be excused in some things which they judge to be amisse In the admonition presented to the Parliament An. 1570. thus they professe We have at all â—imes born with that which we have could not amend in this Booke and have used the same in our Ministry so farre forth as we might reverencing those times and those persons in which and by whom it was first authorised Though therefore they write Admonit 1. pag. 9. Park of the Crosse part 1. ca. 3. sect 6. pag. 135. that it was taken out of that Popish dunghill the portius and vile Masse-booke that the Papists sucke no little advantage out of our Commumon-Booke which they terme an English translation out of the Masse-booke and out of the difficulty whereby it came in Parsons of the 3. conversions of England pag. 2. many Protestants themselves adjudging that the stable of popish superstition was not throughly purged out of it that Bristow draws the likenesse of our Service-booke to the countenancing of their Masse-booke Brist motiv 34. Rhem. in Iohn 20. sect 5. And the Rhemists the absolution of the sicke prescribed in our Communion-booke to an approbation of their absolution Auricular confession and Sacrament of pennance Howsoever they disallow the service as it is practised in visitations and injoyned in the late Canons which denieth libertie not onely to omit a ceremony but also to adde alter Park of the Crosse par 2. ca. 5. sect 11. pag. 19. or omit any one word of the whole Liturgie when we affirme the words of the Lords prayer and the forme in Baptisme and the Supper may be altered without fault Though in these things they take exception against the Booke and the manner of urging it yet they never disliked the use of it altogether much lesse condemned it as a false devised and idolatrous worship Their profession and practice from time to time both before and since the Controversies were moved about the Booke speake plainly in this matter Can. Neces of Separat pag. 125. Judge then your selfe whether it be not a notorious calumny in you to write That our stinted service devised by the Bishop and translated from the Masse is affirmed by our owne Writers to be a false and forged worship and that it is even so I appeale to many of your consciences For why doe you loath to use the same in your Families but because you know it is not the incense made by fire from the Altar of the Lord. Is it a small thing thus to slander and reproach the servants of Christ contrary to their writings professions and practices and your owne Conscience And what a vaine surmise is this that because they forbeare to use it in their houses therefore in conscience they know it to be strange incense As if many things might not be forborne which in themselves are lawfull In reading the Scriptures a Christian may use one translation when he doth not condemne others as abhomination I may presume in private you make not use of the Lords prayer and so of some others and yet you would not that another should fit in your conscience and judge that you know it is not the incense made by fire from the Altar of the Lord Or if you be so presumptuous sober and well advised men will admit no such conclusions But here you must remember againe that no methode order or phrase of speech in prayer left undetermined of God can truely be called or esteemed the incense made by fire Prayer it selfe and not the phrase of speech whether devised by another or by our selves is resembled thereby But the whole forme you say of the english-church-service-English-Church-service-Book is borrowed out of the masse-Masse-Book picked and culled out of the Dunghill as the Nonconformists write You adde That not onely the forme but the matter also was taken out of the mass-Masse-Booke It is true the Nonconformists say it was in great part picked and culled out of the Masse-booke but it followeth not thence that either it is or was esteemed by them a devised or false worship for many things conteined in the Masse-booke it selfe are good and holy A Pearle may be found upon a Dunghill we cannot more credit the man of sinne than to say that every thing in the Masse-booke is devilish and Antichristian For then it should be Antichristian to pray unto God in the mediation of Jesus Christ to read the Scriptures to professe many fundamentall divine truths necessary to salvation If any have misliked the Booke because it hath too much likelihood to the mass-Masse-booke that hath not beene the judgement of the Nonconformists alone others have said and written as much who never yet condemned the use of the Booke or all things therein conteined Popery is a scab or leprosie which cleaveth unto the Church It standeth mostly in erroneous faultie grosse and abhominable superstructions upon the true foundation whereby they poyson or overthrow the foundation it selfe But take away the superstructions and the foundation remaineth remove the leprosie and the man is sound Many supernaturall divine truths of God are mixed in the Popish Synagogue as pure gold with much drosse or earth which the refiner is to purge and separate but not to cast away Our service was picked and culled out of the Masse-booke you say and so it might and yet be free from 〈…〉 and tincture from all shew and appearance of evill though the Masse-booke it selfe was fraught with all manner of abhominations For if Antichrist fit in the Temple of God and professe himselfe the servant of Jesus Christ of necessitie some treasures riches and jewels of the Church must be gathered into his den which being collected purged and refined might serve to adorne the chaste spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her owne right If shee retaine ought that belongeth to Antichrist that is her staine and blemish but the recovery of that which Christ the King and Bridegroome of his Church hath given as her wealth or ornament must not be imputed a fault Christs Religion is not so needie or unperfect of it selfe so needy and beggarly that it must borrow Embring dayes of the Heathen Altars of the Pope William Salisbur in his Battery of the Popes Batter An. 1550. or Vestments of the Jewes But as the Church is plentifully furnished by Christ and needeth supply from none other so it is her part to retaine what is freely and graciously vouchsafed of him If it be wholly taken out of the Masse-booke Bilson Christ Subject part 4. p. 490. Eating and drinking are not essentiall parts of the Sacrament but of the Supper they are or of the Lords institution For Christs institutioÌ„ conteineth as well the use as the matter or forme that must be used A Supper is not onely the meat provided but also the act of eating that which is provided And so the Lords institution implyeth the use and action as well as
the word and elements Bilson Christ subject part 4. p. 356. To the Papists objecting that as Magistrates Parents have part of Gods externall honour because they present his person in judging and blessing so many Images have part of his externall though not of his internall honour Answer is truly returned It is not in your hands to make allowance of Gods honour to whom you list and againe God himselfe hath made a plaine prohibition in this case that Images shall have no part of his externall honour The words are as cleare as day light Thou shalt no bow downe to them Tho Beacon Catech in his workes in fol. printed at London Ann. 1562. f. 484. Fox in Osor lib. 3. pag. 27. The Booke of Common-prayer before the Communion Cypr. Ep. 63. ad Caecisiâ—m Justin Martyr in Apol. 2 Iren. lib. 4. cap. 34 lib. 5. cap. 4. Gratian. Decret part 3. de Conseâ—r dist 2. cap. 10.12 18.36 Durand rational divin offic lib. 4. cap. 5â— how comes it to have those things which are so directly contrary to the Masse that both cannot possibly stand together In our booke of Common-prayer we pray to God onely in the mediation of Jesus Christ and in a knowne language We professe that Christ by one oblation of himselfe once for all hath made a full perfect and sufficient satisfaction for the sinnes of the whole world that he hath commanded a perpetuall remembrance of his death and passion in that his ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the people communicating together were these things taken out of the Masse-booke The Church of Rome joyneth the two first Commandements in one or taketh away the second thereby to cloake their Idolatry in the worshipping of Images But the common-prayer-booke of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquitie and fetteth downe the words of the second Commandement at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and bloud of Christ is received and eaten carnally that as much is received in one kinde as in both and that in the Masse Christ is offered 〈…〉 a propitiatory unblouddy Sacrifice for the sinnes of 〈◊〉 and dead But the common-prayer-booke of the Church of England in the forme of administring that Sacrament teacheth expresly That spiritually by faith wee feed on him in our hearts eating and drinking in remembrance that Christ dyed and shed his bloud for us In the Masse the Priest receiveth alone the people standing by gazing on but the Minister and people are appointed with us to communicate together according to the institution of Christ and practice of the primitive Church We make the communion of the Eucharist properly a Sacrament They a Sacrament and a Sacrifice propitiatory They celebrate at an Altar