of some ministers in the Land which were mostly vnconformable Now it had been wel if he had publickly declared so much and shewed the differences between the true and false and proved soundly by Gods word such to be true ministers whome he so judged For a little of this kind of writing would have profitted more the professors in England than a multitude of wordes and yet all but one thing about 2. or 3. foolish ceremonies and which are the least evils of many hundreds among them There are others of them to my knowledge in this thing of the D. mind to weet that some few ministers onely in the land are true and privately they doe expresse so much But in the meane time the people are ignorant hereof and therefore walke disorderly and so greivously sin against God and their own soules But of this enough elsewhere Therefore to the matter I wish the D. had declared what the â—ssence is of a minister in his judgement and whence the calling of his ministers doth essentially depend if not upon the Bishops calling For then to use his owne words this question would easily be decided but seeing he thought it best in this to be silent I answere directly 1. The ministery of England as it is established by law doth certainly depend vpon the Bishops calling wholy no mans else if any in the Land stand otherwise he cannot properly be said to be a minister of that church but rather is a schismatick from it according to the formall constitution of it And for this we have the testimony of another other Doctor and a man better experienced then ever Mr. Ames was in the making of English Preists and Deacons If you sayth he writing against Mr. Penry repel the vnpreaching minister because of his outward calling you may by the same reason discharge the worthiest ministers in the land of the holy ministery For all have one and the same externall calling in the church of England This witnesse is true all their ministers indeed have one the same outward calling I say their best preachers no other then their ignorant asses idols have the difference betweene them is onely in their qualification for a calling and in the execution thereof and not in the outward calling it selfe For in this respect if any ministerie be false and Antichristian there is never a ministerie then true among them all And so much D. Ames seemes to acknowledge in p. 410. for there he saith that power of ordinatioÌ„ is not given by our lawes to individua vaga that is to say vagrant men of whome the law taketh no notice such as were wont to be called Hedge-preists but to authorized Prelates Now if none by their law have power to ordaine but Bb. then are his ministers either made officers by them or else as I said before they are not of that church and so he speakes not any thing to the matter in hand Secondly there is not any congregation in the land that hath any power to ordaine a Church-officer neither is this either formallie nor I thinke intentially any where practised For the most free Parish hath but only a liberty to admitt of a minister before made by the Bishops so that the people give him not any part much lesse the substance of his callingâ— as Mr. Paget vntruely speaketh but a bare permission onely to exercise by vertue of that calling which he had of the Prelates Such therefore doe horribly abuse the people which ascribe that unto theÌ„ which they neither doe can doe nor inteÌ„d to doe we blame justly the Familists for their idle pretence of inward devotion they manifesting no outward obedience whereby we should judge well of them Yet truely as bad as they are this in them can better be justified then Mr. Doct. new principle to wit that the calling of their ministers doth essentially depeÌ„d vpon the peoples calling For so I know he meanes for it is so palpably false as there cannot be a leafe found to cover the nakednesse of it For as I said how can it with any coulorable shew be affirmed that the people should doe that thing concerning which they neither doe nor intend to doe any thing belonging to it nay more which they make account is done before and not only so but doe thinke at least most of them that it doth not at all appertain unto theÌ„ Vpon this ground a man might devise and say any thing but I spare to urge it further because the man is not alive to answer me If any list to make a rejoinder he shall heare more in my next answer But before he goe forth hastily to strive let him first make diligent search among all the Parish assemblies in the land whether there be any that doe make their own ministers according to Gods word that is choose them by a generall and free consent ordaine them by imposition of hands with fasting and prayer c. For about this is our question and not of their fittnesse to be ministers neither of the leave which the people give to administer among them after they are made ministers by the Bishops Moreover I thinke that D. Ames in pag. 412. doth contradict himselfe his words are these If the rejoynder would have brought a fitting example he should have shewed vs that Paul or Barnabas beeing at Ierusalem ordeyned a minister and sent him to Antioche Iconium or Listra signifying by letters that such a man was appointed their Pastor though they never knew or heard of him before for that had been somthing like vnto the practice of a Bishop who vpon the Patrons praesentation wheresoever he be sendeth his minister from the place or Palace of his residence vnto a congregation 20. 