More Work for Priests, Answer 22
J. GREENWOOD.
HEre, after your acustomed manner, you offer me great wronge, first, insteade of answeare, you alter the question very subtilie: then you dismember my former answeare, and not onelyonly so, but you have nether let my former answere be answered, nor printed. Thus you alter the question, & answere not, where the proposition speaketh of a ministery & people standing under a false government, you say the church may be holden by force, from executing Gods commaundements in externall government, wherof I never doubted: what is this then, but to deceave your Reader, both to judge sinisterlie of me, and be drawen from the truth himself? But indeede you meane not this (holden by force) of civile bondage or persequution, for then ther were no difference betweene us, and mine Argument should stand untouched, You affirme then that the Church may stand under a false government, inforced therunto by the tyranny of the enemie, and yet in that estate be the true apparant Church, by open profession, which is nothing els, then that the Church may professe Christianisme and Antichristianisme, both at a tyme, subject in minde to Christ, and subject to Antichrist in outwatde obedience. That you hold this doctrine in this place, the processe of your matter proveth, and to make all plaine, your wordes in the last writing (which here you summe up) were these. But if the Church at any tyme be by mayne force restrayned from some priviledges, or have some government set over it, which agreeth not with Gods worde, which it cannot avoid &ct See now how smoothly this man hath put away the crosse of Christ, by teaching men to stand under a government, contrarie to Christes. I thought the ordinances of the newe Testament had beene a kingdome that could not be shaken.Rev. 24, 9 10.11.12 Heb. 12.28. that none could have beene a member of Christ, that receaveth the marcke of the Beast, though it be but in his hand, or could be holden a member of Christ, by outward profession, that here had beene the patience of the Sanicts, to suffer unto death, rather then to bowe downe, either in minde or bodie to an other government, then Christs. How is he a Lorde to them that are not governed by him? Well I needed not to have stod upon this doctrine, but that be nether printed my former answere, nor answered in these pointes, and myne owne copie taken from me by the Bishops: so that this man may retract what he will, & accuse as please him: if he have any common honestie, let my former answeare be seene.
But to prove the Church may be subject to an other government then Christs, which is even to say, that a man may give all alleageance by outward practise to the Kinge of Spaine, and yet be her Majest. true subject, He saith, the Church was holden captive in Babylon, where he as cunningly hideth himself as before, though in my last writing, I urged him to answere, whether the Church in Babylon was subject to their Idolatrie, or no. To the civile power I doubt not they were: But if the Priestes and Levites stood Priests to the Idolatrous worship in Babylon, whether the people of Israel bowed downe to the outward practise and obedience of their Idolatrie, or no: then, if they did so, whether they stoode by profession the children of God, or apostate in that estate. None of these thinges have you answeared me. Let the examples of Hanania, Mishaell, and Azaria testifie Dan: 3. The people that retourned repented their transgressions, wher they had any of them sinned, and made a new covenant with the Lorde, before they were receaved, Ezia 9.14.15. and 10. cap. 2.3.8. Yea the voyce of God was this, come out of her my people, and touche no uncleane thing and I willbe your God. We are before thee (saith Ezra) in our trespasse, & we cannot stand before thee because of it. You never renounced your Antichristian ministerie,Esa. 52.11. Ierem. 51 6, 45. you never made a new covenant since the deepe defection of Poperye, but still minister in that kingdome, and wil not repent, yet boast your selves to be the Church of God, cryinge out, the Temple the Temple. I answeare then directlie, that whiles you stand subject unto, and practise and communicate with other orders and governments, then Christes, you are not by outwarde profession the churches of Christ. I may not with you omitt the worde (willfull) because you persequute the light, & so much higher is your sinne. Here I must forewarne the Reader, with diligence to consider Mr. Giffords disagreement and mine, he having accused me of a fundamentall heresie (as he callet hit) wheras he himself maintayneth most grosse errors, wherof J reproved him, yet he persisteth, Namely, that the regenerate man may be said to stand in bondage to sinne, by reason of the corruption of the fleshe that is in us, and of our unperfectnes in this life. Then, that one standing in outward bondage to open knowen sinne, may in that estate be accompted and communicated with, as the servant of Christ by outward profession, both at one instant: which is as much to say, we may be to mans sight, the servant of the Devill, and the servant of Christ, both at one tyme, by outward profession: so none should be excommunicate: none be without, the world and the church light and darknes, Christ and Belial, should be mingled togeather.