wee at a Table according to the example of our Saviour Christ his Apostles and the primitive Church in the purest times Wee pray for the living They for the living and dead And if these be not points directly and expresly contrary to the Romane service Rome is much departed from her selfe Carriers pretence in that particular is a meere jugling trick that he might insinuate a change of Religion might be made among us without any great alteration which is as likely as the light should be turned into darknesse and not espied If many points of Popery be not condemned expresly in the Catechisme or Service-booke which are for the instruction of the simple in the grounds of Religion and the administration of the holy things of God and not to shew what is condemned in Religion yet so many points are there taught directly coÌ„trary to the foundation of Popery that it is not possible Popery should stand if they take place And whereas Antichristianisme standeth in ungodly superstructions and additions to the truth and worship of God both matter and object if the Catechisme and Service-booke have not enough in them in his sense of necessitie they contradict the whole bulke of Popery which confisteth in abhominable superfluities or impious inventions of their owne It is mone proper to say the Masse was added to our common-prayer than that our common-prayer was taken out of the Masse-booke For most things in our common-prayer were to be found in the Liturgies of the Church long before the Masse whereof wee speake was heard of in the world And the Masse was patched up by degrees and added to the Liturgie of the Church now one peice then another so that the ancient truths and holy Liturgies were at last stained with the Idoll of the Masse Bishop Jewel Ser. on Josh 6.1 2 3. The things that may bee reserved viz. in the destruction of Hiericho must not bee dust or chasse or hay or stubble But gold silver iron and brasse I meane they may not be things meet to furnish maintaine superstition but such things as be strong and may serve either directly to serve God or els for comelinesse and good order which was sacrilegiously thrust into them But the prayers and truths of God taught in that Booke pertained to the Church as her prerogative the Masse and the abhominations thereof belonged into the man of sinne And if a true man may challenge his goods which the theese hath drawne into his denne the Church of God may lawfully make claime unto those holy things which Antichrist hath unjustly usurped That answer which is returned to the accusation makes against them that sue for discipline viz. That a great part of their discipline is borrowed from the Anabaptists will serve as a buckler in this case And it is this which I doubt not you will approve Whatsoever is proper either to the heresie of Papists and Anabaptists Donatists or Puritanes that wee utterly condemne to the pit of hell But if amongst the filth of their heresies there may be found any good thing as it were a graine of good corne in a great deale of Darnell that we willingly receive not as theirs but as the Jewes did the holy Arke from the Philistins T. C. repl 2. par 1. Epistle to the Chh of England whereof they were unjust owners For herein that is true that is said The sheepe must not lay downe her fell because shee seeth the Wolfe sometimes cloathed with it August lib. 2. Serm. de Monte yea it may come to passe that the Synagogue of Satan may have some one thing at one time with more convenience than the true and catholique Church of Christ Bishop Jewel Ser. in Iosh 6.1.2.3 In religion no part is to be called little A haire is but little yet it hath a shadow If our Booke please the Papists it is but in some things wherein in reverence to Antiquitie we come too nigh them in some rites and ceremonies but with the substance of the ministration it selfe they cannot be pleased unlesse they be
AN ANSWER TO TWO TREATISES Of Mr. IOHN CAN THE Leader of the English Brownists in Amsterdam The former called A Necessitie of Separation from the Church of ENGLAND proved by the Nonconformists Principles The other A Stay against Straying Wherein in opposition to M. Iohn Robinson he undertakes to prove the unlawfulnesse of hearing the Ministers of the Church of England Very seasonable for the present times By the late learned laborious and faithfull servant of Jesus Christ JOHN BALL He that is first in his owne cause seemeth just but his neighbour commeth and searcheth him Prov. 18.17 Prove all things hold fast that which is good 1 Thes 5.21 LONDON Printed by R. B. and are to be sold by John Burroughes at his Shop at the signe of the Golden Dragon neere the Inner Temple gate in Fleetstreet 1642. TO The Christian READER Sound Knowledge and love of the Truth together with inward peace and Spirituall joy through Communion with Christ in the Ordinances of the Gospell Christian READER THis ensuing discourse was prepared for the Presse by the Reverend Author and committed to one of us that it might be made publike of which we will say nothing but shall freely venture it to stand or fall by the award of an impartiall judgement Neither shall wee present thee with the Authors deserved praises seeing his rare pietie and great learning were sufficiently knowne to very many of various rankes who were well acquainted with him and his workes already Printed have given a competent proofe hereof unto all others who have 〈◊〉 them without prejudice and partialitie Only by occasion of publishing this piece wee â—â—we leave to cleare him from such aspersions as by 〈◊〉 have causlesly beene cast upon him and by others too much and too easily believed against him a thing incident to men most eminent and innocent as instances in all Ages will evince not only to the blemishing of his just estimation but also as we conceive to the prejudice of the truth it selfe and in favour of many spreading errours and exorbitances Those aspersions which wee shall endeavour to take off are two which though they openly contradict each other yet they unhappily agree to defame our worthy friend whose credit wee judge our selves many wayes bound to vindicate and preserve The one intimating some degree of declining from his former inconformitie in deserting the Nonconformists cause and grounds being too much inclined to favour the times in our Ceremonies and Service book The other expressing his advancing beyond the wonted limets of a Nonconformist towards the cause and course of separation Two things are pretended to confirme the former 1. A passage in the Preface of his Book called A friendly tryall of the grounds tending to separation c. pag. 3. his words are these Many are the objections which are made against set formes of Prayer and particularly against our booke of Common Prayer All which I have endeavoured to answer severally not because they are of so great weight but because I desired fully to satisfie every doubt c. Secondly that in the whole frame of the same booke he speakes more covertly and coldly against the corruptions of our Church than became a man who continued stedfast in the wayes of Nonconformity For Answer whereunto we affirme in the Generall That upon our knowledge he lived and dyed a strict forbearer and firme opposer of all such corruptions as the Nonconformists heretofore so usually called had commonly by their publike writings disallowed Nor have wee knowne any man in that kinde more precise uniforme and constant to his opinion in discourse prayers and practices yet alwayes carried on with Christian moderation and meekenesse which graces are of singular use in controversies of this nature yea some of us can witnesse his purpose if God had lent him longer life by a set Treatise to have shewed himselfe a plaintiffe for the Nonconformists against the corruptions in our Church as in this hee appeares their defendant against the Calumnies of Master Can. These testimonies may satisfie the sober minded that he continued cordial to their cause whereunto more might be added but wee desire not to revive the remembrance of these differences among deare brethren Because wee pray and hope that through Gods mercy by meanes of our Gracious Sovereigne and of the present Parliament they will in such sort be buried that they shall arise no more to our disturbance and discomfort More particularly to the passage objected out of the forecited Preface we Answer That the words themselvs doe not necessarily imply any such sense but they may admit yea they will carry a better construction if the Reader will be candid and well advised For he saith not that he hath answered the objections as suggesting little or nothing blameworthy in our Liturgie but because they are not of so great weight as to inforce the unlawfulnesse of those set formes or warrant a separation from our Churches and publike worship in regard thereof All which both the title of the Booke and the tenour of the whole discourse therein together with this Treatise exhibited will sufficiently cleare unto the indifferent and attentive Reader And that this was his meaning some of us can testifie from his owne mouth which also he would have manifested to the world if God had lengthened his life either in an Epistle annexed to this worke now brought into the open light or some other way as might have been judged most convenient But you will say Object The other ground of this imputation is more pregnant