in the father and the Sonne Hence it followes that those which abide not in the Doctrine of the Prophets and Apostles but set vp other formes of worshipping God abide not in the sonne and the father Gods worship must be according to his nature heavenly divine and spirituall but all devised worship is according to the nature and disposition of the deviser foolish carnall vaine c. Therefore when God is worshipped not according to his owne will but according to the will and pleasure of man the true God is not worshipped but a God of mens invention is set vp Thus he Secondly there must be a true manner of worship which is to proceed from the very heart root and to be performed with the will the affections and all that is within us For this gives life and welbeeing to divine service as a well proportioned body if it want breath offends us and we desire to have it taken out of our sight For the noysome smel which it maketh in our nostrels even so every worship how outwardly glorious and formall soever voyd of uprightnesse displeaseth the Lord greatly and he bids such hypocrites to cary the same away out of his presence because it is noysome and abominable unto him Let every man therefore looke to this maine thing to wit that he worship God in the truth and sincerity of the inward man For in this God onely taketh delight and without this maine qualification he cannot abide either the person or action It is a thing common with men when they take a peece of worke to doe for an other and exspect to have a good reward for their labour to be carefull so to doe it as the Mr. for whome they doe it may have good content therein the like should be our care whensoever we take in hand any service of God and hope to be recompenced to perform the same in that sort as the Lord may be pleased to accept graciously of it in Iesus Christ In all this we do fully agree with the NoÌ„conformists are persuaded that no man can rightly beleive that his service is well pleasing unto God unlesse it be performed both for matter and manner as they have before truly expressed and therefore to our power we are carefull allwayes thus to doe And so much the more because herein we know our masters will and have promised to doe it so that if we neglect it both our trespasse and punishment will be the greater SECT II. IN the former Section we have heard what a true worship is Now it followes that we describe the worship of the English Assemblies according to the testimony given thereof by the Nonconformists This worship for the matter of it is contained wholy as was said in their Church Leiturgie in the handling whereof for the readers better information I will first shew what they say of the whole booke and afterwards of the particular parts and peeces thereof Touching the former they write thus The whole forme of the Church service is borrowed from the Papists peeced and patched together without reason or order of edificatioÌ„ yea not only is the form of it taken from the church of Antichrist but surely the matter also For none can deny but it was culled and picked out of that Popish Dunghill the portuis and vile Massebooke full of all abominations From three Romish Channells I say was it raked together namely the Breviary out of which the common prayers are takeÌ„ out of the rituall or book of rites the administration of the Sacraments burial matrimony visitation of the sick are taken and out of the Massebooke are the consecration of the Lord Supper Collects Gospels and Epistles And for this cause it is that the Papists like well of the English Masse for so King Iames used to call it and makes them say Surely the Romish is the true and right religion else the Heretikes in England would never have received so much of it For some have avouched it to my face saith the author of the Curtaine of Church power that the service there is nothing but the Masse in English others that it wants nothing but the Popes consecration These things thus retained it was also thought that Popish Kings and Princes would be the lesse offended what marvell seeing the Iâ—suites themselves are so well pleased with the ceremonies and service that I heard one of them God is my wittnesse herein make it his hope that the maintenance of them against the puritans would make England the sooner returne to Rome in the rest Mine eyes and eaâ—es saith Bishop Hall can wittnesse with what approofe and applause divers of the Chatholikes royal as they are termed entertayned the new translated Lyturgie of our Church Which is the lesse wonder seeing Pope Pius the 4. sending Vincentio Parpatia Abbot of S. Saviours to Queene Elizabeth offered to confirme the English Lyturgie by his authority if she would yeeld to him in some other things Indeed it pleased them so wel that for the first eleven yeares of Queen Elizabeth Papists came to the English Churches and service as the Lord Cooke sheweth others of them affirme the same thing namely their Churrh service pleaseth marvelous well the Romish beast and his vngodly followers Witnesse the pacification of the devonshire Papists in the time of Edward the 6. when as they vnderstood it was no other but the very masse booke put into English wittnesse also the assertion of D. Carryer a daungerous seducing Papist The common prayer booke saith he and the Catechisme contayned in it hould no point of doctrine expresly contrary to antiquity that is as he explaineâ—h himselfe the Romish service onely hath not enough in it and for the doctrine of predestination sacraments grace free will and sinne c. The new Catechisme and sermons of the puritan preachers runne wholy in these against the common prayer and Catechisme therein contayned c. And therevpon he comforteth himselfe vpon the hope of supply of the rest to this effect speaketh Bristow and Harding If these things be right why not the rest It shall not be amisse to marke one accurrence in Q. Elizabeths time who beeing interdicted by the Popes Bull secretary Walsingham tryed a trick of state pollicie to reverse the same He caused two of the Popes intelligencers at the Popes appointment to be brought as it were in secret into England to whome he appointed a guide beeing a state intelligencer who should shew them in Canterbury and London service solemnly sung and said withall their pompe and procession which order the Popish intelligencers seeing and so much admiring they wondered that their master would be so vnadvised as to interdict a prince or state whose service and ceremonies so Symbolized with his owne So returning to the Pope they shewed him his oversight affirming that they saw no service ceremonies or Church orders in England but they might very