These heresies wherof, he most unjustly and untruly proclaymeth to be mainteyned by us, is, that the regenerate man consenteth not to sinne, after regeneratiō, although in the last writinge I testified the contrary: Namely that the whole church might erre, might committ some kinde of Idolatrie, that no man was free from committing sinne, etc: And now I testifie to all the world, that I was never infected with anie such Anabaptistery, but have everie where resisted such damnable heresie. I have learned and taught manie degrees of sinne, and differences of transgressions, which the deare children of God fall into, after regeneration, in thought, word and deed, of ignorance, of knowledge, of presumption, slippes, transgressions, and obstinate sinne: Yea that ther is no sinne, except the sinne against the holy Ghost, but Gods children, may commit it after regeneration, and be renued by repentance, which we ought to pray for in all sinners, but that one sinne except. Not that men should here upon take boldnes to sinne, because God giveth repentance to his elect, wherin the riches of his mercy appeareth, but rather serve him in trembling and feare, as a jealous God, least with Esaw we find no place to repentance, though we seeke it with teares. Againe, though in Gods sight, his elected are never forsaken utterlie, nor the Holy Ghost utterly extinguished in the repentance, yet to mans jndgement he that committeth open knowen sinne, and persisteth obstinately in the same, cannot be held the child of God to us, by outward profession, but must be cutt of Numbers 15.27.31. Matt. 18.17. and 1 Cor. 5. till they repent. Much more none that stand open professed members of the false Church, subject by the least outward bowing downe to this antichristian Hierarchie, and so continuing in bondage to a false government, can be holden of us be true professors of Christs Gospel. Now let us peruse the several doctrines. Mr Gifford affirmeth, that the true Church might stand in bondage to a false government, yet in that estate be helde, & communicated with, as the true Church, by outward profession: his wordes in waye of proof, be these. They may with St. Paule say, It is no longer I that doe it, but sinne that dwelleth in me. for if the yoake wherwith he was held captive in part, could not sake from him, but that he was the Lordes free servant, it is no reason that some outwarde bondage should make the Church not to be the spouse of Christ. If a man commaund his wife (saith he) to do a thinge, and ther be violent force to withold her, shee is not to be blamed. Rom. 7. Mine answere to this he durst not print, but perverted my wordes, so manie as pleaseth him, nether can I yet come by a copie of my former writing to shew, what I then replyed. Now consider what government is, and what bondage is, and then behold the wickednes of this man: Spiritual government is that soueraigntie, Dominion, and regiment that Christ Iesus, by his spirit, lawes, ordinances, and officers exerciseth in, and over his church, as it is written: And thou Bethlehem Iuda art not the least among the Princes of Iuda, for out of thee shall come a governour that shall governe my people Israell. againe, thy Scepter is an everlasting Scepter. I have set my king vponupon Syon my Holy mountaine, Mat. 26. Psal. 3. and 45, and. 110, these lawes and ordinances wherby this kinge raigneth,Mat. 116 are caled a kingdome that cannot be shaken Heb. 12.28. they that have not him to reigne over them, are by outward profession none of his. If I be your Lord, where is my honour? againe those myne enimies which would not that I should reigne over them, bring hither, and stay them before me, Luke. 19.27.
Also bondage or servitude is to be commaundement, and to yeild obedience in subiection. Now to be in outward bondage to an other outward government, other lawes, officers, and ordinances then Christs, is to be by outward subiection servants of Antichrist, which hath another foundation: for by outward profession we cannot stand (to mans iudgement) professed subiects to two kings at enmitye. But we must be an enmity to the one, and so esteemed of all men, much lesse members vntounto two divers heades.
This then is mine answere here. 1. That it is an heresie to say a man may stand in bondage to open knowen sinne, and the free seruaunt of Christ by outward profession, both at one instant. 2, That it is a falsifying of the Scripture, to say that St. Paul (in the 9. to the Romanes) was in bondage to sinne, when he, in the inner man resisted sinne, and daylie preuailed against the sinne, which his flesh would have led him captiue in, if there had not beene a stronger power to overcome that enimie, For he ther reasoueth of the benefits of the law, to manifest our sinne, and our conquest over sinne by daylie repentance, and reproving of sinne in our selves, fighting against sinne in our selves, and labour to have victory over sinne, though it continuallie rebell. 3. How blasphemous were it to contynue in knowen sinne, in bondage to it, and to say, it is sinne that dwelleth in vsus, and not we, and so still to blesse our selves without amendement. O horrible peruertinge of the Scriptures to mens distruction. 2. Pet. 3.16.4, That ther is no Argument to be drawen, nor consequence to to followe, from the reliques of sinne, and corruption of the fleshe in one man, or the whole Church, and a professed bondage to all false government: no not betweene the open committing of sinne in the whole Church, or some members therof, and a professed homage and subiection vntounto false government, we cannot be partaken be partakers with the false Church & state, at no hand. 1. Cor. 10.21.5. Lastlie, that the subiection to an other government, is as a wife that committeth adulterie. Hosea. 2.