for why did he not speake out against the corruptions of the times as others did Nay why did he seek to cleaâ— the book of Common Prayer of some things charged upon it Two things we conceive may fully take off the strength of this objection Answ 1. Because it was impertinent here to aggravate or multiply corruptions objected but rather to shew that as in some things the booke by them was overcharged so notwithstanding all that could be alledged against it yet separation from our worship could not be lawfull much lesse necessarie 2 The state of those times wherein this piece was penned would not brooke more plainnesse in that and such like points this we could if it were expedient aboundantly evidence by declaring with what difficultie it passed the Presse what exceptions were taken at some harmelesse expressions and what amendments were exacted in some phrases which seemed somewhat openly to hint the Authors heart-workings towards that Reformation which in these times is much desired and endeavoured The second imputation remaines to be removed viz. that though our Reverend Author had both reasoned and written against the opinions and practice of separation in the time of his health yet on his death bed he did retract and with griefe repent what in that kinde he had done This is commonly reported confidently believed and gladly embraced not only here at home but also in forreigne parts even in
America as by divers letters and other wayes some of us have beene informed It is high time therefore to give open check unto these groundles rumours lest the cause here maintained should thereby suffer prejudice either in the mindes of them who are friends or of those who be adversaries thereunto And for this end we intreat the Reader first to consider that this imputation being directly contrary to the former either they must confute each other or else argue the man strangely light in wheeling from one extreame unto another or guilty of a fowler fault in writing one thing and thinking another from both which charges we assure our selves his great soliditie in judgement and pietie in practice will fully absolve him in the consciences of all such who were acquainted with him And as for others we hope they may bee aboundantly satisfied by the ensuing evidence First in that foure or five dayes before his death he expressed to some of us his willingnesse to have this Treatise presented to publike view which hee had composed since the former Secondly so soone as he had finished this book he undertooke a large Treatise of the Church wherein he intended to discover the nature of Schisme and to deale in the main controversies touching the essence and government of the visible Church Concerning these matters we have almost fifty sheets of Paper written with his owne hand wherein many passages expresle his continued dislike of the separations both then and now in practice And these writings together with his other papers he on his death bed committed to the care of some of us to be disposed of for private or publike use as we should judge expedient Had there beene any griefe upon his Spirit or alteration in his judgement in reference to what he had spoken or printed against the separation we know none so likely to have beene acquainted therewith as our selves For one of us dwelling neare unto him was for many years his bosome companion and in his last sicknesse seldome from him Another being requested during his weaknesse to supply his place so journing in the same towne was daily with him The other three of us being his familiar friends did all visit him within one two or three dayes before his end We are all of us as we hope though most unworthy the Ministers of Iesus Christ who desire to be faithful And we doe each for our selves seriously protest in the presence of Almighty God that we never heard any syllable from him sounding that way Yea there is one thing more to be added which may for ever silence all gainesayers viz. That one of us through Gods good providence suspecting what hath since fallen out and being desirous to prevent such false rumours within lesse than two dayes before his death and not many houres before he was speechlesse asked him to this effect Whether he had any remorse or disquiet in his minde for any thing hee had written in opposition to the way of Separation whereto he thus answered I thanke God I have not any but I rather take comfort in what I have done and could have desired if it had beene the will of God to have lived a while longer to have given further assistance in that worke And this question was propounded to him and the Answer returned by him not only in the audience of some other of us but also of sundry other godly friends who can attest the truth of this relation Lastly We boldly challenge any person to come forth and to make proofe either by word or writing that this our Reverend Brother either repented his paines or changed his judgement against the way of separation which if he shall accordingly doe then will we be content to undergoe the severest censures that are due unto unjust suppressors of the truth But if any failing herein shall hereafter persist to promote either by scattering or crediting the forenamed reports wee leave them to the judgement of all indifferent men whether they deserve not to be accounted defamers of the dead and lyars against the truth if not subtile promoters of their owne cause and course by pretending falsly the Patronage of their Adversary when they could not stand before his Arguments But in probabilitie some will thus reply to our Apologie That if your friend did not retract the more was his sin and the lesse his honour Unto whom we returne this answer That this censure strongly presumes his former discourse in the maine matter to be erroneous and unjustifiable whereas that is the thing still in question and as we verily believe cannot be solidly proved And though our Reverend Brother be dead whom God had extraordinarily fitted for disputes of this nature yet we doubt not but the living Lord wil raise up for himself some other instruments to maintain the truth which he had undertaken There is one thing more Christian Reader which we desire thee to take notice of viz. That whereas it is often reported that this Authors former booke was fully answered before it passed the Presse and that therefore further answer thereâ—o cannot bee expected wee shall relate the truth for thy satisfaction in that particular Our worthy Brother having by Conference as some of us and others know with unshaken strength defended the lawfulnes of set formes of Prayer he was afterwards by a Leâ—ter sent from a worthy Gentleman M. Richard Knightly requested to state that question then much in agitation and to give in some arguments for his personall setling Hereupon in the space of one day the Messenger staying for an answer to the letter he did set down his judgment with some grounds thereof and sent them unto his much honoured friend from whom a copie being procured and conveyed into New England it seems an Answer was undertaken by a reverend brother there In the meane time the number of them increasing who withdrew themselves from our Church Assemblies because of the Liturgie there used he was importuned both by Ministers and others from divers parts of this Kingdome to take some further paines in that Controversie This occasioned the perusall of his former papers and the examining of those Arguments which he met withall either in Printed bookes Manuscrip s or the Rela ion on of friends against the use of set forms of prayer in generall and of our Common prayer booke particularly And thus the Embrio biggened and being ready to be brought forth into the light an answer unto the first conceptions came to the Authors hand wherein was nothing materiall as he conceived but what was answered in the bookâ— then about to be licenced yet by reason of some exceptions in another frame suggested he judged it sufcient to annex a few marginall notes unto his booke as thou mayest observe page 13.15.24.33 c. being unwilling in a more open way to reply upon the private answer of him whom he highly prized and intending if God had spared life to have returned more
