not beene noted for noveltie singularitie and division is to bee received as the undoubted truth of God If these assertions be true then is this condemnatorie sentence most unjust and untrue For not only all old writers generally but the most learned of later times yea and all sects and sorts of people professing Christianitie themselves excepted are against it Therefore did they consider the terrour of the Lord CAN stay sect 1 p. 8. and that great day in which the Lord Iesus shall appeare in the brightnesse of his Father to avenge the quarrell of his least Commandement and to judge the wrongs Gregorie to John the Bishop of Constantinople saith thus Tu qâ—â—â— Christo universali ecclesic capiti in extrâ—mi judicii dâ—cturus es examine qui cuactacjus membra tibimet conarts universalis appellatione supponere CAN stay against straying sect 1. p. 8 Parker of the crosse part 2. c. 9. sect 2. I may well compare some of unbridled spirits to the Flaccians whose intemperate furie made Ernestus to deale the more hardly with the Protestants out of a fear they were all of the same spirit and would in the end procure like mischiefe Am. Polan in Dan. c. 9. injuries and reproaches which are cast upon his Church and Saints ordinances and worship they would not speake evill of what they know not revile his heritage despise his worship condemn the righteous vilifie the ordinances of grace abuse Scriptures misalledge Authors cause divisions and schismes in the Churches of God distract the minaes of some obstinate others and expose religion it selfe to contempt Let mee speake to them as the great est zealot in that cause at this day speaketh to his opposite in a cause of lesse importance When God ariseth up what will they answer him what will they say when hee shall not onely charge them that they have made a rent in the Church brought an evill report upon his ordinances spoken contemptuously of that which he approved yea commanded and perverted his word for that end and purpose But also that they have laboured with might and maine to draw others into the same transgression by meanes whereof his name is blasphemed the weake scandalized the godly made sad and that which was halting quite turned aside If it be sure that a more grievous punishment is reserved for them that cause others to offend than for them which doe such things themselves let the adviser weigh seriously whether it doth not concerne himselfe as much as any other to tremble and stand in awe It is a vaine boast that at this day there are few CAN say Episâ— to the Reader The judgment and practice of some men of speciall account in the Church of God have to this day held this impression in me that I esteem the Captaines and Ancient-bearers of this schisme unworthy the honour of any set conflict and publike confutation S. B. the raising of the foundation of Browne Ep. to the Christian Reader CAN Neces of separa Epist to the Reader Galschill to Martial Epist Omnia invalida nihilo sunt aequiâ—â— paranda if any except Formalists and Familists and men of corrupt mindes who suppose that gaine is Godlines that will appeare in defence of our parish Churches Ministerie and Worship For the professors as he is pleased to stile them are of the same judgement touching those things that formerly they have beene of and stand ready by the Scriptures to prove their godly congregations to be the true Churches of Iesus Christ and their worship to be of his holy institution If of later times they have beene silent in these matters it is not because they are better informed or that they see and acknowledge their worship and Ministery to be fals and idolatrous but they would not spend good houres in vaine seeing what soever was written in this kinde had beene learnedly and sufficiently answered not with reproaches taunts and boastings as is suggested but with solid proofe out of the booke of God Christian Religion teacheth men to occupie themselves otherwise than to mispend their time in answering that which in the eares of all indifferent men carryeth a sufficient confutation with it or is sufficiently confuted already specially when experience had lessoned them that they must deale with such as will overcome by peremptory censuring when weight of reason is wanting to them Neverthelesse If not reply if they please and when they will CAN stay Epist When the undertakers have finished their answer and â—ast Dav. published his many things that he hath to say against it Id sect 4. p. 36. least overmuch silence should be interpreted consent or beget too great confidence in men of the goodnesse of their cause and others should stumble at their vaunts as if none durst because they doe not undertake their answer I am purposed by the grace of God to examine the grounds and arguments whereby they would perswade the Necessitie of Separation from our Assemblies and from the worship of God performed amongst us Sundry things M. Canne requesteth of him that shall undertake to read and answer his bookes CAN