continued so long in the Churches of God as there was any light of the knowledge of him so that indeed it ought to be perpetuall and vnchangeable and may not at any hand either by Church or Magistrate be altered For it is a greater wronge to haue any Ecclesiasticall officers forced upon a people against their will then if they should force vpon men wives or vpon women husbands against their will and liking Here also generall counsels and many old and new writers are brought-in by the Nonconfor to speake for them in this thing Concil Nicene Test Theo. Conc. Const. test tripart hist. l 9. c. 14. Concil Carth. can 1. Con. Toletan test dist 50 Concil Gabil Can. 10. Cyprian l. 1. Ep. 3. Amb. Epist 82. Ierom. ad Ruffin Basil Epist 58. And whosoever condemnes the making of ministers after this sort what doe they else but open their mouths against God and against the truth Defence of admon p. 2. Moreover every officer in the church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer and without a lawfull calling no one must presume to exercise any spirituall function or ministery nor dare to enter in any other way then by the doore A notable Example for this purpose is rehearsed by Moyses in Numb 16. Whereby it seemeth that the Lord meant to ratifie the Law of a necessity of a true vocation for ever For there we see that neither the heavens could abide to see nor the earth beare so shamelesse boldnesse but the one melting consumed with fyer such as without a calling would take vpon them the presthood and the earth gapeping opened it selfe and swallowed them vp alive which ought to be a lesson to vs for euer that no man presume to pervert or alter that order which God hath established in his Church nor arrogate to himselfe that honor which he hath by no right and lawfull calling obtained c. Moreover none must be ordained vnto any office in the Church vntill there be such a place voyd for him as is meet and fitt for as the Apostles did in planting of Churches so must it be don in the building thereof for ever but they ordained neither Pastor Teacher Eder nor deacon but to some certaine congregation that had present vse and need thereof A roving and vnsettled ministrie therefore is a new and false ministerie meerely instituted by men And never read of to be practised but by idolaters Iudg. 17. 8. Againe great care must be taken before consent be given vnto any calling in the Church that it appeare by sufficient trial and due examination that the person is qualified with those gifts which the word of God requireth in one of that place For else there will follow a manifest breach of Gods commaundement Besides God will not owne his ministery thirdly if he want abilityes he cannot doe the things required of him As to divide the word aright espy the enimy and give warning a forehand to the people how to resist him But contrarywise will lead himselfe and his people into hel fyer The truth is no vnskillfull or vnlearned man may be called to the steering of this helme vnlesse we would have the shipp not onely to be in daunger but willing to runne it vpon the rockes These officers chosen and made as aforesayd ought to execute the office committed vnto them with all faithfull diligence and consequently must be continually resident vpon their charge This later position to wit the necessity of perpetuall residence the vnlawfulnes of Nonresidence is confirmed of them by good reasons 1. A minister is a sheepheard and his charge a flock now a sheepheard hath a flock to feed it continually 2. Wheresoever God placeth a man there is dayly need of his labour and care 3. The people are in daunger of harme if they be not watched over day and night 4. The Church requireth an officers residecy with her as a duty of him 5. If they do otherwise they cannot give their people a good example neither will there be love and familiarity between them c. Breifly they hold it as great an injurie to force a congregation or Church to miantaine as their Pastor with tiths and such like donations that person which either is not able to instruct them or that refuseth in his own person ordinarily to doe it as to force a man to maintaine one for his wife that either is not a woman or that refuseth in her owne person to doe the duties of a wife vnto him And thus much for the first point wherein we and they in iudgement doe accord but our practise as yet is contrary each to other SECTION II. NOw it followes that we truely relate the present state of the English ministery how far it disagreeth by their owne Testimonies in every particular thing from the positions before named touching it in generall they affirme confidently that it is a base ministerie which God never erected in his Church but came wholy from the Pope for say they not onely is the calling of the Hierarchie but also their dependent offices all vnlawfull and Antichristian observe the largnesse of their speach how they comprehend and so consequently here cōdemn all their Ecclesiasticall functions for indeed they take all their originall of one roote namely the Praelarey from it I say they have their ryse and by it onely they administer vnto the people And whosoever shall deny this may with as much reason deny that fyre is hott the sea salt the sunne shines c. But let us heare what reasons they give to prove their ministery false and Antichristian and every way contrary to that true ministery of which we have before spoken First they say that the Church of England Wanteth her Pastors Teachers Deacons and Elders For which cause she hangeth downe her head for heavinesse her eyes be bleared with teares her cheekes be defiled with the water of her eyes her heart is heavy with sorrow her bones are withered with drynesse her whole body is clothed with sackcloth shee lyeth in caves and dens being ashamed to shew her face haveing so deformed and maimed a body If her case and state be so she hath reason enough to greive For to want these true officers and to have counterfeits placed in their stead is one of the heaviest and fearfullest miseries that can possibly befall any people Yet this thing is affirmed by others of them also Of which more hereafter Now concerning elections ordinations In these their church standeth vnder a Romish regiment and hath not left Babylon but partaketh of her sinnes in the choyse of Ministers For neither are their Ministers proved elected called or ordayned according to Gods word But their entrance into the ministery is by a Popish and vnlawfull vocation strange from the scriptures and never
he will not vouchsafe his speciall presence unto profane companies which joyne themselves together and therefore let it be farr from all men to prepare a place for him with such trash or to defile his holy things with such uncleane persons or to offende his nostrels with the stench of such sacrifices The reasons upon which our proposition is grounded are these 1. All wicked men are forbidden expresslie by the word of God from meddling with his covenant or ordinances Now if men to escape temporall punishment are affraid to transgresse against the Lawes of worldly Princes Much more fearefull should they be to breake his who is the King of Kings and will inflict for it upon their soules and bodies torments eternallie 2. That which destroyeth a Churchâ— and makes it either to become a false Church or no church at all cannot be a true Church or be true matter wherof it is made but men visiblie wicked and prophane make the Church a Synagoge of Satan Babylon Sodom Aegypt and so to be spued out and removed 3. It is against sence and common reason that a Church should be constituted of vnholie People For as in a materiall house the wood and stones must be first prepared and then laâ—d orderlie in the building So in the spiritual men and women must by the word of God necessarily be first reformed before they are any way fitt to have any place therin 4. They which have no right to the holy things of God in the church are not to be admitted into it neither is that Church which is gathethered of such persons rightly constituted But men of wicked conversation have no right to the holy things of God in the Church and therefore that Church which is gathered of such is not rightly constituted 5. They cannot performe the services and duties of members for they are spirituallie dead If a master will not covenant with one to be his servant which hath in him no natural life much lesse c. 6. They have not Christ for their head and therefore cannot be of his bodie For as in the natural bodie there must be first a natural union of the parts with the head before there can be any action of natural communion between the head and the members or one member and another So in this spiritual bodie the members must be first united with Christ the head and become one with him before they can any way partake in his benefits or have communion one with another as members of the same body under him the head 7. They are altogether uncapable of this covenant For as a woman which hath been once a wife cannot mary againe with another man untill her first husband be deceased or she from him lawfullie divorsed so neither can these be maried to the Lord till they have mortifyed their corruptions and put the world and Satan away unto which before they were as it were maried 8. The Godlie and wicked are contraries guided and led by different causes Now two contraries are not capable of one and the same forme Thirdly for this we have the judgment of the learned also There must be saith Molierus a profession of true religton and obedience yealded thereto at least outwardly to become a member of the visible Church Beza saith He is rightly joyned to the church which separates himselfe from the wicked Paul calls the Romans Saincts saith Aretius to put a difference between their former estate wherein they lived which was unholy and impure and the condition to which they were now called Piscator affirmes The matter of a particular church to be a companie of beleevers Mr. Iacob in his definition of Christs true visible Church saith that those which joyne in a spiritual outward society or body Politick together must be a faithfull people Mr. Bradshaw saith they must be a people called and separated from the world and the false worship and wayes thereof by the word The same speaketh Mr. Attersoll and alleageth these Scriptures for it Gen. 4. 