dist 93 ca 24 dist 95 can 5. Gratian par 2 c 9 qu 2 c. Lugdunens Calvin Justit l 4 c 2 s 11. Chamier panstr Tom 2 l 16 cap. 4 S. 9. Iun animad in Bel de cleric c 14 not 2 c 3 not 59 Chamier Ibid c. 6 s 11. Sed Catholici negaut consquentiā sciunt posse illa omnia extare in media haeresi inter Apostatas Quod si nostri negari incipient Apostatae cur Fararius cur ejus Mecaenas Jacobus Davius nunc Cardinalis non renunciarunt Baptismo apud nos quos ille disputat apostasiam fecisse recepto non jusserunt se denuo ting Author imperfect oper in Mat. hom 49. Omnia haes quae sunt proprie Christi inberitate habent haereses illae inschismate similiter Ecclesias similiter ipsas Scripturas Diviras similiter Episcopos caterosque ordines Clericorum similiter Eucharistiam caetera omnia c. And hereof the grounds and reasons are evident For on the one side it appeareth the Ancient Church did not hold her Constitutions to be absolutely essentiall to the calling of a Minister or to the semper esse thereof as if the omission or non-observation thereof did make them no Ministers Bishops by the Ancient Constitutions of the Church were to be ordained by three other Bishops neere adjoyning But instances there be manefest that the Church hath dispensed with these Canons Pelagius the first as Anastasius writeth in vitâ Pelagij was consecrated of two Bishops only Iohannes de Perusio Bomu de Ferentino Anareas Presbyter de Ostio Evagrius Bishop was consecrated of Paulinus onely Moses refusing to bee ordained of Lucius was created Bishop of them who were banished into the mountaines The Bishops of France only Dionysius ordained It is an humane constitution saith Iohannes Major that a Bishop should be ordayned of three invented for solemnity not as absolutely necessary Presbyters or Elders were ordained by the Bishop The rest of the Presbyters then present laying on their hands But seeing Bishops were greater than Presbyters rather by the Custome of the Church than by divine institution this was not simply required to the essence of ordination but according to the Custome and Ecclesiasticall Ordinances The Chorepiscopi also who were nothing but Presbyters were allowed to ordaine by the leave of the Bishop And on the other side if they bee not lawfull Ministers who receive their Ordination from Bishops the Churches of God throughout the world have beene destitute of lawfull Ministers for the space of this foureteene or fifteene hundred yeares which the Non-conformists will never affirme As Rome it selfe is a Church as the Church is opposed to Turkes and Infidels and as Heretickes specially they whose opinions are not in specie as they say pernicious CAN Stay § 2. pag. 11. are the Church So in Rome and amongst Heretickes so much truth of Ministery is found as the acts they doe are not voyd altogether and of none effect The doctrine of the Nicolaitaus which was that adultery and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their Idol Temples Iren. l. 1. c. 27. Epiphan 1. Tom. 1. Was not you say in the judgment of the Churches at Pergamus Thyatira esteemed as a thing that might not be born withal If Pergamus and Thyatyra so grievously corrupted were true Churches The receiving of Ordination from the hands of a Bishop doth not so leaven the Ministery as to make a nullity thereof or make it unlawfull for others to joyn therewith in the worship of God A Bishop ordained per saltum P. Aureolus in 4. Sent. dist 24 art 2 Capreolus dist 25 art 2. Cusan concord cathol lib. 1. cap 4. Membrum suo officio non contentum sed cupicus prae ripere alienum conturbat corporis ordinem totum c. sic singulorum ornamenta non sunt alijs congrua sed unumquodque requirit sua abijcit aliena Gratian. dist 89 cap. 1. They that hold the Office of Bishops to be of GOD do hold that the Church ceaseth not to be a Church in which this degree is not to be found that never had the Ordination of a Presbyter can neither consecrate and administer the Sacrament of the Lords Supper nor ordaine a Presbyter himselfe being none nor doe any act peculiarly appertaining to Presbyters Ordination therefore is reserved to the Bishop not in respect of superiority in degree of ministery above his brethren for if he be no Presbyter he cannot make Presbyters but for order sake and to prevent Schism and division being for substance of the same order and Consecration with them If one member in the body challenge to it selfe that office which belongeth to many it breeds some disorder and confusion but makes not a nullity of that which is done Succession in the Apostles Doctrine is an essentiall and unchangeable note of the Church which wheresoever it is found doth argue truth of ministery in that society for the Preaching of the Word and administration of the Sacraments to draw men to internall Communion For that particular Church is the true Church of Christ which retayneth unity with the Catholickes sc the unity of the head the unity of the body the unity of Doctrine and unity of the Spirit Iohan. Major l. 2. hist de gest Scotor cap. 2. scribit Scotos per sacerdotes Monachos sine Episcopis in fide eruditos esse usque ad An. Dom. 429. adeo ut Ecclesia scotitae plusquam 230 annos floruerit absque regimine Episcopali Nam Religionem Christianam suscepit Scotiae An. Dom. 203. ficu◠consentiunt Historic◠omnes Ames Bel enerv tom 2. de Eccles Forb Iren. lib 2. cap. 11 prop. 10. Bilson perpetuall Church Government Epistle to the Reader I have alwayes had before mine eyes the most of them are Brethren for the truths sake c A. W. Ansvver to late popish Articles page 73. Iun animadv in Bel cont 5 l. 1. cap. 3. The right and povver of giving Ordination to the Ministers of the Church belongeth primarily vvholly to Christ vvho communicateth the same vvith his Bride the Church Both the Bridegroome for his part and the Bride for her part have delivered this povver of Ordination to the Presbytery jure divino afterward the Presbytery conferred jure humano this power upon them who were specially called Bishops c. Aerius was called an Heretike in the time of Epiphanius not for his opinion but for his separation which he made together with it For so the Fathers of the first Constantinopolitane Councell Can. 6. which in the booke of Canons is 169. Haereticos autem dicimus eos qui olim ab Ecclesia abdicati sunt qui postea a nobis anathemati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter hos autem qui se sanam quidem fidem profiteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subassumunt segregaverunt autem sese
any spirituall communion with it Truely it would make a man admire if he should understandingly compare together the writings of these two companies touching a Church ministery For in their opinious about it they are as contrary each to other as light to darkenesse Christ to Belial righteousnesse to unrighteousnesse notwithstanding though so different in judgement yea they will communicate together in one ministery but one of these against knowledge offend surely let them look well to it For to him that knoweth to doe good and doth it not to him it is sinne that is his fault is so much the more and propertionably his condemnation shall be without repentance ANSWER Instead of sound arguments wee have here your rash and unadvised censure the one of these you say against knowledge offend surely But what evidence can you bring to justifie this condemnatorie sentence or how can you reconcile your selfe unto your selfe herein CAN Necess of separat page 30. August de civ Dei lib. 5. c. 17. Nihil est loquacius vanitate quae non ideo potest quod van tas quia si volue it plus etiam clamare potest quam veretas Here you tell us the Conformists many of them at least offend not against their Conscience and formerlie you expresse your Charitie to the Non-conformists that although their practice is not strictsie answerable to their profession and therefore doe give just occasion to the Prelates to insinnate against them hypocriticall ends yet you for your part are other wise minded than the Bishops in this thing and doe thinke that they doe of Conscience condemne the state of that Church but doe not maturely consider the responsive conclusions which follow upon their principles These were your thoughts then and what should occasion this sudden change And if you will weigh what you have written of necessity you must accuse your selfe of grosse inconsideratenesse in saying you know not what and perverting mens words of all sorts or of sinne against Conscience if you write what you know to be false Considering how you deale in both your bookes throughout I scarce know an Author who hath more need to look home than your selfe It is true the Conformists and Non-conformists have written on both sides one against the other in matters of Church Government and Ceremonies and perhaps with bitternesse more than beseemeth wherein alwayes the forwardest men have not been of the greatest judgment or best moderation And therefore every thing that is written must not be interprered as the judgment of all or most of either side but as the private opinion of the pen-man which falleth out in all controversies amongst all sorts But whatsoever outcry you make of contrarieties there is no point of that weight and moment controverted betwixt them as might justly hinder communion together in the Ordinances of Religion If their contention had broken forth to such an head they might have beene answered more justly the one or both sides to offend of furie if not against conscience The Conformists you say keepe much better to their grounds than the other doe Calfeh against Mar. cap. 1. pag. 21. b. Somebuild timber and hey and stubble yet must vvee not take the hope of Gods mercy from such evill car penters as lay so rotten a covering upon so sure a building whereas othervvise they offending in tristes be sound enough in other matters and stick to Christ the only substantiall and true foundation for they consesse down right that their Ministerie is from the Church of Rome It seemeth you did neither much care nor enquire what they professe else you might have seene they say and professe in this point as the others doe The Conformists I use that word because you are pleased so to speake maintaine against the Papists that the first Bishops who laboured reformation in this kingdome did receive their ordination from Romish Bishops and had such calling as was to be found in that Church But doe they only acknowledge so much was not this evermore received for a truth in the ancient Church that ordination received from heretikes not erring in the maine