and let goe scott-free and unpunished knowne Atheists Charmers Blasphemers Drunkards Fornicators Heretikes Prophaners of the Sabbath c. Notwithstanding those called Puritans which will not observe their Traditions beggarly Ceremonies shall be hurryed up downe to their spiritual courts upon every occasion and there be scorned derided taunted and reviled with odious and contumelious speaches eyed with big and sterne lookes have proctors procured to make personal invectives against them made to daunce attendance from court to court and from terme to terme frowing at them in presence and laughing at them behind their backs never leaving molesting of them till they have emptied their purses or caused them to make shipwrack of their consciences or driven them out of the Land or lastly by imprisonment starved stifled and pined them to death Thus they cherish vice correct vertue give men leave to be any thing saving good Christians Besides in these vncleane stewes all is done for mony nothing is regarded else for mony any sinne may be bought out with them but those which will not fee them shall be cursed and cast into hel for every triffle although they have done no evill at all but contrariewise for doeing that which is right and good And this is so manifest a truth as the Prelates Creatures have openlie confessed The Church Censures now a dayes doe onely touch the purse evill doers when they have payd their see returne scott free If no monie then have at the off enders with the Episcopal Sword presently at one blow they are cutt off from the Church delivered over vnto Satan proclaimed Publicans Heathens Anathema For the most ridiculous things and against every good man these brutish thunderbolts doe fly vp and downe and onely to be feared of the purse And yet this is not the greatest wickednesse which is committed by these peslilent fellowes for it is further affirmed that their learned preachers are excommunicated many times by foolish boyes No marvaile therefore their censures are not regarded and that the Nonconformists give counsell that no man should make any conscience of them for surely they are of no more effect weight or consequence then if a villaine or rogue should give sentence of death against a lawfull Prince I forbeare to mention the bawdy pleading of their Doctors and proctors in those courts and the sumners yea and Registers themselves it is so scurilous vncleane and beastly as the Nonconformists say it would greive a chast care to heare it For the Archdeacons and Chauncellours are fain to laugh it out many times when they cannot hold their countenance any longer In the writing of these things there comes to my minde a speach which a B. spake once to me in private I relating to him certaine base and inhumane cariages which they did me in his courts out of great compassion he vttered these words I pray God saith he to keepe all good men out of their hands his speach was good but in what a case is he himselfe all the while which vpholds with both hands these soule murderers their court and courses and yet in his conscience is perswaded that they are all starke naught It is not needefull that I proceed farther in this point seeing the Nonconformists doe generally affirme that their Church is still vnder the Bondage of Antichrists Government the very same false tyrannous discipline that is pourtrayed out in the Popes Canons for which cause we refuse say they to have Christ an immediate King in the immediate government of the Church so as great indignitie is offered vnto him as if some base vnderlings vnto a King should commit his beloved spouse vnto the direction of the mistresse of the stewes and enforce hir to live after the order of a brothel house I will here conclude with this argument Whatsoever is contrary to the institution of Christ and his writen word is Antichristian and is to be banished out of Church of the God But the Government by Lord Bishops with Episcopall domination is contrary to the institution of Christ and his writen word Therefore it is Antichristian and is to be banished out of the Church of God SECT III WE have heard what the Nonconformists say of their Church Government in this Section we will lay downe our conclusions from it and these are cheiflie 3. First No obedience must be yeelded to these Ecclesiast officers I say we may neither acknowledge their authority nor in any thing kind or degree partake with them in their administration but strictly avoyd the same as we would avoyd wrath and vengeance to come There is no need that I alleadge Scriptures reasons c. As before for confirmation of this seeing the Nonconformists goe with vs fully in the thing and doe affirme that men ought not to appeare in their courts neither to obey or regard their citations excommunications warrants c. Nor to receive any absolution from them in a word not to yeeld obedience to them in any one thing which comes from them as they are Bishops Archdeacons Chancellors Commiss officials c. For this were an acknowledging of them and a way to maintaine them in their vsurpation pride idolatrie covetuousnes c. Beside we should suffer men to rule then over vs at their pleasure and so not stand fast in that Christian liberty which the Lord commaunds vs to doe Moreover it is certaine a man cannot obey the Bishops Government but he must necessarily transgresse against the Lawes of the Realme and to prove this an argument may be framed thus Whosoever shall allow or countenance in word or deed any forraigne power authority or jurisdiction and more particularily of the Pope of Rome makes himselfe a transgressour to the King and to the Lawes But such as obey the Bâ— Fool. Government doe allow and countenance in word and died a forraine power authority and jurisdiction and particularly of the Pope of Rome Therefore such as obey the Bâ— Eccles Government make themselves transgressors to the King and the Lawes Both parts of the reason are evident and cleare as the light The former are of the words of the oath of Allegeance Touching the later to weet that the Prelates exercise a forraigne power authority and jurisdiction derived from the Pope We have before sufficiently proved And therefore it behoveth all the Kings subjects to looke well to this thing least they be not onely forsworne but incurre also the penaltie of the Law which is after conviction forfeitures judgements and executions due to high treason Our second inference is that the publick assemblies of England are false and Antichristian and therefore to beleft this necessarily followes vpon the former premises for if they have not the power of the censures and of excommunication but stand vnder a government which came wholy and every part from the devil and Antichrist then is their condition naught the reason is because this