26 and 12. 1. Iosh 24. 2. 3 23. 7. 8. Num. 6. 2. Lev. 20. 24. 26. Ioh. 15. 19. Act. 2 40. 41. I could name many others which write the same thing but there is no use thereof Onelie it cannot be amisse to shew how the Church of England makes this an Article of her Faith as the Prelates have published it in her behalfe The visible Church of Christ is a congregation of Faithfull men in the which the pure word of God is preached and the Sacraments dulie be ministred according to Christs Ordinance in all those things that of necessitie are requisite to the same Thus the Proposition beeing proved and the assumption acknowledged to be true the conclusion must needs stand firme viz. that the Churches of England are not true visible churches rightly gathered and planted according to the Scripture and therefore by necessarie consequence lawfully to be separated from Before I end this point I will here lay downe some few Syllogismes intyrelie made up betweene the Inconformists and Conformists all concluding the forenamed position That Church which hath not a Lawfull ministery is not a true visible Church But the Church of England hath not a Lawfull ministerie Ergo the church of England is not a true visible church The proposition is affirmed of the Conformists as Burton Sutcliffe c. The assumption is granted by the Nonconformists as we have in the first chapter largelie shewed The true visible church of Christ is a society of beleeving and Faithfull people and a communion of Saints so say the Conformists but the church of England is not a society of beleeving and Faithfull people a communion of Saints thus write the Nonconform see p. 169. c. Ergo the church of Engl. is not a true visible church The true church is the Kings daughter described in Psal 45. But the church of England is not the Kings daughter so described Therefore the church of England is not the true church of Christ The Proposition is laid downe by the Conformists wherby they prove Rome a false Church The assumption is the Nonconformists For if they say the truth their members have not those qualities belonging to the Kings daughter neither their Preists nor people See pag. 15. 16. 39. 137. 169. 170. The true church of Christ is the Flock of Christ but the church of England is not the true Flock of Christ Therefore the church of England is not the true church of Christ. The proposition say the Conformists is undeniable Son 1. 6. 7. Act. 20. 28. Ioh. 10. 16. The assumption is proved by the Nonconformists Principles compared with Ioh. 10. 3. 4. 27. Christs flock heare his voyce and know it follow it but the Church of England submitting to an vnlawfull ministerie worship and discipline heare not Christs voyce nor know nor acknowledge nor follow it but
visible Church which is a company of people called and separated from the world by the word of God and joyned together by voluntary profession of the faith of Christ in the fellow ship of the Gospel Before we â—ome to examin the reasons if they may be so termed which he alleageth against this definition I desire the reader to minde it well that we herein do say no more then what in effect is fully acknowledged by the Nonconformists Conformists the Church of England the learned generally and all the reformed Churches upon earth as is to be seene in their books here named Yea Mr. Brad. although no friend of the Separatists yet confesseth the whole as it is here laid downe to be true and good Notwithstanding this man commeth boldly forth against us as if he had been either asleepe all his life time or lived in some unknowne parts of the world and so could not tell what any body had said about this thing And now for his reasons in which he is as confused as is the subject for which he pleadeth notwithstanding such as I finde here and there disorderly written of him I will reduce into some particular heads The maine and chiefe argument wherewith he fighteth against us for saying a true visible Church is a company of people called and separated from the world is because hypocrites and reprobates may beein the Church And to proove this he is very large and tedious for I dare say more then halfe of his booke is spent about it in alleaging for it Scriptures Examples and Reasons But a few words will serve for answer to it in regard he talkes of a thing which neither helpes him nor disadvantageth us for the question betweene them and us hath ever beene about the true and naturall members whereof Gods Church is orderly gathered and planted and not about the decayed and degenerate estate thereof But of this he saith nothing onely reasoneth much to this purpose If a mans body may have sores boyles broken limmes c. then is not the body whole and sound in the definition If in a garden vineyard or orchard after the constitution there grow weeds thornes and thistles then cannot the same in the description be said to bee planted at first of all good herbes vines and trees But the first is true therefore the second Now if such Philosophie be to be laughed at then truely much more is Mr. Dayr Divinitie here to be pittyed for he denieth our definition to wit that a true visible Church in the first collection consisteth of a people called and separated from the world and why because forsooth afterwards some of them may fall into unlawfull and sinfull courses If all our writings should bee read over yet will it not be found that ever we have denied but many hypocrites may be in the true Church yea open and vile transgressours but here lyeth the poynt if any shall affirme that the same may be first gathered of knowne lewd and unconverted men that indeed wee deny utterly and can proove the contrary or if they shall say that obstinate and incorrigible sinners may lawfully be suffered therein this also we affirme to be untrue But if they say that in a true visible Church there may be great evils committed yea and a long time tolerated wee assent unto it Howbeit it is certaine as Dr. Ames saith this forbearance is a grieveus sinne before God If Mr. Dayr therefore had well understood what our negative and affirmative positions are hee might have spared most of his writing For throughout his booke he hath most falsely reported of us by insinuating as if we held all of the visible Church to be saved and that no wickednesse therein can be committed now our words tend onely to shew what a Church is and how every member ought to walke but if in some respects they bee not so yet may the Congregation notwithstanding be true and good Mr. Dayr tells us verie often of the sinnes committed in the Iewish Church so in Corinth Pergamus c. If he were alive I would aske him whether they did well herein If he should say yea then were he a blasphemer if nay then he gave us the whole cause and so might cast his booke into the fyre For the thinge which we affirm is that every member of the church ought to be holy not that they are allwayes so but should be so and it is their great fault they are otherwise And here the reader may observe how greatly he hath mistaken the matter For whereas Mr. Barrow Mr. Ainsw and others doe shew from the scriptures what a true Church is whereof gathered how every member should walke how abuses are to be reformed c. He either through ignorance or mallice or both still inferreth from their writings that they held perfection of Churches that there can be no Hypocrite or reprobate in the Church c. Things groundlesly collected of him Of the same nature are the reports which many of them publish dayly in their Sermons and Bookes namely that the main cause of our Separation is because wicked men are suffered in their church But this is untrue for howsoever as I said before such a tolleration can not be justified yet this is not properly the reason but because their Parishes were at first constituted as now they stand of the members of Antichrist to wit the idolatrous Papists and of all other kind of most notorious sinners as whorems witches atheists swearers usurers cursers scoffers at religion c. This prophane multitude without any profession of faith and repentance were forced and compelled by human authority in the beginning of QElizabeths raigne to be members of their Church and so have continued they and their seed ever since contrary to the expresse word of God and this is so evident and certaine as the Nonconformists acknowledge it most true beside we leave them in respect of their ministery worship and Church government which is also prooved unlawfull and Antichristian by their owne testimony Another exception which he taketh against our description is because we say a people called by the word of God this he denies to be true and affirmes that men may come to be members of the visible Church and not be called by the word and therefore verie unfitly is it placed in the description of a visible Church pag. 62. 