stay epistle to the Reader 1 That when he setteth himselfe to read hee should set himself as in Gods presence and look on with a single and unpartiall eye 2 That he live by his owne faith and build not upon another mans fancie 3. That he denie himself and be contented to be guided by God alone 4. That for a particular faile hee doe not condemne the whole 5. That hee change not the state of the Question 6. That he may finde plaine dealing Id. Stay sect 1. p. 2.4.5 Sanctis Scripturis non loquentibus quis loquitur Amb. de vocat Gent. tom 2. l. 2. c. 3. Omne quod loquimur debemus â—ffi mare de Scripturis sanctis Hier. in Psal 98. tom 8. Nihil ultra quamsacris literis proditum est definiendum Erasm in Hilar. Solum Dei verbum certum caetera falsa si dâ—ssentiant Fer. ad Rom. c. 3. p. 303. CAN stay sect 4. p. 32. sect 1. p. 44. and what is brought against him be read out of the Prophets or Psalmes the Law or Gospell Whether these conditions be observed by the Author himselfe in his writings let the indifferent judge as namely whether passages of Scripture be truly alledged Authors rightly quoted arguments plainly propounded conclusions soundly drawne his adversaries ingenuously dealt withall Whether in writing he set himselfe in the presence of God and weigh in the Ballance of the Sanctuarie what he commendeth unto his Reader Whether he censure not before he make proofe by Scripture and rather insult over his adversaries with insolent and reproachfull tearmes than confute their grounds with substantiall reasons and whiles he commendeth plaine dealing simplicitie and integritie he doe not play the jugler who pretends plainnesse that he might beguile and deceive the sooner For when he makes semblance of zeale for the puritie of religion
sayings in Jolm 10. And thus have the old Writers expounded the places as Iraeneus lib. 4. cap. 4 Clemens Alexan. lib. 1. Strom. Cypr. libs 1. Epist 6. 76. Didimus in Iohn 10. â—upert in Iolm 10. Theodoret ibid. and others But the present Ministeriâ— of the Ecclesiasticall Assemblies of England hath not a true vocation and calling by election approbation and ordination of the Faithfull people where they Administer Therefore none must heare or joyne in Spirituall Communion with the present Ministerie of the Ecclesiasticall Assemblies of England Which of the Propositions the Non-conformists will denie I know not but sure J am they are both theirs Howbeit it may be they doe not so well weigh their owne Principles as they should And hence it is that their practice is not so strictly answerable to their Profession and therefore doe give just occasion I speake it with griefe unto the Prelates and their Parasites to insinuate against them hypocriticall ends in condemning so grievously the Ministerie worship and government of the English Church CAN. Neces separ Epist to the Reader What better should we expect from them who seek to put out the light againe which hath been by themselves chiefly revealed unto many I know what I say and have good experience of this thing and yet to partake in the knowne evills and abuses thereof But for my part I am otherwise minded than the Bishops in this thing and doe thinke that they doe of conscience condemne the state of the Church but doe not maturely consider the responsive conclusions which follow upon their Principles For which cause I have written of purpose this Treatise to prove they cannot justifie their Tenents against that Church and stand members lawfully thereof ANSWER HANNIBAL said once saith M. Parker There was not so much as one in all the enemies campe that was called Gisco In an Epist published in the profane schis of the Brownists Parker of the Crosse part 2. c. y. §. 2. As for those of the Separation who have confuted them more than wee or who have vvritten more against them Some things of truth they hold with which we thinke it no more sinne for us now to agree than Cyprian once to agree with Novatianus in that which hee esteemed right c. So whatsoever stirre or sedition was moved by the unbeleeving Iewes it was imputed to the Iews that were Christians who were thought to be all one with them Caesar Baron Anâ—al in anno 201. The impuritie of the Gnosticks was drawne to the defamation of all other Christians no difference being made between them Cicer. Parad. 2. M Sutel tract de disc ca. 15. pag. 165. Bell of Ch. Govern cap. 12. pag. 151. 152. Bancroft tract of discip cap. 33. pag. 430. 431. 432 Laus Querim Eccles pag. 62. 