fundamentall truths directly was true and effectuall Doe not all reformed Churches which have separated from the abominations of Rome professe that the first reformers amongst them received some ordinary calling in the Church of Rome which remained in that time of the visible Church corrupted For some of them were Bishops some Priests and Doctors approved of the Vniversities and ordinarie Churches many of them preached the Gospell and administred the Sacraments before excommunication or persecution raised by the Adverfaries in that they were sent unto or set over severall Churches or congregations in which they ought to execute their office or ministration therein they received commandement to preach the Gospel If men that sent them did mix anything else to their calling they must be obedient to divine institution not to humane addition So being after an ordinary manner sent of God singularly they were extraordinarily stirred up of him to promote and set forward his kingdome Rivet Cathol Orthe tract 2. q 8. s 3 Belthaz Lydias no. in disp Tabari c. 11. Whit de ecc q. 5. c. 6. Bucer Siquid boni fuit in successione vocatione ordinatione Ecclesia jum cum primos nostros doctores Deminus excitavit id totum in illis si fuisse dixerimus quid cantra obycient poâ—lificit Num exim cedo vel Judaei vel Turcae vel Barbari ac prophans homines de reformanda Ecclesia prim verba facere ac non potius viri gravissimi doctissimi que Ecclesia passoris Thus Luther Hus Wickliffe and others were called both ordinarilie and extraordinarilie an ordinary calling they received in a corrupt Church and extraordinarily they were stirred up to fulfill the Ministerie they had received according to the commandement of God and not after the traditions of men It is generally received for a truth at this day that Baptisme administred by heretikes who erre not in the maine fundamentall truths of Baptisme In the ordination of bishops it is said Interrogamus te si omnem prudentiam tuam quantum tua capax est natura divinae scripturae sensibus accommoder evolueris vis ea quae ex divinis scripturis intelligis plebem cui ordinanduses verbis docere exemplis Accipe Euangesiâ— vade praedica populo tibi commâ—sso or deny not the essentiall forme of Baptisme is true for substance And if Baptisme be true and must bee reverenced as Gods ordinance deserveth there is some truth of Ministerie amongst them They that thinke the basest of Rome will acknowledge the Baptisme administred by Priests and Jesuites to bee true for substance And if the Baptisme of God may bee received or derived from their Ministerie it is no absurditie to affirme that the first seekers of reformation derived authoritie from God to preach the Word and administer the Sacraments by their Ministerie
long agoe Another in the booke which you pretend to answer and in these very pages He most shamefully and lewdly as a man void of all common honestie and grace maketh the Ministers of Lincoln to affirme that the Prelates are reviled to be great Antichrists and their Ministerie and constitution to be great troublers of the Church at this day and that it cannot but be very sinfull and hurtfull to retaine or communicate with them CAN Stay §. 3. p. 59.69 Raiâ—old de ideloâ—l 2. c. 1. §. 2. Bilson Christ subj part 3. pag. 269. The Divell himselfe can shew no greater malice than to pervert that which is well spoken and to force a lewd senes of his owne or another mans words The Divell himselfe would have beene ashamed in this open manner to have told such a lie and therefore he is to be trusted no further than he is seen This you passe over in silence and if the substance of the accusation bee applyed unto your selfe I know not what apologie you can make Christ saith Rainolds as you quote him the Pastor of his Church doth tell us that he feeds not in Antichristian assemblies in the denne of theeves neither is it his will that his flock should there rest at noone But in the pleasant pasture by the still waters that is in the shadowes of the true Christian Churches detesting Idolatry But D. Rainolds words are not in caetibus papisticis speluncis idolâ—latrarum c. but in untbraculis orthodoxorumcatuum Whether this change of Antichristian Assemblies for popish Assemblies and true Christian Churches for Orthodox Assemblies CAN Stay § 3. p 22. D. 〈◊〉 by words and Letters testimoniall 2â—4 wâ— made in simplicitie be judge your selfe You might easily conjecture your credulous reader might conceit our assemblies to be Antichristian and not true Churches but popish Assemblies and not Orthodox he could not imagine them to be You alledge D. Amos saying It cannot be a true Church that wants order For by this the parts and members thereof are knit together But this is not to bee found in the place mentioned But D. Aines moving the question whether it be lawfull to stick to that Church from whom power of removing scandals and purging out the ungodly is taken away He answereth That power â—jure quoad actum primum cannot be separated from the true Church because immediately and necessarily it floweth from the essence it selfe for it is contained in that covenant whereby the faithfull are gathered into a Church The use of this power cannot be taken away without the great sin of them that take it away and the hainous injurie of them from whom it is taken Neither ought the Church to rest in this that she seeth her selfe unjustly oppressed of others For it belongeth to the office of the Church to defend that libertie where with she is endowed of Christ But yet if the faithfull contending for their libertie cannot obtaine their right in that part nor without grievous inconveniences come to a more free Church and can keepe themselves from the approbation of evill and doe also studie as much as in them lieth to supply that want they sinne not if they joyne themselves to such a Church or continue in it Thus D. Ames cleane contrary to that which you make him affirme Master Baines as you alledge him writes CAN Stay sect 2. p. 55. Bain diocesan That no people can worship God in repairing to any Church or ministery without warrant of the Word Let the Reader note it say you And if it be wisely noted it makes nothing against partaking in our assemblies in the ordinances of Grace because that is warranted approved commanded of God in his holy Word But Master Baines words are No people can worship God in repairing to this place and ministerie without warrant of his Word And he speakes of a Diocesan worship and ministerie peculiarly appropriated to that place as it was at Hierusalem which is nothing to your purpose You pretend that you have taken your principles out of the Nonconformists ever the chiefest of them which for learning CAN Neces of separ To the Read zeale judgement holinesse of life c. have ever held that cause But some things brought in their names is neither the opinion of all nor of the most nor of the best learned nor of many but either the private opinion of some one or the conceit of such indeed as were separated from the communion of the Church of England and not from the abuses only which were in the Church You cite Master Penry saying CAN stay sect 3. p. 57. M. Penry of the Ministerie of the Church of Engl. p. 37.38 CAN Neces of separ p. 16 28.43 Exhortation to the government of Wales 42 46 26 CAN Neces of separation Epist to the Reader CAN Neces of separ p. 252. It is most certaine Satan rules in the consciences of men not only by false doctrine but also by his false power and ordinances his kingdome of darknesse not only consisteth in the lies false doctrin and worship which he hath coined but also in the false and Antichristian ordinances which he hath invented for the ruling of his idolatrous denne And therefore the children and Saints of God ought to avoid both the one and the other But whatsoever his meaning bee in that or other passages cited Master Penry was not a Nonconformist but a Separatist by your owne confession and therefore his sayings are not to bee received for the Nonconformists principles Master Br. saith It is lawfull to communicate in that worship where the ceremonies are used but wee cannot believe him say you for his brethren both affirme and prove the contrary And here now is a fit place to write down the words wherof mention was made in p. 99. partly because the author is a principle Nonconformist and partly to discover the rashnesse and folly of this inconsiderate man which durst without any reason more than boldnesse still justifie the very thing which his brethren by many sound arguments have manifested to be evill and unlawfull and then you goe on to rehearse the words of the author of a dispute upon communicating at confused communions pag. 68.69 Who that Author is I know not the booke I have not seen but by the words which you relate it appeares hee was no English Nonconformist neither doth he speake of communicating in our English societies And if he did he speakes but his private opinion and not what is the judgement of Nonconformists It may be questioned whether Master Br. booke was not penned and published before hee could either see or thinke of the other But whatsoever is to be thought in that particular M. Br. knew it to bee the common practice and uniforme judgment of all Nonconformists in England both heretofore and at that present when he wrote that it is lawfull A dispute against Engl. part 1. ca. 9. sect 3.