63. Ans We need not wonder when a man undertakes to justifie a bad cause that he useth ordinarily vile and profane arguments for it First this which he affirmeth is directly against the Holy Scriptures of God 2. Contrarie to all example in the old and new Testament 3. Wholy against the doctrine of his brethren and fellow Preists and the learned everie where c 4. The Scriptures which he names are both untruly and unadvisedly applyed of him for first touching that in Exod. 12. 38. Howsoever many Egyptians
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
in that vnholy worship which was don vnto him I might here instance Daniels forbearence of the Kings meats because they were defiled by idolatry Thirdly the reasons are these 1. It sheweth that the love and zeale of God is much in vs when our care is to worship onely in his own ordinances and to leave the contrarie 2. Men offer a blind and lame sacrifice when they communicate spiritually in a devised service who would be so foolish to cary trashe and dung for a present vnto a mighty Prince and hope to receive a favor of him what is a false worship but very dung and trashe yea worse too and therefore not acceptable to God 3. So long as men are willworshippers it argues they are vnregenerate and wicked and have not repented of their sinnes for one infallible evidence of true conversion is to see the filthinesse of idolatry and to cast away the same with reproach and disgrace and to goe from it as farre as it is possible 4. To communicate in a false worship causeth pollution to the soule If we would avoyd that which would make the body to be full of scabs and biles and so to be lothsome to mē much more should we detest this great wickednesse which causeth spirituall botches and sores to the soule and so is odious before God 5. By this meanes Gods holy name is Prophaned 6. Christ not suffered to reigne as King over the whole man but rejected 7. Such service is don to the devil 8. The Lord hateth vnspeakeablie all devised worship 9. Wrath and vengeance without repentance will be inflicted upon all the doers therof For society in sinne brings fellowship in punishment 10. In a word let Gods puritie and holinesse be considered and his charge given unto us to be unlike idolaters when we performe publicke service unto him And last of all if we joyne to no false worship but serve God according to his revealed will then is Christ obeyed as our King and Lord the reward wherof will be glory immortall happinesse 4. In this we have the consent of learned men generally Calvin sayth we are bound to seperate from all superstitions which are contrrry as well to the service of God as to the honour of his Sonne And a little after Let vs hold this rule that all the inventions of men which are sett vp to corrupt the simple purity of the word and to overthrow the service which God demaundeth and alloweth they are very sacrileidges wherewith a Christian man may not communicate without blaspheming of God that is to say without treading his honour under foot Pareus to the same purpose sayth that all kinds occasions and instruments of idolatrous service must be avoyded as a most abominable and hurtfull Plague with the mind and body Bullinger upon the Revelation sharply reproves those which will be present at false worship and saith that every ones duty is to fly from the same as farre as it is possible We must forsake saith Museulus the society of all unlawfull and superstitious services and joyne our selves with those that walke directly in the true religion of Christ The like speaketh Piscator Artopeus Bucer Pomeranus Erasmus Cyprian Hieron Augustine Pelican Rivetus To this the Papists assent also For speaking of false services shifted into their Churches in stead of Gods true and only worship they say that all Catholike men if they looke to have any fellowship with Christ and his members in his body and blood c. must absteine from them c. And among other reasons they give this viz. because Christ will acquit himselfe of all such as joyne in communion therewith But I need not to spend time to seeke abroad for witnesses For the Nonconformists doe grant the thing We may not say they have any religious communion or partake in divine worship with idolaters in their false idolatrous worship no not in body be present at idolatrous service but we must absteine from all participation of idolatrie yea from all shew thereof Heathen or Antichristian must separate and com out from among them The like speaketh D. Fulke Brinsley Perkins Cartwright c. and the author of the Post-script to Mr. Perkins Expositiō vpon Iude renders this as a reason of it not to absteine from communicating with them in their idolatrous services c. were no other but to expose and lay our selves open and naked to all manner of daunger of infection of our Soules defection from our God and in the end of all destruction both of body and soule Now from the last two Sections we may frame this argument If the worship of the English Service booke hath no warrant in Gods word but is a devised false and idolatrous worship then is it vnlawfull to be communicated with But the worship of the English Service-booke hath no warrant in Gods word but is a devised false and idolatrous worship Therefore is the worship of the English Service-booke vnlawfull to be communicated with I need not here take D. Laitons compasse to fetch the Bishops Major and the Separatists minor to make vp an entire Syllogisme of separatiō For both parts of this argument are the Nonconformists And I thinke they will stand to the justification therof if not against us yet against the Prelates if occasion serve But if any part be questioned I know it will be the assumption and therefore in the next Section I will further prove the same by more of their owne testimonies SECT IV. HOwsoever by the grounds of the Nonconformists laid downe in the second Section separation must necessarily follow from all communion with them in the worship of their church service book yet to have the point more fully proved I will here shew that every particular part thereof is affirmed of themselves to be idolatrous false Antichristian Touching the booke we may consider two things first the distinct services thereof 2. The ceremonies vsed in and about the same we will speake first of their ceremonies that is of the surplusse crosse and kneeling in the act of receiveing the Lords supper Against these many treatises have bene purposely written I will here onely observe some of their speaches referring the reader to their bookes if he desire more satisfaction Of all these ceremonies thus they say They were inspired by satan invented by man commaunded first to be practised by the Beast and his Bishops Therefore they are Idols of Rome Babilonish rites part of the scarlet woman her inventions Popish fooleries accursed remnants and leaves of the blasphemous Popish Preisthood knowne liveries of Antichrist God never planted them nor his spirit inspired them the holy Apostles never taught nor practised them all sincere professors are offended with them and detest them The defenders of these carnall and beggarly rites are tyranous proud Prelates Romish Champions
