consent of a true Church and such were those of whom Mr. Bradsh speaketh if there be any truth in his relation 5. If some do swerve from some observances which the Law requires yet is not their calling hereby the more true and lawfull for if Monkes and Friars do not keepe sometimes all their rules and orders yet are they notwithstanding the divels and Popes officers even so c. 6. Though their Law intend not such a proper priesthood as was in the Iewish Church nor as in all respects is now under the Romish beast yet this helpes nothing their cause seeing it both tendeth and establisheth such a ministerie as by their owne confession is directly against the word of God 7. Touching their Parsons Vicars Stipe ndaries Chaplins c. wee have prooved from their writings that these names and offices come wholly from the divell and Antichrist and therefore his pleading for Baal is altogether here unusefull as to say All is one kinde of ministery and in this respect they are Parsons and in that respect Vicars c. for as much may a Papist say of their Parsons Vicars c. and as true too If therefore he would have justified these men he should first have manifested that his brethren have notoriously slandred their ministery so have taken quite away their reasons by shewing better and not needlessely to bring in a tale which neither helpes him nor hurts us 8. His conclusion is piâ—tifull for instead of satisfaction he leaves his Reader more doubtfull then before in regard of an exception which he makes thus If they duely execute the same meaning the office of true Pastors now what if they doe not this as indeed they doe not what be they then To this he saith nothing neither will I inferre any thinge but leave it as a Quaere to be answered by him which shall next write in the behalfe of Mr. Bradsh Before I make answer unto the particular things in these pages I will lay downe some generall observations touching the manner of this mans writing both here and in the rest of his booke 1. Haveing nothing with any shew to object like a bold sophister he makes a flat denialls of expressed truths as thus I say it is false I deny it c. as if the weight of an argument were sufficiently removed by empty denials 2. His proofs are allwayes beggarly I sayes or ifs and may be soes and doth not in all his writing either directly or by sound consequence from the scripture confirme any one thing whereof he speaketh 3. Although in the course of his life he made shew to be a great enimy of the Bb. and their traditions yet now against us he standeth to maintaine the vilest abominations in their Churches 4. Such corruptions as the Nonconformists generally have condemned he basely here justifieth and by the same carnall and corrupt reasons which the Prelates use to doe so that his writing is not more against us then against themselves and therefore it concerneth them as much as us to set forth an answer unto it 5. As Mr. Dayr in his booke hath shewed much ignorance and contradiction no lesse hath he great hypocrisie in pleading for such evills as some which knew him doe well know that his judgement of them at least of many of them was wholy otherwise It is true the report goes that he was not the proper author of it but another did it and gott him to father it This may be so and it is probable enough notwithstanding Mr. Brandsh evill is not the lesse if he should suffer any one as the Asse did Balaam to ride upon him for to curse the Israel of God Now to answer the things particularly Answ 1. When we know what those accessarie parts bee which true Pastors and teachers may have of their offices callings and administrations not ordained by Christ we will speak more of that point in the meane time they may doe well to consider that they want not the accessarie only but indeed the substanciall and essenciall parts of true offices c. this they theÌ„selvs doe not barely say but soundly prove to coÌ„fute this Mr. Bradsh hath nothing in all his writing and therefore their owne arguments must needs stand in force untill they doe revoke them and bring better to the contrary 2. Whether the Prelates be ordinarie or extraordinarie ministers it is not material and therefore the distinction is idle and impertinent For if their office and calling be false devilish Antichristian c. as the Nonconformists say we will give Mr. Bradsh leave to place them in what order or degree he will and yet his cause shall be never the better by it but observe howsoever some time he undertakes to justifie their standing yet here by a wile which he useth they are left to shift for themselves 3. He could not prove when he was alive that either the prastise of all the Preists in the Church of Rome in all things was according to that constitution or their constitution according to their practise or either of them answereable to the strict termes of the Law What then might not he therefore conclude any thing generally against the unlawfullnesse of their ministry his wordes import positively no but we are sure yes so will every wise man I think