30. or 40. miles of which poore despised people must be content with towling of a bell as sufficient notice given of their ministers fittnesse and their necessitie to acknowledge the same he speaketh so generallie as I take it his ministers are here comprehended and I have good reason so to thinke in regard of a busines which he writes of his experience I was saith he once and never but once I thanke God before a Bishop and beeing presented vnto him by a cheife Magestrate of an incorporation for to be a preacher in their towne the lowly man first asked them how they durst choose a preacher without his consent you said he are to receive the preacher that I appoint you For I am your Pastor though he never fed them And then turning to me how durst you said he preach in my diocesse without my leave so that without any other reason but meer Lordship the whole incorporation and I were dismissed to wait his pleasure which I for my part have don this twenty yeare and more By this little the reader may judge whether the calling of their ministers doth essencially depend vpon the Bishop or peoples calling 3. If it should be granted
concerneth and ordination or laying on of hands by these to whome it appertayneth is so required as if default be made either in the examination or election the whole action is disanulled and made voyd I desire the reader to note well what they say here viz. so necessarie is a right election and ordination to euery Ecclesiasticall office that without the same it cannot possibly be true and lawfull The same they doe againe affirme a little before the place cited Indeed if their evill had bin onely in life meaning Popish Preists or in some principall points of doctrine it were somthing but their defect is in the very calling For Christ beeing the doore and God that openeth to the Pastors that enter by it and all that enter otherwise are theeves and murderers We have also to prove the minor their owne testimony for they say directly that not any one of the forenamed officers are either proved elected called or ordained according to Gods word but after the old Popish order and for this cause doe confesse that they have not a right ministerie among them It was a great fault in Pharaoh when he had given his consent vnto the Israelites that they should freely depart out of Aegypt and goe vnto Canaan according to Gods appointment that he should afterward vse all the meanes he could to gett them back into their former miserable servitude I haue shewed by the Nonconformists grounds that our seperation from their ministery is with their leave and approbation and therefore they doe not well to seeke our bondage and misery again the same thing we shall prove touching their worship Government and Church in order and place If therefore they would have vs in earnest returne vnto them Let them first by the Scriptures justify the things which they haue condemned I say refute their owne bookes and build againe the thinges which they have destroyed and when they have made themselves transgressors if we be not able by Gods word to prove that the things which we refraine from are every way as evill as they have testified we will by his grace acknowledge our error and returne againe vnto them in the meane while we shall judge wel of our order and manner of walking and put vp our dayly petitions vnto the father our of Lord Iesus C. in behalf of all Gods elect yet in Babilon that they may com out from that vnholy state and doe the Lords worke in his owne way It remaines to speake now of their deacons office the which as the rest before is wholy condemned of the Nonconformists For they â—say that those ordained deacons in their Church Never purpose in their life to execute any part of a deacons office neither are chosen for that end but onely that within a short time after they may be made Preists nothing in the world differing from the superstition of popery where the office of a deacon was conferred onely as a step vnto Preisthood as though it were necessarie that every one which is ordained an elder should first be deacon and yet when he is made a deacon he is but an idoll yea scarse an idol of a deacon having noresemblance at all vnto a deacon indeed but that he is a man This prophaning of Gods institution God will not allwayes suffer vnpunished especially when it is not maintained of ignorance or infirmity but defended against knowledge vpon willfulnesse Others of them doe affirme the like That they have thrust vpon them a counterfeyt and Popish deaconship a meere humane institution Foolish and made according to Antichrists Canons without any ground for it out of the Scriptures nothing like the ordinance of God for the releefe of the poore And therefore they have desired that it might be vtterly abolished and taken a way That a man from those principles may inferre a lawfull separation from all spirituall communion in the ministerie of their English deaconship I think every one if he vnderstand what a principle is will freely grant it But if there be any that beleeves the former positions to be true and yet will vndertake to prove by Gods word that it may warrantably be joyned with I shall be willing to read what he can say herein promising if I live either to yeeld or reply againe according to the worth or weaknesse which I shall see to be in the writing for the thing And because he may not want matter