Whosoever shall hereafter affirme that the form of Gods worship in the Church of England established by law and conteyned in the book of Common prayer c. is a corrupt superstitious or vnlawfull worship of God or conteyneth any thing in it that is repugnant to the scriptures let him be excommunicated ipso facto and not restored but by the Bishop of the place or Archbishop after his repentance and publick revocation of such his wicked errours Whosoever shall hereafter affirme that the rites and ceremonies of the Church of England by law established are wicked Antichristian or superstitious or such as being commaunded by lawfull authority men who are zealously and godly affected may not with any good conscience approve them vse them or as occasion requireth subscribe vnto them let him be excommunicated ipso facto and not restored vntill be repent and publickly revoke such his wicked errours Whosoever shall hereafter affirm that the government of the Church of England vnder his Majestie by Archbishops Bishops Deanes Archdeacons and the rest that doe beare office in the same is Antichristian or repugnant to the word of God let him be excommunicated ipso facto and so continue vntill be repent and publickly revoke such his wicked errours Whosoever shall here after affirm or teach that the form and manner of making and consecrating Bishops Priests and Deacons conteyneth any thing in it that is repugnant to the word of God c. let him be excommunicated ipso facto not to be restored vntill he repent and publickly revoke such his wicked errours 6. Where he demaundeth what one truth of religion we can name that is not or hath not beene when just occasion hath been offered taught by some of their ministers Although this be not much materiall touching the point in controversie seeing none of them teach true doctrine but in a false and Antichristian calling which is utterly unlawfull to be done notwithstanding if we will beleeve the Nonconform he had small cause to bragg thus of their preaching For first their ministers for the most part are ignorant asses and loytering idle bellyed Epicures which either cannot or doe not teach at all 2. A number of those which doe are prophane and heathenish Oratours that thinke all the grace of preaching lyeth in affected eloquence in fond Fables to make their hearers laugh or in ostentation of learning of the latin their Greek and Hebrew tongue and of their great reading of antiquities when God knoweth most of them have little further matter then is in the in the infinite volumes of common places and apothegmes called to their hands 3. Howsoever some of them deliver many sound truths yet they doe not lay the axe to the root of the tree I mean seeke to suppresse such evills as raigne most among them We would repute that Phisitian unwise which hath a patient under cure sicke of a great fever and he gives him a medicine which serves only to heale the gout or dropsie Now in truth such vnwise Phisitians are the best of them for the main disease which cleaves to the foule of the people is false worship But what course take they about it Thus they doe they administer good things to purge out pride drunkennesse c. But leave all the while this Capitall disease alone by which meanes many persons perish and are utterly cast away Now these have not the Prophets for an exaÌ„ple for it is marvelous observable when the ten Tribes fell away from the true worship of God that all those Prophets whome the Lord then sent early and late after them applyed their doctrines even alltogether as it were against the sinnes of Dan and Bethell as the spiritual sicknesse of Israel was idolatry so they gave them constantly such souveraigne medecines as served best to cure the same And indeed this course of teaching is onely profitable for as a small stroake downe-right upon the naile is better then a thousand besides it Even so a little home matter against the present evils of the people as namely their devised service false ministery Antichristian Government c would profit them much more then all their lowd long crying out of judgement judgement only against swearers drunkards usurers whoremoungers c. because the former faults are more generally committed and have taken deeper roote in the hearts of old and young 7. Concerning the defence which he makes for reading their booke of Articles and Canons in the church a few words will serve in answer to it 1. If it were true which he saith that they doe not this thing ministrially yet their fault is not the lesse But he speaketh falsely herein for this is laid upon them as a proper part of their Office and none else but they by their Law either doe or may doe the same 2. If they doe not teach them for truths then it must be for lies and errours if so their evill is the greater and proportionable thereunto without repentance will Gods vengeance be upon them for it 3. His answere here is quite beside the point and he seekes meerly to cozen the reader that which Mr. Iohnson mentioneth is their Articles Canons very vile and wicked things by their owne confession To this he replyeth may not a man in the weakenesse of his judgement and in infirmity at his first entrance into a calling conforme and subscribe to some things not so warrantable and true c. Note how punctually he speakes and comes up as neere to the matter as Yorke is to the Lands end a man in the weakenesse of his judgement c. may doe some thing c. Ergo he may conforme to the damnable Canons and articles read them to the people c. By the same manner of arguing he may be a â—ew a Turke a Heathen any thing And not only in this place but such sencelesse shifts are common with him throughout the booke for whereas it is proved in Mr. Iohnsons writing that their ministery is â—nlawfull Antichristian because neither their Offices calling nor administration is according to Gods Word but as they say themselves all taken from Antichrist He childishly tells us that true Pastors Teachers may want some accessarie parts of their Offices c. which answereth nothing to the point nor is more to any purpose then if a convicted traitor would seek to prove his cause to be otherwise for that he wants som accessarie parts of a true subject 4. Touching the distinction which he puts betweene reading the Canons to the people and not teaching the â—rrours contained in them I shall leave it as another Demaund how they can proove that these falshoods and lies may be read in the manner that they are and yet be neither taught nor justifyed Answ 1. If it be vnlawfull as he sayth outwardly and but in appearance to joyne with Idolaters in their Idolatry then hath he shewed himseIfe all this while
