  things  in  their  public  communion. 
More  particularly.  In  communicating  with  the  godly  in 
l^ublic,  even  in  things  good  in  tliemselves,  I  partake  with 
all  the  profane  parish  also  :  the  minister  being  the  min- 
ister of  the  whole  parish,  and  to  speak  as  the  truth  is, 
the  parish  priest;  and  so  in  his  public  administration, 
offering  up  the  souls  and  bodies,  and  the  prayers  withal 
of  the  parish  church,  in  the  name  of  Christ,  and  therein, 
with  a  few  clean,  many  unclean  beasts,  upon  the  Lord's 
altar:  w4iereas  the  private  communion  I  intend,  is  re- 
strained to  tlie  godly  only,  though  wdcked  persons  be  in 
the  place.  Secondly,  whereas,  in  jjrivate,  I  communicate 
only  with  the  persons  and  personal  graces  of  holy  men ; 
in  public,  I  communicate  Avith  their  church- state  and 
order,  as  also  with  the  public  ministry,  and  in,  and  with  it. 
with  the  prelacy,  whence  it  is :  of  which  more  hereafter. 
Neither  yet  may  we  admit  them  into  communion  of  the 
public  ordinances  with  us,  till  they  be  actually  members 
of  a  true  and  lawful  public  body  ecclesiastical,  or  visible 
church.  As  they  are  private  Christian  persons,  so  we  may 
partake  with  them  in  private  Christian  duties ;  but  may 
not  admit  them  to  public  church  communion,  though 
never  so  holy  persons,  till  they  have  a  true  and  lawful 
church- state,  and  calling  thereunto.  And  here  that  gene- 
ral rule  hath  place,  that  whatsoever  is  done  by  any  person, 
though  both  he  and  it,  in  themselves,  never  so  holy,  with- 
out a  just  calling,  is  sin  unto  him. 

Objection  4. 

But  with  men  uncircumcised,  and  which  might  not  enter 
into  the  temple,  the  Jews  were  forbidden  all  communion 
by  the  law  of  God.  Acts  xi.  2,  3  ;  xxi.  28. 

Answer. 

But  they,  of  whom  we  speak,  are  not  imbaptized,  but 
such  as,  with  the  outward  baptism,  (the  same  with  our 
own)  though  both  unlawfully  administered,  have,  also,  re- 
ceived the  inward  baptism  of  the  Spirit :  though  they  can- 
not have,  in  that  their  estate,  all  the  right  ends  and  uses  of 
baptism.  Secondly,  I  find  not,  where  the  law  of  God  so 
said  :  but  rather  think  it  may  be  proved,  that  the  circum- 


W^  OF  RELIGIOUS  ro>rMrNioN-. 

cisrd  Israelites,  coming  out  of  Egypt,  had  eomninnion  in 
tli«*  wiklenu'ss,  tliougli  not  in  all  tlnngs,  \vitli  the  uncir- 
cumcised,  hotli  Israelites  and  others.  Kxod.  xii.  \}x  ;  Numh. 
xi.  1.  But  admit  the  law  so  forbade.  It  must  he  con- 
sidered that  the  matter  of  Peter's  trouble  was,  "his  going 
in  to  men  uncircumcised,  and  eating  with  them,"  and  it 
will  then  a])i)ear  that  there  was  a  legal  and  ceremonial 
restraint  and  bondage,  under  which  the  Jewish  church 
was,  as  a  child  in  his  nonage,  from  which  the  church  now, 
as  a  man  of  fuller  age,  is  free.  Gal.  iv.  1 — 4.  And  by  the 
Jews  not  communicating  privately,  or  not  eating  with  any 
uncircumcised  (if  so,  by  the  law,  they  were  forbiddni,  and 
that  it  were  not  rather  a  tradition,  as  Calvin  thinketlii,  and 
by  their  not  admitting  any  such  into  the  temple,  which  is 
evident,  we  are  tauglit  not  to  comnuuiicate  with,  nor  to 
receive  into  the  church,  any  uncircumcised  in  heart,  so  by 
us  discerned  ;  but  are  not  forbidden  all  private  religious 
communion  with  unbaptized  persons,  if  appearing  holy, 
much  less  to  go  in  and  eat  with  them ;  no,  nor  yet  to  re- 
ceive such,  neither  into  the  now  temple,  the  church  of 
God,  1  Cor.  X.  27,  into  which  indeed  they  nuist  be  received 
before  they  can  be  baptized.  And,  for  the  instance,  Acts 
xi.  considering  that  Christ,  at  his  death,  had  "broken  down 
the  partiti(jn  wall,  and  in  liis  ilesh  abolished  the  enmity  of 
the  law  of  commandments,  standing  in  ordinances,"  Eph. 
ii.  11,  15,  and  that  IV'ter,  by  his  apostolical  commission, 
was  to  "teach  all  nations,"  Matt,  xxviii.  10;  and  how  his 
opposites  had  "  heard  that  the  Gentiles  had  received  the 
wonl,"  and  therewith  the  Spirit  of  God,  it  could  be  none 
but  they  of  the  circumcision,  that  is,  such  as  being  them- 
selves circumcised,  di<l  think  there  could  be  no  grace 
without  it,  (with  which  mischief  Satan  laboureth,  always, 
to  possess  the  hearts  of  such  as  enjoy  (rod's  ordinances, 
as  theirs,  on  the  other  side,  who  enjoy  them  not,  to  under- 
value them,)  who  would  thus  contend,  or  quarrel  with  the 
apostle  of  Christ,  and  the  same,  to  speak  as  the  truth  is, 
manifrsting  himself  to  be  too  Jewishly  atfected,  for  that  his 
prnctico.  Acts  X.  14;  Gal.  ii.  1,  12,14.  And,  methinks, 
by  ibo  Lords  chai-ge  unto  Peter,  "not  to  call  that  jirofano 
which  G«)d  had])unhed,"  Acts  x.  iTi,  and  with  it.  bv  Peter's 
testimony  afterwards,  v.  04,  M.'),  that  "  thev  that  fear  God 


OF  PRIVATE  COMMUNION.  119 

and  work  righteousness,  are  accei:>ted  of  God,"  whether 
ch'cumcised  or  not  ch-cumcised,  baptized  or  not  baptized, 
so  there  be  no  contempt  of  God's  ordinances,  but  only 
human  frailty  hindering,  as  it  was  with  Cornelius,  in  his 
not  being  circumcised  formerly ;  and  so  ought  to  be  ac- 
cepted of  his  people,  so  far  as  God  accepteth  of  them  ; 
and  that,  by  Christ's  example  in  receiving  the  prayers  of, 
and  therein  communicating  with,  the  faithftd  centurion, 
though  out  of  the  visible  cliurch  and  uncircumcised,  Matt. 
v'ii.  5 — 13,  personally  and  privately,  with  whom  he  would 
not  have  communicated  in  the  temple,  into  which,  for 
order's  sake,  he  might  not  have  been  admitted;  we,  also, 
have  warrant  for  communicating  with  godly  persons, 
privately ;  with  whom,  for  their  disordered  estate  that  way, 
we  can  have  no  lawful  public  communion. 

Fifth  Objection. 

But  thus  to  acknowledge  any  in  the  assemblies,  for  our 
brethren,  and  partakers  of  the  same  common  grace  and 
faith  with  us,  unto  life,  is  to  confirm  them  in  their  evil 
ways,  and  as  if  we  should  tell  them,  that  to  do  more,  or 
otherwise,  than  they  do,  were  in  vain. 

Answer. 

This  exception  is  unworthy  of  any  godly- wise  man,  who 
liath  learnt  aright,  either  to  worship  God,  or  to  converse 
with  men.  Exception  might,  as  justly,  have  been  made 
against  the  apostle's  doctrine,  and  practice,  for  receiving 
and  applying  unto  the  weak  in  things  lawful  for  their 
edification  and  gaining,  and  the  discharge  of  his  own  duty, 
Rom.  xiv.  1 ;  1  Cor.  ix.  22;  and,  as  justly,  might  men  have 
told  him,  that  he  had  taken  a  course  to  continue  and 
harden  them  in  their  sin ;  for  that,  their  weakness,  was 
their  sin.  The  equity  of  the  apostle's  doctrine  and  prac- 
tice is  general,  and  directs  all  God  s  people,  at  all  times, 
towards  all  that  are  weak  in  the  faith,  any  manner  of  way;  as 
are  those  that  fear  God  in  the  assemblies,  (how  strong 
soever  otherwise,)  in  respect  of  their  church-state,  and 
ordinances. 

The  same  apostle,  writing  to  the  Corinthians,  whom  he 
was,  in  the  body  of  his  epistle,  to  reprove  for  many  evils 


IQO  OF  RELIGIOUS  COMMUXIOX. 

ainoiipst  tliem,  tlotli  in  tlie  first  plaou  give  them  their  due, 
witii  tlic  most,  aekiiowl('<lging  them  "sunctitictl  in  Christ 
Jesus,  saints  by  calling,  cnrichcil  ^vith  th<'  grace  of  God  by 
Christ  Jesus,  in  all  utterance,  and  in  all  kn()wle<lge.'"  1  Cor. 
i.  2,  4,  5.  The  same  manner  of  proceeding,  also,  the 
iipostle  John  useth,  being  directed  bv  the  same  good  Spirit, 
towards  the  churches  in  Asia,  upon  the  like  occasion.  Rev. 
ii.  1 — :5,  \2 — 14,  I  ft — iiO.  And,  as  tlieir  practices  are  (in 
their  common  equit}')  our  instructions,  so  doth  both  the 
law  of  love  and  rule  of  reason  direct  us  tlie  same  coui-«e. 
Wlien  men  see  us  ready  to  take  knowledge,  and  in  az- 
knowledging  of  the  good  things  in  them,  they  will  much 
more  willingly  listen  to  our  just  reproofs  of  their  evils,  as 
deeming  us  equally  and  lovingly  affected  towards  them : 
which  good  things  if,  on  the  contrary,  we  neglect  or  under- 
value in  any  manner  of  way,  they  will,  and  that  justly,  be 
pn'judiced  against  us,  as  unequal  and  looking  at  them  only 
with  the  left  eye.  Besides,  there  are  no  arguments  so 
forcible,  either  lor  admonition  or  exhortation,  to  them  that 
luive  any  spark  of  grace  in  them,  as  those  which  are  taken 
from  the  mercies  of  God,  whereof  tliey  are  made  partakers. 
Kom.  xii.  1.  Neither  will  any  of  God's  children,  indeed, 
make  that  use,  either  of  tlie  knowledge  which  themselves 
have,  or  acknowledgement  which  others  make,  of  the  grace 
of  God  in  them,  to  be  emboldened  thereby  to  go  on  in 
evil ;  for  this  were  to  "  tuni  the  grace  of  God  into  wanton- 
ness," which  oidy  the  reprobates  do,  Jude  4,  no  more  than 
will  a  good  child,  when  he  knows  by  himself,  or  hears  by 
others,  that  his  father  hath  made  sure  his  inheritjuue  unto 
him,  tjdie,  thereby,  liberty  to  despise  his  commandments, 
and  no  further  to  regard  him  :  this  were  a  bastardly  prac- 
tice, and  from  which  a  child  naturally  disposed  would 
abhor. 

To  conclude  then,  this  our  judgment,  ami  answerable 
practice,  touching  the  better  sort  in  the  assemblies,  as 
faithful  persons,  and  under  the  assurance  of  salvation,  is 
no  hindranc(^  to  the  fin-ther  manifestation  of  their  faith, 
in  withdrawing  tlieir  feet  from  ever}'  evil  way,  and  the 
planting  them  in  the  Lord's  house ;  but  on  the  contrary, 
a  real  exhortation,  and  provocation  of  them  to  keep  safe 
that  their  precious  faith  in  n  good  conscience  in  all  things, 


OF  PRIVATE  OOMMUKION. 


m 


as  the  passenger  in  the  ship,  1  Tim.  i.  19  :  and  in  the 
obedience  of  all  Christ's  commandments,  to  make  their 
election  more  sm-e  to  tliemselves,  Matt  xxviii.  19,  20  ;  2 
Pet.  i.  10,  and  so  to  work  out  their  salvation  with  fear  and 
trembling,  Phil.  ii.  12 ;  always  pix)viding  for  themselves 
the  prophet's  assm-ance,  which  was,  that  he  should  not  be 
ashamed,  when  he  had  respect  to  all  God's  command- 
ments. And  this  may  serve,  not  only,  for  an  answer  to 
the  objection,  but  also,  for  an  argument  for  the  thing 
intended. 

Objection  0. 

But  Christ  hath  left  an  order  for  the  reformation  of 
every  brother  falling  into  sin,  which  cannot  be  observed 
towards  any  of  them  whom  we  cannot  therefore  thus 
acknowledge,  and  communicate  with  accordingly.  Matt, 
xviii.  15 — 17. 

Answer. 

This,  indeed,  showeth,  that  they  are  without  the  order 
of  Christ  in  his  church,  in  which  they  ought  to  be  ;  but 
doth  not  therefore,  conclude  them  not  to  be  our  brethren, 
or  God's  children,  or  that  there  is  no  bond  of  faith  and 
the  Spirit  between  their  and  our  persons.  And,  by  this 
ground,  we  should  not  repute  a  godly  person  though  actu- 
ally separated,  our  brother,  nor  keep  private  communion 
with  him  :  nor  any  at  all  with  the  reformed  church,  or 
with  any  their  members ;  who  are  too  much  wanting  in 
this  order.  But,  as  we  may  communicate  with  thousands 
in  England,  as  with  holy  persons,  in  private  exhortations, 
iuid  admonitions,  so  ma}^  we  also,  in  private  prayer,  though 
in  neither  the  one,  nor  other,  publicly,  as  hath  formerly 
been  showed.  And  this  I,  also,  conceive  to  have  the  force 
of  another  argument  for  the  practice. 

Objection  7. 

The  Lord  Jesus  hath  promised  so  far  to  hear  men's 
prayers,  as  they  agree  together  in  the  things  they  ask : 
which  cannot  be  between  them  and  us,  seeing  they  are 
to  pray  for  the  prosperous  estate  of  their  church,  commu- 
nion, government,  and  ministry,  against  which  we  both 
pray  and  witness.  ]Matt.  xviii.  19. 


IQ2  OF  RELIGIOUS  COMMUNION. 

Ansuer. 

Tliere  are  thousands  in  tlie  assemblies,  who,  wliatsoever 
t]n-ou*;li  Innnan  frailty,  their  practice  be,  pray  for  little 
more,  in  effect,  in  the  Church  of  P^nglantl,  than  we  do. 
And,  Secondly,  though  there  be  between  them  and  us  some 
ditierences,  yet  may  the  same  be  so  carried  by  Christian 
discretion;  and  moderation  mutual,  as  that  our  prayers  be 
not  interrupted.  And  though  we  must  agi*ee  in  the  par- 
ticulars, which  we  expressly  pray  for,  yet  if  we  may  not 
join  in  prayer  with  them,  with  whom  we  have  particular 
differences,  how  shall  we  pray  with  almost  any  the  mem- 
bers of  the  refonned  churches  ?  yea,  what  two  churches, 
or  persons  in  the  same  church,  should  not  at  one  time  or 
other  refuse  prayer  together  ?  But  divers  inconveniences 
will,  I  doubt  not,  arise  in  this  practice,  as  there  do  many, 
in  all  our  doings :  which  we  must,  therefore,  labour  to 
l)revont,  or  moderate  by  godly  wisdom,  and  not  abandon 
for  them  things  otherwise  lawful. 

Object  ion  8. 

If  this  practice  may  be  warranted  with  them,  why  not 
with  sundry  papists  also,  and  much  more,  with  many 
excomnmnicants  out  of  the  chuivh  for  some  particular 
.sin  ? 

A72sn'rr. 

The  faith  of  Piome,  and  so  of  papists,  indeed,  cannot 
by  the  AVord  of  God  be  proved  true,  justifving  faith  :  nor 
the  spirit  received  by  that  faith,  the  spirit  of  prayer,  Mhich 
God  hath  promised  to  hear.  But  the  faith  published  in 
tl»e  name  of  the  Church  of  England,  and  professed  by 
many  there,  personally,  is  to  be  esteemed  such  by  the 
Word  of  God,  Neither  are  we  now  come  to  a  diverse  faitli, 
but  to  a  diverse  order,  from  that  tliere  prevailing :  in  sub- 
mission whereunto  we  think  ourselves  bound  to  make 
furtlier  munifrslation  of  our  faith,  than  there  we  did,  or 
could  do.  And  for  exconnnunicatcs,  there  is  this  apparent 
ditfrrcnce,  that,  whereas  we  are  to  ap])ly  ourselves  ti)  the 
other,  not  yet  come  so  far.  what  we  may  for  tlieir  further 
provocation  ;  we  are,  on  the  ctmtrarv,  to  withdiaw  ourselves 


OF  PRIVATE  COMMUNION.  123 

from  them,  what  we  may  for  their  humbling,  both  in  spiritual 
communion,  and  civil  familiarity  :  their  estate  in  the  one, 
and  other,  putting  a  special  bar  between  them  and  us. 
1  Cor.v.  11. 

Objection  9. 

But  this  will  endanger  the  bringing  in  of  great  confu- 
sion, when  one  man  will  thus  esteem  of,  and  walk  towards 
one,  a  second  another,  and  a  third  will  be  otherwise 
minded  towards  them  both. 

Ansicer. 

The  very  same  might  have  been  objected  against  Paul's 
doctrine  of  application  to  the  weak:  and  it  might  have 
been  said;  one  will  judge  this  man  but  weak,  another  that 
man,  but  a  third  neither  of  them,  but  both  obstinate  ;  what 
confusion  will  here  be !  Eom.  xiv.  1  ;  1  Cor.  ix.  22.  So, 
for  our  walking  towards  the  members  of  the  Dutch,  and 
French  churches.  Have  we  not  administered  publicly  to 
some  of  either,  which,  unto  some  others  of  them,  we 
would  not  do  ?  The  same  course  we  hold  in  our  private 
Avalking.  Yea,  do  we  not  sundry  times  fall  into  the  same 
difficulties  in  our  public  communion,  being  diversely 
minded  in  the  receiving  in,  and  casting  out  of  members? 
In  all  which  cases,  we  must  have  use  of  Christian  discre- 
tion in  ourselves,  and  moderation  one  towards  another  : 
and  must  study,  not  only  how  to  effect  that  which  ourselves 
think  best,  but  how,  to  bear  the  contrary,  with  the  least 
offence,  if  it  be  not  intolerable. 

And  thus  much  for  the  objections  against  this  practice  : 
the  reasons  to  justify  it  follow. 

Reasons. 

1.  Arg. — The  former  grounds  being  held,  and  more 
specially,  that  private  prayer  is  no  church  action,  nor 
done  by  any  church  power,  or  order,  but  merely  personal, 
both  Mr.  Bernard's  argument,  "  that  we  are  taught  by  our 
Saviour  Christ,  to  join  in  prayer,  and  to  say,  '  Our  Father,' 
with  them,  whom  we  judge  the  children  of  God ;"  as  also 
Mr.  Ames',  that  "we  may  have  visible  communion  with 
them,  whom  we  rightly  discern  to  have  communion  with 


124  OK  nzuGious  coatbiunion. 

Christ,"  :=  are  of  force,  to  wit,  according  to  the  limitations 
and  distinctions  formerly  made.  Matt.  vi.  0;  (nil.  iii.  iiC  ; 
1  John  i.  3.  " 

2.  Arg. — As  all  coinmuiiion  in  actions  presupposeth  an 
union  of  persons,  so  doth  everj-  union  of  persons,  neces- 
sarily, draw  with  it  communion  in  works,  as  a  natural 
effect  tlieroof.  ^yhich,  as  it  is  true  in  Christ  the  head  iirst, 
witli  whose  merits  and  grace  no  man  can  communicate, 
till  by  faiUi  he  be  united  to  his  person,  and  with  which  all 
so  united  do  necessarily  i)artake  ;  so  is  it  in  the  members 
mutually,  who  must  first  be  knit  together  by  that  one  faith, 
and  one  Spii-it,  and  so  being  united  must  preserve  the  unity 
and  walk  in  the  communion  thereof.  John  xv.  4,  5  ;  Titus 
i.  8  ;  Philem.  ('. ;  Eph.  iv.  3.  We  are  to  walk  in  the  common 
works  of  humanity  with  eveiy  man,  according  to  that  com- 
mon b(md  :  in  the  works  of  kindred,  or  friendsliip,  as  with 
a  friend,  or  kinsman:  of  common  Christianity,  with  a 
Christian  :  and  so  in  the  works  of  church  connnunion  witli 
tlie  members  of  the  true  church.  As,  then,  God  hath 
united  us  in  our  jjcrsons,  by  faith,  and  the  Spirit,  under 
one  licad,  Christ,  with  ujany  in  the  assemblies,  .so  are  we 
also  to  unite  ourselves,  in  the  exercises  of  those  our  personal 
graces,  notwithstanding  the  human  infirmities,  especially 
about  outward  ordinances,  appearing  in  us,  or  them. 

3.  Arg. — There  was  between  them  in  the*  assemblies, 
who  feared  (iod,  and  us,  before  our  separation  a  bond  of 
the  Spirit,  and  we  might  lawfully  prav  together  for  lawful 
things,  personally.  And  hath  our  growth  in  the  know- 
ledge, and  obedience  of  the  will  of  God,  dissolved  that 
bond,  they  r(>maining  the  same  tliey  were,  and  it  may  be 
growing,  further  also,  therein  '?  SurJlv,  such  is  the  nafure, 
and  so  great  the  strength  of  this  bond  i.f  the  Spirit,  to  them 
who  duly  consider  it,  with  that  reverence  which  is  meet, 
as  that  many  and  great  infinnities  cannot  "break  it.  And 
by  reason  of  it,  and  of  many  otlier,  so  excellent  things, 
there  to  be  found,  it  deeply  concenieth  us  to  weigh  with 
ourselves,  in  what  respect,  and  how  far,  we  make  our  sepa- 
nition  :  that,  as  wc  make  not  the  good  things  there,  as 
snares  to  entAngle  our  souls  in  the  tilings  which  are  evil, 

•  Vide  Letters  between  Mr.  Ames  and  ^Ir.  Robiiit^on,  pp.  8r>—S7, 


OF  PRIVATE  COMMUNION.  125 

SO  that  neither  for  the  evils,  unavoidable  in  the  public  or- 
dinances there,  we  throw  away  all  at  a  venture,  as  some  ill- 
advised  do.  And  if  two  godly  persons  of  them  may  law- 
fully pray  together,  privately,  for  lawful  things,  why  not 
we  with  either,  or  both  of  them  ?  Do  we  lose  any  lawful 
liberty  in  a  common  Christian  duty,  by  breaking  of  our 
unlawful  course,  and  standing  ?  If  not,  then  neither  can 
this  course  be  justly  reproved,  neither  should  we  debar 
ourselves  of  our  Christian  liberty  herein.  Gal.  v.  1. 

4.  Arg. — As  we  are  not,  for  infirmities  and  corruptions, 
to  refuse  the  fellowship  of  a  true  Christian  church  in 
things  lawful,  but,  by  all  good  means,  to  endeavour  her 
reformation,  whilst  there  is  any  hope  :  so,  neither,  are  we 
to  refuse  the  fellowship  of  a  true  Christian  person,  so  ap- 
pearing, in  things  lawful,  for  his  infirmities  and  coiTup- 
tions,  especially,  till  he  appear  unto  us  obstinate  and  irre- 
coverable therein. 

5.  Arg. — Lastly,  To  repute  them  holy  persons,  and  par- 
takers of  the  same  precious  faith  with  ourselves,  as  I  have 
showed  you  before,  we  have  ahvays  done,  notwithstanding 
their  church  state,  and  yet,  not  to  join  with  them  in  the 
personal  works  of  faith,  no  extraordinary  bar  coming  be- 
tween, seemeth  a  denial  of  that  in  deed,  which  in  word  is 
professed :  and  all  one,  if  not  worse,  as  if  one  man  should 
profess  of  another,  that  he  held  him  his  special  friend, 
but  would  neither  perfomi  to  him,  nor  receive  from  him, 
any  duty  of  special  friendship  :  or,  that  he  deemed  him  a 
very  honest  man,  but  yet  would  neither  trust  him,  nor 
have  otherwise  to  deal  with  him,  for  a  farthing. 

For  conclusion  then  let  us  follow  the  counsel  of  the 
apostle,  to  proceed  by  one  rule,  whereunto  we  are  come, 
Phil.  iii.  16  :  under  hope  that  God  will  further  reveal  the 
truth  in  those  particulars  unto  them,  wdio  are  othenvise 
minded :  as  also  following  his  example,  in  becoming  all  to 
all  in  the  things  which  are  lawful.  Phil.  iii.  16.  And  above 
all  things  let  love  abound  in  us,  which  will  teach  us, 
as  many  other  good  lessons,  so  this  amongst  the  rest,  not 
to  cover  the  good  graces  of  God,  in  men,  under  their 
infirmities,  but  contrariwise,  their  infirmities,  imder  the 
graces  of  God's  Spirit  in  them.     Prov.  x.  12;  1  Pet.  iv.  8. 

But  lest  this  practice,  and  the  grounds  thereof  be  further 


JOQ  OF  RKI.IGIOUS  CUMMINION. 

Strained,  tliaii  1  intend,  or  than  it  will  reach,  1  think  it 
licre  meet  to  add  a  few  things,  for  the  just  and  lawful 
bounding  of  it. 


CHAPTER  11. 

OF  PUBLIC  COMMUNION. 

As  we  are,  then,  to  join  oui-selves  with  them,  wherein 
God  hath  ji)ined  us ;  so  are  we,  wherein  he  severeth  us,  to 
sequester  and  sever  ourselves.  And  this  I  verily  believe 
he  doth,  in  their  and  our  church  communion,  sen-ice, 
order  of  government,  ministiy,  and  ministrations.  If  the 
parish  assemblies,  gathered  by  comi»ulsion,  of  all  the 
l)arishioners  promiscuously ;  the  provincial,  diocesan,  and 
lordly  government ;  the  ministiy  thence  derived,  with  the 
service-book,  and  administrations  accordingly,  be  of  God; 
then  is  our  fellowship,  only  of  persons  sanctified,  at  least 
outwardly,  joining  themselves  by  voluntaiy  profession 
under  tlie  government  and  ministr}'  of  an  eldership  ; 
conceiving  prayers  and  thanksgivings,  according  to  the 
churches'  present  occasions,  by  the  teachings  of  the  Spirit, 
and  so  administering  the  sacraments  according  to  the  sim- 
plicity of  the  gospel,  not  of  God,  nor  from  heaven.  If  on 
the  contrary,  ours  be  of  God,  luid  of  his  Christ  ;  then  is 
theirs  of  antichrist,  God's  and  Christ's  adversary.  Either 
the  one  or  other  are  plantings  which  God  hath  not  planted, 
and  shall  be  rooted  uj).  AVc  will  brietly  consider  of  the 
particulars. 

And  first,  the  word,  "  kahal,''  in  Hebrew  ;  in  Greek, 
**  ecclesia  ;"  in  English,  "church;"  signilieth,  a  company 
of  people  called  out ;  and  that  in  respect  both  of  the  voice 
or  will  of  the  caller,  and  obedience  of  the  called :  and  so, 
restrained  to  religious  use,  signifietli  a  company  of  people 
called,  and  come  out  of  the  state  of  nature,  into  the  state 
of  grace;  out  of  the  world,  into  the  kingdom  of  Clirist. 
Who  are  therefore  entitled,  "  saints  "  by  calling,  and 
•*  sanctified,"  or  .scj)arated.  "  in  Christ  Jesus  :"  the  temple, 
"house."  and  *'  liou^ehold  of  God,"  and  "kingdom  of 
heaven,"  and  "of  God."  I  Cor.  i.  v> ;  Eph.  ii.  19 — *^1  ; 
1    Tim.   iii.    15;   Matt.    xiii.    '.'1;  xxi.    U)  ;  Acts  i.  :}.     And 


OF  PUBLIC  COMMUNION.  1-27 

since  the  church  is  neither  a  natural,  nor  a  civil,  but 
a  spiritual  state,  it  must  not  be  gathered,  nor  consist,  of 
natural,  or  civil,  or  other  than  spiritual  persons.  And  this 
will  yet  better  appear,  if  we  consider  it,  as  the  Scriptures 
direct  us,  as  the  body  of  Christ,  under  him  the  head ;  unto 
which  therefore  it  must  be  conformable  in  every  part,  by 
the  indwelling  of  his  Spirit,  effectually  Avorking  in  the 
measure  thereof.     Eph.  i.  22,  23;  iv.  15,  16;  Col.  i.  24. 

2ndly,  Unto  the  true  church,  appertain  the  covenant 
and  promises,  the  ministry,  sacraments,  and  services  of 
God,  with  all  the  holy  things  of  God  and  of  Christ,  Eom. 
ix.  4  ;  1  Cor.  iii.  21,  22  :  which  must,  therefore,  be  gathered, 
and  consist  of  such  persons,  as  unto  which,  these  things 
belong  in  communion,  and  by  common  right.  And  both 
the  Scriptures,  and  common  reason  teach,  that  whom- 
soever the  Lord  doth  call,  and  use  to  and  in  any  special 
work,  and  employment,  he  doth,  in  a  special  manner, 
separate  and  sanctify  them  thereunto.  And  so  the  church, 
being  to  be  employed  in  the  special  service  of  God,  to  the 
glory  of  his  special  love,  and  mercy  in  their  happiness, 
and  to  show  forth  his  virtues,  must  be  of  such  persons,  as 
by,  and  in  whom,  he  will,  and  may  thus  be  worshipped, 
and  glorified :  and  as  are  by  him,  both  in  their  persons, 
and  fellowship,  separated  and  sanctified  thereunto. 

But  here,  the  authors  of  a  certain  treatise  published 
against  M.  de  Lescluse,-  charge  him  with  much  falsehood, 
for  aftirming  all  true  churches  from  the  beginning  of  the 

*  "  The  Shield  of  Defence,  written  against  Master  De  Leluse,  in 
defence  of  Master  Brightman,  1G12."  Supposed  to  be  written 'by 
Christopher  La^^^le  and  his  party.  De  Leluse's  name  is  thus  variously 
'v^Titten  by  different  authors,  De  Cluse,  De  -Ics  Cluse,  Cluse,  De  la 
Cluse.  He  belonged  to  the  French  chmx-h  at  Amsterdam,  but  be- 
came a  Separatist  from  that  church  on  account  of  its  "  knou-n  evils," 
and  held  the  office  of  elder  in  the  church,  over  which  Henrv  Ains- 
worth  -was  pastor.  On  the  death  of  ^Mr.  Ainsworth,  the  chm-ch  di- 
vided; one  portion  chose  M.  de  Lescluse  as  their  pastor,  and  the 
other  Mr.  Canne.  The  title  of  de  Lescluse's  work  is  not  kno-\\Ti.  He 
translated  Henry  Ainsworth's  treatise  on  "  Comnuniion  of  Saints" 
into  French,  and  tluis  subscribed — "Translate  d'^Vnglois  en  Fran- 
cois, par  Jean  de  Lescluse." 

Vide  "A  Defence  of  Church  Government,  Sec,"  by  John  Paget, 
1641.  And  Hanbury's  "  Historical  Memorials,"  vol.  i.  p.  260,  337, 
516,  and  vol.  ii.  p.  59. 


1«28  <»F  r.IILIGIOL'S  COMMINIOX. 

world,  to  have  bcra  established  by  this  separation,  which 
we.  whom  thev  call  Brownists.  as  the  Chun-h  of  Kn^laud 
calls  them  Vuritans,  do  desire.  And  for  this  tiny  tlesire  it 
niav  he  showed,  how  the  chnrch  of  (iod  before  the  flood 
was  «^ather«d  hy  such  a  scpanition,  to  wit,  of  the  godly, 
from  the  profane  ;  for  this  is  the  separation  we  desire. 
And  know  they  not,  that  God,  in  estahlishincj  the  iirst 
church  of  the  gospel,  "  put  enmity,"  which  is  more  than 
separation,  "  between  the  seed  of  the  woman,  Christ  and  the 
faithful  in  him :  and  the  seed  of  the  seri)ent,  Satan,  and 
the  wicked  with  him  tlieir  father,"  Gen.  iii.  l.j;  iv.  1'2,  10; 
John  viii.  14 ;  which  separation  also  stood  so  Arm,  as  the 
sons  of  (iod  might  not  so  much  as  take  them  wives  of  the 
daughters  of  men.  Gen.  vi.  '2 — 5.  Or  if  these  men  will 
have  marriage,  as  by  their  practice  they  make  it,  a  church 
action,  then  they  see  an  express  separation  for  church  com- 
munion before  the  Hood. 

And  where  they  further  allege  that  the  Dutch  and 
French  churches  which  we  acknowledge  for  ti'ue  churches. 
were  not  cstivblished  by  such  a  separation,  as  we  make, 
tliey  accuse  them  unjustly,  to  excuse  themselves. 

Thev  were,  at  the  Hrst,  established  of  a  sanctitied  people, 
bv  voluntary'  pnifessiou  sepaniting  themselves  into  par- 
ticular churches  from  the  prof:uie  multitudes  in  the  jdjices 
and  parishes  where  they  lived,  and  that  with  great  persecu- 
tion :  and  so  do  still  continue  a  separated  people,  tliough, 
through  continuance  of  time  jind  peace,  they,  as  all  other 
churches  use  to  do,  have  lost  of  their  first  purity  and  zeal. 
Were  or  are  any  compelled  into  them  by  penal  laws  ?  Or 
do  thev  consist  of  all  the  parish  inhabitants,  as  the  English 
parishional  church«'s  were,  and  do?  Doth  not  M.  de  Les- 
duse  and  we  all  and  these  men  themselves  know,  that  scai'ce 
one  of  ten  in  the  parish,  is  of  the  church  in  the  whole 
countrv  throughout?  How  do  they  then  reproach  the 
ihurch'es  of  Ciod.  (contrary  to  their  own,  and  all  men's 
knowledge.)as  not  being  a  sepftrateil  people  from  the]>r<ifane 
multitiule  ".'  The  thing  is,  they  would  by  casting  dirt  and 
mire  in  other  men's  faces,  make  their  own  seem  the  fairer. 

Tliat  the  Dutch  and  Trench  churches  condenni  our 
sepai-ation.  or  schism,  is  neither  to  the  purpose  nor  true  ; 
ncitlier  can  tliey  name  one  church  that  ever  passed  any 


OB'  PUBLIC  COMMUNION.  129 

such  censure  upon  us ;  neither  hath  any  one  learned  and 
godly  man  amongst  them  (to  my  knowledge)  ever  gone  about 
to  refute  our  practice  or  confession,  though  published  both  in 
Dutch  and  Latin  unto  them  ;  which,  notwithstanding,  they 
have  done  in  their  public  writings  generally,  against  such 
heretics  and  schismatics  as  have  been  amongst  them.  It 
is  more  both  pertinent  and  true,  that  the  Church  of  Eng- 
land, for  which  these  men  plead,  condemns  them,  her 
proctors,  as  schismatics,  and  excommunicates  for  their 
wicked  errors. 

If  Mr.  Johnson  confess,  as  they  tell  us,  the  Church  of 
England  a  true  church,  he  must  be  able  to  prove  it  estab- 
lished by  separation,  and  a  separated  body  in  the  constitu- 
tion. He,  with  the  rest,  has  formerly  defined  "a  true 
visible  church,  a  company  of  people  called,  and  separated 
from  the  world  by  the  Word  of  God,"  &c.,  and  proved  the 
same  by  many  scriptures.* 

And  to  conceive  of  a  church,  which  is  the  body  of 
Christ  and  household  of  God,  not  separated  from  the  pro- 
fane world,  which  lieth  in  wickedness,  is  to  confound 
heaven  and  earth,  and  to  agree  Christ  with  Belial,  1  Jolin 
V.  19  ;  and  in  truth,  the  most  profane  and  dangerous  error 
which,  this  day,  prevails  amongst  them  that  fear  God;  and 
by  which  Christianity  is  more  exposed  to  the  contempt  of 
Turks  and  Jews,  than  by  any  other  evil. 

But  here  a  defence,  by  many  made  and  much  set  by, 
must  be  considered  of;  which  is.  That  the  wicked  and  pro- 
fane in  the  parishes,  though  frequenting  the  same  place  with 
the  rest,  are  not  of  the  church;  but  only  they  who  fear 
God,  and  make  conscience  of  their  ways. 

If  they  said  no  other  should  be  of  the  church,  though 
coming  into  the  same  place,  it  were  true  ;  but  to  argue 
from  that  wliich  should  be,  to  that  which  is,  when  that  is 
not  which  should  be,  is  unsound  and  presumptuous ;  as  is 
that  indeed  of  all  other  defences,  most  frivolous.  Thus 
might  the  Corinthians  have  answered  Paul,  that  the  incest- 
uous man  was  not  of  the  church,  though  he  frequented 
the  same  place  with  them.  1  Cor.  v.  1 — G.  And  if  this 
defence  were  good,  the  greatest  part  of  the  ministers  of 
the  church  should  not  be  of  the  church ;  for  the  greatest 
*  Confess,  of  Faith,  Apol.  Posit.  3,  Ai-t.  17. 

VOL.   111.  K 


130  OF  RELIGIOUS  COMMUNION. 

part,  from  tlie  prelate  to  the  paritonr,*  are  (God  knowcth) 
irreligious  and  unconscionable  i)ersons.  For  conclusion, 
then,  we  all  know  that  the  ministers,  parsons,  vicars,  or 
curates,  are  ap])()intc(l,  and  so  called,  the  parish  priests, 
and  are  accordingly  to  minister ;  offering  up  the  parish 
prayers  and  sacrifices,  and  of  the  parishes  to  receive  tithes 
and  offerings,  as  their  duties ;  to  many,  church  after 
child-birth,  baptize,  and  bury,  all  that  are  married,  deliver- 
ed of  child,  born,  and  do  die  in  their  parishes  ;  and  so  to 
give  the  Lord's  Supper  to  every  one  of  them  at  sixteen 
years  old.  If  it  be  said  the  minister  may  suspend,  and  so 
procure,  if  they  reform  not,  the  excommunication  of  all 
unworthy  persons ;  admit  it ;  and  even  this  proves  the 
whole  parish,  yea,  the  most  wicked  with  the  rest,  to  be  the 
church.  For,  otherwise,  what  needed  they  to  be  suspend- 
ed? or,  how  could  they  be  excommunicated,  since  the 
church  is  not  to  judge  them  which  are  without,  but  them 
which  are  within  ? 

Let  all  them,  then,  that  fear  God,  know  and  consider, 
that  wh«'n  they  come  to  wftrshi})  in  the  parish  assemblies, 
they  join  themselves  where  God  hath  not  joined  them,  and 
acknowledge  that  society  for  the  true  church  of  God  and 
communion  of  saints,  which  he  hath  not  sanctified  for 
that  purpose  ;  that  they  offer  tlieir  solemn  sacrifices  out 
of  the  true  temple,  made  of  lively  stones,  1  Pet.  ii.  5  ; 
Deut.  xii.  5 — 7,  where  alone  they  should  present  them  ; 
that  in  eating  of  one  bread,  they  make  themselves  one 
body  with  them,  1  Cor.  x.  17,  and  them  members  of 
Christ,  who  are,  for  the  present,  apparent  limbs  of  Satan ; 
and  that,  in  saying  "Our  Father"  with  them,  they  acknow- 
ledge them  for  the  children  of  God.  who,  in  the  persua- 
sion of  their  own  consciences,  are  of  their  father,  the  devil, 
and  do  his  lusts.  John  viii.  4  1. 

And,  which  is  most  of  all  to  he  observed,  and  wlunin 
those  parish  assemblies  do  ditVer  from  all  true  churches  in 
the  world,  this  mischief  is  not  casual,  and  falling  in  by 
occasion,  but  of  tlie  very  first  frame  and  constitution  ;  into 
which  false  brethren  an<l  wiiked  men  liave  not  crept 
privily,  as  into  the  churches  of  God  of  old.  and  of  late 
also,  but  liave  been,  and  are,  by  bodily  punishments,  pub- 
•  Apparitor— an  inferior  officer  of  tlic  Ecclesia5tical  Court. 


OF  PUBLIC  COMMUNION.  131 

licly  and  openly  into  them  constrained,  and  in  them  con- 
tinued. Gal.  ii.  4  ;  Jude  4.  Neither,  in  this  confusion,  did 
the  wicked  intrude  and  thrust  themselves  into  the  fellow- 
ship of  holy  assemhlies,  as  in  true  churches  is  too  com- 
monly to  be  seen ;  but,  on  the  contrary,  the  godly,  few  as 
they  were  and  yet  are  in  comparison,  did  unite  and  mingle 
themselves  (after  their  dispersion  in  popery)  in  and  into 
the  profane  parishes,  where  their  outward  estates  and 
occasions  lay.  And,  secondly,  Whereas  the  true  churches 
of  Christ  enjoy  his  presence  and  power,  for  the  purging 
out  of  persons  appearing  ungodly  and  incorrigible.  Matt, 
xviii.  17  ;  1  Cor.  v.  4,  5  ;  Heb.  xii.*^15  ;  Gah  v.  12  ;  2  Thess. 
iii.  14 ;  these  parishional  assemblies  want  not  only  all 
such  power,  in  them  or  their  ministers,  which  the  prelates 
and  their  substitutes  have  seized  into  their  hands,  and  for 
the  stablishing  of  whose  state,  and  advantage  of  whose 
honour  and  profit  it  is  to  have  them  no  better,  but  even 
all  possibility  of  reformation,  except  they  cease  to  be 
gathered  by  their  j)arish  perambulation,  as  they  are,  instead 
of  holy,  voluntary,  and  personal  profession  of  faith,  and 
confession  of  sins,  as  they  should  be. 

Now  touching  their  solemn,  and  set  book-service,  thus 
much.  Since  the  Lord  hath  nowhere  commanded,  or  re- 
quired in  his  Word,  which  is  the  only  rule  for  his  worship, 
any  human,  and  apocryphal  writings  to  be  used  in  his 
church  to  worship  him  by,  much  less  to  be  read,  by  stint, 
for  prayer,  it  is  unlawful  for  any  of  God's  servants  to  sub- 
mit unto  any  such  voluntary  religion,  through  humbleness 
of  mind,  or  for  any  other  cause.  Col.  ii.  23  :  or  to  partake 
in  the  holy  things  of  God  by  it  administered  :  lest  they 
worship  in  vain,  and  God  reprove  them,  saying,  "  \Mio  hath 
required  these  things  at  your  hands?"  Matt.  xv.  9. 

But  they  tell  us,  that  Christ  hath  taught  his  disciples 
when  they  prayed,  to  say,  "  Our  Father,"  &c.  True,  but  I 
deny  it  to  be  Christ's  meaning  to  bind  them  to  these  veiy 
words  :  as  the  ministers  are  bound  to  say  their  "  Certain." 
For  neither  do  the  two  evangelists  use  the  veiy  same  words  : 
neither,  if  that  were  Christ's  meaning,  were  it  lawful  to  use 
any  other  form  of  words. 

For  he  saith,  "  When  you  pray,"  that  is,  whensoever  you 
pray,  "  say,"  &c.,  Luke  xi.  2 :  and  he  who  prays  not,  as  Christ 


13*2  OF  RELIGIOUS  COJkTMUNION. 

there  leacheth,  offers  stran^^e  fire  before  tlic  Lord.  He, 
then,  there  teiichelh  to  pray  witliout  hypocrisy  and  vain 
bahhhng,  and  with  faith,  and  perseverance  :  thou^di  I  doubt 
not,  but  these  words  also,  behig  applied  to  present  occa- 
sions, and  without  opinion  of  necessity,  may  be  used.  But 
admit  Christ's  meaning  were  to  tie  his  disciples  to  a  form 
of  words :  will  the  bishops,  therefore,  presimie  to  impose 
upon  men,  another  form  of  words,  and  so  another  fonn, 
and  manner  of  worship  V  which,  if  Christ  tied  his  disciples 
to  wor>hip  him  by  a  certain  form  of  words,  they  api)oint- 
ing  another  form  of  words  for  his  worship,  they  undeniably 
do.  Will  they  thus  walk  cheek  by  jowl  with  Christ  in  his 
house,  and  set  up  "  their  thresholds  by  God's,"  Ezek.  xliii. 
8,  and  appoint  a  new  manner  of  worshipping  God,  and  so 
a  new  will  of  God,  as  indeed  they  do  ? 

M.deLeschise's  finenamed  adversaries  demand, touching 
a  prayer  of  his  in  the  end  of  his  book,  whether  any  of  his 
flock  in  reading  of  that  his  prayer,  may  lift  up  their  heart, 
and  say  Amen  to  his  petition.  If  not,  then,  say  they,  It  is 
a  sorry  prayer,  &c. :  if  they  may,  then  according  to  our 
doctrine,  he  sets  up  a  golden  calf,  or  erects  an  idol,  by 
setting  down  this  form  of  prayer :  and  they,  which  in  the 
reading  of  it,  lift  up  tlieir  heiu^s  in  prayer  to  desire  the 
same  tiling,  commit  idolatry.- 

Nothing  is  absolutely,  or  in  itself,  an  idol :  but  in  rela- 
tion to,  and  respect  of  the  end,  to  which  it  is  appointed 
and  used.  And  we  do,  therefore,  repute  the  service-book 
an  idol,  because  it  is,  and  is  appointed  to  be  read  by  the 
minister,  for  his,  and  the  church's  prayers.  But  what  pro- 
portionabbi  to  this  hath  M.  de  Lescluse's  prayer?  Is  it  ap- 
pointed by  him  to  this  end,  or  by  tlie  church  with  liim  so 
used  ?  It  is  published  by  him  for  the  manifestation  unto 
others  of  his  desire,  that  they  by  reading  Uie  .same  pri- 
vately, might  be  admonished  of,  and  provoked  unto  their 
duly.  It  is  his  pmyer,  but  their  instruction,  and  j>rovoca- 
tion :  and  so  })y  them  to  be  read,  and  used.  And  for  the 
inwanl  lifting  up  of  the  heart,  is  nothing  to  tbe  question  in 
hand ;  which  is  about  the  outward  e.xercise,  and  manifesta- 
tion of  prayer.  A  man  in  reading,  or  hearing  read,  Tauls 
Epistles  :  or  in  singing,  or  hearing  sung,  David's  Psalms, 
*   A  Shield  of  Defence,  &,c.,  pp.  aS,  39. 


OF  PUBLIC  COMMUNION.  133 

or  in  opening,  or  hearing  opened  those,  or  any  other  scrip- 
tures in  the  church,  may  say,  "  Amen,"  to  any  truth,  or 
desire  in  his  heart  that  the  good  things  in  them  contained 
may  be  accomplished,  and  come  to  pass.  Are  therefore 
these  scriptures  and  sermons  the  prayers  of  the  church  ? 
or,  which  is  the  very  point,  is  the  reading,  singing,  preach- 
ing, and  hearing  of  them  the  church's  exercise  of  prayer,  or 
praying  ?  We  doubt  not  but  it  is  lawful  to  read  privately  the 
prayers,  or  sermons  of  any  godly  men  that  come  to  our 
hands  for  instruction,  and  provocation  in  and  unto  any 
good  duty,  and  to  have  the  heart  therewith  affected  ac- 
cordingly: but  to  conclude,  that  therefore  it  is  lawful  to 
bring  the  same  into  the  church,  and  to  read  them  publicly 
for  tiiat  end,  and,  which  is  more,  that  the  so  reading  of 
them  is  the  preaching,  and  praying  which  tlie  ministers  of 
Christ  are  to  give  themselves  unto.  Acts  vi.  4  :  and  for 
their  furnishing  whereunto,  he  giveth  them  the  special 
gifts  of  his  Spirit,  1  Cor.  xii.  4,  7,  8  ;  is  to  make  ropes  of 
sand  :  botli  will  hold  alike,  and  are  indeed  alike  childish. 
But  let  us  a  little  further  weigh  their  words.  They  call  it 
De  Lescluse's  prayer,  because  he  penned  it :  acknowledging 
therein,  that  their  church  service  is  the  prayers  of  the 
bishop  or  chaplain  that  penned  them  :  and  the  manifesta- 
tion of  the  Spirit  given  to  him,  that  is  dead,  and  rotten. 
Whereas  the  ministers  of  Christ  have  received  their  proper 
measure  of  the  manifestation  of  the  Spirit  to  profit  withal : 
by  which  their  infirmities  are  holpen,  and  they  taught  to 
pray,  as  they  ought,  and  as  are  the  church's  necessities, 
and  occasions.    1  Cor.  xii.  7 ;  Rom.  viii.  28. 

They  further  call  tliis  "the  reading  of  De  Lescluse's 
prayer : "  and  therein  confess  their  church's  praying  to  be 
reading.  And  is  reading  praying  ?  or  are  not  these  two 
distinct  exercises,  and  for  divers  ends  ?  Do  men  read  to 
God,  which  if  to  read  be  to  pray,  they  must  do  ?  In  pray- 
ing, we  pour  matter  out  of  the  heart :  but  in  reading  we 
receive  matter  in  :  as  common  reason  teacheth.  How 
ignorant  then  or  obstinate  soever  men  are  in  their  cus- 
toms, and  traditions  received  from  their  ancestors,  their 
set  service  read  for  prayer  is  but  a  human  device  for 
God's  worship  (and  that  unreasonable  also  :)  and  so  an  idol 
and   against  the   second  commandment ;   with  which  no 


i:M  OF  nKLiGious  communion-. 

fellowship  is  to  be  luid.  Which  whilst  these  men,  and 
others  will  not  learn  of  G(k1,  hy  us,  whose  persons  they 
despise,  hut  will  still  plead  for  it,  as  they  do  ;  most  justly 
do  they  provoke  God  to  punish  them,  and  their  fellows  by 
it,  as  he  doth.  It  is  just,  that  wliilst  one  kindleth,  and  an- 
otlier  bloweth,  and  a  third  oftereth  tliis  stranjj^e  ih'o,  they 
should  to«:jether  be  scorched  with  the  flame  of  it. 

It  now  remains,  I  add  a  few  things  touching  the  govern- 
ment ecclesiastical,  and  ministry.  But  for  that  it  bc- 
cometli  all  honest,  and  modest  men  to  be  more  forward 
in  defending  their  own,  than  in  reproving  other  mens 
doings  ;  an«l  that  many  loud  clamours  of  Anabaptistry,  and 
popularity  are  raised  against  our  government,  I  think  it 
meet,  briefly,  to  insert  a  few  things  touching  our  profes- 
sion, and  practice  therein. 

The  government  of  the  church,  then,  as  it  is  taken  most 
strictly  for  the  outward  ordering,  directing,  and  guidance 
of  the  same  church  in  her  atlairs,  (for  in  a  more  general 
sense  the  whole  administration  of  Christ's  kingdom  by 
liimself,  or  others,  inwardly,  or  outwardly,  publicly,  or  pri- 
vately, may  be  comprehended  under  the  government  of  the 
cliurch,)  we  place  in  the  bishops,  or  elders  thereof,  called 
by  Christ,  and  the  church  to  feed,  that  is  to  teach,  and 
rule  the  same.  Acts  xx.  17,  t2() ;  1  Tim.  v.  17.  Which  their 
government,  and  the  nature  thereof,  I  will  plainly  lay 
clown  in  such  particulars,  as  wherein  the  peoj)le's  liberty 
i.s  greatest:  which  are  reduced  to  these  three  heads:  1. 
Exercise  of  prophesying :  "2.  Choice  of  othcers  :  and  3. 
Censuring  of  otfenders. 

And  1.  For  the  exercise  of  prophesying;  wherein  men, 
though  not  in  otlice,  have  liberty  to  move,  and  propound 
their  questions,  and  doubts  for  satisfaction,  as  also  having 
received  a  gift,  to  administer  the  same,  unto  edification, 
exliortation.  and  comfort.  As  then  Paul,  and  Barnabas 
coming  into  the  synagogue  of  the  Jews,  where  they  were 
no  otlicers,  the  rulers  of  the  synagogue  sent  unto  them 
after  the  lecture  of  the  law,  if  tliey  had  any  word  of  ex- 
hortation to  the  people,  to  say  on,  Luke  ii.  40  ;  Rom.  xii.  0; 
1  Pet.  iv.  10;  1  Cor.  xiv.  ;  Acts  xiii.  14,  15  (which  order 
the  Jews  also  obsene  in  their  s^niagogues  at  this  day):  so 
witli  us,  the  officers  after  their  ordinary  teaching,  signify, 


OF  PUBLIC  COMMUNION.  135 

and  exliort  unto  the  use  of,  the  like  liberty,  in  that,  and 
the  other  particulars  formerly  named  :  and  so,  as  there  is 
occasion,  open  and  explain  things  obscure  and  doubtful : 
rei^rove  things  unsound  and  impertinent :  and  so  order, 
moderate,  and  determine  the  whole  exercise  by  the  AVord 
of  God.  And  in  this  I  suppose  it  appears  to  all  men,  that 
the  officers  govern. 

For  the  choice  of  officers,  we  do  take  for  our  directions 
the  practices  of  the  apostles,  and  apostolical  church.  Acts 
i.  and  vi.  and  xiv.,  grounded  upon  a  perpetual  equity,  that 
men  should  choose  them  under  Christ,  unto  whose  faith- 
fulness, under  the  same  Christ,  and  by  his  appointment, 
they  are  to  commit  themselves,  and  their  souls :  and  them, 
as  Christ's,  and  their  servants  to  maintain  :  in  any  one  of 
which  examples,  the  conscience  of  a  godly  man  is  better 
established,  than  in  all  the  canons  of  popes,  or  prelates,  or 
other  devices  of  politic  men  whatsoever,  departing  from 
the  apostolical  simplicity.  I  will  instance  in  one  example 
where  this  point  is  most  largely  and  clearly  set  down  ; 
unto  which  therefore  the  rest  must  be  referred,  and  by  it 
other  places,  handling  the  same  matter  more  briefly, 
explained,  and  opened.  We  do  read.  Acts  vi.,  how  the 
apostles  call  together  the  multitude  ;  show  them  the  neces- 
sity of  choosing  deacons,  what  their  work  is,  and  how  they 
must  be  qualified,  and  how  many  they  would  have  chosen: 
whom,  being  chosen  accordingly,  by  the  multitude,  tliey 
ordain ;  sanctifying  the  whole  action  with  prayer.  Where 
it  is  evident,  that  though  the  calling  did  chiefly  depend 
upon  the  multitude,  yet  did  the  government  of  the  whole 
action  lie  upon  the  officers.  Conformable  whereunto  is 
our  practice,  so  near  as  we  can,  upon  the  like  occasion. 

Lastly,  for  our  direction  in  the  public  use  of  the  cen- 
sures, we  propound  to  ourselves  the  rule  of  Christ,  Matt. 
xviii.  17,  touching  sins  private  in  themselves,  but  to  be 
made  public  by  the  sinner's  refusing  to  hear  admonition  : 
and  with  it,  the  practice  thereof  by  the  doctrine  of  his 
apostle,  1  Cor.  v.,  about  a  sin  of  public  nature.  For  the 
not  censuring  whereof  he  sharply  reproveth  the  church ; 
vehemently  exhorting  them,  that  being  "  come  together 
in  the  name  of  the  Lord  Jesus,"  they  would  "  by  his 
power,"  for  the  use  whereof  he   shows  his  judgment,  for 


136  OF  IlELIOIOUS  COimUNION. 

bis  part  severally,  and  promiseth  his  joint  assent  in  their 
public  assembly,  excommunicate  the  otl'ender.  For  neither 
CDuhl  the  apostle  being  but  one,  be  the  church,  or  congre- 
gation, which  consists  of  two  or  three,  tliat  is  a  company, 
though  never  so  small,  gathered  together  in  Christ's  name, 
as  he  expounds  himself,  Matt,  xviii.  '20 :  neither  did  he 
seize  into  his  own  hands  the  liberty  of  the  Corinthians,  for 
their  neglecting  it ;  as  oppressors  use  to  deal  with  their 
tenants  and  debtors,  taking  the  advantages  of  forfeitures 
against  thorn  :  neither  indeed  could  the  apostle  with  any 
equity  or  justice  proceed  to  any  censure  against  the  of- 
fender, he  not  being  before  sutticiently  convinced  of  and 
rebuked  for  his  sin,  as  he  should  have  been.   1  Tim.  v.  W. 

Answerable  to  the  course  by  Christ  and  the  apostle  there 
directed,  and  by  the  Corinthians  obsen-ed,  as  appcareth, 
2  Cor.  ii.  0,  we  desire  our  practice  may  be.  In  which, 
sins  scandalous,  if  in  themselves  of  public  nature,  are 
brought  to  the  church  by  one  of  the  officers  :  or,  if  private, 
and  to  be  made  public  by  the  sinner's  impenitence,  by  the 
brother  olTended,  and  his  witnesses,  at  the  officer's  appoint- 
ment. AVhere  the  sin,  being  manifested,  and  for  fact  or- 
derly proved  against  the  offender,  is  by  the  elders  con- 
demned, and  rebuked  by  the  Word  of  God,  and  the  sinner 
exhorted  to  repentance,  according  to  the  quality  of  the  sin. 
In  which  conviction,  and  admonition  lawfully,  and  sufficiently 
made,  the  church  resteth :  the  men  manifesting  their  as- 
sent thereunto  by  some  convenient  word,  or  sign,  and  the 
women  by  silence.  And  so  the  admonition  which  before 
was  Christ's,  and  the  officer's,  becomes  tlie  church's  :  fol- 
lowing the  other  as  their  governors,  and  not  otherwise. 

Upon  whicli  admonition  if  it  pleaso  God  to  give  the 
sinner  repentance,  2  Tim.  ii.  Vl5,  answerable,  and  that  he 
so  manifest,  (iod  thereby  receiveth  glory,  who  was  dis- 
honoured by  his  sin,  and  men  who  were  olTended,  satis- 
faction :  and  so  all  further  proceeding  is  stayed,  and  the 
person  exhorted,  and  others  by  his  example,  to  sin  no 
more  lest  a  worse  thing  happen  \mto  him.  But  if  he  re- 
main obstinate,  and  refuse  to  hear  the  church,  and  in  it. 
Christ,  admonishing  him,  then  with  sorrow  for  the  hard- 
ness of  his  heart,  all  long  sutVerance,  and  patience  in  the 
meanwhile  used,    according   to  the   nature    and  circum- 


OF  rUBLIC  COMMUNION.  137 

stances  of  the  offence,  by  the  i^ower  of  the  Lord  Jesus, 
not  given  to  the  church  in  vain,  the  impenitent  sinner  is, 
for  his  humbhng,  to  be  cut  off,  and  excommunicated  from 
the  fellowship  of  the  church  :  the  elders,  as  governors, 
going  before  in  decreeing  the  sentence,  and  so  one  of  them, 
upon  the  people's  assent,  as  in  admonition,  pronouncing- 
it  in  the  name  of  Christ,  and  his  church. 

But,  for  that  the  officers  are  frail  men,  and  those  not 
"  lords  over  God's  heritage,"  as  are  princes,  and  magis- 
trates over  their  subjects,  but  ministers  and  servants  of 
Christ  the  husband,  and  the  church  the  wife,  whom  the 
thing  concerns  in  their  places,  as  well  as  them,  1  Pet.  v.  3 ; 
1  Cor.  iv.  1 ;  2  Cor.  iv.  1,  5,  we  think  it  lawful  for  the 
brethren,  either  doubtful  of  anything  in  the  officer's  ad- 
ministration, to  propound  their  doubt  for  satisfaction;  or 
seeing  them  failing  in  any  material  thing,  to  admonish 
them  of  their  duty  and  that  they  "  look  to  their  office," 
Col.  iv.  17,  or,  if  need  stand,  to  supply  the  same  for  the 
further  clearing  of  things.  And  this  whole  proceeding 
we  make,  and  use  ordinarily  on  the  Lord's- day,  as  being 
properly  the  Lord's  work,  a  work  of  religion,  directly  re- 
specting the  soul,  and  conscience  :  and  of  spiritual  nature, 
as  being  an  administration  of  Christ's  kingdom,  which  is 
not  of  this  world.  John  xviii.  36.  And  this  also  when 
the  whole  church  is  gathered  together,  as  which  it  con- 
eerneth  many  ways.  1  Cor.  iv.  4,  5.  1.  Because  the 
church  which  is  offended  by  public  sins,  must  be  publicly 
satisfied.  2.  A  little  leaven,  leaveneth  the  whole  lump,  to 
wit  of  the  church,  being  unpurged  out.  3.  They  that 
sin  must  be  rebuked  openly,  that  the  rest  may  fear. 
1  Tim.  v.  20.  4.  The  elders,  or  bishops  are  to  feed  the 
flock  by  government  publicly,  as  well  as  by  doctrine ;  and 
being  by  them,  over  whom  they  are,  to  be  highly  loved  for 
their  work's  sake,  their  work  of  government  must  be  seen 
by  the  church  which  is  for  the  same  so  to  esteem  them. 
1  Thess.  V.  12,  13.  And  thus  we  believe,  and  practise 
accordingly,  though,  we  confess,  with  great  weakness.  By 
which  our  weakness  it  cometh  also  to  pass,  that  this  comely 
order  is  sometimes  interrupted,  and  human  frailties  inter- 
mingle themselves,  either  by  the  officer's  fault,  in  not 
governing,  or  tlie  people's  in  not  obeying,  as  they  ought : 


138  OF  RELIGIOUS  COMMUNION. 

SO  ns  we  arc  at  times  overtaken  with  some  things  both 
disorderly,  and  difficult  to  determine ;  as  it  also  cometh  to 
pass  in  all  societies,  and  governments  of,  and  by  men, 
whatsoever.  And  as  in  nature,  the  corruption  of  the  best 
thing  is  the  worst,  so  in  the  breach  of  the  most  comely 
order,  there  is  the  greatest  both  uncomeliness,  and  dis- 
order. But  things  are  not  to  be  defined  by  their  abuses, 
as  the  pliilosophers  teach,  and  all  wise  men  know  :  so 
neither  must  tlie  Lord's  ordinances  be  esteemed  by  the 
disorders  personally  incident  unto  them,  but  as  they  are  in 
tht^ir  right  state,  juid  lawful  use. 

The  order  of  our  government  then  being  such,  as  I  have 
descril)ed  it,  let  every  indifferent  reader  judge,  whether  or 
no,  in  respect  of  outward  order,  it  be  popular,  and  wherein 
the  people  govern,  as  many  please  to  reproach  us,  and  it. 
But  if  men  will  still  shut  their  eyes  against  the  things  we 
plainly  and  simply  lay  down,  and  yet  open  their  mouths 
against  us  for  popularity,  and  Anabuptistr}',  we  can  but, 
making  this  and  the  like  our  just  defences,  commit  both 
ourselves,  and  cause  to  God. 

And  tiuis  much  of  our  order  of  government.  I  will  now 
go  on  where  I  left,  to  show  that  the  Lord's  people  may  not 
communicate  with  the  Church  of  England  in  regard  of  the 
government  ecclesiastieal,  and  ministry  thence  derived. 

And  1.  The  Scriptures  teach  us,  that  the  Holy  Ghost 
hath  aj)pointcd  sundry  overseers,  or  bishops  over  one  flock 
to  feed,  that  is,  to  teach,  and  govern  it:  of  which  it  also 
standoth  in  need.  It  is  tlien  the  unholy  ghost  of  Anti- 
christ, which  hath  devised  one  bishop  over  many  tiocks, 
which  he  cannot  possiblv  feed,  if  he  would.  Acts  xx. 
17,  20;  xiv.  2:i ;  Bhil.  i.  1  *;  1  Tim.  v.  IT  :  Tit.  i.  5.  Only 
for  his  government  he  hath  this  help,  that  he  is  a  lord 
over  them,  and  not  a  minister,  and  servant  unto  them,  and 
BO  bears  more  sway  over  the  profane  multitude,  wheivof 
tliose  cliurches  most-what  consist,  by  lording  it  with  his 
imperious  canons,  and  purse-]H^nalties,  tlian  many  true 
bishops  could  do,  by  tluir  faithful  ministiy,  and  senice, 
according  to  Christ's  testament. 

W>.  It  is  written,  Eph.  iv.  8,  11  — l.'K  that  Christ  '*  wlien 
he  ascended  on  high,  gave  gifts  to  men  :"  **  some  apostles, 
and    some    prophets,   and    some    evangelists,   and  some 


OF  PUBLIC  COMMUNION.  139 

pastors,  and  teachers,  for  the  work  of  the  ministry,"  &c. 
"  until  all  the  saints  were  met  together  unto  a  perfect 
man,"  &c.  Where  the  apostle  teacheth,  how  Christ  the 
king  of  his  church  hath  set  in  it  certain  orders  of  officers, 
answerahly  gifted,  extraordinarily  and  ordinarily,  and  those 
also  there  to  be,  and  continue  in  their  time,  till  the  same 
church  and  body  of  Christ  were  complete,  both  for  number 
of  persons,  and  measure  of  graces.  Now  if  the  bishops  be 
pastors,  or  shepherds,  and  teachers,  as  some  would  make 
them,  over  their  provinces,  and  dioceses,  how  will  they 
answer  the  Lord  for  not  teaching  them  ?  Or  how  hath  the 
Lord  appointed  such  a  ministry,  being  an  office  of  trust, 
and  wherein  the  personal  ability,  and  faithfulness  of  the 
minister  is  required,  as  which,  he  that  received  it,  cannot 
possibly  fulfil  if  he  would?  Col.  iv.  17.  Or  if  the  bishops 
be  of  the  order  of  pastors,  and  teachers,  which  are  the 
lowest  ministers,  of  what  order  are  the  parishional  minis- 
ters, which  are  below  them?  And  for  the  first  three, 
apostles,  prophets,  and  evangelists,  they  were  extraordinary, 
for  the  first  jDlanting,  and  watering  of  the  churches.  The 
apostles,  and  prophets  laying  the  foundation,  by  doctrine 
infallibly  true :  and  the  evangelists  employed  by  the 
apostles'  direction,  here  and  there,  for  the  perfecting  of 
their  work,  as  there  was  need.  Neither  were  they,  one  or 
other,  tied  to  any  particular  flock,  diocese,  province,  or 
nation  ;  but  were  general  men,  and  for  all  places ;  being 
thereunto  furnished  with  the  knowledge,  and  use  of  all 
tongues,  as  there  was  occasion.  Matt,  xxviii.  19,  20  ;  1  Cor. 
iii.  6,  10,  11  ;  Eph.  ii.  20  ;  Acts  xvi.  1—3  ;  Eom.  xvi.  21 ; 
1  Cor.  xvi.  10  ;  2  Cor.  viii.  6,  W,  23,  and  xi.  28  ;  2  Tim.  iv. 
5,  21  ;  Tit.  i.  5,  and  iii.  12.  So  that  whilst  our  English 
bishops  plead  their  provincial,  and  diocesan  jurisdiction 
from  the  commission  of  the  apostles  and  evangelists,  they 
are  found  to  be  of  their  number,  who  said  they  were 
apostles,  and  were  not.  Rev.  ii.  2.  They  then,  in  their 
order  of  ministry,  are  not  of  the  gifts,  which  Christ,  the 
king  of  his  church  gave,  when  he  ascended  on  high,  but  of 
the  gifts  of  Antichrist  in  his  ascent  to  the  throne  of  his 
apostacy :  of  whose  body  also  they  are  natural  members, 
without  which  it  cannot  consist :  as  may  all  other  bodies, 
whether  civil  or  ecclesiastical.     And  since  the  officers  of 


110  OF  REUGIOUS  COSniCNION. 

the  church  aro  memhcrs  of  the  hody,  1  Cor.  xii.  IQ,  27,  28, 
of  Christ,  as  the  eyes,  mouth,  hand,  <S:c.,  he  wlio  adds  to,  or 
takes  from  the  clmrch  anorder  of  ministry  or  office,  presumes 
to  add  to,  or  take  from  Christ's  body,  a  meml)er:  and  so 
abolishing  a  member  of  the  body,  he  doth  also  abolish  a 
pift,  and  grace  of  the  Spirit,  worldng  effectually  according 
to  the  measure,  or  proportion  of  every  part ;  or  adding  a 
member,  lie  must  be  able  to  quicken,  and  furnish  it  with  a 
proportionable  gift  of  that  same  Spirit,  who  distributeth  to 
ever}' member,  as  it  pleaseth,  ver.  11.  And  so  where  the 
apostle  saith,  ver.  4,  5,  "  that  there  are  diversities  of  gifts, 
but  the  same  S])irit :  and  diversities  of  ministries,  but  the 
same  liOrd  :"  he  plainly  teacheth  these  two  things.  1.  That 
all  lawful  ministries  in  the  church  are  of  Christ :  2.  That 
none  may  ajipoint  a  ministry  in  the  church  but  he  who 
can  bestow  an  answerable  gift  of  qualification  :  which  is  not 
in  the  power  of  any  man,  or  angel. 

3.  The  Lord  by  his  apostle  hath  ordered,  that  the  elders, 
or  bishops  which  labour  in  the  word,  and  doctrine,  should 
have  double  honour,  specially,  and  above  them  that  rule, 
though  well :  and  that  upon  a  ground  of  perpetual  equity, 
that  yince  the  bishop's,  or  elders  office  is  a  work,  the  chief 
work,  which  preaching  is,  should  have  the  chief  honour. 
1  Tim.  V.  17;  iii.  1.  But  this  order  of  Christ,  and  of 
nature  itstdf,  is  clean  subverted  by  the  order  of  the  prelacy, 
and  ministry  in  England,  where  tenfold  honour  is  given 
to  ruling,  though  not  well,  above  the  most  painful  labour- 
ing in  the  word,  and  doctrine.  It  well  suits  with  the 
spirit  of  Antichrist,  that  imperious  lording  over  tlie  souls 
and  consciences  of  men  should  be  advanced  above  the  base, 
and  burdensome  work  of  preaching  God's  Word. 

Lastly,  the  rights,  and  liberties  wherewith  Christ  the 
Lord  hath  in  his  Word  endowed  his  church,  the  elders  for 
their  government,  and  tlio  people  for  their  libei*ty,  for  the 
calling  of  officers,  and  censuring  of  otfenders  tliese  op- 
pressors spiritual  have  seized  into  their  o^-n  hands,  as  their 
peculiars.  Matt,  xviii.  17;  1  Cor.  v. :  Acts  i.  and  vi.  :  in, 
and  upon  which  their  usuq)ation,  which  is  s]>ecially  to  be 
noted,  their  very  office,  and  order  is  founded.  **  Woe  be 
to  him."  saith  the  l,ord.  "that  buildeth  his  house  by  un- 
righteousness, and  liis  chambers  by  wrong. '  Jer.  xxii.   13  : 


OF  PUBLIC  C0i\OHJXI0N.  141 

how  much  more  then  unto  them,  who  huild  their  high 
palaces  by  such  spiritual  injury  against  the  Lord,  his 
house,  ministers,  and  people  as  they  apparently  do. 

For  conclusion ;  the  tree  is  known  by  the  fruits  :  and  too 
evident  it  is  by  their  fruits,  upon  what  root  the  prelates' 
tree  groweth.  Their  preferring,  and  that,  in  their  most 
solemn  constitutions,  the  wearing  of  a  suiplice,  or  making  a 
cross  in  a  babe's  forehead  by  the  minister,  before  the  preach- 
ing of  the  gospel;  of  bowing  the  knee  by  the  people  to,  or  at 
the  Lords  Supper,  before  the  most  worthy  receiving  other- 
wise ;  the  reading,  and  hearing  of  their,  rather  than  God's, 
service,  by  the  one  and  other,  above  the  performance  of 
any  pai't  of  God's  worship  appointed  in  his  Word,  by  either 
of  them,  do  declare  them  to  be  no  mean  members  of  that 
"  man  of  sin,  and  adversaiy,  who  exalteth  himself  above  all 
that  is  called  God."  2  Thess.  ii.  3,  4. 

Their  constraining  the  ministers  to  receive  from  them, 
and  by  their  sole  authority,  their  order  of  priesthood,  and 
institutions  to  their  cures,  with  their  licences  to  preach : 
enforcing  them  to  subscribe,  and  that  from  their  hearts,  to 
their  devised  government,  service,  and  ceremonies,  and 
even  to  swear  canonical  obedience  to  them  therein ;  and 
both  them,  and  the  people  to  obey  their  summons,  and 
citations,  running,  and  riding  to  and  fro,  to  sue  and  serve 
in  their  courts  :  to  take  the  oath  ex  officio,  to  accuse  them- 
selves, and  their  friends,  and  that  often  for  well-doing :  to 
submit  to  their  censures  of  all  sorts,  and  not  so  much  as  to 
dare  to  speak  against  their  tyrannies  and  superstitions, 
under  pain  of  excommunication,  ipso  facto  do  proclaim 
unto  all  men  that  have  ears  to  hear,  that  they  are  in  a  great 
measure,  spiritual  Babylonish  lords,  "causing  all  both 
small  and  great,  rich  and  poor,  to  receive  their  mark  in  their 
right  hand,  or  forehead,  and  otherwise  not  suffering  them 
either  to  buy,  or  sell."  Eev.  xiii.  16,  17. 

Their  sale  of  orders  and  institutions,  and  that  most- 
what  unto  persons  utterly  unworthy,  to  the  destruction  of 
how  many  thousand  souls  for  whom  Christ  died,  either  by 
starving  them  through  ignorance,  or  poisoning  them  by  pro- 
fane example;  of  dispensations  for  pluralities,  and  non- 
residences,  of  licences  to  preach  up  and  down  the  countrv', 
and  to  marry  at  times  by  their  canons  prohibited  :  of  par- 


]40  OF  REUGIOUS  COMMUNION. 

(Ions,  and  absolutions,  Mhen  men  are  excommunicated, 
and  sometimes  ^vllen  tliey  are  dead,  ])eforc  they  can  liave 
Christian  burial :  \vith  their  extorted  fees,  and  purse- 
penalties,  the  v»ry  sinews  of  their  kingdom,  do  clearly 
pronounce  against  them,  that  they  and  their  subordinates 
are  *' merchants  of  that  great  city  Babylon,  trufticking 
for  all  manner  of  ware,  and  for  the  souls  of  men."  FkCv. 
xviii.  10—13. 

Now  touching  the  parochial  ministers,  I  have  proved 
against  Mr.  Bernard,*  that  neither  their  office,  nor  calling 
by  which  they  administer  it,  is  of  Christ.  The  office  of 
the  bishoi>  is  \i  work,  1  Tim.  iii.  1  ;  and  this  work  stands  in 
feeding  the  flock,  Acts  xx.  28;  and  this  feeding  in  i)reach- 
ing  and  ruling.  Now,  as  the  government  of  their  flocks  is 
not  so  much  as  permitted  imto  them,  so  neither  is  preach- 
ing any  natural  or  necessary  part  of  their  office,  but  an 
accessor}'  and  casual  ornament,  and  which  may  be  or  may 
not  be,  as  the  persons  can  or  will.  And  for  their  calling, 
whether  to  their  i)riesthood  at  large,  by  the  archdeacon's 
presentation  and  bishop's  ordination;  or  to  their  special 
charges,  either  by  the  patron's  presentation,  bishop's  insti- 
tution and  archdeacon's  induction,  or  by  the  bishop's  sole 
licence  ;  the  very  naming  of  the  means  by  which  it  is  had, 
sufficiently  proves  it  not  to  be  from  heaven,  but  of  man, 
even  the  man  of  sin,  his  vain  device.  Luke  xx.  4.  But  I 
will  for  the  present  insist  only  upon  this  consideration, 
that  the  parishional  ministry  is  a  branch  of  tlie  prelacy ; 
and  so  all  communion  with  the  one,  as  other,  is  to  be 
avoided  by  God's  people. 

And  for  the  better  discerning  of  tilings,  it  nmst  be  ob- 
scned,  that  as  the  whole  nation  is  divided  into  two  pro- 
vinces, under  the  two  archbishops,  and  the  two  provinces 
into  sundry  <lioceses  under  the  bishops,  and  they  into  their 
several  parishes  under  the  ministers  thereof;  so  do  the 
archbishops  and  bishops  share  out  unto  the  parish  priests, 
in  their  ordination,  a  part  of  their  charge,  to  wit,  so  much 
as  concerns  the  ordinary  senice  of  the  parish  ;  as  they  do 
also  unto  their  chancellors,  connnissaries,  and  archdeacons, 
another  part  for  inferior  govennnent;  resening  unto 
themselves  the  lordshij)  over  both,  for  the  best  advantage 
•  A  Jubtification,  Sec,  vol.  ii.,  pp.  370,  &c. 


OF  PUBLIC  COMMUNION.  148 

of  their  own  honour  and  i>rofit.  So  that  the  chancellor  in 
the  consistory,  and  the  priest  in  the  pulpit  or  desk,  doth 
administer  by  one  and  the  same  power  :  namely,  that  of 
the  prelate,  which  from  and  by  him,  both  the  one  and  the 
other  doth  receive.  And,  as  Christ  told  the  twelve  when 
he  sent  them  to  preach,  that  "he  who  received  them, 
received  him  ;  and  that  he  who  received  him,  received 
him  that  sent  hira,"  Matt.  x.  40 ;  so  he  that  receives  or 
communicates  with  the  minister,  in  any  parish  of  the 
land,  receives  the  bishop  that  sent  him,  and  so  indeed, 
originally,  the  Pope  that  sent  him  ;  and  of  whose  sending 
the  Pope  is,  they  and  we  make  no  question.  The  prelacy, 
then,  being  to  be  rooted  out,  as  a  plant  which  God  hath 
not  planted,  and  the  ministry,  in  the  order  and  office  of 
which  we  speak,  being  a  branch  of  it,  can  the  branch  sur- 
vive, if  the  root  be  plucked  up  ?  or,  shall  any  of  God's 
people,  by  their  maintenance  of  it,  submission  unto  it, 
or  communion  with  it,  give  thereunto  any  life  or  preserva- 
tion ? 

But  here  sundry  defences  are  made,  by  them  who  in 
judgment,  word,  and  writing,  and  some  j^ractices,  dislike 
the  prelacy  :  as  that  "  they  are  not  subject  to  their  govern- 
ment ;  that  the  ministers  do  not  stand  by  the  ordination 
and  power  received  from  and  by  them,  but  by  the  people's 
acceptation  ;  that  these  things  are  but  matters  of  outward 
order  and  government,  which,  tliough  they  may  something 
concern  the  ministers  themselves,  yet  are  they  little  or 
nothing  to  private  persons." 

We  will  briefly  consider  of  these  defences :  and  let 
them  who  make  them  consider  and  beware,  that  they  be 
not  of  them,  who  will  not  be  reformed,  but  seek  excuses 
after  their  own  heart. 

And,  first,  They  who  thus  disclaim,  in  word,  the  bishop's 
government,  confess  themselves,  therein,  to  be  under  no 
spiritual  external  government  at  all ;  and  so  be  lawless 
persons,  and  inordinate  walkers,  and  such  as  have  neither 
that  conscience  which  is  meet,  of  the  commandments  of 
Christ  by  his  apostles,  to  give  due  honour  to  tliem  who 
rule  well,  and  to  "  submit  themselves  to  those  who  are 
over  them  in  the  Lord,"  1  Tim.  v.  17;  Heb.  xiii.  17;  nor 
of  their  own  frailty,    and  in  what  need  they  stand  of  the 


144  OF  EEUGIOUS  COMMUNION. 

Lord's  ordinances,  and  of  this  in  special,  for  their  guidance 
and  conservation  in  liis  ways.  Secondly,  Tlic  daily  prac- 
tice of  these  men,  eveiy  one  of  them  less  or  more,  in  tlie 
sight  of  the  sun,  is  a  sufficient  conviction  of  their  un- 
honest  excuse.  Their  ohedience  unto  the  summons  and 
citations,  unto  their  spiritual  courts  of  the  prelates  and 
their  dei)Uties;  their  suing  or  appearing  there  hy  them- 
selves or  their  proctors  ;  the  submission  of  the  ministers 
to  their  suspensions  and  deprivations  ;  and  both  of  minis- 
ters and  pe()j)le  to  their  excommunications,  do  really  plead 
their  spiritual  subjection  to  their  jurisdiction.  Yea,  so  fai* 
are  the  people  from  freeing  the  ministers  by  their  accepta- 
tion from  the  i)relates' jurisdiction,  as  on  the  contraiy,  they 
enthral  them  nmch  more  under  the  same ;  not  only  by 
accepting  them  at  the  first  under  their  mark  of  institution, 
or  licence,  but  even  ever  after,  year  by  year,  by  choosing  a 
churchwarden,  or  sides-man  as  they  call  him,  to  present 
both  their  own  and  minister's  defaults  in  and  unto  their 
consistories  and  visitations :  as  doth  the  minister  also 
choose  anotlier  for  the  same  purpose;  for  the  peiform- 
ancc  of  which  presentations  they  are  to  bind  themselves  by 
oath,  and  so  ordinarily  do.  So  that,  howsoever  many  are 
ashamed  of  their  lords  and  masters,  both  ministers  and 
people,  not  actually  separated  from  tlieirpai-ish  assemblies, 
stand  in  spiritual  subjection  to  the  prelates,  and  receive 
tlieir  mark,  though  some  in  their  forehead  and  more  pro- 
fessedly ;  and  others  as  effectually,  though  more  covertly, 
in  their  right  bund. 

Now  for  the  outward  government,  and  ordering  of  the 
house  of  Clod,  the  church,  and  the  outward  calling  of  the 
ministers  thrret)f,  they  are  not  so  slighty  matters,  as  politic 
men.  out  of  their  fleshly  hearts  would  persuade  themselves 
and  others.  The  aposth;  unto  Timothy,  treating  at  hu'ge 
of  these  things  t»lls  him,  how  the  cause  why  he  so  writes 
is,  that  in  his  absence,  he  "  might  know  how  he  ought  to 
l)ehave  himself  in  tlie  house  of  (lod,  which  is  the  church 
of  the  living  God,  the  pillar,  and  ground  of  truth."  AMiere 
he  adometh  the  church  with  most  honourable  titles,  for 
this  verj*  end,  that  he.  and  all  other  Ciod's  ministei*s,  and 
people,  might  be  admonished  more  ciu'efully  to  preserve 
unviolated  that  sacred  economy,  and  chuich  government 


OF  PUr.LIC  COMMUNION.  145 

there  prescribed  :  obtesting,  and  charging  him  before  God, 
and  the  Lord  Jesus  Christ,  and  the  elect  angels,  to  observe 
these  things  impartially,  1  Tim.  iii.  15,  16,  21  :  as  also 
writing  unto  the  Corinthians  he  propomids  the  matter  of 
outward  order  unto  them,  as  "  the  commandments  of  the 
Lord  Jesus,"  1  Cor.  xiv.  37,  which  are  all  to  be  observed 
by  his  disciples  in  their  places,  Matt,  xxviii.  20  :  in  whose 
eyes  he  is  worthy  of  more  honour  in  his  own  house,  and 
in  the  ordering:  of  it,  than  was  Moses  a  servant  in  his 
Master's  house,  Heb.  iii.  3,  &c. :  according  to  whose  direc- 
tion, notwithstanding,  all  things  were  to  be  ordered.  I  add, 
that  the  same  apostle,  whatsoever  other  men  despising,  it 
seems,  his  simi:)licity,  think  or  say,  testifieth  of  the  Colos- 
sians,  that  they  had  received  Christ,  as  well  in  their  order, 
as  faith:  and  rejoiceth  as  well  in  their  continuance  in  the 
one,  as  other,  Col.  ii.  5,  6  :  as  on  the  contrary  he  sharply 
rej3roveth  the  Corinthians,  for  the  breach  of  order,  and 
neglect  of  discipline,  as  well  as  for  any  other  evil.  1  Cor.  v, 
14.  And  see  how  unequal  these  men  are.  The  Pope's 
arrogating  to  himself  to  be  the  universal  bishop,  is  in  itself 
but  a  matter  of  order  and  government:  and  yet  they  gene- 
rally, who  are  soundly  minded,  deem  him  properly  Anti- 
christ therein :  alleging  that  of  Gregory  against  John  of 
Constantinople,  for  that  j^urpose.  And  if  the  universal 
bislio])  make  Antichrist  in  the  head,  surely  the  bishops  of 
dioceses,  and  archbishops  of  provinces,  and  metropolitans 
of  nations,  may  well  challenge  the  parts  of  arms,  and 
shoulders  of  that  body. 

Now  touching  the  minister's  outward  calling,  of  such 
force  it  is,  that  he  is  by  it  alone,  if  at  all,  properly,  and 
immediately,  a  true  church  officer ;  as  is  the  magistrate  in 
the  commonwealth,  the  captain  in  the  army,  the  steward  in 
the  family,  by  the  outward  calling  of  those  in  whom  that 
right  is,  a  true  and  lawful  magistrate,  captain,  or  steward : 
and  without  which,  all,  and  every  of  them,  are  mere  usurpers, 
howsoever  qualified  in  their  persons,  and  serviceable  in 
their  administrations.  "No  man,"  saith  the  apostle,  "  takes 
unto  himself  this  honour,  but  he,  that  is  called  of  God,  as 
Aaron."  Heb.  v.  4.  And  let  them  who  think  it  a  small 
matter  to  usurj:),  or  being  usurped,  to  communicate  with,  a 
calling  without  order  by  God's  Word,  consider  what  befel 

VOL.  HI.  L 


146  OF  RFXIOIOCS  COMMrXION. 

them,  who  usurped,  or  communicated  in  the  usurpation  of, 
the  priestly  honour,  not  being  thereunto  called,  as  was 
Aaron,  Numb.  xi.  10.  And  how  it  lietli  on  all  the  minis- 
ters of  Christ  in  hand,  to  be  able  to  justify  their  outward 
calling  to  tlieir  offices,  the  apostle  teacheth  by  his  o\\'n 
example,  and,  specially,  in  his  Epistle  to  the  church  of 
Galati:i,  where  it  was  most  called  in  question,  Gal.  i.  J  : 
which  they  also  that  cannot  do,  are  to  be  senx'd,  as  were 
tliey,  who  could  not  find  the  writing'  of  their  genealofT}', 
and  were  therefore  put  from  the  priesthood,     Neh.  vii.  04. 

And,  as  they  know  who  have  experience  thereof,  what 
comfort  it  ministereth  against  the  manifold  trials  incident 
to  the  lawful  ministers  of  Christ,  that  they  are  called  by 
them  thereunto,  whom,  under  the  Lord,  it  most  concerneth, 
as  over  whose  souls  they  ai'c  to  watch :  bo  on  the  contrar}-, 
I  verily  suppose,  it  cometh  to  pass,  that  even  the  best 
ministers  in  the  assemblies,  do  so  easily,  and  unworthily 
forsake  their  flocks,  for  their  greater  ease,  profit,  or  credit ; 
and  which  not,  for  fear  of  a  little  persecution?  because  they 
want  this  testimony,  and  comfort  of  good  conscience,  that 
tliey  have  been  lawfully  called  to  minister  unto  them. 

To  conclude  then  this  i)oint  also  :  the  same  scriptures 
and  grounds  which  prove  the  order  of  prelacy,  and  so  of 
priesthood,  being  a  branch  of  it,  not  to  be  of  God,  do  also 
prove  it  unlawful  for  the  people  of  God  to  partake  in  the 
administrations  of  the  one,  or  other,  and  therein  to  submit 
themselves  unto  them. 

For  1.  Their  very  administrations,  by  an  unlawful  call- 
ing, are  their  sins :  and  so  to  partake  with  them  in  their 
administnitions,  is  to  partake  with  them  in  their  sins,  con- 
trary to  1  Tim.  V.  Q2  ;  Rev,  xv,  4. 

•2dly.  The  ground  of  submission  unto  tho  officei-s  of  the 
church  is,  that  they  are  made  "  overseers  of  Uie  flock  by  the 
Holy  Ghost,"  and  are  **  over  it  in  the  Lord,"  Acts  xx.  17, 
'2S  ;  1  Thess.  v.  \'2  :  which  sul>jection  tlierefore  neitlier 
the  prelates,  nor  j^riests  being  ap]iointed  by  their  ghosts, 
can  challenge,  neither  can  the  ]>eople  by  faitli  yield  tlie 
.same  unto  them.  The  apostle,  Horn.  xiii..  urging  submi.s- 
bion  to  all  sorts  of  magistrates  doth  it  ui)on  this  ground, 
tliat  they  an;  of  God.  and  his  (trdinjinccs  :  so  the  groun<l  of 
our  hubmission  to  any  oflice  of  ministry  in  tlie  church,  and 


OF  rUBLIC  COMMUNION.  147 

stay  of  our  faith,  is  this,  that  it  is  of  Christ  the  Mediator  of 
his  church,  and  one  of  his  ordinances. 

3dly.  In  the  second  commandment  of  the  first  table  are 
commanded  all  external  spiritual  ordinances,  and  so  the  ex- 
ternal spiritual  ministry,  and  government  of  the  church  : 
neither  can  the  same  be  referred  to  any  other  of  the  ten 
commandments  :  Vv'hereupon  I  infer,  that  every  such  go- 
vernment, and  ministry  not  commanded  by  God,  and 
Christ,  is  as  an  idol,  there  forbidden,  and  all  subjection 
unto  it,  as  the  bowimr  down  unto  an  idol. 

Fourthly,  They  who  judge  the  prelacy  not  to  be  of  Christ, 
but  of  Antichrist,  and  so  speak,  and  write  (to  whom  more 
principally  I  direct  my  speech),  and  yet  stand  members  of 
the  parish  assemblies  under  the  government,  and  ministry 
thereof,  do  really,  and  indeed  underprop,  and  uphold  that, 
which  in  word,  and  writing  they  would  overthrow :  they 
would  blow  or  dash  it  down  with  their  mouths,  and  pens, 
and  yet  uphold  it  with  their  shoulders.  Far  are  they  from 
giving  unto  Christ  his  due  honour  in  his  officers  and 
orders,  whilst  they  thus  submit  unto  the  officers  and 
orders  of  his  adversary  Antichrist,  as  is  that  whole  hierarchy 
and  every  order  in  it,  from  the  pope  unto  the  sumner. 
If  any  traitor,  or  rebel  should  now  rise  up,  and  strive  with 
the  king  for  any,  the  dignities  or  j^rerogatives  royal  of  the 
kingdom,  and  should  so  far  prevail  with  any  able  men,  as 
that  they  should  be  content  to  take  upon  them,  by  his 
commission  and  sending,  to  administer  justice  publicly, 
^vere  it  lawful  for  any  the  king's  subjects  to  join  with,  or 
submit  unto  them  m  their  ministrations,  though  in  them- 
selves never  so  just?  or  were  they  not  all,  under  pain  of 
disloyalty,  bound  to  abandon  them,  and  their  courts,  or 
assemblies,  and  to  adjoin,  and  submit  themselves  unto  the 
king's  lawful  officers,  how  few,  or  feeble  soever?  Even  so, 
must  all  the  loyal  subjects  of  Jesus  Christ  the  king  of  his 
church,  withdraw  themselves  wholly  from  the  powers  of 
Antichrist,  striving  with  Christ  whether  shall  rule  by  his 
offi.cers,  orders,  and  laws :  whatsoever  truths  they  teach  or 
administer:  and  must  adjoin  themselves  to  the  officers  of 
Christ,  lawfully  called,  and  sent  to  teach,  and  guide  his 
church  by  his  Word  :  and  therein  must  show,  as  in  other 
things,  their  loyalty  to  their  lord  and  king. 


1  1>^  OF  RELIGIOUS  COMMUNION. 

But  here  M.  de  Lescluse's  forenamed  oppositcs  step  in, 
and  i)l('iid  for  submission  unto  unlawful  ministers,  1.  That 
"  in  Christ's  time  there  wi're  divers  ofiicers  Avhose  names 
had  not  been  heard  of  in  tlio  primitive  church  of  the  Jews, 
nor  ever  were  instituted  by  any  example  of  former  times, 
in  that  church,  as  ^the  names  of  lawyers,  scribes  of  the 
peoi>l(',  and  rulers  of  the  synagogues,  or  archi-synagogues. 
2.  If  the  godly  may  lawfully  submit  unto  the  government, 
and  guidance  by  private  admonition  of  such  private 
brethren,  who  for  their  sects,  factions,  and  superstitious 
observations  have  had  such  names  as  were  formerly  un- 
known unto  the  church  of  God  ;  who  also  in  respect  of  their 
wickedness  deserved  to  be  cast  out  of  the  church,  and  are 
unjustly  retained,  as  it  was  in  the  communion  of  the  godly 
with  the  scribes  and  pharisees,  then  is  it  also  lawful  to 
stand  under  the  guidance  and  government  of  unlawful 
officers."  =!' 

In  whose  defence  I  observe,  first,  that  they  yield  the 
ministers  of  England  to  be  uidawful,  and  to  have  had  their 
names  of  i)rimates,  metropolitans,  lord  archbishoi)S,  lord 
bishops,  (leans,  archdeacons,  chancellors,  commissaries, 
priests,  parsons,  vicars,  curates,  given  unto  them  for  tlieir 
sects,  factions,  and  superstitious  observations:  and  yet  all 
of  them  make  suit,  take,  pay  for,  and  answer  to  some  or 
other  of  these  names,  with  the  orders  to  which  they  ap- 
pertain. Secondly,  I  note  how  vain  a  pretext  it  is,  that  the 
persons,  whose  names  are  prefixed,  are  the  authors  of  the 
book,  as  if  John  Fowler,  and  his  fellows  durst  take  upon 
them  to  set  down  wliat  names  of  othcers  had  been  heard  of, 
or  not,  in  the  Jewish  church  from  the  first  institution,  till 
Christ's  time.  Thirdly,  where  in  their  f(U'mer  reason  they 
make  the  scrilx^s  of  the  people  church-olhcers,  in  the 
second  reason  they  make  the  scribes  and  jiharisees,  private 
brethren.  Fourthly,  they  grant  one  jjrivate  brother  to  "be 
inider  the  guitlance,  and  government  of  another,  and  so 
establisli  a  i)opular  government,  in  a  sense  expressly  ;  and 
by  just  conse(pience,  as  far  as  we  intend  and  do,  howso- 
ever they  reproacli  us  for  popularity.  Now  for  their  argu- 
ments. First,  I  deny  that,  whivh  they  take  for  granted, 
and  upon  which  they  l)uiM.  to  wit,  that  the  names  oi'  lav,  - 
♦  A  Shield  ofDof.n....  \o.,  ^^p.  24.  2-5. 


OF  PUBLIC  CO:\f  MUX  ION.  149 

yers,  scribes  of  the  people,  and  rulers  of  the  synagogues, 
were  not  in  the  Jewish  church,  before  Christ's  time. 

And  1.  The  lawyers  were  such  as  were  skilful  in  the  Law 
of  God,  and  the  scribes  such  as  gave  themselves  either  to 
exj^ound,  or  write  it,  or  both  :  being  also  Levites  for  the 
most  part,  in  which  respects  these  their  names,  as  honour- 
able, and  not  for  their  factions,  were  most  fitly  given  them: 
and  not  first  in  Christ's  time,  as  is  affirmed,  but  long  be- 
fore, as  appeareth,  Jer,  viii.  8,  and  Ezravii.  6,  11, 12,  where 
Ezra  is  called  a  scribe  prompt  in  the  law  of  Moses  ;  which 
Tremelius  and  Junius  translate  -'•=  a  lawyer,  or  one  skilful 
in  the  law  :  as  indeed  these  scribes  and  lawyers  were  the 
same,  as  is  testified.  Matt.  xxii.  35,  compared  w4th  Mark 
xii.  28,  and  so  the  Hebrew  word  f  may  indifferently  be 
turned  and  is.  And  if  there  were  nothing  else,  that  which 
we  read,  1  Maccab.  v.  42  reproves  these  men's  j)eremptory 
affirmation,  that  the  names  of  the  scribes  of  the  people 
were  not  in  the  church  of  the  Jews,  before  Christ's  time. 
But  both  better,  and  more  ancient  testimony  may  be 
brought  against  it :  take  that  one,  amongst  many,  in  the 
Greek  Bible,  Numb.  xi.  16,  where  the  seventy  interpreters 

have   it,  irpea^vTepoL  rov  Xaov  kol  ypafiiJLaTeLs  dvTa>p.      So  for   the 

names  of  archi-synagogues,  or  rulers  of  the  synagogues 
spoken  of,  Mark  v.  22,  &c.,  the  same  interpreters  use  the 
same  words,  Exod.  xxxiv.  31;  Numb.  xxxi.  13,  &c.,  which  the 
evangelists  do  writing  in  Greek,  and  herein  without  doubt, 
following  them,  as  in  other  things.  And  there  being 
synagogues  of  old  among  the  Jews,  there  must  needs  be 
rulers  of  them  and  the  same  so  called. 

Touching  the  second  argument :  I  deny  the  proportion 
upon  which  they  build  it.  In  receiving  an  admonition 
from  an  unlawful  brother,  as  they  speak,  I  do  submit  only 
to  that  which  is  good  in  itself,  and  of  God :  but  in  sub- 
mitting to  an  unlawful  officer,  prelate,  or  priest,  I  submit 
to  that  which  is  evil  in  itself  and  not  of  God,  to  wit,  his 
very  office,  or  order.  The  unlawful  brother,  though  in  sin, 
yet  doth  not  perform  the  admonition  by  virtue  of  his  sin, 
but  out  of  his  personal  knowledge,  and  zeal,  at  least  in  ap- 
pearance, against  the  sin  he  reproves  in  particular,  but  the 

*  Legis  peritus.  f  ^DhD,   Sopher. 


15(1  OF  RELIGIOUS  COMMUNION. 

unlauiiii  oriicer  dotli  administer  the  public  doctrine,  (as  the 
sacraiiu'iits)  by  virtur,  or  rather  bv  vict%  of  his  ver}*  sin 
ininu'diately,  and  properly:  wherein  1  may  not  partake 
witli  him.  Tlicse  men  have  refu.sed  to  submit  to  Mr. 
Johnson's  public  ministry,  and  so  profess :  do  tlu'V,  tliere- 
fore.  think  it  unlawful  to  receive  any  information,  or  ad- 
monition, or  reproof  by  the  Word  of  God  for  their  sins, 
from  him,  or  any  the  people  with  him  privately,  and  upon 
occasion  ?  And,  by  their  large  grounds,  it  should  be  lawful 
to  submit  to  the  ministry  of  any  heretical  minister:  for 
from  such  a  one  it  is  not  unlawful  to  receive  a  private  ad- 
monition for  sin,  upon  occasion.  But  how  much  better 
were  it  for  these  men,  and  their  friends  to  advance  by  all 
i^ood  means  a  lawful  ministry,  than  thus  to  support  that 
which  is  unlawful,  by  pleading  for  submission  unto  it.  But 
if  tliey  needs  will,  as  they  plead  in  tVieir  book,  submit  their 
souls  to  thieves,  and  robbers,  and  to  such  ministers,  as  were 
the  scribes,  and  pharisees  in  Christ's  time,  in  whom  they 
instance,  notorious  heretics  denying  both  the  nature,  othces, 
and  piTson  of  the  ^lessiah,  teaching  justification  by  the 
works  of  the  hiw,  and  power  in  man  to  keep  it,  let  them 
rejoice  in  their  ministers,  and  let  their  ministers  also 
rejoice  in  them,  as  Jothani  said  of  the  men  of  Schechem 
and  Abimelech  :  but  for  us,  we  have  learnt  to  give  more 
honour  to  God's  ordinance,  and  to  have  more  care  of 
Clirist's  precious  purchase,  our  souls,  than  to  commit  the 
same  to  such  watchmen's  keeping. 

Thus  have  I  briefly  noted  down,  and  confirmed  the 
principal  grounds  of  our  separation  from  the  communion, 
and  ordoT  of  tlie  church  assemblies,  notwithstanding  the 
admission  of  the  personal  connnunion  l)efore  mentioned. 
And  I  have  of  purpose  taken  in,  and  answered  the  chief 
reosons  lirought  by  ^I.  de  Lescluse's  accusers,  agahist 
our  i)ractice,  tliat  it  may  appear,  botli,  how  they  fail  of 
tliat  tht'V  promise  in  the  Preface  of  their  book;  as.  also, 
that  it  is  a  far  more  easy  thiufHf  to  re})roach  mens  persons, 
than  justly  to  ivinrc  their  profession.  And  would  the  king 
but  give  tolerati«)n.  and  witldiold  from  bodily  violence 
against  tlieir  persons  and  estates,  I  doubt  not.  but  we 
siiould  have  many  tliousands  in  tlie  land  concurring  with 
us  for  substance  of  practice,  as  they  do  now  in  opinion : 


OF  PUBLIC  COMMUNION.  151 

who  would  speedily  unite  themselves  in  other  spiritual 
societies,  than  the  profane  parishes  :  leaving  the  service- 
book,  and  ceremonies  to  the  preUxtes,  with  their  dumb 
priests,  and  formal  clerg;y' :  withdrawing  from  their  and 
their  chancellor's,  and  official's  spiritual  jurisdiction,  neither 
obeying  their  summons,  nor  regarding  their  censures  : 
neither  would  the  ministers  sue  to  them  for  their  orders  and 
licences  ;  nor  the  people  receive  them  of  their  making, 
nor  present  them  by  their  church-wardens  to  their  courts, 
nor  keep  them  by  their  leave,  and  under  their  correction  : 
but  both  ministers,  and  people  would  find  other,  and  bet- 
ter rules  of  direction  in  Christ's  testament,  for  their  walk- 
ing, and  worshipping  of  God,  than  the  bishop's  canons  and 
injunctions.  Which  so  being,  he,  who  indeed  "judgeth 
his  people  with  justice,  and  his  poor  afflicted  ones  with 
judgment,"  be  judge  between  them  and  us,  Psa.  Ixxii.  2: 
and  whether,  we,  submitting  ourselves  so  near  as  we  can 
discern  to  all  the  commandments  and  ordinances  of 
Christ  in  his  gospel,  reject  them  ;  or  they,  us,  who  rather 
choose  the  unhallowed  church-state,  order,  and  ordinances 
in  and  under  which  they  stand,  than  that,  and  those,  by 
themselves,  esteemed  mora  agreeable  to  the  will  of  God, 
with  persecution :  but  specially  whether  we,  for  these 
things,  do  deserve  that  cruel  hatred,  and  those  most  hostile 
carriages,  vrhich  many  of  them,  who  would  be  thought  to 
mourn  for  reformation,  do  bear,  and  use  towards  us  : 
making  it  their  glory  to  cast  shame  upon  us,  and  their 
great  matter  of  rejoicing  to  add  to  our  afflictions,  and  who 
say  to  our  souls  in  the  day  of  our  sorrow,  "  Bow  down,  that 
we  may  go  over."    Isa.  li.  23. 

There  is  yet  another  danger,  into  which  men  may  easily 
fall  by  occasion  of  the  former  doctrine  :  which  is,  in  taking 
liberty  to  withhold,  or  withdraw  from  the  church  of  God, 
and  ministry  thereof:  satisfying  themselves  in  that,  their 
private  fellowship,  with  the  better  sort  of  people  :  with 
whom,  by  this  means,  they  may  converse  with  more  com- 
fort to  themselves,  and  contentment  to  them.  For  the 
preventing  of  which  evil,  I  will  here  annex  a  few  reasons 
to  enforce  the  necessity,  and  conscience  of  living,  and  walk- 
ing with  the  church  of  God,  and  so  under  the  ministry 
thereunto  given,  if  it  can  be  had. 


15*2  OF  RELIGIOUS  COMMrxIOX. 

Aiitl,  J.  The  Scriptures  calling  the  church  "  the  house,'* 
"  temple,"  and  "  tiibernacle  of  the  living  God,"  where  he 
liath  promised  that  most  full  presence  of  his  grace,  and 
•'  to  dwell  with,"  and  "  amongst  men,"  and  "  in  the  midst 
of  them,  as  their  God,"  do,  therein,  effectually  admonish 
the  people  of  God  to  beware,  that  by  their  own  default, 
they  do  not  any  way  deprive  themselves  of  the  fruit  of  this, 
God's  so  gracious  promise  and  presence,  in  the  true  visible 
church,  his  house,  and  temple,  1  Tim.  iii.  15 ;  2  Cor.  vi. 
16;  Kev.  xxi.  3;  Matt,  xviii.  QO ;  1  Cor.  v.  4:  either  by 
not  adjoining  themselves  thereunto,  as  members  :  or  being 
members,  by  withdrawing  from  her  actual  communion  : 
therein  making  themselves,  to  speak  as  the  truth  is,  but 
idol  members,  and  as  "  eyes  which  see  not,  ears  which 
hear  not,  and  feet  which  walk  not,"  at  least,  in  respect  of 
the  body,  whereof  they  are. 

2.  Aiid  if  we  look  to  the  most  worthy  senants  of  God,  for 
our  exam])les,  we  shall  fnid  them  always  to  have  had  a  most 
ardent  desire  unto,  and  vehement  delight  in  this  visible  pre- 
sence of  God  in  his  church  and  ordinances:  the  necessaiy 
use  and  sweet  fruit  whereof  they  so  sensibly  found  in  their 
oym.  experience.  Take  we  David  for  an  instance :  whose  love 
was  such,  to  the  mansion  of  G  od's  house,  and  place  of  the  habi- 
tation of  his  glory,  as  that  it  was  the  only  thing  he  desired,  in 
comparison,  that  he  might  dwell  in  the  Lord's  house  all  the 
days  of  his  life,  and  there  behold  his  glory,  Psa.  xxvii.  4  ; 
xxvi.  ^  :  professing  in  his  absence  from  it,  that  the  thirsty 
hind  did  not  more  bray  after  the  rivers  of  waters,  than  did 
his  soul  for  God's  presence,  and  that  he  might  appear  be- 
fore his  face  in  his  tabernacle,  Tsa.  xlii.  1,  '2  :  deeming 
them  most  hapj)y,  who  did  always  abide  in  God's  house  ; 
and  himself  in  tliat  his  sccjuestration  more  miserable  than 
the  spaiTows  and  swallows,  which  could  nestle,  and  lay 
their  young  near  God's  altars.  Psa.  Ixxxiv.  1,  2,  ttc.  And 
yet,  wius  he  a  most  excellent  prophet  himself,  and  so  could 
abimdantly  instruct  both  himself,  and  them  with  him.  It 
is  likewise  testified  of  Moses  the  servant  of  God,  that  he 
*•  rather  chose  to  suffer  atlliction  with  the  people  of  God, 
than  to  cnji»y  the  ])lcasures  of  sin  for  a  season :  esteeming 
the  rebuke  of  Christ  greater  riches  than  tlie  treasures  of 
£gypt."    llcb.  xi.  25,  20.     A  plain,  and  loud  testimony 


OF  PUBLIC  COMMUNION.  153 

against  them,  who,  because  they  would  not  bear  then'  part 
in  the  rebuke  of  Christ,  and  afflictions  of  his  people,  do 
rather  withdraw  or  withhold  themselves  from  Christ's 
church,  and  ordinances  ;  or,  which  is  worse,  defile  them- 
selves with  the  pleasures  of  sin  in  Egypt  spiritual :  of  whom 
without  their  repentance,  Christ  Jesus  will  be  ashamed, 
before  his  Father,  and  the  holy  angels.  Luke  ix.  26. 

3.  That  which  the  wise  man  speaketh  more  generally, 
"  Woe  be  to  him  that  is  alone,  for  he  falleth,  and  there  is 
not  a  second  to  lift  him  up;  but  if  two  be  together,  the 
other  lifteth  up  his  fellow  when  he  falleth,"  Eccl.  iv,  9,  10, 
<l'c.,  is  of  special  use  this  way.  And,  considering  how 
subject  even  the  strongest  are  to  fall,  by  occasion,  it  is 
most  necessary,  all  so  walk  in  the  communion  of  saints, 
as  that  others,  upon  such  occasion,  may  by  the  hand  of 
their  godly  admonitions  and  exhortations  reached  out  unto 
them,  again  restore  them,  1  Cor.  x.  12  ;  or,  if  need  so 
require,  that  they  may  have  use  of  the  stronger  hand  of 
the  church  and  ministry,  strengthened  with  Christ's 
power,  for  their  recovery ;  through  the  want  whereof,  how 
many  fall  and  perish,  which  by  it,  and  the  blessing  of 
God  thereupon,  might  be  restored,  as  we  doubt  not  but 
we  may  truly  affirm  from  experience !  And  if  any  man 
think  himself  to  have  received  that  strength  of  grace,  that 
he  stands  in  no  great  need  of  these  helps,  "let  him  that 
thinks  he  stands,  take  heed  lest  he  fall :  "  and  let  him  also 
in  love  consider,  that  the  less  need  he  hath  of  the  church, 
by  reason  of  his  greater  measure  of  grace,  the  more  need 
the  church  hath  of  him  and  it,  unto  which  and  whose  ser- 
vice, they  of  due  belong. 

4.  "  When  the  Lord  Jesus  ascended  on  high,  he  gave  gifts 
unto  men,"  to  wit,  his  ministers  gifted  accordingly,  for  the 
edification  of  the  body  and  help  of  the  joy  of  the  faithful, 
and  furtherance  of  their  salvation  ;  unto  whom  they  are 
bound,  therefore,  to  submit,  and  them,  in  the  Lord,  to 
obey,  for  their  own  great  good.  Eph.  iv.  8 — 11;  2  Cor. 
i.  24;  1  Tim.  iv.  6;  Heb.  xiii.  17.  From  whom,  and 
Avhose  ministrations,  whilst  men  without  just  and  necessary 
cause,  withdraw  themselves,  they  break  Christ's  command- 
ment, lose  this  fruit  of  his  ascension,  and  fail  in  their  own 
edification  and  salvation  many  ways. 


151  OF  RELIGIOUS  COMMUNION. 

5.  Tliis  duty  yet  lietlimore  specially  upon  them  that  have 
families  and  children  ahout  them  ;  whom  they  shall  hardly 
•govern  at  home  in  private,  as  they  desire,  if  they  have  not 
public  encouragement  and  help  from  abroad,  but  they  shall 
have  them  still  in  danger  to  be  corrupted  with  the  super- 
stitions of  the  times,  or  with  greater  evils,  or  both.  Which 
dangers  yet  will  be  the  greater,  and  tliat  of  the  first  kind 
almost  inevitable,  if  the  parents  die,  whilst  their  children 
are  young  and  unestablished  in  the  truth ;  whereas  living 
with  the  church,  they  might  much  more  easily  dispose  of 
them  for  their  education  and  establishment  in  the  ways 
and  ordinances  of  the  Lord ;  into  the  fellowship  whereof, 
together  with  themselves,  they  are  taken.  Gen.  xvii. 
7,   10. 

0.  Lastly.  It  is  a  great  ofifence  to  all,  who  have  known 
men,  formerly  zealous  hearers  of  God's  Word  in  the  parish 
assemblies,  to  see  them  hear  the  same  in  no  assemblies, 
or  where  no  public  ministry  is  in  use  ;  and  this,  more 
especially,  to  the  better  sort  of  people,  who  will  run  and 
ride  to  hear  a  sermon,  if  they  v.ant  at  home,  though  they 
go  but  a  borrowing  of  him  who  hath  indeed  no  right  him- 
self so  to  dispense  it  publicly,  or  any  other  holy  thing  of 
God  as  he  doth. 

But  it  will  here  be  objected,  that  "  the  church's  ministry 
and  oniinances  are  indeed  to  be  desired,  if  men  could 
enjoy  them  in  their  own  country,  and  amongst  tlieir 
friends  :  otherwise,  it  seems  better  to  witness  the  truth 
and  suffer  persecution  at  home,  though  without  them,  than 
for  the  use  of  them  to  flee  into  a  strange  country." 

It  nuist  here  be  known,  that  the  truth  of  the  Lord  is 
witnessed  two  ways :  first,  when  men  walk  in  the  obedi- 
ence of  it,  and  of  all  the  ordinances  thereof,  roundly  and 
holily,  Dent,  xxviii.  1;  Matt.  vi.  10;  xxviii. '>J0  ;  Psa.  cxix. 
•I,  r» ;  and,  secondly,  when  men,  being  called  thereunto. 
sutTer  persecution  for  the  same.  And  of  these  two,  the 
fonner  is  the  more  necessary,  as  being  commanded  of  Ciod, 
and  by  men  to  be  desired  and  ])rayed  for;  the  latter  not  so. 
For  neither  doth  God  command  persecution,  neither  are  we 
to  desire  it,  or  to  pray  for  it,  but  to  avoid  it  by  all  good 
means;  and,  being  laid  upon  us  by  the  Lord,  with  patience 
to  bear  it.     Yet  they  that  desire  to  please  God,  and  to  walk 


OF  FLIGHT  IN  PERSECUTION.  155 

roundly  in  his  appointments,  shall  not  want  persecution  of 
sundry  kinds  ;  neither  if  the  world  thought  we  did,  would 
so  many  withhold  or  withdraw  from  us,  as  do  some  under 
one,  and  some  under  another  pretext,  besides  those  who 
are  persuaded  indeed  of  the  unlawfulness  of  flight. 

Now  touching  our  country,  and  friends,  our  answer  is, 
that  we  deem  the  Avant  of  them  a  grievous  loss,  which  we 
would  also  redeem  at  a  great  rate.  Yet  for  our  country, 
we  do  not  forsake  it,  but  are  by  it  forsaken  and  expelled 
by  most  extreme  laws,  and  violent  proscriptions,  contrived 
and  executed  by  the  prelates,  and  on  their  behalf.  And 
for  private  friends  thus  we  judge,  that  the  wife  is  no  way 
to  leave  her  husband,  but  to  give  him,  as  the  head,  the 
honour,  of  choosing  probably,  the  place  of  their  cohabit- 
ation :  nor  children  and  servants,  their  parents  and  mas- 
ters to  their  prejudice,  without  their  consent,  or  an 
apparent  impossibility  of  doing  them  service  :  nor  at  all, 
where  through  their  absence,  they  shall  want  necessary 
help  and  comfort.  But  for  those,  who  are  either  the  go- 
vernors of  others,  or  free,  Ave  thinlv  they  may  use  greater 
liberty. 


CHAPTEE  III. 

OF  FLIGHT  IN  PEESECDTTON. 

And  here,  being  thereunto  forced  by  the  unreasonable 
j)ro vocation  of  Mr.  Thomas  Helwisse,-''  who  in  great  con- 

*  The  Kcv.  Thos.  Hclhvisse  was  one  of  the  Puritan  party,  and 
subsequently  joined  himself  to  the  Separatists.  He  advised  exile  for 
the  sake  of  enjoying  liberty  of  conscience  and  of  worship,  and  ac- 
companied a  number  of  the  persecuted  brotherhood  to  Amsterdam. 
He  joined  Mr.  Smyth's  Chiu-ch  in  that  citj-.  Mr.  Hellwisse's  views 
on  baptism  were  changed  at  the  time  of  Mr.  Smyth's ;  he  therefore 
renounced  his  connexion  with  the  Independent  Chui'ch,  and  united 
himself  with  ^Ir.  Smyth  in  forming  a  baptist  Church.  On  the 
death  of  Mr.  Smyth,  in  1C09,  the  church  chose  ]\Ir.  Hclhvisse  as  their 
pastor.  He  did  not  continue  long  in  the  pastorate  amongst  them. 
Believing  that  he  had  committed  an  eiTor  in  fleeing  from  England  on 
account  of  persecution,  he,  -svith  many  of  his  flock,  returned  to  his 
native  land,  and  published,  in  defence  of  himself  and  his  companions 
in  tribulation,  a  small  treatise,  entitled,  '*  A  Short  Declaration  of 
the  Mystery  of  Iniquity,"   ICmo.,  pp.  212,  1G12.      To  this  work,  the 


15C  OF  RELIGIOUS  CO^rMDNION. 

iidcncc,  and  passion,  layetli  load  of  reproaches  both  upon 
our  iHght  in  persecution,  and  also  upon  our  persons  for  it, 
J  will  (God  assisting  me)  by  the  Scriptures,  approve  the 
hiime,  as  lawful,  and  so  answer  what  he  hath  written  to  the 
contrary. 

For  which  purpose  we  will  consider,  for  our  instrviction, 
\Yhat  the  practice  hath  been  of  the  holy  patriarchs,  pro- 
phets, and  apostles,  with  other  godly  men  in  their  times, 
in  cases  of  danger  for  well-doing,  and  what  approbation 
therein  they  have  had  from  the  Lord. 

We  will  begin  with  the  patriarch,  Jacob,  whose  two 
notable  flights,  for  fear  of  danger,  the  Scriptures  mention  : 
the  former  from  his  profane  brother  Esau,  the  other  from 
his  churlish  uncle  Laban.  Gen.  xxvi.  42,  43  ;  xxxi.  20. 
Touching  whose  flights  these  three  things  are  more  spe- 
cially to  be  observed  :  ] .  That  he  fled  from  one  country 
to  another.  2.  That  in  his  very  flight,  the  Lord  did  abun- 
dantly communicate  himself  with  him,  comforting  and 
blessing  him.  3.  That  it  was  he  which  thus  fled,  who  had 
power  and  strength,  to  wrestle  with  God,  and  by  wrestling 
to  prevail. 

Next  unto  him  is  Moses  the  servant  of  the  Lord,  who 

present  and  following  sections  of  Mr.  Robinson's  treatise  are 
designed  a.s  a  reply.  Before  his  return  to  England,  he  is  supposed  to 
liave  written  "  A  Declaration  of  the  Faith  of  the  English  people  re- 
maining at  Amsterdam," — to  which  Mr.  Kolnnson  replies,  also,  in 
the  last  section  of  this  volume, — also  two  small  treatises,  entitled 
respectively,  "  A  Proof  that  (jod's  Decree  is  not  the  Cause  of  any 
Man's  C'ondenmation,  and  that  all  Men  are  redeemed  by  Christ,  and 
that  no  Infants  are  condemned,"  12mo.,  pp.  Ill  ;  and,  "An  Adver- 
tisement, or  Admonition,  unto  the  Congregation  which  Men  call 
New  Fryekrs,  in  the  Low  Countries,  &c."  lOmo.,  pp.  94.  On  his 
retiini  to  I'ngland,  he  settled  in  London,  and  foiuided,  it  is  sup- 
posed, the  first  general  Baptist  Church  in  this  country.  X(nhing 
is  kno^^^l  of  his  liistory  after  the  year  1G12,  beyond  the  fact  of  his 
labouring  zealously  in  his  Master's  cause,  and  of  his  suflering  greatly 
**  for  righteousness*  sake,"  till  1()'J0,  when  he  was  released  from  his 
labours  and  triiUs  by  the  hand  of  death.  Vide  Crosby's  llistt>ry  of 
the  Bapti.Hts,  vol.  i.,  pp.  269 — 276  ;  Brook's  Lives  of  the  Puritans, 
vol.  ii.,  pp.  279 — 282  ;  Ivimey's  liistory  of  the  English  Baptists, 
&c.,  for  the  years  1610 — 1700,  vol.  ii.,  p.  ,505;  Ilanbury's  Historical 
Memorials,  vol.  i.,  pp.250,  2r)7,  270,  293,  418;  Ilanserd  KnoUys 
Society's  Tracts  on  Liberty  of  Coiuicience,  and  Persecution,  1G14  — 
1661  ;  rcpublisliedinl84G. 


OF  FLIGHT  IN  PERSECUTION.  157 

having  entered  upon  the  execution  of  his  office  in  kilUng 
the  Egyi^tian,  and  perceiving  that  the  thing  was  known, 
fled  out  of  Egypt,  for  fear  of  Pharaoh  into  Midian,  another 
country  also,  and  there  dwelt,  and  took  him  a  wife  :  dur- 
ing whose  time  of  exile,  and  abode  there,  the  Lord  also 
did  marvellously  communicate  himself  with  him,  and  called 
him  to  the  greatest  dignity  in  the  earth  :  which  was  to  be 
the  deliverer,  and  guide  of  his  peculiar  people.  Acts  vii 
25  ;  Exod.  ii.  U,  14,  15  ;  iii.  4,  18. 

Descend  we  next  unto  David,  whose  flights,  though  he 
wanted  no  true  courage,  how  many  were  they,  and  those 
also  from  the  tabernacle,  the  only  place  of  God's  special 
presence,  by  reason  of  Saul's  persecution,  not  only  in  his 
own  country,  where  he  was  driven  to  hide  himself  in  wil- 
dernesses, and  caves,  and  desert  mountains,  but  even  into 
strange,  and  profane  countries,  as  to  Gath  of  the  Philis- 
tines,^ and  to  Mizpeh  in  Moab,  1  Sam.  xix.  12;  xxi.  1.  10; 
xxii.  1,  3  :  all  whose  wanderings  God  did  count,  putting 
his  tears  in  his  bottle,  Psa.  Ivi.  8 :  and  directing  him  gra- 
ciously in  his  flights,  and  that  of  times,  even  for  such  me- 
ditations, as  are  left  for  the  instruction,  and  comfort  of  God's 
people  in  their  flights,  and  other  trials,  to  the  world's  end. 

We  do  also  read  of  Jeremiah  and  Baruch,  their  hiding 
themselves  from  danger,  Jer.  xxxvi.  19  :  and  of  Elijah  the 
prophet's  hiding  himself  by  the  Lord's  appointment  from 
Ahab's  cruelty :  and  how  the  Lord  did  extraordinarily  fur- 
nish him  for  his  further  flight  in  the  wilderness,  by  the 
ministry  of  his  angel.  1  Kings  xvii.  3  ;  xviii.  10  ;  xix.  3,  5. 
Yea,  we  have  even  Christ  our  Lord  himself,  when  Herod 
thought  to  kill  him,  in  his  infancy,  carried  into  Egypt  by 
Joseph,  with  Mary  his  mother,  whither  they  fled  to  keep 
the  babe  from  being  destroyed,  and  there  abode,  till  the 
danger  was  over,  Matt.  ii.  13 — 15  :  and  therein,  as  our 
head,  sanctifying  flight  in  his  mother's  arms,  to  all  his 
members  in  their  time,  who  are  partakers  of  the  fellow- 
ship of  his  afllictions,  and  of  this  amongst  the  rest.  Phil, 
iii.  10.  Which  liberty  he  did  also  sundry  times  in  his 
riper  years  use  himself,  and  so  ratify  unto  us,  by  avoiding 
the  places  of  danger,  where  his  enemies  were,  who  sought 
to  destroy  him  :  and  thereby  escaping  out  of  their  hands, 
till  his  hour  were  come,  unto  him  certainly,  and  infallibly 


158  OF  RELIGIOUS  COMMUNION. 

known  :  directing  liis  disciples  also,  that  when  they  -were 
jxirsecutod  in  one  city  they  should  lly  unto  another:  and 
to  beware  of  men,  and  to  look  to  themselves.  Mark.  iii.  6, 
7  ;  Luke  iv.  20,  30  ;  John  iv.  1,  3,  vii.  1,  x.  39  ;  Matt.  x. 
23.  Which  lilierty  they  also  used  time  after  time,  as  ap- 
pears in  many  particulars  :  as  first,  in  all  the  church  at 
Jerusalem,  scattered  abroad,  and  dispersed,  save  the  apo- 
stles, by  means  of  persecution  :  with  whom  the  Lord  also 
was,  blessing  them  wheresover  they  came.  So,  in  Peter 
being  freed  from  Herod's  tyranny,  getting  him  to  another 
place.  Likewise  in  Paul  and  liamabas  flying  from  Ico- 
nium  to  avoid  violence,  unto  Lystra,  as  Paul  had  done 
before  from  Damascus ;  where  to  avoid  the  lying  in  wait 
of  the  Jews  he  was  let  do\Mi  by  night  through  the  wall  of 
the  city,  by  a  rope  in  a  basket.  In  which  his  base  Hight 
he  doth  also  rejoice  afterwards,  as  being  one  of  his  infirm- 
ities or  surterings  for  Christ.  Acts  viii.  1,  xi.  19 — 21,  xii. 
3,  4,  17,  xiv.  1,  5,  0  ;  ix.  23—25 ;  2  Cor.  xi.  30. 

Add  we  in  the  last  place,  that  which  is  written  of  the 
servants  of  God  elsewhere,  that  they  of  whom  the  world 
was  not  worthy,  did  by  faith  wander  up  and  down,  in 
sheepskins,  and  goatskins,  and  that  in  wildernesses,  and 
mountains,  luid  dens,  and  caves  of  the  earth.  Heb.  xi. 
37—39. 

And  for  not  only  ilight,  but  even  banishment  also,  we 
have  John  the  servant  of  Christ  in  the  isle  called  Patmos 
for  the  word  of  God,  and  for  the  witnessing  of  Jesus 
Christ,  Rev.  i.  9 :  that  is,  banished,  and  confined  to  that 
isle,  by  the  Pioman  emperor,  with  which  also  that  in  Isaiah, 
xvi.  4,  consorteth,  where  the  Lord  requires  of  ^loab,  to 
let  his  banished  dwell  witli  her.  Considering  then,  how 
])lainly,  and  expressly  the  Scriptures  speak  in  tlie  point,  it 
is  marvel,  tiiat  any,  making  them  their  direction,  should 
abridge  either  themselves,  or  others  ordinarily  of  the 
lil)erty  of  Ilight  in  persecution.  But  we  will  come  to  Mr. 
Ilelwisse's  oppositions  against  it. 

And  as  he  hath  abetter  faculty  in  reviling  men's  persons, 
than  in  refuting  their  judgments,  so  begins  he  his  plea  with  a 
hitler  accusation  against  false-liearted  leaders,  who,  as  he 
saith,  to  be  sure  not  to  lose  their  lives  for  Christ,  tb^e  into 
sU-angc  countries,  and  free  states,  and  draw  people  iil'ter 


OF  FLIGHT  IN  PERSECUTION.  159 

them,  to  support  their  kingdom,  S:c.;  seeking  the  kingdom 
of  heaven,  as  far  they  may  with  their  safety.    Page  205. 

If  we  principally  sought  our  earthly  good,  or  safety,  why 
did  we  not  abide  at  home,  or  why  return  we  not  thither, 
applying  ourselves  to  the  times,  as  so  many  thousands  do  ? 
that  I  may  not  allege,  that  by  seeking  such  a  kingdom  of 
heaven,  or  church,  as  out  of  which  we  should  throw  our 
children,  as  he  hath  done,  which  we  might  do  safely 
enough,  if  without  sin,  Ave  could  procure  to  ourselves  much 
more  earthly  help  and  furtherance,  in  the  country  where 
we  live,  as  he  knew  well.  And  for  drawing  over  the  people, 
I  know  none  of  the  guides,  but  were  as  much  drawn  over 
by  them,  as  drawing  them.  The  truth  is,  it  was  Mr.  Hel- 
wisse,  who  above  all,  either  guides  or  others,  furthered  this 
passage  into  strange  countries  :  and  if  any  brought  oars, 
he  brought  sails,  as  I  could  show  in  many  particulars,  and 
as  all  that  were  acquainted  with  the  manner  of  our  coming 
over,  can  witness  with  me.  Neither  is  it  likely,  if  he,  and 
the  people  w^ith  him  at  Amsterdam,  could  have  gone  on 
comfortably,  as  they  desired,  that  the  unlawfulness  of  flight 
would  ever  have  troubled  him  :  but  more  than  likely  it  is 
that,  having  scattered  the  people,  by  his  heady  and  indis- 
creet courses,  and  otherwise  disabled  himself,  that  natural 
confidence,  which  abounded  in  him,  took  occasion,  under 
an  appearance  of  spiritual  courage,  to  i^ress  him  upon  those 
desperate  courses,  Avhich  he,  of  late,  hath  run.  By  which  he 
might  also  think  it  his  glory,  to  dare  and  challenge  king,  and 
state  to  their  faces,  and  not  to  give  way  to  them,  no  not  a 
foot :  as  indeed  it  far  better  agrees  with  a  bold  spirit,  and 
haughty  stomach,  thus  to  do,  than  with  the  apostle  in  the 
base  infirmity  of  Christ  to  be  let  down  through  a  wall  in  a 
basket,  and  to  run  away. 

But  we  will  weigh  his  reason  against  our  flight.  And 
first,  he  accuseth  us,  page  295,  that,  for  justifying  of  it  we 
pervert  Christ's  saying,  Matt.  x.  *2;3,  which  is,  "  When  they 
persecute  you  in  one  city,  flee  into  another :"  and  that 
Christ  there  bids  his  disciples,  w^ien  they  are  persecuted  in 
one  city,  go  to  another,  to  preach  the  gospel :  because  they 
should  not  go  over  all  the  cities  of  Israel,  till  the  Son  of 
man  come. 

The   truth  is,  it  is  he  that  too  boldly  both  alters  the 


ICO  OF  TtELIGIOUS  COMMUNION. 

words,  and  perverts  the  meaning  of  Christ,  in  putting 
going  to  preach,  for  fleeing  from  persecution :  wliich  liberty 
if  he  may  hiwfuUy  use  against  the  Scriptures,  there  will 
then  he  for  us  no  lawful  liberty  of  flight  indeed.  But  as  tlae 
word  (^(vyiTf  is  properly,  and  necessarily  turned  "  flee,"  so 
Cln-ist,  saying  unto  them,  "  When  they  persecute  you,  flee," 
saith  unto  them  flee,  to  avoid  their  persecution,  as  they 
also  afterwards  did.  Yet  because  he  directs  his  speech, 
inimediatcly,  to  the  twelve  apostles  designed,  who  were  by 
their  oflice  to  i)rcach,  as  to  all  the  world,  so  first  to  the 
Jews,  he  chargeth  them  not  to  think  themselves  freed,  by 
their  persecution,  from  preaching,  nor  so  to  flee  as  to  for- 
get, or  n{\glect  their  office  of  apostleship,  but  that  still  in 
their  fleeing  they  should  remember  their  special  calling  : 
telling  them  both  for  their  provocation,  and  comfort,  that 
before  they  would  pass  through  all  the  cities  of  Israel  he 
would  come,  to  wit,  by  the  more  glorious  work  of  his 
Spirit,  for  the  advancement  of  his  kingdom.  So  that  in 
the  words  of  Christ  to  his  apostles,  two  things  are  con- 
tain<.'d  :  the  former  a  liberty  of  flight  in  persecution,  and  the 
same  so  evidently,  as  that  an  angel  from  heaven  teaching 
the  contrary,  were  not  to  be  believed ;  the  other,  a  charge 
so  to  fly,  as  that  for  any  persecution,  they  ceased  not  to 
preach  whithersoever  they  were  driven.  XnCi  so  the  answer 
is  easy  to  that  which  followeth,  namely,  that  we  flee  to 
cities  of  a  strange  country  to  whom  we  cannot  preach,  ilc. 
For  1.  It  is  the  fulfilling  of  our  office  if  we  preach  to  the 
particular  tlocks  over  which  we  are  set,  not  being  apostles, 
as  th(?y  were  :  though  I  could  also  allege,  that  Ave  have  so 
preached  to  others  in  those  cities,  as  that  by  the  bless- 
ing of  God  working  with  us,  we  have  gained  more  to  the 
Lord,  than  ^Ir.  Ilclwisse's  church  consists  of.  And  secondly, 
I  would  know,  how  he,  and  the  people  with  him  have 
])rcached  to  the  city  of  London?  Surely  not  as  the  apostles 
did,  in  the  synagogues,  and  public  places  :  much  less  do 
they  flee,  being  jjcrsecuted  (or  go,  if  so  they  will  have  itj, 
from  city  to  city,  to  ])rcach,  as  did  the  apostles. 

Where  he,  ^Ir.  Ilelwisse,  further  objccteth  that  our  flee- 
ing is  to  save  oin*selves  from  being  as  sheep  in  the  midst 
of  waives,  and  from  being  delivered  up  to  councils,  ilc, 
pp.  'v^OS — 207  :  I  answer,  that  as  these  trials  did  uecessarilv 


OF  FLIGHT  IN    PEllSECUTION.  161 

follow  upon  the  apostles'  callings,  as  being  to  be  employed 
amongst  unbelieving  Jews,  and  Gentiles,  in  their  ordinaiy 
ministration,  so  do  they  not  in  like  manner,  or  measure  of 
necessity,  lie  upon  us,  who  are  ai)pointed  to  feed  the  par- 
ticular flocks  of  believers,  over  which  we  are  set.  Acts  xx. 
17,  28;  1  Pet.  v.  1.  Only  they  teach,  that,  if  God  so 
dispose  of  us,  and  that  we  cannot  by  good  means  avoid  the 
same,  we  then  patiently,  and  in  faith  give  witness  to 
Christ's  truth,  and  testament,  by  suffering  these,  and  all 
other  kind  of  evils.  The  Scriptures  in  many  places  exhort 
luito  poverty,  hunger,  nakedness,  loss  of  goods,  and  lands 
for  Christ's  sake  ;  must  now  the  servants  of  God,  therefore, 
necessarily  be  poor,  and  destitute  of  outward  necessaries  ? 
Some  indeed  upon  these  grounds  have  vowed  wilful  poverty : 
as  did  this  man  upon  the  like,  vow  (it  seems)  wilful 
persecution. 

Touching  the  practice  of  the  apostles,  Acts  v.  19,  20,40, 
42,  and  viii.  1,  I  answer  that  at  other  times  those  veiy 
apostles  did  fly  persecution ;  as  did  also  Paul,  though  of 
both  as  great  courage,  and  zeal,  as  any  other.  But  for  that 
present  they  were  tied  to  that  very  i:)lace,  and  might  not 
depart  thence,  but  were  at  Jerusalem  flrst  soundly  to  pub- 
lish and  plant  the  gospel  of  Christ :  as  also  thence  to  send, 
or  go  to  other  places,  as  they  were  occasioned.  Luke  xxiv.  47; 
Acts  i.  8.  And  (excepting  the  extraordinary  occasion  of  the 
apostles)  the  latter  of  the  scriptures  he  brings,  is  directly 
against  him  :  where  it  is  said  that  the  whole  church  at 
Jerusalem  was  scattered  abroad,  and  dispersed,  by  reason 
of  persecution.  And  for  their  preaching  to  their  country- 
men the  Jews,  where  they  came  ;  and,  as  they  had  occasion, 
to  the  Gentiles,  it  is  that  we  also  do,  and  desire  to  do,  as 
we  have  occasion,  and  means :  this  being  always  remem- 
bered, that  we  are  distinct  and  entire  congregations,  in 
ourselveS;  which  they  were  not.  Acts  v.  19,  20;  viii.  14; 
and  xi.  22. 

Where  in  the  next  place  he  notes,  for  his  purpose,  the 
assault  made  against  Paul  and  Barnabas  in  Iconium,  Acts 
xiv.  5,  he  should  also  have  noted  for  the  truth's  sake,  that, 
ver.  G,  they  being  aware  of  it,  fled  to  Lystra,  and  Derbe. 
And  for  their  return  iug  again  into  the  places  where  they 
had  been  persecuted,  ver.  21,  22,  first,  their  persecutions  in 

VOL.  III.  M 


1  6'2  OF  RELIGIOUS  COMMUNION. 

those  places  had  been  hut  by  the  tumultuous  multitude, 
by  the  provocation  of  the  Jews,  whicli  like  a  tempest,  were 
soon  over,  and  not  by  any  stablished  laws,  or  settled  coui'se 
of  justice;  and  secondly,  it  was  but  the  apostles'  duties,  as 
being  universal  men,  and  having  upon  them  the  care  of  all 
the  churches,  2  Cor.  xi.  28,  and  not  being  tied  to  any 
certain  congregation  as  we  are. 

The   connnendations  given  of  the   churches  of  Thessa- 
lonica,  2  Thess.  i.  4,  and  of  Pergamos,  llev.  ii.  13,  for  their 
patience  in  atiliction,  and  that  dweUing  where  Satan's  throne 
was,   they  kept   Christ's   name,  even  when  Antipas  was 
martyred,  do  not  reprove  our  practice  at  all,  p.  207  :  the 
like  commendations  being  elsewhere  given  of  others,  as  I 
have  shown,  for  keeping  the  faith  with  holiness,  in  their 
wandering  flight  from  one  place,  and  country  to  another. 
Heb.  ,\i.  1,  2,  37,  38.     The  apostle,  1  Cor.  vii.,  commends 
them  who  keep  themselves  single  to  avoid  trouble  in  the 
flesh,  and  that  they  may  be  the  more  free  for  the  Lord  : 
doth  he  therefore  condemn  them  that  marry  in  the  Lord  to 
avoid  fornication?     Or  doth  he  not  commend  both,  as  do- 
ing well  ?  and  either  in  doing  better,  in  divers  regards  ? 
He  that  is  in  danger  of  unclcanness  doth  better  to  many : 
and  he  that  is  without  that  danger,  and  can  more  freely,  in 
a  single  state,  give  himself  to  the  Lord,  doth  better  in  that 
respect,  so  to  abide.     So  is  it  in  flight,  which  is  allowed, 
nay  required,  against  natural  fear,  and  many  other  both 
inconveniences,  and  evils,  ordinarily,  in  persecution,  as  is 
marriage   against   fornication  besides,   as  those  churches 
knew  not,  happily,  whether  to  go  to  be  better,  in  those  days, 
so  neither  was  their  persecution  such,  but  that  they  might 
enjoy  their  mutual  fellowship  and  ministers,  and  bring  up 
their  children  and  families  in  the  information  of  the  Lord, 
and  his  truth,  though  with  great  persecution  even  of  some 
particular  men  unto   death,   at  times,  and   by  occasions, 
which  in  Kngland  all  men  know,  we  could  not  possibly  do. 
That  which   he  adds,  p.  220,  of  Christ's  enjoining  the 
man  dispossessed  of  the  devil,  to   go  home  to  his  friends, 
and  show  them  what  great  things  the  Lord  had  done  for 
him,  makes  as  much  against  themselves  as  us.     For  why 
go  not  they  home  every  one  to  his  friends,  for  that  end, 
but  abide  in  London  wliere  fewest  of  tlieir  friends  ai-e  ? 


OF  FLIGHT  IX  PERSECUTION.  163 

It  is,  then,  his  ignorance  to  tie  all  by  that  special  com- 
mandment. At  another  time  Christ  would  not  suffer  one, 
so  much  as  to  go  home,  and  bid  his  friends  farewell :  nor 
another  to  bury  his  father,  before  they  followed  him,  Luke 
ix.  59 — 6'2  ;  as  here  on  the  contrary  he  would  not  suffer  this 
man  to  follow  him,  but  sends  him  back  to  his  friends  :  but 
doth  not  at  all  therein  forbid  him  flight  in  persecution,  as 
Mr.  Helwisse  gathereth. 

That  we  should  not  fear  men,  which  can  kill  the  body, 
but  deny  ourselves,  Szc. :  we  do  acknowledge,  and  by  the 
grace  of  God,  so  practise.  We  have  not  feared  men,  that 
is  so  feared  them,  as  for  their  persecutions,  to  deny  any 
part  of  the  truth  of  Christ  known  unto  us,  or  any  way  to 
sin  against  the  same :  but  do  keep,  as  frail  men,  a  good 
conscience  in  the  obedience  of  all  the  parts  thereof:  hav- 
ing also  (the  glory  be  the  Lord's  !  who  hath  shown  us  his 
mercy,  and  enabled  us  thereunto)  learnt  to  deny  ourselves, 
though  with  much  weakness,  in  our  country,  friends,  pos- 
sessions, riches,  credits,  liberty,  yea  and  in  our  lives  also 
in  resolution,  and  will,  for  Christ's  sake,  and  truth :  and, 
withal,  to  suffer  those  kinds  of  afflictions,  for  the  avoiding 
of  Vv'hich,  many  have  withdrawn  from  the  same  truth,  for 
which  they  have  offered  their  lives  to  a  magistrate,  as 
resolvedly,  as  this  man  hath  his  for  his  errors. 