to begin with I will lay downe this argument for him If the present deaconry of the Church assemblies of England be a meere human institution and no ordinance of God but an office taken onely of the Pope that Roman Antichrist c. Then it is not lawfull in the worship of God to have any spirituall communion therewith But the present deaconry of the Church assemblies of England is a meere human institution and no ordinance of God but an office taken onely of the Pope that Roman Antichrist therefore it is not lawfull in the worship of God to have any communion there with The proposition is evident and certaine and cannot be denied for no man can lawfully joyne in communion with a false ministerie As it hath bin formerly proved by Scriptures reasons and the testimony of the Learned The assumption is wholy taken from their owne writings The which if they should deny yet can we justify the same against all men It may be some will exspect that I should write somthing of their Lecturers And the rather because they in the judgment of many are thought to be the best ministers of their life and doctrine I say nothing but as for their ministerie surely it is new and strange as King Iames was wont to say of it For the original of their name manner of enterance and administration is vnknowne wholy to the Scriptures I thinke never before heard of till in these later broken and confused times Therefore it is no marvaile when the question hath been propounded to some of them as it was by the Pharises to Iohn Who art thou that they have not been able for their life to answere the point neither could agree among themselves what kind of ministerie it is that they have taken up and beeing hard pressed for resolution they have ingeniously confessed that unlesse they be Evangelists they could not see how their ministery doth accord with any ministerie mentioned in the New Testament This I write upon my owne certaine knowledge the persons I thinke are yet liveing whose names for some reason I forbeare to expresse Howbeit I can and will doe it if I see there be a just and necessarie occasion I doe not thinke it strange that they should thus speake For indeed I know not what they can say better in defence of their standing Pastors I am sure they will not say they are For first they doe not take any particular charge of a flock upon them 2. They performe not the
Nonconformists say is contained in their communion booke and hence the same is called divine service as for preaching it is held to be no part thereof we will follow here the same method And first I will shew what a true divine worship is according to their owne discription of it 2 How farre that in the Church of England by their owne confession differs from and is contrarie to it 3 Lay downe arguments to prove our separation lawfull by the former grounds 4 Answer D. Ames reasons alleaged to the contrary It is certaine that the Lord hath given a perfect platforme and absolute rule how he will be worshipped in the time of the new Testament an excellent direction for vs how we may acceptablie performe the same vnto him is laid downe in Iohn 4. 23. 24. Two things are there mentioned spirit and truth first it must be a true matter of worship grounded on the word it must be no devised worship For nothing may goe vnder the name of the worship of God which he hath not ordained in his owne word and commaunded to vs as his owne worship All the parts and meanes thereof must be don according to his revealed will Even as the service which is given to an earthly prince by his attendants at court must be onely according to that Kings commaundement so the outward solemne worship to be performed vnto the King of Kings ought to be that onely which he alone is the author and institutor of As for rules given by men not grounded on the Scripture in case of Religion matters of faith c. They are not of any moment neither are we bound to the observation of them For the truth is whosoever vseth those wayes and inventions in worshipping God which are not commaunded of God in his word but be devices of men Christ saith that they worship him in vaine c. If it have no further begining then mans braine God will give no blessing to it but sends a curse vpon it for cursed is he that addes any thing to the word of God God will ad so much to his plagues and the reason is because he makes himselfe wiser or better then God For if God be perfectly wise then he knew best what worship would please himselfe and if he be perfectly good then he would reveale vnto vs what ever he knew fit for vs to practice A gaine it is a great injurie offered to God when we will let his deadly enimies have the ordering and appointing of his service rather then himselfe A King would thinke it a great indignitie that his servaints should not yeeld to his direction but some base person that were a professed enemie should set downe what service he must have and in what manner he must be obeyed who shall be his attendants and what his provision But much more absurd and injurious it is that we will let the wit and will of the flesh bear sway in Gods worship for these two doe joyne with the devil and are enmity to God And if we will have this preheminence in our houses that our servants must doe as we bid them not what they themselves thinke good for he is a good servant that doth his masters will not his own then why should not we thinke it right that God must be