63. So whereas the Egyptians were diri ventusi fa ibundi jactantes vani liberi nova um rerum cupientes the Christians and all that are there dwelling are thought to be the very same So may it truly be said now Not so much as one of the Godly Ministers that suffer in England about the Discipline that may deservedly be called a Brownist And the Nonconformists doe no more lay the grounds of Separation than the Reformed Churches sowe the seede of Libertimisme and Anabaptistrie which of all others they have most soundly confuted and judiciously laid open to the world without seeking to justifie ought that elsewhere upon good reason they condemned to be evill But it is no new thing to reproach them as the Authors of errors heresies or schismes who principally laboured the suppressing of them No man cryed downe the Errour of the Manichees concerning a good God and an evill so much as Austine and yet their opinion is charged upon them that hold his opinion of absolute Predestination The positions of the Stoicks answere to the opinions of the Remonstrants concerning Free Will and power in Man but the contrary side is burdened therewith The grounds of the Nonconformists stand directly opposite to the speciall grounds of Separation and yet they heare from some that they be Separatists in heart from others that they have laid the foundation and the Separatists build upon it and that such as have made answere to the Separatists doe against conscience put out the light which hath been by themselves chiefly revealed It is true they complaine of abuses in the Church and not to excuse humane frailty sometimes with heat and fervour excessive and humbly sue for reformation But to seek redresse of what is out of order is rather to endeavour the repaire of what is ruinous than the plucking of it down Jt is one thing dutifully to urge the proceeding of our Church unto perfection another schismatically to leave and forsake her Betwixt these two there is as much difference S. B. The rasing of the foundation c Epist to the Reader as is betweene that child that in tender affection reproveth and laboureth the reformation of his Mother whom he seeth by her indiscreet behaviour to become a reproach among women and him that under pretence of the hate of her uncomely behaviour should pluck out her bowells and forsake her They complaine of abuses remaining in the Reformation not denying that a wonderfull and gracious reformation is already made but moving to a through and perfect reformation of what is wanting and out of order For willingly they confesse that next unto the Lord God every one of them is most deeply bound unto the Kings and Princes whom he hath used as excellent instruments to deliver his Church here out of the spirituall Egypt of Poperie T.C. Repl. 1 fel. 155. This they willingly confesse before men and in their prayers daily give most humble thanks to God for And by their earnest suite and humble desires which they have for further reformation they are so farre from unthankfulnesse that they desire the heape of felicitie to the Church and Commonwealth Which of the Prophets doth not cry out against the Priests in time of the law Against their pride oppression covetousnesse tyrannie that they despised knowledge opposed the true Prophets of the Lord countenanced impietie and profanenesse and shewed themselves enemies to all goodnesse Did the Prophets then who knew what it was to worke according to their owne Principles teach a necessitie of Separation or give presidents to others to separate by their example In all ages of the Church Platina in vita Marcellin Hanc autem calamitatem quam nostri passi sunt a Deo permissam refert Euseb c. Cypr. de duplici Martyâ— Hic discrucior quod non paucos Pastores habeat ecclesia qui non solum non opponunt sua corpora adversus luporum inciersus verum etiam ipfilupos agant c. Concil Nic. 1. ca. 2. Gratian. dist 48 ca 1. Leo ad Afri an Epist. 85. Grat. dist 61. ca. 5. Hieron ad Oâ—e an ep ad Nepoti T.C.
substance and essence they are true in every true and lawfull complete societie But as the profession of the truth may be found in all fundamentall points though mixed with many errours so for Truth and existence the Ministerie may be lawfull though in many particulars delinquent and deficient In the true Church then there is a true Ministerie But the true Church hath continued there by the blessing of God where the Election of Ministers hath been given away by the people or taken from them In later times the High Priesthood was bought and sold for monie and somtimes it was made annuall that every yeere new Priests were created as those Governours whom Kings change every yeere that as every man would lay out more or lesse monie he should obtaine or lose the Priesthood Which may be seen in the examples of Iason and Menelaus Neverthelesse so long as the Church of the Jewes continued the Church of God the Priesthood continued also In the Primitive Churches when the people had a voice in the choice of their Teachers oftentimes there were factions in the Church the people stood against their Guides and the Guides against their people and the people were divided one against another And sometimes either through sloth or for peace the Pastors left the election of Officers to the people Ruffin lib. 11. c. 10.11 Theod. hist lib. 4. ca. 6. August Epist 110. 225. Socrat. hist lib. 7. ca. 34 35. 39. Concil Antioch cap. 18. Sozom. hist l. 2. ca. 18 19. Naziatrz in Epit. patris Euagr. l. 2. cap. 5.8 Theodor. l. 5. ca. 23. Gratian. dist 63. ca. 11 12. Cypr. l. 3. epist 14. 