the least circumstance in the worship of God And howsoever there may be a shew of Wisdom in voluntarie Religion Col. 2. 23. Yet beeing rightly weighed all the devises of men shall be found foolish vaine yea more then sottish in the judgement of God CHAP. III. IN this chapter we will speake of Church Government observing the former method that is first I will shew how the Nonconformists doe describe a right Ecclesiasticall discipline 2. How farre the present Ecclesiasticall discipline of England by their owne Testimonie differs from and is contrarie to it 3 Lay downe responsive conclusions 4. Answere to D. Ames objections and others which may seeme to be against the same It is certaine that Christ our heavenly Prophet hath set forth vnto vs in the new Testament the ordinarie forme and manner of ordering Churches For this sundrie reasons are given 1. otherwise the Church which is his bodie should be left maymed imperfect and voyd of some speciall furtherances and helpes for her edification and perfection but this cannot be 2. We read that vnder the Law the Lord by Moyses ordained a certaine forme which was not altered nor to be altered by any King or Preist whatsoever yea from the begining of the world even from Adam to Christ this ordinance the saints ever had as agreed best with that time for which it is served and therefore it cannot be but that Christ coming in his owne person who was the day starre and sunne of righteousnes from whence all other borrowed their light must needs teach his Church a certaine Government for the safetie and good thereof 3. We must either confesse this or else spoyle Christ of his kinglie office for what doth more belong vnto the name office and duety of a King then to give Lawes vnto his Citizens and subjects and to make such decrees and ordinances whereby all the parts of his Kingdome may be maintained 4. That which teacheth everie good way teacheth also how the Church must be governed but the word of God teacheth every good way Pro. 2. 9. Therefore it teacheth how the Church must be governed 5. No human form is sufficient or able to governe the Church of Christ wherein so many diseases are to be healed and businesses to be dispatched for the good of mens soules and preserving the people of God and vpholding the Kingdom of Christ 6. The Church is the house of God therefore it is not to be supposed since he requires vs to set our families in order and he among men is counted a carelesse vnthrift that leaves his servants to doe what they list that he will himselfe neglect to give order how both steward and children and servants should be dealt with all besides these reasons the Nonconformists alleadge the Testimonies of the learned to prove the position yea some of the Prelates best Champions D. Bilson who was Bishop somtime of Winchâ—ster saith thus We must not frame what kind of Regiment we list for the ministers of Christes Church but rather obâ—eâ—vâ— and marke what manner of externall government the Lord hath best liked and allowed in his Church from the beginning And as this Ecclesiasticall power is common to all Churches and ought to be in all for as much as they are all in dependant bodies and have privileidges alike so it is confined and bound within the Limits onely of one particular congregation and the greatest power ought not to stretch beyond the same for in truth it is a great wickednesse for any person or persons to take vpon them selves Ecclesiasticall jurisdiction over many Churches much more over whole Kingdomes and Provinces of people Touching the order or cariage for the execution of it this government is committed to a fellowship or company of Elders consisting of lawfull and true Pastors Elders deacons by whose common advise according to the precise rule of the Scriptures both the rest of the Church ought to be governed and all Church matters also ordered and determined reserving alwayes that libertie which God hath given to his Church Of the election and ordinatien of these officers we spake in the first chapter this onely may be added that if any of these shall sinne he is as subject to the Censures of the rest as any other member of the congregation If they shall all sin scandalouslie either in the execution of their office or in any other ordinarie manner then the congregation that chose them freely hath as free power to depose them and to place others in their roome And because the vse of this Church government serves for to reforme abuses the brethren therefore are to watch one over another and when any one sinneth If the offence be private he must be admonished thereof secretly and by the person alone which knowes it for except it be of necessity the fame of our brother is not to be hurte his mind provoked his offence enlarged neither suspition of reproach defamation needlesly published forth against him but if he refuse to harken then two or three other members must be taken for the purpose and such as have best judgment most abilitie to perswade and in greatest estimation with the offender and here againe love is shewed seeing his amendment is still sought for and nor his disgrace if he will not yet acknowledge his offence then must he be brought vnto the Church and there againe be lovingly admonished and soundly convinced of his fault but if he be still incorrigible will not be brought by any means to repentance then after long forbearance much waiting and great patience with greife and sorrow of the whole Church in the name of our Lord Iesus he is to be cast out of the Church and given over to Satan for the destruction of the flesh and to be held as a heathen and publican But if the offence be publike there is no vse of private admonition but it must openly be rebuked and admonished yet so that the same be don circumspectly seasoned with gravitie love meekenesse c. Alwayes ayming at the offendors safetie and not his destruction and speciall care is to be had of every weake offender with discretion of offences If for all this he remaine incorrigible then must the Church proceed against him as before Yet let it be minded that no Church governours may upon aâ—y secret informations or suggestions or private suspicions goe about to bind mens consciences to accuse themselves of such crimes and imputations as cannot by Gods word plainly be proved against them for such a course is most damnable and tyrannous and against the very Law of nature devised by Antichrist through the inspiration of the devill Moreover they ought with all patience and quietnesse to heare what every offender can possibly say for himselfe either for qualification defence apology or justification of any supposed crime or errour whatsoever they ought not to proceed to censure
power is of absolute necessity for the Churches of Christ an essentiall property therof and serves not onely for their well beeing but the beeing it selfe for without this there can be no coupling of the parts and members together And so much D. Ames testifyeth Now the assemblies of England were not gathered by any such power but in their first constitution wanted the same and had this false power which is exercised at this day as the Nonconformists doe aknowledge Our Arguments which we have used in this point have been to this effect Every true visible Church hath a power immediately vnder Christ to execute Church Government But the publike congregations of England have not any such power vnder Christ to execute Church Government Therefore they are not true visible churches What they will say to this I know not but hitherto they have either beene silent or answered to no purpose in the world For it is usually their manner to tell us how the Churches in Corinth Pergamus Thyatira c. neglected to execute discipline as though there were no difference betweene omitting to administer the ordinance and the want wholy of it yea and to have an Antichristian Divelish in the roome of it Indeed herein they well resemble children which being not able to read the lesson given them doe skip over and take another easie one So these leave altogether the point in hand which is to prove by Gods word that a true Church may want in it selfe immediate power under Christ to execute Ecclesiasticall Government and may be subject to that which was brought-in by the Romish Beast and talke of a matter which I thinke no man ever denyed It is true some have assayed to prove it but after many thoughts spent about it we have had nothing but wind from them namely of a city wiihout a wall of a vinyard garden Orchard c. Wanting a hedge fence bounds c. And such broken stuffe not worthy of any answere For where doe they read in Scripture that this power which Christ hath given to his Church is compared to a wall hedge c. But rather may be better likened to the power of the body which receives food and whereby excrements are purged and avoyded the want whereof were prodigious in nature neither could the body possiblie subsist and live And here by the way I thinke it convenient to answere breifly vnto some reprochfull passages writen by D. Laiâ—en against the Separatists he accuseth them of strange and vnsound conclusions but names nothing onely from M. Park Polit. Eccles he Englisheth a sillogisme in this manner If Discipline be so necessary and also vnchangable it is lawfull to separate from such Churches as doe not vse it say the Prelats but Discipline is vnchangablie necessary say the Separatist Ergo it is lawfull to separate from such Churches as doe not vse it The minor he grants to be true but denies the Major and to prove it false he gives this reason For want of an integrall part of the whole or of some essentiall part in it selfe though not of the whole is no sufficient ground for separation He might with more credit and good conscience have granted the Major also then sought to refute it by frothy empty and impertinent words for first he speakes as a man most ignorant of the nature of Church power for were he able truely to define it he should see that it is of such necessity as a people cannot constitute themselves in the right order of the Gospell without it as we have before expressed 2. If the Bishops Major as he termes it be wel vnderstood it caries this