Lord in his house and we must doe his service after his appointment and not our own And not onely doe they teach these wholesome and good doctrines but also doe lay downe sundry effectuall reasons to prove that men may not worship God otherwise then he hath appointed and revealed in his word 1. Because we can have no true comfort in our devotions so long as they be but limmes of that which Paul termes voluntary Religion so long as they are onely taken vp by vs and not prescribed to vs make we never so great a shew of zeale in the performance of them yet it is nothing 2. All worship devised by man is abhorred by the Lord for he likes nothing but what he appointeth himselfe 3. It is against his expresse commaundemeÌ„t that men should bring any of their owne devising neare his ordinances because he will have no more don in his worship then he teacheth and commaundeth in his word Therefore whatsoever is added that we are to esteeme to be an Image which he detesteth and abhorreth 4. Because whatsoever God would have vs either to know or doe he hath fully revealed it by Christ 5. It is the property of superstitious andâ—dolatrous things to infect the places and persons where they are 6. It argues certainly that men doe not love the Lord and his commaundements but hate rather both when they worship God otherwise then he commaundeth for although every wil worshipper will say that he loveth God yet God witnesseth in the second commaundement that he is a liar and that he hateth God in that he hateth the worship which he commaundeth in the love whereof God will have experience of his love 7. The Lord will blesse the true worshippers of him vnto many generations both in themselves their children and posterity and in whatsoever belongs vnto theÌ„ 8. We must learne to proportion our worship to Gods nature which is simple in that which is simple there is no composition or diuision therfore in our worship there must be no composition it must be vayd of mixture a linsey woolfey patch worship sauced spiccd sophisticated with humane inventions doth nothing sort with the spirituall simplicity of the divine essence 9. God promiseth his presence onely in his owne worship and therefore neither accepteth nor blesseth a worship that is not directed by his owne word For conclusion worthily speaketh M. Perkins The second way of erecting an Idoll is when God is worshipped otherwise and by other meanes then he hath revealed in the word For when men sett vp a devised worship they sett vp also a devised God Augustine saith of the Gentiles that they refused to worship the God of the Hebrewes because if their pleasures were to worship him in another sort then he had appointed they should not indeed worship him but that which they had faigned The Samaritans worshipped the God of Abraham Isaac Iacob and they waited for the coming of the Messias yet Christ saith of them Ye worship ye know not what because they worshipped the true God by a worship devised of old set vp by men The Lord saith to the Israelites ye shall call me no more Baali whereby he signifieth that because the Iewes did somtime worship God in the same manner with the same images rites and names whereby the Heathen worshipped the false God Baali therefore they made him indeed to be even as the Idol Baal c. Againe Iohn saith in his first Epistle chapt 2. vers 24. If that which ye have heard from the beginning remaine in you ye shall continue
the mouth of the blasphemous swearer is not tyed vp and the hands of the idolatrous generation of Atheists and prophane persons be not chained when the most holie and precious word of God is manifestly contemned the joyfull and heavenly tydings of salvation so negligently and vngratefully troden vnder foot the true and faithfull messengers pursued arraigned and divers wayes afflicted then if the old world for malitious imaginations Sodom and Gomorra for pride fullnesse of meat and vnmercifullnesse If Ierusalem for abusing Gods Prophets wilsuâ—nes were dâ—stroyd what may we poor carelesse people loke for if we doe not repent but as it is allmost vniversallie feared speedy ruine and vtter desolation Another saith What Christian heart is so stony that doth not mourne what eye so dry that doth not shed teares yea rather gush out with teares to consider and behold the miserie of our supposed glorâ—â—us Church by the spirituall nakednesse blindnesse and povertie thereof I meane the great ignorance the superficiall worship of God the fearefull blasphemies and swearings in houses and streets so also the direfull cursings the open contempt of the word and Sacraments the wicked prophanations of the Lords dayes the dishonour of superiours the pride the crueltie the fornications the covetuousnesse the vsâ—ries and other the like abominations allmost as greivous as either heretofore in the time or now in the places of poperie when and where there was no preaching at all of the Gospell It is also further testifyed that the holy thinges among them are prostituted and sett open to adulterers fornicators drunkards and all kind of vicious and sinful livers They sett no porters at their church dores to keepe out the polluted but every uncleane person is permitted to enter freely I say all may come boldlie to the Lords supper they looke after nothing but this that they kneele which if they doe but observe be their life and religion then what it will it matters not Thus are the misteries