10. W.B. The Church plea. §. 8. pag. 90. T.C. repl 2. par 1. p. 212. Cypr. l. 2. epist 5. l. 4. Epist 5. l. 3. epist 22. and the like he did for Optatus Satuus Caesernius Numidicus Calv. Inst l 4. c. 4. §. 10. August epist 223. Theod. l. 1. ca. 23. Socrat. hist. l. 2. ca. 19. Sozom. l. 3. c. 20. Socrat. hist. lib. 7. ca. 28. W.B. The Church plea. § 8. pag. 80. Centur. 1. ca. 4. Centur. 6 7. col 591. Centur. 2. c. 7. p. 134. 135. and the people challenged it unto themselves and sometimes againe they took it from their people and challenged it to themselves But in the mids of these broyles he was accounted a true Minister who was elected whether by the Guides or by the people or by the Emperour so he taught the doctrine of Salvation truely And if this be not admitted what shall be done when the people and their Elders be divided in the choice of a fit Officer or Guide If the people prevaile against their Elders he whom they chuse is no Minister to them because not chosen by their Suffrages if the Elders against the people he whom they approve is no Minister because he wants the peoples voice And if the people dissent they must separate and excommunicate one another because to the one part he is no Minister whom the other approve Though Cyprian teach That Ministers should be chosen by the people yet this forme of Election was not in some Churches in Cyprians time who were esteemed true Churches and true Ministers And Cyprian himselfe appointed Aurelius a Reader without advice of the Church by the authoritie of his fellow-Ministers then present Pinianus was ordained of the people Elder of the Church against Augustines minde and will Athanasius made Frumentius Bishop and sent him to the Indies he created Presbyters in other Churches and when he came into Egypt as many as he knew addicted to the Arian haeresie hee put them out of their place and whose Faith he tryed and approved to them he committed the Churches The Church of Cyzicena gave this honor to Atticus that without his consent it could not chuse a Bishop You will not denie but the Ministerie of the Church for the first second and third and fourth hundred yeeres after Christ was true and might be joyned withall For thus writeth a friend of yours and as it is supposed by your aide It is affirmed by the Centuries of Magdenburg that from Christs ascension unto Trajans time which is about an hundred yeers every particular Church was governed by the Bishops Elders and Deacons and describing the state of Christian Churches from Trajans reigne unto Severus that is from the yeere of Christ 100 to 195 thus they write The order of Government was popular for all Churches had equall power of teaching purely the Word of God administration of the Sacraments excommunication of hereticks and wicked persons loosing the penitent the election and ordination of Ministers and the deposition of them againe for just cause And even unto Constantines time The Primitive purity of Church Government was not yet defloured with the dregges of mans invention â—igâ—em in Apoc. 12. pag. 505. 506. Neither had Satan brought in Prelaticall pride into the sheepfold of the Lord but Pastors looked every one to the health of his owne flock And a litle after he citeth Epiphanius â— â— Ibid. pag. 90. Hierome Ambrose Cyrill Hilarie and Gregorie Nazianzene as making for him in the matter of chusing Ministers But most certaine it is within this space of time many things were done in the election and ordination of Ministers which are directly crosse to that which you require as essentiall in his calling See Iun. eccl l. 3. cap. 1. See Sâ—crat l. 4. 〈◊〉 〈◊〉 21. Grâ—e 16 17. c. 35. Gr. lat 29. ca. 36. Gr. ca. 30. lat Sozom. l. 6. ca. 18.20 Evagr. p. 2. c. 8. Socr. hist 13. l. 4. c. 10.33 Theo. l. 4. c. 6. Ambr. offic l. 1. Bils Christian Sub. part 2. pag. 28 2. Sozom. l. 7. cap. 8. Socrat. hâ—st l. 5. ca. 8. Iust in Novel Inst 223. cap. 28.9 Concil Toâ—â—â—an ca. 2â— Greg. epist. lâ—b 40. ca. 78. To Constantia the Empresse The Bishop of Salona was ordered neither â— nor any responsarie witting thereof which thing was never attempted under any of the Princes your predecessors c. Yet I obeying their graces Precepts did from my heart remit unto the said Maximus this his presumption as freely as if he had been ordered by my self c. Concil tom 2. Concil Parisien can 8. if at any time you can prove that all things were observed which I doe not beleeve Ambrose himselfe was chosen Bishop when he was onely Catechumenus before he was baptized so that he was constrained to teach that which himselfe had not learned yesterday catechised to day a Bishop The Election in all things not to be approved as consonant to the rule for the Canons were strong against it and Saint Paul seemeth not willing that a novice should be a Bishop but never thought or esteemed to be none at all Of the election of Nectarius see Sozomene and Socrates Iustinian ordained If any man build a Church or house of prayer and would have Clerkes