meaning discipline is so necessary that where it is not there can be no Church ordinances rightly administred no true ministery worship Sacraments Censures c. And it is certainly so and if M. D. have any thing to object against it let him speake out he knowes his liberty 3. If M. D. will but hold vp his words against the light he shall see they have not the face of an answere for let his words be graunted what is this to the necessity of discipline vnlesse he could prove that the same is not so essentiall but a true Church may wholy want it The which thing neither he nor any man is able to prove and therefore he only beggs baselie the matter but proves nothing and therfore for the warme cloathes whereof he speaketh he may even keepe them himself to cover the nakednesse of his Argument I will not here speake of his irreligious phrase comparing the holie way of God to hatching neither of his untruth to say that separatisme was not before B. Whitgift wrote for Ceremonies I think the man knowes better to wit that from false ministers worship c. the Saints have separated before Whit. either wrote or was borne If our practise be otherwise even by the testimonies of the Nonconf let it be manifested If this will not serve the turne let him then take knowledge of what D. Ames saith In the beginning of Queene Elizabeths Reigne there was a Company of honest men that for the Ceremonies refused to joyne with the Parish assemblies at London as appeareth in the examination of Iohn Smith W. Nixson extant in a booke called part of a Register We could prove if there were need in King Edwards Reigne that there were some good Christians which would not communicate with the Parish Assemblies but there is no use hereof seeing we have the word of God to justifie our practise There is one thing more which Mr. Dr. much talkes of and makes it even the burden of his song i. e. that the Bb. are the authors of the Separatists Scisme their practise butteth full vpon the others vnreasonable and vnsound reasoning But what if it appeare that Mr. Dr. Arguments doe lead rather to separation and that he speakes one thing and practiseth another Would not this be a strange sight especially to himselfe Now whether this be so we will here trie by some reasons in his owne mood and figure If the booke of Common-prayer vsed in the assemblies of England be an insectious Leiturgie Romish stuffe a devised service and raked out of 3 Romish Channells it is lawfull to separate from such churches as doe vse it say the Learned but the Booke of Common-prayer vsed in the Assemblies of England is an in sections Leiturgie Romish stuffe a devised service and raked out of 3 Romish Channells saith Mr. Dr. Ergo it is â—awfull to separate from such chuâ—â—hâ—â—â—s doe vse it specially when they continue obstinate and incorrigible in the practise thereof after due dealing and conviction as I suppose Mr. Dr. will freely confesse they have done even after due meanes used both by manie godly Learned from time to time now at last by himself If the ministerie of the church of England be vnlawfull and Antichristian it is lawfull to separate from it
stand under that which was taken wholy from the Pope yet it may be he thought that he had said enough hereof in the Addition of his first booke pag. 26. where he repeates certaine words which had beene before printed in his reply to D. Morton If Gaius saith he had made a separation from the Church wherein Diotrephes lived whether the Apostle Iohn had been the cause of that scandall because he condemned his abuse of excommunication This speach saith D. Burgesse is the weakest pretence that could be devised and truly so it is and therefore I marvaile seeing he was tould so much that he had not either said somethinge for his owne defence or blotted it out that so the weakenesse and impertinēcy of it might never have been seen Could not D. Ames perceive any difference betweene the abuses there noted by Iohn in Diotrephes and those which are mentioned by the Nonconformists against the Church of England we doe not read that Diotrephes is said to be an vnlawfull and Antichristian minister that he had brought into the Church a devised worship had sett up a false Government yet such are the faults which the Nonconformists have found out in the Church of England I wonder therefore that the Doctor should so much overshoot himself For though we doe not thinke that it was lawfull either for Gaius or any other member of that Church to separate because Diotrephes playd the Diocesan but they were to stay and seeke his reformation notwithstanding we thinke yea and doe know of a certainty that from a church where the ministerie worship and government is vnlawfull and Antichristian we may warrantablie depart and such is our Separation by the Nonconformists Principles Thus Reader thou hast heard the most and all which Dr. Ames hath said to maintaine the reputation of their grounds charged with Separatisme now if thou considerest how effectually he hath refuted the Rejoinder in the matter of Ceremonies but contrary wise about this point of Separation how he speaks either nothing or nothing to any purpose thou mayst well perceive that in the former he had the truth with him but not in the other although it seemes he was unwilling in plaine termes to give the case away CHAP. IV. THat the ministerie worship and church government of England is not lawfullie to be joyned with we have evidentlie allreadie proved by their owne Principles In this Chapter we will speake of their Church observing still the former order that is 1. I will shewe their Tenets touching a true visible Church 2. How farre their English Church by their owne testimonie differs from and is contrary to it 3. I will lay downe our inferences and conclusions 4. Answer to such Objections as may seeme to carie most weight against them To let passe the strict significatiō of the word church and also the sundry acceptations of it concerning true visible churches the Nonconformists say that there are none but particular ordinarie congregations such Churches and such onlie they affirme God erected but as for Nationall Provinciall Diocesan they are now of human institution altogether unjustifiable by the scriptures The author institutor and framer of every true visible Church is only Christ for he alone hath the disposing of the word vouchsafing it to some and denying it to others and it is his spirit which converteth mens soules and begetteth them to everlasting life and so they become stones for this building For the persons whereof the same are constituted they ought to be a Faithfull People called and separated from the world and the false worship and the wayes thereof Such I say as keepe the Commaundements of God and the faith of Iesus for how else should the Church be the House Mountaine and Temple of the eternal God his Vinyard Kingdom Heritage and enclosed Garden the body of Christ his spcuse love sister Queene a chosen generation a holy nation a peculiar people and the joy of the whole Earth Howsoever therefore there may be Hypocrites which beare the face of godlie men in the church whose wickednesse is onelie knowne to God and so cannot be discovered by men yet in the churches of Christ there ought to be admitted no drunkard no whoremonger c. at least which are knowne because the temple of God must be kept as neere as it is possible free and clean from all pollutions and prophanations whatsoever The meanes whereby men are made fitte for this Church of God is by the word when they have well proffited by hearing the same they are then freely and of their owne accord to present themselves to the Lord that is either to joyne themselves to some true Church already constituted or by voluntary profession of faith and obedience of Christ to knit themselues together in a spirituall outward societie or body politick Now everie true particular congregation assembled lawfully in the name of Christ is an independent body and hath by Christs ordinaunce power to performe all publick worship for unto it appertaineth the covenant the worship the sacraments and all ecclesiasticall discipline having also the promises of peace love glory and salvation and of the presence of God and his continuall protection and for this cause it is the dutie of everie faithfull christian to make himselfe actually a member thereof 1 In respect of Gods institution Matth. 18. 17. in which not onely the precept is contained but a certaine necessitie of the meanes 2. In respect of the presence of God of Christ For if we wil com to God we ought then to com to that place where his presence is in a speciall manner where he is to be found of all such as secke him with the whole heart 3. In respect of Gods glorie the which by this meanes is publikely propagated and advanced For as the name of God in the old Testament was placed in Ierusalem so now it is in the Churches of the Saints although not in this or that place 4. In respect of Gods covenant and promise for those which are in the Church are directlie as it were joyned to his blessings the which are there powred forth abundantlie upon them 5. In respect of our profession for otherwise it cannot be but those evidences will be darkened whereby the faithfull are discerned from unbeleevers 6. In respect of mutuall edification which necessarily followes upon our joyning together in the fellowship of the Gospell Touching the manner and order of this joyning unto true visible Churches the Nonconformists doe describe it thus He which is to be received first is to goe to the Elders of the Church to be well informed and instructed by them and to have his cause by them propounded to the congregation afterwards he is to come himselfe into the publike assemblie all men looking upon him with love and joy as upon one that commeth to be maryed and there he is to make a profession of Faith and to be