of God prophaned in that they communicate with Papists other unclean people To draw unto a conclusion not onlie are their congregatioÌ„s said to be vnrightly constituted to be impure vnholy lumps but which is the depth of misery they have no meanes as they stand of reformation for the wholesome remedies appointed by the Lord to keep out unworthie persons to preserve pure and cleane Gods ordinances and to take away offences is not among them and here the reader may see what the reason is that they say the walls of Syon ly even with the ground and they have not scarse the face of a Church For if it be as these men report it is Babel no Bethel which they have erected I could name others of them which write the same things but we have enough to rayse our conclusion the which I will lay downe thus All true visible churches gathered and planted according to Gods word consisted in their constitution of Saints onelie But the Churches of England after Poperie were not so constituted but on the conirarie for the greatest number of prophane people even mockers and contemners of religion as Atheists Idolaters Sorcerers Blasphemers and all sorts of miscreants and wicked livers Therefore the Churches of England are not true visible churches gathered and planted according to Gods Word There is never a part of this argument that they can denye unlesse they will let fall their owne Principles For the assumtion I make no question but it will passe without exception and none of them will have the face to oppose it considering how generally the thing hath been affirmd stil is upon all occasioÌ„s both in word and writing Now that the Proposition may appeare as true also I will prove the same 1. by Scriptures 2. by reasons 3. by the testimonie of the Learned Of all which in the next Section SECT III. IF we take a strict view of all the Churches which the Lord hath constituted since the beginning of the world it will appeare that at the orderly gathering and planting the members of them were all holie and good I here intend of visible external holinesse and so farre as men may judge and not of that which is within and and hid from us For I doubt not but in Gods sight the purest congregation on earth might consist at first of good and bad and yet of men every person to be judged truely faithfull and sanctified untill any one by his iniquitie outwardly committed appeared otherwise Not to speake of the Church of Angells which God created in heaven and which were all holy and good till some by transgression fell away Neither of it in Paradise consisting of two persons both true beleevers After the fall the constitutioÌ„ of theâ— church in the covenant of grace was of good matter such was the Lords care to have the practise of it still preserved that he thrusted out Kain from the same for the great wickednesse which he fell into The Lord sealed not up with Abraham the seale of the righteousnesse of faith untill he left his Fathers house and that idolatrous place wherein he had lived which signifieth to us that all men must necessarily come out of the world and from worldlie corruptions or else they are uncapable to have a Church covenant in Christ confirmed unto them of God As for the visible Churches planted by the Apostles it is evideÌ„t that in their collectioÌ„ they consisted of such none other as were called by the Gospell confessed their sinnes beleeved walked in the spirit and separated themselves from the false state in which they stood members before Such a beginning had the congregations in Rome Corinth Galatia Ephesus Phillipp Colosse Thessalonica c. who dares affirm that there was one man or woman admitted a member at the constitution of any of these Churches which had beene known to be an il liver and did not first manifest sound repentance thereof The matereall Temple was a tipe of the visible churches under the gospel now we read that it was built from the verie foundation of costly stones of Cedars Algum Fiâ—â—e and the like choice and speciall trees and those all prepared aforehand hewed and perfect for the building so that neither hammer nor axe nor anie toole was to be heard in the house in the building of it no common or vile thing was used towards it neither might anie polluted person enter into it and offer untill he had repented and embraced the faith and been clensed from his filthinesse by the gates of the house were Porters sett to keep the unworthy out Vpon the Altar there might be offered no uncleane beast no nor that which was cleane having a blemish upon it What in all this was signifyed Surely this Such as will build a spirituall house for the Lord to dwell in must be a holy people for he is of that infinite puritie that
