CERTAINE REASONS, Proouing the Separation, commonly called Brownists, to be Schismatiques.

By WILLIAM GILGATE, Minister of the Word of God.

GALAT. 5.19, 20, 21.

The works of the flesh are manifest,—Seditions,—whereof I tell you before, as I haue told you before, that they that doe such things, shall not inherit the Kingdome of God.

LONDON Printed by W. Stansby for Nathaniel Butter, and are to be sold at his shop neare S t. Augustines gate, at the signe of the Pyde Bull. 1621.

The Preface to the Reader.

HAuing some yeares since suffered shipwracke in the gulfe of Separati­on, and by Gods gracious hand ha­uing beene lifted out, and saued from drowning in these waues, I thinke it my du­ty to discry to others the danger and escape of those passages to and from Amsterdam. I left these Arguments of mine with Master Henry Ainsworth, Preacher to the same English at Amsterdam, calling themselues the Separation, commonly called Brownists; that hee and his might see, how I not rashly, but for iust cause left them. Sithence that, I haue beene inwardly moued to publish them in print, that they also who still sticke in that pit, may at length perceiue on what a sandy foundation the Separation is built; and forsaking the same with mee and o­thers, may labour to build themselues vpon the Rocke Christ, so as the gates of Hell may not pre­uaile against them, to plucke them from the one [Page] Body, whereof hee is the one onely Head. Be­cause they perswade themselues, that their man­ner of separation is the same that the holy Scrip­tures doe warrant, I haue set downe their Rea­sons grounded on two chiefe places of the same, very firmely, as they imagine: but I haue shewed that they wrest them, as many other alleaged to that end, for the proofe of that which they re­proue. My reasons shewing their Separation to be a Schisme, I haue set downe briefly. This I haue done, not of hatred to any of their persons, or any truth of Christ, which they hold with the true Churches of God; but of sincere loue toward them; that they might acknowledge and forsake this worke of the flesh, Schisme I meane, which among other excludeth men from the Kingdome of God; which I pray God to bestow vpon all his there and euery where. Amen.

William Gilgate.

The reasons of the Separation, cal­led Brownists, taken out of two chiefe places of Scripture, answered.

GOD admonisheth his people dwelling in Babylon, id est, Rome, Reuel. 18 4. That at length ac­knowledging the filthinesse of that Citie, they forsake her:

Therefore hee willeth also all his people with speed to come forth from the Parish Assemblies in England.

I deny the consequence. It followeth not; there is not the same reason. In the Church of Rome men continuing members, are partakers of their dam­nable errours and sinnes; but it is not so in the Pa­rish Assemblies of the Church of England. Which is so farre from beeing Babylon, that it is the stron­gest and most flourishing enemie of Babylon: In which regard it is most deadly hated by the Anti­christ of Rome. Let the Separatists take heed lest themselues, vnder the pretence of hatred to Baby­lon, build vp a worse Babylon, or Babell of Confu­sion in the Christian Church.

2. The beleeuers in the Church of Corinth, 2. Corin. 6.17. are for­bidden to haue fellowship with Infidels in Idola­trie, id est, in the holy Feasts they celebrated to the honour of Idols.

Therefore they may not communicate with the English Parish Assemblies in the Word of God, Sacraments, Prayer.

Here also is an inconsequence: They must proue the people there to be Infidels, and those meanes or helpes of Gods worship to be Idols, and the vsing of the same there, to be idolatrie.

Separatists are Schismatiques.

NAy, the Separation seemeth the rather guil­tie of Idolatrie in adhering to, admiring, and euen adoring their owne dreames and new-fangled fancies.

My reasons conuincing them of Schisme.Where the Sonne of God speaketh to men by his Gospel, there we may heare him.

In the English Parish Assemblies, Christ speaketh to men by his Gospel.

Therefore in those Parish Assemblies, wee may heare him. And by consequence the Separation are Schismatiques, refusing to heare him in any of the said Assemblies.

Minor proued.Where men that were dead in sinnes and trespas­ses, by hearing doe liue spiritually, id est, doe reioice in God, tasting Gods fatherly fauour toward them in Christ, there the Sonne of God doth speake to men by his Gospel.

In the said Assemblies, some men that were dead in sinnes and trespasses doe liue spiritually, &c.