in the dayes of the Apostles 1 Admon pag. 14. Altar Dam. 178. nor in many ages following till blindnesse ignorance and lazinesse occasioned a prescript forme to be made for idle and dumbe Priests Fifthly If this were not many would make more profession of Love to preaching and hearing Gods Word but by this meanes it is neglected and despised for worldlings usurers drunkards whore-mongers and other earthly and prophane people away with nothing so well as English Masse Against Br. 43. Curt. Ch. power 42.45 and why but because it doth not sharply reprove them of their sinnes nor disclose the secret of their hearts but that they may continue in all kinde of voluptuousnesse and all other kinde of wickednesse Learn Discour of Eccl. Govern 68. Mart. Senior p. 2. Pract. of Prin. addi and therefore rightly it is called their sterve-us-booke Sixthly God hath no where appointed that the Church should be tyed to reade the Booke of Common-prayer for his worship and therefore to doe it is an high transgression before him as great as the sinne of Nadab and Abihu and such are liable unto the like or greater punishment Seventhly If this were praying and there were never an ill word nor sentence in all the prayers yet to appoint it to be used or to use it as Papists did their Mattens and Evening-song for a seâ—-service to God though the words be good the use is naught The words of the first Chapter in John be good but to be put into a Tablet of gold 2 Admon pag. 55. for a soveraigne thing to be worne the use is superstitious and naught and so is the use of this Service The Nonconformists never passed any condemnatorie sentence against the Booke of Common-prayer Answer as if it was false or devised worship or against the use of a stinted forme as if to reade it was an high transgression before the Lord. Enough hath beene said of their opinion in the former section whereunto adde this testimony of a man of another Nation whom you are pleased to stile a chiefe Nonconformist Course of Confor pag. 58. The famous confession of faith well known and commended at home and abroad the formes of prayer publiquely used in the Congregations and families of Scotland must be cast in a new mould It is true Beza Epist 2. Gravissimè nimirum in semetipsos in fratres reliquos peccare qui naevis istis aut etiam si mavis corruptâ—lis et suas ex aliorum cosâ—entias non leviter perturbant perinde ac si de Christianismo semel ablato ageretur c. Sed vitia a vitiis quae condonanda sunt Christianae chariâ—ati ab iis quae prorsus sunt execranda pradenter distinguenda esset censeo idque tamen non ex carnis sed spiritus prudentiâ—â— the Nonconformists judge it unlawfull to subscribe to that Booke that every thing conteined therein is agreeable to the Scripture but they condemne not the Booke as an Idol or prophane nor the use of the Booke in those things which are consonant to the truth And of this their judgement there is evident ground for we must not approve the least error though in it selfe never so harmlesse for truth because that were to lie against the truth and the God of truth needeth not my lie But many things must be tolerated when it is not in our power to amend them which we cannot approve otherwise we must hold communion with no Church or societie in the world And of this marke are the corruptions noted in the Communion-Booke as hath been shewed and is evident by the particulars mentioned in passages which you alledge It is true likewise they judge the Booke in the forme thereof to come too nigh the Papists and so have others as well as they and therefore have petitioned that it might be reformed that we might depart further from them and come neerer to the reformed Churches But herein they shew what they judge most convenient not condemning the Booke for the substance thereof as a forged worship How much more convenient were it saith T. C. T.C. repl 2. p. 109. that according to the manner of the reformed Churches first the Minister with an humble and generall confession of faults should desire the assistance of the Lord for the fruitfull handling and receiving of the Word of God and then after we have heard the Lord speake unto us in his Word by his Minister the Church should likewise speake unto the Lord and present petitions and suits at once c. But how carefull he was to prevent such wayes and speeches as some professors of the Gospel being private men might be emboldned to breake forth upon such like exceptions T.C. repl 1. p. 106. is evident by that solemn request he makes unto them that professe the Gospell in the name of God that they abuse not his labour to other ends than he bestowed it and that they keep themselves in their callings commit the matter by prayer unto the Lord leaving to the Ministers of the word of God and to the Magistrate that which pertaineth to them The Protestants in France for substance of matter agree with the Nonconformists herein The use of the whole Booke for matter and manner in every thing without addition or alteration they doe not approve because they conceive some things faulty others inconvenient and some things defective and strictly to be tyed to words and syllables is more than the Lord hath bound us unto in the administration of his holy Sacraments But the substance of prayers in the Booke they never disallowed nor the use of the booke 2 Admonit pag. 56. â— Admonit pag. 3. as of a vile and filthy thing Thus the Authors of the Admonition must be understood when they say The Booke is such a peice of worke as it is strange we will use it And now they are bound of necessitie to a prescript order of service and booke of common-prayer in which a great number of things contrary to Gods Word are conteined c. For they professe they have tolerated what they could not amend 1 Admonit pag. 9. Park of the Crosse part 2. ca. 9. sect 4. Wee receive the Communion-book in what wee may and in omitting of the ceremonies we doe in equitie keep the Law because of the end which is to edifie and used the Booke in their Ministery so farre as they might even where they object as great corruptions against it as in any other place To reade or repeate a prayer by heart as if the bare rehearsall thereof in so many words and syllables and none other was a part of Gods worship is a transgression of his commandement whether it be prescribed by others or devised of our selves or set downe in Scripture And the same may be said of the preaching of the Word to place opinion of worship in the meere act done in such words or methode is will-worship
doe nothing but reade as that which makes men neglect the preaching of the Word therefore a prescript Liturgie is disliked To appoint or use a prayer conceived or stinted as the Papists doe their Mattens and Evensong for a set service to God howsoever it be uttered ignorantly for custome with lips onely alone or with others in publique or private as if the rehearsall of such words though neither understood nonheard were an acceptable service from l Bils Christ subject part 4. p. 416. Your maine foundation is a dreame of your owne that the Church of Corinth had a prescribed nuÌ„ber of prayers pronounced by some one Chapsaine that said his lessoÌ„ within book and might not goe one line besides his Missale for any good This you imagine was their Church-Service all other prayers Psalmes blessings thankesgivings though they were used openly in the Congregation and the whole people bound to say Amen you will not have to be called Church-service which he must not depart one word for any good is a superstition justly to be condemned Thus to repeate the words of a prayer though never so good and holy is not to pray But this makes nothing against the lawfull holy religions use of a stinted forme of prayer