of Gods Worship is one maine cause of great error and going astray In proofe of your proposition also you lavish somewhat when you say without limitation That all sorts and sects of Writers acknowledge it for a truth For the Papists generally hold the contrary as you know But this is a thing with you very usuall and common The later part of your reason which you smoothly passe over as a matter cleere and manifest and for proofe whereof you send us to our consciences in conscience we utterly denie and by the Word of God are assured of the contrary viz. That to joyne with our congregations in the ordinances of Grace is a Worship of God prescribed in his Word coÌ„mended of Christ and blessed of him to them that in conscience obey his Commandements The Worship there performed is that which the Lord hath instituted the doctrine of salvation is taught intirely the Sacraments rightly administred the sacrifice of Prayer offered unto God in the Mediation of Jesus Christ our onely high Priest who is present in the Congregations by the presence of his grace graciously inviteth men to come unto him and sweetly refresheth them that in truth of heart draw nigh unto him Thus God is worshiped in our assemblies and this worship is performed by such as are called of God and many approved of God in their Office and Ministerie That the Preaching and hearing of the Word is a Worship of God if the word Worship be taken largely to comprehend both all naturall worship and all means instituted and ordained whereby God is pleased to teach and instruct his people will easily be granted and such as denie it are justly to be taxed But that distinction of Worship must be admitted which is taught in Scripture and the more exactly tearmes are distinguished the more cleerely the fraud of the Adversary is discovered and the better able shall we be to confute them unlesse we had rather doe it with bigge words than weight of reason Onely here observe your partiality CAN. Necess of Sep. p. 72. Idem 222. For to shew the necessitie of Separation speaking of outward Worship used in the assemblies of England you say As for Preaching it is held to be no part of Divine Service and for proofe you quote Howson Serm. in Psal 118. pag. 18. CAN. 19 Syon plea 326. And Touching Preaching it is no Essentiall part of their Ministerie But against your Pistoler to prove that hearing is Worship CAN. Stay §. 3. p 17. you sing another note None to my knowledge saving a Popish Parasite or two Howson Serm. in Psal 118. pag. 78. ever held otherwise viz. but that hearing was Worship And they by men of better iudgements have been sharpely blamed for it But let us heare how you goe forward in this Argument CAN. Stay against Stray Sect. 3 pag. 17 18. The Church is an Idoll Church Hos 14 8.2 Cor. 6.14 Par. com in 1 Cor. 10 v. 14. and the Ministery an Idoll Ministerie And if be Church he an Holl the Ministerie aâ— Idolâ— who 〈◊〉 aâ— Idoll c. In the words then of the Prophet What have we to dâ—â— any more with Idolls What agreement hath the Temple of God with Idolls Little children keep your selves from Idolls Againe my dearely beloved 〈◊〉 from Idolatrie But how mente corpore faith Pareâ—s that is the worship and reverence of Idollâ— ANSWER The Assumption you leave naked to shift for it selfe because you finde it an easier matter to declaime against Idolatry and holding communion with Idolaters in their Idoll-service which no man ever doubted than to make proofe that to joyne in the ordinances of Religion in our assemblies is will-worship or superstition But if you prove little you have learned to accuse manfully An Idoll Church an Idoll Ministerie an Idoll-government who doth not tremble at such thunder cracks But first you should call to minde what you answere to your opposite CAN. Stay §. 3. p. 20 Arist de interpret l. 1. c. 6. prapter nostrâ—m â—ffirmare vel negare nihil sequitur CAN. Stay §. 7. p. 89. As for your bare saying it is farre from proofe To affirme or denie according to Aristorie is of no consequence Wee cannot take his bare saying de jure fide to be a rule of faith to us For our consciences are not like Samsons shoulders strong enough to beare it If it may suffice to accuse who shall be innocent And if the cause may be carried with clamors and out-cryes you are sure to winne the victory 2 Suppose our Church and Ministerie be an Idoll in some respect it is not a reall Idoll but Metaphoricall not absolute but in some consideration for the Word preached and the Sacraments Administred in our societies are the true Gospel and intire Sacraments of Jesus Christ which could not be if our Church and Ministery was absolutely an Idoll a meere nothing But to draw illimited conclusions from a reall Idoll to a Metaphoricall from an absolute Idoll to an Idoll in some consideration or respect is a new Logick never taught in the Schooles nor learned from the Scriptures The idle Zech. 11.16 17. Isa 56.10 Ezek. 34.1 2 4 5. They will not be able