beside himselfe affirm too Notwithstanding his Tenets usually doe lead unto such absurdities 4. He either through ignorance or deceit speakes besides the present question For Mr. Iohns to proove them false ministers mentioneth their calling and entrance according to their Pontisicall now to this he saith nothing but talkes of their practise the which if it should be granted to be otherwise then the Law requires yet it is nothing to the purpose for which he bringeth it Would it not make some men laugh if they should heare one that is accused to be a bastard To maintaine the contrarie by this reason viz. because he doth such duties as those children doe which are borne under wedlock The thing which Mr. Iohnson affirmeth from their owne writing is that their ministerie begotten by the Prelates is illegitimate and false I say those which take their offices and callings from them are bastardly ministers Now marke good reader how handsomly Mr. Bradsh makes an answere to it He cannot prove saith he that the practise of all our ministers is in all things according to the constitution c. What then yet seeing he proves your ministerie by your owne confession to be a Child of the Whore it must needs be still a bastard whether the practise of it be good or evill 5. I doe deny that those administrations which are performed by their Popish Canons and booke of common prayer are the maine principall and essentiall administrations which Christ hath ordained For first these allow of no true Pastors and Teachers 2. Require the Sacraments to be unlawsully administred Lastly command an
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
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
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
be foolish false and superstitious But I desire the reader to observe how wittily he confirmeth the Assumption It shall be sufficient sayth he that we can set forth vnto him such a ministery in sundrie of our Church Assemblies of which all those points may be truely verified Who would have thought that Mr. Bradsh having blotted many leaves of his booke with meere scoffing at Mr. Iohnson about his Logick should so grossely overshoot himselfe in termes of reasoning For what wise man but he would have laid downe a Position that comprehended indefinitely generally all the ministers of their Assemblies and to prove it saith we can shew some such It seemeth then that those some such must make all the rest true Intruth so he inferres or else his argument as he saith often of Mr. Iohnson is crackt braind and lacks not truth only but sence also There are some merchants who to put off the false wares which lie upon their hands will shew the buyer a little that is good and by this meanes cunningly shift all the rest upon him and so deceive him The like subtilty useth Mr. Bradsh here and often in his booke that he might perswade the reader to beleeve that all their Ministers and Churches are true he sheweth him some of the best in hope that under these he shall craftily put all the rest upon him I mention these his deceiveable shifts the oftner that we may have hereafter more honest dealing If they will justifie all their Ministers and Churches let them say so directly If but som few as in their writings they still intimate I desire them to speake it out plainely and not to cary the thing so covertly as if they would have the poore people to beleeve that they meant all when themselves are perswaded the greatest number are false and Antichristian Another reason which he brings to prove their ministery Lawfull is because they professe the Pope to be Antichrist renounce all Ecclesiastical homage to him and maintaine all the members of the Church of Rome to be Hereticks and Idolaters c. To this I say quid verba audiam cum facta videam It is true I know many great errours of that Church they opppose and have left notwithstanding they retaine the selfe same Ministery Church Government Service Courts Canons c. which they brought out from thence uphold them still I say to the uttermost of their strength and power and hate revile imprison banish kill c. those which will not conforme thereto And hence it is the Papists say that from their treasure house the religion now established in England hath learned the forme of Chrining marying Churching of women visiting of the sicke burying of the dead and sundry other like as the book translated out of theirs declared So Iacobus Gretzerus alleadgeth against the Reformed Churches their Service-booke for their Popish holydayes Dr. Tucker and their Late booke of Canons both for the signe of the Crosse for kneeling in the act of receiving the Sacrament For the whole Hierarchy from the Archbishop downewards divers other their superstitions So Cornelius Scultingius citeth Whitgift and taketh whole leaves out of him for defence of their Hierarchie Stapleton also useth the foresaid Doctors arguments to uphold thereby their discipline and professeth that they are built upon one foundation I could multiply authors of this nature but it