publique or private which is that we plead for And this is all that can be gathered from the Author of the Admonition There needs no great skill to discerne the inconsequence of this manner of arguing which here you use To use a stinted forme as the Papists doe for a set-service is naught though the words be good therefore a stinted or prescribed forme is altogether unlawfull And put case some private or singular person hath spoken roughly in heate and passion of the Booke of Common-prayer or seemed to disallow the stinted use of a publike found of prayer or Liturgie his speech or position delivered as his private conceite and perhaps not rightly apprehended must not be interpreted the principle of the Nonconformists contrary to the tenour of their writing profession and practice much lesse must his words be racked contrary to his meaning as if he condemned all stinted Liturgies as falso deâ—ised and idolatrous worship or did leane unto favour or uphold the practice of separation from the assemblies because such Liturgies are in use among them Howsoever by the grounds of the Nonconformists laid downe in the second section Sect. 3 Can. Neces of Separat pag. 92 93 94 c. to 98. separation must necessarily follow from all communion with them in the worship of their Church-service-booke yet to have the point more fully proved I will here shew that every particular thereof is affirmed of themselves to be idolatrous false Antichristian Touching the Booke we may consider two things First The distinct services thereof Secondly The Ceremonies used in and about the same Wee will speake first of their Ceremonies that is of the Crosse Surplice and Kneeling in the act of receiving the Lords Supper Against these many Treatises have beene purposely written I will here onely observe some of their speeches referring the Reader to their Bookes if he desire more satisfaction c. Voluntary separation from the ordinances of Religion in our assemblies Answer is neither commanded by God nor taught by the Prophets or Apostles It is not approved by the practice of the Saints nor grounded upon the principles of the Nonconformists as hath beene shewed That there be m A disputation against the English-popish c. Epistle to the Reformed Churches In England Ireland every noysom weed which Gods hand never had planted was not pulled up c. Sprint repl to the answ pag. 269. acknowledgeth the reformatioÌ„ of England to have been defective abuses and corruptions in the Booke the Nonconformists doe not deny and therefore in all humilitie they have sought to have them reformed but that they affirme the whole service thereof to be idolatrous false Antichristian that is your impudent slander That many Treatises have been written against the Ceremonies imposed upon the Ministers and people is very true But in the relation which you make out of them these few things must be observed First what is spoken of one Ceremony you apply to all when there is not the same reason of all in the judgement of them that wrote Secondly what they write of the Ceremonies as they are used amongst the Papists that you report as if they understood it of the use of the Ceremonies as they are imposed and injoyned amongst us Thirdly The private opinion of one you alledge as if it was the common principle of the Nonconformists though you doe or might know that generally they are of another mind Fourthly Amongst your chiefest Nonconformists you alledge such as be not English-Nonconformists nor speake of English-Conformitie but that which was lately brought in among themselves whose case doth much differ from ours in their judgement But the further examination of these things is needlesse let us heare how from these principles of the Nonconformists you can conclude the necessitie of Separation From all which Can. Neces of Sepâ—rat pag. 98. this argument may be framed That worship in which a man cannot possibly communicate without sinne he is bound necessarily to separate from But that worship in which these Idolls are made and used viz. the Crosse Surplice and Kneeling a man cannot possibly communicate without sinne Therefore from that worship wherein these Idols are made and used a man is bound necessarily to separate The proposition is certaine and by Doctor Ames in his cases of Conscience acknowledged Although saith n Lib. 4. cap. 24. he we may joyne to that Church in which many defects are to be tolerated yet not to that in which we cannot but necessarily partake in sinne The Assumption is assented unto by as o Parker Crosse lib. 1. pag. 20. 21. judicious and zealous Nonconformists as ever held that cause and they have brought good proofes for it First because men must flie 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 flie from them but draw neere unto them Secondly Their bare presence argues their approbation and yeelding in shew to Ceremonies Thirdly p Mr. Bates p. 258. Though the personall sinnes of the Minister doe not hurt the people yet his ministeriall and publique sinnes doe hurt which he performes for the people to God and so their joyning with him is unlawfull Fourthly What example can be brought where the holy men of God have communicated with such things The Author of the dispute upon communicating at thier confused Communions affirmes confidently that the sitter is accessary to the sinne of the keeler and he gives many reasons for it whereof wee shall have a fit occasion hereafter to speake Can any man beleeve Answer that the Nonconformists say both parts of your reason are true viz. That a man
what if you doe not reade that Diotrephes was an unlawfull and Antichristian Minister you reade that he usurped over the faithfull hindred the due execution of Church-censures abused excommunication prated against the Brethren and practised a false government And if the want of discipline or neglect of due execution prove a Church to be no Church the faithfull in that societie were bound to separate If the Church had not the power of government at this time if we may beleeve you or receive your position they were no church if they had power in their hands and suffered it to be abused their sinne was the greater And if you take a view of your dealings in this or other particulars vilifying what you are not able to confute and wresting mens words contrary to their plaine meaning if your paper blush not I can hardly thinke but your conscience will smite SECT II. IF the Church of England hath not Christs keyes Can. Neces of Separat pag. 154. shee is not his saith Mr D. But the Church of England hath not Christs keyes saith Mr Brightman and y Syons plea. 111. others Therefore shee is not his house and consequently to be separated from ANSVVER YOur former reasons out of Mr D. I passe over because they have been answered already and are here thrust in to no purpose but onely to cover the insufficiency of your reply His answer was the want of discipline though an integrall part is no sufficient ground of separation This z Can. Neces of Separat p. 152 153. you offer not to disprove by any substantiall reason but with railing and reproach to disgrace wherein whether you more wound your own conscience or hurt your adversary be judge your selfe a Can. Neces of Separat pag. 212. 