AAQiere  he  saith  further,  that  the  cities  where  we  are, 
neither  receive  us,  nor  the  word  we  bring,  otherwise  than 
they  receive  Turks  and  Jews,  he  speaks  very  untruly  both 
of  them,  and  us,  as,  were  it  of  use,  I  could  show  evidently. 
And  lastly,  to  his  demand,  page  211,  when  we  will  shake 
of  the  dust  of  our  feet  for  a  witness  against  the  city,  or 
house,  that  will  not  receive  us,  and  depart  thence  as  the 
apostles  did  ?  I  answer,  when  we  are  apostles,  as  they 
were :  and  do  again  ask,  why  did  not  he,  and  why  do  not 
his  companions  shake  off  the  dust  of  their  feet  against 
London,  which  receives  them  not  at  all?  And  if  the  churches 
of  Christ  be  thus  to  shake  off  the  dust  of  their  feet  against 
the  cities,  which  receive  not  their  doctrine,  how  could 
the  church  of  Pcrgamos  be  commended  for  dwelling,  and 
continuing  in  that  city,  which  received  not  the  truth,  but 
had  on  the  contrary,  Satan's  throne  established  in  it,  and 
persecuted  the  martyrs  of  the  truth  unto  death  ? 


101  OF  nFLic.rous  comminion. 

For  flij^'bt,  then,  thus  mucli.  As  we  read  that  Christ 
our  Tjord.  the  juopliets  and  a])Ostles,  did  at  some  times, 
and  ordinarily,  avoid  and  flee  i)r'rsecution,  and  at  otlier 
times  not ;  so  are  we  to  know,  that  there  are  times  and 
occasions  seasonable  for  both.  Neither  are  the  words  of 
Christ,  "When  they  persecute  you,  flee,"  an  absolute  com- 
mandment, as  he  thinketh,  any  more  than  those  of  the 
mastrr  to  his  sen-ant,  "AVhen  thou  hast  sen-ed  me,  eat  thou 
and  drink  thou."  Luke  wii.  8.  They  are  a  grant  of 
liberty,  and  a  direction  how  to  use  it.  As  we,  then,  shall 
perceive  »'ither  our  thing  or  abiding  to  be  most  for  Gods 
glory  and  the  good  of  men,  especially  of  our  fan)ily  and 
those  nearest  unto  us,  and  for  our  own  furtherance  in 
holiness  ;  and  as  we  have  strength  to  wa<le  through  the 
dangers  of  persecutions,  so  are  we  with  good  conscience  to 
use  the  one  or  other.  Which,  our  hope  and  comfort  also 
is,  we  have  done  in  these  our  days  of  sorrow :  some  of  us 
coming  over  by  banishment,  and  others  othenvise. 

And  thus  have  I  answered  whatsoever  in  this  book  hath 
any  colour  of  reason  against  our  flight  in  persecution. 
His  rash  and  ungodly  censures,  both  upon  our  practice 
and  i)ersons,  yea  upon  the  veiy  secret  intents  of  our 
hearts,  I  do  of  purpose  pass  by,  as  being  the  fruit  of  his 
stout  stomach,  and  heart  soured  with  liis  own  leaven ; 
assuring  myself,  that  no  wise  man  will  for  the  same, 
either  think  us  the  less,  or  him  the  more,  truly  zealous. 

Ikit,  for  that  divers  weak  i)ersons  have  been  troubled 
and  abused  by  some  other  things  in  the  same  book,  in 
which  also  he  nuich  insulteth,  and  that  over  mvself 
amongst  and  above  others,  J  think  it  tit  in  this  place  to 
anne.x  an  answer  to  that  ]iart  of  it  which  is  directed 
against  us.  whom  he.  with  others,  miscalls  Brownists,  and 
and  against  our  (falsely  called  l»y  him,  false)  profession. 


CHAPTER  IV. 

Tin-:  OITVNAHK  ll.\ITIS.M  IlECEIVKD  IN  ENGUVND  IS  I.AWl  ILLY 

iu:t.\ini:d. 

And  to  i)rove  our  profession  of  Christ  false,  and  us,  the 
teachers,  false  prophets  he  takes  his  flrst  ground  out  of  our 


THE  OUTWAKD  BArXISM  LAWFULLY  RETAINED.  1G5 

Apology,  where  a  true  visible  church  is  described,  "  a 
company  of  people  called  and  separated  from  the  world  by 
the  Word  of  God,"  Sec.  ;  and  thereupon  concludes  peremp- 
torily, pages  1-23,  124,  of  his  "Mystery,"  that  we  are  all  mere 
infidels,  unbelievers,  and  without  Christ ;  and  taking  it  for 
our  own  grant,  that  before  our  separation  we  were  of  the 
world,  that  is,  of  them  that  hate  Christ,  and  cannot  receive 
the  spirit  of  truth,  and  that  believe  not  in  Christ,  but  lie  in 
wickedness,  John  vii.  7;  xiv.  17;  xvi.  9;  xvii.  25;  1  John 
V.  19;  he  goes  about  to  prove,  that  if  then  we  were  of  the 
Avorld,  we  are  so  still,  because  we  have  not  been  joined  to 
Christ  by  amending  our  lives,  and  by  being  baptized,  and 
so  by  putting  on  of  Christ  by  baptism.  Acts  ii.  SS;  Gal. 
iii.  27. 

The  effect,  then,  of  all  is,  that,  because  we  have  not 
taken  up  a  new  outward  washing,  or  baptism,  for  that  of 
amendment  of  life,  he  but  adds  for  fashion,  as  he  hath 
done,  therefore  we  are  of  the  world,  infidels,  haters  of 
Christ,  and  what  not. 

For  answer,  then,  first,  we  grant  that,  remaining  in  the 
assemblies,  we  were  not  separated  from  the  world,  to  wit, 
in  our  fellowship ;  but  doth  it  follow,  thereupon,  that  till 
our  separation  we  were  of  the  world,  namely  in  our  per- 
sons? Which  is  as  if  he  should  conclude,  that  because 
in  a  confused  heap,  as  are  the  assemblies,  the  good  stones 
are  not  severed  from  the  rubbish,  therefore  even  they,  as 
the  rest,  are  rubbish  also.  Were  such  of  the  Corinthians 
as  through  error,  or  evil  custom,  or  other  infirmity,  con- 
tinued communion  with  the  idolaters  in  their  idolatrous 
feastings  in  the  idol  temples,  (whom  the  apostle  therefore 
exhorts  to  separate  themselves,  and  to  come  from  among 
them,  2  Cor.  vi.  17,  18,)  were  they,  I  say,  infidels  and  dark- 
ness ?  or,  doth  not  the  same  apostle  there  expressly  call 
them  believers,  light,  righteousness,  notwithstanding  that 
their  great  frilling  and  evil  of  ignorance,  or  human  frailty, 
out  of  which  the  Lord  did  call  them  ?  Or  was  INIr.  Hel- 
wisse  himself,  all  the  while  he  was  unseparated,  an  infidel, 
without  Christ  and  his  spirit,  and  hating  him  ?  If  so  he 
were,  considering  the  great  show  he  made  of  fciith  and 
love,  in  and  to  Christ,  and  the  singular  manifestations  of 
the  Spirit,  he  was  a  notorious  hypocrite  as  the  earth  bore  : 


100  OF  RELIGIOUS  COMMUNION. 

but  if,  Oil  the  contraiy,  he  did  not  then  hate  Christ,  but 
had  I'aitli  and  ^'race,  though  in  never  so  small  a  measure, 
his  proof  is  of  no  force,  but  he  himself  proved  a  vain 
uuai,  that  \vould  deny  the  grace  of  God  in  himself,  to  ad- 
vantage an  error  against  other  men  ;  which  is  a  kind  of 
blaspliemy  against  the  Holy  Ghost,  though  not  of  malice, 
as  was  that  of  the  Pharisees,  yet  of  preposterous  and  per- 
verse zeal,  of  which  I  wish  all  the  Lord's  people  may 
beware. 

Secondly,  It  is  not  true  he  saith,  that  none  can  come 
and  be  joined  to  Christ  without  baptism.  The  Scriptures 
testify,  that  so  many  as  believe  in  Christ,  receive  him,  are 
engrafted  into  him,  having  him  living  in  them,  and  dwell- 
ing in  their  hearts.  John  i.  1*2  ;  llom.  xi.  20  ;  Gal.  ii.  20  ; 
Epli.  iii.  IT.  AVhich  faith  is  before  baptism,  in  some  men 
a  longer  time,  in  some,  a  shorter,  and  in  some,  also  dying 
unbaptized.  Matt.  viii.  10  ;  xv.  28 ;  Acts  x.  4,  35  ;  Luke 
xxiii.  40,  lie.  xVnd  accordmg  to  this  was  the  tenor  of 
Christs  commission  to  his  apostles,  by  teaching  to  make- 
disciples  or  Christiiuis,  and  to  bring  men  to  believe,  and 
afterwards  to  baptize  them.  Matt,  xxviii.  19;  Acts  xi.  20; 
Mark  xvi.  1 0.  And  to  baptize  any  of  years,  but  being 
before  joined  to  Christ  by  actual  faith,  and  so  making 
mtuiifestation,  were  to  profane  God's  ordinance.  Neither 
is  it  Paul's  meaning,  where  he  tells  the  Galatians,  that 
"  they  which  had  been  baptized  into  Christ,  had  put  on 
Christ,"  that  they  were  not  joined  to  Christ  before  their 
outwai'd  baptism,  but  to  show  that  their  baptism  was  a 
lively  sign  of  tlieir  union  with,  and  incorporation  into 
Christ,  and  partici]>ation  of  the  washing  of  his  blood  and 
Spirit,  as  also  an  etfectual  means  more  and  more  to  apply 
the  same  unto  them  ;  being  all  their  life  long  to  put  on  the 
Lord  Jesus  Christ,  and  the  new  man,  as  the  same  apostl' 
teachetli,  llom."  xiii.  1  I :  Eph.  iv.  24.  And  for  Acts  ii.  .3.<. 
it  shows,  indeed,  that  they  who  believe  and  repent  ai'e  to 
be  baptized,  to  wit,  being  unl)aplized  bifore,  as  they  then 
were,  and  as  we  now  are  not;  (iod  having  also  added  to 
the  outward  washing  or  baptism,  thougli  in  the  false 
church,  the  inward  washing  of  tlie  Spirit  to  repentance  and 
amendment  of  life. 

To  his  inference,  pages  127,  12n,  that   "if  England  be 


THE  OUTWARD  BAPTISM  LAWFULLY  RETAINED,  167 

Babylon,  out  of  which  the  Lord's  people  are  to  come,  and 
baptism  the  seal  of  the  covenant  of  grace,  as  we  teach, 
then  we  retain  the  ba2:)tism  of  Babylon  thereby  to  be 
scaled  mito  the  covenant  of  grace  :"  I  answer,  that  we  re- 
tain the  seal  of  the  covenant  of  grace,  though  ministered 
in  Babylon ;  and  not  the  baptism  of  Babylon,  but  the 
baptism  of  the  Lord  in  itself,  and  by  the  Babylonians 
spiritual,  usurped  and  profaned;  but,  by  faith  and  the 
Spirit,  now  sanctified  to  our  use.  Which  we  therefore 
retain,  as  we  do  the  same  gospel  or  covenant,  by  the  same 
men  and  means  there  taught  and  administered  unto  us  ; 
bringing  botli  the  one  and  other  thence,  as  were  the  holy 
vessels  of  the  Lord's  house  of  old,  brought  out  of  Babylon 
civil,  after  their  profanation  there.  Dan.  v.  1 — 4  ;  Ezra  i. 
7 — 9.  And  as  well  may  the  doctrines  of  faith,  there 
ministered  and  thence  brought  by  us,  be  called  the  stolen 
bread  of  Babylon,  as  he,  in  wantonness  of  wit,  calls  the 
baptism  the  stolen  waters  of  Babylon. 

So  that  it  is  neither  true  he  saith,  that  we  were  infidels, 
and  without  Christ,  till  our  separation:  nor  that  men  are 
made  Christians  by  baptism  :  nor  that  we  retain  the  baptism 
of  Babylon.  Neither  yet,  though  we  ought  to  receive 
a  new  outward  washing,  which  we  neither  think  nor  he 
proves,  it  being  but  our  failing  of  ignorance  in  an  outward 
ordinance,  were  w^e  thereby  debarred  from  being  true 
Christians,  no,  nor  from  being  a  true  visible  church. 

And  as  I  have  elsewhere  proved-  against  others,  with 
whom  these  men  consort,  and  both  of  them,  herein,  with 
the  Papists,  that  the  church  is  not  gathered,  nor  men 
thereinto  admitted,  by  baptism ;  so  will  I  here  for  the 
same  ^mrpose  further  add  tliese  reasons. 

And,  first.  The  church  is  not  given  to  baptism,  but 
baptism,  on  the  contrary,  to  the  church :  as  are  all  other 
the  Lord's  public  ordinances  and  oracles.  Rom.  iii.  2 ; 
Psa.  cxlvii.  19,  20.  And  since  baptism  is  a  public  action, 
it  cannot  be  performed  but  by  public  authority  in  and  of 
the  church,  which  church,  therefore,  must  be  presui:)posed 
and  before  it. 

2.  John  the  Baptist  did,  as  we  know%  baptize  many,  but 
yet  neither  gathered  churches,  nor  received  men  into  them, 
*  Vide  "  Justiiication."  vol.  ii.  pp.  293—303. 


103  OK  RELIGIOUS  COMMUNIOX. 

Matt.  iii.  T),  0  ;  but  lived  and  died  himself  a  member  of  the 
.lewish  chureh.  ^Matt.  xi.  11.  Therefore  the  ehurch  is  not 
gathered  by  baptism. 

'^.  If  men  be  received  into  the  church  by  baptism,  then 
mu^st  they,  as  occasion  is,  be  cast  out  by  being  unbaptized  ; 
and  so  if  God  again  give  them  repentance,  tljey  must  be  re- 
ceived in  by  a  second  baptism,  and  so  by  a  third  or  fourth,  if 
occasion  be.  The  truth  is,  such  men  must  renew  their 
covenant  with  God  and  his  church,  by  which  they  were 
at  the  first  received,  l)ut  not  their  outward  baptism,  to 
which  these  and  other  men's  fancy  leadeth. 

4.  To  receive  in  and  so  to  cast  out  members,  are  dis- 
pensations of  Christ's  kingly  office  :  whereas,  baptism  is  a 
work  of  his  prophecy ;  which  is,  indeed,  to  be  joined  with 
men's  admission  into  the  church,  and  to  follow  upon  it 
immediately,  if  the  persons  be  not  before  bai)tized. 

Lastly,  If  the  church  be  gathered  by  baptism,  then  will 
^Ir.  llelwisse's  church  ajjpear  to  all  men  to  be  built  upon 
the  sand,  considering  the  baptism  it  had  and  hath  :  which 
was,  as  I  have  heard  from  themselves,  on  this  manner : 
Mr.  Smyth,  ^Ir.  Helwisse,  and  the  rest,  having  utterly 
dissolved  and  disclaimed  their  former  church  state  and 
ministry,  came  together  to  erect  a  new  church  by  baptism  ; 
unto  which  they  also  ascribed  so  great  virtue,  as  that  they 
would  not  so  much  as  i)ray  together  before  they  had  it. 
And  after  some  straining  of  courtesy  who  should  begin, 
autl  that,  of  John  liaj^tist.  Matt.  iii.  14,  misalleged,  ]Mr. 
Smyth  bapti/.cd  lirst  himself,  and  ne.xt  ]\Ir.  Helwisse,  and 
so  the  rest,  making  their  particular  confessions.  Now  to 
let  pass  his  not  sanctifying  a  public  action  by  public 
prayer,  1  Tim.  iv.  4,  5  ;  his  taking  unto  himself  that 
honour  which  wnb  not  given  him,  either  immediately  from 
Christ  or  by  the  chinvh,  Heb.  v.  4  ;  his  baptizing  himself, 
which  was  niore  than  Christ  himself  did,  I\Iatt.  iii.  J4  :  I  de- 
mand, into  what  church  he  entered  by  baptism  '.'or,  entering 
by  baptism  into  no  church,  how  his  bajjtism  could  be  true  by 
their  own  doctrine?  Or,  Mr.  Smytlis  baptism  not  being 
true,  nor  he,  by  it,  entering  into  any  church,  how  Mr. 
llelwisse's  baptism  could  be  true,  or  into  what  church  h. 
entered  by  it?  Tliese  tilings  thus  being,  all  wise  men 
will  think  that  he  hud  small  cause   either   to  be  so   much 


THE  OUTWARD  BAPTISM  LAWFULLY  RETAINED.  169 

enamoured  of  his  own  baptism,  or  so  highly  to  despise 
other  men's  for  the  miorderly  or  otherwise  unhiwful  ad- 
ministration of  it." 

The  next  clamour  he  raiseth  is  against  our  prophets, 
whom  he  so  falsifieth,  as  if  by  oft  and  much  so  calling 
them,  he  would  make  them  such,  viz.  that  to  draw  people 
to  separate,  we  call  and  prove  England,  Babylon,  Sodom, 
and  Egypt,  out  of  wdiicli  God's  people  must  come ;  but 
after,  when  we  would  persuade  to  the  retaining  of  the 
baptism  tliere  received,  we  call  it  rebellious  and  apostate 
Israel,  wliose  circumcision  was  not  to  be  repeated,  when 
upon  their  repentance  they  came  unto  the  passover.  For 
the  reproof  of  which  our  doctrine,  he  affirmeth  some,  and 
inferreth  sundry  other  untruths.  As,  first,  that  we  teach 
men  to  retain  the  first  and  chief  badge  or  mark  of  Babylon, 
which  is  their  baptism,  the  seal  of  the  covenant  of  grace 
as  w^e  say. 

This  challenge  I  answered  even  now;  and  shall  further, 
hereafter,  justify,  the  Lord  assisting  me,  the  retaining  our 
outward  washing  without  repetition:  as  I  have  also  dis- 
proved that  his  second  affirmation,  that  there  cannot  be  a 
church  of  unbaptized  Christians. 

Besides,  it  is  not  true  he  saith,  that  we  have  no  other  seal 
for  our  whole  Christianity,  than  the  baptism  we  received  in 
England.  We  have,  besides  the  inward  seal  of  the  Spirit, 
and  faith,  the  promises  of  the  gospel,  and  supper  of  the 
Lord,  with  many  experiments  of  the  love  of  God,  sealing 
iuid  confirming  unto  us,  that  we  are  Christ's. 

His  peremptory  affirmation,  page  129,  that  "  we  might 
have  cried  long  enough,  Come  from  Israel,  and  separate 
yourselves  from  Israel,  before  an}'  fearing  God,  or  having 

*  This  foct  of  :Mr.  Smyth's  first  baptizing  himself,  and  then  Mr. 
Ilchvisse,  has  been  doubted  by  Mr,  Smyth's  biographers.  Crossby 
and  Ivimcy,  in  their  respective  Histories  of  the  English  Baptists, 
are  entirely  sceptical  on  the  subject;  but  Mr.  Robinson's  testimony 
must  be  considered  unimpeachable,  he  having  heard,  as  he  declares, 
the  fact  "  from  themselves."  It  was  currently  reported  and  believed 
in  Holland.  Mr.  Smyth  himself  justifies  such  a  course  of  proceeding 
when  necessity  requires  it.  Vide  his  "Character  of  the  Beast,  &c.,"  p. 
58,  Ed.  1609  ";  Ivimey's  History  of  the  English  Baptists,  vol.  i.  p. 
llo  ;  Ilanbury's  Historical  Memorials,  vol.  i.  p.  267.  TVr/e  also 
vol.  i.  of  this  work,  Notes,  pp.  452,  453. 


170  OF  RELIGIOUS  COMMUNION. 

undorstamliiig  of  liis  truth,  would  have  followed  us,"  is  but 
his  wild  ^'ucss,  without  waiTiint.  And  the  fear  of  God 
being  the  same,  in  the  hearts  of  his  people  now,  and  of  old, 
yea,  greater  conscience  of  sin  being  require<l  now,  accord- 
ing to  the  greater  measure  of  revehition,  why  sliould  not 
the  conscience  of  thr  like  estate  of  England  as  well  persuade 
Bien  to  separate  tliemselves  from  the  apostacy  thereof,  to 
tlie  true  church  and  ordinances,  as  it  did  such  of  all  the 
tribes  of  Israel,  as  set  their  hearts  to  seek  the  Lord  God 
of  Israel,  to  separate  themselves,  with  the  priests,  and 
Levites,  from  Jeroboam's  apostacy,  to  Judah  and  Jerusalem? 
2Chron.  xi.  1;^  10. 

Of  like  truth  with  the  former,  is  his  after-affirmation, 
page  r^9,  that  if  we  were  true  Israelites  before  our  separa- 
tion, then  all  we  left  Ijehind  us  are  true  Israelites :  for  so 
all  the  ten  tribes  under  Jeroboam  were  true  Israelites  :  and 
all  we  in  the  assemblies  before  our  separation  were  in  one 
estate,  S:c. 

It  is  true,  that  the  ten  tribes  in  their  apostacy,  were  true 
Israelites,  naturally,  and  so  were  thelshmaelites,and  Edom- 
it«'s  Abraham's  tiiie  natural  seed.  But  what  is  this  to  our 
question,  which  is  not  about  men's  natural  estate,  but 
about  their  religions,  and  church-state?  The  church  is  not 
a  natural  estate,  neither  was  Abraham  and  Israel  God's 
peculiar  people  and  church  by  nature,  for  they  were  by 
nature  children  of  wrath,  as  well  as  others,  Eph.  ii.  :^,  but 
by  grace,  and  because  God  loved  them  above  other  people, 
and  separated  them  into  covenant  witli  himself.  Deut.  vii. 
6 — 8.  Our  question  then  being  about  religion,  and  men's 
religious  estate,  and  as  they  are  worshippers  of  God,  Christ 
our  Lord  teacheth  us  in  Nathaniel's  person,  who  are  true 
Israelites:  namely  they  in  whom  there  is  no  guile.  John  i. 
41.  And  Paul  telleth  us,  that  he  is  not  a  Jew,  who  is  a 
Jew  outwardly,  nor  that  circumcision,  which  is  outward  in 
the  flesh,  but  tiiat  he  is  a  Jew,  who  is  one  witliin,  and  that 
circumcision,  which  is  of  the  heart,  i^c.  But  for  the  ten 
tribes,  or  other  Abraham's  natural  seed,  in  their  rebellion 
against  the  Lord  they  were  of  true  plants,  degenerate,  and 
changed  into  the  phmts  of  a  strange,  or  false  vine.  Jer.  ii. 
J21.  They  were  true  Israelites,  as  a  thief  is  a  true  man. 
to  wit,  naturally ;  but  not  he,  morally ;    much  less  they. 


THE  OUTWARD  BAPTISM  LAWFULLY  EETMNED.  171 

spiritually,  or  in  the  consideration  of  religion,  of  which 
we  speak. 

And  for  us,  it  foUoweth  not,  that  because  we  came  from 
the  parish  assemblies,  therefore  all  that  we  left  behind  us 
were  true  Israelites,  as  we.  For  then  the  main  cause  of 
our  separation  had  been  taken  away.  We  did  even  there, 
by  the  great  mercy  of  God,  receive  grace  to  be  in  our 
measure  Nathaniels,  and  without  guile :  and  so  to  serve  God, 
and  walk  with  men,  though  we  were  ignorant  of  many  of 
Christ's  ordinances,  as  was  Nathaniel  without  guile,  when 
he  was  ignorant  of  his  person,  which  to  say  of  all  in  the 
assemblies,  and  that  they  are  Nathaniels,  were  false  and 
foolish.  Neither  could  Mr.  H.  without  being  reproved  by 
his  own  heart,  say  that,  when  he  was  a  professor  in  England 
there  was  no  difference  between  him,  and  the  atheists,  and 
epicures  in  the  parishes,  though  in  that  confused  state  of 
things  they,  and  he  were  of  one  and  the  same  visible 
church. 

Lastly,  To  pass  by  his  misputting  the  words,  and  mis- 
interpreting the  meaning  of  them  that  wrote  the  Apology, 
by  taking  that,  as  meant  of  the  members  of  the  assem- 
blies, which  was  spoken  of  such  as  were  separated;  as 
also  his  bitter  upbraiding  them  with  ignorant  dissimu- 
lation and  flattery,  through  his  own  rash  ignorance,  that 
which  he  affirmeth  of  Judah's  never  denying  Israel  to  be  her 
sister,  is  his  saying,  without  proof  or  explanation. 

What  Judali  thought  of  her,  appears  by  the  speech  of 
Abijah  the  king,  2  Chron.  xiii.  4 — 7,  &c  :  and  what  the  Lord 
thought  of  her,  we  shall  show  hereafter ;  howsoever  they 
are  called  sisters  sometimes  in  respect  of  their  joint  estate 
before  the  division,  Ezek.  xxiii.  2 — 4,  and  so  Edom  also  was 
called  Israel's  brother,  in  respect  of  their  first  fathers, 
Numb.  XX.  14 ;  Obad.  x.  12  :  sometimes  in  respect  of  their 
concurrence  in  iniquity,  and  so  Sodom  also  is  called  a 
third  sister  with  them.  Ezek.  xvi.  46.  And  yet  were  not  their 
estates  alike,  no  not  the  two  likest  of  them,  though  both 
evil.  For  there  is,  besides  good  and  evil,  as  was  Judah  in 
her  integrity,  and  Israel  in  her  apostacy,  evil,  and  worse, 
both  in  persons  and  things,  though  both  evil,  compared 
together.  And  so  as  the  evils  in  England  are  of  divers 
degrees,  and  kinds,  we  do  proportionably,  by  way  of  resemb- 


J  <VJ  OF  RELIGIOUS  COMMUNION. 

lanco.  form  it  apostate  Israel,  Babylon,  Sodoin,  and  Eg^'pt, 
spiritually  so  called.  In  respect  of  the  si»iritnal  external 
p)vernnu'nt  there,  not  in  the  hands  of  the  son  of  David, 
Christ,  the  King  of  saints,  huL  of  his  usurping'  adversaiy, 
the  ])rela(;y,  and  of  the  apostate  priesthood  thence  derived: 
of  the  will-worship,  though  of  the  true  God  :  of  the  forged 
holy-days,  and  other  the  like  defections,  we  call  it  apostate 
Israel;  in  regard  of  the  great  and  monstrous  confusion 
there  both  of  persons  and  things,  witli  the  spiritual  bondage 
of  the  Lord's  people  to  the  prelacy,  Babylon ;  in  regard  of  tlie 
same  bondage,  together  with  the  Egyptian  darkness  spi- 
ritual, with  other  the  spiritual  botches,  and  plagues,  upon 
the  souls  of  the  body  of  that  church,  Egypt:  and  lastly 
Sodom,  in  respect  of  the  iniquity  of  Sodom  abounding 
there,  as  pride,  fulness  of  bread,  idleness,  and  want  of 
mercy  towards  the  poor,  Ezek.  xvi.  41) :  with  contempt  of 
heavenly  admonition.     Gen.  xix.  9,  14.- 

The  ne.xt  thing  he  reproveth  is  our  distinction  of 
churches,  and  so  of  sacraments  into  true,  false,  and  none.f 
And  having  in  the  first  place  liberally  reproached  us,  he 
inveighs  greatly  against  our  distinctions  in  general,  and 
the  several  respects  we  put  of  things  :  betraying  plainly 
therein  his  tumultuous  ignorance,  by  which  he  would  con- 
found, and  blunder  all  things  together :  whereas  there  is 
notliing  more  necessary  for  the  just  knowledge  of  things, 
and  ending  of  controversies,  than  distinctions,  and  respects, 
rightly  and  seasonably  j)ut :  which  are  in  disputations, 
like  tiiat  distributive  justice  in  many  suits  of  law.  For 
whereas  both  parties  would  have  all,  for  some  right,  which 
either  hath  to  a  part,  a  just  distinction  gives  unto  either 
Ins  several  right,  and  satistieth  both. 

And  having  spc^it  his  breath  in  reproaching  (^ur  distinc- 
tions of  true,  false  and  none,  he  for  our  conviction  begins 
with  a  distinction  of  worldly  things:  in  which  he  grant^;  a 
difference  between  false  and  none  :  as  that  there  is  a  false 
liour-glass,  and  no  hour-glass,  a  false  looking-glass,  and  no 
looking-glass,  ttc.  whereas,  in  the  ordinances  of  Gotl  (saith 
he,  page  134)  as  the  church,  and  baptism,  there  is  no  such 
difference  ;  and  in  so  saying  he  doth  indeed  offer  to  the 
view  of  all  wise  men.  who  have  their  eyes  in   their  heads, 

•  Vide  Mr.  Perkins*  Exposition  upon  Jude,  p.  147.  f  Apol.  p.  110. 


THE  OUTWARD  BAPTISM  lAWFULLY  RETAINED.  ITo 

Eccl.  ii.  14,  a  looking-glass,  wherein  both  the  ill-favoured 
face  of  his  own  distinction,  and  the  vanity  of  his  exception 
may  appear. 

The  use  of  a  looking-glass  is  to  show  what  manner  the 
native  face  of  a  man  is.  James  i.  23,  24.  And  the  reason 
why  we  call  such  a  one  false,  is,  because  it  doth  not  that,  in 
truth,  which  it  makes  show  of,  but  deceives  him  that  looks 
in  it,  for  the  fashion  and  portraiture  of  his  countenance. 
So  the  use  of  an  hour-glass  is  to  show  when  the  hour  is 
just  come  about :  which  we  therefore  call  false,  when  it  doth 
not  so  indeed,  but  deceives  him  that  looks  unto  it,  either 
by  running  short,  or  over.  Hence  common-sense  teacheth, 
that  if  there  may  be  a  chru'ch,  or  assembly  of  people 
making  a  profession  and  show  of  Christ,  and  Christian 
baptism,  and  religion,  but  not  being,  and  having  that 
indeed,  which  in  show  and  appearance  it  seems  to  be  and 
have,  and  so  but  deceiving  him  that  regards  it,  then  may 
there  also  be,  and  so  rightly  be  called,  a  false  church.  If 
really  be  made,  that  this  false  church  is  no  church,  it  may 
as  truly  be  answered,  that  that  false  hour-glass  is  no  hour- 
glass :  as  in  truth,  and  indeed,  it  is  not  an  hour-glass,  but 
a  three,  or  five -quarter  glass,  or  over,  or  under.  It  is  evi- 
dent by  the  same  common  reason  of  both,  that  thex'e  may 
be  as  well'a  false  church,  which  is  not  no  church,  as  a  false 
looking,  or  hour-glass,  which  are  not  none  :  and  other  con- 
viction needs  he  not,  than  by  his  own  instance. 

The  scriptures  he  brings  for  his  purpose,  which  are, 
"  They  said  they  were  apostles,  and  were  not,  and  Jews,  and 
were  not,"  Eev.  ii.  2,  9,  and  iii.  0,  he  conupteth  very 
audaciously,  though,  I  hope,  much  of  ignorance  :  instead  of 
"not,"'  i)utting  "none:"  whereas  between  these  there  is  great 
ditference.  For  "  not"  only  denieth  that  which  they  said 
they  were  ;  whereas  "none"  extendeth  further,  as  he  also 
intends  it,  and  denies  them  to  be  apostles,  or  Jews  at  all, 
or  of  any  sort.  They  said  they  were  apostles,  that  is  true 
apostles,  sent,  and  set  a  work  by  Christ  immediately;  but 
they  were  not,  that  is  not  these,  or  such,  as  they  pretended 
themselves  to  be.  They  were  false  apostles,  setting  them- 
selves a  work,  and  deceitful  workers,  not,  no  workers,  as 
elsewhere  the  apostle  calleth  them,  2  Cor.  xi.  13.  They 
said  they  were  Jews,  and  were  not,  that  is  not  Jews  within. 


1  74  OK  rp:ligious  communion. 

nor  the  circumcision  of  the  lieart,  as  Paul  expounds  the 
phrase  of  speech  more  at  large,  Horn.  ii.  )iS,  29.  For  Jews, 
without  doubt,  tliey  were,  and  circumcised  in  the  flesh  ;  for 
which  circumcision,  with  other  Jewish  ceremonies,  they 
contended.  It  is  usual  with  tlie  Scriptures  to  speak  of 
thiugs  in  religion,  as  if  they  were  not  at  all,  when  they  ai'e 
not,  as  they  should  be ;  and  the  reason  is,  because  God 
dotli  not  accept  of  them,  nor  they  themselves  receive  the 
right  fruit  thereof.  Thus  it  is  said  of  Uie  inhabitants  of 
Samiuia  that  they  feared  not  the  Lord,  though  it  be  said 
inmiediately  before,  they  feared  the  Lord,  2  Kings  xvii.  '\2 
— 31 :  thus  Paid  saith  that  he  is  not  a  Jew,  which  is  one 
outwardly,  nor  that  circumcision,  which  is  outward  in  the 
flesh,  Ptom.  ii.  28  :  as  he  also  tells  the  Corinthians  that  they 
cannot  drink  the  cup  of  the  Lord,  and  the  cup  of  devils, 
1  Cor.  10,  21.  They  did  drink  of  both  outwardly,  but  un- 
lawfully, and  of  the  better  without  fruit :  as  he  also  tells 
the  same  Corinthians  ch.  xi.  17,  18,  20,  21,  tliat  by  reason 
of  their  contentions,  and  other  abuses,  their  eating  the 
Lord's  Supper  was  not  to  eat  the  Lord's  Supper,  that  is, 
as  he  expounds  himself,  not  with  profit,  or  for  the  better, 
but  for  the  worse.  Even  so  these  were  not  apostles,  that 
is  sent  of  Christ,  and  whom  the  churches  ought  so  to  re- 
ceive ;  nor  Jews,  that  is  such  as  whom  God  would  praise. 

The  same  I  answer  to  Eph.  iv.  4,  5,  which  is  after 
objected,  of  one  body,  one  church,  one  faith,  one  baptism  : 
that  is  one  true  faith,  church,  and  baptism.  And  to  hold 
that,  besides  that  one  true,  justifying  iuid  saving  faith,  there 
are  not  other  false  faiths,  is  itself  a  special  point  of  a  false 
faith,  and  persuasion.  The  apostle,  1  Tim.  i.  5,  speaks  of 
faith  unfeigned,  from  which  love  springeth:  showing  therein 
that  there  is  a  feigned,  or  false  faith,  which  James  calleth 
a  dead  faith,  for  the  want  of  this  love,  and  tlie  fruits  thereof, 
the  works  of  mercy.  James  ii.  1 7,  20.  Yea,  the  devils  thrm- 
selves  believe,  and  have  a  kind  of  faith,  ver.  19,  as  have 
also  some  wicked  men  such  a  faith,  as  by  which  tliey  cast 
out  devils,  and  do  many  miracles  in  Christ's  name.  Matt, 
vii.  22,  23.  And  both  the  Scriptures  and  experience  teach, 
that  wicked  men  have  a  faith,  or  jjcrsuasion  of  God's  favour, 
and  salvation,  which  is  no  true  faith,  and  therefore  a  false 
faith,  or  persuasion,  and  so  rightly  called.     The  same  may 


THI-:  OUTWARD  BAPTISM  LAWFULLY  RETAINED.  175 

be  said  of  the  church,  and  sacraments,  and  much  more. 
The  consideration  of  one  God,  and  one  Christ,  is  some- 
thing different,  but  directly  against  these  men  :  for  there 
may  be,  and  are  assembhes  of  false  worshippers,  of  this 
one  God,  and  one  Christ:  and  therefore  Mse  churches, 
and  so  their  sacraments,  accordingly,  false  sacraments. 

And  thus  much  to  show  how  vain  his  distinction  is  be- 
tween God's  ordinances,  and  worldly  things,  though,  even, 
they  be  also  God's  ordinances,  as  he  applieth  it :  and  to 
l^rove,  that  false  may  as  w^ell,  and  by  the  same  reason,  be 
applied  to  the  outward  ordinances  of  the  church,  as  unto 
worldly  things  ;  as  also  to  answer  the  scriptures  he  brings 
to  disprove  that  part  of  our  distinction,  touching  a  false 
church.  It  now  remains  I  prove  by  the  Scriptures,  and 
good  reasons  grounded  thereupon,  that  there  are  false 
churches,  and  false  church  ordinances:  and  that  such  a 
church  the  ten  tribes  were  in  their  defection,  and  division 
from  Judah. 

And  first.  Since  false  is  nothing  but  that  which  deceiv- 
eth  under  a  show,  and  appearance  of  that  which  it  is  not, 
(as  the  knowledge  of  three  Latin  words  would  have  taught 
Mr.  Helwisse)  and  that  such  churches,  or  assemblies  there 
are  too  many,  which  under  a  profession  of  the  nanae,  and 
sundry  truths,  and  ordinances  of  Christ,  do  deceive ;  it 
followeth  necessarily,  that  there  may  be,  and  are,  false 
churches.  And  thus  much  in  effect  he  grants  elsewhere, 
viz.  that  "a  false  church  are  they,  that  say,  and  make 
show,  they  are  a  true  church,  and  are  not."  Only  he 
labours  upon  his  ordinary  disease  in  misinterpreting  these 
w'ords,  and  are  not,  as  if  they  were  and  are  none ;  whereas 
they  only  deny  the  thing  affirmed,  which  is,  a  true  church, 
and  no  more. 

Secondly,  In  his  entrance  against  us,  and  everywhere, 
he  condemns  our  profession,  as  a  false  profession,  and  us 
as  false  prophets ;  as  he  doth  also  the  profession  and  pro- 
phets of  the  prelates,  and  Puritans,  as  he  calleth  them, 
and  therein  yieldeth  necessarily,  that  the  churches  making 
this  false  profession,  under  these  false  prophets,  by  him 
so  deemed,  are  false  churches.  Neither  can  he  tm-n  off 
the  matter,  as  his  custom  is,  by  saying  we  are  no  churches, 
and  no  prophets  ;   for  he  knows  the  prophets,  or  teachers 


171)  OF  RELIGIOUS  COMMLNIOX. 

teach,  aii«l  the  people  with  tliem,  profess  the  main  truth-, 
ill  the  gospel :  which  he  therefore  cannot  say  to  be  no 
prophets,  or  to  make  no  i)rofession. 

Tliirdly,  The  ajjostle,  2  Cor,xi.20,  complains  of  his  perils 
amongst  false  hrt-thren,  and  Gal.  ii.  4,  that  false  brethren 
were  crei)t  into  the  church.  Now  if  there  may  be  (as  the 
apostle  expressly  teacheth)  false  brethren,  and  the  same 
also  baptized  outwardly,  then  is  a  church  consistini^'  of 
such  in  the  body  thereof,  a  false  church,  and  their  l>apti>m 
answerably,  false  baptism. 

Fourthly,  The  Scriptures,  and  common-sense  teach,  that 
there  are  false  worshippers,  of  God.  Christ  our  Lord 
saith  of  the  Samaritans,  who  feared  tlie  Lord  and  wor- 
shipped the  God  of  Jacob,  after  a  manner,  and  had  a  tem- 
ple in  Mount  Gerizim,  '2  Kings  xvii.  lV2,  that  they  wor- 
shipped they  knew  not  what:  opposing  them  to  true 
worshippers,  and  therein  calling  them  false  worshippers, 
and  their  assembly  a  false  church.  John  iv.  }\l,  '^(\ — *^o. 
And  when  a  Papist  prayeth  unto  God  in  an  imknown 
tongue,  or  in  the  name,  or  merits  of  the  Virgin  ^laiy  ;  or 
when  any  other  man  *'  draweth  nigh  unto  God  with  his 
mouth,  and  honoureth  him  with  his  lips,  but  having  his 
heart  far  from  him  :"  or  teacheth  for  doctrines,  men's  com- 
nuuidments,  Matt.  xv.  8,  9 ;  he  worshippeth,  though  in 
vain,  and  his  prayers,  are  prayers  and  sacrifices,  though 
abominable.  Prov.  xv.  8.  He  is  not  then  no  worshipp<*r, 
but  a  false  worshipper ;  and  so  by  consequence,  a  com- 
pany, or  congregation  of  such,  so  combining,  and  con- 
tinuing, are  falsely  called  no  church,  or  congregation,  but 
most  truly  a  false  church,  congregation,  or  assembly, 
which  are  all  one. 

Lastly,  That  Israel  in  Jeroboam's  ai)ostacy  was  a  false 
ihurch.  though  others  have  done  it  sutticieiitly,*  I  will 
l)lainly  i)rove,  (God  assisting  me)  against  mine  adversary, 
page  \'S') ;  answering,  in  the  iirst  place,  what  he  objecteth  t.' 
the  contrary.  ^Vhi(•h  is,  that  the  ten  tribes  tlien  ajn^stat.  . 
were  the  true  seed  of  Abraham,  separatol  from  fclie  worM 
under  the  covenant  of  God.  which  was  the  covenant  < 
circumcision,  Gen.  xvii.  7,  15,  as  well  as  JudtUi  in  Hcze- 
kiahs  time,  when  they  came  to  the  passover. 

•   Mr.  Ain^Avortli,  in  his  ••  Coimtcr  poy.son,"  aiid  other  writings. 


THE  OUTWAED  BAPTISM  LAWFULLY  TvETAINED.  177 

If  the  chui'ch  of  God  had  heen  in  those  days  a  na- 
tural state,  and  the  covenant  a  natural  covenant,  and 
circumcision  a  natural  sign,  or  seal,  then  had  the  ten 
trihes,  indeed,  been  within  that  covenant,  and  of  the 
true  church :  into  what  apostacy,  idolatry,  or  other  wick- 
edness soever  they  did,  or  could  fall:  and  with  them 
the  Ishmaelites,  and  Edomites  also,  for  they  all  were  alike 
Abraham's  natural  seed:  yea,  with  the  one  and  other,  the 
whole  world;  for  there  is  one  common  state  of  nature, 
and  the  Jews  by  it,  children  of  wTath,  as  well  as  others. 
Eph.  ii,  3.  But  since  the  Lord's  covenant  with  Abraham, 
and  his  seed,  was  no  natural  or  universal  covenant,  but 
a  covenant  of  God's  special  love  and  promise  with  his 
peculiar  people,  Gen.  xvii.  1,  7:  in  Avliich  he  bound  him- 
self to  be  their  God,  that  is,  all  happiness,  unto  them; 
and  theiji  to  perfect,  or  upright  walking  before  him,  Psa. 
cxliv.  15;  having  circumcision  annexed,  as  a  seal  of  the 
righteousness  of  faith,  Eom.  iv.  11,  it  is  ignorance  too 
gross  thus  to  measure  them  by  natural  respects :  or  to 
think  that  any  had  a  part  in  that  covenant  by  natui'e,  or 
natural  generation  :  by  which,  as  before  hath  been  proved, 
and  shall  be  hereafter,  more  at  large,  all  are  under  God's 
curse,  and  children  of  wrath.  Neither  is  it  true,  that  the 
ten  tribes  (in  their  apostacy)  were  separated  from  the 
world  under  the  covenant  of  God,  which  was  the  covenant 
of  circumcision.  The}-  were  by,  and  in  their  a2:)ostacv 
separated  from  God,  his  church,  ordinances,  and  worship. 
2  Chron.  XV.  3.  And  since  the  world  lieth  in  wickedness, 
having  the  devil  for  the  prince  thereof,  how  were  they 
separated  from  the  world,  who  served  devils  in  all  idola- 
try, and  wickedness?  1  John  v.  19;  Eph.  ii.  2;  2  Chron. 
xi.  15.  Neither  is  the  consequence  of  any  force,  because 
faithful,  and  obedient  Abraham,  with  his  seed  in  his  time, 
and  so  successively  continuing  in  his  faith,  and  obedience, 
were  in  that  the  Lord's  covenant,  and  had  right  to  all  the 
gracious  promises  thereof,  that  therefore,  unfaithful  and 
rebellious  Israel,  the  fathers  with  the  children,  so  remain- 
ing incorrigible,  were  in,  and  under  the  same  covenant, 
and  promises  of  grace  ;  of  which  more,  hereafter. 

But,  saith  he,  page  135,  "  If  they  had  been  the  fiilse 
seed  of  Abraham,  then  had  their  circumcision  been  false, 

VOL.  III.  N 


178  OF  RELIGIOUS  COMMUNION. 

and  tlioy  a  false  church."  I  answer,  that,  coniinp:  of  Abra- 
ham naturally,  and  pretending  tlio  same  faith,  and  religion 
with  him,  and  so  the  same  right  to  the  gracious  covenant 
of  God,  and  seal  thereof,  hut  heing  indeed  without  either 
the  one  or  other;  both  believing,  and  worshii>i»ing  after  a 
false,  and  feigned  manner;  they  were,  thou^'li  his  true 
seed  in  respect  of  nature,  yet  in  respect  of  faith,  religion, 
the  covenant,  and  worship  of  God,  his  false,  and  adulterous 
seed,  and  even  bastards,  and  the  children  of  whoredouK. 
as  the  prophet  speaketh,  yea,  the  children  of  tlie  devil, 
doing  his  works,  and  serving  him,  and  so  by  his  own  con- 
fession, and  undeniable  truth,  a  false  church,  to  the  deceiv- 
ing of  themselves,  and  others.   Hos.  ii.  4  ;  2  Chron.  xi.  15. 

Sndly.  Every  true  church  is  truly,  and  rightly  gathered, 
and  constituted,  for  thereby  it  is,  that  which  it  is  :  whereas 
Israel  considered  in  her  apostacy,  and  separatiun  from 
Judah,  and  as  we  now  speak  of  her,  was  not  truly,  nor 
rightly  gathered,  but  by  most  sinfvd  schism,  and  rebellion 
both  against  God,  and  man  :  and  therefore  was  no  true 
visible  church. 

.Srdly,  The  Tiord  expressly  testifieth  by  his  prophets, 
that  he  had  for  her  wickedness,  and  rebellions,  wherein 
she  was  incorrigible,  given  her  a  bill  of  divorce,  and  put 
her  away  :  that  she  was  not  his  })eople,  nor  wife,  n<u-  he. 
her  husband  :  in  which  respect  also  it  is,  that  he  caUed 
Samaria,  Aholah,  that  is,  her  own  tabernacle:  as  on  the  other 
side,  he  calleth  Jeiiisalem,  Aholibah,  which  is  my  taber- 
nacle in  her.  Jer.  iii.  8  ;    Hosea  i.  9;    ii.  -^  ;  Ezek.  xxiii.  4. 

4thly.  There  was  at  that  time  but  one  only,  true,  visil)lr' 
church,  one  temple,  one  priesthood,  one  altar,  one  sacri 
fice,  one  kingdom  of  the  Lord,  in  the  hands  of  the  sons  oi 
David.  And  so,  the  ten  tribes  in  this  their  apostacy,  and 
division,  being  neither  this  church,  nor  any  part  of  it,  but 
actually  divided  from  it,  and  that  also  by  a  special  hand- of 
the  Lords  providence,  for  the  })iniishment  of  bofli,  could 
not  be  the  true  visible  church  of  (iod.  nor  any  part  of  it, 
whatsoever  good,  either  person,  privilege,  or  thii'g.  i^  still 
retained  above  other  people.  Deut.  xxii.  5,  0;  I  Kings 
viii.  ;  2  Chron.  xi.  4  ;  xiii.  '».  (i. 

Lastly,  The  covenant  with  Abialiam  on  Ciods  ])Mrt  wa^. 
that  he  would  be  his  God.  and  the  (iod  of  his  seed.  Gen. 


THE  OUTWARD  BAPTISM  LAWFULLY  RETAINED.  179 

xvii,  7 ;  and  thereof  their  circumcision  was  a  sign,  ver. 
8 — 10.  Now  we  read,  2  Chron.  xv.  3,  that  Israel  had 
been  a  long  time  without  the  true  God.  By  which  it 
appeareth,  that  Israel,  was  without  the  Lord's  covenant: 
and  that  unto  them  circumcision  could  not  possibly  be  a 
sign,  that  God  was  their  God.  It  was  by  them  merely 
usurped,  and  in  that  their  usurpation,  a  folse  and  lying 
sign,  and  like  a  seal  set  to  a  blank,  yea,  like  the  king's 
broad  seal  treacherously  usurped,  against  his  express  will. 

Wicked  men,  and  such  as  hated  to  be  reformed,  and 
cast  God's  Word  behind  them,  had  nought  to  do  witli 
God's  covenant,  Psa.  1.  16,  17  ;  nor  with  circumcision,  the 
seal  thereof:  nor  with  any  other  of  God's  ordinances. 
Their  sacrificing  of  a  lamb  was,  as  if  they  had  cut  off  a 
dog's  neck,  Isa.  Ixvi.  3 ;  and  so  consequently  their  circum- 
cising their  children,  as  if  they  had  cut  the  foreskin  of  their 
dogs  :  notwithstanding  they  were  true  Israelites,  yea,  true 
Jews,  naturally.  They  were  expressly  forbidden  by  the 
Lord  to  meddle  with  his  covenant ;  and  in  that  their 
abuse  of  it,  it  was  a  lying  sign  in  the  ends,  and  uses 
thereof,  and  no  way  affording  that,  which  it  pretended  : 
neither  could  they  so  using  it,  be  by  it,  at  all  confirmed, 
that  God  was  their  God.  And  yet  was  not  the  outward 
cutting  afterwards  to  be  repeated,  if  God  gave  repentance : 
neither  is  the  outward  washing  in  the  name  of  the  Trinity 
now,  though  merely  usurped  by  them,  who  are  forbidden 
to  meddle  with  it.  Neither  matters  it  whether  such  per- 
sons be  in  true  church,  or  false,  which  Mr.  Hehvisse  calls 
none.  Both,  profane  and  usurp  it,  and  have  the  bare 
outward  lying  sign,  as  it  is  said  of  Ephraim,  or  Israel, 
that  she  compassed  about  the  Lord  with  lies,  and  deceit : 
whereas  Judah  ruled  with  God,  and  was  faithful  with  the 
most  Holy.  Hos.  xi.  12. 

But  for  conclusion  of  this  point.  If  any  of  the  heathen 
joined  themselves  unto  Israel  in  her  apostacy,  and  so  were 
circumcised,  they  being  neither  Abraham's  true  seed,  by 
nature,  nor  by  faith,  but  merely  false,  and  counterfeit, 
their  circumcision  nmst  be  false  circumcision  by  jNFr.  Hel- 
wisse's  own  grant :  which  notwithstanding  was  not  after- 
wards to  be  repeated,  if  God  gave  them  repentance,  and 
to  come  to  Judah  to  eat  the  passover.     There  was  one  law 


]  80  OK  RELIGIOUS  COMJITXIOX. 

for  the  (,'iitiiig  oi'  the  passover,  to  him  that  was  home-horn, 
and  to  him  tluit  wjis  a  stranger,  or  sojourner.  Exod.  xii.  49. 
And  here  appeareth  a  direct  warrant  for  our  retaining  the 
outward  baptism  received  and  usurped,  in  the  like  apos- 
tate estate,  and  assemhUes,  wherein  they,  and  tlieir  famiUes, 
and  synagogues  were. 

I  add,  that  either  the  outward  baptism  received  out  of  a 
true  church  must  be  retained,  or  else  all  other  churches 
must  be  able  certainly  to  discern,  what  day.  and  hour  a 
true  church  falling  by  degrees,  into  notorious  heresy,  ido- 
latry, or  other  impiety,  and  still  baptizing  notwithstand- 
uig,  becomes  a  false  church,  as  we  hold  ;  or.  as  Mr. 
Helwisse  will  have  it,  no  church.  For  except  other  chm-ches 
can  certiiinly  know,  and  discern  this,  they  cannot  with 
faith  receive  such  members,  as  unto  whom  God  may  give 
gi-ace,  to  leave  that  apostate  synagogue,  and  to  come  unto 
them.  Such  of  them,  as  were  bai)tized,  whilst  it  remained 
a  true  church,  they  must  not  rebaptize  :  but  such  as  were 
baptized  after  it  ceased  to  be  a  true  church  must,  say  our 
adversaries,  ]>e  received  in  by  baptism.  But  it  being  im- 
possible for  other  churches  thus  to  discern  of  the  day.  and 
hour  of  the  removing  of  a  church's  candlestick,  especially 
for  such  as  are  far  otf,  and  have  had  little,  or  no  meddling 
with  her,  it  foUoweth  necessarily,  that  the  outward  bap- 
tism administered  in  a  church  or  assembly  degenenited 
from  a  true  church  into  a  false,  which  they  call,  no  churcli. 
must  be  retamed  upon  the  party's  repentance,  without 
reiteration. 

For  conclusion  then  of  this  point  also,  I  demand,  whether 
a  man  cast  out  of  the  true  church  for  some  notorious  sin. 
and  for  imi)enitence  therein,  have  tnie  baptism,  or  no? 
They  will  not,  neither  can  they  say,  he  hath,  writing  of  it, 
as  they  do  :  neither  indeed  hath  he  time  baptism,  in  tho 
ends,  and  uses  thereof.  He  must  th(>n  eitlier  have  a  false 
baptism,  or  none.  Not  none,  for  then  upon  his  repentance, 
and  re-admission  into  th»'  church  he  nnist  be  rehaptized  : 
he  hath  therefore  uj)on  him  a  false  bajitism.  'J'here  is  tlien 
contrary  to  their  doctrine  false  baptism,  which  is  not  none, 
and  tin;  same  also  to  be  retained,  and  by  the  person's  re- 
pentance becoming  ti*uo  baptism.  Neitlier  mattei-s  it,  that 
such  a  man  was  baptized  in  a  true  church  at  the  first,  since  1  '\ 


THE  OL'T^VAED  BAPTISM  LAAYFULLY  PtETAlNED.  181 

his  transgression,  his  circumcision  is  made  uncircvimcision. 
Eom.  ii.  '26.  In  his  obstinate  iniquity  he  cannot  enjoy  the 
fruit,  or  benefit  of  his  baptism:  which  serveth  only  to  malve 
him  the  more  inexcusable,  and  a  more  profane  covenant- 
breaker  with  God.  He  hath  only  remaining  the  outward 
washing,  and  that  much  more  without  right,  than  many 
thousands  in  England  have,  or  in  Eome  either. 

And  thus  much  for  the  justifying  of  the  difference  in  the 
Apology,  between  a  true,  false,  and  no  church,  and  sacra- 
ments ;  as  also  for  the  applying  of  the  same  distinction  to 
our  present  occasion. 

The  particulars  following  in  his  book  do  more  specially 
concern  myself,  and  wTitings  :  against  whom,  and  which, 
through  liigh  persuasion  of  his  own  knowledge,  and  most 
unmortified  affections,  together  with  that  zeal  of  God, 
which  I  bear  him  record  he  had,  though  not  according 
unto  knowledge,  he  letteth  loose  his  tongue  into  most  in- 
temi^erate  rage. 

And  first  he  reproacheth  me,  page  138,  for  the  use  of  that, 
for  the  want  whereof  I  have  just  cause  to  blame  myself: 
which  is  my  logic,  and  philosophy,  as  being  none  of  the 
gifts,  wherewith  Christ  endued  his  apostles:  wherein  he 
verifieth  the  old  saying,  that.  Knowledge  hath  no  enemy 
but  ignorance.  Logic  is  nothing  but  the  right  use  of 
reason  :  as  is  philosophy  the  love  of  wisdom  Divine  and 
human.  And  did  the  apostles  want  these  ?  Or  doth 
Mr.  Helwisse  envy  unto  me  my  small  pittance  in  them  ? 
Would  he  have  me  a  new  Nebuchadnezzar,  with  an  ox's  heart 
in  a  man's  body  ?  Indeed,  this  his  judgment  against  those 
arts  of  wisdom,  and  reason,  well  agrees  with  his  ignorant, 
and  brutish  dealing  against  me,  and  the  truth.  And  for  my 
terms  of  art,  which  he  also  blameth,  they  are  neither 
many,  nor  without  cavise :  nor  yet  so  dark,  but  that  an 
ordinary  reader  may,  as  they  are  explained  by  me,  under- 
stand them. 

But  I  come  to  the  points  themselves,  against  which  he 
dealeth :  the  first  whereof  is  a  double  consideration  I  put 
of  baptism  :  the  one  taking  it,  in  itself,  and  as  I  speak 
nakedly,  and  in  the  essential  causes  or  parts,  to  wit,  wash- 
ing with  water  in  the  name  of  the  Father,  Son,  and  Holy 
Ghost :  the  other,  in  respect  of  the  manner  of  administering 


182  OF  i{i:LHjroLs  cummumon. 

it:  namely,  the  minister  by,  and  the  person  upon  whom, 
and  the  communion  ^vhorein  it  is  administered.  In  th«' 
former  respect  I  athrm  tlie  baptism  tni<?,  both  in  England 
and  Rome :  but  not  so  in  the  latter,  but  on  the  contraiy 
false,  and  idolatrous,  as  being  against  the  second  com- 
mandment, which  forbids  nothing  but  idolatry,  and  false 
worship. 

Against  the  former  of  these  respects  ^Ir.  II.  -i»eaks 
angrily,  as  himself  confesseth,  and  ignorantly,  as  1  shall 
manifest,  God  assisting  me.  Yea,  I  did  so  manifest  in  the 
same  place  of  my  book,  by  the  holy  vessels  of  the  temj)!*', 
carried  to  Babylon  :  and  yet  still  remaining  such  in  their 
nature,  and  right,  thougli  in  their  use,  or  rather  abuse,  they 
became  Belshazzar's  (piailing  bowls.  '2  Chron.  xx.wi.  7 ; 
Ezra  i.  7  ;  Dan.  v.  3.  Likewise  the  circumcision  of  the 
Shechemites  was  in  in  itself  true  circumcision,  and  they 
circumcised  in  the  flesh,  as  Jacob,  and  his  sons  were  cir- 
cumcised, Gen.  xxxiv.  13,  22.  But  to  call  this  true  circum- 
cision in  the  right  ends,  and  administration,  were  to  call 
darkness,  light ;  and  profane  hypocrisy,  the  true  worship 
of  God.  So  is  there  also  a  true  outward  baptism,  or  washing 
with  water  in  the  name  of  the  Fatlu-r,  Son  and  Holy  Cihost, 
both  in  England  and  Bome  also,  notwithstanding  the  unwor- 
thy profanation  of  that  ordinance,  in  the  one,  or  other  placi'. 

The  things  he  objecteth.  i)age  130,  for  substance,  an- 
these.  That  baptism  is  a  spiritual  ordinance;  which  water, 
washing,  and  words  are  not.  That  tJiey  that  are  bapti/.ed 
into  Christ,  have  put  on  Christ.  Gal.  iii.  '-27.  That  there  is 
one  baptism  of  Christ.  Eph.  iv.  5.  That  the  ha]>tism  of  Christ 
is  the  baj)tismof  amendmentof  life,  for  the  remission  of  sins. 
Mark  i.  4.  That,  excej)t  a  man  be  born  of  water,  and  the 
8j)irit,  he  cannot  enter  into  the  kingdom  of  Ciod.  John  iii 
5  ;  Heb.  x.  22.  That  we  ought  to  have  our  hearts  pure 
from  an  evil  conscience,  and  to  be  washed  in  our  bodies 
with  pure  water ;  and  that,  liere  is  the  true  matter,  wlien - 
with  men  must  be  washed,  which  is,  water,  and  tlie  lIol\ 
(ihost:  and  that  w««  cannot  divide  the  water,  an«l  the 
Spirit  in  this  bai)tism,  ln'ing  joined  together  by  Christ: 
and  that  he  that  denies  wasliing.  or  is  not  washed  with  tli« 
Spirit,  is  not  bapti/.ed:  ami  that  lie  that  denies  washing, 
or  is  not  washed  with  water,  is  not  ])aptized. 


THE  OUTWARD  BAl'TISil  LAWFULLY  RETAINED.  183 

That  ^vhich  must  be  first,  and  chiefly  considered  for 
answer,  and  as  the  ground  of  the  rest  is  that,  that  one 
baptism  mentioned,  Eph.  iv.  hath  in  it  two  parts  :  the  sign, 
and  the  thing  signified:  either  of  whicli  is  also  in  the  Scrip- 
tures called  baptism  :  the  one,  the  baptism  with  water, 
wherewith  John  baptized,  j\hitt.  iii.  11;  Mark  i.  8,  and 
wherewith  oil  ministers  do  baptize ;  which  is  the  outward 
baptism,  and  sign  of  tlie  inward:  the  other,  the  baptism  with 
the  Holy  Ghost,  whej-ewith  only  Christ,  and  God  do  bap- 
tize :  as  there  is  in  like  manner,  an  outward  teaching  by 
the  Word,  and  an  inward  teaching  by  the  Spirit:  an  outward 
eating  of  the  Lords  Supper  in  the  use  of  the  signs,  and  an 
inward  eating  of  the  thing,  by  faith  in  the  heart.  And  even 
this  outward  washing  with  water  in  the  name  of  the  Trinity, 
whicli  he  calls  "water,"  "washing,"  and  "words,"  is  in 
itself  a  si:)iritual  ordinance,  though  he  take  the  contrary  for 
granted,  as  being  properly  subordinate  to  man's  spiritual 
estate,  and  appointed  of  God  to  signify,  and  confirm  the 
inward  washing  of  the  soul  by  the  blood,  and  Spirit  of 
Christ. 

And  this  ground  laid,  I  grant,  first,  that  the  outward, 
and  inward  baptism  are  joined  together  by  Christ,  and  so 
ought  not  by  men  to  be  separated,  but  joined  together  in 
their  time,  and  order  :  but  deny  that,  therefore,  where  the 
inward  baptism  by  the  Spirit  is  not  actually  manifested,  as 
in  the  infants  of  believers,  there  the  outward  is  not  to  be 
ministered  :  or  that  being  administered  unlawfully  in  apos- 
tate churches,  it  is  no  outward  baptism  at  all,  nor  spiritual 
in  itself,  though  carnally  used,  nor  to  be  held  upon  repent- 
ance, without  repetition. 

The  outward  circumcision  of  the  flesh,  and  the  inward 
circumcision  in  the  heart,  which  it  signified,  and  whereof 
it  did  admonish  the  circumcised,  were  joined  together  of 
God,  and  so  were  to  be  by  men,  and  might  not  be  severed 
without  great  iniquity,  Deut.  x.  16;  Jer.  iv.  4:  were  the 
infants  th(!refore  of  the  true  church  debarred  it  ?  Or  being 
profmely  administered  amongst  the  idolatrous,  and  apos- 
tate Israelites,  or  to  the  idolatrous  proselytes  amongst  them, 
did  their  abuse  change  the  nature  of  it  in  itself?  Or  was 
it  no  circumcision  at  all,  and  so  to  be  repeated,  when  the 
Lord  vouchsafed  to  add  the  circumcision  of  the  heart? 


is  I  (»F  r.EUGlOLS  COMMUNION. 

The  law  of  God,  (and  these  words,  Thou  shalt  not  hist, 
and  so  all  the  rest)  is  spiritual  in  itself,  though  received, 
and  used  never  so  carnally,  Kom.  vii.  11:  so  is  the  gospel 
with  all  the  ordinances  thereof  much  more  :  and  the  power 
of  God,  in  itself  to  salvation,  whatsoever  use  men  make  ol 
it,  or  them.  Ilom.  i.  10.  The  apostle  teacheth  us,  that  al! 
the  Israelites  coming  out  of  E^ypt  were  bapti/.ed  in  the 
cloud,  and  in  the  sea,  under  Closes,  that  is,  under  his 
ministry,  and  that  they  all  ate  of  that  spiritual  moat, 
namely  manna :  and  all  drank  of  that  spiritual  drink, 
namely  the  rock,  or  water  flowing  out  of  it,  which  was 
Christ.  And  yet  with  many  of  them  God  was  not  pleased : 
neither  were  they  baptized  with  the  Holy  Ghost,  or  et^ec 
tually  made  partakers  of  Christ.  1  Cor.  x.  1 — 5.  Wher.- 
also  these  two  things  are  plainly  manifested.  The  one. 
that  the  outward  ordinance,  or  sign,  may  be  spiritual,  to 
Avit,  in  itself,  tliough  the  inward  power,  and  thing  signified 
be  wanting,  iind,  that  there  is  sometimes  an  outward 
baptism,  and  the  same  so  to  be  reputed,  where  tliere  is  no: 
the  inward  baptism  by  the  Holy  Ghost:  as  there  is  alsu 
sometimes  an  outward  eating  of  the  Lord's  Supper  un- 
worthily, that  is,  without  discerning  the  Lords  body,  or 
any  inward  participation  thereof,  or  pri>fit  thereby.  1  Cor. 
xi.  20,  '21,  29.  The  same  apostle,  as  I  have  fonnerly  noted, 
complains  elsewhere  of  false  brethren  creeping  into  the 
church.  Gal.  ii.  4  :  who,  being  unbaptized  before,  were  also 
baptized  at  this  their  entry.  Take  Simon  IMagus  for  one  : 
who  being  convinced  of  the  truth  of  the  gospel,  and  believ- 
ing after  a  sort,  did  deceive  riulip,  through  hypocrisy,  and 
was  by  liim  baptized  :  remaining  notwithstanding  in  the 
gall  of  bittei-ness,  and  bond  of  iniquity  all  the  while,  as 
Peter  afterward  perceived.  Acts  viii.  ]'\,  2:^.  And  I  would 
know  of  these  double-washers,  whether  if  a  man  professing 
the  same  faith  with  them  in  holiness  outwardly,  but. in 
hypocrisy,  should  be  baptized  by  them:  and  that  after- 
wards his  heart  shoidd  strike  him.  and  God  give  him  tnio 
repentance,  (let  it  be  the  jierson  they  know  of,  that  lied 
from  us  under  admonition  forsin,  and  joining  to,  and  being 
I)aptized  by  them,  was  presently  after  by  themselves  lound 
in  the  same  sin,  and  so  censured )a\ bother,  I  say.  they  would 
repeat   their  outward   washing   foimerly   made,   as   none. 


THE  OUTWARD  BArTISM  LAWFULLY  IlETAINED.  185 

because  there  was  not  joined  with  it  the  inward  washing 
of  the  Spirit?  Or  if  they  think  it  none,  and  so  the  fore- 
mentioned  i^erson  not,  indeed,  received  in  by  baptism,  as 
they  speak,  wherefore  did  they  then  excommunicate  the 
same  person  ? 

I  conclude,  therefore,  that  there  is  an  outward  baptism 
by  water,  and  an  inward  baptism  by  the  Spirit :  which 
though  they  ought  not  to  be  severed,  in  their  time,  by  God's 
appointment,  yet  many  times  are  hymen's  default:  that  the 
outward  baptism  in  the  name  of  the  l^^ather,  Son,  and  Holy 
Ghost,  administered  in  an  apostate  church,  is  false  baptism 
in  the  administration,  and  yet  in  itself,  and  own  nature,  a 
spiritual  ordinance,  though  abused  :  and  whose  spiritual 
uses  cannot  be  had  without  repentance  :  by  which  repent- 
ance, and  the  after  baptism  of  the  Spirit  it  is  sanctified, 
and  not  to  be  repeated. 

The  second  part  of  the  distinction  foiloweth,  page  140, 
whicli  respects  the  manner  of  administering  the  outward 
ordinance  of  baptism  :  and  namely  the  person  by  whom, 
the  subject  upon  which,  and  the  communion  wherein  it  is 
to  be  dispensed.  In  which  respects  I  approve  it  not  as 
true,  either  in  Rome,  or  England.  And  here  Mr.  H.  falls 
into  one  of  his  hot  fits  of  raving  against  me  after  an  out- 
rageous manner,  for  justifying  such  a  baptism :  where  also 
to  make  it  worse,  he  adds  as  my  words,  these  of  his  own, 
"  that  the  Spirit  of  God  is  not  there." 

I  answer,  that  there  is  a  great  difference  between  the 
justifying  of  the  maimer  of  doing  a  thing  (good  in  itself :) 
and  the  holding  the  thing  done  (though  unlawfully)  not  to 
be  nothing.  Zipporah's  wrathful  circumcising  of  her  son, 
and  the  Tsraehtes'  profane  circumcising  of  their  cliildren 
having  nought  to  do  to  meddle  with  the  Lord's  covenant, 
could  not  be  justified;  and  yet  they  were  not  no  circumcision, 
nor  to  be  reiterated  upon  them,  Exod.  iv.  25  ;  Psa.  1.  16  ; 
Isa.  i.  11 — 13,  Sec.  Simon  Magus's  receiving  baptism,  being 
in  the  gall  of  bitterness,  and  the  Corinthians'  receiving  the 
Lord's  Supper,  one  hungry  and  another  drunken,  could  not 
be  justified,  and  yet  the  baptism  of  the  one,  and  Lord's 
Supper  of  the  other,  was  not  no  baptism  and  no  Lord's 
Supper :  nor  such  as  whereof  there  could  be  no  right  use 
upon  the  repentance  of  the  persons  having  so  profanely 


186  or  uELKiious  communion. 

usurix'd  tlu'in.  The  apostles  Peter  and  Paul,  teaeh  no 
such  thinf?,  but  exliort  the  one  and  otlier  to  repentance, 
tliat  so  they  might  liave  tlie  sanctified  use  of  those  very 
holy  things,  by  them  formerly  abused  so  unholily.  These, 
our  adversaries,  do  not  justify  their  marriages  in  the  assem- 
blies, celebrated  by  the  parish  priest,  as  a  part  of  the 
solemn  worshii)  of  God :  and  in  that  respect  against  the 
second  commandment,  and  idolatrous:  neither  yet  account 
they  them  no  marriages  at  all,  nor  cast  them  away  as  idols 
of  Babylon  :  though  they  can  esteem  them  no  other,  in  the 
administration  there. 

Put  saith  he,  page  111,  if  this  ground  were  tru«',  then  a 
Turk  baptizing  a  Turk  with  water,  and  these  words,  in 
any  assembly  whatsoever,  it  is  the  true  baptism  of  Christ. 

It  is  true,  outward  baptism  profaned  and  abused  ;  as  is 
also  that  of  midwives  and  children.  Also  touching  stage- 
players,  of  which  he  speaks  in  the  next  leaf,  I  atlirm,  that 
if  any  parts  of  the  Scripture,  or  other  particulars  agreeable 
thereunto,  or  any  forms  of  prayers  contained  therein,  be 
by  them  uttered  upon  the  stage,  they  still  remain  in  them- 
selves, and  own  nature,  the  truths  of  God,  and  forms  of 
prayers  conceived  by  holy  men  ;  yea,  their  prayers,  not- 
withstanding that  sinful  i)rofanation  of  them :  although 
that  uttering  of  them  be  nothing  less  than-  tme  preach- 
ing or  ti-uc  praying.  So  may  there  be,  and  is  too  com- 
monly, true  outward  bai)tism,  that  is,  the  very  outward 
thing*  for  substance  done,  where  there  is  no  true  bai)ti/.ing, 
that  is,  no  true,  and  lawful  manner  of  administering  it. 
And  if  the  washing  with  water  in  the  name  of  the  Father, 
Son,  and  }lo\\  Ghost,  of  a  lit  person,  by  a  lawful  minister, 
in  a  lawful  comnmnion,  and  manner,  be  true  baptism 
truly,  and  lawfully  administered :  then  is  washing  with 
water  in  the  name  of  the  Father,  Son,  and  Holy  Ghost,  by 
an  unlawful  minister,  of  an  unfit  subject,  and  in  an  un- 
sanctilied  connnunion,  and  manner,  true  baptism  unlaw- 
fully, and  falsely  administered.  The  thing  done  is  the 
same  in  both:  the  difference  is  only  in  the  manner  of 
doing  it. 

Put  between  the  baptism  of  a  Turk  upon  a  Turk,  and  of 
a  midwife,  I  ]>nt  this  difference:    that  whereas  that  of  a 
•  Evidently  intended  for,  anything  but. 


THE  OUTWARD  BAPTIS.M  LAWFULLY  RETAINED.  187 

Turk  is  not  done  as  a  religious  action,  but  merely  in 
moclvory ;  (as  is  that  of  a  cliild,  in  sport ;)  the  latter,  by  a 
midwife,  is  performed  as  a  religious  action  ui)on  a  mem- 
ber of  an  apostate  church ;  of  which  there  is,  therefore, 
another  consideration  to  be  had,  than  of  that  which  is 
done  in  sport,  and  mockery,  which  common  sense  teach- 
eth  to  be  as  nothing :  as  we  may  see  in  an  oath,  which 
being  taken  in  jest  bindeth  not  at  all,  but  if  taken  in 
earnest,  and  for  a  thing  lawful,  (though  profanely)  bindeth 
him  that  took  it. 

For  the  sluitting  up,  then,  of  this  point,  let  the  reader 
observe,  that  the  baptism  which  w^e  repeat  not,  is  that, 
which  hath  been  ministered  upon  the  members,  and  ac- 
cording to  the  order  (how  corrupt  soever)  of  such  a  church, 
as  wherein  the  Lord  hath  his  people,  and  for  their  sakes, 
many  of  his  truths,  and  ordinances,  which  he  so  far  bless- 
eth  unto  his  elect,  as  by  them  (notwithstanding  all  the 
confusion  there,)  he  doth  communicate,  and  confirm  his 
saving  grace  unto  them.  Of  the  number  of  which  his 
elect,  we  have  also,  by  his  grace,  testified  ourselves  to  be, 
as  otherwise,  so  in  particular,  by  coming  as  his  people  out 
of  Babylon,  or  confusion,  at  his  call.  And  we  rather  think 
it  our  duty  to  acknowledge  the  great  goodness  of  God 
towards  us,  in  passing  by  the  sins  of  our  ignorance,  and 
in  blessing  unto  us,  what  was  of  himself,  and  his  own 
there :  than  unthankfally  to  disclaim  the  least,  either 
inward  work  of  his  grace,  or  outward  means  by  which  he 
wrought  it. 

In  the  next  place  Mr,  H.  raiseth  himself  upon  his  tip- 
toes, and  in  vain  confidence  of  his  mighty  strength, 
threateneth  terribly  to  strike  me  w'ith  a  rod  of  iron,  and 
to  break  me  in  pieces  like  a  potter's  vessel.  And  because 
he  chooseth  as  his  ground  of  best  advantage,  a  point  of 
our  i^rofession,  viz. :  that  baptism  comes  in  the  stead  of 
circumcision,  which  neither  he,  nor  they  with  him,  will  in 
another  case  acknowledge,  I  will  therefore  in  the  first 
place  prove  that  ground,  by  the  Scriptures,  and  reasons 
unto  them  agreeable,  and  so  come  toward  his  so  sore 
threatened  stroke. 

And,  first,  The  apostle  dissuading  the  Colossians,  ch.  ii. 
8 — 11,  from  Jewish  ceremonies,  and  in  special  from  cir- 


188  OF  IlEUGIOUS  COMMUNION. 

cumcision,  teachoth  them,  that  in  Christ's  person  dwelleth 
all   fulness :    and   that  in  him   as   the   head    thereof,    tlic 
church  hath  all  peifcction :    who  by  his  circumcision  hath 
abolished  the  former,  as  the  shadow  by  the  substance :    by 
whom  also,  and  whose  circumcision  tlie  faithful  have  their 
hearts   circumcised.      But  whereas  it  might  be  objected, 
that  faithful  Abraham  had  his  heart  circumcised,  and  yet, 
he  had  withal  the  outward  sign,  and  seal  annexed;   th* 
apostle    answereth,    ver.    IQ,    that  they  are  baptized  into 
Christ :    (the  etfects  of  which  baittism  he  also  noteth  down 
in  the  same  place)  and  therefore  needed  not  circumcision, 
as  the  fals(>  apostles  bore  them  in  hand  :    therein  directly 
teaching,  that  our  baptism  is  instead  of  their  circumcision: 
as  is  also  our  Lords   Supper  instead  of  their  passover: 
which  Supper  no  unbaptized  person  may  eat  of,  as  could 
no  man  uncircumcised  eat   of  the  passover.     Their  cir- 
cumcision was  not  to  be  repeated,  nor  our  baptism  now, 
though  our  eating  the  Lord  s  Supper  be,  as  their  passover 
also  was.     Likewise  the  Israelites  in  the  wilderness  want- 
ing the  ordinary  sacraments  of  circumcision  and  the  pass- 
over,  and  having  instead  of  them  the  extraor<linary  sacra- 
ments of  baptism  in  the  sea  and  cloud,  and  of  manna,  and 
the  rock :    and  that  baptism  signifying  our  baptism  now, 
and  that  manna,  and  water  of  the  rock,  the  sacrament  of 
the  body  and  blood   of  Christ  now,   1    Cor.  x.  1 — 4  ;    it  is 
evident  that  our  baptism  cometh  instead  of  their  circum- 
cision.    Besides  circumcision  was  their  hrst,  and  solemn 
ordinance    of  initiation,  or   entrance,  by  which,   say   our 
adversaries,  they  were  received  into  the  church :  so  is  bap- 
tism   our   first   ami    solemn    ordinance    of   initiation,    by 
wliich  also  (say  they)  men  are  received  into   tlie  church 
now.     liow  then  do  not  they  succeed  one  another,  as  doth 
the  church  now,  the  church  then? 

Lastly,  Their  circumcision  then  was  a  sign  or  seal  of  the 
covenant  of  God  ;  so  is  our  baptism  now  of  the  same 
covenant,  as  shall  be  proved  hereafter :  tlieir  circunu'ision 
admonishing  them  of  that  original  corruption  of  all  tliat 
came  naturally  of  .\dam,  not  to  be  purged  but  with  the 
shedding  of  the  blood  of  tlu*  promised  seed  :  as  doth  also 
our  baptism  admonish  us  of  our  original  spiritual  iilthi- 
ness,  not  to  be  washed  awav  but  by  the  blood  of  Christ 


THE  OUTWARD  BAPTIS:\r  LAWFULLY  RETAINED.  189 

poured  upon  us  :  the  same  outward  circumcision  yet  fur- 
ther signifying  the  inward  circumcision  of  the  heart,  as 
doth  our  baptism  witli  water  the  inward  baptism  of  the 
Spirit :  which  circumcision  was  also  unto  them  a  note  or 
badge  of  distinction  from  the  world,  as  is  also  baptism 
now  ;  though  by  many  usurped,  as  that  also  then  was. 

This  ground  then  being  cleared,  I  come  to  that  which 
must  strike  this  stroke  so  terribly  threatened :  which  is, 
that  in  my  granting,  and  proving  in  my  book,  that  Rome 
and  England  were  never  in  the  covenant  of  God,  as  Judah 
was,  I  do  therefore  debar  myself  from  bringing  my  baptism 
from  apostate  Israel ;  and  therefore  must  prove,  that  cir- 
cumcision, and  so  baptism,  received  in  a  Babylonish 
assembly,  by  a  Babylonian,  upon  a  Babylonian,  might  be 
retained:  and  a  man  so  circvnncised,  eat  the  passover, 
page  142.  To  disprove  this  he  quotes  Ezra  x.  3,  and 
Nehem.  xiii.  23 — 25,  for  the  putting  away  of  the  children, 
though  circumcised,  born  of  the  strange  mves  in  Babylon. 

I  profess,  as  before,  that  neither  the  Catholic,  so  called, 
Church  of  Rome,  consisting  of  many  countries  and  nations, 
nor  the  national  Church  of  England,  was  ever  within  the 
covenant  of  the  gospel,  or  new  testament ;  as  was  Judah, 
and  with  her,  Israel  before  the  division  ;  notwithstanding 
either  the  particular  holy  persons  that  are,  or  particular 
churches  wliich  happily  have  been  there.  Neither  of  both, 
therefore,  saith  JNIr.  H.  can  be  apostate  Israel,  which  was 
before  her  apostacy,  the  true  church,  or  of  it,  by  our  grant. 
I  deny  the  consequence ;  and  his  ignorance  it  is  to  think, 
that  only  they  can  be  apostate  Israel,  who  w^ere  formerly 
of  Judah.  For  then  such  of  the  heathen,  as  joined  to 
Israel  in  her  apostacy,  were  not  of  apostate  Israel,  because 
they  or  their  parents  were  never  of  Judah.  And,  by  his 
ground,  neither  the  national  English,  nor  Catholic  Romish 
Church  should  be  antichristian,  for  neither  of  both  were 
ever  the  temple  of  God,  in  wliich  Antichrist  at  first  raised 
himself.  2  Thess.  ii.  4.  But,  as  they  are  apostolic  churches, 
which  have  received  and  do  keep  the  faith,  and  order  deli- 
vered by  the  apostles,  though  the  apostles  did  not  gather 
them  personally;  so  are  they  answerably  apostatical 
chiu'ches,  w^hich  have  taken  up,  and  received  an  apostatical 
state,  and  condition  from  others,  though  they  were  never 


100  OF  RELIGIOUS  COMMUNION. 

true  in  themselves  :  the  rule  of  nature  here  having  place, 
%vhich  is  that  the  accessory  followcth  the  nature  of  the 
jjrincipal.  We  do,  likewise,  most  properly,  and  imme- 
diately call  tliat  a  schismatical  church,  which  was  once 
cither  of,  or  a  true  church,  and  hath  causelessly  made  a 
division  :  hut  yet  if  any  other  assemhly,  thou^^h  having 
never  heen  of,  or  a  true  church,  do  take  up  a  schismatical 
profession,  and  walking,  even  it  is  also,  thougli  second- 
arily, a  schismatical  church,  and  so  to  be  reputed.  So 
tliat,  though  England  never  was,  either  in  the  whole 
nation,  or  several  parishes,  a  true  visible  church,  or 
churches,  yet,  having  taken  up  the  apostate  communion, 
worship,  government,  ministry,  and  order  of  Rome,  with 
the  doctrines  which  defend  them  ;  and  Rome,  of  that  par- 
ticular church,  which  was  once  planted  there,  having  dege- 
nerated by  degrees  from  the  primitive  constitution,  it  is 
truly  called  by  us  apostate  Israel,  for  the  purpose  in  hand : 
and  that  outward  baptism  there  received,  rightly  by  us 
retained,  as  was  the  outward  circumcision  in  apostate 
Israel  of  old. 

The  scriptures  he  brings,  which  are  PiZra  x.  3  :  Nehem. 
xiii.  23 — 2.0,  make  much  against  him  in  the  general  cause, 
and  nothing  for  him  in  the  particular. 

For  to  let  pass  other  oversights.  1.  They  prove,  that 
to  be  of  Abraham's  seed,  carnally,  was  not  enoui^li  to 
make  one  a  member  of  the  churcli,  and  within  the  Lord  s 
covenant  of  circumcision.  For  these  very  children  thus 
"  put  away,"  as  having  no  i)art  tlierein,  were,  and  so  are 
by  Mr.  H.  acknowledged,  the  males  of  the  Israelites. 
2.  If  any  of  them  thus  "  put  away,"  had  afterwards  chosen 
the  Lord  God  of  Israel  to  be  their  God,  should  they  have 
been  re-circumcised  ".'  Or  is  there  in  the  Scriptures  any 
syllable  tending  tliat  way  ?  3.  He  is  utterly  deceived  in 
saying,  those  "  cliihlren  were  born  in  liahylon  :"'  u|vm 
wl»ich  notwithstanding,  he  layeth  all  tlic  weight  of  hi-< 
argument.  Tliey  weri'  born  in  Canaan,  and  of  the  wives 
of  the  people  near  adjoining,  as  in  the  same  j»]aces  is 
expressed  :  and  so  tlu'ir  circumcision  nothing  at  all  to  the 
circumcision  ministered  in  Hahylon  :  nnd  yet  is  lie  nu)re 
pcn-mptory  in  this  his  error,  than  a  wise  man  would  be 
in  th.    truth.      And  tliu^  all  iiiav  see  how  his  rod  of  iron  is 


THE  OUTWAED  BAPTISM  LAWFULLY  RETAINED.  191 

proved  a  broken  reed,  whose  shivers  have  pierced  his  own 
hands. 

The  next  thing  he  comes  to,  is,  that  other  ground  of 
ours,  for  with  his  by-babbhngs,  and  revihngs,  I  will  neither 
trouble  myself,  nor  the  reader,  thus  by  him  related,  that 
baptism  is  the  vessel  of  the  Lord's  house  ;  and  as  when 
the  house  of  the  Lord  was  destroyed,  and  the  vessels 
thereof  together  with  the  people  carried  into  Babylon, 
they  remained  still  the  vessels  of  the  Lord's  house,  in 
nature,  and  right,  though  profaned  by  ]3elshazzar ;  and 
beiug  brought  again  out  of  Babylon  to  the  house  of  the 
Lord,  were  not  to  be  new  cast,  but  being  purified,  might 
again  be  used  to  holy  use  :  so  this  holy  vessel  of  baptism, 
though  profaned,  in  Babylon,  being  brought  again  to 
the  house  of  the  Lord,  remains  still  the  holy  vessel  of  the 
Lord's  house. 

Against  this  he  allegeth,  page  144,  1st.  That  our  baptism 
seeing  it  was  administered  upon  us  all  in  the  assemblies 
was  performed,  moulded,  and  made,  in  Babylon.  '2nd. 
That  the  true  doctrine,  or  ordinance  of  baptism  either  car- 
ried to  Home,  or  England  was  by  way  of  comparison  the 
vessel  of  the  Lords  house,  and  so  to  be  brought  back,  and 
used. 

The  administration  of  baptism  is  not  the  framing,  or 
moulding  of  it,  but  the  applying,  and  using  of  it,  being 
formerly  moulded,  and  made  :  and  this  common  sense 
teacheth  :  otherwise  there  should  be  a  new  vessel  made 
and  moulded,  or  a  new  ordinance  brought  into  the  church 
every  time  that  baptism  is  administered.  The  outward 
washing,  then,  with  water  "  in  the  name  of  the  Father, 
Son,  and  Holy  Ghost,"  was  first  framed  and  moulded  in 
the  true  churches,  by  John  Baptist,  Christ  and  the  apostles, 
and  there,  at  the  first,  rightly  applied,  and  administered  : 
and  w^as  afterwards  usurped,  and  misapplied  by,  and  in  the 
apostate  churches,  and  so  is  in  England  amongst  the  rest : 
whence  we  also  by  the  grace  of  God,  have  brought  it  into 
the  Lord's  house,  built  of  living  stones,  orderly  laid  to- 
gether, for  a  spiritual  building  unto  him,  1  Pet.  ii.  5  :  and 
there  have  the  rightful  use  of  it,  being  purified  by  repent- 
ance. 

More  particularly.     If  the  true  doctrine  of  baptism  be 


19:2  "F  RELIGIOUS  COMMUNION. 

Iho  vessel  of  th(!  Lord's  house,  then,  cannot  tliis  vessel  ol 
tlu' Lord's  house  Ijc  brought  out  of  tlie  ni«>t]ier  Babylon, 
wliich  Home  is,  because  the  doctrine  of  baptism  there  i- 
most  false  in  itself:  as  that,  baptism  doth  by  the  very  worl. 
done,  confer  grace,  and  wholly  abolish  original  sin  :  that  it 
imprinteth  in  the  soul  of  the  baptized  a  character,  or  mark 
indelible,  by  which  even  the  damned  in  hell,  whieh  have 
been  baptized,  arc  ditferenced  from  the  un'bai)tized  :  that 
it  is  of  absolute  necessity  to  salvation:  that  such  infant- 
are  to  be  baptized  as  neither  of  whose  parents  are  sancti 
fied,  or  faithful :  and  that  it  is  only  to  be  administered  by 
the  Pope's  anointed  ones,  save  in  the  case  of  necessity,  and 
tliat  then  the  midwife  may  do  it,  with  the  like.  How  then 
can  the  vessel  of  the  doctrine  of  true  l)aptism  be  brought 
from  Babvlon,  where  it  is  not?  And  so  far  as  the  doctiine 
is  true,  S()  far  the  baptism  is  true  also,  being  administered 
according  unto  it. 

The  truth  then,  is,  that,  as  there  were,  in  the  maten.V 
temple,  both  the  vessels,   and  doctrine  teaching  their  use  . 
so  is  there,  by  proportion,  in  the  church  now  the  vessel  of 
baptism,  or  thing  ordained,  which  is  most  properly  called 
the  ordinance.  Lev.  v.  17  ;  Rom.  xiii.  1,  '^,  and  the  doctrii; 
ordaining,  and  teaching  it :  which   are  two   several  thing 
in  all  men's  eyes,  which  have  sight  in  them.     And  sin. 
baptism  administered,  besides  the  doctrine  which  teachetli 
it,  is  appointed  of  (iod,  as  a  means,  to  signify,  and  apply 
the  blood,  and  Si)irit  of  Christ  thereby  signified,  it  is  veiy 
absurd  to  denv  it  to  be  a  vessel  for  the  sen'ice  of  the  Lord's 
house,  and  of*  the  holy  things  therein  :  rightly  used  in  the 
temi)le ;  usurped  in  liabylon,  or  elsewhere. 

Lastly,  Mr.  Smyth,  and  Mr.  H.  with  him  in  their  Char- 
acter of  the  l^easV  cl-c,   page  51,  confess,  that  if  the  Anti- 
christians  had  baptized  persons,  confessing  their  sins,  and 
their  faith  into  the  name  of  the  Son  of  God.  and  the  Trinity, 
it  had  been  time  baptism,  though  in  the  hands  of  the  Anti 
christians,  ns  the  vessels  of  the  I^ord's  house  in  the  hand 
of  the  Chaldeans,  and  therefore,  needed  not  repetition.  :- 
the  vessels  needed  no  new  casting:   therein  acknowledgii: 
not  the  new  doctrine,  but  the  outward  washing  in  the  nan; 
of  the  Trinity  to  be  the  vessel  of  the  Lord's  house  in  r)aby 
Ion  :  as  also,  tliat  there  might  be  baptism  so  far  true,  with 


THE  OUTWARD  BAPTISM  LAWIULLY  RETAINED.  J  \io 

out  either  lawful  communion,  minister,  or  subject,  (for  all 
are  Antichristian,)  as  that  it  might  be  retained  without  re- 
petition :  Avhich  is  also  justly  proved  from  circumcision, 
administered  in  a  profane  usurping  family,  though  naturally 
Israelitish,  either  in  Babylon,  or  Canaan,  or  elsewhere,  it 
matters  not,  and  not  to  be  repeated  uj^on  repentance. 

In  the  things  following,  being  partly  more  general,  and 
partly  already  handled,  I  will  be  the  briefer. 

He  first  tells  us,  page  149,  that  if  we  be  Judah,  and  come 
from  Israel,  then  we  must  not  war  against  her  as  against 
Babylon,  since  she  is  the  ten  tribes,  our  brethren,  which 
were  not  false  Israelites,  but  the  true  seed  of  Abraham. 
1  Kings  xii.  24. 

Edom  also  was  Israel's  brother,  and  the  true  seed  of 
Abraham  naturally,  against  whom  he  was  forbidden  to  war, 
as  against  Canaan,  Numb.  xx.  14,  21 ;  Deut.  ii.  4,  5,  &c. :  was 
Edom  therefore  the  true  church  or  interested  in  the  Lord's 
covenant,  as  well  as  Israel  then  ?  And  though  Judah  was, 
at  that  one  time,  by  special  restraint,  to  forbear  fighting 
against  the  ten  tribes,  as  there  was  a  time  also,  when  she 
might  not  fight  against  Babylon,  yet  not  so  at  other  times  ; 
but  she  was,  contrariwise,  holpen  of  the  Lord,  to  make  a 
very  great  slaughter  amongst  them.  2  Chron.  xiii.  3,  14 — 17. 
But  for  our  fighting  against  England,  it  is  only  by  the 
spiritual  weapons  of  our  testimony,  the  Word  of  God,  our 
practice  of  Christ's  ordinances  and  sufferings,  against  the 
confusion,  clergy,  and  superstitions  there  :  and  thus  we 
must  war  against  all  iniquity,  whether  of  apostate  Israel,  or 
Babylon,  it  matters  not. 

His  reasons  to  prove  Judah  as  well  as  Israel  a  false 
church,  are  of  no  weight.  And  1st,  it  is  not  true  he  saith, 
that  the  calves  set  up  at  Dan  and  Bethel  did  no  more 
make  them  a  false  church,  for  in  speaking  of  false  Israelites, 
as  he  doth,  he  betrayeth  too  great  ignorance,  than  the 
setting  up  of  the  calf  in  Horeb.  Eor  that  calf  was  forthwith 
taken  down  again,  burnt  in  the  fire,  and  beaten  to  j^owder, 
the  chief  authors  of  the  idolatry  destroyed,  and  the  rest 
brought  to  repentance,  by  which  the  wrath  of  the  Lord  was 
pacified,  Exod.  xxxii.  and  xxxiii. :  whereas  the  ten  tribes 
continued  their  idolatry,  and  Avitli  and  for  it,  their  schism 
from  the  true  church  Judah,  and  Jerusalem  :  and  so  were 

VOL.  III.  o 


194  OF  RELIGIOUS  COMMUNION. 

for  their  obstinacy  and  irrepentancc  joined  with  their  sin 
cast  out  of  Gods  favour. 

Alike  frivolous  is  his  second  argument :  from  Solomon . -5 
following  Ashtoreth,  ^lilcom,  and  other  idols  :  of  which  he 
also  repented,  as  appears  by  his  wTiting  the  Book  of  the 
Preacher,  besides  other  arguments,  and  whom  Judah  is  no- 
•where  said  to  have  followed  in  his  idolatr}-,  as  did  the  ten 
tribes  Jeroboam,  in  his.  And  not  only  so,  but  they  went 
on  alsf>  from  evil  to  worse :  adding  to  the  false  worship  of 
the  tnie  God  the  worship  of  false  gods,  Baal  and  others. 
1  Kings  XV i.  2."),  -51. 

Thirdly,  Though  Jerusalem  was  at  a  time  (in  the  body) 
called  by  the  prophet,  an  harlot,  and  her  sins  said  to  be 
gi-eater  than  either  Samaria's  or  Sodom's,  to  wit,  consider- 
ing her  estate,  and  means  of  bettering  (for  otherwise  her 
sins  in  themselves  were  not  comparable  to  theirs)  yet,  were 
there  many  in  her  abiding  faithful  in  the  Lord's  covenant, 
and  the  other  brought  again  into  the  bond  thereof,  by  re- 
pentance, after  the  rod  of  the  Lord's  correction  had  passed 
over  them,  and  that  he  had  taken  the  chief  rebels  from 
amongst  them,  Ezek.  xx.  37,  38 ;  and  in  those  the  tiiie 
church  consisted ;  the  rest  not  being  true  members  there- 
of: but  a  false  seed,  the  plants  of  a  strange  vine,  by  right 
to  have  been  cut  otf  from  the  Lord's  people,  Jer.  ii.  ^l  : 
whereas  the  ten  tribes  went  on  in  their  sin,  without  re- 
pentance, or  return  out  of  their  captivity,  into  tlie  land  of 
Canaan,  the  proper  seat  of  the  church.  But  of  tliese 
tilings  I  have  spoken  before  at  large,  as  also  of  the 
outward  baptism  received  in  England,  which  he  here  calls 
the  mark  of  the  beast,  and  us  for  it,  what  he  ploaseth: 
whereas,  though  he,  that  receives  any  doctrine,  or  ordi- 
nance of  God  ministered  by  the  power  of  Antichrist,  may 
therein  be  said  to  receive  the  mark  of  the  beast,  yet  tliat 
doctrine,  or  ordinance  is  not  in  itself,  the  mark  of  the 
beast,  but  an  holy  thing  of  God,  how  unlawfully  socv.r 
administered. 

His  mistaking  the  speech  iu  tlui  Apolog}'  of  the  seven 
thousand  in  Israel,  I  have  formerly  miuiifested.  The  pe- 
remptoiy  doom  which  hen;  he  passeth  upon  all  in  Eng 
land,  and  us  with  tliem,  as  out  of  the  state  of  grace,  and 
salvation,  is  a  fruit  ef  liis  nishness.     Well  is  it  for  us,  th;' 


THE  OUTWARD  BAPTISM  LAWFULLY  EETAINED.  195 

he  is  not  our  judge  :  and  better  much  had  it  been  for 
hiin,  if  he  had  judged  himself  more  severely,  and  others 
more  charitably. 

Touching  Gal.  v.  1,  and  2  Cor.  iii.  17,  teaching,  that, 
"  where  the  Spirit  of  Christ  is,  there  is  liberty  :"  and  that 
we  must  "  stand  fast  in  the  liberty,  wherewith  Christ  hath 
freed  us,"  I  do  answer,  that  as  for  ourselves,  we  stand  for, 
and  enjoy  the  liberty  of  Christ  in  all  things,  to  our  know- 
ledge, and  power :  so  doubt  I  not  but  there  are  thousands 
in  England  truly  partakers  of  the  liberty  of  Christ,  both 
from  the  guilt,  and  tyranny  of  sin  in  their  measure,  not- 
withstanding that  spiritual  external  bondage  in  their 
church  order,  and  ordinances,  through  human  frailty. 
Wherein  if  they,  or  any  of  them,  either  affect  ignorance, 
or  pretend  it,  being  "  condemned  of  their  own  hearts," 
because  they  would  avoid  the  cross  of  Christ,  or  for  any 
other  carnal  respects,  "God  which  is  greater  than  their 
hearts,"  and  searcheth,  and  knoweth  them,  will  condemn 
them  much  more,  though  we,  through  love,  be  persuaded 
better  things  of  them.    1  John  iii.  20. 

It  is  true  he  addeth,  that  all  who  come  not  out  of 
Babylon,  or  receive  the  least  mark,  or  print  of  the  beast, 
that  is  yield  the  least  submission  unto  Antichrist,  are 
threatened  with  her  plagues,  and  under  the  Lord's  curse. 
Which  shows  how  greatly  the  Lord  abhorreth,  and  how  all 
his  people  ought  to  abhor  from  those  sins,  and  also  unto 
what  wrath  they  stand  subject  without  repentance.  But, 
withal,  it  must  be  remembered,  that  as  God  requireth  par- 
ticular repentance  for  sins  known,  so  doth  he  pardon  the 
unknown  sins  of  his  servants  upon  their  genertil  rejient- 
ance  arising  from  true  faith  in  Christ,  and  having  joined 
with  it,  an  honest  and  earnest  desire,  to  know,  and  do  the 
whole  will  of  God:  otherwise  no  flesh  could  be  saved:  for 
no  man  knoweth  how  oft  he  offendeth.  Psa.  xix.  1 2.  And 
he  who  believes  not,  that  as  other  men  may,  so  God  doth 
know  much  evil  by  him,  even  against  all  the  command- 
ments, which  he  knows  not  by  himself,  (of  which  he  can 
only  repent  in  general)  neither  hath  learnt  to  know  God 
aright,  nor  other  men,  nor  himself,  how  much  soever  he 
presume  of  his  knowledge,  which  alas,  was  too,  too  much 
this  vain  man's  maladv. 


1  00  OF  RELIGIOUS  COMMUXION. 

His  other  two  affirmations,  pa^'es  152 — 155,  that,  if  the 
fiiith  of  the  Chnrcli  of  En^hind  be  true  faith,  then  the 
church  is  a  true  churcli ;  and  that,  if  th(;  cluu-ch  be  not  a 
true  cliurcli,  then  is  it  a  company  of  inliihls,  have  alike 
truth  in  both,  and  indeed  none  in  eitlier.  Cornelius  and 
his  family  sliow  tlie  falsity  of  both;  who  luul  true  faitli, 
and,  therefore,  were  not  a  company  of  infidels,  and  yet. 
were  not  a  true  visible  church,  of  which  we  speak.  Acts  x. 
True  faith  makcth  a  true  Christian  person  :  but  the  co- 
venantiu}.^,  and  combininj.^  of  a  company  of  such  into 
Christian  order  doth  inmiediately  make  the  church. 

And  for  John  xv.  11),  and  Matt.  xii.  '30,  I  do  answer,  that 
a  man  may  truly  in  his  person  be  "chosen  out  of  the 
world,  and  for  Christ,"  in  his  measure,  though  he  be  not 
of  a  true  visible  church.  There  must  be  tnie  faith,  and 
holiness  before  the  true  church ;  for  of  faithful  persons 
the  churcli  must  be  gathered  :  and  in  reason,  the  parts 
must  be  before  the  whole  to  be  made  of  them,  and  the 
stones,  and  timber  before  the  house. 

But  he  adds,  that  since  all  in  the  Churcli  of  England 
drink  of  one  cup,  1  Cor.  xi.,  they  are  all  one  body,  and  so 
no  double  respect  to  be  had,  nor  putting  of  difference  of 
])ersons. 

It  is  true,  they  are  all  one  body,  and  there  should  be  no 
such  contrary  spirits  :  but  all  the  members  of  one  body 
should  1)0  led  by  one  spirit  in  a  measure:  for  there  is  (to 
wit,  in  right)  "  one  body,  and  one  spirit,"  Eph.  iv.  4,  but 
who,  having  in  him  any  light  of  the  Spirit,  seeth  not  the 
contrary ;  and  that,  in  that  one  body  of  the  national,  and 
parishional  church,  and  churches,  two  contrary  spirits 
rule?  By  right,  there  is  none  but  led  by  the  Spirit  c»f 
Christ  in  the  true  church  and  body  of  Christ :  nor  any  b-d 
l)y  that  Si)irit,  out  of  it,  or  in  any  other  society.  But  thu 
«'Ood,  whether  in  ]>ersons  or  things,  which  Satan  hath  n.' 
liad  ])ower  to  destroy,  he  hath  lal)Oured  to  ci)nfoun<l,  aii<l 
mingle  with  evil,  what  he  possibly  could,  both  by  tiiru^r- 
ing  false  brethren  into  the  true  church,  and  by  keepin 
godly  persons  out  of  it.  So  that  the  senants  of  Clc  i 
stand  in  great  need  as  first,  of  spiritual  discerning  to  know 
good,  and  evil,  so  after,  of  true  zeal  on  the  one  side,  tliat 
they  be  not  for  tlie  good's  sake  entangled  with  any  evil 


OF  THE  BAPTISM  OF  INFANTS.  197 

as  also  of  godly  moderation,  and  sobriety,  on  the  other 
side,  no  way  to  wrong  that  which  is  good  for  the  evil's 
sake,  mingled  with  it :  as  this  man  hath  done  in  the  fro- 
wardness  of  his  heart  instead  of  zeal,  making  no  difference 
between  himself,  and  others,  so  walking  in  his  and  their 
best  profession,  in  England :  and  the  most  desperate  crew 
of  atheists,  and  epicm-es  in  their  professed  contempt  of  God. 
His  plea  which  followeth,  that  the  Pope  and  Papists  arc 
not  true  believers,  we  do  receive  :  and  j^rofess  withal,  that 
no  infants  of  such,  or  of  any  other  parents,  the  one  where- 
of is  not  faithful,  is  to  be  baptized :  and  practise  accord- 
ingly, as  he  knew  well.  Gen.  xvii.  7  ;  J  Cor.  vii.  14. 
And  his  accusation  that  we  hold  all  infants,  whether  of 
believing,  or  unbelieving  jiarents  to  be  baptized,  and  so 
practise,  is  unjust,  and  but  a  mere  ^presumption  inferred 
upon  our  not  rebaptizing  the  baptized  formerly  in  the 
assemblies.  Which  our  practice,  I  hope,  is  sufficiently 
justified,  against  his  loud,  and  licentious  clamours,  (al- 
though by  them  he  have  affrighted  two,  or  three  simple 
people,  from  that  their  baptism  so  received,)  as  also,  that 
his  peremptory  position,  that  whatsoever  is  not  done 
aright,  is  to  be  accounted  as  not  done  at  all,  and  is  to  be 
cast  away,  notwithstanding  any  after-repentance,  is  but  a 
short  cut  of  his  haste,  and  fruit  of  his  ignorance  :  which 
two  being  coupled  together,  cannot  but  gender  many 
monsters. 


CHAPTEK  V. 

OF  THE  BAPTISM  OF  INFANTS, 

He  proceedeth  to  the  baptism  of  infants ;  a  point  of  great 
both  difference  between  us,  and  weight  in  itself;  and  which 
concerneth  all  churches,  at  all  times,  wiiereas  the  former 
respects  only  such  churches  as  come  out  of  a  state  of 
apo  Stacy. 

And  to  prove  infants  incapable  of  baptism,  he  begins 
with  the  covenant  of  the  gospel,  or  new  testament,  which 
he  rightly  makes  one,  as,  indeed  they  are  in  substance  ; 
though  the  new  testament  may  be  taken  in  a  stricter 
sense,  for  the  gospel  more  clearly  dispensed  since  Christ 


19S  or  REUGI0U8  COMMUSION. 

ame  in  the  flesh  :  touching  whiili  covenant  ho  speaketh 


tlius: — 


This  is  the  covenant,  saith  the  Lord,  that  I  will  make 
^vith  the  house  of  Israel,  I  will  put  my  law  in  their  inward 
parts,  and  write  it  in  their  hearts,  and  1  will  be  their  God, 
and  thev  shall  be  my  people."  Jer.  xxxi.  :53;  Heb,  viii.  30. 
And  our  Saviour  Christ  declares  tliis  more  fully,  :Mark  xvi. 
16,  where  ho  saith,  "do  ye  into  all  the  world,  and  preach 
the  gospel ;  he  that  shairbelieve  and  be  baptized,  shall  be 
saved."  And  here,  saith  he, pages  l(r^— 1()0,  is  the  m-w  cove- 
nant set  down  both  on  God's  behalf,  and  theirs,  with  whom 
it  is  made.  On  Gods  that  he  would  write  his  law  in  men's 
hearts,  by  the  power  of  his  Spirit  in  tbe  preacbing  of  the 
gospel,  and  will  be  their  God,  and  save  them:  and  on  the 
people's  behalf,  to  believe  tlie  gosjxd  and  to  be  baptized. 
And  hereupon  he  infers,  and  concludes  that  children  are 
not  within  the  covenant  of  the  new  testament,  or  gospel, 
and  therefore  not  to  be  baptized. 

Let  the  reader  in  the  first  place  observe,  that  the  word 
covenant  in  tbe  Hebrew,  nn^,  as  Jeremiah  hath  it,  signifieth 
any  compact  or  agreement  upon  a  dift'erence.  between  two 
(^r^aore.     Which  the  LXX.  in  the  Gi^eek  Bible,  and  so  the 
apostle  after  them,  turn   by  a  word,  ?iia(^Krj.  signifying  a 
will  or  testament  properly.     So  that  he  who  arigbt  under- 
stands, and  well  weighs 'the   veiy  word,  will  i>lainly  see, 
how  Mr.  H.  crrcth  in  making  the  writing  of  Gods  law  in 
men's  hearts,  the  covenant  on  God's  behalf,  or  baptism  any 
part  of  it  on  men's  behalf.     The  covenant  is  the  very  agree- 
ment and  promise  by  mutual  accord,  for  the  things  to  be 
done,  and  not  the  doing  of  the  things,  which  is  the  keep- 
ing of  the  covenant  or  promise  made.     And  so  all  tbat  ciui 
be  concluded  hence  is  that  God  receiveth  none  into  his 
churcb  but  such  as  in  whose  hearts  he  })romiseth  to  write 
bis  law  ;  wbiib  he  promised  to   do   to  tbe   infants  of  the 
laithful,  in  promising  Abraham  to  be  the  God  of  his  seed: 
and  more  jiarticidarly  in  i)romi>iiig  to  circumcise  (which  is 
all  (me  with  writing* his  law  in)  the  hearts  of  tJie  seed  of 
his  people.   Deut.  xxx.  0.     By  wliicb   it  is  also  evidently 
proved,  that  the  infants  of  faithlul  parents  are,  together 
with  them,  within  tl»e  Lord's  covenant. 

But  to  answer  more  fully:  the  intent  of  the  prophet,  and 


OF  THE  BArilS:^!  OF  INFANTS.  199 

SO  of  the  apostle  following  him,  is  to  opjiose  the  old  cove- 
nant, or  testament  of  works  written  with  ink  in  tahles  of 
stone,  and  the  new  testament,  or  covenant  of  grace  written 
in  the  hearts  of  men  by  the  finger  of  God's  Spirit.  Exod. 
xxxi.  18 ;  Ezek.  xxxvi.  20,  27;  '2  Cor.  iii.  3.  Now  the  persons 
with  whom  the  Lord  made  these  covenants,  primarily  and 
exj^ressly,  both  the  one  and  other  were  men  of  years ;  but 
in  whom  their  infants  were  included,  and  so  within  these 
the  Lord's  covenants,  though  secondarily,  and  as  was 
agreeable  to  their  estate. 

Tliese  men  profess  everywliere,  and  truly,  (although  not 
upon  good  grounds)  that  the  Israelitish  infants  were  within 
the  old  covenant,  or  testament ;  and  yet  wdien  God  either 
proclaimed  it  upon  Mount  Sinai,  or  wrote  it  in  the  tables 
of  stone,  they  knew  not  what  it  meant,  neither  could  they 
Iiave  the  same  use  of  it  with  their  parents,  and  others  of 
discretion,  as  may  appear  in  the  particulars  contained  in 
the   scriptures,  Exod.  xix.  10,  11,  15,  21,  25  ;   xx.  1,  2,  8, 
12,  18,  19,  amongst  others,  where  it  is  set  down;  doth  it 
therefore  follow  that  those  infants  were  not  within  the  com- 
pass of  the  old  testament,  or  law?     So  neither  followeth  it 
because  the  infants  of  the  faithful  now  cannot  for  the  i:)resent 
observe  the  conditions  of  the  covenant  of  grace,  or  reap  all 
the  fruits  thereof,  and  particularly,  to  have  the  law  written 
in  their  hearts  by  the  ministry  of  the  gospel,  and  work  of 
the  Holy  Ghost,  that  therefore  they  are  excluded  from  the 
covenant  of  grace,  or  testament  of  Christ.     Children  may 
with  far  better  reason  be  denied  to  have  been  within  the- 
covenant  of  the  old  testament,  or  law,  upon  which  the  curse 
followeth,  than  to  be  shut  out  of  the  new  covenant  of  grace, 
and  mercy.    Gal.  iii.  10.     And  upon  this  ground  infants 
should  not  be  witliin  either  the  natural  covenant  or  bond 
with  their  parents,  or  the  civil  covenant  with  their  magis- 
trates, because  they  cannot  for  the  i^resent  "Honour  father 
and  mother,"  which  is  the  condition  of  these  covenants  on 
their  behalf.     His  exception  then,  that  "  infants  cannot  by 
the  preaching  of  the  gospel,  have  God's  law  written  in  their 
heart,"  this  being  but  a  condition  of  the  covenant,  which 
respects  men  of  riper  years,  is  of  no  force. 

When  the  Lord  saith  to  Israel,  "I  am  thy  God,"  his 
meaning  is  not  to  exclude  their  infants,  though  he  spake 


200  OF  RELIGIOUS  COMMTNIOX. 

not  unto  them,  but  to  exclude  other  peoples,  and  nations: 
so  Avhere  he  makes  this  new  covenant  with  those  in  whose 
hearts  he  writes  his  laws,  he  doth  not  debar  their  children, 
but  wicked  men  destitute  of  the  Spirit  of  God,  and  from 
under  his  promise.  So  for  j\Iark  xvi.  15,  1(3,  wliich  ho  also 
alleges,  where  Christ  sends  his  ai)0stles  into  the  world  to 
preach  the  gospel,  and  adds  that  "he  who  believeth,  and  is 
baptized,  shall  be  saved,"  he  no  more  intends  to  exclude 
tlie  infants  of  the  faithful  from  baptism,  because  they 
believe  not,  than  from  salvation  because  they  believe  not, 
which  is  yet  more  plain  in  the  words  following,  "  but  he 
that  believes  not  shall  be  damned.  "  Shall  children  now 
be  damned  because  they  believe  not  ?  There  is,  hence, 
more  colour  for  that,  than  that  they  shall  not  be  baptized 
because  they  believe  not:  for  Christ  saith  not,  "he  that 
believes  not"  shall  not  be  baptized,  but  "shall  be  danmed." 
The  thing  then  is,  Christ  neither  excludes  the  children  of 
believers  from  baptism,  nor  from  salvation,  for  want  of  faith, 
but  unbelievers,  and  such  as  refuse  the  gospel  from  both. 
So  that  the  stone  upon  which  these  men  stumble,  is  the 
ignorance  of  the  opposition  in  the  scriptures  they  bring ; 
which  is  not  between  believers,  or  sanctified  persons,  and 
their  children,  but  between  tlicui  and  unbelieving  and  pro- 
fane persons;  who  are  shut  from  the  Lord's  "covenant, 
baptism,  and  salvation."  But  where  in  sharing  this  cove- 
nant "on  man's  behalf,"  into  faith,  and  baptism,  he  makes 
the  one  part  thereof,  his  being  baptized,  he  speaks  he  knows 
not  what,  and  yet  wonders  that  all  men  believe  him  not. 
For  as  baptism  is  indeed  no  part  of  the  covenant,  but  a 
sign  and  seal  of  further  contirmation,  so  is  it  principally 
and  in  the  main  end  performed,  not  on  man's  behalf  toward 
God,  but  on  God's  behalf  towards  men  ;  (iod,  by  the  out- 
ward washing  of  the  body  with  water,  signifying,  confinn- 
ing,  and  applying  the  inward  washing  of  tlie  soul,  by  the 
blood,  and  Spirit  of  Christ,  and  for  the  fiu'ther  testification 
of  the  admission  of  the  ]>arty  baptized  into  the  family  of 
(fod,  the  Father,  Son.  and  Holy  Ghost,  into  whose  name 
he  is  bai>tized  :  whereas,  in  u  second,  and  inferior  respect, 
it  is  a  work  of  man  unto  (iod,  for  the  ])rofession,  and  ex- 
ercise of  faith,  repentance,  and  thankfulness,  in  them  who 
received  tlie  former  covenant,  and  promise  with  the  con- 


OF  THE  BAPTISM  OF  INFANTS. 


201 


firmation  thereof,  on  God's  part,  towards  them,  and  theirs; 
as  it  is  also,  thirdly,  a  sign  of  union  hetween  the  members 
of  the  church  ;  and  in  the  fourth  and  hxst  place,  a  badge 
of  Christianity,  and  sign  of  distinction  between  the  true 
church  and  all  false  churches.  The  same  considerations 
are  to  be  had  of  the  Lord's  Supper.  And  they  who  know 
not  these  things,  had  need  have  the  foundation  of  the  doc- 
trine of  baptism,  and  other  principles  of  Christian  religion 
laid  again,  Heb.  vi.  1,  2;  and  yet  the  want  of  the  knowledge 
of  this,  and,  in  especial,  that  the  sacraments  are  in  their 
hrst  and  main  end  works  of  God  to  men,  by  which  he  can 
both  declare,  and  effect  his  goodness  towards  infants,  though 
for  the  present,  they  neither  know  it,  nor  can  do  anything 
again  to  the  Lord  in  answer  thereunto,  is  a  main  ground 
of  that  offence,  wdiich  these  men  take  at  our  receiving  and 
baptizing  of  infants.  And  if  the  new  covenant  or  testa- 
ment consist  so  much  in  baptism,  as  these  men  think,  then 
could  not  Adam,  and  Abraham,  and  other  the  holy  patri- 
archs, and  prophets  unbaptized,  have  been  within  the  com- 
pass of  the  covenant,  and  promise  of  grace,  or  have  had 
their  parts  in  the  testament  of  Christ,  the  promised  seed. 
Also  if  baptism  were,  especially  so  great,  a  part  of  the 
covenant,  so  oft  as  any  either  person  or  church,  renew^ed 
their  covenant,  especially  after  any  greater  sin,  they  should 
so  oft  renew  their  baptism  tilso. 

These  things  thus  laid  dowqi  by  way  of  answer,  it  re- 
mains I  prove  by  the  Scriptures,  and  further  arguments, 
that  the  infants  of  the  faithful  are  within  the  compass  of 
the  new  covenant  here  spoken  of. 

And  since  all  children  coming  naturally  of  Adam,  are 
conceived,  and  born  in  sin,  and,  by  nature,  the  children  of 
wrath,  Psa.  li.  5  ;  Eph.  ii.  2  ;  if  these  men  believe,  as  they 
do  of  all,  that  their  children  so  dying  shall  be  saved  by 
Christ,  then  must  they  have  a  part  in  his  testament,  or  in 
this  new  covenant,  which  are  all  one.  There  are  not  two 
new  covenants,  or  testaments  established  in  the  blood  of 
Christ,  but  one.  And  since  Christ  is  propounded  unto  us 
as  the  saviour  of  his  body,  which  is  his  church,  it  is  more 
than  strange,  that  these  men  will  have  all  infants  saved  by 
Christ,  and  yet  none  of  them  to  be  of  his  body  or  church. 
Eph.  v.  23;  Col.  i.  18. 


202  OF  RELIGIOUS  COMMUNION. 

It  pleased  God,  in  his  special  love,  to  send  his  Son  to 
take  upon  him  our  nature,  and  so  our  cliildhood,  that  as 
the  head  thereof,  ho  might  sanctify  even  that  estate  for  his 
hody,  the  church  :  with  which  he  did  also  in  the  days  of 
his  flesh,  visihly  conmmnicate  his  f:frace,  consecrating  unto 
his  Father,  as  their  true  high-priest,  the  infants  of  the 
Jewish  church,  by  laying  his  hands  on  them,  and  blessing 
them.   Mark  x.  V\,  HI 

I  add,  if  any,  either  children,  or  men  of  years,  be  to 
"  enter  into  the  kingdom  of  heaven,"  they  must  be  bom 
again  :  and  this  new  birth  must  be  by  tlie  Si>irit  of  God 
working  in  either,  according  to  their  kind,  and  writing 
God's  law  in  their  hearts  ;  in  those  of  years,  di.stinctly, 
and  l>y  the  preaching  of  the  gospel,  in  infants,  othenvise, 
according  to  the  efficacy  of  the  i)ower,  and  grace  of  God. 

Lastly,  It  is  evident  that  the  children  of  the  faithful  are 
withm  this  covenant  of  the  gospel  or  now  testament,  hy 
that  covenant  which  God  made  with  faithful  Abraham, 
and  his  seed,  adding  the  seal  of  circumcision  to  ratify  it. 
Gen.  xvii.  lU — 14.  But,  that  tliis  was  the  covenant  of  the 
gospel,  or  new  testament,  Mr.  Hehvisse  denieth.  and  oj)- 
poseth.  I  will  therefore  answer  what  he  objecteth,  and 
then  prove  my  exposition,  and  alhrmation  by  the  Scrip- 
tures. 

And  fust,  he  lays  down  this  covenant.  Gen.  xvii.,  on  the 
Lord's  behalf,  thus  :  "  I  will  establish  my  covenant  between 
me,  and  thee,  and  thy  seed  after  thee,  and  their  generations 
for  an  everlasting  covenant  to  be  God  imto  thee,  and  to 
thy  seed  after  thee,"  ver.  7,  and  on  Abrahams  behalf,  and 
his  seed,  in  these  words,  "  Tliis  is  the  covenant  that  thou, 
and  thy  seed  after  thee  shall  keep,  1^)1  every  man  ehild 
among  you  be  eircumcisod  :  you  shall  circumcise  the  fore- 
skin, as  well  of  him  that  is  l)om  in  the  house,  as  of  liim 
that  is  bought  with  money."  adding  for  exposition,  jnige  100, 
that*' thus  the  Lord  declares  in  evciy  j^articular  his  cove- 
nant with  his  peo])lc,  as  well  what  lit*  will  do  for  them, 
as  what  he  requires  them  to  do,  in  obedience  to  him." 

A  great  untnith.  and  full  of  ignorance.  Is  the  land  of 
Canaan  all  that  tlio  l.oi*d  covenants  and  promi.-^cs  to  give 
imto  Abraham  and  his  seed?  What  is  this  but  to  make 
the  Lord  ^   i>eople  an  herd  of  oxen  which  tuv  j)romised  to 


OF  THE  BAPTISM  OF  INFANTS.  203 

be  brought  into  a  fat  pasture,  there  to  feed  at  ease  ?  And 
is  circumcision  of  their  males  all,  in  particular,  ^vhich  God 
requires  of  his  people  by  covenant,  which  any  profane 
Shechemite  might  clo,  and  did  as  well,  and  as  [diligently 
as  they?  and  which  being  done  without  faith,  and  repent- 
ance, doth  no  way  please  but  offend  God.  Isa.  i.  11,  1-2; 
Heb.  xi.  0. 

The  Lord  promised  to  be  a  God  (even  all-sufficient,  as 
ver.  1,)  unto  Abraham,  and  his  seed,  ver.  7,  that  is,  to  be 
all  happiness  and  bliss  unto  them  :  for  blessed  are  the 
2:)eople  that  have  the  Lord  for  their  God.  Psa.  cxliv.  15. 
And  except  Ave  will  say  they  had  only  bodies,  and  no  souls, 
God  in  promising  to  be  their  God,  promiseth  not  only  to 
be  the  God  of  their  bellies,  and  backs,  but  of  their  souls 
most;  as  the  soul  of  a  man  is  most  the  man.  And  so 
Christ  himself  teacheth  against  the  Sadducees,  that  God 
in  calling  himself  the  God  of  Abraham,  Isaac,  and  Jacob, 
and  so  of  their  seed  the  Hebrews,  means,  that  he  is  the 
God  of  their  souls,  and  that  most  specially,  which  lived 
when  their  bodies  were  dead.  Exod.  iii.  0 ;  Matt.  xxii.  32. 

The  apostle  Paul,  Avho  well  understood  the  Lord's  mean- 
ing, doth  interpret  the  promises  of  this  covenant  with 
Abraham,  as  meant  of  better  things  than  Canaan,  and 
indeed  as  comprehending  in  them,  (though  more  darkly, 
according  to  the  dispensation  of  those  times)  Christ  him- 
self, and  in  him  all  spiritual  blessings.  And  so  speaking 
of  this  covenant,  or  promise,  with,  or  to  Abraham,  and 
his  seed,  avoucheth,  that  by  his  seed  is  meant  Christ,  Gal. 
iii.  15,  10,  viz.,  as  the  head  with  his  body,  the  church  of 
the  Jews,  and  Gentiles  also  in  tlieir  time  "  made  one  in 
him,"  Eph.  iii,  0  ;  as  he  also  jiroveth,  Eom.  iv.  3,  18,  and 
Gal.  iii.  0  ;  that  Abraham's  believing  the  promi&e  of  God 
for  the  multiplying  of  his  seed,  Gen.  xv.  5,  0,  and  xvii.  4 ; 
w^as  imputed  to  him  for  righteousness  to  justification : 
therein  teaching,  evidently,  that  in  this  promise  was  com- 
prehended Christ,  and  spiritual  things :  otherwise,  how 
could  Abraham  be  justified  by  believing  it?  And  how 
carnally  soever  these  men  are  conceited  of  this  covenant, 
and  promise,  Abraham  in,  it  saw  Christ's  day,  and  seeing 
it,  rejoiced.  John  viii.  50. 

And  for  the  land  of  Canaan,  albeit  in  itself,  and  natu- 


204  OF  RFXIGI0C8  COMMUNION'. 

rally,  but  like  other  lands,  yet  was  it  by  the  Lord  sanctified 
to  spiritual  ends,  and  uses  :  as  to  be  the  pcf  uiiar  iniiorit- 
ance  of  God's  peculiar  people,  unto  which  it  was  allotted 
from  the  first  division  of  tJie  sons  of  Adam,  and  distribu- 
tion of  their  possession  by  the  Most  High,  Deut.  xxxii.  8; 
whither  he  would  bring  his  people,  and  there  plant  them 
in  the  mountain  of  his  inheritance,  in  the  sanctuary,  which 
his  hands  had  established,  Exod.  xv.  17:  where  he  would 
have  his  tabernacle  pitched,  and  temple  built,  for  his  most 
solemn  presence,  and  worship  :  out  of  which  land  when 
the  ten  tribes  were  carried  captive,  he  is  said  to  have  put 
them  out  of  his  sight,  '2  Kings  xvii.  18  :  the  veiy  land 
being  figuratively  holy,  and  a  sacrament  of  God's  presence, 
and  the  resting  of  God's  people  there  a  sign  of  their 
eternal  rest  in  heaven,  Heb.  iii.  11  ;  iv.  5,  8:  into  which 
not  Moses,  but  Joshua  or  Jesus,  the  type  of  our  and  their 
true  Jesus,  was  to  bring  them.  Neither  did  the  Lord 
indeed  ])romise  either  entrance  into,  or  continuance  in  that 
land,  but  upon  the  conditions  of  eternal  life  :  true  faith  in 
the  gosi)el,  with  the  love,  and  fear  of  God,  and  faithful 
obedience  of  his  commandments :  godliness  having  then 
as  it  hath  now,  and  always,  the  promise  of  good  things  for 
this  life,  and  the  life  to  come  :  of  earthly  things  then 
more  distinctly  and  fully,  but  of  heavenly  thin«4s  more 
generally  and  s])aringly:  where  now  on  the  contrary,  there 
is  a  more  clear,  and  full  revelation  of  heavenly  things, 
but  the  promise  of  things  earthly,  more  general  and  spar- 
ing. Heb.  iii.  17 — 10,  with  iv.  '2;  Lev.  xx.  1,'2,  &:c.  ;  xxvi. 
39 ;  Deut.  x.  12,  IM,  with  xi.  J,  8,  9,  2'2— 24  ;  1  Cor.  x.  5— 
7  ;  I  Tim.  iv.  8,  9.  It  is  therefore  an  ill  collection  he 
malies,  that  because  God  promised  earthly  Canaan,  there- 
fore not  heavenly  things:  the  promise  of  them  was  con- 
taine<l  in  the  other,  which  all  amongst  tluin  luit  hypocrites 
understood  and  tasted  of. 

The  like  folly  with  the  former  showeth  he,  in  aftirming 
that  the  circumcision  of  their  males  was  all  the  obedience 
which  God  required  of  Abraham,  and  his  seed,  for  the 
keeping  of  the  covenant  on  their  part  towards  him.  For,  1. 
Circuuicision  (which  must,  be  well  considered)  was  not  ap- 
pointed of  God  principally  for  a  work  of  their  obedience 
towards  him,  but  for  a  sign  or  seal  of  confirnuition,  on  his 


OF  THE  BArXISM  OF  INFANTS.  205 

part,  towards  them,  of  the  righteousness  of  faith  imputed 
to  Abraham,  the  root,  in  the  promised  seed.  Eom.  iv.  11. 
2ndly.  It  is  evident  that  this  covenant  unto  which  the  land 
of  Canaan  was  an  appurtenance,  was  contracted  and  made 
witli  Abraham  many  years  before  circumcision  was  once 
mentioned.  Gen.  xii.  3,  0,  7  ;  xiii.  14 — 16;  xv.  1,  4,  5,  18. 
Which  covenant  God  also  renewed  with  the  Israelites  his 
seed  in  the  wilderness,  the  most  of  them  being  uncircum- 
cised.  Deut.  xxix.  and  xxx.,  compared  with  Josh.  v.  2 — 0. 
By  which  it  is  evident  that  circumcision  was  so  far  from 
being  the  substance  of  the  covenant,  as  that  it  was  not  so 
mucli  as  any  substantial  part  of  it,  but  only  a  sign  of  ratifica- 
tion, and  that  specially  on  God's  part,  as  was  Canaan  an 
accessory  unto  it.  3dly.  The  apostle,  Eom.  iv.,  proving  at 
large,  justification  by  faith,  without  works,  and  so  specially 
without  circumcision,  of  which  as  of  a  special  work  the 
Jews  made  account,  takes  Abraham  for  an  instance,  and 
shows,  that  he  was  first  justified  by  believing  God's  free 
promise  touching  his  seed,  Christ,  and  so  the  church  in 
him,  as  well  as  of  uncircumcised  Gentiles  in  their  time,  as 
of  circumcised  Jews  :  and  adds,  that  after  this,  he  received 
the  seal  of  circumcision,  for  the  confirmation  of  this  bond 
of  promise,  on  God's  part,  having  the  promise  itself  before. 
Which,  circumcision,  therefore,  whosoever  presumed  to 
use,  whether  upon  himself,  or  his  infant,  not  having  before 
the  promise  of  Christ,  and  faith  for  justification,  with 
Abraham,  he  did  treacherously  usurp  the  great  seal  of  the 
King  of  heaven  and  earth.  The  lawful  using,  then,  of  cir- 
cumcision did  presupi^ose,  both  God's  promise,  and  his 
faith  who  was  to  use  it,  either  upon  himself,  or  his  child. 
And  since  without  faith  no  man  either  can,  or  ever  could 
please  God,  especially,  in  the  matters  of  his  worship, 
whereof  circumcision  was  one  ;  and  that  God  appointed 
his  people  so  to  worship  him  in  it,  and  all  other  things,  as 
they  might  please  him  therein,  it  followeth  necessarily, 
that  he  required  true  faith  in  all,  whom  he  enjoined,  or 
rather  privileged  to  circumcise  their  infants.  Gen.  iv.  4, 
with  Heb.  xi.  4 — G  ;  Matt.  iii.  17  ;  1  Cor.  x.  5  ;  Heb.  iii.  17. 
Neither  indeed  do  the  Scriptures  of  those  times,  more 
plenteously  testify  any  one  thing,  than,  that  the  Israelites 
did  most  heinously  transgress,  and  break  God's  covenant 


200  OF  RELIGIOUS  COMMUNION. 

Avitli  Abraham  and  them,  when  they  ditl  use,  and  observe 
circumcision  very  dihgently :  which  had  the  covenant,  on 
their  part,  stood  in  circumcision,  they  had  not  done.  Isa. 
xxiv.  6;  Jer.  xi.  10;  Hos.  viii.  1.  And  (for  conclusion)  tliat 
the  Lord  God  should  separate  a  people,  as  his  own  pecu- 
liar, above  all  the  peoples  in  the  earth,  into  covenant  with 
himself,  to  worship  him,  and  to  enjoy  his  special  presence, 
and  yet  should  require  no  more  of  them  for  the  keeping  of 
this  covenant,  than  tlie  cutting  of  their  foreskins,  is  a  mere 
mockery,  unworthily  blemishing  God's  gi'eat  majesty,  and 
from  the  imaLjinatiou  w'hereof  all  godly-wise  men  do  abhor. 

Now  though  this  which  I  have  spoken  be  more  tlian 
enough,  yet  will  I,  for  more  clearness,  annex  a  few  other  rea- 
sons to  prove  this  covenant  with  Abraham,  and  his  seed,  tlie 
covenant  of  the  gospel,  and  the  same  with  ours,  now,  for 
substance  ;  and  established  in  Christ  to  come,  as  ours,  m 
Christ  come  in  the  flesh. 

And,  1.  The  apostle  to  the  Galatians,  iii.  8,  expressly 
teacheth,  that  the  gospel  was  preached  unto  Abraham,  •'  In 
tliee  shall  all  the  Gentiles  be  blessed;"  and,  ver.  17,  that 
the  covenant  with,  and  in  Abraham's  seed,  was  confirmed 
of  God  in  respect  of  Christ,  and  that  430  years  before  the 
law,  or  old  testament  was  given.  And  here  also  the  apostle 
answereth  ^Ir.  Helwisse  his  objection,  and  removeth  that 
great  stone  of  offence,  which  he,  and  others  cast  in  their 
own  way ;  which  is,  "  that  the  old  testament,  or  covemuit 
with  the  ordinances  thereof  is  disanulled.  Hob.  vii.  18,  and 
that  we  ought  not  to  frame  the  new  covenant  like  the  old, 
as  we  do,  in  the  baptizing  of  infants,  because  infants  tlien 
were  circumcised."  The  apostle  answereth  directly  (to  let 
pass  other  things)  tliat  the  covenant  with  Abraham  was 
confirmed  in  respect  of  Christ :  and  that  it  was  not  tlie  law 
or  old  tesUiment,  which  was  added  430  years  after  for 
tnmsgivssion,  and  so  is  al>olished  indeed,  but  could  not 
disannul  the  former  covenant  of  the  gospel. 

And  because  these  men  (whose  rocovrry  I  do  from  mine 
heart  desire  of  the  Lord)  do  esp(^cially  stumbh'  at  tliis,  that 
the  covenant  made  witli  Abraham,  and  his  seed,  wjts  the 
covenant  of  the  law,  or  old  testament.  I  will  (luid  that  briefly 
as  I  can)  sh»nv  the  clear,  and  evident  ditVeninte  between 
these  two  testaments.  Which  had  such  of  om-  later  writers* 
♦  CalWn,  Buctr,  Buciinus. 


OF  THE  BAPTISM  OF  INFANTS.  207 

as  have  been  most  followed  observed  and  i^ut  distinctly, 
as  others-:-  have  done,  much  light  had  been  given  for  the 
preventing  of  this  error. 

And  1.  This  difference  appears  notoriously,  in  the  time. 
For  this  old  and  cancelled  covenant  was  made  with  the 
people  of  Israel  in  the  day  when  the  Lord  took  them  by 
the  hand  and  brought  them  out  of  Egypt,  Jer.  xxxi.  32, 
which  was  430  years  after  the  covenant  made  with  Abra- 
ham, as  the  scriptures  formerly  cited  teach. 

2.  The  law,  or  old  testament,  was  given  in  Mount 
Sinai,  Exod.  xix.,  whereas  the  covenant  with  Abraham 
was  first  drawn  in  Ur  of  the  Chaldeans,  and  afterward 
confirmed,  and  renewed  in  Canaan.  Gen.  xi.,  xii.,  xv., 
and  xvii. 

3.  The  law  was  given  with  great  terror  of  burning,  fire, 
and  smoke,  and  blackness,  and  tempest,  on  the  mount, 
with  the  loud  sound  of  the  trumpet,  as  became  the  glory  of 
God's  justice,  Exod.  xix.  10,  18;  Heb.  xii.  18:  but  the 
covenant  with  Abraham  was  free  from  all  terror,  and  re- 
plenished with  all  sweetness  of  love,  and  mercy,  and 
comfort  against  sin. 

4.  The  old  testament  had  Moses  for  the  mediator, 
•Exod.  xix.  14,  19;  Gal.  iii.  19:  whereas  Abraham  himself 
received  the  other  from  God,  in  the  mediation  of  Christ, 
as  I  have  formerly  shown. 

5.  The  law  was  dedicated  in  the  blood  of  beasts,  and 
established  unto  the  people  under  the  priesthood  of  the 
Levites,  Exod.  xxiv.  6,  7,  &c.  ;  Heb.  vii.  1 1  :  where  the 
covenant  with  Abraham  was  established  in  the  promised 
seed  Christ,  and  in  his  blood :  himself  being  both  priest 
and  sacrifice.  Gal.  iii.  10. 

Lastly.  The  covenant  of  the  law,  or  old  testament,  had 
indeed  the  promise  of  good  things  heavenly,  and  earthly, 
but  under  the  condition  of  perfect  obedience  to  all  the 
commandments.  Lev.  xviii.  5  ;  Gal.  iii.  10,  12  ;  Deut.  xxvii. 
20  :  and  under  the  threatening  of  the  contrary  curse  to  the 
least  breach  of  any  of  them.  Whereupon,  respecting  man's 
corruption,  and  inability  to  keep  it,  Acts  xiii.  38,  and  xv.  10; 
-•Eoni.  viii.  3,  7,  it  is  said  to  be  weak,  and  unprofitable,  yea, 
generating  to  bondage.  Gal.  iv.  24,  and  the  power  of  sin, 
1  Cor.  XV.  50,  causing  wrath,  and  death,  Rom.  iv.  15,  ancl 
*  Melanctlion,  Cliemnitius,  Solmius,  Arniiiiius. 


20^  OF  IIELIGIOUS  COMMUNION. 

vii.  5 ;  the  letter  which  killcth,  and  administration,  of 
death,  and  condemnation,  *^  Cor.  iii.  0,  7.  But  of  the 
covenant,  and  promise  which  God  made  with,  and  to 
Abraham,  the  Scriptures  do  not  so  speak,  neither  can  any 
man  having  wisdom,  and  grace.  It  was  profitable  every 
manner  of  way,  and  the  means  both  to  beget,  and  nourish 
faitli  in  him,  and  liis. 

The  confounding,  then,  of  the  covenant  given  to  Abra- 
ham with  that  given  by  INIoses,  is  in  itself  a  great  error, 
and  the  grouml  of  this  amongst  other  evils,  that  it  curseth 
where  (iod  blesseth.  For  where  God  promised  unto 
Abraham,  and  his  seed  a  blessing  in  that  covenant,  this 
other  of  the  law  bringeth  all  flesh,  as  unable  to  keep  it, 
under  God's  curse  :  being  given  principally  for  transgres- 
sion ;  that  is,  to  discover  men's  transgressions,  and  sins, 
that  despairing  in  themselves  they  might  fly  to  tlie  gracious 
prcnnise  made  to  Abraham,  and  in  it,  unto  Christ  to  come, 
and  so  And  mercy  with  God  through  repentance.  Which 
covenant,  therefore,  the  Lord  upon  their  repentance,  so  oft 
renewed  with  the  seed  of  Abraham :  whereas  the  covenant 
of  the  law  admits  of  no  rei)entance  for  mercy  by  it,  but 
stands  peremptory  in,  and  upon  "  Do  this,  and  live:"  and 
"  Cursed  be  he  that  abideth  not  in  all  tilings  written  in 
the  book  of  the  law  to  do  them."  And  this  so  oft  renovation 
of  the  covenant  made  with  Abraham  doth  i)lainly  show  it 
not  to  be  the  covenant  of  the  law,  but  of  the  gospel,  whose 
two  general  virtues  are,  faitli  in  Christ,  and  repentance. 
Mark  i.  15. 

Ihit  it  will  be  demanded,  How  the  covenant  made  witli 
.\braliam  could  be  called  the  new  covenant,  and  that  by 
Moses  4)10  years  after,  the  old  covenant,  or  testament  .' 

First.  In  respect  of  the  object,  upon  which  the  law 
worketh  properly,  which  is  the  old  man,  or  i)art  unre- 
generate  :  which  it  convinceth,  suppresseth,  condemneth. 
and  killeth  :  whereas  the  gospel,  or  gracious  promise,  as 
was  that  to  Abraham,  respects  ]uoi)erly  the  new  man. 
which  it  begettcth,  ami  nourishctli. 