constitution there followes not the like effect It is even so in the cause of the soule such as vnfeynedly desire to know the truth and have a conscionable resolution towalke in it doe receive much profitt by the fruitfull counsell which is given them either by word or writing But on the contrary Those which seeke the truth with no better affection than Pilate did neither purpose to obey the same more then did the dissembling Hypocrites in Ieremie Certainly good advise given to them is but as Pearles cast before swine and dogs therefore my desire is that the former sort may be viewers only of these lines and to them I say in the words of the Apostle consider what I say and the Lord give understanding in all things The following Principles touching a true Church Ministery Worship and Government as also hew quite contrary hereto the English is are not taken out of our writings but from the Nonconformists yea even from the cheifest of them which for learning Zeale judgement holinesse of life c. have ever held that cause Moreover they are not barely affirmed but sufficiently confirmed and therefore it standeth every one vpon to take them the more to heart for else not one but many of themselves even Prophets of their owne will condemne them I know the devill vseth many meanes to keepe people in cursed ignorance and among other one specially is by disswading them from hearing such persons and reading such books which might shew vnto them their evil sin and this he doth vnder a pretence of doeing good vnto them Oh! saith he you must beware of false Prophets and not hearken to that counsel which causeth to erre avoyd the companie of all deceivers and not once looke into their books c. Now by such Syren songs the crafty Serpent keepes them fast asleepe till he have brought the poore soule into the pitt of endlesse perdition We would thinke that man to be sencelesse who taking his enimies counsel would shutt all his doores windowes in hope to get the more light into his house thereby The devil dayly makes many thousand worse fooles in the world in causing them to shutt close their eyes against the saving light of the Gospell in exspectation that their soules by this meanes shal be filled with the more wisedom and spiritual vnderstanding It is not my meaning that any one should beleeve things suddenly rashly but I would have him as Salomons counsell is to looke wel to his going and as we take gould by weight Corne Cloth c. by measure so to receive the doctrines of every man by due examination And this is onely the thing which I doe request of thee good reader whosoever thou art be thou but pleased to put the Principles inferences here written vpon their proof to hold that only fast which after good triall by the scriptures thou findest to be good and it is sufficient and I have my desire of thee to the full One thing more I desire others to take notice of namely That I judge not my self bound so much to justifie their Principles as our Inferences from them Jf therefore any shall deny them to be true my purpose is to give place to such whome it more nearly concerneth to write in the defence thereof But if any shall oppose vs in the Conclusions I would have them leaving all by matters to follow the truth in love without gall and bitternesse that so things may come to a happy and speedy issue It is wel said of a Heathen man the oftner truth commeth to hand the more the l ght therof appeareth I hope this wil be verified in the point now in controversie for howsoever I doubt not but we have said here enough to justifie the matter undertaken notwithstanding much more I could have alleged from their writings concerning these things but for the present I content my self herewith till there be a further just and necessarie occasion given thereof I. CANNE A MANVDVCTION To the following TREATISE HOwbeit not any religion should be judged the lesse true because few embrace it neither the sooner to be followed for the generall good liking and approbation which it hath among men notwithstanding having now so just and necessarie an occasion to vrge men to practise what they professe I shall indeavour by the grace of God clearely to prove that this our Waye is of the Apostolique primitive institution even frō their Tenets which walk contrary to it Among other crimes charged upon Nonconformists as they are called by the Prelates and their Favorites one chiefely is that their Principles layd downe against the churches of England doe lead vnto separation and therefore if they were true to their owne grounds they should not communicate in the church assemblyes of England Many of the Bishops parasites heretofore have thus accused them and of late one Doct. Burgesse most confidently maintaines the same against them The which by Doct. Ames is vtterly denyed Now which of these two Doctors in this thing have the truth J hope it shall evidently be declared in this treatise following CHAPT 1. DOctor Burgesse having read and sereouslie as it seemes examined the nature true consequence of the many particular arguments published to the world by the Nonconformists against the great abuses in the ministerie worship and Church government of England Affirmed in his Rejoinder to D. Morton that the same are the maine grounds of separation and for his part if he beleeved them to be true he would in all good conscience he protesteth proclaime separation from idolatrous worship and worshippers before he slept and not halt as these men by their owne positions doe betwixt idolatrie and religion Doctor Ames in his new booke intituled a fresh suit against Ceremonies denyeth that any such thing can be necessarilie concluded from their principles but I will here shew by evident and sound reasons that the former assertion is true and certaine and all the arguments brought by the other to the contrary are of no weight or force to make good his deniall thereof And because I much desire that the reader may well understand our points in dispute I shall therefore if God will write in order of them And first I will begin with their ministerie and touching it will lay downe 4 things 1. How the Nonconformists doe describe a true ministery 2. How far that of England by their owne confession differs from and is contrary to it 3. I will shew what inferences and conclusions doe necessarily follow upon it 4. Answer the reasons brought by Doct. Ames in defence of their ministerie NOt to speake of Apostles Prophets and Evangelists which were extraordinary ministeries and therfore as themselves say are now wholy ceased The ordinarie Offices perpetually belonging to all true churches are onely these five 1. a Pastor or Bishop which is the highest ordinarie Ecolesiasticall Officer in