he will not vouchsafe his speciall presence unto profane companies which joyne themselves together and therefore let it be farr from all men to prepare a place for him with such trash or to defile his holy things with such uncleane persons or to offende his nostrels with the stench of such sacrifices The reasons upon which our proposition is grounded are these 1. All wicked men are forbidden expresslie by the word of God from meddling with his covenant or ordinances Now if men to escape temporall punishment are affraid to transgresse against the Lawes of worldly Princes Much more fearefull should they be to breake his who is the King of Kings and will inflict for it upon their soules and bodies torments eternallie 2. That which destroyeth a Churchâ— and makes it either to become a false Church or no church at all cannot be a true Church or be true matter wherof it is made but men visiblie wicked and prophane make the Church a Synagoge of Satan Babylon Sodom Aegypt and so to be spued out and removed 3. It is against sence and common reason that a Church should be constituted of vnholie People For as in a materiall house the wood and stones must be first prepared and then laâ—d orderlie in the building So in the spiritual men and women must by the word of God necessarily be first reformed before they are any way fitt to have any place therin 4. They which have no right to the holy things of God in the church are not to be admitted into it neither is that Church which is gathethered of such persons rightly constituted But men of wicked conversation have no right to the holy things of God in the Church and therefore that Church which is gathered of such is not rightly constituted 5. They cannot performe the services and duties of members for they are spirituallie dead If a master will not covenant with one to be his servant which hath in him no natural life much lesse c. 6. They have not Christ for their head and therefore cannot be of his bodie For as in the natural bodie there must be first a natural union of the parts with the head before there can be any action of natural communion between the head and the members or one member and another So in this spiritual bodie the members must be first united with Christ the head and become one with him before they can any way partake in his benefits or have communion one with another as members of the same body under him the head 7. They are altogether uncapable of this covenant For as a woman which hath been once a wife cannot mary againe with another man untill her first husband be deceased or she from him lawfullie divorsed so neither can these be maried to the Lord till they have mortifyed their corruptions and put the world and Satan away unto which before they were as it were maried 8. The Godlie and wicked are contraries guided and led by different causes Now two contraries are not capable of one and the same forme Thirdly for this we have the judgment of the learned also There must be saith Molierus a profession of true religton and obedience yealded thereto at least outwardly to become a member of the visible Church Beza saith He is rightly joyned to the church which separates himselfe from the wicked Paul calls the Romans Saincts saith Aretius to put a difference between their former estate wherein they lived which was unholy and impure and the condition to which they were now called Piscator affirmes The matter of a particular church to be a companie of beleevers Mr. Iacob in his definition of Christs true visible Church saith that those which joyne in a spiritual outward society or body Politick together must be a faithfull people Mr. Bradshaw saith they must be a people called and separated from the world and the false worship and wayes thereof by the word The same speaketh Mr. Attersoll and alleageth these Scriptures for it Gen. 4. 26 and 12. 1. Iosh 24. 2. 3 23. 7. 8. Num. 6. 2. Lev. 20. 24. 26. Ioh. 15. 19. Act. 2 40. 41. I could name many others which write the same thing but there is no use thereof Onelie it cannot be amisse to shew how the Church of England makes this an Article of her Faith as the Prelates have published it in her behalfe The visible Church of Christ is a congregation of Faithfull men in the which the pure word of God is preached and the Sacraments dulie be ministred according to Christs Ordinance in all those things that of necessitie are requisite to the same Thus the Proposition beeing proved and the assumption acknowledged to be true the conclusion must needs stand firme viz. that the Churches of England are not true visible churches rightly gathered and planted according to the Scripture and therefore by necessarie consequence lawfully to be separated from Before I end this point I will here lay downe some few Syllogismes intyrelie made up betweene the Inconformists and Conformists all concluding the forenamed position That Church which hath not a Lawfull ministery is not a true visible Church But the Church of England hath not a Lawfull ministerie Ergo the church of England is not a true visible church The proposition is affirmed of the Conformists as Burton Sutcliffe c. The assumption is granted by the Nonconformists as we have in the first chapter largelie shewed The true visible church of Christ is a society of beleeving and Faithfull people and a communion of Saints so say the Conformists but the church of England is not a society of beleeving and Faithfull people a communion of Saints thus write the Nonconform see p. 169. c. Ergo the church of Engl. is not a true visible church The true church is the Kings daughter described in Psal 45. But the church of England is not the Kings daughter so described Therefore the church of England is not the true church of Christ The Proposition is laid downe by the Conformists wherby they prove Rome a false Church The assumption is the Nonconformists For if they say the truth their members have not those qualities belonging to the Kings daughter neither their Preists nor people See pag. 15. 16. 39. 137. 169. 170. The true church of Christ is the Flock of Christ but the church of England is not the true Flock of Christ Therefore the church of England is not the true church of Christ. The proposition say the Conformists is undeniable Son 1. 6. 7. Act. 20. 28. Ioh. 10. 16. The assumption is proved by the Nonconformists Principles compared with Ioh. 10. 3. 4. 27. Christs flock heare his voyce and know it follow it but the Church of England submitting to an vnlawfull ministerie worship and discipline heare not Christs voyce nor know nor acknowledge nor follow it but