asked sundrie needfull questions to which he having well answered and beeing found worthie by the consent of the whole Church is joyfullie to be taken into their communion and this they say was the practise of the primitive Churches For Eusebius reporteth in his Ecclesisticall Historie that a Romane Emperour named Philip who first became a Christian of all the Emperours and first submitted the Romane Empire unto Christ desireing to communicate with the rest of the Church was not admitted before he had openlie made profession of true religion When a people are thus established in the faith and order of the Gospell their care then must be to walk unreproovablie and as in the naturall body everie several member is as it were the member of every other in serving to their good as the eie doth see the hand doth take the tongue doth speak for the good of anie other member so must it be in the church of God everie person according to his place and calling ought to be as profitable unto the rest as he can and specially their godly watchfulnesse must bee to keepe their communion clean and pure and therefore no unholy person may partake with them in the holie sacraments but such onelie as farre as men can judge by their outward profession that doe belong truely unto Christ When any one among them falls into sinne he must be lovinglie admonished thereof and brought to repentance or else to be cutt of by excommunication if he continue obstinate in his sinnes How this dutie of brotherly admonition is to be performed we have already shewed this onely is to be added viz. that it ought necessarily to be practised may not be omitted for certainly the tolleration of known iniquitie is a greivous sin of the church in its own nature tendeth to the corruption thereof yea it defiles the communion Hag. 2. 13. and everie one makes himself guilty of the pollution which doth not indeavour as much as in him lyeth to remoove such offences In a word this mixture which ariseth by tolleration much hinders the comforte and edification of the godly As in all the rest so in this point the Nonconformists and we are of judgments alike and it is our greate greife that they will not joyne with us in practise also and make themselves members of such true visible churches as here they have well described for so should Gods name be glorifyed the Gospell propagated Satans and Antichrists Kingdome much weakened and themselves obtaine mercie in the great day of the Lord. They pray let thy Kingdome come but how doe they thinke that ever they shall behold the beauty and glorie therof seeing they resolve not to set their hands unto the raysing of it up but doe leave the work wholy to the Magistrate so that if the arme of flesh will not build a spirituall temple for the Lord he is likelie for their part to have none at all but whether such courses will not prove ill at last I leave it to themselves to thinke of SECT II. WE heard before what a true visible Church is now it followes that we shew how everie way contrarie to the former patterne the English assemblies are said to be by the Nonconformists First they acknowledge that their reformation at first after Poperie was not rightly founded because neither then nor ever since was there any profession of Faith publickly made by the persons which entred into Church estate but indeed it was then held and so it is at this present a sufficient thing to be members of their churches if men come to their service and Sacraments take the oath of allegeance and be conformable to their wicked Ceremonies whosoever doth this passeth for a Protestant howsoever in practise he be a Papist Arminian c. yet is he more regarded then the most sincere Christians whome they call Puritants And by this meanes it is that in the bosom of their church are swarmes of Atheists Idolaters Papists erronious and hereticall Sectaries witches Charmers Sorcerers murderers theeves adulterers lyars blasphemers oppressors voluptuous persons whose God is their bellie Moreover such is the great ignorance of God and his truth among them that the greatest multitude by many parts doe not understand the Lords prayer or the articles of Faith or the doctrine and vse of the Sacraments there are not five among five skore which doe understand the necessarie grounds and principles of Religion but many thousands which are men women growne if a man aske them how they shall be saved they cannot tell Mr. Nichols esteemed a forward preacher amongst them saith We finde by great experience and I have now five and twenty yeeares observed it that in those places where there is not preaching and private conferring of the minister and the people the most part have as litle knowledge of God and of Christ as Turks and Pagans and to prove this he gives an example in his own flock for I have beene in a parish saith he of foure hundreth communicants and marvelling that my preaching was so litle regarded I tooke upon me to conferre with every man and woman before they receaved the communion and I asked them of Christ what he was in his person his office how sinne came into the world what punishment for sinne what becomes of our bodies beeing rotten in the graves and lastly whether it were possible for a man to live so vprightlie that by well doeing he might win heaven In all the former questions I scarse found ten in the hundred to have any knowledge but in the last question scarse one but did affirme that a mau migh be saved by his owne wel doing that he trusteth he did so live that by Gods grace he should obtaine everlasting life by serving of God and good prayers And it is no wonder that the condition of the people is generallie thus seeing they thinke that all the service of God to lie in churching crossing kneeling and beeing houseled as they call it at Easter and as for preaching they hould it a superfluous and needlesse ceremonie and therefore when their service is done they take it they may Lawfullie goe out of the Church though the minister be ready to goe into the pulpitt Moreover they say that the greatest number of their people are so wicked and vile that were it not to save their purses and for the Lawes of the Kingdome which doe constraine and compel them to make some outward profession they would make none all For as Mr. Fenner saith Every man followeth the pride covetuousnesse whorâ—dâ—me drunkennesse of his own heart and no man remembreth Ioseph the barres are filled with pleadings and the streets are full of the cryes of the poore fullnesse of meat and contempt is among us and who considereth yet if this our sinne were onely against men and not against God there might be some hope But when
broken and idolatrie divers wayes committed 4. This robs the Lord of that due worship which he ought to receive from every one 5. There is no direction in the whole scripture either by precept or cōmaunded example for receaving any Sacraments kneeling whereas for receaving with other gestures there is both 6. This is to conforme grosly with the Papists even in an act wherein the life and soule as it were of their idolatrie standeth 7. The primitive Churches for sundry hundred yeares after the Apostles never used to receive the Sacrament kneeling till Pope Honorius afterwardes decreed it Lastly this gesture of kneeling holds no proportion with the cheife end and use of this Sacrament nor with that inward disposition of heart which is then required of us And thus much for their surplusse crosse and kneeling from all which this argument may be framed That worship in which a man cannot possibly communicate without sinne he is bound necessarily to separate frrom but that worship in which these Idols are made and vsed viz. the surplusse crosse and kneeling a man cannot possibly communicate without sinne Therefore from that worship wherein these Idols viz. the surplusse crosse and kneeling are made and vsed a man is bound necessarily to separate The Proposition is certaine and by D. Ames in his Cases of conscience acknowledged Although saith he we may joyne to that Church in which many defects are to be tollerated yet not to that in which we cannot but necessarily partake with sinne The Assumption is assented unto by as Iudicious and Zealous Nonconf as ever held that cause and they have brought good proofes for it First because men must fly from Idols and Idolothites but when they come to worship God after the order of the congregation where these things are