I then reason thus on the contrary with you. Any man that after regeneration committeth open knowen sinne, and contynueth obstiuate, as a bond servaunt ther vntounto, standeth not the professed servaunt of Christ, but of sinne. Ezechiel. 18. till he repent, so the whole Church, that persisteth in the open knowen sinne, and persequuteth the messengers that reprove the same. They, as everie, member of the false Church standeth a professed servaunt of sinne, so the whole assemblies that stand; professed subiects of false government, no censures of admonition belonging vntounto them, but calling of them, to repentance & separation from the false Church. Then, as the wife that giveth her self to be one with an other man, is an adulteresse Rom. 7.3. so that Church that subiecteth herself to an other government, ordinances, and lawes then Christs, is an harlot. Now lett all men say, whether I had not iust cause to say, you speak like a carnall libertine, and an Athiest, yea now, as one having his conscience seated. to affirme, that the Church, remayninge in open knowne bondage to a false government, may saye as Paul said, it is not I that sinne. And, that continuing in that adultrie she is the spouse of Christ by outward profession. You would saye it were a false Argument, to say, the Church hath manie imperfections, ignorances, transgressions etc. therfore standeth in bondage to sinne, nay standeth in bondage to an other heade, and an other government then Christ. Even so, to saye the Church doth sinne, therfore may contynue in bondage to sinne, is false doctrine: nay, to say it may stand in open professed subiection to Antichrist, & be esteemed the Church of Christ by outward profession in that estate, is damnable doctrine.
It is the flat contradiction of all the rules of the Scripture, to say, a man may stand in bondage to sinne, and the free servaunt of Christ by outward profession, by mans iudgement, at one tyme, seing the obstinate offenders are to be cast out of the assemblie: But nowe, though the regenerate may fall into these high sinnes, and contynve in their sinne a long time, yea manie yeares depriued of Gods grace, to mans seeming, & to vsus he is the servant of Satan for anie thing wee see, yet the Spirit of GOD is never vtterlie extinguished or or deparred, after regeneration, but will recover the man againe, and bring him to repentance, as David after a whole yeare, for the stronge man once displaced and cast out by a stronger then he, the spirit never vtterly departed againe, for then it were impossible that man should be renewed. Mat. 12.31. Heb. 10.29. and. 6.4.
And herevpon I might saye, Paul never contynued captive in sinne but was alwaies renewed by repentance. Furder, this spirit of God (the sparkes wherof were never quenched vtterlie) did not, nor could not consent or give place vntounto sinne, for here is the enmitye and battel betweene the spirite and the flesh, everie where spoken of. Gal, 5.16.17. Rom. 7. May I not now say then, that Paul never contynued captive vntounto sinne, nor consented vntounto sin concerninge the inner man, or gave place vntounto sinne in that place mentioned, without heresie: And still reprove you, that when Paul reasoneth of the old man, or corruption in him, you will conclude it of the new man, or inner man, and of the whole man, when you see evidently, he opposeth the one against the other: For whiles the spirit striveth against sinne, and raigneth in vsus, though the fleshe rebell, and cause vsus to sinne seaven times a daye, yet are we not overcome of sine, so to remayne in bondage no sinne, that it should contynue to raigne in vsus, as you may see in the same chapter Rom 7.5.6. Where you alleage then, that Paul saw a lawe in his members, which did lead him captive vntounto sinne, you do falsifie the text: for he saith leading me captive, and not did leade etc. for ther was a stronger then man, that suffered not the lawe of his members to reigne: for saith be, I my self in my minde serve the law of God, but in the flesh the law of of sinne, so that the whole man could not be said to serve sinne. But (say you) afterward as concerning then the inner man we may besaid to serve the lawe of God, and thervpon becalled the free servants of Christ, notwithstanding this corruption of sinne in the flesh: So the whole man by reason of our imperfectnes may be said to be the servants of sinne. No, it is not true, for the whole man is called after the part that hath greater rule in vsus: as if the fleshe rule in us, we are the servaunts of sinne, and ledded by Satan at his pleasure, but if the Spirit rule in vsus, we are the servauntes of God, Sonnes of God, Sainctes of God, Citizens of Ierusalem, a royall nation, holie and free people, Kinges and Priests: not that we are perfect, or sinne not, but that sinne raygneth not in vsus, but the spirit, wherby we suppresse sinne, reprove sinne, strive against sinne, subdue sinne, and though we fall seven times, yet we rise againe by repentance, and serve not sinne. Rightly therfore did I saye, that man cannot serve 2 masters: for his servantes we are to whom we give our selves as servants to obey, whether it be of sinne, vntounto death, or of obedience, vntounto righteousnes. Rom. 6.16.18. being made free from sinne, we are made the servantes of righteousnes: So that the regenerat man, or he that is by outward profession the servant of Christ, cannot be called the servant of sinne, by reason of the corruption of the old man, and dregges of sinne, neyther can he that standeth in bondage to anie sinne and giveth himself over to it be called in that estate the servant of Christ, till he repent, but the servant of sinne. 2. Pet. 2.19.