needs not only let it be here minded that all these testimonies are acknowledged to be true of the Nonconformists Is not therefore their profession great against the Pope they clal him they say Antichrist and the Beast c. Yet notwithstanding in respect of many maine and foundamental Orders and Ordinances of his Church they wallke along hand in hand with him So that they are much like to one which cals a woman c. Whoore Whoore and lyeth with her all the while in the bed and commits folly with her Nothing is here said but the former thinges againe repeated Indeed he undertooke to answer certaine demaunds but he kept himselfe off so covertly from the points that he hath left them farre more obscure darke then they were before For this cause I have thought it necessarie to propound unto them 13. questions all gathered from Mr. Bradsh shifting answeres idle putt offs with request that they would answere them directly and sincerely and from the scriptures and so doubtlesse the controversie betweene them us will be brought the sooner to an end 1. Whether the office of Lecturers in the Ecclesiastical Assemblies of England be not new and strange from the scriptures If not whether they be Apostles Evangelists Pastors Teachers Elders c. 2. Whether the civill Magistrate hath power to set over the Churches of Christ in his Dominions such Commissioners and overseers as the present Hierarchie is or no 3. What be those Ecclesiastical Officers which some true Churches in England have these many yeares beene without either all oâ— cheifest of them 4. Whether the calling enterance administration and maintenance of any of the publicke Ministers of the Church of England be unlawful and Antichristian or no 5. Who are those Ecclesiasticall Officers in the Church of England which neither in name nor in deed are true as he himself confesseth 6. Whether it be lawfull for the Ministers of the Gospell to be maintained by tithes and offerings c. in the manner and forme as it is practifed now in England or no 7. Whether all the Parish Assemblies of England be true visible Churches or no 8. Where are those Churches in our Kingdom from whence we have separated which doe consist as now they stand of a companie of people called and separated from the world and the false worship and wayes thereof by the word of God and are joyned together in the fellowship of the Gospel by voluntarie profession of faith and obedience of Christ 9. What are those parts and parcells in the booke of Common prayer which is not the true worship of God whereof he speaketh 10. Whether it be Lawfull to have communion with the English Leiturgie as it is ordinarily now used in their Churches 11. If the true worship of God be prescribed in the booke aforesaid we demaund then in what part thereof the same is contained 12. Whether those which joyne to the Ecclesiastical Ministerie Worship and Orders of their Cathedral or Parishional Assemblies in those things which are not performed therein according to the true meaning intent of their Lawes doe sin or no 13. What is the true intent and meaning of these Lawes and to whom doth it properly belong to give the interpretation of them Thus having finished what I purpose to write for this time I commend now the same to the best acceptance of every wel disposed reader Beseeching God to make us more and more of one mind in the truth and to give us all hearts to walke sincerily in it untill
our changing come ISA. 48. 18 19 20. O that thou haddest hearkened to my commaundements then had thy peace been as a River and thy righteousnesse as the waves of the Sea Thy seed also had been as the sand and the off-spring of thy bowels like the gravel thereof his name should not have been cut off nor destroyed from before me Goe ye forth of Babilon flee ye from the Câ—ldeans c. FINIS A TABLE Of the principall things contained in this Treatise A. ADministrations performed according to the booke of Common prayer and Canons unlawfull pag. 219. Administrations in themselves good may be done by false ministers pag. 236. Apocripha unlawfull to be read in the Church and reasons thereof pag. 108 109. Dr. Ames writing for their ministery answered pag. 55. 56 c. and for their worship p. 113 114 115. and about their Church Government p. 162. 163. Archbishops see Bishops B. Baptisme in the church of England unlawfully administred p. 104. Benefices how they are obtained by the ministers of the Church of England p. 17 18 19 20 c. Bels as they are used in their Assemblies unlawfull p. 112. The English Service-booke taken out of the vile Massebooke p. 78 79. The wickednesse of the Bishops described p. 31 32 33. Their offices false and Antichristian and reasons for the same p. 33. 34. 35. They cannot give a true ministery p. 37. Their booke of ordination taken out of the Popes Pontifical p. 12 The manner of burialls in EnglaÌ„d unlawful p. 102 Mr. Bradsh his scoffing p. 212. 227. 235. 240. Vncharitablenesse p. 212. Absurdnesse p. 215. 216. 240. 250. Ignorance p. 236. Contradictions p. 221. 232. 