•^ndly.  PiVen  the  same  law  in  substance  with  tliat  given  to 
Moses  in  tables  of  stone,  unto  which  the  ceremonial,  and 
judicial  laws,  considered  apart  from  Christ,  were  subor- 
dinate, the  one  for  explanation  of  the  first  table,  the  otlier 


OF  THE  BAPTISM  OF  INFANTS.  209 

of  the  latter,  and  so  as  accessories  fullo-wing  the  nature  of 
the  principal,  ^vas  in  substance  before  the  covenant  of  the 
gospel,  and  as  old  as  Adam  ;  in  the  table  of  whose  heart  it 
was  engraven  by  creation  :  as  being  that  image  of  God  in 
which  he  was  made :  and  which  is  renewed  in  us  by  the. 
Spirit's  writing  the  same  law  in  our  hearts,  in  "wisdom,, 
righteousness,  and  holiness,"  Col.iii.lO;  Eph.  iv.  24;  Piom. 
ii.  14,  15  :  which  is  yet  more  evident  in  the  remnants  of 
the  same  law  unblotted  out  in  all  Adam's  natural  pos- 
terity; which  covenant  of  the  law  was,  therefore,  before 
the  covenant  of  the  gospel  w4th  Abraham,  yea,  or  with 
Adam  either. 

ordly  and  lastly.  The  whole  body  of  the  Scriptures  may 
be  divided  into  two  parts :  the  law,  or  old  testament,  and 
the  gospel,  or  new.  Now,  of  the  old  testament  Moses  is 
propounded  unto  us  as  the  minister  and  mediator :  as  is 
Christ  for  the  minister  and  mediator  of  the  new\  For  "  the 
law  was  given  by  Moses,  and  grace  and  truth  by  Christ 
Jesus."  Not  as  though  Moses  preached  not  the  gospel, 
for  he  wrote  of  Christ :  and  preached  the  gospel  to  the 
Israelites  in  the  wilderness,  John  v.  46  ;  Heb.  iv.  2  :  nor 
as  if,  on  the  contrary,  Christ  taught  not  the  law,  for  we 
may  see  the  contrary,  as  elsewhere,  so  especially  Matt  v., 
where  he  both  openeth,  and  enforceth  it  against  the  cor- 
rupt glosses  of  the  Pharisees,  but  because  the  ministry  of 
Moses  was  chiefly  legal,  and  the  ministry  of  Christ  chiefly 
evangelical,  or  of  the  gospel.  In  which  respect  also  it  is, 
that  we,  though  the  Scrijiturcs  never  so  speak,  use  to  call 
the  writings  of  Moses,  and  the  prophets,  the  Old  Testa- 
ment, and  those  of  the  evangelists,  and  a2)ostles,  the  New 
Testament.  Now  unto  those  two  generals;  1.  The  law 
most  fully,  and  solemnly  published  by  Moses ;  and  2.  The 
gospel  by  Christ,  all  the  particulars  of  what  kind  soever 
dispersed  throughout  the  whole  Bible  must  be  referred 
immediately;  and  so  the  covenant  made  with  Abraham, 
being  referred  to  that  clear,  and  full  revelation  of  Cluist 
come  in  the  flesh,  as  a  part  to  the  head,  is  after  the  law 
given  to,  and  by  Moses :  whom  the  Scriptures  do  every- 
where, in  that  respect,  oppose  unto  Christ,  but  never 
Abraham.     I  proceed. 

The  Virgin  Mary,  speaking  of  the  fruit   of  her  womb, 
VOL.  III.  r 


210  OF  RELIGIOUS  COMMINION. 

Christ,  tostificth,  that  God  tlioroin  nincmbcrcd  liis  mercy, 
as  ho  spjike  to  Ahraham,  and  liis  s«'cd  lor  cvrr,  Luke  i.  41, 
42,  54,  55,  and  Zacdiarias  in  the  same  consideration,  that 
he  performed  his  mercy  promised  to  their  forefathers,  and 
remembered  his  holy  covenant,  and  the  oatli  he  sware  to 
their  father  Ahraham,  Lnke  ii.  07,  72,  7;J,  Mary  and  Za- 
charias  filled  Avith  the  Holy  Ghost  do  teach  that  God  in 
his  covenant  with  Abraham,  and  his  seed  promised  Christ: 
and,  in  giving  him,  remembered  the  same  covenant ;  with 
what  ghost  then  do  others  affirm  that  in  that  covenant 
he  promised  nothing  but  the  land  of  Canaan?  or  how  can 
godly  men  put  out  this  clear  light  of  the  Scriptures  shining 
in  their  hearts  ? 

The  apostle,  Rom.  iv.  11,  calls  circumcision,  whieh  was 
the  sign  of  that  covenant,  the  seal  of  the  righteousness  of 
the  faith  in  or  of  that  of  the  uncircumcision,  that  is  of  the 
faith  which  he  being  uncircumcised  had,  that  in  his  seed 
Christ  should  be  justification,  for  believing,  uncircumcised 
Gentiles,  as  well  as  circumcised  Jews,  ^^^lereupon  it 
followeth,  if  the  covenant  and  seal  agree  in  one,  that  the 
covenant  itself  was  of  the  righteousness  of  faith,  which  the 
gospel  bringeth  :  opposed  to  the  righteousness  of  the  law, 
which  Moses  describeth,  where  he  saith,  "  The  man  tliat 
doth  these  things,  shall  live  in  them."  Rom.  x.  5,  (».  In 
which  place  the  apostle  plainly  tcacheth,  that  the  covenant 
renewed  with  Israel,  Deut.xxix.  and  xxx.,  was  tlie  covenant 
of  the  gospel,  and  righteousness  of  faith  in  Abraham's 
promised  seed. 

Lastly,  The  Scriptures  do  most  jdainly,  and  ]»lentifully 
teach,  that  the  covenant  with  Abraham  and  his  seed,  the 
Israelitish  church,  was  the  same  with  ours  in  nature  (though 
diversely  dispens(>d),  and  therefore  the  covenant  of  the 
gospel.     I  will  note  some  sjK-cial  places. 

We  are  taught  by  Christ,  Matt,  xxi,  1 1,  that  the  vineyard, 
which  the  Jt^ws  had  should  be  taken  from  tliem,  and  let 
<mt  to  other  luisbandmen  :  and  more  i)lainly,  ver.  4;i.  that 
the  kingdom  of  God  sliould  be  taken  from  them,  and  given 
to  a  nation,  which  should  bring  forth  the  fruits  thereof, 
Luke  xix.  14.  Here  is  the  very  same  kingdom  of  God,  or 
church  whereof  they  were,  and  we  are  subje«ts;  as  they 
elsewhere  are  called   Christ's  citizens,  and  he,  their  king. 


OF  THE  BAniSM  OF  INFANTS.  Jill 

Zech.  ix.  9  ;  Matt.  xxi.  5.  Likewise  Paul  teacheth,  that 
the  Gentiles,  which  before  were  wild  olives,  are  by  faith 
grafted  into  the  same  root,  from  which  the  Jews,  the 
natural  branches,  through  unbelief,  were  broken  off:  and 
into  which,  they  should,  if  they  abode  not  in  unbelief,  be 
grafted  in  again,  Eom.  xi.  17,  18,  23  :  making  the  church 
of  Jews  and  Gentiles  one  tree  growing  upon  the  same  root, 
Abraham,  Isaac,  and  Jacob.  The  same  apostle  also  com- 
paring the  Ephesians  before  their  calling,  with  the  Jew^s, 
saitli,  "  They  were  in  times  past  without  Christ,  having  no 
hope,  and  without  God  in  the  world,"  Eph.  ii.  11,  12,  17  : 
therein  showing  that  the  Jews  in  their  right  estate  and 
calling,  had  all  these ;  as  they  also  were  near  before,  the 
Ephesians  being  of  far  off,  made  near  by  the  blood  of 
Christ :  unto  which  add  that  the  Gentiles  were  to  be  made 
by  the  preaching  of  the  gospel,  co-heirs,  and  one  body, 
with  the  Jews,  who  were  before  the  heirs  of  promise,  Eph. 
iii.  4 — 6;  Heb.  vi.  27:  and  having  all  been  baptized,  and 
all  eaten  of  the  same  spiritual  meat,  and  drunken  of  the 
same  spiritual  drink,  Christ, 

And  such  is  the  clearness  of  those  places  to  prove  the 
covenant  and  church,  with  and  of  Abraham  and  his  seed, 
the  same  in  nature  with  ours,  and  so  the  covenant,  and 
church  of  the  gospel,  as  that  he  who  goes  about  to  darken 
their  light,  would  cover  the  sun  with  a  ragged  clout.  And 
as  every  by-way,  and  false  j^i'ofession  (notwithstanding  any 
other  likely  things  in  it)  hath  some  or  other  such  notorious 
error,  as  that  all  having  spiritual  eyes,  not  dazzled  too 
much  some  way  or  other,  may  discover  it :  so  would  the 
Lord  mark  out  this  profession  of  Anabaptistry,  as  not  from 
heaven,  by  this  error,  that  the  covenant  with  Abraham,  "  I 
will  be  thy  God,  and  the  God  of  thy  seed,"  is  the  covenant 
of  the  law,  and  not  of  the  gospel.  Upon  which,  notwith- 
standing, doth  depend  the  rejecting  of  infants  from  the 
church  and  baptism :  as  also  the  repeating  of  the  baptism 
received  in  false  churches,  as  may  appear  to  him,  who  well 
observ-es  their  pleading  for  apostate  Israel,  as  a  true  church 
because  it  was  Abraham's  carnal  seed,  and  so  had  circum 
cision  as  a  seal  of  a  carnal  covenant. 

And,  here,  I  think  it  a  fit  place  to  lay  down  such  scrip- 
tures and  grounds,  as,  upon  which  we  admit  the  infants 


21  Q  OF  HEUGIOUS  COMMI  NION. 

of  the  faithful  into  the  church,  and  to  the  haptism  thereof: 
and  so,  aft«'r  to  answer  what  is  ohjocted,  intermingling  also, 
amongst  mine  answers,  other  i»roofs,  as  occasion  is. 

Now  1.  These  men  giant,  that,  according  to  the  cove- 
nant mentioned,  Jer.  xxxi.,  and  Heb.  viii.,  tlie  church  is  to 
he  gathered,  and  haptism  to  he  administered  :  and  that 
the  infants  of  the  faitliliil  (for  they  hold  it  of  all),  are  under 
a  covenant,  or  promise  of  salvation,  hy  Christ;  whence  I 
conclude,  that  since  there  is  hut  one  ncNv  coveniuit,  or 
testament  established  in  the  blood  of  Christ,  therefore 
these  infants  (and  oi"  others  hereafter)  have  interest  in  the 
church  gathered  according  lo  this  covenant,  and  in  the 
baptism  thereof. 

2.  If  the  covenant  made  vith  Al)raham  and  hi&  seed, 
whereof  circumcision  was  a  se;il,  were  the  covenant  of  the 
gospel,  or  new  testiuiient,  as  I  have  formerly  proved, 
then  standoth  it  good  to  all  the  faithful,  and  their  seed  to 
the  world's  end,  notwithstanding  tlie  difi'erent  ordinances 
according  to  the  considerations  of  Christ's  being  to  come, 
and  being  come  in  the  flesh.  And  so  these  men  denying 
oiu*  seed  this  covenant,  and  privilege  of  entrance,  do  deny 
the  gospel  and  new  testament.  Aiid  if  "  the  kingdom  of 
God,"  or  church  state  of  the  Jews,  which  did  comprehend 
infants  with  their  i)arents,  be  given  to  us,  and  we  made  "  one 
body"' with  them,  then  must  the  church  now  comprehend 
infants  also  with  tlmir  parents  :  othcnvise  we  tu"e  not  the 
same  bo«ly,  and  kingdom  with  them.  ]Matt.  x.xi.  4.*^ ;  Eph. 
iii.  0.  And  if  with  the  unbelieving  Jews,  their  infants  were 
"broken  otf "  (who  are,  otherwise,  unbroken  ofi*  at  this 
day),  then  must  our  infants  be  planted  in  with  us.  whom 
God  hath  given  to  believe  :  otherwise  wc  are  not  "  planted 
in  their  jdace.'  And  if  the  Jews  shall  be  "  gi'afted  in 
again,"  which  "again"  shows  it  to  be  of  them  who  Imd 
been  grafted  in  befoi-e,  if  tliey  continue  not  in  belief, 
then  must  the  infants  be  grafted  in  with  tlieir  parents  at 
the  first,  and  so  om*  seed  with  us.  Worn.  xi.  17,  23. 

11.  That  God  di<l,  <»ut  of  his  special  love,  sepamto  from 
the  world,  the  infants  witii  tlieir  beloved  parent>i  into  his 
iluuch  and  covenant  under  the  seal  thereof,  before  Christ's 
coming,  the  Scriptures  expressly  teach,  and  eveiT  one  will 
grant.     Gen.  xvii.  7;  Lev.  xx.  21,  21);  Deut.  xxix.  10.  11. 


OF  THE  BArTISM  OF  INFANTS.  213 

Except  these  men  can  show  where  God  hath  cast  the  in- 
fants of  those  beloved  parents  out  of  the  church  into  the 
world,  and  taken  that  his  love  from  them,  they  must 
remain  in  the  church  to  the  world's  end.  For  what  God 
hath  once  established,  God  only  can  repeal :  and  that  this 
covenant  with  Abraham  was  not  the  old  cancelled  covenant, 
or  testament,  I  have  proved  before.  They  bid  us  prove 
that  children  are  of  the  church,  and  to  be  baptized :  but 
wc  reipiire  of  them  proof  how  they  are  cast  out  of  the 
church,  and  baptism  thereof:  and  how  the  grace  of  God  is 
so  shortened  by  Christ's  coming  in  the  flesh,  as'to  east  out 
of  the  church,  the  greatest  part  of  the  cliurch  before,  the 
infants  of  believers  ? 

4.  The  Lord  Jesus  sent  out  his  apostles.  Matt,  xxviii.  19, 
to  "  teach,"  or  make  disciples,  "  all  nations,'"  and  to  "  bap- 
tize them:"  opposing  all  nations  to  that  one  nation  of  the 
Jews  :  as  if  he  should  have  said  thus :  I  have  formerly 
declai'ed  my  will  to  that  one  nation,  and  circumcised  it : 
go  you  now,  and  "  teach  all  nations,"  and  baptize  them. 
Now  if  Christ's  meaning  had  been,  that  they  should  not 
with  the  parents  (being  made  disciples  and  baptized)  bap- 
tize the  children,  as  before  they  had  with  the  parents 
(being  made  disciples  and  circumcised)  circumcised  the 
children,  it  had  been  needful  he  had  given  them  a  caveat 
to  leave  the  children  of  the  faithful  out  in  the  world, 
though  they  had  formerly  been  in  the  church.  If  it  be 
objected,  that  they  who  were  taught,  and  "  believed,  were 
to  be  baptized,"  therefore  not  infants,  I  deny  the  conse- 
quence :  which  should  be,  if  it  were  true,  and  therefore  not 
infidels,  and  such  as  refuse  the  gospel.  And  this  is  the 
opposition  which  the  Scriptures  make,  setting  imiienitent 
and  unbelieving  persons,  against  the  penitent  and  be- 
lievers, and  not  children  against  their  parents,  which  is 
childish  to  imagine. 

5.  The  apostle  Peter,  Acts  ii.  38,  39,  exhorts  the  Jews 
to  repent,  and  to  be  baptized,  upon  this  ground,  that  "  the 
promise  was  made  to  them,  and  their  children,  and  to  all 
afar  off  as  many  as  the  Ijord  should  call."  As  if  he  should 
say,  God  hath  promised  unto  Abraham,  that  he  would  be 
his  God,  and  the  God  of  his  seed,  in  that  blessed  seed 
Christ.     He  hath  now  remembered  his  holy  covenant,  or 


•J  1  t  OF  RELIGIOUS  COMMUNION. 

inomisc,  and  Christ  is  come  to  you  his  own.  Luke  i.  72 ; 
John  i.  13.  Do  not  by  your  unbehef,  ami  inii)enitence  de- 
])nve  yourselves,  and  your  children  of  the  fruit  of  this 
^n-acious  promise :  but  that  it  may  be  profitable  to  you, 
and  them,  repent,  and  so  be  baptized  for  your  conhrma- 
tion:  and  let  the  seal  be  set  to  the  covenant  in  which  you 
and  your  children  are. 

To  elude  this  place  alleged  in  my  former  book,  Mr. 
Helwisse,  in  page  177,  comments  upon  it  in  these  words: 
"  The  apostle  saith  to  and  of  all  the  unbelieving  Jews,  and 
Gentiles,  The  promise  is  made  to  you,  and  to  your  children, 
even  as  many  as  tlie  Lord  shall  call:"  and  so  taking  his 
own  imagination  both  for  text  and  exposition,  he  bids  me 
"  prove  that  by  children  there  are  meant  infants." 

These  words,  "  to  them  that  are  alar  otl","  which  he  leaves 
out  in  his  accustomed  boldness  with  the  Scrii)turcs,  with 
the  words  following,  are  not  meant  of  the  Gentiles  at  all, 
but  of  the  Jews  "far  ofif"  in  time,  as  the  original  Greek 
beareth  it.  For  neither  was  Peter  himself  yet  so  well 
informed  of  the  calling  of  the  Gentiles,  neither,  had  he  so 
been,  was  it  then  a  lit  time  to  speak  of  it  to  the  weak 
Jews.  He  speaks,  then,  indefinitely  of  the  Jews  as  the 
seed  of  Abraham,  and  within  the  Lord's  covenant,  or  pro- 
mise :  whom  therefore,  Acts  iii.  *25,  he  calls  the  sous  of  the 
covenant :  and  to  the  Jew  alone,  as  is  evident,  where.  Acts 
ii.  14,  10,  Q'^,  '29,  he  quotes  the  prophecies  of  Joel,  and 
David  :  which  to  unbelieving  Gentiles  had  been  in  vain. 
Yea,  that  of  the  promise  he  directs  distinctly  to  such  Jews 
only,  as  had  the  work  of  grace  begun  in  them  :  being 
"  pricked  in  their  hearts  "  for  the  crucifying  of  Christ,  and 
earnestly  set  to  know,  and  do  the  will  of  God.  ver.  37,  39. 

That  by  "  children  "  here  are  meant  infants,  I  have,  by 
the  drift  of  the  place,  and  conference  of  other  scriptures-, 
proved ;  and  that  the  Holy  Ghost  speaks  of  the  covenant 
with  Abraham,  neither  was  there,  otherwise,  cause  of  naming 
their  children. 

Where  he  further  bids  me  i)rove  that  "  the  inheritance 
of  the  kingdom  of  heaven  goes  by  succession  of  genera- 
tion, as  the  land  of  Canaan  did,  '  he  begets  basUirdly 
errors  of  his  own,  and  tlu'U  would  have  me  nourish  them. 
For  neither  did  the  land  of  Canaan  come  by  succession  of 


OF  THE  BAniS-M  OF  INFANTS.  215 

generation,  but  by  God's  promise  made  upon  condition  of 
faith  and  holiness,  as  I  have  formerly  proved ;  much  less 
doth  the  kingdom  of  heaven,  but  by  God's  gracious  pro- 
mise and  gift,  both  to  young  and  old.  These  men  think 
the  kingdom  of  heaven  comes  to  all  infants  so  dying ;  and 
doth  it,  therefore,  come  by  carnal  generation?  If  it  come 
otherwise  to  all,  and  by  the  free  grace  of  God  in  Christ,  as 
they  suppose  ;  can  they  see  no  other, way,  but  it  must  needs 
3ome  to  the  infants  of  the  faithful,  by  carnal  generation  ? 
as  if  their  estate  were  worse  than  the  estate  of  all  the  rest  ? 
Add  to  this  scripture  that  which  we  read,  Acts  xvi.  14,  15, 
diat  God  having  "  opened  the  heart  of  Lydia,"  to  attend 
to  and  believe  the  word  of  Paul:  "she  was  baptized,  and 
her  family."  She  believed,  and  the  fruits  and  effect 
thereof  was,  she  and  her  family  were  baptized.  With  these 
things  doth  agree  Christ  our  Lord's  taking  the  little  children 
^to  wit  of  the  Jewish  church)  in  his  arms,  his  blessing  them, 
that  is,  his  communicating  his  grace  with  them,  and  pro- 
nouncing that  of  such  is  the  kingdom  of  heaven  :  as  also 
his  commanding  the  bringing  of  such  unto  him.  Mark  x. 
14,  IG.  In  blessing  them  visibly,  he  shows  them  to  be 
lawful  members  of  his  visible  church  or  body ;  and  more 
plainly  in  pronouncing  the  kingdom  of  heaven,  which  is 
his  church  upon  earth,  to  be  of  such.  In  commanding 
such  to  be  brought  unto  him,  he  commands  them  by  con- 
sequence, to  be  baptized  ;  since  they  cannot  be  brought 
unto  him  personally,  as  then,  nor  otherwise  outwardly,  or 
by  men,  save  by  baptism.  And  if  infants  be  to  partake  of 
Christ's  blood,  and  Spirit,  there  must  be  some  ordinary 
means  to  apply  them,  God  working  ordinarily  by  ordinary 
means,  and  the  same  none  but  bai:)tism,  that  lavacher  (laver) 
of  the  new  birth,  as  the  apostle  calleth  it.  Tit.  iii.  5. 

6.  Lastly,  Paul  testifieth,  1  Cor.  vii.  14,  that  if  one  of  the 
parents  be  a  believer,  the  "  children  are  holy,"  viz.  with  the 
holiness  of  the  covenant  (secret  things  being  left  to  God) 
who  otherwise,  are  unholy.  Neither  is  it  truly  answered, 
that  they  are  only  holy  to  their  parents'  use,  as  is  the  un- 
believing wife  to  the  use  of  her  ^husband.  For,  1.  They 
must  either  be  holy  in  their  persons,  or  they  cannot  be 
saved.  2.  He  saith  the  unbelieving  wife  is  sanctified  in, 
or  to  her  believing  husband  :  but  he  saith  not  that  children 


ii\C)  OF  RHLIGIOUS  COMMrNKiN. 

are  sanctified  to  their  parents,  but  simply  that  they  are 
sanctified,  or  holy.  3.  It  is  not  true  that  children  are 
sanctilied  to  the  parents  there  spoken  of:  the  one  of  them 
being  unbelieving  to  whom  nothing  is  sanctified.  Tit.  i.  15. 
Lastly,  The  very  drift  of  the  place  proves,  that  the  apostle 
hath  reference  to  the  covenant  of  Abraham,  "  I  "vvill  be  thy 
God,  and  the  Ciod  of  thy  seed.'  The  thing  he  intends,  is, 
to  prove  it  lawful  for  ;v  believing  husband,  or  wife  to  abide 
with  an  unbelieving  wife,  or  husband.  This  he  proves  by 
the  covenant  nia<le  with  Abraham,  and  with  ever}'  fsiithful 
son  and  daughter  of  Abraham,  that  he  will  be  the  God  of 
his  or  her  seed:  an<l  so  en<low  them  with  the  holiness  of 
the  covenant :  and  that,  therefore,  they  should  not  make 
scruple  of  living  with  their  (though  unbelieving,  if  other- 
wise lawful)  wives,  and  husbands.  And  in  this  interpretiv 
tion  is  force  of  argument,  both  for  tJie  apostle's  meaning, 
and  Corinthians'  satisfaction.  And  so,  the  seed  of  the 
faithful  being  holy  with  the  holiness  of  the  covenant  are. 
necessarily,  within  the  same  covenant  which  halloweththem. 

Now,  whereas,  some  manel  why  the  Holy  Ghost  speaks 
not  more  plainly,  and  expressly  of  the  admission  of  infants 
into  the  church  and  baptism  thereof,  they  must  remem- 
ber, 1.  That  none  nnist  presume  to  teach  the  Lord  how  to 
speak,  but  that  all  are  with  reverence  to  search  out  his 
meaning.  'Z.  That  they  may  with  as  much  reason  man'el, 
why  there  is  no  express  mention  made  of  the  easting  out 
of  the  Jewish  infants  with  their  unbelieving  parents.  In 
the  very  same  places  the  Holy  Ghost  speaks  of  the  taking 
the  kingdom  of  God  from  them,  for  not  bringing  forth 
fruit ;  and  of  giving  it  to  the  Gentiles,  who  would  bring 
forth  fruit :  of  breaking  ofl'  the  natural  branches  for  nn- 
belief;  and  of  planting  in  the  Gentiles  by  faith.  Now 
here  is  no  mention  of  the  infants  of  either.  Both  the  one 
and  other  are  comprehended  for  those  outward  preroga- 
tives and  dispensations,  in  their  parents,  as  the  branches 
in  the  roots:  the  infants  of  the  godly,  in  their  godly  parents, 
according  to  the  tenor  of  (iod's  mercy:  the  infants  of  the 
ungodly  in  tlieir  ungodly  parents,  in  the  tenor  of  his  jus- 
tice, of  which  more  htM-eafter. 

And  here,  for  the  better  clearing  of  things  following 
thereabout,  it  is  of  special  u>c  to  observe  tlie  divers  cou- 


OF  THE  BAPTISM  OF  INFANTS.  217 

siclerations,  and  respei^ts,  in  which  the  Scriptures  speak  of 
the  Jewish  church  and  ordinances  :  which  are  in  numher 
three. 

First,  Considering  the  Israelites,  in  their  just  constitution 
and  calhng  of  God,  they  were  the  first-fruits  and  root,  with 
the  mass  and  branches,  holy :  Abraham,  Isaac,  and  Jacob, 
faithful  persons,  and  their  posterity  an  holy  people  unto 
the  Lord  their  God:  separated  unto  him  from  all  other 
people  :  beloved  of  him,  and  out  of  his  love  chosen  to  be  a 
precious  people  unto  himself;  above  all  the  people  on  the 
earth  :  in  whom  God  saw  none  iniquity,  nor  transgression  : 
to  whom  belonged  the  adoption,  glory,  covenants,  consti- 
tution of  the  law,  worship,  and  promises:  God's  children, 
having  him  their  Father:  being  the  heir,  and  heirs  of  pro- 
mise :  his  dearest  son,  and  the  child  of  his  delight :  natural 
branches,  and  in  the  same  regard,  Jews  by  nature,  and  not 
sinners  of  the  Gentiles  :  Christ's  own  :  in  Christ :  without 
whom  the  Gentiles  were :  and  the  twelve  tribes  worship- 
ping God  instantly,  day  and  night,  in  hope  of  the  promised 
Christ.  'Eom.  si.  16;  Lev.  xx.  26;  Deut.  vii.  6—8; 
Numb,  xxiii.  21  ;  Eom.  ix.  4;  Isa.  Ixiii.  16  ;  Exod.  iv.  22; 
Gal.  iv.  1 ;  Heb.  vi.  17  ;  Jer.  xxxi.  20 ;  Eom.  xi.  21  ;  Gal. 
ii.  15;  John  i.  11 ;  Eph.  ii.  12;  Acts  xxvi.  6,  7.  So  for 
their  ordinances,  in  their  institution  and  right  use  ;  their 
circumcision  was  a  seal,  or  sign  of  the  righteousness  of 
faith  :  their  offerings  a  sweet  savour  unto  the  Lord,  for  the 
forgiveness  of  sins,  as  leading  to  Christ  by  faith :  their 
washings  applying  the  blood  of  Christ,  which  they  figured, 
Eom.  iv.  11  ;  Heb.  iv.  2  ;  Lev.  iv.  26,  31,  35  ;  Numb.  xv. 
21 — 26  :  unto  which  David  had  respect,  when  he  prayed, 
that  for  the  forgiveness  of  his  adultery  and  murder,  God 
would  wash  him  thoroughly  from  his  iniquities,  and  purge 
him  with  hyssop,  Psa.  Ii.  4,  9,  with  Lev.  xiv.  4,  &c.,  that  he 
might  be  clean.  Thus  were  the  oracles  given,  "  lively :"  the 
law,  "spiritual :"  the  manna  and  rock,  "  spiritual,"  and  sacra- 
mentally,  "  Christ."  Acts  vii.  38;  Eom.  vii.  12,  14;  1  Cor. 
X.  3,  4. 

Secondly,  The  Scriptures,  sometimes,  speak  of  that 
church  and  ordinances  by  way  of  comparison  with  tlie 
church  and  ordinances  after  Christ's  death,  and  ascension. 
And  in  that   respect  the  apostle,   comparing  not  person 


21  fi  Ol-    UELIGIOUS  COMMUNION. 

with  person,  but  church  with  cliurch,  calls  it,  thougli  "  the 
heir,"  yet  a  child,  in  the  non;i«^e:  and  the  ordinances 
tutors,  and  governors,  under  which  it  was,  Gal.  iv.  1;  ii.4; 
Lut  the  church  now  a  man  of  lull  age,  and  so  freed  from 
them  unto  greater  liberty.  The  person  is  the  same  both 
a  child,  and  a  man  grown :  though  not  to  be  trained  up 
after  the  same  manner:  even  such  is  the  difference  between 
them  and  us.  They  as  a  child,  had  a  harder  hand  lield 
over  them,  and  were  stinted  sundry  ways,  where  we  are 
free.  They  were  taught  by  signs,  and  hand-writings,  and 
pointings  with  tlie  finger,  as  it  were  :  where  our  institution 
is  more  manlike,  and  simple.  They  had  earthly  things 
more  distinctly,  and  fully  ;  we,  heavenly.  In  which  respect, 
the  church  since  Christ's  ascension,  and  possession  of 
heavenly  glory,  is  called  more  especially  "  the  kingdom  of 
lieaven,'  which  he  dispenseth,  with  more  than  kingly 
bounty  in  the  largess  of  his  spirit.  Matt.  xi.  Jl.  They 
had  the  gospel  by  "  the  prophets  shining  as  a  light  in  a 
dark  place:"  we,  by  Christ,  and  the  apostles,  "  as  the  dawn- 
ing of  the  day,  and  morning  star."  2  Pet.  i.  19.  They  had 
the  prophecies,  and  "  shadows  of  good  things  to  come," 
Heb.  X.  I :  we,  the  stories  and  remeuibrances  of  the  same 
good  things  to  come,  even  Christ  exhibited  according  to 
the  promise  of  the  Father.  1  Cor.  xi.  ii4.  In  which  respect 
it  is  also  said.  Gal.  iii.  24,  rJT),  that  faith  was  not  come  to 
them  :  but  that  "  they  were  shut  up  into  the  faith  to  be  re- 
vealed:" and  that  "  they  died,  and  received  not  the  pro- 
mise," to  wit,  Christ  come  in  the  flesh.  Heb.  xi.  84,  40. 
And  in  this  consideration,  and  comparison,  neither  Abra- 
ham, nor  David  received  the  promise,  or  had  faith  come 
unto  them,  or  "  were  nnide  perfect,"  as  the  apostle 
speaketh. 

Thirdly,  The  Scriptures  do  oft  speak  of  the  Jewish 
church,  and  ordinances,  in  respect  of  tlie  degenerate  state 
of  the  one,  and  corrupt  abuse  of  the  other,  in  that  estate. 
Which,  as  at  other  times,  so  were  the  one,  and  other  very 
notable  in  the  days  of  Christ,  and  liis  apostles:  the  leaven 
of  ]»harisaical  hy])0('risy,  Ix'sides  the  worse  error  of  the 
Sadducees,  having  so  far  infected,  as  that  the  greatest  part 
of  the  Israelites  being  ignorant  of  the  righteousness  of 
God,  and  going  about  to  establish  their  own  righteousness 


OF  THE  BArriSM  OF  INFANTS.  219 

did  not  submit  themselves  to  the  righteousness  of  God, 
in  receiving  Christ.  Rom.  x.  8.  They  did  not  consider 
the  law  as  given  for  transgression  and  to  kill  them,  as 
revealing  the  will  of  God  in  the  rigour  of  justice,  and  his 
eternal,  and  unchangeable  judgment  against  sin,  Gal. 
iii.  19;  Rom.  vii.  11:  unto  which  also  the  sacrifices,  and 
ceremonies  served  in  their  legal,  and  literal  use,  that  so 
despairing  in  themselves,  they  might  fly  to  the  free  pro- 
mise of  grace  in  that  promised  seed  of  Abraham  now  come; 
but  taking  the  law,  and  ordinances  thereof,  to  be  for  out- 
ward discipline  only,  they  imagined  they  might  by  outward 
obedience  satisfy  it,  and  therein  be  justified  before  God : 
and  so  did  glory  in  the  outward  works,  and  ceremonies 
thereof:  especially  in  their  "  circumcision  of  the  flesh." 
Rom.  ii.  17.  And  as  the  most  of  them  conceiving  carnally 
or  Heshlily  of  the  Lord's  covenant  did  glory  in  the  flesh, 
and  that  they  were  Abraham's  seed,  and  circumcised,  and 
so  despised  the  free  promise  of  grace  in  Christ,  so  others 
of  them  receiving  him  in  part,  did  mingle  with  the  right- 
eousness of  faith  the  righteousness  of  the  law,  Phil.  iii.  8,4; 
som-ing  also  with  that  leaven  many  of  the  Gentiles  espe- 
cially in  the  churches  of  Galatia.  Whereupon  it  was,  that 
the  apostle  wrote  to  the  Hebrews,  and  Galatians  as  he  did, 
both' of  the  persons,  and  things  we  sj)eak  of. 

The  persons,  whether  Jews,  or  Judaising  Christians, 
glorying  in  the  works  of  the  law,  especially  in  their  circum- 
cision in  the  flesh,  he  calls  Abraham's  seed  according  to 
the  flesh,  carnal,  and  under  the  yoke  of  Ishmaelitish  bond- 
age, of  whom  Ishmael  was  a  figure  ;  who  being  the  son 
of  the  bond-woman,  and  born  after  the  flesh,  or  ordinary 
course  of  nature,  mocked  at  him  who  was  born  after  the 
promise,  and  was  therefore  cast  out  of  Abraham's  house ; 
and  so  is  propounded  as  a  figure  of  all  them,  Jews,  or 
Gentiles,  who  in  the  confidence  of  works,  reject  the  pro- 
mise of  grace,  and  persecute  them  that  embrace  it ;  bring- 
ing themselves  also  therein  under  the  bondage  of  the  whole 
law.  And  thus  all,  whether  Jews  or  Gentiles,  then  or 
now,  despising  the  free  promise  of  grace,  and  looking  to 
works  for  justification,  were  and  are  rank  Ishmaelites,  and 
of  Abraham's  seed  according  to  the  flesh,  as  the  apostle 
expressly  taxeth  the  Galatians,  desiring  to  be  under  the 


220  OF  RELTOIOUS  COMMUNION. 

law.  though  not  (lescending  niitunilly  of  Abraham.  Phil, 
iii.  M;  Gal.  iii.  t},aii(l  v.  1,  0,  4;  Geii.xvi.  1 — I,  aiulxxi.  9,  10; 
Gal.  iv.  V!  1—2.1,  29— :U. 

Now,  that  I  may  api)ly  these  things  to  the  present  pur- 
pose, what  is  all  this  of  Abraham's  seed,  according  to  tho 
Hesh,  in  the  apostlo's  meaning,  to  the  infants  of  tlie  faith- 
ful, whether  of  tho  Jews  fonnerly,  or  Gentiles  now?  Did. 
or  do  they,  as  Ishmael,  glory  in  the  flesh,  and  mock  at 
Gods  promise,  or  any  way  reject  Christ?  Did,  or  do  the\ 
"establish  the  righteousness  of  the  law,  and  of  works,"  or 
" persecute  him  that  is  bom  after  the  Spirit'  as  all  they 
who  are  "  born  after  the  flesh,''  in  the  apostle's  meaning, 
did,  and  always  do?  Only  they,  who  thus  Ishmael-like, 
glory  in  works,  and  persecute  the  true  believers^  are  by  the 
apostle  called  Abraham's  seed,  according  to  the  flesh,  and 
of  Ishmael.  So  for  the  ordinances,  and  works  of  the  law 
thus  abused,  and  penerted  for  justification,  tliey  were 
base,  and  b(?ggarly,  unprofitable,  unholy,  unhallowing,  yea 
dross  and  dung  :  yea,  pernicious,  and  hurtful,  cursing,  and 
killing  them,  who  so  wrought,  or  deemed  them.  And  thus 
considered,  the  apostle  to  the  Galatians,  Philippians,  and 
'Hebrews  speaketh  of  them ;  giving  them,  as  Luther  used 
to  say,  ignominious  names,  having  to  do  with  those,  wln^ 
either  did,  or  were  in  special  danger,  thus  to  pen'ert 
them. 

And  these  grounds  thus  laid,  unto  that  his  objection, 
page  107,  that  "the  covenant  made  with  Abraham  was  a 
carnal  covenant,  because  it  had  a  worldly  sanctuary,  and 
priesthood,  and  carnal  rites  purifying  the  tlcsh,  but  not 
purging  the  spirit,''  I  do  answer,  that  those  ordinances 
were  no  part  of  the  covenant  made  with  Abraham,  but 
accessories  unto  the  law  given  i'M)  years  after :  though 
there  might  be  a  spiritual  use  of  them,  and  was,  by  faith, 
as  of  any  ordinances  now  and  as  of  the  moral  law  itself. 
to  them  that  believe  and  repent:  but  in,  and  according 
unto  this  lawful  use  of  them  the  apostle  speaketh  not.  but 
in  respect  of  their  abuse,  as  either  sevi-red  from  Christ, 
as  their  end  ;  or  joined  with  him  for  justiiication. 

His  assertion,  so  oft  repeated,  that  "  Ciod  in  his  cove- 
nant with  Abraham,  promised  but  worldly  things,  and  so 
required  only  cannil  obedience,"  1  have  formerly  refuted. 


OF  THE  BAPTISM  OF  INFANTS.  2Q1 

as  a  notorious  ground  of  Judaism  and  Pharisaism.  Nei- 
ther was  it  the  more  a  carnal  covenant,  because  the  sign 
Avas  set  in  the  flesh,  than  is  ours  now,  because  baj-Jtism  is 
administered  upon  the  flesh,  or  bodies  of  the  persons 
baptized. 

But  where  he  adds,  that  "  the  judgment  for  the  break- 
ing of  the  covenant  of  circumcision  was  a  worldly  judg- 
ment," and  that  "  no  judgment  of  condemnation  as  \n'o- 
nounced  against  any,  though  presumptuously  breaking  the 
ordinances,  and  law  of  Moses,  but  bodily  death,"  quoting 
for  that  purpose  Gen.  xvii.  14;  Numb.  xv.  30;  Heb.  x.  28,, 
he  proceeds  on,  indeed,  from  Pharisaism,  which  made  the 
promises,  and  Messiali  carnal,  to  plain  Sadducism,  Avhicli 
denied  a  resurrection,  especially  unto  the  Jews,  which,  as. 
it  is  written  of  them,  hath  been  the  persuasion  of  divers 
Anabajitists  in  former  times.  For  if  eternal  death  were  not 
threatened  the  Jews  for  breaking  the  law,  and  command- 
ments given  by  Moses,  though  presumptuously  and  blas- 
phemously, of  which  he  speaks,  Numb.  xv.  30,  nor  for  the 
worshipping  of  iiilse  gods,  of  which  sin  Paul  speaks,  Heb.  x. 
28,  compared  with  Deut.  xvii.  2,  3,  6,  then,  for  no  sin  what- 
soever, and  so  there  is  no  judgment  to  come,  nor  needs  be 
no  Christ  to  save  from  it. 

The  scriptures  quoted  speak  indeed  of  bodily  death, 
but  including  in  it  spiritual  death,  without  repentance,  as- 
did  their  bodily  blessings  promised  include  spiritual.  The 
apostle  Paul  speaking  of  the  last  judgment,  Eom.  ii.  12, 
saith  that  "  the  Jews  sinning,  in  or  under  the  law,  should 
be  condemned,"  (to  wit  eternally)  "  by  the  law."  It  is  true 
he  addeth,  that  "  they  who  so  sinned,  might  through  re- 
pentance be  saved  :"  and  so  may  they  that  sin  against  the 
gospel  now,  except  their  sin  be  against  the  Holy  Ghost, 
which  was  then  unpardonable,  as  now,  and  in  so  saying, 
he  grants,  thougli  he  observe  it  not,  that  the  sin  then  was 
in  itself,  and  without  repentance,  damnable. 

He  adds,  page  170,  that  "  by  our  ground  we  must  bap- 
tize all  our  household,  and  infants,  both  born  in  the  house, 
and  bought  with  money."  I  answer,  1.  That  it  followeth  not, 
that  if  we  succeed  the  Jews  in  the  covenant  of  the  Lord, 
and  our  baptism  and  Lord's  Supper,  their  circumcision 
and  passover,  therefore  there  must  be  an  agreement  in  all 


O-Dvi  OF  RELIGIOUS  COMMUNION. 

the  particulars  about  them.  The  suhstancc  of  the  Lord's 
covenant  with  Abraham,  was,  that  he  would  ho  his  God, 
and  the  God  of  his  seed :  and  this  about  his  bond-servants 
was  an  accessory  unto  it.  And  of  it  there  was  a  more  spe- 
cial reason  for  them,  than  for  us :  because  they  were  to  be 
separated,  even  civilly,  in  a  more  special  manner  from  un- 
circumcised  persons,  than  we  now  from  persons  unbap- 
tized,  as  api)eareth,  Ezra  x.  H,  11,  &c.  ;  Neb.  ix.  2,  and  xiii. 
3,  23,  25,  :\0;  Dan.  i.  8;  Acts  x.  9  —  11,  and  xi.  8,  &c. 
2.  Even  the  families,  and  households  of  the  faithful  now, 
if  they  be  in  the  estate  of  Abraham  s  family,  are  to  be 
bapti/od  also. 

And  for  this  purpose,  it  shall  be  useful  to  consider,  what 
the  Scriptures  V)0th  promise,  and  testify  of  families,  and 
households.  The  Lord  promised  Abraham  the  father  of 
the  faithful,  that  in  him  all  the  families  of  the  eaith  should 
be  blessed  :  bids  him  circumcise  all  the  males  of  his 
family,  which  he  knew  before  he  would  command  to  keep 
the  way  of  the  Lord.  Gen.  xviii.  19.  As  Jacob  also  purged 
his  household  from  idolatry,  and  all  uncleanness,  tliat  he 
mif^ht  sacrifice  unto  God  with  them.  Thus  Joshua  pro- 
fesseth  for  himself,  and  his  household,  that  they  will  sen-e 
the  Lord  :  and  David,  that  he  who  walked  in  a  perfect 
way  should  serve  him  :  and  that  none  working  deceit, 
should  dwell  in  his  house.  Accordin<:ly  the  Lord  told 
Zaccheus,  when  he  became  a  son  of  Abraham,  that  that 
day  salvation  was  come  into  his  house.  We  read  likewise 
of  Cornelius,  that  he  was  a  devout  man,  and  one  that  feared 
God  witli  all  his  household  :  as  was  the  jailor  also  con- 
verted, and  baptized,  with  all  his  family.  Gen.  xviii.  10,  and 
xxi.  2,  3,  12,  xii.  3,  xvii.  13,  xxxv.  2  ;  Josh.  xxiv.  15  ;  Psa. 
ci.  (»,  7  ;  liuke  xix.  9  :  Acts  x.  2.  xvi.  32—34.  And  lastly, 
in  the  places  brought  by  Mr.  Helwisse  for  the  gathering 
of  the  church  under  Christ,  the  Lord  promiseth  to  make 
his  covenant  with  the  house,  or  family  of  Israel,  and  with 
the  family  of  Judah.  Jer.  xxxi.  31  ;  Heb.  viii.  8.  In  all 
which,  with  other  scriptures,  we  see  how  the  tenor  of  the 
Lord's  ])romise,  and  blessing  runs  upon  godly  govemors, 
and  their  families.  Nor  but  that  it  comes  oft  to  pass 
otherwise,  and  that  fiiithful  gmernors  have  unbelievers  in 
tluir  households  :  but  that  this  is  tlie  ordinarv,  and  orderly 


OF  THE  BAPTISM  OF  INFANTS.  223 

state  of  things,  and  where  it  falls  out  otherwise,  it  is,  at 
the  least,  the  governors'  cross,  if  not  their  sin.  Now  in 
this,  as  in  all  other  particulars,  we  must  consider  of  the 
dispensation  of  the  Lord's  ordinances,  according  to  the 
orderly  state  of  things.  But  to  conceive,  that  Abraham 
Avould  circumcise  any  unbelieving,  or  unholy  person,  so 
appearing,  or  seed  of  such,  on  both  sides,  is  to  accuse 
"  llie  father  of  the  faithful  "  of  unfaithful  dealing  wdth  the 
seal  of  the  Lord's  covenant,  in  setting  it  upon  them,  who 
had  no  part  in  it,  nor  promise  of  "  God  to  be  their  God  :*' 
though  I  doubt  not  but,  they  under  godly  government  in 
the  family,  may  be  admitted  into  the  church  upon  the 
manifestation  of  a  very  small  measure  of  grace,  with  pro- 
mise of  submission  unto  all  good  means  of  growth,  pub- 
lic, and  private  ;  as  might  they  yet  with  a  lesser  measure  • 
have  been  admitted  into  the  Israelitish  church,  having  a 
far  less  measure  of  revelation  of  grace,  than  w^e  now. 

He  addeth,  page  108,  that  "  baptism  is  by  John  taught  to 
be  the  baptism  of  amendment  of  life,  and  remission  of 
sins,"  Mark  i.  4,  the  burying  into  the  death  of  Christ,  that 
men  might  walk  in  newness  of  life,  Kom.  vi.  4,  and  the 
putting  on  of  Christ  by  faith,  Gal.  iii.  26,  27. 

I  answer,  that  these  are  preparations  unto,  and  ends 
and  uses  of  baptism  for  men  of  years :  and  should  not  be 
alleged  to  the  prejudice  of  infants  :  no  more  than  their 
want  of  faith,  by  which  men  of  years  are  justified,  or  of 
works,  by  which  they  are  to  be  judged,  to  the  prejudice  of 
the  salvation  of  infants,  which  have  them  not.  Christ  our 
Lord  had  the  same  outward  circumcision  with  the  Jew^s, 
and  the  same  baptism  with  us,  and  yet  neither  the  same 
preparation  unto,  nor  ends  or  uses  of  the  one  or  other, 
with  them  or  us.     Luke  ii.  21  ;  Matt.  iii.  16. 

Besides,  upon  this  ground,  any  might  have  excepted 
against  the  circumcision  of  infants  of  old.  Abraham  be- 
lieved before  he  was  circumcised,  Eom.  iv.  3,  11  :  so  the 
ends  and  uses  of  circumcision  w^ere,  to  be  a  seal  of  the 
righteousness  of  faith,  and  to  confirm,  that  God  was  the 
God  of  the  person  circumcised.  Gen.  xvii. :  as  also  to 
teach,  that  nothing  clean  could  come  of  the  unclean  seed 
of  man.  Job  xiv.  4  :  to  admonish  of  the  circumcision  of  the 
heart,    Deut.  x.   10;  Jer.   iv.  4;    1    Sam.  xiv.  6;  xvii.  36; 


2:21  OF  RELIGIOUS  COMMUNION'. 

Judges  xiv.  8  :  Acts  xi.  U :  to  coiilirin  t'uith  in  the  time  of 
danger  especially  against  tiie  uueircuuiciscd  :  and  to  be  a 
sign  of  distinction  and  separation  from  the  same  unch*- 
cmncised  Gentiles.  These  were  the  ends  and  uses  of 
circumcision,  which,  notwithstandhig  infants  could  not 
possibly  propound  or  have,  were  they  therefore  to  be 
kept  from  it  ?  So  reasons  this  man  against  the  baptism  of 
infants :  which  foUoweth  ui  the  room  of  the  other,  as  I 
have  formerly  proved.  It  is  sufticient,  that  the  infants  of 
believers  are  capable  of  the  manifestation  of  God's  good- 
ness towards  them,  in  being  baptized,  as  of  old  they  were 
circumcised,  according  to  the  covenant.  The  other  par- 
ticular ends  were  and  are  to  follow,  and  to  be  attained  in 
their  times.  Where  let  it  also  be  noted,  that  whereas,  hi 
the  Lord's  Supper  there  are  required  for  the  act  of  par- 
taking, sinidry  works  implying  understanding,  and  know- 
ledge in  the  partaker;  as  his  being  put  in  mind,  that  it  is 
Christ's  body  and  blood  given  for  him :  tliat,  he  take,  eat, 
and  drink  it  in  remembrance  of  Christ's  death :  there  is  no 
such  thing  in  the  act  of  the  administering  of  baptism  :  but 
only  the  person  baptized  in  the  name  of  the  Father,  Son, 
and  Holy  Ghost.  The  same  difference  may  be  also  ob- 
served to  have  been  of  old,  between  circumcision,  and  the 
eating  of  the  passover,  prohibited  them  who  were  not  capa- 
ble of  the  meaning  of  the  mystery.     Ex-od.  xii.  *-iO,  '27. 

That  we  "hold,  and  i)rofess  that  Christians  beget  Chris- 
tians," and  ''  that  only  we "  (whom  he  calls  Brownists, 
])age  11'^,  because  we  are  not  Anabaptists)  "beget  infants 
that  are  heirs  of  salvation,  and  under  the  covenant  of 
grace, "  is  but  his  rash,  and  unliDnest  accusation  of  us. 

All  nu-n  know  we  hold  the  reformed  churches,  in  all 
]dacrs,  the  true  churches  of  Christ,  juul  so  within  the 
Loixl's  covenant,  the  faithful  parents  with  their  seed.  The 
like  also  we  thiidi  of  such  in  J'ngland  in  tlieir  pereons, 
and  stied  with  thorn,  as  are  made  j)artakei*s  of  the  faith  of 
Ahmham.  kindly,  we  liold,  that  our,  as  all  other  nun's, 
children  aix),  by  natural  gcnemtion,  the  cliildren  of  wrath, 
Kph.  ii.  'i:  and  tliat  it  is  by  the  gnice  of  God,  that  wo, 
and  they  with  us,  are  within  this  the  Lord's  covemuit,  as 
was  Abraliam  and  liis  stc-d. 

Against  our  doctrine,  tliat  baptism  is  a  seal   of  tlu    co- 


OV  THE  BAPTISM  OF  INFANTS.  2*25 

venant  of  the  gospel,  he  ohjecteth,  that  then  washing  with 
water  is  a  seal  in  the  flesh,  and  makes  a  print,  or  im- 
pression. I  answer,  noting  in  the  first  place,  how  he  calls 
the  very  "  outward  washing  with  water,  baptism,"  that, 
even  that  washing  by  God's  appointment,  is  an  outward 
seal,  or  sign  of  confirmation,  of  the  New  Testament  in  the 
blood  of  Christ;  for  that  we  mean  by  a  "seal:"  and  to 
require  a  print,  or  impression,  is  but  to  quarrel  about  the 
word,  or  letter;  when  even  circumcision  itself,  to  speak 
properly,  was  no  print.  Where  Christ  teacheth,  John 
vi.  27,  that  "  the  Father  sealed  him,"  doth  he  mean  that 
he  set  any  print  upon  his  soul  or  body,  or  more  than  this, 
that  he  designed  him  to  the  office  of  the  Mediator  ?  Where 
the  Lord  bids  the  prophet  "  seal  up  the  law  among  his  dis- 
ciples," would  he  have  a  print  set  in  their  flesh,  or  more, 
than  that  he  should  more  fully  declare,  and  confirm  the 
law  unto  them?  Isa.  viii.  16.  When  Paul  tells  the 
Corinthians  that  they  are  the  seal  of  his  apostleship,  doth 
he  mean  any  more  than  that  their  conversion  from  jiagan- 
ism  both  by  doctrine  and  signs  and  wonders  of  an  ajjostle 
amongst  them,  was  a  confirmation  thereof?  1  Cor.  ix.  2  ; 
2  Cor.  xii.  11.  So,  since  baptism  is,  by  God's  appoint- 
ment, a  declaration,  and  confirmation  of  the  inward,  and 
eiiectual  washing  by  that  blood  and  spirit  of  Christ,  from 
the  guilt,  and  contagion  of  sin,  it  is  rightly,  and  truly 
called  a  seal,  or  sign  of  confirmation  of  Christ's  testament 
established  in  his  blood ;  as  is  also  the  Lord  s  Supper,  of 
the  breaking  of  his  body,  and  shedding  of  his  blood  for 
our  sins.  And  for  this  sealing,  and  confirming  of  Christ's 
testament  in  his  blootl  those  ordinances  especially  serve, 
and  are  by  his  servants  to  be  used. 

He  tells  us,  that  "  in  the  new  testament  there  is  no 
seal,  but  the  seal  of  the  Spirit:"  and  quotes  Eph.  i.  17,  and 
other  scriptures  speaking  of  that  inward  seal,  and  i^roving 
it,  indeed ;  but  not  disproving  the  outward  seals,  but 
plainly  establishing  them.  For  if  Gods  teaching  of,  and 
testifying  unto  us,  inwardly,  by  his  Spirit,  that  we  are  his 
in  Christ,  be  an  inward  seal,  then  is  his  teaching  of,  and 
testifying  unto  us,  the  same  thing  outwardly,  by  the  gospel, 
and  sacraments,  an  outward  seal,  or  seals,  and  so  rightly 
called.  And  not  only  the  spirit,  which  is  inward,  but  water, 

VOL.  III.  Q 


ii'2C)  OF  RELIGIOUS  COMMUNION. 

and  blood,  \vliicli  arc  outward,  do  bear  record  of  Christ, 
or  conlirm,  and  seal  up  bis  deatli  unto  us.  1  John  v.  8.  In 
respect  of  which  water  and  blood  issuin;^  out  of  his  side, 
our  sacraments  arc  said  to  have  liown  thence.  John  xix.  34. 
Lastly,  Abraliam,  our  father,  when  he  believed,  was  also 
sealed  by  the  Spirit  of  promise  :  and  yet  this  hindered  not, 
but  that  both  he,  and  his  seed  had  the  outward  seal  of 
circumcision  added  ;  even  so  our  good  God,  knowing  how 
frail,  and  feeble  in  faith  we  are,  hath  to  his  gracious  cove- 
nant, and  promise  in  word,  and  writing,  annexed,  besides 
the  inward  seal  of  the  Spirit,  the  outward  seals,  which  we 
call  sacraments,  for  the  conlirmation  thereof,  not  in  itself, 
but  unto  us  :  which  we  are  therefore  accordingly  to  use, 
with  reverence,  and  thankfulness. 

His  assertion,  that  "  infants  are  not  in  the  covenant  of 
the  new  testament,  and  therefore  not  under  the  seal,"  I 
have  formerly  disproved.  If  they  be  under  the  promise  of 
salvation,  they  have  a  part,  or  legacy  in  the  will,  or  testa- 
ment of  Christ,  or  new  covenant,  which  are  both  one  :  and 
so  in  this  seal  of  initiation,  or  entrance,  baptism. 

To  his  athrmation,  that  "  parents  cannot  set  the  seal 
upon  their  infants  now,  as  they  could  the  seal  of  circum- 
cision of  old,  upon  theirs,"  I  do  answer,  that  they  cannot 
indeed  set  the  inward  seal,  no  more  could  they  then :  but 
the  outwaid  they  can  now,  as  then  they  could :  unto  which 
God  also  setteth  the  inward  in  due  time,  as  he  hath  pro- 
mised, if  they  make  not  themselves  unworthy  thereof 

He  objects  in  the  last  place  against  a  ground  in  my  book,* 
the  former  part  whereof  is  this :  "  The  Scriptures  everywhere 
teach,  that  parents  by  their  faith  bring  their  children  into  tho 
covenant  of  the  church,  and  entitle  them  to  the  promises.' 
This  I  proved  from  Gen.  .wiii.  7 ;  Acts  ii.  M ;  which  i)roofs  I 
have  also  confirmed  against  his  unjust  exceptions.  He  here 
objects  further,  page  1 70,  that  I  "  bring  in  a  meritorious  faitli, 
where  my  faith  is  littleenough  tobringmyself  undertliecove- 
nantof  God,  were  itnot  for  his  merciful  accei)Uuice  in  Christ." 

A  vain,    and    ignorant   collection :    and    by  which    the 

apostle  teaching  justification  by  faith,  might,  as  truly,  have 

been  accused  for  bringing  in  a  meritorious  faith,  I'i.c.     I  do 

not,  then,  make  faith  a  meritorious  cause  to  deserve,  but 

•   Vulc  vol.  ii.  pages  29 G,  297. 


OF  THE  baptis:m  of  infants.  2;^ 7 

an  instrumental  means,  or  hand,  as  it  were,  to  receive 
God's  gracious  promises  in  Clirist  to  the  faithful,  and  their 
seed :  as  Abraham  when  God  promised  him  to  be  "  his 
God,  and  the  God  of  his  seed,"  did  by  faith  lay  hold  of, 
and  receive  this  promise,  and  so  interested  himself  and  his 
in  it,  and  the  seal  thereof:  which  promise  had  he  not 
believed,  he  had  visibly,  or  before  men,  deprived  himself 
and  his  of  all  interest  in  it.  The  same  I  judge  of  all  other 
faithful  parents,  leaving  merit  to  free-willers,  who  hold 
particular  election  to  arise  from  faith  foreseen:  and,  as 
this  man  affirmed  unto  me  and  others,  that  if  God  shoAved 
to  him  any  more  favour,  or  mercy,  than  to  the  profanest 
man  in  the  world,  it  were  partiality  in  him. 

He  adds,  page  177,  that  "Abraham's  faith  and  earnest 
prayer  could  not  bring  Ishmael  his  child  of  thirteen  years 
old,  nor  his  other  children  by  Keturah,  under  the  covenant. " 
Gen.xvii.  18,  21.  Where  meaning,  as  he  must,  the  covenant 
of  circumcision,  he  overthrows  one  error,  as  he  that  inter- 
feres, strikes  down  one  ill  leg,  by  another.  For,  1.  Since 
Ishmael,  and  the  children  by  Keturah,  were  circumcised,  and 
yet  had  no  promise  of  the  land  of  Canaan,  his  main  founda- 
tion,  which  is,  that  "  God  in  the  covenant  of  circumcision, 
promised  nothing  on  his  part,  but  the  land  of  Canaan,"  is 
raised,  and  so  all  falls,  which  he  builds  upon  it.  2.  Since 
the  covenant  there  spoken  of  was  the  covenant  of  cir- 
cumcision, and  that  Ishmael  with  the  rest  were  circumcised, 
how  saith  he,  that  he  and  they  were  not  in  the  covenant, 
to  wit  outwardly?  Besides  the  Lord  tells  Abvaham,  ver.  20, 
that  he  had  heard  his  prayer  touching  Ishmael :  though  he 
meant  to  establish  his  covenant  with  Isaac,  as  the  root;  of 
which  both  the  church,  and  promised  seed  should  come, 
and  luito  whom  Ishmael,  with  the  rest,  should  have  sub- 
mitted, and  adjoined  himself;  whom  because  he  despised, 
and  in  him  Christ,  he  was  cutoff  from  the  church  and  cove- 
nant afterwards.  Which  things  till  they  were  revealed 
made  no  difference  between  Isaac  and  Ishmael:  neither  can 
the  like  difference  in  God's  secret  knowledge,  or  pm'pose, 
till  the  time  of  revelation,  exclude  one  of  the  children  of 
the  faithful  now,  more  than  another. 

Of  Acts  ii.  39,  I  have  spoken  formerly,  and  therefore 
come  to  the  latter  part  of  the  ground,  which  he  putteth 


fi2S  OF  RELIGIOUS  COMMUNION. 

down  thus,  page  178.  "  God  takes  occasion  by  the  sins  of 
parents  to  execute  his  justice  to  condemnation,  upon  the 
cliildren."  "  Where,"  saith  he,  "  I  double  my  sin,  in  that 
as  before  I  made  the  parent's  faith  the  cause  of  blessing  to 
salvation,  so  here,  their  infidelity  a  cause  of  God's  judg- 
ment to  condemnation,  to  their  children."  Where  the 
truth  is.  lie  both  doubleth,  and  trebleth  injur}'  upon  me, 
and  just  blame  upon  himself.  For  first,  I  neither  mention, 
nor  uu'ddlo  with  lither  the  salvation,  or  condemnation  of 
infants,  tliou;4h  he  falsify  my  words,  as  if  1  did  :  our  ques- 
tion bein^  only  about  the  outward,  or  visible  covenant  of 
the  church,  and  privileges  thereof:  secret  things  being  left 
to  God,  as  I  there  expressly  speak,  alleging  Deut.  xxix.  iJ9, 
for  that  i)urpose.  Secondly,  As  I  make  rot  the  faith  of 
parents  a  cause  meritonous,  as  he  imaginetl;,  of  that  good 
unto  their  children,  but  only  a  means  of  embracing  God's 
gracious  offer,  and  promise:  so  neither  do  I  write,  as  he 
challengeth  me,  that  the  father's  infidelity  is  a  cause  of  the 
children's  danniation,  but  an  occasion,  which  God  useth 
for  the  execution  of  his  justice  upon  the  children,  being  by 
nature  the  children  of  wrath.  That  then,  which  I  have 
written, =!•  and  do  avouch,  is,  that  God  ordinarily  includeth 
in  the  parents,  the  infants,  as  branches  in  the  root,  either 
for  blessings,  or  judgments  visibly,  or  in  respect  of  men, 
reserving  to  himself,  the  secret  dispensation  of  things, 
according  to  the  tenor  either  of  his  mercy  or  justice. 
That  the  children  of  the  faithful  are  with  their  parents  in 
the  visible  covenant  of  Gods  love,  I  have  at  large  proved 
by  the  Scriptui'es,  and  might  jillege  for  that  purpose  many 
more,  Deut.  iv.  37;  Psa.  xxxvii.  '^>5,  '^6:  and  those  not 
figurative,  and  shadowish,  but  containing  in  them  promise- 
of  eternal  truth  :  howsoever  tliese  men  can  liave  no  more 
comfort  in  those  promises  for  their  children,  than  if  they 
were  the  children  of  T'urks  and  Pagans. 

The  other  part  touching  the  administration  of  God - 
justice  I  proved  in  my  book  f  by  sundry  scriptures:  wliidi 
l)ecause  lie  passeth  by,  as  unseen.  I  will  liere  insert,  a- 
there  I  wrote,  word  ft)r  word.  "Cain  going  out  from  th< 
presence  of  tlie  Lord,  earned  his  posterity  with  him  ;  so 

•    VitJr  vol.  ii.  papfcs  206,  297. 

t  Ibid. 


OF  THE  BAPTISM  OF  INFANTS.  2^9 

did  Ishmael  and  Esau  theirs,  the  Ishmaelites  and  Edom- 
ites.  *'  And  if  the  Lord  disclaim  the  mother  for  an  harlot, 
not  reputing  her  his  wife,  he  accounts  the  children  no 
better  than  bastards,  on  whom  he  will  have  no  pity."  Gen. 
iv.  16  ;  vi.  '2 ;  Hos.  ii.  2.  And  if  the  children  of  the  Jews 
be  not  broken  off  with  their  parents,  for  their  unbelief, 
they  are  successively  within  the  Lord's  covenant,  eveiy  one 
of  them  to  this  day.  To  the  same  purpose  w^e  may  con- 
sider how  in  the  drowning  of  the  old  world  :  the  burning 
of  Sodom  and  Gomorrah  :  the  plaguing  of  Egypt,  especially 
in  the  death  of  the  first-born:  the  swallovsing  up  of  Dathan 
and  Abiram :  the  stoning  of  Achan  :  the  destruction  of  the 
Canaanites  and  Amalekites  :  the  rooting  out  of  Eli's,  Jero- 
boam's, and  Baashan's  families,  how  I  say  in  all  these,  and 
many  more,  though  most  grievous,  yet  most  just  judg- 
ments of  God,  the  children  were  enwrapped  in  their  Withers' 
judgments :  drowned,  bui-ned,  swallovx^ed  up  by  the  earth, 
and  otherwise  destroyed  with  them.  Gen.  vi.  7 ;  xix. 
24,  25;  1  Pet.  iii.  20,  21  ;  2  Pet.  ii.  6;  Exod.  xi.  5;  xii. 
29;  Numb.  xvi.  27,  ')3  ;  Josh.  vii.  24,  25.  With  which 
examples  join  the  testimony  of  Job,  v.  3,  4,  "  The  habita- 
tion of  the  fool  is  cursed  :  his  children  are  far  from  safety  : 
they  are  crushed  in  the  gates,  and  there  is  no  rescue  :"  and 
that  of  David,  Psa.  xxi.  10,  "  The  Lord  will  destroy  the  fruit 
of  his  enemies  from  the  earth,  and  their  seed  from  among 
the  children  of  men  : "  and  again,  Psa.  xxxvii.  28,  "  The 
seed  of  the  wicked  shall  be  cut  off."  Yea,  what  need  we 
seek  further  for  this  dispensation,  than  David  himself, 
though  a  godly  man,  because  of  whose  sin,  the  child  born 
in  adultery  died  the  death.  2  Sam.  xii.  14,  18.  What 
reason,  then,  this  man  had  in  his  blind  zeal  thus  to  revile 
this  doctrine,  "  as  a  doctrine  of  devils,"  and  me,  for  it  as  "  a 
false  prophet,"  let  all  wise  men  judge. 

But,  saith  he,  "  I  propound  this  doctrine  for  a  general 
rule."  I  do,  for  the  ordinary  course  of  God's  justice  of 
which  we  speak.  Which  notwithstanding  hinders  not,  but 
that  his  extraordinary  mercy  may,  and  doth  oft,  and  much, 
rejoice  against  his  judgment.  But  let  us  see,  what  he 
objecteth.  1.  That  Abijah  the  son  of  wicked  Jeroboam, 
though  young,  yet  was  not  cursed  for  his  father's  sin,  1  Kings 
xiv.    First,  I  speak  nowhere  of  any  such  cursing,  as  he  casts 


230  OF  RELIGIOUS  COMMUNION. 

out.  2.  Abijah  was  not  so  youn<^  but  be  disliked  bis 
fatber's  courses  :  and  "bad  good  found  in  bini  towards  tbe 
Lord,"  ver.  13.  3.  It  is  evident,  ver.  10,  tbat  tbe  Lord 
})unisbed  bis  father's  sin,  in  bis  deatb,  ver.  11.  Tbat  in 
Ezek.  xviii.  14,  17,  is  impertinent,  beinj;  spoken  of  a  son 
forsaking  liis  fatber's  sin,  and  doing  tbe  contraiy  ;  witli 
wlioni  tbe  Lord  doth  not  deal  in  tbe  course  of  liis  justice, 
but  of  bis  mercy.  So  for  Josiab,  at  eigbt  years  old,  be  for- 
sook tbe  wicked  ways  of  bis  fatber  Amnion,  "  and  sougbt 
after  tbe  God  of  bis  fatber  David."  2  Cbron.  xxxiv,  1 — 3. 
And  yet  even  for  liim,  it  appears  in  the  Scriptures,  tbat 
the  Lord  in  giving'  him  into  the  bands  of  the  king  of  EgApt, 
bad  respect  to  the  sins  of  Judah,  and  so  of  Iiis  father, 
amongst  and  above  the  rest.  In  bis  last  example,  he 
afhrmeth  untruly,  that  the  Lord  did  not  punish  tbe  i)eople 
of  Israel's  children  for  their  great  transgi'ession,  Numb, 
xiv.  '^0,  '^7,  &c.  It  is  expressly  afhrmed,  ver.  .*>3,  that  their 
"  children  should  wander  in  the  wilderness  forty  years,  and 
bear  their  whoredoms:"  though  respecting  their  fore- 
fathers, Abraham,  Isaac,  and  Jacob,  and  his  promise  to 
them,  he  brought  tbe  most  of  them  into  tbe  land  of  Ca- 
naan, at  the  last:  which  Mr.  Helwisse  grants  to  have  been 
Gods  mercy,  and  therein,  that  in  his  justice  he  might  have 
tiikcn  them  away  also.  And  so,  ver.  12,  tbe  Lord  plainly 
showeth,  that  his  justice  moved  him  to  tbe  destroying  of 
them  altogether,  save  tbat  his  singular  mercy  did  rejoice 
against  judgment.  And  so  this  instance  is  clear  against 
liiniself. 

Where  he  further  confesseth  with  me,  that  all  are  by 
nature,  children  of  wrath,  conceived,  and  born  in  sin  ;  and 
then  drmunds,  j)ag«'  I7s,  whether  1  hold  not  all  children 
alike  cbildren  of  wrath  :  or  tbat  some  parents  confer  grace 
by  generation,  more  than  others;  or  if  not,  which  he 
jissures  himself  we  will  confess,  bow  I  can  prove,  tbat  God 
should  exe(;ute  bis  justice  to  condemnation  upon  some 
children,  for  the  sins  of  their  parents,  and  show  mercy 
upon  others,  for  the  faith  of  their  parents,  seeing  God 
liath  said,  that  every  one  shall  receive  salvation,  or  con- 
d(Mnnation,  according  to  tliat,  which  be  bath  done  in  tlic 
llesb,  and  not  according  to  tluit  bis  parents  liave  done,  I 
answer  sundry  things. 


OF  THE  BAPTISM  OF  INFANTS.  231 

And,  first,  as  before,  that  I  do  not  say  that  infants  are 
saved  or  condemned  for  the  faith  or  sins  of  their  parents, 
as  he  most  untruly  accuseth  me.  The  infants  saved,  are 
saved  by  the  grace  of  God  in  Christ ;  which  their  faithful 
pai^ents  also  believe,  according  to  God's  promise,  "I  will 
be  thy  God,  and  the  God  of  thy  seed."  Those  that  perish, 
(though  I  desire,  if  such  were  the  will  of  God,  and  so 
could  gladly  believe,  if  the  Scriptures  taught  it,  that  all 
were  saved)  do  perish  for  that  original  guilt  and  corrup- 
tion, wherein  they  are  conceived  and  born,  being  "the 
children  of  wrath  iDy  nature,"  and  therein  liable  to  God  s 
curse  every  way.  But  for  that  parents  are,  in  a  sort,  in 
their  children,  and  so  punished  in  their  punishments,  their 
sins  also  may  and  do  concur  as  con-causes,  or  causes  with 
other  of  God's  judgments  :  both  the  Scriptures  and  reason 
teaching,  that  many  causes  may  meet  together  in  one 
effect.  Yet  it  must  be  here  and  always  remembered, 
that  our  question  is  not  about  the  peremptory  salvation  or 
condemnation  of  any,  but  about  their  admission  or  non- 
admission  into  the  visible  church.  And  strange  it  is  for 
this  man  to  make  it  all  one  to  be  saved  and  to  be  of  the 
visible  church ;  and  to  be  condemned,  and  to  be  out  of  it, 
specially  for  children  ;  since  he  will  have  them  all  saved, 
and  yet  none  of  them  at  all  to  be  of  the  church.  Secondly, 
If  he  were  assured,  as  he  saith,  that  we  would  "confess 
that  no  parents  do  confer  grace  by  generation  more  than 
others,"  I  am  assured  he  showed  the  less  grace  in  accusing 
us  in  another  place,  page  17'2,  against  his  conscience,  to 
hold,  "that  Christians  beget  Christians  by  generation." 
Thirdly,  Since  all  are  by  nature  alike  children  of  wratli,  I 
Avonld  know  of  these  free-willers,  how  some,  become  the 
children  of  God  and  l^ilievers,  and  some,  abide  under  the 
w^rath  of  God  ?  To  make  the  things  or  persons,  which  are 
altogether  alike  in  themselves,  unlike,  there  must  come 
something  from  elsewhere,  and  that  not  alike,  unto  them 
both.  For  either  let  them  alone  which  are  alike,  or  add 
alike  unto  them  both,  and  they  will  remain  alike  still. 
It  must  not  then  be  any  universal  grace  alike  common  to 
all,  which  makes  them  who  are  alike  to  become  unlike 
one  to  another. 

Mr.  Helwisse,   elsewhere  and  rightly,  disclaims  all  free- 


23Q  OF  REIJGIOUS  COMMUNION. 

will,  or  power  in  a  man's  self  to  work  out  his  salvation, 
but  tcacheth,  that  "  this  grace,  which  is  his  mercy  in 
Christ,  God  hatli  given  to  all,  though  all  receive  it  not ;'' 
for  which  he  quotes  Phil,  i,  JO,  1 1  ;  Acts  vii.  01  ;  xiii.  40. 
Where  first  he  lays  a  notorious  error  for  his  foundation,  in 
making  all  and  every  person  in  the  world  partakers  of  the 
grace  of  God  in  Christ.  For  they  to  whom  God  gives 
gi-ace  in  Christ,  must  themselves  he  in  Christ ;  and  so  all 
the  unbelievers  and  wicked  in  the  world  should  be  in 
Christ,  which  is  expressly  contrary  to  the  Scriptures.  Rom. 
viii.  1  ;  Gal.  v.  '24;  Eph.  ii.  1*2;  John  iii.  3.  Sa  that 
wicked  and  unregenerate  men  have  neither  j^ower  m  them- 
selves nor  in  Christ  (in  whom  they  are  not),  to  work  out 
their  salvation.  They,  indeed,  who  are  in  Christ  by  faith, 
and  have  received  his  spirit,  are  thereby  enabled  to  work 
out  their  salvation;  which  Phil.  i.  10,  11,  proveth  ;  as  the 
rest  also  are  able  and  have  power  to  despise  and  reject  the 
grace  of  God  offered  to  condemnation,  and  this  the  other 
two  scriptures.  Acts  vii.  51,  and  xiii.  40,  do  prove.  Which 
yet  a  great  part  of  the  wicked  in  the  world  do  not ;  as  not 
having  so  nmch  as  heard  of  Christ,  at  least  in  any  com- 
petent measure  for  salvation  by  him  :  but  shall  be  judged 
according  to  the  law  of  nature,  written  in  the  creatures, 
and  in  their  natural  consciences.  Rom.  ii.  l^i.  Again,  he 
speaks  contradictions  in  saying,  that  all  have  this  grace  or 
power  in  Christ,  and  that  God  giveth  it  to  all,  and  yet  con- 
fessing that  all  receive  it  not.  For  though  there  may  be  a 
purpose,  will,  and  offer  to  give,  yet  there  can  be  no  giving 
so  as  the  person  have  the  thing,  es[)ecially  that  thuig 
which  none  can  have  against  his  will,  as  none  can  have 
grace,  except  there  he  also  a  receiving.  Since,  then,  all 
men  are  not  in  Christ,  and  so  not  jnirtakers  of  the  grace  of 
God  in  him  ;  nor  yet,  if  tliey  were,  could  a  connnon, 
universal,  and  equal  grace  make  them  unequal  who  were 
formerly  equal,  it  foUoweth  that  there  is  a  special  and 
peculiar  grace,  which  God  in  Christ  giveth  unto  some,  juid 
not  to  others  ;  by  which  they  are  enabled  to  undei-stand 
and  believe  the  gospel,  and  to  repent ;  and  so  by  con- 
sequence, a  special  and  particular  election  of  tliose  persons 
before  the  world,  since  God's  works  are  known  unto  him 
of  old.  Acts  XV.  18;  neither  dotli  he  anything  in  time, 
hich  he  did  not  puii)ose  to  do  before  time. 


OF  THE  B.U'TISM  OF  INFAMTS.  233 

Lastly,  Since  all  children  are  by  nature  children  of,  or 
subject  to,  wrath,  and  which  God  might  in  justice  destroy, 
why  should  it  seem  harsh  unto  these  men,  that  he  should 
execute  his  justice  upon  some,  and  show  mercy  upon 
others,  and  save  them  ?  If  he  might  in  justice  have  con- 
demned all,  (which  they  must  needs  grant,  if  they  believe 
that  all  are  "by  nature  the  children  of  wrath,"  and  that 
God  gave  his  Son  in  his  mercy,  and  that  it  had  been  no 
injustice  if  he  had  given  him  for  none,  no  more  than  he 
did  for  the  angels  that  sinned,)  will  they  sue  God  at  the 
law,  because  he  hath  not  given  him  effectually  for  all,  or 
saved  all  by  him  ?  Will  they  have  him  give  them  account 
why  he  takes  some  into  the  arm  of  his  mercy,  when  he 
might  have  left  all  to  the  hand  of  his  justice  ?  If  he  con- 
demn any,  they  have  their  due  :  those  whom  he  saveth,  he 
doth  it  of  free  mercy,  unto  which  he  is  not  bound.  And 
is  any  man's  eye  evil,  because  his  is  good?  or  because  men 
know  no  reason  why  God  should  rather  choose  and  save 
some  than  others,  all  deserving  condemnation,  will  they 
yield  him  to  be  no  more  wise,  and  no  more  holy  than  they  ? 
"  The  depth  of  the  riches,  both  of  the  wisdom  and  know- 
ledge of  God,  and  the  unsearchableness  of  his  judgments" 
appears  in  this,  if  in  any  other  thing:  as  doth  also  man's 
intolerable  presumption,  who  will  yield  him  no  more  than 
he  sees  reason  for. 

Now  though  I  have  done  it  fully  before,  yet  Avill  I  fiu-ther 
clear  by  the  Scriptm^es,  that,  though  all  children  are  by 
nature  alike,  yet  in  respect  of  the  grace  of  adoption,  they 
are  not  alike,  especially  unto  us,  and  in  that  judgment, 
which  we  are  to  pass  upon  them,  leaving  unto  the  Lord 
his  secrets. 

And  1.  Who  will  say,  that  Isaac,  being  separated  from 
the  infants  of  the  heathen  into  the  covenant  of  God's  love, 
and  so  signed,  as  one  of  the  Lord's  peculiar  people ;  and 
those  infants  of  the  world,  from  whom  he  was  separated, 
for  example,  the  infants  of  the  Sodomites,  about  his  time, 
who  were  in  God's  fierce  WTath  destroyed  with  fire,  and 
brimstone  from  heaven,  were  alike  in  God's  acceptance  ? 
We  have  Isaac  set  forth  as  an  example  of  God's  mercy,  and 
love  ;  and  them,  with  their  parents,  of  his  justice,  and 
vengeance.  Jude  7.  And  who  will  say  that  the  Israelitish 
children  received  into  solemn  covenant  by  and  with  the 


234  OF  RELIGIOUS  COMMUNION. 

Lord,  Nob.  x.  2^,  29,  and  tho  children  of  the  heathenish 
women,  which  were  shut  out  with  their  niotliers,  and 
separated,  before  the  other  could  enter  it,  were  to  be 
accounted  alike  acceptable  ?  Neh.  ix.  2.  The  Prophet  Ma- 
lachi  testifieth  for  the  Lord  that  he  "  loved  Jacob,  and 
hated  Esau"  (to  wit  in  the  decree  of  bis  love,  and  hatred, 
by  just  means  to  be  applied),  "  before  they  were  bom:" 
and  this  the  apostle,  Rom.  ix.,  applieth  to  the  question  of 
election,  and  reprobation,  touching  the  two  parties,  pri- 
marily, and  distinctly ;  and  their  posterity,  secondarily, 
and  indefinitely,  both  for  persons,  and  things.  And  lest 
any  should  say,  that  God  thus  decreed,  in  respect  of  any- 
thing, which  he  foresaw  they  w^ould  do,  or  prove,  the 
apostle  prevents  this  shift,  and  shows  that  this  was  not  in 
respect  of  works,  Init  that  the  purpose  of  God  mip^ht  stand, 
according  to  election,  ver.  11.  Besides  had  this  been 
primarily  in  respect  of  faith,  or  works  foreseen,  and  for 
that  the  one  would  receive  the  grace  of  God,  and  not  the 
other,  the  apostle  needed  not  to  have  broken  out  as  he  did, 
si)eaking  of  the  reason  of  this  his  love,  or  hatred.  "  But 
what  art  thou,  O  man,  whopleadest  with  God,"  i^'c.  ver,  20. 
The  answer  had  been  easy  for  a  child  to  have  given, 
namely,  that  the  reason  why  God  purposed  to  love  Jacob 
was  because  he  foresaw  he  would  receive  of  himself  the 
grace  to  be  offered,  and  believe :  and  so  to  hate  Esau  for 
his  sin  in  not  receiving  the  same  grace  to  be  oflered  as 
eflfectually  on  God's  part,  as  unto  his  brother. 

It  is  also  noted  of  John  the  Baptist,  that  he  was  "  filled 
with  the  Holy  Ghost  even  from  his  mother's  womb,"  Luke 
i.  15  :  which  to  athrm  of  all  children  were  a  vanity  nor 
worthy  the  refuting.  Lastly,  Christ  our  Saviour  blessed 
the  infants  of  the  Israelites,  being  of  the  church,  when 
they  wen;  brought  unto  him,  INIatt.  xix.  13 — 15  :  but  with 
the  little  daughter  of  the  Canaanitish  woman  he  refused  to 
comnmnicate  his  grace,  accounting  her  as  a  dog,  or  whelp, 
till  her  mother  by  her  faithful,  and  zealous  confession,  had 
obtained  for  her,  interest  in  the  children's  bread.  Matt.  xv. 
22.  And  thus  it  appeareth,  l)esides  the  things  formerly 
laid  down,  that  thou-^h  all  children  be  alike  in  nature,  yet 
are  they  not  all  alike  in  respect  of  God's  adoption,  especially 
outwardly  manifested,  of  which  we  speak. 


OF  THE  BAPTISM  OF  INFANTS.  235 

He  adds,  that  "  every  one  shall  receive  salvation,  or  con- 
demnation according  to  that  which  he  hath  done  in  the 
flesh,"  &c.  And  for  answer,  I  would  know  of  him,  how 
any  infants,  so  dying,  who  have  done  neither  good,  nor 
evil,  shall  either  he  saved,  or  damned?  He  must  answer, 
that  the  Scriptures  he  brings  concern  not  infants  at  all, 
but  men  of  years  ;  and,  therefore,  are,  by  him,  misapplied 
to  them,  whom  they  nothing  concern. 

And  here  note,  that  as  the  church  in  heaven,  or  of  glory, 
and  this  in  earth,  or  of  grace,  is  one  in  substance ;  this, 
the  beginning  of  that,  and  that  the  consummation  of  this, 
so  they,  who  come  into  the  church  here,  must  enter  by  the 
profession,  which  themselves  make  :  and  they  that  come 
into  the  church  there,  by  the  profession,  which  Christ  shall 
make  of,  and  for  them,  according  to  their  works.  Matt.  xxv. 
But  as  it  were  absurd  to  say,  that  infants  cannot  enter  into 
the  church  and  state  of  glory,  because  Christ  cannot  pro- 
fess of  them,  that  they  have  "fed  the  hungry,"  &c. :  so  is  it 
as  absurd  to  exclude  them  from  the  church  or  state  of 
grace,  because  they  cannot  themselves  make  profession  of 
faith,  and  repentance.  This  man  by  one,  and  the  same 
error,  which  is  the  perverting,  and  misapplying  of  the 
Scriptures  to  infants,  which  are  peculiar  to  men  of  years, 
debars  them  of  both. 

These  things  considered,  I  hope  it  will  appear  to  the 
godly,  and  wise  reader,  that  the  things  for  which  he 
challengeth  me  in  this,  as  in  other  points,  are  only  false, 
wherein  they  are,  by  him,  falsified.  Yea  and  if  there  were 
nothing  else,  two  of  the  three  last  scriptures,  which  he 
brings  against  me,  do  imdcniably  prove  as  much  as,  yea, 
more  than,  I  speak  :  which  is,  that  wicked  parents  do  en- 
wrap their  children  in  the  same  evils  visibly  (for  so  I  speak), 
with  themselves,  adding  in  the  same  place,  that  "  this  is 
not  so,  as  though  the  children  were  without  fixult,  but  as 
being  by  Adam's  transgression,  and  their  natural,  and 
original  corrujHion  children  of  wrath,  and  liable  to  all  God  s 
curses,  which  he  also  takes  occasion  by  the  sins  of  the  parents 
to  execute  upon  the  children,  in  whose  punishments  he 
also  punisheth  the  parents  themselves  after  a  sort."  The 
former  scripture  is  Rom.  v.  14,  which  proves  by  his  own 
exposition,  that  all  infants  are  by  the  sin  of  their  common 


236  OF  REUGIOUS  COMMUNION. 

fatlier  Adam,  under  the  reign  or  tyranny  of  death  :  the 
guilt,  and  contagion  of  which  sin  is,  hy  tlieir  next  parents 
immediately  conveyed  unto  them  by  natural  generation. 
And  that  God  hath  usually  puuishecl  thi*  sins,  even  of  the 
next  parents,  l)oth  in  the  death  of  their  children  and  other- 
wise, is  so  evident  in  the  Scriptures,  as  that  no  modest  man 
will  gainsay  it.  Yea,  even  for  them  of  years,  that  other  scrip- 
ture which  he  brings,  Exod.  xx.  5,  teacheth  plainly,  that 
"the  Lord  visits"  not  only  their  own  "  sin.s,  who  hate  him, 
upon  them,"  but  the  "  sins  of  their  fiithers"  also.  That  in 
Ezek.  xviii.  14,  17,  as  before  I  have  answered,  is  not  of  an 
infant,  but  of  a  child  of  years,  "  forsaking  his  father's  sins," 
and  doing  the  contrary :  with  whom  therefore  the  Lord 
deals  not  in  the  course  of  his  justice,  but  of  his  mercy  : 
and  so  is  not  pertinent  to  the  question  in  hand  :  which  is 
about  infants,  and  those  such  as  with  whom  the  Lord  deals 
in  the  course,  and  tenor  of  his  justice. 

And  thus  have  I  answered  all  the  particulai*s  in  his  book, 
which  either  respect  mine  own  writings,  or  our  special 
cause,  and  practice.  My  purpose  also  was  to  have  showed, 
how,  whilst  he  pretends  "  the  discover}-  of  the  mystery  of 
iniquity,"  himself  is  deep  plunged  in  many  points  of  popish 
iniquity.  But  for  that  I  have  drawn  out  the  thread  of 
mine  answer  further  than  I  intended ;  and  that  most  c»t 
the  particulars  will  come,  for  sul>stance,  under  considera- 
tion, in  the  "  Survey  of  Mr.  Smyth's  Confession,"  in  the  fol- 
lowing cha]itcrs,  T  will  here  conclude  for  the  matter  of  hi- 
writing:  adding  especially  for  the  manner  thereof,  only 
thus  much  ;  that  in  him,  and  some  others  I  liave  had  grear 
cause  to  observe,  and  bewail,  in  a  special  regard,  mans 
misoiy,  in  lying  open  to  this,  amongst  other,  of  Satan's 
dangerous  practices :  which  is,  when  men  have  escaped 
his  snares  of  gross  ignorance,  and  profaneness,  and  ar.' 
come  to  some  measure  of  knowledge,  and  conscience  o! 
godliness,  and  have  suffered  something  for  the  truth,  than 
to  bring  them  into  love  with  themselves,  and  their  own 
knowledge,  zeal,  and  other  giaces  :  and  withal  into  the 
contempt  of  the  knowledge,  judgment,  zeal,  and  gra<*es  of 
all  other  men  :  tliat,  so  soanng  aloft  upon  the  wings  of 
vain  presumption,  and  beholding  all  others  afar  off,  and  as 
scarce  <;reeping  upon  the  rartii,  whilst  they  mount  on  high, 
they  might   full    by  rising,  and    that  their  f;\U  :nigbt  be 


ON  KNOWLEDGE  OF  GOD.  237 

great.  But  let  all  God's  people  be  exhorted,  and  ad- 
monished to  sei'\^e  him  in  modesty  of  mind,  and  meekness 
of  wisdom,  with  reverence,  and  fear :  avoiding,  as  the  sands 
of  humble  hypocrisy,  in  pinning  their  faith  and  obedience 
upon  the  sleeves  of  others,  so  much  more  the  rock  of 
proud  presumption  :  which  is  so  much  the  worse  than  the 
other,  as  it  is  more  dangerous  for  any  to  ovei'value  himself, 
than  another  man.    James  iii.  13;  Heb.xii.  28:  Col.  ii.  18. 


CHAPTER  YI. 


A  SURVEY  OF  THE  CONFESSION  OF  FAITH  PUBLISHED  IN  CERTAIN 
CONCLUSIONS  BY  THE  RE]NL\INDERS  OF  MR,  SMYTH's  COMPANY 
AFTER   HIS  DEATH.- 

In  honom-  of  the  truth,  and  love  of  them,  who  un- 
feignedly  seek  it,  and  more  especially  of  the  persons, 
under  whose  names  this  confession  passeth  out,  I  have 
thought  myself  even  called  to  examine,  and  censure  by  the 
Word  of  God,  such  errors,  as  by  the  light  thereof,  I  do 
discern  in  it,  as  also  in  the  other  writing  annexed  unto  it : 
purposing  herein  to  pass  by  (as  approving  it)  what  I  find 
agreeable  to  the  Scriptures,  albeit  not  set  down  in  so  con- 
venient terms  :  to  explain,  and  clear  what  may  seem  doubt- 
ful, and  so  to  evince  by  the  same  Scriptures,  what  I  deem 
contrary  to  the  wholesome  doctrine  of  godliness  and  form 
thereof.  In  all  which  I  desire  my  endeavours  may  so  far 
be  blessed  of  God,  and  accepted  of  men,  as  they  contain 
in  them  his  simple  truth,  and  proceed  from  him,  who  en- 
tirely loveth  all  that  seek  the  same  truth  in  holiness. 

SECT.  I. — ON  KNOWLEDGE  OF  GOD. 

And  first,  the  7th  conclusion  which  is,  "  That  to  under- 
stand and  conceive  of  God  in  the  mind,  is  not  the  saving 
knowledge  of  God  ;  but  to  be  like  to  God  in  his  effects  and 
properties,  to  be  made  conformable  to  his  Divine  and 
heavenly  attributes,  this  is  the  true  saving  knowledge  of 

*  '*  A  Declaration  of  the  Faith  of  the  English  People  remaining 
at  Amsterdam,  in  Ilollimd,"  1611,  supposed  to  have  been  -vmtten  by 
Mr.  Hclwissc,  in  behalf  of  himself  and  the  siirviying  members  of 
Mr.  Smyth's  church,  of  which  he  became  pastor.  Vide  Crosby's 
History  of  the  Baptists,  vol.  ii.,  A^jpcndix. 


288  OF  RKLIGIOUS  COMMUNION. 

God,  2  Cor.  iii.  1ft  ;  Matt.  v.  48  ;  2  Pet.  i.  4  ;  whercunto 
we  ought  to  give  all  diligence,"  stands  need  of  explana- 
tion. For  taking  the  former  part  of  the  sentence  either 
exclusively,  that  salvation  stands  not  in  these  things  alone, 
or  comparatively,  that  it  stands  not  therein  principally, 
according  to  that  form  of  speech,  Rom.  i.  19 ;  1  Cor.  i.  17  ; 
it  is  true,  and  the  scriptures  hrought  do  prove  it :  but  not 
so,  if  the  \vords  be  taken  negatively,  as  though  it  stood  not 
in  these  things  at  all.  For  "  without  faith,"  which  is 
wrought  in  the  mind  and  understanding,  "no  man  can 
please  God:"  nor  come  unto  him.  Heb.  xi.  C.  "And 
this,"  saith  Christ,  "  is  eternal  life  to  know  God  the 
Father,"  John  xvii.  3,  &c.,  and  cveiywhere  the  Scriptures 
teach,  that  by  fuith  Christ  is  received,  and  salvation  ob- 
tained, John  i.  12;  Bom.  iii.  28:  as  is  also  that  renewing 
of  God's  image  in  us,  first,  in  the  understanding,  in  which 
we  are  first  joined  to  God  by  true  knowledge.  Col.  iii.  10; 
and  secondly,  in  our  heart  by  sincere  love  :  and  so  after  in 
the  other  affections,  and  pails  of  soul  and  body. 

SECT.  II. ON  god's  decrees  ABOUT  SIN. 

The  9th  position,  where  it  is  said  "  that  God,  before  the 
foundation  of  the  world  did  foresee,  and  determine  the 
issue   and  event  of  all  his  works,"  Acts  xv.   18,  cometh 
much  short  of  the  truth,  though  there  be  no  untruth  in  it. 
For    God    hath  not   only  foreseen,   and    determined  the 
issues,  and  events  of  his  works,  but  hath  also  decreed  and 
purposed   the  works  themselves  before  the  foundation  of 
the  world.     And  so  nuich  the  place  in  the  Acts  proveth  : 
where  James  teaching  that  "all  the  works  of  God  are  known 
unto  him  from  eternity,"  purposeth  to  prove  that  the  calling 
of  the  Gentiles,  of  which  work  he  speaks,  is  not  a  thing 
newly  come  into  the  thoughts  of  God,  but  that  which  he 
hath  promised,  and  puri)0sed   before.     Which  the  other 
\Aiicc  also  after  alleged  plainly  proves :   where  it  is  said, 
that  God  "  worketh  all  things  according  to  the/*ounsel  of 
his  will."     Eph.  i.   11.     And  to   conceive  tlmt   Ciod  doth 
anything,  in  time,  which  he  did   not,  from   eternity  j)ur- 
])0se   to  do,   as  he   doth   it,   is   derogatory  to  liis   infinite 
wistlom  and  power:   and,  indeed,  to  deny  him  to  be  God, 
and   to   make  liim   finite  :    in   whom    there    is  a   change 


ON  god's  decrees  .y30UT  SIN.  239 

wrought,  and  a  beginning,  and  growth  of  counsels.  And 
this  I  note  for  two  purposes.  First,  that  we  may  know 
that  the  condemnation  of  wicked  men  by  God,  for  sin,  by 
their  free  will  to  be  wrought,  was  purposed  of  God  before 
the  world :  it  being  a  good  work  of  God,  and  effected  by 
his  infinite  powder  for  the  holiness,  and  glory  of  his  justice  : 
Sndly,  that  since  "  eveiy  good  giving,  and  every  perfect 
gift  is  from  above,  descending  from  the  Father  of  lights," 
James  i.  17,  and  that,  to  know  God,  to  believe  in  him,  to 
love,  and  obey  him,  to  receive  Christ,  and  the  gospel  of 
salvation  off'ered,  are  the  good  gifts  of  God,  we  may  also 
know,  that  God  not  only  foresees,  that  those  graces  will 
be  in  men,  but  also  fore-purposes,  from  eternity,  himself 
to  work  and  effect  them :  that  if  any  should  tell  us,  as 
many  do,  that  God  hath  indeed  predestinated  such  men 
unto  salvation,  as  he  foresaw  would  believe  in  Christ,  and 
receive  the  grace  in  him  off'ered,  we  may  answer  them, 
that  God  foresees  indeed  those  graces  in  those  men,  but  it 
is  because  he  fore-purposeth  to  work  them.  He  works 
them,  in  time,  because,  of  his  free  grace,  he  purposed  to 
work  them  before  time  w^as  :  without  which,  his  purpose, 
he  could  not  have  foreseen  them.  And  as  the  Lord  in  the 
beginning  "  saw  "  that  the  things  "  he  had  made  were  all 
good  "  when  he  had  made  them  such :  so  did  he  foresee 
all  other  good  graces  in  men,  because  he  fore-purposed  so 
to  work  and  effect  them. 

The  beginning  and  end  of  the  tenth  position  :  viz.  "  That 
God  is  not  the  author,  or  worker  of  sin  :  and  that  he  gives 
no  influence,  instinct,  motion,  or  inclination  to  the  least 
sin,"  I  embrace.  But  the  middle  part  thereof,  viz  :  that 
God  only  did  foresee,  and  determine  what  evil  the  free  will 
of  men,  and  angels  would  do,  I  except  against,  as  deroga- 
tory to  the  inriniteness  of  God's  i)ower,  and  wisdom:  neither 
indeed  is  it  sensible  to  say,  that  God  determined,  what  the 
will  of  others  would  do. 

But  what  the  forethoughts  and  purposes  of  God  have 
been  from  eternity  about  sin,  so  far  as  the  knowledge 
thereof  concerneth  us,  will  best  appear,  if  we  consider,  what 
the  work  of  his  providence  is,  in  and  about  it,  in  time,  and 
when  it  is  wrought  by  men  or  angels. 

And,  first,  since  sin  is  the  work  of  men  and  angels,  it 


240  01    KKUGIOLS  COMMUNION. 

followeth  that  si)i  is  from  tliem,  wlio  are  themselves  from 
God  :  though  the  sin  be  not,  ])ut  of  tliemselves :  yea,  not 
only  the  natures  and  persons,  but  even  tlie  natural  powers, 
faculties,  and  instruments  together  Avith  their  natural 
motions  and  actions,  in  and  by  which  sin  is  ^vrought,  are 
of  God  also;  by  him  sustained,  and  upheld,  and  acted  by 
His  aliuiphty  power,  which  is  the  cause  of  every  creature, 
and  uphokleth  all  things,  and  so  of  every  action,  as  an 
action,  Acts  xvii.  28  ;  Eom.  xi.  30;  Col.  i.  17  ;  Heb.  i. 
8  ;  sin  not  being  created  of  God,  nor  any  part  or  power  of 
man,  or  angel,  nor  any  motion  or  action,  but  only  the 
depravation,  corruption,  crooked  and  inordinate  abuse  and 
application  of  the  same  created  part,  i)Ower,  or  motion. 
For  example  :  the  veiy  power,  and  use  of  seeing  the  forbid- 
den fruit,  the  natural  desire  of  it,  as  a  pleasant  tlnng,  the 
power  and  ability  of  taking,  as  also  of  eating  it,  were  of 
God  in  themselves  :  but  the  sin  stood  in  the  inordinateness 
and  abuse  of  the  sense,  appetite,  and  power  upon  tliat, 
which  was  forbidden  by  God.  And  this  will  yet  appear 
more  plainly,  if  we  consider  that  the  veiy  same  sense,  ap- 
petite, and  work  both  of  body,  and  mind  set  upon  another 
fruit  not  forbidden  by  God,  had  been  no  sin  at  all. 

Secondly,  God  doth  administer  the  occasions,  by  which 
the  creature  through  his  own  default,  is  provoked,  and 
incited  unto  sin:  as  in  the  creation  of  the  forbidden  fruit 
*' very  pleasant  to  the  eyes,"  and  of  "the  serpent  subtle," 
and  fit  to  bo  used  by  Satan  for  temptation.  Gen.  iii.  Thus 
even  the  law  of  (jod  is  the  occasion  of  all  lust,  and  sin, 
llom.  vii.  K  ;  the  gospel  of  fire,  and  sword,  and  all  variance, 
and  debate.  Matt.  x.  34,  35:  Luke  xii.  10.  Thus  God's 
commandment  to  Pharaoh  to  let  his  people  go,  the  miracles 
which  jNIoses  did  in  his  sight,  his  conviction  of  conscience. 
and  remorse  of  heart,  which  by  tliem  the  Lord  wrouglif  n 
him,  were  occasions  of  sin  unto  him,  by  his  own  rebelliou, 
and  God's  judgment :  and  did  harden  his  heart,  and  God 
by  them,  not  as  by  causes,  but  occasions,  which  are  als^ 
used  of  God,  as  all  other  the  like  occasions,  to  all  men,  f( 
the  trial,  discovery,  and  conviction  of  hi»  creature,  and  in 
uuikc  way  for  his  own  furtlier  work  of  mercy,  or  justicf 
Exod.  viii.  5. 

Thirdlv,  God  doth  pcnuit,  and  suffer  sin,  and  that,  bot".. 


GOD  S  DECREES  ABOUT  SIN.  24  I 

willingly  and  wisely,  not  by  giving  the  creature  leave  to 
sin,  for  that  is  imj^iossible ;  but  by  not  putting  the  effectual 
impediments  which  might  hinder  sin,  as  he  both  could  and 
lawfully  might,  if  he  M-ould.  He  could  and  might,  had  he 
so  pleased,  not  have  created  men  and  angels,  which  have 
sinned:  or  by  irresistible  grace,  restraint,  or  other  disap- 
pointment have  prevented  their  sin.  He,  therefore,  per- 
mitteth  it  willingly,  and  when  he  could  hinder  it,  if  he 
would  ;  otherwise  it  were  no  permission,  though  he  did 
not  hinder  it ;  no  more  than  a  man  can  be  said  to  permit, 
or  suffer  the  sun  to  shine,  or  rain  to  fall,  that  hinders  them 
not.  And  thus  sin,  though  it  be  always  against  the  decrees 
of  the  commanding,  approving,  and  effecting  will  of  God, 
yet  is  not  at  all  against  his  permitting  will,  or  against  that 
decree  of  manifestation  of  that  one  in  itself,  and  simple 
will  of  God :  neither  is  it  wrought,  he  absolutely  nilling  it. 
For  he  being  in  heaven  doth  whatsoever  he  pleaseth. 
Psa.  cxv.  3.  "His  counsel  shall  stand,  and  he  will  do  what- 
soever he  wull,"  saith  the  prophet.  Isa.  xlvi.  10.  This  sin 
he  doth  also  suffer,  not,  as  men  oft  suffer  things  to  come  to 
pass,  without  care  or  consideration  of  it,  but  of  purpose 
and  with  infinite  wisdom,  as  knowing  how  to  bring  light 
out  of  darkness,  and  by  the  creature's  sin,  to  effect  his  most 
holy  work,  according  to  his  unsearchable  counsel:  the  depth 
whereof  may  swallow  up  the  mind,  but  cannot  be  sounded 
by  it,  and  in  the  meditation  whereof,  the  best  bound,  and 
bottom  is  for  man  to  consider  and  confess,  that  God  is 
both  more  wise,  and  more  holy  than  he. 

And  so  in  the  fourth  place,  God  doth  most  wisely,  and 
most  powerfully  determine,  order,  and  direct  the  sins  of 
men,  and  angels,  in  respect  of  the  continuance,  extent  and 
use  thereof  by  him  to  be  made:  bringing  light  out  of  dark- 
ness, by  his  almighty  power,  and  wisdom  :  and  effecting 
by  the  creature's  unrighteousness  his  own  most  holy,  and 
righteous  purposes.  And  thus  he  sometimes  punisheth 
one  sin  with  another,  in  the  same  persons,  giving  them 
over  to  reprobate  minds,  for  holding  his  truth  in  unright- 
eousness: sending  upon  them  the  efficacy  of  delusion  to 
believe  lies,  that  they  might  be  damned,  who  have  not 
received  the  love  of  the  truth,  that  they  might  be  saved  : 
searing  with   an   hot   iron   their   consciences,   who   have 

VOL.  in.  E 


^12  OF  RELIGIOUS  COMMUNION. 

spoken  lies  in  hypocrisy,  and  punisliing  the  nef]^lect  of 
lormer  conviction,  witli  want  of  t'eelin*^,  and  numbness  ot 
heart  afterwards,  Horn.  i.  '^8,  29;  2  Thess.  ii.  10:  and 
sometimes  the  sin  of  one  man  by  the  sin  of  another :  and 
thus  he  punished  David's  adultery  and  murder,  by  Absa- 
lom's treason  and  nicest,  2  Sam.  xi.,  xii.,  xv.,  xvi.,  xviii.: 
and  tlie  Israelites'  idolatries,  and  other  iniquities,  by  the 
pride  and  cruelty  of  tlie  Assyrians,  and  Babylonians. 
2  Kings  xvii.,  xxiv.,  xx\.  Sometimes  also  he  useth,  or 
rather  abuseth,  the  sins  of  wicked  angels  and  men,  for  the 
trial  of  the  faitli  and  patience  of  his  senants,  as  we  see  in 
tlie  story  of  Job  :  and  sometimes  to  make  way  for  his  own 
most  excellent  works  ;  as  the  redemption  of  mankind  by 
the  death  of  his  Son,  for  which  he  used  the  envy  of  the 
Pharisees,  the  malice  of  Satan,  the  treason  of  Judas,  and 
the  hijustice  of  Pontius  Pilate.  And  in  this  ordination  o: 
evil,  God  giveth  us  to  see,  that  nothing  is  absolutely,  and 
mfinitely  evil,  as  he  is  absolutely  and  infinitely  good ; 
who  also,  in  these  ordinations,  triumpheth  over  sin  and 
iniquity :  which  he  surely  would  never  suffer,  save  as 
he  is  able  to  serve  his  most  holy  purpose  of  it,  and  ol 
them  that  work  it  :  and,  in  this  respect,  especijdly,  God 
is  said  to  do  these  things,  which  indeed  are  done  by  wicked 
angels  and  men,  and  by  him  ordered,  and  determined  to 
his  most  holy  i)urposes. 

And  lastly,  God  doth  eitlier  mercifully  pardon,  and  so 
al)olisli  in  Christ,  or  punish  in  the  course  of  justice,  sin,  and 
sinners,  as  the  Scriptures  everywhere  teach. 

And  by  these  the  works  of  God  in  and  about  sin,  it  ap- 
peareth  what  the  i)urposes  of  God  were  touching  it  from 
eternity:  for  whatsoever  God  doth,  in  time,  whether  about 
sin,  or  otherwise,  that  he  purposed  to  do,  bcfor*'  tinu-.  ire 
the  world  was  :  and  so  for  the  contrary. 

SECTION  III. ON  AD.VM's  FALL  AND  SIN. 

The  sixteentli  Conclusion  :  *'That  Adam  died  tlic  same 
day  that  he  sinned,  Gen.  ii.  17,  for  that  the  reward  of  sin 
is  death,  Rom.  vi.  2.'^  and  tliat  his  death  was  loss  of  mno- 
ci^icy,  peace  of  conscience,  and  of  the  com fo liable  presence 
of  God,"  Gen.  iii.  7 — II,  must  be  further  opened  and 
better  cleared  than,  I  sup]»os»',  the  author  intendeth  it. 

For  bv  death  threatened,  Gen.  ii.  IT,  is  not  onlv  meant 


ON  ADA^'s  FALL  AND  SIN.  34& 

spiritual  death  standing  in  loss  of  innocency,  peace  of  con- 
science, and  God's  comfortable  presence,  but,  withal, 
eternal  death,  whereof  the  other  is  but  the  beginning :  as 
one  of  the  noted  scriptures  proveth.  "  The  wages  of  sin 
is  death,  but  the  gift  of  God  is  eternal  life  in  Christ  Jesus 
our  Lord,"  Rom.  vi.  US ;  where  the  apostle  opposeth  unto 
death,  eternal  life,  and  therefore  intendeth  eternal  death  of 
soul  and  body.  In  which  death  threatened  was  included 
bodily  death  also,  with  all  the  means,  and  miseries, 
which  lead  unto  it.  And  this  appears  in  the  last  scripture 
alleged,  which  is  Gen.  iii.  IG,  19,  where  God,  after  many 
bodily  calamities  both  upon  the  woman  and  man  for  that 
sin,  denounceth,  as  their  end,  and  consummation,  death 
and  dissolution  of  body  into  the  earth  from  which  they 
were  taken. 

It  is  true,  that  the  body  being  made  of  corruptible  crea- 
tures, was  subject,  in  itself,  to  corruption,  and  mortality  : 
yet  must  it  be  remembered,  that  even  the  heavens  them- 
selves were  made  of  one  and  the  same  iirst  common 
matter,  that  rude  lump  and  unformed  chaos,  and  so  are, 
also,  in  themselves  subject  to  dissolution.  Gen.  i.  1,  2. 
Yea,  whatsoever,  hath  a  beginning,  and  is  a  creature,  is 
subject  to  come  to  an  end  naturally  :  as  with  which  is  com- 
municated but  a  finite  power  and  virtue  ;  and  so  the  very 
souls  of  men,  and  the  angels  are  in  themselves  subject  to 
death,  and  mortality,  save  as  they  are  by  the  continual 
influence  of  the  Divine  power  and  providence,  sustained 
and  preserved.  But  God  now  having  ennobled  the  whole 
man  soul  and  body  with  His  image  and  joined  them 
together  in  one  person  :  the  soul  to  inform,  and  quicken 
the  body,  and  the  body  to  be  quickened,  and  used  by  it,  as 
an  active,  and  lively  instrument  for  her  operations,  and 
Avorks  :  the  separation  of  these  two,  which  death  is,  being 
a  dissolution  of  so  gi'eat  a  work  of  God,  and  of  the  habita- 
tion of  his  own  image,  could  not  come,  but  by  sin.  Not 
that  I  think  Adam  sliould  always  have  continued  in  that  his 
natural  estate,  in  tilling,  and  keeping  the  garden  of  Eden, 
in  eating,  drinking,  procreating  of  children,  governing  the 
family,  and  the  like:  or  should  always  have  had  an  earthly, 
heavy,  gross,  and  dark  body,  but  that,  in  the  Lord's  ap- 
pointed time,  there  should  have  been  a  change  of  all  those 
earthly  imperfections,  as  there  shall  be  in  the  bodies  of  all 


244  Oi-  RELIGIOUS  COMMUNION. 

the  faitliful,  who  shall  he  alive  at  Christ's  second  coming, 
I  Cor.  XV.  51;  1  Thess.  iv.  17:  hut  the  same  without  all 
gi'ief  and  pain  ;  much  more  without  all  separation  of  soul 
and  hody  :  most  of  all,  without  the  hodies  corrupting  and 
rotting  in  the  grave :  which  are  the  proper  fruits  of  sin. 
And,  therefore,  as  God  gave  him  "  a  living  soul,"  so  he 
gave  him  "  the  tree  of  life  in  the  garden,"  as  an  effectual 
sacrament  of  life  :  he  made  all  things  good  in  themselves, 
and  for  him  :  suhject  unto  liim,  and  serviceahle  to  his  use. 
So  that  though  his  l)ody  were,  in  itself,  capahle  of  violence 
by  lire,  water,  and  otherwise,  yet  should  the  providence  of 
God,  the  ministry  of  angels,  and  his  own  perfect  wisdom 
so  have  directed,  and  ordered  both  them,  and  himself,  as 
that  no  hurt,  but  good  ever}'  way  should  have  come  unto 
him,  by  them. 

*•  Wherefore,"  saith  the  prophet,  "  doth  the  living  man 
complain  ?"  he  answereth,  man  complaineth  for  his  sins  : 
Lam.  iii.  39.  So  that  all  the  sorrows  of  this  life,  all 
the  grievous  pangs  and  passions  of  the  mind,  all  the  tur- 
moilings  of  the  body,  by  hunger,  thirst,  wearisomeness,  sick- 
ness, diseases,  and  so  death  unto  which  they  lead,  and 
which  is  the  extremity  of  them  all,  are  for  sin,  intlicted 
l)y  God,  and  by  man  l)orne  ;  which  the  Scrij)tures  eveiy- 
where  testify,  and  that,  in  examples  so  well  known,  as 
in  vain  it  were  to  trouble  the  reader  with  noting  them 
down. 

To  conclude:  The  apostle,  Piom.  v.  12,  14,  speaking 
of  bodily  death,  aftirmeth  expressly  that  for  sin,  it  reigned 
even  before  the  law  was  given  by  Moses,  and  that,  over 
them  who  had  not  sinned  as  Adam,  that  is  actually  :  and 
more  plainly,  I  Cor.  xv.  21 — 20,  Avhere  speaking  of  the 
bodily  resurrection,  after  bodily  death,  he  teacheth,  that 
by  man  and  in  Adam,  all  die  :  and  that  even  this  bodily 
death  is  one  of  Christ's  enemies  to  be  destroyed  at  the 
last:  which  these  men  themselves  do  also  confess,  though 
they  observe  it  not,  (Conclusion  34,)  and  that  death  and 
the  grave  are  vantiuisbed  by  Christ  upon  the  cross.  And 
since  Christ  suffered  nothing  but  for  our  sins,  if  bodily 
death  had  not  been  a  i)unishment  of  sin,  why  .should 
Christ  have  suffered  it,  as  lu'  did,  and  that  for  our  sins, 
according  to  the   Scriptures?   1   Cor.   xv.   3.     But  it  will 


ON  ADAM  S  FALL  AND  SIN.  245 

here  be  demanded,  if  God  threatened  bodily  death  upon 
Adam,  the  day  he  sinned,  why  he  did  not  accordingly 
execute  it?  I  answer  that  the  threatening  was  legal,  and 
according  to  the  course  of  justice,  and,  therefore,  did  not 
hinder  but  God  in  mercy  might  find  a  remedy,  as  he  also 
did  :  and  so  the  Lord's  meaning  was  no  more,  but  that 
in  the  day  wherein  Adam  ate,  he  should  be  subject  to, 
and  guilty  of  death,  and  the  curse  of  God.  In  the  very 
same  form  of  speech,  Solomon  threateneth  Shimei,  that 
the  day  he  went  out  of  Jerusalem  any  whither,  he  should 
surely  die,  1  Kings  ii.  37  :  that  is,  be  guilty  of  death  :  for 
neither  did,  neither  almost  possibly  could,  he  actually  kill 
him  that  very  day.  The  truth,  then  is,  that  God  threat- 
ened not  only  spiritual,  and  eternal  death,  which  is  the 
consummation  of  the  former,  but  bodily  also,  and  with 
it,  all  bodily,  and  temporary  calamities  leading  unto  it. 
And  of  this,  it  is  most  needful,  the  servants  of  God  should 
be  firmly  persuaded,  and  continually  mindful,  that  in  their 
sorrows  both  of  life,  and  death,  they  might  be  led  to  the 
remembrance  of  their  sins,  and  for  them  be  humbled 
under  the  hand  of  God,  of  which  fruit  of  their  afflictions 
these  men's  doctrine  bereaveth  them.  1  Kings  xvii.  18  ; 
1  Cor.  xi.  29,  30. 

The  17th  conclusion  :  "  That  Adam  being  fallen  did 
not  lose  any  natural  power,  or  faculty,  w^iich  God  created 
in  his  soul,  because  the  work  of  the  devil,  which  is  sin, 
cannot  abolish  God's  works,  and  creatures  :  and,  therefore, 
being  fallen,  he  still  retained  freedom  of  will.  Gen.  iii. 
23,  24,"  is  in  part  doubtfully  set  dowTi,  and  in  part, 
untrue. 

That  Adam  had,  as  well,  freedom  of  will  after,  as  before 
his  fall,  is  as  true  as  that  he  was  a  man  after,  as  before. 
For  take  away  will  from  a  man,  and  he  ceaseth  to  be  a 
man  :  and  take  away  freedom  from  the  will,  in  that  which 
it  willeth,  and  it  ceaseth  to  be  will.  But  here  is  the  differ- 
ence, that  the  same  natural  power  of  free  Avill,  which 
before,  was  rightly  ordered,  and  disposed  only  to  good 
actually,  though  changeably,  was  afterwards  corrupted, 
disordered,  and  clean  contrarily  disposed,  till  by  super- 
natural grace,  it  was  rectified  and  renewed.  It  is  true, 
then,  that  sin  destroyeth  not  the  natural  powers,  or  parts 


240  OF  RELIGIOUS  COMMUNION. 

of  soul,  or  body,  but  only  corruptrtli,  iiiiVcteth,  and  dis- 
oideretli  them  :  whence  also  ariseUi  in  the  mind,  ignor- 
ance, error,  doubtings,  and  unbelief;  and  in  the  will,  and 
affections,  perverseness,  and  disorder,  -svith  manifold  lust^, 
to  tlie  fulfilling  and  execution  whereof,  the  bodily  instru- 
ments arc  di.si)osed.  But  the  reason  brought,  '*  that  sin 
cannot  abolish  God's  work,  or  creatures,"  is  frivolous : 
for  God  suflering  sin  to  enter,  sutfereth,  therein,  an  aboli- 
tion of  his  own  work  and  creature.  It  is  confessed.  Pro- 
position 11:  "That  Adam  smning,  died  the  death,  and 
lost  iimocency,  peace  of  conscience,  and  tlie  comfortable 
presence  of  God."  Now,  was  not  this  spiritual  death 
which  Adam  died,  an  abolition,  and  destruction  of  his 
spiritual  life,  innocency,  &:c.  works  of  God,  and  his  crea- 
tures ?  the  same  may  be  said  of  the  whole  image  of  God. 
What  were  these,  but  works  of  God,  creatures,  and  created 
graces,  and  endowments,  wrought  in  him,  and  bestowed 
on  him  by  the  hand  of  the  Creator,  M'hich  sin  abolished 
both  in  him,  mid  in  his  posterity  by  natural  propagation? 
as  will  appear  in  the  refutation  of  the  Ibth  Conclusion, 
which  is, 

SECTION  IV. ON  ORIGINAL  SIN. 

"  That  original  sin  is  an  idle  term,  and  that  there  is  no 
such  thing  as  men  intend  by  the  word,  Ezek.  xviii.  20. 
Because  God  threatened  death  only  to  Adam,  Gen.  ii.  IT, 
not  to  his  posterity,  and  because  God  created  the  soul. 
Heb.  xii.  0." 

That  original  sin  is  an  hereditary  evil,  I  shall  prove 
hereafter,  God  assisting,  and  do  answer  to  the  Scriptures  ; 
and  first  to  that  in  Ezekiel,  "  The  soul  that  sinneth  shall 
die  ;  the  son  shall  not  beai'  the  iniquity  of  the  father." 
Tlie  prophet  si)eaks  of  such  children  as  forsake  sLii,  and 
]-epent,  as  the  whole  context  showeth,  which  was  to  re- 
prove the  hypocrisy  of  the  Jews,  who  complained  of 
injustice  from  God  in  punishing  tliem,  who  are  holy,  for 
tlieir  fiithers'  sins.  Besides,  all  Adam's  natural  posterity 
were  souls  shining  in  him  ;  whom,  in  that  his  sin,  we 
must  not  consider  as  a  i)rivale  person,  but  as  the  common 
fatlier  of  mankind,  communicating  with  the  nature,  Uie 
sin,  which  was  not  merely  personal,  but  natural,  with  his 


ox  ORIGrXAL  SIN.  247 

natural  posterity :  both  which  arc  also  their  own ;  as,  on 
tlie  contrary,  the  second  Adam,  Christ,  and  his  righteous- 
ness are  so  communicated  with  the  members  of  his  body, 
as  every  faithful  person  may  truly  say,  that  both  he,  and 
it  are  his.  And,  hence,  was  it,  that  in  the  punishment 
of  this  sin,  the  earth  was  cursed,  not  to  him  alone,  but  to 
his  ensuing  230sterity  :  neither  was  Eve  alone  to  sufier  the 
sorrows  of  conception,  and  childbirth,  but  all  her.  daugh- 
ters after  her :  neither  were  the  cherubims  set  to  keep 
them  two  alone,  but  all  their  after  posterity  out  of  the 
garden  of  Eden :  and  so  is  it  for  death  itself,  and  all  the 
passages  which  lead  unto  it:  according  to  that  of  the 
apostle,  "  As  by  one  man  sin  entered  into  the  world,  and 
death  by  sin,  even  so  death  went  over  all  men,  in  whom 
all  have  sinned,"  Rom.  v.  12.  Where  they  further  allege, 
*'  that  because  God  created  the  soul,"  that  is,  doth  imme- 
diately create  the  soul  of  every  particular  person,  Heb. 
xii.  9,  "  there  is  therefore  no  original  sin,"  they  take 
too  much  liberty,  both  for  the  exposition  of  the  scripture, 
and  their  inference  upon  it,  showing  no  reason  for  the 
one  or  other. 

First  then,  by  o-apKos,  flesh,  Heb.  xii.  9,  for  so  it  should 
be  turned,  and  not  bodies,  is  not  meant  the  bodies  of  men 
without  souls,  which  the  parents  do  not  correct,  that  is 
correct  w^ith  instruction,  as  the  word  iraidevTas,  signifieth  : 
nor  by  spirits,  souls  without  bodies,  since  God  is  the 
father  of  the  bodies  of  men,  and  of  all  creatures,  Job 
xxxviii.  28  ;  Luke  iii.  38 ;  but,  as  by  flesh  is  oft,  in  the 
Scriptures,  meant  earthly  things,  for  which  our  natural 
parents  train  us  up,  and  correct  us,  and  as  God  is  our 
spiritual  master,  and  guide,  so  the  meaning  may  well  be, 
that  if,  for  the  conveniency  of  this  life,  we  submit  to  the 
chastisement  of  our  earthly  father,  much  more  ought  we 
to  humble  ourselves  to  the  discipline  of  our  heavenly 
Father,  for  spiritual  things.  Secondly,  Since  they,  gene- 
rally, who  think  the  soul  to  be  created  immediately,  and 
infused,  do  not  only  hold  original  sin,  but  also  show  how 
they  conceive  it  to  be  propagated,  it  is  but  presumption 
in  these  men,  without  answering  what  others  so  ordinary 
bring  to  the  contrary,  thus  to  conclude,  that,  because  the 
soul  is  thus  immediately  created,  therefore,  there  is  no 


'248  OF  RELIGIOUS  COMMUNION. 

orij^iiial  sin.  But  as  I  see  small  reason  to  persuade  me, 
that  the  dead  body,  before  the  soul  Ije  united  with  it,  cau 
be  the  proper  subject  of  sin,  or  means  to  traduce  it,  or 
indeed  any  way  sinful,  more  than  after  it  be  separated 
from  the  soul :  and  less  reason,  that  the  same  body  can 
infect  the  soul,  being  of  spiritual  nature,  with  any  con- 
tagion of  sin,  though  it  might  hinder,  or  fail  it,  in  some 
outward  execution ;  so  seemeth  it  to  me  much  more 
agreeable  unto  truth,  that  the  "  blessing  of  God  to  in- 
crease, and  multiply,"  Gen.  i.  22,  28,  did  as  well  give 
virtue,  and  power  unto  mankind,  as  unto  other  kinds,  to 
beget,  and  generate  their  like  :  and  not  only  a  dead  car- 
case, and  lifeless  body,  inferior  to  the  issue  of  brute  beasts, 
which  do  procreate  their  kind,  both  body  and  soul,  or  life. 
Neitlier  see  I,  how  Adam  could  be  said  to  have  "  begotten 
a  son  after  his  own  image,"  Gen.  v.  3,  oi)posed  to  God's 
image,  ver.  1,  that  is,  sinful,  and  corrupt,  if  he  only  had  be- 
gotten the  body,  and  not  the  boul  also  :  which  I  think  he 
did,  even  the  whole,  after  a  manner  convenient  to  either 
nature.  And  if  these  two  positions  cannot  stand  togetlier, 
that  God  create th  the  soul  immediately  ;  and  that  there  is 
original  sin  :  wliere  these  men  conclude,  that  there  is 
therefore  no  original  sin,  I  conclude,  contrariwise,  that, 
therefore,  the  soul  is  nut  immediately  created,  nor  the 
place  in  the  Hebrews,  so  to  be  expounded ;  since  the 
proofs  for  original  sin  are  so  certain,  and  evident. 

And  that  it  is  no  idle  term,  as  is  imagined,  but  a  miser- 
able calamity,  possessing  all  the  posterity  of  Adam  by 
natural  generation,  and  ever  by  them  to  be  bewailed,  and 
purged  out,  I  hope  i)lainly  to  prove,  and  withal,  tliat  by 
reason  of  it,  they  are  naturally  unable  to  choose,  or  will 
anything  spiiitually  good,  or  truly  })loasing  God. 

And  for  this,  remembering  wliat  I  have  formerly  noted 
from  Kom.  v.  12,  about  all  mens  sinning  in  that  one  and 
lirst  man,  observe  wo,  that  these  men  confess  everywhere, 
and  truly,  that  a  man  must  be  regenerate,  or  '*  bom 
anew,  before  he  cau  enter  the  kingdom  of  God,  "  John 
iii.  3,  5,  whereupon  it  followeth  necessarily,  that,  by  the 
first  birth,  and  generation,  all  men  are  excluded  from  the 
kingdom  of  God.  And  if,  by  the  lirst  birth,  men  be  not 
corrupt,  then  is  not  the  second   birth   simply  necessaiy  : 


ON  ORIGINAL  SIN.  249 

but  all  are,  rather,  to  endeavour  to  preserve  the  purity  of 
the  former.  x\nd  this  my  argument  is  further  confirmed, 
where  Christ  our  Lord  teacheth,  that  "  that  which  is  born 
of  the  flesh,  is  flesh,"  that  is  sinful,  which  he  therefore 
opposeth  to  the  Spirit,  John  iii.  0  :  and  so  the  second,  or 
new  birth  by  the  Spirit,  required  for  that  entering  the 
kingdom  of  heaven,  to  the  first,  or  old  birth,  by  which  all 
men  are  naturally  excluded.  And  the  same  it  is  which  we 
read,  John  i.  12,  13,  that  "  the  sons  of  God  are  born 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man."  In  which  respect  also  Job  treating  of  "man 
born  of  a  woman,"  saith,  that  no  man  "  can  bring  a  clean 
thing  out  of  filthiness,"  Job  xiv.  4.  Hence  also  was  it, 
that  David  bewailing  his  sins  of  adultery  and  murder,  in 
particular,  and  leading  both  himself  and  others  from  the 
stream,  to  the  fountain,  doth  confess  that  "  he  was  born 
in  iniquit}^  and  conceived  in  sin,"  Psa.  li.  7.  Join,  with 
all  these,  that  which  the  apostle  testifieth  both  of  Jews 
and  Gentiles,  that  they  Avere  by  nature  children  of  wrath, 
that  is  born  such,  as  the  word  nature  importeth,  Eph.  ii.  2. 
Hence  is  it,  that  Jude  speaking  of  such  deceivers,  as  had 
crept  into  the  church,  and  taken  upon  them  the  profession 
of  Christ,  and  after  "  turned  that  grace  of  God  into  wan- 
tonness," calls  them  "  corrupt  and  rotten  trees,  and  twice 
dead,"  ver.  4, 12,  w^ho  had  they  not  been  first  dead  in  Adam 
in  trespasses  and  sins,  Eph.  ii.  1,  how  could  they  have 
been  twice  dead  ?  Add  we  unto  these,  the  consideration 
of  the  circumcision  of  the  Lord "s  people  of  old,  livelily 
teaching,  that  nothing,  coming  of  mans  unclean  seed 
naturally,  could  be  clean,  as  Job  saith,  which  was  also 
further  declared  in  the  uneleanness,  and  so  in  the  purifi- 
cation of  every  woman  after  childbirth,  by  burnt- offerings, 
and  sin-offerings. 

Lastly,  Even  common  sense,  and  experience,  which 
teacheth  the  most  simple,  confirmeth  this  doctrine  of  origi- 
nal sin.  Who  seeth  not  in  children,  even  from  their  cradles, 
the  fruit  of  this  bitter  root?  crying  (as  Austin  confesseth 
of  himself)  to  be  avenged  of  their  nurses,  being  naturally 
prone  to  lying,  for  complaints,  or  excuses,  though  so 
brought  up,  as  they  hear  no  lie  told :  also  priding  them- 
selves in  any  gay,  or  gorgeous  thing,  and  despising  others 


250  OF  RELIGIOUS  COaTMUNION. 

which  want  the  like :  and  so  evident  is  this  to  sense,  and 
exi)erience,  as  tliat  the  fire  is  warm,  and  a  stone  heavy. 

Now  the  same  scriptures,  which  prove  this  natm*al  and 
original  sin,  serve  also  to  disprove  all  original  and  natural 
freedom  of  will  or  other  power  to  any  good  thing  truly 
spiritual,  or  pleasing  God.  I  will  apply  some  of  the  fore- 
named  scriptures,  and  add  some  others  to  that  pui-pose. 

And  first,  since  all  must  he  regenerate,  or  hegot,  and 
honi  anew,  hcfore  they  can  enter,  or  see,  the  kingdom  <>f 
heaven,  this  wholly  disarmeth  the  natural  man  of  all  power 
unto  spiritual  things,  without  a  supernatural  regeneration, 
or  new  hirth  by  that  incorruptible  seed  of  the  Word  of 
God  and  Spirit  of  life  :  which  must  also  be  of  the  whole, 
and  of  all  the  parts,  as  is  the  first  generation,  John  iii.  '^,  5  ; 
1  Pet.  i.  23.  Agreeable  whereunto  is  tliatEph.  ii.  1,  where 
all  are  said  to  be  dead  in  trespasses  and  sins.  These  men 
gi'ant  it  of  Adam,  by  his  offence  :  and  that  scripture,  witli 
others,  teach  the  same  of  all  men  by  nature,  and  through 
that  his  "  one  offence."  And  as  no  motion,  or  action  of 
natural  life,  can  possibly  be  made,  or  perfonned,  by  a  man 
naturally  dead  ;  so  neither  any  spiritual  motion,  or  action, 
by  any  dead  spiritually,  till  God  breathe  into  him  anew  that 
his  quickening  Spirit,  the  Spirit  of  life.  And  as  of  things 
unknown  there  is  no  desire,  or  will,  so  is  it  not  possible 
tliat  the  natural  or  animal  man  (for  that  title  is  given  him 
of  his  more  noble  part  the  soul)  which  knows  not,  nor  is 
capable  of  the  things  of  the  Spirit,  being  discerned  spirit- 
ually, should  will,  or  desire  them.  l\om.  viii.  HJ ;  2  Cor. 
iii.  6.  Yea,  being  offered  by  the  preaching  of  the  gospel, 
they  are  foolishness  unto  him,  and  things  which  he  savoureth 
not :  the  veiy  wisdom,  or  minding  of  the  flesh  being  enmity 
against  God,  which  is  "not  subject  to  the  law  of  (iod,  nor 
indeed  can  be."  Horn.  viii.  5.  If  it  be  asked,  why  dotli 
God  then  require  it  should  be,  or  punish  men  where  it  i- 
not?  it  is  easily  answered,  that  this  inability  cometh  b 
man's  own  default.  God  made  all  men,  in  Adam,  able  to 
keep  the  law  :  and  the  obedience  thereof  is  due  tlebt  unto 
God:  now  the  inability  of  the  debtor,  and  his  heirs,  esp(  - 
cially  by  their  own  default,  is  no  sufficient  discharge  of  tlu' 
del»t  unto  the  creditor  who  lent  it :  so  neitlier  doth  man's 
inability  prejudice  the  Lord's  right,  but  that  he  may  in  tlie 


ON  ORIGINAL  SIN. 


251 


course  of  justice,  require  that  obedience  to  his  holy  law, 
unto  which  by  creation  he  enabled  mankind.  And  for  faith 
in  Christ,  and  repentance,  which  are  the  sum  of  the  gospel, 
God  doth  not  require  them,  as  due  from  the  creature,  to  a 
Creator,  by  order  of  justice,  but  as  conditions  convenient 
unto  man,  dead  in  sin  and  miseiy,  if  he  Avill  be  made  par- 
takers of  that  life  and  light  to  come  into  the  world ;  and 
offered  by  Christ :  which  whilst  men  despise,  loving  dark- 
ness more  than  light  because  their  works  are  evil :  their 
condemnation  followeth  upon  their  impenitency,  and  un- 
belief, as  doth  the  death  of  a  wounded  man  upon  his  wilful 
contempt  of  the  sovereign  salve  offered  for  his  healing. 
John  iii.  19. 

To  conclude,  then,  they  of  whom  God  requires  this  faith, 
repentance  and  obedience,  either  yield  it  him  answerably, 
or  not  ?  If  not ;  as  they  cannot,  so  their  own  hearts  and 
consciences  will  witness  against  them,  that  they  will  not; 
but  do,  on  the  contrary,  willingly  withstand,  and  withdraw 
from  the  Lord's  commandments  :  who  are,  therefore,  inex- 
cusable, and  have  no  cause  to  complain,  save  upon  them- 
selves. And  for  them  who  yield  submission  by  the  effectual 
work  of  God's  Spirit  writing  faith  and  the  law  in  their 
hearts,  much  less  have  they  cause  of  complaining  against 
God,  but  only  of  thanksgiving  for  the  grace  received,  by 
which  he  hath  even  created  them  anew  as  his  workmanship  : 
not  being  fit  of  themselves,  as  of  themselves,  so  much  as 
to  think  a  good  thought,  but  having  God  working  in  them 
both  the  will,  and  deed,  according  to  his  good  pleasure. 
Eph.  ii.  10;   1  Cor.  iii.  1. 

It  is  added,  that  "  If  original  sin  might  have  passed  from 
Adam  to  his  posterity,  yet  is  the  issue  thereof  stayed  by 
Christ's  death,  which  was  effectual,  and  he,  the  Lamb  of 
God,  slain  from  the  beginning  of  the  Avorld."     Eev.  xiii.  8. 

I  answer,  that  he  was  indeed  from  eternity  that  Lamb 
of  God,  in  time  to  be  slain  :  but  to  take  away  the  sins  of 
the  world,  as  John  witnessed  of  him  :  and  so  his  death  was 
effectual.  John  i.  29.  It  is  confessed,  and  truly.  Conclu- 
sion 30,  "  That  Christ  is  become  the  Mediator  of  the 
new  testament,  and  Priest  of  the  Church."  This  new 
testament,  is  estal^lished  in  his  blood  :  and  he,  a  Priest 
for  us,  as  he  offered,  and  gave  himself  a  sacrifice,  and  ran- 


252  OF  BELIGIOUS  COMMUNION. 

som  for  us :  and  his  IjloodslicJ  ^vas  for  the  washing  away 
of  sins  :  this  sacrilice  for  procuring  pardon  :  and  this  ran- 
som for  the  freeing  of  them,  that  are  taken  captive  by  sin, 
and  Satan.  This  stopping  then  of  the  issue  of  sin,  as  it  is 
intended,  is  but  a  fiction. 

"  That  infants  are,"  as  is  further  affirmed,  "  conceived, 
and  born  in  innocency  without  sin"  is  contrary  to  the  Scrip- 
tures, 20th  Conclusion :  as,  that  "  they  are  all  undoubtedly 
saved,  "  is  a  peremptory  affirmation,  but  without  ground. 
Unto  the  scriptures  brought  to  prove  it,  which  are  Gen.  v. 
2,  and  i.  27,  compared  with  L  Cor.  xv.  49,  I  answer,  that 
by  the  image  of  the  earthly  Adam,  in  the  last  scripture,  is 
not  meant  the  image  of  God,  "  in  wisdom,  righteousness, 
and  holiness,"  according  to  which  Adam  was  said  to  be 
created  in  the  former  places.  Col.  iii.  KJ;  Eph.  iv.  24:  but 
that  corruptible  and  ignoble  state  of  the  body  in  death,  from 
which  at  the  resurrection  of  the  just  it  shall  be  freed:  which 
llierefore,  verse  50,  is  called  flesh  and  blood,  which  cannot 
inherit  the  kingdom  of  heaven  :  and  corruption,  which 
cannot  inherit  incorruption.  It  should  rather  be  minded, 
that  Moses  speaking  of  Adam's  estate  in  innocency,  saith  he 
was  created  after  God's  image  and  likeness,  Gen.  i.  2(»,  27  : 
but  si>eaking  of  him  after  his  fall,  and  of  his  estate  then, 
saith  that  "  he  begat  a  son  in  and  after  his  own  likeness  and 
image,''  that  is,  sinful  and  miserable.  Gen.  v.  1.  It  is  further 
objected,  from  Horn.  iv.  15,  that  "Where  there  is  no  law 
there  is  no  transgression,  or  sin,"  and  again  from  Rom.  v. 
13  ;  ]\Iatt.  xiii.  9  ;  Neh.  viii.  3,  that  "  the  law  was  ncU  given 
to  infants,  but  to  them  that  could  understand,"  I  answer, 
that  the  law  is  either  given  vocally,  and  in  the  letter,  spoken 
and  written,  and  so  it  is  not  given  to  infants,  no,  nor  to 
thousands  of  men  and  women  in  their  persons  :  or  written 
in  the  heart  by  creation  with  the  linger  of  God  :  andso 
all  infants  have  it  given,  as  both  experience,  and  also  the 
Scriptures  testify,  where  they  teach  that  the  very  Gentiles, 
to  whom  it  was  never  vocally  preached,  show  the  eff'ects  of 
it  written  in  their  hearts,  liom.  ii.  15  :  unto  the  fuUilling 
of  which  law,  all  infants  by  nature  corrupted  are  averse, 
and  disposed  to  all  disobedience,  even  as  the  whelps,  and 
cubs  of  foxes,  and  wolves,  arc  disposed  to  prey,  and  raven 
from  the  first,   though  tluy   cannot  actually  so  practise. 


ON  GOD  S  LOVE  AND  MAN's  RECOVERY.  253 

Besides,  in  Adam  the  common  father  of  mankind,  all  his 
posterity  being  in  his  loins  received,  as  the  image  of  God, 
and  lordship  over  the  creatures,  so  the  law  of  God ;  as 
"  Levi,"  long  before  he  was  born,  did  in  Abraham  his  father, 
"  in  whose  loins  he  was,  pay  tithes  to  Melchisedec."  Heb. 
vii.  9. 

"  That  all  actual  sinners  bear  the  image  of  the  first  Adam 
in  his  innocency,  fall  and  restitution  in  the  offer  of  grace. 
1  Cor.  XV.  49,  and  so  pass  under  this  threefold  estate,"  is 
unsound  sundry  ways. — 21st  Conclusion.  The  great  mis- 
interpreting the  Scripture,  I  have  showed  in  the  last  Con- 
clusion :  as  also  Conclusion  18,  that  neither  all,  nor  any  of 
his  naturally  conceived  posterity  bear  the  image  of  his 
innocency  :  neither,  yet  all  of  them  in  the  offer  of  grace  ; 
though  the  ofter  of  grace  not  received,  is  a  very  naked 
image  of  restitution.  How  many  thousands  never  had  the 
gospel,  the  only  means  of  their  restitution,  offered  them  ? 
but  sinning  against  the  law  of  nature  Avritten  in  their  hearts, 
and  in  the  creatures,  and  "  holding  that  truth  of  God  in 
uurightousness,"  have  been  given  over  of  God  to  reprobate 
minds,  and  so  perished  in  their  sins,  as  the  apostle  teacheth, 
Eom.  i.  and  ii. 

SECPION  V. OX  god's  LOVE  AND  MAn's  RECOVERY. 

Conclusions  22 — 25. — "  That  Adam  being  fallen,  God 
did  not  hate  him,  but  loved  him  still,  and  sought  his  good. 
Gen.  iii.  8,  15.  Neither  doth  he  hate  any  man,  that  falleth 
with  Adam,  but  that  he  loveth  mankind,  and  from  his  love 
sent  his  only  begotten  Son  into  the  world,  to  save  that 
which  was  lost.  John  iii.  16.  And  that  God  never  forsaketh 
the  creature  till  there  be  no  remedy,  neither  doth  cast  away 
his  innocent  creature  from  all  eternity  but  casteth  away 
men  irrecoverable  in  sin.  Isa.  v.  4 ;  Ezech.  xviii.  23,  32, 
and  xxxiii.  11  ;  Luke  xiii.  6,  9.  And  that  as  there  is  in  all 
creatures  an  inclination  to  their  young  to  do  them  good,  so 
in  the  Lord  towards  man  infinitely :  who  therefore  doth 
not  create,  or  predestinate  any  to  destruction,  no  more 
than  a  f^ither  begets  his  child  to  the  gallows.  Ezek. 
xxxiii.  11 ;  Gen.  i.  21,  15,  49;  Gen.  v.  3,"  must  be  received 
with  sundry  limitations. 

For  first,  it  is  true,  that  God  hateth  nothinir  that  he  hath 


254  OF  KEF.IGIOUS  COMMUNION. 

made,  so  far  as  it  is  liis  work  :  but  as  sin,  coming  in,  hath 
destroyed  the  work  of  God,  though  not  in  respect  of  the 
nature,  or  being,  yet  of  the  integrity,  and  holy  being  of  the 
creature ;  so  God,  through  his  unchangeulde  holiness, 
hating  sin,  doth,  also,  most  fervently  hate  and  abhor  from 
the  sinful  creature,  in  whom  it  reigneth,  in  respect  of  it,  as 
the  Scriptures  do  expressly  and  plentifully  teacli,  !Mal.  ii. 
3  ;  Psa.  V.  5,  C  ;  Prov.  xvi.  5  ;  Tit.  i.  16.  And  God  loving 
himself  and  his  own  holiness  in  the  first  place  and  most, 
and  the  creature  and  his  good,  but  in  the  second  place,  the 
love  of  the  creature  must  give  way  to  the  love  of  himself, 
and  so  he,  necessarily,  hate  the  obstinate  sinner.  And  this 
it  is  most  needful  for  all  men  firmly  to  believe,  and  con- 
tinually to  bear  in  mind,  that  they  may  always  bewail 
their  sins,  and  nourish  in  themselves  the  hatred  of  that 
which  God  so  hateth,  and  for  it,  the  creature ;  and  for 
which  he  punisheth  it  with  most  horrible  curses,  and 
punishments  for  ever. 