to doe the worke of Pastors where of they bear the name that is they will never be but Idolls T.C. repl 2. p. 1. p. 369 Jere. 5.1 2. Deut. 32.4 5. carelesse unprofitable coâ—etous proâ—d scandalous shepheard who filleth the roome but doth not the office of a shepheard is an Idoll shepheard But the faithfull were not to flie from them both in minde and body so as to have no communion with them in the Ordinances of God In the daies of the Prophet Iereâ—ie the men of Jerusaiem in generall both rich and poore were Idolls who had eyes but saw not eares but heard not But the Prophet had not learned in minde and body to fly from and have no societie with them in the worship of God The stiffe-necked and disobedient Israelites the uncircumcised in heart and life were they not Idols A people not a people Though those their vices must be shunned yet we have not found that Moses and the Prophets did fly from the ordinances of God because they must have nothing to doe with Idols Every thing that is emptie of goodnesse required and so doth faile or frustrate expectation may be called an Idoll a thing of no worth vaine and fruitlesse So an Hypocrite is an Idoll the husband wife father friends who are not faithfull doe not their office Job 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihist as Merar Montan. Tremel Iun. render it Iob 6.15 1 Cht. 16.26 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron idola Psal 96.5 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron vers ex Hebr. sculptile Eph. 5.3 Col. 3.5 with Hal. 1.16 may be called Idols Iob saith to his friends Ye are Physitians of no value because they had deceived him as David saith All the
Papists themselves who stand so much upon the necessitie of succession and ordination by three Bishops according to the constitutions of the Church Bellar. de Eccl. l. 3. c. 10. S. Ad Secundum are yet forced to acknowledge That to know that Pastors are true there is required neither faith not lawfull Election but this onely that they be acknowledged such of the Church and that they hold the place of Christ de facto though not de jure And seeing you pretend to build upon the Non-conformists principles you may take notice of their profession which is this Baptisme administred by Popish Priests is good and sufficient and they are to bee accounted for Ministers though they bee not good and lawfull Ministers but usurpers and intruders The like may be said of such as without ordinary calling An Examin of D. W. Cen. art 11 page 14. counterfeite themselves to be Ministers and so deceive the Church In these the secret consent of the Church receiving them for Ministers untill their wicked usurpation bee espied may be sufficient to authorize their ministery toward others CAN. Necess of Separ Page 234. If I were not unwilling to give occasion unto the Bishops to insult over these men I could hence manifest much bad dealing in them but I will forbeare for the present and do referre the Reader to their owne principles which is Jd. page 239. CAN. Necess of Separ p. 221. Are the Princes of the earth bound by Gods Lawes to maintaine the ordinary ministery of your Assemblies then have you from time to time shamfully mocked and abused them in craving so earnestly for their ayde to have and place thereof CAN. Stay Sect. 1. page 50. that all Ecclesiasticall officers ought necessarily to bee made by the free choyce of the Congregation wherein they are to administer And if they can prove all this I doe not see but the Controversie may easily be taken up betweene them and the Bishops only then they have just cause to begge pardon of them for their pleas against their Prelacy and the maine heavy accusations which they have put up both to Princes and Parliaments against them ANSWER Here you play the Rhetorician and make shew what you could doe but that you will for the present take some compassion upon the Non-conformists Whereunto I will returne no other answer than what you have made to my hand As for your minsing figure of extenuation I could hence manifest I like it not For you do here none otherwise than if a Thiefe when hee hath stript a man out of all that hee hath would faine yet bee counted mercifull in that he doth not murder him or binde him as some others have done Let any indifferent man read your writings and he will say you have not spared your opposites but shot at them Arrowes of bitter words and made them as odious and vile as man can do But blessed is hee that is not offended at the truth for such things Looke upon your selfe in that which you say against your opposites You referre your selfe to their Principles and they make nothing for you as it hath beene alreadly shewed and you might see your selfe if you did not shut your eyes The reason which here you bring is but your owne saying said over many times and indeed bewrayeth more cunning CAN. Stay §. 