any true constituted visible church of Christ and they are all equal by Gods institution and are forbidden to exercise authoritie one over another or exspect any such title as may import it or affect preeminence His giftes properties and conditions in doctrine and manners are distinctly set downe in scripture He must be apt to teach exhort no yoÌ„g scholler able to devide the word aright Have a continuall care to watch over the soules of those for whom he must give an accompt Discerne their diseases and apply the word according to every disease and every time and occurrant Briefly he must love cherish defend his sheepe froÌ„ ravenous beasts feed them in greene and wholesome pastures of the word pray for them and seale up to them the promises of God by the Sacraments Secondly the Lord hath ordained that there should be in every congregation Doctors which is an Office they say different from that of the Pastor the reasons which they give are these 1. Because the Apostle doth so distinguish them one from another Rom. 12 7 8. Ephes 4. 11. 2. Their giftes appeare to be divers 1 Cor. 12. 8. 3. The Pastor is commaunded to take one course in teaching the Doctor another Rom. 12 7 8. 4. This distinguishing of them makes more for the building of the church then to unite and makechem one His office is to deliver sound and wholesome doctrine convince the gainesayers preserve knowledge and build vpon the rock which is Christ Iesus gold silver and precious stones c. The third Officers as they name them from the scriptures are Governors or ruling Elders who are to look to the manners of the people and to be assistant to the minister in Government This Office was established by the Apostles in all churches Act. 14. 23. and it serves to helpe forwarde the building thereof 1 Cor. 12 28. and without it the body can not be intyre Rom. 12 4 8. To justify this office many scriptures reasons testimonies taken from the learned are alleged by them Ignat. ad Trall Tertull. de Baptist. Ierom. cont lucrf Ambr upon 1 Tim. 5. Socrat. lib. 5. cap. 22. Bucer de reg Chr. l. 1. Pet. Mar. vpon Rom. 12. Cal. instit l. 4. c. 3. Sect. 8. These must be men of wisedome knowledge and sound iudgment sober gentle modest loving temperate c. Able to discerne and all wayes vigilant for the quietnes wellfare peace purity and good order of the Church Fourthly there ought to be in every congregation certaine deacons endued with those qualities whiâ—â— the word of God describeth That is they must 〈◊〉 men of good report indued also with the Holy Ghoâ—â— grave temperate not covetous c. To prove this office these Scriptures are alleged Act. 6. 1 Tim. 3. 6. Rom. 12. 8. 1 Cor. 12 28. Phil. 1. 1 And also these reasons for it 1. the Lord takes care both for the bodies and soules of men and therefore instituteth such offices peculiarly serving for that purpose 2. That the faythfull may be the more free from feare and follow their owne callings diligently 3. That the Church may be the more inriched with heavenly and spirituall blessings for she receives grace and gifts for the discharge of each calling 4. That men may be stirred vp to help the poore the more willingly considering that the Lord hath appointed a speciall office for that purpose 5. That their should be no complaints but that all the poore might be comforted against their poverty and wants Their office onely consisteth in receiving the liberality of the saints and distributing the same vnto the necessity of the poore and howsoever the English booke of ordering Preists c. Makes this a degree of the ministery yet the Nonconformists professe that that practice is naught and vnlawfull and the deacons office is not to medle with the word and sacraments but onely to collect the benevolence of the faithfull and faithfully to distribute the same and to prove this they render these reasons 1. By the Apostles institution these were onely to attend vpon the provision for the poore Act. 6. 4. The Scripture maketh it an ordinary distinct office 〈◊〉 others in the Church and not to be mingled with any other Rom. 12. 8. 3. No man can in any tollerable measure discharge the office of a minister and deacon also Act. 6. 2. 4. The ministeries of the word be perfect without it They have also to prove this thing the learned generally on their side Concill constant cap. 16. Chrisost vpon Act. 6. Bulling decad 5. ser 2. Buc. de reg Christ. 14. Pet. Mar. Rom. 12. Cal. inst l. 4. cap. 3. sect 9. Beza confess cap. 5. sect 23. Sixtly widowes or deaconesses whose proper office is to looke to the weake impotent and poore strangers and specially to helpe such who in their sicknesses have neither friends nor kins folkes to administer vnto them This office is proved of them by these Scriptures 1. Tim. 5. Rom. 12. 8. Rom. 16. The grounds or reasons which they bring for it are these 1. Wisedom to imploy such as being to receive maintainance from the church are fit for nothing but this and fittest for this 2. That none may lack any thing for their good and preservation 3. That men may be the rather incouraged to goe about the churches businesses having such to attend them These are the necessarie and onely ordinarie functions and offices which our saviour hath ordained in his church vnto the due administration whereof he hath promised his blessing to the end of the world and these are perpetuall and to continue for ever and beside these it is vnlawfull for men following the devises of their owne braine to institute and ordaine any in the Churches of God Now the election and ordination of these officers must as they say necessarily 〈◊〉 made by the free choyse of the congregation wherein they are to administer The Elders going before the rest are to manifest either by some outward token or else by their silence their allowance if they like of the action or gainesaying if they judge it not just and vpright Yea not onely may they gainesay it But if there be just cause of dislike make it altogether voyd and of none effect vntill at the last a meet one be chosen by the authority and voyces of the Elders and allowed of by the generall consent and approbation of the rest of Church And this was the Churches continuall practice in the time of the Apostles and therefore an ordinance of God to be followed for ever Moreover the thing appertaineth vnto all And it is a course most effectuall to bring the people to obedience when they shall see him teach or rule whom they themselves haue chosen Yea this procureth greatest reverence of the people to their officers It is also affirmed that this manner of chusing and making officers