And  yet,  even  in  the  very  execution  of  his  most  fearful 
vengeance  upon  the  reprobate,  men  and  angels,  he  retaineth 
the  general  love  of  a  Creator  ;  and  out  of  it,  presen'eth  the 
being  of  the  creature,  which  in  itself,  and  in  respect  of  the 
universal  is  better  than  not  to  be,  though  not  so  in  the  sense 
of  the  person  :  and  also  moderateth  the  extremity  of  that 
torment,  which  he  both  could,  and  might  in  justice,  inflict. 

Secondly,  Though  God  do  love  all  men,  even  sinning,  as 
he  did  Adam  sinning,  yet  not  with  the  same  degree  of  love 
wherewith  he  loved  him :  neither  doth  he  seek  their  good, 
as  he  did  his.  "Wlien  he  had  sinned,  and  so  fled  from  God. 
as  his  enemy,  he,  notwithstanding,  followed  after  him,  and 
for  his  recovery,  preached  unto  him  the  gospel  of  salvation 
in  the  seed  of  the  woman.  Gen.  iii.  15  :  and  not  only  so, 
but  gave  him  also  an  heart  to  believe  his  promise  ;  and 
repentance,  to  turn  unto  him  :  whereas  many  thousands  in 
the  world  (even  the  body  of  the  Gentiles  to  speak  of,  before 
Christ,  and  how  many  now  ?)  never  had  the  gospel  so  nnich 
as  once  published  inito  them,  nor  Christ  named  amongst 
them:  Psa.  c.vlvii.  10,  20;  Isa.  Hi.  15;  Eom.  xv.  'JO. '^1 ; 
but  had  and  have  only  the  sound  and  preaching  of  the 
creatures,  and  of  their  mitural  consciences,  tt>o  much  cor- 
rupt, by  which  they  wore  and  are  taught,  tliat  there  is  a 


ox  god's  love  and  man's  recovery.  S55 

God.  and  he  the  Maker  and  Governor  of  the  world,  and 
Judge  of  all  persons  and  things ;  and  to  be  honoured  and 
inquired  after,  that  his  will  being  known,  he  might  be 
worshipped  accordingly,  Acts  xiv.  10;  Psa.  xix.  1,5;  llom.x. 
10  :  for  the  neglect  whereof,  and  the  "withholding"  -  of  that 
truth  offered,  in  unrighteousness,  they  were  and  are  given 
over  of  God  to  reprobate  minds,  and  to  all  vile  affections,  and 
filthy  lusts  of  their  own  hearts,  that  so  sinning  without  the 
law  (to  wit  which  the  Jews  had,  much  more  without  that 
clearer  revelation  of  Christ  vouchsafed  to  many  others)  they 
might  perish  by  God's  judgment,  Kom.  i.  18 — W.  Much 
less  doth  God  seek  after  all,  for  their  recovery,  as  he  did 
after  Adam,  by  giving  them  his  Spirit  in  their  hearts,  and 
by  it  faith  and  repentance,  to  believe  and  to  be  saved, 
as  he  did  him.  Matt.  xi.  '25;  xiii.  11;  John  hi.  8; 
1  Cor.  ii.  10,  11,  &c.  ;  Phil.  i.  29 ;  2  Tim.  ii.  25.  And  for 
the  love  of  God  in  sending  his  Son  into  the  world  to  save 
that  which  was  lost,  John  iii.  16,  it  is  determined  in  the 
same  place,  to  those  that  believe  on  him.  But  for  those  that 
believe  not,  but  continue  in  unbelief,  God  did  not  love 
them  unto  salvation,  so  as  to  give  his  Son,  effectually,  to 
redeem  them  from  their  sins,  of  which  more  hereafter. 

Secondly,  It  is  also  true  that  "  God  doth  not  cast  away 
his  innocent  creature,  nor  hath  created  or  predestinated 
any  man  to  destruction,"  to  wit,  either  remaining  as  he 
created  him,  or  because  he  would  destroy  him :  and  this, 
some  of  the  scriptures,  Conclusion  25,  do  i:)rove,  the  rest 
being  impertinent :  but  that  God  hath  from  eternity  de- 
creed the  condemnation  of  some  for  sin,  fore-purposed  by 
him  to  be  suffered,  and  so  foreseen  to  be  wrought  by  man, 
is  evident,  both  by  the  Word  of  God,  as  Jude  testitieth  of 
certain  wicked  men  that  they  were  ordained  of  old  to  con- 
demnation :  and  God  is  said  to  have  hated  Esau,  before 
he  was  born :  that  is,  to  have  purposed  the  hatred  of  him 
for  his  sin,  foreseen,  and  fore-purposed  to  be  suffered  :  and 
also  by  the  work  of  God,  in  that  he  doth,  in  time,  cast 
away  and  condemn  impenitent  sinners :  for  all  God's 
works   are  kno^vn  unto   him  from   the  beginning  of  the 

*  The  earlier  versions  j^encrally  employ  "witliholdinj?,"  instead 
of  the  modem  term  "holding,"  and  in  the  seubc  of  detaining  or 
hindering. 


256  OF  RELIGIOUS  COMMUN[ON. 

world :  and  God's  vcr}'  doing  a  tbinj^,  in  time,  is  an  un- 
answerable proof  that  he  p\n-posed  the  same  thing,  before 
time  and  from  eternity.  Jude  3,  4  ;  Mai.  i.  3  ;  Kom.  ix. 
11,  13;    Acts  xiii.  1^.    "^ 

And,  for  God's  forsaking,  or  leaving  a  man  nnto  him- 
self, as  ho  nsually  doth  it,  for  a  punishment  of  former 
sins,  so  did  he  thus  leave  Adam  without  any  such  respect. 
He  could,  if  he  would,  either  have  kept  him  from  being 
templed,  or  have  delivered  him  out  of  his  temptation,  by 
his  almighty  power,  and  grace,  and  the  iiTesistible  efficacy 
of  his  Spirit :  but  God.  for  the  trial  of  the  will  of  man,  and 
to  manifest  how  weak  the  most  excellent  creatures  are, 
not  depending  wholly  upon  the  Creator,  and  not  seeking 
their  good  and  happiness,  by  cleaving  unto  him,  the  chief 
and  unchangeable  good :  as  also,  to  make  way  to  the  fur- 
ther declaration  of  his  mercy  and  justice,  did  suspend, 
and  withhold  from  Adam  in  his  temptation,  that  efficacy 
of  grace,  by  which  he  could,  if  he  would,  have  established 
him  irresistibly  unto  perseverance. 

So  also,  could  God  by  his  all-sufficient  power,  if  such  his 
good  will  were,  recover  thousands,  that  perish  in  and  by 
their  sins :  otherwise  he  were  not  almighty,  nor  that  true, 
which  is  said  of  him  in  the  psalm,  "  He  doth  whatsoever 
pleaseth  him,"  Psa.  cxv.  3.  Besides,  it  should  else  follow, 
that  sin  and  Satan  were  stronger  than  he  :  and  which  he 
could  not  possildy  defeat  and  withstand :  which  is  as 
impossible,  as  that  God  should  not  be  God.  He  is  able 
by  his  almighty  power,  if  such  his  good  pleasure  be,  to 
raise,  of  the  very  stones,  children  unto  Abraham,  Luke  iii. 
8  :  and  by  taking  away  the  stony  heart,  to  give  an  hoiU't  of 
flesh,  tender  and  sensible,  and  to  write  in  it  his  will  and 
law.    Ezek.  xi.  10. 

And  what  the  Lord's  power  is.  in  remedying,  and  re- 
covering of  most  desperate  sinners,  may  be  seen  in  some 
particulars.  In  the  recovery  of  Manasseh,  an  horrible  and 
upostate  i«lolater,  a  vile  sorcerer  and  wizard,  and  most 
cruel  murd<'rer,  "rdling  the  streets  with  innocent  blood," 
'2  Kings  xxi.  1,  '^,  10;  ':>  Chron.  xxxiii.  IvJ.  13:  of  jNIaiy 
Miigdalen  possessed  with  seven  devils.  Luke  viii. 'i  :  and 
of  Saul,  a  persecutor,  blasphemer,  and  o])press(^r,  and 
that   when   the   fire  of  most  violent    persecution    burned 


OF  GOD  S  LOVE  AND  iEAN  S  EECOVERY.  S57 

hottest  in  his  breast :  causing  him  to  breathe  out  of  his 
mouth  threatenings  and  slaughter,  as  smoke,  Acts  ix.  1 ; 
1  Tim.  i.  13.  And  since  all  men  are,  by  nature,  children 
of  wrath  and  dead  in  sins,  Eph.  ii.  2,  so  that  they  who 
are  the  Lord's,  have  new  life  put  into  them,  yea,  are  bom, 
yea,  which  is  more,  created  anew,  it  showeth,  that  the 
whole  being  and  life  of  the  spiritual  man,  with  all  the 
motions  and  inclinations  thereof,  are  of  God's  special  and 
supernatural  grace ;  as  also  that  though  men  in  them- 
selves be  utterly  remediless,  and  irrecoverable,  yet  are 
they  by  God's  grace,  and  power  recoverable,  if  such  his 
good  will  be. 

The  scriptures,  Isa.  v.  4 ;  Ezek.  xviii.  23,  33 ;  Luke 
xiii.  6,  9,  sjDeak  of  the  Lord's  dealing  with  his  church  in 
the  outward  ministry  of  the  Word,  and  other  common 
motives  to  repentance :  as  is  also  further  manifest.  Matt, 
xxi.  33,  34,  &c.,  and  so  are  neither  to  be  understood  (as 
here  they  are)  of  the  Lord's  dealing  with  all  men,  nor  at 
all  of  the  uttermost  efficacy  of  his  Spirit,  when  he  pleaseth 
to  work  by  it,  what  he  can  for  the  recovery  of  sinners. 

Lastly,  Touching  the  similitude  brought  from  a  natural 
father,  I  must  use  two  limitations :  the  former  that  a 
natural  father  would  not  suffer  his  son  to  come  to  the 
gallows,  or  desert  thereof,  if  he  could  possibly  in  his  ut- 
most power  hinder  it:  he  would  rather  wish  not  to  beget 
him  at  all,  or  that  he  might  never  be  born :  but  so  is  it 
not  with  God,  who  both  willingly  produceth,  and  pre- 
serveth  the  creature,  whom  he  purposeth  to  destroy  for 
sin,  which  he  foreseeth  the  creature  will  work,  and  suffer- 
cth  him  to  fall  into,  though  he  could,  would  he  use  the 
utmost  of  his  power,  hinder  both  the  sin,  and  punish- 
ment. And  secondly,  the  hanging  of  the  child  is  no  way 
to  the  honour  of  his  natural  father,  but  to  his  grief,  and 
shame  every  way :  but,  on  the  contrary,  the  destruction  of 
tbe  wicked  for  their  sins,  is  to  the  great  glory  of  the 
justice  of  the  Creator,  which  than  it  should  not  be  magni- 
fied, better  all  men  and  angels  perish. 

Touching  the  20th  Conclusion,  God  hath  not  only  de- 
termined before  the  world,  that  the  way  of  salvation  shall 
be  by  Christ :  and  foreseen  who  would  follow  it,  (as  they 
teach)  but  hath  also  detemiined,  in  particular,  whom  he 

VOL.  III.  s 


258  or  RELIGIOUS  commlniox. 

Avould  effectually  call  to  the  i»articii)ation  of  that  grace : 
^vhich  heiiig  his  own  work,  in  time,  he  hath  therefore  pur- 
posed, before  time.  It  is  he  that  revealeth  this  way  unto 
man  from  heaven  :  which  flesh  and  blood  cannot  do  :  who 
also  must  draw  them  who  come  unto  it.  Matt.  xi.  "26  ; 
Eph.  i,  5,  7,  9,  11;  Eom.  ix.  11,  15.  And  this  he  doth 
first  by  sending  his  gospel  of  salvation  to  such,  as  are  his 
(in  his  decree).  Acts  xiii.  47,  48;  xviii.  9,  10,  then  by  open- 
ing the  heart,  as  of  Lydia,  to  listen  unto  it,  Acts  xvi.  4, 
and  so  working  in  their  hearts  by  his  Spirit  to  believe  and 
obey  it,  he  perfecteth  their  happiness  in  glory.  Rom.  viii. 
30,  31.  So  that,  God  foreseeth  that  such  and  such  will 
believe,  and  choose  the  way  of  life,  because  he  fore-pur- 
poseth  to  give  them  this  grace,  knowledge,  will,  and  jiower 
to  believe,  and  to  choose  the  good  way :  and  all  this  of  his 
good  and  gracious  pleasure  towards  them,  on  whom  he 
will  show  mercy.  And  this,  the  places  brought  by  those 
men,  Eph.  i.  4,  5  ;  2  Tim.  i.  9,  do  most  directly  prove :  so 
also  doth,  Jude  4,  expressly  teach,  not  that  God  foresaw 
who  would  follow^  the  way  of  infidelity  and  impenitence, 
for  which  they  allege  it :  but  whom  God  hath  foreordained 
to  condemnation  for  their  wickedness.  The  Scriptures, 
then,  do,  nowhere,  prove  any  such  idle  foresight  in  God,  as 
is  imagined  by  these  men,  and  others :  as  if  God  were  in 
truth,  but  a  prognosticator  and  reader  of  men's  destinies : 
who  could  only  foretell  wliat  should  be  done  by,  and  be- 
come of  these  and  these  men. 

SECTION  VI. ON*  UNIVERSAL  REDEMPTION. 

Touching  the  27th  Conclusion:  That  "as  God  created  all 
men  according  to  his  image,  so  hath  he  redeemed  all 
that  fall  by  actual  sin,  to  the  same  end:  and  that  God  in 
his  redemption  hath  not  swerved  from  his  mercy,  which 
he  manifested  in  his  creation :''  and  that  part  of  Con- 
clusion 28th,  where  it  is  said,  "  that  God  in  his  love  to  his 
enemies  gave  Christ  to  die,  and  so  bought  them  that  deny 
him;"  sundry  things  arc  to  be  observed. 

And  first,  that  (fod  did  not  manifest  any  moriy.  but 
only  goodness,  in  the  creation  :  for  mercy  presui)poscth 
misery  in  him  towards  whom  it  is  shown.  Secondly,  it 
is  no  swerving  at  all  of  God's  goodness,  if  he  extend  not 


ON  UNIVERSAL  REDEMPTION.  259 

the  grace  of  redemption  to  as  many  as  he  did  the  grace  of 
creation :  for  then  Christ  should  have  redeemed  the 
angels,  who  were  partakers  of  a  greater  grace  of  creation, 
which  he  in  no  sort  did.  And  if  God  did  in  justice  pass 
by  the  angels  that  sinned,  Heb.  ii.  10:  might  he  not  in 
the  same  justice  have  passed  by  men  also?  And  if  he 
might  in  justice  have  passed  by  all,  (where  he  could  not, 
in  justice,  nor  possibly,  create  one  man  unjust,  as  no  man 
will  deny  but  our  redemption  by  Christ  was  a  work  of 
God  s  mercy  and  not  of  his  justice)  is  it  injustice  in  him 
to  pass  by  some,  who  also  on  their  part  take  pleasure  in 
unrighteousness,  and  so  continue  in  their  estate  of  im- 
penitence, and  unbelief,  loving  darkness  more  than  light, 
because  their  works  are  evil '? 

Of  the  scriptures  brought:  first,  that  of  John  i.  3,  shows 
that  by  Christ,  to  wit,  as  God,  all  things  were  made  or 
created,  which  is  nothing  to  the  present  matter.  And 
where,  ver.  16,  he  saith,  of  his  fulness  we  all  have  received, 
and  grace  for  grace,  he  speaks  not  of  all  men,  but  only  of 
all  those,  who  receive  Christ,  and  believe  in  his  name,  as 
ver.  1*2,  and  are  born  of  God,  ver.  13.  So  2  Cor.  v.  19,  by 
the  world  which  God  reconciled  to  himself  in  Christ,  are 
not  meant  all  that  actually  sin,  but  such  as  by  the  word 
of  reconciliation  preached  unto  them,  and  believed  by 
them,  have  their  sins  forgiven  them. 

By  all  men,  1  Tim.  ii.  0,  is  meant  all  sorts  of  men,  as 
well  kings  and  magistrates,  whom,  because  they  were  for 
the  present,  persecutors  of  the  saints,  it  seems  some 
thought  they  were  not  to  pray  for,  as  for  others.  Ver.  1, 
he  exhorts  to  pray  for  all  men :  and  ver.  2,  he  shoAvs  his 
meaning  to  be  for  all  sorts,  as  kings,  and  them  in  author- 
ity under  them,  whom,  ver.  4,  he  saith  God  would  have 
saved  as  well  as  others  :  as  for  whom  Christ  died,  and  so 
redeemed  them,  as  well  as  others.  Of  Ezek.  xxxiii.  I  have 
spoken  formerly,  as  also  of  John  iii.  10. 

By  the  enemies  spoken  of,  Eom.  v.  10,  are  meant  only 
such,  as  are,  in  time,  actually  reconciled  to  God,  and 
saved  :  as  appears  plainly,  if  the  place  be  well  considered; 
whom  God  is  said  to  love,  and  that  not  with  the  common 
love  of  a  Creator  towards  the  creature,  but  with  the  love ' 
of  a  Piedeemer,  in  respect  of  his  decree  of  love,  and  not  of 


'2 CO  OF  RELIGIOUS  COMMUNION. 

the  actual  application  of  it,  as  he  is  said  to  have  loved 
Jacob,  and  hated  Esau,  before  they  were  bom.  Actually 
he  did  not  luite,  or  love  the  one,  or  other,  neither  doth  or 
can  God  love  actually  wicked  men  so  remainiiif-^,  Psa.  v. 
5,  G.  Lastly,  Christ  is  said,  2  Pet.  ii.  1,  to  have  bought 
those  drccivers,  in  respect  of  the  former  profession  of 
holiness  which  they  made;  by  which  in  the  judgment  of 
charity,  they  were  so  esteemed :  as  appears  evidently  in 
Jude,  who  speaking  of  the  same  persons  saith,  ver.  :3,  they 
were  "ungodly  men  crept'  into  the  church. 

Now  for  Cln'ist's  redemption,  it  must  be  known,  that 
the  word  XvTpcoaris,  redemption,  used  in  the  Scriptures,  is 
borrowed  from  the  custom  of  freeing  prisoners,  taken  in 
war,  from  death,  or  bondage,  by  paying  a  just  price,  or 
ransom  for  them.  And  so  to  affirm  that  "  Christ  hath 
redeemed  all  that  fall  by  actual  sin,"  is  to  affirm,  that  he 
hath  paid  a  price  to  the  justice  of  God,  for  all  such,  and 
freed  them  from  the  guilt  and  bondage  of  sin  and  Satan  ; 
and  so,  consequently,  that  all  who  have  sinned,  actually, 
have  faith,  and  repentance  :  without  which  they  cannot 
have  forgiveness  of  sins,  nor  freedom  from  the  bondage, 
and  guilt  thereof.  It  is  confessed,  and  truly.  Conclusion 
35,  that  the  efficacy  of  Christ's  death  is  only  derived  to 
them  which  mortify  their  sins,  &c.,  and,  therein,  directly 
granted  that  Christ's  death  is  not  effectual  for  all  men  ; 
and  that  it  is  in  itself  sufficient  for  all,  being  tlie  death  of 
him  that  was  God,  Acts  xx.  28,  we  acknowledge,  as  also 
that  no  particular  person,  not  having  sinned  against  the 
Holy  Ghost,  can  be  excluded  either  by  himself,  or  us, 
from  the  number  of  them,  for  whom  Christ  died.  John  iii. 
30;  Acts  X.  43;  ii  Cor.  iii.  17.  It  were  against  faith,  to 
l)ray  that  God  would  save  all  the  men,  that  are,  and  shall 
be  in  the  world  to  the  end  thereof:  but  love  teaclieth  me 
to  pray  for  any  person  particularly,  upon  occasion. 

Now,  for  that  tliese  men  allege,  Pom.  v.  to  prove  thai 
•'  Christ  redeemed  all  who  sin  actually  :"  and  Mr.  Helwiss. 
and  others  nmch  insist  upon  the  same  place,  to  prove  that 
he  redeemed  all,  who  sin  in  Adam  :  and  so  would  have  :i 
free-will  though  not  by  nature,  which  they  dislike,  but  by 
grace  given  to  all :  as  if  Turks,  anfl  Pagans,  and  all  the 
wicked  world  were  in  Christ,  and  so  free  from  condemna- 


ON  UNIVERSAL  REDEMPTION.  261 

tion,  Eom.  viii.  1,  and  they  who  had  crucified  the  flesh 
and  the  lusts  thereof,  Gal.  iv.  24,  which  they  must  be, 
before  they  can  be  partakers  of  the  grace  of  God  through 
Christ,  or  of  any  free-will  through  him.  John  xv.  5.  I 
will  plainly,  and  briefly  prove,  the  Lord  assisting  me,  that 
the  apostle  intends  neither  the  one,  nor  the  other,  but  the 
contrary. 

The  apostle's  meaning  there  is  to  show  the  privileges  of 
the  faithful :  that,  notwithstanding  all  their  afllictions, 
"  they  have  peace  with  God :"'  "  access  unto  his  grace 
and  hope  of  glory,"  having  by  faith  assurance  of  "  the 
love  of  God  shed  into  their  hearts  by  the  Holy  Ghost." 
This  love  of  God  he  confirmeth  unto  them,  by  the  work 
of  their  redemption  :  and  proveth  that  since  out  of  the 
love  of  God,  "  Christ  died  for  them  when  they  were  sin- 
ners, and  justified  them  by  his  blood,  much  more  should 
they  be  saved  from  wrath  through  him  ;"  and  that  if  "  when 
they  were  enemies,  they  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more  being  reconciled  they  should 
be  saved  by  his  life:"  and  again,  "that  they  who  had 
received  that  abundance  of  grace,  and  gift  of  righteous- 
ness, should  reign  in  life  by  Jesus  Christ:"  and  in  the 
last  place,  that  "  that  grace  should  reign  through  right- 
eousness unto  eternal  life  by  Jesus  Christ  our  Lord." 
Eom.  V.  2,  3,  8 — 10,  17.  Which  grace  he  also  amplifieth, 
and  confirmeth  by  comparing  Christ  as  the  second  Adam, 
with  the  first  Adam  ;  teaching  that  both  the  one,  and  the 
other  did,  and  do  propagate  to  all  theirs,  what  theirs  was  : 
the  first  Adam,  sin  and  death  to  all  coming  of  him 
naturally  :  the  second  Adam,  Christ,  righteousness  and 
eternal  life  to  all  that  are  in  him  spiritually,  and  for  whom 
he  died.  The  meaning  then  of  the  apostle  seems  mito 
me  plainly  to  be  this  :  that,  for  whomsoever  Christ  did 
mdeed  and  effectually  die,  they  should  certainly  be  saved ; 
and  that,  whomsoever  God  did  reconcile  by  his  death,  lie 
will  much  more  save  by  his  life,  notwithstanding  their 
afflictions  and  all  other  the  enemies  of  their  salvation : 
and  so  to  be  the  same  in  eff'ect  with  that  which  the  same 
apostle  hath,  Eom.  viii.  28,  that  "All  things  shall  work 
together  for  the  best  unto  them  that  love  God  even  unto 
them  who  are  called  of  purpose:"  and  that  "  those  who 


20ji  OF  RELIGIOUS  COMMUNION. 

are  predestinate  are  also  called,  and  justified,  and  glori- 
fied ;"  and  verses  '3'2,  39,  that  to  tin  in,  "fur  uliom  God 
hath  not  spared  to  f,'ive  his  Son,  he  will  give  all  things 
witli  him  :"  and  so  victory  over  sin,  and  Satan,  and  their 
own  flesh,  with  all  temptations,  so  as  *' nothing  shall  sepa- 
rate them  from  the  love  of  God." 

SECTION  VII. ON  APOSTACY  FROM  GRACE. 

From  Eom.  v.  then,  may  he  more  truly,  and  I  am  per- 
suaded undeniahly,  concluded,  these  two  things.  1.  That 
Christ  did  not  eftectually  die  for,  or  reconcile,  hy  his 
death,  all  men  in  particular  :  for  then  all  should  he  saved 
hy  his  life  :  and  2ndly,  That  whomsoever  he  so  died  for, 
and  effectually  reconciled,  they  shall  he  kept  hy  the  power 
of  God,  and  of  his  grace,  unto  eternal  life  :  yea  "  He  that 
helievcth  in  the  Son,"  saith  John  the  Baptist,  "hath 
eternal  life,"  John  iii.  30  :  and  drinking  once  of  the  water 
which  Christ  giveth,  "  he  shall  never  thirst  again,  hut  it 
shall  he  in  him  a  well  of  water,  springing  up  to  eternal 
life,"  John  iv.  14.  A  well-spring,  we  know,  is  never  wholly 
dry,  though  a  ditch  he  :  as  it  is  also  one  thing  to  drink  of 
this  water  of  life :  and  another  thing  only  to  taste  of  it : 
which  they  that  do,  may  fall  away,  as  never  having  had 
their  thirst  indeed  quenched  in  them,  nor  having  drunk  in 
the  rain  of  grace,  as  ver.  7  ;  Heb.  vi.  4 — G.  And  it  is 
well  to  he  observed  by  us,  how  carefully  the  Holy  Ghost, 
in  this,  and  in  other  places,  preventeth  both  the  offence 
at,  and  error  about  men's  falling  away  from  their  holy 
])rofession. 

We  read  of  some,  in  the  parable  of  the  sower,  who  receive 
the  seed  of  the  Word  with  joy,  and  in  whom  it  hatli  also 
got  some  kind  of  growth,  and  yet  they  come  to  nothing : 
but  we  find  in  the  same  place,  that  the  soul  of  those  men's 
hearts,  was  never  indeed  good  ;  but  at  the  best,  as  stony 
and  thorny  ground  :  but  the  seed  sown  in  the  good 
ground  indeed,  decays  not,  but  grows  up,  and  is  fruitful  to 
the  harvest.  Matt.  xiii.  5,  7,  i>0,  x>:3. 

So  Paul,  2  Tim.  ii.  IS — '^0,  showeth  that  some  there 
are,  who  liave  their  faith  destroyed  by  heresies,  and  evil 
lies  :  but  ho  gives  us  to  understand  in  the  same  i)lace, 
that  these  men  were  never  indeed  under  the  seal  of  God's 


ON  APOSTACY  FROM  GRACE.  263 

election,  nor  kno^Yn  of  him,  nor  vessels  of  honour,  of 
silver,  and  of  gold. 

The  apostle  Peter,  2  Epis.  ii.  1,  '21,  2:2,  likewise  speaketh 
of  some,  Avho  denied  the  Lord  that  bought  tliem,  to  wit, 
being  judged  by  their  former  profession,  but  in  the  same 
l^lace,  he  shows  that  the  same  persons  were  but  indeed 
dogs  and  swine,  at  the  best,  though  outwardly  washed, 
and  disburdened  of  such  sins,  as  clogged  their  consciences, 
as  is  the  dog  by  vomiting  of  his  surchargure.  And  Jude, 
ver.  4,  speaking  of  those  very  men  expressly  chargeth 
them,  but  to  have  crept  in,  at  the  first,  &c. 

Lastly,  John,  1  Epis.  ii.  18,  19,  speaking  of  "  many  Anti- 
christs," who  "  went  out"  from  the  true  church  and 
Christians,  saith  plainly  that  they  "were  not  of  them," 
that  is,  not  of  the  number  of  God's  truly  anointed  ones  : 
and  that  by  their  not  continuing  with  them  it  appeared, 
"  they  were  never  of  them."  "For  they  that  are  born  of 
God  cannot  commit  sin,  because  the  seed  of  God's  Word 
abideth  in  them,"  as  it  followeth  in  the  same  Epistle,  chap, 
iii.  9  :  and  thus  much  in  effect  these  men  confess,  when  they 
teach,  as  the  truth  is  and  Scripture  proveth.  Conclusion 
47,  "  That  the  regenerate  man  shall  be  a  pillar  in  the 
house  of  God,  and  shall  go  no  more  out."  Eev.  iii.  12. 
And  if  men  truly  justified,  and  sanctified  should  w^holly 
fall  away,  they  could  not  possibly  be  recovered,  but  were 
as  trees  twice  dead,  and  so  to  be  plucked  up  by  the  roots, 
Jude  1 2  :  neither  can  there  be  two  new  births,  any  more 
than  two  first  births  :  and  if  there  might,  then  must  there 
be  also  an  answerable  repeating  of  baptism,  which  is  the 
lavacher  of  the  new  birth.  Tit.  iii.  5. 

To  conclude  this  point,  they  who  either  hold,  that 
Christ  effectually  redeemed  all  from  their  natural  corru})- 
tion,  or,  that  any  truly  justified  and  sanctified,  may  wholly 
fall  away  and  perish,  do  divide  Christ  from  himself,  and 
make  him  a  party  Saviour :  and  a  priest  for  some,  to 
redeem  them  l)y  his  death,  to  whom  he  is  not  a  king  to 
save  them  by  his  life  ;  and  a  Saviour,  in  part,  to  the  very 
damned  at  the  last  day :  freeing  all  of  them  from  the 
guilt  of  their  original  sin ;  and  many  of  them,  even  from 
one  part  of  their  actual  sins,  namely,  so  much  as  they 
wrought,  before  the  time  of  their  falling  away,  but  not 


<I0  I  OF  KELTGIOCS  COMMUNION. 

from  the  rest.  Which,  how  vain  a  thing  it  is  to  imagine, 
and  liow  derogatory  to  the  excellency  and  perfection  of 
Christ's  sacrifice  and  mediation,  needs  not  be  sho^vn. 
All  who  have  any  part  in  Christ,  are  in  Christ,  and  so 
free  from  condemnation,  liom.  viii.  5  :  and  unto  whomso- 
ever he  shall  appear  a  Saviour  they  are  his  people  and 
he  shall  save  them  from  all  their  sins,  and  not  from  some 
part  of  them  only. 

SECTION  VIII. — ON  Christ's  sacrifice. 

That  "the  sacrifice  of  Christ's  body  and  blood  offered  unto 
God,  his  Father,  upon  the  cross,  though  a  sacrifice  of  sweet 
savoui-,  and  that  God  be  well  pleased  in  him,  doth  not  re- 
concile God  unto  us,  who  did  never  hate  us,  nor  was  our 
enemy,  but  reconcileth  us  unto  God,  2  Cor.  v.  19,  and 
slayeth  the  enmity  and  hatred,  which  is  hi  us  against  God," 
Eph.  ii.  14,  IG;  liom.  i.  oO,  is  most  untrue,  and,  indeed, 
a  very  pernicious  doctrine,  destroying  the  main  fniit  of 
Christ's  sacrifice,  and  death. 

As  one  of  the  scriptures  quoted,  which  is  Rom.  i.  30, 
speaks  of  wicked  mens  hating  of  God,  so  are  the  rest  meant 
of  God's  hatred  towards  wicked  men  ;  which  they  also  fully 
prove.  And  if  the  sacrifice  of  Christ's  body  and  blood  upon 
the  cross,  were  a  sweet-smelling  savour  unto  his  Father,  is 
it  not  evident  that  we  did  fonnerly  stink  in  God's  nostrils 
by  reason  of  our  sins  ?  AVhere  he  gave  himself  a  sacrifice 
for  us,  was  it  not  to  appease  the  Father's  wrath  towards  us  ? 
In  which  respect  he  is  said  to  be  our  propitiation  and 
advocate  if  we  sin,  1  John  ii.  1,  '^  :  being  as  our  eternal 
High-priest,  sprinkled  with  the  blood  of  his  cross,  entered 
the  most  holy  ])bu'e,  the  heavens,  and  there  appearing  con- 
tinually to  i)acify  tho  wrath  of  his  Father,  and  to  procure 
for  us  all  grace.  Who  also  to  redeem  us  from  the  curse  of  tlie 
law  under  which  we,  with  all  Hesh,  were,  Avas  made  a  cm-se 
for  us :  paying  a  price  for  us  to  satisfv  the  justice  of  his 
Father.  Gal.  iii.  10  ;  1  Cor.  vi.  20.  And  if  God  be  well- 
pleased  in  him,  doth  it  not  follow  that  he  is  displeased 
without  him  ?  ^latt.  iii.  17.  So  by  "the  reconciliation  of 
th(3  world  unto  God  through  Christ,"  ti  Cor.  v.  19.  is  not 
meant  our  laying  aside  of  hatred,  and  enmity  against  God, 
though  that  follow  upon  the  other,  but  the  taking  away  of 


ON  REGENERATION.  205 

his  hatred  and  enmity  towards  us,  as  is  evident  in  that  the 
apostle  in  the  former  verse  placeth  this  rcconciUation  in 
God's  not  imputing  om-  sins  unto  us  ;  the  end  of  his  exhort- 
ation, ver.  20,  being  to  provoke  us  to  the  growth  of  faith 
for  the  applying  of  the  same.  Neither  speaketh  he,  Eph.  ii. 
14 — 10,  of  the  slaying  of  the  enmity  and  hatred  in  us  against 
God,  as  is  said  \  hut  first  of  the  slaying  of  the  hatred 
between  Jews  and  Gentiles,  by  breaking  down  the  partition 
wall  of  ceremonies  :  and  secondly,  and  more  principally,  of 
slaying  the  hatred  wherewith  God  hated  both,  for  sin, 
being  the  one,  and  other  by  nature  "children  of  wrath," 
ver.  3,  that  is,  under  the  wrath  of  God,  as  their  deserved 
inheritance.  So  that  the  chief  and  first  w^ork  of  our  re- 
demption by  Christ,  is  the  freeing  of  us  from  the  guilt  of 
sin  and  most  fearful  wrath  of  God,  by  paying  the  price  of 
his  precious  blood  for  a  ransom  to  the  justice  of  his  Father, 
thereby  procuring  him,  of  a  most  severe  and  fearful  Judge 
to  become  unto  us  a  gracious  Father,  and  to  love  us  unto 
life  :  which  love  of  his  "  being  shed  into  our  hearts  by  the 
Holy  Ghost,"  and  we  being  thereof  persuaded,  doth  effec- 
tually allure  us  to  love  him  again,  who  hath  so  loved  us  in 
his  Son. 

SECTION  IX. ON  REGENERATION. 

Now  whereas  in  Conclusion  57th,  and  so  forward,  many 
things  concerning  faith,  repentance,  the  regenerate  man, 
and  new  creature  :  are  set  down  both  unsoundly  and  un- 
orderly,  I  think  it  best  briefly  to  note  down  in  the  first 
place,  the  truth,  and  order  of  those  things  :  and  so  to  com- 
pare therewith  the  particulars  in  the  confession. 

This  work  of  grace,  then,  in  the  general,  God  beginneth 
ordinarily  by  the  ministry  of  his  Word,  and  first  of  the  law : 
which,  tlu'ough  man's  inability  to  keep  it,  convinceth  and 
condemneth  him,  and  so  leaves  him  under  God's  curse  : 
from  whence  also  ariseth  in  the  mind,  a  servile  fear  of  God 
and  his  judgments,  with  grief  and  sorrow  in  respect  thereof, 
which  is  commonly  called  legal  repentance,  or  (better)  peni- 
tency,  and  so  a  despairing  of  all  remedy  in  a  man's  self. 
Eom.  viii.  3,  and  chap.  vii.  7  ;  Gal.  iii.  10.  Then  cometh 
the  gospel  of  glad  tidings,  offering  grace,  and  mercy  unto 
those,  who  "  being  weaiy  and  heavy  laden,"  do  come  unto 


^00  OF  llELIGIOUS  COMMUNION. 

Cliiist  for  case  and  rest,  by  believing  in  liim,  Matt.  xi.  28 ; 
Avhich  so  many  do  as  are  ordained  of  God  to  eternal  life, 
Acts  xiii.  48;  2  Coi".  iii.  0;  ii.  10—1'^:  God  with  and 
by  the  same  gospel  ministering,  and  conveying  the  graces 
of  his  Si)int  into  the  heart,  by  ^v]lich  a  man  becomes  of  a 
natural  man,  a  spiritual  man,  and  of  these  graces,  first  and 
l)rincipally  faith,  by  which  Christ  is  received,  John  i.  12, 
and  the  life  of  grace  begun,  as  Paul  testifieth.  Gal.  ii.  20, 
that  he  lived  by  faith  hi  the  Son  of  God.  From  which 
faith  and  assurance  of  the  forgiveness  of  sins,  and  so  great 
love  of  God  shed  into  the  heart  of  a  miserable  sinner, 
ariseth,  by  reflection,  as  it  were,  a  love  again  towards 
God,  and  from  this  love,  a  godly  sorrow  for  sin  wrought 
against  so  good  a  God :  and  from  this  sorrow,  true  repent- 
ance, and  the  turning  of  the  heart  from  evil  to  good,  with 
an  hatred,  fear,  and  earnest  endeavour  to  avoid  sin  in  re- 
spect of  God's  mercy :  as  on  the  contrary  a  love,  desire, 
and  constant  endeavour  of  and  unto  whatsoever  pleaseth 
him.  Now  all  these,  and  all  other  truly  spiritual  graces, 
howsoever  wrought  l)y  that  one  Spirit,  and  at  one  time,  yet 
are  in  the  order  of  nature  and  manifestation,  one  before  an- 
other, and  so  faith  the  cause  of  the  rest.  Luke  vii.  47  ;  2  Cor. 
vii.  10  ;  Psa.  ciii.  4,  and  cxxx.  4;   1  Cor.  xii.  4. 

Where  then  it  is  said.  Conclusion  50,  that  "the  new 
creature  followeth  repentance,"  it  is  not  so  in  truth,  nor 
the  scripture  brought,  which  is  Luke  iii.  0,  anything  perti- 
nent, though  to  our  sense  and  manifestation,  it  seem  so  to 
be.  For  tliis  repentance  is  a  work  of  man  immediately, 
though  formerly  wrought  in  him  of  God,  2  Tim.  ii.  25,  and 
so  followeth  the  work  of  our  regeneration  or  re-creation, 
which  is  God's  work,  llepentance  ariseth  from  a  '*  godly 
sorrcjw,"  Avhich  can  only  be  in  a  godly  man,  as  a  fruit  of  a 
good  tree  ;  and  this  godly  man,  all  l)eing  ungodly  by  nature, 
nmst  be  a  new  creature,  or  regenerate  of  God  :  though  for 
the  ])erfecting  of  our  new  creature,  and  till  the  old  man  be 
wholly  crucified,  repentance  be  required,  as  a  cause,  or 
means  thereof.  2  Cor.  vii.  10;  Matt.  vii.  18.  So  neither 
doth  repentance  go  before  faith,  as  it  is  put,  Conclusion  58, 
but  ft)llowetli  it  as  a  fruit  thereof:  without  which  no  man 
can  please  God  ;  and  so  not  rej^ent  aright,  Heb.  xi.  0  :  our 
repentance  arising  from  a  sorrow  for  tlie  otl'ending  of  God, 


ON  REGENERATION.  207 

this  sorrow  from  the  knoAvleclge  of  his  love  towards  us, 
which  is  faith :  which  faith  puriheth  tlie  heart,  and  is  the 
heginiiing  of  all  spiritual  life  in  us,  as  I  have  formerly 
jjroved.     Acts  xv.  9. 

That  "man,"  viz.  natural,  "hath  power  to  reject  the 
motions  of  God's  Spirit,"  as  is  affirmed,  I  acknowledge,  and 
the  two  scriptures,  Matt,  xxiii.  37;  Acts  vii.  51,  besides 
woeful  experience  prove  it :  but  deny,  that  he  hath  power 
to  receive  these  motions,  till  God  by  the  supernatural  gift 
of  grace  open  his  eyes,  and  change  his  will  thereunto,  as 
hath  formerly  been  proved  in  the  18th  Conclusion.  The 
third  scrii^ture,  Avhicli  is  Acts  vi.  10,  speaks  of  no  such 
thing,  but  only  shows  how  mightily  Stephen  confuted  his 
adversaries  in  disputation. 

The  last  place,  which  is  Pwom.  x.  14,  showeth  that  none 
can  believe  without  preaching:  and  ver.  18,  that  the 
Gentiles  had  God  preached  unto  them  from  the  beginning, 
by  the  sound  of  the  creatures,  as  Psa.  xix.  5,  neither  can 
more  be  thence  proved.  Lastly,  in  the  58th  Conclusion, 
the  "  new  creature"  is  ill  and  dangerously,  made  a  part  of 
"our  justification  before  God,"  which  the  Scriptures  do 
ascribe  only  to  faith :  and  "  the  free  grace  of  God,  through 
that  redemption  that  is  in  Christ  Jesus."  Eom.  iii.  24,  25, 
28.  Our  redemption,  then,  or  justification  properly  taken, 
is  in  Christ,  and  not  in  ourselves ;  as  it  should  be,  if  it 
stood  in  our  sanctification  or  the  new  creature,  which  is 
affirmed.  Our  sanctification,  or  renovation  is  an  insepa- 
rable work  of  that  faith  by  which  we  are  justified.  Acts  xv. 
9,  but  doth  not  answer  the  rigour  of  God's  justice,  nor  can 
present  us  innocent,  before  his  judgment-scat,  being  im- 
perfect in  this  world,  by  reason  of  the  "  root  of  sin  yet 
abiding  in  us,  which  we  cannot  pluck  up  out  of  our  hearts," 
as  is  confessed,  Proposition  07,  though  elsewhere  denied. 
That  only  the  righteousness  of  Christ  can  do,  being  imputed 
by  grace,  and  by  faith  received :  "  who  was  made  sin  for 
us,  that  we  might  be  made  the  righteousness  of  God  in 
him."  2  Cor.  v.  21.  Now  as  Christ  became  sin  for  us, 
not  by  having  our  sin  dwelling  in  him,  but  imputed  unto 
him,  so  we  become  the  righteousness  of  God,  that  is,  per- 
fectly righteous  before  God,  by  his  righteousness  imputed 
to  us,  and  not  by  that  which  dwelleth  in  us  :  which  was 


liG8  OF  RELIGIOUS  COMMUNION. 

also  livelily  figured  in,  and  is  effectually  proved  hy  the  sacri- 
fices under  the  law,  by  the  offering  whereof,  as  the  unclean 
person,  or  he  that  had  sinned,  was  legally  cleansed  and 
purified,  and  his  sin  forgiven  :  so  hy  the  merit,  and  pui'ity 
of  that  one  ohlation  of  Christ  offered  once  for  all,  and 
applied  by  faith,  are  we  cleansed  from  the  guilt  of  sin,  and 
reconciled  to  God  for  ever.     Lev.  v.  10,  13,  10,  18  ;  xii.  8. 

"  That  God  doth  not,  in  our  regeneration,  use  the  help 
of  any  creature,  nor  doth  it,  by  the  doctrine  of  faith  and 
repentance,  but  immediately  in  the  soul,'  59th  Conclusion, 
is  an  old  error  of  the  Anabaptists,  condemned  expressly  by 
the  scriptures  brought  to  justify  it.  The  first  whereof  is 
James  i.  15,  where  God  is  said  to  "  have  begotten  us  by 
the  word  of  truth :  "  which  word  therefore  we  are  '^  to  be 
swift  to  hear,"ver.  19,  which  is  elsewhere  called  good  seed, 
and  the  word  of  life,  which  word  even  that  which  was 
preached  by  the  apostles,  ver.  25  ;  is  also  called,  1  Pet.  i.  23, 
the  immortal  seed,  which  falling  in  good  ground  never 
perishcth,  butbringeth  forth  fruit  to  eternal  life.  Matt.  xiii. 
3—23. 

Not  to  trouble  the  reader  with  many  scriptures  for  the 
proof  of  that,  which  even;  regenerate  man's  experience  doth 
confirm,  the  apostle  calling  himself  the  father  of  the 
Corinthians,  who  had  in  Jesus  Christ  begot  them  by  the 
gospel,  and  them  his  children  in  the  same  respect,  ver.  14, 
and  Onesimus  his  son,  whom  he  begot  in  his  bonds:  and 
Titus  his  natural  son,  according  to  the  common  faitli, 
expressly  teacheth  the  use  of  man's  ministry  for  the  re- 
generation of  the  elect,  and  ministration  of  the  Spirit  of 
life.     2  Cor.  iii.  C;   1  Cor.  iv.  15  ;  Philemon  10;    Tit.  i.  3. 

Alike,  if  not  more  deceitful,  and  dangerous  is  that  other 
proposition,  Conclusions  00 — 03. 

"Tliat  the  new  creature,  which  is  begotten  of  God, 
needeth  not  tlie  outward  scriptures,  creatures,  or  ordi- 
nances of  the  church  to  support  him,  but  is  above  tliem, 
1  Cor.  xiii.  10  :  1  Jolin  ii.  27,  seeing  ho  hath  in  himself 
three  witnesses,  the  Father,  the  Word,  and  the  Holy  (ihost, 
which  are  better  than  all  scriptures,  or  creatures,  though 
such  as  have  not  attained  the  new  creatm*e  need  them,  for 
instniction,  comfort,  and  to  stir  tlicm  up,  &:c.  2  IVt.  i.  19; 
1  Cor.  xi.  20;  Kph.  iv.  12,  13." 


ON  REGENERATION.  269 

Let  the  scriptures  brought  be  judge,  and  they  will  plead 
their  own  dignity  against  them,  by  whom  they  are  thus 
vilely  debased.  In  2  Pet.  i.  19,  the  apostle  doth  not 
compare  the  inward  S];)irit  with  the  outward  Scriptures,  but 
the  Scriptures  with  themselves,  the  writings  of  the  prophets, 
which  he  compares  to  a  light  shining  in  a  dark  place,  unto 
the  writings  and  preachings  of  the  apostles,  which  reveal- 
ing Christ  come  in  the  flesh,  he  compares  to  the  dawning 
day,  and  morning  star.  Besides  even  they  whom  Peter 
exhorts  to  attend  upon  the  Scriptures,  had  obtained  the 
new  creature  :  as  having  obtained  the  same  precious  faith 
with  Peter,  and  all  things  belonging  to  life  and  godliness, 
by  the  Divine  power,  2  Pet.  i.  1,  3  :  who  are  also  expressly 
said  to  be  regenerate  unto  a  lively  hope,  1  Pet.  i.  3,  and 
ver.  -23,  to  be  bom  anew,  by  the  immortal  seed,  the  Word 
of  God.  So  were  the  Corinthians  also  born  anew,  in  that 
they  were,  though  but  babes  in  Christ,  and  having  much 
flesh  yet  abiding  in  them,  1  Cor.  iii.  1  ;  Phil.  i.  C;  i  Thess. 
V.  2;  Acts  i.  11 :  who  were  to  use  the  Lord's  Suj^per,  to  show 
forth  his  death  till  he  came,  that  is,  till  his  general  coming 
to  judgment,  or  special,  at  their  death,  1  Cor.  xi.  20,  which 
is  the  second  scripture. 

So  for  the  third  scripture,  Eph.  iv.  12,  13,  the  apostle's 
meaning  is  liot,  that  the  godly  should  have  no  further  need 
of  the  ministiy  for  their  edification,  when  they  were  "come 
to  a  perfect  man,"  as  there  he  speaks,  that  is,  when  they 
ceased  to  be  as  children,  wavering-minded,  and  carried 
about  with  every  wind  of  doctrine,  but  that  they  should  so 
use  it,  as  thereby  to  bring  them  to  that  perfect  and  manly 
estate,  and  therein  to  establish  them.  Neither  does  the 
particle  "until"'  import  a  ceasing  of  the  use  of  the  ministiy 
when  men  become  perfect,  and  growing  past  that  childish 
waveringness  there  reproved,  but  a  not  ceasing  before  then  : 
as  it  is  also  used  sundry  times  in  the  Scriptures,  as, 
1  Tim.  iv.  13  ;  Rev.  ii.  25,  and  elsewhere. 

In  1  Cor.  xiii.  10,  12,  the  apostle  doth  not  speak  of  the 
estate  of  perfection  in  this  life,  but  in  that  to  come,  when 
the  measure  of  our  knowledge  shall  be  perfect,  which  is  now 
but  in  part,  and  but  as  a  child's  in  comparison  of  a  man's  : 
as  it  shall  also  be  immediate,  and  we  see  God  face  to  face : 
when  there  shall  bo  uo  useof  the  glass  of  the  Word,  and 


'2*0  OF  IlELIGIOUS  COMMUNION. 

ordinances,  when  prophesying  and  tongues  shall  cease,  yea 
when  even  faith  and  hope  shall  cease:  the  things  believed 
and  hoped  for  being  fully  attained,  and  only  love  shall 
abide,  which  is  therefore  called  the  greatest  of  the  three, 
ver.  13. 

The  apostle's  meaning  also,  1  John  ii.  27,  is  gi'oatly  mis- 
taken :  which  is  not  that  the  anointing,  or  Spirit  which 
they  had  received,  set  them  above  the  Scriptures,  and  all 
outward  teachings  :  but  that  he  needed  not  teach  them,  as 
ignorant  of  these  things,  which  by  that  anointing,  or 
Spirit,  were  sealed  up  unto  their  consciences  :  as  where 
Paul  tells  the  Thessalonians  "  that  he  needs  not  write  unto 
them  of  brotherly  love,  because  they  were  taught  of  God  one 
to  love  another,"  his  meaning  only  is,  that  they  were  not 
without  that  grace,  but  did  practise  it  :  yet  doth  he  in  the 
very  same  place,  ver.  10,  exhort  them  to  increase  more  and 
more.  1  Thess.  iv.  9.  So  doth  John  also  write  that  his 
Epistle  to  teach  and  admonish  those  anointed  ones  to 
beware  of  false  prophets  and  Antichrists  of  whom  they  were 
in  danger,  as  of  other  evils. 

Two  other  scriptures  are  intended,  but  so  misput,  as  I 
cannot  find  which  they  are,  and  therefore  pass  them  by ; 
being  also  assured  they  can  give  no  confirmation  to  this 
vain  presumption,  deceiving  under  a  show  of  angelical 
perfection. 

The  reason,  to  prove  the  Scriptures  unnecessary  from  th(^ 
inward  witness  of  the  Father,  Word,  and  Spirit,  is  very 
deceitful  ;  since  the  inward  gi'ace  doth  not  abolish  but 
establish  the  outward  means,  by  which  it  is  wrought,  and 
increased.  David  had  this  witness  in  his  heart,  being  a 
man  after  God's  heart,  and  was  regenerate,  and  yet  he 
desires  God  to  teach  him  the  way  of  his  statutes  :  and  that 
he  would  open  his  eyes  that  he  might  see  tlie  marvels  of 
his  law,  which  he  professes  ho  will  not  forget.  Psa.  cxix. 
10,  18,  38.  And  being  driven  from  the  tabernacle,  and 
visible  ordinances  of  God,  how  did  he  bewail  his  want, 
and  misery?  Far  was  he  from  this  imagined  spirituality. 
The  apostle  calls  th»'  gospel  the  power  of  God  to  salvation  : 
and  exhorts  Timothy  to  continue  in  it,  to  the  saving  of 
himself  and  others  :  by  the  ministry  whereof,  he  also 
laboured   to  present  the  Corinthians  a  pure  virgin  unto 


ON  PERFECTION.  271 

Christ.  Eom.  i.  16;  1  Tim.  iv.  16;  2  Cor.  xi.  2.  All 
which  places  prove  the  necessary  use  of  it  till  death,  even 
for  the  most  perfect. 

And  see  whither  these  things  lead.  The  natural,  unre- 
generate,  and  unsanctified  man,  can  have  no  right  use  of 
the  gospel,  and  holy  things:  and  the  spiritual,  regenerate, 
and  new  creature,  needs  them  not.  1  Cor.  ii.  14  ;  Tit.  i.  15. 
To  whom  then  are  they  given :  or  by  whom  can  they  be 
rightly  used  ?  And  behold  here,  the  malice  and  craft  of 
the  devil,  who  assailing  God's  people  continually  with  his 
temptations  :  from  which,  Peter  and  Paul  were  not  free, 
Luke  xxii.  81 ;  2  Cor.  xii.  7,  no  nor  Christ  himself,  who 
was  "  tempted  in  all  points,  like  as  we  are,  but  without 
sin,"  Heb.  iv.  15:  would  yet  persuade  them,  they  had  no 
need  of  their  spiritual  armour,  in  special,  of  the  sword  of 
the  Spirit,  the  Word  of  God,  Eph.  vi.  17;  whereof  even 
Christ  himself  also  in  his  temptations  had  use,  yea,  need 
to  drive  away  Satan,  as  he  had  need  of  meat  and  drink  to 
drive  away  hunger,  and  thirst:  though  he  could  by  his 
Divine  power  have  resisted  both,  without  means.  Matt.  iv. 
1,  4,  7,  10.  Our  victory,  saith  John,  is  our  faith,  1  John  v, 
4  :  and  the  foundation  of  our  faith,  are  the  writings  of  the 
apostles  and  prophets  :  and  is  the  foundation  of  no  use  for 
the  standing  of  the  building?  or  will  not  the  enemy  of 
our  salvation  easily  overthrow  the  building,  when  he  hath 
undermined  the  foundation  ?   Eph.  ii.  20. 

Add  to  these  things,  that  the  Scriptures,  the  law  and 
gospel,  shall  be  the  judge  of  all  to  whom  they  come.  And 
is  any  man  above  his  judge?  or  if  this  be  not,  what  is  it 
for  man  to  exalt  himself  above  all  that  is  called  God? 
Ptom.  ii.  12,  16  ;    2  Thess.  2,  4  ;    1  Pet.  iv.  18. 

Lastly,  The  regenerate  are  continually  to  grow  in  grace, 
and  for  that  end  to  desire  the  sincere  milk  of  the  Word  to 
grow  thereby.    1  Pet.  ii.  2. 

SECTION  X. ON  PERFECTION. 

But,  lo !  here  another  mischief;  the  persuasion  of  per- 
fection in  holiness,  which  these  men  would  also  have  us 
think  Mr.  Smyth  had  attained,  a  little  before  his  death. 
And  it  made  well  for  the  credit  of  the  doctrine,  that  he  did 
not  survive :  for  then  the  imperfections  of  his  life,  would 


272  OF  RELIGIOUS  COMMUNION. 

have  discovered  the  error  of  the  doctrine.  Yea,  verily,  if 
this  were  his  faith  here  pubhshed,  it  is  too  evident  how 
far  he  was  from  perfection.  And  for  the  help  of  those  who 
ai'e  in  danger  of  this  great  and  deep  seduction,  I  will  here 
insert  a  few  things  touching  perfection. 

And  hrst.  We  acknowledge  all  the  faithful  perfect,  and 
that  perfectly,  by  Christ's  perfect  obedience  and  right- 
eousness imputed  unto  them  for  their  justification :  for 
by  one  oblation  he  hath  perfected  or  consecrated  for  ever 
them  that  are  sanctified.  Heb.  x.  14.  Secondly,  We  ac- 
knowledge in  them  an  inherent  perfection  of  righteousness 
and  holhiess,  which  is  their  sincerity,  integrity,  and  up- 
rightness of  heart  in  all  things  before  God  :  usually  called 
the  perfection  of  parts :  as  a  child,  though  new  bom.  is  a 
perfect  man  in  all  the  parts :  and  thus  James  saith,  tliat 
he  who  sins  not  in  word,  is  a  perfect  man,  that  is,  he  is 
able  to  bridle  all  the  body.  James  iii.  2,  3.  And  this  com- 
mendation the  Scriptures  give  of  men,  notwithstanding 
their  frailties,  that  are  not  hypocrites,  and  hollow-hearted  : 
the  whole  man  being  sanctified,  though  not  wholly.  1 
Kings  XV.  1-1 ;  Job  i.  1.  Thirdly,  We  acknowledge  also  in 
some  men  a  perfection  in  degree,  not  absolute,  but  in  com- 
parison of  others,  though  godly  :  and  that,  whereas  some 
are  but  as  children  and  babes  in  gi'ace,  others  are  a.> 
grown  and  perfect  men  in  compai'ison,  both  for  know- 
ledge, stableness  of  faith,  and  all  grace.  Which  two  sort- 
of  men  are  usually  opposed  as  strong  and  weak,  in  th»' 
Scriptures :  unto  which  perfection  all  must  strive  to  attain, 
and  not  continue  always  children  and  babes,  which  is 
both  shameful  and  dangerous.  Heb.  v.  12 — 14;  Eph.  iv. 
11— lo;  rhil.  iii.  15;  Rom.  xv.  1. 

But,  for  any  such  perfection  in  this  world,  as  wherein  a 
man  stands  not  need  continually  to  renew  his  repentanee, 
and  to  purge  himself  of  the  remnants  of  sin,  "casting  off 
the  old  man,"  and  "  putting  on  tlie  new  man,"  and  to  grow 
iu  the  knowledge,  and  gi'ace  of  God  by  the  use  of  tlie 
Scriptiu'es,  and  other  God's  ordinances  leading  thereunto, 
it  is  none  other  but  a  most  dangerous  delusion  of  that 
"  prince  of  darkness  U-ansforming  himself  into  an  angel  of 
light." 

And  to  let  pass  the  common  infmuities,  yea  (by  occa- 


ON  PERFECTION.  273 

sion)  the  greater  falls,   noted  in  the  Scriptures,  of  those 
holy  men,  of  whose  perfection  the  same  Scriptm-es  testify : 
as  also  the  daily,  monthly,  and  yearly  sacrifices  ordinarily 
to  be  offered  of  old,  for  all  and  every  one  of  the  con^^rega- 
tion,  as  evidences  of  their  guilt.   Solomon  teacheth,  1  Kings 
Yui.  4G,  that  there  is  no  man,  that  sinneth  not;    according 
to  which,  is  that  in  the  Preacher,  Eccl.  vii.  20,  "  There  is 
not  a  wise  man  upon  earth  that  doth  good,  and  sinneth 
not."     And  who   can  say  (saith  the  wise  man)  "  I  have 
made  my  heart  clean,  I  am  clean  from  my  sin  ?"   Prov.  xx. 
9.  ^   And  if  any  man  do  say  that  he  hath  no  sin,  he  de- 
ceiveth  himself,  and  there  is  no  truth  in  him.     For  though 
he  who  is  born  of  God  sinneth  not,  that  is  commits  not, 
or  works  not  sin,  making  it  his  course  and  trade,  as  it 
were,  which  only  he  doth,  who  is  of  the  devil,  yet  puts 
John  hnnself  in  the  number    of  them,   who  cannot  say 
without  lying,  that  they  sin  not.     1  John  i.  8  ;    iii.  4—8. 
Thus  David  acknowledgeth  in  general,  that  no  man  can 
know  his  errors,  and  so  doth  pray  to  be  freed  from  secret 
faults,  Psa.  xix.  12:    and  so  doth  the  apostle  profess  of 
himself  m  particular  that  he  is  not  perfect;    but  only  fol- 
lows after,  and  presses  hard  toward  the  mark,  Phil.  iii.  12, 
13  :    and  however  in  that  his  race,  he  was  so  cumbered 
With  that  his  clogging  and  pressing  sin,  Heb.  xii.  1,  as 
that  like  a  law  it  forced  him  both  from  the  good  which  he 
would  have  done,  and  to  the  evil  which  he  would  not  have 
done,  and  that  when  he  would  have  done  well,  evil  was 
present  with  him:    though  in  his  inward  man,  that  is,  so 
far  as  he  was  regenerate,  which  was  far  beyond  any  now 
"he  delighted  in  the  law  of  God,  and  served  it."   Rom' 
vii.  7 — 25. 

_  Lastly,  If  any  in  this  life  come  to  the  perfection  of  leav- 
ing sinning,  they  must  also  leave  praying,  and  so  leave 
being  Christ's  disciples :  for  he  hath  taught  all  his  dis- 
ciples every  day  to  ask  the  forgiveness  of  their  trespasses. 
Matt.  VI.  12  :  yea,  they  must  be  past  being  godly,  for  "  for 
this,"  because  God  is  merciful  in  forgiving  sins,  "every 
godly  man  shall  pray  unto  him  in  an  acceptable  time."  Psa". 
xxxii.  0.  And  lastly,  they  must  be  past  hope  of  Chrisfs 
coming  m  glory,  for  ''  everyone  that  hath  tliisliope  in  him 
purgeth  himself,"  as  he  is  pure.    1  John  iii.  3.     So  lonj?, 

VOL.  III.  °' 


^74  OF  RELIGIOUS  COMMUNION. 

therefore,  as  we  are  absent  from  Christ,  and  till  our  glory- 
in  him  appear,  we  must  still  be  purging  ourselves ;  which 
if  the  filth  of  sin  were  not  still  in  us,  less  or  more,  we  need 
not  be:  as  we  must  also  grow  in  grace,  and  edify  ourselves 
in  our  most  holy  faith,  being,  as  we  are  from  the  truth,  so 
far  from  the  vain  presumption  of  any  such  perfection,  as 
is  by  these  men  intended. 

SECTION  XT. — ON  THE  VISIBLE  CHURCH. 

That  "the  outward  or  visible  church  consists  of  penitent 
persons,  and  believing  only,"  Conclusions  01 — 71,  opposing 
them  to  impenitent  and  unbelievers,  and  that  such  only 
are  to   be    baptized,   I    acknowledge,  and    the    scriptures 
brought  confirm  ;  but  deny  it,  opposing  believei's  to  their 
infants,  which  are  neither  unbelievers  and  impenitent,  nor 
innocent,  as  is  affirmed.    The  vineyard  and  kingdom  which 
was  taken  from  the  Jews,  is  let  out,  and  given  to  us,  Matt, 
xxi.  -43,  in  which  though  no  briars,  nor  brambles,  nor  fiiiit- 
less  trees  might  grow,  yet  young  plants,  and  imps,  not  yet 
bringing  forth  fruit  actually,  both  might  and  may  ;  as  child- 
ren might  and  may  lie  in  God's  kingdom,  though  no  rebels. 
In  Conclusion   05,   the  visil»le  church  is  unfitly  called, 
"  a  figure  of  the  invisible  ;"  as   is  the  "  invisible  "  untruly 
said  to  "consist  only  of  the  spirits  of  just  and  perfect  men." 
He  who  hath  in  liim  true  faith,  and  holiness,  is  a  mendier 
of  the  invisible  church;  and  the  same  j-jerson,  making  holy 
profession  thereof,  outwardly,  in  the  order  left  by  Christ. 
a  member  of  the  visible  church :    and  the  whole  man  of 
both,  and  not  the  soul  of  the  one,  and  body  of  the  other : 
though  of  the  invisible  in  respect  of  the  inward  faith  seen 
of  God  ;  and  of  the  visible  in  respect  of  the  outward  mani- 
festation before  men,  arising  from  the  fonner.     The  scrip- 
tin-es  brought,  which  are  Rev.  i.  10,  with  xxi.  2, 13,  27,  speak 
of  the  visible  <'hurch  only,  and  so  are  impertinent. 

The  particulars  which  I  deem  amiss,  Conclusion  C8, 1 
have  noted  in  the  5fith  proposition  :  and  refer  the  reader 
thither. 

"That  the  sacraments  have  the  same  use  that  th»'  AVord 
hath,  and  teacii  to  the  «>ye  of  tlu-m  thai  understand,  as  tiie 
"Word  teacheth  the  ears  of  them,  that  have  ears  to  liear. 
Prov    ii.   2,  and  that  therefore  they  pertain  no  more    to 


ON  MAGISTRACT  AND  OATHS.  2  /  U 

infants,  than  the  Word  doth,"  Conclusion  74 ;  is  neither 
true  in  all  points,  nor  well  applied  in  any. 

For  First,  The  Word  serves  to  convert  men,  Psa.  xix.  7, 
and  is  to  be  ministered  to  unconverted  and  profane  persons : 
which  use  the  sacraments  have  not,  nor  must  be  adminis- 
tered to  such.  Secondly,  If  this,  applied  to  infants,  were 
true,  then  should  not  circumcision  have  been  administered 
to  the  Israelitish  infonts,  who  had  not  ears  to  hear.  Yet  is 
the  ground  good,  being  rightly  laid,  unto  which  that  also, 
Conclusion  73,  is  agreeable,  though  the  Scriptures  l)e 
brought  hand  over  head  to  confirm  it.  For  as  God  by 
promising  Abraham  that  he  would  be  his  God,  and  the  God 
of  his  seed,  jireached  to  his  ear,  so  by  giving  him,  and  his 
seed  circumcision,  he  preached  to  his  eye,  for  the  ratifica- 
tion of  the  same  promise.  And  so  is  it  now  with  us,  who 
have  received  grace  to  be  of  the  faith  of  Abraham,  having 
the  same  covenant,  promise,  or  gospel  preached  by  doctrine 
to  our  ear,  and  confirmed  by  baptism  to  our  eye,  for  our- 
selves and  our  seed. 

To  the  82nd  Conclusion,  "that  there  is  no  succession  in 
that  outward  church,  but  that  all  the  succession  is  from 
heaven,  and  that  the  new  creature  only  hath  the  thing 
signified,  and  substance,  whereof  the  outward  church,  and 
ordinances  are  shadows,"  Col.  ii.  16,  17,  I  answer, 
1.  That  the  apostle,  Col.  ii.,  speaks  only  of  the  Jewish 
ordinances,  which  are  abolished,  and  not  of  the  church 
ordinances  now.  2ndly.  If  it  be  meant  that  all  succession  is 
from  heaven,  immediately,  it  is  a  phantasy :  if,  mediately, 
then  must  the  outward  succession,  to  wit  of  ministry,  be 
in  the  outward  church,  whereof  it  is  an  ordinance.  And 
whereas  the  church,  and  new  creature  are  opposed,  it  is 
amiss,  since  the  church  is  to  consist  only  of  such  men  as 
are  in  their  measure  renewed  by  the  Holy  Ghost,  and 
sanctified  :  and  if  by  the  new  creature  they  mean  any  other 
thing,  it  is  a  new  creature  of  their  own  making. 

SECTION  XII. ON  MAGISTRACY  AND   OATHS. 

In  Conclusion  83,  where  the  office  of  the  magistrate, 
is  called  a  "permissive  ordinance  of  God,"  it  is  both  a  con- 
tradiction, and  evil  speaking  of  them  in  authority.  Where 
it  is  called  "  an  ordinance  of  God,"  it  is  confessed  good. 


J^TO  OF  KELIGIOL'S  COMMUNION. 

for  "  every  creature  of  God  is  good,"  and  all  his  ordinances 
are  his  creatures  ;  and  so,  many  things  are  ascribed  to  the 
office  of  magistrates  in  this,  and  the  other  Conclusions  about 
it,  Avhich  prove  it  to  be  good,  and  lawful  in  itself:  but 
where  it  is  made  "  permissive,"  it  is  condemned  as  evil : 
since  only  evil  is  permitted,  or  suffered  of  God. 

And  where  it  is  objected.  Proposition  85,  that  Christ's 
disciples  must  love  their  enemies,  and  not  kill  them:  pray 
for  them,  and  not  punish  them,  &:e,  I  answer,  that  the 
godly  magistrate  may  do  both.  Dotii  not  God  punish  witli 
temporary  death  those  that  he  loveth?  and  why  may  not 
God's  deputies,  the  gods  upon  earth,  be  minded  as  God 
herein?  Psa.  Ixxxii.  1,  0.  When  the  godly  kings,  and 
governors  in  Israel  were  commanded  to  execate  judgment 
and  justice  upon  the  people  for  their  transgi-essions,  were 
they  commanded  not  to  love  them,  and  not  to  pray  for 
them  ?  When  Mr.  Smyth  in  his  sickness,  tells  his  children, 
as  it  is  in  the  end  of  the  book,  "  that  if  he  live,  he  must 
correct  and  beat  them,  not  because  he  hates  them,  but 
because  he  loves  them,  as  God  did  him,"  doth  he  not 
answer  the' objection,  and  show  that  those  two  may  well 
stand  together,  as  in  the  private  father,  so  in  the  public 
father,  the  magistrate?  Where  again  it  is  said  that  "Christ's 
disciples  must  with  him  be  persecuted,  afflicted,  nmrdered," 
&c.,  and  "  that  by  the  authority  of  the  magistrate  :'  I  do 
answer  :  that  those  things  are  not  simply  necessary  for  all 
persons,  but  as  God  calls  men  unto  them.  Aiid  second, 
both  the  Scriptures,  and  other  stories  do  testify  that  godly 
magistrates  tbemselves,  have  sutl'ered  these  things  for  the 
Lord  and  his  truth,  and  for  well-doing:  sometimes  the 
infcrirn-  magistrates,  by  the  superior,  and  sometimes  the 
governors  by  the  people  inidcr  tln^m.  Instances  we  have 
hereof  in  Moses,  I)avid,  Cifdaliah,  Daniel,  Shadracli, 
Meshach,  and  Abednego,  with  Nicodemus,  and  others  many 
more.  Exod.  iii.  11,  !•:>,  15;  Acts  vii.  -^5;  xvi.  t>,  i\;  Numb, 
xiv.  2,10;  xvi.  1—3;  1  Sam.  xviii.  s,  0,  1-2;  Dan.  vi.  3; 
iii.  12;  John  vii.  52  ;  Tit.  i.  5.  And  nuich  it  is  that  these 
men  should  acknowledge  that  magistrates  arc  to  be  ])rayed 
for,  and  given  thanks  for,  as  the  Scrii>t\n-es  teach,  1  Tim.  ii. 
1,  3,  and  that  their  ordinance  is  of  God,  and  lor  the  good 
of  mankind,  Horn.  xiii.  1.   in  tlie  works  whereof  lh«y  may 


ON  MAGISTRACY  AND  OATHS.  277 

please  God,  2  Kings  x.  30  ;  and  in  all  these,  that  it  is  a 
good  and  lawful  thing,  for  no  unlawful  thing  is  of  God,  nor 
pleaseth  him,  nor  is  to  be  prayed,  or  given  thanks  for,  and 
vet  for  it  should  exclude  them  from  the  church,  as  not 
being  Christ's  disciples.  Doth  any  good  and  lawful  thing 
hinder  a  man  from  being  Christ's  disciple,  unto  whom  all 
creatures  and  ordinances  are  sanctified,  and  pure  ?  or  are 
men  to  be  kept  out  of  the  church  for  Avell-doing  ?  Surely 
even  as  lawfully  as  to  be  received  in  for  evil-doing.  They 
add  "  that  the  magistrate  is  not  to  meddle  with  religion,  or 
matters  of  conscience,  nor  to  compel  men  to  this,  or  that 
form  of  religion,  because  Christ  is  the  King,  and  Lawgiver 
of  the  church  and  conscience."  James  iv.  12.  I  answer 
that  this  indeed  proves  that  he  may  alter,  devise,  or  esta- 
blish nothing  in  religion  otherwise  than  Christ  hath  ap- 
pointed, but  proves  not,  that  he  may  not  use  his  lawful 
power  lawfully  for  the  furtherance  of  Christ's  kingdom  and 
laws.  The  prophet  Isaiah  speaking  of  the  church  of  Christ, 
foretells  "that  kings  shall  be  her  nursing  fathers,  and  queens 
her  nursing  mothers  :"  which  if  they  meddle  not  with  her, 
how  can  they  be?  Isa.  xlix.  23.  And  where  these  men  make 
this,  the  magistrate's  only  work,  "that  justice,  and  civility 
may  be  preserved  amongst  men,"  the  apostle  teacheth 
another  end,  which  is,  "  that  we  may  lead  a  peaceable  life 
under  them  in  all  godliness."  1  Tim.  ii.  2.  It  is  true  they 
have  no  power  against  the  laws,  doctrines,  and  religion  of 
Christ :  but  for  the  same,  if  their  power  be  of  God,  they  may 
use  it  la^^'fully,  and  against  the  contrary.  And  so  it  was  in 
special  foretold  by  John,  that  "the  kings  of  the  earth  should 
make  the  whore  desolate,  and  naked,  and  eat  her  flesh,  and 
burn  her  with  fire."     Rev.  xvii.  16. 

This  Mr.  Helwisse  frivolously  interprets  "  of  their  spi- 
ritual weapons,"  which  are  no  other  than  the  spii'itual 
weapons  of  all  other  Christians;  besides  that  it  is  contrary 
to  the  clear  meaning  of  the  Holy  Ghost,  which  is,  that  these 
kings  should  first  use  their  civil  power  for  the  "beast"  and 
"  whore,"  and  after  against  them  to  their  destruction. 

To  conclude  this  point  then  ;  both  these  men,  and  Mr. 
H.  especially,  in  his  whole  discourse  about  this  matter, 
labours  of  the  common  disease  of  all  ignorant  men,  in 
pleading  against  the  use  of  the  ordinance  by  the  abuse; 


'4/0  OF  RELIGIOUS  COMMUNION. 

wliich  stands  cither  in  prohibiting'  anytliing  which  God 
hath  commanded,  or  in  commandin*,'  anythiiifr  which  he 
hath  forbidden  ;  as  indeed  he  hath  whatsoever  he  hath  not 
commanded,  either  expressly  or  by  consequence,  in  his 
rehgion  and  worship. 

Lastly,  It  is  not  truly  affirmed  "  that  Christians  must 
judge  all  their  causes  of  ditference  amongst  themselves, 
and  may  not  go  to  law  before  magistrates,  nor  use  an  oath." 
For  the  first  head  is  alleged  1  Cor.  \i.  1,  7. 

I  answer  that  Paul  doth  not  there  simply  forbid  the 
saints  going  to  law,  but  going  to  law  under  infidels  ;  and 
tliat  wronging  and  oppressing  one  another,  when  they 
should  rather  have  suffered  wrong,  or  at  least  have  ap- 
pointed some  able  men  for  arbitrators,  to  have  ended  things. 
Which  course,  when  doubtful  differences  of  weight  do  arise, 
the  members  of  the  church  ought  to  take,  and  so  to  rest 
in  their  equal  determinations.  But  w'hat  if  none  of  the 
church  can  sufficiently  judge  of  the  things,  or  settle  them 
in  peace  for  after  posterity  ?  as  it  may  well  come  to  pass, 
in  cases  of  inheritance  especially,  the  matter  may,  and 
ought,  quietly  and  peaceably  to  be  referred  to  the  magis- 
trate's determination.  His  office  being  of  God,  God's 
]ieople  may  have  the  sanctified  use  of  any  lawful  work 
thereof. 

Touching  an  oath.  It  is  not  the  meaning  of  our  Saviour. 
Matt.  v.  3-1,  37,  nor  of  his  apostle  James,  v.  1*4,  absolutely  to 
forbid  the  use  of  it:  and  to  restrain  all  speech  to  "yea  and 
nay  :"  for  then  Cliiist  had  broken  his  own  rule  in  his  so 
usual  asseverations  of  "verily,  verily,  "  or  "amen,"  which 
are  more  than  bare  "yea  and  nay."' 

The  meaning  of  Christ  was  to  free  the  law  from  the  cor- 
rupt gloss  of  the  Pharisees,  who  taught  that  it  was  no 
binding  oatli,  in  which  the  name  of  God  was  not  expressly 
mentioned,  but  the  creature's  only ;  as  it  was  botli  his  iuid 
his  apostles  meaning  to  reprove  needless  swearing  in 
ordinary  communication.  Christ  our  Lord  professeth  of 
himself  "that  he  came  not  to  destroy  the  law."  or  ten  words, 
"  but  to  fulfil  it,"  ]\Iatt.  v.  17  :  and  having  taken  away  the 
curse  thereof  by  his  death,  to  "write  the  same  in  our  hearts," 
that  we  might  also  obsene  it,  and  so  use  God's  name  holily 
as  a  part  thereof.     Jer.  xxxi.  34  ;  Heb.  viii.   lU.     We  read 


ox  MAGISTRACY  AXD  OATHS.  279 

how  God  himself  swore  sundry  times  for  man's  confirma- 
tion and  assurance.  And  is  any  man  either  more  holy,  or 
hetter  to  be  trusted  than  he,  that  an  oath  sliould  be  either 
unholy  or  grievous  to  him  ?  We  have  also  for  our  warrant 
the  examples  of  the  holy  patriarchs  and  prophets,  Abraham, 
Isaac,  Jacob,  and  the  rest,  sometimes  giving  unto  others, 
and  sometimes  taking  oaths  of  them,  which  being  done 
religiously,  was  also  a  part  of,  and  sundry  times  put  for  the 
whole  solemn  worship  of  God ;  and  the  same,  not  cere- 
monial and  shadowish,  but  moral  and  eternal.  Isa.  xlv.  23 ; 
Jer.  xii.  16;  Psa.  Ixiii.  11.  And  since  strifes  will  always 
be  amongst  men,  and  those  many  times  such,  as  in  which 
no  sufficient  testimony  by  men,  or  other  proof,  can  be  had, 
an  oath,  wherein  God  is  called  to  witness  the  truth,  and 
to  avenge  the  contrary,  is  always  of  use:  which  the  apostle 
directly  teacheth,  Heb,  vi.  10,  "An  oath  for  confirmation 
is  unto  men  an  end  of  all  doubts."  The  lawfulness  where- 
of the  same  apostle  doth  plainly  confirm,  by  his  own  prac- 
tice, "  taking  God  for  his  witness,"  Eom.  i.  9,  and  again, 
"taking  God  for  a  record  upon  his  soul,"  that  is  to  be 
revenged  upon  him  therein,  that  he  "lied  not"  unto  them. 
2  Cor.  i.  13. 

And  thus  much  for  this  conclusion,  wlierewith  I  will  also 
conclude  the  book ;  entreating  of  God  through  Christ,  that 
all  who  seek  his  truth  in  sincerity,  that  in  the  knowledge 
and  obedience  thereof,  they  may  please  him,  may  both  find 
the  same,  and  with  myself,  mercy  and  forgiveness  in  all 
our  errors  and  failings  of  this  life,  which  how  many  they 
are  no  man  knoweth,  nor  can  know,  while  he  knoweth  but 
in  part,  as  all  men  but  do,  whilst  they  live  in  this  world 
and  are  absent  from  the  Lord. 


THE 


PEOPLE'S  PLEA 


THE    EXEF.CISE   OP    PEOPHECY, 

AGAINST   MR.    JOHN    YATES    HIS 
MONOPOLIE. 


BY  JOHN  EOBINSON. 


Follow  after  chanty,  and  desire  spirituall  gifts,  but  rather  that  yee  may  prophesy, 

1  Cor.  xiv.  1. 


TRINTED    IN    THE   YE  ARE    1G18. 


PKEFATORY  NOTICE  BY  THE  EDITOR. 


The  Rev.  John  Yates,  B.D.,  was  Fellow  of  Emanuel 
College,  Cambridge,  and  subsequently  minister  of  St. 
Andrews,  Norwich.  He  was  a  Puritan,  distinguished  for 
his  piety  and  abilities,  and  for  whom  Mr.  Robinson  enter- 
tained great  respect.  He  wrote  a  treatise  against  "  Per- 
sons Prophesying  out  of  Office,"  or,  what  in  modern  times 
is  designated  "Lay-preaching."  The  arguments  of  Mr.  Yates 
were  copied  out,  and,  when  duly  attested,  were  forwarded 
to  Mr.  Robinson,  at  Leyden,  by  a  person  whom  he  desig- 
nates by  the  initials  W.  E.*  On  reading  them,  the  solici- 
tudes of  the  expatriated  minister  of  Norwich  were  revived, 
and  he  resolved  on  publishing,  for  the  benefit  of  his  former 
friends  in  that  city,  a  Defence  both  of  Lay-preaching  in 
general,  as  a  substitute  for  official  ministrations  when  such 
could  not  be  obtained,  and  of  the  practice  which  was  not 
uncommon  among  the  early  Independents,  of  allowing  any 
gifted  brother  who  felt  disposed,  to  arise  and  s]3eak  at  the 
close  of  the  minister's  discourse. 

The  "  People's  Plea"  contains  this  Defence,  and  con- 
sists, first,  of  a  summary  of  ]\Ir.  Yates'  arguments,  seriatim  ; 

*  Supposed  to  be  William  Euring,  author  of  "An  Answer  to  the 
Ten  Counter-Demands  propoimdecl  by  T.  Drakes,  Preacher  of  the 
Word  at  II.  and  D.,  in  the  County  of  Essex.  Printed  in  the  year 
1619.  Of  the  history  of  Mr.  Eui-ing,  nothing  further  is  known.  He 
appears  to  have  been  a  pious,  excellent  man,  zealous  for  the  truth. 
He  speaks  of  himself  in  his  Preface  Avith  diffidence,  and  entreats  his 
readers  to  bear  with  his  "  -vnischollership,"  as  he  "  had  not  been 
brought  uj)  among  the  Muses  but  Mariners." 


'284  PIlEFATOllY  NOTICE. 

secondly,  of  Mr.  Robinson's  reply  to  each  argument ;  and, 
thirdly,  of  a  general  view  of  the  whole  subject,  confirming, 
illustrating,  and  amplifying  the  arguments  already  ad- 
duced. 

Lay-preaching  has  long  been  a  controverted  subject 
among  various  parties.  The  Congregationalists  them- 
selves have  not  always  been  agreed  respecting  its  validity 
and  expediency.  Generally,  however,  it  has  been  allowed 
and  encouraged  by  them,  as  a  means  of  supplying  the  lack 
of  ministerial  service. 

j\Ir.  Hanburv*  has  criven  an  extended  list  of  works  on 
the  subject,  which  were  published  shortly  after  the  death 
of  Mr.  Eobinson. 

*    Vide  Historical  ^Memorials,  vol.  i.  pages  35G,  3.37. 


P  E  E  P  A  C  E. 


To  my  Christian  Friends  in  Norwich  and  thereabouts,  Grace 
and  Salvation  from  the  God  and  Giver  thereof. 

That  loving  and  thankful  remembrance  in  which  I 
always  have  you,  my  Christian  friends,  provoketh  me  as 
continually  to  commend  unto  God  your  welfare,  so  to  re- 
joice greatly  when  I  understand  thereof,  and  especially 
that  your  souls  do  2)rosper.  And  as  the  prosperity  of  the 
soul  is  principally  furthered  by  the  zealous  preaching  of 
the  gospel,  so  hath  it  been  matter  of  unfeigned  rejoicing 
unto  me,  to  hear  how  God  hath  of  late  stirred  up  amongst 
you  divers  instruments,  whose  zealous  endeavours  he  hath 
used  that  way,  and  covering  in  mercy  what  is  evil  of 
ignorance  and  infirmity  on  their  parts  (I  hope)  in  their 
entrance  and  ministrations,  doth  bless  what  is  of  himself 
to  the  good  of  his  chosen.  But,  as  it  falleth  out  in  nature 
that  the  pure  waters  draw  off  the  tainturo  of  the  soil 
through  which  they  run,  so  with  you,  it  seems,  the  pure 
truths  of  the  gospel  have  suffered  by  some,  too  great 
mixture  with  sundry  popish  errors  about  the  church  and 
ministry,  in  and  by  which,  they  are  propounded:  and  this 
more  especially  by  Mr.  Yates,  a  man  of  good  gifts  in  him- 
self, and  note  amongst  you;  pleading  the  cause  of  the 
whore  of  Babylon,  the  Church  of  Home,  as  Christ's  wife; 
and  of  Antichrist  s  clergy,  as  of  Christ's  ministry.  And 
as  this  clergy's  exhortation  is  not  a  little  furthered  by  usur- 
pation on  the  i^eople's  liberty,  which  it  swalloweth  up,  and 
thereby  swelleth  above  proportioii,  ho  in  all  his  pleading 
for  the  one,  he  doth  necessarily  implead  the  other;  and  as 


280  TREFACE. 

in  other  things,  so  especially  in  the  exercise  of  prophecy, 
or  teaching  in  the  church  by  an  ordinaiy  gift;  in  which 
every  one  that  is  able,  bringeth  his  shot  (reckoning,  share) 
in  due  time  and  order,  for  a  joint  feast  of  that  heavenly 
repast,  the  Word  of  God. 

The  arguments  in  his  writing,  (sent  unto  mo  by  W.  E., 
with  his  consent,  and  that,  before  the  magistrate,)  I  have 
set  down  word  for  word,  and  answered,  and  therewith  con- 
firmed what  I  have  elsewhere  published, -:=  in  justification 
of  this  exercise  against  his  exceptions  and  answers,  whicli 
being  scattered,  here  and  there,  in  his  large  discourse  and 
divers  of  them  divers  times  repeated,  I  have  collected,  con- 
tracted, and  set  in  orderly  opposition  to  their  contrary 
arguments;  and  that  without  any  the  least  WTong  (to  my 
knowledge)  unto  him  or  his  cause ;  as,  having  left  out 
nothing  in  his  writing,  which  might  seem  to  bring  advan- 
tage to  his  purpose. 

Now  if  any  shall  ask  me  why  I  have  not  rather  answered 
Mr.  HalFs  large  and  learned  volume  against  me,!  and  the 
general  cause  which  I  profess,  my  reasons  are, — First, 
Because  it  is  a  large  volume  so  full  farced  by  him,  as  it 
seems,  that  he  might  prevent  further  answer.  Secondly, 
His  treatise  is  as  much  (and  more  immediately)  against 
the  llcformists,  and  their  cause  in  the  mahi,  as  against  us 
and  ours.  Thirdly,  The  truth  rcquireth  not  that  persons 
but  things  be  answered;  and  things  in  it  know  I  none,  not 
answered  in  my  defence  |  against  INIr.  Bernard.  Lastly, 
I  do  put  as  great  difference  between  him  and  Mr.  Yates,  as 
between  a  word-wise  orator,  both  labouring  more,  and 
being  better  able  to  feed  his  reader  with  the  leaves  of 
words,  and  flowers  of  rhetoric,  than  witli  the  fruits  of 
knowledge,  as  also  striving  rather  to  oppress  the  person 
of  his  adversary  with  false  and  proud  reproaches,  than  to 
convince  his  tenet  by  sound  arguments :  and  between  a 
man  sincerely  zealous  for  the  truth,  and  by  his  siuiple  and 
solid  dealing  by  the  Scriptures,  as  Mr.  Yates  doth,  giving 
testimony  of  his  unfeigned  love  thereof.     Which  truth  my 

•    Vide  vol.  ii.     A  Justification  of  Separation,  pages  246 — 251. 
t  A  Common  Apolo;;v  of  the  Church  of  Enghmd,  &c.  &c.,  by  J.  H. 
(Bishop  Hall),  IGIU.    V«)l.  i.\.  i)af,'cs  ."J:", — ISO.  I'ratt's  Edition,  1808. 
I    Vide  vol.  ii.     A  Ju.stification  of  Separation,  &c. 


PREFACE.  387 

prayer  to  God  is,  that  he,  with  myself,  and  all  others  so 
seeking  it,  may  find,  and  therein  accord  in  all  things. 

And  for  you,  my  Christian  friends,  towards  whom,  for 
yom'  persons  I  am  minded,  even  as  when  I  lived  with  you, 
be  you  admonished  by  mc  (which  I  also  entreat  at  the 
hands  of  the  Lord  on  your  behalf)  that  you  carefully  be- 
ware, lest  in  anything  you  fall  from  your  steadfastness; 
but  on  the  contrary,  grow  in  grace,  and  in  the  knowledge 
and  obedience  of  the  Lord  Jesus  in  his  whole  revealed 
will.     And  let  me  the  more  earnestly  exliort  you  hereunto, 
by  how  much  the  contrary  evil  is  the  more  both  dangerous 
and  common.     A  man  may  fall  forward,  and  in  so  doing 
endanger  his  hands  and  face ;  but  in  falling  backward,  the 
danger  is  far  greater,  as  we  see  in  old  Eli,  of  whom  we  read, 
that  he  fell  backwards  and  his  neck  brake  and  he  died. 
1  Sam.  iv.  18.     And  how  common  a  thing  is  it  for  men 
amongst  you  and  the  whole  land  throughout,  in  their  de- 
clining age  to  decline  in  grace,  woeful  experience  teacheth ; 
there  being  few  old  disciples  to  be  found,  who  in  their  age 
do  hold  the  same  temper  of  zeal  and  goodness,  which  they 
had  upon  them  in  their  younger  times;    this  being  one 
main  reason  thereof, — That  the  means  amongst  you  are  far 
more  for  conversion  than  preservation;  and  for  birth  than 
nourishment:  Avhereas  they  (by  the  Lord's  gracious  dis- 
pensation in  the  orderly  state  of  things)  who  are  planted 
in  the  house  of  the  Lord,  in  the  courts  of  our  God,  shall 
flourish,  yea,  shall  sprout,  in  old  age,  and  are  fat  and  green, 
to  show  that  the  Lord   is  just  and  with  him  is  none  un- 
righteousness. Psa.  xcii.  13 — 15.     Of  tliis  grace,  he  w4io  is 
the  author  and  finisher  of  our  faith,  make  both  you  and  us 
partakers  always.     Amen. 


AX    ANSWER 

TO   TI1£ 

ARGUMENTS  LAID  DOWN  BY  Mil.  JOHN  YATES, 

PREACHER    IN"    NORWICH, 

TO  PROVE  ORDINARY  PROPHECY  IN  PULLIC,  OUT  OF  OFFICE, 
UNLAWFUL; 

ANSWEEED  BY  JOHN  TtOBINSOX. 


Argument  First. — Mr.  J.  Yates. 

"From  the  commission  of  Christ,  John  xx.  '2\ — Q^l,  all 
prophecy  in  })ublic  is  to  remit  and  retain  sins ;  and  Christ 
<'-rants  this  power  to  none  but  such  as  he  sends,  ver.  21, 
and  ordains  thereunto,  ver.  '2'2.     But  men  out  of  office  are 
neither  sent  nor  ordained  thereunto,  therefore  in  public 
ou;dit  not  to  meddle  with  the  power  of  the  keys.     I  know 
the  exception  will  be  this,  that  many  out  of  office  have 
prophesied,  the  Scriptiu-es  approving  it.    I  answer,  an  ordi- 
nary rule  is  never  infringed  by  an  extraordinary  example, 
but  ever  by  an  ordinary.     To  marry  my  sister  is  incest, 
yet  in  Cain  it  was  no  incest,  because  the  example  was  ex- 
traordinary.    I  may  not  steal;    and  yet  it  was  lawful  for 
the  Jews   to   rob  the  Egyptians,  because  that  was  God's 
extraordinary  permission.    Extraordinary  examples,  as  tliey 
make  no  rules,  so  they  break  none;  but  ordinary  examples 
must  ever  IoIIdw  the  rule;  and  if  they  do  not,  they  l)reak 
it.      Christ  therefore  laying  down  a  perpetual  rule  of  bind- 
in'^  and  loosing  to  all  such  as  are  sent  and  ordained,  either 
by  himself  immediately  or  by  such  as  he  shall   appoint 
ther(!unto,  it  must  necessarily  follow  that  any  ordinary  ex- 
ami»le  will  break  this  rule,  if  it  be  not  framed  accordingly; 
therefore,  1  constantly  atlirm   that  no  ordinary  prophecy 


THE  TEOPLE's  plea  FOR  THE  EXERCISE  OF  PROniECY.   289 

ought  to  be  out  of  office.  As  for  extraordinary,  that  can- 
not oppose  this  rule,  because  it  is  of  another  nature,  and 
therefore  is  not  to  be  limited  within  the  compass  of  an 
ordinary  rule.  Secondly,  I  answer,  that  all  the  proi^hecies 
out  of  office  were  by  the  secret  motion  of  the  Spirit,  which 
was  warrant  for  all  such  as  had  no  calling,  by.  office,  there- 
unto." 

Aiiswer. 

That  all  prophecy  in  public  (and  in  private  also)  is  for 
the  remitting  and  retaining  of  sins  I  acknowledge:  but 
that  Christ  grants  this  power  to  none  but  to  such  as  he 
sends  and  ordains  by  the  commission  given,  John  xx.  21, 
«tc.,  I  plainly  deny,  and  require  his  proof.  He  should  then 
grant  it  to  none  but  to  apostles;  for  the  commission  there 
given  is  peculiar  to  such,  conveyed  to  them  immediately 
from  Christ,  confirmed  by  the  miraculous  in-breathing  of 
the  Holy  Ghost,  and  by  them  to  be  exercised  and  dispensed 
principally  towards  unbelievers;  of  all  which,  nothing  is 
common  to  ordinary  officers.  As  Christ  then  gives  power 
of  binding  and  loosing  sins  to  the  apostles  there,  so  else- 
where to  ordinary  pastors.  Eph.  iv.  8 — 12.  Elsewhere  to  the 
whole  church  gathered  together  in  one.  Matt,  xviii.  17,  18; 
1  Cor.  V.  4;  2  Cor.  ii.  6 — 10 ;  and  lastly,  in  other  places,  to 
every  faithful  brother,  confessing  Jesus  Christ.  INIatt.  xvi. 
18,  19,  and  chap,  xviii.  15;  Luke  xvii.  3.  And  since  the 
power  of  binding  and  loosing  sins  is  only  by  way  of  mani- 
festation and  declaration  of  the  Word  of  God,  the  law, 
and  the  gospel;  look  unto  whom  theWord  of  God  is  given, 
unto  him  the  power  of  binding  and  loosing  sins  is  given, 
though  to  be  used  by  divers  states  of  persons  after  a  diverse 
order,  which  order  doth,  in  no  sort,  abolish  the  being  of  the 
thing,  but  only  preserves  it  from  confusion. 

And  where  he  takes  it  for  granted  that  the  examples  for 
prophesying  out  of  office,  in  the  Scriptures,  were  extra- 
ordinary, as  Cain's  marrying  his  sister,  and  the  Jews'  (the 
Israelites  he  should  say*)  stealing  from  the  Egyptians, 
his  comparisons  arc  without  compass,  and  his  affirmation 

*  The  descendants  of  Abraham  were  not  generally  called  "  Jews" 
till  after  the  return  from  the  Babylonish  Captivity.  Calmet's  Dic- 
tionary of  the  Holy  Bible,  Art.  "  Jews." 

VOL.  III.  U 


290  THE  PEOPLE  S  PLEA 

witliout  truth.  These  their  practices  were  against  the 
li'^'lit  of  nature,  and  moral  law,  then  written  in  the  tables 
ot*'  men's  hearts,  and  aftenvards  written  in  the  tables  of 
stone,  save  as  there  was  an  extraordinary  dispensation  by 
the  Lord  of  the  law,  and  God  of  nature.  But  what  like 
is  there  in  this  that  a  man,  out  of  office,  having  received  a 
gift  of  God  (whether  e.xtraordinary  or  ordinary)  by  which 
he  is  enabled  to  prophesy,  that  is  to  speak  to  edification, 
exhortation,  and  comfort  of  the  church,  should  so  use  the 
same  good  gift  of  God,  in  his  time  and  order?  AVhat 
eclipse  is  here  of  the  light  of  nature,  or  violation  of  natural 
honesty?  If  Mr.  Yates  had  remembered  the  law  which 
forbade  men  to  plough  with  an  ox  and  ass  together,  Deut 
xxii.  10,  he  would  not  thus  have  yoked  together  things  of 
so  unlike  kind. 

And  for  the  secret  motion  of  the  Spirit  by  which,  in  his 
second  nnswer  he  affirmeth  "that  all  prophecies  out  of  office 
were,"  he  spcakcth  both  that  which  is  true  and  against 
himself.  For  what  were  these  secret  motions  of  the  Spirit, 
but  the  prophets'  zeal  for  God's  glory,  and  man's  good? 
which  also  were  sufficient  on  their  part,  for  the  use  of  the 
gift,  whether  ordinary  or  extraordinary;  whether  in  men,  in 
office  or  out  of  office,  it  was  not  material.  So  that  for  the 
use  even  of  an  extraordinary  gift  there  was  required  (at 
least  at  all  times)  no  extraordinary  motion  of  the  Spirit, 
but  only  that  which  was,  and  is,  ordinary-  to  them  and  us. 
God  therefore  for  his  own  glory,  and  the  good  of  his 
people,  giving  the  gift,  whether  extraordinarily  or  ordi- 
narily unto  a  man,  he  hath  warrant  sufficient  from  his  zeal 
to  (iods  glory,  and  man's  salvation,  to  use  the  same  gift 
in  his  time,  place,  and  order.     Of  which  hereafter. 

Mr.  Yates.  Arijunwnt  Stxond. 
"From  till'  execution  of  a  ].ublic  function  in  the  church. 
Prophecy  ordinary,  is  by  preaching  to  bring  the  glad  tid- 
ings of  prace  and'  goodtliings  to  (Jod's  people;  and  this 
the  apostle  says  is  not  warrantable  without  sending.  Ivom. 
X.  15.  We  must  feed  tlie  tlock  because  we  are  set  over  it, 
Acts  XX.  ^0;  to  prt»phesy  to  God's  people  is  an  honourable 
calling,  and  none  ouglit  to  take  it  upon  him  but  he  that  is 
called"  of  God,  as  was  Aaron,      llrb.  v.  i.     The  place  of 


FOR  THE  EXERCISE  OF  rROPHECY.  291 

Judas  is  called  a  charge,  Acts  i.  20;  the  ministers  are  the 
light  of  the  world.  Matt.  v.  14.  Stars  in  the  right  hand  of 
Christ.  Rev.  i.  20.  John  was  a  man  sent  from  God.  John 
i.  6.  Christ  sent  his  apostles  in  the  midst  of  wolves.  Matt. 
X.  16.  I  have  not  sent  these  prophets,  saith  the  Lord,  and 
yet  they  ran.  Jer.  xxiii.  21.  As  many  as  found  not  their 
genealogy  to  be  from  Levi  (from  Aaron  he  should  say)  were 
put  from  the  priesthood.  Neh.  vii.  64.  All,  these  places 
keep  us  to  an  ordinary  rule,  and  for  all  ordinary  prophesy- 
ing there  can  be  no  exception  from  it,  without  an  open 
breach  thereof;  as  for  all  your  places  of  prophesying  out 
of  office,  they  are  all  of  them  to  be  understood  of  the  extra- 
ordinary; which  cannot  be  tied  to  ordinary  rules.  For  so 
we  should  abridge  God  of  his  liberty:  but  we  must  beware 
of  imitation,  lest  we  become  licentious." 

Answer. 

Here  is  a  long  harvest  for  a  small  crop.  All  that  can 
be  gathered  hence,  either  by  reaping  or  gleaning,  is  no 
more,  than  that  no  man  may  exercise  a  public  function,  or 
office  of  ministry  in  the  church,  without  a  lawful  sending 
or  calling  from  the  Lord,  by  the  means  which  he  has  sanc- 
tified, which,  as  it  concerneth  Mr.  Yates  w^ell  to  consider 
of,  especially  reckoning,  as  he  professedly  doth,  his  gene- 
alogy from  the  Pope  of  Rome  ;  so  doth  it  not  impeach 
our  prophets  at  all,  who  have  a  lawful  calling  for  the  use 
of  their  gift,  though  not  so  solemn,  neither  need  they,  as 
they  who  are  to  exercise  and  fulfil  a  constant  ministry  and 
charge.  But  for  the  word  "  sending,"  which  he  so  much 
urgeth,  it  must  be  known,  that  as  all  that  teach  lawfully, 
Avhether  in  office  or  not,  are  sent  by  Christ  in  respect  of 
their  personal  gifts  and  graces,  so  ordinary  officers  are  not 
sent  by  those  who  appoint  them  to  minister,  as  were  the 
extraordinary  apostles  sent  by  Christ,  who  appointed 
them.  Sending  importeth  a  passing  of  the  sent  from  the 
sender  to  another ;  and  so  the  apostles  were  sent  by 
Christ  to  preach  the  gospel  to  the  Jews  and  Gentiles  ;  but 
so  are  not  pastors  sent  by  the  church,  which  calleth  them, 
unto  others,  but  by  her  appointed  to  minister  unto  her- 
self. They  who  were,  in  their  time,  apostles,  were  first 
called  in  their  persons  by  Christ  to  be  his  disciples,  that 


QQQ  THE  people's  plea 

as  apostles  aftenvards  they  mi^'lft  bo  sent  to  minister  : 
they  wlio  are  pastors,  are  sent  l»y  Christ,  first  as  nieinbers. 
or  in  their  i)ers()ns  and  personal  pifts,  tliat  as  pastors  tliey 
may  afterwards  he  called  to  minister.  And  that  Mr.  Yates 
may  have  for  the  calling  of  our  propliets,  whereon  to  in- 
sist, thus  we  practise.  After  the  exercise  of  the  public 
ministiy  ended,  the  rulers  in  the  church  do  publicly 
exhort,  and  rec^uire  that  such  of  their  own  or  other  church, 
as  have  a  gift  to  speak  to  the  edification  of  the  hearers, 
should  use  the  same  ;  and  tliis,  according  to  that  which 
is  written,  Acts  xiii.  14,  &c.,  where  Paul  and  Baniaba- 
coming  into  the  synagogue,  the  rulers,  after  the  work  o; 
the  ordinary  ministry  was  ended  (considering  them  not  u- 
apostles,  which  they  acknowledged  not,  but  only  as  men 
having  gifts)  sent  unto  them,  that  if  they  had  any  word 
of  exhortation  to  the  people,  they  should  say  on. 

Mr.  Yates.    Argument  Third. 

"  From  the  true  causes  of  prophecy  in  the  New  Testa- 
ment, which  are  two,  either  immediate  revelation,  or  im- 
position of  hands;  the  lirst  is  Acts  ii.  17,  and  x.  44  ;  the 
second,  Acts  viii.  J  7,  and  xix.  G.  A  third  cause  of  public 
prophecy  cannot  be  given  ;  therefore,  ordinary  prophecy 
in  public,  out  of  office,  being  neither  by  immediate  revela- 
tion, nor  imposition  of  hands  is  unlawful.  You  may  say 
the  contrarv,  but  it  will  be  without  all  warrant  of  the 
AVord.' 

Answer. 

In  this  argument  are  sundry  errors,  logical  and  theo- 
logical. And  first,  Why  doth  he  not  make  Christ's  breath- 
ing upon  the  a])ostlos,  John  xx.  22,  and  the  descending 
and  sitting  of  the  cloven  fiery  tongues  upon  tlum.  Acts 
ii.  3,  4,  causes  of  prophecy,  as  well  as  imposition  of 
hands?  Secondly,  Imposition  of  hands  is  no  cause  at 
all  of  prophecy,  to  speak  properly,  as  Mr.  Yates  should 
do,  affecting  tlio  name  of  a  logician.  It  is  no  natural 
cause;  for  to  imagine  that  men  took  the  Holy  Ghost  in 
their  hands  and  reached  it  to  otiiers,  were  ridiculous  ; 
neither  is  it  a  moral  cause,  as  in  it  there  ai*e  pro- 
pomidcd  no  arguments  and  motives  of  persuasion.     It  is. 


roll  THE  EXERCISE  OF  TEOPHECY.  293 

indeed,  no  more  than  a  sign  denoting  the  person,  not  a 
cause  effecting  the  thing.  Thirdly,  If  it  were  a  cause, 
yet  should  it  not  he  made  the  member  of  a  division  op- 
posed to  revelation,  but  a  cause  or  means  subordinate 
unto  it,  as  unto  the  end;  since  it  served  to  the  conveying 
of  the  Spirit,  by  which  Spirit  all  revelation  is,  and  by 
revelcition,  all  prophecy — extraordinary  by  immediate  re- 
velation, ordinary  by  mediate — both  which,  then,  w^ere  in 
the  church,  as  is  the  latter  now,  even  in  men  out  of  office, 
by  means  of  their  study,  and  God's  blessing  upon  the 
same,  else  could  there  never  be  lawful  office,  pastor  or 
teacher  chosen  in  the  church  to  the  world's  end.  The 
gift  of  prophecy  comes  not  by  the  office,  but  being  found 
in  persons  before,  makes  tliem  capable  of  the  office  by  due 
means. 

Mr.  Yates.     Arrfument  Fourth. 

"  From  distinction  of  spiritual  gifts,  administrations, 
and  operations.  1  Cor.  xii.  4 — G.  All  these  are  to  be 
referred  to  that  general,  ver.  1.  Gifts,  therefore,  in  this 
place  must  be  but  one  kind  of  spiritual  gifts,  and  be 
distinguished  from  the  other  two.  The  first,  then,  are 
merely  gifts  ;  the  second,  gifts  and  offices  together ;  the 
third,  rather  the  effect  of  a  gift,  than  the  gift  itself;  and, 
therefore,  the  Holy  Ghost  knowing  how  to  speak  aptly, 
gives  more  to  the  effect,  than  the  cause ;  the  work,  than 
the  worker ;  for,  in  trutli,  miraculous  works  exceed  all  the 
virtue  that  possibly  can  be  imagined  to  be  in  a  mere  crea- 
ture ;  and,  therefore,  it  is  only  a  passive  belief,  or  faith, 
v>'hereby  man  is  rather  a  patient  than  an  agent  in  the 
work.  These  three  general  heads  are  divided  again,  or 
rather  exemplified  by  many  particulars.  First,  ver.  8 — 
10,  all  lay  down  a  kind  of  spiritual  gifts;  1,  a  word  of 
wisdom ;  2,  a  word  of  knowledge  ;  3,  of  miraculous  faith  ; 
4,  of  healing;  5,  operations  of  great  works;  0,  prophesy- 
ing; 7,  discerning  of  spirits;  8,  of  tongues  ;  9,  of  in- 
terpretation. That  some  of  these  gifts  are  extraordinaiy, 
no  wise  man  will  deny ;  yet  that  I  may  pi-ove  them  all 
extraordinary,  consider  three  things :  First,  the  cause ;  se- 
condly, the  effect ;  thirdly,  the  subject.  The  cause  witli- 
out  all  doubt  is  the  Spirit ;  yet  cj^uestion  may  be  of  the 


294  THE  people's  plea 

manner  and  nicasnrc.  For  manner,  whether  the  Spirit 
aloiio.  or  the  Spirit  assisting  our  industry  and  pains.  I 
say  alone,  because  all  these  effects  depend  equally  upon 
the  same  cause  ;  and  I  have  no  reason  to  say,  that  pro- 
phecy should  be  more  by  my  pains  and  industiy,  than 
straufj^e  tongues,  or  any  other  gifts  :  for  then  I  should 
magnify  the  Holy  Ghost  in  one  gift  more  than  another. 
That  which  is  given  by  the  sole  operation  of  the  Spint  is 
more  than  that  which  is  come  by,  through  ordinary  pains. 
I  bless  God  for  his  ordinary  providence,  where  my  hand 
goes  with  the  Ijord  in  any  ordinaiy  atlairs.  But  wherein 
1  find  the  Lord  do  for  me  where  I  liad  no  hand,  there  I 
ought  to  magnify  him  much  more.  So  in  these  gifts,  if 
some  were  ordinary,  some  extraordinar}',  then  the  Spirit 
should  not  have  equal  praise  in  them  all.  The  orator, 
proving  Cfcsar  to  deserve  more  praise  for  his  clemency 
towards  Marcellus,  than  all  his  famous  victories,  useth  the 
manner  of  the  cause  to  show  it.  '  In  thy  wars,  O  em- 
peror !  thou  hadst  captains  and  soldiers,  virtue  and 
valour,  weapons  and  munition,  &c. ;  but  sparing  Marcellus 
thou  alone  didst  it,  to  thee  alone  it  belongs,  and  all  the 
glory  of  it.'  So,  if  prophecy  in  this  place,  above  all  tlie 
rest,  must  come  in  for  an  ordinary  gift,  then  may  I  say, 
'  O  blessed  Spirit,  prophecy  is  thy  gift !  yet  do  I  acknow- 
ledge thy  ordinary  blessing  upon  my  labours  in  this  ;  but 
as  for  strange  tongues  and  the  rest,  I  acknowledge  tliey 
arc  thy  mere  gifts,  without  all  pain  and  labour  of  mine; 
therefore  the  greater  praise  I  give  thee.'  \Vere  not  tliis 
to  diminish  prophecy  in  regard  of  the  rest,  which  the  Holy 
Ghost  prefers  IxTore  them  all?  and,  therefore,  did  show  as 
great  power  in  that  gift  as  in  any  other.  The  manner, 
then,  being  all  one  in  giving,  the  second  question  is,  whe- 
ther they  were  given  in  the  same  measure.  I  answer. 
No.  Ilom.  xii.  6.  And,  hereupun,  the  apostle  commanded 
that  one  prophet  should  be  subject  to  another,  and  wil- 
lingly yield  place  to  him,  that  had  the  greater  measure. 
I  leave  the  cause,  and  come  to  the  effects,  which  leamed 
men  cannot  distinguish.  1  will  show  you  my  judgment, 
and  follow  it  as  you  please.  To  the  two  first  gifts  is  given 
a  word,  by  words  we  express  our  meanings,  therefore, 
the   Spirit  dotli  not  only  give  a  gift,  but  an  ability  and 


FOR  THE  EXERCISE  OF  PROPHECY.  295 

power  to  litter  that  gift  for  the  greatest  good  of  the 
hearers.  Brother,  it  is  the  part  of  a  divine,  to  study  for 
apt  and  fit  words ;  and,  indeed,  when  God  hath  given  us 
learning  by  exceeding  great  pains,  yet  we  find  great  im- 
perfection for  want  of  words.  Now,  here  I  learn  that  the 
Spirit  of  God  did  extraordinarily  supply  this  want,  by 
giving  unto  men  excellent  utterance  of  heavenly  things. 
The  first  two  gifts  are  wisdom  and  knowledge  ;  wisdom  is 
a  holy  understanding  of  heavenly  things,  with  a  prudent 
application  of  them  to  their  several  uses.  Knowledge,  or 
science,  is  an  insight  into  divers  heavenly  truths,  yet 
wanting  that  prudent  appUcation ;  these  two  gifts  with  a 
fruitful  utterance  of  them,  could  be  no  ordinary  gifts 
studied  out  by  their  own  pains,  but  such  as  the  Holy 
Ghost  did  immediately  inspire  into  them.  I  should  be 
very  glad  to  hear  that  your  congregations  were  full  of 
these  wise  and  understanding  men,  then  I  doubt  not  but 
you  would  the  sooner  recal  yourselves.  The  three  next 
gifts  of  faith,  healing,  and  great  works,  are  undoubtedly 
extraordinary,  and  were  never  to  be  obtained  by  any  study 
of  ours.  For  the  four  last,  I  doubt  not  but  you  will  grant 
three  of  them  extraordinary.  Discerning  of  spirits  was  not 
by  ordinary  means,  but  extraordinary,  as  you  may  see  in 
Ananias  and  Sapphira,  Simon  Magus,  and  others,  which 
were  seen  by  an  extraordinary  spirit.  For  strange  tongues, 
I  hope  you  will  not  stand  in  granting  it,  if  you  consider 
but  the  first  original  of  them.  Acts  ii.  2 — 4,  and  for  in- 
terpretation of  these  tongues,  that  was  as  difficult  as  the 
other :  Avhy  should  you  now  stick  at  prophecy,  which  I  will 
plainly  show  is  more  difficult  than  both  the  rest?  For  how 
should  either  you,  or  I  come  to  be  able  to  prophesy,  except 
there  were  some  skilful  in  the  original  tongues,  as  likewise 
the  helps  of  commentaries  and  interpretations  ?  You  see 
God  appointed  these  as  means  to  help  us  to  prophesy ; 
and  where  they  are  wanting,  it  is  simply  impossible  for  any 
man  to  become  an  ordinary  prophet.  Indeed,  the  Holy 
Ghost  can  supply  the  want  of  both  these,  and  therefore 
will  you,  nill  you,  it  must  be  granted  that  this  prophecy 
was  extraordinary.  For  take  away  the  ordinary  means  of 
prophecy,  and  then  the  thing  itself  will  cease.  Now,  you 
may  plainly  understand  that  the  primitive  church  had  not 


296  THE  PEOl'LE  S  I'LEA 

these  means  of  prophecy,  tliat  you  see  we  have  :  they  had 
not  the  original  tongues  trunshitecl,  and  therefore  God 
gave  men  extraordinary  gifts  in  speaking  and  intcri)reting 
them.  Sec,  then,  I  iutreat  you,  how  tliese  two  means 
heing  extraordinary,  enforce  you  to  yield  the  other  of  the 
same  nature.  AVere  it  possihle  for  you  to  hecome  a  pro- 
phet, wanting  the  transhition  of  the  New  and  GUI  Testa- 
ment, as  likewise  all  interpretations  Mith  which,  now, 
through  God's  hlessing  the  whole  work  is  replenished? 
I  know  you  will  jmswer,  and  say  No  ;  then  say,  prophecy 
in  the  primitive  church  was  extraordinaiy,  hecause  the 
Gentiles  had  not  ordinary  translations  and  interpreta- 
tions of  tliem." 

Ansucr. 

If  I  should  follow  Mr.  Yates  in  his  course,  I  should 
rather  write  one  sermon  against  another,  than  hriug  an 
answer  to  an  argument.  Brietly  then  as  I  can,  omitting 
other  things  to  that  which  concerns  dh'ectly  our  present 
purpose ;  his  affirmation  that  the  gifts  mentioned,  I  Cor. 
xii.,  are  only  extraordinary,  I  do  deny  and  answer  his 
reasons  as  foUowetli,  and,  First:  that,  contrary  to  his  un- 
reasonable reason,  we  both  may  and  ought  to  magnify  tlie 
Holy  Ghost  more  in  one  gift  than  another,  since  the  same 
Holy  Ghost  worketh  more  excellently  and  for  our  good  in 
one  gift  than  in  another.  Secondly :  as  a  furtlier  truth 
and  more  contrary  to  his  strange  assertion,  that  in  some 
works  of  the  Spirit,  tliough  not  here  expressed,  in  which 
the  Lord  useth  our  industry  and  care,  he  is  infinitely 
more  to  be  magnified,  than  in  any  whatsoever,  tlie  imme- 
diate and  miraculous  work  of  the  same  Spirit,  wherein  he 
nseth  it  not;  for  example,  in  saving  faith  and  rei^ent- 
ance  :  for  the  working  of  which  by  his  Spirit,  God  useth 
our  careful  hearing  and  meditation  of  his  Word,  the  law 
and  gospel.  Thirdly  :  com})are  we  even  extraordinary 
gifts  with  extrai)rdinaiy ;  we  see  that  God  used  the  in- 
dustry, and  })ains  of  the  extraordinary  prophets,  for  the 
reading  and  meditating  in  and  of  the  law.  Dim.  ix.  13, 
and  of  the  latter  ])rophets,  of  the  fonner  prophets'  writings. 
Dan.  ix.  '^.  As  also  of  the  apostles  in  the  reading,  know- 
ledge and  memoiy  of  them  both ;   yea,  even  of  the  very 


FOR  THE  EXERCISE  OF  PROPHECY.  297 

heathen  authors  whose  sayings  they  sometimes  quote  in 
their  prophecies  or  sermons,  Acts  xvii.  28 ;  Bom.  iv. 
3—10;  1  Cor.  xv.  33;  Tit.  i.  1'2;  2  Tim.  iv.  13;  the 
like  industry  or  care  not  being  required  for  the  gift,  or  use 
of  strange  tongues,  and  yet  did  the  Holy  Ghost  much 
more  excellently  utter  itself  in  their  prophecies  and  ser- 
mons, than  in  their  tongues,  as  Mr.  Yates  oft  and  truly 
affirmeth. 

Upon  ver.  8  he  rightly  descriheth  wisdom,  "  a  holy 
understanding  of  heavenly  things,  with  a  prudent  applica- 
tion of  them  to  their  several  uses  and  knowledge ;  an  in- 
sight into  divers  heavenly  things,  yet  wanting  that  prudent 
application,  with  the  fruitful  utterance  of  them;"  hut, 
that  these  could  be  no  ordinary  gifts,  studied  out  by  their 
own  pains,  but  such  as  the  Holy  Ghost  did  immediately 
inspire  into  them,  he  barely  affirmeth ;  and  I  think, 
singularly,  but  am  sure,  untruly.  I  marvelled  what  he 
would  say  to  these  two  gifts  of  wisdom  and  knowledge,  to 
prove  that  they  could  not  be  ordinary,  and  did  expect 
some  special  reasons  for  his  so  singular  interpretation ; 
but,  behold  a  bare  bone  of  affirmation  brought  by  him, 
without  marrow,  flesh,  skin,  or  colour  of  proof.  Wherein  he 
is  also  the  more  blameworthy,  considering  that  he  cannot 
be  ignorant,  how  the  most  judicious  both  at  home  and 
abroad,  do  understand  these  two  gifts  as  meant  of  the  two 
special  qualifications  of  the  pastor  and  teacher,  ordinary 
gifts  of  ordinary  offices  ;  of  which  ministries  amongst  the 
rest  ordained  by  Christ,  the  one  Lord  of  his  church,  the 
apostle  speaketh  ver.  5,  as  ver.  4  of  their  gifts  by  that 
one  Spirit.  Which  ordinary  gifts,  all  lawful  pastors  and 
teachers,  ordinary  offices,  then  had,  and  besides  them, 
many  others  not  in  office.  And  by  the  grace  of  God, 
some  amongst  us,  and  that  by  the  help  of  nature,  study,  and 
prayer,  and  the  blessing  of  God's  Spirit  thereupon  ;  which 
blessing  of  God  I  will  not  deny  to  have  then  been  for  degree 
extraordinary  upon  men's  weaker  endeavours  for  their  fur- 
nishing with  these  ordinary  gifts ;  which  makes  nothing 
against  our  purpose.  That  the  gift  of  faith  is  undoubtedly 
extraordinary,  is  said  by  him,  but  doctors  have  doubted 
of  it.  See  for  one,  Beza,  in  his  great  annotations  upon  the 
words,  both  affirming  and  proving,  that  by  faith  is  meant 


Q08  THE  people's  plea 

an  assent  unto  the  doctrine  propounded,  which  is  an 
ordinar)'  p^ift  of  tlie  Spirit. 

Where  he  makes  no  doubt,  l)ut  we  will  grant  that  three 
of  the  four  last  were  extraordinar}-,  lie  but  "  threaps* 
kindness"  upon  us,  as  we  use  to  say.  That  Peter's 
gift  of  discerning  was  extraordinary  in  the  case  of 
Ananias,  Acts  v.,  we  confess,  but  not  so  in  the  case  of 
Simon  Magus,  Acts  viii.,  of  whom  he  judgeth  by  his  words, 
as  of  the  tree  by  the  fruit,  in  which  he  did  notoriously 
betray  himself  to  be  in  the  gall  of  bitterness,  to  the  dis- 
cernment of  any  ordinary  Christian.  The  gift  of  disceniing 
both  of  doctrine  and  manners,  is  in  a  measure  required  of 
every  Christian,  Phil.  i.  9,  10;  1  John  iv.  1  ;  Heb.  v.  14; 
but  is  bestowed  by  the  Giver  thereof  upon  some  more 
liberally ;  sometimes  extraordinarily,  as  then  upon  some, 
in  some  cases;  sometimes  ordinarily,  as  both  then  and 
now  on  all  such  as  had,  and  have  more  Christian  discre- 
tion than  other  men. 

That  interpretation  of  tongues  was  as  difficult  as  strange 
tongues  immediately  inspired,  is  not  true.  They  who, 
Acts  ii.O — 8,  heard  the  apostles  speak  in  their  own  tongue, 
and  were  able  to  speak  the  Jews'  language  then  in  use, 
might  interpret  these  strange  tongues  unto  the  Jews 
without  any  extraordinaiy  gift ;  as  ^Ir.  Yates  hearing  a 
glorious  formalist  speak  much  Latin  in  his  semion,  can 
interpret  that  strange  tongue  of  his  unto  the  people, 
without  any  extraordinaiy  gift  of  inteiiu'etation  ;  and  so 
might  it  well  be  in  the  church  of  Corinth  with  some, 
though  the  tongue  were  given  extraordinarily. 

Lastly.  It  doth  not  show  plainly  that  prophecy  was 
more  diilicult  than  strange  tongues,  though  all  were  true 
which  he  speaks  of  the  dilliculty  thereof.  For,  by  all 
reason  and  experience,  a  man  then  might,  and  now  may, 
become  an  ordinary  prophet  for  ability,  by  ordinary  helps; 
but  so  neither  could,  nor  can  he  speak  a  strange  tongue, 
as  there  meant,  but  by  extraordinaiy  inspiration.  That 
simple  necessity  of  commentaries  and  interpretations 
which  he  requireth  for  a  man's  becoming  an  ordinaiy 
proplnt.  I  dare  not  acknowledge  ;  of  great  use  they  are, 
but  not  of  simple  necessity ;  that  prerogative  royal  of 
♦  Threap — to  insist  upon  n  thing  ptrtinaciously. 


FOR  THE  EXERCISE  OF  PROrilECY.  299 

simply  necessary,  I  would  challenge  as  peculiar  to  the 
holy  Scriptures ;  which  are  able  to  make  the  man  of  God 
perfect,  fully  furnished  to  every  good  work,  2  Tim.  iii.  16, 
]  7  ;  but  where  he  adds  that  tlie  primitive  church  had  not 
the  original  tongues  translated,  it  is  something  for  his, 
yea,  and  for  the  Pope  s  purpose  also,  if  it  be  true,  and  that 
the  church,  especially  some  good  space  after  her  consti- 
tution, might  be  without  the  Scriptures  in  a  known  tongue. 
But  how  unadvised  and  unskilful  is  he  in  so  saying !  How 
detracting  from  God's  gracious  providence  towards  His 
Church  !  and  how  partial  on  the  clergy's  part,  and  against 
the  commonalty  of  God's  inheritance!  For  the  thing 
then.  The  Old*^  Testament  was  wholly  translated  by  the 
seventy  interpreters,  at  the  instance  of  Ptolemy  Phila- 
delphus,  King  of  Egypt, ^'-  into  Greek,  the  mother  tongue  of 
the  Corinthians ;  Corinth  being  in  Achaia  and  Achaia  in 
Greece,  in  which,  the  same  tongue,  they  had  also  every 
part  of  the  New  Testament  then  written,  as  the  most  was. 
Which  language  was  also  so  universally  known  throughout 
the  whole  world,  by  reason  partly  of  the  Greek  monarchy 
under  Alexander,  and  partly  of  the  Greek  learning  at 
Athens,  as  that  the  apostle  could  write  his  Epistle  in 
Greek  to  the  Pvomans,  though  in  Europe,  as  understanding 
the  tongue  sufficiently.  Besides  the  Corinthians  had  had 
Paul's  and  other  apostolical  men's  preachings  and  confer- 
ences amongst  them  a  long  time  ;  which  were  incompara- 
bly better  than  all  the  commentaries  in  the  world.  And 
for  the  Corinthians'  ability  for  this  work,  it  is  but  reason 
we  respect  this  apostle's  testimony  of  them,  which  is,  that 
they  were  enriched  in  all  utterance  and  in  all  knowledge. 
]  Cor.  i.  5.  In  which  two  gifts  as  the  ability  for  ordinary 
prophecy  doth  properly  consist,  so  to  appropriate  them 
unto  extraordinary  prophets,  considering  the  generality  of 
the  apostle's  speech  and  drift,  with  other  circumstances 
elsewhere  observed,  were  to  fetter  them  in  unjust  bonds  of 
restraint. 

And  having  thus  wiped  off  his  colours  of  reason,  that  the 

apostle,  ]  Cor.  xii.,   speaks  only  of  extraordinary  gifts,  I 

will,  by  the  gi'ace  of  God,  plainly  show  the  contrary  ;  and 

that  he  speaks  of  ordinary  also.     And  first :  in  teaching, 

*  Josephus,  Antiq.  lib.  xii.  chap.  2 ;  Iren.  lib.  iii.  c.  24,  25. 


300  THE  PEOPLE  S  PLEA 

ver.  o,  tliat  no  miin  can  call  Jesus  the  Lord,  but  l»y  the 
Holy  Ghost,  he  points  out  a  j^ift  and  grace  of  the  Sj»h*it, 
ordinary  and  common  to  all  Christians  ;  secondly,  ver.  5, 
he  speaks  of  diversities,  that  is,  of  all  the  divers  and 
several  ministries,  ordinaiy  and  extraordinary,  in  the 
church  under  Christ  tlie  Lord  ;  and  ver.  4,  of  tlie  several 
gifts  for  the  same,  and  so  necessarily  of  the  ordinary  ^nfts 
for  the  ordinary  ministries  then  and  now ;  thirdly,  from 
ver.  8,  where  mention  is  made  of  the  word  of  wisdom, 
and  the  word  of  knowledge,  ordinaiy  gifts  of  ordinar}'  j)er- 
sons,  both  in  and  out  of  office  now  and  then  ;  fourthly, 
ver.  12,  he  compares  the  church  at  Corinth  to  a  body 
having  Christ  the  head,  and  each  of  them  members  for 
tlieir  parts  :  of  whom,  one  had  this  gift,  another  that,  given 
of  God  for  their  mutual  good  ;  but  by  tliem  abused  other- 
wise. "Whereupon  I  conclude,  except  there  were  in  Co- 
rinth no  ordinary  gifts  in  pastors,  teachers,  or  others,  of 
God  given,  and  by  them  abused,  that  he  speaks  not  of  ex- 
traordinary gifts  only ;  iifthly,  ver.  '28,  after  apostles 
and  prophets,  he  mcntioneth  teachers,  which  were  ordi- 
naiy officers,  and  therefore  speaks  of  ordinaiy  gifts  and 
teaching ;  as  also,  helpers  and  governors,  who,  what  were 
they  but  deacons  and  elders  ?  Or  take  the  words  as  they 
are,  *'  helps  and  governments,"  than  which,  what  is  now, 
or  was  then,  more  ordinary  botli  in  respect  of  ministry  and 
gifts  ?  Whereupon,  I  conclude  with  good  assurance,  that 
the  apostle,  1  Cor.  xii.,  treats  of  the  gift  of  the  Spirit  both 
extraordinary  and  ordinary. 

Mr.  Yates.     Argument  Fifth. 

"  From  comparison  of  prophecy  and  strange  tongues, 
which  are  laid  together  through  all  the  1  Cor.  xiv.  ver.  1, 
prophecy  is  preferred  before  all  other  spiritual  gifts,  which 
cannot  be  ordinary  :  for  no  ordinaiy  imd  common  gift  is 
to  be  preferred  lirfore  all  oxtraordinaiy  and  spiritual  gifts. 
But,  you  will  say,  though  it  bo  not  more  excellent,  yet  it 
is  more  profitable.  I  answer,  it  is  both  more  exc«.'Uent 
and  more  profitable  ;  for  the  apostle  intends  both  extolling 
it  for  the  end,  which  shows  how  goo<l  and  exctdleiit  it  is, 
as  likewise  for  the  use,  making  known  the  profit  and  benefit 
of  it.     That  which  is  tlio  best  object  of  our  desire,  must 


FOR  THE  EXERCISE  OF  PROPHECY.  301 

needs  be  the  best ;  but,  of  spiritual  gifts,  prophecy  is  the 
best  object  of  our  desire.  1  Cor.  xii,  31.  Desire  the  best 
gifts,  chap.  xiv.  1.  Covet  spiritual  gifts,  but  rather  that  ye 
may  prophesy.  Secondly :  as  it  is  the  best  to  ourselves, 
so  it  is  the  best  to  others,  as  may  appear  by  the  whole 
chapter.  Thirdly  :  all  other  gifts  are  given  for  the  good  of 
prophecy,  and  not  prophecy  for  them.  As  it  is  the  best 
gift,  so  it  is  the  most  profitable,  as  being  especially  for 
edification,  exhortation,  and  comfort.  But  it  may  be  you 
will  object,  Is  not  an  ordinary  gift  of  prophecy  better  than 
the  extraordinaiy  gift  of  tongues,  or  at  least,  more  profit- 
able ?  I  answer,  No.  For  the  tongues,  Acts  ii.  3,  4, 
were  more  profitable  to  the  church  than  ever  was  the  or- 
dinary gift  of  any  men.  But  compare  ordinary  with  ordi- 
naiy,  and  extraordinary  with  extraordinary,  and  we  grant 
prophecy  the  privilege." 

Answer. 

To  this  argument,  he  himself  gives  a  sufficient  answer 
in  our  name,  only  he  sets  it  down  something  lamely ; 
where,  if  it  came  in  the  full  strength,  it  would  easily  w'ith- 
stand  the  force  of  his  argument.  For  where  he  should  say 
for  us,  if  he  spake  out,  that  ordinary  prophecy  is  more  ex- 
cellent than  tongues,  because  more  jDrofitable ;  he  makes 
us  to  stammer  thus,  though  it  be  not  more  excellent,  yet 
it  is  more  profitable,  it  being  most  plain  that  the 
apostle  prefers  prophecy  before  tongues,  because  it  tends 
more  to  edification  of  the  church;  according  to  which 
respect  alone  we  are  to  measure  the  excellency  of 
church  ordinances,  and  so  to  frame  the  object  of  our  desire 
unto  them.  But  what  speak  I  of  more  excellent,  and 
more  to  edification,  since  the  strange  tongues  as  there 
used  without  an  interpreter,  were  so  far  from  being  com- 
parable to  ordinary  prophecy,  for  any  good  end  or  use,  as 
they  were  on  the  contrary,  most  vain  and  ridiculous,  as 
appears,  ver.  11,  22,  23.  That,  then,  which  he  brings  for 
the  commendation  of  tongues  from  Acts  ii.  3,  4,  is  nothing 
for  tongues  as  used  at  Corinth.  The  former  were,  as  of 
simple  necessity  in  themselves,  and  to  the  apostles,  for 
the  spreading  of  the  gospel  unto  all  nations,  so  then 
and   there  profitably  used  ;    but  in  Corinth,  ambitiously 


302  THE  people's  plea 

and  profanely  abused,  which  Mr.  Yates  should  have  ob- 
served, but  hath  not  in  his  comparison.  Lastly,  I  add, 
as  a  just  answer  to  whatsoever  he  hath  objected,  that 
tongues  considered  in  themselves,  how  rightly  soever  used, 
are  not  comparable  for  use  ;  and  so  for  excellency  unto 
ordinary  prophesying  or  preaching  considered  in  itself; 
seeing  that  by  it,  as  well  as  by  extraordinary',  saving  faith  is 
wrought,  Rom.  x.  14,  17  ;  which  none  can  say  of  strange 
tongues  in  themselves,  without  a  strange  tongue  both  from 
truth  and  sense  ;  no,  nor  of  any  other  spiritual  gift.  And 
as  it  doth  not  appear  by  the  apostle's  preferring  of  pro- 
phecy before  tongues,  that  therefore  the  prophecy  was 
extraordinary,  so  it  appears  unto  me,  by  the  Corinthians' 
preferring  of  tongues  before  it,  that  it  was  but  ordinary,  and 
therefore  disregarded  by  them  in  comparison  of  the  extra- 
ordinary and  miraculous  gift  of  tongues  ;  whereas,  had  it 
also  been  extraordinary,  immediate,  and  miraculous,  most 
likely  it  would  have  carried  with  it,  the  like  with  the  other, 
or  greater  regard  in  their  eyes. 

Mr.  Yates.     Argument  Sixth. 

"  From  exemplification,  ver.  G,  '  If  I  come  unto  you, 
&c.,'  I  hope  you  will  grant  that  the  apostle  Paul  hatl  all 
those  spiritual  gifts  ;  and  therefore  speaking  of  such  pro- 
phecy as  he  had  himself,  he  must  needs  speak  of  extraor- 
dinary. Likewise,  he  had  the  knowledge  of  tongues,  and 
yet  prefers  prophecy  before  all  his  languages,  though  '  he 
spake  more  than  they  all.'  Now  the  example  in  his  own 
person,  must  needs  set  forth  the  general ;  and,  therefore,  if, 
in  the  general,  he  should  speak  of  ordinary  prophesying, 
and  in  the  particular  of  extraordinary,  it  would  prove  idle  ; 
for  an  example  is  of  the  same  kind  with  the  general. 
Again,  in  bringing  four  particulars,  he  puts  revelation  first, 
as  the  cause  of  all  the  rest,  which  shows  plainly  he  speaks 
of  such  prophecy  as  came  by  revelation,  for  revelation 
brings  a  man  knowledge,  and  knowledge  teacheth  whole- 
some doctrine,  and  prophecy  serveth  to  utter  it." 
Answer. 

I  do  plainly  deny  the  ground  upon  which  he  builds  the 
whole  weight  of  his  argument,  which  is,  tliat  the  example 
and   the    thing    exemplified  must  be  of  the  same  kind. 


FOR  THE  EXERCISE  OF  PROPHECY.  303 

How  oft  doth  Christ  exemplify  the  sufferings  of  his  dis- 
ciples by  his  own  sufferings,  and  the  sending  of  his 
apostles,  by  his  Fathers  sending  of  him?  Were  they, 
therefore,  of  the  same  kind ;  their  sufferings  meritorious, 
and  their  sending  mediatorious,  because  his  were  such  ? 
But  amongst  other  evidences  against  him,  wherewith  all 
writings,  divine  and  human,  are  stored,  see  one  fitly  pairing 
with  this  in  hand.  The  apostle  provoking  the  Galatians, 
chap.  i.  6,  unto  just  detestation  of  such  as  preached  another 
gospel  amongst  them,  takes  an  example  from  his  own 
preaching,  ver.  8  :  "  But  though  we,  or  an  angel  from 
heaven  preach  another  gospel  unto  you,  than  that  which 
w^e  have  preached  unto  you,  let  him  be  accursed."  As  if  he 
should  say,  I  have  preached  unto  you  formerly  justification 
by  faith,  without  the  works  of  the  law  of  Moses ;  they  now 
preach  unto  you  justification  by  the  works  of  the  law 
joined  with  Christ,  &c.  He  exemplifieth  their  preaching 
by  his :  were  they  therefore  of  one  kind,  both  apostolical 
because  Paul's  was  such  ?  It  is  sufficient  for  an  example, 
if  it  agree  with  the  thing  which  it  is  brought  to  exemplify, 
in  that  for  which  it  is  brought.  And  so  the  coming  of 
Christ  to  judgment  is  by  the  apostle  exemplified  by  the 
coming  of  a  thief  in  the  night,  1  Thess.  v.  2.  Are  there- 
fore their  comings  of  the  same  kind  ?  or  is  it  not  sufficient 
that,  being  most  contrary  in  their  kind,  they  do  yet  agree 
in  the  adjunct  of  suddenness  ?  So  is  it  sufficient,  if  Paul's 
extraordinary  prophesying,  and  the  Corinthians'  ordinary, 
agree  in  the  adjunct  or  effect  of  profitableness  or  edifica- 
tion, which  thing  alone,  the  apostle  in  his  exemplification 
hath  respect  unto.  His  observation  about  revelation  seems 
true  and  good  in  itself,  but  shows  not  plainly  that  for 
which  he  brings  it ;  no,  nor  hath  so  much  as  a  plain 
show  for  it.  For  what  show  hath  it  of  proof  that  he  speaks 
of  extraordinary  prophecy,  because  it  comes  from  revela- 
tion, except  he  takes  it  for  granted,  that  there  is  in  the 
church  no  revelation  of  the  Spirit  for  teaching  but  extra- 
ordinary, or  miraculous  ;  which  how  can  I  grant,  or  he 
affirm  ?     Of  this  more,  in  Ai'gument  8. 

Mr.  Yates.    Argument  Seventh. 

"  From  the  fruition  of  spiritual  gifts,  1  Cor.  xiv.  Q6,  hath 


304  THE  PEOPLE  S  PLIIA. 

a  psalm,  tliat  is,  some  admirable  praise  of  God,  or  doc- 
trine, that  is,  some  wortliy  point  of  instruction,  or  a 
tongue,  that  is,  can  speak  mysteries  with  admiration,  or 
revelation  of  some  secrets  either  for  doctrine  or  prediction. 
Lastly,  or  interjiretation,  whether  of  tongues,  doctrines,  or 
Scripture  :  all  these  must  needs  be  had  either  by  the  or- 
dinary \VAins  of  the  church,  or  by  the  extraordinary  gift  of 
the  Spirit;  you  say,  by  the  one,  and  I  say,  by  the  other: 
and  that  I  agree  more  with  the  Scripture  than  yourself, 
con.T;ider  hut  the  distinction  of  the  gifts,  and  their  admir- 
able matter.  A  psalm  must  needs  consist  of  metre,  which 
required  art  to  compose  it.  Secondly :  it  could  not,  for 
the  matter  of  it,  but  sound  forth  some  worthy  praise  of 
God.  Do  you  think  the  Corinthians  did  study  the  art  of 
music,  or  likewise  read  some  admirable  Divine  books  to 
find  out  sweet  matter  to  make  their  songs  of?  Alas, 
brother,  give  God  the  glor}%  it  was  no  doubt  some  sudden 
motion  of  the  Spirit,  that  did  inflame  the  hearts  of  believers 
with  some  worthy  matter  of  praising  God.  Doctrine, 
tliat  is,  laid  down  by  our  ordinary  pains,  is  that  which  we 
•usually  give  unto  doctors,  which  after  long  study,  and 
reading  the  Scriptures,  is  drawn  to  some  protitable  heads, 
pithily  proved,  and  contraiy  errors  refuted  by  it.  I  think 
in  Corinth,  there  were  none  of  tliese  doctors,  and  yet  I 
doubt  not  but  they  were  as  excellent ;  for  such  doctors  as 
delivered  these  doctrines,  had  them  after  a  more  easy 
manner;  even  the  immediate  work  of  the  Spirit.  I  hope 
without  any  further  dispute  you  will  yield  that  tlie  having 
of  a  strange  tongue  was  extraordinary,  as  likewise  the 
revelation,  and  interpretation." 

Answer. 

Not  to  meddle  with  his  description  of  a  psalm,  doctrine, 
JL'C,  furtlier  than  concerns  our  present  occasion  :  The  first, 
a  psalm,  was  not  so  undoubtedly  as  he  maketh  it,  some 
sudden,  to  wit,  extraordinary  motion  of  the  Spirit,  &c. 
The  Scriptures  rather  insinuate  the  contrai'v,  tmd  that 
these  psalms  and  sj)iritual  songs  were  also,  beside  tho 
l)salms  of  David,  and  those  then  made  by  extraordinary 
motion,  which  I  will  not  deny,  even  ordinary,  and  conceived 
l)y  ordinary  men  and  motions,  Eph.  v.  18.  11* ;  Col.  iii.  lf» ; 


FOR  THE  EXERCISE  OF  PROPHECY.  305 

James  v.  13.  The  Scriptures  are  to  be  extended  as 
largely,  and  to  as  common  use  as  may  be,  neither  is  any- 
thing in  them  to  be  accounted  extraordinary,  save  that 
which  cannot  possibly  be  ordinary,  which  these  might  be. 
For  the  finding  out  of  sweet  matter,  they  had  admirable 
Divine  books  to  read,  even  the  wonderful  Divine  Scriptures. 
For  music,  as  without  doubt  many  in  that  most  rich  and 
delicate  city  were  expert  in  it,  so  what  reason  he  hath  to 
require  for  the  church  singing  then  in  use,  such  study 
and  art,  I  see  not,  except  it  be  because  he  d^vells  too  near 
a  cathedral  church.  He  may  see,  for  the  plainness  of 
singing  used  in  former  times  (and  before  the  spouse  of 
Christ,  the  church  in  all  her  ordinances,  was  by  Antichrist 
stripped  of  her  homely  but  comely  attire,  and  tricked  out 
with  his  whorish  ornaments)  that  which  Austin  hath  of 
this  matter.     Confess,  lib.  x.  c.  13. 