2. page 55. than reason truth or Consciene and to speake in your phrase sophistry than sincerity For in plaine termes this is your forme of arguing If the Episcopall ordination be not a meere nullitie Vnreasonabl of Separ page 54. I know none having received Ordination from the Prelates that need deny that they preach partly by vertue of the Ministery which they have taken from them T. C. repl 1. Ep. By exercising unlawfull authority and by taking unto them partly such things as belong by no meanes unto the Church and partly which are common unto them with the whole Church or else with others the Ministers and Governours of the same if the ministerie of the idle carelesse prophane yea of the learned godly and painefull be not a meere Idol then have the Non-conformists just cause to begge pardon of the Prelates which hangeth together as a rope of sand The ministery of the Priests Scribes and Pharisees was true in time of the Old Testament and in the dayes of our Saviour Christ had the Prophets then and our Saviour just cause to beg pardon because they accused them of ignorance pride tyrannie contempt of the truth oppressions hypocrisie as blind guides and ravening Wolves who spoyled and made havocke of the flockes The Non-conformists never deemed the ministery of the Church of England for the substance and essentiall parts therof to be false and Idolatrous nor craved the aide of the Prince and Parliament to have it quite or in part abolished you have just cause to begge pardon that slander them in this manner But they complaine of abuses in the ministery and these they desire might be reformed That the ministery might be more pure and incorrupt They complaine of the usurpation of some who challenge that as peculiar to themselves which belongeth to their brethren in common who admit the basest of the people into the office of the ministerie doe that by their sole pleasure which should be done by common Counsell King Canutus made a Lavv by the Counsell of his sages at Winchester That Bishops be Preachers and Teachers of Gods Law and carefull followers of good works Leg. 26. And that every Christian learne so much that he can the true faith and the true understanding therof namely the Lords Prayer and the Creed or else not to have Christian buriall neither to bee admitted whiles he liveth to the Lords Table c. Amb. de dignit sacerdot ca. 3. Quantò prae caeteris gradus Episcopalis altior est tanto si per negligentiâ—m dilabadur ruina gravior est Magna sublimitas magnam debet habere cautelam CAN. Stay S. 12. p. 120 Honor grandis grandiori debet soliciâ—udine circumvallors and disregard the consent and approbation of the Church both in Ordinations and excommunications and if the ministery of the Church of England be true for substance might they not without blame desire and crave the reformation of this abuse they complaine of the pompous Non-residents who feede themselves and regard not the flocke strive after preferment and heape up livings but labour not in the word and doctrine nor look after the welfare of mens soules they accuse these as the poyson and bane of the Church or unfaithfull shepheards who leave the flock to be dispersed and scattered and yet they will not say their ministery is false or Idolatrous or a meere nullitie doe they then shamefullly mocke or abuse the Prince or Parliament in petitioning that this grosse corruption might be reformed They accuse the ignorant carelesse prophane Ministers of neglect of their office and unworthy any place
p 32. The practice of the greatest part of the reformed Churches in observing holy dayes cannot commend them in the Church of Scotland 1 Because shee did spue them out wiâ—h so great detestation that shee is more bound to abhorre them than other Churches which did not the like I may wel apply that to them which Caivin saith of the ceremonies of some to Valentinus Pacaeus Vt concedam faetidas illas sordes quibus purgatae fuerunt Ecclesiae vestrae in rebus med is posse censeri carum tamen restitutio erit res media CAN Stay sect 5. p 75.76 and in some cases necessarie to receive the Sacrament with them that kneel in our assemblies And now consider to whom the imputation of folly boldnesse inconsideratenesse and if you will falshood is justly to be attributed To these particulars I will adde one more whereby we may learne what we are to expect and looke for at your hands I think to make known unto thee thus you write what hapned about seven years past in England There was a Gentleman of Warwickshire by name M. Edward Greswold a man very religious as many besides my selfe can testifie Hee and I being bosome friends or to use his owne common saying our hearts being as Davids and Ionathans knit together upon just cause we both left the parish assemblies He afterward by the meanes of some craftie men was perswaded unto hearing againe upon this he fell into great trouble of Spirit and could have no feeling assurance of any peace with God remaining thus a while at length he sent a letter by his servant unto me the which I have kept a long time by me in this letter he largely acknowledgeth his