they fly to Popish Bishops as they are Bishops then let them goe no longer masked vnder the name of Protestants If they alledge succession by them from the Apostles then to say nothing of the appropriating of this succession vnto the Popes chaire in whose name and by whose authority our English Bishops did all things in times past then I say they must take a great time for the satisfying of a poore man concerning this question and for the justifying of their station For vntill that out of good records they can shew a perpetuall succession from the Apostles vnto their Diocesan which ordained them and vntill they can make the poore man which doubteth perceive the truth and certainty of these records which I wisse they will doe at leasure they can never make that succession appeare If they fly to the Kings authority the King himselfe will forsake them and deny that he taketh vpon him to make or call ministers If to the present Bishops and Archbishops alas they are as farre to seeke as the other The effect of his speach is that those which receive their ministerie from the Prelates as all doe in the church of England they can not any way justifie the same to be lawfull For howsoever they may say this or that in the defence of it notwithstanding it is all either falshood or vanitie which they say and herein doe wholy deceive themselves and every one that beleeveth them And thus much in generall be spoken concerning the second point namely the differences manifested by the Nonconformists betweene a true ministerie and the ministerie of England as also their judgment of it that it is Popish false and the many reasons which they shew to prove the same Now in this we and they doe also accord and our difference stands onely in practice For they thinke as it seemes that a people may communicate lawfully in a false ministery But our judgement and practice is otherwise both which I undertake here to prove 1 by scripture 2 by reasons 3 by the testimony of the Learned And so we come to the third point which is to lay downe our inferences conclusions which necessarily doe follow upon their principles to wit that our seperation from their ministery is by their owne grounds warrantable and holy the same beeing as they themselves acknowledge false and Antichristian SECTION III. ANd first of the Scriptures To communicate in a false ministery is certainly a breach of the second commaundement For what doe they but indeed sett vp an idoll yea and bow downe vnto it which serve God in and by a devised or vsurped ministerie In Song 1. 7. 8. The faithfull intreat Christ to be shewed where he by his ministery with his spirit word seales censures c. feedeth his flock that there they might place themselves for instruction and government and not turne aside to the flocks of his companions that is the congregations of false Christs and false Prophets which come in his name saying I am Christ and deceive many Againe Ephraim is joyned to idols what were they among other the new Preists which Ieroboam ordained for the high places what followes let him alone that is have no communioÌ„ with him either in his false ministerie or other idolatrie Often do the Prophets Christ and his Apostles forbid men to heare those which thrust themselves into ministeriall offices not beeing sent of God and from the Church Secondly the reasons 1. To communicate in a false ministery is to doe a vaine worship and therefore vnacceptable altogether to the Lord. 2. In this men doe abet the party in his sin and so make it their owne by imputation and inwrap themselves in the same guilt with the offender 3. God hath promised no blessing to his word but in his owne ordinance though I confesse he may yea and doth grant oft times that through his infinite goodnesse which no man can chalendge by an ordinary promise 4. To doe otherwise is to rebel greivously against the Lord and to vphold what in vs lyeth that which the Lord will consume therefore as no good subject should assist or communicate with any person in the administration of civil justice to the Kings subjects no not though he administred the same never so legally justly impartially except the same person had a commission from the King so to doe so neither ought the subjects of Christs Kingdome to partake with any person whatsoever in the dispensation of any spirituall ordinance though in it selfe never so holy without sufficient warrant and commission from the most absolute and sovereigne King of his Church Christ Iesus 5. Such as have spirituall communion in a false ministery doe embrace the bosome of a stranger and so committ spirituall whoredome against the Lord. 6. Christ setteth it downe as a property of his sheepe to be observed that they follow not strangers but flee from them for that they know not their voyce Thirdly the Learned generally doe affirme this same thing Parâ—â—s in his Commentary upon Mathew sayth that all those without doubt are to be taken for deceivers who take vpon them the office of teaching without a true calling and a little after he sayth that so much being discovered a Christian must shutt his care against them and fly from them as from wolves Musculus on the place sayth the like One note of a false Prophet is that he comes not beeing lawfully called and sent and whereas Christ bidds us to beware of such he meanes sayth he that we should not heare them but avoyd them as most certaine plagues Cope a learned minister in France speaketh as much and gives this reason for it because they destroy both bodies and soules of as many as either beleeve or reverence them And thus much is acknowledged of the Papists For thus they write whosoever taketh vpon him to preach without a lawfull sending breaketh in by force or favour of men and by humane Lawes he is a theef and a murderer And how men are to walke towards them they shew in another place of that booke In matter of religion in praying reading their bookes hearing their sermons presence as their service partaking of their Sacraments and all other communicating with them in spirituall things is a great damnable sinne to deale with them And heere it is to be observed that Mr. Cartwright on this place in Answere to the Rhem. Test. grants all this to be true Other Testimonies I could alleage but it needs not For the Nonconformists affirme as much We may not say they adventure to goe vnto him for those things which he hath no commission to deliver Another sayth that whosoever preacheth by an unlawfull calling ought not to be heard although he speaketh the truth no more then the devill was to be suffered although he professed Christ As the firmenesse of the seale standeth not in the print or forme it maketh