practised they doe not fly from them but draw neere unto them 2. Their bare presence argues their approbation and yeelding in shew to ceremonies 3. Though the personall sinnes of the minister doe not hurt the people yet his ministeriall and publicke sinnes doe hurt which he performes from the people to God and so their joyning with him is unlawfull 4. What example can be brought where the holy men of God have communicated with such things The author of the dispute vpon communicating at their confused communions affirmes confidentlie that the sitter is accessary to the sin of the kneeler and he gives many reasons for it whereof we shall have a fit occasion hereafter to speake And now let the reader consider if both parts of the former reason be true as the Nonconformists say whether this one principle of theirs will not justifie a seperation from most of their parish meetings For surelie I thinke not one minister in the land of 500 but makes and vseth ordinarilie those Idols of Rome when their publike service is administred Having ended with their Ceremonies we are next to treat of the worships themselves and because these are divers I will speake therefore of each the more breifly wishing the reader if he desire to know more heerin to iniquire after their bookes Churching of women after childbirth they terme a superstitious service a point of poperie a soolish custome indeed no other then a plaine mocking of God and prophaninge of his name and Religion devised meerelie of men viz. the Papists Moreover to prove it a false and idolatrous worship they give these reasons 1. In the whole forme there is no thanksgiveing at all but a mecre Iewish or Popish purifying and therefore it is a horrible mocking of God to pretend that they give him prayse when there is not a word spoken tending or lookinge that way 2. This thanksgiveing as they cal it is even the very same word for word excepting the title with their purification in poperie the difference is onely in this that the Papists is in Latin and theirs in English 3. Whosoever doth this shewes herselfe either to be a low or Papist 4. The primitive Churches never vsed it neither ought it to be suffered in any wel reformed Church 5 Chauncellours officials c. Are hereby justifyed in their crooked and vnconscionable proceedings 6. This breedeth and nourisheth many superstitious opinions in the simple peoples hearts as that the woman which hath borne a child is vncleane or vnholie contrarie to the Apostles word Who teacheth that godly women are sanctifyed by bearing of children Againe that it is vnlawfull for her vpon necessitie to goe out of her doores before she be Churched that this Churching is a necessarie part of the ministers office c. Touching the Psalme 121. appointed for that purpose they say it is child shlie abused yea the words grealy Prophaned Lastly for their other rites and customes viz. the womans lying in with a white sheet vpon her bed her coming forth must d and vailed as beeing ashamed to looke vp for some folly committed her appointed offering the Clarkes waiting her home and the midwives going by her side forth and back c. These they terme Bables foolish and superstitious things The confirmation of children by laying on of the hands of the Bb. is not say they agreable to the word of God at all But a meere device of man a Popish and peevish superstition brought in by Pope Clement the first in the yeare 310. Who affirmed that he was no Christian which wilfullie left this vndon Pope Melciades came after and affirmed it to be a more worthy Sacrament then the Sacrament of Baptisme To prove this confirmation a wicked and most vile practice these reasons are alleaged of them 1. Because as it is prescribed by their booke it is made a new Sacrement beside those two which Iesus Christ ordained 2 Seeing the gifts of miracles which the Apostles had are ceased this kind of imposition of hands which was taken vp at first from an Apish imitation thereof must ceasse also 3. Whereas the ministration of Baptisme is permitted to everie hedge Preist minister and deacon the Prelates doe presumptiouslie and damnablie to appropriate this alone to themselves 4. They doe not onely pray over them but impose hands vpon them that by meanes thereof they may receive strength against all the temptations of sin which is to take that powr to them which God never gave them to do a thing wherof they have no promise that any good shall follow Lastlie this displaced chatechising brought in steed thereof vaine toyes and childish ceremonies to the great hurt of the Church Therefore for these reasons it ought to be shut out and have no place in the Church of God The like they speake of their order and rites whereby matrimony is celebrated in their Churches The forme of it is taken out of the masse booke therefore called prettie juggling trash the ring there vsed is generallie reputed a Popish and idolatrous practise and no lesse superstition is there committed in saying
with may body I thee worship for herein the new maried man makes an idol Of his wife I omitt many other heathenish and Antichristian toyes which the Nonconformists relate to be observed herein whereby saith the author of the Admonition they make rather a maygaime of marriage then a holy institution of God As for their restraint of marriage in Lent and other certaine times they call it the doctrine of devils devised by Pope Nicholas in the yeare 871. And since vpheld by his vncleane birds for filthie lucre sake But here the Nonconformists would have vs to take notise that howsoever the Hierarchie forbid somtime this thing yet any man may have a dispensation for mony and then those holy times shall have no pollution by marriage such vertue mony hath with it or such powr it hath with these base caterpillers Concerning Burials this they say All prayers either over or for the dead are not onely superstitious and vaine but also are Idolatrie and against the plain scriptures of God No such thing was vsed in the Apostles time as for their prescript forme of service appointed for this businesse it is taken wholy from the stincking portuis and for this cause they name themselves Popish apes Beside prayer for the dead is maintayned and partlie gathered out of some of their prayers As for the white or balck crosse set vpon the dead corps ringing a threefould peale the practice is Popish mourning in Black garments for the dead if it be not hypocriticall yet it is superstitious and heathenish funerall sermons they also vtterly condemne because they are put in the place of Trentalls and many other superstitious abuses follow thereby To be breife the Preâ—sts meeting the corps at the Church stile with the clarke in their surplusses the manner of laying the dead in the grave viz. East and West that he may rise with his face to the East the Preist offering and mortuarie the bread and other thing given to the poore distinction of Burials as some in the chauncel some in the Church and some in the Churchyaâ—des all these are said to be naught idolatrous vnlawfull and therefore the Nonconformists will have the dead to be buried in this sort holding no other way lawfull namely that it be conveyed to the place of Burial with some honest company of the Church without either singing or reading yea without all kind of ceremony heretofore vsed other then that the dead be committed to the grave with such gravity and sobriety as those that be present may seeme to feare the judgements of God and to hate sin which is the cause of death and thus doe the best and right reformed Churches bury their dead witout any ceremonies of praying or preaching at theÌ„ We com next to their Sacraments which are as they say sinfully mangled Prophaned and wickedly ministred The prescript sorme of service whereby their Lord supper is consecrated and administred is taken wholy out of the Popish dunghil the masse-bâ—oke and such are theâ—â— inventions Prophanations and superstitions vsed in this ordinance as the Nonconformists professe that they eate not the Lords supper but playe a pageant of their own to blind the people and keepe them still in superstition farre from the simplicitie of Christes supper to make the seely soules beleeve that they have an English masse which is too true faith the author in the margent and so put no difference betwixt truth and falshood betwixt Christ and Antichrist betwixt God and the devil I might here lay dowe every particular thinge which they doe herein as the Preists standing at the North side of the table his begining with the Lords prayer and a collect rehearsing afterwards the ten commaundements and the creed then reading a short exhortation to those which are minded to receive their falling downe and rysing vp againe many times together their manner of consecrating the bread and wine taking it Kneeling the ministers going vp and downe to give it to every one with his owne hand his speaking in the singular number Take thou c. Theyr saying over againe the Pater noster with singing piping surplusse c. All these say the inconform are disorders superstitions Prophanation of Scriptures and don contrary to the practice of the primitive