offence and among other passages writes thus Ah you are happy but I by my fall am miserable and wretched and for the present time I feele my soule to be no otherwise than if I were in Hell c. ever since I went to their assemblies I have observed the Lords hand against me c. Wherefore I beseech you by the mercies of God set a day apart for me and seeke the Lord by fasting and praying that the water-flood overflow me not c. what his refreshings were after this I cannot say the report is that to his changing he had sad and sorrowfull dayes notwithstanding I am confident that his soule is with Christ in paradise As I am writing this I thinke of the words of the Prophet My flesh trembleth for feare of thee and I am afraid of thy judgements He that is wise will consider of these things For as one saith providing before is better than repenting afterward Psal 119 120. Hal. Antiq. Rom. lib. 11 It is no marvaile that false Churches by some are called officina scelerum carnificina sanctorum shops of wickednesse and shambles of the Saints for what can a tender conscience expect in frequenting them but indeed pricks racks and tortures This is your Relation and the use you make thereof But if you know not how it fared with this distressed Gentleman thus it was He shut up himselfe and his children in his house and would come at no man nor suffer any man to come at him lest hee should communicate with them in their sin Sustenance for himselfe and his Children was brought unto them and put in at some hole or window but hee suffered no man to come in to minister unto them no not when his children and he himselfe lay sick in great misery When by order his house was broken open for the Justices of peace in consideration of his case were constrained thereunto two of his children were found dead in the house and one had lyen so long unburied that the body was corrupted and did annoy the roome The Gentleman himselfe sick on his bed in wofull plight His Bible he had gone thorough and cut out the contents titles and every thing but the very Text it selfe This I have received from credible hands and it is a matter known through that countrie where he lived And if you marke it wisely you may see the originall of his sorrow and heavinesse was not from the hearing of the Word in our assemblies but from your principles which he had too deeply drunk in and out of a desire to keepe and observe made himselfe desolate It is very likely he thought with himselfe that if by hearing the doctring of grace hee did communicate with men in their sins much more was guilt contracted by civill conversings And if you will try it in right reason I cannot see how that consequence from your principles can be avoided Now he desirous to stick to what he had learned and not to delude himself with vaine distinctions as too many of the separation doe fel first into deepe perplexitie and then at last came unto that desperate conclusion to shut up himselfe and his children It is one of your principles That all humane devices whatsoever in the worship of God are idolatrous and therefore conceiving the contents of the Chapters and titles of the bookes to be of men hee cut them out And further it is likely he would have gone if his thoughts had reached further in this matter It was your great sinne to perswade him to separation and it is your great sinne now to impute the cause of his sorrow distresse and anguish to his hearing the Word in our societies when as it was the naturall fruit of his rash and sinfull separation or of those positions whereupon his separation was builded wherein if he was not first instructed he had been built up by you Let false Churches be shops of wickednesse and the shambles of the Saints In our societies the doctrine of faith and pietie is soundly and purely taught our adversaries being judges a thousand thousands can testifie by experience what oule-ravishing comforts and sweet communion with God may be had therein When you wrote these things you had just cause to take shame and sorrow that you had brought a poore soule thus into the snare of your seducements but to take occasion thereby to encourage others harden your selfe in an evill way and to revile and slander the heritage of the Lord is an argument of how great perversnesse You are confident he is with Christ in paradise and I will not goe about to lessen your confidence therein But if you may bee confident of him may not we be confident of the Martyrs who dyed cheerefully for the testimonie of the Lord Jesus being professed members of our societies Infallible knowledge of anothers salvation we challenge not but what you can pronounce confidently of one we may with equall or greater confidence pronounce of many who laid downe their lives for the truth of God And therefore the reason drawne from the practice of the Martyrs professing against Antichrist who lived and dyed members of our Societies and are received into glory to prove that our societies are not Antichristian idolatrous