that the Doctors ministers have their calling onely from the people yet what is this to the point betweene him and the rejoinder I may use his owne words truely the answere doth not looke towards the question Now marke all readers that have sence it is affirmed by Doct. Burgesse whereas the Nonconformists say the calling of their Bishops and consequently of the ministers is Antichristian that separation must herevpon necessarily follow How is this answered not at al if the proverbe be true as good never a whit as never the better For D. Ames speakes of a certaine ministerie which the separatist never to this day yet saw in their assemblies neither have they left any such If therefore he would have answered the rejoinders charge indeed he should have proved that those ministers whose calling doth essencially depend vpon the Bishops calling which have I say no other election nor ordination but what they had from them in a word which doe administer to the people only by that power and authority may notwithstanding for for all this warrantably by scripture be judged true ministers be lawfully cōmunicated with in their ministerie yet the Nonconformists grounds published against them all just true good This is the very point indeed for such ministers we have onely left and we know no other If there be let them be manifested to us tell us their names their places And if we finde by scripture their ministerie to be lawfull we will surely have communion with it as occasion serves Till then we purpose by Gods grace to live as we doe and to practise that which the Nonconformists professe to be the order and way which the Lord commaunds all his servants to walke in 4. If the Doctor speake here truth then have the Nonconformists greatly abused the princes and state of England in complayning so often to them against the Bishops and for what thinke you forsooth because the Prelats take away the powr of the people make ministers alone hēce none are either proved called or ordaind according to Gods word c. Now how doe these things agree together Is not this yea and nay It is so indeed But imagin there should be a Parliament againe in England and the Nonconformists should there petition that the calling of their ministers might not essentially depend any more upon the Bs. calling would not the Bb. have matter to persuade both houses not to harken unto them yea to reprove them sharpely for moving this thing seeing they confesse they have it allready But it may be they would say some congregations doe not ordaine their ministers to this the Prelates might reply that is then their fault For they give liberty and power to all alike and that is none at all I am sory they have laid such a snare whereby to undoe themselves But usually this is their course when they have any hope to have the Magistrates helpe for reformation they will truely declare the abuses and corruptions among them to the full afterwards nothing being amended when they are put in mind of their principles that is if such things be true then necessarily must they leave the church of England what doe they but goe quite from them againe as I shall in convenient place prove it clearely And is not that a miserable case which cannot be maintained but by grosse contradiction I may well here use the Doctors owne words Such turning winding and running against walls you shall seldome see an ingenious man to vse in a good case Lastly howsoever Doct. Ames thought to have crossed much the course of the Separatists yet if his words be understandingly weighed he hath justified them and made way to a generall departure from their ministerie For thus I reason None may heare or have any spirituall communion with such a ministery whose calling doth essentially depend vpon the Bishops calling But the calling of the ministers of the church assemblies of England doth essentially depend vpon the Bb. calling Therefore none may heare or have any spirituall communion with the ministerie of the church assemblies of England The proposition by good consequence is the Ds. own and herein he agrees with the rest of the Nonconformists For in opinion they all hold this thing as we have from their writings manifestd And whosoever should deny the assumtion mought with as much reason deny that there is any idolatrie at Rome although it is there both taught and practised therefore I thinke no man will have the forehead to oppose it But have not now the people of the Land good cause to looke about them seeing those who count themselves the only men to refute the Separists are come to that streigth as that they will not justifie it to be Lawfull for to joyne to any ministery in the land but to that which a man should not find among them if he sought all their Churches with candles as the Prophet speaketh I hope Gods elect yet there will take Salomons counsell which is to looke well to their going And thus much for answer to the Doct. reason now next we should speake of Mr. Bradshews booke but because I have been long vpon this chapter and the reply to it will be large I will leave it therefore till last and handle other things in the mean time SECT V. BEfore I end this point I thinke it convenient to answere breifly to a few objections which I have often heard some to make in the defence of their standing Object 1. Compassion towards the people constraineth many preachers to keepe their places For if they should not alas what would the people doe Ans 1. we may not doe any thing against the will and pleasure of God vnder pretence to shew mercy to others But we are bound to doe that which is good and honest by just and lawfull meanes that pitty which Christiās are to shew must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly bowelled that is required of God both for the matter and manner of it 2. God needs no mans lie For he hath power enough to accomplish his owne purposes He may thus say If I be hungry I would not tel thee that is what need I thee or any thing thou canst doe I am Allsufficient 3. The truth is the people are not holpen by this meanes but rather hindered For if they ceased from preaching in their vnlawfull offices the godly generally throughout the land would seeke where Christ feedeth his flock and so their state would be much better then now it is Object 2. Though they will not plead to justify their ministery yet they hope to glorify God by preaching Ans so thought the Leper when he published abroad the matter of his healing but he not beeing called to do it sinned greatly therein therefore it is certaine that men doe then glorifie God when leaving their owne wisedome they doe whatsoever they are commaunded for as M. Perkins saith the