Churches and just after the manner of the Papists Their publick Baptisme is ful of childish and superstitious toyes and as for the prayers vsed therein they are either foolish or false And no marvaile seeing they are also taken out of the cursed masse-booke The conjured font as they name it was brought in by Pius the first in the yeare 147. And Pope Higinus brought in Godfathers and Godmothers in the yeare 143. both which they call pecces of poperie the interogatories ministered to the infant a foolish thinge agreat mockerie of Gods service whereby an occasion is given to men to vtter a lie before the Lord. That the Godfathers and Godmothers shill promise that the child doth beleeve and doth forsake the devil c. Is a thing wickedly put vpon them and baptisme by this meanes exceedingly prophaned Of the crosse we have spoken before there is yet one thing touching it which the reformists wish vs to observe That is a most wicked practise of their vngracious Bishops these whelpes of Antichrist will have infants signed forsooth with the signe of the crosse In token that hereafter they shall not be ashamed to confesse the faith of Christ c. And to fight against sin c. Now marke what notorius mockers of God these are For if any one who is thus signed doth afterwards confesse the faith of Christ against Arminians and Papists and fights against the maine workes of the devill to weet the Popish Ceremonies goverment worship ministerie c. They will surely rayse vp against him the greatest persecution that may be he must either forsake his owne countrie or they will kill him in prison Moreover touching private Baptisme and ministring the Lords Supper in their houses this geare they say is repugnant and against Gods word in effect like to a Popish Masse a popish and superstitious practise foolishly and sinfully first taken up For the Sacraments were not ordained of God to be used thus as Charmes and Sorceries but left to the congregation and necessarily annexed to the scriptures as seales of the same yet not tyed to the material Churches made of dead stones but to the church made of livelie stones If therefore the congregation be in a wood house or cave the Sacraments may be administred in a wood house or cave but the same must be don in the sight of the assemblie for they are irrigiously handled when they are administred otherwise Baptizing by women they also condemne and hold it to be no more the holy Sacrament of Baptisme then any other dayly or ordinarie washing of the child Lent fast they say
strictest professors do hold the Church of England as it is Nationall Provinciall and Diocessan false howbeit they thinke some particular congregations in the Land to bee true 5. With such weapons as these doe the Papists fight and where they can bring one the others ten to witnesse for them and their Romish superstitions I meane antiquity universality and such like popular reasons whereby they seeke to uphold their cursed Kingdome Lastly it is untruely affirmed that all the Churches of God in the world doe acknowledge the people of England to be a true Church For there are many which have both professed and prooved the contrary Now for his last argument I deny also both parts of it and affirme that neither the mother nor daughters are true Churches the reason which he layeth downe is as the rest sillie and most impertinent to proove the thing for which he brings it The summe and effect of that which hee hath written in five or sixe pages is this that their worship and religion is true because in Q. Maries dayes divers Martyrs professed the same and died in it Answ 1. Here the thing in question is brought for confirmation the Martyrs allowed of their worship be it so what then should hee not yet have prooved the same to be lawfull Yes doubtlesse if hee would have written either according to rule reason or religion 2. If a Papist should suffer death under Heathen or Turkes because he would not denie Christ â—esus wee think he may in some respect be judged a martyr and yet the Romish worship which he professeth remaine still false and idolatrous 3. I desire the Reader to marke how absurdly he speaketh the thing which he undertakes to proove is that their assemblies are true for this he alleageth the Martyrs now to what purpose I can not tell in the world unlesse he meant that there was such vertue and efficacy in their sufferings as the whole Nation thereby was sanctified and made Churches Lastly this reason is one and the same with that which he brought to confirme the second Syllogisme save that for the more authority of it hee addeth the name of the Mâ—rtyrs the insufficiency whereof I have there shewed and thither doe referre the Reader In the conclusion he saith Answer me this one argument and so I end If Mr. Hooper Mr. Bradford with others knowing the corruptions then in the worship and ministery being the same also with ours now notwithstanding this knowledge and not separating were saved then men at this day notwithstanding their knowledge of the corruptions and not separating because of them may likewise be saved But the first is true therefore the second Ans His former reasons were not more false and foolish than this is wicked and profane for first wherefore serves it but in truth to teach men to cast off all care in seeking Gods glorie by an even walking and to doe so much of his will as is sufficient to bring them to heaven and no more thus he counselleth people to be lovers of themselves more than lovers of God yea to love God for themselves and to serve him for a reward onely but let all persons in all places take heede that they follow not this mans advice for if they resolve to doe no more but what they think will serve their turne to be saved they will surely misse of that and for their self love suffer wrath and vengeance eternally 2 Howsoever Iwill not judge another mans servant yet it is more then he or anie mortall man that can infalliblie tell whether Mr. Bradford Mr. Hooper and others were absolutely saved and therefore hee reasoneth still most childishly to prove his matter by things secret and known to God onely 3 When Luther Calvin and others left the Church of Rome might not anie popish priest have said as much to them If Mr. W. Mr. C. with others knowing the corruptions then in worship c. Now I perceive if Mr. Dayr had been in their place he would not have separated from that Synagogue of Satan and to speake the verie truth he could not do it lawfully upon his own groundes 4. That these men knew some corruptions to be in their worship ministrie I grant it but not in that kinde and degree which the Nonconformists since have manifested for if they had certainly known that these things were unlawfull and antichristian and their Church government taken wholly from the Pope I beleeve they would not have joyned in spirituall communion therewith therfore Mr. Dair shamfully abuseth the reader to say the martyrs saw their corruptions and they are the same which they have now whereas he should have proved that they saw them according to the nature of them and as his fellow brethren have since seene them affirmed them to be for unlesse this can be shewed they differ herein asmuch from the martyrs as if one sinned ignorantly aud another against his knowledge and conscience 5. The saintes are taught of God not to be servants of men but to live by their owne faith to presse forward toward the mark and therefore hee sheweth litle skill in the course of religion to sette downe this or that mans practise for a rule to walke by unlesse he had professed himselfe to be a Familist or perfectist and so would make the world beleeve that none could erre which took such for example whom he prescribed to them 6. I cannot tell for what end be propounded this argument for imagin it should be granted him that the Martyrs knew the corruptions of their Church c. and yet were saved and so are many now in England which understand the same what would hee from hence conclude I thinke there is no man on earth that knowes if there be they might doe well at the next impression of his booke to set it in the margin for to cover what they can the mans empty naked and absurd writing Mr. Dayr having shewed his best skill wit and learning to proove their parish assemblies true Churches in his second booke according to his division hee attempteth to confute the description which Mr. Barrow and the Brownists as he maliciously names Gods people have laid downe of a true visible Church and about this point hee writes more then an hundred and fifty pages all the matter whereof leaving out his Battalogies and impertinenr speeches might well have beene written in sixe leaves of papier But it seemes the man wanted no money and therefore would make it up to his reader in Taile what he could not doe in weight forgetting in the meane time the proverbe a little and good and also what the learned use to say The worth of a writing doth not consist in bulke and belly but in the sinewes veines and arteries which with good blood and spirit may be comprehended in a little body But let us see how he confutes us First he layeth downe our definition of a true