1 Pet. 3.9 Rom. 13.21 You say truely It is a Christian part not to render rebuke for rebuke and a thousand times better were it to sustaine even a legion of reproaches than for a man by turning though but one to give cause of suspition that evill hath got some part of conquest over him But if you looke into your own writings you shall finde them stuffed with insolent boasting scornfull taunts and reproaches unbeseeming your place person and a good cause I dare say all the Nonconformists that ever wrote in the cause of discipline never went in practise so much against their Principles as you in this one particular goe against your profession in the foresaid passage and a good conscience The matter in hand betwixt you and Mr D. is the absolute necessitie of Church-discipline to the being of a Church To what end then doe you bring That the Book of common-prayer used in the Assemblies of England is an infectious Liturgie Romish-stuffe a devised service raked out of three Romish Channells That the Ministery of the Church of England is unlawfull and Antichristian That the Ministery worship and government of of England are corruptions Doth this make ought to confirme your position or weaken the answer which was truely given But some thing must be said whether to or besides the purpose it matters not Another stratageme b Can. Neces of Separat pag. 153. you put in practice in the same place not very commendable You would seeme to confute the D. out of himselfe What say you if it appeare that Mr D. arguments doe lead rather to separation and that he speaketh one thing and practiseth another would not this be a strange sight especially to himselfe Now whether this be so we will here try by some reasons in his owne moode and figure But though the moode and figure be his the reasons be your owne and not his and the conclusions unjustly drawne from the Premises as the D. answered and we have shewed before Perhaps in warre stratagems may be of use but in the cause of God such cunning devices are dangerous symptoms This I note to entreat your serious reexamination of what you have done and now I come to the argument here propounded whereunto I make answer as you relate it for I have not the D. Booke to search out what he hath written The power of the keyes is twofold Concioualis Judicialis as it is usually called The first consists in the preaching of the Gospell wherein the kingdome of heaven is opened to the penitent sinnes remitted life promised and heaven shut to the obstinate which is the sword and the scepter of Christ whereby he saveth his people 2 Cor. 1.21 2 Cor. 10.4 Isa 11.4 Rom. 1.16 and conquereth his enemies beateth downe every strong hold pâ—ireeth to the division of foule and spirit and of the joynts and marrow and judgeth the very cogitations and thoughts of the heart These effects Christ executeth by his Word even when it is not assisted by the c To excommunicate is to remove the wicked irrepentant from participation of the Lords Supper least by sacrilegious presuming to violate that Table the ungodly should condemne themselves and defile others Bilson perpet gov cap. 9. discipline spoken of Now if it be rightly understood the Church of God cannot be without this key For the Church is gathered by the Word and is a company or societie which hath received the Word in profession at least and doth possesse it and amongst whom it dwelleth The Judiciall power of the d Excommunication is a meere spirituall punishment reacheth no further by Gods word than to take from offenders the remission of their sinnes by wanting the Word and Sacraments untill they repent Bilson Christian. part 3. pag. 52. keyes is the power of government which consisteth principally in the right ordering and dispensation of Church censures and so of the manners and necessities of all men which agreeth not to any one member nor to the communitie of the faithfull nor to any one singular governour but to the Ecclesiasticall Senate yet with due respect had to the communitie of the faithfull In the first sense the Church of England hath the power of the keyes e Cyp. lib. 1. epist 3. I hardly perswade the people yea I am forced to wrest it from them before they will suffer such to be admitted Bilson perpet gov c. 9. Great reason had those godly Fathers to see the whole Church satisfied before they released the sentence of excommunication c. and so doing they shewed not what right the multitude had to sit Iudges with the Bishop but what â—â—e themselves had to remove from the people all occasions of stumbling Id. pag. 113. If you take Excommunication for removing the unruly from the civill societie of the faithfull untill they conforme themselves unto a more Christian course of life I am not altogether averse that the whole Church should concurre in that action c. See August contr Par Ep. 1 l. 2. ca. 1. Can. Stay Sect. 12. pag. 123. not so much as is to be desired but in an eminent sort and that with Gods
of Separation by complaining of the abuses in our Church p. 20 21. From whence the outward calling of a Minister is derived p. 24 25. Herein a distinction is considerable betwixt an errour in admission into an office and a flat nullitie of the office it selfe p. 29. Who are not and who are Antichristian teachers p. 41. The true nature of worship and what it is to worship God in a right manner p. 43. Of an Idoll Church and Ministerie p. 45. Places of publike worship allowed and prohibited unto Isrâ—ellâ— p. 59. Of worshipping God in a true Church p. 61. Our Churches are not to be reputed spirituall Babylon p. 69. Concerning Churches true and false p. 71 Corrupt mixtures in true Churches p. 81. The nature of superstition p. 89. Of Ordination received from Bishops p. 93. Concerning presence at Gods true worship where something is faultie in the Ministers calling and the â—annâ—r of administration p. 105. Some things may staine which yet overthrow not the Ministerie p. 119. From whence the Ministers of the Gospell derive their office p. 126. The Ministers ignorance and scandalous life doth not nullifie his Ministerie p. 128. Some touch given of Master Cannes grosse abuse of philosophicall Canons and of some Authors by him cited p. 132 133 134 c. When Ministers may be said to runne though not sent p. 139. Forreigne reformed Churches acknowledg us the true Churches of Christ p. 141. The Ministers calling is not to bee judged by the titles of Parson Vicar c. p. 143. In the second Part. THe lawfulnesse of set formes of prayer p. 3. Nonconformists never utterly condemned any use of our Common Prayer Booke p. 7 15 16. Nor allowed separation because of some abuses p. 20 22. The discussing and discovering of that argument used against the Common prayer booke viz. that it was taken out of the Masse Book 9 10 11 12. The pressing of subscription in the tenth yeare of Queene Elizabeth caused separation and other troubles in our Church p. 13. The antiquitie of set Liturgies p. 17. Concerning idols and separation from them p. 23 24 25. Of discipline how far necessarie in a Church and how wanting amongst us p. 33 35 37. c. Concerning the matter and manner of gathering Churches 50 unto 64 c. The office of Lecturers justified p. 84. FINIS Errata in Part 1. Page 2 line 1 put out shall p. 7 Marg. l. last adde lib. 1. p. 8. marg at end adâ—e et Repl. 1. p. 33. p. 9. marg adde hoc autem p. 11. marg adde Ier. 23.11.34 Esa 28.7.9 Ier. 23.16.17 p. 44. l. 4. add in p. 54. l. 14. add the most of p. 53 l. 11. for neither read either p. 57. l. 12. for rom r. say l. 17. our ministerie is insert true though p. 62. l. 25. put out not p. 64. l. 7. adde sani p. 80. l. 32. adde in marg 3. p. 90. l. 12. read shaft p. 100. l. last for answered r. censured p. 105. l. 4. unto generall adde rules p. 108. l. 1. for it is r. is it p. 139. l. 37. put out nor p. 140. l. 30. adde it In part 2. P. 7. l. 18. put out have p. 11. l. 34. for made r. makes p. 13. l. 24. for former matter r. forme or matter p. 16. l. 4. adde into p. 26. l. 31. for when r. then p. 38. l. 7. for constitution r. institution p. 50. l. 25. for dare r. doe p. 52. l. 6. for promised r. purchased p. 55. l. 6. for more r. most p. 72. l. 23. for more r. were p. 73. l. 11. for dissevered r discovered p. 74 last line r. Anabaptistae p 84 l 12 adde in