For  the  second,  which  is  doctrine,  he  but  thinks  there 
were  no  doctors  in  Corinth  ;  but  he  may  well  change  his 
thoughts,  if  he  both  consider  how  that  church  abounded, 
in  the  body  of  it,  even  to  excess,  in  all  knowledge  and 
utterance,  the  doctors'  two  special  faculties  ;  as  also,  how 
this  apostle,  in  this  Epistle,  ch.  xii.,  ver.  28,  affirmeth  ex- 
pressly, that  God  had  set  in  the  church  amongst  other 
officers,  doctors  or  teachers :  besides  that,  it  is  enough  for 
my  purpose,  if  there  Avere  any  in  Corinth,  though  not 
officers  able  by  ordinary  gift  to  deliver  doctrine  :  which, 
considering  the  fore- signified  state  of  that  church,  both 
in  respect  of  Paul's  ministry  among  them,  and  testimony 
of  them,  being  in  that  city  which  was  the  chief  of  all 
Greece  for  government,  (Greece  also  being  the  fountain  of 
learning  and  eloquence)  cannot  I  think  be  reasonably 
denied. 

To  yield  you  without  further  dispute,  that  revelation  and 
interpretation  were,  viz.  only,  the  immediate  work  of  the 
Spirit,  were  in  us,  more  courtesy  than  wisdom.  For  in- 
terpretation, I  see  not,  but  that  either  he  himself  who  spake 
the  tongue  by  an  extraordinary  gift,  or  any  other  man 
that  understood  it,  having  ordinary  ability  to  interpret  the 
matter  delivered,  both  lawfully  miglit,  and  in  conscience 
ought  so  to  do  ;  except  ho  would  quench  the  Spirit  both 
in  respect  of  the  extraordinary  gift  of  the  tongue,  and  or- 

VOL.  Tir.  X 


306  THE  I'EOPLE  8  PLEA 

(linmy  gift  of  interpretation,  but  that  the  pastor  or  teacher 
might  not  do  this  ]ty  his  ordinary  gift,  ^vhiL•h  is  yet  a  fort, 
strong  enough  to  keep  us  from  yielding,  were  strange  to 
imagine.  Besides,  let  it  be  noted  how  the  apostle,  ver.  13, 
exhorts  to  pray  for  the  gift  of  intci-pretation.  Now,  how 
a  man  might  pray  for  an  extraordinarj-  and  miraculous 
gift,  which  he  wholly  wanted,  without  an  extraordinary 
motion,  or  promise,  and  merely  upon  the  apostle's  exhort- 
ation general,  I  see  not,  but  would  learn  of  him  that  could 
teach  me. 

Mr.  Yates.     Argiuncnt  Eighth. 

'•  From  present  revelation,  ver.  30.  In  the  verse 
going  before  is  laid  down  in  what  order  they  shall  pro- 
phesy, even  as  it  was  before  for  strange  tongues  :  yet  hero 
is  a  further  injunction  and  that  is  of  silence,  if  anything 
of  more  weight  shall  be  revealed  unto  another:  why 
should  the  other  keep  silence  if  it  Avere  known  before  that 
this  man  should  speak  after  him  ?  If  it  were  ordinary 
prophesying,  and  such  as  our  pains  and  study  brought  us 
unto,  then  were  it  fit  that  we  should  have  our  liberty  to 
go  on  and  not  be  interrupted  by  another :  but  the  apostle, 
upon  the  revelation  to  another  even  sitting  by,  enjoins 
silence  to  the  present  speaker,  which  if  his  revelation  had 
been  studied  before,  could  not  be  any  motive  or  persua- 
sion why  he  shoidd  yield  to  the  other,  that  is,  now  upon 
the  sudden,  to  take  his  place  :  this  were  for  one  prophet 
to  disgrace  another :  but  the  clear  sense  is  to  any  man 
that  will  not  wrangle,  that  because  it  pleaseth  the  Spirit 
to  inspire  one  sitting  by,  with  some  more  excellent  matter, 
either  in  regard  of  the  same  subject  or  some  other,  the 
apostle  enjoins  silence." 

Answer. 

To  his  question,  "NMiy  the  fonner  speaker  should  keep 
silence,  if  it  were  known  before  that  a  second  should  speak 
lifter  him  ?  It  is  easily  answered ;  that  even  therefore  he 
was  to  keep  silence ;  that  is,  to  take  up  himself,  in  due 
time,  as  being  to  think,  in  modesty,  that  the  conduits  of  the 
Sjiirit  of  God  did  not  run  into  his  vessel  alone,  but  that 
others  also  might  receive  of  the  fulness  of  the  same  Spirit, 


FOE  THE  EXERCISE  OF  rROPIIECY.  30T 

to  speak  something  further  to  the  edification  of  the  church. 
Especially  sitting  clown  in  some  appointed  place  which  it 
should  seem,  ver.  30,  and  Acts  xiii.  14,  he  that  pur[)osed 
to  proj^hesy  used  to  take,  and  which  order  I  think  the 
Jews  yet  ohserve  in  their  synagogues.  And  where  he  adds, 
that  if  it  were  ordinary  prophecy,  and  such  as  our  study 
hrought  us  unto,  then  were  it  fit  we  should  have  our  liherty 
to  go  on,  and  not  to  he  interrupted  hy  another,  which  he  also 
accounts  a  disgracing  of  the  former ;  I  would  know  of  him 
whether  it  were  not  as  fit,  and  much  more,  that  the  ex- 
traordinary prophets  immediately  inspired  by  the  Holy 
Ghost,  and  who  could  not  err,  should  have  their  liherty  to 
go  on  rminterrupted  ?  Is  not  this  without  all  compass  of 
reason,  that  the  extraordinary  prophet  immediately  in- 
spired, should  not  have  as  much  liberty  to  go  on  without 
being  interrupted,  as  the  ordinary,  who  might  worthily 
deserve  to  be  interrupted  for  speaking  untruly  or  imper- 
tinently ?  Although  I  do  not  think  that  the  apostle  re- 
quires any  interrupting  of  the  former  by  the  latter,  which 
were  rude  if  not  worse,  but  only  a  convenient  cession  or 
place-giving  to  a  second  by  the  first  speaker,  as  hath  been, 
said.  Now  the  exception  of  disgrace  to  the  former  by  the 
latter 's  speaking  is  well  to  be  minded,  that  it  may  appear, 
how  evil  customs  do  infect  the  minds  of  godly  men,  so  as 
they  think  it  a  disgrace  that  one  should  give  pkace  to  an- 
other, to  speak  after  him,  further  or  otherwise  than  he 
hath  done.  But  it  was  not  so  from  the  beginning :  but 
since  they,  who  under  Christ,  should  be  servants  of  the 
church,  have  been  her  masters,  and  have  exercised  this 
magisterial  teaching  now  in  use,  where  ordinarily,  one 
alone  in  a  church  (divers  others  in  divers  places,  better 
able  than  he,  sitting  at  his  feet  continually  to  learn),  must 
be  heard  all  his  life  long;  thinking  it  a  disgrace,  to  have 
another  speak  anything  further  than  he  hatli  done  :  which 
was  the  very  disease  of  the  church  at  Corinth,  wherein  he 
that  spake  first  would  take  up  all  the  time  himself;  whereas 
he  should  in  modesty  have  conceived,  that  a  second  or 
third,  especially  seeming  provided  to  speak  by  seating 
themselves  in  the  same  place  with  him,  might  have  some- 
thing revealed  further,  or  otherwise  than  he  had. 

Which  revelation  the  apostle  doth  not  oppose  to  fore- 


308  THE  PEOPLE  S  PLEA 

going  study,  as  Mr.  Yates  tbiiiketli,  but  unto  emulation, 
and  study  of  contradiction  :  teaching  that  the  Spirit  alone 
must  be  heard  in  the  church,  speaking  liy  ^vhose  mouth 
soever.  And  that  there  is  in  the  churcli  an  ordinary  ^Spirit 
of  revelation  ;  besides  comfortable  experience,  these  places 
amongst  many  others  do  clearly  prove.  Matt.  xi.  '25,  '28  and 
xvi.  17;  Eph.  i.  IT;  Phil.  iii.  15. 

Mr.  Yates.  Argument  Ninth. 
"  From  vocation,  ver.  29,  3'2,  37,  these  spiritual  men  arc 
called  prophets,  and  to  imagine  a  prophet  without  a 
calling,  is  that  which  the  Scripture  will  not  endure  ;  there- 
fore all  these  prophets  either  had  immediate  calling  from 
God,  or  mediate  from  men,  or  else  they  took  it  up  them- 
selves ;  the  two  first,  we  grant  lawful  callings,  but  this,  in- 
tolerable. The  servant  of  ]\Ioses  says,  'Forbid  Eldad 
and  Medad  to  prophesy.'  Numb.  xi.  '28.  His  reason  was, 
because  he  thought  they  had  no  calling,  which  had  been 
true  if  they  had  taken  it  up  without  immediate  inspiration  ; 
but  Moses,  knowing  that  it  was  from  God,  wished  that  the 
like  f^ift  might  be  upon  all  God's  jieople ;  so  that  those 
were  true  prophets  for  the  instant,  by  an  immediate  call 
from  God ;  and  the  text  says,  they  added  no  further,  show- 
ing, that  as  the  gift  ceased,  so  did  they." 

Answer. 

It  is  true  that  spiritual  men  are  called  prophets,  or 
rather  prophets,  spiritual  men.  What  is  it,  then,  that 
makes  a  spiritual  man,  but  a  gift  of  the  Spirit  ?  And  what 
a  j)rophet,  ordinary  or  extraordinary,  but  the  gift  of  pro- 
phecy, ordinary  or  extraordinaiT?  Whereupon  it  foUow- 
cth  undeniably,  that  so  many,  with  us  or  elsewhere,  cs 
have  the  ordinary  gift  or  ability  to  prophesy,  are  i)rophets, 
though  out  of  ollice.  In  this  argument  he  hath  made  a 
snare,  wherrwitli  liimself  is  taken  unavoidably.  Secondly. 
Wo  alTirni  that  our  prophets  have  a  calling,  which  T  have 
declared  formerly,  not  to  make  them  projihcts  by  condition 
or  estate,  for  that,  they  are  by  their  gift,  but  for  the  use  or 
exercise  of  the  same  gift  before  bestowed  upon  them  by 
the  Lord,  through  their  labour  and  industry.  Of  Eldads 
and  Medads  prophesying,  we  shall   speak  hereafter ;  only 


FOR  THE  EXERCISE  OF  PROPHECY.  309 

note  we,  in  the  meanwhile,  how  Mr.  Yates,  and  rightly, 
apportioneth  their  prophesying  to  their  gift,  as  we  do  also 
ours,  according  to  that  of  the  apostle,  "  having  then  gifts 
differing  according  to  the  grace  that  is  given  to  us,  whether 
prophecy,  let  us  prophesy  according  to  the  proportion  of 
faith;  or  a  ministry,  let  us  wait  on  the  ministry."  Rom. 
xii.  6,  7.  They,  then,  that  have  a  gift,  must  prophesy  ac- 
cording to  their  proportion. 

Mr.  Yates.    Argument  Tenth. 

"  From  distinction,  ver.  37,  the  apostle  from  the  whole 
church,  turns  himself  to  their  prophets  and  spiritual  men, 
showing  plainly  that  these  had  some  particular  place  above 
the  rest ;  and  he  gives  them  special  charge  to  observe  the 
things  he  writes  to  the  church,  therefore,  those  were  in 
some  calling  above  others  ;  and  to  imagine  the  contrary,  is 
to  run  wide  of  the  current  of  the  whole  scripture  :  to  set 
men  in  public  place  without  calling,  is  the  same  with  con- 
fusion and  disorder." 

Answer. 

This  argument  is  founded  upon  the  groundless  presump- 
tion with  the  former :  namely,  that  there  is  in  the  church 
no  lawful  calling  for  men  able  to  prophesy,  but  by  officing 
them.  And  for  Paul's  turning  his  speech  to  the  prophets, 
ver.  37,  it  shows  indeed  that  they  were  above  the  rest  after 
a  sort ;  and  so  they  are  with  us  rightly  preferred  before 
others  which  want  that  endowment  of  the  Spirit,  by 
which  they  are  enabled  to  speak  to  the  edification  of  the 
church. 

The  Confirmation  of  the  Scriptures,  and  Reasons  brought  in 
my  Book  to  jjrove  Public  Prophesying  out  of  Office  by  an 
Ordinary  Gift. 

And  before  we  come  to  examine  Mr.  Yates'  answers  to 
the  scriptures  by  me  produced,  I  desire  the  reader  to  ob- 
serve with  me  these  two  things  :  First,  That  I  do  not  afhrm 
in  my  book,-  that  all  the  there  alleged  scriptures  are 
meant  of  ordinary  prophecy ;  but  that  the  same  is  proved 
by  them.     Neither  will  he,  I  presume,  deny,  but  that  many 

*  Vide  vol.  ii.,  A  Justification  of  Separation,  &c.,  pages  246 — 251  ; 
andvol.iii.,  A  Just  and  Necessary  Apology  of  Certain  Christians,  &c., 
pages  50 — 53. 


310  THi:  iM:oi'LK'b  i'lea 

things  arc  sufllcicntly  proved  from  a  scnptiire,  by  neces- 
siir}-  consequence  and  just  proportion,  l)esid(s  the  particu- 
lai'i^roperly  intended  in  it.  Secondly,  That  ]SIr.  Yates  so 
puts  the  question,  as  that  it  is  hard  to  say  wluther  he  do 
me  or  hhns( If  the  more  injury:  viz.  uliether  the  places 
prove  an  ordinary  p^ift  of  prophecy  out  of  ofhce.  For,  as 
I  do  not  say  tliat  they  prove  the  p^ift,  but  the  use  and  ex- 
ercise of  the  gift  bestowed  by  God,  whetlier  ordinar}'  or 
e.\tra(jrdinaiy;  so  neither  "svouUl  he  have  denied,  had  he 
not  leaped  before  he  looked,  l)ut  that  others  besides 
ministers  have  an  ordinary  gift  of  prophecy.  "VMiere  the 
apostle  rccpiires  of  him  that  desires  the  office  of  a  bishop, 
tliat  he  be  apt  to  teach,  1  Tim.  iii.  1,  2,  and  able  to  exhort 
with  sound  doctrine.  Tit.  i.  9,  doth  he  not  therein  most 
evidently  teach  that  the  gift  and  ability  to  teach,  preach, 
and  prophesy,  not  only  may,  but  must  both  be  and  appear 
to  be,  in  the  person  to  be  called  to  the  office  of  ministiy? 
He  that  is  not  a  prophet,  or  hath  not  the  gift  of  i)rophesy- 
ing  or  preaching  (for  by  his  gift  he  is  a  prophet,  and  by 
the  use  of  it  he  occupies  the  place  of  a  prophet)  before  he 
be  appointed  a  pastor,  is  an  idol-shepherd  set  up  in  the 
teni]>le  of  God  ;  neither  doth  the  office  either  give,  or  so 
much  indeed  as  increase  the  gift,  but  only  gives  solemn 
commission  and  charge  to  use  it.  The  first  scripture  by 
me  l)rought,  is  Numb.  xi.  v!0,  where  Moses  the  man  of  God 
^vislR'th  that  the  whole  peojde  of  the  Lord  "were  prophets, 
"  the  Lord  putting  his  Spirit  upon  them." 

This  place,  saith  Mr.  Yates  in  his  answer,  speaks  of  tlie 
poui-ing  out  of  the  Spirit  in  an  extraordinaiy  manner,  as 
may  appeal-  by  the  occasion  of  the  speech,  ver.  24,  &c. 
AVlnre  also,  in  a  tedious  manner  (as  his  manner  is),  he 
proveth  the  gift  of  prophesying  given  to  the  seventy 
elders  to  have  been  extraordinary,  whidi,  as  I  deny  not,  so 
neitherneedcd  he  to  have  proved.  But  Uiis  I  affirm,  that  henci; 
is  jjroved  the  lawfulness  of  ordinaiy  prophesying  out  of 
office,  by  men  enabled  thereunto.  And  First,  As  Moses 
w  isheth  tliat  all  the  Lord's  people  were  prophets,  the  Lt»rd 
giving  his  Spirit  unto  them  ;  so  the  mhiister  may,  and 
ought  to  wish  that  the  liord  would  so  bless  tlie  ordinary 
endeavours  of  his  peoi)lo  now  by  liis  Spirit,  as  that  they 
all  might  be  prophets,  that  is,  able   for  gifts  to  speak  to 


FOR  THE  EXERCISE  OF  PROPHECY.  311 

edification.  The  minister  who  desireth  not  this,  envieth 
for  his  own,  and  the  clergy's  sake,  which  Moses  would  not, 
that  Joshua  should  do  for  his.  Secondly,  Moses  makes  it 
all  one  to  be  a  prophet,  and  to  have  the  Lord  putting  his 
Spirit  upon  a  man.  Now  if  the  Lord's  so  giving  his  Spirit 
unto  a  man,  as  that  he  be  thereby  enabled  extraordinarily  to 
prophesy,  make  him  an  extraordinary  prophet,  why  should 
not,  by  due  proportion,  such  a  gift  of  the  Spirit  given  by  the 
Lord  to  a  man,  as  by  which  he  is  enabled  to  prophesy 
ordinarily,  serve  also  to  make  him  an  ordinary  prophet  ? 
And  so  by  consequence,  if  there  be  amongst  us  any,  though 
out  of  office,  so  enabled  to  prophesy,  or  preach,  what 
hindereth  them  from  being  prophets,  even  of  the  Lord's 
own  making  by  his  Spirit's  gift  and  work  upon  their  study 
and  endeavours  ?  And  if  they  be  prophets,  then  may  they 
prophesy,  which  Moses  also  in  that  place  insinuates  ;  for 
in  wishing  that  they  were  all  prophets,  he  wisheth  as  well 
the  use,  as  the  possession  of  the  gift.  Mr.  Yates  may  see 
a  very  learned  man,  Joh.  Wolphius,  in  his  Commentary 
upon  2  Kings  xxiii.,  showing  by  this  place,  the  liberty  of 
private  Christians  that  are  able  to  speak,  and  teach  not 
only  in  ordinaiy  congregations,  but  even  in  most  solemn 
councils. 

The  next  place  is  2  Chron.  xvii.  7,  where  King  Jeho- 
shaphat  sent  his  princes  to  teach  in  the  cities  of  Judah, 
and  with  them  the  Levites,  &c. 

Mr.  Yates  accounts  it  a  monstrous  conceit  that  the 
princes  should  be  public  teachers,  w^hich,  saith  he,  were 
only  by  their  presence  and  authority  to  back  the  Levites  : 
adding  that  the  translation  is  mended  by  Junius  and  Tre- 
mellius,  &c. ;  but  if  the  Jews  heard  him,  professing  the 
knowledge  of  Moses  and  tlie  prophets,  so  speak,  they  would 
marvel  at  his  ignorance  of  a  thing  so  frequent  and  evident 
in  their  writings ;  with  whom  it  is,  and  ever  hath  been  a 
received  truth,  that  any  of  their  (c^n^n)  or  wise  men,  as  they 
after  the  scriptures.  Matt,  xxiii.  34  ;  1  Cor.  i.  20 ;  Jer. 
xviii.  18,  call  them,  may,  and  ought  to  teach  in  their  syna- 
gogues without  respect  had  to  office :  neither  doth  the 
translation  of  Junius  and  Tremellius  by  any  necessity  make 
for  him  :  neither  can  it  be  set  against  me  without  violence 
to  the  original :  from  the  simplicity  whereof  they  do  (with 


312  THE  PEOPLES  PLEA 

due  reverence  unto  them  be  it  spoken)  seem  unto  me  some- 
tliing  to  turn  aside  in  the  8th  verse,  Pa^^^ninus,  tlie  Seventy 
Interpreters,  Jerome,  and  all  our  Knglisli  Bibles,  carry  it 
directly  to  our  sense.  And  if  the  conceit  be  monstrous 
tliat  these  princes  preached  publicly,  it  is  not  bred  only  in 
my  bruin  :  the  very  same  scripture  having  been  alleged 
very  lately  by  the  public  professor  in  the  University  of 
Ley  den,  in  a  solemn  assembly,  as  expressly  proving  it  law- 
ful for  others  than  ministers  to  teach  publicly.  And 
because  much  weight  lieth  on  tliis  ground,  which  yet  he 
thinkcth  very  sandy  and  light,  I  will  make  it  clear  to  all 
inditierent  men's  judgments,  that  these  princes,  and  so 
others  in  Israel,  and  Judah,  though  no  Levites  nor  church 
officers,  might  lawfully  teach  and  preach  publicly  in  the 
temple,  synagogues,  and  cities. 

First  then,  all  princes,  magistrates,  judges,  and  go- 
vernors, were  bound  to  open,  expound,  and  apply  the  laws 
by  which  they  governed,  according  to  the  several  occasions 
otiered,  otlierwise,  they  ruled  by  tyranny  and  a})petite  ; 
which  laws,  for  all  the  administrations  even  of  the  com- 
monwealth, were  only  the  written  Word  of  God:  whereupon 
1  conclude,  that  if  to  open,  expound,  and  apply  the  Word  of 
God,  be  to  preach  and  teach,  they  then  had  not  only 
power,  but  charge  so  to  do. 

Secondly,  It  may  appear  what  these  princes  of  Jeho- 
shaphat,  jtartaking  of  his  power,  were  to  do  in  this  case,  by 
that  which  he  himself,  and  other  godly  kings  have  done. 
The  sum  of  his  most  pithy  sermon  we  have  recorded, 
aChron.xix.;  unto  the  Judges,  v.  0,7,  and  unto  tlie  Levites, 
V.  9,  10,  1]  ;  as  also  his  divine  prayer  unto  God  in  tlie 
public  congregation,  chap.  xx.  5,  0,  &c.  Likewise,  the  excel- 
lent sermon  of  king  Hezekiah  unto  the  priests  and  Levites 
in  the  very  temi)le,  2  Chron.  xxix.  4,  5,  itc. ;  also  of  Nche- 
miali  with  others,  teaching  the  people  the  law  of  the  Lord, 
Neh.  viii,  lo,  the  kings  and  princes  being  as  shepherds  to 
feed  the  ])eople.  as  by  government,  so  by  instruction  in  the 
law  of  their  God.  Descend  we  down  lower,  to  the  time  of 
Christ,  and  we  shall  see  this  matter  juit  out  of  all  que>tion. 
Do  we  not  read  evervwhere,  how  the  Scribes,  Pbarisees,  und 
lawyers,  did  teach  publicly  amongst  the  Jews,  of  wliom,  yet 
many  were  no  Levites,  or  church  officers,  but  indifferently 


FOR  THE  EXERCISE  OF  PROPHECY.  313 

of  any  tribe,  Phil.  iii.  5.  And  if  it  were  not  the  received  order 
in  Israel  of  old,  for  men  out  of  office  to  speak  and  teach  in 
public,  how  was  Jesus,  the  Son  of  Mary,  admitted  to  dispute 
in  the  temple  with  the  doctors,  Luke  ii.  46,  and  to  teach 
and  preach  in'the  synagogues  so  frequently  as  he  did?  Matt, 
ix.  35;  Luke  iv.  10,  17;  and  how  were  Paul  and  Barnabas 
sitting  down  in  the  synagogue,  sent  unto,  after  the  lecture  of 
the  law,  by  the  ruler,  that  if  they  had  any  word  of  exhorta- 
tion unto  the  people  they  should  say  on?  Actsxiii.  14, 15. 

But  if  any  man  shall  answer  that  these  were  extra- 
ordinary persons,  and  so  taught  by  an  extraordinary  gift, 
he  speaks  the  truth,  but  to  no  purpose.  For  what  was  that 
to  the  order  received  in  the  temple  and  synagogues,  and 
to  the  rulers  thereof,  who  did  not  believe  in  Christ,  nor 
acknowledge  either  his,  or  his  apostles'  authority;  but  only 
admitted  them  unto  the  use  of  their  gift,  as  they  would 
have  done,  and  did  ordinarily,  any  other  men  able  to 
teach :  as  also  the  rulers  of  the  synagogues  of  the  Jews  do 
at  this  day. 

The  third  place  is  mistaken  by  the  printer,  in  omitting 
only  one  prick,  which  was  corrected  in  many  copies,  and 
might  easily  have  been  observed  by  the  reader.  For  Jer. 
1.  45,  it  should  be  Jer.  1.  4,  5.  Mr.  Yates,  therefore,  upon 
tliat  scripture  refutes  his  own  guess  and  not  my  proof. 

The  fourth  place  is  Matt.  x.  1,  5,  6,  where  Christ  calling 
unto  him  his  twelve  disciples  sends  them  to  preach  the 
kingdom  of  heaven  to  the  lost  sheep  of  Israel. 

His  answer  is.  That  the  twelve  apostles  were  called  into 
office,  and  had  their  calling  from  the  first  election  of  Christ, 
but  had  a  further  confirmation  after,  and  greater  measure 
of  God's  Spirit  to  lead  them  into  all  truth,  as  a  justice  of 
peace  may  be  put  in  office  and  yet  receive  a  further  con- 
firmation, yea,  and  greater  means  to  perform  his  place.  I 
affirm,  on  the  other  side,  (and  shall  evidently  prove  it,  God 
assisting  me),  that  these  twelve  were  not  actually  possessed 
of  their  apostleship  till  after  Christ's  resurrection,  but  were 
only  apostles  elect,  as  you  call  him  the  mayor  elect,  who 
hath  not  the  office  of  mayor  committed  to  him  of  a  good 
space  after.  Neither  am  I  herein  of  the  mind  of  the 
Papists,  to  put  Mr.  Yates  out  of  fear,  that  Peter  was  not  in 
office  until  Christ  gave  him  charge  to  feed  his  sheep,  John 


31  1  THE  people's  plea 

xxi.  15 — 17,  (which  yot  I  am  persuaded  never  Papist  held 
of  his  apostleship,  but  of  his  primacy  and  universal  head- 
ship, or  bishopric)  but  of  the  same  mind  whereof  himself 
is,  in  his  first  argument,  to  wit,  that  his  commission  apos- 
tolic was  actually  conferred  upon  him  jointly  with  the  rest. 
John  XX.  2-2,  20. 

Now  if  the  commission  apostolic  were  but  then  given, 
they  were  but  then,  and  not  before,  actually  apostles  ; 
except  he  will  say  they  were  apostles  before  they  had  com- 
mission, that  is,  calling  from  Christ  so  to  be.  1  would  now 
see  how  he  can  salve  the  woimd  Avhich  he  hath  given  him- 
self. 

Secondly,  After  that  the  Lord  Jesus  had,  Matt.  xi.  11, 
prefen-ed  John  the  Baptist  above  all  the  prophets  which 
were  before  him,  he  yet  adds  in  the  same  place,  that  the 
least  in  the  kingdom  of  heaven  is  greater  than  he.  The 
least,  i.e.  tho  least  minister.  In  the  kingdom  of  heaven, 
i.  r.  in  the  church  of  the  new  testament  properly  called, 
which  began  not  till  after  the  death  of  Christ,  who  lived 
and  died  a  member  of  the  Jewish  church.  The  apostles, 
then,  being  ofticers  of  the  church  of  the  new  testament, 
and  kingdom  of  heaven,  and  not  of  the  old  Jewish  church, 
it  cannot  be  that  they  were  apostles  in  act  before  Christ's 
death,  except  an  adjunct  can  be  before  the  subject,  and  an 
officer  before  the  corporation  in  and  of  which,  he  is  an 
officer. 

Thirdly,  Considering  the  ignorance  of  these  disciples  at 
that  time  in  the  main  mysteries  of  Christ :  of  the  nature 
of  his  kingdom,  his  death,  and  his  resurrection.  Matt.  xx. 
21  ;  Luke  xxiv.  20,  21,  &c. ;  John  xx.  9  ;  Mark  xvi.  1 4  :  as 
also,  how  utterly  unfurnished  they  were  of  gifts  befitting 
apostolical  teaching,  for  which,  as  being  an  extraordinary 
dispensation,  and  that  in  the  highest  degree,  extraordinary 
and  infallilile  revelation  and  direction  of  the  Spirit  was 
requisite,  wherewith  they  were  but  lirst,  as  it  seemetli. 
si)rinkled.  John  xx.,  and  aftenvards  more  plentifidly  fill(>d 
at  the  day  of  l\'nt«'cost ;  they  were  as  fit  for  an  apostleship 
as  David  was  for  Saul's  armour,  which  he  could  not  wield 
or  go  with. 

Fourthly,  Besides,  if  tlicy  had  the  office  of  apostleship 
committed   to   tliem.   Malt,  x.,  liow  was  it  that  tliey  con- 


FOR  THE  EXEKCISE  OF  PROPHECY.  815 

tinned  not  their  ministration  in  that  office  ;  but  returning 
after  a  few  days  to  their  Master,  Christ,  continued  with 
him  as  his  disciples  till  his  death  ?  Christ  Jesus  did  not 
keep  a  company  of  non-residents  about  him  for  his  chap- 
lains, as  My.  Yates  insinuates  against  him. 

Lastly,  We  are  expressly  taught,  Eph.  iv.  8,  11,  when 
Christ  ascended  on  high  he  gave  gifts  unto  men,  apostles, 
prophets,  &c.  The  apostles  then  were  first  given  actually 
at  the  Lord's  ascension,  and  were  before  only  designed  to 
become  apostles  or  apostles  elect,  but  not  ordained,  nor 
possessed  of  any  office  :  and  therefore  preached,  and  that 
with  warrant  from  Christ,  without  office.  The  next  scrip- 
ture is  Luke  viii.  39,  by  Mr.  Yates  thus  opened,  Christ 
having  delivered  the  man  possessed,  bids  him  go  and  show 
what  great  things  God  had  done  for  him :  and  it  is  said 
he  went  and  pi-eached,  that  is,  if  it  be  to  their  pui-i^ose,  by 
ordinary  pains  and  study,  he  preached  the  gospel.  And 
with  pity  u^^on  us  poor  souls  that  cannot  distinguish  the 
publishing  of  a  miracle,  and  the  gift  (he  should  say  the 
work  if  he  distinguished  as  he  ought)  of  preaching :  he 
addeth,  that  if  Christ  had  mmded  to  have  made  him  a 
public  preacher,  he  would  first  have  taken  him  with  him, 
and  instructed  him,  and  then  have  sent  him  abroad. 

First,  Let  it  be  observed,  that  the  word  used  by  Mark  for 
his  preaching,  Krjpvo-aeLv,  is  the  same  word  which  is  com- 
monly used  for  the  most  solemn  preaching,  that  is,  by  the 
apostles  and  evangelists. 

Secondly,  Christ  bids  him,  Mark  v.  19,  go  home  and 
declare  how  great  things  tlie  Lord  had  done  for  him,  and 
had  had  compassion  on  him  ;  and  ver.  20,  he  is  said  to 
have  published  in  Decapolis  (Luke  hath  it  throughout  the 
whole  city)  how  great  things  Jesus  had  done  for  him. 
Which  he  doing,  what  else  did  he  but  preach,  publish,  and 
declare  the  great  love  and  mercy  of  God  in  and  by  Jesus 
Christ  towards  miserable  sinners  for  the  curing  of  their 
bodily  and  spiritual  maladies  ? 

Thirdly,  Where  he  makes  the  publishing  of  the  miracle, 
and  the  preaching  of  the  gospel  diverse  things,  and  pities 
us  poor  souls  that  we  cannot  distinguish  between  them,  as 
Christ  bade  the  women  of  Jesusalem  not  to  weep  for  him 
but  themselves,  Luke  xxiii.  27,  28,   so   surely  had  he  need 


316  TUE  PEOPLE  8  PLEA 

to  pity  not  us  herein,  ?jut  himself  in  his  so  gi-eat  mistak- 
ing. Are  not  the  miracles  of  Christ,  storied  in  the  Scrip- 
tures, a  main  part  of  the  gospel  ?  and  the  publishing  of 
them,  a  part  of  the  preaching  of  the  gospel  ?  And  when 
Mr.  Yates  opens  and  publishes  a  miracle  of  Christ,  as  this 
man  did,  doth  he  not  as  well,  and  as  truly  preach  the 
gospel  as  at  any  other  time  ?  Let  the  wise  judge  who  is 
to  be  pitied.  To  shut  up  this  point,  it  is  said,  John  xx.  30, 
that  Jesus  did  many  other  signs,  &c.,  and  ver.  .31,  "But 
these  are  written  that  ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God ;  and  that  believing  ye  might 
have  life  through  his  name."  The  publishing  then  of  the 
signs  and  miracles  which  Christ  did,  is  the  preaching  of 
faith  in  his  name  to  salvation  :  which  this  man,  therefore 
did,  especially  amongst  them  which  were  not  ignorant  of 
the  law  of  Moses,  and  promise  of  the  Messiah  to  come  ; 
which  by  his  glorious  miracles,  done  by  his  ovm  powdr, 
and  in  his  own  name,  he  both  declared,  and  proved  him- 
self to  be.  John  v.  ,30  and  x.  37,  38.  And  where  he  adds 
that  Christ  gave  this  man  commission  to  do  that  which  he 
did,  but  he  admires  who  gave  ours  any  such  authority,  I 
answer,  Even  the  same  Christ,  as  then  immediately,  so 
now  mediately,  by  those  unto  whom  he  hath  given  autho- 
rity under  himself,  for  the  ordering  of  the  gifts  of  his 
Spirit  in  his  church.  And  suthcient  it  is  for  the  question 
between  liim  and  me,  if  it  appear,  as  in  this  person,  that 
Christ  hath  given  commission  to  men  out  of  office  by  an 
ordinary  gift  to  publish,  and  preach  in  public  the  gospel 
of  salvation.  I  do  quote  next  in  my  book  Luke  x.  1.  1), 
which  for  that  W.  E.  omitteth  and  leaves  out,  Mr.  Yates 
thanketh  God  ;  but  in  truth  he  hath  more  cause  to  thank 
him  for  sparing  him  in  a  place  which  so  pregnantly  proveth 
the  preaching  of  the  kingdom  of  God  by  men  out  of  offi\'e: 
except  he  can  assign  some  new-found  otlice,  and  the  same 
but  of  two  or  three  days'  lasting  as,  ver.  17,  to  those 
seventy  there  sent. 

We  are  in  the  next  place  to  come  unto  John  iv.  'JS.  29, 
39,  which  he  opcneth  and  answereth  with  admiration, 
as  the  former  place,  with  pity  and  compassion  on  this 
manner:  "0  simplicity,  with  contradiction  to  his  own 
writing !     Simplicity  which  cannot  see  between  preaching 


FOR  THE  EXERCISE  OF  PROPHECY.  317 

of  the  gospel  and  caiTying  tidings  of  a  man  that  told  her, 
to  wit,  the  woman  of  Samaria,  of  all  things  that  ever  she 
did.  Is  not  this,  saith  she,  the  Christ  ?  JBut  besides  sim- 
plicity, here  is  contradiction  ;  for  says  Mr.  Eohinson,  and 
that  truly,  a  woman  is  not  suffered  to  exercise  an  ordinary 
gift  of  prophecy  in  the  church ;  and  shall  the  woman  of 
Samaria  serve  your  turn,  that  it  is  lawful  for  men  to  exer- 
cise such  a  gift  ?" 

It  is  indeed  my  simplicity  to  think  that  the  gospel,   as 
the  word  importeth,  is  nothing  else  but  glad  tidings ;  and 
that  to  preach  the   gospel,  is  nothing  else  but  to  carry  or 
bring  glad  tidings  of  Christ  before  promised,  then  come 
into  the  world.     It  is  also  my  simplicity  to  think,  since  by 
the  tidings  which  this  woman  brought,  many  of  the  Sama- 
ritans believed  on  Christ,  in  a  measure,  ver.  39,  and  that 
without  preaching  of  the  Word  of  God  none  can  believe, 
Eom.  X.    14,   17,   that  therefore   she    preached    unto    the 
Samaritans,  the  same  Word  of  God  in  a  measure  also,  and 
that  as  truly  and  effectually,  as  ever  Mr.  Yates  did  to  his 
parishioners,  though  she  went  not  up  into  a  pulpit  as  he 
does.     And  that  he  may  judge  aright  of  this  matter,  let 
him  call  to  mind  that  those  Samaritans  received  the  books 
of  Moses,  as   did  the  Jews :   and  as  they  looked  for  the 
Messiah,  or  Christ  promised  to,  and  of  Abraham :  bearing 
themselves  for  the  children  of   the  patriarchs,   and  true 
worshippers    of  God,  as  they  had  been,  ver.  20,   28,   and 
being  so  prei^ared  were  easily  made  as  regions  or  corn- 
fields white  unto  the  harvest,  ver.  35.    And  so  this  woman, 
by  declaring  unto  them  that,  by  which  this  Jesus,  the  Son 
of  Mary,  proved  himself  to  be  the  Christ  or  Messiah  pro- 
mised, preached  faith  unto  them  most  properly  and  eiBfect- 
ually,  even  that  main  point  of  faith,  then  in  controversy 
both  in  Judea,  and  Samaria,  and  Galilee,  and  the  countries 
thereunto  adjoining ;  which  was,  that  Jesus  was  the  Christ. 
I  suppose  Mr.  Yates  hath  not  sufficiently  thought  of  these 
things,  and  do  hope,  that  in  godly  modesty,  he  will  suffer 
himself  to  be  better  informed. 

And  for  contradiction,  between  these  two  propositions  : 
A  woman  may  not  teach  in  the  church,  and  a  woman  may 
teach  out  of  the  church,  or  where  no  church  is,  as  it  was 
in  Samaria,  it  must  be  by  other  logic  than  I  have  learned  : 


818  THE  people's  PLEA 

but  lie  will  then  demand,  as  he  doth,  how  this  woman's 
lireacliiiig  can  serve  my  turn?  I  answer,  very  well,  hy 
good  conseqnence  of  nuison,  thus,  if  a  woman  may  law- 
fully teach  out  of  the  church  to  the  begetting  of  faith,  as 
this  woman  did,  ]>ut  not  in  the  chiu-ch,  because  she  is  a 
woman  by  sex:  then  a  man,  against  whom  that  reason  of 
restraint  of  sex  lieth  not,  may  lawfully  teach  both  Avnthin. 
and  without,  the  church.  Of  which  consequence  more 
hereafter. 

Another  scripture  is,  Acts  \iii.  1,  4,  with  chap.  xi. 
19 — 21,  where  it  is  recorded  how  all  the  church  at  Jeru- 
salem were  scattered  abroad,  except  the  apostles,  and  that 
they  which  were  scattered  abroad  went  everywhere  preach- 
ing the  Word,  &:c. 

Mr.  Yates  answcreth,  "  that  besides  the  apostles  which 
were  in  office,  there  were  seventy  discii)les,  which  Christ 
before  his  death  had  made  labourers  in  his  haiTcst;  and 
therefore  these  might  preach,  or  any  other  that  had  an  ex- 
traordinary gift  of  prophecy  :  the  one,  by  virtue  of  his  office 
and  gift  together,  the  other,  by  commission  from  the  Holy 
Ghost  to  exercise  that  gift  which  the}'  had  received  on  tlie 
day  of  Pentecost,  or  any  other.  But  says  your  author. 
Compare  this  place  with  Acts  xi.  19 — iil,  and  the  truth  will 
fully  appear.  I  answer,  it  will  fully  appeal-  against  you : 
for  Christ  charged  both  his  apostles,  and  likewise  the 
seventy  disciples,  tliat  they  should  preach  to  none  but  the 
Jews :  and  therefore  it  is  sufficient  that  tliey  had  so  many 
preachers  in  office  already  by  the  commission  of  Christ,  to 
go  through  all  those  places  :  neither  will  I  deny  that  there 
might  be  others  whom  the  Holy  Ghost  immediately  raised 
up  to  manifest  the  excellent  gifts  that  were  to  be  pom*ed 
down  upon  the  church  in  the  primitive  times." 

His  answer  is  veiy  dark  and  ambiguous,  but  in  which 
are  contuini'd  sundry  ern)rs  evident  enough.  Fii-st.  Ho 
makes  those  of  the  dispereion,  which  went  about  j)reaching 
the  Word,  to  bo  of  tho  seventy  disciples,  Luke  x..  and 
others  tho  like  furnished  with  an  extraordinary  gift  of 
prophecy ;  but  seems  to  allow  them  for  no  officers,  in  the 
i)eginning  of  his  answer,  when  he.  thus  spcaketh  :  "  Besides 
the  apostles  which  were  in  office,  there  were  seventy  dis- 
ciples," &c.,  yet  afterwards,  in  tliese  words:  "  And  therefore 


FOE  THE  EXERCISE  OF  PROPHECY.  3.19 

it  is  sufficient  that  they  had  so  many  preachers  in  office 
ah-eady,  by  the  commission  of  Christ,  to  go  through  all 
these  places,"  &c.,  he  bestows  some  office  or  other  upon 
them.  Secondly,  He  misseth  in  two  scriptures,  which,  in 
his  answer,  he  pointeth  out;  the  former  is  Acts  ii.,  where 
he  gathereth,  that  others  besides  the  twelve  received  the 
gift  of  prophecy  extraordinary  at  the  day  of  Pentecost. 
Second,  (if  I  mistake  not)  is  Matt.  x.  5,  0,  Avhere  he  racks 
the  edict  of  prohibition  of  Christ,  laid  upon  the  apostles, 
and,  as  he  saith,  upon  the  seventy  disciples,  of  preaching 
to  any  but  Jews,  far  above  the  reach  thereof;  even  unto 
this  time  of  the  dispersion,  Avliereas  it  reached  only  to  the 
death  of  Christ,  when  the  wall  of  partition  between  Jews 
and  Gentiles  was  broken  down ;  after  which  they  were,  by 
the  express  words  of  their  commission,  to  preach  to  all 
people,  beginning  indeed  at  Jerusalem  and  tarrying  there, 
till  they  were  endued  with  power  from  on  high,  and  so 
proceeding  unto  all  nations,  Luke  xxiv.  47,  49,  as  it  is  also 
recorded,  Acts  xi.  20,  that  some  of  this  dispersion  preached 
the  Lord  Jesus  to  the  Grecians  in  Antioch.  Thirdly,  It 
is  plain  by  that  which  I  have  formerly  said,  that  neither 
these  seventy  disciples,  no,  nor  the  twelve,  were  by  Christ 
possessed  of  any  office,  before  his  death ;  no,  nor  yet 
furnished  with  any  extraordinary  gifts  of  prophecy :  the 
evangelist,  who  knew  well  and  is  worthy  to  be  believed, 
bearing  also  witness  with  me,  that  the  Holy  Ghost  was 
not  yet  given,  because  that  Jesus  Avas  not  yet  glorified. 
John  vii.  39.  Lastly,  It  is  altogether  unreasonable  to 
imagine  that  they  who  were  scattered,  and  preached  abroad, 
being  the  body  of  the  church  at  Jerusalem,  excepting 
the  apostles,  were  all  officers  ;  and  little  more  reasonable 
to  think  that  they  were  all  extraordinarily  endued  with  the 
spirit  of  prophecy.  For,  First,  There  is.  no  circumstance 
in  the  text,  leading  that  way;  and  to  imagine  extraordinaiy 
and  miraculous  things,  without  good  evidence,  is  extra- 
ordinary licentiousness  and  presumption.  Secondly,  The 
only  titles  given  unto  them,  are,  all  the  church  which  were 
at  Jerusalem  ;  they  that  were  scattered  abroad ;  and  again, 
chap,  xi.,  they  which  Avere  scattered  abroad,  some  of  them 
w^ere  men  of  Cyprus,  and  Cyrene,  Sec,  nothing  insinuating 
any  office  of  ministry.    Thirdly,  Their  preaching  here  and 


320  THE  ri:opLF.'s  plea 

there  is  only  noted  to  be  by  reason  of  their  scatterinj^ 
hither  and  liither  throii<:;h  persecution,  and  not  of  any 
extraordinar}-  t^ift  and  dispensation  comniittcd  unto  thorn. 
Fourthly,  If  they  liad  been  extraordinary  prophets  imme- 
diately and  extraordinarily  inspired,  there  bad  been  no 
need  of  so  speedy  sending  of  Baniabas  from  Jerusalem  to 
Antioch  with  supply,  though  he  were  a  man  full  of  the 
Holy  Ghost,  for  so  were  such  prophets,  as  well  as  lie, 
Eph.  ii.  20,  and  iii.  5.  I  conclude,  therefore,  as  before, 
that  these  men's  preaching  was  by  a  gift  and  liberty,  com- 
mon unto  them  and  us.  The  next  scripture  is,  1  Pet.  iv. 
10,  11  :  "As  every  man  hath  received  the  gift,  so  minister 
the  same  one  to  another  as  good  stewards  of  the  manifold 
grace  of  God.  If  any  man  speak,  let  him  speak  as  the 
oracles  of  God  ;  if  any  man  minister,  let  him  do  it  as  of 
the  ability  which  God  giveth,  that  God  in  all  things  may 
be  glorified,"  Arc.  "  This,"  saith  INIr.  Yates,  "  is  little  to  the 
puq)ose,  only  thus  much  would  the  apostle  persuade, 
that  we  ought  to  be  harbourers  one  of  another,  and  that 
without  grudging,  because  all  that  we  have  is  given  us  of 
God,  who  hath  k'lt  us  not  as  engrossers  of  his  benefits,  but 
as  good  disposers  to  his  gloiy,  and  our  brothers'  good?" 

He  that  but  vieweth  the  place  without  prejudice,  cannot 
but  see  that  the  apostle  would  persuade  more  than  so 
much ;  and  that  Mr.  Yates  doth  injuriously  inclose  the 
apostle's  words,  ver.  10  with  ver.  9,  which,  though  they 
lie  in  common  to  both,  yet  belong  much  more  to  the  verse 
following.  Ver.  9,  he  exhorteth  to  hospitality,  and  ver. 
10,  risctli  from  that  particular,  to  the  more  general  use  of 
all  gifts  or  graces,  and  so  ver.  11,  bringeth,  for  example, 
two  sj)e('ialiti(S.  First,  The  gift  of  prophecy  in  speaking. 
Sec(»ndly.  'I'he  ministering  of  the  ability  which  God  giveth, 
bodily  or  otherwise*,  in  the  church.  Neither  can  the  apos- 
tle's meaning  without  extreme  violence  be  restrained  to 
ver.  0,  which  speaks  only  of  hospitality ;  which  is.  but  the 
use  or  ministering  of  that  one  gift  or  grace  of  liberality. 
He  saith  in  the  10th  verse,  "As  eveiy  man  hath  received 
the  gift;"  that  is,  as  one  hath  received  this  gift,  another 
that,  and  every  one  some,  so  minister  the  same  one  to 
another;  that  is,  so  let  every  such  person  mutually  in  the 
bond  of  love,    as  ver.  8,  communicate  his  gift;    as  good 


FOR  THE  EXERCISE  OF  PROPHECY.  321 

disposers  of  the  manifold  grace  of  God ;  that  is,  knowing 
that  every  one,  what  gift  soever  he  hath  received,  is  but  as 
the  Lord's  steward  therein.  Is  hberahty  alone  a  manifold, 
grace  ?  and  hospitality  alone,  the  ministering  of  a  manifold 
grace  of  God  ?  To  the  ministering  of  a  manifold  grace, 
the  apostle  persuades,  and  therefore  not  only  that  we 
ought  to  be  harbourous  one  to  another,  which  is  but  the 
ministering  of  one  grace. 

Two  other  scriptures  from  the  Eevelation  follow.  The 
former  is  chap.  xi.  ver.  3,  "  I  will  give  to  my  two  witnesses, 
and  they  shall  propliesy  a  thousand  two  hundred  and  three- 
score days,  clothed  in  sackcloth."  This  is  meant,  saith 
Mr.  Yates,  "  of  the  two  testaments,  and  the  instruments 
that  God  should  raise  up  to  use  as  faithful  witnesses 
against  Antichrist :  but  what  is  this  for  an  ordinary  gift  of 
prophecy?  Surely  in  this,  there  is  some  extraordinary 
thing,  because  it  is  said  God  wdll  give  power,  that  is,  give 
them  life  again,  for  Antichrist  did  kill  these  witnesses 
when  he  stopped  the  current  of  the  holy  Word  of  God, 
and  shut  the  mouths  of  the  ministers,"  &c. 

His  exposition  I  will  not  deny,  nor  need  to  fear,  save  as 
with  great  partiality  on  the  clergy's  part,  he  makes  the 
ministers  of  the  Word  of  God,  that  is,  men  in  office,  the 
only  faithful  witnesses  against  Antichrist;  whereas  the 
contrary  is  most  true  ;  and  tliat  in  Antichrist's  reign  no 
church  officer,  as  an  officer,  witnessed  against  him,  but  all 
for  him  :  as  both  having  their  authority  by  him,  and  bind- 
ing themselves  to  submit  their  doctrine  to  his  censure. 
The  persons  indeed  that  were  also  officers,  even  mass- 
priests,  monks,  and  friars,  witnessed  some  of  them,  against 
him,  but  so  did  not  their  offices,  or  they  in  respect  of 
them,  which  is  all  one,  but  rather  with  him,  as  advantag- 
ing his  state  and  hierarchy.  Something  extraordinary  I  do 
with  him  acknowledge  to  have  been  in  them,  in  respect  of 
the  order  then  prevailing,  and  of  the  bondage  spiritual 
under  which,  all,  both  things  and  persons  were  :  as  also, 
of  the  degree  of  their  ordinary  botli  gifts  and  graces,  to 
put  them  forth  in  service  of  tlie  truth  :  but  that  these 
witnesses  against  Antichrist  had  any  extraordinary  or 
miraculous  gift  of  proi)hecy,  wdiich  he  insinuateth  and 
must  affirm,  if  he  will  draw  them  from  our  part,  is  merely 

VOL.  III.  y 


320  Tim  people's  plea 

imagined,  botli  against  experience  and  their  own  plea. 
But  for  the  opening  of  this  place,  I  refer  the  reader  to  our 
leanied  countiyman,  Mr.  Brightnmu,  wliere  he  shall  find 
affinned  and  proved,  that  these  two  prophets  were  tlie 
Holy  Scriptures,  and  the  assemblies  of  the  faithful. 

The  other  scripture  is  Eev.  xiv.  0,  where  the  angel  flieth 
"  in  the  midst  of  lieaven  having  the  everlasting  gospel  to 
preach  unto  them  that  dwell  on  the  earth,  and  to  every 
nation,  and  kindred,  and  tongue,  and  people." 

•'  By  heaven,"  saith  Mr.  Yates,  "  is  to  he  understood  the 
visible  church,  and  by  the  angel,  the  learned  men  that  God 
had  ever  raised  up  in  the  midst  of  popery,  to  cany  the 
blessed  Word  of  God  in  the  midst  of  heaven,  that  is,  raised 
from  the  earthly  corruption  of  Antichrist,  but  not  as  yet  at 
tlie  height  of  purity,"  &c. 

As  I  do  not  conceive  of  any  such  mystery  in  these  words, 
"  flying  in  the  midst  of  heaven,"  but  only  that  these  angels 
should  roundly  and  clearly,  especially  in  respect  of  former 
times,  publish  the  gospel  far  and  near,  as  is  the  flying  of  a 
bird  in  the  aiiy  heaven,  or  fimiament,  speedy  and  evident : 
so  (that  signiiied)  I  assent  to  his  exposition,  as  being  also 
no  way  prejudicial,  but  much  advantageable  to  my  purpose. 
For,  if  those  learned  and  angel-like  men  were  to  publish 
the  gospel  in  the  midst  of  popery,  and  that,  neither  by  any 
extraordinary  or  miraculous  gift,  nor  by  virtue  of  their 
office,  then  is  public  prophesying  out  of  office  by  an 
ordinary-  gift  approvable.  The  flrst  part  I  hope  he  will 
easily  grant ;  if  not,  let  him  name  the  man  miraculously 
inspired  in  the  midst  of  popeiy.  For  the  latter,  the  office 
itself,  or  function,  was  no  ministry  of  Christ's  a^jpointment, 
as  being  the  office  of  a  friar,  monk,  or  mass-priest,  so  their 
power  to  administer  it,  was  from  or  by,  the  roi)e,  as  uni- 
versal bish(jj> :  that  is,  as  Antichrist.  In  respect  tlien  of 
the  gospel  which  they  preached,  and  of  their  personal  gifts 
and  graces,  by  which  they  were  both  enabled  and  jirovoked 
thereunto,  they  were  angels  of  God  ;  but  in  regard  of  their 
office  and  power  ecclesiastical,  and  hierarchical,  juigels  of 
Antichrist.  Besides  that,  when  tliey  gave  their  clearest 
t(»stimony  against  Antichrist,  they  were,  for  the  most  part, 
all  excommunicated  out  of  the  Church  of  Rome  :  and  so 
being  no  members,  could  not  be  officers  of  any  church. 


FOR  THE  EXERCISE  OF  PROPHECY.  323 

Wliereupon  I  conclude,  that  the  witness  which  they  gave 
unto  the  truth,  was  but  personal,  and  not  ministerial,  so 
far  forth  as  it  was  of  God,  or  by  him  approved.  And  thus 
it  appeareth  how,  in  the  quoting?  of  those  scriptures,  we 
have  not  offered  abuse  to  God's  Word,  as  he  abuseth  us, 
but  have,  with  good  conscience,  as  in  the  sight  of  God, 
noted  them,  as  serving  to  prove  lawful,  public  prophecy  by 
an  ordinary  gift  out  of  office. 

Lastly,  1  Cor.  xiv.  comes  into  handling  with  the  proofs 
thence  taken  ;  which,  what  w^eight  they  have  shall  appear 
after  rehearsal  of  some  more  general  considerations  pre- 
mised in  my  book,  in  the  same  place,  for  the  better  under- 
standing of  the  point ;  as,  first, "  That  the  church  of  Corinth, 
above  all  other  churches,  did  abound  with  spiritual  gifts, 
both  ordinary  and  extraordinaiy.  Secondly,  That  they 
abused  these  gifts  too  much  unto  faction  and  ambition. 
Thirdly,  That  thereupon  the  apostle  takes  occasion,  in  the 
beginning  of  the  xiith  chap,  and  so  forward,  to  draw  them 
to  the  right  use  of  these  gifts  of  God,  which  w^as  the  employ- 
ment of  them  to  the  edifying  of  the  body  in  love.  Fourthlv, 
and  lastly,  That  having  laid  down,  in  chap,  xiii.,  a  full 
description  and  large  commendation  of  that  grace  of  love,, 
in  chap,  xiv.,  and  the  beginning  of  it,  he  exhorts  to  pro- 
phesying, and  to  the  study  and  use  of  that  gift ;  which 
though  it  w^ere  not  so  strange  a  thing  as  was  the  sudden  gift 
of  tongues,  nor  which  drew  with  it  such  wonder  and  admira- 
tion, yet  was  it  more  profitable  for  the  church,  and  though  a 
matter  of  less  note,  yet  of  greater  charity,  which  must  bear 
sway  in  all  our  actions."  Whereupon  I  lay  down  the  first  rea- 
son for  brethren's  (though  no  ofiicers)  liberty,  in  these 
"vvords:  "Because  the  apostle  speaks  of  the  manifestation 
of  a  gift,  or  grace  common  to  all  persons,  as  well  brethren 
as  ministers,  ordinary  or  extraordinary,  and  that  at  all 
times,  which  is  love ;  as  also  of  such  fruits  and  effects  of 
that  grace,  as  are  no  less  common  to  all,  than  the  grace 
itself,  nor  of  less  continuance  in  the  churches  of  Christ, 
to  wit,  of  edification,  exliortation,  and  comfort :  ver.  3,' 
compared  with  1  Thess.  v.  11,  14." 

In  answermg  the  former  part  of  the  reason,  he  is  very 
large  but  more  negligent,  as  appears  in  his  denying  that 
the  apostle  speaks  of  a  gift,  common   to  all  persons ;  and 


324  THE  peoplk's  plea 

in  more  than  denying,  (for  his  rude  trim  I  will  conceal  for 
his  credit's  sake,)  tliat  it  was  common  to  all  i)ersons.  at 
all  times,  admiring  how  I  dare  attirm  any  such  thing: 
adding,  that  love  was  enjoined  to  all,  but  this  gift  only  of 
such  as  did  excel  amongst  them.  Whereas,  the  ver}'  gift 
which  I  speak  of  in  that  place,  or  grace  rather,  as  I  there 
call  it,  was  none  other  but  the  grace  of  love ;  as  any 
that  will  may  see  in  the  reason,  which  general  grace 
ought  to  manifest,  and  express  itself  in  the  edifying  use  of 
all  the  special  gifts  of  the  Spirit,  which  by  it  are  set  at 
work  and  moved,  as  the  lesser  wheels  of  a  clock  by  the 
greater ;  and  from  which  grace  the  apostle  provoketh  the 
church  to  the  stirring  up  of  the  gift  of  prophecy,  unto 
edification,  as  well  now  as  then.  And  whereas,  to  my 
ground  (as  he  puts  it,  and  as  after  a  sort  I  intend  it,  from 
ver.  3,  compared  with  1  Thess.  v.  11,  14,  viz.  that  since  the 
end,  which  is  edification,  exhortation  and  comfort  con- 
tinueth,  therefore  the  gift  of  prophecy  also  continueth,)  he 
answereth:  "  That  there  are  many  means  to  effect  one  end, 
and  yet  some  of  them  may  cease,  yea  all  of  them,  and 
others  come  in  their  room,  as,  for  extraordinaiy  gifts,  ordi- 
nary; and  so  for  apostles,  ordinary  ministers;  instancing 
further,  in  tongues,  which,  ver.  20,  are  for  edification  :"  he 
neither  speaks  so  properly  as  is  meet,  nor  (all  admitted 
^^yhich  he  saith)  takes  away  the  force  of  the  argument. 
Strani?5-  tongues,  to  speak  properly  and  pressly,  as  in 
disputinf^,  aVT  ^^o  means  of  edifying  the  church  ;  but  the 
interpretation  af?<^  application  of  the  matter  of  the 
ton^nies  :  neither  do\*h  the  office  of  the  ministiy  in  itself 
ediiV,  but  the  use  and  Qxerc'ise  of  it,  in  teaching  and  ex- 
horting; no,  nor  yet  the'^ift  of  prophesying,  but  as  it  is 
used  in  speaking:  as  ver.  iV,  "He  that  prophesieth,"  that 
is,  useth  the  gift  of  projdiecv.  "speaketh  unto  men,  to 
exhortation,  edification,  and  cofiifort."  There  being,  then, 
no  other  means  to  edify,  exhort,'ftnd  comfi)rt  in  the  church, 
but  prophesying,  the 'apostle,  as*  appeareth  by  the  two 
places  set  together,  laying  these  duties,  from  the  conimon 
grace  of  love,  as  well  'upon  brethren  ^s  officers,  ordinary 
as  extraordinary,  and  at  all  times  in  the  church,  therein 
gives  warrant  to  an  ordinary  exercise  of  prophecy  in  the 
church,  by  men  out  of  othce,  to  wit,  paving  gifts  and 
abilities    answerable,    to    the    end    of    thr    world.       The 


FOR  THE  EXERCISE  OF  rROPHECY.  326 

second  argument  is  from  ver.  21,  where  the  apostle  saith, 
"  Ye  may  all  prophesy,  one  by  one,  that  all  may  learn,  and 
all  may  be  comforted :"  he  speaks  of  alls  prophesying,  as 
largely  as  of  all's  learning. 

"  This,'*  saith  he,  "  is  absurd.  Are  all  the  church  pro- 
phets? If  all  may  prophesy,  who  shall  learn?  The  Holy 
Ghost  says  all,  but  that  is  to  be  understood  of  such  as 
have  gifts ;  all  ought  to  have  the  gift  of  hearing,  but  the 
like  is  not  prophesying ;  and  I  say  this  gift  was  extraordi- 
nary, for  how  could  all  men  study  the  Scriptures  when 
they  had  them  not  in  their  native  tongues  ?  "  It  were  absurd 
indeed  if  I  thought  that  every  person  in  the  church  were 
to  prophesy,  but  why  should  he  challenge  me,  or  I  purge 
myself  of  this  absurdity  ?  Whereas  the  contrary  is  most 
evident,  both  in  the  words  of  the  question,  which  are,  "  that 
others  having  received  a  gift  thereunto,  may,  and  ought  to 
stir  up  the  same,  and  to  use  it  in  the  church,"  and  every- 
where in  the  handling  of  it."  By  "  all,"  then,  I  mean  all  that 
have  gifts  ;  and  so  take  "all"  for  prophesying  as  largely, 
(yet  in  the  subject,  according  to  the  received  rule  of  ex- 
pounding the  notes  of  universality)  as  the  other,  "  all"  for 
learning.  His  question,  "  If  all  may  prophesy,  who  shall 
learn  ?"  is  easily  answered.  For  they  who  prophesy  at  one 
time,  may  learn  at  another.  It  is  the  disease  of  the  ex- 
alted clergy,  to  scorn  to  learn  anything  of  others,  than 
themselves,  and  almost  one  of  another.  Where  he  further 
saith,  that  "  all  ought  to  have  the  gift  of  hearing,  but  the 
like  is  not  prophesying,"  it  is  true,  and  that  every  particu- 
lar person  in  the  church  is  not  bound  to  have  the  gift ;  but 
if  he  speak  anything  to  the  purpose  in  hand,  he  must  go 
further,  and  say,  that  no  ordinary  brethren  out  of  office 
ought  to  have  the  gift  of  prophecy  ;  which  if  it  were  true, 
then  ought  none  to  strive  for  fttness  to  become  officers  ; 
neither  were  the  reproof  just,  which  the  apostle  lays  not 
only,  nor  so  much,  if  at  all,  upon  the  officers,  as  upon  the 
brethren,  Heb.  v.  12,  "  that  for  the  time  they  ought  to  be 
teachers."  Of  his  unworthy  mistaking  about  the  Scrip- 
tures not  being  in  the  Corinthians'  native  tongue,  which  he 
makes  the  only  ground  of  his  answer  (I  have  taken  notice) 
elsewhere.* 

To  conclude  this  argument.  The  apostle  writing  to  the 
♦    Vide  pages  299,  30o. 


326  THE  people's  plea 

church  of  Corinth,  "  Ye  may  all  prophesy  one  by  one," 
cannot  be  understood  of  extraordinary  prophets,  except  we 
conceiTe  that  the  body  of  tliat  cliurcli  was,  or  might  be, 
prophets  extraordinary,  and  miraculously  inspired  ;  which, 
considering  the  super-excellency  of  that  state  by  me  else- 
where laid  down,  is  a  presumption  above  my  reach,  and 
least  of  all  agreeing  with  Mr.  Yates'  judgment  in  his 
answer  to  the  next  argument,  which  is,  that  extraordinaiy 
prophecy  did  then  begin  to  cease  in  tlie  church. 

The  third  argimient  is  from  ver.  34,  w^iere  the  apostle  "  re- 
strains women  from  prophesying  or  other  speaking  in  the 
church  with  authority,  as  also  1  Tim.  ii.  11,  12:  and  in 
forbidding  women,  gives  liberty  to  all  men  gifted  accord- 
ingly;  opposing  women  to  men  —  sex  to  sex — and  not 
women  to  officers  :  and  again,  in  restraining  women,  shows 
his  meaning  to  be  of  ordinar}%  not  extraordinar}',  prophesy- 
ing :  for  women  immediatedy,  extraordinarily,  and  miracu- 
lously inspired,  might  si)cak  without  restraint.  Exod.  xa*. 
20;  Judges  iv.  4  ;  Luke  ii.  00  ;  Acts  ii.  17,  19. 

It  is  a  piteous  thing  to  see  how  Mr.  Yates  entangles 
himself  about  this  argument,  straining  all  the  veins  of  his 
wit,  if  not  of  a  more  tender  part,  his  conscience,  to  draw 
some  force  of  answer  upon  it.  That  which  hath  any  show 
of  answer,  either  in  that  place,  or  any  other  throughout 
his  tedious  and  perplexed  discourse,  I  will  relate  and  re- 
fute, confirming  the  argument  clearly,  as  I  am  persuaded  to 
any  indifferent  judgment. 

His  first  answer,  or  exception  is,  "  That  it  is  most  absurd 
to  imagine  that  tjie  Corinthian  women  did  follow  their 
study,  and  take  ordinary  pains  to  make  semions.  Secondly, 
That  extraordinary  prophecy  did  cease  ;  and  that,  not  all  at 
once,  but  first  in  wonn'U,  and  that  the  apostle  therefore 
especially  aims  at  them,  as  tliough.  to  wit,  in  their  own 
judgment,  the  same  measure  were  still  upon  them,  as  well 
as  in  former  times,  when  Christ,  that  saves  both  man  and 
woman,  would  extraordinarily  manilVst  himself  in  both,  yet 
first  after  a  suthcirnt  manifestation  of  his  grace  and  good- 
ness, he  withdrew  those  extraordinaiy  gifts  from  that  sex, 
tlien  afterwards  from  the  other."  His  tliird  answer,  upon 
which  he  doth  most  insist  is,  "  That  the  apostle  forbids  two 
general  faults  in  Uie  women  ;  the  one  that  they  would  pray 


FOE  THE  EXEECISE  OF  PROPHECY.  S27 

and  prophesy  uncovered,  1  Cor.  xi.  5,  imitating  the  Py- 
thonesses and  the  Sibyls  of  the  Gentiles  in  laying  aside 
their  veil,  and  spreading  their  hair  against  decency  and 
comeliness.  The  second  is,  that  in  their  husbands'  pre- 
sence they  would  be  as  ready  to  speak  as  they  :  and  there- 
fore the  apostle,  finding  the  women  to  abuse  this  gift,  pro- 
hibits the  use  of  it,  whether  simply  or  no,  he  cannot  judge. 
Fourthly,  He  admires  by  what  logic  this  will  follow; 
women  are  forbidden  to  prophesy,  therefore  men  have 
liberty  ;  which,"  says  he,  "  is  an  ill  consequence." 

In  his  first  answer,  or  rather  exception,  he  mistakes  both 
the  state  of  the  question,  and  also  the  nature  of  the  ordi- 
nance. The  question  is  not  of  the  study,  or  ability  of  these 
women,  which  yet  I  think  was  greater  than  he  maketh  ac- 
count of,  but  of  their  forwardness  to  teach,  which  was  cer- 
tainly too  great.  And  what  consequence  is  this  ?  The 
Corinthian  women  were  not  sufficiently  furnished  to  teach 
by  an  ordinaiy  gift,  therefore  they  needed  not  to  be  re- 
strained from  teaching.  Nay,  therefore,  they  needed  much 
more  such  bridle  of  restraint  to  be  cast  upon  them  ;  espe- 
cially considering  their  mannish  boldness  and  immodesty, 
insinuated  against  them  here,  by  the  apostle  in  part,  but 
much  more,  chap.  xi. 

Neither,  for  the  second  point,  are  they  that  speak  in  the 
exercise  of  prophecy  to  make  a  sermon  by  an  hour-glass, 
as  Mr.  Yates  gathers  :  that,  were  to  abuse  the  time  and 
wrong  the  gifts  of  others  ;  but  briefly  to  speak  a  word  of 
exhortation  as  God  enableth,  and  that,  after  the  ministerial 
teaching  be  ended,  as  Actsxiii.,  questions  also  about  things 
delivered,  and  with  them,  even  disputations,  as  there  is 
occasion,  being  part,  or  appurtenances  of  that  exercise. 
1  Cor.  xiv.  35  ;  Acts  xvii.  2  and  xviii.  4.  For  the  prophets' 
gifts  and  abilities  then,  as  under  the  law,  a  "  bullock  or 
lamb  that  had  anything  superfluous  or  lacking  in  his 
parts  might  yet  be  off'ered  for  a  free-will  ofl'ering ;  but  for 
a  vow  it  was  not  to  be  accepted,"  Lev.  xxii.  23,  so,  in  this 
exercise  of  prophecy,  as  in  a  free-will  ofl'ering  according 
to  the  gift  of  God,  that  which  is  less  perfect  and  exact  may 
far  better  be  accepted,  than  if  the  same  were  presented  in 
the  pastor's  vowed  seiwice  and  ministration. 

For  his  second  answer.     As  it  is  true  that  extraordinary 


328  THE  people's  pi^a 

prophecy  did  cease  by  degrees,  so,  is  it  not  certain,  but  a 
mere  presumption,  that  it  ceased  first  in  women :  but 
most  untrue  it  is  that  the  apostle  there  aims  at  all  at  the 
ceasing  of  that  gift  in  women.  Ecclesiastical  histories 
worthy  of  credit  in  this  kind,  do  testify,  that  the  stream  of 
the  Spirit  was  so  far  from  ]»eing  near  dry  at  this  time, 
as,  that  it  ran  a  strong  current  well  nigh  a  hundred  years 
after,  for  all  the  extraordinary  gifts  thereof;  as  for  the  cast- 
ing out  of  devils,  foreseeing  and  foretelling  things  to  come, 
healing  the  sick,  and  raising  the  dead,  of  whom,  divers  so 
raised,  hved  many  years  after;  witness  amongst  others, 
Irena?us,  adv.  Her.  lib.  ii.  c.  57,  whom  also  for  the  same 
purpose  Euseb.,  Hist.  Eccl.,  lib.  v.  cap.  7,  allegeth,  and 
even  for  women.  Evident  it  is  by  the  Scriptures,  that 
extraordinary  prophecy  in  a  very  plenteous  manner  by 
them,  and  that,  in  the  presence  of  men,  continued  in  the 
church  for  many  years  after  Paul's  writing  of  this  Epistle. 
"  Philip  the  evangehst  had  four  daughters,  virgins,  which 
did  prophesy,"  and  that,  in  the  presence  of  the  apostle. 
Acts  xxi.  9.  Lo,  four  extraordinary  prophetesses  in  one 
house,  and  the  daughters  of  one  man  :  so  that  hitherto 
the  conduit  of  the  Spirit  of  prophecy,  kept  his  course 
as  well  upon  their  daughters  as  sons.  Joel  ii.  28  ;  Acts  ii. 
17.  So  Rev.  ii.  20,  we  read  how  the  woman  Jezebel, 
calling  herself  a  prophetess,  taught,  and  by  teaching, 
seduced  the  Lord's  senants  in  the  church  of  Thyatira. 
In  which  place,  as  the  errors  and  evils  of  the  person  are 
condemned,  so  is  the  formal  order  of  the  church  mani- 
fested to  be  that  women,  prophetesses  extraordinary,  might 
teach.  Lastly,  The  prohibition  of  women  by  the  apostle 
is  pei-petual,  and  not  with  respect  to  this,  or  that  time,  as 
appears  by  the  reasons  thereof  both  in  this  place,  and  in 
the  Epistle  to  Timothy,  and  such  as  equally  belong  to 
former  times  and  latter  :  and  no  more  to  the  latter  end, 
than  to  the  beginning  or  middle  time  of  the  manifestation 
of  the  grace  and  goodness  of  Christ. 

What  can  bo  more  absurd  than  to  say  that  these  reasons, 
"  'i'lie  woman  nnist  be  mider  obedience,  1  Cor.  xiv.  Jil.  and 
not  usur]>  authority  over  the  man,  but  be  in  silence,  be- 
cause Adam  was  first  formed,  tlun  Eve,  and  Adam  was  not 
seduced,  but  the  woman,"  t^c.   1  Tim.  ii.  12 — 11,  were  not 


FOR  THE  EXERCISE  OF  TROPHECT.  329 

moral  and  perpetual?  Were  not  those  reasons  and 
grounds  for  women's  silence  in  the  church,  without  extra- 
ordinary dispensation  hy  miraculous  inspiration,  of  as  great 
force  seven  years  before,  as  when  Paul  wrote  this  Epistle  ? 
It  is  therefore  most  clear  that  the  apostle  aims  not  at  all 
at  any  ceasing  of  the  gift  of  extraordinary  prophecy  now 
going  on,  but  at  the  universal  and  absolute  restraint  and 
prohibition  of  women's  prophesying,  not  extraordinary  but 
ordinary. 

In  his  third  answer  he  dealeth  worse  than  in  any  of  the 
other,  in  labouring"  to  smother  one  truth  under  another. 
For  albeit  the  women  of  Corinth  were  become  so  mannish 
as  that  they  would  prophesy  uncovered  and  without  their 
veil,  the  ensign  of  their  subjection,  yet  doth  not  the  apo- 
stle meddle  at  all  with  that  malady  in  this  place,  but  in 
the  xith  chapter  of  the  epistle  as  himself  noteth.  Here, 
and  in  Timothy,  he  simply  forbids  the  thing,  there  the 
manner  of  doing  it.  Likewise  for  their  being  as  forward 
to  speak  as  their  husbands,  and  in  their  presence,  it  may 
be  true  in  part,  and  in  some.  But  what  then  ?  Doth  the 
apostle  in  these  places  only  forbid  their  speaking  un- 
covered, and  permit  them  to  teach  so  it  be  veiled  ?  or  for- 
bids he  only  their  being  as  forward  as  their  husbands,  but 
gives  them  leave  to  speak  in  the  church,  so  it  be  with 
good  manners,  and  after  them,  which  his  answer  insinu- 
ates ?  Or,  is  it  not  evident  to  all  that  will  not  shut  their 
eyes,  that  he  simply,  and  that  severely  prohibits  them  all 
speaking  whatsoever  in  this  exercise  ?  Are  not  the  words 
plain  enough?  "  Let  the  women  keep  silence  in  the 
church,  for  it  is  not  permitted  to  them  to  speak,  but  to  be 
under  obedience  as  the  law  saith."  And  again  :  '*  It  is  a 
shame  for  women  to  speak  in  the  church,"  and  in  1  Tim. 
ii.  1'2 — 14,  "  Let  the  women  learn  in  silence  with  all  sub- 
jection. And  I  suffer  not  a  woman  to  teach,  nor  to  usurp 
authority  over  the  man,  but  to  be  in  subjection  :  for  Adam 
was  first  formed,"  &c.  Do  not  all  and  every  one  of  these 
reasons  bind  women  to  all  peace  and  deep  silence  in  the 
church,  yea,  to  such,  and  so  absolute,  as  that  tbey  may 
not  so  much  as  ask  a  question  for  learning  anything  them- 
selves, ver,  35,  much  less  teach  others  anything?  I 
therefore  conclude  this  as  a  most  certain  and  undeniable 


330  THE  people's  plea 

truth,  that  the  apostle  speaks  here  of  such  a  gift  and  ex- 
ercise as  women  are  simply  forbidden  to  use  in  the  church ; 
and,  therefore,  not  of  an  extraordinary  gift  or  exercise  which 
they  might  use  la\vfully,  and  did  both  before,  and  a  long 
time  after  the  writing  of  this  Epistle. 

His  last  answer  now  comes  in  consideration,  which  is 
that  the  "consequence  is  ill,  women  are  forbidden,  and 
therefore  men  are  pennitted  to  prophesy  in  the  church  by 
an  ordinary  gift." 

If  the  consequence  seem  not  good,  why  doth  he  so 
struggle  as  before,  otherwise,  to  make  an  escape  from  the 
argument  ?  Let  us  consider  of  the  force  of  it,  which  ap- 
peareth  to  me  irresistible  in  these  three  things.  First, 
The  apostle  in,  and  for  this  work,  opposeth  the  men  to  the 
women,  sex  to  sex,  and  so  in  prohibiting  women,  he  per- 
mits men.  When  the  Holy  Ghost,  opposing  faith  and 
works  in  the  case  of  justification,  denies  that  we  are  justi- 
fied by  works,  is  not  the  consequence  good,  that,  therefore, 
we  are  justified  by  faith  ?  Where  he  opposeth  believers 
and  unbelievers  in  the  case  of  salvation,  and  teacheth  that 
believers  shall  be  saved,  doth  he  not  teach,  consequently, 
that  unbelievers  shall  perish?  If  these  consequences  be 
not  good,  I  must  confess  myself  far  to  seek  both  in  logic 
and  divinity. 

Secondly,  The  reasons  of  the  prohibition  of  women 
prove  the  consequence,  which  are  all  such  as  prefer  the 
men  before  the  women,  and  subject  the  women  to  the  men, 
in  the  church,  and  in  this  verj^  work  of  prophecy  of  which 
he  treateth.  But  now,  if  in  prohibiting  women,  he  gave 
not  liberty  unto  men,  where  were  the  prerogative  of  men 
above  Momen,  whicli  is  the  only  ground  upon  which  he 
buildeth  his  prohibition? 

Thirdly,  Where,  ver.  34,  35,  "  it  is  not  permitted  for 
women  to  speak,  but  if  they  will  leani  anything  to  ask 
their  husbands  at  home,"  if  their  husbands  might  not 
speak  neither,  nor  any  more  than  they,  what  reason  can  be 
rendered  of  the  apostle's  so  speaking  ? 

Lastly,  Mr.  Yates  in  denying  this  consequence,  showeth, 
that  so  he  might  deny  sometliing  he  took  no  great  heed 
what  it  were.  The  apostle  in  this  whole  cliapter  takes 
order  for  some  to  prophesy  !    And  debamng  women  there- 


FOR  THE  EXERCISE  OF  PROniECY.  331 

from,  either  admits  men  to  the  use  of  that  liberty,  or  else 
we  must  have  some  third  kind  of  persons  thought  of  which 
are  neither  male  nor  female. 

My  fourth  argument  is  from  ver.  29,  and  32,  *'  Let  the 
l^rophets  speak,  two  or  tln-ee,  and  let  the  rest  judge,  and 
the  spirit  of  the  prophets  are  subject  to  the  prophets." 
Wlience  I  affirm  that  the  apostle  speaks  not  of  extraor- 
dinaiy  prophets  or  prophesying,  since  they  in  their  doc- 
trines could  not  eiT,  and  so  were  not  subject  to  any  such 
judgment  or  censure  of  others.  He  answereth  roundly, 
though  briefly,  in  this  place,  "that  these  prophets  were  not 
infallibly  assisted  :"  and  more  largely  in  another  place, 
*'  that  such  prophets  as  have  an  infallible  assistance,  are 
not  subject  to  this  rule,  but  others  that  had  but,  as  the 
apostle  said,  Rom.  xii.  6,  meaner  gifts,  were  to  be  ex- 
amined according  to  the  proportion  of  faith;  so  that  extra- 
ordinary prophets  might  mix  some  of  their  o^\^l  with  the 
extraordinary  gifts  of  God's  Spirit,  which  was  to  be  cen- 
sured by  such  as  had  a  greater  measure :  for  none  are  to 
think  that  all  who  had  these  extraordinary  gifts  were  free 
from  error  in  their  ver}^  doctrine.  We  see  the  strange  gift 
of  tongues  was  abused,  and  so  might  the  rest  be." 

That  one  extraordinary  prophet  had  a  greater  measure 
and  proportion  of  gifts  than  another,  I  acknowledge,  but 
that  any  one  of  them  could  err  in  doctrines,  or  was  not 
infallibly  assisted  therein  by  the  Spirit,  I  deny,  as  a  most  per- 
nicious error,  weakening  the  foundation  of  faith  and  truth 
of  the  Word  of  God :  neither  hath  Mr.  Yates  so  much  as 
enterprised  an  answer  unto  the  scriptures  brought  by  me 
to  prove  the  contrary :  which  were  Eph.  ii.  20,  where  the 
Ephesians  as  the  household  or  church  of  God,  are  said  to 
be  built  upon  the  foundation  of  the  apostles  and  prophets, 
&c.;  and  iii.  5,  w^iere  he  speaks  of  the  mystery  of  Christ, 
which  in  other  ages  was  not  made  known  unto  the  sons  of 
men,  as  it  is  now  revealed  unto  his  holy  aj^ostles  and  pro- 
phets by  the  Spirit.  Whence  it  appears  that  the  church 
is  as  well  built  upon  the  foundation  of  the  prophets,  to  wit 
extraordinary,  which  then  were  (for  of  them  he  speaketh) 
as  upon  the  doctrine  of  the  apostles,  and  they  as  infallibly, 
even  for  the  very  foundation,  inspired  by  the  Holy  Ghost 
as  the  other.    So  that,  if  the  prophets  could  err  in  docti'ine, 


830  THE  people's  plea 

thon  the  apostles,  and  if  in  doctrine  taught,  why  not 
written?  and  if  one  alone,  why  not  more,  or  all?  and  if 
they  might  err,  how  know  we  that  they  did  not  err?  If  he 
say  the  meaner  in  gifts  might  err,  hut  not  the  greater; 
first,  the  same  followeth  also  touching  the  apostles,  how 
much  more  touching  the  prophets  hefore  Christ,  not  com- 
parahle  to  those  after  him  :  why  then  may  there  not  be 
errors  in  the  writings,  especially  of  those  of  meaner  gifts,  as 
without  doubt  some  were,  in  comparison  of  the  rest?  AVhat 
weather  this  wind  will  bring,  who  seeth  not?  Moreover, 
whereas  we  propound  such  interpretations  and  doctrines 
as  we  gather  from  the  Scriptures  by  discourse  of  reason, 
and  so  may  err ;  they  on  the  contraiy,  every  one  of  them 
delivered  doctrine  by  immediate  inspiration  of  the  Spirit, 
in  which  by  reason  of  the  Divine  impression  which  it  made 
in  their  hearts,  differencing  it  from  all  both  human  col- 
lection and  diabolical  suggestion,  they  could  not  err,  nor 
be  mistaken,  but  knew  infallibly  when,  and  wherein,  they 
were  moved  by  the  Holy  Ghost.  Besides  there  is  not  like 
reason  of  strange  tongues  and  jirophecy  for  the  considera- 
tion in  hand,  since  the  church  is  not  built  upon  the 
foundation  of  strange  tongues,  as  upon  the  foundation  of 
prophecy.  Neither  was  the  matter  of  the  speech  inspired, 
but  the  language  only  ;  except  the  same  persons  were  pro- 
phets also. 

Lastly,  If  there  were  the  like  reason  of  tongues,  and 
prophecy,  yet,  except  men  might  err  in  a  tongue,  and  deem 
themselves  inspired  extraordinarily  when  they  were  not 
(which  were  absurd  to  affirm),  it  could  not  evince  any  possi- 
bility of  erring  in  doctrine  by  extraordinary  prophets.  The 
last  argument  of  my  book  I  take  from  ver.  37,  3s  :  "  If 
any  man  think  himself  to  be  a  prophet,  or  spiritual,  let 
him  acknowledge  that  the  things  which  I  write  unto  you 
are  the  coiuiiiandments  of  the  Lord:  but  if  any  be  ignorant 
let  him  be  ignorant." 

]\Ir.  Yates  taxeth  mo  for  making  a  prophet  and  spiritual 
man  all  one,  since  by  a  spiritual  man  is  meant  sucli  as 
excelled  in  any  spiritual  gift,  prophecy,  or  other.  Ihit 
without  cause,  since  I  neither  mean  more,  nor  need  more 
for  my  purpose,  than  that  a  prophet  be  included  in  the 
general  of  a  spiritual  man.     But  wherefore  doth  lie  not 


FOR  THE  EXERCISE  OF  PROPHECY.  333 

answer  the  argument,  or  mincl  where  the  force  thereof 
lieth?  which  is,  in  the  words  following,  "Let  him  acknow- 
ledge that  the  things  that  I  write  are  the  commandments 
of  the  Lord.  But  if  any  man  be  ignorant,  let  him  be 
ignorant,"  The  extraordinary  prophets  were  guided  as 
immediately  and  infallibly  by  the  revelation  of  God's 
Spirit,  as  Paul  himself,  and  might  as  well  have  required 
of  him  to  "  acknowledge  that  the  things  which  they  spake 
were  the  commandments  of  the  Lord,"  as  he  of  them ; 
neither  was  it  possible  that  they,  or  any  of  them  should  be 
ignorant  that  the  things  which  he  spake  were  the  com- 
mandments of  the  Lord.  Which  argument  is  also  much 
strengthened,  and  made,  in  my  judgment,  unanswerable, 
by  that  which  we  find,  ver.  36,  "  Came  the  Word  of  God 
out  from  you,  or  came  it  unto  you  only  ?"  which  words  the 
apostle  doth  not  direct  unto  the  women  (as  Mr.  Yates  mis- 
conceiveth  with  great  error,  and  contrary  both  unto  reason, 
and  the  express  Greek  text,  which  will  not  bear  it),  but  to 
the  prophets  with  whom  he  dealeth,  and  that  by  way  of 
comparison  with  himself  from  whom,  to  wit,  by  immediate 
revelation,  the  Word  of  God  came  after  a  sort  to  the 
Corinthians.  Which  plainly  proves  that  they  could  not  be 
extraordinaiy  prophets,  from  whom  the  Word  of  God  came 
unto  the  church  as  well  as  from  himself,  they  being  in- 
spired immediately  by  the  Holy  Ghost  as  well  as  he. 

The  Christian  reader  may  find  besides  these,  other 
reasons  from  the  scripture  laid  down  by  our  worthy 
countryman,  Mr.  Cartwright,  in  his  Confutation  of  the 
Ehemists,  sect.  5,  for  the  justification  of  this  exercise,  as 
ordinaiy  and  continual. 

The  other  arguments  in  the  same  place  of  my  book  to 
the  same  purpose,  though  Mr.  Yates  could  not  but  take 
knowledge  of,  yet  hath  he  not  thought  good  to  meddle 
with.  One  of  them  only  I  will  annex  in  this  place,  word 
for  word,  as  there  I  have  set  it  down. 

It  is  the  commandment  of  the  Lord  by  the  apostle,  that 
"a  bishop  must  be  apt  to  teach,  and  that  such  elders  or 
bishops  be  called  as  are  able  to  exhort  with  sound  doctrine 
and  to  convince  the  gainsayers."  ]  Tim.  iii.  2;  Tit.  i,  9. 
Now  except  men,  before  they  be  in  office  may  be  permitted 
to  manifest  their  gifts  in  doctrine,  and  so  in  prayer,  which 


834  THE  people's  plea 

are  the  two  main  works  requiring  special  qualifications  in 
the  teaching  elders,  Acts  vi.  4,  how  shall  the  church,  which  is 
to  choose  them,  take  knowledge  of  their  sulhciency,  that  with 
faith  and  good  conscience  they  may  call  them  and  suhrait 
unto  them  for  tlicir  guides  ?  If  it  be  said,  that  upon  such 
occasion  trial  may  be  taken  of  men's  gifts,  he  that  so  saith, 
grants  the  question  ;  but  must  loiow  besides,  first,  that 
men's  gifts  and  abilities  should  be  known  in  some  measure, 
before  they  be  once  thought  on  for  officers  :  and  secondly, 
that  there  is  none  otlier  use  or  trial  of  gifts,  to  wit  in,  and 
by  the  church,  but  in  prophesying ;  for  everj-thing  in  the 
Lord's  house  is  to  be  performed  in  some  ordinance — there 
is  nothing  thrown  about  the  house,  or,  out  of  order  in  it : 
and  other  ordinance  in  the  church  save  this  of  prophecy  is 
there  none,  wherein  men  out  of  office  are  to  pray  and 
teach,  &c.  Lastly,  Mr.  Yates,  in  denying  this  liberty, 
besides  other  evils  reprovcth  the  practice  of  all  refonned 
churches  and  of  tlie  Church  of  England  with  them.  It  is 
not  only  permitted  as  lawful,  but  recjuired  as  necessary 
where  I  live,-  that  such  as  have  bent  their  thoughts 
towards  the  ministry,  should  beforehand  use  their  gifts 
publicly  in  the  church  ;  and  intolerable  bondage  it  would 
be  thought  by  them  to  have  pastors  ordained  for  them,  as 
all  there  are  mito  the  places  in  which  they  are  to  minister, 
of  whose  ability  in  teaching  they  had  not  taken  fonner 
experience.  And  not  only  so,  but  it  hath  been  fiu'tlier 
decreed  in  solemn  synod,  "  that  in  all  churches,  whether 
springing  up  or  gro\NTi  to  perfection,  the  order  of  prophecy 
should  be  obsei'\'ed  according  to  Paul's  institution  ;  and 
that  into  this  fellowship,  to  wit  of  propliets,  should  be 
admitted  not  only  the  ministers  but  also  the  teachers,  and 
of  tlie  elders  and  deacons,  and  even  of  the  very  common 
people  {rx  ipsa  plebe),  if  there  were  any  which  would  confer 
their  gifts  received  of  the  Lord  to  tlie  common  ben«^fit  of 
the  church,"  Scr.  Harmon.  Synod.  Belg.  de  Proplietica, 
ex  Synodo  Km])dana,  Can.  1,  y.  And  for  England  itself 
•wliat  will  Mr.  Yates  say  to  the  "  Common  places,"  as  they  are 
called,  or  sermons,  as  indeed  they  are,  in  the  colleges  not 
only  permitted  unto,  but  imposed  upon  divers  wlh)  never 
received  orders  of  priesthood  ?  ^Vhat  to  such  as  preach  by 
*  Ix?ydcn. 


FOE  THE  EXERCISE  OF  PROPHECY.  335 

the  bishop's  licence  without  any  such  order?  Yea,  to  all 
such  as  are  ordained  and  called  ministers,  but  have  not 
actual  charge,  and  so  are  like  the  popish  accidents  in  the 
sacrament  without  a  subject?  Lastly,  It  might  be  shown 
if  need  were,  that  greater  liberty  than  he  alloweth  is  used 
by  divers  in  the  Eomish  Church,  the  spiritual  Egypt,  and 
house  of  bondage  for  God's  people  :  so  as  the  bondage  of 
the  very  Hagar  of  Rome  is  not  so  great  in  this  case,  as  he 
would  bring  upon  Sarah  herself. 

The  TiOrd  give  unto  his  people  courage  to  stand  for  this 
liberty  amongst  the  rest,  wherewith  Christ  hath  made  them 
free.  Gal.  v.  1 ;  and  unto  us  who  enjoy  it,  grace  to  use  the 
same  unto  his  glory,  in  our  mutual  edification.     Amen. 


FINIS. 


A   TREATISE 


LAWFULNESS  OF  HEARING  MINISTERS 


€^xd)  of  ^nsIanU* 


Bz  JOHN  ROBINSON. 


1634. 


VOL.  IIT. 


PREFATORY  NOTICE  BY  THE  EDITOR, 

TO    THE    TREATISE  AND    THE    TWO    LETTERS  WHICH    FOLLOW. 


The  first  Congregational  Church  in  London  being  with- 
out a  pastor,  the  Rev.  Henry  Jacob,  tlieir  minister,  having 
recently  emigrated  to  Virginia,  wrote  letters  to  the  sister 
churches  at  Amsterdam  and  Leyden,  soliciting  advice  on 
various  points  in  which  they  were  deeply  interested  ;  and 
particularly  respecting  their  duty  towards  some  members 
who  had  occasionally  attended  the  services  of  the  Esta- 
blished Church  in  England. 

The  letter  to  the  church  at  Amsterdam  occasioned  much 
contention,  and  led  to  proceedings  utterly  at  variance  with 
the  spirit  and  principles  of  the  gospel.  It  would  seem  one 
of  their  number,  who  had  formerly  been  transferred  from 
Leyden,  had  been  guilty  of  the  offence  of  hearing  the 
gospel  in  an  English  Church,  and  was  obnoxious  on  some 
other  grounds;  he  was  therefore  proceeded  against  as  an 
offender,  and,  through  the  influence  of  a  small  party  in 
the  church,  was,  without  being  allowed  a  fair  opportunity 
of  vindicating  himself,  censured  and  excommunicated. 

The  church  at  Amsterdam,  it  would  seem,  wrote  to  Mr. 
Robinson  and  his  people,  to  explain  and  justify  their  pro- 
ceedings. But  neither  the  pastor  of  Leyden  nor  his  church 
were  satisfied;  and  in  their  name  he  wrote  the  "Appeal  in 
Truth's  Behalf,''  in  which  he  protests  against  their  uu- 


340  PREFATORY  NOTICE. 

scriptural  proceeding,  and  declines  all  further  consultation 
or  conference  with  that  church,  having  had  in  previous 
years  much  painful  discussion  and  correspondence  there- 
with. 

"  The  Letter  to  the  Church  in  London,"  in  reply  to 
their  application,  was  written  by  Mr.  Robinson  six  months 
previously  to  the  "  Appeal,"  in  which  he  adverts  to  the 
proceedings  at  Amsterdam,  and  advises  the  London  church 
by  no  means  to  reject  those  friends  who,  under  some  pecu- 
liar circumstances,  had  occasionally  worshipped  m  the 
English  Church. 

He,  moreover,  wrote  the  "  Treatise  on  the  Lawfulness 
of  Hearing  the  Ministers  of  the  Church  of  England,"  about 
the  same  time.  It  was  evidently  designed  for  the  press ; 
but  he  died  without  publishing  it ;  the  manuscript  was 
found  in  his  desk  after  his  decease.  It  was  carefully 
preserved  by  the  church  for  more  than  nine  years.  It  is 
probable  that  a  copy  had  been  taken  by  some  parties,  with 
the  intention  of  printing  it  when  opportunity  should  offer. 

The  work  was,  at  length,  published  by  persons  who  desig- 
nate themselves  only  as  "the  printers,"  and  whose  address 
"to  the  Christian  Keader"  states  the  reason  of  publication. 

Internal  evidence,  furnished  by  the  Preface,  shows  that 
these  "printers"  were  intimately  acquainted  with  the  pro- 
ceedings of  the  church  at  Leyden,  and  probably  they  had 
been  actual  members  at  I^eyden,  though  it  would  seem 
they  were  now  resident  in  London  or  Amsterdam.  Learn- 
ing that  jiroceedingshad  lately  been  adopted  in  the  church 
at  Loyden,  similar  to  those  which  had  taken  place  at 
Amsterdam  ten  yours  previously,  and  against  which  Mr. 
Robinson  and  his  friends  had  so  earnestly  protested  in  the 
"Appeal,"  and  to  which  he  had  adverted  in  his  Letter  to 
the  Cliurch  in  London,  they  resolved  to  print  the  Treatise, 
that  the  deliberate  opinions  of  their  former  pastor  respect- 
ing the  "Ijawfulness  of  Hearing  Ministers  in  the  Clmnh 


TREFATORY  NOTICE.  341 

of  England,"  might  be  generally  known,  and  to  show  that 
such  an  occasional  practice  ought  not  to  be  considered  as 
a  violation  of  Christian  duty,  nor  a  compromise  or  aban- 
donment of  Nonconformist  principles,  inasmuch  as  the 
mere  hearing  of  a  discourse  in  the  Established  Church 
was  not  an  "  act  of  church  communion,"  and  did  not 
necessarily  imply  concurrence  in  the  ecclesiastical  views 
of  the  preacher,  nor  approbation  of  the  National  Church, 
as  an  institution. 

The  "printers"  supply  two  or  three  objections  and 
answers  in  their  Address,  additional  to  those  found  in  Mr. 
Kobinson's  Treatise,  stating  that  such  objections  had  been 
urged  by  the  factious  party  in  the  Leyden  church,  as  a 
justification  of  their  proceedings. 


THE   ORIGINAL   TITLE   PAGE. 


A  TREATISE  OF  THE  LAWFULNES 

OF 

HEARING  OF  THE  MINISTERS  IN  THE  CHURCH 
OF  ENGLAND ; 

PENNED  BY  THAT  LEARNED  AND  REVERENT  DEUINE, 

MR.  JOHN  ROBINSZ, 

LATE  PASTOIl  TO  THE  ENGLISH  CHURCH  OF  GOD  IN  LEYDEN. 


Printed  according  to  the  copie  that  was  found  in  his  studie  after  his 
decase,  and  now  published  for  the  common  good. 

Together  with  a  Letter  written  by  the  same  Authore,  and  approued 
by  his  church,  which  followeth  after  this  Treatise. 


"  Judge  not  according  to  pearance,  but  judge  righteous  judgment."— John  vii.  24. 


PRINTED  ANNO  1634. 


THE  PEINTERS,  TO  THE  CHKISTIAN  READER. 


Christian  reader,  however  the  very  naming  of  the  Author 
of  this  following  Treatise  were  sufficient  reason  for  us  to 
publish  the  same  unto  the  world,  in  regard  of  those  large 
abilities  above  many  others  which  the  Lord  had  bestowed 
upon  him ;  and  in  regard,]  he  being  now  at  rest  with  the 
Lord,  and  so  having  finished  long  since  his  course  in  this 
his  pilgrimage,  we  cannot  expect  to  have  any  more  use  of 
his  help  this  way ;  and  although  it  were  great  pity  that 
such  a  work  as  this  should  be  concealed  for  so  long  time, 
considering  the  work  was  j)erfected  and  written  by  his 
own  hand,  and  so  found  after  his  death,  which  is  nine 
years  since,  in  his  study,  yet  have  we  thought  it  good  all 
this  while  to  conceal  it,  in  respect  of  that  desire  we  had 
to  the  peace  of  that  church  whereof  the  Author  of  this 
Treatise  was  for  so  many  years  a  pastor.  In  regard,  we 
did  perceive  that  some,  though  not  many,  were  contrary- 
minded  to  the  Author's  judgment  expressed  in  this  Trea- 
tise ;  and  this  we  judge  to  be  a  sufficient  reason  of  our 
so  long  delaying  of  publishing  this  Treatise  to  the  world  : 
yet  to  our  grief,  we  have  now  just  cause  to  put  this  same 
on  foot ;  for,  as  when  a  city  is  in  danger  of  enemies  to  be 
surprised,  it  is  then  high  time  to  take  up  all  those  warlike 
munitions  which  happily  before  that  time  were  cast 
aside  and  not  regarded,  that  so  they  may  the  better  main- 
tain their  city  and  the  privileges  of  it,  against  their 
enemies  ;  so  we  judge  it  as  necessary,  if  not  more,  when 
we  see  the  enemies  of  God's  church  to  encroach  upon  the 
privileges  of  the  same,  especially  when  they  aim  at  the 
utter  ruinating  of  it,  that  then  it  is  high  time  for  us  to 
defend  the  cause  of  Christ :  and  it  was  the  wisdom  of 
Jehoiada,  the  high-priest,  perceiving  the  malice  of  Athalia, 


346  THE  PRINTERS,  TO 

seeking  to  destroy  the  whole  seed  of  Jehoshaphat,  to  hide 
Joash,  the  right  heir  of  the  kingdom,  and  wlien  he  saw  a 
fit  opportunity,  then  to  reveal  him  and  make  him  known  ; 
so  we,  who  have  observed  Athalia's  spirit  in  part,  to  be  in 
some  who  have  laboured  to  assume  the  power  to  them- 
selves, which  is  proper  to  the  church,  and  so  Diutrephes- 
like,  would  cast  out  whom  they  please,  and  retain  whom 
they  thought  good  ;  and  rather  than  they  will  be  hindered 
in  this  their  attempt,  they  will  labour  to  rend  that  church 
in  pieces  in  which  they  have  lived  for  many  years  toge- 
ther ;  and  that  we  may  not  seem  to  accuse  them  of  any- 
thing without  just  reason,  we  desire  the  Christian  reader 
and  themselves  to  consider  this  that  follows  : — 

First,  Their  schism,  or,  as  they  call,  it  their  leaving  of 
the  church,  doth  arise  upon  this  occasion:  to  wit,  that  two 
who  are  members  of  the  same  church  with  them,  having 
upon  some  occaoion  heard  some  of  the  ministers  in 
England  preach,  and  it  coming  to  the  knowledge  of  some 
of  these,  who  have  now  made  this  rent  in  the  church,  they 
would  presently  have  these  persons  dealt  withal  as  for  sin, 
and  if  they  did  not  repent  after  dealing,  they  would  have 
the  church  i)rocced  to  excommunicate  them,  ipso  facto; 
which  the  church  not  willing  to  consent  unto,  these  men 
could  not  be  satisfied,  but  they  would  have  their  own  wills 
done,  or  else  they  would  rent  from  the  church,  which  pro- 
ceeding of  theirs,  if  it  were  approved  of  and  followed,  no 
church  could  long  continue  together  in  peace  ;  for  what 
these  four  or  five  men  have  done,  that  may  any  other  man 
do :  so  that  if  any  man  do  conceive  any  of  his  brethren  to 
walk  in  any  such  sin,  which  he  judges  doth  desene  ex- 
communication, if  the  church  will  not  thereto  consent,  he 
may  rent  himself  from  the  same.  Although  the  Author  of 
this  Treatise  hath  taught  them  otherwise,  to  wit,  "  that  if 
the  church  see  not  that  to  be  sin,  which  I  see  to  be  a  sin, 
I,  having  informed  the  church  thereof,  according  to  my 
place,  1  liave  discharged  my  duty,  and  the  sin  lies  upon  the 
church,  (if  it  be  a  sin,)  and  not  upon  me."  But  it  seems 
these  men  do  look  for  that  in  the  church  on  earth  which 
is  only  to  be  found  in  heaven  ;  for  themselves  have  atlirmed, 
and  tliat  before  divers  witnesses,  that  there  is  no  sin,  small 
or  great,  that  is  to  be  borne  witlial,  and  that  the  veiy 


THE  CHRISTIAN  READER.  347 

speaking  of  a  word,  through  frailty,  about  worldly  business 
on  the  Sabbath-day,  should  have  as  severe  a  sentence  as 
he  that  shall  openly  and  profanely  transgress  against  the 
fourth  commandment ;  the  very  naming  of  which,  their 
opinion,  is  sufficient  to  discover  their  weakness.  And  that 
we  may  yet  further  discover  these  men's  folly  to  the  world 
more  fully,  we  will  show  you  how  contrary  they  are  to 
themselves  in  this  their  judgment ;  for,  as  they  say,  and  do 
affirm,  there  is  no  sin  which  is  to  be  borne  withal  in  the 
church,  yet  themselves,  or  at  least,  the  chief  of  them, 
do  practise  the  contrary:  as  for  example — one  instead  of 
many  may  serve  the  term — The  chief  of  the  authors  of 
this  trouble  doth  hold,  and  so  hath  for  many  years  toge- 
ther, to  wit,  that  it  is  unlawful  for  the  members  of  one 
church  to  have  communion  with  another  church,  and  yet, 
notwithstanding  this  his  judgment,  he  can  bear  with  one, 
who  hath,  contrary  to  this  his  judgment  practised,  and  so 
professeth  still  to  do  upon  occasion  ;  and  yet  notwithstand- 
ing his  so  practising,  and  so  professing,  he  is  received 
among  them,  and  is  their  chief,  if  not  their  only  teacher 
which  they  have  ;  so  that  we  may  here  easily  perceive 
that  though  this  man  doth  use  Jehu's  pace  against  the 
sins  of  others  with  whom  he  desires  to  be  alienated, 
yet  he  can  bear  with  as  great  sins  in  others  in  his 
judgment,  with  whom  he  desires  to  walk.  We  could  show 
many  more  reasons  to  prove  his  partiality,  but  then  we 
should  exceed  the  bounds  of  an  epistle.  Only  we  desire 
the  reader  to  take  notice  of  these  two  things — First,  That 
this  practice  of  hearing  the  ministers  of  the  church  of 
England  is  not  against  any  article  of  faith  which  is  by 
this  church  professed,  whereof  the  Author  of  this  Treatise 
was  a  pastor,  it  being  no  act  of  church  communion ;  for, 
if  hearing  simply  were  an  act  of  communion,  then,  eveiy 
heretic  or  atheist,  or  whatsoever  he  were  that  should  come 
into  the  church  of  God,  should  have  communion  with 
them,  which  if  it  were  true,  (as  this  following  Treatise 
proves  the  contrary,)  then  it  were  good  for  every  church 
that  will  avoid  communion  with  profane  men,  to  meet 
in  private,  and  then  to  shut  their  door  when  their  own 
company  is  met  together:  else  I  cannot  see  how  they 
can  avoid  having  communion  with  wicked  men  ;   to  wit, 


348  TnE  niiNTEKs,  to 

if  bare  hearing  be  an  act  of  communion.  Secondly,  As 
this  hearing  is  not  against  any  article  of  their  faith,  so 
likewise,  it  was  not  in  the  judgment  of  the  church  es- 
teemed as  a  thing  that  might  not  be  borne  withal ;  and 
this  may  appeal'  by  a  copy  of  a  letter  which  we  have 
here  following  published,  where  the  church,  in  the  coun- 
sel which  they  give  to  the  church  of  London,  do  suffi- 
ciently make  it  appear  that  their  judgment  did  manifestly 
differ  from  that  of  those  who  now  have  made  this  breach ; 
and,  which  is  well  to  be  marked  by  the  reader,  how  that 
the  church,  when  this  letter  was  written,  enjoyed  the 
pastor ;  and  tlieir  company  was  live  times  greater  than  it 
was  when  this  breach  was  made ;  and  because  these  men 
in  this  their  error  are  willing  to  restrain  it,  and  not 
being  able  to  make  any  sufficient  reply  to  the  answer 
made  in  this  Treatise  to  their  objections,  though  the 
manuscript  thereof  hath  been  in  their  hands  for  many 
years ;  yet,  because  they  will  find  something  to  say  more 
than  others  have  done  heretofore,  though  of  less  force, 
therefore  they  have  joined  some  new  objections,  which 
both  the  seducer  and  the  seduced  do  tliink  are  unan- 
swerable, tlierefore  it  will  not  be  amiss  for  us  to  pro- 
pound them,  and  to  give  some  answer  to  them,  that  so 
if  their  stomachs  serve  they  may  reply  to  all  at  once. 

First,  They  object,  and  say,  that  we  hold  the  Church  of 
England  to  be  a  false  church,  and  the  ministers  thereof 
to  be  antichristian,  and  yet  we  go  thither  to  worship 
the  true  God.  Before  we  answer  directly  to  this  objec- 
tion, we  shall  intreat  the  reader  and  themselves  to  con- 
sider of  this  that  follows  : 

First,  A  church  may  be  said  to  be  false  in  divers 
respects,  and  according  to  those  respects  we  are  to  have 
divers  considerations  thereof;  as  first,  a  church  may  be 
said  to  be  false  in  respect  of  outward  order,  to  wit,  when 
a  church  is  gathered  together  not  according  to  the  rule 
of  Christ,  neitlier  in  tlicir  outward  government  do  they 
conform  tliereunto ;  now  this  church  cannot  be  said  to 
be  the  church  of  Christ  being  tlius  erected,  and  goveraed 
contrary  to  the  rule  of  Christ,  but  is  false  and  anti- 
christian, and  yet  notwitlistanding,  the  faith  professed  by 
this  clnirch,  and  the  doctrines  taught  in  this  church  may 
be  sound  and  according  to  God. 


THE  CHRISTIAN  READER.  349 

Secondly,  A  church  may  be  false,  not  only  in  respect 
of  outward  order,  but  likewise  in  respect  of  faith  and 
doctrine. 

Now  to  this  latter  we  counsel  no  man  to  go,  because 
from  thence  no  good  can  be  expected,  and  that  is  the 
esteem  we  have  of  the  Church  of  Rome.  But  now,  as 
in  a  true  church,  in  respect  of  outward  order,  there  may 
be  many  false  doctrines  taught,  so,  in  a  church  that  is 
false  in  respect  of  outward  order  there  may  be  many 
sound  and  seasonable  truths  taught,  and  this  esteem  we 
have  of  the  preaching  in  England :  namely,  that  the 
doctrine  there  taught,  according  to  the  articles  of  their 
faith  is  sound,  and  the  effects  of  it  have  appeared  in 
the  working  of  faith  in  the  hearts  of  many  thousands. 
For  the  outward  order,  or  meeting  there  as  a  church, 
that  concerns  themselves,  and  those  that  are  in  union 
with  that  church  estate,  but  not  all  that  hear  them. 

Now  that  worshipping  of  God,  which  consists  in  hearing 
his  Word,  is  waiTantable  for  us  to  do  in  England,  we 
prove  it  by  this  argument : 

That  preaching  which  ordinarily  begets  men  to  the 
faith  of  Christ  may  lawfully  be  heard. 

That  the  preaching  of  many  ministers  in  the  Church  of 
England  hath,  and  doth,  ordinarily  beget  men  to  the  faith 
of  Christ. 

Therefore  the  preaching  of  many  ministers  in  England 
may  lawfully  be  heard. 

The  first  part  of  this  syllogism  is  proved  out  of  Rom.  x., 
where  the  apostle  telling  what  is  the  ordinary  way  God 
uses  to  beget  men  to  the  faith  of  Christ,  tells  us  it  comes 
by  hearing  the  Word  of  God  preached  ;  if  faith  comes  by 
hearing  the  Word  of  God  preached,  to  wit,  if  that  be  the 
outward  means,  then  there  is  no  question  but  that  a  man 
may  hear  such  preaching,  and  any  man  may  blush  for 
shame  that  shall  deny  this  :  so  that  the  major  part  of  the 
argument  is  clear.  And  for  the  minor  part  they  cannot 
deny  it,  no  more  than  a  man  at  noon-day  can  deny  the 
sun  to  shine ;  for  if  any  man  make  question  whether  faith 
comes  ordinarily  by  the  preaching  and  hearing  in  England, 
it  is  a  great  question  whether  they  ever  had  faith  or  no, 
yet  because  some  are  so  gross  as  to  deny  this,  we  will 
therefore  prove  the  contrary  by  this  argument : — 


350  THE  PRINTERS,  TO 

That  preaching  and  hearing  which  make  them  who  were 
altogether  carnal,  and  so  not  capable  of  a  church-estate,  to 
become  saints,  and  so  fit  for  a  church-estate  :  that  preach- 
ing must  needs  beget  men  to  the  faith. 

I3ut  the  preaching  and  hearing  in  England  made  them 
that  were  unfit  and  carnal  to  become  saints,  and  so  fit 
members  to  the  true  church,  which  were  not  so  before. 

Therefore  the  preaching  in  England  and  hearing  the 
same  doth  beget  men  to  the  faith.  That  the  preaching  and 
hearing  in  England  hath  done  this,  witness  the  church 
of  Leyden,  and  of  Amsterdam. 

Let  them  tell  us  where  they  received  their  faith  :  if  they 
say  they  had  it  not  till  they  joined  in  these  bodies,  how 
could  they  then  be  true  to  their  own  grounds  ? — That  none 
but  visible  Christians  are  fit  matter  for  the  church,  whereas 
none  can  be  so  esteemed,  except  in  the  judgment  of  charity 
we  judge  them  to  have  true  faith. 

But  some  of  these  that  have  made  this  division  have  not 
denied,  but  faith  is  wrought  by  the  preaching  and  hearing 
in  England,  and  yet,  which  is  wonderful  contradiction,  they 
say  it  is  not  the  Word  of  God,  as  it  is  there  preached ;  so 
that  it  seems  there  is  something  besides  the  Word  of  God 
which  is  an  ordinary-  means  to  beget  men  to  the  faith,  and 
there  is  another  word  besides  God's  Word  that  will  do  it ; 
the  like  absurdity  hath  seldom  been  heard  from  any  that 
profess  themselves  to  be  Christians.  And  that  they  may 
not  seem  to  say  this  without  some  reason,  mark  the  reason 
that  they  bring  to  prove  it:  say  they.  We  do  deny  that  to 
be  the  Word  of  God,  as  it  is  there  preached,  by  a  false 
ministry,  though  the  word  itself  be  of  God.  yet  as  it  is  by 
them  preached  it  is  none  of  God's  Word.  So  God's  Word 
here  stands  at  fast  and  loose:  it  is  God's  Word,  and  it  is 
not  God's  Word  ;  as  if  they  should  say  it  is  God's  Word,  if 
Mr.  Canne  shall  i)reach  it,  but  if  another  that  is  a  minister 
in  England  preach  the  same,  it  is  none  of  God's  Word  ;  so 
that  men's  outward  calling,  true  or  false,  makes  the  Word 
to  be  the  Word  of  God,  or  not  to  be  the  Word  of  God,  an 
assertion  rather  to  be  pitied  tlum  refuted,  being  little  better 
than  blasphemy.  That  which  they  bring  to  make  this 
assertion  good,  to  wit.  that  any  man  having  an  outward 
calling  which  is  unlawful,  makes  the  Word  of  God  which 


THE  CHRISTIAN  READER.  351 

he  preacheth  not  to  be  the  Word  of  God.  And  this,  say  they, 
to  prove  it,  It  was  true  incense  which  Nadab  and  Abihu 
took  to  offer  up  unto  the  Lord,  Lev.  x.  1  ;  but  because  they 
took  strange  fire,  and  not  the  fire  which  was  from  the 
altar,  as  the  Lord  had  appointed,  therefore  the  Lord  sent  a 
fire  to  destroy  them  :  so  say  they  it  is  the  true  Word  of  God 
which  is  preached  in  England,  but  because  they  preach  the 
same  by  an  unlawful  office,  therefore  the  Lord  abhors  it :  a 
stranger  collection,  I  think,  can  hardly  be  heard,  for  here 
strange  fire  is  opposed  to  an  unlawful  outward  calling,  than 
which,  nothing  can  be  more  absurd;  for  Nadab  and  Abihu 
had  a  true  outward  calling  to  offer ;  they  were  the  sons  of 
Aaron,  saith  the  text;  therefore  if  anything  hence  might  be 
concluded,  in  just  proportion,  it  must  be  to  the  doctrine 
taught,  and  not  in  the  least  to  the  calling ;  so  that  we  may 
from  thence  gather  thus  much,  that  if  a  minister,  in  regard 
of  his  outward  calling  true,  shall  teach  anything  that  is 
not  from  the  Lord,  they  are  to  expect  God's  judgment  for 
the  same,  and  more  cannot  hence  be  collected  ;  further,  let  it 
be  shown  that  ever  any  prophet  in  the  Old  or  New  Testa- 
ment was  ever  termed  a  false  prophet  in  respect  of  his 
outward  calling,  but  always  in  respect  of  his  doctrine ;  we 
can  find  that  such  as  had  true  outward  calling  in  the  true 
church,  yet  were  false  prophets  in  regard  to  their  doctrine 
in  many  particulars,  as  Christ  teaches  concerning  the 
Scribes  and  Pharisees,  for  their  false  expounding  of  the 
law,  let  them  show  the  like  for  outward  callings.  Thus 
have  we  thought  good,  having  been  careful  witnesses  of 
these  things  here  propounded,  to  set  down  our  censure  of 
them,  desiring  the  Lord  to  make  this  whole  work,  for  the 
general  good  now  set  forth,  to  take  effect  in  those  that  love 
the  truth. 

Fare  you  well. 


LAWFULNESS  OF  HEARING  THE 

MINISTEES  OF  THE  CHURCH  OF  ENGLAND. 
BY  JOHN  ROBINSON. 


As  they  that  affect  alienation  from  others,  make  their  dif- 
ferences as  great,  and  the  adverse  opinion  orpractice  as  odious 
as  they  can,  thereby  to  further  their  desired  victory  over  them, 
and  to  harden  themselves,  and  their  side  against  them,  so  on 
the  contrary,  they  who  desire  peace  and  accord,  both  interpret 
things  in  the  best  part  they  reasonably  can,  and  seek  how 
and  where  they  may  find  any  lawful  door  of  entr}'-  into  ac- 
cord and  agreement  with  others  :  of  which  latter  number,  I 
profess  myself  (by  the  grace  of  God)  both  a  companion  and 
a  guide  ;  especially  in  regard  of  my  Christian  countrymen, 
to  whom  God  hath  tied  me  in  so  many  inviolable  bonds; 
accounting  it  a  cross  that  I  am,  in  any  particular,  compelled 
to  dissent  from  them ;  but  a  benefit,  and  matter  of  rejoic- 
ing, when  I  can  in  anything  with   good  conscience  unite 
with  them  in  matter,  if  not  in  manner,  or,  where  it  may  be, 
in  both.     And  this  affection,  the  Lord  and  my  conscience 
are  my  witnesses,  I  have  always  nourished  in  my  breast, 
even  when  I  seemed  furthest  drawn  from  them  :  and  so  all 
that  have  taken  knowledge  of  my  course  can  testify  with 
me,  and  how  I  have  still  opposed  in  others,  and  repressed 
in  mine  own  people,  to  my  power,  all  sour  zeal  against,  and 
peremptory  rejection  of,  such  as,  whose  holy  graces  chal- 
lenged better  use  and  respect  from  all  Christians.     And  in 
testimony  of  mine  affection  this  way,  and  for  the  freeing 
of  mine  own  conscience,  and  information  of  other  men's,  I 
have  penned  this  discourse  ;  tending  to  i:>rove  the  hearing 
of  the   Word  of  God  preached,  by  the  ministers   of  the 
Church  of  England,  able  to  open  and  apply  the  doctrines 
of  faith  by  that  church  professed,  both  lawful,  and  in  cases 
necessary  for  all,  of  all  sects  or  sorts  of  Christians,  having 
VOL.  m.  A  A 


354  ON  THE  LAWFULNESS  OF  HEARING 

opportimity  and  occasion  of  so  doing,  tlioiir^h  sequestering 
tliemselvL's  from  all  communion  with  the  hierarchical  order 
there  established. 

Three  sorts  of  opposites  I  make  account  to  meet  withal. 
The  first,  of  them  who  truly  desire  and  carefully  endeavour 
to  have  their  whole  course  both  in  religion  and  otherwise 
framed  by  the  holy  and  right  seal  of  God's  Word,  either 
for  their  confirmation  in  the  truth,  or  reformation,  wherein, 
through  human  frailty  they  step  aside.  And  unto  thera 
especially  I  direct  this  my  discourse,  begging  at  His  hands 
who  is  the  Father  of  lights,  and  from  whom  cometh  down 
every  good  and  perfect  gift,  James  i.  17,  for  them  as  for 
myself,  that  as  he  hath  given  us  to  set  our  faces  towards 
heaven,  and  to  seek  him  with  the  whole  heart,  so,  he 
would  not  suffer  us  to  wander  from  his  commandments, 
to  the  right  hand  or  to  the  left.   Psa.  cxix.  10. 

A  second  sort,  is  of  them,  whose  tender  and  scrupulous 
conscience  makes  them  fearful  and  jealous  of  everything 
which  hath  in  it  the  least  appearance  or  show  of  evil,  lest 
coming  too  near  it,  they  be  defiled  by  it  one  way  or  other. 
This  their  godly  zeal,  and  tenderness  of  heart  is  to  be 
loved  of  all  men,  and  cherished  by  all  good  means.  Only 
such  are  to  be  entreated  for  their  own  good  to  take  know- 
ledge of  a  distinction  most  useful  for  their  direction  in 
things  lawful  in  their  kind,  and  good  in  their  right  use  : 
of  which  some  arc  only  naturally  good  in  their  kind,  but 
not  simply  conunanded  of  God :  as  to  get  and  keep  the 
riches  and  credit  of  the  world,  to  enjoy  outward  peace  or 
other  bodily  comfort.  Others  arc  morally  good  in  their 
kind,  and  commanded  of  God  :  as,  to  hear  the  Word  of 
God,  obey  the  magistrate,  and  the  like.  Now  in  things  of 
the  former  sort,  it  is  very  reipiisite,  considering  both  tlieir 
nature  and  ours,  that  we  keep  a  j«nUous  eye  and  strait  hand 
over  ourselves,  and  t)ur  ways.  For  them,  they  are  not  in 
their  kind  enjoined  as  the  other  ;  neither  d(^  the  Scriptures 
anywhere  require  of  men  to  be  rich  or  the  like  ;  as  they 
do  to  hear  Gods  Word,  obey  authority,  itc.  And  for  our- 
selves we  are  prone  an<l  in  danger  to  overstrain  for  the 
getting  and  enjoying  of  tliem,  as  being  naturally  pleasing 
good  things  ;  so  as  if,  out  of  a  godly  jealousy  over  our 
hearts  towards  them,  we  keep  not  ourselves  from  going 


THE  MINISTERS  OF  THE  CHURCH  OF  ENGLAND.      355 

too  near  the  side,  for  the  getting  or  keeping  of  them,  we 
shall  by  one  storm  of  temptation  or  other,  he  blown  into 
the  ditch  of  sin  and  destruction.  But  now  for  the  practice 
and  performance  of  duties  simply  moral  and  commanded 
in  their  kind,  as  is  the  hearing  of  God's  Word,  especially 
by  God's  people,  we  ought  to  strain  to  the  utmost,  and  to 
go  as  near  the  wind  as  may  be  ;  seeing  nothing  but  appar- 
ent sin  in  the  way,  can  excuse  the  withdrawing  from  it, 
when  occasion  of  enjoying  it  is  offered.  Oh  that  there 
were  not  to  found! — who  being  very  scrupulous  of  coming 
near  to  anything  amiss  in  outward  ordinances,  or  to  any 
person  failing  in  them,  yet  make  no  scruple  of  complying 
and  conforming  with  the  world,  so  far  in  the  eager  pursuit 
of  worldly  profits,  immoderate  use  of  worldly  delights,  and 
fulfilling  the  lusts  of  the  world,  and  flesh  dwelling  in  them, 
as  that  there  appears  scarce  a  hair-breadth  or  difference 
between  them  and  mere  worldlings  which  know  not  God  ; 
which  latter  evils  are  both  worse  in  themselves,  as  being 
expressly  condemned  by  the  law  of  God  and  light  of  nature, 
and  more  odious  in  the  persons,  as  being  more  personal, 
free,  and  voluntary  than  those  in  the  other,  to  which  they 
are  carried  by  the  violent  current  of  the  times. 

A  third  sort  of  opposites  I  make  account  to  meet  with, 
more  untractable  than  the  former,  and  more  vehemently 
bent  against  the  thing  propounded  by  me,  out  of  prejudice 
and  passion,  than  the  other  by  scruple  of  conscience  or 
show  of  reason.  To  them  I  can  hardly  say  anything,  it 
not  being  their  manner  to  read,  or  willingly  to  hear  that 
which  crosseth  their  prejudices,  yet  something  I  must  say 
touching  them,  out  of  the  woeful  experience  of  many  years 
taken  of  them,-''  though  not  much,  I  thank  the  Lord, 
amongst  them,  unto  whom  I  have  ministered. 

Some  of  these  I  have  found  carried  with  so  excessive 
admiration  of  some  former  guides  in  their  course,  as  they 
think  it  half  heresy  to  call  into  question  any  of  their  deter- 
minations or  practices.     We  must  not  think  that  only  the 

*  Referring  doubtless  to  the  contentious  spirit  of  the  church  at 
Amsterdam  in  former  years,  and  which  produced  division  in  the 
chiu'ch  itself,  as  -well  as  led  to  Mr.  Robinson's  retirement  from  it  to 
Leyden.  Vide  Bradford's  Journal,  quoted  in  Ilanbury's  Historical 
Memorials,  vol.  i.  page  459. 


;]56  ON  THE  L-\WFIILXESS  OF  ITEAillNG 

Pliarisees  of  old,  an<l  Papists  of  later  times,  are  siipcr- 
stitiously  ad(Hcte<l  to  the  trarlitioiiH  of  the  elders  antl 
authority  of  tin;  church.  In  all  se.ds,  there  are  divers, 
especially  of  the  weaker  sort,  who  beinj:^  the  less  real  in 
their  conceptions  are  the  more  personal,  that  rather  choose 
t€>  follow  the  troad.-'  of  blind  tradition,  if  beaten  ])y  some 
such  forep:oers  as  they  admire,  than  the  ri*]^ht  way  of  God's 
Word  by  others  to  be  9ho^v^l  them  afterwards. 

Some,  again,  are  as  much  addicted  to  themselves  as  the 
former  to  others,  conceiving  in  effect,  though  they  will  not 
profess  it,  the  same  of  their  own  heads,  which  the  Papists 
do  of  their  head — the  Pope — viz.,  that  they  cannot  eiT  or 
be  deceived,  and  this  especially  in  such  matters,  as  for 
which  they  have  suffered  ti'ouble  and  affliction  formerly, 
and  so  having  bought  them  dear,  they  value  them  highly. 
But  it  is  too  merchant-like,  to  strive  to  oversell  a  thing, 
which  we  have  formerly  overbought:  we  must  buy  the 
trutli,  and  not  sell  it  at  any  rate  :  but  must  account  no- 
thing eitlier  true  or  good,  according  to  the  valuation  which 
we  have  set  upon  it,  but  God. 

There  is  also  a  third  sort  highly  advancing  a  kind  of 
privative  goodness  and  religion,  and  who  bend  their  force, 
rather  to  the  weakening  of  other  men  in  their  courses, 
thon  to  the  building  u])  of  themselves  in  their  o^vu :  and 
in  truth,  rather  to  separation  from  men,  not  only  in  evil, 
but  even  in  that  which  is  good,  for  some  other  evil  con- 
ceived in  them,  than  to  union  with  God,  and  his  people, 
in  his  holy  ordinances  ;  and  half  imagining  that  they 
draw  near  enough  to  God,  if  they  can  withdraw  far  enough 
from  other  men.  Great  zeal  they  have  against  the  false 
cli'Urch,  ministry  and  worship  so  being,  or  by  them  con- 
ceived so  to  be.  jmd  against  luiy  appearing  evil  in  ihe  true, 
but  little  for  that  Avhich  is  true  ami  good,  as  th«Mr  practice 
manifests;  but  evil  is  as  contrary  to  evil,  as  good  is  to 
(!vil;  and  so  is  that  zeal  plainly  carnal,  which  cames  a 
man  furtliiT  against  evil  than  for  good,  sein^  no  evil  is  so 
evil,  as  good  is  good. 

Fourthly,  There  are  some  to  be  found  so  soured  with  mood- 
iness and  (liscontentment,  as  that  they  become  unsociable, 
and  idmost  Lukantliropoi.  ( wcrewolfs,)  as  they  speak.  If  they 
•  Tro  l.lci:  ^ath. 


THE  MINISTERS  OF  THE  CHUHCH  OF  ENGLAND.      357 

see  no  tiling  lamentable,  tliey  are  ready  to  lament.  If  they 
take  contentment  in  any,  it  is  in  them  alone  whom  they 
find  discontented.  If  they  read  any  books,  they  are  only 
invectives,  especially  against  public  states  and  their  go- 
vernors. All  things  tending  to  accord  and  union  any 
manner  of  way,  are  unwelcome  unto  them.  They  have 
their  portion  in  Ishmael's  blessing.    Gen.  xvi.  1*2. 

Lastly,  There  want  not  who  (as  Jehu  in  his  fierce  march- 
ing covered  his  ambition,  cruelty,  and  zeal  for  his  own 
house,  under  the  pretext  of  zeal  for  God's)  think  to  cover 
and  palliate  their  own  both  grosser  and  more  proper  and 
personal  corruptions,  under  a  furious  march  not  only 
against  the  failings,  but  the  persons  also  failing  of  in- 
firmity, in  matters  of  church  order  and  ordinances,  who, 
if  they  w^ere  well  acquainted,  and  duly  affected  ^Yith  their 
own  both  more  voluntary  and  greater  sins,  would  slack 
their  Jehu's  pace,  yet  turn  their  course,  though  not  to 
walk  with  others  in  evil,  which  God  forbid !  yet  to  apply 
and  accommodate  themselves  unto  them  in  that  which  is 
good,  so  far  as  possible  they  could  observe  any  way 
by  the  Lord  opened  unto  them.  I  could  instance  and 
name  divers  particular  persons  monstrously  grown  out  of 
kind  this  v;ay;  but  that  course  I  leave  unto  them  who 
rather  desire  the  disgracing,  than  the  bettering  of  them 
aga,inst  whom  they  deal :  or  perhaps  conceive  in  their 
leavened  hearts,  that  there  is  no  other  way  of  bettering, 
especially  persons  of  mean  condition,  than  by  shaming 
and  disgracing  them.  But  let  not  my  soul  come  in  their 
secret,  in  v/hose  habitations  are  such  instruments  of  cru- 
elty !     Gen.  xlix.  5,  6. 

These  things  thus  premised,  the  objections  follow  which 
I  have  either  heard  from  others,  or  can  conceive  of  myself, 
most  colourable  against  the  practice  by  me  propotmded. 
And  they  are  of  tAvo  sorts.  Some  of  them  are  framed  upon 
supposition,  that  the  ministers  in  that  church  are  hi  them- 
selves lawful  and  of  God,  liut  not  yet  to  be  heard  by  reason 
of  the  abuses  and  evils  to  be  found  in  their  ministrations- 
Others  withdraw  hearing,  and  those  the  more,  upon  the 
contrary  supposition,  to  wit:  that  the  very  order  and  con- 
stitution of  that  church  and  ministry  is  papal  and  unlaw- 
ful.    Now  the  examination  of  the  grounds  of  the  one  or 


358  ON  THE  LAWFULNESS  OF  HEARING 

the  other  I  will  not  in  this  place  meddle  with,  but,  though 
both  cannot  be  true,  will  for  the  satisfying  of  the  with- 
drawers  on  both  parts,  grant  for  the  present  to  either  part 
their  ground,  and  so  examine  distinctly  what  exceptions 
they  can  or  do  build  thereupon. 

But  first  for  the  former.  Supposing  a  church  and  the 
ministry  thereof  essentially  lawful,  it  cannot  but  be  lawful 
for  the  members  of  other  churches  in  general  union  and 
association  with  it,  to  communicate  therewith  in  things 
lawful  and  lawfully  done,  seeing  the  end  of  union  is  com- 
munion. God  hath  in  vain  united  persons  and  states  to- 
gether, if  they  may  in  nothing  communicate  together. 
But  he,  who  would  have  us  receive  the  weak  in  faith, 
whom  God  hath  received,  would  not  have  us  refuse  the 
fellowship  of  churches  in  that  which  is  good,  for  any 
weakness  in  them  of  one  sort  or  other ;  and  this  we  have 
so  plainly  and  plentifully  commended  unto  us,  botli  by 
the  prophets,  yea,  by  Christ  himself  in  the  Jewish  church, 
and  apostles,  and  apostolical  men  in  the  first  Christian 
churches,  in  which  many  errors  and  evils  of  all  kinds 
were  more  than  manifest,  and  the  same  ofttimes  both  so 
far  spread  and  deejdy  rooted,  as  the  reforming  of  them 
was  rather  to  be  wished,  than  hoped  for;  as  that  no  place 
is  left  for  doubting  in  that  case,  by  any  who  desire  to 
follow  their  holy  steps  in  faith  towards  God,  and  charity 
towards  men,  and  effectual  desire  of  their  own  edification. 

The  objections  of  the  former  sort  follow. 

First  objection. 

"There  is  danger  of  being  seduced  and  misled  by  the 
errors  taught  in  the  assemblies." 

Ansicer. 

First,  We  nnist  not  lose  the  benefit  of  many  main  truths 
taught,  for  danger  of  some  few  errors,  especially  in  lesser 
matters.  This  were  to  fear  the  devil,  more  than  to  ti*ust 
God.  Secondly,  'i'here  were  in  the  Jewish  cliurch  in 
Christ's  time,  and  in  divers  of  the  apostolical  churches  af- 
terwards, more  and  greater  errors  taught,  than  are  in  any. 
or  uU  the  churches  of  England  :  of  which  also  there  are 
not  a  few,  which  if  their  ministers  did  as  fully  and  faith- 


THE  MINISTERS  OF  THE  CHURCH  OF  ENGLAND.  359 

fully  teach  and  practise  all  truths,  as  they  keep  themselves 
carefully  from  errors,  might  compare  in  this  business  with 
any  reformed  church  in  Em-ope.  Thirdly,  This  exception 
hath  its  weight  against  the  hearing  of  priests  and  Jesuits, 
especially  by  the  weaker  sort,  and  less  able  to  discern  of 
things  that  differ.  But  not  against  many  ministers  of  the 
Church  of  England.-  Matt.  v.  23;  2  Cor.  xi.  19;  1.  John 
iv.  1,  3. 

Second  objection. 

*'  He  that  in  anything  partakes  with  that  church,  in 
which  sins  known  are  suffered  unreformed,  partakes  in 
all  the  sins  of  that  church  ;  as  he  that  swears  by  the  altar, 
swears  by  the  offerings  upon  it,  which  it  sanctifies.  Matt, 
xxiii.  19,  20." 

Answer. 

I  partake  not  in  the  sins  of  any,  how  great  or  manifest 
soever  the  sins  be,  or  how  near  unto  me  soever  the  per- 
sons be,  except  the  same  sins  either  be  committed  or 
remain  unreformed  by  my  fault.  Otherwise,  Christ  our 
Lord  had  been  enwrapped  in  the  guilt  of  a  world  of  sins 
in  the  Jewish  church,  with  which  church  he  communi- 
cated in  God's  ordinances,  living  and  dying  a  member 
thereof.  If  my  brother  sin  a  scandalous  sin,  and  I  by 
just  order  make  complaint  thereof  to  the  church,  I  have 
done  my  duty.  It  appertains  to  the  church  to  excommu- 
nicate him,  if  he  repent  not ;  but  not  to  me  except  (Pope- 
like) I  would  make  myself  the  church.  I  am  guilty  of  the 
evil  in  the  commonwealth  and  family,  for  the  redressing 
whereof  I  do  not  my  duty  in  my  place,  which,  if  I  do  in 
the  church  as  I  can,  I  am  free  from  the  sins  done  and 
suffered  there,  which  sins  and  evils  I  can  no  more  be  said 
to  suffer,  wanting  power  to  reform  them,  than  to  suffer  it 
to  blow  or  rain,  because  I  hinder  it  not. 

But  the  proof  of  the  assertion  from  Matt,  xxiii.  is  of 
admirable  device.  How  doth  the  church  sanctify  the  sin 
of  the  sinner,  as  the  altar  doth  the  offering  of  the  offerer? 
The  altar  makes  that  to  become  actually  an  offering   or 

*  Vide  Parker  on  Chui-di  Policy,  (De  Politia  Ecclesiastica)  lib.  i. 
cap.  39. 


860  ON  Tin:  L.\\VKUI.NEiiS  Ol-  IIEAIUNG 

holy  gift,  Avhich  before  was  not  an  ofiering  actually,  but 
only  gold,  silver,  or  other  material ;  so  doth  not  the 
church  make  any  man's  sin  to  become  liis  sin,  which  it 
was  not  before,  but  only  suffers  the  sin  that  was.  But  to 
strain  the  strings  of  this  imagined  [>roportion,  to  make 
them  meet,  and  to  suppose  the  church  in  a  sense  to  be  as 
the  altar,  yet  this  only  follows  thereupon :  that  as  he  who 
partakes  with  the  altar  in  the  upholding  of  the  offeiing, 
partakes  with  the  offering ;  so  he  that  ])artakes  with  the 
church  in  the  upholding  of  any  evil,  hath  his  part  in  the 
evil  also.  And  this  I  grant  willingly,  but  deny  as  a  most 
vain  imagination,  that  every  one  that  partakes  with  a 
church  in  things  lawful,  joins  with  it  in  upholding  tlie 
things  unlawful  to  be  found  in  it.  Christ  our  Lord  joined 
with  the  Jewish  church  in  things  lawful,  and  yet  upheld 
nothing  unlawful  in  it. 

Third  objection. 

"  But  this  course  of  hearing  will  oficud  weak  brethren, 
not  persuaded  of  the  lawfulness  of  it." 

Answer. 

First,  It  will  ofi'end  more,  and  many  of  them  weaker, 
and  that  more  grievously,  if  it  be  not  performed.  Secondly, 
It  is  an  oHcnce  taken  and  not  given,  seeing  the  thing  is  in 
itself  good  in  its  kind,  commanded  by  God,  and  in  that 
particular  by  men  in  authority;  and  directly  tending  to 
mine  edification,  and  not  like  unto  eating  of  flesh,  or 
drinking  of  wine,  or  the  like  tilings  of  indifierent  nature, 
and  left  to  my  free  liberty  to  use  or  not  to  use. 

.\nd  these  are  the  principal  objections  on  the  former 
ground ;   they  u\Hm  the  latter  follow  : — 

There  is  in  the  hands  of  many  a  Treatise  published  l^ya 
man  of  note,=i=  containing  "  certain  reasons  to  prove  it 
unlawful  to  hear,  or  have  spiritual  communion  witli  the 
present  niinistiy  of  the  Church  of  Enghmd."  This  hath 
been  answered,  but  indeed  soidiistically,  tmd  in  passion. 
Neither  hath  the  answerer f  much  regiU'ded  what  he  said, 

♦   Francis  Johnson,  of  Amsterdam.     4to.  1608. 
t  llc'v.  W.  Bradhhuw,  in  hia  "  Uurciujonablcuesti  of  Separation." 
Dort.  Ito.  IGll. 


THE  MINISTERS  OF  TilE  CHURCH  OF  ENGLAND.'  30 1 

or  unsaid,  so  he  might  gauisay  his  adversary.  "With  that 
answer  was  joined  another,  directed  to  myself,*  and  the 
same  doubled,  pretending  to  prove  public  communion 
upon  private,  hut  not  pressing  at  all,  in  the  body  of  the 
discourse  that  consequence,  but  j^roceeding  upon  other 
grounds,  and  in  truth  consisting  of  a  continued  equivoca- 
tion in  the  terms,  "public  licence,"  "government,"  "minis- 
try," and  the  like,  drawn  to  another  sense  than  either  I 
intended  them,  or  than  the  matter  in  question  will  permit. 
Whereas,  lie  that  wiU  refute  anotlier,  shovdd  religiously 
take  and  hold  to  his  adversary's  meaning,  and  if,  in.  any 
particular,  it  be  not  so  plainly  set  down,  should  spell  it,  as 
it  were,  out  of  his  words.  But  it  is  no  new  thing  even  for 
learned  and  godly  men  to  take  more  than  la^^^ul  liberty  in 
dealing  with  them,  against  whom  they  have  the  advantage 
of  the  times,  favouring  them  like  the  wind  on  their  backs ; 
but  God  forbid  I  should  follow  them  therein!  I  will  on 
the  contrary  use  all  plainness  and  simplicity  as  in  the 
sight  of  God,  that  so  I  may  make  the  naked  truth  appear 
as  it  is,  to  the  Christian  reader's  e3'e,  what  in  me  lieth. 

And,  for  the  treatise  mentioned,  it  must  be  observed 
how,  both  in  the  title  and  body  of  the  book,  tlic  author 
confounds  as  one,  "hearing  of,"  and  "having  spiritual 
communion  with,  the  ministry,"  &c.,  which,  as  it  is  true  of 
such  as  stand  in  spiritual  and  political  chui'ch  union  with 
a  chui'ch  and  the  ministry  thereof,  who  accordingly  have 
church  communion  in  the  public  acts  and  exercises  of  that 
church,  so  is  it  not  true  of  others  who  are  not  members 
of,  nor  in  ecclesiastical  union  or  combination  with  the 
said  church. 

For  the  better  clearing  of  things,  let  us  in  a  few  words 
consider  distinctly  of  religious  actions,  according  to  the 
several  ranks  in  which  they  may  rightly  and  orderly  be 
set.  Some  such  actions  are  religious,  only  as  they  are 
performed  by  religious  persons ;  and  of  this  sort  is  hear- 
ing, and  so  reading,  of  God's  Word.  The  Scriptures  teach, 
and  all  confess,  that  heaiung  the  Word  of  God  goes  before 
faith;  for  "faith  comes  by  hearing,"  as  by  an  outward 
means,  Rom.x.  17;  1  Tim.  i.  5;  Eom.x.  10;  Gal.  ii.  ]<>,  20- 
hearing  then  being  before  faith,  and  faith  before  all  otlier 
*  A  Maiiudiction  for  Mr.  Robinson,  &c.     4to.     Dort.  1(514. 