D. Chat. Rom. 12 p. 64. M. Bates p. 66. Def. of dis p. 59. 68. Def. coun 124. Eccle. Gov. p. 7. Admon 1. p. 3. Off. of confer p. 2. Necessit Discip 28. T. C. l. 2. p. 1. 193. Eccles disc 40. first book discip 27. 29. M. Bates 66. Demonst Discip 24. 25. c. T. C. l. r. p. 59. Forme Chur. Gou. p. 40. Eng. Putan p. 6 7. T. C. l. 2. p. 1 p. 174 Eccles dis 35. D. Am. cas cons l. 4 c. 25. Inform. Scott 26. Ioh. 10. 1 2 Necessit disc 10 11 c. T. C. l. 1. 54 63 T. C. l. 1 61 Neces dis 19 Demonst dis p. 16 Tabl. div Rea. in Camb. demo id Eccle. dis foll 44 T. C. l. 2. p. 1 p. 368 Tit. 1 9 Hos 4 6 Demons dis p. 35 36. â—â—ces of disc pa. 47. 6. T. C. l. 1 p 65. Dem. disc p. 20. 21. D. Tayl. Tit. 3 11 Dr. willet 1. Sam. 14 28 Eng. puri 20 21 Dem. disc p. 21. Defene Godly minist ag Bridg â—2â— pref adm p. 1â— 27 47. Syons plea. 3 Doct. Chat. on Rom. 12. 33. Esa 3. Bright Rev. 3. p. 168. Chr. Mar. p. 41. Admon p. 2. Soldier Bar. M. Bates pag. 60. Adm. p. 14 Act. 13. 45 14 23. Def. of Godly mi. ag Br. 124. Alt. dam. 165. Necel dis p. 81. Against Brid 125. Def. disc 133. Id. p. 33. Admo 15. Alt. d. 161. Necessit discip p. 20. Eccles Gov. 127. Bright Reve. 3. 181. 2. Admo p. 47. Sold. Barw Church Polic. 236. 237. Abstr 83. Exhortat Gover. Wal. 42. Neces dis p. 81. Brigt Re. 3. p. 187. Prefa p. 3. Eccles Gover. 127 Dial. str Ch. p. 82. 2. Rep. 1. p. 537. 148. Preface dioc T. Fres suit l. 2. p. 412. Assertion Christ Ch. pol. p. 252. Vpon the Apoc. ch 3. p. 181. Edition 3. Pref. dioc Tri. Defen Godl minister ag Brid p. 5. So they are in Rev. 18 11. 12. Def disci 92. Alt dam. 175. Def. Pet. for Refor p. 206. Pref. dio Tri. 1 Sam. 13â— 22. Neces dis p. 86 2 Admon Exhort to Bish and their Clearg P. 27. Preface Dioces Trial. Matth. 24. 5 24. Hos 4. 17. see Iunius on the place Ier 23. 6. Pro. 5. 3. Mat. 7. 15. Ioh. 10. 4. 5. Phil. 32. Ioh. 4. 23. Rom. 12. 1. 2. Numb 10. Psa 50. 18. Tim. 5. 22. Mat. 28. 20. Luk. 10. 16 2. Theâ— 2. 2. 3. 4. Rea. 13. 14. 9. 12. 18. 4. Ioh. 10. 5. Chap. 7. 15 In Pro. 10. 20. Rhemist Tost Ioh. 10. An. 1. 2 Ioh. 10. Exhort Gover. W. p. 46. Admon p. 27. Note Fenner Doct. upoÌ„ the Sacra p. 127. Preface before the forme and man of ord B. P. D. Syonspleâ— p. 216. Id. 232. Hay any work p. 14. c. 2. Admon to parl 54. Syons pl. 342. 337. 292. Alt Dam. 35. Rep. to Mor. p. 21 Pref. Ans Bancr Pref. offer for conf Demonst dis 79. Mart. Epist 33. 37. M. Bates 84. D. State Chu 20. Offer for confor 20. 7. 4. Syons pl. 292. Curt. Ch. pow 49. Fall Bab. 22. Read Martin Mar-Prelates works Pro. 29. 2. Exo. 2 23. Def. peti 261. Epist Syons plea c. p. 26â— Revel 17. 13. D. Chad. Ser. Rom. 12. p. 33. Vdal Diol 2. stat Ch. p. 20. Offer confer 2. 1 Admo p. 13. T. C. li. 1. p. 88. Curt. Ch. po 76. Disc of abus Ch. 71 91. Defen disc 71. D. Ch. ser RoÌ„ 12. 37 Curt. Ch. po p. 64. Repl. to Mort. 85. Syons pl. 69. Def. disc p. 165. Strife of the church Prefa Reprofe of Mart. Iunior Mr. Bates 55. Answ to Bancr Ser. p. 30. T. C. 85. Syons pl. 11. Demonst disc p. 12. 13. Preface demonst Defen Ec. gov ag Bridg. p. 88. Protest Scott p. 11 T. C. l. 1. p. 96. D. Cha. RoÌ„ 12. 33. Second book dis p. 85. Syons plea p. 283. Rex Iuris 79. Num. 16. Cathol confer p. 130. Yates mod of div p. 257. See Mr. Masons booke of succession of Bishops published by authority Anno 1614. Iam. 4. vlt. Modest off Adm. 10. Eccles Gor. 45. Syon pl. 107. T. C. l. 134. pref dem de Eccles 60. 47. 50. 39. Rem imp D. C. 277. Atters Phile. v. 6. p. 136. Adm. 15. 16. Eccl. Gov. 44. Neces dis 45. Exh. Gov. 10. 14. M. Bates p. 155. Abstr p. 16. 19. Eccl. Gov. 46. 47. T. C. l. i. p. 70. Eccles Gov. 46. First book of disc 30. 31. Sol. Barw Adm. p. 47 T. C. l. 1. p. 33. dia str Ch. 93. Def. per. for ref 98. 99. 106. T. C. l. 1. p. 61. M. Bates 154. Exhor Gov. W. 26. Mr. Bates p. 159. 160 c. Repl. to Powel 74. Petit. Q. 5. Sol. Barv. Admon p. 10. chap. 1. 14. Admo p. 15 16. Sol. Barv. Chap. 13. Defen of discip aga p. Bridg. 109. p. 108. â— Adm. 17 Prefac Admon to the Parl. Note Dis Eccl. Gov. p. 108. Tab. div Rea. Ca. Des dis 92. def Godly mi. ag Br. 108. Adm. 1. p. 5. l. 2. p. 61. Ioh. 1. Iohn 10. 12. Neces disc 74. Mind this ye Lecturers T. C. l. 1. p. 83. Eccl. Gov. p. 7. Demons disc 7. Mr. Bat. 102. Cartw. Chr. rel ch 16. p. 28. Demons dis 13. De consc l. 4. c. 25. p. 215. Mr. Bates 134. Def. of disc ag D. Bridg. 129. Fresh suite l. 2. p. 207. I have good testimony for this thing D. Somes last Treat c. 10. p. 123. Arr. ag Br. 93. Pro. 25. 8. Defen Admon Fresh suit l. 2. p. 132. Neces â—efor â—1 Zep. 1. 12. Pro. 14. 15 Ephe. 4. 32 1 Pet. 3. 8. 1 King 20 42. Psa 50. Mar. 1. Iohn 15. 8 First vol. p. 699. 1 Sam. 2. 30. Rom. 3. Iudg. 8. 23 Gal. 6. Heb. 5. 4. M. Dayr pref trear of the Ch. Lev. 4. 27. 28. 19. 17. V. 51. 26. Mal. 3. 16. Mal. 18. 15 1. Cor. 14. 24. 25. Es 53. 1. 2 King 17. 13. 14. 2 Chro. 25. 9. Answ Banc. ser p. 17. Ephe. 4. 12 Esther 4. 14. M. Bates 203. How 's ser in psal 118. p. 18. Can. 19. Syon pl. 326. M. Bat. 19. Fresh suit l. 1. p. 210. M. Dike six Evang. Hist p. 306 M. Perk. Idol las in last vol. p. 698. M. Brins truewatch p. 28. Rom. 12. 1 Cart. Hist Christ l. 1. p. 211. Elton upoÌ„ Colos p. 308. Rev. 22. 18 Note Rom. 87. * Yet so is it where L. Bb. rule as it is in Rome England M. Dod vpon comman 2. M. Hern. vpon Psa 51. p. 4. M. Bates 18. 212. Deu. 16. 21 Chap. 4. 34. Park of the Crosse l. 1. p. 62. Colos 2. 10. 243. Exod. 20. 24. 25. Ba. 205 257. Syons pl. 279. Cart. Chr. relig cha 16. p. 103. M. Dike sixe Evan. Histor p. 312. D. Tayl. vpon Tit. 3. 10. pag. 7. 15. Exhort to the kirk of Edenb pag. 10. First vol. Idol last times p.