Therfore you must recant your false interpretation of Paul in the 7. to the Rom. and cease your blasphemous raylings, in calling the truth of God, the rocke of Brownisme. And consider the height of your sinne, by concluding a bondage vntounto sinne of the whole man, for the corruptions of the fleshe, which through the worke of the Spirit is daylie subdued, though never, vtterly rooted out of our earthlie members, and from the committing sinne through frayltie, and obstinate professed bondage to the false Church, false government, false ministerie etc. which is plainly the marck of the Beast, to whom with outward obedience they bowe downe, and stand servants in his kingdome Revel. 14.9.11.12.
As for the 4, of the Galat. 26. where the Apostles aith, Jerusalem which is abone is free with her Children, you durst not open it, nor expounde it, but blaspheame, raile, and slander, as though we should pleade for such a freedome, as should detract from Magistrates lawfull authorities, from having Gods ordinances established by commaundement vponupon the Church etc, yea, that we should hold Anabaptisticall free dome, as though we had power not to committ, or consent vntounto sinne: wheras we have everie where by practise and protestation, by word and writing testified to our Sovereigne Prince, and to all men, the contrary. But Satan that old accuser and detracter of Gods children, to deceive the world, sendeth out such lyinge spirites to deface the truth. We, with all subiection and willinge obedience to our sovereigne Prince, teach all men their obedience to the higher powers: Subiectes to Magistrates, Flocke to Overseers, children to Parentes, wives to their husbands, servantes to their Masters etc. in all things in the Lorde: and if they commaund vsus anie thing contrary to the lawe of God, we then patientlie suffer without resistance, or rebellious thoughtes, The freedome then we have to speake of here, which Christ had purchased for vsus▪ is, first that triumphe ouer Hell, Deathe, and damnation, through the merites of Christ apprehended by faith, wayted for in hope, Rom. 8. Secondly, that because we were sonnes by election, he giveth vsus the spirit of adoption, and sanctification, whereby we mortifie the fleshe, have power and dominion over sinne, that it shall never reigne in vsus more vntounto condemnation, repēting dayly of our trespasses, & craving pardon for our hidden sinnes, and secret faultes. Thirdly, we are through the same spirit and worde of trueth delivered from all subiection of Antichist, of the false Church, false ministerie, false government etc. And they that have not this fredome are not by outward profession the servauntes of Christ. Furder, we have freedom from all traditious of men that seing we are bought with a price, we are no longer servants of men, to be in bondage to anie beggarly rudimentes or devises of men, but in all peaceable manner, to worship and serve God, within the limites of our callings, according to the word of God, as it is reuealed vntounto vsus: We have freedome to speake the trueth with all boldnes, though all men should inhibite vsus: we would not hauehave the doctrine limited, stinted, bought and sould for Iewish tythes or mercenarie stipendes.
We have freedome to separate from such false Prophets as yourself, to come out of Babel, etc. And in the true Church to reprove and withstand anie sinne or traditions of men in due order only, & to be guided & governed by Christes lawes and ordinances. In all this I trust you shall not find any Anabaptistrie in the freedom we professe: this is the truth of the Gospell, wherby we are made free.
Thus then we still affirme, that they which stand in open known bondage to sinne, are the servants of sinne, and not of Christ, till they repent, by outward profession. Furder, that all which stand members of your parish assemblies, stand not members of CHRIST by outward profession, but in bondage to a false and Antichristian ministery, government, worship etc. and the bond woeman and her sonne must be cast out. Furder for all liturgies, and other devises of men besides the canonicall Scriptures and lively graces of his Spirit, we hold they ought not to be brought into the publique assemblies, nor imposed vponupon mens conscience: But if anie will write such, or reade such, let it be for their private vse, as all other mens writtings: we despise not any directions by word or writting, that may furder vsus anie way to the practize of Gods ordinances, yet may they nether be imposed vponupon mens consciences, not be made a part of Gods worship.
The Lord therfore that hath thus far far fourth discouered the chaff and mift of Antichrist delusions, euen to babes and sucklings, publish the glorious light of his blessed Gospel, that the peopel may see the counterfeit iuglinges of all such false prophets, and come out from amongst them, that you may be ashamed of your execrapale wares, and forsake your Romish Priesthoode and give glory to God, that yet offereth grace,
Amen,
Christs vnworthie witnes for the truth of his Gospell IOHN GREENWOOD.