36*2  •  ON  THE  lAWFULNESS  OF  HEARING 

acts  of  religion  inward  or  outward,  it  must  needs  follow 
that  hearing  is  not  simply,  or  of  itself  a  work  of  religion, 
and  so  not  of  religious  communion.  Hearing  is  properly 
and  of  itself  a  natural  action,  though  it  be  the  hearing  of 
the  very  Word  of  God.  And  I  call  it  a  natural  action  in 
itself  in  a  double  respect.  First,  For  that  the  light  of 
nature  teacheth  every  man  to  hear  and  listen  to  another 
that  can  and  will  teach  and  inform  him  in  anything  fnr  his 
good,  divine  or  human.  Secondly,  For  that  a  mere  natural 
man — Jew,  Turk,  infidel,  or  idolater,  lawfully  may,  yea 
necessarily  ought  to  hear  God's  Word,  that  so  of  natural, 
he  may  become  spiritual. 

In  the  second  rank  I  place  preaching  and  prayer,  which  are 
properly  acts  religious  and  spiritual,  as  being  to  be  per- 
formed, the  one  by  a  gift,  the  other  by  a  gi'ace  of  God's 
Spirit.     Psa.  1.  IG,  17  ;  Prov.  xv.  S;  John  ix.  81. 

Of  a  third  sort  is  the  participation  in  the  sacraments, 
which,  ordinarily  at  least,  requires  a  membership  in  some 
particular  and  ministerial  church,  in  the  pai'ticipant ;  they 
being  public  church  ordinances. 

In  a  fourth  order  I  set  the  power  of  suffrage,  and  voice- 
giving  in  electing  of  officers,  and  censuring  of  offenders,  for 
which  there  is  requisite  an  interest  of  the  person  so  voting 
in  that  particular  church,  as  a  member  thereof. 

Of  the  last  sort  is  the  ministration  of  sacraments,  which 
requires  with  the  rest  fore-mentioned,  a  public  state  of 
ministry  in  the  person  administering  them. 

Now  for  preaching  by  some,  and  hearing  by  others, 
which  two  always  go  together,  they  may  be,  and  oft  are 
performed,  without  any  religious  or  spiritual  communion 
at  all  i)assing  between  the  persons  preaching  or  hearing. 

When  Paul  i)rcached  to  the  superstitious  Athenians. 
Acts  xvii.  '^v!,  shall  we  conceive  he  had  spiritual  comnuuiion 
with  that  luMtlicnish  assembly?  How  much  less  had  they 
spiritual  and  religious  connnunion  with  him,  who  per- 
formed not  so  nnich  as  a  religious  work  in  their  hearing? 
As  God  gave  any  of  them  to  believe,  they  came  into  invisi- 
ble or  inwardly  spiritual  personal  communion  with  him  ; 
as  they  came  to  make  personal  manifestation  and  decla- 
ration of  their  faith,  they  came  into  outward  personal 
communion  with  him.     Lastly,  As  they  came  to  join  in,  or 


THE  MINISTERS  OF  THE  CHURCH  OF  ENGLAND.  363 

unto  some  particular  church,  into  church  communion  with 
him — else  not.  So  when  there  come  into  the  church 
assembly,  unbelievers,  heathens,  Turks,  Jews,  atheists, 
excommunicants,  men  of  all  religions,  men  of  none  at  all, 
and  there  hear,  1  Cor.  xiv.  23,  what  spiritual  communion 
have  they  with  the  church,  or  state  of  the  teacher,  or  one 
with  another,  either  in  regard  of  the  nature  of  the  act  done, 
or  by  God's  ordination  and  institution  ?  Hearing  simply, 
is  not  appointed  of  God  to  be  a  mark  and  note,  either  of 
union  in  the  same  faith,  or  order  amongst  all  that  hear,  or 
of  differencing  of  Christians  from  no  Christians;  or  of  mem- 
bers from  no  members  of  the  church :  as  the  sacraments  are 
notes  of  both  in  the  participants.  The  hearing  of  the  Word 
of  God  is  not  so  inclosed  by  any  hedge,  or  ditch,  divine  or 
human,  made  about  it,  but  lies  in  common  for  all,  for  the 
good  of  all. 

The  particular  objections  follow  : — 

First  ohjection. 

"  No  man  may  submit  his  conscience  to  be  wroughtupon 
by  an  unlawful,  and  antichristian  ministry,  neither  hath 
God  promised,  or  doth  afford,  any  blessing  upon  it,  neither 
can  any  have  the  sanctified  use  thereof." 

Ansice7\ 

It  cannot  be  said  properly,  that  the  office  of  ministry 
works  upon  the  conscience  of  the  hearer.  The  office  only 
gives  power  and  charge  to  the  teacher,  to  teach  in  such  or 
such  a  church  state  :  and,  as  it  resides  in  the  person  of 
the  officer  alone,  so  the  communion,  lawful  or  unlawful, 
which  any  hath  with  it,  is  in  regard  of  the  lawful  or  unlawful 
ecclesiastical  relation  and  union  foregoing  between  the 
persons,  and  not  in  any  working  of  the  office  upon  the 
conscience  of  any.  Secondly,  Though  God  bless  not  the 
unlawful  office  of  ministry,  which  is  not  of  himself,  yet  he 
may  and  doth  bless  the  truths  taught  by  the  officer,  which 
are  of  himself,  and  from  heaven.  Gen.  xlix.  5,  0.  To  deny 
this  of  many  in  the  Church  of  England  is,  Balaam-like,  to 
curse,  where  God  would  have  us  bless. 


nC4  OK  THE  LAWFULNiaS  OF  HEARIN<1 

Second  ohjectloii. 

"  To  hear  nuch  a  minister,  is  to  lionour,  approv-e,  and 
uphold  his  office  of  ministry.* 

Ansv:er. 

First,  If  this  be  simply  tmc,  then  when  the  bedthenish 
Athenians  beard  Paul  preach;  or,  when  an  unbeliever 
comes  into  the  church  assembly,  and  hears  the  preacher,  he 
approves,  honours,  and  ui)bolds  the  otfice  of  ministry, 
which — what  it  means  he  is  altogether  ignorant. 

If  any  reply,  Eut  we  know  the  ministry  of  the  church 
to  be  as  it  is  : — I  answer,  that  the  knowing  of  it,  makes  not 
our  act  the  more  or  less  an  act  of  approbation.  If  I  do  an 
act  wherein  I  indeed  approve  of  a  thing,  if  I  know  the 
thing,  I  really  approve  of  it  upon  knowledge — if  I  know  it 
not,  I  really  approve  of  it  but  ignorantly.  Secondly,  If  I 
approve  of  the  office  simply  because  I  hear  the  officer 
preach,  then,  I  much  more  approve  of  all  the  doctrines 
whicli  he  delivers,  because  I  hear  him  deliver  them.  If 
the  latter  seem  unreasonable,  so  is  the  former  much  more 
so,  except  I  be  in  church  commimion  with  the  officer,  and 
then  indeed  I  really  approve  of  his  office,  as  I  also  do  of  his 
doctrine,  if  it  be  according  to  the  confession  of  faith  made 
by  me,  for  then  I  am  in  formal  union  with  him  in  the  one 
or  other,  and  so  have  commmiion  in  the  acts  thereof.  If 
this  were  a  good  ground,  that  every  one  approves  of  the  evil 
done  in  matter  or  manner,  where  be  is  present,  none  could 
live  with  good  conscience  in  any  society  of  men  upon 
earth.  Persons  so  minded  are  best  alone,  for  with  others 
they  will  keep  no  peace,  no,  not  Avith  themselves  neither,  if 
they  be  true  to  tlieir  own  ground.  But  they  plainly  balk 
themselves  in  their  courses^  either  in  weakness  of  judgment, 
or  partiality  of  aflcction,  or  through  wimt  of  due  considera- 
tion of  tlieir  ways. 

Third  ohjrction. 

"  By  this  tlien  it  seems  a  man  may  be  present  at  any  act 
of  idolatry,  and  do  as  others  do,  that  practiee  idolatry.  y«t 
not  approve  of  it.  And  so,  the  three  nobles  in  Daniel 
needed  not  to  have  put  tliemselves  upon  such  pikes  of  danger 


THE  MINISTERS  OF  THE  CHURCH  OF  ENGLAND.  365 

as  they  did,  for  not  falling   down    as   others  d^id  in  the 
place." 

Answer. 

First,  In  the  preaching  of  the  truths  of  the  gospel,  no 
idolatrous  act  is  performed,  as  there  was.  Secondly,  It 
must  be  known  that  approbation  is  properly  in  the  heart, 
and  only  the  manifestation  of  a/pprobation  in  outward 
gesture,  speech,  oi-  wTiting.  Both  the  one  and  the  other 
are  eril,  if  the  thing  be  evil :  but  here  it  must  be  con- 
sidered, that  I  may  in  cases,  do  the  same  outward  act  which 
others  do,  and  wherein  they  manifest  their  approbation  of 
idolatry,  or  other  evil,  and  yet  I  be  free,  in  truth  and  in 
deed  from  all  such  approbation  and  stain  thereof.  The 
Jews  after  Christ's  death,  and  the  taking  away  and  abolish- 
ing the  legal  ordinances  thereby.  Col.  ii.  14,  circumcised 
their  infants,  and  frequented  the  temple  for  purification, 
and  other  Mosaical  ceremonies  as  j^arts  of  God's  worship, 
and  still  remaining  of  Divine  institution.  Paul  also  cir- 
cumcised Timothy,  entered  the  temple  for  purification,  and 
yet  did  not  approve,  any  manner  of  w^ay,  the  error  and  evil 
in  the  Jewish  worshippers.  To  come  nearer  home.  It  is 
the  custom  in  popish  countries,  that  all  thatj^ass  by  across, 
must  in  honour  of  it,  leave  it  on  the  right  hand,  as  they 
may,  by  reason  of  the  placing  of  it,  coming  or  going.  Now 
if  I  ride  ^Yith  others  that  way,  I  may  do  the  thing  that  they 
do,  and  keep  company  with  them,  and  yet  not  honour  the 
cross  as  they  do.  It  is  besides  the  former,  the  manner 
that  such  as  so  pass  a  cross,  should  in  further  honour  put 
off  their  hat  to  the  said  cross.  But  if  I  do  this  also,  I 
plainly  manifest  an  approbation  of  the  superstition.  The 
reason  of  the  difference  is,  because  I  have  another  just 
cause  to  do  the  former  thing,  namely  to  keep  on  with  my 
company,  but  have  no  just  cause  of  the  latter.  But  now 
suppose  that  at  the  very  place  where  the  cross  stands,  I 
meet  with  some  friend  or  other  to  whom  I  owe  that  civil 
respect  of  uncovering  my  head.  I  may  then  do  that  law- 
fully also  upon  the  former  ground.  So  if  I  had  just  and 
reasonable  cause  either  of  coming  and  standing  by  the 
magistrate,  to  whom  I  owe  this  civil  honour,  whilst  he  is 
performing  some  act  of  idolatry  in  the  streets  or  elsewhere. 


306  ox  THE  LAWFULNESS  OF  HEARING 

I  might  upon  the  same  gi'omids  go  and  stand  uncovered  by 
him  Avithont  just  bhime.  To  apply  these  things  to  the 
objection  moved  :  seeing  no  other  cause  could  reasonably 
be  conceived  of  the  king's  commanding  such  a  thing,  or  of 
their  doing  the  thing  at  his  commandment,  save  the 
worshipping  of  the  idol,  they  in  so  doing,  could  not  have 
escaped  the  just  blame  of  idolatr}'.  But  now  I  have  just 
causes  more  than  one  of  my  hearing,  and  amongst  the  rest 
mine  edification,  and  therefore  cannot  be  challenged  therein 
to  approve  of  the  ministers'  state  or  standing.  Besides 
that,  as  I  formerly  answered,  here  is  no  idolatrous  act  per- 
formed. 

Fourth  ohjection. 

"He  that  hears  them  preach,  hears  them  as  ministers 
of  the  Church  of  England,  and  as  sent  by  the  bishops ; 
and  so  in  hearing  them,  hears  and  receives  them  that 
send  them,  according  to  that  of  our  Saviour,  'He  that 
hears  you,  hears  me,  and  he  that  despiseth  you,  despiseth 
me,  and  he  that  despiseth  me,  despiseth  him  that  sent 
me,'  Luke  x.  10;    John  xiii.  20." 

« 

Answer. 

I  grant  the  former  part  of  the  objection,  and  account 
the  denying  of  it  a  point  of  familism,  seeing  the  officers  of 
public  states  in  the  executing  of  their  offices,  are  to  be 
esteemed,  according  to  the  public  laws  and  orders  of  tliose 
states,  and  not  according  to  any  underhand,  either  course 
or  intention,  by  themselves  or  others.  They  are  heard  as 
they  preach,  and  preach  as  ministers  of  the  bishop's  send- 
ing and  of  the  parishes  receiving,  to  which  they  are  sent 
by  th(Mn.  And  so  I  profess  I  hear  tlicm  as  the  ministers  of 
the  bishop's  sending,  and  of  the  parishes  sent  to,  but  not 
as  my  ministers'  cither  sending  or  sent  to,  except  I  be  of 
those  parishes,  or  at  least  in  ecclesiastical  union  with  them. 
Every  one,  whether  of  a  false  church,  or  of  no  church,  or 
excommunicated  from  the  church,  that  hears  me,  hears 
me  as  the  pastor  of  the  church  which  I  serve,  but  not  as 
his  pastor,  I  suppose  not  in  way  of  any,  his  spiritual 
commimion  with  mine  office  of  pastorship.  Secondly,  By 
"  hearing  and  receiving,"  there,  Christ  means  properly  the 


THE  [MINISTERS  OF  THE  CHURCH  OF  ENGLAND.  3G7 

hearkening  too,  believing  and  obeying  the  doctrine  taught 
by  the  apostles ;  which  many  despised,  unto  whom  he 
opposeth  the  former  that  heard  it.  Now  the  ministers  in 
the  parishes,  have  not  the  doctrines  of  the  gospel  from  the 
bishops  as  they  have  their  office;  but  from  God  in  his 
Word,  and  so  far  forth  as  a  man  hears,  that  is,  hearkens  to, 
and  receives  them  by  receiving  it,  he  so  far  hearkens  to 
and  receives  Christ. 

Fifth  objection. 

"Yet  such  as  hear  them  have  communion  with  their 
office  of  ministry  what  in  them  lies." 

Answer. 

That  is,  they  have  no  communion  at  all  with  it,  if  it  lie 
not  in  them  to  have  any ;  as  it  doth  not.  If  I  hold  up 
my  hand  as  high  as  I  can,  I  touch  heaven  with  my  finger, 
what  in  me  lies.  Do  I  therefore  at  all  touch  it?  If  such 
think  to  have,  or  that  they  have  any  such  communion,  it  is 
their  error  and  ignorance,  but  makes  not  the  thing  to  be 
the  more,  than  if  they  thought  not  so. 

Sixth  objection. 

"  Is  there  then  no  communion  at  all  between  the  teacher 
and  the  taught  ?  What  profit  then  comes  there  by  such 
hearing?" 

Answer. 

The  church  officer  feeds  the  flock  and  church  over  which 
he  is  set,  as  the  object  of  his  ministry.  Acts  xx.  28.  Such 
as  come  in,  being  not  in  church-union  tlierewith,  hear  him 
so  doing;  and,  as  a  stander-by,  hearing  me  talk  to,  or 
dispute  witli,  another,  though  I  speak  not  a  word  to  him, 
may  reap  as  much,  and  more  fruit  by  my  speech,  than  he 
to  whom  I  directed  it,  so  may  and  doth  it  often  come  to 
pass  with  him,  that  hears  the  minister  feed  the  flock  whose 
minister  he  is,  though  he  be  no  part  of  it ;  he  may  reap 
fruit  by  hearing  him  feed  his  flock,  or  seeing  him  minis- 
ter baptism  to  any  member  thereof.  Here  is  communion 
only  in  the  effects  of  the  truths  taught.  It  were  usurpa- 
tion in  any,  to  partake  in  a  church  privilege,  which  tlie 


368  ON  TIIK  LAWFULNESb  OF  HEARING 

office  of  ministry  is,  that  were  not  in  a  nhiirch  state  fir-* 
And  90,  if  hearing  simply,  imported  chureh-comn-mnion, 
non€  but  church  members  might  lawfully  hear. 

Seventh  objection. 

"  In  the  ti-ue  church  indeed  is  order,  that  the  church 
covenant  go  before  church-communion  :  but  not  so  in  the 
false." 

In  the  true  church  there  may  be  unlawful  church-com- 
munion without  a  preceding  church-covenant,  as  well  as  in 
the  other,  to  wit,  if  an  act  of  communion,  properly,  pass 
between  the  church,  and  him  that  is  no  church-member; 
as  for  example,  participation  in  the  sacraments.  But 
hearing  being  not  properly  an  act  of  communion,  cannot 
import  communion  necessarily  with  the  one,  or  other: 
nor  otherwise  than  according  to  a  foregoing  church- 
nnion ;  whereas  to  partake  in  the  Lord's  Supper  imports 
communion  in  both  ;  lawful  in  him  that  is  a  lawful  church- 
member,  and  unlawful  in  him  that  is  not  in  such  a  church- 
state. 

Eirfhth  objection. 

"  But  it  is  the  order  of  the  Church  of  I'ndand,  that,  all 
that  hear,  are,  and  so  arc  reputed,  members  of  that  church." 

Ansiirr. 

T  deny  that  there  is  any  such  order.  Let  the  law  or 
canon  either  be  shown  that  so  orders  things.  Excomnui- 
nicates  are  permitted  to  hear  sermons,  though  not  Divine 
service,  as  they  call  it.  Secondly,  What  if  there  were  sucli 
an  order?  It  no  more  either  made  or  declared  me  to  be 
a  member  there,  than  doth  my  dwelling  in  such  or  such  a 
parish,  make  me  a  member  of  that  parish  church,  which 
latter  is  indeed  the  law  and  order  there.  If  the  churcli 
with  me  should  make  a  law,  canon,  or  order,  that  all  that 
come  in  an<l  hear  me  preach  shoubi  thereby  become  mem- 
bers of  it,  we  were  the  more  foolish  in  making  such  an 
order,  but  they  never  a  whit  the  nearer,  either  for  member- 
ship or  communion. 


THE  MINISTERS  OF  THE  CHURCH  OF  ENGLAND.  369 

Nmth  objection. 

"  He  that  hears,  appears  to  have  communion  with  the 
chm'ch  and  ministry,  and  all  appearance  of  evil  is  to  be 
avoided.  1  Thess.  v.  22." 

Ansti'cr. 

The  Scriptures  are  not  to  be  understood  of  all  that 
appears  evil  to  others,  out  of  an  erroneous  and  deceived 
judgment ;  for  then  we  must  abstain  from  almost  all  good, 
seeing  there  are  some  to  whom  almost  all  good  seems 
evil ;  but  it  is  meant  either  of  the  doctrine  in  prophecy  of 
which  I  have  some  probable  suspicion,  of  which  the 
apostle  seems  properly  to  speak,  or  of  that  which  appears 
evil  to  a  rightly  discerning  eye.  By  this  imagined  expo- 
sition I  might  not  hire  a  house  in  a  parish  where  I  were 
not  known,  seeing  thereby  I  appear  a  parish-member. 

Tenth  objection. 

"  None  can  hear  without  a  preacher,  nor  preach  except 
he  be  sent,  Eom.  x.  14,  15;  therefore  I  cannot  lawfully 
hear  him  that  hath  not  a  lawful  sending." 

Ansicer. 

First,  That  conclusion  is  neither  in  text,  nor  sound.  I 
may  la^\'fully  hear  him  that  hath  no  lawful  calling,  as  I 
have  formerly  shown.  Secondly,  The  apostle's  meaning 
there  is  not  to  show  what  is  unlawful,  but  what  is  impos- 
sible. It  is  impossible  to  believe  without  hearing,  and 
impossible  to  hear  without  preaching,  and  impossible  to 
preach  without  the  sending  there  intended ;  that  is,  Avith- 
out  God's  gracious  work  of  providence,  in  raising  up  of 
men,  by  enabling  and  disposing  them  to  preach  for  the 
effectual  calling  of  the  elect  of  God,  of  which  he  there 
speaks.  If  any  make  question  whether  faith  come  by  the 
hearing  of  the  preachers  there,  it  is  more  questionable 
whether  they  themselves  want  not  i^iith,  which  are  'so 
barren  of  charity,  in  which  true  faith  is  fruitful.  If  faith 
come  by  the  preaching  in  England  to  any,  it  follows 
thereupon,  that  such  preachers  are  sent  in  the  apostle's 
sense. 

VOL.  iir.  B  B 


370  ON  THE  LAWFULNESS  OF  HEARING 

Eleventh  objection. 

"The  sheep  of  Christ  hear  his  voice  ;  but  strangers  tho\ 
will  not  hear.    John  x.  3,  8,  27." 

Answer. 

Christ  cloth  not  there  speak  of  the  outward  hearing,  but 
of  the  hearkening  unto  ;  that  is,  as  he  expounds  himself, 
ver.  3 — 5,  14,  10,  27,  of  the  knowing  and  believing  of  his 
voice  and  following  it.  So  chap.  ix.  27,  "  T  told  you  before, 
and  ye  did  not  hear;"  that  is,  not  believe.  And  God 
hears  not  sinners,  ver.  31,  that  is,  approves  not  of  them 
and  their  prayers.  So  chap.  xi.  42,  "  I  know  that  thou 
hearest  me  always,"  and  a  thousand  times  in  the  Scriptures. 
The  drift  of  Christ  in  this  place  is,  without  question,  to 
show  the  difference  between  such  as  were  his  sheep,  and 
such  as  were  not  his  sheep.  His  sheep  heard  his  voice, 
and  they  Avhich  were  not  his  sheep,  heard  not  his  voice. 
But  they  which  were  not  his  sheep,  nor  heard  his  voice  as 
there  he  speal^s,  heard  him  preach  outwardly,  as  well  as 
the  rest  which  were  his  sheep.  Besides  they  which  were 
his  sheep,  and  would  not  hear  strangers  in  the  Lord's 
sense,  heard  outwardly  those  strangers  preach,  and  by 
hearing  them,  discovered  them  to  be  strangers,  that  is, 
false  prophets.  The  strangers  of  whom  he  speaks  were  of 
the  true  church,  and  of  Israel,  but  brought  false  doctrine, 
tending  to  kill  the  soul.  Such  strangers  none  should 
hear,  that  is,  believe  and  follow. 

Twelfth  objection. 

'*  The  Scriptures  both  of  the  Old  and  New  Testament 
warn  Gods  people  of  false  prophets,  which  the  ministers 
of  that  church  are,  having  an  luilawful  calling." 

Avswer. 

First,  They  warn  not  to  hearken  luito  them,  n(»r  to 
believe  them,  but  to  try  them,  Deut.  xiii.  3  ;  1  Jidm  iv.  1, 
whicli,  without  hearing  them,  cannot  be  done.  Not  that 
all  false  ju-ophets  are  to  be  heard  by  all,  that  they  might 
tiy  them  ;  for  that  were  to  tempt  God :  but  I  now  answer 
tlic  scriptures  cited,  which  speak  of  prophets  in  the  time 


THE  MINISTEES  OF  THE  CHURCH  OF  ENGLAND.      371 

church,  which  were  to  be  heard,  till  they  were  orderly 
repressed,  or  at  least,  plainly  discovered  by  their  doctrine 
heard  to  be  such.  Secondly,  No  man's  unlawful  outward 
calling  makes  him  a  false  prophet;  nor  his  outward  law- 
ful calling  a  true  ;  but  his  true  or  false  doctrine  only, 
makes  him  a  true  or  false  proj^het.  A  man  may  have  a 
lawful  office  of  ministry',  and  yet  be  a  false  prophet,  if  he 
teach  false  doctrme;  so  may  he  be  a  true  prophet,  if  he 
teach  the  truth,  though  in  an  unlawful  and  antichristian 
state  of  ministry.  Yea,  Balaam  was  both  a  false  prophet 
in  cursing  (in  purpose)  where  God  would  have  him  bless, 
and  in  teaching  Balak  to  put  a  stumbling-block  before  the 
people  of  Israel;  and  yet  a  true  prophet  in  blessing  Israel, 
by  the  spirit  of  prophecy,  and  word  of  the  Lord  put  into 
his  mouth.  Numb,  xxiii.  25  ;  Josh.  xiii.  22;  2  Pet.  ii.  15, 
10  ;  Rev.  ii.  14.  He  is  a  prophet  that  speaks  or  declares 
a  thing  past,  present,  or  to  come.  Numb,  xxiii.  5,  9,  10; 
xxiv.  2,  o,  &c.  And  to  j^rophesy  in  our  sense  is  nothin^'' 
else  but  to  speak  to  edification,  exhortatioi;,  and  comfort. 
1  Cor.  xiv.  3.  He  that  doth  this  is  a  true  prophet;  he 
that  speaks  tlie  contrary,  a  false.  It  were  good  if  they  in 
whose  mouths  the  challenge  of  false  prophets  is  rifest, 
would  better  weigh  how  themselves  expound  and  apply  the 
Scriptures  in  their  prophesyings,  lest  notwithstanding"  any 
outward  lawful  church-state,  they  be  deeper  wounded  by 
tlie  rebound  of  their  accusations  this  way,  than  their  ad- 
versaries. 

TJilHeenth  objection. 

"  The  Lord  forbids  Judah  going  to  Gilgal,  or  to 
Bethel."  Hos.  iv.  15,  10. 

The  meaning  is  plain,  and  the  words  express,  that  they 
were  not  to  go  thither  "  to  offend,  and  play  the  harlot,  in 
joining  to  idols,"  ver.  15—17.  This  I  grant  is  to  be 
done  in  no  place  ;  but  deny  any  such  thing  to  be  done  in 
the  hearing  by  me  pleaded  for.  The  Scriptures  every- 
where forbid  the  going  or  coming  to  such  places,  or  per- 
sons, as  in,  or  by  which  some  evil  is  done ;  to  wit  for  the 
doing  of  anything  evil  or  unlawful  in  or  with  them. 


372  ON  THE  LAWFULNESS  OF  HEARING 

Fourteenth  oJ>jection. 

"  They  that  cat  of  the  sacrifice  partake  of  the  altar, 
1  Cor,  X.  18,  so  they  that  receive  the  word  from  an  unlaw- 
ful officer,  partake  with  his  office." 

Ajisicer. 

1  deny  the  consequence.  The  office  is  not  to  the  word, 
as  the  altar  is  to  the  sacrifice.  The  altar  ma'kes  the  thing 
to  be  oftered,  actually  to  become  a  sacrifice,  which  it  was 
not  before,  save  only  in  destination  ;  as  Christ  plainly 
teacheth,  saying,  "  The  altar  sanctifieth  the  gift."  Matt, 
xxiii.  19.  But  so  doth  not  the  office  make  that  to  become 
the  Word  of  God,  which  was  not  so  actually  before.  This 
argument  hath  its  special  weight,  being  applied  to  sacra- 
ments, or  proper  institutions.  The  church  and  ministry 
under  God,  make,  in  a  good  sense,  the  bread  and  wine 
sacramental,  in  their  use,  which  before  they  were  not. 
And  to  the  sacraments,  specially  the  Supper  of  the  Lord, 
the  apostle,  in  the  place  cited,  hath  an  eye,  showing  the 
proportion  between  the  eating  of  the  sacrifices  in  Israel, 
which  in  that  use  became  their  sacrament ;  and  the 
eating  of  the  sacrifices  of  the  heathens,  which  were  their 
sacraments  ;  and  the  eating  of  the  Lord's  Supper,  as  the 
sacrament  of  Christians.  With  these  things  join  in  the 
last  place,  that  sacrifices,  considered  as  proper  institu- 
tions, might  not  be  offered  oreaten,  but  in  the  place  chosen, 
Deut.  xii.  5 — 7,  and  sanctified  by  the  Lord,  for  that 
purpose.  No  more  may  sacraments  now  be  eaten,  but  in 
the  church  ;  whereas  the  Word  may  be  preached  to  any 
as  well  out  of  tlie  church  as  in  it. 

Fifteenth  ohjection. 

"  The  places  called  temples  and  chnrrhes,  having  been 
built  for  idolatry,  should  be  demolished,  und  therefore  are 
not  to  be  frecjucnted,  specially,  being  accounted  and  made 
holy  places.  Deut.  xii.  3." 

Answer. 

First,  The  difference  of  places  under  the  law,  when  all 
otlier  places  for  the  most  solemn  worship,  as  opposed  to 


THE  MINISTERS  OF  THE  CHURCH  OF  ENGLAND.      373 

that  one  place  as  holy,  were  unholy,  is  now  taken  away ; 
so  as  no  place  now  is  holy,  or  unlioly  as  then.  John  iv. 
Ql,  23,  24;  1  Tim.  ii.  6.  "  Secondly,  Suppose  it  to  be  the 
magistrate's  duty  to  destroy  them,  (of  which  I  now  dispute 
not,  nor  how  far  he  should  proceed  therein,)  yet  I  deny 
the  consequence,  and  that  I  may  not  use  that  lawfully 
which  he  ought  to  destroy. 

The  magistrate  ought  to  have  destroyed  such  cities  in 
Israel,  Deut.  xiii.  12 — 15,  as  whose  inhabitants  had  been 
corrupted  with  idolatry.  Yet  might  the  cities,  if  spared 
by  the  magistrates,  lawfully  be  dwelt  in  afterwards  ;  and 
synagogues  in  them  both  be  built  and  frequented  for  God's 
moral  worship.  Jericho  should  have  been  an  execration 
and  heaji  for  ever.  Josh.  vi.  17,  26  ;  2  Kings  ii.  3,  5  ;  yet 
being  built  again  and  standing,  was  the  seat  of  a  school  of 
the  prophets.  The  murderer  ouglit  to  be  put  to  death ; 
yet  if  he  be  spared  and  survive,  his  wife,  children,  and 
servants,  la^^'fully  may,  and  in  conscience  ought  to  con- 
verse with  him,  according  to  the  natural  and  civil  rela- 
tions between  them  and  him.  Thirdly,  I  know  no  law  in 
force,  nor  doctrine  received,  in  the  Church  of  England, 
that  ascribes  any  holiness  to  the  places.  And  for  errors 
and  abuses  personal,  they  rest  in  the  persons  so  erring. 
I  suppose  some  such  holiness  to  be  ascribed  unto  them, 
as  to  holy  churches,  holy  buildings,  consecrated  places,  &c. 
Yet  I  see  no  sufficient  reason,  why  I  may  not  use  lawfully 
a  natural  and  civil  place  in  them,  for  any  lawful  work, 
civil  or  religious,  private  or  public  ;  for  there  is  one  reason 
of  all  these.  If  any  think  those  places  like  the  Idola- 
thytes,  he  mistaketh  therein.  The  things  offered  to  idols, 
and  eaten  in  the  idol's  temple  and  feast,  were  in  propor- 
tion, as  the  bread  and  wine,  being  blessed,  in  the  Lord's 
Supper;  as  both  the  apostle,  and  reason  of  the  thing 
manifests.  1  Cor.  x.  Whereas  the  place  which  I  use, 
though  for  a  religious  action  to  be  performed  in  it, 
whether  in  the  temple,  or  in  mine  own  house,  hath  only 
the  consideration  of  a  natural  and  civil  circumstance. 
The  temple  as  a  temple  (which  yet  I  do  not  think  is  done 
in  England,  by  any  either  received  doctrine  or  law)  may 
be  made  an  idol  by  consecration ;  and  yet  every  parti- 
cular place  in  it  not  made  unlawful  for  all  uses. 


37-t  ON  THE  LA.WFULNESS-:  OF  liJiARIXG 

If  any  further  object,  that,  in  prcaiibing  aDd  hearing 
God's.  Word  therein,  we  have  a  religious  use  of  it,  they 
err,  not  considering,  that  though  tlie  work  done  ]je  reli- 
gious, yet  th(i  plac('  is  no  more  rchgious  therefore,  than 
the  time  in  whicli  I  do  it.  Time  and  place  are  natural 
circumstances,  and  witliout  which  no  finite  action  can  be 
performed  ;  and  some  time  and  place  more  commodious 
and  fit  than  others,  for  the  doing  of  things  of  all  kinds. 
I  have  no  more  religious  use  of  the  place  in  which  1  hear 
publicly,  than  in  which  I  pray  privately  in  my  house  or 
(Camber. 

Sixteenth  ohjcct'ion. 

'*  Seeing  whatsoever  is  not  of  faith  is  sin,  what  word 
of  God,  and  so  of  faith,  is  there  for  this  practice  ?' 

Ansiver. 

Every  scripture  that  either  commands  the  hearing  of 
God's  Word,  jNIatt.  vii.  '24,  and  promiseth  a  blessing  to 
them  that  hear  and  keep  it,  Luke  xi.  ^8;  or  that  commands 
me  to  edify  and  build  to  myself,  1  Pet.  ii.  5;  or  to  obey  the 
magistrate,  Tit.  iii.  1;  or  to  follow  after  peace,  Heb.  xii. 
14;  or  to  prevent  offences,  1  Cor.  x,  32,  warrants,  and  in 
cases,  enjoins  this  practice,  supposing  no  sin  to  be  in  tJie 
way,  of  which  in  answering  tlie  former  objections,  to 
which  I  suppose  all  other  of  weight  or  coloui*  may  be 
refeiTed,  I  hope  I  have  cleared  it. 

And  for  any  unsatislied,  or  otherwise  minded,  I  wish  I 
kn€W  their  reason,  either  for  their  good,  by  a  sufficient 
answer  to  be  given  unto  them ;  or  for  mine  own,  by 
admitting,  of  them,  as  th«re  may  appear  weight  in  them. 
In  the  meanwhile,  let  me  entri-at  of  the  dilforently  minded, 
one  way  or  other,  that  they  would  exercise  mutually  that 
Christian  charity  on(>  toward  am^ther,  and  comi)assion  one 
of  another's  inlirmities,  which  become  all  that  will  be  in 
truth  and  deed  followers  of  Christ  Jesus ;  and  which  is 
most  needful,  sp«!cially  iu  things  of  this  kind^  for  tlie 
piresrning  of  the  unity  of  the  spirit  in  the  bond  of  peace. 
Which  bond  of  peace,  whilst  men  are  not  careful  to  keep 
inviolated,  l)y  brotherly  forbearance  in  nuitt^^rs  of  this 
nature,   they  miserably  dissipate,  and  scatter  tht;mselves. 


THE  MINISTERS  OF  THE  CIirRCH  OF  ENGLAND.  375 

and  one  another;  even  as  the  ears  in  a  sheaf  are  scat- 
tered, Avhen  the  bond  breaketh. 

But  as  few  or  no  good  things  of  any  kind  are  so  well 
used  by  some,  but  others  as  much  abuse  them  ;  so  is  it  to 
be  feared,  that  there  will  not  want,  who  will  change  their 
lawful  liberty  this  way  into  lawless  licentiousness,  and  so 
take  up  instead  of  all  other  religious  exercises,  a  hearing 
course  only. 

And  those  specially  of  them,  who  disliking  the  present 
church-state  in  England,  yet  want  due  zeal  and  love  to 
that,  which  themselves  approve, — let  me  turn  a  little  my 
speech  to  such,  for  the  preventing  in  some,  and  remedy- 
ing in  others,  of  that  inordinate  and  broken  course. 

And  first,  I  demand  of  such.  What  is  this  course  of  hear- 
ing such  ministers,  as  whose  state  of  ministiy  they  approve 
not?  Is  it  any  particular  ordinance  left  by  Christ,  and 
enjoined  all  Christians  in  all  ages  and  places  ?  Verily  no. 
It  were  to  be  wished  that  no  church-ministry  were  to  be 
found,  which  is  not  approvable  by  the  Word  of  God,  not- 
withstanding any  good  act  performed  by  them  that  possess 
it.  This  hearing  is  only  a  work  of  natural  liberty  in  itself, 
as  I  have  showed,  and  sanctified  to  believers  by  their  faith. 
It  is  lawful  to  use  it  upon  occasion,  as  it  is  to  borrow  of 
other  men ;  but  to  make  it  our  course,  is  to  live  by  borrow- 
ing, which  no  honest  man  that  can  do  otherwise  possibly, 
would  do.  Yea,  what  differs  it  from  a  kind  of  spiritual 
vagabondry  in  him  that  can  mend  it,  though  with  some 
difficulty,  to  live  in  no  certain  church-state,  and  under  no 
church  order  and  government. 

To  print  deep  in  our  hearts  the  conscience  of  our  duties 
this  way:  let  us  briefly  consider  how  many  bonds  of  neces- 
sity the  Lord  hath  laid  upon  us,  to  walk  in  the  fellowship, 
anid  under  the  ordinances  of  the  ministerial  and  instituted 
church. 

First,  We  have  lying  upon  us  the  necessity  of  obedience 
to  Christ  our  Lord  in  the  commission  apostolical,  enjoin- 
ing, that  after  we  be  made  disciples,  as  the  word  is,  and 
baptized,  we  be  withal  taught  to  observe  whatsoever  he  hath 
commanded,  Matt,  xxviii.  19,  20.  It  must  not  then  suffice 
us,  that  we  are  disciples  and  Christians,  but  we  must  join 
herewith  the  entire  obsei-vation  of  all  the  ordinances  of 


376  ON  THE  LAWFULNESS  OF  HEARING 

Christ,  as  Ave  caii  find  means,  from  the  greatest  to  the  least. 
And  let  us  beware  that,  like  the  Scribes  and  Pharisees,  we 
call  none  of  God's  commandments  little,  ^latt.  v.  19,  20, 
because  we  would  make  ourselves  and  others  believe,  that 
little  and  light  account  is  to  be  made  of  obsen'ing  them, 
lest  we  ourselves  be  called  little,  that  is,  be  indeed  none  in 
the  kingdom  of  heaven.  Our  sins  of  ignorance  and  human 
frailty,  alas,  are  too  many ;  let  us  not  add  thereunto 
presumptuous  sins,  either  of  commission  or  omission,  to 
provoke  God  withal. 

Second,  The  church  and  ministrations  therein  are  not 
needless,  but  most  needful  means  sanctified  of  God,  and 
given  of  Christ  for  our  salvation  and  edification  thereunto. 
Acts  ii.  47;  Eph.  iv.  11 ;  which  he  that  despiseth,  that  is, 
doth  not  submit  his  body  and  soul  unto,  as  he  hath  means, 
and  converse  therein  with  good  conscience,  though  in 
affliction  and  persecution,  despiseth  not  man,  but  God  and 
Christ,  to  the  depriving  of  himself  of  the  fruit  of  God's 
most  gracious  precious  presence  in  his  house  and  temple, 
where  he  hath  promised  to  dwell,  1  Tim.  iii.  15,  and  of 
Christ's  ascension  into  heaven,  for  the  pouring  out  of  all 
kingly  gifts  and  largesses  ujion  men  for  the  work  of  the 
ministry.   2  Cor.  vi.  IC. 

Third,  Our  great  infirmities,  whereof  both  the  Scrip- 
tures everywhere,  and  our  own  experience  warn  us,  show- 
in  what  great  need  we  stand  of  all  the  Lord's  holy  ordi- 
nances and  instructions,  for  the  supjdying  of  what  is 
wanting  in  us,  and  correcting  of  what  is  amiss,  and  con- 
tinuing and  increasing  of  what  is  good,  unto  the  coming 
of  the  Lord  ;  where  we  must  also  take  knowledge,  and 
remember,  that  it  is  one  note  of  difference,  and  the  same 
very  clear,  between  the  wisdom  of  the  flesh  and  the  wisdom 
of  the  Si»irit,  that  the  former  will  be  sm-e  to  provide  f^or 
the  body  and  outward  man  what  may  be,  though  with  dan- 
ger and  prejudice  of  the  spiritual ;  the  other  will  take  care 
and  order  for  the  sjjiritual  state,  though  the  outward,  j)inch 
for  it.  And  if  any,  out  of  the  view  and  persuasion  of  his 
own  strength  of  grace,  come  to  conceive,  that  he  stands  in 
no  such  need  of  Christ's  ordinances,  or  of  any  Christian 
fellowship  for  the,  disi)ensing  of  tliem  ;  let  such  a  man 
consider,  that  the  less  need  he  hatli  of  otliers  by  reason  of 


THE  MINISTERS  OF  THE  CHURCH  OF  ENGLAND.  377 

his  greater  plenty  of  grace  received,  the  more  need  others 
have  of  him  for  their  supply.  But  whatsover  any  imagine 
of  himself,  the  apostle,  wlio  was  not  partial,  teacheth,  that 
the  very  head,  the  chief  and  highest  memher,  cannot  say  to 
the  feet,  the  lowest  and  meanest  memhers,  I  have  no  need 
of  you.     1  Cor.  xii.  21. 

Lastly,  It  is  necessary  for  our  sound  and  entire  comfort 
with  the  Lord  our  God,  that  our  ohedience  be  entire  in  respect 
of  all  his  holy  commandments,  which  we  do,  or  can  discern 
to  be  such,  and  to  concern  us  ;  according  to  that  of  the  man 
of  G- 1,  "  Then  shall  I  not  be  ashamed  when  I  have  respect 
to  ?  thy  commandments."  Psa.  cxix.  G.  That  so  we  may 
have  our  part  in  the  testimony  given  by  the  Holy  Ghost  of 
Zacharias  and  Elizabeth,  which  ^Yas,  "that  they  were  right- 
eous before  God,  walking  in  all  the  commandments  and 
ordinances  of  the  Lord,  blameless,"  Luke  i.  5,  C ;  that  is, 
both  in  the  moral  precepts,  and  sacred  ceremonies,  and 
institutions  of  the  Lord,  whose  example  we,  in  our  place 
and  times  are  to  follow,  not  balking  with  the  Lord  in  any- 
thing, great  or  small,  nor  seeking  starting-holes,  whereby 
to  escape  from  him,  in  his  Word,  which  is  wholly  good  and 
pure.  Prov.  xxx.  5  ;  Heb.  vi.  5.  Good,  as  coming  from 
our  good  God,  good  in  itself,  and  good  for  us,  if  we  con- 
verse therein  as  we  ought,  in  good  conscience  towards  God, 
zeal  for  his  ordinances,  modesty  in  ourselves,  and  charity 
towards  other  men,  specially  towards  them  with  whom 
God  hath  joined  us  in  the  most  and  best  things,  taking 
heed  lest,  by  any  uncharitable  either  judgment  of,  or  with- 
drawing from,  their  persons,  for  such  human  frailties  as 
unto  which,  into  one  kind  or  other,  all  Adam's  sinful 
posterity  are  subject,  we  sin  not  more  by  our  course  held 
against  them,  than  they  l)y  theirs  in  them,  which  God  forbid. 

To  conclude  :  For  myself,  thus  I  believe  with  my  heart 
before  God,  and  profess  with  my  tongue,  and  have  before 
the  world,  that  I  have  one  and  the  same  faith,  hope,  spirit, 
baptism,  and  Lord,  which  I  had  in  the  Church  of  Enghind, 
and  none  other ;  that  I  esteem  so  many  in  that  church,  of 
what  state,  or  order  soever,  as  are  truly  partakers  of  that 
faith,  as  I  account  many  thousands  to  be,  for  my  Christian 
brethren,  and  myself  a  follow-member  with  them  of  that 
one  mystical  body  of  Christ  scattered  far  and  wide  through- 


378    LAWFDLNES8  OF  HEARING  MINISTERS  OF  THE  CHURCH,  ETC. 

out  the  world  ;  that  I  have  always,  in  spirit  and  affection, 
all  Christian  fellowship  and  L-omni union  with  them,  and 
am  most  ready,  in  all  outward  actions,  and  exercises  of 
religion,  lawful  and  lawfully  done,  to  express  the  same  ; 
and  withal,  that  I  am  persuaded,  the  hearing  of  the  Word 
of  God  there  preached,  in  the  manner,  and  upon  the 
grounds  formerly  mentioned,  is  hoth  lawful  and,  upon  occa- 
sion, necessary  for  me,  and  all  true  Christians,  withdraw- 
ing from  that  hierarchical  order  of  church  goveniment,  and 
ministry,  and  appurtenances  thereof;  and  uniting  in  the 
order  and  ordinances  instituted  hy  Christ,  the  only  King 
and  Lord  of  his  church,  and  by  all  his  disciples  to  be 
observed  ;  and  lastly,  that  I  cannot  communicate  with,  or 
submit  unto  the  said  church-order,  and  ordinances  there 
established,  either  in  state  or  act,  ^^'ithout  being  condemned 
of  mine  own  heart,  and  therein  provoking  God,  who  is 
greater  than  my  heart,  to  condemn  me  much  more.  And 
for  my  failings,  which  may  easily  be  too  many,  one  way  or 
other,  of  ignorance  herein,  and  so  for  all  my  other  sins,  I 
most  humbly  crave  pardon,  first  and  most,  at  the  hands  of 
God  ;  and  so  of  all  men,  whom  therein  I  offend,  or  have 
ortended  any  manner  of  way  ;  even  as  they  desire  and  look 
that  God  should  pardon  their  otfences. 


FINIS. 


A  LETTER 


CONGREGATIONAL  CHURCH  IN  LONDON. 


By  JOHN  ROBINSON. 


1624. 


Here  followeth  a  true  copy  of  a  letter  sent  to  London, 
wi'itten  by  the  author  of  the  former  treatise,  and  read  in 
public,  and  by  the  whole  consent  of  the  Church  was  sent 
to  London,  in  answer  to  a  letter  sent  by  the  Church  of 
London  to  the  Church  of  Amsterdam  and  Leyden ;  which 
we  have  thought  good  to  print,  only  to  let  the  world  see 
what  the  Church's  opinion  was,  of  hearing  in  England  :  the 
contents  whereof  followeth. 


TO  OUR  BELOVED  L\  THE  LORD, 
THE  CHUKCH  OF  CHKIST  IN  LONDON, 


Grace  and  peace  from  God  the  giver  thereof ;  and  in  him  our 
loving  salutations. 

It  may  seem  strange  unto  you,  brethren,  and  that  not 
without  cause,  that  we  should  have  deferred  thus  long  our 
answer  unto  your  letter,  and  as  unseasonable,  that  after  so 
long  delay,  we  should  now  frame  an  answer.  Our  defence 
in  the  former  case,  is,  partly,  the  other  church's  keej^ing 
the  same  so  long  in  their  hands,  before  they  sent  it  unto 
us,  and  j^artly,  their  contentions  arising  about  it,  of  which 
we  both  desired  to  see  some  issue,  and  hoped  withal  that 
by  occasion  thereof,  we  might  come  to  communicate  our 
counsels  together,  as  we  conceive  by  your  joint  letter,  your 
desire  to  have  been.  But  both  in  vain.  For  the  letters  then 
(partly,  fearing  lest  we  should  seem  to  neglect  you,  and 
partly,  hoping  that  some  use  might  be  made  thereof  for 
after  times  and  occasions),  we  thought  it  better  late  than 
never  to  address  this  our  answer :  yet,  so  as  you  are,  in 
the  first  place,  to  be  entreated  by  the  pastor  of  the  church 
here,  to  take  knowledge  that  he  was  not  very  willing  to 
read  publicly  that,  your  letter,  for  two  reasons.  The  one 
a  lothness,  that  either  strangers  or  brethren  should  take 
knowledge  of  that  inordinate  and  lawless  course  held  by 
such  there,  as  both  in  regard  of  their  years  and  learning, 
and  especially  of  their  place  in  the  church,  should  have 
been  an  example  to  the  rest  in  wisdom,  sobriety,  and 
Christian  forbearance  ;  especially  in  a  case  threatening 
division  and  dissipation  ;  following  therein  Christ,  our 
Great  High- priest,  who   being  touched  with  the  feeling 


382  A  LETTER  TO  THE 

of  our  infirmities,  can  have  compassion  on  the  ignorant. 
Heb.  iv.  14;  v.  1,  2.  The  true  natural  mother  vould 
not  consent  to  have  the  living  child  divided,  but  the 
counterfeit  was  easily  moved  thereunto,  how  earnest 
soever  she  seemed  to  have  it  accounted  hers. 

Secondly,  For  that  he  conceives  it  not  orderly  that 
the  bodies  of  churches  should  be  sent  to  for  counsel,  but 
some  choice  persons.  Power  and  authority  are  in  the 
body  for  elections  and  censui-es,  but  counsel  for  direction 
in  all  aftairs,  in  some  few;  in  Avhich  regard  every  particular 
church  has  appointed  its  eldership  for  ordinaiy  counsellors, 
to  direct  it  and  the  members  thereof  in  all  difficulties ; 
with  whom  others  are  also  to  advise  upon  occasions, 
specially  ordinary.  The  priest's  lips  should  presence 
knowledge,  and  they  should  seek  the  law  at  his  mouth, 
for  he  is  the  messenger  of  the  Lord  of  Hosts.    Mai.  ii.  7. 

These  things  premised,  our  general  answer  to  the 
questions  propounded  by  you  followeth.     You  demand, — 

1st.  AMiether  you  have  done  well  in  retaining  her,  (to 
wit,  the  maid  about  whom  the  difference  was),  she  leaving 
practice  according  to  her  promise  ?  Answer.  We  judge, 
that  therein  you  did  well,  yea,  though  she  had  continued 
her  practice  upon  occasion,  and  without  neglect  of  the 
church  whereof  she  was  a  member,  how  much  more 
leaving  it,  as  she  did.  Considering  the  action  itself,  the 
hearing  of  the  Word  of  God,  the  great  provocation  she 
had  thereunto,  the  state  of  the  other  church  about  which 
your  next  question  is  moved,  and  with  all  these,  that 
excommunication  is  the  heaviest  censure  which  the  church 
can  inflict  for  the  most  heinous  offence,  most  obstinately 
stood  in,  Ave  deem  it  against  that  brotherly  forbearance 
which  the  stronger  owes  to  the  weaker,  so  severely  to 
censure  a  failing  (so  supposed)  of  that  kind. 

To  their  assertion  that  she  was  an  idolater,  liaving 
broken  the  second  commandment,  for  that  I\Ir.  Jacob's 
people  were  judged  idolaters  in  their  going  to  the  assem- 
blies, and  theref(»r(i  from  ]  Cor.  v.  1,  "If  any  called  a 
brother,  be  an  idolater,"  &e.:  we  answer,  that  here  are 
divors  consequ<Mi('«'s  ami  C(^llections.  made  without  yu]r 
of  charity,  or  ground  of  trutli. 

To    grant,    as   the   truth   is,    that  many   things    in    the 


CONGREGATIONAL  CHURCH  IN  LONDON.  383 

assemblies  are  against  the  second  commandment,  which 
forliids  nothing  but  idolatry  expressly,  and  by  conse- 
quence whatsoever  tends  thereunto ;  and  withal  that  Mr. 
Jacob  s  people  did  partake  with  divers  of  these  evils,  yet 
we  deny  to  agTee  either  with  Christianity,  or  civility,  in 
common  course  of  speech,  to  challenge  every  such  prac- 
tice as  the  committing  of  idolatry,  or  such  persons,  as 
idolaters.  The  Lord  Jesus  teacheth,  Matt.  v.  21,  22,  that 
all  unadvised  anger  is  against  the  sixth  commandment, 
"  Thou  shalt  do  no  murder;"  is  therefore  every  man  that 
manifests  upon  occasion,  any  the  least  unadvised  anger, 
to  be  challenged  as  a  committer  of  murder  or  murderer? 
So  by  proportion,  every  less  modest  word,  gesture,  or 
fashion  of  apparel,  is  against  the  seventh  commandment, 
"Thou  shalt  not  commit  adulter}-;"  every  wronging  of 
another  by  negligence,  improvidence,  or  partial  affections, 
which  eveiy  one,  less  or  more,  bears  to  himself,  though 
but  in  a  halfpenny,  is  against  the  eighth  commandment, 
"  Thou  shalt  not  steal;"  are  all,  therefore,  so  doing,  to  be 
pronounced  and  prosecuted,  as  thieves  and  adulterers? 
By  these  vain  collections,  and  bold  challenges,  scarce  any 
so  good  and  godly,  but  might  be  branded  as  idolaters, 
thieves,  murderers,  adulterers  and  what  not.  For  who 
can  understand  his  errors  and  secret  faults  ?  Words  are 
unto  things,  as  clothes  unto  the  body.  And  as  it  were 
a  vain  course  to  put  upon  a  child  a  man's  coat,  though 
never  so  costly,  to  make  him  seem  a  man ;  so  is  it  not 
only  vain,  but  also  injurious  to  put  upon  the  things  which 
we  dislike,  odious  phrases,  though  taken  out  of  the  very 
Scriptures,  to  make  them  seem  worse  than  in  truth 
they  are. 

Indeed,  he  that  is  under  the  law,  and  judgment  thereof, 
doing  the  least  evil  against  the  first  or  second  command- 
ment, is  an  idolater,  and  against  the  sixth  a  murderer, 
and  so  for  the  rest  in  regard  of  God,  and  the  rigour  of 
justice.  Whom  yet  for  men  so  to  call  and  prosecute, 
were  rash  and  rude  at  the  least :  but  now  if  the  person 
can  in  respect  of  other  good  things,  by  the  Word  of  God, 
and  utmost  extent  of  charity,  be  deemed  to  have  any  the 
least  interest  in  the  grace  of  the  gospel,  to  censure  such 
an  one   as   an  idolater,  thief,  murderer,  and  the  like,  is 


3 84  A  LETTER  TO  THE 

against  both  charity  and  godliness.  Tlic  apostle,  2  Cor, 
vi.,  teacheth  us  to  judge  and  speak  otherwise,  ^Yhere  he 
calls  such  of  the  Christian  Corinthians,  as  by  occasion 
of  friends  and  corruptions  of  times  were  drawn  to  par- 
take in  the  idol  feasts,  and  tables  of  devils,  of  which 
they  had  also  before  been  by  him  most  seriously  admo- 
nished, 1  Cor.  8 — 10,  righteousness,  light,  Christ,  be- 
lievers, and  the  temple  of  God,  opposed  to  unbelievers, 
unrighteousness,  &c.  As  it  is  one  thing  to  have  sin,  whicli 
if  we  say  we  have  not,  we  deceive  ourselves,  and  the  truth 
is  not  in  us  ;  and  another  thing,  to  be  sinners  in  the 
Scripture  phrase,  1  John  i.  8,  10;  Psa.  i.  5  ;  John  ix.  3, 
29  ;  so  all  that  practise  through  ignorance  or  infirmity, 
some  acts,  less  discernible,  of  idolatry,  are  not  idolaters  : 
but  such  in  whom  it  reigneth  in  action  or  disposition  ; 
lastly,  if  all  in  the  Church  of  England,  and  of  Mr.  Jacob's 
church  be  idolaters  as  the  apostle  there  speaks,  then  are 
they  all  excluded  fi-om  the  kingdom  of  God,  1  Cor.  vi.  9. 
10,  and  are  under  the  curse  and  condemnation  of  the  law, 
which  censure  the  most  rigid  this  way  have  disclaimed  as 
rash  and  imjust. 

2nd.  Wlu'ther  Mr.  Jacob's  congregation  be  a  true  church 
or  no.  AVe  have  so  judged,  and  the  elders  of  the  church 
at  Amsterdam,  and  the  body  of  the  church  with  them  as 
we  conceive  ;  and  so  do  we  judge  still,  having  sent  you 
with  our  letter,  a  copy  of  certain  papers,  in  which  that 
matter  is  handled. 

3rd.  Whether  Mr.  Staresmore  and  his  wife  are  received 
and  retained  in  our  churches  by  that  covenant  which  they 
made  with  God  in  ]Mr.  Jacob's  church,  or  whether  they 
have  renounced  it  as  false  and  made  another  ? 

Answer.  Their  receiving  here  was  only  by  that  cove- 
nant made  with  God,  .and  the  church  there  continued,  and 
none  otherwise.  The  persons  having  testimony,  and  dis- 
mission from  the  church  there,  and  so  were  in  the  virtue 
of  the  same  covenant  by  us  commended  and  conveyed  to 
that  other  church  in  Amsti'rdain. 

4th.  To  your  fourth  (K-mand  about  your  carriage  to- 
wards your  teacher,  and  other  brethren  renouncing  com- 
munion with  you,  it  is  botli  unseasonable  now  to  answer, 
and  dillicult  for  us  who  are  ignorant  of  such  circumstances, 


CONGREGATIONAL  CHURCH  IN  LONDON.  385 

and  manners  of  carriage  by  them,  as  by  which,  offences 
are  much  aggravated  or  extenuated. 

5th.  Whether  their  pretence  of  having  the  truth  be 
sufficient  to  make  them  the  church,  and  to  warrant  their 
above-mentioned  deaUng  ? 

Aiiswer.  Neither  the  pretence  of  having,  nor  the 
having  of  the  truth  indeed  makes  the  church  in  the  sense 
in  hand,  no  more  than  the  having  some  other  particular 
commendable  virtue  by  some,  makes  them  the  church, 
excluding  them  that  want  it ;  as  Eevelation  ii.,  iii.  the 
visible  and  ministerial  church  is  the  whole  body  and  every 
member  thereof.  Not  some  parts,  of  which,  some  of 
these  members  have  more  comeliness,  and  some  less. 
Acts  XX.  28  ;  ]  Cor.  xiv.  -23  ;  Eom.  xii. ;  1  Cor.  xii.  The 
church  is  a  state,  spiritual ;  and  political,  not  personal 
error  thereof  or  other  sin,  makes  any  cease  to  be  a  mem- 
ber thereof.  And  if  the  greater  number  be  members  still, 
though  in  error,  the  smaller  cannot  be  the  body :  besides, 
if  some  particular  sin  or  error  make  the  greatest  part  not 
to  be  members,  then  much  more  two  or  three  particulars. 
Wliich  thereupon,  the  church  might  not  censure  for  any 
error  or  other  sin,  to  wit,  if  they  were  not  members. 
Lastly,  this  conhrms  that  popish  and  presumptuous  ground, 
that  "  the  church  cannot  err." 

6th.  "SMiether  women  have  voices  mtli  men  in  the 
judgments  of  the  churches  ? 

Answer.  The  apostle  teacheth  plainly  the  contraiy, 
1  Cor.  xiv.  34;  1  Tim.  ii.  12,  14.  And  though  he  speak 
particularly  of  prophesying  and  teaching,  yet  lays  he  down 
a  more  general  rule,  forbidding  all  such  speaking,  as  in 
which  authority  is  used  that  is  usurped  over  the  man, 
Avhich  is  done  specially  in  judgments.  And  if  a  woman 
may  not  so  much  as  move  a  question  in  the  church  for  her 
instruction,  how  much  less  may  she  give  a  voice  or  utter 


a  reproof  for  censur^ 

And  this  answer  we  return  at  the  length,  brethren,  to 
your  letter  and  demands,  and  therewith  our  loving  saluta- 
tions in  the  Lord.  In  whom,  wishing  your  peace  and  wel- 
fare, we  rest,  your  loving  brethren, 

John  Hobinsz,  and  Church  with  him, 
Leyden,  5  A2)ril,  1024. 

VOL.  III.  c  c 


AN    APPEAL 


TRUTH'S    BEHALF. 


A    LET  TEE, 


REV.    JOHN    ROBINSON, 


CHURCH  AT  AMSTERDAM, 

PROTESTING  AGAINST  ITS  UNSCRIPTURAL  PROCEEDINGS  TOWARDS  ONE 
OF  ITS  MEMBERS. 


1624. 


AN  APPEAL  ON  TRUTH'S  BEHALF. 


Our  opposites,  after  much  and  long  struggling,  as  wild 
creatures  taken  in  the  snare,  perceiving  neither  friend 
nor  foreigners  knew  how  to  yield  them  any  relief  (though 
they  crept  basely  for  it),  being  yet  set  to  hold  it  out,  truth 
failing  them,  now  they  unconscionably  invent  slanders  ; 
hoping,  after  so  long  time  past,  they  may  now  boldly 
change  the  causes  of  our  difference,  and  say,  "We  were  cast 
out  for  seducers  and  for  attempting  to  lead  them  to  idolatry, 
and  so  all  we  have  published  is  no  other  than  lies,  which 
they  now  threaten  to  manifest  to  all  the  world ;"  boasting 
now  before  all,  "  they  are  able  to  make  good  their  proceed- 
ings against  us  before  God  and  men ;"  yet,  hitherto,  all 
know  they  have  ever  shunned  to  come  to  trial  with  us 
before  any,  or  to  take  other's  advice  for  common  good,  as 
this  letter  manifests  ;  where  also,  contrary  to  their  saying, 
is  confirmed  that  they  censured  us,  for  not  acknowledging 
intrapping  demands  for  Christ's  government,  and  a  lawful, 
peaceable  meeting,  for  faction. 

The  judgment  of  the  Church  of  Leyden  upon  the  j^re- 
sent  differences,  occasioned  by  our  oj^posites  themselves.-' 

To  our  Beloved,  the  Elders  and  Church  at  Amsterdam,  grace 

and  2^<^ace  from  God  the  giver  thereof,  and  in  him  our 

salutations. 

We  received  your  letter,  brethren,  but  not  answering 

either  our  expectation  or  the  weigh tiness  of  tbe  business 

in   hand  ;    and  are  withal   rather   driven  to  gather  your 

meaning  out  of  it,  than  finding  the  same  in  it  expressed. 

Only  we  see  plainly  your  intent  of  imputing  special  blame 

to  one,  by  you  accounted  the  chief  adversary,  as  offering 

*   Vide  Prefatory  Notice  to  the  foregoing  Treatise,  pages  339 — 341. 


390  AX  APPEAL  ON  TRUTH's  BEHALF. 

boastingly,  as  you  say,  to  prove,  that  he  cloth  worship  the 
God  of  his  fathers,  in  writing  a  letter  in  opposition  to  the 
church's  agreement,  and  in  rebellious  refusing  and  despis- 
ing of  the  same  church.  First,  touching  the  person  in- 
tended by  you.  It  should  not  seem  strange  to  any,  if  he 
were  most  forward,  who  was  deepliest  interested  in  the 
business ;  and  that,  so  far  as  his  church-estate  and  mem- 
bership must  necessarily  stand  or  fall  with  that  covenant 
impugned  by  you,  as  the  braneli  with  the  root.  As  Ziljtah 
was  not,  nor  could  be,  rightfully,  Lealis  handmaid,  except 
she  had  been  Laban's  first,  rightfully,  Gen.  xxix.  24,  by 
whose  gift  she  was  transmitted  and  conveyed  unto  her; 
so  neither  could  he  be  truly  a  member  there  with  you  but 
by  transmission,  dismission,  or  conveyance  (call  it  as  you 
will)  from  this  church  to  that,  and  so  from  that  at  London 
first  to  us  here,  by  virtue  of  that  first  covenant  there  made 
by  profession  of  faith  ;  which  covenant,  howsoever  by  some 
light  person  accounted  no  better  than  the  Turks  might 
make,  was  by  the  churches  both  there  and  here,  also  in 
the  time  of  those  worthy  governors,  now  at  rest  in  the 
Lord,  esteemed  truly  Christian.  The  party  intended  by 
you  should,  by  your  grounds,  not  have  been  cast  out,  but 
lei't  out  of  the  church.  Jiiid  for  the  things  by  you  imputed 
unto  him,  we  are  certified,  by  many  eye  and  ear  witnesses, 
that  his  speech  was  as  foUoweth :  "  As  Paul,  in  his  case, 
when  he  was  accused  unjustly,  said,  '  In  the  way  they  call 
heresy,  worship  I  the  God  of  my  fathers,'  so  haply  I  in 
this,  that  which  you  call  and  have  censured  for  faction,  or 
a  factious  action,  tending  to  the  breach  and  division  of  the 
church,  I  judge  to  be  nothing  less,  but  rather  a  Christian 
duty,  tending  to  love  and  not  to  division  in  the  church  in 
the  least,  eitlier  in  action  or  intention.  And  if  way  may 
be  given  to  speak  our  minds  freely,  without  interruption, 
as  liath  been  solemnly  granted,  it  may  and  will  so  appear, 
I  doubt  nut  to  the  hearts,"  S:c.  And  that  this  speech  he 
used  not  till  all  hope  was  taken  away  of  any  moderate  course 
of  proceeding,  or  of  otlier  than  by  simple  confession  of  the 
sin  of  faction.  And  surely,  brethren,  it  is  not  credi)»le  that 
he  would  sj)eak  of  the  worsliipping  of  the  God  of  his 
fathers,  or  that  any  one  endued  witli  common  sense  would 
offer  to  prove  unto  others  that  he  worshipped  God  by  tliat 


AN  APPEAL  ON  TRUTH 's  BEHALF.  391 

which  he  knew  they  esteemed  smful  and  evil.  If  he  had 
proved  that  he  had  so  worshipped  God,  what  else  had  it 
been,  but  to  have  proved  that  he  had  worshipped  God  by 
doing  evil,  m  their  conscience,  with  whom  he  had  to  do  ? 
This  had  been  an  offer  fit  for  him  to  make,  that  meant  to 
prove  himself  guilty,  and  so  to  persuade  others  that  he 
was ;  but  not  for  him  who  means,  as  he  did,  to  avow  his 
innocency  in  the  thing.  Brethren,  let  us  be  mindful,  as 
we  ought,  that  no  relation  of  a  cause,  nor  plea  for  or  against 
it,  can  make  either  ours  the  better,  or  our  adversaries  the 
worse,  in  the  eyes  of  the  Supreme  Judge  both  of  our  persons 
and  judgments,  and  all  other  our  actions. 

And  whereas  the  course,  well  begun  and  tending  to  paci- 
fication, was,  as  we  understand,  interrupted  and  broken  off, 
upon  a  ground  taken  from  the  course  of  not  calling  again 
into  question,  civil  judgments  once  passed  by  the  judge 
according  to  right ;  let  it  not  be  grievous  unto  you  if  we 
a  little  warn  you  of  that  dangerous  foundation,  upon  which, 
it  seems,  you  too  much  build  your  manner  of  proceeding 
in  the  church ;  and  to  let  pass,  that  it  were  more  for  the 
true  peace  of  the  judges  of  the  world  with  God,  though 
some  diminution  of  their  credits  in  the  eyes  of  vain  men, 
if  they  not  only  revised,  but  often,  upon  better  information 
or  advice,  even  reversed  their  former  sentences.  We  pray 
you  call  to  mind  how  grievous  it  was  unto  the  body  of  you, 
and  dangerous  in  itself,  when  some  of  place  amongst  you, 
a  few  years  since,  would  pattern  the  government  of  the 
church  now,  by  the  government  of  the  elders  in  Israel, 
which  is,  in  truth,  to  transform  a  service  into  a  lordship. 
]\Iore  specially  for  the  matter  in  hand.  When  the  civil 
judge  hath  passed  sentence,  and  that  execution  is  done 
accordingly,  and  that  every  one  hath  his  due,  there  is  an 
end  of  the  matter ;  but  in  spiritual  judgments  there  is  a 
further  thing  which  the  magistrate  meddles  not  with — the 
repentance  of  the  censured  to  follow  in  time  by  God's 
blessing.  The  end  of  excommunication  is  not  that  the 
person  might  be  excommunicated,  but  that  repentance 
might  follow ;  for  the  furthering  whereof  many  things 
may  and  ought  to  be  done  in  Christian  discretion  by  the 
church  towards  the  excommunicated,  as  being,  as  it  were, 
the  church's  prisoner,  1  Cor.  v.  5,  by  which  he  and  his  sins 


302  AX  APPEAL  ON  TRUTH 's  BEIIAT.F. 

are  bound  upon  farth,  as  our  I^ord  tcaclu'th,  ^latt.  xviii.  18. 
And  a  larger  extent  of  discretion  this  way,  few  cases  in  an 
a«jje  can  persuade  to,  than  tins  in  liand,  considering'  both 
the  ground  and  carriage  of  the  thing,  and  the  number  of 
the  persons  opposite,  and  with  these  the  interest  of  all 
other  churches  in  the  business.  And  now  understanding, 
brethren,  that  competent  satisfaction  for  the  manner  of 
the  carriage  hath  been  tendered  by  the  i)arties  censured, 
for  the  matter  to  be  reduced,  as  we  conceive,  to  these  two 
heads  following,  we  can  do  no  less,  in  honour  of  the  truth, 
discharge  of  our  own  consciences  before  God,  and  due 
res])ect  unto  them  in  their  distressed  state,  than  to  signify 
and  profess, 

1.  That  in  a  matter  of  mere  counsel  and  advice,  more 
than  which  neither  the  church  of  London  required  nor 
you  could  afford  them,  any  particular  persons  advised  with 
and  having  their  reasons  of  difference  from  the  church's 
persuasion,  may,  and,  in  cases  of  weight,  such  as  this  was, 
ought  by  speech  or  writing  as  there  is  occasion,  signify 
that  their  ditVerent  judgment  and  advice  to  them  whom  it 
concerns,  provided  the  same  be  done  in  good  manner  and 
with  due  respect  to  the  church.  Solomon  saith,  Prov.  xi.  14, 
that  "in  the  multitude  of  counsellors  there  is  safety;" 
and  ever}'  man's  common  sense  teacheth,  that  he  who 
propounds  a  thing  to  others  for  counsel,  should  hear  eveiy 
mans  opinion,  and  the  reason  thereof  for  his  help  and 
direction.  To  deny  this  is  to  deprive  him  of  liberty  that 
shoidd  give  counsel,  and  him  of  help  that  should  receive 
it.  The  church  was  not  in  this  case  to  use  authority,  but 
to  show  reason. 

2.  That,  seeing  both  Moses  in  the  law,  Deut.  xix.  15, 
and  Christ  in  the  gospel,  ^latt.  xviii.  15 — 17,  ordains 
that  every  matter  should  be  established  by  two  or  three 
witnesses,  and  that,  in  that  order  the  church  should  be 
told  or  complained  to  of  a  brother:  for  the  otlicfr  to 
tra<luce  or  comjdain  of  a  brother  to  the  church,  without 
witness  of  an  oiVence  done,  and  to  proceed  with  him  by 
questions  an<l  interrogatories,  tending  to  his  prejudice, 
and  for  the  cliurch  to  censure  him  for  refusing  to  answer 
such  interrogatories  so  ministered,  is  both  against  Moses 
iind  Christ,  and  the  law  of  nature  itself.  Acts  xxiv.  8,  J 3; 


AN  APPEAL  ON  TRUTHS  BEHALF.  393 

and  XXV.  5,  IG,  which  taught  the  Avise  of  the  heathen  not 
to  proceed  m  judgment  with  any  but  by  way  of  accusation 
and  proof  of  evil  against  him.  And  these  persuasions  of 
the  thin<^s  and  defence  of  our  own  and  all  other  Christians', 
yea,  of  all  men's  lawful  liberty,  we  are  willing  and  able, 
by  the  grace  of  God,  to  justify  against  all  gainsayers. 

And  now,  brethren,  what  shall  we  say  more  unto  you? 
Our  and  all  other  churches'  advice  you  reject,  m  confidence 
of  your  own  unerring  judgment  and  proceeding  in  this 
matter. 

In  your  letter  you  mention  the  great  weakness  ol  the 
church.  Oh,  that  you  would  indeed  manifest  such  persuasion 
of  yourselves  !  Then  would  you  not  proceed  with  that 
confidence  in  a  matter  and  manner  before  unheard  of  in 
the  churches  ;  then  would  you  both  be  glad  of  and  desn^e 
the  advice  and  counsel  of  others,  able  and  willing,  in  the 
fear  of  the  Almighty  and  in  a  good  conscience,  to  afford 
you  the  best  heip  they  can  ;  and  not  so  carry  things  as  if 
the  Word  of  God  either  came  from  you  or  unto  you  alone. 
And  for  the  church  here,  which  is  nearliest  united  unto 
you,  what  other  use  have  you  had  of  us,  since  the  death  of 
your  wise  and  modest  governors,  in  all  your  differences 
and  troubles,  save  to  help  to  bear  part  of  that  scandal  and 
opprobry  wherewith,  specially  in  the  public  carriage  of 
matters,'  you  have  laden  the  ordinances  of  God  and  pro- 
fessors of  the  same  in  the  eyes  of  all,  within  and  y/ithout. 
But  in  vain  we  speak  unto  you,  whose  ears  prejudice  hath 
stopped.  We  purpose  not  'henceforth  to  trouble  you  any 
more  in  this  kind  ;  but  taking  part  as  occasion  in  the  good 
thino-s  amongst  you,  and  professing  ourselves  innocent  of 
the  Things  amiss,  will  bewail  your  state,  which  is  indeed  to 
be  bewailed,  and  commend  it,  as  we  do,  to  the  Lord  for 
bettering.     His  grace  be  with  you  always  more  and  more. 

Your  loving  brethren, 

The  Pastor  and  Church  at  Ley  den, 

John  Eobinson. 

Leyden,  September  IS,  1G24. 


AN  ANSWER  TO  A  CENSORIOUS  EPISTLE. 


REV.  JOHN  ROBINSON. 


PEEFATORY  NOTICE  BY  THE  EDITOR. 


Of  the  authenticity  of  this  Epistle  there  can  be  no 
doubt,  though  pubhshed,  it  would  seem,  anonymously. 
Its  history  is  as  follows  : — 

The  Rev.  Joseph  Hall,  B.D.,  then  Rector  of  Halstead, 
but  afterwards  Bishop  of  Norwich,  published  a  Letter,  in 
1608,  the  year  of  Mr.  Robinson's  departure  to  Amsterdam, 
addressed  to  "  Mr.  Smyth  and  Mr.  Rob(inson),  Ringleaders 
of  the  late  Separation  at  Amsterdam."  The  Letter  bears 
no  date,  but  must  have  been  written  at  the  time  referred 
to,  inasmuch  as  Hall's  Reply  to  the  "  Answer "  was 
published  in  1610  ;  in  the  "Dedication"  of  which  Reply, 
"  To  our  gracious  and  blessed  Mother,  the  Ohm-ch  of 
England,"  he  states,  "that  no  less  than  a  year  and  half  is 
past.  Rev.  Dear  and  holy  Mother,  since  I  wrote  a  loving 
monitory  Letter  to  two  of  thine  unworthy  sons,  which  I 
heard  were  fled  from  thee  in  person,  in  affection,  and 
somewhat  in  opinion ;  supposing  them  yet  thine,  in  the 
main  substance,  though  in  circumstances  their  own."* 

That  Mr.  Robinson  was  the  Author  of  the  "Answer"  is 
placed  beyond  doubt,  from  the  fact  that  Mr.  Hall  states  in 
the  "  Dedication,"  that  since  he  wrote  the  Epistle,  "  one 
of  them,"  referring  to  Mr.  Smyth,  who  had  m  the  mean- 
time become  an  Anti-psedobaptist,  "  hath  washed  off  thy 
font  water  as  unclean  ;  and  hath  written  desperately  both 

*  Hall's  Works,  vol.  ix.,  page  379,  Edited  by  Rev.  Josiah  Pratt, 
B.D.,  1\A.S.,  Ed.  1808.     London. 


898  PREFATORY  NOTICE. 

against  tliec  aiid  his  own  fellows."*  In  the  "Apolog}',"  he 
addresses  Mr.  Rohinson  :  "  I  wrote  not  to  you  alone  :  what 
is  become  of  your  partner,  yea,  your  guide  ?  Woe  is  me  ! 
he  hath  renounced  our  Christendom  with  our  church, 
and  hath  washed  off  his  former  water  with  new;  and 
now  condemns  you  all  for  not  separating  further,  no 
less  tlian  we  condemn  you  for  separating  so  far."  And  in 
the  closing  paragraphs  of  the  "Apolog}-,"  Mr.  Hall  ex- 
plicitly alludes  to  Mr.  Robinson  by  name.f 

Mr.  Robinson  must  have  received  the  "Censorious 
Epistle"  shortly  after  his  arrival  at  Amsterdam,  in  1C08, 
and  replied  to  it  immediately.  Hall's  Reply  is  long  and 
elaborate,  and  must  have  occupied  considerable  time  in  its 
composition;  but  w^as  published  in  IGIO,  thus  furnishing 
internal  evidence  as  to  the  date  of  Robinson's  ".Answer" 
being  1008,  before  he  left  Amsterdam  for  Leyden. 

No  separately  published  copy  of  Mr."^  Robinsons 
"Answer"  has  been  found,  but  is,  it  is  presumed,  cjii-e- 
fully  and  accurately  reprinted  in  Hall's  Reply  to  the 
"Answer,"  entitled,  "A  common  Apologie  of  the  Chm'ch 
of  England,  against  the  unjust  challenges  of  tlie  over- 
just  sect,  commonly  called  Brownists  :  wherein  tlie  gi-ounds 
and  defences  of  the  Separation  are  largely  discussed ; 
occasioned  by  a  late  Pamphlet,  publislied  under  tlie  name 
of  'An  Answer  to  a  Censorious  Epistle,'  which  the  reader 
shall  finde  in  the  margent."  By  J.  H.  4to.,  London,  IGIO. 
As  the  title-page  indicates,  the  "Answer"  is  copied  into 
Uie  "Apologie,"  and  forms  the  text-book  of  tlie  Author's 
criticisms  and  animadversions. 

As  Mr.  Robinson  follows  the  order  of  the  "  Censorious 
Epistle,"  and  adapts   his   replies  to  tlie   paragraphs   suc- 
cessively,   witliout   (pioting    them    verbatim,     tlie    Letter 
itself  is  reprinted  before  the  "Answer,"  that  tlie   subjects 
•  Character  of  the  Beast,  by  Joha  Smyth, 
t  Hall's  Work-s,  vol.  ix.  page  384. 


PEEFATOEY  NOTICE.  399 

in  dispute  may  be  the  better  understood  by  the  reader; 
and  that  the  differences  of  opinion  between  Mr.  Hall  and 
Mr.  Robinson,  respecting  the  spirit  and  language  of  the 
"  Censorious  Epistle"  may  be  seen,  a  few  lines  are  trans- 
cribed from  Mr.  Hall's  "Apologie."  Mr.  Robinson's 
opinion  will  be  learned  from  his  "Answer,"  which  his 
clerical  antagonist  calls  "a  stomachful  pamphlet"  : — 

*'  There  was  no  gall  in  my  pen,  no  insultation  :  I  Avrote 
to  you  as  brethren,  and  wished  you  companions.  There 
was  more  danger  of  flattery  in  my  style,  than  bitterness. 
My  opposition  was  not  too  vehement,  but  too  slight  and 
slender :  so,  strong  champions  blame  their  adversaiy  for 
striking  too  early.  You  might  have  forborne  this  fault; 
it  was  my  favour,  that  I  did  not  my  worst :  you  are  worthy 
of  more  weight,  that  complain  of  ease. 

"  The  discourse  that  I  rolled  down  upon  you  was  weak 
and  weightless :  you  shall  well  find  this  was  my  lenity,  not 
my  impotence.  The  fault  hereof  is  partly  in  your  expecta- 
tion, not  in  my  letter.  I  meant  but  a  short  epistle ;  you 
looked  belike  for  a  volume  or  nothing. 

"  I  meant  only  a  general  monition ;  you  looked  for  a 
solid  prosecution  of  particulars.  It  is  not  for  you  to  give 
tasks  to  others'  pens.  By  what  law  must  we  write  nothing 
but  large  scholastical  discourses,  such  tomes  as  yours  ? 
May  we  not  touch  your  sore,  unless  we  will  lance  and 
search  it  ?  I  was  not  enough  your  enemy ;  forgive  me  this 
error,  and  you  shall  smart  more."-- 

Mr.  Robinson  did  not  reply  to  Mr.  Hall's  "  Common 
Apology,"  judging  it  a  needless  task ;  and  characterizing  it 
as  being  "  stuffed  with  popish  principles,"  and  "  as  being 
as  much  and  more  immediately  against  the  Reformists  and 
their  cause,  in  the  main,  as  against  us  and  ours."f 

*  Hall's  Works,  vol.  ix.  page  383. 

t   Vide  vol.  iii.  Plea  for  Prophecy,  Preface,  page  286. 


LETTER  BY  EEV.  JOSEPH  HALL,  B.D.,  RECTOR 
OF  HALSTEAD,  CALLED  BY  MR.  ROBINSON 
-A  CENSORIOUS  EPISTLE." 


TO  MR.  SMITH  AND    MR.  ROcflNSON,)  RINGLEADERS    OF   THE    LATE 
SEPARATION  AT  AMSTERDAIVI. 

Setting  forth  their  injury  done  to  the  Church,  the  Injus- 
tice of  their  Cause,  and  Fearfulness  of  their  Offence. 
Censuring  and  advising  them. 

We  hear  of  your  separation,  and  mourn;  yet  not  so 
much  for  you,  as  for  your  wrong. 

You  coukl  not  do  a  greater  injuiy  to  your  mother,  than 
to  flee  from  her.  Say,  she  were  poor,  ragged,  weak;  say, 
she  were  deformed ;  yet  she  is  not  infectious ;  or,  if  she 
were,  yet  she  is  yours. 

This  were  cause  enough  for  you,  to  lament  her,  to 
pray  for  her,  to  lahour  for  her  redress  ;  not  to  avoid  her. 
This  unnaturalness  is  shameful ;  and  more  heinous  in  you, 
who  are  reported  not  parties  in  this  evil,  but  authors. 
Your  flight  is  not  so  much,  as  your  misguidance. 

Plead  not :  this  fault  is  past  excuse :  if  we  all  should 
follow  you,  this  were  the  way  of  a  church,  as  you  plead, 
imperfect,  to  make  no  church ;  and  of  a  remedy,  to  make 
a  disease.  Still  the  fruit  of  our  charity  to  you,  is  besides 
our  grief,  pity.  Your  zeal  of  tinith  hath  misled  you,  and 
you,  others ;  a  zeal,  if  honest,  yet  blindfolded,  and  led  by 
self-will.  Oh,  that  you  loved  peace,  but  half  so  well  as 
truth,  then,  tliis  breach  had  never  been ;  and  you  that  are 
yet  brethren,  had  been  still  companions. 

"  Go   out  of   Babylon,"  you  say :    "  the  voice,   not  of 

VOL.  III.  •  D   D 


40*2  LETTER  BY  REV.  JOSEPH  HALL,  B.D. 

schism,  but  of  holiness."  Know  you  where  you  are  ? 
Look  about  you,  I  beseech  you ;  look  behind  you ;  and  see 
if  we  have  not  left  it  upon  our  backs.  She  herself  feels, 
and  sees,  that  she  is  abandoned :  and  conii)lains  to  all  the 
world  that  we  have  not  oidy  forsaken,  but  spoiled  her ;  and 
yet  you  say,  "  Come  out  of  Babylon."  And  except  you  will 
be  willingly  blind,  you  may  see  the  heaps  of  her  altars,  the 
ashes  of  her  idols,  the  ruins  of  her  monuments,  the  con- 
demnation of  her  errors,  the  revenge  of  her  abominations. 

And  are  we  yet  in  Babylon  ?  Is  Babylon  yet  amongst 
us  ?  Where  are  the  main  buildings  of  that  accursed  city  ? 
those  higli  and  proud  towers  of  their  universal  hierarchy. 
infallible  judgment,  dispensation  with  laws  of  God,  an<l 
sins  of  men  ;  disposition  of  kingdoms  ;  deposition  ol 
princes  ;  parting  stakes  with  God  in  our  conversion, 
through  freedom  of  will  ;  in  our  salvation,  through  the 
merit  of  our  works  ?  Where  are  those  rotten  heaps  (rotten, 
not  through  age,  but  corrujjtion)  of  transubstantiating  of 
bread,  adoring  of  images,  multitude  of  sacraments,  power 
of  indulgences,  necessity  of  confessions,  profit  of  pilgrim- 
ages, constrained  and  approved  ignorance,  imknown  devo- 
tions ?  Where  are  those  deep  vaults,  if  not  mines,  of 
penances  and  purgatories,  whatsoever  hath  been  devised 
by  those  popelings,  whether  profitable  or  glorious,  against 
the  Lord  and  his  Christ?  Are  they  not  all  rased  and 
l)uried  in  the  dust  ?  Hath  not  the  majesty  of  her  gods. 
like  as  was  done  to  ^lythra  and  Serapis,  been  long  ago 
offered  to  the  public  laughter  of  the  vulgar?  What  is 
this,  but  to  go,  yea,  to  run,  if  not  to  lly,  out  of  Babylon? 

But  as  every  man  is  a  hearty  patron  of  his  own  actions, 
and  it  is  a  desperate  cause  that  hath  no  plea,  you  allege 
oiu;  consorting  in  ceremonies,  and  say,  still  we  tarry  in 
the  suburbs.  Grant  that  these  were  as  ill  as  an  enemy 
can  mak<'  them,  or  can  pretend  them  :  you  are  deceived,  if 
you  think  the  walls  of  Babylon  stand  upon  ceremonies. 
Substantial  errors  are  both  her  foundation  and  frame. 
These  ritual  observances  are  not  so  nuich  as  tile  and  n^ed  ; 
rather  like  to  some  fane  upon  the  roof,  for  ornament,  more 
than  use;  not  parts  of  the  buiUling,  but  not  necessary  ai> 
pendanccs.     If  you   take   them  otherwise,  you  wrong  the 


LETTER  BY  REV.  JOSEPH  HALL,  B.D.  403 

church  :  if  thus,  and  yet  depart,  you  ^\Tong  it  and  yourself : 
as  if  you  Avould  have  persuaded  righteous  Lot  not  to  stay  in 
Zoar,  hecause  it  was  so  near  Sodom.  1  fear,  if  you  had  seen 
the  money-changers  in  the  temple,  however  you  would  have 
prayed,  or  taught  there :  Christ  did  it,  not  forsaking  the 
place,  but  scourging  the  offenders.  And  this  is  the  valour  of 
Christian  teachers  to  oppose  abuses,  not  to  run  away  from 
them.  Where  shall  you  not  thus  find  Babylon  ?  Would 
you  have  run  from  Geneva  because  of  her  wafers  ?  or  from 
Corinth,  for  her  disordered  love-feasts  ? 

Either  run  out  of  the  world,  or  your  flight  is  in  vain.  If 
experience  of  change  teach  you  not  that  you  shall  find  your 
Babylon  everywhere,  return  not.  Compare  the  j^lace  you 
have  left  with  that  you  have  chosen  ;  let  not  fear  of  seem- 
ing to  repent  over-soon  make  you  partial.  Lo  !  there  a 
common  harbour  of  all  opinions,  of  all  heresies,  if  not  a 
mixture  :  here,  you  drew  in  the  free,  and  clear  air  of  the 
gosj)el,  without  that  odious  composition  of  Judaism,  Arian- 
ism,  Anabaptism  :  there,  you  live  in  the  stench  of  these, 
and  more.  You  are  unworthy  of  pity,  if  you  will  approve 
your  misery.  Say,  if  you  can,  that  the  Church  of  Enty- 
land  (if  she  were  not  yours)  is  not  a  heaven  to  Amsterdam. 
How  is  it,  then,  that  our  gnats  are  harder  to  swallow  than 
their  camels  ?  and  that,  while  all  Christendom  magnifies 
our  happiness,  and  applauds  it,  your  handful  alone  so  de- 
tests our  enormities  that  you  despise  our  graces  ? 

See  whether  in  this  you  make  not  God  a  loser.  The 
thank  of  all  his  fiivours  is  lost,  because  you  want  more  : 
and,  in  the  meantime,  who  gains  by  this  sequestration,  but 
Pvome  and  hell  ?  How  do  they  insult  in  this  advantage, 
that  our  mother's  own  children  condemn  her  for  unclean, 
that  we  are  daily  weakened  by  our  divisions,  that  the  rude 
multitude  hath  so  palpable  a  motive  to  distrust  us.  Sure 
you  intended  it  not:  but  if  you  had  been  their  hired  a<i"ent 
you  could  not  have  done  our  enemies  greater  sen-ice. 

The  God  of  heaven  open  your  eyes,  that  you  may  see 
the  injustice  of  that  zeal  which  hath  transported  you  ;  and 
turn  your  heart  to  an  endeavour  of  all  Christian  satisfac- 
tion :  otherwise,  your  souls  shall  find  too  late,  that  it  had 
been  a  thousand  times  better  to  swallow  a  ceremony,  than 


404  LETTER  RY  REV.  JOSEPH  HALL,  B.D. 

to  rend  a  churcli ;  yea,  that  even  whoredoms  and  murders 
shall  abide  an  easier  answer  than  separation. 

I  have  done,  if  only  I  have  advised  you  of  that  fearful 
threatening  of  the  wise  man  :  "  The  eye  tliat  mocketh 
his  father,  and  despisetli  the  government  of  his  mother, 
the  ravens  of  the  river  shall  pick  it  out,  and  the  young 
eagles  eat  it."  Prov.  xxx.  17. 


AN  ANSWEK  TO  "  A  CENSORIOUS  EPISTLE. 


"  It  is  a  hard  thing  even  for  sober-minded  men,  in  cases 
of  controversy,  to  use,  soberly,  the  advantages  of  the  times  ; 
upon  which,  whilst  men  are  mounted  on  high,  they  use  to 
behold  such  as  they  oppose  too  overly,  and  not  without  con- 
tempt ;  and  so  are  ofttimes  emboldened  to  roll  upon  them, 
as  from  aloft,  very  weak  and  weightless  discourses  :  think- 
ing any  slight  and  slender  opposition  sufficient  to  oppress 
those  underlings  whom  they  have,  as  they  suppose,  at  so 
great  an  advantage.  Upon  this  very  presumption,  it 
Cometh  to  pass,  that  this  Author  undertaketh  thus  solemnly 
and  severely  to  censure  a  cause  whereof,  as  appeareth  in 
the  sequel  of  the  discourse,  he  is  utterly  ignorant :  which, 
had  he  been  but  half  so  careful  to  have  understood  as  he 
hath  been  forward  to  censure,  he  would  either  have  been, 
I  doubt  not,  more  equal  towards  it,  or  more  weighty 
against  it.  As  this  Epistle  is  come  to  my  hands,  so  I  wish 
the  Answer  of  it  may  come  to  the  hands  of  him  that 
occasioned  it.  Entreating  the  Christian  reader,  in  the 
name  of  the  Lord,  unpartially  to  behold,  without  either 
j^rejudice  of  cause  or  respect  of  person,  what  is  written  on 
both  sides  ;  and  so  from  the  court  of  a  sound  conscience,  to 
give  just  judgment. 

"The  'crime'  here  objected,  is  'separation;'  a  thhig 
very  odious  in  the  eyes  of  all  them  from  whom  it  is  made ; 
as  evermore  casting  upon  them  the  imputation  of  evil, 
whereof  all  men  are  impatient.  And  hence  it  cometh  to 
pass  that  the  Church  of  England  can  better  brook  the 
vilest  persons  continuing  communion  with  it,  than  any 
whomsoever  separating  from  it,  though  upon  never  so  just 


400  AX  ANSWER  TO    "A  CENSOlilOUS  EPISTLE." 

and  well-grounded  reasons.  And  yet  separation  from  the 
WDrld,  and  so  from  the  men  of  the  world,  and  so  from  the 
prince  of  the  world  that  rcigneth  in  them,  and  so  from 
whatsoever  is  contrar}^  to  God,  is  the  first  step  to  ourcom- 
nmnion  with  God,  and  angels,  and  good  men,  as  the  first 
step  to  a  ladder  is  to  leave  the  earth  I 

"  The  separation  we  have  made,  in  respect  of  our 
knowledge  and  obedience,  is  indeed  late  and  new  ;  yet 
is  it,  in  the  nature  and  causes  thereof,  as  ancient  as  the 
gospel,  which  was  first  founded  in  the  'enmity,'  Gen.  iii. 
15,  which  God  himself  put  betwixt  the  seed  of  the  woman 
and  the  seed  of  the  serpent ;  which  'enmity'  hath  not  only 
been  successively  continued,  but  also  visibly  manifested  by 
the  actual  sej)aration  of  all  true  churches  from  the  worKl. 
in  their  collection  and  constitution,  before  the  law,  under 
the  law,  and  under  the  gospel.  Gen.iv.  13,  14,  16 ;  vi.  1,2; 
vii.  1,  with  1  Pet.  i.  '^2 ;  iii.  '20, 21 ;  Gen.  xii.  2  ;  Lev.  xx.  24, 
20;  Neh.  ix.  2  ;  John  xvii.  14,  16  ;  Acts  ii.  40  ;  xix.  9  ;  1 
Cor.  vi.  17.  Which  separation  the  Church  of  England 
neither  hath  made  nor  doth  make,  but  stands  actually  one 
with  all  that  pai't  of  the  world  within  the  kingdom,  without 
separation :  for  which  cause,  amongst  others,  we  have 
chosen,  by  the  grace  of  God,  rather  to  sepai-ate  ourselves 
to  the  Lord  from  it,  than  with  it  from  him.  in  tlie  visiblt 
constitution  of  it. 

"To  the  title  of  a  'Eingleader,"  wherewith  it  pleaseth  this 
'pistler  to  style  me,  I  answer.  That  if  the  thing  I  have  be 
good,  it  is  good  and  commendable  to  have  been  forward  in 
it;  if  it  be  evil,  let  it  be  reproved  by  tlie  light  of  God's 
Word ;  and  that  God,  to  whom  I  have  done  that  I  have 
done,  will,  I  doubt  not,  givt;  me  both  to  see  imd  to  heal  my 
error,  by  speedy  rei)entance  :  if  I  have  tied  away  on  fooi. 
I  shall  return  on  horseback.  But  as  I  durst  never  set  iovi 
into  this  way,  but  upon  a  most  sound  and  unresistable  con- 
viction of  conscience  by  the  Word  of  God,  as  I  was  per- 
suaded, so  must  my  ntiring  be  wrought  by  more  solid 
reasons,  from  tlie  same  Word,  than  are  to  be  found  in  a 
thousand  such  pretty  i)amphlets  luid  formal  flom*ishes  as 
this  is. 

"Your  jutying  of  us,  and  sorrowing  for  us,  especially  for 
the  wrong  tione  by  us,  were,  in  you,  commendable  aftec- 


AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE."  407 

tions,  if  by  us  justly  occasioned;  but  if  your  cliurch  be 
deeply  drenched  in  apostacy,  and  you  cry  'Peace,  peace,' 
when  sudden  and  certain  desolation  is  at  hand,  it  is  you 
that  do  wrong,  though  you  make  tlie  complaint.  And 
so,  being  cruel  towards  yourselves,  and  your  own,  whom 
you  flatter,  you  cannot  be  truly  pitiful  towards  others  whom 
you  bewail.  But  I  will  not  discourage  you  in  this  affec- 
tion, lest  we  find  few  in  the  same  fault :  the  most,  instead 
of  'pity'  and  compassion,  affording  nothing  but  fury  and 
indignation. 

"  The  first  action  laid  against  us  is  of  '  unnaturalness,' 
and  ingratitude,  towards  our  '  mother,  the  Church  of  Eng- 
land, for  our  causeless  separation  from  her.'  To  which 
unjust  accusation,  and  trivial  querimony,  our  most  just 
defence  hath  been,  and  is,  That  to  our  knowledge,  we  have 
done  her  no  wrong.  We  do  freely,  and  with  all  thankful- 
ness, acknowledge  every  good  thing  she  hath,  and  which 
ourselves  have  there  received.  The  superabundant  grace 
of  God  covering  and  passing  by  the  manifold  enormities 
in  that  church,  wherewith  these  good  things  are  insepara- 
bly commingled ;  and  wherein  we  also,  through  ignorance 
and  infirmity,  were  inwrapped.  But  what  then  ?  Should 
we  still  have  continued  in  sin,  that  grace  might  have 
abounded?  If  God  have  caused  a  further  truth,  like  a 
light  in  a  dark  place,  to  shine  in  our  hearts,  should  we 
still  have  mingled  that  light  with  darkness,  contrary  to  the 
Lord's  own  practice,  Gen.  i.  4,  and  express  precept,  2  Cor. 
vi.  14? 

"  But,  the  Church  of  England,  say  you,  is  our  '  mother,' 
and  so  ought  not  to  be  avoided.  But,  say  I,  we  must  not 
so  cleave  to  'Holy  Mother'  Church  as  [that]  we  neglect 
our  heavenly  Father  and  his  commandments  :  which,  we 
know,  in  that  estate,  we  could  not  but  transgress  ;  and  that 
heinously,  and  against  our  consciences ;  not  only  in  the 
want  of  many  Christian  ordinances,  to  which  we  were  most 
straitly  bound,  both  by  God's  Word  and  our  own  neces- 
sities ;  but  also  in  our  most  sinful  subjection  to  many  anti- 
christian  enormities,  which  we  are  bound  to  eschew  as  hell. 
She  is  our  '  mother;'  so  may  she  be,  and  yet  not  the  Lord's 
wife  !  Every  mother  of  children  is  not  a  wife.  '  Ammi 
and  Ruhamah'  were  bidden  to  'plead' with  their  '  mother,' 


408  AN  ANSWF.n  TO    "  A  CENSORIOUS  EriSTLE." 

apostate  Israel ;  and  '  plead'  that  slie  was  'not '  the  Lord's 
'wife,'  nor  he  her  'husband.'  Hos.  ii.  1,  2.  And  though 
you  forbid  us  a  thousand  times,  yet  must  we  '  plead.'  Not 
to  '  exeuse'  our  'fault,'  but  to  justify  our  innoceney :  and 
that  not  only,  nor  so  much,  in  respect  of  ourselves,  as  of 
the  truth  which,  witliout  sacrile{:]fe,  we  may  not  suffer  to  be 
condemned  unheard.  And  if  you  yet  hear  her  not.  rather 
blame  yourselves  as  deaf  than  as  dumb.  Is  not  '  Ijabylon' 
the  mother  of  (iod's  '  i)Cople ;'  whom  he,  therefore,  com- 
nuindeth  to  '  dejjart  out  of  her,'  lest,  being  '  partakers  of 
her  snis,'  they  also  partake  of  her  '  plagues  ?'  Kev.  xviii. 
4.  And,  to  conclude,  What  say  you  more  against  us, 
for  your  '  mother,'  the  Church  of  England,  than  the 
Papists  do  for  their  mother,  and  your  mother's  mother,  the 
Cliurch  of  Home,  against  you,  whom  they  condenni  as  un- 
natural bastards,  and  impious  matricides,  in  your  separa- 
tions from  her?  And  were  not  Luther,  Zuinglius,  Cran- 
mer,  Latimer,  and  the  rest,  begot  to  the  Lord  in  the  womb 
of  the  Romish  Church?  Did  they  not  receive  the  know- 
ledge of  his  truth  when  they  stood  actual  members  of  it  ? 
"Whom,  notwithstanding,  afterwards,  they  forsook,  and 
that  justly,  for  her  fornications  I  But  here,  in  the  name  of 
the  Church  of  England,  you  wash  your  hands  of  all  Baby- 
lonish abominations,  which  you  pretend  you  have  forsaken, 
and  her,  for  and  with  them.  And,  in  this  regard,  you,  ^we] 
speak  thus,  '  Tlie  reformation  you  have  made  of  the  many 
and  main  corru]»tions  of  the  Homish  Cliurch  we  do  in- 
genuously acknowledge,  and  do,  withal,  embrace  with  you, 
all  the  truths  which,  to  our  knowledge,  you  have  received 
instead  of  them;  but  Rome  was  not  built  all  in  a  day.' 

*'  The  'mystery  of  iniquity'  did  advance  itself  by  de- 
grees; and  as  the  rise  was,  so  must  the  fall  be.  That  *  man 
of  sin,'  and  lawless  man,  must  languish  and  die  away  of  a 
consumption.  '^  Thess.  ii.  3,  7,  8.  And  what  though  many  of 
the  highest  towers  of  Babel,  and  of  the  strongest  j»illars  also, 
be  demolished  and  pulled  down  ;  yet  may  the  building  stand 
still,  though  tottering  to  and  fro,  as  it  (h)tli,  and  only  under- 
j)ropped  and  ui)held  witli  th(>  shouhler  and  arm  of  tlesh :  with- 
out whicli,  in  a  very  moment,  it  would  fall  Hat  upon  and  be 
level  with  the  earth.  ^  ou  have  renouncrd  many  false  doc- 
trines iu  Popery,  and,  in  their  phices,  embraced  the  truth. 


AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE."  409 

But  what,  if  this  truth  he  taught  under  the  same  hateful 
prelacy,  in  the  same  devised  othce  of  ministry,  and  con- 
fused communion  of  the  profane  multitude,  and  that 
mingled  with  many  grievous  errors  ?  Shall  some  general 
truths,  yea,  though  few  of  them,  in  the  particulars,  may 
he  soundly  practised,  sweeten  and  sanctify  the  other 
errors?  Doth  not  one  heresy  make  a  heretic?  And  doth 
not  a  'little  leaven,'  whether  in  doctrine  or  manners, 
'leaven  the  whole  lump?'  1  Cor.  v.  6  ;  Gal.  v.  9  ;  Hag.  ii.  13. 
If  Antichrist  held  not  many  truths,  wdierewith  should  he 
countenance  so  many  forgeries  ?  Or,  how  could  his  work 
he  a  '  mystery  of  iniquity,'  which,  in  Eome,  is  more  gross 
and  palpahle,  but  in  England  is  spun  with  a  finer  thread, 
and  so  more  hardly  discovered?  But  to  wade  no  further 
in  universalities,  we  will  take  a  little  time  to  examine  such 
particulars  as  you  yourself  have  picked  out  for  your  most 
advantage,  to  see  whether  you  he  so  clear  of  Babel's 
towers  in  your  own  evidence,  as  you  bear  the  world  in 
hand. 

"  '  Where,'  say  you,  '  are  those  proud  towers  of  their  uni- 
versal hierarchy  ?  '  One  in  Lambeth ;  another  in  Fulham ; 
and  wheresoever  a  pontifical  prelate  is,  or  his  chancellor, 
commissary,  or  other  subordinate,  there  is  a  tower  of  Babel 
unruinated  !  To  this  end  I  desire  to  know  of  you,  whether 
the  office  of  archbishops,  bishops,  and  the  rest  of  that 
rank,  were  not  parts  of  that  accursed  hierarchy,  in  Queen 
Mary's  days,  and  members  of  that  *  man  of  sin'  ?  If  they 
were,  then  as  shoulders  and  arms  under  that  head,  the 
Pope,  and  over  the  inferior  members,  and  have  now  the 
same  ecclesiastical  jurisdiction  derived  and  continued  upon 
them,  whereof  they  were  possessed  in  the  time  of  Popery, 
as  it  is  plain  they  have,  by  the  first  parliament  of  Queen 
Elizabeth,  why  are  they  not  still  members  of  that  body, 
though  the  head,  the  Pope,  be  cut  off?  And  so  do  all  the 
reformed  churches  in  the  Avorld,  of  whose  testimony  you 
boast  so  loud,  renounce  the  prelacy  of  England,  as  part 
of  that  pseudo- clergy  and  antichristian  hierarchy  derived 
from  Piome." 

"  Infallible  judgment."  "It  seems  the  Sacred,  so  called. 
Synod,  assumeth  little  less  unto  herself  in  her  determina- 
tions.    Otherwise,  how  durst  she  decree  so  absolutely,  as 


410  AN  ANSWEIl  TO    "  A  CENSORIOUS  EPISTLE." 

she  (loth  touching  tilings  reputed  '  in.litferent ;'  namolv 
'  ihat  all  men,  ni  all  places,  must  suhinit  unto  them,  ^vitil- 
out  exception  or  limitation  '?  Except  she  could  infallibly 
determine  that  tliese  her  ceremonies,  thus  al.solutelv  im- 
posed, should  edify  all  men  at  all  times,  how  durst  shJ  thus 
impose  them?  To  exact  obedience  in  and  unto  them, 
whetlier  they  offend  or  offend  not,  whether  they  edify  or 
destroy,  were  intolerable  i)resumi)tion." 

"Dispensation  with  laws  of  God  and  sins  of  men/' 
"To  let  i)ass  your  ecclesiastical  consistories,  wherein 
sms  and  absolutions  from  them  are  as  venal  and  saleable 
as  at  Home,— is  it  not  a  law  of  the  Eternal  God,  that  the 
ministers  of  the  gospel,  the  bishops  or  elders,  should  be 
'  apt '  and  '  able  '  to  *  teach '?  1  Tim.  iii.  o  ;  Tit.  i.  9.  And, 
is  It  not  their  grievous  sin  to  be  unapt  hereunto?  Isa.  hi. 
1 0,  ]  1.  And  yet,  who  knoweth  not  that  the  i)atrons  amono'st 
you  present,  that  the  bishops  institute,  the  archdeaco'iis 
induct,  the  churches  receive  ;  and  the  laws,  both  civil  and 
ecclesiastical,  allow  and  justify  ministers  unapt  and  unable 
to  '  teach'  ? 

"  Is  it  not  a  law  of  the  Etenial  God,  that  the  '  elders ' 
should  '  feed  the  flock,'  over  which  thev  are  set,  labourin^^ 
amongst  them  in  the  Word  and  doctrine  ?  Acts  xx.  Ms"^ 
1  Pet.  V.  1,  i>.     And  is  it  not  sin  to  omit  this  duty  ? 

'•  Plead  not  for  Baal.  Your  dispensations  for  non- residency 
and  pluralities  for  benefices,  as  for  two,  three,  or  more; 
yea,  tot.  ijnot.,  as  many  as  a  man  will  have,  or  can  get,  are 
so  many  dispensations  of  the  laws  of  God  and  sins  of  men. 
These  things  are  too  impious  to  be  defended,  and  too 
manifest  to  be  denied." 

^^  ''Disposition  of  kingdoms,  and  deposition  of  princes." 
"  You  are  wiser,  and  I  hope  hon ester  than  thus  to  at- 
tempt, though  that  received  maxim  amongst  you,  '  No  cei-e- 
mony,  no  bishop,  no  bishop,  no  king,'  savours  too  stronglv 
of  that  weed.  But  what  thougli  you  be  loval  to  earthlV 
kmgs,  and  their  crowns  and  kingdoms,  vet  if  you  be  traitors 
and  rebels  against  the  king  of  his  church.' Jesus  Christ, 
and  the  scej.tre  of  his  kingdom,  not  suffering  him.  bv  his 
laws  and  oHicers,  to  reign  over  vou  ;  but.  instead  of  tliem, 
do  stoop  to  Antichrist  in  his  othces  juid  ordinances  :  shall 
your  loyalty  towards  men  excuse  your  treasons  against  the 


AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE."  411 

Lord  ?  Though  you  now  cry  never  so  loud,  '  We  have  no 
king  but  CiTesar,'  John  xix.  15,  yet  is  there  '  another  king, 
one  Jesus,'  Acts  xvii.  7,  which  shall  return  and  pass  a 
hea^7  doom  upon  the  rebellious  :  '  These  mine  enemies, 
which  would  not  that  I  should  reign  over  them,  bring 
them,  and  slay  them  before  me.'  Luke  xxix.  29." 

"  Parting  stakes  with  God  in  our  conversion."  "  Not 
to  speak  of  the  error  of  universal  grace,  and  consequently 
of  free-will,  that  groweth  on  apace  amongst  you ;  what 
do  you  else  but  put  in  for  a  i:)art  with  God  in  conver- 
sion, though  not  through  freedom  of  will,  yet  in  a  devised 
ministry,  the  means  of  conversion.  It  being  the  Lord's 
peculiar,  as  well  to  appoint  the  outward  ministry  of  con- 
version, as  to  give  the  inward  grace.   1  Cor.  iii.  9. 

"  '  Where,'  say  you,  '  are  those  rotten  heaps  of  transub- 
stantiating of  bread? '  And  where,  say  I,  learned  you  your 
devout  kneeling  to  or  before  the  bread,  but,  from  that  error 
of  transubstantiation  ?  Yea,  what  less  can  it  insinuate 
than  either  that  or  some  other  the  like  idolatrous  conceit  ? 
If  there  were  not  something  more  in  the  bread  and  wine 
than  in  the  w^ater  at  baptism,  or  in  the  Word  read  or 
preached,  why  should  such  solemn  kneeling  be  so  severely 
pressed  at  that  time,  rather  than  upon  the  other  occasions? 
And  well  and  truly  have  your  own  men  affirmed,  that  it 
were  far  less  sin  and  appearance  of  an  idolatry  that  is  no- 
thing so  gross,  to  tie  men,  in  their  prayers,  to  kneel  before 
a  crucifix,  than  before  the  bread  and  wine :  and  the  reason 
followeth,  for  that  Papists  commit  an  idolatry  far  more 
gross  and  odious  in  worshipping  the  bread,  than  in  wor- 
shipping any  other  of  their  images  or  idols  whatsoever."* 

"  Adoring  of  images."  "  To  let  pass  your  devout  kneeling 
unto  your  ordinary,  when  you  take  the  oath  of  canonical 
obedience,  or  receive  absolution  at  his  hands,  which,  as  the 
main  actions  are  religious,  must  needs  be  religious  adora- 
tion !  what  is  the  adoring  of  your  truly  human,  though  called 
'Divine,'  service-book,  in  and  by  which  you  worship  God,  as 
the  Papists  do  by  their  images  ?  If  the  Lord  Jesus,  in  his 
testament,  have  not  commanded  any  such  book,  it  is  ac- 
cursed and  abominable.  If  you  think  he  have,  show  us  the 
place  where,  that  we  may  know  it  Avith  you :  or  manifest  unto 
*  Apology  of  the  Miii.  of  Lincolix  Dioc.  part  1,  page  66. 


412  AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE." 

US,  that  ever  the  apostles  used  themselves,  or  commended 
to  the  churches  after  them,  any  such  service-book  I  Was 
not  the  Lord,  in  the  apostles'  time,  and  apostolic  churches', 
purely  and  perfectly  worshipped,  when  the  officers  of  the 
church,  in  their  ministration,  manifested  the  spirit  of 
prayer  which  they  had  received  according  to  the  present 
necessities  and  occasions  of  the  church  ;  before  the  least 
parcel  of  this  patchery  came  into  the  world  ?  And  might 
not  the  Lord  now  he  also  purely  and  perfectly  worshij)ped, 
though  this  printed  image,  with  the  painted  and  carved 
images,  were  sent  back  to  Home ;  yea,  or  cast  to 
hell,  from  whence  both  they  and  it  came  ?  Speak,  in 
yourself,  might  not  tlie  Lord  be  entirely  worshi})ped  with 
pure  and  holy  worship,  though  none  other  book  but  the 
Holy  Scriptures  were  brought  into  the  church  :  if  yea, 
as  who  can  deny  it,  that  knows  what  the  worship  of  God 
meaneth,  what,  then,  doth  your  service-book  there  ?  The 
Word  of  God  is  perfect,  and  admitteth  of  none  addition. 
Cursed  be  he  that  addeth  to  the  Word  of  the  Lord ;  and 
cursed  be  that  which  is  added ;  and  so^  be  your  great 
idol,  the  communion  book,  though,  like  Nebuchadnezzar's 
image,  some  part  of  the  matter  be  gold  and  silver,  which 
is  also  so  much  the  more  detestable  by  how  much  it  is  the 
more  highly  advanced  amongst  you." 

"  Multitude  of  sacraments."  "The  number  of  sacraments 
seems  greater  amongst  you,  by  one  at  the  least,  than  Christ 
liath  left  in  his  testament;  and  that  is  marriage,  which,  how- 
soever, you  do  not,  in  express  terms,  call  a  sacrament,  no 
more  did  Christ  and  the  apostles  call  baptism  and  the  supper 
'sacraments,'  yet  do  you,  in  truth,  create  it  a  sacrament,  in 
the  administration  and  use  of  it.  There  are  the  pai'ties  to  be 
married,  and  their  marriage,  representing  'Christ  and  his 
church,'  and  their  '  spiritual'  union ;  to  which  '  mystery,'  saith 
the  oracle  of  your  service-book  expressly,  God  hath  'con- 
secrated' them.  There  is  the  ring,  hallowed  by  the  said 
service-book,  whereon  it  must  be  laid,  for  the  element  : 
there  are  the  words  of  consecration,  '  In  tlu^  name  of  the 
leather,  and  of  tlie  Son,  and  of  the  Holy  Ghost ;'  there  is 
the  place,  the  church  :  the  time,  usually  the  I^ords-day  ; 
the  minister,  the  parish  prii^st.  And  being  nuide,  as  it  is, 
a  i)art  of  God's  worship,  and  of  the  minister's  office,  what 


AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE."  413 

is  it,  if  it  be  not  a  sacrament?  It  is  no  part  of  prayer, 
or  preaching;  and  with  the  sacrament  it  hath  the  greatest 
consimilitude ;  but  an  idol  I  am  sure  it  is,  in  the  cele- 
bration of  it,  being  made  a  ministerial  duty,  and  part  of 
God's  worship,  without  warrant,  call  it  by  what  name 
you  will." 

"  Power  of  indulgences."  "  Your  court  of  faculties,  from 
whence  your  dispensations  and  tolerations  for  non-resi- 
dency, and  plurality  of  benefices,  are  had;  together  with 
your  commuting  of  penances,  and  absolving  one  man  from 
another  :  take  away  this  power  from  the  prelates,  and  you 
maim  the  '  beast '  in  a  limb." 

"Necessity  of  confession."  "  In  your  high  commission 
court,  very  absolute,  where,  by  the  oath  ex  officio,  men  are 
constrained  to  accuse  themselves  of  such  things  as  whereof 
no  man  will  or  can  accuse  them  ;  what  necessity  is  laid 
upon  men  in  this  case,  let  your  prisons  witness." 

"Profit  of  pilgrimages."  "Though  you  have  lost  the 
shrines  of  saints,  yet  you  retain  their  days,  and  those  holy 
as  the  Lords-day;  and  that  with  good  profit  to  your  spi- 
ritual carnal  courts,  from  such  as  profane  them  with  the 
least  and  most  lawful  labour,  notwithstanding  the  liberty  of 
the  six  days'  labour  which  the  Lord  hath  given.  And  as 
much  would  the  masters  of  these  courts  be  stirred  at  the 
casting  of  these  saints'  days  out  of  the  calendar,  as  were 
the  '  masters '  of  the  possessed  maid,  when  '  the  spirit  of 
divination'  was  cast  out  of  her.    Acts  xvi.  19." 

"Constrained  and  approved  ignorance."  "  If  an  igno- 
rant and  unpreaching  ministry  be  approved  amongst  you, 
and  the  people  constrained,  by  all  kinds  of  violence,  to 
submit  unto  it,  and  therewith  to  rest,  as  what  is  more 
usual  throughout  the  kingdom,  then  let  no  modest  man 
once  open  his  mouth  to  deny  that  'ignorance'  is  'con- 
strained and  approved'  amongst  you." 

"  Unknown  devotions."  "  If  the  service,  said  or  sung, 
in  the  parish  church,  may  be  called  '  devotion,'  then  sure 
there  is  good  store  of  unknown  devotion ;  the  greatest 
part,  in  most  parishes,  neither  knowingnor  regarding  what 
is  said,  nor  wherefore." 

"Penances  and  purgatories."  "What  arc  your  sheet 
l^enances  for  adultery,  and  all  your   purse   penances   for 


414  AX  ANSWER  TO    "A  CENSORIOrS  EPISTLE." 

all    other   sins  ?      Than   ^vllicll,    though    some   worse    in 
popery,  yet  none  more  common. 

"  Touching  '  purgatory,'  though  you  deny  the  doctrine 
of  it,  and  teach  the  contrary,  yet  how  well  your  practice 
suits  with  it,  let  it  he  considered  in  these  particulars : 
Your  absolving  of  men  dying  excommunicate,  alter  they  be 
dead,  and  before  they  may  have  Christian  burial :  your 
Christian  burial  in  holy  ground,  if  the  party  will  be  at  the 
charges  :  your  ringing  of  hallowed  bells  for  the  soul :  your 
singing  the  corpse  to  the  grave  from  the  church  stile 
your  praying  over,  or  for  the  dead ;  especially  in  these 
words,  '  That  God  would  hasten  his  kingdom,  tliat  we  with 
this  our  brother,'  though  his  life  were  never  so  wretched 
and  death  desperate,  '  and  all  other  departed  in  the  tiiie 
faitli  of  thy  holy  name,  may  have  our  peifect  consumma- 
tion both  in  body  and  soul.'  Your  general  doctrines,  and 
your  particular  practices,  agree  in  this,  as  in  the  most 
other  things,  like  '  harp  and  harrow  !'  In  word,  you  pro- 
fess many  trutlis,  which  in  deed  you  deny.  These  and 
many  more  popish  devices,  by  others  at  large,  discovered 
to  the  world,  both  for  pomp  and  profit,  are  not  only  rased, 
and  buried  in  the  dust,  but  are  advanced  amongst  you, 
above  all  that  is  called  God. 

*'  You  are  far  from  doing  to  the  Romish  idols  as  was 
done  to  the  Egvptian  idols  '  INIythra  and  Serapis,'  whose 
priests  were  expelled  their  ministry,  and  monuments  ex- 
posed to  utter  scorn  and  desolation  :  their  temples  demo- 
lished and  rased  to  the  very  foundation. 

"  But  your  temples,  especially  your  cathedrals  and 
mother  clnnvhes,  stand,  still,  in  their  proud  majesty,  pos- 
sessed by  arclibishops  and  lord  bishops,  like  the  Hamens 
and  archflamens  amongst  the  Gentiles,  from  whom  they 
were  derived,  and  furnished  with  all  manner  of  pompous 
and  superstitious  moniunents ;  as  carved  and  painted 
images,  massing  copes  and  surplices  ;  chanting  and  organ 
music,  and  many  other  glorious  ornaments  of  the  Komish 
liarlot,  by  which  her  majesty  is  conmiended  to  and  ad- 
mired by  the  vulgar ;  so  far  are  you  in  these  respects,  from 
being  gone,  or  fled,  yea,  or  crept  either,  out  of  Babylon  ! 
Now"  if  you  be  thus  Babylonish  where  you  repute  your- 
selves most  Sion-like,   and  thus  confounded  in  your  ovra 


AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE."  415 

evidence ;  what  defence  could  you  make  in  the  things 
whereof  an  adversary  would  challenge  you  ?  If  your  light 
be  darkness,  how  great  is  your  darkness ! " 

"  Consorting  in  ceremonies."  "  But  for  that,  not  the 
separation  but  the  cause,  makes  the  schismatic  :  and  lest 
you  should  seem  to  speak  evil  of  the  thing  you  know  not, 
and  to  condemn  a  cause  unheard,  you  lay  down,  in  the 
next  place,  the  supposed  cause  of  our  separation,  against 
which  you  deal  as  insufficiently ;  and  that  you  pretend  to 
be,  none  other  than  your  '  consorting'  with  the  Papists  in 
certain  'ceremonies;'  touching  which,  and  our  separation 
in  regard  of  them,  thus  you  write  : — '  M.  H.  :  If  you  have 
taken  but  the  least  knowledge  of  the  grounds  of  our  judg- 
ment and  practice,  how  dare  you  thus  abuse  both  us  and 
the  reader,  as  if  the  only  or  chief  ground  of  our  separation 
were  your  popish  ceremonies?  But  if  you  go  only  by 
guess,  having  never  so  much  as  read  over  one  treatise  pub- 
lished in  our  defence,  and  yet  stick  not  to  pass  this  your 
censorious  doom,  both  upon  us  and  it,  I  leave  it  to  the 
reader  to  judge  whether  you  have  been  more  lavish,  of  your 
censure  or  credit !  Most  unjust  is  the  censure  of  a  cause 
unknown ;  though  in  itself  never  so  blameworthy ;  which, 
nevertheless,  may  be  praiseworthy  for  aught  he  knows  that 
censures  it.' 

"And  touching  the  '  ceremonies '  here  spoken  of,  how- 
soever we  have  formerly  refused  them,  submitting,  as  all 
others  did  and  do,  to  the  prelate's  spiritual  jurisdiction — 
herein,  through  ignorance,  straining  at  'gnats,'  and  swal- 
lowing 'camels,'  yet  are  we  verily  persuaded  of  them, 
and  so  were  before  we  separated,  That  they  are  but  as 
leaves  of  that  tree,  and  as  badges  of  that  'man  of  sin,' 
whereof  the  Pope  is  head,  and  the  prelates,  shoulders ! 
And  so  we,  for  our  parts,  see  no  reason  why  any  of  the 
bishops'  sworn  servants,  as  all  the  ministers  of  the  Church 
of  England  are  canon  ically,  should  make  nice  to  wear 
their  lords'  liveries.  Which  'ceremonies,'  notwithstand- 
ing, we  know  well  enough,  howsoever  you,  for  advantage, 
extenuate  and  debase  them  unto  us,  to  be  advanced  and 
preferred,  in  your  church,  before  the  preaching  of  the 
gospel.  It  is  much  that  they,  being  'not  so  much  as 
reed,'    nor   any  part  of  the    building,    as    you   pretend, 


416  AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE." 

should  overturn  the  best  builders  amonf^st  you  as  they  do. 
The  proportion  betwixt  'Zoar'  and  tlieni  hohls  well :  Zoar 
was  a  neijjjhbour  unto  Sodom,  both  in  ])lace  and  sin.  and 
obnoxious  to  the  same  destruction  with  it;  and  it  was  Lot's 
error  to  desire  to  have  it  spared,  Gen.  xix.  15,  is — '^0  ;  and 
so  he  never  found  rest  nor  peace  in  it,  but  forsook  it  for 
fear  of  the  same  just  judgment,  which  had  overtaken  the 
rest  of  the  cities,  ver.  30.  The  application  of  this  to  your 
'ceremonies,'!  leave  to  yourself;  and  them,  to  that  de- 
struction to  which  they  are  devoted  by  the  Lord. 

"How  we  would  have  behaved  ourselves  'in  the  temple,' 
where  the  'money-changers'  were,  and  they  that  'sold 
doves,'  we  shall  answer  you  when  you  prove  your  church 
to  be  the  'Temple  of  God,'  compiled  and  built  of  spiritu- 
ally 'hewn'  and  'lively  stones,'  1  Kings  v.  17,  l-S;  vi.  7  ; 
1  Pet.  ii.  5;  and  of  the  'cedars,  firs,'  and  'thyme,' 
trees  of  Lebanon,  2  Chron.  ii.  8,  framed  and  set 
together  in  that  comely  order  which  '  a  greater  than 
Solomon'  hath  pres('ril)ed;  unto  which  God  hath  promised 
his  presence.  But  whilst  we  take  it  to  be,  as  it  is,  a  con- 
fuse«l  heap  of  dead,  and  defiled,  and  polluted  stones,  and 
of  all  rubbish  of  briers  and  brambles  of  the  wilderness, 
for  the  most  part  fitter  for  burning  than  building  ;  we  take 
ourselves  rather  bound  to  show  our  obedience  in  departing 
from  it,  than  our  valour  in  purging  it ;  and  to  follow  the 
proi)het's  counsel  in  flying  out  of  Babylon,  'as  the  he- 
goats  before  the  Hock.'    Jer.   1.   8. 

"And  what,  I  i)ray  you,  is  the  valour  which  the  best 
hearted  and  most  zealous  Reformers  amongst  you,  have 
manifested  in  driving  out  'the  money-changers'?  Doth  it 
not  nppj'ar  in  this,  that  they  sutler  themselves  to  be  driven 
out  with  the  two-stringed  whip  of  ceremonies  and  sub- 
s('rii)ti(>n,  by  'the  money-changers'  the  chancellors  and 
oflicials  which  sell  sins  like  'doves;*  and  by  the  chii'f- 
j)riests,  tin;  bishops,  wliich  set  them  on  work?  So  far  arc 
the  most  zealous  amongst  you,  from  driving  out  the 
'money-changers,'  as  [that]  they  themselves  are  driven  out 
by  them;  because  they  will  not  change  with  them  to  the 
utmost  farthing! 

"  For  the  '  wafers,'  in  Geneva;  and  disorders,  in  Corinth; 
they  were  corruptions  which  may  and  do,  or  tlie  like  unto 


AN  ANSWER  TO    '' A  CENSORIOUS  EPISTLE."  417 

them,  creep  into  the  purest  churches  in  the  world  :  for  the 
reformation  whereof  Christ  hath  given  his  power  unto  his 
church,  that  such  evils  as  are  hrouglit  in  by  human  frailty 
may,  by  divine  authority,  be  purged  out.  This  power  and 
presence  of  Christ  you  want ;  holding  all  by  homage,  or 
rather  by  villanage,  under  the  prelates  ;  unto  whose  sinful 
yoke  you  stoop,  in  more  than  Babylonish  bondage,  bear- 
ing and  approving,  by  personal  communion,  infinite  abo- 
minations. And  in  these  last  two  respects  principally ; 
your  Babylonish  confusion  of  all  sorts  of  people  in  the  body 
of  your  church,  without  separation,  and  your  Babylonish 
bondage  under  your  spiritual  lords,  the  prelates ;  we  ac- 
count you  Babylon,  and  fly  from  you. 

"  Master  H.,  having  formerly  expostulated  with  us  on  our 
supposed  impiety,  in  forsaking  a  '  ceremonious'  Babylon 
in  England,  proceeds,  in  the  next  place,  to  lay  down  our 
madness,  in  choosing  a  '  substantial'  Babylon  in  '  Amster- 
dam.' And  if  it  be  so  found,  by  due  trial,  as  he  suggesteth, 
it  is  hard  to  say,  whether  our  impiety  or  madness  be  the 
greater!  Belike  Master  H.  thinks  we  gather  churches 
here,  by  town-rows,  as  they  do  in  England  ;  and  that  all 
within  the  parish  procession  are  of  the  same  church. 
Wherefore  (else,  tells  he  us  of  Jews,  Arians,  and  Ana- 
baptists ;  with  wliom  we  have  nothing  common  but  the 
streets  and  market-place?  It  is  the  condition  of  the 
church,  to  live  in  the  world,  and  to  have  civil  society  with 
the  men  of  this  world.  1  Cor.  v.  10;  John  xvii.  11.  But 
what  is  this,  to  that  spiritual  communion  of  the  saints  in 
the  fellowship  of  the  gospel,  wherein  they  are  separated, 
and  sanctified,  from  the  world  unto  the  Lord?  John  xvii.  16 ; 
iCor.  i. -2;  2  Cor.  vi.  IT,  18. 

"  We,  indeed,  have  much  wickedness  in  the  city  where 
we  live  ;  you,  in  the  church :  but,  in  earnest,  do  you  imagine 
we  account  the  kingdom  of  England  '  Babylon,'  or  the  city 
of  Amsterdam,  'Sion?'  It  is  the  Church  of  England,  or 
State-Ecclesiastical,  which  we  account  Babylon  ;  and  from 
which  we  withdraw  in  spiritual  communion.  But  for  the 
commonwealth  and  kingdom,  as  we  honour  it  above  all  the 
states  in  the  world,  so  would  we  thankfully  embrace  the 
meanest  corner  in  it,  at  the  extremest  conditions  of  any 
people  in  the  kingdom.     The  hellish  impieties  in  the  city 

VOL.  III.  E  E 


418  AN  ANSWER  TO    "  A  CENSORIOUS  EPISTLE. 

of  '  Amsterdam'  do  no  more  prejudice  our  heavenly  com- 
munion in  tlic  church  of  Christ,  than  the  frogs,  hce,  flies, 
murrain,  and  other  plagues  overspreading  Kg}'pt,  did  the 
Israelites,  when  Goshen,  the  portion  of  their  inheritance,  was 
free,  Exod.  viii.  '^'^  ;  ix.  20 ;  nor  than  the  deluge,  wherewith 
the  whole  world  was  covered,  did  Noah,  when  he  and  his 
family  were  safe  in  the  ark,  Gen.  vii. ;  nor  tlian  '  Satan's 
throne '  did  the  church  of  Tergamos,  being  established  in 
the  same  city  with  it.  Rev.  ii.  12,  13. 

"  It  is  the  will  of  God  and  of  Christ,  that  his  church 
should  abide  in  the  world,  and  converse  with  it  in  the 
aftairs  thereof,  which  are  common  to  both.  But  it  is  the 
apostacy  of  Antichrist  to  have  communion  with  the  worM 
in  the  holy  things  of  God,  which  are  the  peculiars  of  the 
church,  and  cannot,  without  great  sacrilege,  be  so  prosti- 
tuted and  profaned. 

"  The  air  of  the  gospel  which  you  draw  in,  is  nothin- 
so  free  and  clear  as  you  make  show.  It  is  only  because 
you  are  used  to  it,  that  makes  you  so  judge.  The  thick 
smoke  of  your  Canons,  especially  of  such  as  are  planted 
against  the  kingdom  of  Christ,  the  visible  church  and  the 
administration  of  it,  do  both  obscure  and  poison  the  air 
which  you  all  draw  in,  and  wherein  you  breathe.  The 
plaguy  spiritual  leprosy  of  sin  rising  up  in  the  foreheads 
of  so  many  thousands  in  the  church,  imshut  up,  uncovered, 
infects  all,  both  persons  and  things,  amongst  you.  Lev. 
xiii.  45 — 47  ;  2  Cor.  vi.  17.  The  blasting  hierarchy  sutlers 
no  good  thing  to  grow  or  prosper,  but  withers  all,  both 
bud  and  bnuich.  The  daily  sacrifice  of  tlie  ser\*ice-buok, 
which,  instead  of  spiritual  prayer  sweet  as  incense,  you 
ofier  up,  morning  and  evening,  smells  so  sti'ong  of  tlie 
Pope's,  portuise"  as  it  makes  many  hundreds,  amongst  your- 
selves, stop  their  noses  at  it ;  and  yet  you  boast  of  '  the 
free  and  clear  air  of  the  gospel'  wherein  you  breathe  ! 

"That  'all  Christendom  should  so  magnify'  your  '  liap- 
piness.'  as  you  say,  is  nuich  ;  and  yet  yourselves,  and  the 
best  amongst  you,  complain  so  nmch,  both  in  word  and 
writing,  of  yoin-  miserable  condition  under  tlie  imperious 
and  superstitious  impositions  of  the  prelates ;   yea,  and 

♦  Breviary  or  Mass-book. 


AN  ANSWER  TO    "  A  CENSOEIOUS  EriSTLE.''  419 

suffer  so  much  also,  under  them,  as  at  this  day  you  do,  for 
seeking  the  same  church  government  and  ministry  which 
is  in  use  in  all  other  churches,  save  your  own  !  The  truth 
is,  you  are  best  liked  where  you  are  worst  known.  Yom* 
next  neighbours  of  Scotland  know  your  bishops'  govern- 
ment so  well  as  they  rather  choose  to  undergo  all  the 
miseries  of  bonds  and  banishment,  than  to  partake  with  you 
in  your  '  happiness'  this  way  :  so  highly  do  they  '  magnify' 
and  '  applaud'  the  same  !  Wliich  choice,  I  doubt  not,  other 
churches  also,  would  make,  if  the  same  necessity  were 
laid  upon  them.  x\nd  for  your  '  graces,'  we  '  despise'  them 
not,  nor  any  good  thing  amongst  you ;  no  more  than  you 
do  such  graces  and  good  things  as  are  to  be  found  in  the 
Church  of  Rome,  from  which  you  separate  notwithstanding. 
We  have,  by  God's  mercy,  the  pure  and  right  use  of  the 
good  gifts  and  graces  of  God  in  Christ's  ordinance,  which 
you  want.  Neither  the  Lord's  people,  nor  the  holy  vessels, 
could  make  Babylon,  Sion ;  though  both  the  one  and  the 
other  were  captived  for  a  time. 

"  TOiere  the  truth  is  a  gainer,  the  Lord,  vvliich  is 
Tkuth,  cannot  be  '  a  loser.'  Neither  are  'the  thanks' of 
ancient  '  favours  lost,'  amongst  them  which  still  press  on 
towards  new  mercies.  Unthankful  are  they  unto  the 
blessed  majesty  of  God,  and  unfaithful  also,  which,  know- 
ing the  will  of  their  Master,  do  it  not,  but  go  on  presump- 
tuously, in  disobedience  to  many,  the  holy  ordinances  of 
the  Lord  and  of  his  Christ,  which  they  know,  and  in 
word  also  acknowledge,  he  hath  given  to  his  church  to  be 
observed  ;  and  not  for  idle  speculation  and  disputation, 
without  obedience.  It  is  not  by  our  '  sequestration,'  but 
by  your  confusion,  that  'Rome  and  Hell  gains.'  Your 
odious  commixture  of  all  sorts  of  people  in  the  body  of 
your  church,  in  whose  lap  the  vilest  miscreants  are 
dandled  ;  sucking  her  breasts,  as  her  natural  children,  and 
are  be-blest  by  her,  as  having  right  thereunto,  with  all 
her  holy  things,  as  prayer,  sacraments,  and  other  ceremo- 
nies; is  that  which  advantageth  '  Hell,'  in  the  final  obdu- 
ration  and  perdition  of  the  wicked,  whom,  by  these  means, 
you  flatter  and  deceive.  The  Romish  prelacy  and  priest- 
hood amongst  you,  with  the  appurtenances  for  their  main- 
tenance and  ministrations,  are  Rome's  advantage  :  which. 


420  AN  ANSWER  TO    "  A  CENSOHIOUS  EPISTLE. 

therefore,  she  challengelh  as  her  own;  and  by  wliich,  she 
iilso  still  liokls  possession  amongst  you,  under  the  hope  of 
regaining  her  full  inheritance,  at  one  time  or  other.  And 
if  the  Papists  take  '  advantage'  at  our  condemnation  of 
you,  and  separation  from  you,  it  concerns  you  well  to  see 
where  the  blame  is,  and  there  to  lay  it ;  lest,  through 
light  and  inconsiderate  judgment,  you  justify  the  wicked, 
and  condemn  the  righteous.  And  for  the  suspicion  of  the 
'  rude  multitude,'  you  need  not  much  fear  it.  They  will 
suspect  nothing  tliat  comes  under  the  king's  broad  seal ; 
they  are  ignorant  of  this  fault.  Though  it  were  the  mass 
that  came  with  authority  of  the  magistrate,  they,  for  the 
most  i^art,  would  be  without  suspicion  of  it ;  so  ignorant 
and  profane  are  they  in  the  most  places.  It  is  the  wise- 
hearted  amongst  you,  that  suspect  your  dealings,  who  will 
also  suspect  you  yet  more,  as  your  unsound  dealings  shall 
be  further  discovered. 

•'  Lastly  :  The  terrible  threat  you  utter  against  us,  '  That 
even  whoredoms  and  murders  shall  abide  an  easier  answer 
than  Sei)aration,'  would  certainly  fall  heavy  upon  us,  if 
this  answer  were  to  be  made  in  your  Consistory  Courts, 
or  before  any  of  your  Ecclesiastical  Judges;  but  because 
we  know  that  not  Antichrist,  but  Christ,  shall  be  our  Judge, 
we  are  bold  upon  the  warrant  of  his  Word  and  Testament, 
which,  being  sealed  with  his  blood,  may  not  be  altered, 
to  proclaim  to  all  the  world,  separation  from  whatso- 
ever riseth  up  rebelliously  against  the  sceptre  of  his  king- 
dom ;  as  we  are  undoubtedly  persuaded  the  communion, 
government,  ministry,  and  worship  of  the  Church  of 
England  do  !" 


A    CATECHISM 


REV.    JOHN    ROBINSON 


LEYDEN. 


AN  APPENDIX  TO  THE  FOUNDATION  OF  CHRISTI.VN  EELIGION,  GATHERED  INTO- 


SIX  PEINCIPLES. 


REV.   WILLIAM   PERKINS, 


1642. 


NOTICE  BY  THE  EDITOE. 


No  trace  of  this  Catechism  has  been  found  earlier  than 
164:2 — seventeen  years  after  the  death  of  its  Author.  It 
does  not  appear,  however,  to  have  been  a  posthumous 
publication.  The  edition  of  105 5,  the  title  of  which  is  given 
in  the  next  page,  contains  a  preface,  omitted  in  earlier 
copies,  written  unquestionably  by  Mr.  Eobinson,  and  must 
have  been  taken  from  an  edition  published  during  the 
Author's  lifetime,  and  at  Leyden  itself,  as  he  evidently  in- 
tended it  for  the  use  of  the  adult  portion  of  his  church  and 
congregation. 

The  sentiments  taught  in  this  Catechism  are  identically 
those  taught  by  Mr.  Eobinson  throughout  his  works,  and 
furnish  the  most  conclusive,  internal  evidence,  that  the 
work  is  both  genuine  and  authentic. 


TITLES 


THREE    DIFFERENT  EDITIONS. 


I. 

An  Appendix  to  ^Ir.  Perkins'  Six  Principles  of  the 
Christian  Ptcligion.     By  John  Pobinson.     1G42. 

IL 

A  Briefe  Catechism  concerning  Church  Government,  by 
that  Pevered  Divine,  :\Ir.  John  Pobinsox,  and  may  be  fitly 
adjoyned  to  Mr.  Perkins'  Six  Principles,  as  appendix 
thereto.  1  Timothy  iii.  M,  15.  London  :  printed  in  the 
year  104'3. 

IIL 
An  Appendix  to  Mr.  Perkins,  his  Six  Principles  of  the 
Cln-istian  Religion  ;  touching  the  more  solemn  fellowship 
of  Clnistians  (the  Churcli  of  God),  as  being  a  Divine  In- 
stitution. V<ry  fit  and  necessary  to  be  learned  hv  all 
sorts  of  people  in  these  perilous  times.  Acts  ii.  17. 
Printed  by  J.  L.,  for  X.  Bourne,  and  are  to  be  sold  at  his 
shop,  at  the  South  Entrance  of  the  Royal  Exchange,  in 
Cornliill,  1055. 


THE  TITLE 


EEV.  W.  PERKINS'  CATECHISM. 


"  The  Foundation  of  the  Christian  Eeligion,  gathered 
into  Six  Principles. 

"  And  it  is  to  he  learned  of  ignorant  people,  that  they 
may  be  fit  to  hear  sermons  with  profit,  and  to  receive  the 
Lord's  Supper  with  comfort.  Psa.  cxix.  130:  'The  entrance 
into  thy  words  sheweth  light,  and  giveth  understanding  to 
the  simple.'     London  :  printed  by  John  Legatt.     1C06." 


Mr.  Perkins  was  a  distinguished  Puritan  minister  during 
the  reign  of  Elizabeth.  He  was  born  in  1558,  and  was 
educated  in  Christ's  College,  Cambridge.  He  was  elected 
Fellow  of  his  College  at  the  age  of  24,  and  officiated  at  St. 
Andrew's  Church  with  great  success  for  nearly  20  years. 
He  was  deprived  by  Archbishop  Whitgift.  He  died  in 
1602.  His  writings  arc  numerous,  and  are  comprised 
in  three  folio  volumes.  Job  Orton  says,  respecting  Mr. 
Perkins,  "  I  think  him  an  excellent  writer.  His  style  is  the 
best  of  any  of  that  age  or  the  next ;  and  many  passages  in 
his  writings  are  equal  to  those  of  the  best  writers  in  mo- 
dern times.  He  is  judicious,  clear,  full  of  matter  and 
deep  Christian  experience." 


THE   PEEFACE 


EDITION   OF  THE   CATECHISM    PUBLISHED    IX    lGGi5. 