Therefore in the said Assemblies, at least some of them, the Sonne of God doth speake to men by his Gospel.

When I vrged this Argument to Maister Ains­worth, he could answer nothing but that Christ doth not at any time speake to any by his Gospell, in the Parish Assemblies of the Church of Eng­land, and that none there doe liue by Faith. Which vncharitable and hatefull opinion of his, did make me the more to hate their vnchristian opinions.

Reason. 2 They that consenting with others in the doctrine of Saluation by Christ, 1. Cor. 1.10.11. Iud. 19. doe neuerthelesse separate themselues from them as touching spirituall com­munion, are Schismatiques.

The Separation doe consent with others in the doctrine of saluation by Christ, and yet doe sepa­rate from them, as touching spirituall communion.

Therefore they are Schismatiques.

The Corinthians were guiltie of Schisme in hea­ring some teachers, and not othersome, Maior proued. though teaching the same doctrine; and in not communica­ting at the Table of the Lord with them that pro­fessed the same Faith of Christ with themselues. 1. Cor. 11.21.

Therefore the Separation are guiltie of Schisme in doing the like.

The former had some shew of reason for that they did: so haue the latter.

Those men that Iude speaketh of were Schis­matiques, 2. proofe of the Maior. for separating themselues from the god­ly, when they came together to the outward wor­ship of God.

Therefore the Separation for doing the like, are likewise Schismatiques.

Let them not falsly affirme, that they from whom they separate in the Parish-Assemblies, are not god­ly; [Page] and that the outward worship there vsed is not Gods worship, because of I know not what preten­ded defects, and because many wicked are mixed with them.

Reason. 3 They that teach that in those Churches, where open sinners are tolerated, Reuel. 2.24. & 3.4. no lawfull communion can be had in things of God, and thereupon refuse to haue communion with the same, are Schisma­tikes.

Reasons dis­cussed, pag, 247. 249. The maior proued.The Separation doe teach this, &c.

Therefore they are schismatiques.

Christ putteth no such burden vpon the faithfull in Thyatira and Sardis to separate themselues, be­cause wicked men were tolerated in their Churches.

Therefore they are Schismatiques that lay such a burden on the faithfull in England.

Reason. 4 They that refuse to haue communion in priuate prayer with those, Ephes. 4.3.4.5.6. whom they may discern to haue communion with Christ, are schismatiques.

The Separation for the most part doe this.

Therefore they are schismatiques.

The maior proued.In refusing to haue communion with such, they shew themselues not to bee of the same body of Christ with them, nor to be led by the same Spirit, nor to haue the same Lord, and the same God and Father; and therefore are Schismatiques.

Reason. 5 They that without iust cause, renounce all spiri­tuall communion in publique, with a true Church, are Schismatiques.

The Separation doe this.

Therefore they are Schismatiques.

Minor proued.The Church of England is a true Church of God.

The Separation renounce spirituall communion with the Church of England in publique, and that without iust cause.

Therefore they without iust cause, renounce spi­ritual communion in publique, with a true Church.

If the Church of England be the pillar of truth, Maior proued. vpholding the heauenly truth, 1. Tim. 3.16. 1. proofe for the Church of England. against all heretiques and the Antichrist of Rome, as pillars vphold a house, then it is a true Church of God.

The first is true. Therefore the second.

The Gospel of our saluation is the word of truth. The antece­dent prooued. Ephes. 1.13.

The Church of England vpholdeth as a pillar, the Gospel of our saluation.

Therefore it vpholdeth the word of truth, and by consequence it is a true Church.

Let them not here stand to shew a difference be­tweene the Church of England and Ephesus. There may bee a difference betweene true Churches: not­withstanding they are all true, that maintayne the word of truth, the Gospell.

If the Church of England in Queene Maries time, 2. proofe for the Church of England. from the errours then maintayned being the princi­pall was rightly named a false corrupted Church: then since Queene Elizabeths time, the same Church from the truth maintayned being the principall, is to be named a true Church.

When I mention the truth as principall onely, I argue out of the principles supposed by the Separa­tists, namely, that there may be some inferior errors in the Church of England: As what Church in the world is free from erring in all things? Will the Sepa­ration boast that themselues haue no errors in their [Page] Church. This taske I leaue to them, both of clearing themselues from all error, and also of accusing the Church of England of any.