234 Dr. Burgesse Protestation to become a Separatist if he did beleeve the Nonconformists Principles p. 2. 113 C. No man may administer in the Church without a lawfull calling p. 8. 9 The calling of their Ministers doth essencially depend upon the Bb. calling p. 55. 56 Ceremonies condemned and why p. 92. 93. 94 They are the least evills of many in their Churches p. 116. 117 Canon Law unlawfull and reasons for it p. 139. No person by their Canons may speake against the abuses of their church p. 246. 247 No true visible church but a particular ordinary congregation p. 164 To the right constitution of a true visible Church it is of necessitie that all the members be holy and good p. 165. 174. 176 177. 178. 185. 193. 242 Churches of England false and reasons thereof p. 149. 169. 179. 180. Civil offices in Ecclesiastical persons unlawful p. 242 All their spiritual Courts in Eng. unlawfull p. 141 No man ought to appeare at them reasons for it p. 148. The manner of their proceedings in these Courts p. 145. 146 The Commissaries Court described p. 141. 142 The high Commission like the Spanish Inquisition The Convocation-house described p. 143. 144 Church wardens Office unlawfull reasons for it p. 138 Conversion no signe of a true ministery p. 66 Their Collectes in their Assemblies Idolatrous p. 107 Confirmation of Children unlawfull and reasons for it p. 100. 101 Crosse in Baptisme unlawfull and reasons for it p. 95. 96 Excommunication and the absolution of the person are actions common to the whole Church p. 134 Churching of women see women D. There ought to be Deacons in every true church reasons thereof p. 4. 5. Their Office consisteth only in receiving and distributing the benevolence of the Church and arguments for it Idem The Deaconrie of their Church Assemblies is an unlawfull office p. 48 The office of a Doctor is distinct from that of a Pastor and reasons for it p. 4 Mr. Dayrels description of a visible church refuted p. 182. 183. The reasons which he layes downe to prove their Parish Assemblies true Churches answered p. 185. 186. 187. 188. 189 c. Discipline see Government E. The Election of every Ecclesiast Officer must be by the free choyse of the whole Church where he is to administer p. 7. 8 The Ministers of the Church of England are not Elected according to Gods word p. 12 Obstinate sinners must be excommunicated p. 131. Reasons for it p. 132. How the Church is to walke towards such p. 133. And when and how to receive them againe p. 134 70. Grosse Errours practised in the Church of England p. 243. 244 Examples proveing the unlawfulnesse of communicating in a false worship p. 84. 85 c. F. The Court of Faculties described p. 141 Their Fasts are Popish p. 106 So is the Font. p. 104 G. A certaine forme of Church Government is prescribed by Christ reasons for it p. 128. 129. The same is unchangeable ordinary and common to all Churches p. 135. A matter of fayth and necessary to salvation p. 136 It cannot be a true Church which wants it p. 149 This Government must be set up and practised though the civil Magistrate allow not thereof pag. 15â— and reasons for it p. 156. 157. 158 c. The Church Government in England taken wholy and every part from the Pope page 138. 147 Men cannot submitt to it without breaking the Law of the Land pag. 148. 149 Governours or Ruling Elders ought to be in every true Church page 4 Godfathers in Baptisme Popish p. 104 The manner of reading the Gospells and Epistles condemned pag. 107 Gifts make not ministers pag. 65 H. Homilies unlawfull to be read in the Church Reasons for it p. 109. 110. The observation of holy dayes superstitious p. 106 107 The Hierarchie impaires the authority of the civil Magistrate pag. 227 I. What Ieroboams Preists could have said for their Religion page 85. 86 c. Such as maintaine ill causes upbraid others with ignorance page 211 K. The example of the Kings of Iudah vainely alleaged to justify King Edwards Queen Elizabeths compelling of their subjects to be members of the Church p. 201. 202 Kneeling in the act of receiving of the Lords Supper an idolatrous gesture reasons why unlawfull p. 97 The sitter is accessary to the sinne of the kneeler p. 252. 253 King Iames his saying of the Puritans p. 205 L. The ministery of Lecturers in the Assemblies of England new and strang from the scriptures and reasons thereof p. 49. 50 c. Dr. Laiton answered and his principles proved tolead unto separation p. 151. 153. 154 Such as take any Ecclesiastical Office from the Bb. transgresse against the Law of Realme p. 71. 72 Letanie no better then blasphemie and conjuration p. 107 The Learned against communicating in a false ministery p. 27. 28. 29. and false worship p. 90. 91 M. The manner of marrying in England unlawfull p. 101 Members are to be taken into the church by making publick profession of faith and repentance p. 135. 167 Every man that is a member ought to have his voice in the Ecclesiastical causes of the Church p. 134 Reasons why men should make themselves members of true visible Churches p. 166 What makes members of the Church of England p. 169.