Unto  the  former  principles  published  by  that  reverend 
man,  Mr.  "Will.  Perkins,  fully  containing  what  ever}'  Chris- 
tian is  to  believe  touching  God  and  himself,  I  have 
thought  it  fit,  for  the  good  of  those  especially  over  whom 
I  am  set  (the  younger  sort  of  wliom  I  have  fomierly  cate- 
chised in  private,  according  to  the  same  principles),  to 
annex  a  few  others,  touching  the  more  Solemn  Fellowship 
of  Christians ;  the  Church  of  God  as  being  a  Divine  Insti- 
tution, Rev.  ii.  T  ;  the  Spiritual  Paradise  and  Temple  of  the 
living  God,  *2  Cor.  vi.  10  ;  Ptom.  ix.  4;  in  which  his  most 
solemn  services  are  to  be  performed ;  and  to  which  he 
addeth  daily  such  as  be  saved,  promising  to  dwell  in  the 
midst  of  them  by  his  most  powerful  and  gi'acious  pre- 
sence. 

JoiIX  PiOBINSOX. 


AN    APPENDIX 


MR.  PEEKINS'  SIX  PEINCIPLES  OF  CHRISTIAN  EELIGION. 


Q.  1.  ^\Tiat  is  the  churcli  ? 

A.  A  company  of  faithful  and  holy  people,  Avitli  their 
seed,  called  hy  the  Word  of  God  into  puhlic  covenant  with 
Christ  and  amongst  themselves,  for  mutual  fellowship  in 
the  use  of  all  the  means  of  God's  glory  and  their  salvation. 

Q.  2.  Of  what  sort  or  number  of  people  must  this  com- 
pany consist? 

A.  It  is  all  one  whether  they  be  high  or  low,  few  or 
many ;  so  as  they  exceed  not  such  a  number  as  may  ordi 
narily  meet  together  in  one  place  for  the  worshipping  of 
God  and  sanctification  of  the  Lord's-day.  Gal,  iii.  28 ; 
Matt,  xxviii.  17,  19;  1  Cor.  xi.  17,  18,  20,  xiv.  23;  Acts 
XX.  7. 

Q.  3.  What  are  the  reasons  why  the  church  must  con- 
sist of  faithful  and  holy  people  ? 

A.  1.  The  Scriptures  everywhere  so  teach.  Levit.  xx. 
26 ;  Eom.  i.  7,  8 ;   1  Cor.  i.  2 ;  Phil.  i.  1—9. 

2.  The  church  is  the  body  of  Christ,  all  whose  mem- 
bers, therefore,  should  be  conformable  in  some  measure  to 
Him  their  Head.     Eph.  i.  22  ;  Col.  i.  18. 

3.  Only  such  worshippers  please  God,  are  accepted 
of  him,  and  have  right  to  the  covenant  of  grace  and  seals 
thereof.  John  iv.  23;  Heb.  viii.  8—10,  &c. ;  Jude,  ver. 
1  :  Ezek.  xliv.  7. 


428  AN  APPENDIX  TO  MR.  PERKINS ' 

Q.  4.  But  are  not  hypocrites  mingled  witli  the  faithful 
in  the  church  ? 

A.  None  ought  to  be  by  the  Word  of  God,  and  where 
such  are,  they  are  not  truly  added  by  the  Lord  to  the 
cliureh,  but  do  creep  in  through  tlicir  own  hypocrisy,  and 
not  without  the  church's  sin  also,  if  they  may  be  discerned 
to  be  such. 

Q.  5.  ]^Y  what  means  is  the  church  gathered? 

A.  By  the  Word  preached,  and  by  faith  received  by  them 
that  hear  it.  Matt,  xxviii.  19,  '20  ;  Acts  ii.  14,  Sec,  xi.  10, 
XX.  21  ;  Rom.  i.  5  ;   1  Cor.  xv.  1,  2. 

Q.  6.  Is  every  believer  a  member  of  the  visible  church? 

A.  No  ;  but  he  must  also,  by  his  personal  and  public  pro- 
fession, adjoin  himself  to  some  particular  fellowship  and 
society  of  saints.     Acts  ii.  41,  47,  viii.  87,  ix.  18. 

Q.  7.  How  prove  you  the  seed  of  the  faithful  to  be  of 
the  church  with  them  ? 

A.  By  the  covenant  which  God  made  with  Abraham 
and  his  seed,  which  Avas  the  covenant  of  the  gospel,  and 
confa-med  in  Christ ;  the  seal  thereof,  circumcision,  being 
the  seal  of  the  righteousness  of  faith.     Gen.  xvii.  7,  &c. 

Q.  8.  What  are  the  essential  marks  of  the  church? 

A.  Faith  and  order,  as  the  church  in  them  may  be  seen, 
and  be  held  to  walk  in  Christ  Jesus,  whom  she  hath  re- 
ceived. Faith  professed  in  word  and  deed,  showing  the 
matter  to  be  true  ;  and  order  in  the  holy  things  of  God, 
showing  the  forms  to  be  true ;  which  are  the  two  essential 
parts  of  the  church.*  Gal.  iii.  8,  10,17;  Rom.  iv.  11; 
Col.  ii.  5,  6. 

Q.  0.  Are  not  the  preaching  of  the  Word  and  adminis- 
tering of  the  sacraments  certain  marks  of  the  true  church? 

A.  No,  for  the  Word  may,  and  that  rightly,  be  preached 
to  assemblies  of  unbelievers  for  their  conversion,  as  may 
the  sacraments  also  (though  unjustly)  be  administered 
unto  them,  and  so  be  made  lying  signs.  Besides,  the  true 
church  may  for  a  time  want  the  use  of  divers  ordinances 
of  God,  but  hiitli  always  right  unto  them  ;  as  may  al^o  the 
false    cburch  usurp    and  abuse   them,  but  without  right. 

*  As  tnic  matter  nnd  form  :  or  two  essential  parts  of  other  things — 
as  a  house,  temple,  or  tabernacle. 


SIX  PRINCIPLES  OF  CHRISTIAN  RELIGION.  4'29 

Matt,  xxviii.  19;  Acts  xiv.  7,  14,  xvii.  22,  &c. ;  Gen.  xxxiv. 
24,  Sliechemites ;  2  Kings  xvii.  25,  &c. ;  Hos.  i.  9. 

Q.  10.  What  are  the  means  in  and  by  ^vhich  Christ  and 
the  church  have  fellowship  together  ? 

A.  1.  In  the  gifts  of  the  Spirit  of  Christ. 

2.  In  the  offices  of  ministry  given  to  the  church. 

3.  In  the  works  done  in  and  by  those  gifts  and  offices. 
2  Cor.  xii.  3—6. 

Q.  11.  Wherein  standeth  this  communion  of  the  Spirit? 

A.  In  the  in-dwelling  and  operation  of  the  gifts  and 
graces  thereof  conveyed  from  Christ,  as  the  head,  unto  the 
church  as  his  body,  and  members  one  of  another.  Whence 
ariseth  that  most  strait  and  divine  conjunction,  by 
which,  as  by  the  civil  bond  of  marriage  the  man  and  wife 
are  one  flesh,  so  they  who  are  thus  joined  to  Christ  are 
one  spirit.     Eph.  ii.  22,  iv.  15,  19;   1  Cor.  vi.  17. 

Q.  12.  How  many  are  the  offices  of  ministry  in  the 
church  ? 

A.  Five,  besides  the  extraordinary  offices  of  apostles, 
prophets,  and  evangelists,  for  the  first  planting  of  the 
churches,  wdiich  are  ceased,  with  their  extraordinary  gifts. 

Q.  13.  How  is  that  proved? 

A.  Partly,  by  the  Scriptures,  which  both  mention  them 
expressly,  and  describe  them  by  their  princij^al  gifts  and 
works ;  and  partly,  by  reason  agreeable  to  the  Scriptures. 

Q.  14.  Show  me  which  those  offces  be,  with  their  an- 
swerable gifts  and  works  ? 

A.  1.  The  pastor  (exhorter),  to  whom  is  given  the  gift 
of  wisdom  for  exhortation.  2.  The  teacher,  to  whom  is 
given  the  gift  of  knowledge  for  doctrine.  3.  The  govern- 
ing elder,  wdio  is  to  rule  wdth  diligence.  Eph.  iv.  11  ; 
1  Cor.  xii.  8;  Rom.  xii.  8;  1  Tim.  v.  17.  4.  The  deacon, 
who  is  to  administer  the  holy  treasure  with  simplicity. 
5.  The  widow  or  deaconess,  who  is  to  attend  the  sick  and 
impotent  with  compassion  and  cheerfulness.  Acts  vi.  2 — 
7;   1  Tim.  iii.  8,  10,  &g.,  v.  9,  10;  Eom.  xvi.  1. 

Q.  15.  What  is  the  reason  for  the  proving  of  these 
ministries  ? 

A.  Because  these  are  necessary  and  these  alone  suffi- 
cient for  the  church,  as  being  the  most  perfect  society  and 
body   of  Christ,   which  neither  faileth  in  that  which  is 


430  AN  APPENDIX  TO  MR.  PERKINS 

necessary,  nor  exceedethin  anythinf:^  superfluous.    1  Cor.xii. 
U7  ;  Epli.  ii.  1"^,  TroXiVfia;   ver.  10,  trv^TroXmu  ;  Fiom  xii.  7,  8. 

Q.  16.  Whence  ariseth  the  necessity  and  sufficiency  of 
these  ministries  in  tlie  church  ? 

A.  From  the  condition,  partly  of  the  souls,  and  pai-tly  of 
tlie  hodies  of  the  members. 

Q.  17.  How  doth  that  appear? 

A.  1.  In  tlie  soul  is  the  faculty  of  understandinj:?,  about 
which  the  teacher  is  to  be  exercised  for  information  by 
doctrine.  '2.  The  will  and  affections  upon  which  the 
pastor  (exhorter)  is  especially  to  work  by  exhortation  and 
comfort.  3.  For  that  doctrine  and  exhortation  without 
obedience  are  unprofitable,  the  diligence  of  the  ruling 
elder  is  requisite  for  that  purj^ose. 

Q.  18.  How  ai'e  the  other  two  ministries  to  be  exercised  ? 

A.  As  the  church  consisteth  of  men,  and  they  of  souls 
and  bodies,  so  are  the  deacons,  out  of  the  church's  treasure 
and  contribution,  to  provide  for  the  common  uses  of  the 
church,  relief  of  the  poor,  and  maintenance  of  the  officers. 
Acts  vi.  1 — 3,  iv.  35  ;  Gal.  vi.  G,  Koivoivelrco  ;  1  Tim.  v.  18  ;  as 
are  the  widows  to  afford  unto  the  sick  and  impotent  in 
body,  not  able  otherwise  to  help  themselves,  their  checiful 
and  comfortable  service.     1  Tim.  v.  3,  9. 

Q.  11).  Wherefore  call  you  those  offices  by  the  name  of 
ministries  or  service  ? 

A.  For  two  causes: — 1.  For  that  they  are  no  lord- 
ship, but  mere  services  of  Christ  and  of  the  chmvh.  Matt. 
XX.  '25 — 27.  2.  Because  they  consist  in  administering  only 
of  those  things  which  are  Christ's,  and  the  church's  imder 
him.     1  Cor  iii.  21—23,  iv.  1  ;  2  Cor.  iv.  5. 

Q.  20.  By  whom  are  these  officei*s  to  have  their  outward 
calling  ? 

A.  By  the  church,  whereof  they  are  members  for  the 
present,  and  to  which  they  are  to  administer. 

Q.  21.  How  doth  that  appear? 

A.  1.  The  apostles,  who  taught  only  ChrisiV  tuimuaiiu- 
mcnts,  so  directed  the  churches.  Acts  i.  15 — 23,  vi.  1,  2, 
3,5. 

2.  The  people,  amongst  whom  they  have  been  conver>- 
ant,  can  best  judge  of  their  fitness,  both  in  respect  of  tlieir 
persons  and  families.     Acts  vi.  1 — 5  ;  I  Tim.  iii.  2 — 5. 


SIX  PEINCIPLES  OF  CHRISTIAN  RELIGION.  431 

A.  3.  It  furtheretli  much  the  diligence  and  faithfulness  of 
the  minister,  that  they  whose  minister  he  is  have  freely 
chosen  him,  as  unto  whom  under  Christ  they  commit  the 
most  precious  treasure  of  their  souls  ;  as  also  it  binds  the 
people  to  greater  love  and  conscience  of  obedience  of  him 
and  his  ministry,  whom  themselves  have  made  choice  of. 
1  Tim.  v.  8. 

4.  The  church  being  a  most  free  corporation  spiritual 
under  Christ,  the  Lord,  is  in  all  reason  and  equity  to  choose 
her  ministers  and  servants  under  him,  imto  whom,  also,  she 
is  to  give  wages  for  their  service  and  labour.  Acts  xiv.  23  ; 
1  Tim.  v.  17,  18. 

Q.  22.  Is  this  outwai-d  calling,  of  simple  necessity,  for  a 
true  church  officer? 

A.  Yea,  as  for  the  magistrate  in  the  city  and  common- 
wealth, or  steward  in  the  family,  without  which  they  usurp 
their  places,  how  excellent  soever,  whether  in  their  gifts  or 
works.     Heb.  v.  4,  5. 

Q.  23.  "VMiat  if  the  officer  be  found  unfaithful  in  his  place  ? 

A.  He  is  by  the  church  to  be  warned  to  take  heed  to  his 
ministry  he  hath  received,  to  fulfil  it ;  which,  if  he  neglect 
to  do,  hj  the  same  power  which  set  him  up,  he  is  to  be 
put  down  and  deposed,  being  dealt  with  as  a  brother. 
Col.  iv.  17. 

Q.  24.  What  are  the  outward  works  of  the  church's  com- 
munion with  Christ  ? 

A.  These  six: — 1.  Prayer.  2.  The  reading  and  open- 
ing of  the  Word.  3.  The  sacraments.  4.  Singing  of 
Psalms.  5.  Censures.  G.  Contribution  to  the  necessities 
of  the  saints. 

Q.  25.  Wherefore  put  you  prayer  in  the  first  place  ? 

A.  Because  by  it  all  the  rest  are  sanctified  to  the  faithful. 
1  Tim.  ii.  1,  iv.  5;  Jude,  ver.  20;  Zech.  xii.  10;  Rom.  viii.  1  j, 
16.  For  prayer,  see  the  end  of  the  fifth  principle,  with  the 
exposition;*  only  add  this,  that  in  the  act  of  our  speaking  unto 

*  Q.  AMiat  is  prayer  ? 

A.  A  familiar  speech  -VNith  God,  iii  the  name  of  Cluist,  1  Tim.  ii. 
1  ;  Pliil.  iv.  G,  in  which  we  either  crave  things  needful,  or  give 
thanks  for  things  received. 

Q.  In  asking  things  needful,  what  is  required  ? 

A.  Two  things  ;   an  earnest  desire,  and  faith. 


43Ji  AK  Ari'ENDIX  TO  ilK.  PERKINs' 

God  by  prayer,  we  are  not  to  use  the  help  of  any  book,  beads, 
crucifixes,  or  the  like,  to  teach  or  provoke  us,  but  only  the  help 
of  the  Spirit  of  adoption  and  prayer,  workin;^'  in  our  hearts 
eflfectually,  and  teachmg  us  both  what  and  how  to  pray  as 
we  ought. 

Q.  U(j.  AVhat  believe  you,  touching  the  Word  ? 

A.  Besides  the  things  observed  in  the  fifth  i)rinciple  and 
exposition,  that  the  whole  written  Word,  and  it  alone,  is  to 
be  read  and  ojjened  in  the  church. 

Q.  '27.  Wherefore  are  the  whole  Scriptures  to  be  read 
and  opened  ? 

A.  Because  the  whole  Word  of  God  is  pure,  written  for 
our  learning  and  comfort,  given  by  Divine  inspiration,  and 
is  profitable  for  doctrine,  reproof,  correction  and  instruc- 
tion, and  from  which  nothing  may  be  diminished.  Prov. 
XXX.  5,  0  ;  Bom.  xv.  4 ;  Deut.  iv.  2  ;  2  Tim.  iii.  10,  17. 

Q.  28.  How  prove  you  that  the  Scriptures  only  are  to  be 
read,  and  opened  in  the  church  ? 

A.  Because  they  alone  are  sufficient  for  faith,  and  the 
obedience  which  is  of  faith,  and  able  to  make  the  man  of 
God  perfect,  thoroughly  furnished  unto  all  good  works  ; 
and  unto  which  nothing  may  be  added.  John  xx.  lU  ; 
Heb.  xi.  C  ;  Bom.  xvi.  17  ;  Be  v.  xxi.  19. 

Q.  29.  Who  are  to  open  and  apply  the  Scriptures  in  the 
chm'ch  ? 

A.  1.  Principally  the  bishops  or  elders,  who,  by  the  \s'o\\\ 
of  Life,  are  to  feed  the  tlock,  both  by  teaching  and  govern- 
ment. Acts  XX.  28.  2.  Such  as  are  out  of  office,  in  the 
exercise  of  prophecy. 

Q.  80.  How  is  that  exercise  proved  in  the  Scriptures  ? 

Q.  "What  things  must  a  Cliristiaii  man's  heart  desire  ? 

A.  Six  thini^s  especially. 

Q.  M'hat  are  they  r 

A.  1.  That  lie  may  glorify  God.  2.  That  God  may  reign  in  his 
heart,  and  not  sin.  Tliat  he  may  do  God's  will,  and  not  the  lusts  of 
the  flesh.  4.  That  he  may  rely  himself  on  God's  providence  for  all 
the  means  of  his  temporal  life.  ').  That  he  may  be  justified,  and  be 
at  peace  with  (iud.  6.  That,  by  the  power  of  God,  he  may  be 
strengtluMied  against  all  temptations. 

Q.  AVhat  is  faith  r 

A.  A  persuasion  (Amen)  that  those  things  which  we  truly  desire,  God 
vrill  grant  them  for  Christ's  sake. — "  Tlie  fifth  principle  expounded," 
in  Kev.  W.  I'lrkins'  "Foundation  of  Christian  lieligion." 


SIX  PRINCIPLES  OF  CHEISTIAN  RELIGION.  433 

A.  1.  By  the  examples  in  the  Jewish  Church,  where  men, 
thougli  in  no  office,  either  in  temple  or  synagogue,  had 
liberty  publicly  to  use  their  gifts.  Luke  ii.  42,  40,  47 ;  iv. 
10—18;  Acts  viii.  4,  xi.  19—21,  xiii.  14—10,  xviii.  24 
—20. 

2.  By  the  commandments  of  Christ  and  his  apostles. 
Luke  ix.  1,  x.  1 ;  Kom.  xii.  0—8  ;  1  Pet.  iv.  10, 11  ;  1  Cor. 
xiv.  1. 

3.  By  the  prohibiting  of  women,  not  extraordinarily 
inspired,  to  teach  in  the  church  :  herein  liberty  being  given 
unto  men  (their  husbands  or  others).  1  Tim.  ii.  11,  12; 
1  Cor.  xiv.  34,  35. 

4.  By  the  excellent  ends  which,  by  this  means,  are  to 
be  obtained:  as  1.  The  glory  of  God  in  the  manifestation  of 
his  manifold  graces,  1  Pet.  iv.  10,  11.  2.  That  the  gifts  of 
the  Spirit  in  men  be  not  quenched,  1  Thess.  v.  19. 
3.^  For  the  fitting  and  trial  of  men  for  the  ministry,  1 
Tim.  iii.  2,  4.  For  the  preserving  pure  of  the  doctrine  of  the 
church,  which  is  more  endangered  if  some  one  or  two  alone 
may  only  be  heard  and  speak,  1  Cor.  xiv.  24,  25.  5.  For 
debating  and  satisfying  of  doubts,  if  any  do  arise.  0.  For 
the  edifying  of  the  church,  and  conversion  of  others,  Acts 
ii.  42 ;  Luke  iv.  22,  23. 

Q.  31.  Who  is  a  prophet  in  this  sense  ? 

A.  He  that  hath  a  gift  of  the  Spirit  to  speak  unto  edi- 
fication, exhortation,  and  comfort.     1  Cor.  xiv.  4,  24,  25. 

Q.  32.  What  is  the  order  of  this  exercise? 

A.  That  it  be  })erformcd  after  the  public  ministry  by  the 
teachers,  and  under  their  direction  and  moderation,  whose 
duty  it  is,  if  anything  be  obscure,  to  open  it ;  if  doubtful, 
to  clear  it ;  if  unsound,  to  refuse  it ;  if  unprofitable  to  sup- 
ply wliat  is  wanting  as  they  are  able.  1  Cor.  xiv.  3,  37  ; 
Acts  xiii.  15. 

Q.  33.  What  believe  you  touching  the  sacraments,  further 
than  is  observed  in  the  former  principles  ? 

A.  That  they  are  to  be  dispensed  according  to  the  tenure 
of  the  covenant  of  grace,  whereof  they  are  seals,  in  respect 
both  of  the  persons  to  whom,  and  of  the  ends  for  which 
they  are  to  be  administered. 

Q.  34.  Which  are  those  persons? 

A.   The  faithful  and  their  seed.  Gen.  xvii.  7;  1  Cor.  vii.  14. 


VOL.  III. 


F  F 


434  AN  ArPEN'DIX  TO  MR.  PERKINS 

Q.  35.  May  all  the  faithful  partake  in  the  sacraments? 
A.  No,  except  they  be   added  also  to  some  particular 
conc^ref'ation,    unto    which    the    public    ordinances    and 
ministry  doth  appertain.     Acts  ii.  41,  4ii,  47. 

Q.  ;iG.  Which  arc  the  ends  and  uses  of  the  sacraments  ? 
A.  The  first,  is  from  God  to  the  church,  oi)ened  in  the 
exposition  of  the  fifth  principle,  where  it  is  shown  what  a 
sacrament  is.  The  second,  is  from  the  church  to  God,  in 
which  it  testifieth  the  acceptance  of  the  covenant,  and 
bindeth  itself  to  the  performance  of  the  conditions.  The 
third,  is  in  respect  of  the  members  themselves,  mutually,  as 
being  badges  of  their  association.  The  fourth,  in  respect 
of  aU  other  assemblies,  between  whom  and  the  churches 
they  are  notes  of  distinction.     1  Cor.  xii.  13. 

Q.  37.  What  is  required  touching  singing  of  psalms  in 
the  church  ? 

A.  That  they  be  such  as  are  parts  of  the  Word  of  God. 
formed  by  the  Holy  Ghost  into  psalms  or  songs,  which  many 
may  conveniently  sing  together,  exhorting  and  admonish- 
in^^  themselves  mutually,  with  grace  in  their  hearts.  IMatt. 
xxvi.  30;  Eph.  v.  19;  Col.  iii.  10. 

Q.  38.  What  believe  you  touching  the  censure  of  excom- 
munication ? 

A.  That  it  is  to  be  used  by  every  particular  church,  ac- 
cording to  the  rules  of  Christ. 

Q.  39.  How  prove  you  this  power  to  be  in  every  parti- 
cular congregation  ? 

A.  1.  liy  donation  and  gift  of  Christ  the  Lord.  Matt. 
XYiii  i7_Li9.  o.  The  particular  church  of  Corinth  had 
this  power,  for  the  neglect  whereof  it  is  reproved  by  the 
apostle.  1  Cor.  v.  13.  3.  Every  particular  church  hath 
right  to  the  Word,  sacraments,  antl  prayer,  within  itself, 
which  are  greater,  and  therefore  to  this,  which  is  lesser 
than  they. 

Q.  40.  What  are  the  rules  of  Christ  for  excommunica- 
tion ? 

A.  1.  The  sin  thus  to  be  censured  must  be  scandalous, 
and  the  person  obstinate,  after  due  conviction  and  })atience 
used.  y.  The  church  excommunicating  nuist  hi-  that 
particular  congregation  gathered  together  in  the  name  of 
Christ,  whereof  the  sinner  is  a  member.  Matt,  xviii. 
15__1T,  19;   1  Cor.  V.  4,  5,  11. 


SIX  PRINCIPLES  OF  CHRISTIAN  RELIGION.  435 

Q.  4  J .  How  prove  you  that  by  the  church,  Matt,  xviii.  17,  is 
not  meant  the  bishop  or  presbytery  representing  the  body  ? 

A.  1.  One  man  cannot  be  a  church,  which,  as  Christ 
teacheth  Matt,  xviii.  19,  20,  must  be  a  company,  how  small 
soever,  gathered  together  in  his  name. 

2.  The  word  there  used  never  sigiiifieth  in  the  Scrip- 
tures an  officer  or  officers,  exckiding  the  people. 

3.  The  apostle,  J  Cor.  v.  4,  expounds  Christ's  meaning 
to  be  of  the  whole  body  come  together. 

4.  The  ciders,  being  public  officers,  are  to  exercise  the 
solemn  works  of  their  office  ;  and  particularly  the  work  of 
rebuking  them  that  sin  openly  and  before  the  church,  both 
that  others  may  fear,  and  the  church,  of  faith,  consent  to 
the  excommunication;  and,  therefore,  cannot  represent 
the  church,  it  being  actually  present.     1  Tim.  v.  20. 

5.  A  representative  church,  in  a  case  of  faith  and  con- 
science, without  the  consent  of  the  represented  in  the  par- 
ticular decree,  established  the  popish  doctrine  of  implicit 
faith. 

Q.  42.  What  is  the  order  of  proceeding  in  this  censure  ? 

A.  That  the  brother  offending  be  admonished  privately, 
and  after  (without  his  repentance)  with  a  witness  or  two, 
who  may  give  testimony  both  of  the  offence  and  admoni- 
tion ;  and  lastly,  that  by  the  brother  admonishing  with  his 
witnesses  (the  sinner  remaining  obstinate),  complaint  be 
made  to  the  church,  which  last  complaint  alone  is  sufficient 
in  public  offences. 

Q.  43.  What  order  is  to  be  observed  after  complaint 
thus  made  ? 

A.  The  officers  and  the  governors  of  the  church  are  by 
the  Scriptures  clearly  to  convince  and  seriously  to  ad- 
monish and  exhort  the  offender,  and  upon  his  impenitence, 
with  due  conviction  and  patience,  to  decree  against  him 
the  sentence  of  excommunication;  and  lastly,  with  the 
people's  free  consent,  to  pronounce  and  execute  the  same. 

Q.  44.  How  appeareth  the  necessity  of  this  ordinance? 

A.  ]Many  ways  :  1.  By  the  commandment  of  Christ, 
and  practice  of  the  apostolical  churches.  Matt,  xviii.  15  ; 
1  Cor.  V.  4. 

2.  For  the  glory  of  Christ,  which  is  much  impeached 
by  the  profancness  of  those  who  profess  his  service,  llom. 
ii.  24. 


130       AN  APPENDIX  TO  MR.  PERKINS  CATECHISM. 

8.  For  the  humbling  of  the  siDiier,  and  tlie  salvation  of 
his  soul.     1.  Cor.  v.  4 — 8. 

4.  To  prevent  the  infection  of  others.     Heb.  xii.  15. 

5.  That  by  the  zeal  and  holiness  of  the  church,  they 
without  may  be  gained  by  the  gospel. 

Q.  -15.  How  is  the  church  to  walk  towards  a  person  ex- 
communicated ? 

A.  So  as  they  may  make  him  ashamed,  by  withdrawing 
from  him  all  spiritual  communion,  and  civil  familiarity 
also,  so  far  as  may  be  without  the  violation  of  any  natural 
or  civil  bond.     2  Tliess.  iii.  G— 1 1  ;  1  Cor.  v.  11. 

Q.  46.  What  is  to  be  obsened  for  the  church's  contri- 
bution ? 

A.  That  in  their  public  meethig  [every  first  day  of  the 
week]---  they  contribute  as  God  hath  prospered  them  to  the 
public  treasury,  1  Cor.  xvi.  1,  by  the  deacons  to  be  re- 
ceived and  distributed  as  there  is  need,  to  the  relief  of  the 
poor,  maintenance  of  the  ministry,  and  otlier  necessar}' 
uses  of  the  church  first,  and  after,  of  others  also,  as  need 
rcquireth.  Acts  vi.  1—4  ;  Gal.  vi.  10  ;  Piom.  xv.  '^6.  And 
whosoever  will  walk  according  to  this  rule,  peace  be  upon 
them,  and  mercy,  and  upon  the  Israel  of  God.    Gal.  vi.  10. 

Amen.  John  Ixobinson. 

*  The  words  in  brackets  arc  in  the  London  Edition,  without 
printer's  or  publisher's  name,  1642,  and,  so  far  as  can  be  ascertained, 
in  no  other. 


APPENDIX. 


No.  I. 

THE  CHUECH  IN  SOUTHWAEK. 

BY  JOHN  WADDIXGTOX, 

PASTOR   OF   THE    COXGREGATIOXAL   CHURCH,    UNION   STREET,   SOUTHWARK. 


An  intimate  relationship  existed  between  the  church  at 
Leyden  and  the  "faithful  brethren  "  in  Southwark,  recog- 
nized by  Eobinson,  in  a  letter  addressed  to  them,  April  5, 
1624,  on  the  removal  of  their  first  pastor,  as  a  "true  church." 
The  object  of  this  paper  is  to  trace  the  incidents  which 
led  to  its  formation,  and  to  give  a  rapid  sketch  of  its  sub- 
sequent course. 

In  1580,  we  find  John  Greenwood,  B.A.,  a  close  pri- 
soner in  the  Clink,  Southwark,  for  his  testimony  to  the 
simple  church  polity  of  the  New  Testament.*  *0n  the 
Lord's-day  morning,  the  19th  of  November,  in  the  same 
year,  he  was  visited  by  his  devoted  friend  and  fellow-col- 
legian, Henry  Barrowe,  B.A.,  the  enlightened  and  zealous 
iidvocate,  with  himself,  of  congregational  principles.  The 
keeper  of  the  prison  took  advantage  of  this  visit  of  condo- 
lence, to  secure  an  additional  captive;  and  in  a  quarter  of  an 
hour,  while  these  companions  in  the  faith  were  conversing 
together,  he  turned  the  key  upon  them  both.f     At  one 

*  Ilanb.  Hist.  Mom.  vol.  i.  p.  G2.  Hist,  of  Corpus  Cliristi,  Camb. 
ByR.  Masters,  B.D.  l7o3,  4to.  page  229. 

t  Harleian  Miscel.  orig.  cd.  4to.,  vol.  iv.  page  326. 


440  THE  CHURCH  IX  SOUTHWARK. 

o'clock,  BaiTOwe  was  put  into  a  boat,  and  as  he  was  rowed 
to  Lambctli,  in  the  custody  of  the  pursuivant,  a  letter  was 
placed  in  his  hand,  explaining  the  cause  of  his  arrest.  On 
landing  at  the  palace,  he  was  brouglit  before  the  commis- 
sioners, specially  summoned  by  Archbishop  "Whitgift  for  the 
occasion,  and  subjected  to  an  examination  intended  to 
involve  him  in  the  meshes  of  prelatical  power. 

At  a  subsequent  period,  these  noble  confessors  were, 
twice,  taken  in  a  cart  to  the  foot  of  the  gallows,  and 
by  alternate  threats  and  expostulations,  urged  to  recant. 
They  adhered  to  their  convictions,  however,  and  shortly 
afterward  suffered  together,  on  the  Gth  of  INIay,  1593,  at- 
testing, in  this  way,  by  a  kind  of  triple  martyrdom,  their 
firm  persuasion  of  the  truth.*  In  the  "  Dialogues  of 
Governor  Bradford,"  an  interesting  account  is  given  of 
Barrowe's  conversion.! 

During  an  imprisonment,  which  extended  over  five  or 
six  years,  Barrowe  and  Greenwood  found  opportunity, 
though  not  without  ditficulty,  to  write  in  defence  of  their 
scriptural  views,  and  sent  their  manuscripts  tu  Holland 
for  publication.  Amongst  other  important  documents 
transmitted  for  this  purpose,  was  a  treatise  containing  their 
joint  answer  to  the  writings  of  Giffard.  Respecting  this 
prison  production,  the  "  Ancient  ]\Ien,''  in  Governor  Brad- 
ford's "  Dialogues,"  relate  the  following  particulai*s  : — 

"AVhen  Mr.  Barrowe's  and  jNIr.  Greenwood's  refutation  of 
Giffard  was  privately  in  printing  in  this  city  (Middleburgh), 
Francis  Johnson  not  only  was  a  means  to  discover  it,  but 
was  made  the  ambassador's  instrument  to  intercejjt  tliem 
(the  copies)  at  the  press,  and  see  them  bunit ;  the  which 
charge  he  did  so  well  perform, as  he  let  them  go  on  until  they 
were  wholly  finished,  and  then,  by  the  magistrate's  autho- 
rity, caused  them  to  be  sj)!  edily  burnt ;  himself  standing 
by  until  they  were  all  consumed  to  ashes.  Only  ho  took 
up  two  of  them,  one  to  keep  in  his  own  study,  that  he 
might  see  tlicir  errors,  and  the  other  to  bestow  on  a  spe- 
cial frirnd  for  tlie  like  us<\  ]3ut  mark  the  sequel.  When 
he  had  done  this  work,  he   went  home  and  superiieiidly 

•  Ainswortli's  Apology,  1601,  pa^cs  89 — 95. 

t  Hanb.  Hist.  Mem.  vol.  i.  page  49  ;  Yoiuig's  Chronicles,  page  433. 


THE  CHURCH  IN  SOUTHWAEK.  441 

read  some  things  here  and  there,  as  his  fancy  led  him.  At 
length,  he  met  with  something  that  begun  to  work  upon 
his  spirit,  which  so  wrought  with  him,  as  drew  him  to  this 
resohition, — seriously  to  read  over  the  whole  book;  the 
which  he  did  once  and  again.  In  the  end,  he  was  so  taken, 
and  his  conscience  was  troubled  so,  as  he  could  have  no 
rest  in  himself  until  he  crossed  the  seas,  and  came  to  Lon- 
don to  confer  with  the  authors,  who  were  then  in  prison, 
and  shortly  after  executed.  After  which  conference,  he 
■was  so  satisfied  and  confirmed  in  the  truth,  as  he  never 
returned  to  his  place  any  more  at  IMiddleburgh,  but  ad- 
joined himself  to  their  society  at  London,  and  was  after- 
wards committed  to  prison,  and  then  banished;  and  in 
conclusion,  coming  to  live  at  Amsterdam,  he  caused  the 
same  books  which  he  had  been  an  instrument  to  burn,  to 
be  new  printed,  and  set  out  at  his  own  charge.  And  some 
of  us  here  present  testify  this  to  be  a  true  relation,  which 
we  heard  from  his  own  mouth  before  many  witnesses. "* 

Feancis  Johnson  Fellow  of  Christ's  College,  Cam- 
bridge, concerning  whom  the  preceding  statement  is  made, 
became  the  leader  of  a  Christian  society,  meeting  (1593) 
in  No.  80  Nicholas-lane,  Lombard-street,  a  place  not  far 
distant  from  Southwark,  on  the  opposite  bank  of  the 
river.f  His  views  did  not  coincide  entirely  with  those  of 
the  Congregational  order;  but  for  his  zeal,  intrepidity, 
and  self-denying  devotedness,  his  name  is  worthy  of  en- 
during remembrance.  "  My  care  and  desire,"  he  says,  "  I 
thank  God,  have  been,  and  I  trust,  shall  be  alway,  to  re- 
ceive and  follow  the  truth  in  love,  with  peace  and  holiness." 
He  is  referred  to,  in  terms  of  great  esteem  and  affection, 
by  John  Penry,  M.A.,  the  Nonconformist  martyr,  who  was 
executed  at  St.  Thomas-a- Watering,  Old  Kent-road,  South- 
wark, May  29,  1593.  In  the  letter,  dated  April  24,  1593, 
from  his  cell,  King's  Bench  prison,  then  on  the  north  of 
St.  George's  church.  Borough,  that  devoted  champion  for 
truth  and  freedom  writes  in  this  affecting  strain : — "  I 
thank  my  God,  I  am  not  only  ready  to  be  bound  and 
banished^  but  even  to  die  in  this  cause,  by  his  strength. 
Yea,  my  brethren,  I  greatly  long,  in  regard  of  myself,  to 

*  Young's  Chron.  pages  424,  o.        f  Hanb.  Hist.  Mcm.vol.  i.  page  87. 


442  THE  CIIUECH  IN  SOUTHWARK. 

be  dissolved,  and  to  live  in  the  blessed  kingdom  of  heaven, 
with  Jesus  Cln-ist  and  his  angels;  with  Adam,  Enoch,  Noah, 
Abraham,  Moses,  Job,  David,  Jeremiah,  Daniel,  Paul,  the 
gi'eat  apostle  of  the  Gentiles,  and  the  rest  of  the  holy 
saints,  both  men  and  women  ;  with  the  glorious  kings,  pro- 
phets, and  martyrs,  and  witnesses  of  Jesus  Christ,  that 
have  been  from  the  beginning  of  the  world;  particularly 
with  my  two  dear  brethren,  Mr.  Henry  Barrowe  and  jNIr. 
John  Greenwood,  Avhich  have,  last  of  all,  yielded  their  blood 
for  this  precious  '  testimony ;'  confessing  unto  you,  my 
brethren  and  sisters,  that  if  I  might  live  upon  the  eai'th  the 
days  of  ^Methuselah  twice  told,  and  that  in  no  less  comfort 
than  Peter,  James,  and  John  were  in  the  Mount ;  and 
after  this  life,  might  be  sure  of  '  the  kingdom  of  heaven,' 
that  yet  to   gain  all  this,  I  durst  not  go  from  the  former 

'  testimony.' I   would  indeed,  if  it  be  His 

good  pleasure,  live  yet  with  you,  to  he\j)  you  to  bear  that 
grievous  and  hard  yoke  which  yet  ye  are  like  to  sustain, 
either  here  or  in  a  strange  land. 

"  And,  my  good  brethren,  seeing  banishment,  with  loss 
of  goods,  is  likely  to  betide  you  all,  prepare  yourselves  for 
this  hard  entreaty,  and  rejoice  that  you  are  made  worthy 
for  Christ's  cause  to  suft'er  and  bear  all  things.  And  I 
beseech  you,  'in  the  bowels  of  Jesus  Christ,'  that  none  of 
you,  in  this  case,  look  upon  his  particular  estate  ;  but  re- 
gard the  general  state  of  the  church  of  God,  that  the  same 
may  go,  and  be  kept  together,  whithersoever  it  shall  please 
God  to  send  you, 

"  Let  not  those  of  you,  then,  that  either  have  stocks  in 
your  liands,  or  some  likely  trades  to  live  by,  dispose  of 
yourselves  where  it  may  be  most  commodious  for  your  out- 
ward estate,  and,  in  the  mean  time,  suffer  the  poor  ones, 
that  have  no  such  means,  either  to  bear  the  whole  work 
upon  their  M'eak  shoulders,  or  to  end  their  days  in  soitow 
and  mourning,  for  want  of  outward  and  inward  comforts,  in 
the  land  of  strangers  ;  for  the  Lord  will  be  an  avenger  of  all 
su(;h  dealings.  But  consult  with  the  whole  church,  yea, 
with  the  brethren  of  other  places,  how  the  clnu'ch  may  be 
kept  together  and  built,  whithersoever  they  go.  Let  not 
the  poor  and  the  friendless  be  forced  to  stay  behind  here, 
and   to  break  a  good  conscience,  for  want  of  your  support 


THE  CHURCH  IN  SOUTHWARK.  443 

and  kindness  unto  them,  that  they  may  go  with  you.  And 
here  I  humbly  beseech  you,  not  in  any  outward  regard,  as 
I  shall  answer  before  my  God,  that  you  would  take  my 
poor  and  desolate  widow,  and  my  mess  of  fatherless  and 
friendless  orphans,  with  you  into  exile,  whithersoever  you 
go:  and  you  shall  find,  I  doubt  not,  that  the  blessed  pro- 
mises of  my  God  made  unto  me  and  mine,  will  accompany 
them,  and  even  the  whole  church,  for  their  sakes  ;  for  this 
also  is  the  Lord  s  promise  unto  the  holy  seed ;  as  you 
shall  not  need  much  to  demand  what  they  shall  eat,  or 
wherewith  they  shall  be  clothed ;  and  in  short  time,  I 
doubt  not  but  ihey  will  be  found  helpful  and  not  burden- 
some to  the  church :  only,  I  beseech  you,  let  them  not  con- 
tinue in  this  land,  where  they  must  be  forced  to  go  again 
into  Egypt,  and  my  God  will  bless  you  even  with  a  joyful 
return  into  your  own  country  for  it.  There  are  of  you,  I 
doubt  not,  will  be  careful  of  the  performance  of  the  will  of 
your  dead  brother,  in  this  point,  who  may  yet  live  to  show 
this  kindness  unto  yours  :  I  will  say  no  more. 

"  Be  kind,  loving,  and  tender-hearted,  the  one  of  you  to- 
wards the  other ;  labour  every  way  to  increase  love,  and  to 
show  the  duties  of  love  one  of  you  towards  another ;  by 
visiting,  comforting,  and  relieving  one  the  other,  even  for 
'  the  reproach  of  the  heathen'  that  are  round  about  us,  as 
the  Lord  saith.  Be  watching  in  prayer;  especially  re- 
member those  of  our  brethren  that  are  especially  endan- 
gered  Pray  for  them,  my  brethren,  and  for  our 

brother,  Mr.  Francis  Johnson,  and  for  me,  who  am  likely  to 
end  my  days  either  with  them  or  before  them ;  that  our  God 
may  spare  us  unto  his  church,  if  it  be  his  good  pleasure, 
or  give  us  exceeding  faithfulness.  And  be  every  way  com- 
fortable unto  the  sister  and  wife  of  the  dead,  I  mean  unto 
my  beloved  M.  Barrowe  and  M.  Greenwood,  whom  I  most 
heartily  salute,  and  desire  much  to  be  comforted  in  their 
God,  who,  by  his  blessings  from  above,  will  countervail 
unto  them  the  Avant  of  so  notable  a  brother  and  a  husband. ' 
I  would  wish  you  earnestly  to  wTite,  yea,  to  send,  if  you 
may,  to  comfort  the  brethren  in  the  west  and  north  coun- 
tries, that  they  faint  not  in  these  troubles  ;  and  that  also 
you  may  have  of  their  advice,  and  they  of  yours,  what  to 
do  in  these  desolate  times.     .     .     Yea,   I  wish  you   and 


444  THE  CHURCH  IN  SOUTHWARK. 

them  to  be  together,  if  you  may,  whithersoever  you  shall 
be  banished,  and  to  this  purpose,  to  bethink  you  before- 
hand where  to  be ;  yea,  to  send  some  who  may  be  meet  to 
prepare  you  some  resting-place.  And,  be  all  of  you  as- 
sured, that  He  who  is  your  God  in  England,  will  be  your 
God  in  any  land  under  the  whole  heaven ;  for  tlie  earth 
and  the  fulness  thereof  are  his,  and  blessed  are  they  that 
for  his  cause  are  bereaved  of  any  part  of  the  same.""'' 

He  died  in  faith.  In  the  "  Protestation  before  his 
Death,"  addressed  to  the  Lord  Treasurer,  he  says: — 
"  Being  now  to  end  my  days  before  I  am  come  to  the 
one  half  of  my  years,  in  the  likely  course  of  nature,  I 
leave  the  success  of  my  labours  unto  such  of  my  countiy- 
men  as  the  Lord  is  to  raise  after  me." 

The  righteous  succession  was  maintained.  Francis 
Johnson,  one  of  the  "  specially  endangered,"  took  the 
place  of  the  martyrs.  Greenwood  and  Barrowe,  and  while  a 
prisoner  in  the  CUnk,  in  1596,  wrote  in  defence  of  Separation. 

Henry  Jacob,  M.A.,  beneficed  at  Cheriton,  in  Kent,  en- 
tered into  a  controversy  with  him,  conducted  on  both  sides 
with  great  earnestness  and  ability.  The  pubhsher  of 
Jacobs  treatises  on  the  "Defence  of  the  Churches  and 
INIinistiy  of  England,"  tells  us  in  the  preface,  that  "Mr. 
Jacob,  having  some  speech  with  certain  of  the  Separation, 
concerning  their  peremptory  and  utter  separation  from  tlie 
churches  of  England,  was  requested  by  them,  briefly  to 
set  down  in  writincj,  his  reason  for  the  defence  of  the  said 
churches,  and  they  would  either  yield  unto  his  proofs,  or 
procm-e  an  answer  unto  the  same.  AVhereupon,  the  argu- 
ment following  this  preface,  was  set  down  in  writing  by 
Mr.  Jacob,  which  the  said  parties  did  send  to  Mr.  F.  John- 
son, being  then  a  prisoner  in  tlie  Clink,  Southwark." 

In  rei)ly  to  the  argument  that  the  martyrs  of  the  Be 
formation  did  not  formally  separate  themselves  from  the 
Establishment,  ]\Ir.  Johnson  writes  :  "  AVhen  M.  Cninmer, 
Ridley,  Latimer,  Sec,  died  martyrs  for  the  truth  of  Christ, 
they  neither  had  themselves,  nor  joined  in  spiritual  com- 
munion with   such  as  had,  the  prelacy  and   ministry  now 

♦  Ilanb.  IIi.Ht.  Mem.  vol.  i.  pngc  78.  Strj-pe's  AMiitgift,  App.  XVIII. 
Bk.  iv.  page  17G, 


THE  CHUECH  IX  SOUTHWAEK.  445 

pleaded  for;  and  not  that  only,  but  were  members  of  that 
persecuted  church  in  Queen  Mar}^'s  days,  "which  was  sepa- 
rated from  the  rest  of  the  land  as  from  the  world,  and 
joined  in  covenant  by  voluntary  profession  to  obey  the  truth 
of  Christ,  and  to  witness  against  the  abominations  of  Anti- 
christ. As  they  also  did  unto  death  in  the  truth  they  saw, 
though  otherwise,  being  but  as  it  were  in  the  twilight  of 
the  gospel,  they  had  their  wants  and  errors.  Yet  who  is 
so  blind  or  besotted,  as  not  to  see  that  their  errors  may 
not  be  our  rules,  neither  can  be  our  warrant ;  but  rather 
that  we  ought,  after  their  example,  faithfully  to  stand  in 
and  for  whatsoever  truth  God  revealeth  unto  us  by  his 
Word  ?  And  that  otherwise  these  holy  martyrs  shall  rise 
in  judgment  against  all  such,  as  either  withhold  the  truth 
in  unrighteousness,  or  in  any  respect  refuse  to  walk  therein. 

"  Finally,  seeing  God  hath  given  us  his  Word  to  be  the 
light  to  our  feet,  and  ruler  of  our  lives  and.  religion,  what 
mean  you  to  lead  us  from  it,  to  the  aberrations  of  any 
men  whatsoever  ?  Should  not  all  people  inquire  at  God, 
or  would  you  have  us  to  go  from  the  living  to  the  dead  ? 
from  God  and  his  Word,  to  men  and  their  errors  ?"* 

Henry  Jacob  was  gained  to  the  side  of  truth  and  became 
in  turn  the  able  and  consistent  defender  of  Scriptural  Con 
gregationalism.  He  published,  in  1601,  a  treatise  on  the 
"  Necessity  of  Eeforming  our  Churches  in  England;"  this 
was  followed  by  his  work  on  '  Toleration'  in  1609  ;  and  in 
the  succeeding  year  appeared  his  treatise  on  "  The  Divine 
Beginning  and  Institution  of  Christ's  true  Visible  or  Minis- 
terial Church."  This  church,  he  defines  to  be  "  a  number 
of  faithful  people  joined,  by  their  willing  consent,  in  a 
spiritual  outward  society,  or  body-politic,  ordinarily 
coining  together  into  one  place;  instituted  by  Christ  in 
¥  '  ^w  Testament,  and  having  the  power  to  exercise 
ev^  jsiastical  government,  and  all  Gocl  s  other  spiritual 
ordinances,  the  means  of  salvation,  in  and  for  itself  imme- 
diately from  Christ." 

At  this  period  he  was  at  Leyden,  in  close  conference  with 
Eobinson.  "  We,  some  of  us,  knew  Mr.  Parker,  Dr.  Ames, 
and  Mr.  Jacob,  in  Holland,"  say  the  "  Ancient  Men,"  "  when 
they  sojourned  for  a  time  in  Leyden,  and  all  three  boarded 

*•  Johnson's  Answer  to  Maistcr  H.  Jacob,  his  Defence,  &c.  lG0O,p.  29 


440  THE  cnuRcn  in  southwark. 

together;  ....  and  after  Mr.  Jacob  returned,  and  Mr. 
Parker  was  at  Amsterdam,  he  printed  some  of  his  books."* 

The  retmii  of  Mr.  Jacob  here  mentioned  was  in  1016. 
The  work  of  the  greatest  difficulty,  and  that  which  was 
attended  with  the  most  serious  peril,  was  to  continue  the 
"  testimony  borne  by  the  confessors  and  martyrs  in  the 
immediate  scene  of  their  sufferings." 

For  this  arduous  service  Mr.  Jacob  was  eminently  quaU- 
fied,  by  his  talents,  his  courage,  his  discretion  and  humility. 
He  came  to  Southwark,  the  '  furnace '  of  Evangelical  non- 
conformity, to  collect  the  remnant  of  the  London  congre- 
gation, and  to  form  them  into  a  church  state,  on  the  model 
of  the  New  Testament.  The  first  meeting  of  this  martyr- 
band  was  held  in  a  private  dwelling,  on  the  southern  bank 
of  the  Thames.  The  names  of  Staismore,f  Browne,  Prior, 
Almey,  Troughton,  Allen,  Gilbert,  Farre  and  Goodal,  are 
mentioned  as  present  on  that  memorable  occasion.  "  These, 
with  others  (we  are  told),  having  observed  a  day  of  solemn 
fasting  and  prayer  for  a  blessing  upon  their  undertaking, 
towards  the  close  of  the  solemnity,  each  of  them  made  open 
confession  of  their  faith  in  our  Lord  Jesus  Christ :  and 
then,  standing  together,  they  joined  hands,  and  solemnly 
covenanted  with  each  other  in  the  presence  of  Almighty 
God,  to  walk  together  in  all  God's  ways  and  ordinances, 
according  as  He  had  ah-eady  revealed,  or  should  further 
make  them  known  to  them.  Mr.  Jacob  was  then  chosen 
pastor  by  the  suflrage  of  the  brotherhood,  and  others  were 
appointed  to  the  office  of  deacons,  with  fasting  and  prayer 
and  imposition  of  hands. ^ 

*  Governor  Bradford's  Dialogues  in  Young's  Chronicles,  pages 
439—440. 

t  Doubtless  the  Mr.  Starcsmore  referred  to  in  Mr.  Robmson's  letter 
to  the  Church  in  liondon,  page  384,  supra, 

X  "  These  fatlicrs  of  Independency,  in  that  okl  house  of  the  seven- 
teenth [or  rather  sixteenth]  century,  Avith  hearts  panting  for  reli- 
gious liberty,  their  hands  locked  in  each  other,  and  solemnly  vowing 
before  God,  to  follow  the  light  he  should  grant  them,  has  in  it  a 
touch  of  the  moral  sublime,  which,  though  the  background  of  the 
picture  differs,  and  the  spirit  which  animated  that  forgotten  band 
was  peaceful  instead  of  warlike,  reminds  us  of  the  oath  of  Kutli.  and 
the  thrcc-and-thirty  who  clasped  hands  under  the  Seelisbcrg,  by  the 
Lake  of  I'ri,  swearing  before  God  the  famous  league  of  Swiss 
libertv." — Stoughton's  Spiiitual  Heroes,  p.  92,  second  edit,  llimb. 
Ilist.'Meni.  vol.  i.  p.  293. 


THE  CHUKCH  IN  SOUTHWAKK,  447 

A  declaration  of  their  principles  was  printed  in  the  same 
yeai',  accompanied  by  a  petition  to  James  I.  This  docu- 
ment,- remarkable  for  the  elevation  of  its  sentiments,  the 
sobriety  of  its  diction,  and  the  cogency  of  its  reasoning, 
will  reward  the  attention  of  all  who  take  an  interest  in  the 
march  of  Christian  civilisation.  From  the  charter  of  man's 
redemption,  the  writer  asserts,  in  the  name  of  his  brethren, 
their  claim  to  the  full  measure  of  Christian  liberty,  freedom 
of  inquiry,  freedom  of  association,  freedom  of  worship,  free- 
dom of  instruction,  and  freedom  in  the  support  of  Christian 
ordinances — freedom  in  fine,  based  on  conscience,  regu- 
lated by  truth,  and  perfected  in  charity. 

After  a  service  of  eight  years,  Mr.  Jacob,  with  the  con- 
sent of  his  congregation,  crossed  the  Atlantic,  to  join  the 
pilgrims  in  America.  His  motive  for  this  removal  was  the 
desire  of  extended  usefulness.!  But  his  career  was  near 
its  close.  He  reached  the  pilgrims  only  to  mingle  his 
remains  with  kindred  dust :  but  his  testimony  cannot  die. 
With  prophetic  confidence  he  said,  "  The  Lord,  I  doubt 
not,  will  raise  up  others  that  shall  more  effectually  bear 
witness  unto  this  truth  in  due  time.  Being  with  much 
vehemency  charged  that  for  no  just  cause  I  have  refused 
to  conform  to  the  church  order  in  England,  I  could  there- 
fore do  no  less  but  give  out,  yea,  unto  posteeity,  the  true 
and  most  important  reasons  o  f  my  dissenting  herein." 

The  pilgrims  were  impelled  by  the  same  motive  to  depart 
Leyden.  Evidence  of  this  is  furnished  in  a  small  volume 
printed  in  1GJ9  (the  year  before  the  sailing  of  the  "May- 
flower"), entitled  "An  Answer  to  the  Ten  Counter  De- 
mands, &c.,  &c.  by  William  Euring." 

In  answer  to  the  demand,  whether  the  discipline  of  the 
Separatists  can  be  of  God,  since  they  gain  no  converts 
from  the  "  rude  and  profane,"  Mr.  Euring  says,  "  Con- 
sider, sir,  we  are  a  poor,  weak,  despised  people  here  in 
England,  hated  and  persecuted  of  all,  or  most  part  in  the 
land ;  and,  therefore,  if  we  have  any  meetings  or  coming 
together  on  the  Lord's-day,  they  must  be  very  private, 
for  fear  of  such  persecuting  adversaries  as  cannot  endure, 
and  are  ignorant  of  the  truth  of  God's  ordinances,  to  be 
taught  and  practised  ;  so  that  '  Papists  and  Atheists,'  and 
such  like  '  profane '  come  not  at  our  exercises :  and  how 
*  Hanb.  Hist.  Mem.  v.  i.  p.  293.  f  Ibid.  p.  235. 


44B  I'HE  CHURCH  IN  SOCTHV.  ARK. 

is  it  possible  ^vc  should  convert  any  that  come  not  to 
hear  us?  Amon<;st  the  churches  in  this  way,  beyond 
the  seas,  which  have  their  more  free  meetings  and  able 
ministries,  this   blessing  of  God,  in  converting  men,  is 

more  seen.  .  •,  .     . 

"  Your  following  words,  wherem  you  please  to  term  us 
'  refined  reformers,'  saying  that  we  seduce  only  the  sound, 
and  pervert  and  estrange  from  you  those  that  are  otherwise 
well  affected,  and  of  some  understanding,  etc.,  ai'e  worth 
considering. 

"  It  is  true,  that  you  say,  our  cause  hath  wrought  most 
upon  such  as  have  some  'understanding'  and  knowledge, 
and  are  of  tender  consciences,  pliable  to  the  truth  ;  others, 
of  more  corrupt  consciences,  have  set  against  us,  and 
a^^ainst  our  cause,  and  blasphemed  it." 

''in  answer  to  the  demand,  "  Whether  it  were  not  the 
Separatists'  best  course  to  return,  or,  for  the  avoidmg  ol 
scandal,  to  remove  to  Virginia,  and  make  a  colony  there,  m 
hope  to  convert  Infidels  to  Cln-istianity,"  :\Ir.  Eunng  says, 
"  \lthoui?h  I  can  partly  guess  in  what  humour  you  pro- 
pounded'this  your  demand,  yet  I  will  not  answer  you  ac- 
cording to  that  vour  humour. 

"  I  do  once  again  entreat  you  to  show  us  the  true 
fom'i  and  fashion  of  your  churcli ;  and  lay  you  apart  all 
wrath  and  envious  anger,  that  so  we  may  together,  ni  peace 
and  love,  you  with  us,  and  we  with  you,  take  a  view,  and 
consider  of  your  church,  and  compare  the  form  and  fashion 
tliereof  with  the  form  and  fashion  of  the  ti'ue  and  visible 
church  of  Christ,  as  it  is  described  unto  you  in  the  Scrip- 
ture And  if  this  good  and  godly  course  may  be  accom- 
plished, not  onlv  by  mvsclf,  but  all  of  us  that  are  now 
separated  from  vou,\voul.l  much  more  wilHngly  and  gladly 
return  again,  and  labour  to  plant  ourselves  again  in  the 
meanest  part  of  Kngland,  to  enjoy  'peace  witli  holiness,'  and 
to  follow  the  truth  in  love,  among  our  kindred  and  friends 
in  our  own  native  country,  tlian  eitlier  to  continue  where 
now  many  of  us  live,  or  to  plant  ourselves  in  Virginia,  or 
in  any  other  countr^'  in  tlie  world,  upon  any  conditions,  or 
hope  of  anything  in  this  life  whatsoever!  Yet  even  for 
Virginia  tlius  much— when  some  of  ours  desired  to  have 
planted  ourselves   there,  with  his  majesty's  leave,  upon 


THE  CHURCH  IN  SOUTHWARK.  449 

these  three  grounds  : — first,  that  they  might  be  the  means 
OF  re-plantikg  the  gospel  amongst  the  heathen  ;  secoDcUy, 
that  they  might  live  under  the  king's  government ;  thirdly, 
that  they  might  make  way  for  and  unite  with  others,  what 
in  them  lieth,  whose  consciences  are  grieved  with  the  state 
of  the  church  in  England ;  the  bishops  did,  by  all  means, 
oppose  them  and  their  friends  therein.'"* 

A  faithful  successor  to  Mr,  Jacob  was  found  in  John 
Latln-op,  a  man  of  earnest  but  humble  spirit,  who,  for  con- 
science sake,  relinquished  orders  in  the  Establishment. 
On  the  '29th  April,  1032,  forty-two  of  the  members  (includ- 
ing their  devoted  minister)  were  apprehended,  and  sen- 
tenced to  imprisonment  for  two  years. 

"  During  the  term  of  Mr.  Lathrojj's  imprisonment,"  says 
Kathaniel  Morton,  author  of  'New  England's  INIemorial,' 
published  in  1009,  "his  wife  fell  sick,  of  which  sickness 
she  died.  He  procured  liberty  of  the  bishop  to  visit  his 
wife  before  her  death,  and  commended  her  to  God  by 
prayer,  who  soon  after  gave  up  the  ghost.  At  his  return  to 
prison,  his  poor  children  being  many,  repaired  to  the 
bishop  at  Lambeth,  and  made  known  unto  him  their 
miserable  condition,  by  reason  of  their  good  father's  being 
continued  in  close  durance,  who  commiserated  their  con- 
dition so  far  as  to  grant  him  liberty,  who  soon  after  came 
over  into  New  Eiigland." 

AYith  thirty  of  his  congregation  he  ari-ived  in  Boston, 
18th  September,  1634,  in  the  shij)  "  Griffin,"  and  in  a  few 
days  after  he  proceeded  to  an  early  settlement,  in  the  wil- 
derness called  Scituate,  not  many  miles  from  Barnstable, 
u2)on  Cape  Cod. 

Tliough  deprived  of  the  counsel  of  their  pastor,  the 
brethren  in  Southwark  were  not  left  without  the  means  of 
spiritual  sustenance.  Mr.  Canne,  author  of  the  "  Marginal 
lieference  Bible,"  in  the  earlier  part  of  his  career,  as  well 
as  Mr.  Jessey,  sometime  rector  of  St.  George's,  ministered 
to  their  comfort  and  instruction.  In  the  first  instance, 
INIr.  Jessey  declined  the  overture  made  to  him  on  the  part 
of  the  church,  on  the  ground  that  he  had  an  earnest  desire 
to  settle  in  New  l^^ngland.  The  people  reminded  him  that, 
inasmuch  as  their  necessities  were  greater,  their  claim  on 
*  All  Answer  &c.,  by  Will.  Euiiiig,  pages  7 — 9. 

VOL.  III.  G  G 


450  THE  CIIUUCH  IN  SOT'THWARK. 

his  services  was  the  stronpjer.  Tljey  said,  "  New  Enp^land 
was  much  better  provided  with  able  pjodly  preachers  than 
this  nation,  in  the  which  so  many  flocks  were  destitute."* 

"After  Mr.  Canne,"  savs  Mr.  is^eal,  the  historian  of  the 
Puritans,  "  Mr.  Samuel  How  undertook  the  pastoral  care 
of  this  little  flock."  During  his  ministry'  the  church 
endured  pjreat  affliction,  and  to  avoid  the  violence  of  per- 
secution, its  members  were  often  compelled  to  meet  in  the 
fields  and  woods.  On  the  death  of  Mr.  How,  after  an 
interval  of  bereavement,  ^Ir.  Stephen  ^lore,  a  beloved  and 
faithful  deacon,  at  the  request  of  the  brethren  accepted 
the  oversifjrht  of  them.  He  was  a  man  of  j)roperty,  and 
had  valuable  connexions  in  the  City  :  but  at  the  hazard  of  his 
estate,  and  of  personal  liberty,  he  did  not  shrink  from  the 
duties  of  his  self-denyinp:  office.  [An  interesting?  work 
written  by  him,  entitled,  "The  Wise  Gospel  Preacher."  is 
still  extant.]  The  face  of  affairs  bep^inninj^  now  to  change, 
this  poor  congregation,  which  had  subsisted  almost  by  a 
miracle  for  above  twenty-four  years,  shifting  from  place  to 
place  to  avoid  the  notice  of  the  public,  ventured  to  open 
their  doors  in  Deadman's-place  ;  but  it  was  not  long  before 
they  were  discovered,  and  many  of  them  committed  to 
prison. t 

On  the  L'^th  of  January,  iOU,  the  church  being  as- 
sembled on  the  Lord's-day  for  religious  worshiji  as  usual, 
though  not  with  their  former  secrecy,  they  were  discovered 
and  taken,  and  by  Sir  John  T.enthall,  ^larshal  of  the 
King's  Bench,  committed  to  the  Clink  prison.  Tlie  next 
morning,  six  or  seven  of  the  men  were  summoned  to  a])- 
pear  before  the  House  of  Lords  :  tlicir  names  are  given  in 
the  Journals  of  the  Lords,  vol.  iv.  \).  ]'V>\  :  Edw.  Chillen- 
don,  Nic.  Tyne,  John  Webb,  Pichard  Sturges,  Thomas 
Gunn,  Jo.  Ellis.  The  Lords  examined  them  strictly  con- 
cerning their  principles,  and  they  as  freely  acknowledged 
that  tliev  owned  no  other  head  of  the  church  but  Christ 
Jesus  :  that  no  prince  had  power  to  make  laws  to  bind  the 
consciences  of  men  :  and,  that  laws  made  contrary  to  the 
law  of  God  were  of  no  force.  "  Tl]ereu]ion  the  House  did 
order  that  the  said  sectaries   should  receive  for  this   time 

•  Life  of  Jcsscy,  p.  8.  f  Neal,  vol.  i.  di.  vi. 


THE  CHUECH  IN  SOUTHWAEK.  451 

an  admonition  from  the  House,  that  they  shall  hereafter 
repair  to  their  several  parish  churches  to  hear  Divine 
service,  and  to  give  obedience  thereunto,  according  to  the 
Acts  of  Parliament  of  this  realm.  To  that  purpose  the 
order  was  read  unto  them,  made  by  the  House  the  16th  of 
January,  1 640,  and  to  be  told  that,  if  hereafter  they  do  not 
observe  these  commands,  they  shall  be  severely  punished 
according  to  law,"  Some  of  the  peers  inquired  where  the 
place  of  their  meeting  was,  and  intimated  that  they  would 
come  and  hear  them.  And  accordingly  three  orVour  of 
the  peers  did  go  to  their  meeting  on  the  Lord's-day  follow- 
ing, to  the  great  surprise  and  wonder  of  many.  The 
people  went  on  in  their  usual  method,  having  two  ser- 
mons, in  both  of  which  they  treated  of  those  principles  for 
which  they  had  been  accused,  grounding  their  discourses 
on  the  words  of  our  Saviour,  "  AH  power  is  given  unto  me 
in  heaven  and  in  earth."  Matt,  xxviii.  18.  After  this,  they 
received  the  Lord's  Supper,  and  then  made  a  collection 
for  the  poor,  to  which  the  lords  contributed  liberally  with 
them,  and  at  their  departure  signified  their  satisfaction 
at  what  they  had  heard  and  seen,  and  their  inclination  to 
come  again.  But  this  made  too  much  noise,  and  gave  too 
great  an  alarm  to  the  mob,  for  them  to  venture  a  second 
time.- 

After  this  excitement  the  church  seems  to  have  enjoyed 
an  interval  of  rest.  The  calm,  however,  was  but  tem- 
porary, and  was  followed  by  a  succession  of  persecuting 
enactments,  aiming  at  nothing  less  than  the  annihilation 
of  Nonconformity.  Within  twelve  years  the  Parliament 
passed  six  laws  for  this  object:  the  Corporation  Act,  in 
1661  ;  the  Act  of  Uniformity,  in  1662  ;  an  Act  to  suppress 
Seditious  Conventicles,  1664;  declaring  it  to  be  a  trans- 
portable offence  for  more  than  five  persons  to  unite  in 
religious  worship,  except  according  to  the  forms  of  the 
Church  of  England;  the  Oxford,  or  Five  Mile  Act,  in  1665, 
banishing  all  Nonconformists  from  corporate  towns ;  the 
Conventicle  Act,  in  1670,  with  some  severe  additions  ;  and 
the  Test  Act,  in  1673. 

The  storm  was  violent  and  of  long  continuance,  but  the 

*  Crosby,  Ilist.  Bap.  vol.  iii.  p.  40. 


45^>  THE  CUURCU  IN  SOUTHWARK. 

iinmoitiil  confessors  of  religious  freedom  braved  it  out. 
Strong  in  their  weakness,  and  sheltered  in  their  obscurity, 
they  could  not  be  subdued.  Amid  the  desolations  caused 
by  the  plague,  and  the  fire  of  London,  in  1600,  they 
found  an  entrance  for  the  Gospel.  In  the  absence  of  the 
court  and  clergy,  who  fled  from  the  infected  capital,  these 
"  s})iritual  heroes"  gained  converts  from  the  aliiicted 
renniant. 

Thomas  Wadsworth,  M.A.,  a  native  of  Southwark,  the 
successor  of  Stephen  More,  we  find  at  that  calamitous 
period  making  collections  for  his  distressed  brethren  at 
Deadmans-pluce,*  and  dispensing  to  the  people  the  AVord 
of  Life.  Richard  Baxter  says,  "  The  churches  being  burnt, 
and  the  parish  ministers  gone,  for  want  of  place  or  main- 
tenance, the  Nonconformists  were  more  resolute  than 
ever  to  preach  till  they  were  imprisoned.  Mr.  ^^'adsworlh 
and  others,  he  tells  us,  did  keep  their  meetings  veiy 
openly,  and  prepared  large  rooms,  and  some  of  them  plain 
chapels,  with  pulpits,  seats,  and  galleries,  for  the  reception 
of  as  many  as  could  come."  [The  timber  edifice  at 
L)eadman's-place  was  of  this  character,  and  stood  on  the 
present  site  of  the  Park-street  Brewery,  at  a  short  distance 
from  the  Globe  Theatre.]  In  107  7,  the  author  of  the 
*'  Saint's  Best"  occupied  himself  the  i)ulpit  of  this  ancient 
sanctuary.  Referring  to  this  interesting  circumstance, 
he  writes,  "It  pleased  God  to  take  away  that  e.xcelKnt 
faithful  minister  (Mr.  Wadsworth)  in  Southwark  ;  luul  ju^t 
when  J  was  kei)t  out  at  Swallow-street,  his  flock  invited 
me  to  Southwark,  where,  though  I  refused  to  be  their 
l)astor,  1  ])r<'ached  many  montlis  in  peace,  there  being  no 
justice  willing  to  disturb  us."  Calamy  gives  this  short 
account  of  the  next  minister,  Mr.  James  Lambert : — '*  H* 
was  a  celebrated  preacher  in  Southwark,  and  had  a  con 
siderable  congregation  of  Dissenters  there.  He  succeeded 
Mr.  AVadsworth!  He  died  August  Uth,  1(»81),  and  wa^ 
burird  at  Bunhill."  His  successor,  Jonathan  Owen,  ]»ul) 
lished  a  sermon  in  1700.  dedicated  to  his  congregation  in 
Deadman's-i)lace.  During  his  pastorate,  the  four  silver 
cups,  still  use<l  l)y  the  church,  wtre  introduced;  the  date, 

*  Life  of  Wadsworth,  printed  for  Thomas  rivrkhurst,  1G80. 


THE  CHURCH  IN  SOUTHWARK.  453 

1691,  is  engraven  on  each  cup.  INIr.  Killinghall  was 
chosen  pastor  about  1702,  and  was  followed,  in  1740,  by 
Dr.  Zephaniah  Marryat,  who  died  Sept.  15th,  1754,  not 
many  hours  after  having  preached  to  his  congregation 
from  tliis  text :  "  Casting  all  your  care  upon  Him,  for  He 
careth  for  you."  Mr.  Lamb  was  pastor  from  1755  to  1762. 
His  identity  in  this  honourable  lineage,  like  that  of  Mr. 
Owen,  is  proved  by  a  discourse  published  with  a  dedica- 
tion to  the  church  in  Deadman's-place.  He  was  held  in 
great  esteem.  On  his  removal,  from  failing  health.  Dr. 
James  Watson  was  elected  to  the  pastorate,  and  during  a 
ministry  of  twenty  years  discharged  the  duties  of  his 
office  with  exemplary  fidelity.  He  was  the  tutor  of  Alex- 
ander Cruden,  compiler  of  the  "  Concordance,"  whose 
remains  were  deposited  in  the  burial  ground  adjoining 
the  chapel,  in  1770. 

Dr.  Humphrys, — uncle  of  Mr.  Hanbury,* — and  whose 
memory  is  precious  to  many,  accepted  the  pastoral  care  of 
this  ancient  church  in  1783;  four  years  after  his  settle- 
ment, the  congregation  removed  from  Deadman's-place  to 
Union-street,  where  they  still  worship. 

Subsequently,  for  more  than  twenty  years,  ]\Ir.  Anmdel, 
the  late  excellent  secretary  of  the  London  Missionary 
Society,  laboured  amongst  them. 

Further  it  is  not  needful  to  trace  the  history  of   this 

*  Benjamin  Hanbury,  Esq.  the  senior  deacon  of  the  Church,  and 
the  venerable  compiler  of  the  "  Historical  ^lemorials  relating 
to  the  Independents  or  Congregationalists  :  from  their  llise  to  the 
Ilestoration  of  the  ]Monarchy,  a.d.  mdclx.,"  3  vols,  8vo.,  Lon- 
don, 1839,  so  frequently  referred  to  in  the  notes  of  this  work. 
The  "  ^lemorials "  are  a  valuable  compendium  of  all  the  ex- 
tant or  known  writings  of  the  Independent  and  Congregationalist 
brotherhood,  during  the  period  specified  in  the  title-page.  They 
supply  authentic  materials  for  the  History  of  Independency.  No 
ecclesiastical  library  can  be  complete  without  the  *'  ^Memorials," 
nor  should  any  Nonconformist,  especially,  deem  his  library  properly 
furnished  without  these  precious  records  of  the  life,  labours,  an*' 
■writings  of  his  noble  ancestors.  Mr.  Hanbury  is  also  well  known 
in  the  literary  world  by  his  edition  of  '*  The  Ecclesiastical  Polity, 
and  other  works  of  Richard  Hooker,"  &c.,  3  vols.,  8vo.,  London, 
1830— to  which  he  has  supplied  numerous  and  copious  illustra- 
tive notes,  and  "  Life  of  Thomas  Cartwright,  B.D.;"  and  by  various 
other  publications. 


45  4  THE  CHURCH  IN  SOUTHWARK. 

witnessing  community.  From  the  rapid  sketch  now  given, 
the  Unlvs  of  the  historic  chain,  extending  through  nearly 
three  centuries,  may  he  distinctly  traced.  In  no  part  of 
its  eventful  course  has  the  church  departed  from  its  first 
principles  in  doctrine  and  discipline.  It  has  long  heen 
distinguished  for  its  unity  and  affection,  and  has  ever 
maintained  a  character  for  practical  usefulness. 

Supplement  by  the  Editor. 

A  new  era  is  now  dawning  on  this  ancient  church.  The 
building  in  which  it  has  long  worshipped  must  shortly  be 
relincjuished  ;  its  lease  having  nearly  expired.  Efforts  are 
being  made  to  remove  from  the  present  obscure  locality  in 
which  it  worships,  and  to  erect,  in  a  more  public  situation, 
a  chapel  worthy  of  its  name  and  history  ;  and  "  to  connect 
therewith  a  Pilgrim's  Hall  and  Library,  in  which  shall  be 
securely  deposited  every  document  or  publication  that  can 
be  [)rocured  to  elucidate  the  course  and  extend  the  intiuence 
of  the  pilgrim-fathers — those  immortal  pioneers  of  religious 
freedom."  Ai)peals  have  been  widely  circulated  through 
England  and  America,  to  which  most  cheering  and  cordial 
responses  have  been  given.  Most  gratifying  assurances  of 
interest  and  support  have  been  tendered  by  Abbot  Law- 
rence, Esq.,  Ambassador  of  the  United  States  to  the  English 
court;  the  Hon.  Amos  Lawrence,  brother  of  the  ambas- 
sador ;  the  Kev.  Dr.  Cheever,  and  numerous  other  distin- 
guished gentlemen  and  ministei-s  of  America;  and  especially 
by  the  Uev,  Seth  Bliss,  and  llev.  E.  A.  Lawrence,  who,  on 
July  '-.'f^th,  1851,  met  the  congregation  in  their  time-hallowed 
sanctuary,  and  assured  them  of  their  deep  personal  interest 
in  tlie  und(.'rtaking ;  and  also  that  they  were  authorised  by 
their  brethren  in  America  to  assure  them  of  the  sympathy 
they  felt  in  the  objecrt,  and  of  their  readiness  to  co-operate 
with  the  church  in  its  accomplishment. 

With  the  new  Pilgrim  Chapel  a  new  impulse  will  he 
given  to  the  zeal  and  labours  of  this  ancient  church  with 
its  bishoj)  and  deacons  ;  and  thus  will  the  sacred  princi- 
ples they  liave  so  long  and  consistently  maintained,  be  more 
widely  diffused,  and  through  u  long  succession  of  years 
increased  and  perpetuated. 


No.  II. 

THE  EXILES  AND  THEIE  CHUHCHES 
IN   HOLLAND. 

BY  THE  EDITOR. 


The  commerce  and  manufactures  so  extensively  carried 
on  by  the  Dutch  during  the  latter  part  of  the  16th  and 
the  beginning  of  the  17th  centuries,  had  induced  many 
British  merchants  and  others  to  settle  in  the  principal 
towns  of  the  United  Provinces. 

The  wars  threatened  by  Spain  against  Holland  impelled 
the  Dutch  to  make  application  to  the  English  government 
for  assistance  against  their  common  foe.  Treaties  were 
formed  between  Queen  Elizabeth  and  the  Seigniors,  by 
which  England  engaged  to  furnish  both  troops  and  money 
to  her  allies,  on  certain  conditions,  for  the  secure  fulfil- 
ment of  which  some  important  towns  were  to  be  held  by 
the  British  forces.  This  alliance  between  the  two  govern- 
ments occasioned  the  residence  of  an  additional  number 
of  British  subjects  in  the  Netherlands. 

One  article  of  the  treaty  of  1585  contains  a  stipulation 
that  the  Dutch  "  will  permit  to  the  governor  and  garrison 
the  free  exercise  of  religion  as  in  England,  and  to  this 
end  a  church  will  be  provided  for  them  in  each  town." 

The  places  of  worship  thus  provided  for  the  British 
troops,  were  open  also  to  other  British  residents  who 
might  choose  to  frequent  them. 

Grants  were  also  made  from  the  public  treasury,  on 
application,  to  assist  the  merchants  and  settlers  elsewhere 
in  establishing  worship  according  to  their  respective 
opinions. 


450  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND. 

Hence  at  Amsterdam,  the  Haf^ue,  Arnheim,  Middlebiirj^, 
Ijcydeii,  riottordam,  Bruges,  and  otlior  towns,  En^^lish 
wor^ljip  was  constantly  performed  in  buildin^^s  erected  or 
appropriated  for  tliat  ])nrpose  by  the  {government,  as  well 
as  in  the  garrison  and  military  chapels  appointed  according 
to  treaty.- 

Other  British  subjects  were  finding  their  way  to  Hol- 
land during  this  period.  Humble  and  godly  men.  they 
would  have  gladly  remained  in  their  native  land.  Neither 
military  glory  nor  commercial  enterprise  forced  their 
expatriation.  Beligious  persecution,  under  episcopal 
tyranny,  had  well  nigh  impoverished  and  ruined  them  ; 
and  still  threatened  the  extinction  of  their  liberties,  if  not 
of  their  lives.  INIany  of  their  companions  and  predecessors 
had  fallen  victims  to  the  fury  of  the  ecclesiastical  op- 
pressor. Ptoyalty,  too,  instead  of  throwing  its  shield  of 
protection  over  all  its  subjects,  had  Imrled  its  denuncia- 
tions against  such  as  should  dare  to  question  its  preroga- 
tives in  religion,  or  refuse  to  obey  its  imperious  mandates. 
At  the  gibbet,  and  the  stake,  as  well  as  in  the  awful,  death- 
producing  dungeons,  many  a  "  martyr  of  Nonconfoimiity" 
had  sealed  his  testimony  for  truth  and  conscience. 

Puritans,  Anabaptists,  Bomanists,  Separatists,  were 
names  odious  to  the  authorities  ;  and  hence  the  extermina- 
tion, imprisonment,  or  banishment  of  all,  to  whom  they 
applied  such  names,  was  resolved  on.  Thacker,  Copping, 
Barrowe,  Greenwood,  Penry,  Dennis,  were  among  the 
public  martyrs  of  Independency;  while  a  larger  host  of 
Baptist  worthies,  both  English,  and  also  Dutch  who  had 
come  to  England  for  protection  against  the  horrible  inqui- 
sition set  up  by  Spain  in  Holland,  had  been  even  more 
obnoxious  to  the  powers  that  he,  and  "were  tortured,  not 
accepting  deliverance,"  and  stand  high  on  the  roll  of 
martyr  fame.f   During  the  early  part  of  the  reign  of  Eliza- 

•  Vide  Steven's  History  of  the  Scottish  Church,  Rotterdam,  8vo. 
18:}3;  Sumner's  Memoirs  of  the  riliirims  at  Lcvilcn,  Appendix,  No. 
1,  pa-c  21  ;  ]{.  V.  A.  S.  'riirhvcirs  Preface  to  the  Heidelberg  Cate- 
chism of  the  Reformed  ReHgioii,  reprinted  in  Loudon,  18.51. 

t  ]'i(lp  Price's  History  of  Nonconformity  ;  Fletclier's  History  of 
lTide])endency  ;  Martyrs  of  Nonconformity  in  the  Days  of  liueen 
ICli/aheth,  by  the  Anli-Stnte-Cliurch  Association  ;  and  the  Dutch 
Martyrology,  by  Hanserd  KnoUys  Society.  ' 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  457 

beth,  numbers  fled  to  Holland  to  escape  the  death  \vhich 
threatened  them  ;  and  at  a  later  period,  when  the  folly  of 
killhig-  men  to  convert  them  was  perceived,  and  banish- 
ment or  imprisonment  was  tried  to  prevent  defection  from 
the  established  church,  others  followed  the  example,  and 
became  exiles  to  the  United  Provinces,  where  liberty  of 
conscience  and  of  worship  was  freely  allowed. 

Many  of  these  exiles  being  Puritans,  and  not  Separat- 
ists, attached  themselves  to  the  congregations  of  the 
English  settlers  in  various  parts  of  tlie  provinces  ;  while 
some  of  their  pastors,  who  had  accompanied  or  followed 
them,  became  ministers  of  these  English  churches.  The 
Pvev.  Francis  Johnson  was  one  of  this  class,  and  became 
minister  of  the  English  congregation  at  Middleburg.  The 
order  of  worship  was  chiefly  Presbyterian,  as  distinguished 
alike  from  the  episcopal  and  the  congregational.  Such 
exiles  as  were  Separatists  or  Brownists  worshipped  either 
privately,  or  in  less  prominent  places  than  those  occupied 
by  their  merely  Puritan  brethren. 

One  of  the  earliest  of  these  Separatists,  and  whose 
name  was  attached  to  the  entire  party  for  a  season,  was 

EGBERT  BROWNE, 

of  Tolethorpe,  Rutland,  a  clergyman  of  high  family,  and 
related  to  the  Lord  Treasurer  Burleigh.  He  was  chap- 
lain to  the  Duke  of  Norfolk.  He  joined  the  Puritan 
party,  and  advocated  the  reformation  of  the  national 
church.  He  became  a  Separatist,  and  collected  several 
small  congregations  on  Separatist  principles  in  the  county 
of  Norfolk.  He  was  frequently  cited  in  the  ecclesiastical 
courts,  and  imprisoned  for  his  attacks,  both  from  the 
pulpit  and  the  press,  on  the  episcopal  establishment. 
His  high  connexions  saved  him  from  perpetual  impri- 
sonment, or  death.  He  fled  to  Holland,  having  jMr.  Har- 
rison, a  schoolmaster,  and  several  of  his  friends,  as  his 
companions  in  flight.  He  settled  at  ^liddleburg,  where 
he  formed  a  congregation,  over  which  he  and  ^Ir.  Harrison 
presided.  Disagreeing  with  his  people,  he  returned  to 
England,  and  pursued  an  itinerating  course,  preaching 
the  gospel  and  inveighing  against  the  church.     He  took 


458  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND. 

up  liis  abode  at  Northampton,  and  renounced  his  Sepa- 
ratist principles,  and  was  rewarded  for  his  tergiversation 
by  the  rectorship  of  Achurcli  in  that  county.  His  temper 
and  liabits  in  later  years  were  of  a  dubious  character,  and 
for  striking  a  constable  in  the  execution  of  his  duty,  it  is 
stated,  he  was  committed  to  gaol,  where  he  died  in  the 
81st  year  of  his  age.  He  is  reported  to  have  said,  "  tliat 
he  had  been  in  thirty-two  prisons,  and  in  some  of  which  he 
could  not  see  his  hand  at  noon  day." 

Different  opinions  have  been  formed  concerning  the 
sincerity  of  Browne.  Mr.  Fletcher,  in  his  "  Histoiy  of 
lndei)endency,"  thinks  justice  has  not  been  done  to  his 
character.  The  common  enemies  of  the  Separation  unite 
in  the  denunciation  of  the  man,  principally  on  the  ground 
of  his  opposition  to  the  established  church.  But  even 
those  who  could  have  no  sympathy  with  these  opponents, 
and  even  adopted  the  general  sentiments  of  Browne  as 
their  own,  are  equally  united  in  his  condemnation.  Ains- 
worth,  Johnson,  llubinson,  Brewster,  and  others,  exhibit 
him  in  a  most  unfavourable  light,  and  earnestly  disclaim 
the  appellation  of  Brownists. 

Though  it  is  to  be  feared  without  principle  himself,  he 
advocated  the  noblest  principles  of  freedom  both  in  con- 
science and  worship.  A  doubtful  expression  or  two  have 
been  quoted  from  his  works  by  Mr.  Underhill,  in  his 
Preface  to  "  The  Broadmead  Records,"  which  appear  to 
justify  the  interference  of  the  magistrates  in  religious 
atiairs ;  l)ut  this  is  to  make  the  man  an  offender  for  a 
word,  and  to  put  a  construction  on  the  expressions  which 
seems  at  variance  with  his  general  ar'Mnnents.  Posterity 
is  deei)ly  indel)ted  to  him  for  his  writings  and  labours. 
He  collected  and  condensed  the  scattered  rays  of  truth 
which  had  been  gleaming  through  the  darkness  from  the 
days  of  Wicklitfe,  and  ju-esented  them  in  a  glowing,  genial 
light  in  his  works.  As  the  champion  of  religious  liberty 
and  the  independence  of  the  Church  of  Christ,  all  honour 
is  due  to  his  memory  ;  would  that  he  could  be  venerated 
for  his  character  and  life  I  He  was  lUi  earnest  tuid  energetic 
man  ;  lui  enthusiast  and  a  genius.  He  pui*sued  an  erratic 
course,  heedless  of  consequences.  Bold  and  courageous 
by  impulse,  rather  tluui  by  conviction,  he  became  a  coward 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  459 

and  quailed  before  his  persecutors.  The  truth  had  no 
vital  power  in  him.  He  acquired  no  martyr  lame,  but 
died  ingloriously  and  disgraced  in  the  prison,  a  warning 
and  a  beacon  to  coming  generations. 

It  is  surely  with  an  ill  grace  that  ecclesiastical  writers 
reproach  Nonconformity  for  the  errors  and  inconsistencies 
of  Browne,  since,  all  scapegrace  as  he  was,  when  he  repu- 
diated his  separatism,  he  was  welcomed  into  the  church, 
was  honoured  with  her  preferment,  and  died  in  her  fel- 
lowship.- 

Mr.  Harrison,  the  colleague  of  Browne,  continued  stead- 
fast to  the  end  of  his  course,  and  it  is  believed  died  at 
Middleburg. 

THE  EXILED  CHUECH  AT  AMSTERDAM 

now  claims  consideration.  The  date  of  its  origin  is  un- 
recorded. It  has  been  conjectured  that  1593  or  1594  was 
the  period  of  its  formation  ;  but  probabilities  are  rather  in 
favour  of  1000,  being  about  the  time  when  Francis  Johnson 
and  Henry  AiNSWORTH  became  pastors  and  teachers  in  that 
city.  Johnson,  in  his  self-exile  in  1593,  went  to  Middleburg, 
became  English  preacher  of  the  Puritan  order,  and  there 
manifested  his  opposition  to  the  Separatists  as  described 
by  INIr.  Waddington.f  He  could  not  have  been  banished 
from  London  after  his  visit  to  Barrowe  and  Greenwood, 
much  earlier  than  1600.  He  settled  at  Amsterdam,  and 
found  Ainsworth  there,  every  way  qualified  to  become  his 
associate  in  ministerial  labour.  They  jointly  formed  a 
church  of  such  English  Separatists,  both  exiles  and  others, 
as  were  residing  in  that  city. 

Tbis  church,  consisting  eventually  of  three  hundred 
members,  was  exceedingly  unhappy  in  its  history  ;  persons 

*  F/rfe  Fuller's  Church  History,  book  ix.  page  168  ;  Biographia 
Britannica,  sub.  Non.  ;  Neal's  Hist.  Pui-.  vol.  i.  page  301,  8vo.  Ed. 
1822  ;  Brook's  Lives  of  the  Puritans,  vol.  ii.  page  3(56  ;  Hanb.  Hist. 
Mem.  vol.  i.  chap.  ii.  ;  Ben.  Undcrhill's  Preface  to  Broadniead  Re- 
cords, by  Ilanserd  Knollys  Society.  But  especially  Joseph  Fletcher's 
History  of  Independency,  vol.  ii.  pages  97 — 130  ;  vol.  iii.  pages 
41—44. 

t   Vide  Appendix,  No.  I.  page  440,  supra. 


400  THE  EXILES  AND  THEIH  CHURCHES  IN  HOLLAND. 

^ve^e  united  witli  it,  whose  characters  became  disreputable. 
Amsterdam  was  a  common  refuge  for  the  persecuted  and 
destitute.  Hall  speaks  of  it,  contemptuously,  as  the  com- 
mon harbour  and  sink  of  all  sectaries,  and  that  Johnson's 
church  was  formed  of  heterogeneous  parties,  entertaining 
all  kinds  of  opinions. 

Beside  the  fact  that  Johnson  and  Ainsworth  presided 
over  it,  little  is  known  of  the  church  except  its  contentions 
and  divisions.  Three  secessions  took  place  between  its 
formation  in  1000,  and  the  year  1010,  and  on  three  differ- 
ent grounds. 

The  FIRST  SECESSION  happened  in  1004,  and  was  oc- 
casioned by  the  marriage  of  IVIr.  Johnson  with  the  widow 
of  a  merchant,  wlio,  being  accustomed  to  gentrel  life, 
dressed  according  to  the  style  and  fashion  of  the  circle 
to  which  she  belonged.  INIr.  Johnsons  father,  and  his 
brother  George,  who  were  both  members  of  the  church, 
with  others,  were  scandalized  at  this  apparent  conformity 
to  the  world,  and  sought  her  exclusion  from  the  church. 
This  led  to  disputes,  parties,  controversies,  and  finally  to 
the  excommunication  of  Mr.  Johnson,  sen.,  Mr.  George 
Johnson,  and  several  others,  whose  doubtful  characters 
bad  come  to  light  in  the  course  of  the  disputes.  -■= 

It  must  have  been  a  sore  trial  to  Mr.  Francis  Johnson, 
as  the  pastor,  in  the  name  of  the  church  to  excommunicate 
his  father  and  his  brother  :  but  the  decision  of  the  church 
was  foundc<l,  doubtless,  on  just  principles,  and  executed 
only  after  long  delay,  in  the  hope  of  reconciling  the  various 
parties.  ]\Ir.  Ainsworth  concurred  in  this  excision,  anc 
justified  it  as  the  only  means  of  securing  the  i>urity  an< 
peace  of  the  church. 

The  SECOND  siccEssioN  was  the  retirement  of  Rev.  J(vhn 
Smyth  and  his  adherents  from  the  fellowship  of  the  church. 
Mr.  Smyth,  an  account  of  wl^om  is  given  in  formei 
volumes,!  was  the  pastor  of  the  Separatist  church  in  Lin- 
colnshire, and  came  as  an  exile  with  many  of  his  followers 
to  Amsterdam,  in  the  your  1000.  They  united  themselves 
to   ^Ir.  Johnson's  church,  and  remained  in  fellowship  till 

•  Vifif  vol.  ii.  pnj»c  50,  note. 

t  Vide  vol.  i.  page  452,  r.otc  ;  vol.  iii.  page  155,  note  ;  with  pages 
168,  1G9. 


THE  EXILES  AND  THEIB  CHUKCHES  IN  HOLLAND.  461 

the  unhappy  differences  on  account  of  Mr.  Smyth's  change  of 
opinion  respecting  evangelical  doctrine  and  infant  baptism 
led  to  their  secession.  This  controversy  must  have  arisen 
about  the  time  of  j\Ir.  Robinson's  arrival  in  1GU8,  as  it  -would 
seem  he  retired  to  Leyden  \vith  his  exiled  company,  in  order 
that  he  might  escape  from  the  broils  and  contentions  at 
Amsterdam.  Mr.  Smyth  embraced  the  doctrinal  views  of 
Arminius  respecting  general  redemption,  and  advocated 
the  practice  of  believers'  and  adults'  baptism,  to  the  exclu- 
sion of  infants  from  that  ordinance.  Helhvisse  and 
Murton  espoused  his  cause,  and  together  with  Mr.  Smyth, 
left  Mr.  Johnson's  church,  and  established  another  of 
their  own  in  Amsterdam,  which  continued  a  few  years,  and 
then  Avas  broken  uj) ;  the  principal  part  of  the  people,  it  is 
supposed,  returning  to  England.  This  movement  of  Mr. 
Smyth's  occasioned  a  very  general  controversy,  in  which 
Johnson,  Ainsworth,  Clyfton  and  Robinson  took  an  active 
part.  The  subjects  of  debate  at  that  period  are  not  yet 
settled.  Calvinism  and  paedo-baptism,  as  well  as  their  anta- 
gonist systems,  still  continue,  and  the  controversy  on  both 
sides  probably  will  not  be  terminated  till  the  clearer  light 
of  heaven  shall  reveal  the  truth,  and  the  respective  parties, 
though  holding  these  dissimilar  views,  shall  be  placed 
together  in  regions  where  no  prejudice  shall  becloud  the 
understanding,  nor  sin  alienate  the  affections. 

It  is  a  rather  singular  fact,  that  zealous  as  were  Mr.  Smyth 
and  his  friends  for  believers'  baptism,  and  earnest  as  were 
their  opponents  in  behalf  of  infant  baptism,  the  question 
of  the  mode  of  baptism  was  never  mooted  by  either  party. 
Immersion  baptism  does  not  ai)pear  to  have  been  practised 
or  i)leaded  for  by  either  Smyth  or  Helhvisse,  the  alleged 
founders  of  the  general  Bai)tist  denomination  in  England. 
Nothing  appears  in  their  controversial  writings  to  warrant 
the  supposition  that  they  regarded  inmiersion  as  the  proper 
and  only  mode  of  administering  that  ordinance.  Inci- 
dental allusions  there  are,  in  their  own  works  and  in  the 
replies  of  Robinson,  that  the  baptism  which  Mr.  Smyth 
performed  on  himself  must  have  been  rather  by  allusion 
or  pouring.  Nor  is  this  supposition  improbable,  from  the 
fact  that  the  Dutch  Baptists,  by  whom  they  were  surrounded, 
uniformly  administered  baptism  by  affusion. 


40'^  THE  EXILES  AND  THE[R  CHURCHES  IN  HOLLAND. 

It  is  asserted  plainly  and  unequivocally  by  the  Baptist 
historians,  Crosby,  Ivinicy,  and  Adam  Taylor,  as  also  by 
Hanbury,  l^rook,  and  other  writers  anion^'  the  Independ- 
ents, that  Smyth  and  others  were  immersed  ;  but  sufhcient 
grounds  for  believing  that  such  was  the  fact  do  not  api)ear. 

Before  we  proceed  to  the  third  division  that  took  place, 
it  seems  desirable  to  give  a  brief  account  of  the  lleverend 

HENKY  AINSWORTH, 

the  colleague  of  Mr.  Johnson,  and  teacher  of  the  church. 
He  was  one  of  the  most  learned  and  accomplished  of  the  Puri- 
tans. Of  his  early  history  nothing  is  known.  Persecution 
drove  him  into  exile  about  1593.  He  probably  accompanied 
Mr.  Johnson  and  his  friends  to  Holland,  but  remained 
himself  at  Amsterdam,  while  Mr.  Johnson  proceeded  to 
Middleburg,  as  the  minister  of  the  English  church  in  that 
town.  He  resolved  on  obtaining  a  livelihood  in  any  way 
that  Providence  might  direct.  He  became  a  porter  in  a 
booksellers  shop,  where  his  taste  and  learning  were  soon 
discovered  l)y  his  employer.  It  would  be  interesting  to 
know  whether  he  pursued  his  ministry  while  thus  engaged 
in  his  secular  calling,  and  was  at  this  time  collecting  a 
congregation  over  which  Mr.  Johnson  and  himself  should 
hereafter  preside.  But  history  is  at  fault  on  this  point.  Con- 
jecture only  can  surmise.  His  position  as  teacher  only, 
and  not  pastor  in  tlie  church,  would  afford  him  the  oppor- 
tunity of  engaging  in  other  em])loyments  than  those  of  the 
ministry.  He  pursued  his  studies,  and  comi>osed  many  of 
his  works,  wliile  united  with  ]\Ir.  Jolmson  in  the  ministra- 
tion of  the  church.  A  man  of  large  heart  and  loving  spirit, 
as  well  as  erudite  and  accomi)lished,  he  must  have  been  a 
blessing  to  the  ])eo})le  ;  his  soul  must  have  been  riven  witli 
distress,  when  he  witnessed  the  contentions  among  the 
brethren,  and  especially  when  the  providence  of  (iod  seemed 
to  necessitate  his  own  separation  from  the  Christian  society 
of  his  friends.  His  works  are  numerous.  Controversial 
and  liiblical  Divinity  compose  the  bulk  of  his  treatises.  His 
Annotations  on  the  Pentateuch,  the  Psalms,  and  the  Songs 
of  Solomon,  arc  generally  known  and  deservedly  esteemed. 
His  treatise  on  tlie  "  Comnnniion  of  Saints,"  is  an  admir- 


THE  EXILES  AND  THEIR  CHURCHES  JN  HOLLAND.  463 

able  performance,  and  discovers  his  Christian  spirit,  and 
his  intimate  acquaintance  with  the  sacred  oracles. 

It  was  the  intention  of  the  "  WyclifFe  Society,"  had  it 
continued  in  existence,  to  have  reprinted  the  principal  devo- 
tional and  practical  works  of  Ainsworth.  But  the  enterprise 
failing,  no  other  parties  have  been  induced  to  take  the  re- 
sponsibility of  publishing  them.  '- 

*  Vide  Brook's  Love  of  the  Puritans,  vol.  ii.  page  306  ;  Life  of 
Ainsworth,  prefixed  to  his  "  Communion  of  Saints,"  reprinted  in 
Edinburgh,  page  1789  ;  Ilanb.  Hist.  Memorials,  vol.  i.  chaps,  v.,  x., 
xvi.,  xviii. 

Mr.  Hanbury  has  directed  the  attention  of  the  Editor  to  an  inter- 
esting passage  respecting  Ainsworth,  in  Dr.  Worthington's  third 
letter  to  Mr.  Ilartlib,  under  date  of  June  11,  1660,  included  in  a 
volume  of  "  Miscellanies  by  Dr.  John  Worthington,  some  time  Master 
of  Jesus  College,  Cambridge,"  published  in  London,  1704  : — 

"  There  is  another  Author,  whose  remains  are  most  worthy  to  be 
retrieved  ;  I  mean  Mr.  Ainsworth,  whose  excellent  Annotations  upon 
the  Pentateuch,  &c.,  sufficiently  discover  his  great  learning,  and  his 
most  exact  observation  of  the  proper  idioms  of  the  holy  text,  with 
every  iota  and  tittle  of  which  he  seems  to  be  as  much  acquainted  as 
any  of  the  Masoreths  of  Tiberias.  I  have  been  told  that  there  are 
these  MSS.  of  his,  viz.  his  Comment  upon  Hosea,  Notes  upon  St. 
Matthew,  and  Xotes  upon  the  Epistle  to  the  Hebrews ;  which  latter 
he  was  the  more  prepared  for,  by  reason  of  the  former  labours  upon 
the  Pentateuch ;  the  Epistle  to  the  Hebrews,  being  Moses  unveiled. 
Mr.  Cole,  a  bookseller  at  the  Printing-press,  in  Cornhill,  told  me 
that  he  had  once  these  MSS.  in  his  keeping,  and  thought  to  have 
printed  them  ;  but  that  a  kinsman,  or  a  son,  I  do  not  so  well  remem- 
ber, of  Mr.  Ainsworth's,  at  Amsterdam,  and  John  Canne,  could  not 
well  agree,  either  about  the  right  of  disposing  the  copy,  or  the  price 
for  the  MSS.  I  have  heard  that  Mr.  Nye,  or  Mr.  Jeffery,  knew 
something  of  these  MSS.  If  they  could  be  recovered,  so  they  be  like 
the  other  printed  works  of  the  Author,  it  would  be  a  good  work 
indeed,  and  might  be  of  singular  use.  Nay,  if  they  be  not  through- 
out so  completed  as  the  Author  intended,  yet  the  whole  is  too  good 
to  be  lost  or  embezzled.  Perhaps  you  or  Mr.  Dury  may  be  acquaint- 
ed with  tlie  forementioned  persons  in  England  ;  or  could  by  some 
understanding  persons  inquii-e  of  this  business  at  Amsterdam.  If 
the  MSS.  can  be  fcjund,  and  may  be  purchased  at  a  fit  rate,  there  is 
no  fear  of  being  a  loser ;  his  other  works  have  always  sokl  well,  and 
at  a  good  price,  and  were  bought  by  men  of  diffcn-ent  persuasions 
from  iiim  :  who  did  esteem  him  for  his  mod<esty  and  singular  learn- 
ing, and  were  much  obliged  to  liim  for  his  skill  in  Jewish  Antiquities, 
lighting  their  candle  by  liis. 

"This  business,  I  think,  is  worthy  of  consideration." 

These  works  do  not  appear  to  have  been  recovered  or  published. 


464  THE  EXILES  AND  TUEIK  CfiCKCHES  IN  HOLLAND. 

On  the  removal  of  Mr.  Kobinson  and  liis  friends  to 
Leyden,  and  shortly  after  the  retirement  of  Mr.  Smyth 
and  his  party  to  another  part  of  Amsterdam,  a  ditierence 
of  opinion  arose  between  Mr.  Johnson  and  Mr.  Ainsworth, 
resi)ecting  the  eldershij)  and  church  power,  and  the  true 
interpretation  of  Matt.  .wiii.  17,  respecting  excomnmnica- 
tion.  Mr.  Johnson  would  restrict  church  power  to  the 
elders  and  officers,  while  j\Ir.  Ainsworth,  like  his  fiiend 
llobinson  and  all  true  Separatists,  considered  it  as  belong- 
ing to  tlie  whole  society.  Tlie  subject  was  di&cussed  in  the 
meetings  of  the  church,  parties  were  ranged  on  each  side 
of  the  question,  angry  feehng  arose,  and  the  Jolmsonians 
were  disposed  to  exclude  from  fellowshi])  all  such  as  wuuld 
not  concur  in  the  opinion  of  their  pastor. 

So  hopeless  did  reconciliation  ajjj'car  among  themselves, 
that  Mr.  Ainsworth  desired  the  counsel  and  advice  of  the 
church  at  Leyden,  and  wished  that  a  deputation  might  be 
sent.  The  nmjority,  with  Mr.  Johnson,  objected  on  various 
grounds  to  such  a  deputation  ;  esjjecially,  as  deeming  them- 
selves competent  to  settle  their  own  dilferences. 

Mr.  Ainsworth,  however,  forwarded  a  letter  to  Leyden, 
signed  by  thirty  of  the  members,  intreating  that  Mr. 
Eobinson  and  some  messengers  from  the  church  might 
be  sent  to  hear  the  statements  of  both  i>arties,  and  to  advise 
accordingly.  Tlie  messengers  came  :  vavious  propositions 
were  considered  ;  one,  that  the  resi)ective  parties  should 
continue  and  worship  together,  the  objectors  having  given 
in  their  protestation  against  the  i)ractice  adopted  by  Mr. 
Johnson  and  his  friends  ;  another,  that  the  parties  objecting 
might  continue  to  hear  at  Amsterdam,  but  should  unite 
with  the  church  at  Leyden,  that  church  adoi)ting  the  prin- 
ciple contended  for  by  Mi\  Ainsworth  ;  a  third  and  middle 
course,  by  way  of  comi)romise,  as  proposed  by  Mr.  P.obin- 
son,  that  all  tlie  business  of  the  churcli  should  be  first 
considered  and  resolvid  on  by  the  pastors  and  elders  pii- 
vatelv,  and  then  submitted  to  the  church  ior  conliiniaticn 
only.'  None  of  these  })r()})o.sals  gave  satisfaction,  especially 
as  the  Johnson  party  were  urgent  that  the  objectors  should 
remove  out  of  the  city.  The  subject  liaving  been  under 
discussion  twelve  months,  and  no  liope  of  agreement  ap- 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  465 

pearing  probable,  Mr.  Ainsworth  and  his  adherents  with- 
drew from  the  church,  December  15th  and  16th,  1610,  and 
formed  a  separate  society.  The  two  congregations  were 
severally  designated  by  their  common  enemies,  Franciscan 
Brownists,  and  Ainsworthian  Brownists,  according  to  the 
names  of  their  respective  leaders. ^= 

Tiie  Rev.  Eichaed  Clyfton,  who  had  gone  over  to  Hol- 
land, between  the  times  that  Smyth  and  Robinson  severally 
exiled  themselves,  and  who  had  been  associated  with  both 
in  the  Separatist  church  in  the  Midland  Countries,  was  at 
this  period  in  connexion  with  the  Amsterdam  church. 
He  took  a  decided  part  against  Smyth  in  reference  to  his 
baptismal  views,  and  wrote  extensively  and  vigorously  on 
the  subject,  in  his  "  Plea  for  Infants  and  Elder  people, 
concerning  their  Baptism,"  1610. 

He  also  coincided  in  Johnson's  views  respecting  church 
power,  and,  on  the  retirement  of  Ainsworth,  became  asso- 
ciated with  Johnson  in  the  pastorship  of  the  church. 

"  He  was  a  grave  and  fatherly  old  man  when  he  came  first 
into  HoUand,  having  a  great  white  beard :  and  pity  it  was 
that  such  a  reverend  old  man  should  be  forced  to  leave  his 
country,  and  at  those  years  to  go  into  exile.  But  it  was 
his  lot,  and  he  bore  it  patiently.  Much  good  had  he  done 
in  the  country  where  he  lived,  and  converted  many  to  God 
by  his  faithful  and  painful  ministry,  both  in  preaching  and 
catechising.  Sound  and  orthodox  he  always  was,  and  so 
continued  to  his  end."f 

Differences  again  arose  in  the  church  over  which  John- 
son and  himself  presided,  after  the  retirement  of  Mr.  Ains- 
worth. Lawne  and  his  party  having  been  cut  off  for  their 
impieties,  they  published  their  '•  Profane  Schism  of  the 
Brownists,"  &c.,  and  "  Brownisme  turned  the  Inside  Out- 
ward," &c.,  and  to  which  Mr.  Clyfton  replied  in  his  "  Adver- 
tisement concerning  a  Book  lately  published  by  Christopher 

*  The  controversy  between  Johnson  and  Ainsworth  is  referred  to 
by  Neal,  Brook,  Hanbnry,  Fletcher,  Young  in  his  Chronicles  of  the 
Pilgrims,  Stuart  in  his  Life  of  Ainsworth,  and  more  fully  by  Clyfton, 
in  his  "Advertisement,"  and  Ainsworth,  in  his  "Animadversion" 
on  Clyfton's  Advertisement, 

t    Vide  Bradford  Dialogues  in  Young's  Chronicles,  page  453. 

VOL.  III.  H  H 


400  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND. 

Lawiie  and  others,"  lOlQ,  To  which  work,  in  consequence 
of  its  allusions  to  Ainsworth  s  proceedings,  Mr.  Ainsworth 
replied  in  his  "  Admonition." 

He  continued  his  ministerial  service  till  death  summoned 
him  to  rest. 

Mr.  Johnson  removed  after  a  few  years  with  a  portion  of 
his  church  to  Emhden  ;  he  subsequently  returned  to  Am- 
sterdam, where  he  died. 

ISIr.  Ainsworth  continued  in  the  pastorate  over  his  flock, 
to  which  it  is  prohable  after  the  retirem.ent  of  Johnson 
and  death  of  Clyfton,  the  original  church  united  itself,  for 
lo  years  ;  he  died  suddenly,  in  10'^:^,  not  without  suspicion 
of  having  been  poisoned  through  the  coveteousness  or 
malignity  of  a  Jew  in  the  city.  He  was  succeeded  l)y  Mr. 
Canne,  who  went  out  from  England  in  10*24,  and  jointly, 
as  some  suppose,  with  Mr.  de  Lescluse  presided  over  the 
church  :  while  others  conjecture,  that  the  church  was  again 
divided,  and  that  they  became  pastors  respectively  of  the 
churches  thus  formed  into  two  Christian  societies.- 

The  Church  at  Ley  den. 

INIr.  Ilobinson  removed  with  his  friends  to  Leyden  in 
lOOU,  and  formed  their  church,  as  soon  as  they  could 
assemble  for  worship,  in  that  celebrated  city.  The  num- 
bers were  at  first  comparatively  small,  but  were  gradually 
augmented  by  exiles  from  England  and  other  parts  of  the 
United  Provinces,  till  it  was  nearly  as  large  as  the  mother 
church  at  Amsterdam,  in  its  most  palmy  stiite.  The  pastor, 
•with  the  elder,  Mr.  Brewster,  and  the  church,  appeared  to 
live  in  peace  and  harmony.  They  were  frequently  consulted 
by  the  clnn-ch  at  Amsterdam,  on  occasion  of  the  ditlereiTces 
between  Mr.  Johnson  and  jMr.  Ainsworth. 

A  letter  from  the  church  at  Amsterdam  to  that  at  Ley- 
den, on  the  subject  of  the  differences,  with  ]\Ir.  Robinson's 
rejily  in  behalf  of  his  chrirch,  and  the  rejoinder,  are  ])r(^srrvrd 
in  ("lyfton's  "Advertisement,"  and  arc  reprinted  in  the  fol- 
lowing pages  : — 

♦    Vide  reference  to  Mr.  de  Lescluse,  page  127,  supra. 


•  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  467 

'•  Letter  from  the  Church  at  Amsterdam  to  that  of  Ley  den. 

"  Beloved,  touching  the  things  that  have  now  lately  been 
spoken  of  between  the  two  churches,  yours  and  ours,  about 
the  dismission  of  such,  on  either  part,  as  are  not  content 
with  protestation,  peaceably  to  walk  in  their  difference  of 
judgment,  we  have  occasion  to  entreat  the  continuance  of 
your  consideration  yet  further  thereabout.  1st,  Because 
Vourselves  signified  it  came  suddenly  upon  your  church :  and 
if  either  vou  or  we  minded  otherwise  by  the  Word  of  God, 
we  should  after  signify  it :  wherefore  we  expect  to  hear, 
whether  you  continue  likeminded  as  heretofore.  2nd, 
Because  there  is  with  us  a  new  motion  of  our  walking 
together  thus,  by  bearing  one  with  another,  so  as  for  peace, 
to  permit  of  a  double  practice  among  us,  that  those  that  are 
minded  either  way  should  keep  a  like  course  together,  as 
we  would  do  if  we  were  asunder,  according  as  the  persons 
shall  be  that  have  the  causes.  Which  Avay,  if  it  may  be 
found  warrantable  by  the  Word  of  God,  and  peaceable  unto 
and  among  ourselves,  we  hope  all  that  love  peace  in  holi- 
ness will  accord.  These  things  as  we  are  to  consider  of, 
so  pray  we  you  to  do  the  like  with  us  and  for  us,  that  we 
may  do  that  which  is  most  to  God's  glory  and  our  mutual 
comfort.     Thus,  &c. 

''Amsterdam,  November  5,  old  style,  IGIO." 

"  Rejjly  of  the  Church  at  Ley  den  to  that  of  Amsterdam. 
"  Touching  the  agreement,  brethren,  between  the 
churches  for  our  mutual  peace  and  the  relief  of  the  con- 
sciences of  our  brethren,  we  did  and  do  repute  the  same  as 
full  and  absolute  on  both  sides,  except  either  some  better 
course  can  be  thought  on,  or  this  manifested  to  be  evil, 
and  that-  it  be  reversed,  with  the  mutual  consent  of  both 
churches.  And  for  this  last  motion  about  a  double  prac- 
tice, as  we  are  glad  of  the  great  and  godly  desire  to  continue 
together,  in  it  manifested,  so  we  do  not  see,  how  it  can 
stand  either  with  our  peace  or  itself:  but  that  it  will  not 
only  nourish,  but  even  necessarily  beget  endless  conten- 
tions, when  men  diversly  minded  shall  have  business  in 
the  church.  If  tlicrefore  it  would  please  the  Lord  so  far 
to   enlarge  your  hearts  on  both  sides,   brethren,  as  that 


468  THE  EXILES  AND  THEIR  CHL'RCHES  IN  HOLLAND. 

tills  middle  way  be  held,  namely,  that  the  matter  of  offence 
might  first  be  brought  for  order,  prei)aration,  and  preven- 
tion of  unnecessary  trouble,  unto  the  elders,  as  the  church 
governors  (though  it  is  like  we  for  our  parts  shall  not  so 
practise  in  this  particular) ;  and  after,  if  things  be  not  there 
ended,  to  the  church  of  elders  and  brethren,  there  to  be 
judged  on  some  ordinary  known  day  ordinarily,  the  admo- 
nition being  carried  according  to  the  alteration  practised 
and  agreed  upon  by  all  parts,  till  it  shall  please  the  God 
of  wisdom  and  Father  of  lights,  by  the  further  consideration 
and  parties  discussing  of  things,  either  in  word  or  writing, 
to  manifest  otherwise  for  our  joint  accord  :  it  would  surely 
make  much  to  the  glory  of  God  and  the  stopping  of  their 
mouths,  which  are  so  wide  opened  upon  us  in  respect  of 
our  daily  dissipations,  and  should  be  to  us  matter  of 
great  rejoicing,  whose  souls  do  long  after  peace  and  abhor 
the  contrary  ;  and  that  thus,  walking  in  peace  and  holiness, 
we  might  all  beg  at  God's  hands  the  healing  and  pardon 
of  all  our  infirmities,  and  so  be  ready  to  heal  and  forgive 
the  infirmities  of  one  another  in  love.  And  with  this 
prayer  unto  God  for  you  and  for  ourselves,  we  re-salute  you 
in  the  Lord  Jesus. 

''  Leyden,  Nuvemhcr  14,  IGIO." 

"  Reply  of  the  Church  of  Amsterdam  to  that  of  Leydeti. 

"  Your  letter,  brethren,  we  received  and  read  publicly. 
Concerning  which  we  have  occasion  to  signify  some  things 
unto  you  thereabout.  And  first  touching  the  agreement 
treated  of  between  us,  that  for  such  of  us  as  will  not  come 
thither  to  remain  with  you,  Init  purpose  still  to  live  here, 
in  this  city,  apart  from  us  :  albeit  there  be  some  that  could 
be  content,  notwithstanding,  so  to  dismiss  them,  yet  there 
are  others  of  us,  that  having  more  considered  of  it,  think 
it  not  lawful  to  have  any  hand  in  consenting  thereunto, 
and  mean  therefore  to  reverse  our  former  agreement  unto 
it ;  l)esides  that  divers  of  us  say,  they  never  consented  here- 
unto. And.  further,  some  of  us  also  begin  to  think  that 
it  will  be  found  unlawful  to  keep  spiritual  cominunioii  with 
them  in  such  estate,  however  we  may  still  retain  witli  them 
civil  society. 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  469 

"  The  reasons  minded,  why  not  so  to  dismiss  them,  nor 
to  have  spiritual  fellowship  with  them  in  such  estate  and 
walking  are  these  : — 

"  1.  Because  we  cannot  find  warrant  for  it  in  the  Word 
of  God. 

"  2.  Because  they  refuse,  disohey,  and  speak  evil  of  the 
truth  and  way  of  God. 

"  3.  Because  they  refuse  to  continue  and  keep  communion 
with  us,  thougli  they  may  be  suffered  to  walk  with  us  in 
peace,  Avith  protestation  in  their  difference  of  judgment. 

"  4.  Because  some  of  them  profess  they  will  not  deal  in 
causes  (as  may  fall  out  between  us)  by  way  of  protestation, 
neither  when  they  are  with  us,  nor  when  they  are  from  us. 

"  5.  Because  they  go  not  from  one  church  and  pastor  to 
another,  so  to  live  and  remain  :  but  purpose,  when  they 
have  come  and  joined  unto  you,  then  presently  to  return 
and  live  here  in  this  town  apart  from  us. 

'•  0.  Because  by  such  walking  of  theirs,  great  reproach  will 
come  upon  us  all,  with  much  dishonour  to  God  and  hinder- 
ance  to  the  truth,  what  in  them  lieth. 

"  7.  Because  we  think  there  should  alway  be  somewhat  in 
such  cases  used,  as  whereby  the  Lord  may  work  upon  their 
consciences,  to  consider  their  estate,  and  to  repent  and 
yield  to  the  truth  and  way  of  God,  which  they  have  hitherto 
refused  and  oppugned,  &c. 

"  Thus  we  thought  to  acquaint  you  with  these  things  and 
the  reasons  thereabout.  Which  yet  are  so  minded  of  us, 
as  if  either  among  ourselves  or  by  others,  we  shall  here- 
after better  discern  what  is  according  to  the  will  of  God 
herein,  we  shall,  God  willing,  be  ready  so  to  receive  and 
walk. 

"  As  touching  the  double  practice,  misliked  by  you, 
although  indeed  it  may  seem  somewhat  strange  and  diffi- 
cult, yet  for  the  present,  some  of  us  could  like  better  of  it, 
than  of  a  parting :  but  the  brethren  differing  from  us  will 
not  admit  of  it.  Neither  will  they  yield  to  that  middle 
course  propounded  in  your  letter.  Yet  have  we  left  it,  with 
the  former  things,  to  their  further  consideration.  And 
howsoever  it  pleaseth  the  Lord  to  dispose  of  us,  our  trust 
is,  that  he  will  work  all  in  the  end  to  the  furtherance  of  his 


470  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLL.VND. 

truth  and  peace  of  his  church  in  Christ  Jesus.     To  whose 
gracious  protection  and  guidance  we  commend  you,  &c. 
"Amsterdam^  November  19,  1010."* 

Some  misapprehension  having  arisen  as  to  the  course 
pursued  and  advice  given,  by  Mr.  llobinson  and  the  messen- 
gers sent  from  Leyden  to  Amsterdam,  they,  at  the  request 
of  Mr,  Ainsw^orth,  pubhshed  the  following  document : — 

''The  Testimony  of  the  Elders  oj  the  Church  at  Leyden. 

"  Though  we  much  rather  desired  to  have  been  mediators 
of  the  peace  of  our  brethren,  than  witnesses  of  their  strife, 
yet  may  we  not,  because  that  which  we  desired  could  not 
be  effected  by  us,  withdraw  from  that,  which  both  may,  and 
ought  by  us  to  be  done.  We,  therefore,  being  desired 
thereimto  by  ]Mr.  Ainsworth,  and  occasioned  by  that  which 
both  ]Mr.  Johnson  and  he  have  written,  and  taking  tlu 
evils  which  have  befallen  others,  as  matter  both  of  hum- 
bling and  warning  to  ourselves,  do  signify  what  we  know 
and  have  found  in  our  dealings  thereabout. 

"  And  First.  Our  special  calling  to  intermeddle  in  this 
uncomfortable  business,  was  a  letter  sent  unto  us  by  some 
thirty  of  the  brethren  there  ;  in  which,  mentioning  in  the 
beginning  of  it,  their  long  and  grievous  controversy,  they 
signified  how  they  had  oft  desired  of  the  church  to  request 
our  help  therein,  and  that  the  elders  would  no  way  approve 
thereof,  but  would  only  permit  our  coming,  either  of  our- 
selves, or  at  their  recpiest.  Wherein  they  also  certified  us, 
how  some  of  them  had  charged  the  exposition  of  these 
words,  '"Tell  the  Church,"  Matt,  xviii.  17,  Tell  the  Elders, 
with  some  other  particulars  thereupon  depending,  to  be 
error  ;  and  so  were  to  prove  their  charge ;  and  therefore 
earnestly  requested  us  to  helj)  in  that  great  business ;  that 
the  truth  might  be  maintained,  and  not  by  their  weakness 
injured,  and  the  innocent  condenuied ;  and  that  we  would 
htlj)  the  Lord  against  the  mighty,  i^c. 

•  And  the  reason  why  they  thus  earnestly  requested  our 

•  *•  An  Advertisement  concerning  a  Book  lately  published  by  Cliris- 
topher  Lmvne  and  others,  against  the  exiled  Church  at  Amsterdam, 
by  Richard  Clyfton,  teacber  of  the  8;une  Church."     lCil2. 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  471 

help  was,  because  Mr.  Ainsworth  was  so  sparing  in  opposing 
of  Mr.  Johnson's  new  doctrine  (though  always  misliking  it), 
as  they  scarce  knew  how  he  was  minded  in  the  things  ;  so 
loth  was  he  to  come  to  any  professed  and  public  opposi- 
tion with  him,  whom  he  rather  hoped  to  pacify  by  modera- 
tion, than  by  opposition  to  stop  in  his  intended  course. 
Besides,  he  was  careful  not  to  give  any  encouragement  to 
the  too  violent  oppositions  of  some  brethren,  though 
minded  as  they  were,  in  the  things  themselves. 

"  This  their  letter,  and  earnest  request  in  it,  notwithstand- 
ing, we  went  not,  but  wrote  to  the  church>  and  showed  them 
what  the  substance  of  the  letter  was,  desiring  by  them  to  be 
iuformed  how  things  stood  with  them,  and  signifying 
AvithaL  our  unwillingness  to  interpose,  but  upon  a  due  and 
necessary  calling,  and  that,  also  as  much  as  might  be  under 
the  conditions  of  best  hope  of  good  issue. 

"  They,  as  before,  denied  to  approve  of  our  coming,  and 
would  only  permit  it,  and  that  under  the  terms  of  jealousy 
and  advantage,  as  appears  by  that  which  themselves  have 
published ;  and  did  oft  and  earnestly  require  of  us  a  copy 
of  the  letter  before  mentioned,  with  the  names  of  the  per- 
sons subscribed  unto  it;  which  though  we  judged,  and  still 
do,  an  hard  and  extreme  imposition  in  itself,  considering 
they  themselves  had  permitted  them  to  send  unto  us,  and 
knew  from  us  whereabout  they  wrote,  and  had  not  laid  it 
upon  them  to  show  them  their  letter  before  they  sent  it ; 
yet  had  we  given  way  to  their  desires  herein,  had  it  not 
been  for  one  phrase  in  the  end  of  the  letter,  which  being 
borrowed  from  Deborah's  speech  against  Sisera,  Judges 
v.  23,  and  applied  as  it  was,  might  give  otience,  and  minister 
occasion  of  further  strife,  which  phrase  also  we  reproved 
in  the  writers  of  the  letter,  and  they  acknowledged  amiss  ; 
professing,  notwithstanding,  they  had  no  evil  meaning  in 
it,  but  only  a  desire  to  i)rovoke  us  the  more  etlectually  to 
supply  their  inability  against  those  with  whom  they  had  to 
deaL  Kow,  for  our  withholding  the  copy  of  the  letter, 
though  since  that  time,  for  their  importunity  we  sent  it 
them,  as  also  for  our  purpose  of  coming  unto  them,  and 
the  ends  thereof,  we  will  here  insert  what  we  wrote  unto 
them  in  two  several  letters  thereabout. 

"For  the  former  thus:— 'If  the  letter  whereof  you  desire 


47v>  THE  EXILES  AND  THEIK  CHURCHES  IN  HOLLAND. 

a  copy,  might  further  your  common  peace,  or  procure  good 
to  any,  we  should  easily  answer  your  desire;  hut  if,  on  the 
contrary,  there  were  the  least  evil  in  it,  we  should  hold  it 
our  duties  to  deal  with  the  parties  offendin^^  ourselves,  and 
not  to  discover  their  sin.'  And  loth  would  we  be  either  to 
minister  matter  of  further  scanning  amongst  you,  or  that 
any  register  of  unkindness  should  come  unto  you  from  our 
hands.  And  the  fear  of  this  was  in  truth  the  only  cause 
why  we  refused  to  send  this  letter,  as  they  required. 
Wherein  if  we  failed,  as  we  see  no  cause  so  to  think,  yet 
was  it  the  error  of  our  love,  and  great  desire  of  their  peace. 

"About our  coming  we  thus  wrote: — 'Our purpose  there- 
fore is,  according  to  the  request  of  the  brethren  which  have 
moved  us,  and  our  duty,  to  send  or  come  unto  you  ;  not 
to  oppose  any  person,  or  to  maintain  any  charge  of  error, 
but  by  all  other  brotherly  means  to  help  forward  your  holy 
peace  (if  so  the  Lord's  will  be) ;  which  how  precious  it  is 
unto  us,  we  hope  to  manifest  to  the  consciences  of  all  men; 
than  which  we  know  nothing  in  this  world  we  have  more 
cause  to  endeavour,  both  with  God  and  yourselves.  Of 
Mhich  our  coming  we  pray  you  to  accept,  and  to  appoint  us 
some  such  time,  as  seems  to  you  most  convenient.  Where 
also  we  shall  satisfy  you  to  the  utmost,  both  touching  the 
letter,  and  other  particulars  in  all  equity,  yea,  so  far  as  we 
can  without  apparent  sin.' 

"These  things,  notwithstanding  they  would  not  approve, 
but  only  permit  of  our  coming,  as  men  use  to  permit  of 
tliat  which  is  evil,  and  which  indeed  they  could  not  hinder. 
And  so  we  came  unto  them  ;  hrst  of  ourselves,  and  after- 
wards at  the  request  of  iSIr.  Ainsworth,  and  them  with 
him,  being  sent  by  the  church,  whereof  we  are :  and  so 
enforcing  ourselves  upon  them,  for  the  delivering  of  Uie 
church's  message,  did  reprove  what  we  judged  evil  in  them, 
and  that,  we  confess,  with  some  vehemency.  And  in  that 
regard  it  was,  that  (upon  the  motion  made  by  Mr.  Johnson 
for  the  free  dismission  of  such  members  with  them,  unto 
us,  as  could  not  there  walk  witli  peace  of  conscience,  there 
lying  no  other  cause  against  them,  which  should  also  be 
mutually  ])erfornu'd  on  our  ])art)  we  signified,  as  he  writeth, 
thai  'we  little  thought  they  liad  been  so  inclinable  to  peace, 
and  that  if  we  had  so  thought,  wo  would  have  carried  our- 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  473 

selves  otherwise  towards  them,  than  we  did.'  And  good 
cause  had  we  so  to  speak.  For  neither  is  the  same  car- 
riage to  he  used  towards  men  prosecuting  their  purposes 
and  persuasions  with  all  violence  and  extremity,  and  to- 
wards them  which  manifest  Christian  moderation  in  the 
same ;  neither  had  we  hefore,  or  have  we  since  found  the 
like  peaceahle  inclination  in  them,  to  that  which  they  then 
manifested.  Which  liow  great  grief  it  hath  heen  unto  us, 
and  how  it  hath  even  wounded  our  very  hearts,  He  only 
knoweth  which  seeth  the  sorrows  of  the  hearts  of  his  ser- 
vants, and  putteth  their  tears  in  his  bottle. 

"But  to  pass  by  these  things,  and  to  proceed.  The 
motion  made  by  Mr.  Johnson  for  a  peaceable  dismission, 
was  by  the  church  there  received  with  general  assent,  unto 
which  the  church  also  at  Leyden  condescended  ;  and  so 
sent  back  the  officers  for  the  further  ratification  of  it,  and 
for  some  other  purposes  tending  to  the  establishing  of 
peace  amongst  them.  Whereupon  it  was  also  the  second 
time  by  them  confirmed,  always  indeed  with  submission  to 
the  Word  of  God,  as  was  meet ;  and  that  if  either  they  or 
we  minded  otherwise,  we  should  so  signify.  Which  not- 
withstanding they  did  not ;  but  reversed  the  agreement  of 
themselves,  without  acquainting  us  with  the  change  of 
their  mind  or  reasons  thereof. 

"  Afterwards,  indeed,  they  gave  us  knowledge  of  their 
purpose,  as  appears  in  their  former  letter  by  themselves 
published,  desiring  the  continuance  of  our  consideration 
about  it,  as  if  the  thing  which  was  fully  agreed  upon,  as  is 
aforesaid,  and  that  oftencr  than  once,  had  been  only  in  con- 
sideration ;  and  in  their  second  letter,  as  also  appeareth, 
tliey  gave  us  certain  reasons  of  their  dislike. 

"  Unto  wliich  reasons  of  theirs  we  gave  no  answer  (as  they 
both  write)  before  their  parting.  And  the  causes  were : 
J.  For  that  they  continued  not  long  together  after  they 
came  to  our  hands.  2.  We  had  upon  occasion  of  the 
motion  made  for  a  double  practice,  propounded  another 
course,  both  more  fit  and  warrantable,  as  we  thought,  than 
that,  for  the  bringing  of  things  first  to  the  elders,  as 
appears  in  our  letter.  Unto  which  course,  though  we  do 
not  bind  our  brethren,  yet  may  we  safely  say,  so  far  as  we 
remember,  that  there  never  came  complaint  of  sin  to  the 


474  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND. 

church  since  we  were  officers,  but  we  took  knowledge  of  it 
before,  either  by  mutual  consent  on  both  sides,  or  at  least, 
by  the  party  accused ;  with  whose  Christian  modesty  and 
wisdom  we  think  it  well  sorteth,  that  being  condemned  by 
two  or  three  brethren,  he  should  not  trouble  the  church, 
or  hazard  a  public  rebuke  upon  himseh",  without  counsel- 
ling with  them  who  are  set  over  him,  and  who  cither  are, 
or  should  be  best  able  to  advise  him. 

"  Thirdly,  and  which  was  the  chief  cause,  we  were  witliout 
all  hope  of  doing  good,  when  they  once  misliked  the 
motion  which  made  it.  Whilst  they  liked  it,  we  liad  hope, 
tliough  it  were  with  hard  measure  to  the  other,  and  so  did 
further  it,  to  the  utmost  of  our  power ;  but  when  they  laid 
it  down,  we  knew  all  our  labour  would  be  lost  in  endeavour- 
ing their  second  liking  of  it. 

*'  Lastly,  where  Mr.  Johnson  afhrmeth,  that  at  the  first 
treating  of  the  matter,  we  conceived  that  those  by  them 
dismissed  should  remain  at  Leyden  with  us,  notwithstand- 
ing their  want  of  meaiLS  of  living,  it  may  w^ell  be,  as  he 
saith,  though  we  well  remember  it  not.  And  therein  all 
men  may  see  how  we  were  even  overcarried  with  a  vehe- 
ment desire  of  peace  with  them,  and  amongst  themselves, 
and  how  far  we  were  from  being  partial  towards  them  with 
whom  we  agreed  in  the  things  in  controversy.  Yea,  the 
ti'uth  is,  we  were  boklest  with  them,  both  because  we  would 
prevent  all  jealousy  in  the  other,  and  preserve  in  them  all 
the  interest  we  could  for  the  common  peace  ;  and  also  be- 
cause we  were  well  assured  of  jNIr.  Ains worth's  great 
moderation,  upon  whom  the  rest  did  nmcli  depend. 

But  howsoever  we  conceived  at  tlie  hrst,  it  is  certain 
that  both  they  and  we  conceived  otherwise  in  the  agree- 
ment ;  and,  therefore,  when  one  amongst  them  nn^de 
exception,  that  we  should  not  dismiss  them  back,  which 
came  unto  us,  to  live  a  distinct  congregation  in  the  same  city 
with  them,  it  was  presently  answered,  both  by  Mr.  Johnson 
and  Mr.  Studley,  tliat,  that  concerned  not  them,  but  that 
tliey  would  leave  it  unto  us  ;  though  that  appeared  after- 
wards to  be  the  only  thing  fi)r  which  they  broke  oH"  their 
purpose  and  promise.  And  here  the  work  of  God's  pro- 
vidence is  to  1)6  observed,  that  they  wlio  would  have  no 
peace  with  their   brethren,  abiding  in  the  same  city  with 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  475 

them;  are  about  to  leave  it  themselves,  and  to  settle  their 
abode  elsewhere.  Which  thing,  that  it  might  well  come  to 
pass  in  short  time,  they  were  by  us  put  in  mind  of  before- 
hand, if  God  gave  them  not  again  to  re-unite,  which  by  a 
peaceable  parting,  might  have  been  furthered.  Which  how 
much  better  had  it  been  they  had  admitted  of,  all  tilings 
considered,  than  through  extreme  straitness  in  themselves 
(not  to  meddle  wiih  the  main  cause)  thus  to  have  made 
their  bretln-en  their  adversaries,  and  themselves,  yea,  and 
us  all,  a  by-word  to  the  whole  world. 

"John  Eobinson. 

"William  Brewster."* 

Mr.  Johnson  having  written  "  An  Answer  touching  the 
Division,"  &e.  containing  an  animadversion  on  a  passage 
in  Mr.  ilobinson's  reply  to  Bernard,!  respecting  church 
authority,  which  was  so  strongly  debated  at  that  tune,  Mr. 
Ains worth  called  Mr.  liobin son's  special  attention  to  it, 
and  desired  him  to  answer  it. 

"  Mr.  Robinson  s  Ansicer. 

"  Because  Mr.  Johnson  hath  in  his  '  Answ^er  touching  the 
Division, ';[:  expressly  taxed  my  book  against  Mr.  Bernard,  I 
think  it  meet  to  insert  a  brief  answer  to  his  exceptions,  as 
followeth.     He  there  writeth  thus — 

"  '  Whereas  we  had  learned  and  professed  that  Christ  was 
the  only  king  and  lord  of  his  church,  and  had  left  unto  it 
among  men,  but  a  ministerial  government,  and  that  all  the 
multitude  of  the  members,  the  saints  ought  to  obey,  and 
submit  to  the  eldership  in  every  church.  Now  we  have 
lately  been  taught,  that  the  people  as  kings  have  power  one 
over  another,  and  that  the  saints  being  kings  are  superior 
to  their  officers,  because  the  order  of  kings  is  the  highest 
order  in  the  church,  ifcc.  Also,  that  the  church  may  in 
relation  to  the  officers  being  servants  therein,  be  called  a 
lord,  &c. ; '  and  for  this  he  quoteth  my  book,  adding  that 
I  '  advance  the  people  one  above  another  as  kings, 
entitle  them  with  kingly  and  lordly  i)ower  in  the  out- 
waid  policy  and  affairs  of  the  church,    by  which  as  the 

*  Vide  Ains  worth's  Animadversion  to  Mr.  llichard  Clyfton,  &c. 
pages  133—136.         f    llde  vol.  ii.  pages  228,  230.         X  ^^^S^  -7. 


476  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND. 

prelates  on  the  one  hand,  so  the  people  on  the  other  hand 
become  idols.' 

"  Acknowledging  the  former  and  latter  part  of  that,  he 
saith  we  have  formerly  professed,  I  except  against  the 
middle  clause  of  the  sentence,  in  sundry  respects.  First, 
in  that  he  draws  the  question,  which  is  about  the  power  of 
Christ  in  the  clmrch,  common  to  all,  to  the  government 
and  guidance  of  the  church  in  the  use  of  this  power,  which 
is  peculiar  to  the  officers  ;  which  may  also  more  clearly 
appear  to  him  that  reads  the  places  he  quotes  in  the  mar- 
gin, wherein  he  concludeth,  though  more  covertly,  a  double 
untruth  ;  the  one,  that,  because  the  government  of  the 
officers  is  only  ministerial  and  not  kingly,  therefore  there 
is  no  kingly  power  left  unto  the  church,  or  communicated 
with  the  saints  for  the  suppressing  of  sin :  the  other  that,  be- 
cause the  officers  are  the  only  governors  of  the  church,  and  so 
by  us  acknowledged,  therefore  they  only  have  tlie  power  of 
Christ.  And  thus  he  would  closely  wrap  up  the  church's  power 
in  the  officers'  government,  and  not  be  seen  in  it.  For  the 
clearing  then  of  the  diffi?rence  between  government  and 
power,  it  must  be  considered,  that  by  government  may 
either  be  understood  the  whole  dispensation  of  Christ's 
kingly  office,  whether  inward  or  outward,  whether  by  him- 
self or  by  others;  and  so  this  power  we  speak  of  is  compre- 
hended under  it  as  a  part  thereof.  Or,  it  is  taken  more 
strictly  for  the  guidance  and  ordering  of  the  church  in  her 
public  affairs,  and  the  administration  and  execution  of 
them  ;  and  so  it  appertaineth  to  the  officers,  and  is  clean 
another  thing  than  tlie  power  in  question.  For  the  proving 
of  this  difference,  the  apostle  Paul  writes  to  the  whole 
Church  of  Corinth  to  excommunicate  the  incestuous  man, 
by  the  power  of  the  Lord  Jesus  Christ.  1  Cor.  v.  1,  o.  This 
power  he  would  liave  the  whole  clun'ch  to  use,  but  yet 
would  not  have  the  whole  church  to  become  governors,  nor 
to  take  upon  them  government,  but  the  officers  only;  by 
wliich  it  appcaretli  that  government  and  power  are  diverse 
tilings.  1  do  further  add,  what  if  the  whole  eldership  sliould 
be  charged  by  two  or  three  witnesses,  with  heresy,  blas- 
phemy, or  the  like  crime,  and  complaint  thereof  be  made  to 
the  church?  Mr.  Johnson,  in  this  his  Answer,*  confessetli 
•  Page  47. 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  477 

that  the  church  (he  would  be  asked  whether  women  and 
children  or  no)  may  depose  all  her  officers  jointly,  persist- 
ing in  transgression,  though  in  the  same  place  he  mince 
the  matter  too  small,  in  saying  they  may  depose,  or  refuse 
them,  and  separate  from  them  ;  and  again,  refuse  them. 
AVhereas  to  depose,  and  to  separate  from,  or  refuse,  are 
veiy  diverse ;  for  first  to  separate  from  the  eldership  requires 
no  power,  but  liberty,  and  therefore  may  be  done  by  one 
man  or  woman,  upon  just  occasion  :  so  cannot  deposition 
be  upon  any  occasion,  but  by  the  church ;  for  which  depo- 
sition of  all  the  officers  of  the  kingdom  of  Christ,  the 
church,  a  man  would  think  the  power  of  Christ  were  need- 
ful, and  that  by  it  such  a  judgment  should  pass  out.  Be- 
sides, the  church  in  deposing  her  officers,  doth  not  separate 
herself  from  them  (to  speak  properly),  but  them  from  her. 
Well,  to  take  the  least  liberty  he  will  give  the  people.  If 
they  may  separate  from  all  their  officers,  persisting  in 
transgression,  then  they  must  receive  the  complaint  of  sin, 
which  is  orderly  brought,  and  by  sufBcient  witnesses, 
against  them,  and  must  examine  and  judge  the  matter. 
Now,  if  it  argue  power  to  receive  a  complaint  of  sin  against 
one  brother,  and  to  examine  and  judge  it,  and  so  to  censure 
him  by  excommunication,  if  there  be  cause ;  doth  it  not 
also  argue  power  to  receive  a  complaint  of  sin  against  all 
the  officers,  to  examine  and  judge  it,  and  so  to  censure 
them,  as  there  is  cause,  by  deposition  ?  But  wliat  now  shall 
the  elders  do  accounting  themselves  innocent,  and  wrong- 
fully accused,  whilst  the  church  thus  examineth  things,  and 
judge th  of  them?  Shall  they  surcease  their  government, 
and  fail  the  church  in  so  gi-eat  a  need  ?  and  would  Mr. 
Johnson  so  practise?  or  are  they  not  now  to  do  a  special 
work  of  their  government,  not  only  in  preserving  order, 
but  in  directing,  instructing,  and  guiding  the  church  by  the 
Word  of  God  in  her  whole  proceedings?  By  which  it 
appeareth,  that  judging  of  sin,  and  power  to  suppress  it,  is 
one  thing  ;  and  government  for  the  right  use  and  ordering 
of  the  same,  another  thing.  The  officers  which  are  judged 
do  govern,  and  the  body  of  the  church  which  judgeth  them, 
is  governed  by  them.  We  may  yet  further  see  this  differ- 
ence even  in  the  lordly  governments  of  this  world,  and  that 
both  in  peace  and  war. 