Antecedent prooued.The denomination or naming of a thing is from the more principall: as it is named a heape of wheate, though much chaffe bee mixed with it; and hee is called not a sinner, but righteous, whose sinnes are forgiuen, and in whom sinne reigneth not, though he hath sinne dwelling in him, & sometimes sinneth of infirmitie: and hee is called a spirituall man, in whom the regenerate part beareth the sway.

The errours in Queene Maryes time were the chiefe and principall; the truths were ouerwhelmed with the multitude of their errours.

Therefore from the same multitude of vntruths and errors then maintayned, it was to bee named a false or corrupt Church: and therefore also since Queene Elizabeths time it is to bee named a true Church, the truths haue preuailed, and are the chiefe part.

2. proofe of the Antece­dent.As the Spirits, or teachers are to be tryed by that short summe of the Gospel (Christ is come in the flesh) and thereby are to bee iudged true or false: so by the same is a Church to bee iudged true or false. From hence I frame this argument.

If they bee to bee accounted false Teachers, who holding some truths of Christ, yet also holde some great errour contrary thereunto, as Cerinthus deny­ing Christs godhead; then a Church, as that of Eng­land in Queene Maries time, was to bee accounted a false Church, which professing in word that sentence concerning Christs person and office, yet in the [Page] meane time defended opinions ouerthrowing the truth both of his natures and offices.

The first is true. And therefore also the second.

If they are to be accounted true Teachers, 3. Proofe for the now Church of England to be a true Church. who keepe this foundation (Christ is come in the flesh) and build not vpon it any Doctrine, ouerthrowing the same; then a Church, as that now of England, is to be held for a true Church, which retayneth this foundation of the Christian Faith, and buildeth not vpon it any Doctrines, ouerthrowing the same.

The first is true. Therefore the second.

The Separation haue no iust cause to separate as they doe, from the Church of England.

Reason. 6 IF a member of that Church may there not de­file his garments, then in hearing of the Word read and preached, in Prayer and receiuing the Sacraments, they haue no cause to renounce com­munion with that Church.

The first is true; and therefore the second.

The sincere and pure profession of Christ, Antecedent proued. from all filth and defilements of monstrous opinions and vices, are those garments.

A member of that Church may make there a pure profession of Christ, from all filth and defilements of monstrous opinions and vices.

Therefore a member of that Church may there not defile his garments.

2. Proofe. A member of that Church needeth not to bee in­fected with the company of the wicked there; hee [Page] may separate himselfe from euery of them, but not from the Church where such are.

Therefore, a member of that Church may keepe his garments vndefiled.

And so the Separation haue no iust cause to re­nounce communion with the Church of England in those meanes of Gods worship.

Reason. 7 The French and Dutch reformed Churches are true Churches of God.

The Separation renounce spirituall communion in publique with those Churches.

Therefore, they renounce spirituall communion in publique with true Churches.

They haue no iust cause to doe it, because they meet in Temples.If the difference of places bee taken away by Christ, euen as the difference of meates, that as Christians may eate any meates; so they may serue God in any places: then the Temples they assemble in to worship God, are no iust cause of renouncing communion with them.

Coloss. 2.16.The first is true: Therefore the second.

1. Tim. 2.8.If they answer, the place of Paul to Timothy: Though he bids vs pray for all men, yet Iohn excep­teth one sort, 1. Iohn 5. so though he bids men pray euery where, yet one kind of place is excepted as euill to serue God in: let them then name one of the Apostles, who hath made such an exception. I de­ny not that in the old Testament, there was in force such a difference of places, but it is taken away in the new Testament.

Nor because they reade a set forme of Prayer.If in a set forme of prayer read, or said by heart, all things may be put in practice, required in accep­table prayer to God; then the vsing thereof by these [Page] Churches, is no iust cause of their renouncing com­munion with them in publique.

The first is true: Therefore the second.

The things asked of God may be such as are con­tayned 1 in the Lords prayer. 2 Wee may haue a sense of our wants, and a desire of the grace of God to supply the same. 3 Thirdly, Faith, whereby wee be­leeue and professe, that God for his Sonne Christs sake, will in his due time grant vs our requests.

Therefore, all things required in acceptable prayer to God (except they can shew vs any moe) may be put in practice, in a set forme of prayer, read, or said by heart.

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