478  THE  EXILES  AND  TIIEIIl  CHURCHES  IN  HOLLAND. 

"  In  the  civil  government  of  our  own  land,  than  the  which 
none  in  the  world,  in  the  right  use  of  it,  is  more  excellent 
when  a  malefactor  comes  to  he  arraigned  at  the  assizes 
or  sessions,  he  is  to  he  tried  by  his  country  (a  competent 
company,  where  all  cannot  possibly  pass  upon  him), 
which  they  call  the  jur}%  whose  power  and  sentence  is  of 
such  force,  as  that  the  lord  chief  justice  himself,  and  all 
the  bench  with  him,  cannot  proceed  against  it,  either  for 
the  quitting  or  condemning  of  the  person  ;  and  yet  the 
bench  governeth  the  whole  action,  and  the  jury  is  by  them, 
according  to  law,  to  be  governed.  I  wish  the  elders  with 
whom  we  have  to  do  would  allow  the  body  of  the  church 
the  like  liberty  at  their  sitting,  as  they  call  it,  that  is,  at 
their  spiritual  sessions  ;  or  rather,  that  they  would  better 
consider  that  they  are  as  ministers  to  stand  and  sene, 
and  not  as  lords,  to  sit  and  judge.  Numb.  xvi.  9  ;  '2  Chron. 
XXXV.  3 ;  2  Cor.  iv.  5. 

"  Lastly,  when  an  army  is  sent  against  the  king's  and  their 
own  enemies,  the  government  is  in  the  captains  and 
officers,  but  so  is  not  all  the  power  for  fighting  with,  and 
subduing  of  their,  and  their  king's,  enemies.  Neither  is  all 
the  power  of  the  church,  which  is  an  army  with  banners, 
in  the  officers  alone,  for  the  subduing  of  Christ's  and 
their  enemies,  sin  and  Satan,  though  the  government  be. 
Thus  may  the  diflerence  plainly  be  seen  betwi.xt  power  and 
government;  in  the  opening  of  which  1  have  been  the 
longer,-  because,  1.  I  think  it  a  main  ground  of  our  con- 
troversy. 2.  Our  opposites  do  much  insult  over  us,  as 
speaking  contradictions,  when  we  yield  the  officers  all  the 
government,  and  yet  deny  them  all  the  power.  '3.  The 
weaker  sort  are  much  misled,  and  cairied  away  through 
want  of  discerning  this  difi'erence. 

"  I  proceed  to  a  second  thing,  and  affirm  that  Christ  hath 
not  left  to  the  church  among  men  only  a  ministerial  power 
(which  he  confusedly  calleth  government),  as  he  saith.  He 
hath  left  the  Word  of  God,  and  gospel  in  the  church,  which 
is  lively,  and  mighty  in  operation,  piercing  even  to  tlie 
dividing  asunder  of  the  soul  and  spirit,  &c.,  Heb.  iv.  Iti  ; 
2  Cor.  X.  1,  5,  ruling,  and  n^igning  in  and  over  the  very 
hearts  and  lives  of  men ;  binding  tlieir  consciences,  and 
♦    J'ide  vol.  ii.  Juslif.  of  Separation,  pages  HI — 144. 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  479 

bringing  into  captivity  eveiy  thought  to  the  obedience  of 
Christ.  I  know  men  can  only  minister  this  power,  whether 
in  doctrine  or  discipline,  as  they  speak  ;  but  it  is  one  thing 
to  say  the  power  is  only  ministerial,  and  another  thing, 
that  men  can  only  minister  it ;  for  men  may  be  the  minis- 
ters only  of  that  power  which  is  kingly  and  lordly  in  itself, 
and  so  over  men,  as  this  is.  So  the  saints  can  only 
minister  their  kingly  power,  by  participation  of  Christ's 
anointing,  as  one  special  grace  they  have  received ;  of 
Avliich  more  hereafter. 

"  Now  in  laying  down  the  things  wherewith  he  chargeth 
me,  he  alters  my  words,  misinterprets  my  meaning,  and 
conceals  that  which  I  have  written ;  and  he  read  in  my 
book  for  the  explaining  of  the  same. 

"  And  first  he  saith,  I  have  taught  that  the  people  are  as 
kings  one  over  another ;  that  I  advance  them  one  over 
another  as  kings,  and  above  their  governors,  entitling  them 
with  kingly  and  lordly  power  (that  is  government,  as  he 
explains  himself)  in  the  outward  policy  of  the  church. 

"I  do  not  in  these  places,  or  any  other,  advance  the  people 
one  over  another,  much  less  over  their  officers,  in  the  out- 
ward policy  of  the  church,  that  is,  as  he  explains  his  mean- 
ing, in  the  government  of  it.  I  do  everywhere  profess 
the  officers  the  governors,  and  the  people  the  governed 
by  them. 

"  Neither  do  I  anywhere  affirm  that  the  people  are  kings, 
or  as  kings  one  over  another,  as  he  chargeth  me.  I  say  in 
one  place,-  that  the  saints  are  not  kings  for  themselves 
alone,  but  for  their  brethren  also  ;  as  they  are  not  priests 
only  for  themselves,  but  for  their  brethren.  And  in 
another  place,!-  that  every  one  of  the  faithful  is  a  king,  not 
only  to  himself,  but  to  every  other  member,  as  he  is  a  priest, 
and  a  prophet,  &c.  Here  is  a  king  one  for  another,  and 
one  to  another,  but  not  one  over  another,  much  less  over 
the  officers,  for  government,  in  the  external  policy  of  the 
church.  The  plain  and  simple  truth  then,  is,  whatsoever 
men  either  mistake  of  ignorance,  or  suggest  of  an  evil 
mind,  that  we  do  not  call  the  saints  kings  in  respect  of 
outward  order  and  government,  as  though  they  were  to 
order  and  govern  the  church  in  her  public  affairs,  which  is 
*   Vide  vol.  ii.  page  237.  f  Page  140. 


480  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND. 

the  work  of  the  officers  ;  but  as  they  are  partakers  of 
Christ's  kingly  anointing,  by  his  Si:)irit,  common  to  the 
head  and  the  members,  and  so  kings  by  participation,  and 
endowed  with  kingly  power  for  tlie  conquering  and  subdu- 
ing of  the  power  of  sin  and  Satan,  not  only  in  themselves, 
but  in  their  brethren  also,  by  the  sword  of  the  Spirit,  the 
Word  of  God,  which  they  are  to  minister  unto  them,  as  all 
other  graces  in  their  order. 

"And  this  meaning  being  held,  it  may  safely  be  taught 
that  they  are  over  one  another,  that  is,  to  watch  one  over 
another,  and  so  as  kings  to  conquer  their  spiritual  enemies, 
one  in  another  mutually.  But  I  will  rather  insist  upon 
mine  own  words,  "for  or  to  one  another,"  as  being  most  fit 
to  show  that  communion  of  the  saints  in  this  grace,  as  in 
the  rest,  which  he  also  in  all  equity  should  have  done. 
And  thus  I  will  prove  this  royal  communion  of  the  saints. 
And  for  them  that  make  themselves  merry  herewith,  let 
them  suffer  me  to  speak,  and  when  I  have  spoken,  let 
them  mock  on.  Job  xxi.  '^. 

"And  first,  it  must  be  observed,  that  the  place  and  scrip- 
tures which  Mr.  Johnson  notes  in  our  Confession,  to  prove 
Christ  the  only  king  of  his  church,  prove  him  as  well,  and 
that  truly,  to  he  the  only  priest  and  prophet  of  his  church. 
And  if  notwithstanding  his  s»)le  prophecy  and  priesthood 
peculiar  to  him,  as  the  head,  the  saints  may  be  prophets 
and  priests  as  members,  by  communication,  they  may  also 
be  kings  by  communication,  notwithstanding  his  peculiar 
imperial  power.  And  so  the  Scriptures  testify  that  he  hath 
made  us  kings  and  priests  unto  God,  even  his  Father,  and 
so  our  Father.  Rev.  i.  C ;  and  v.  10. 

"  But  it  will  be  answered,  tbat  Christ  hath  made  us  kinc^s 
to  resist,  subdue,  and  conquer  our  spiritual  enemies,  sin, 
Satan,  this  world,  and  our  worldly  lusts,  by  the  sword  of  the 
Spirit,  tlie  Word  of  God,  and  the  work  of  the  S]>irit.  in  and 
by  the  saine.  I'iph.  vi.  11,  17.  1  grant  it,  and  thereupon 
conclude,  that  since  God's  people  are  also  by  the  same 
wiapons  and  means  to  resist  and  subdue  the  power  of  sin 
in  thrir  brethren,  they  are  also  kings  in  the  same  respect 
unto  them. 

"  The  saints  are  Christians.  Acts  xi.  tlG  ;  Rom.  xiv.  4,  5  ; 
1  Cor.  xii.  vi7,  and  that  for,  and  in  respect  one  of  another. 


THE  EXILES  AND  THEIH  CIIUIICHES  IX  ilOLLAXD.  481 

as  members  under  Christ,  one  of  another,  and  therefore 
kings.  For  to  be  a  Ciiristian  for  another,  is  nothing  else 
but  by  participation  of  Christ's  anointing,  to  be  a  priest, 
prophet,  and  king  for  another.  Add  unto  this,  that  \vhat- 
soever  gi-ace  any  member  of  the  body  hatli  received,  it  is 
for  the  use  and  edification  of  the  rest,  and  so  in  order  to  be 
administered  by  him  as  a  good  disposer  of  the  grace  of 
God.  1  Pet.  iv.  10.  And  must  this  royal  grace  then,  which 
tlie  saints  have  received,  find  no  time  nor  place  for  the 
dispensation  of  it  unto  others  ? 

"  When  a  brother  comes  to  subdue,  and  make  conquest  of 
some  spiritual  enemy,  or  sin,  appearing  in  his  brother, 
either  privately  or  publicly,  in  his  place  and  order,  he  doth 
this  as  a  fellow-member  and  Christian,  and  so  by  one  of  his 
three  states  and  endowments,  of  priest,  prophet,  or  king 
(for  he  hath  no  office  wherein  he  administereth) ;  but  by 
neither  of  tlie  two  form.er,  therefore  by  the  latter,  and  as  a 
king,  and  so  made  by  Christ. 

"  Lastly,  the  people  are,  by  Mr.  Johnson's  o\vn  grant,  to 
choose  their  officers,  as  also  upon  just  occasion  to  depose 
them.  And  this,  as  the  former,  they  do,  not  as  priests  or 
prophets,  and  therefore  by  their  kingly  endowment  from 
and  under  Christ. 

'*  And  thus  much  to  prove  the  saints  in  their  communion 
(as  priests  to  offer  up  the  prayers  one  of  another,  and  pro- 
phets to  instruct  one  auotlier,  so  also)  partakers  of  the 
kingly  dignity  of  Christ,  as  his  members,  for  the  suppress 
ing  and  conquering  of  sin,  appearing  one  in  another,  in 
that  order  which  Christ  hath  left.  And  where  do  I  in  all 
this,  as  is  imputed  to  me,  advance  the  people,  as  others  do 
the  prelates,  and  make  them  idols  ?  Do  I  give  them  power 
to  prescribe  and  appoint  other  foims  of  God's  worship, 
offices  of  ministry,  canons,  ceremonies,  or  holy  days,  than 
Christ  hath  prescribed  and  appointed?  to  bind  the  con- 
science, by  urging  subscription  ex  animo,  to  their  own 
inventions,  or  to  loose  conscience,  by  dispensations  to  sin, 
as  of  pluralities,  non-residences,  and  the  like  ?  or  that  one 
man  should  set  up  and  pull  down  ministers,  and  excommu- 
nicate and  absolve  both  ministers  and  peoi)le  by  his  sole 
authority?  If  another  man  should  thus  have  charged  Mr. 
Johnson,   when   ho   maintained  the    ssame  liberty  of  the 

VOL.  iir.  T  T 


482  THE  EXILES  AXD  THEIR  CHURCHES  IX  HOLLAND. 

brethren,  if  not  greater,  •which  I  now  do,  though  it  may  be 
not  under  the  same  terms,  he  would  have  pronounced  it 
blasphemy  in  him.  But  passing  by  his  teniis  of  provoca- 
tion and  reproach,  I  come  to  another  exception ;  which  is, 
that  I  make  the  order  of  saints  superior  unto  the  order  of 
officers ;  to  wit,  in  itself,  as  I  there  explain  my  meaning, 
and  not  in  respect  of  government,  as  he  traduce th  me.  I 
know  that  he  which  guideth,  ordereth,  and  directeth 
another,  is  in  that  his  art  and  work,  superior  unto  him  that 
is  so  guided,  ordered,  and  directed.  So  is  the  pilot  in 
guiding  the  ship,  superior  and  above  all  the  passengers  in 
it,  though  the  king  and  his  council.  So  is  the  physician, 
in  ordering  the  king's  body  ;  as  is  also  the  meanest  guide 
in  leading  and  directing  him,  and  his  army  royal,  in 
unknown  places.  So  are  the  officers  superior  to  the  church 
in  their  art,  or  work  of  government,  which  is  the  opening 
and  applying  of  the  Scriptm-es  to  the  use  and  direction  of 
the  church  ;  but  as  this  is  done  by  them,  in  an  order  of 
service,  and  not  of  lordship,  so  I  judge,  and  call  them 
inferior.  And  so  in  my  book,  I  make  them  e(iual  in  their 
persons,  as  saints,  superior  in  the  word  they  minister,  and 
in  the  place  of  God ;  not  so  in  their  order  of  servants, 
wherein  they  minister,  but  inferior.* 

"  My  reasons  there  brought  to  prove  mine  affirmation, 
because  he  here  meddles  not  with,  I  also  forbear  in  this 
place  to  confirm;  only  a  few  words  of  one  of  them,  upon 
which  the  next  and  last  exception  dependeth.  Whirh  is, 
that  the  order  of  church  officers  is  inferior  to  the  order  uf 
the  saints,  because  their  order  is  an  order  of  service, 
ii,  Chron.  xxxv.  '^ ;  Numb.  xvi.  9  ;  Ezek.  xliv.  11  ;  2  Cor.  iv.  o, 
and  servants  unto  the  saints  of  the  church.  I  know  kings 
maybe  said  to  serve  their  people,  and  so  to  become  tlieir 
servants ;  but  this  is  only  in  respect  of  their  love  towards 
them,  and  care  for  them;  but  not  in  respect  of  tlieir  order, 
which  is  a  lordship  and  kingship,  by  which  they  reign  over 
their  peo])le,  as  their  servants  and  subjects.  The  like  may 
be  said  of  Christ  himself,  as  that  he  served  his  disciples. 
and  became  as  a  servant,  i^'c.  And  for  that  it  nuist  be  con- 
sidered, that  as  in  the  tilings  wherein  he  did  thus  serve. 
and  become  as  a  servant,  he  did  in  his  love  make  himself 
♦   T7(/e  vol.  ii..  Justification,  &c.,  pages  228 — 230. 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  483 

inferior  to  his  disciples,  and  preferred  them  hefore  himself ; 
as  in  giving  his  life  a  ransom  for  many,  INIatt.  xx.  28  ;  in 
being  as  he  that  servetli  at  the  table  whereat  his  disciples 
sat,  Luke  xxii.  27,  in  which  respect  he  expressly  teacheth 
them  to  be  greater  than  himself;  and  in  washing  their  feet 
as  they  sat  at  supper,  John  xiii.  4,  5  ;  so  Avas  not  his  order 
an  order  of  service  in  itself,  but  of  headship  and  kingship, 
which  if  our  church  officers  could  prove  their  order  to  be, 
we  would  then  acknowledge  it  indeed  superior  to  the  order 
of  saints.  But  their  order  being  merely  an  order  of  ser- 
vants, mcthinks  couunon  sense  should  serve  to  judge  the 
same  inferior  to  the  order  of  the  church,  whose  servants 
under  Christ  they  are. 

"  I  add  in  my  book,*  that  the  officers  being  by  their  order 
servants,  the  church  may,  in  that  relation,  be  called  a  lord  ; 
not  for  the  governing  of  them  in  the  outward  policy  and 
aftairs  in  the  church,  as  he  injuriously  collects,  but  as  they 
are  for  the  church's  use  and  service,  which  he  conceals, 
though  I  expressly  so  note  in  the  same  place;  as  also  that 
the  same  church  servants  are  church  governors ;  the  govern- 
ment of  the  church  being  a  mere  service.  And  for  the 
thing.  If  the  officers  be  to  be  called  servants  to  the  church, 
what  is  the  church  to  be  called  to  the  officers?  A  servant 
is  a  relative,  and  must  have  a  correlative  ;  and  I  would 
know  by  what  name  he  would  call  it,  if  not  by  the  name  of 
lord,  master,  mistress,  or  the  like.  And  if  he  deny  this,  he 
takes  away  from  men  the  use  of  common  reason  and  under- 
standing. Let  the  servants  know,  yea,  though  stewards,  as 
are  the  church  officers,  and  so  betrusted  with  the  govern- 
ment in  a  special  manner,  that  the  wife  of  their  lord  and 
master  is  a  degi'ee  above  them,  and  so  to  be  acknowledged 
by  them,  lest  they  not  only  wrong  her,  but  provoke  him 
to  wrath. 

"  Lastly,  because  he  imputes  new  doctrine  to  me,  I  will 
note  down  the  doctrine  of  some  few  others,  both  more 
ancient  and  more  worthy  of  respect  than  myself. 

"  Musculus,  in  his  Commentaries  upon  1  Cor.  iii.  22 — 24, 

'Let  no  man  glory  in  men,  for  all  are  yours,'  &c.,  saith  thus : 

'  Is  it  not  absurd  that  the  greater,  to  wit,  the  church,  should 

glory  in  the  less,f  to  wit,  the  officers  ;  the  lord  or  master  in 

*  Vol.  ii.  i)agc  23G.  f  M;ijor  in  niinorc. 


484  THE  EXILES  AND  THEUa  CHUBCIIES  IN  HOLI^VN'D. 

the  servant '? '  *  And  in  this  sense,  saith  he  further, '  The  per- 

verseness  of  the  false  apostles  is  noted,  who  when  they  were 
senants  of  the  churcli,  did  make  of  a  mistress,!  or  dame, 
a  sen'unt,  and  of  servants,  lords.  And  again,  the  foolish- 
ness of  the  church  is  taxed,  who  when  they  were  lords  *  of 
their  ministers,  gloried  in  their  sen'ants/ 

"  Bullinger,  upon  the  same  place,  ver.  21,  saith  thus  :  '  So 
great  is  the  dignity  of  them  that  believe,  that  God  hath 
subjected  all  things  unto  them.  It  is  therefore  great  folly 
if  tlie  lord  §  of  things  subject  himself  to  the  things,'  &c. 

"  Parens,  Professor,  of  Heidelberg,  in  his  Commentaries 
upon  the  same  scripture,  reproving  the  church's  glorving 
in  Paul,  Cephas,  &c.,  and  quoting  '2  Cor.  iv.  5,  *We  preach 
not  ourselves,  but  Christ  Jesus  the  Lord,  and  ourselves 
your  servants,  for  Jesus  sake,'  saith  thus :  '  It  is  not  meet 
that  the  lord  should  glory  in  his  servant ;  wo  are  your  ser- 
vants, therefore,'  &c.!| 

"  All  these,  and  many  more  call  the  church  expressly  a 
lord,  in  the  very  same  relation  with  me;  and  yet  I  suppose, 
never  man  challenged  them  for  making  an  idol  of  it,  or 
setting  up  a  lordly  government ;  neither  would  Mr.  John- 
son me,  had  he  not  been  immoderately  jealous  for  tlie 
othcers'  dignity. 

*'  John  Robinson."  •' 

The  Leyden  church  continued  in  unbroken  fellowship, 
till  the  embarkation  of  the  Pilgrim  Fathers  in  1G20.  The 
immbers  continued  to  diminish  by  successive  emigrations 
and  removals.  The  few  members  who  survived  the  death 
of  Mr.  Kobinson  in  IG'^5,  found  their  way  across  the 
Atlantic,  and  thus  the  church  at  Leyden  became  extinct, 
only  to  ;uise  in  greater  vigour  and  power  on  tlio  dist;mt 
ehores  of  the  new-found  world. 

The   Church  Principles  and  Regulations  of  tho  Exiled 
Churches. 

As  a  defined  and  invariable  form  of  church  order  is  not 
exhibited  or  enjoined  in  tlie  New  Testament,  it  would  be 
interesting   to    learn    how    Congregationalism   first    deve- 

•  Doniiiuia.  f  Doniina.  J  Domini.  §  DominHa . 

[]  Non  convciiit  Doininuni  ^;loriari  in  servo  suo,  &c, 
U  Vide  Aijiawurtli's  .fUiiiuuiJvtrgion,  pages  111 — 117. 


THE  EXILES  AND  THEIR  CHURCHES  IK  HOLLAN'D.  485 

loped  itself  in  the  religious  services  of  the  exiles  and 
pilgrims.  Happily  we  are  at  no  loss  on  this  subject. 
Clyfton,  Bradford,  Robinson,  and  Prince  have  furnished 
information  respecting  the  principles  and  forms  of  worship 
adopted  by  the  churches  at  Amstcrdaai,  at  Leyden,  and 
by  the  first  Congregational  church  in  Plymouth,  Now 
England. 

1,  Amsterdam. 

The  venerable  Mr.  Clyfton,  colleague  of  Mr,  Johnson 
in  the  pastorship  of  the  church  at  Amsterdam,  thus  de- 
ecribes  the  order  of  their  worship : — 

*'  1 .  Prayer  and  giving  of  thanks  by  the  pastor  or  teacher. 
"  2.  The  Scriptures  are  read,  two  or  three  chapters,  as 
time  serves,  with  a  brief  explanation  of  their  meaning. 

"  3.  The  pastor  or  teacher  then  takes  some  passage  of 
Scripture,  and  expounds  and  enforces  it. 
"4.  The  sacraments  are  administered. 
"  5.  Some  of  the  Psalms  of  David  are  sung  by  the  whole 
congregation,  both  before  and  after  the  exercise  of  tho 
Word. 

•'  0.  Collection  is  then  made,  as  each  one  is  able,  for  the 
support  of  the  officers  and  the  poor."* 

To  this  order  of  their  service  may  be  appended  Brad- 
ford's Enumeration  of  Church  Officers,  as  given  in  his 
Dialogues.! 

"  Truly  there  were  in  them  (the  churches  at  Amsterdam 
and  Leyden)  many  worthy  men  ;  and  if  you  had  seen  them 
in  their  beauty  and  order,'^as  we  have  done,  you  would  have 
been  much  affected  therewith,  we  dare  say.  At  Amsterdam, 
before  their  division  and  breach,  they  were  about  three 
hundred  communicants  ;  and  they  had  for  their  pastor  and 
teacher  those  two  eminent  men  before  named  (Johnson 
and  Ainsworth);  and,  in  our  time,  four  grave  men  for 
ruling  elders,  and  three  able  and  godly  men  for  deacons, 
and  one  ancient  widow  for  a  deaconness,  who  did  them 
service  many  years,  though  she  was  sixty  years  of  age 
when  she  was  chosen.  She  honoured  her  place,  and  was 
an  ornament  to  the  congregation.     She  usually  sat  in  a 

•  An  Advertisement  concerning  a  Book,  &c.,  by  KLckard  Clyfton. 
1612.     4  to.     Amsterdam. 
f  Young's  Chronicles,  page  455. 


480  THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND. 

convenient  place  in  the  congregation,  uith  a  iitile  Ijirchen 
rod  in  lier  hand,  and  kept  little  children  in  great  awe  from 
disturbing  the  congregation.  She  did  frcrpiently  visit  the 
sick  and  weak,  and  especially  -women;  and,  as  there  was 
need,  called  out  maids  and  young  women  to  watch  and  do 
them  other  helps,  as  their  necessities  did  require;  and  if 
tliey  were  poor,  she  would  gather  relief  for  them  of  those 
that  were  able,  or  acquaint  the  deacons :  and  she  was 
obeyed  as  a  mother  in  Israel,  and  an  officer  of  Christ." 

This  distinction  of  officers — pastors,  teachers,  ruling 
elders,  deacons,  and  deaconesses — doubtless  obtained,  as 
fixr  as  practicable,  in  the  other  churches  of  the  exiles;  and 
is  in  exact  accordance  with  Eobinson's  ideal  of  a  complete 
church,  as  described  in  his  Catechism. '-!« 

2.    Ley  den. 

It  has  been  seenf  "that  Mr.  Eobinson,  and  a  consider- 
able portion  of  his  companions  from  Scrooby,  removed, 
after  a  few  months'  residence,  from  Amsterdam  to  Leyden, 
and  organized  themselves  into  a  distinct  society,  over 
which  he  was  ordained  as  their  pastor.  I  The  constitution 
and  officers  of  the  church  would  be  according  to  tlie  Am- 
sterdam model,  so  far  as  circumstances  would  allow. 

A  passage  from  the  "Dialogues"  will  illustrate  the 
order  of  the  Leyden  church: — 

"And  for  the  church  at  Leyden,  they  (the  members) 
were  sometimes  not  much  fewer  in  number,  nor  at  all 
inferior  in  able  men,  thougli  they  had  not  so  many  officers 
as  the  other ;  for  they  had  but  one  ruling  elder  with  their 
pastor,  a  man  well-approved  ('Slv.  Brewster)  and  of  great 
integrity  ;  also  they  had  three  able  men  for  deacons.  And 
that  which  was  a  crown  to  them,  they  lived  together  in 
love  and  peace  all  their  days,  without  any  considerable 
diffinences  or  any  disturbance,  that  grew  thereby,  but 
such  as  was  easily  lu-aled  in  love ;  and  so  they  continued 
until,  with  mutual  consent,  they  removed  into  New  Eng- 
land. And  what  their  condition  hath  been  since,  some  of 
you  that  are  of  their  children  do  see  and  can  tell.     Many 

♦    I'ide  Question  14  in  Catechism,  page  429,  supra. 
t    ]'ific  A])pcndix  ii.,  i)agc  4GG,  supra. 
X    Vide  vol.  i.,  page  4G3. 


THE  EXILES  AJJD  THEIR  CHURCHES  IN  HOLLAND.  487 

worthy  and  able  men  there  were  in  both  places  (Amsterdam 
and  Leyden),  who  lived  and  died  in  obscurity  in  resj^ect  of 
the  world,  as  private  Christians,  yet  were  they  precious  in 
the  eyes  of  the  Lord,  and  also  in  the  eyes  of  such  as  knew 
them;  whose  virtues  we  wish  such  of  you  as  are  their 
children,  do  follow  and  imitate. ">- 

Further  light  is  thrown  on  the  history  of  the  Leyden 
worship  and  order  by  Eobinson  and  Brewster's  Letters  to 
Sir  John  Wolstenholme,  on  the  subject  of  their  proposed 
emigration  to  America. 

Sir  John  was  one  of  the  leading  members  of  the  council 
of  the  Virginia  Company,  and  was  anxious  to  know  the 
religious  opinions  and  practices  of  the  commiuiity  over 
whom  Kobinson  and  Brewster  presided,  and  wherein  their 
practices  differed  from  those  of  the  reformed  churches  in 
Holland,  France,  &c.  Insinuations  had  been  thrown  out 
affecting  their  orthodoxy  and  loyalty,  which  Sir  John  was 
desirous  of  disproving,  if  possible,  by  statements  from  the 
ministers  of  the  Leyden  emigrants. 

"  To  Sir  John  Wolstenholme, — 
*'  Eight  Worshipful, — With  due  acknowledgment  of  our 
thankfulness  for  your  singular  care  and  pains  in  the  busi- 
ness of  Virginia,  for  our  and  (we  hope)  the  common  good, 
we  do  remember  our  humble  duties  unto  you,  and  have 
sent,  as  is  desired,  a  further  explanation  of  our  judgments 
on  the  three  points  specified  by  some  of  His  Majesty's 
honourable  privy  council.  And  although  it  be  grievous 
unto  us,  that  such  unjust  insinuations  are  made  against 
us,  yet  we  are  most  glad  of  the  occasion  of  making  our 
just  purgation  unto  the  so  honourable  personages.  The 
Declarations  we  have  sent  enclosed :  the  one  more  brief 
and  general,  which  we  think  the  fitter  to  be  presented ;  the 
other  something  more  large,  and  in  which  we  express  some 
small  accidental  differences,  which,  if  it  seem  good  to  you 
and  other  of  your  worship's  friends,  you  may  send  instead 
of  the  former.  Our  prayer  unto  God  is,  that  your  worship 
may  see  the  fruit  of  your  worthy  endeavours,  which  on  our 
part  we  shall  not  fail  to  further  by  all  good  means.  And 
60  praying  you  would  with  all  conveniency  that  may  be, 
*  Young's  Chronicles,  page  456. 


488  TQE  EXILES  AKD  TnEIS  CHUKCHI^  IN  HOLLAND. 

give  us  knowledge  of  the  success  of  the  business  with  His 
Slajesty's  Privy  Council,  and  accordingly  wliat  your  further 
pleasure  is,  either  for  our  direction  or  furtherance  m  the 
same  :  so  we  rest. 

"  Your  worship's  in  all  duty, 

"  JonN  Robinson, 
"  William  Bi^ewster. 
**  Leyden,  January  Q7,  1017.     Old  style.'' 

**  Declaration,  No.  1. 

"  Touching  the  ecclesiastical  rainistr}-,  namely  of  pas- 
tors for  teaching,  elders  for  ruling,  and  deacons  for  dis- 
tributing the  church's  contribution,  as  also  for  the  tv/o 
sacraments,  Baptism,  and  the  Lord's  Supper,  we  do  wholly 
and  in  all  points  agree  with  the  French  Eeformed  Churches, 
according  to  their  Public  Confession  of  Faith  :  though  some 
small  differences. 

The  Oath  of  Supremacy  we  shall  willingly  take,  if  it  be 
required  of  us,  if  that  convenient  satisfaction  be  not  given 
by  our  taking  the  Oath  of  Allegiance. 

"  John  Robinson, 

*•  Willi AAi  Buewsteb.** 

"  Declaration,  No.  2. 

**  Touching  the  ecclesiastical  ministr}-,  namely  of  pastors 
for  teaching,  elders  for  niling,  and  deacons  for  distributing 
the  church's  contribution,  as  also  for  the  two  sacraments. 
Baptism,  and  the  Lord's  Supper,  we  agree  in  all  things 
with  the  French  Reformed  Churches,  according  to  their 
Public  Confession  of  Faith  :  though  some  small  differences 
be  to  be  found  in  our  practices,  not  at  all  in  the  substance 
of  the  things,  but  only  in  some  accidental  circumstances : 
as, 

•*  1.  Their  ministers  do  pray  witli  their  heads  covered  : 
we  uncovered. 

"  2.  We  choose  none  for  governing  elders,  but  such  as 
are  able  to  teach  :  which  ability  tliey  do  not  require. 

"  3.  Their  elders  and  deacons  are  annual,  or  at  tlie  most 
for  two  or  three  years  :  ours  perpetual. 

*'  4.  Our  ciders  do  administer  their  office  in  admonitions 
and  excommunications,  for  j)ublic  scandal,  publicly  and 


THE  EXILES  AND  THEIR  CHTJROHES  IN  HOLLAND.  489 

before  the  congregation  :  tlieii'S,  more  privately,  and  in  their 
consistories. 

"5,  We  do  administer  baptism  only  to  such  infants  as 
whereof  the  one  parent,  at  the  least,  is  of  some  church,  which 
sotne  of  their  churches  do  not  observe  :  although  in  it  our 
practice  accords  M-ith  their  Public  Confession,  and  the  judg- 
ment of  the  most  learned  amongst  them. 

••  Otlier  differences,  worthy  mentioning,  we  know  none, 
"  Subscribed, 

"  John  Robinson, 

'*  William  Bbewsteb.*** 

3.  Plymouth. 

The  church  at  Leyden  was  the  mother-church  of  the 
Pilgrims  at  Plymouth,  New  England.  During  the  life 
of  Mr.  Eobinson,  and  the  contmuance  of  the  church 
at  Leyden,  the  two  societies  were  essentially  one.  The 
Pilgrims  did  not  establish  a  new  Organization  :  tliey  went 
out  according  to  mutual  agreement  as  an  "  absolute  church 
of  themselves  "  already  constituted,  being  only  a  branch  of 
the  church  still  remaining  in  Holland.  So  identical  were 
the  churches,  that  it  was  agreed  that  such  members  of  the 
already  existing  church  as  should  go  to  America  or  return, 
should  be  "  reputed  as  members,  without  farther  dismission 
or  testimonial,"  and  therefore  entitled  at  once  to  take  their 
places  at  the  sacramental  board,  and  to  exercise  their  rights 
in  the  meetings  of  the  church- 
Originally  one  in  the  members  of  which  the  churches 
were  composed,  they  continued  to  be  essentially  one  in 
religious  sentiment,  and  ecclesiastical  practices. 

I)r.  Cheever,  in  his  interesting  work,  entitled  "  The 
Pilgrim  Fathers,"  has  given  a  summai-y  of  the  constitutional 
principles  of  this  first  church  of  Christ,  in  New  England, 
as  detailed  more  at  large  by  Mr.  Prince  in  his  "  New  Eng- 
land Chronology." 

A  similar  representation  of  the  church  order  and  worship 
of  the  Pilgrim  Church,  is  given  by  ]\Ir.  Punchard,  in  his 
•*  History  of  Congregationalism,"  from  about  a.d.  250  to 
1616. 

♦  TiV/e  Bradford's  History  of  tho  Pljinouth  Colony,  in  Young's 
Chronicles,  pages  63 — 65. 


490  THE  EXILES  AND  TUEIR  CHURCHES  IN  IIOLI^VND. 

Tlie  following  is  Dr.  Cheever's  ciuimcration  of  the  church 
principles  and  regulations  of  the  riymouth  church,  and 
which  ai'C  substantially  those  of  the  original  churches  at 
Leyden  and  Amsterdam  : — 

"  1.  That  no  particular  church  ought  to  consist  of  more 
members  than  can  conveniently  watch  over  one  another, 
and  usually  meet  and  worship  in  one  congregation. 

"  2.  That  every  particular  church  of  Christ  is  only  to 
consist  of  such  as  appear  to  believe  in  and  obey  him. 

"  3.  That  any  competent  number  of  such,  when  their 
consciences  oblige  them,  have  a  right  to  embody  into  a 
church  for  their  mutual  edification. 

"  4.  That  this  embodying  is  by  some  certain  contract  or 
covenant,  either  expressed  or  implied,  though  it  ought  to 
be  by  the  former. 

"  5.  That  being  embodied,  they  have  a  right  of  choosing 
all  their  officers. 

"  0.  That  the  officers  appointed  by  Christ  for  this  em- 
bodied church,  are,  in  some  respects,  of  tliree  sorts  ;  in 
others,  but  two  :  namely, 

"(I.)  Pastors,  or  teaching  elders,  who  have  the  power 
both  of  overseeing,  teaching,  administering  the  sacraments, 
and  ruling  too,  and  being  chiefly  to  give  themselves  to 
studying,  teaching,  and  the  spiritual  care  of  the  flock,  are 
therefore  to  be  maintained. 

*'  Mere  ruling  elders,  who  are  to  help  the  pastors  in  over- 
seeing and  ruling,  that  their  offices  be  not  temporary,  as 
among  tlie  Dutch  and  French  Churches,  but  continual ; 
and  being  also  qualified  in  some  degree  to  teach,  they  are  to 
teach  only  occasionally,  through  necessity,  or  in  their  pas- 
tor's absence,  or  illness;  but  being  not  to  give  themselves 
to  study  or  teaching,  they  have  no  need  of  maintenance. 

"  Tliat  the  elders  of  both  sorts  form  the  presbyter)'  of 
overseers  and  rulers,  which  should  be  in  eveiy  particular 
church  ;  and  are  in  Scripture  called,  sometimes  presbyters, 
or  elders ;  sometimes  bishops,  or  overseers ;  and  some- 
times rulers. 

"(2.)  Deacons,  who  arc  to  take  care  of  tlie  poor,  and  of 
the  church's  treasure;  to  distril)ute  for  the  supjmrt  of  the 
pastor,  the  supply  of  the  needy,  the  propagation  of  religion, 
and  to  minister  at  the  Lord's  table,  ti:c. 


THE  EXILES  AND  THEIR  CHURCHES  IN  HOLLAND.  491 

"  7.  That  these  officers,  being  chosen  and  ordained, 
have  no  lordly,  arbitrary,  or  imposing  power,  but  can  only 
rule  and  minister  with  the  consent  of  the  brethren. 

"  8.  That  no  churches,  or  church  officers  whatever,  have 
any  power  over  any  church  or  officers,  to  control  or  impose 
ui:>on  them ;  but  are  equal  in  their  rights  and  privileges, 
and  ought  to  be  independent  in  the  exercise  and  enjoyment 
of  them. 

"  9.  As  to  church  administrations,  they  held  that  baptism 
is  a  seal  of  the  covenant  of  grace,  and  should  be  dispensed 
only  to  visible  believers,  with  their  unadult  children ;  and 
this  in  primitive  purity,  as  in  the  times  of  Christ  and  his 
apostles,  without  the  sign  of  the  cross,  or  any  other  in- 
vented ceremony.  And  that  the  church  or  its  officers  have 
no  authority  to  inflict  any  penalties  of  a  temporal  nature ; 
excommunication  being  wholly  spiritual,  in  a  rejection  of 
the  scandalous  from  the  communion  of  the  church. 

"  10.  And  lastly,  as  for  holy  days.  They  were  very  strict 
for  the  observation  of  the  Lord's-day;  in  a  pious  memory 
of  the  incarnation,  birth,  death,  resurrection,  ascension, 
and  benefits  of  Christ ;  as  also  solemn  fastings  and  thanks- 
giving, as  the  state  of  providence  requires.  But  all  other 
times  not  prescribed  in  Scripture,  they  utterly  relinquished. 
And,  as  in  general,  they  could  not  conceive  anything  a  part 
of  Christ's  religion,  which  he  has  not  required,  they  there- 
fore renounced  all  human  right  of  inventing,  and  much 
less  of  imposing  it  on  others." 

'*  These,"  says  Mr.  Prince,  "  were  the  main  principles  of 
that  scriptural  and  religious  liberty,  for  which  this  people 
suffered  in  England,  fled  to  Holland,  traversed  the  ocean, 
and  sought  a  dangerous  retreat  in  these  remote  and  savage 
deserts  of  North  America  ;  that  here  they  might  fully  enjoy 
them,  and  leave  them  to  their  last  posterity."* 

*  Vide  Prince's  New  England  Chronology,  part  iv.,  sect.  1,  pages 
91 — 93.  Cheevcr's  Pilgrim  Fathers,  pages  160 — 164.  Puncluu-d's 
History  of  Congregationalism,  pages  361 — 363. 


FINIS. 


CHRONOLOGICAL   INDEX 
OF  MB.  EOBINSON'9  WORKS. 


Date.  VoL  Page 

1.  An  Anerrer  to  a  Censorious  Epistle  ....  1609  iii.  395 

3.  A  Jxistification  of  Separation  from  the  Church 

of  England 1610  ii.  I 

3.  Letters  on  Christian  Fellowship         .        .     .  1611  iii.  81 

4.  On  Religious  Communion      ^        .        .         .  1614  iii.  91 

5.  The  People's  Plea  for  the  Exeicisfi  of  Prophecy  1618  iii.  281 

6.  A  Just  and  Necessary  Apology      .        .         .  1619  iii.  1 

7.  A  Letter  to  the  Congregational   Church  in 

London 1624  iii.  878 

8.  An  Appeal  on  Truth's  Behalf         .         .         .  1624  iii.  387 

9.  On  the  I^awfulness  of  Hearing,  &c.    .         .     .  1624  iii.  335 

10.  A  Defence  of  the  Doctrine  propounded  at  the 

Synod  of  Dort 1624  i.  261 

11.  Essays  on  Observations  Divine  and  Moral      .  1624  i,  1 

12.  Catechism :  An  Appendix  to  Rev.  W.  Perkins'. 

Earliest  Edition  found          .         ...  1642  iii.  421 


INDEX  OP  SUBJECTS. 


Absalom,  sin  of,  illustrative  of  God's  decrees,  i.  278—280. 

Actions,  God  the  author  of,  but  not  of  sinfulness  in,  i.  293 :  sinfxil, 
suifercd,  but  not  decreed  by  God,  27G  ;  la^vful,  become  sinful  by 
their  misapplication,  295  :  two  kinds,  personal  and  ecclesiastical, 
iii.  104. 

Acts  of  Parliament  against  Nonconformists  enumerated,  iii.  451. 

Adam  in  innocence,  the  grace  of  perseverance  gives  an  advantage 
over,  to  the  godly,  i.  29  :  fall  and  sin  of,  iii.  242  :  connexion 
between,  and  God's  decrees,  i.  274,  275  :  mysterious  beyond 
human  comprehension,  proof  of,  275  :  left  to  himself,  God's  de- 
cree, 280  :  grace  would  have  preserved  liim,  284  :  the  object  of 
his  creation,  good  only,  284  :  immutable  in  holiness,  could  he 
have  been  made  r  285 — 288  :  sin  of,  illustrated  by  Da\-id's  adul- 
tery, Joab's  mujder,  293:  did  infants  sin  in?  403;  possessed 
freedom  of  will  after  his  fall,  iii.  245  :  not  a  private  person,  246  : 
left  to  himself,  as  all  are  v.'ho  sin  against  God,  256. 

Adultery,  a  base  sin,  i.  241. 

Atiiictions,  their  cause,  i.  139  :  reasons  why  sent,  140  :  their  con- 
nexion with  the  Gospel  dispensation,  140  :  of  Cliristiaiis,  cha- 
racter of,  141,  142  :  specilic  cases,  caution  in  applying  ^scripture 
to,  rc(iuircd,  142  :  sometimes  the  greatest  happiness,  143,  144. 

Age,  ciiaractcrized  l)y  ignorance,  contemptible,  i.  253. 

Agapemone  near  Taunton,  identical  with  Familists,  i.  390,  note. 

Ainsworth,  Henry,  biograpliical  notice  of,  iii.  462. 

Allen,  llev.  "SV.,  b.D.,  on  Descendants  of  Kobinson,  i.  Lxxi. 

Ames,  Dr.,  general  biographical  sketch  of,  iii.  84. 

Amsterdimi,  the  Cougrfgational  Churclx  at,  notice  of,  iii.  339,  459  :  its 
divisions,  460  :  controversy  at,  respecting  Baptism,  pecuHar, 
461  :  letter  of,  to  the  ehiu'cli  at  Leyden,  407  :  another,  408  : 
forms  of  conducting  publie  worship  at,  485. 

Anger,  when  wrong,  i.  225  :  identical  with  macbiess,  except  as  it 
respects  duration,  226  :  branded  by  God,  ch;uacteristic  of  a  fool, 
227  :  preservatives  against,  227,  228. 

Antiquity,  true,  i.  c.  the  SVord  of  God,  to  be  followed,  ii.  34. 


INDEX  OF  SUBJECTS.  495 

Appearance,  that  by  wliieli  men  judge,  i.  183  :  a  rvile  by  -which  men 
should  act,  ISl  :  of  evil,  to  be  avoided,  184  :  -without  reality, 
blameworthy,  185. 

Apostacy  in  general,  i.  389  :  Hymeneus  (1  Tim.  i.  19,  and  2  Tim. 
ii.  17),  Anticliiist,  (1  John  ii.  26,  &c.),  illustrations  of,  i.  391. 

Apostles,  peculiar  officers,  ii.  1-io  :  commission  extraordinary,  155  : 
did  not  constitute  the  chiurch,  200  :  not  ordamed  by  laying  on 
of  hands,  438. 

Apostolic  succession  from  Rome  ;  the  Church  of  England,  holding  its 
ministry  from  Rome,  inconsistent  in  separating  from,  ii,  413,  424, 
430  :  makes  the  minister  lord  of  the  chm-ch,  432  :  consequences 
and  absui'dities  of,  433  :  overthrows  itself,  433  :  -who  ordains  the 
pope  ?  434  :  Timothy  and  Titus  did  not  succeed  the  apostles, 
164. 

Arundel,  Rev.  John,  Pastor  of  Church  at  Southwark,  iii.  4-53. 

Assemblies,  i")arish,  not  of  God,  iii.  126. 

Atheists,  vai'ious  kmds  of,  i.  68  :  atheism  and  idolatry,  68  :  the  cha- 
racters that  adopt  atheism,  68. 

Authority,  provmce  of,  i.  53  :  human,  of  little  value  unless  it  be 
that  of  inspired  men,  56,  57  :  that  of  God,  how  set  aside,  57  : 
civil,  to  be  obeyed  and  how,  ii.  17  :  of  the  magistrate,  predomi- 
nant in  the  Church  of  England,  39  :  to  preach,  administer  sacra- 
ments, censiu'es,  discussed,  129 — 131  :  to  choose  deacons  and 
elders,  153  :  suppossd  mischief  of  its  being  solely  vested  in  the 
church,  211 — 216  :  opinions  of  reformers  and  others  respecting, 
viz.  of  Paphuntius,  Tertullian,  Cyprian,  Austin,  Jerome,  Deme- 
trius, Peter  MartjT,  Bucer,  Bastingius,  Beza,  Hooper,  Fox, 
Cart-svright  and  Jacob,  218 — 221  :  popular  confusion  alleged  to 
be  mcident  to,  222. 

Baptism  in  general,  i.  415  :  of  infants,  Scripture  authority  for,  416  ; 
iii.  211,  216:  reasons  why  not  more  plainly  and  expressly 
spoken  of,  216:  out-ward  and  iuAvard ;  iiistances  of  the  outward 
baptism,  conferred  without  the  inward,  i.  417:  proof  against 
infant  baptism  refuted,  419  :  proof  for,  adduced,  420  :  connexion 
of  repentance  with,  421 :  children  "clean,"  a  proof  of,  422  : 
into  Moses,  426  :  of  households,  427  :  Christ  commanding  infants 
to  be  brought  to  him,  428  :  infant  circumcision,  430  :  Aljrahamic 
covenant,  431  :  two  seeds  of  Abraham,  432  :  new  and  better 
covenant,  Abraham  the  lather  of  the  faithful,  440  :  la-wful  and 
unlawful  administration  of,  445  :  church  membership  not  by, 
447  :  churches  not  constituted  by,  449  :  instances  of,  before  the 
first  Christian  chiirch  was  constituted,  450  :  extreme  views  of, 
rebuked,  451  :  to  be  administered  by  official  persons,  452  :  Jolin's 
extraordiniu-y,  454  :  the  apostolic  commission  not  autliorising 
non-oihcial  persons  to  administer,  455  :  an  official  act,  457  : 
duty  of  the  churcli  when  without  officers,  in  respect  to,  401 — 471  : 
the  design  of,  ii.  28  :  and  the  ministry,  difference  between,  415 — 
418  :    etiect  of,  458  :  administration  of,  to  whom,   iii.    17 — 19  : 


496  INDEX  OF  61CJECT3. 

that  outwardly  rccexTcd  in  England  lawfully  retained,  161 ;  not 
the  mode  or  means  of  \inion  with  Christ,  1 G6  :  not  admission  to 
the  church,  167  :  self-baptism  performed  by  ilr.  Smyth  at  -:Vm- 
Bterd.'mi,  deemed  essential  to  the  formation  of  a  church  and  the 
exercise  of  sociid  prayer,  168,  169  :  a  church  not  constituted  by, 
180  :  re-baptism  required  on  re-admission  into  the  church,  180  : 
has  two  parts,  the  sign  and  the  thing  signified,  183  :  the  outward 
valid  where  the  inward  is  not,  184  :  is  in  the  place  of  circumci- 
sion, 187 :  Romish,  192  :  household,  222  :  the  Dutch  practice 
by  affusion,  i.  452 :  first  English  Baptists  in  Holland  did  not 
practise  immersion,  iii.461. 

Barrowe,  Henry.     [See  notice  of,  iii.  439,] 

Believers,  all  transgressions  persevered  in,  separate  from,  iii.  353. 

Bishops,  spoken  of  in  Scripture  as  over  particular  churches,  and  not 
otherwise,  416:  over  many  flocks,  a  device  of  Antichrist,  138, 
139  :  prelatical,  usurp  all  the  rights  and  liberties  Christ  gave  his 
chujch,  140  :  work  of,  according  to  the  New  Testament,  ex- 
cluded by  the  parochial  system,  142  :  how  regarded  by  tho 
Scotch,  418. 

Books,  the  best  counsellors,  because  sincere  and  impartial,  i.  96 :  tho 
vnR  of  God  in,  the  advantage  of,  i.  107 — 109  :  ser\T.ce-book,  an 
idol,  iii.  132. 

BrowTie,  Kev.  llobert,    [See  notice  of,  iii.  457.] 

Catechism  by  Rev.  J.  Robinson,  iii.  421  :  notice  of  by  Editor,  342  : 
titles  of,  344. 

Cannc,  John.     [See  notice  of,  iii.  449.] 

Children,  education  of,  i.  242  :  oneness  of  with  their  parents  contem- 
plated in  God's  covenant,  243  :  in  charge  of  mothers  in  earlier,  of 
fathers  in  riper  years,  244  :  surroimdcd  by  dangers,  244  :  diseases 
of  body,  so  those  of  mind  hereditan,%  245  :  love  to,  how  sho^vn, 
246  :  discipline  of,  its  kind,  246,  247  :  how  to  secure  the  obedi- 
ence of,  247  :  disposition  and  spirit  of  must  be  discovered  by 
parents,  248  :  partial  affection  of  parents  for  some  of^  wrong, 
249  :  those  who  honour  parents,  promises  to,  250. 

Church,  two  or  three  constitute,  ii.  131 — 139,  439:  its  members 
must  be  holy,  iii.  66,  126  :  officers  of,  what  qualifies  for,  ii.  132, 
146,  148  :  duty  of,  ii.  147  :  a  company  of  faithful  covenanting 
people,  form,  eight  reasons  for,  132 — 136  :  all  ministrations  vested 
in,  137 — 139:  popular  constitution  of,  139 — 142:  ministers  of, 
interpreters  of  God's  laws,  cannot  receive  civil  titles,  143:  elder- 
ship of,  its  character,  144  :  testimony  of  Scripture  concerning, 
145 — IGO:  church  matters  may  originate  -with  private  members, 
148 — 150:  ministers  of,  their  duty,  155:  "Tell  the  church,"  mean- 
ing of,  179  :  censxircs  of,  184  :  order  of,  186  :  its  power  of  bind- 
ijig  imd  loosing,  190,  201  :  p-rfect  rule  of  discipline  in,  Matt, 
xviii.  :  iliscipline  of,  consistent  with  the  power  of  the  magistrate, 
193  :  governors  of,  195  :  word  •'  chuich"  used  figuratively,  216  : 
its  duty  to  ita  officers,  224  :  clergy  not  above  tho  condition  of 


INDEX  OF  SUBJECTS.  497 

common  Christians  in,  229  :  its  power  and  their  exercise  not 
identical,  235  :  its  members  have  a  right  to  judge  in  church 
matters,  235:  reLationsliip  of  officers  and  members  in,  237:  sepa- 
ration from,  on  what  ground  justified,  259  :  the  materials  of  a 
true  church,  284,  292  :  the  question.  May  it  include  the  ungodly? 
examined,  321 — 323  :  false  analogies  and  reasonings  on  this 
subject,  325 — 327  :  admission  of  unconverted  persons  into,  a 
fatal  error,  486:  visible  form  of,  327:  properties  and  privileges 
of,  358  :  power  of  excommunication  in,  to  whom  it  belongs,  367  : 
reasons  for,  in  a  true  church,  368  :  an  ordinance,  like  in-eaching 
the  Gospel,  369  :  rights  and  powers  of,  enumerated,  448 — 450  : 
in  a  false,  conversion  possible,  458  :  pre-requisites  for  the  form- 
ation of,  473 — 480  :  no  visible  chm-ch,  except  particular  congre- 
gations, 338  :  acts  of,  the  brethi'cn  join  equally  with  the  officers 
in,  449  :  should  not  consist  of  more  than  can  conveniently  meet 
together  in  one  place,  iii.  13  :  imiversal,  or  catholic,  true  meaning 
of,  16:  cannot  be  called  visible,  14:  discipline  of,  conducted 
not  by  the  elders  but  by  the  body  of  the  faithful,  37 — 43  :  not 
separated  from  the  world,  involves  a  profane  error,  129  :  false 
and  true,  173,  176  :  in  what  senses  it  may  be  false,  348  :  Christ 
did  not  gather  and  form  a  church,  487  :  but  the  apostles  did, 
ii.  487  :  Dutch  and  French  reformed,  formed  on  the  principle  of 
separation,  iii.  128. 

Church  of  England,  a  compound  of  error  and  truth,  ii.  5,  6  :  impurity 
and  errors  of,  forbidding  communion  with,  12  :  reasons  why 
many  ministers  remain  in,  14  :  testimony  of  various  A^i-iters  ad- 
duced as  to  her  popish  character,  81  :  bishops  of,  antichristian, 
gift  of  the  Holy  Ghost  by,  in  ordination,  91,  92  :  an  idol,  ii.  100  : 
its  constituents  compared  Avith  those  of  Corinth,  355  :  popish 
ceremonies  in,  360 :  nourishes  thousands  in  dangerous  errors,  471 : 
built  up  by  Antichristianism,  474  :  a  popish  device  and  inconsis- 
tent with  itself,  480  :  overthrown  by  Eph,  iv.  11,  12  :  its  prelacy 
and  priesthood  usurping  the  office  of  Christ,  iii.  172  :  history  ot, 
during  the  reign  of  Mary  and  Elizabeth,  proves  it  to  be,  not  a 
scriptural  church,  ii.  489  :  additions  to,  impossible,  as  the  whole 
nation  on  priiiciple  belongs  to  it,  491  :  public  service  of,  not 
according  to  Scripture,  490 — 499. 

Christ  offered  to  all,  meaning  of,  i.  340 — 349  :  cai*e  of  his  sheep,  382  : 
kingdom  of,  spiritual,  ii.  40. 

Christians  should  seek  and  enjoy  church-felloAvship,  iii.  152. 

Communion,  union  Avith  Christ  essential  to,  ii.  266  :  what  the  apostle 
forbids,  345  :  private,  iii.  104  :  public,  126. 

Conscience,  its  province,  i.  193  :  mistakes  connected  with,  to  be 
corrected  by  the  Word  of  God,  194  :  the  law  of  God  written 
on,  338  :  its  voice  to  be  attended  to,  subject  to  God's  teachin"' 
ii.  19. 

Contempt  hard  to  be  borne,  i.  169  :  injurious  effects  of,  170  :  mani- 
fested towards  others  when  feeble  in  body  or  mind,  is  shoA\ai 
against  God,  170:  affected,  unworthy,  17L 
VOL.  111.  K  K 


498  INDEX  OF  SUBJECTS. 

Counsel,  definition  of,  i.  05  :  motives  for  asking,  97. 

Covctousncss  (and  i^rodigalitv),  nature  and  results  of,  i.  132:  pleas 

for,  134. 
Credit  and  good  name  the  result  of  virtue,  i.  165. 
Crosses,  right  use  of,  i.  142. 

Days,  holy,  not,  except  the  Lord's-day,  of  divine  appointment,  iii. 
43  :  Lord's-day  to  be  sanctified,  40 — 54. 

Deacons,  office  of,  false  in  the  English  Establishment,  ii.  364. 

Death,  h\  Avhat  it  consists,  i.  254  :  alters  the  condition  of  men  eter- 
nally, i.  155  :  understood  by  no  creature  but  by  man,  i.  256  : 
di\'ine  appointment,  256  :  teaches  moderation,  time  of  imcertain  ; 
teaches  \vatchfulncss  ;  of  saints,  precious,  i.  256 — 258  ;  of  Christ, 
for  whom,  329 — 334  :  the  consequence  of  sin,  408. 

Decree,  divine  connexion  -with  the  death  of  Christ,  i.  276. 

Deeds,  good,  the  principle  on  -which  they  should  be  performed,  i. 
19—21. 

Discretion,  its  importance,  i.  87. 

Discipline,  in  the  church  to  be  conducted  by  ministers  onlv,  fallacious, 
ii.  165. 

Divorce,  when  la^u-ful,  i.  24. 

Ecclesiastical  causes  and  civil  matters,  difference  between,  ii.  31. 

Effectual  calling,  i.  116  :  its  privileges,  116,  117  :  principle  of,  illus- 
trated in  secular  life,  i.  118, 

Election,  definition  of,  by  the  Sjmod  of  Dort,  i.  310  :  definition  of, 
on  the  iVi-minian  hj-pothesis,  incoiTCCt,  317 — 328. 

Elders,  duty  of,  ii.  178 :  office  of,  in  what  it  consists,  iii."  31  :  ought 
not  to  relinqtdsh  their  appointment,  29,  30 :  are  not  to  discharge 
theii*  functions  in  consistory,  but  in  the  church,  proof  of,  34 — 37. 

Eloquence,  in  what  it  consists,  i.  104. 

Enmity,  of  former  friends,  the  gi-eatest,  i.  164. 

Em-y  described,  i.  172 — 174. 

Esau  and  Jacob,  (hated  and  loved,)  God's  decree  connected  vdih,  i. 
300—364. 

Establishment,  errors  in,  ii.  272 — 270. 

Excommimication,  meimiiig  of  in  Scripture,  ii.  190  :  power  of,  where 
vested,  195  :  exercised  by  the  church,  not  by  officers,  as  prac- 
tised in  the  English  Establishment ;  twelve  reasons  for,  238 — 
255  :  separation  of  the  lepers  and  the  luicleaii,  not  ex'-ommuiii- 
cation,  197. 

Faith  defined,  i.  59  :  its  origin  and  nature,  61  :  power  of,  known  to 
the  de^'il,  61,  62  :  God's  "NVord  its  foundation,  62:  shield  of, 
necessary,  63. 

Falsehood,  sinful,  and  from  the  devil,  i.  75. 

Falling  away,  meaning  of,  i.  367,  368 :  cautions  and  exlxortations  re- 
spectuig,  369. 

Familists,  a  mystic  religious  sect,  i.  390.     [Sec  Agapcmone.] 


INDEX  OF  SUBJECTS.  499 

Fathers  of  the  first  ago  of  the  church  after  Cluist,  preferable  to  all 
others,  ii.  55. 

Fear,  an  Essay  on,  i.  221. 

Fellowship,  Christian,  nature  and  grounds  of,  iii.  8-5 — 89  :  reasons 
for,  with  persons  belonging  to  a  corrupt  church.  111:  not  with 
them  in  then-  church  capacity,  but  as  individual  Christians,  116  : 
former  may  not  be  done,  117  :  the  Jews  forbidden  all  communion 
with  the  uncircumciscd,  not  a  valid  ground  for  Christians,  118  : 
rightly  understood,  docs  not  confii-m  those  who  belong  to  a  cor- 
rupt chiu'ch  in  that  relationship,  119  :    but  only  with  tlie  godly, 

121  :  objects  of  prayer  identical,  a  ground  for,  122  :    the  faith  of 
Bome  different,  not  a  justifying  faith,  hence  no  fellowship  v\-ith, 

122  :  the  danger  of  confusion,  not  a  sufficient  bar  to,  123. 
Flattery,  an  Essay  on,  i.  178. 

Forgiveness  of  injuries,  its  importance,  i.  148,  149. 
Free-will,  an  Essay  on,  i.  393. 

Friendship,  how  to  show,  i.  163  :  influence  of  wealth  and  prosperity 
on,  183. 

Gifts,  spiiitual,  imparted  by  Christ  to  the  church,  not  to  its  officers 
only,  ii.  167. 

God,  knowledge  of,  derived  from  his  works  a,nd  Word,  i.  1,  2  :  iii. 
237 :  notions  of  entertained  by  ciirious  wits,  imperfect,  i.  2  : 
essence  of,  kno^\^l  to  himself  alone,  3 :  the  means  and  process  by 
which  the  knowledge  of  is  gained,  3 :  love  of,  4  :  himself  the 
chief  object  of,  ground  of  to  other  beings,  4  :  the  ways  hi  wliich 
he  reveals  himself,  4  :  promises  of,  8  :  his  goodness,  sustaining 
the  natural  powers  by  which  the  creature  sins  against  him,  no 
reflection  on,  16 :  works  of,  demand  praise,  16,  17  :  the  source 
of  every  good,  the  creature  that  of  evil,  18,  19  :  the  worship  of, 
and  man's  happiness  mseparable,  32 :  laws  of,  to  be  interpreted 
in  the  largest  sense,  48  :  his  dominion  regards  all  tilings,  small 
and  great,  280  :  revealed  and  secret  v.ill,  diflLrence  between, 
how  discovered,  281  :  will  of,  simple  in  its  nature,  exercising 
itself  diversely,  three  degrees  of,  289  ;  foreknowledge  and  truth- 
fulness of,  298,  301  :  comisel  of,  its  meaning,  301,  302  :  con- 
ciuTcnce  of,  in  human  actions,  302 — 306  :  general  permission  of, 
difiercnce  between  suffering  and  sendhig  evil,  306 — 309  ;  in- 
structions of  (Jolin  chap.  xii.  39,  40  discussed)  rejected,  311 — 
314  :  purposes  of,  ai)parently  frustrated,  334 — 338  :  his  hating 
and  lovhig,  meaning  of,  3-55  :  will  of,  resisted,  360  :  decrees  of^ 
and  sin,  iii.  238  :  love  of,  and  man's  recovery,  235  :  love  in  the 
execution  of  his  vengeance,  iii.  254  :  fatherhood  of,  and  that  of 
man,  not  identical,  257. 

Godhness,  its  imiJortance  in  friendship,  i.  161. 

Goodness,  created,  discussed,  i.  17 — 24. 

Gospel,  what  it  does,  i.  52  :  preached  by  the  clergy,  therc'fore  they  are 
true  muiisters — this  ai'guinent  of  churchmen  examined,  ii.  397. 

Government  of  the  church,  in  what  it  consists,  iii.  134. 


500  INDEX  OF  SUBJECTS. 

Grace,  falling  from,  how  spoken  of  in  Scripture,  i.  29,  30. 
Grecn-vvood,  Kev.  J.,  notice  of,  and  his  persecution,  iii.  439. 

Hall's  (Bishop)  letter  to  Messrs.  Smyth  and  Robinson  on  Separation, 

iii.  401  :  answer  to,  405. 
llanbury,  B.     [.See  List  of  Authors.] 
Happiness,  consisting  m  the  knowledge  of  God,  i.  1. 
Health,  the  greatest  temporal  blcssmg,  how  to  prcsers'e,  136.^ 
Heart,  the  source  of  all  evil,  99  :  Can  man  change  his  o^^^^  r  i.  397. 
Heathen,    every   obstinate  offender  to  be  treated  by  the  church  as 

such,  ii.  354. 
Heresv  and  schism,  i.  70. 

Hierarcliy  of  the  English  Establishment  forming  an  insuperable  ob- 
jection to  Nonconfonnists,  i.  69,  71. 
Holland,  the  Nonconibrmist  exiles  and  their  chiirchcs  in,  (notice  by 

the  Editor),  iii.  455. 
Hope  defined,  i.  59. 
House  of  Lords,  examines  six  members  of  the  church  at  Southwaik, 

iii.  450. 
Humility  described,  i.  228,  229  :  advantages  of,  229  :  leads  to  God, 

230  ;  danger  of  becoming  excessive,  231  ;    a  form  of  pride,  231. 
Humphrys,  Dr.,  pastor  of  the  church  at  Southwark,  iii.  453. 
Hypocrisv,  meaning  of  the  tenn,  i.  206 :  leads  to  atheism,  207  :  base 

and  foolish,  208  :  when  and  by  whom  falsely  ascribed  to  the 

godly,  208  :  odious,  yet  advantages  of,  209. 

Idolatry,  what  constitutes,  i.  69. 

Ignorance,  not  always  blameworthy,  i.  SO. 

Immersion,  not  practised  by  Dutch  Baptists,  nor  by  first  English 
Baptists  in  Holland,  i.  452  ;  iii.  461. 

Independency,  principles  of  govenimint  where  vested  according  to, 
ii.  7  :  no  novelty,  42  :  charges  brought  against  refuted,  46  :  not 
enjoying  the  approbation  of  foreign  churches  alleged,  49  :  minis- 
ters of,  hated  by  the  prelates,  50 :  confession  of,  printed,  translated 
into  Latin,  50  :  the  opposition  of  learned  and  godly  divines  no 
valid  argument  against,  51  ;  the  judgment  of  God  alleged 
against,  the  charge  refuted,  56  :  contentions  in,  no  arg\iment 
against  the  principle,  60  :  crimes  committed  by  members  of,  no 
valid  lu-gumcnt  against,  63  :  ill  success  of,  no  argument,  05  :  all 
true  doctriiics  and  ordinances  of  the  Church  of  England,  enjoyed 
by,  69  :   evils  of  the  system,  73. 

Independents,  peace  and  truth  contended  for  by,  ii.  82. 

Inlants,  connection  of  with  Adam,  i.  404  :  how  accounted  innocent 
bv  Christ,  407  :  Have  they  any  need  of  Cliristr    412  :    of  Israel 
within  the  covenant,  iii.    199  :  included  in  the  promises,  201  : 
born  in  sm,  252. 
Inferences  from  passages  of  Scripture  to  be  received,  ii.  33. 

Injuries,  differences  in,  i.  115:  to  be  pitied,  1 16  :  odious^  in  four 
classes  of  persons,  116:  received  witli  indignation,  147:  when 
wi^c  not  to  heed,  148:  not  to  be  requited,  149. 


INDEX  OF  SUBJECTS.  501 

Inspiration  of  the  vScriptiires,   principle  of,  i.  44  :  internal  and  ex- 
ternal, 45. 
Intentions,  good,  how  rewarded  by  God,   110,  111. 

Jacob,  Henry  [see  List  of  Aiithors],  emigrated  to  America,  iii.  447. 
Johnson,  Francis,  his  remarkable  conversion  to  Nonconformist  prin- 
ciples, iii.  440,  460. 
Junius,  Francis  [see  List  of  Authors],  biographical  sketch  of,  iii.  101. 
Justification,  Paul  and  James  on,  reconciled,  329. 

Killinghall,  pastor  of  the  church  at  Southwark,  iii.  453. 

Kindness  bestowed,  not  a  ground  for  glorying;  received,  not  a 
ground  for  shame,  i.  23. 

Kingdom  of  Clu'ist,  who  are  the  subjects  of,  ii.  102  :  who  are  not, 
105  :  of  heaven,  its  keys,  to  whom  committed,  154  :  keys,  mean- 
ing of,  156,  227. 

Kings  and  Queens,  nurses,  not  parents,  of  the  church,  ii.  488. 

Knowledge  essential  to  faith,  i.  77  :  for  what  end  it  should  be 
sought,  78  :  the  means  by  which  it  should  ue  obtained,  78  : 
prosperity  and  greatness  unfavoui'able  to,  79. 

Labour,  the  original  appointment  of,  i.  113,  114:  despised  by  the 
proud,  114  :  la^\'ful  and  profitable,  a  blessing,  115  :  for  eternal 
thmgs  cannot  be  too  great,  115. 

Lactantius.     [See  List  of  Authors.] 

Lathrop,  J,,  and  Lamb,  pastors  of  the  church  at  Southwark,  &c.,  iii. 
449,  453. 

Law  and  gospel,  confusion  of,  lamentable,  i.  51. 

Law,  canon,  the  only  authority  for  discipline  in  the  Church  of 
England,  biit  contrary  to  the  teaching  of  the  Church  of 
England,  ii.  21  :    character  of  canons,  iii.   418. 

Learning,  the  use  of,  for  understanding  Scripture,  i.  54. 

Leyden,  notice  of  congregational  church  at,  iii.  339,  340,  381 — 385, 
388,  466,  467  :  testimonv  of  the  elders  of,  470  :  becomes  extinct, 
484:  order  of,  486,  488.' 

Liberality  and  its  contraries,  i.  130:  how  rightly  exercised,  true 
nature  of,  131. 

Liberty,  of  Christ,  must  be  maintauied,  ii.  24:  of  churches  inAinged 
by  patrons,  459. 

Life,  shortness  of,  a  wise  providence,  i.  255  :  eternal,  ordamed  to,  366. 

Litui-gy,  written,  reasons  for  rejecting,  iii.  19 — 22  :  reasons  for  not 
using  Avhat  is  called  the  '•  Lord's  Prayer"  as  such,  22 — 25:  the 
direction  of  Moses  to  the  priests,  no  authority  for,  25  :  reading 
prayer  contrary  to  what  the  term  implies,  26  :  incompatible  with 
ministerial  gifts,  27  :  with  the  reason  of  the  thing,  28. 

Love  of  God,  its  poAver,  ijiflucnce,  and  extent,  i.  5,  6  :  in  God  and  in 
the  creature  different,  5  :  what  is,  60  :  power  of,  64  :  of  the 
brctlu-en,  a  proof  of  to  God,  64  :  fulfilling  the  law,  65  :  perfect, 
would  render  law  minecessarv,  65  :  generates  love,  66 :   rcgu- 


60Ji  INDEX  OF  SUBJECTS. 

lated  by  faith  and  hope,  G6  :  essential  to  the  proper  observance 
of  the  Lord's  Supper,  ii.  265  :  difference  of,  and  good\\'ill  and 
friendship,  i.  160. 

Luciferians,  a  religious  sect  in  the  fourth  century,  ii.  14. 

Luther.     [See  List  of  Authors.] 

Lying,  the  fearful  consequence  of  the  habit,  i.  76. 

Magistrates  cannot  act  in  matters  of  faith,  what  they  may  do,  i.  41  — 
43 :  identical  on  church  principles  with  church  officers,  fallacious, 
ii.  173  :  hold  a  civil  otRce  only,  iii.  63  :  magistracy  and  oaths, 
iii.  27.5. 

Man,  in  what  kind  of  good  deeds  he  should  glory,  i.  19  :  a  religious 
creature,  31  :  spiritual  or  carnal,  314. 

Mankind,  original  state  of,  403, 

Marriage,  ordained  of  God,  design  of,  'how  viewed  by  some  heathen 
poets,  how  by  Popery,  i,  236,  237  :  guided  by  reason,  237  :  how 
contracted  improperly,  238  :  what  qualifies  for,  239  :  ought  to  be 
performed  by  magistrates,  not  by  pastors,  ii.  466  ;  iii.  45,  46. 

Marr^'at,  Dr.  Zephaniah,  pastor  of  the  church  at  Southwark,  iii.  453. 

Martyrs  for  nonconformity,  iii.  443,  444. 

Mayflo^Yer  and  Speedwell  vessels  sail.  [See  Memoir  of  Mr.  Robinson.] 

Means,  defined,  i.  3  :  feeble,  used  by  God  for  his  own  glory,  112 : 
onlv  moral  allowed  by  Christ  for  the  advancement  of  his  kingdom, 
ii.  307—309. 

Medicines,  ykill  required  in  administering  of,  i.  138,  139. 

Men,  fickleness  of,  app;u*ent  in  changing  their  religion,  i.  37  :  ought 
to  find  the  truth,  39. 

Mind,  affections  of,  i.  217  :  the  body  not  the  seat  of,  kinds  of,  i.  218: 
power  of,  219 :  strong  affections,  not  always  right  to  manifest,  220  : 
how  to  guide,  221. 

Ministers,  Avhat  constitutes  true,  ii.  371  :  ability  to  preach,  not  a 
necessary  qualification  for,  in  the  Establishment,  ii.  372:  made  in, 
before  election  and  before  probation,  ii.  382  :  choice  of  by  the 
people,  386:  denied  by  churchmen,  this  examined,  391 — 395: 
reasons  for  the  people  choosing,  396  :  of  the  Establishment  shown 
not  to  be  true  ministers,  410 — 413  :  those  of  the  Establisment, 
succeed  the  priests,  ii.  415:  C:in  a  church  alone  make?  423: 
churches,  how  to  be  supplied  with,  431. 

Ministry  of  the  gospel,  the  seal  of,  ii.  9 — 11 :  dignities  of,  233  :  qualifi- 
cations for,  385  :  success  of,  in  the  Establishment,  not  an  argu- 
ment for  its  validity,  ii.  400 — 407  :  ^Vhich  precedes,  the  chuich 
the  ministry,  or  the  ministry  tlie  chiuch  ?  the  question  examined, 
ii.  418—423. 

Ministerial  labour,  the  experience  of  Mr.  Nichols  in  his  •*  Plea  of  tho 
Innocent,"  ii.  288. 

Modesty,  the  effects  of,  i.  233 :  manifest,  in  men  of  understanding,  234: 
tho  want  of,  odious,  235  :  prayer  for,  becoming,  235. 

Monastic  life,  opposed  to  God's  purpose  as  shown  in  man's  social 
cliaractcT,  liS. 


INDEX  OF  SUBJECTS.  503 

Name,  great,  rather  than  good,  sought  by  many,  i.  IGo  :  good,  to  be 
obtaiiied  by  well-doing,  1G7  :  "worthless,  when  not  approved  of  by 
God,  168. 

Necessity  and  compulsion,  difference  between,  290  :  acts  of  men,  an 
illustration  of,  291. 

Nonconformists  object  to  the  mode  of  entrance  to  the  ministerial 
office  in  the  Establislmient,  ii.  390  :  their  trials  from  four  sovirces, 
iii.  5 — 7 :  their  defence,  7 :    their  calvminies  brought  against,  7,  8 
their  -views  of  the  Apocr^-pha  and  reasons  for  rejcctmg,  9,  10 
their  agreements  with  the  reformed  chiu'chcs  of  Holland,  10 — 12 
the  self-expatriation  of,  offensive  to  their  opponents,  97  ;  opposed 
from  jjolitical  motives,  98  :  opponents  of,  many  worthless  cha- 
racters, 99  :   retained  only  persons  of  piety  i:i  their  fellowship, 
100  :  their  strictness,  a  groimd  of  offence,  101  :  partake  in  social 
prayer  with  others,  105  :  their  objections  to  the  English  Establish- 
ment, 106  :    Avhile  objecting  to  the  order  of  the  Establishment, 
admit  the  piety  of  thousands  of  its  members,   107  :  churches  of, 
charged  by  ^Mr.  IIelh\isse  to  be  false,  because  not  re-bapti^ed, 
175  :  charged  with  the  vices  of  the  city  of  Am.sterdam,  417. 

Nonconfonnity,  grounds  of  enumerated,  iii.  73. 

Oaths  and  lots,  affinity  between,  described,  i.  201  :  strongest  confirm- 
ation of  truth,  202  :  used  to  inferiors,  by  those  who  are  cowardly 
to  superiors,  224,  225. 

Offences,  given  or  taken,  to  be  avoided,  by  walking  in  *'lovo  and  by 
faith,"  i.  187:  readiness  to  take,  shovrs  weakness  or  pride,  188  : 
meaning  of  in  Matt.  x\iii.,  ii.  187. 

Officers,  church,  are  not  officers  except  in  their  own  individual 
churches,  ii.  -418 :  servants  of  the  chtu-ch,  435  :  chosen  by  the  mul- 
titude; tids  apostolic  and  just,  iii.  135:  election  of,  and  ordination 
of,  vested  in  the  church,  ii.  445. 

Orders  and  ordinances,  piety  does  not  consist  in,  iii.  109  :  importance 
of,  110:  sale  of,  (and  institutions),  constituting  the  charge  of 
trafficking  in  the  souls  of  men,  141. 

Ordination,  Is  Romish  valid r  ii.  378  :  examination  for,  in  the  Estab- 
lishment, not  warranted  by  Scripture,  385  :  conferred  only  by 
ministers,  when  orderly  and  regular,  430 :  What  is  ?  436:  laying 
on  of  hands  observed  in,  439:  scriptural,  examined,  441  :  power 
of  in  each  separate  ch-urch,  440,  445:  admitted  by  Perkins,  by 
Melancthon,  446 :  by  Peter  Martyr,  Zaachy,  Tilenus,  Sadeel, 
447. 

Owen,  Jonathan.    [See  notice  of,  iii.  452.] 

Paganism  and  Antichristianism,  difference  between,  ii.  467. 
Papacy,  priests  of,  usurp  the  rights  of  the  people  and  those  of  each 

other,  one  at  last,  those  of  all,  ii.  390. 
Patience,  its  nature  and  importance,  i.  150,  151  :  necessity  of,  152  : 

when  most  difficult  to  exercise,  153. 


604  INDEX  OF  SUBJECTS. 

Patricians,  and  Paternians,  accoiuit  of,  ii.  282. 

Patronage  unscriptural,  ii,  395. 

Peace,  what  comprehended  under,  i.  154  :  the  importance  of  sho%vn 
by  God,  155  :  not  always  destroyed  by  dissenting  from  others, 
155,  156. 

Persecution,  the  heathen.  Papists  and  Protestants  addicted  to  while 
pleading  for  toleration  to  themselves,  i.  40  :  laws  in  Judea,  no 
warrant  for  persecution,  41  :  fleeing  from,  iii.  155  :  the  practice 
of  Jacob,  Moses,  David,  Jeremiah  and  Christ,  in  fleeing  from, 
considered,  iii.  156,  157  :  reasons  against  fleeing  from,  weighed, 
159 — 164  :  the  persecuted  more  likely  to  have  the  truth,  i.  500. 

Perseverance  essential  to  salvation,  i.  27  :  means  of,  28. 

Persons  ungodly,  cannot  be  members  of  the  true  church,  ii.  339. 

Pharaoh's  heart  hardened,  discussed,  i.  357 — 359. 

Pilgrims,  embarkation  and  debarkation  of.  [See  Memoir  of  Mr. 
Robinson.] 

Plymouth,  New  England,  church  at,  constitution  of,  iii.  489 — 191. 

Poverty,  why  sent,  i.  125. 

Prayer,  what  is  ;  influence  of,  not  upon  God  but  upon  ourselves,  i.  196 : 
advantages  of,  197  :  the  character  of,  198  :  necessary  to  prosecute 
worldly  imdertakings,  199  :  comfort  of,  advantages  of,  200 :  forms 
of,  no  warrant  for  in  Scripture,  ii.  499 — 503  :  reasons  against  the 
use  of  the  forms  in  the  English  Establishment,  ii.  504. 

Preaching,  an  official  act,  i.  459  :  the  principal  work  of  the  ministry', 
but  incompatible  -w-ith  prelacy,  ii.  384  :  lay,  vindicated,  iii.  288  : 
lay,  not  forbidden  by  the  power  of  binding  and  loosing  sins,  289  ; 
not  by  the  commission  of  prophets  and  apostles,  291  :  inspiration 
of  the  first  teachers  and  the  imposition  of  hands,  no  valid  argu- 
ment against,  292 :  nor  the  extraordinary  gift  in  the  apostolic 
churches,  296  :  nor  the  gift  of  tongues,  301  :  edification,  a  ground 
for,  303:  not  forbidden  by  the  spiritual  gifts  in;  1  Cor.  xiv.  304  : 
the  special  revelation  mentioned,  not  a  valid  argument,  306 :  the 
forbidding  of  Eldad  and  Medad,  no  argument  against,  308  :  Scrip- 
ture sustains  the  practice,  309 — 335. 

Precepts,  afKrmative  and  negative,  how  to  be  understood,  i.  50. 

Predestination,  preface  of  Turretin  on,  i.  269,  270  :  meaning  of  the 
term,  271  :  defence  of,  272  :  articles  of  the  Synod  of  Dort  on, 
272,  273  :  punishment  of  sin,  how  comiectod  with,  283  :  condi- 
tions of,  386. 

Prelacy,  how  upheld,  ii.  45  :  prayer  extolled  by,  for  the  pxirposo  of 
setting  aside  jjh  acliing,  78  :  subverts  the  order  of  Christ,  iii.  141  : 
not  a  plant,  planted  by  Ciod,  must  therefore  be  plucked  up,  143 : 
a  worldly  system,  144  :  unscriptural,  therefore  unlawful  for  the 
people  of  God  to  be  coimected  with,  146  :  a  support  of  the  papal 
system,  147. 

Prelates  send  the  ministers,  not  the  church,  in  the  Establishment, 
ii.  380:  how  regarded  by  Nonconformists,  iii.  417. 

Prcsl)ytery,  in  each  churdi  approved,  iii.  28,  468. 

Pride,   displayed  in  the  selection  of  associates,   i.  102  :    the  proud 


INDEX  OF  SUBJECTS.  505 

abominable  to  God,  232  :  sho-wn  most  generally  in  apparel,  232  : 

remedies  against,  233. 
Priestly  office  of  Christ,  corrupted  in  the  English  Establishment,  ii.  276. 
Priests,  Romish,  and  English  clergy,  have  the  same  office,  37 G. 
Profession  of  religion,  does  not  make  the  matter  of  the  chiirch,  ii.  281, 

283. 
Prophesying  (or  preaching),  ii.  246  :  nature  of  discussed,  248 — 2ol  : 

mcanmg  of,  iii.  324  :  Avomcn  restrained  from,  no  valid  argument 

against,  iii.  326  :  duty  of  proved,  331  ;  the  exercise  of,  to  whom 

committed,  55 — 58. 

Redemption,  universal,  iii.  258  :  meaning  of  the  word,  260 — 262. 

Reformation  effected  by  Elizabeth,  imperfect,  not  the  same  in  charac- 
ter ^\-ith  that  effected  by  Hezekiah,  Josia.h,  Nehemiah,  in  the 
JeA^ish  chiu-ch,  ii.  309—318,  492  :  not  voluntary,  318. 

Regeneration,  iii.  250,  265  :  means  necessary,  268. 

Religion,  differences  and  controversies  respecting,  i.  31  :  controver- 
sies sometimes  necessary,  always  dangerous,  36 :  rites  of,  some 
essential,  and  some  a  matter  of  order,  32,  33  :  the  best  thing,  its 
corruption,  therefore  the  worst,  33  :  the  amount  of,  is  what  a 
man  has  betAveen  him  and  God,  33,  35  :  differences  in,  do  not 
dissolve  natural  or  civil  obligations,  39  :  does  not  depend  on 
probabilities,  ii.  20  :  zeal  in,  against  supposed  error,  in  danger  of 
becoming  wrath,  iii.  97  :  real,  in  the  heart,  its  bearmg  on  the 
ordinance  of  baptism,  170. 

Reproofs,  church,  not  du-ected  by  John  against  officers  only,  ii.  177. 

Rewards  and  punisliments  in  this  life,  the  prmciple  of,  i.  7,  214  : 
influence  of,  on  society,  215  :  how  punislmient  ought  to  be 
administered,  216. 

Riches  and  poverty,  i.  122. 

Robinson,  John.  [See  Life  of,  vol.  i.,  and  various  notices  of,  vol.  iii. 
464—475.] 

Rome.  Is  Rome  a  true  church?  the  question  examined,  ii.  293 — 
302  :  the  negative  proved,  302 — 307:  admitted  to  be  the  mother 
of  the  English  Establishment,  304,  305. 

Sacrifice  of  Chi'ist,  iii.  264. 

Saints,  characteristics  of,  constitute  the  church,  ii.  110 — 12S  :  form 
the  highest  order  in  the  church,  228  :  perfect  m  Clii-ist,  272. 

Salvation,  apostolic  labours  insufficient  to  secure ;  illumination  or 
"drawing"  (John  vi.  44)  necessary  to,  i.  315:  more  than  pub- 
lishing the  gospel  necessary  to,  316  :  refusal  of,  by  the  lost,  328. 

Schism,  what  its  origin,  i.  70  :  description  of,  71  :  separation  of  the 
Independents  from  the  Establislinient  does  not  constitute,  ii.  87. 

Schwcnckfeldians,  account  of,  ii.  282. 

Scriptures,  their  design  and  province,  i.  43  :  their  perfection  does 
not  exclude  reason,  i.  46  :  translations  of,  and  the  originals,  their 
comparative  value,  i.  47  :  have  but  one  immediate  proper  sense, 
i,  48  :  obscure  words  and  phrases  in,  how  to  interpret,  49  :  com- 


500  INDEX  OF  SUBJECTS. 

mentarics  to  be  used,  ol  :  to  be  expounded  by  other  scriptures, 
ii.  178  ;  interpretation  of,  by  Episcopalians,  to  support  their 
theory  and  practice,  217. 

Selfishness  detestable,  i.  164. 

Separation,  when  la-\vful,  ii.  208. 

Shepherds,  properties  of,  overtlirow  diocesan  Episcopacy,  ii.  412. 

Silence,  not  always  %\'ise  and  right,  i.  106. 

Simplicity  and  craftiness  illustrated,  i.  81. 

Sin,  its  punishment,  i.  210  :  rational  creatures  capable  of,  210  :  arc 
men  compelled  to?  393:  liberty  and  necessity  to  commit  may 
co-exist,  398:  itself  unreasonable,  211 :  its  greatness,  212:  against 
the  Holy  Ghost,  213:  followed  by  pimishment,  214:  God  the 
author  of,  denied  by  the  Synod  of  Dort,  273  :  cause  of,  in  Adam, 
274:  privative,  294  :  exists  in  the  soid,  296  :  none,  light,  ii.  15  : 
connivance  at,  in  what  it  consists,  257:  from  the  creature  only, 
iii.  239  :  permitted  by  God,  240  :  original,  experience  proves, 
246—249. 

Slander,  what  constitutes,  i.  174  :  dcvilisli,  injurious  to  all,  176  : 
good  conscience  and  a  good  name,  a  defence  against,  177. 

Smyth,  the  Ilev.  J.,  change  of  sentiment,  iii.  460. 

Sobriety,  the  demand  of  scripture  and  nature,  i.  128  :  joined  to 
watchfulness,  130. 

Society  and  friendship  natxiral  to  man,  i.  157  :  should  be  sought,  159. 

Soul,  origin  of,  iii.  247. 

South wark,  church  at,  account  of  by  the  Rev.  J.  TVaddington  and 
the  Editor,  iii.  439—454. 

Speech,  an  index  of  the  mind,  i.  100 :  of  the  wise,  profitable,  101  : 
injurious,  unbecoming,  103  :  long  and  short,  when  commendable, 
105. 

Substance  and  circumstance,  difierence  between,  ii.  22. 

Sumner,  Geo.,  his  interesting  work  on  Pilgrims  of  Leyden,  in  Memoir 
of  Ilobinson,  1. 

Suspicion,  definition  of,  i.  180  :  when  carried  to  extremes,  violates 
the  law  of  charity,  181  :  to  be  avoided,  182. 

Swearing,  irreverent  toward  God,  i.  203  :  punishment  of,  204. 

SjTiagogues,  natvu-e  of,  ii.  197. 

SjTiods,  no  autliority  for,  in  Acts  xv.  ii.  208. 

Teachers,  false,  no  Scripture  conunands  to  hear,  ii.  460. 

Temples  and  consecrated  places,  iii.  59. 

Temptations,  what  included  in,  i.  189  :  how  dra^^'n  into,  190  ;  advan- 
tageous to  the  pious,  191  :  to  bo  delivered  from,  nliould  bo  a 
matter  of  prayer,  192. 

Testimony,  human,  when  useful,  i.  57. 

Things,  use  and  abuse  of,  119 — 122:  indifTercnt,  on  what  principle 
to  be  used,  iii.  59—62. 

Thoughts  of  evil,  not  always  evil  thoughts,  i.  90  :  judged  of  by  man 
and  by  G(hI  on  different  principles,  i.  100. 

Truth,  what  ciass  of  persons  God  will  direct  in,  i.  41  ;  and  false- 


INDEX  OF  SUBJECTS.  507 

hood,  definition  of,  72  :  to  be  reverenced,  above  all  men,  73  :  to 
be  propagated,  74  :  to  confirm  it,  three  diSerent  methods,  i.  202. 
Tyro  and  Sidon,  repentance  of,  i.  396. 

Union  among  Christians,  marks  of,  i.  331 :  "with  the  \inlioly  to  be 
avoided,  351. 

Wadsworth,  Thomas.     [See  notice  of,  iii.  452.] 

Watson,  Dr.  James,  pastor  of  the  church  at  Southwark,  iii.  453. 

Wealth,  the  pirrpose  for  which  it  is  bestowed  ;  its  accumulation  for 

the  most  part  contraiy  to  God's  method  in  nature  and  grace,  i. 

22  :  not  used  does  not  make  rich,  122  :  temptations  of,  124. 
Well-doing,  equability  and  perseverance  in,   habitual  to  tho  good 

man,  i.  24. 
WHl  of  God,  its  nature  and  its  exercise,  i.  12,  13, 
Wisdom  of  God,  manifest  in  his  works,  nature  of  his  works,  and  how 

controlled  by,  i.  13,  14 :  and  folly  illustrated,  i.  83  :  importance 

of,  86. 
Works  of  God  exhibit  hia  perfections,  the  result  of  hia  will,  power, 

and  wisdom,  i.  11 — 17. 
Worship,  according  to  the  Prayer-book,  false,  ii.  450. 

Youth  (and  age,)  influence  of  in  the  commonwealth,  i.  250  :  what  is 
becoming  to  each,  251  :  virtue  of,  grateftd  in  old  age,  252  :  the 
honour  of  a^e  cannot  be  borne  by,  253  :  to  live  well  ha»  is  wise,  253. 

Zeal,  defined,  in  religion,  despised  by  w^ordly  men,  i.  204  :  false  and 
true  described,  205,  206 :  requires  to  be  regidated,  ii.  1 — 5  : 
its  characteristics,  ii.  25. 


INDEX 

OF  AUTHORS  REFERRED  TO  OR  QUOTED, 

"WITH  OCCASIONAL  BRIEF  NOTICES  OF  THEIR  "WORKS  AND  HVF^. 


-iEMiLius,  Paulus,  liistorian,  born  at  Verona,  died  in  Paris   1529, 

i.  243. 
Agesilaus,  King  of  Sparta,  died  b.c.  3G2,  i.  104. 
Ainsworth,  Rev.  H.,  [see  notice  of,  vol.  iii.  462],  i.  405,  407,  411 ;  ii.  1, 

50,  51,  59,  157  ;  iii.  106,  107,  127. 
Alciatus,  Andrew,  a  Milanese  la^vyer,  died  at  Pavia  in  1550,  i.  79. 
Alison,  Dr.  R.,  a  divine  of  the  English  Church,  ii.  7,  47. 
Allen,  Rev.  AV.,  D.D.     [See  Descendants  of  Robinson,  i.  Ixxi.] 
Ambrose,  Bishop  of  Milan,  born  333,  died  397,  i.  73,  100,  131,  169, 

190,  233,  243,  255. 
Anacharsis,  A  Scythian  philosopher,  flourished  600  years  n.c.  i.  54. 
Anselin,  Archbishop  of  Canterbury,  born  in  Piedmont,  died  in  1109, 

i.  210. 
Antisthcnes,  an  Athenian  philosopher,  born  B.C.  423,  i.  177. 
^Vntoninus  Marcus,   philosopher  and  emperor,  bom  121,  died  180, 

i.  139. 
Aristotle,  the  head  of  the  Peripatetic  School  at  StagjTra  in  Thrace, 

flourished,  n.c.  384,  i.  73,  130,  244,  252. 
Arminius,  James,  a  Dutch  divine,  professor  of  di\'inity  at  Leyden, 

died  1609,  iii.  52. 
Audaius,  founder  of  the  sect  of  Audirans,  ii.  45. 
Augustine,  an  African  Father,  boi-n  in  354.     His  mother  ^lonica  was 

an  example  of  maternal  pietv,  i.  6,  8,  14,  18,  19,  28,41,  72,  74,  S3, 

90,  94,   110,  119,  126,  130,  146,  155,  157,  165,  167,  168,  187,  192, 

197,  198,  229,  230,  233,  251,  254,  255,  256,  258  ;  iii.  33,  50,  61, 

78. 

Bancroft,  Dr.,  a  tyrannical  flatterer  and  bishop  of  Iving  James,  ii.  50, 

81,  82,  93. 
Barlow,  Bisliop  of  Winchester,  ii.  219. 
Barrowe,  Henry.     [Sec  notices  of,  vol.  iii.  106,  439.] 
Basil,  IJishoj)  of  Csesarea,  born  326,  i.  174. 
Bastingius,  Jer.,  ii.  219. 


INDEX  OF  AUTHORS.  509 

Bernard,  a  divine  of  the  Romish  Church,  Abbott  of  the  Monastery  of 
Clairvaux,  born  in  1091,  i.  20,  25,  62,  76,  78,  79,  110,  114,  126, 
173,  175,  187,  193,  203,  256. 

Bernard,  Richard,  Vicar  of  Worksop,  and  afterwards  Rector  of  Bat- 
combe.     [See  ii.  throughout.] 

Beza,  Theo.,  born  in  1519  in  Burgundy,  died  1605,  i.  91,  210;  ii. 
219;  iii.  32,  33. 

Bodinus,  John,  a  French  lawyer,  born  1530,  died  1596,  i.  81,  111,  182, 
215  ;  iii.  42. 

Bcethius,  a  Roman  philosopher,  and  profoimd  scholar,  i.  128,  143. 

Bradshaw,  AV.,  Rev.,  a  celebrated  Puritan,  ii.  6  ;  iii.  360. 

Broughton,  Hugh,  a  celebrated  polemical  writer,  born  1549,  died  1612, 
iii.  10. 

Brook's  Lives,  [often  quoted  in  editorial  notices.] 

BroANTie,  Robert,  [see  notice  of,  iii.  457],  ii.  57. 

Bucanus,  Guil,,  a  celebrated  continental  divine  of  the  16th  century, 
iii.  23,  27,  45. 

Bucer,  Gerson,  a  learned  divine  of  the  sixteenth  century,  iii.  28,  33. 


Cahin,  John,  born  at  Noyon  in  Picardy  in  1509,  died  1564.      His 

works  form  nine  volumes  folio,  i.  31,  92,  149,  156,  177,  184,  196, 

223,  230,  231,  242,  250  ;  iii.  23,  26,  59. 
Carleton's,  Bishop  of  Chichester,  letters  fromDort,  i.  235;  iii.  35,  62: 
Cart^vright,  Thos,,  a  Puritan   divine,  born  in    1555,   persecuted  by 

Archbishop  Grindal,  imprisoned,  died  at  Warwick  in  1603,  i.  86, 

132,164;  ii.  81,  220  ;  iii.  16,  333. 
Cassander,  Geo.,  a  German  controversialist,  born  1515,  died  1566, 

i.  126. 
Cato,  an  illustrious  Roman  soldier  and  author,  born  n.c.  232,   died 

148,  i.  226. 
Celsus,    a   famous   physician   at  Rome,   wlio  wrote   a  Treatise   of 

Rhetoric,  i.  49. 
Chaddcrton's  Sermons,  Dr.  Lawrence,  ii.  81. 
Chemnitius,  M.,  a  Lutheran  divine,  born  1522,  died  1586,  i    121 

201  ;  iii.  45.  '         ' 

Chrysostom,  John,  a  Greek  father,  born  at  Antioch  in  354,   died  at 

Pityus  on  the  Euxinc  Sea,  in  the  year  407.    On  account  of  his 

eloquence  he  M'as  sui-named  Chrysostom,  i.  e.  Golden-mouthed, 

i.  49,  151,  160,  173,   177,  182,  206,  223,  241  ;  iii.  42,  53. 
Cicero,  the  celebrated  Roman  orator,  born  b.c.  106,  died  b.c.  43,  i  31, 

69,  73,  104,  131,  134,  148,  165,  168,  169,  203,  209,  215,  233,  235, 

251. 
Cluse,  De  Les,  a  French  preacher  in  Amsterdam,  [sec  notice  of,  iii. 

127],  iii.  132,  148. 
Comenius,  a  divine  at  Amsterdam,  bom  1592,  died  1671,  i.  55. 
CjTJrian,  an  African  fatlier,  born  at  Carthage  in  the  first  half  of  the 

thii-d  century,  i.  122,  172,  198  ;  iii.  7,  23,  41. 
Cyril,  Patriarch  of  Alcxaaidria,  died  444,  i.  60,  200. 


5 1  0  INDEX  OF  AUTHORS. 

Daneus,  Lambert,  a  celebrated  divine,  i.  IGO. 

Dionysius,  Bishop  of  Alexaiidi-ia,  a  disciple  of  Origen,  i,  3. 

Donatus.     [.Sec  notice  of,  ii.  44.] 

Dove,  Dr.,  an  English  divine,  ii.  184. 

Dowuamc,  Dr.,  Bishop  of  Derry,  ii.  91,  184. 

Edwards,  President,  works  referred  to  in  note,  i.  294. 

Epictetus,  a  stoic  philosopher  in  the  reign  of  the  Enipcror  Domitian, 

originally  a  slave,  i.  169. 
Erasmus,  Desiderius,  was  bom  at  Rotterdam  in  1467,  reputed  the 

most  learned  man  of  his  day  in  Europe  ;  works,  10  vols,  folio,  i.  97, 

119,  238,  247. 
Eusebius,  Pamphilius,  born  in  Palestine  about  270,  died  about  338  ; 

author  of  Ecclesiastical  Historv,  i^c  ;   works,  3  vols  folio,  i.  20, 

27,73,  83,  176,  217;  iii.  49,  58,  328. 
Euring,  "SVilliam.    [See  notice  of,  iii.  283.] 

Eerus,  i.  23. 

Ficinus,  Marcilius,  lived  m  the  fifteenth  century,  i.  32. 
Fox,  the  martjrrologist,  a  native  of  Boston,  bom  1517,  died  1587,  ii. 
220. 

Gellius,  John,  bom  at  Florence  in  1498,  was  a  learned  shoe-maker, 

a  member  of  the  academy  at  that  city,  an  eminent  Greek  scholar  ; 

Dialogues  are  highly  valued,  i.  240. 
Giffard's  book  referred  to,  ii.  45,  et  alibi. 
Greenham,  a  Puritan  divine  at  Drayton  and  Chrlstchurch,  born  1531, 

died  1591,  i.  91,  169. 
Greenwood,  John,  B.A.     [See  notice  of,  iii.  439.] 
Gregory   Nazianzen,    Bishop  of  Constantinople,  was  bom  in  324  ; 

works,  2  vols  folio,  i.  27,  130,  132,  134,  140,  151,  155,  164,  190, 

191,  198,  208,  228,  256. 
Grotius,  Hugo,  was  the  son  of  a  Burgomaster  at  Delft,  bom  in  1583  ; 

his  works  aie  numerous  and  learned,  i.  101,  156,  192,  257;  iii.  101. 

Hale's  Letters  from  Dort,  referred  to,  i.  265. 

Ilall's  llcv.  Peter,  "  Hanuony  of  Protestant  Confessions,"  referred  to 

or  quoted  in  editorial  notices,  i.  265,  273  ;  iii.  9,  10,  17, 
naU,  Bishop.     [Sec  notice  of,  iii.  397.] 
Uanbury,  Benjamin.     Notices  of  liis  works  often  occur  in  editorial 

notes,  ii.  59  ;  iii.  84,  127,  especially  453,  459,  463,  465. 
Ilellwisse,  [sec  a  biographical  sketch  of,  iii.  155],  i.  342,  452. 
Herodotus,  Greek  lii.storian,  born  at  llalicarnassus,  n.c.  484,  i.  176. 
Hooper,  Bishop  of  Gloucester,  niartvr  in  1555,  ii.  220. 
Hubert,  i.  175. 

Ignatius,  a  disciple  of  the  evaniii.  li>t  John,  Bisliop  of  Antiocli,  and 
a  martjT,  torn  to  pieces  by  lions  at  Home,  107  ;  i.  60,  140,  169 ; 
iii.  49. 


INDEX  OF  AUTHORS.  {jll 

Irenecus,  Bishop  of  Lyons,  a  disciple  of  Polycarp,  i.  48,  82. 
Isiclorus,  an  exegeticid  writer  at  Pelusiuin,  died  a.d.  450,  i.  165. 

Jacob,  Henr^',  [see  notice  of,  iii.  444  ;  character  of,  446],  ii.   17,  82, 

221,  397;  iii.  58,  339. 
Jerome,  a  native  of  Prague,  a  disciple  of  John  IIuss,  died  a  martjT  in 

1416,  i.  46,  115,  122,  128,  133,  227,  242,  256  ;  iii.  5. 
Johnson,  Francis,   Amsterdam,  ii.   6,  50,  62,  397;   iii.  25,  360,   441, 

et  alibi, 
Josephus,  the  Jewish  Historian,  born  a.d.  37,  died  95,  i,  90,  232, 

242  ;  iii.  299. 
Junius,  Francis,  Professor  of  Divinity  at  Leyden,  i.  12,  44;   iii.  14, 

16,  49,  55,  61,  101,  149. 

Keckcrman,   Bartholomew,  Professor  of  Philosophy,  Dantzic,   died 

1609,  i.  42,  95,  143;  iii.  45. 
Knox,  John,  the  celebrated  Scotch  reformer,  i.  296. 

Lactantius,  a  father  of  the  church  ;    Constantino  appointed  him  tutor 

to  his  son,  i.  131,  149,  150,  179,  219,  220. 
Laertius,  Diogenes,  a  Greek  author,  died  a.d.  222,  i.  121,  152,  239. 
Livius,  or  Li\y,  the  celebrated  lloman  historian,  born  B.C.  59,  died 

A.D.  17,  i.  82,  138. 
Lucifer,  Bishop  of  Cagliari  in  the  fourth  ccnturj^  ii.  44. 
Luther,  the  celebrated  German  reformer,  i.  48,  60. 

Macrobius,  a  Latm  -^Titer  of  the  fourth  century,  i.  342. 
Maldonatus,    a   Spanish  Jesuit,  who  "«TOte  on  origuial  sin,  and  on 

grace,  &c.,  ii.  219. 
Martial,  the  epigrammatic  poet,  born  in  Spain,  died  in  104,  i.  125. 
Martyr,  Justin,  an  early  Greek  -writer,  mart}-red  at  Pome,  165,  iii.  49. 
Mart^T,  Peter,  a  native  of  Florence,  a  Professor  of  Divinity  at  Oxford 

in  the  reign  of  Edward  YL,  i.  57  ;  ii.  447  ;   iii.  58. 
Melancthon,  Luther's  companion,  i.  49,  140,  233,  250  ;  ii.  232,  446. 
Menander,  a  Greek  poet,  liom-ished  at  Athens,  b.c.  342  ;     i.  95,  236. 
Morneus,  Philip,  a  French  diAine,  i.  32,  45,  68,  104. 
Morton,  or  Murton,  i.  266,  207,  449,  466. 
Mosheim's  Ecclesiastical  Ilistorj',  often  referred  to  in  editorial  notes. 

Ncal,  History  of  the  Puritans.     [See  A'arious  notes.] 

Nicholas,  Henry,  the  founder  of  the  sect  of  the  Farailists,  i.  390. 

Novatian.     [See  notice  of,  ii.  45.] 

Paget,  John,  a  -svTiter  against  the  Separatists  in  Holland,  iii.  127. 

Panormita,  i.  96. 

Pai-eus,  David,  a  celebrated  German  divine  of  the  seventeenth  century, 

i.  242  ;  iii.  75. 
Parker,  Matthew,  an  episcopal  divine,  iii.  33,  69. 
Patricius,  Francis,  an  ItaHan  author  of  the  sbcteenth  century,  i.  128. 


512  INDEX  OF  AUTHORS. 

PajTie,  Dr.  George,  quoted.     [See  note,  i.  201.] 

Perkins,  AVilliam,  a  Puritan  divine  of  C^ambridgc,  [see  notice  of,  iii. 

425],  i.  16,  62,  193,  202,  257,  467,  468  ;    ii.  446  ;  iu.  23,  61,  425, 

et  alibi. 
Philo-Judicus,  a  learned  Jewish.  MTiter,  flourished  in  the  first  cen- 
tury, i.  5,  112. 
Philpot,  Bishop,  the  martjT,  i.  194. 

Pmdarus,  the  prince  of  lyric  poets,  flourished,  500  n.c,  i,  119. 
Piscator,  the  celebrated  commentator,  bom  1546,  died  1626,  iii.  23. 
Plato,  Athenian  pliilosopher,  flourished,  430  n.c,  i.  92,  219,  226,  249. 
Plautus,  a  Iloman  •\\Titer,  died  u.c.  184,  i.  76. 
Pliny,  the  natural  historian,  born  a.d.  23,  perished  at  Ilerculaneum 

79,  i.  137,  164,  165. 
Plutarch,  a  celebrated  historian,  a  native  of  Cheronea,  in  Ba?otia, 

died  140,  i.  23,  79,  88,  92,  97,  101,  120,  121,  134,  161,  172,  173, 

216,  228,  234,  237,  251,  cf  alibi. 
Politian,    a   learned   Tuscan   historian,  poet,  and  critic,  died  1494, 

i.  89,  173,  193. 
Polybius,  a  Greek  historian,  died  p.c.  121,  i.  133. 

Ringelberd,  a  Dutch  divhie  of  the  sixteenth  century,  i.  114. 

Sadecl,  Anthony,  a  celebrated  divine,  Hebrew  Professor  at  Geneva, 

whose  works  are  published  in  three  vols,  folio,  ii.  447  ;  iii.  14,  58. 
Sallust,  a  Latin  author,  born  u.c.  86,  died  B.C.  34,  i.  132. 
Scaliger,  a  voluminous  -\\Titer,  born  1540,  died  1609,  i.  5,  38,  59,  GO, 

64,  72,  172,  224,  225,  235,  256  ;  iii.  22. 
Scott,  Kev.  Thomas,  referred  to  in  note,  i.  265. 
Seneca,  a  Iloman  philosopher,  flourished  in  the  begmning  of  the  first 

century,  i.  20,  67,  78,  86,  102,  122,  146,  159,  160,  172,  180,  193, 

216,  et  alibi. 
Smyth,  John,  the  Separatist  at  Amsterdam,  who  became  a  Baptist, 

i.  452  ;   ii.  1,  62,  157,  216;    iii.  168,  169,  et  alibi. 
Snecanus,  Gellius,  a  celebrated  divine  of  the  sixteenth  century,  iii. 

37,  75. 
Socrates,  the  Athenian  philosopl)er,  born  u.c.  469,  died  n.c.  399,  i.  79. 
Stoebus,  John,  a  Greek  author  of  the  fifth  ccntiiry,  i.  239. 
Stoughton,  llev.  J.,  "  Spiritual  Heroes,"  quoted  in  note,  iii.  416. 
Suetonius,  the  Iloman  historian  of  the  second  century,  i.  103,  180, 

232,  235. 
Sumner's   Memoirs   of  the   Pilgruns    at   Leyden.    [See   Ilobhison's 

Memoir,  i.] 
Tacitus,  the  celebrated  liistorian,  i.  148. 
Terence,  a  Roman  poet,  an  African  by  birth,  died  B.C.   159,  i.  22, 

129,  146,  221,  251. 
Tcrtullian,    a   father  of  the  church,  flourished  under  the   cm])crors 

Scverus  and  Caracalla,  i.   12,  25,  31,  40,  47,  49,  50,  72,  77,  91, 

108,    146,    188,    200,    252,    tt   alibi;   iii.  7,   13,   19,  25,  28,  40 

49,  78. 


INDEX  OF  AUTHORS. 


5  13 


Thales,  the  founder  of  the  Ionic  sect  of  philosophers,  died  B.C.  545, 

i.  2,  33. 
Thcodorct,  an  ecclesiastical  historian  and  commentator,  &c. ;  works, 

4  vols.  foHo,  i.  104. 
Tremelius,  joint  translator  of  the  Scriptures  \\ith  Junius,  iii.  149. 

Udal,  John,  [see  notice  of,  ii.  220.] 

TJndcrhill,  E.  B.,  Esq.,  frequently  referred  to  in  editorial  notes,   i. 

452  ;    iii.  456,  459,  et  alibi. 
XJrsinus,  A  German  Divine,  Professor  at  Heidelberg  i.  59,  417  ;  iii. 

23. 

Varro,  Roman  writer,  died  B.C.  29,  iii.  54. 

Virgil,  Polydorus,  Latin  historian,  born  at  Urbino,  died  1595,  iii.  45. 

Whitaker,  Dr.,  a  writer  against  Popery,  died  1595,  i.  45,  47,  56  ;  iii. 

36,  39. 
Whitgift,  Archbishop  of  Canterbury,  ii.  220. 
Williams,   Dr.   Ed.,  "Treatise  on  Equity  and  Sovereignty,"  note, 

i.  294. 
Willoughby,  Lord,  i.  82,  92. 
Wolfius,  John,  a  Latin  Divine  of  the  sixteenth  century,  iii.  40,  59. 

Yates,  J.,  B.D.,  biographical  notice  of,  iii.  283. 
Yoixng's  Chi-onicles,  ii.  59,  and  iii.,  frequently. 

Zanchius,  Petrus»  i.  64,  77,  80  ;  ii.  447;  iii.  33,  62. 
Zuinglius,  the  celebrated  Swiss  reformer,  ii.  218. 


VOL.  III.  L  L 


INDEX 

OF  IMPORTANT  TEXTS  OF  SCRIPTURE 
ILLUSTRATED  OR  QUOTED. 


GENESIS. 


Chap. 
2 

3 
4 
6 

17 

09 


20 
26 


Ver. 

Vol. 

.   .  17   . 

1. 

.   .15   . 

m.   . 

.  .  12,  16 

111. 

.  .  2—5. 

iii. 

.  7 

i. 

.  .  2—12 

1. 

23 


EXODUS. 

21,  22    .     i. 
32,  33    .     i. 

LEVITICrS. 

24     .     .     i. 
11,  12  .     i. 

NUMBERS. 

23,  24    .     i. 

28  .     .     iii. 

29  .     .     iii. 

DEUTERONOMY. 

37  .  . 


7,8 


1  SAMUEL. 
.   .   .   i. 


Page 
404 
128 
128 
128 
439 
281 


281 
375 


346 
346 


499 
308 
310 


321 
321 
405 
321 


298 


Chap. 
16 

24 


12 
12 
17 
36 


4 

:  16 

i  103 
15 


16 


45 


2  SAMUEL. 

Ver.       Vol. 
10   .   .   i.   . 
1   .   .  i.   . 

Page 
.  303 
.  304 

1  KINGS. 

26   .   .   i.   . 

22  .  .  i.  . 

.  396 
.  304 

2  CHRONICLES. 

10,  11,  12  i.  . 

1,  15,  16  i.  . 

7—34  .  iii.  . 
16  .  .  i.   . 

.  278 
.  282 
.  311 
.  332 

JOB. 

21  .  .  i. 


PSALMS. 


304 


3  .  .  i.  . 

.  313 

3  .  .  i.  . 

.  322 

14  .  .  i.  . 

.  410 

3  .  .  i.  . 

.  313 

PROVERBS. 

4   .   .   i.   . 

.  301 

ISAIAH. 

19  .  .  i.  . 

.  369 

JEREMIAH. 

11,14,  17,  22  i. 

.  398 

INDEX  OF  TEXTS. 


515 


EZEKIEL. 

Chap. 

Ver. 

Vol. 

Page 

Ver. 

Vol. 

Page 

12  . 

.  39,  40 

.  i. 

.  .  309 

.   .   18   .   . 

.  .  291 

12  . 

.  42  . 

.  ii. 

.  .  196 

.  .  18  .  . 

.  .  409 

13  . 

1  . 

.  i. 

.  .  383 

.  .  11  .  . 

i. 

.  .  291 

16  . 

.   2  . 

.  ii. 

.  .  196 

.  .  18  .  . 

i. 

.  .  289 

17  . 

.  6,  9,  14,  16  ii. 

.  .  350 

20  . 

.  21—23 

.  ii. 

.  .  155 

MATTHEW. 

.   .   10   .   . 

i. 

.  .  416 

ACTS 

• 

.   .   15   .   . 

i. 

.  .  372 

1  . 

15,  23—25 

ii. 

.  .  145 

.  .   9  .  . 

ii. 

.  .  499 

1  . 

.  20—26 

iii. 

.  .  37 

.  .  31,  32  . 

i. 

.  .  306 

2  . 

.  38,  39 

.  i. 

.  .  421 

.  .  1,  5,  6  . 

iii. 

.  .  313 

2  . 

.  40  . 

.  ii. 

.  .  348 

.  .  11  .  . 

iii. 

.  .  314 

2  . 

.  39  . 

.  iii. 

213,227 

.  .  30  .  . 

iii. 

.  .  75 

5  . 

.   3  . 

.  i. 

.  298 

.  .  24—30  . 

ii. 

.  .  121 

6  . 

.  3,  6 

.  ii. 

.  145 

.  .  47—50  . 

ii. 

.  .  128 

6  . 

1—8. 

iii. 

.  .  38 

.  .  16—18  . 

ii. . 

133,154, 

10  . 

.  34,  35 

ii. 

.  71 

156 

13  . 

.  48  . 

i. 

.  366 

.  .  15—17  . 

ii. 

.  184 

14  . 

21—23 

ii. 

.  145 

.  .   7  .  . 

i. 

.  391 

14  . 

27  . 

ii. 

.  208 

.  .  15—17  . 

iii. 

.  32 

14  . 

23  . 

iii. 

.  38 

.  .  17  .  . 

ii. 

.  178 

15  . 

18  . 

i. 

.  398 

.  .  20  .  . 

i. 

.  448 

15  . 

1—3,  2C 

1  ii. 

.  208 

i. 

.  335 

15  . 

17  . 

26  .' 

.  iii. 
i. 

.  38 

.  .  14  .*  ! 

i. 

.  317 

.  407 

.  .  24  .  . 

i. 

.  301 

19  . 

8,9. 

ii.  . 

.  349 

.  ,  53  .  . 

i. 

.  298 

20  .  . 

35  . 

i. 

.  23 

.  .  16  .  . 

i. 

.  455 

.  .  19  .  . 

i. 

.  448 

ROMA> 

^s. 

.  .  19  .  . 

ii.  . 

96,  98, 

1  .  . 

28—32  . 

i.'  . 

.  282 

155 

2  .  . 

5  .  . 

i.  t 

J23,  338 

2  . 

29  . 

i. 

.  385 

MARK. 

4  .  . 

11  .  . 

i. 

.  440 

.  .  12,  13  . 

i. 

.  306 

4  .  . 

11  . 

iii.  . 

.  210 

5  .  . 

6,  8.  . 

i.  . 

.  329 

LUKE. 

5  .  . 

12  .  . 

i. 

.  405 

.   .    6   .   . 

i. 

.  342 

5  .  . 

12,  14 

iii.  . 

.  244 

.  .  30  .  . 

i. 

.  301 

5  .  . 

10  .  . 

i. 

.  259 

.  .  32  .  . 

.  306 

6  .  . 

11  .  . 

i. 

.  419 

.  .   2  .  . 

ii.  . 

.  499 

7  .  . 
9  .  . 

1  .  . 

i.  . 
i. 

.  405 
349  seq. 

JOHN. 

10  .  . 

14,  15  . 

ii.  . 

.  402 

.  .  28, 29,  39 

iii. 

.  316 

11  .  . 

32  .  . 

i. 

.  345 

.  .  44  .  . 

i. 

.  401 

14  .  . 

17,  18  . 

ii.  . 

.  72 

.  .  44  .  . 

iii.  . 

.  128 

15  .  . 

20  .  . 

ii.  . 

.  273 

.  .  22  .  . 

ii.  . 

.  196 

1  COR 

.  .  27,  28  . 

i. 

.  382 

1  .  . 

1   .   . 

ii.  . 

.  104 

.  .  3,8,27. 

iu.  . 

.  370 

2  .  . 

14,  15  . 

i.  . 

.  314 

516 


INDEX  OF  TEXTS. 


Ver. 

Vol. 

Page 

COL. 

.  6,  7   . 

i.  .  . 

315 

Chap. 

Ver.       Vol. 

Pa(?e 

. 

ii.  178 

251 

1   . 

.  17  .  .  ii. 

.  .  274 

.  4,  5 

ii.  .  . 

227 

3  . 

.  12  .  .  i. 

.  .  324 

.  11  .  . 

ii.  .  . 

323 

.  14  .  . 

i.  .  . 

422 

1  Til  ESS. 

14  .  . 

iii.  .  . 

18 

1  . 

.  4—6   .  i. 

.  .  324 

.  1,  2   . 

ii.  .  . 

10 

2  THESS. 

2 

ii.  402 

403 

2  . 
2  . 

OA  e 

'.     1,  2  .*  ! 
.  16  .  . 

i.  .  . 

ii.  . 

425 
98 

.  i. 

.  3,  4  .  .  ii. 

.  30o 
427,  468 

.  20,  21  . 

ii.  .  . 

70 

3  . 

.  15  .  .  ii. 

.  .  323 

25,  27  . 

ii.  .  . 

27 

1  TIM, 

18  .  . 

iii.  .  . 

372 

1  . 

.  19  .  .  i. 

.  .  375 

ii.  . 

264 

2  . 

6  .  .  i. 

.  .  331 

4  .  . 

i.  .  . 

290 

2 

6  .  .  iii. 

.  .  259 

28  .  . 

ii.  182 

225 

4  . 

6  .  .  ii. 

.  .  399 

10,  12  . 

iii.  .  . 
ii.  274- 

269 
-251 

4  . 

.  10  .  .  i. 

.  .  331 

3  .  . 

iii.  .  . 

55 

2  TIM. 

26  .  . 

iii.  .  . 

303 

2  . 

.  18—20  .  iii. 

.  .  262 

30  .  . 

iii.  .   . 
iii.  .   . 

306 
323 

2  . 

.  25  .  .  i. 

.  .  323 

22 

i.  .  . 

413 

HEB. 

21—26  ■ 

iii.  .  . 

244 

11  . 

.  15  .  .  i. 

1  PETER. 

.  .  371 

2  COR. 

2 

.     1   .   .   i. 

.  .  323 

6  .  . 

iii.  . 

37 

2  '. 

5  .  .  ii. 

.  .  328 

U,  15  . 

i.  .  . 

330 

4  . 

.   4,10,  11  iii. 

.  .  320 

• 

ii.  .  . 

344 

1  .  . 

i. 

380 

2  PETER. 

14—18  . 

ii.  . 

339 

2  . 

.    1,  11  .   iii. 

.  .  263 

13  .  . 

iii.  . 

173 

3  . 
3  . 

4  .  .  i. 

.   9  .  .  i. 

.  .  297 
.  .  332 

GAL. 

1  JOHN. 

• 

22—31  . 

.  i.  . 

433 

1  . 

2  . 

6  .   .  ii. 
.  12  .  .  iii. 

.  .  339 
.  .  270 

EPH. 

2  . 

.  19  .  .  i. 

385,  389 

, 

8   .  . 

i.  .  . 

323 

2  . 

.  18,  19  .  i. 

.  .  263 

cS— 11   . 

ii.  .  . 

161 

11,  12  . 

ii.  170, 

420 

REV. 

. 

12,  13  . 

iii.  .  . 

269 

2 

2,  9   .  iii. 

.  .  173 

• 

8—11  . 

iii.  .  . 

315 

6  . 
11  . 

.  11  .  .  i. 
3  .  .  iii. 

.  .  332 
.  .  321 

I'HIL. 

13  . 

.   8—11.  i. 

.  .  376 

• 

13   .   . 

i.  .  . 

401 

14  . 

6  .  .  iii. 

.  .  322 

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"  A  book  for  the  whole  world.  We  shall  rejoice  in  hearing  that  it  is  circulated  not  only 
hy  thousands,  but  by  millions." 

Illustrations  of  the  Practical  Power  of  Faith,  in  a  Series  of  Popu- 
lar Discourses  on  part  of  the  Eleventh  Chapter  of  the  Epistle  to  the  Hebrews. 
By  Rev.  Thomas  Binney.     Second  Edition,  foolscap  8vo.,  cloth,  5s. 

Patristic  Evenings.     By  John  Birt.     Post  8vo.,  cloth,  6s. 

"Tills  is  a  volume  for  all:  a  rich  storehouse  of  general  knowledge— the  result  of  immense 
reading,  and  not  a  little  rctiection."— Christian  Wit?iess. 

Egypt;  a  Popular  and  Familiar  Description  of  the  Land,  People,  and 
Produce.  With  an  Introductory  Essay,  by  Rev.  T.  Boaz,  LL.D.,  Missionary 
from  Calcutta.  Second  Edition,  with  a  Map  and  Fifty  Engravings,  foolsaip  8vo., 
cloth,  OS.  Cni. 

"This  account  of  Egypt  has  already  attained  to  the  honour  of  a  Second  Edition,  and  it 
is  not  difficult  to  prophesy  that  many  more  editions  will  be  called  for.  It  is  by  far  the 
best  account  of  Ecvpt  which  we  possess  ;  popularly  and  pleasingly  written  ;  and  bringing 
before  the  mind's"^  eye  a  more  perfect  picture  of  the  country  and  its  curiosities,  its  people 
and  their  manners,  than  we  ever  remember  to  have  had  produced  by  a  mere  description 
in  words.  It  is  eminently  adapted  for  family  reading,  and  might  usefully  be  introduced 
into  schools  as  a  reading  class-book." — Critic. 

Memoir  of  the  Life  and  Writings  of  Thomas  Cartwright,  B.D., 

the  distinguished  Puritan  Reformer;  including  the  principal  Ecclesiastical  Move- 
ments in  the  Reign  of  Queen  Elizabeth.     By  Rev.  Benjamin  Brook.     1  vol. 

8 vo.,  cloth,  10s.  6d.  ,         ,   .       .      r 

"  It  is  worth  being  born  to -write  such  a  work  as  this,  which  furnishes  the  real  character  of 
the  Reformation,  with  an  account  of  its  interruption  by  the  secular  power,  and  the  ettorts  ot 
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sources  of  Reform."— Christian  Witness. 

Wesleyan  Hymnology;   or,  a  Companion  to  the  Wesleyan  Ilymn- 

Book;  comprising  Remarks— Critical,  Explanatory,  and  Cautionary;  designed  to 
promote  the  more  profitable  use  of  the  Volume.  Second  Edition.  Revised  and 
corrected;  with  an  Appendix,  in  which  the  work  is  vindicated  from  the  censures 
recently  thrown  upon  it.     By  Rev.  W.  P.  Burgess.     18mo.,  cloth,  3s. 

Recollections  of  Northern  India.     With  Observations  on  the  Origin, 

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and  Principal  Places  on  the  Ganges,  &c.  By  Rev.  William  Buyers,  Missionarj- 
at  Benares,  Author  of  "  Letters  on  India,"  &c. 

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tianity.    By  tlio  same  Author.      l"2mo.,  cloth,  .'-is. 

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the'Missionary  Spirit  in  England,  &c.  &c.  By  the  Rev.  John  Campbell,  D.D. 
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"  A  book  of  greater  interest  it  has  seldom  been  our  lot  to  meet  with  :  wr  do  not  recollect, 
indeed,  ever  to  have  perused  one  with  more  interest."— ^r/?r/»r  Revipw. 


Ni:W    \V(^RKS   PUBLISHED   BY   JOHN   SNOW, 


4 


Apostolical    Independency,    cxomplifiwl  in   the  History,    Doctrln( 

Disciitliiic,  anil  OrdiiKiiicrs  df  tlif  ('(iNCKKOATioNAL  Chl'KCHES,  coinmnnl)-  calle 
"  l.M'Ki'KNKKNT.""      I'>y    H^v.  J,  S.  BuiuilT.      Foolsciip  }{vo.,  cloth,  Is.  6(/. 

The  Martyr  of  Erromanga ;  or,  the  Philosophy  of  Missions;  illus- 
trated from  the  Labours,  Death,  and  Character  of  the  late  Rev.  John  Williams 
By  tlic  Rev.  John  Camphell,  D.D.  Third  and  Cheap  Edition,  fuolscjip,  cloth 
with  I'ortniit,  (h.     Lar^a*  Edition,  \0s.  (hi. 

"  No  uninspired  hook  has  ever  done  such  senice  to  the  cause  of  Pettre  as  the  '  Martf 
of  P>romanpa.'  To  the  jirosecution  of  this  Divine-like  purpose,  he  brinps  a  mind  of  a 
ordinar}'  ])o\vers  and  ae(|uiremcnt8,  and  reading  of  a  prodi^rious  amount,  genius  and  ima 
gination  truly  poetical,  with  a  stern  honesty  of  aim,  and  a  sanctiticd  zeal  for  truth."- 
Ilrrald  of  I'l'aci'. 

HV    THE    SAME   AUTHOR. 

Memoirs  of  David  Nasmith :    his   Labours  and  Travrls   in  Great 

Britain,   France,  the  United  States,  and   Canada,       1    vol.   royal    l"2mo.,  cloth 
with  Portrait,  lOs.  6rf. 

Letters  on  the  Bible  Monopoly.     1  vol.  12mo.,  cloth,  2.s.  Qd. 
Letters    on   Pastoral   Visitation,    District   Meetings   of  Churches, 

ConLrretrational     Friendly    Societies,    and    Sunday-School    Listriiction.       Second 

Fditioii,  l"2mo.,  \s. 

Letters  on  Wesleyan  Methodism  in  England  and  the  Colonies,  and! 

a  History  of  Whitticla's  Churches.     }{vo,,  fiti. 

The  Comprehensive  Hymn-Book;  One  Thousand  Hymns,  Original 

and  Selcet 'J.      I'ifth  Kdition.  "J-lnio..  in  sheep,  3s.;  roan,  gilt  edges,  4s. 

Church  Fellowship  for  Young  People.     With  a  Practical  Essay  on 

Marrlnge.      Is. 

Sacramental  Communion  for  Young  People.     A  Treatise  on  the 

Lord's  Supper.      Is. 

Theology  for  Youth.     Ninth  Edition.  Ls. 

A  Catechism  on  First  Principles  of  Saving  Knowledge.     Ninth 

Edition, ;;./. 

A   Catechism    on   the    Facts    of  the    New  Testament.      Ninth 

Kdition.  4'/. 

A  Catechism  on  the  Facts  of  the  Old  Testament.     Ninth  Kdi- 

tiou,  1./. 

The  Marrow  of  Modern  Hymn-Books,  lor  the  use  v>f  Sunday  Schools, 

&c.      h'-ighth  Kdition,  4(/. 

Ten  Sermons  preached  at  the  Tabernacle  and  Tottenham-Court  Chaixd. 
I'y  Rev.  .luiiN  Campbell,  D.D.,  and  Rev.  J.  W.  Richaupson.     On  the  follow- 
ing important  subjects:  —  Self- Examination — Self- Deception  ;   Self-Appri>val 
Self-Condemnation;    S;'lf-Denial  —  Self-Lululgence  ;    S.df- Distrust  —  Self-C  . 
fidence;  Self- Preservation — Self- Destruction.    Foolscap  lUo.,  cloth,  "Js.  (it/. 

Profits  to  he  devoted  to  the  erection  of  (Mass-rooms  for  the  instruction  of  Bilde  Classes 
in  connection  with  the  Tahcmaclo  Cat«'chetical  School. 

British   India,  in  its  Itelation  to  the  Decline  of  Ilindooism,  and  the 

Progress  of  Christianity  ;  containiii:;  Remarks  on  the  Manners,  Customs,  and 
Kiteniture  of  the  People;  on  the  Elfects  which  Idf>latry  has  produced  iipmi  their 
Civil,  Moml,  and  Political  Relations,  &c.  &c.  Ry  Rev".  William  Cami-hkll.  of 
the  liondon  Missionary  Society.  Second  Thousjmd.  \i\o.,  cloth,  beautifully 
illustmted,  12s. 


PATERNOSTER    ROW.  5 

rhe  Pastor's  Glory  and  Joy.     By  Kev.  Lawiji-nce  II.  Dyknes,  B.A. 

Post  lUo.,  (»■(/, 

The  German  Reformation  in  the  Nineteenth  Century;  or,  Illus- 
trations of  Popory  ill  Power,  and  of  Truth  in  Conflict.  Witli  sliurt  Notices  of 
the  Reliijious  State  of  Austria,  Bavaria,  Prussia,  and  the  Baltic  Provinces  of 
Russia.     By  JNIrs.  Stanley  Cakk.    Second  Thousand,  post  8vo.,  cloth,  6s. 

"It  will  afford  us  sincere  pleasure  to  see  this  work  a  companion  to  every  edition,  ay, 
to  every  cojjy  of  D'Aubi-rnc's  History  of  the  Reformation." — iSIdiichcstcr  Times. 

Confessions  of  a  Convert  from  Baptism  /.v  Water  to  Baptism 

IVITH  Water.      Foolscap  Dvo.,  cloth,  "Js. 

"  We  regard  this  work  as  a  good  antidote  to  counteract  the  flippant  and  doRmatic 
statements  which  are  oftentimes  advanced  on  the  never-ending  subject  of  liaptisui ;  and 
which  arc  continuously  made  by  the  most  illiberal  and  least-informed  portion  of  the  im- 
mersion brethren.  \\'e  coidially  recommend  this  as  a  compendious,  inten'sting,  and 
excellent  work,  well  adapted  to  inform  and  guard  the  minds  of  young  persons,  and  of 
others  who  are  uninformed,  concerning  the  principal  topics  involved  in  the  Baptismal 
controversy. "-'  Wvslcyaii  Associatiun  Magiizme. 

The  Sick  Visitor's  Companion;   consisting   of  Selections   from   the 

Sacred  Scriptures,  Siiort  Addresses,  and  Prayers,  suited  to  the  Sick  of  dilferent 
characters,  and  desiLfned  as  a  help  to  Christians  who  visit  the  Sick  for  religious 
purposes.     By  Rev.  John  Corbin.     l'2nu).,  cloth,  1*-.  tu/. 

The  Final  Happiness  of  the  Saints  in  Heaven :  An  Essay.    By  the 

late  Rev.  Samuel  Cohnfokd.     Ifhno.,  cloth,  \s.  Qd. 

Recently  published,  in  one  handsome  volume  8vo.,  cloth  lettered,  price  3fe\  fi<Z., 

Lectures  on  Education,  delivered  at  Crosby  Hall.  l>y  Edward 
r>AiNES,  Es.|.,  Rev.  A.  AVells,  Rev.  R.  W.  Hamilton,  LL.D.,  D.D.,  Rev.  A. 
Reed,  Edward  Miall,  Esq.,  Rev.  Henry  Richard,  and  Rev.  Robert  Ainslie, 

and  published  by  the  Congregational  Board  of  Education. 

American  Scenes  and  Christian  Slavery.    A  recent  Tour  of  Eour 

Thousand  :Miles  in  the  ITnitcd  States.  By  Ebenezeu  Davies,  Minister  of 
Mission  Chai)el,  New  Amsterdam,  Berbice.     Post  8vo.,  cloth,  7*-.  6"(/. 

"  It  is  impossible  to  do  anything  approaching  to  justice  to  this  volume  by  statement.  It 
must  be  read  to  l>e  apjireciated.  It  is  one  of  those  l)ooks  that  intelligent  persons  could 
read  on  and  on,  and  for  ever.  The  only  page  that  will  be  jierused  with  any  feeling  Of 
uneasiness  will  be  the  last,  to  think  that  the  feast  is  at  an  end."— Christiim  Witiws.s. 

China  and  her  Spiritual  Claims.     By  the  Rev.  Evan  Davies,  late 

Missionary  to  llie  Ciiinese.      Eool^cap  ;)vo.,  cloth,  2s. 

Memoir  of  the  Rev.  Samuel  Dyer,  Missionary  to  the  Chinese.    By 

tho  Mime  Author.      Koulscap  ilvo.,  cloth,  I.",-.  Gd. 

The  True  Dignity  of  Human  Nature ;  or,  Man  viewed  in  Relation 

to  Iiiiiudrtality.      \)\  \'\v\.  \Vm.  Davis.     Second  Edition,  l'2nui.,  cloth,  'Ss.  6d. 

Sacramental  Meditations  and  Spiritual  Experience.     Foniiin<;  a 

Practical  Sequel  to  his  celcln'ated  Work-  '"■  The  Ris"  and  Progress  of  Religion  in 
the  Soul."     ]3y  Puilip  Doddridge,  D.D.     Cheap  Edition,  doth.  Is.  <i(/. 

Devotional  Letters.     Attording  Advice  and  Consolation  under  Family 

lHMva\fiiiiMits,  and  other  trying  Disin-nsations  of  Divine  Proviik-nce.  By  the 
smie  Author.      Clieap  Editittii,  cloth,  \s.  Ikl. 

Parental  Comfort  in  Parental  Sorrow,   addressed    esiwcially    to 

Christian  Parents  Mourning  the  Death  of  Infant  Children.  By  Rev.  .fuiiN 
Edwards.     Royal  3"2mo.,  6(i. 

"  This  book  is  one  of  a  class  which  will  always  be  interesting,  so  long  as  there  are 
children  in  the  world  and  death  among  children.  It  is  a  tender  and  edifying  treatise  which 
cannot  fail  to  be  a  favorite  with  every  Christian  family."  — CVim/i««  Wetness. 


6  NEW   WORKS   PUBLISHED   BY   JOHN   SNOW, 

The  Principles  and   Position  of  the  Cone^eg-ational  Churches. 

By  Kfv,  Algernon  ^VELLS.     !jvo.,  sewed,  ^><l. 

A  Series  of  Discourses  on  the  Proper  Deity  of  the  Son  of  God, 

and  tlie  Primary  Dcsi-ni  of  his  Mission.    By  Rev.  T.  East,    iivo.,  cloth,  lU.s.  >■■' 

On  Revivals  of  Religion.      By  Jonathan  Edwards.     With  N.  ; 

and  Introduction  by  Rev,  Dr.  Patton;  and  Introductory  Preface  by  Rev.  J.  v. 
James,  of  Binningham.     Cheap  Edition,  royal  Jho.,  ■2s. 

The  History  of  the  London  Missionary  Society;  comprising 

Account  of  the  Oripn  of  the  Society,  Biographical  Notices  of  SDme  of  its  Foun^ 
and  Missionaries;  with  a  Record  of  its  Progress  at  Home,  and  its   OperatiM;;^ 
Abroad.     Compiled  from  Original  Documents  in  the  possession  of  the  Sf»cii  ty. 
By  Rev.  W.  Ellis,  late  Foreign  Secretary  of  the  Society,  and  Author  of  "  Poly- 
nesian Researches."     Vol.  I.     To  be  completed  in  2  vols.  8vo.,  cloth,  10s.  6rf. 
*#*  Vol.  II.  will  shortly  appear. 

The  Island  Queen :    a  Missionary  Poem.     By  Mrs.  Ellis,  Author  of 

"  The  Women  of  England,"  "Sons  of  the  Soil,"  &c.     Post  Hvo.,  cloth,  5s. 
Now  ready,  for  general  circulation,  price  '2s.  only,  a  New  Edition  of 

Finney's  Lectures  on  Revivals  of  Religion.   Carefully  Revised,  with 

Notes,  by  the  Rev.  Dr.  Patton,  and  Introductory  Preface  by  the  Rev.  J.  A. 
JaiMEs,  of  Birmingham. 

"  Such  a  course  of  twenty-two  Lectures  was  never  before  published  in  our  own  or  any 
other  language." — Revivalist. 

This  da}'  is  published,  price  4c?., 

Repentance :  Its  Nature,  Grounds,  Necessity,  and  Infinite  Importance. 
By  Rev.  C.  G.  FiNNKv. 

Professor  Finney  on  Prayer.     Price  Gd.;  cloth,  gilt  edges.  Is. 
The  History  of  the  Revival  and  Progress  of  Independency  in 

EnglaJld,  since  the  Period  of  the  Refomiatiou.  \\'ith  an  IntnKluction,  containing 
an  Account  of  the  Development  of  the  Principles  of  Independence  in  the  Age  of 
Christ  and  his  Apostles,  and  of  the  Gradual  Departure  of  the  Church  into  Anti- 
Christian  Error,  until  the  Time  of  the  Reformation.  By  Josepu  Fletcher. 
4  vols,  foolscap  8vo.,  sewed.,  Is.  6d.  each;  cloth  lettered,  2s. 

A  Gentile's  Entreaty.     By  Rev.  J.  J.  Freem.\n.     18rao.,  cloth,  Iv. 

This  day  is  published,  in  small  8vo.,  price  !is., 

Paul  the  Apostle;  or.  Sketches  from  his  Life.      By  the  Rev.  II.  i. 

(JAiMlil.E, 

Scripture  Baptism  ;  being  a  Series  of  Familiar  Letters  to  a  Friend,  in 

reply  to  "Christian  Baptism,"  recently  published  by  the  Hon.  and  Rev.  Biptist 
Noel,  M.A.  By  Henry  J.  Gamble,  of  Hanover  Chapel,  Peckham.  Foolscap 
8vo.,  cloth,  4s. 

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and  its  perpetual  ObligTition  upon  the  Church.  18rao.,  cloth,  Is.;  silk,  gilt 
edges,  Is.  6il. 

"  Everything  would  naturally  be  .it  rext."—Onrn,  on  Psalm  cxxx.,  p.  36. 

Christian  Baptism:   an  ln<iuiry  into  the  Scrijjtural  Evidence  of  the 

Modi',  tlif  Subject,  and  the  Desiijn  of  the  Rite,  and  the  Meaning  of  the  Terra. 
My  Kiv.  .T,  H.  (ioi.w  IN.      Foolscap  lUo.,  clotli,  ()V.  C/. 

The  Christian  Philosopher  triumphing  over  Death  ;  being  a  Nar- 
rative of  the  Closing'  Scen.-s  of  the  Life  of  the  late  Wim.iam  Cioroon,  M.D., 
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PATERNOSTER    ROW.  7 

Come  to  Jesus.     By  Rev.  Newman  Hall,  B.A.     Two  Hundred  and 

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"A  valuable  little  book:  we  strongly  recommend  all  our  readers  to  get  it." — Friendly 
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The  Scriptural  Claims  of  Teetotalism.  Addressed  to  British  Chris- 
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"  It  is  good  neither  to  eat  flesh  nor  to  drink  wine,  nor  anything  whereby  thy  brother 
stumbleth,  or  is  offended,  or  is  made  weak."— S^  Paul. 

Divine  Socialism ;  or,  the  Man  Christ  Jesus.    By  the  same  Author,  ^d. 

My  Baptized  One.  Thoughts  for  Thinking  Parents.  By  Benjamin 
H ANBURY.     Just  ready,  18mo.,  Gd. 

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tory and  Interspersed,  illustrative  of  the  Origin,  History,  and  Present  Circum- 
stances of  that  Interesting  People.  By  Rev.  E.  Henderson,  D.D.  Post  8vo., 
cloth,  with  Map,  Qs. 

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London.     8vo.,  os. 

Schism ;  as  opposed  to  the  Unity  of  the  Church,  especially  in  the 

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Truth  and  Duty :  an  Appeal  to  British  Youth  on  the  Present  Claims 

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On  the  Union  of  the  Holy  Spirit  and  the  Church  in  the  Conver- 
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Mel/i(i(li.st  Ni-u-Coune.vion  Magazine. 

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"  We  think,  with  conclusive  certainty,  that  this  paramount  and  transcendent  doctrine 
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so  adapted  to  the  majesty  of  the  subject,  in  any  book  published  in  the  United  Kingdom." — 
Hume  Missioiiari/  Magazine. 


8  NEW   WORKS   PUBLISHED   BY  JOHN   SNOW, 

The  Holy  Art  of  Winning  Souls  to  Christ,  exemplified  in  the  Lite 

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PATERNOSTER  ROW.  11 

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I.  to  1V\,  I'Jnu).,  clutli,  o.v.  each. 

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The  Teacher's  Farewell :  a  Parting  Gift  to  Elder  Scholars  on  their 

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Memoirs  of  One  Hundred   Eminent    Sunday-School  Teachers. 

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Memoirs  of  One   Hundred   Eminent    Sunday-School  Teachers. 

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