the voyce of Antichrist The church of God doth keep the doctrine of the Apostles Prophets without addition alteration or corruption thus the Conformists But the Church of England keepes not the doctrine of the Apostles and Prophets without addition alteration and corruption say the Nonconformists see pa. 108. Ergo she is not the church of God No society can be termed Gods church which retayneth not Gods true worship thus say the Conformists But the church of England doth not retayn Gods true worship say the Nonconformists see pag. 78. to 113. Ergo she cannot be termed Gods church The true church consisteth not of feirce Lyons Wolves Tygers and such like wild and feirce beasts but of sheepe and Lambes which learne of Christ and are meeke humble gentle c. so say the Conformists But the English church doth consist of Lyons Wolves Tygers and such like wild and feirce beasts and not of sheepe and Lambes which learne of Christ and are mâ—eke humble gentle c. thus affirme the Nonconformists see pag. 31. c. 145. 169. 170. therefore it is not a true Church Here the reader seeth clearly how the Conform majors and the Nonconform minors make up intyre Syllogismes of Separatisme And how they will be able to unlose these knots I know not except by revoking utterly their owne grounds which if either of them doe yet I doubt not but we shall well enough be able to maintaine them against men SECT IV. NOw we come to take a view of such exceptions as may seeme to cary most weight against our former conclusion And these are laid down cheifly by Mr. Dayrell in his treatise of the Church this man made a shift to fill up there with words above thirty sheets of paper The which subject if some men had tooke in hand they would easily have comprised all the matter of it in 12. or 14. leaves My purpose is not to follow him in his idle repetitions neither to speake much of his contradictions absurdities but in short to give a full answer to his tedious tyresome discourses Touching the description which he makes of a visible church he saith thus All that be and remaine vnder the voyce and call of God that is the ministerie of the word c. be of the visible church Answ This is a false and prophane errour for first then the vilest Hereticks that ever have beene in the world may be members thereof as the Appellites Cerdonians Macedonians Paternians Patricians c. such as held two contrarie beginnings or Gods the one good the other evill such as held that Christ is not rysen from the dead denyed the Holy Ghost to be God affirmed the bodie to be created of the devill c. 2. Then may excommunicate persons be of the church before they acknowledge their sinnes yea Tuâ—â—es Iews and Infidles 3. Whereto leadeth this Position but indeed to make the Church a very stincking ditch to receave all filthinesse and to be like the whorish woman which openeth her knees to every passenger contrarie to the patterne given us of God Rev. 21. ult 4. If this were true then should no man for any offence be censured so long as he remaines vnder the voyce and call of God For that which is enough to state one in the Church is enough to keepe him there still if he retaine it 5. He speakes contrary to the judgement of all Reformists and Conformists that ever I have heard or read of and contrarie to his owne writing in other places for in pag. 22. 35 c. he defines a Church to be a company called out from the rest of the world and such as doe submit themselves to the true worship of God Now there is a great difference betweene this calling from the world submitting to the true worship of God c. and onely to be under the ministerie of the word 6. I cannot tell from whom Mr. Dayr receaved this strange doctrine unlesse it were the Heretick Eunomius which taught that so men were of his religion it was no matter what their conversation was nor how many sinnes they committed He doth often affirme in his booke that it is not Faith and repentance but the Profession thereof which is necessarie to the making of a member of the visible Church Marke how blasphemously he speakes intimating if men with their mouth speake some few good wordes they may be taken lawfullv into the Communion of the Saints and partake with the rest in the Sacraments and Prayer All be it knowne to be notorious murderers theeves traitors sorcerers witches whoremoungers c. and so resolved to live and continue It is very likely this Mr. Dayr had a great Church seeing he made the doore unto it broad and wide just like the way to hell I could here lay down many grosse absurdities which might be truly concluded from his words viz. that a Church cannot cast out some obstinate sinners neither is she and the world to be distinguished c. but because the vanitie and evill of this speach is enough allready shewed I purposely passe them over We have seene one of Mr. Dayr definitions now followes another Let there be an assembly joyned together in prayer hearing the word and receaving the Sacraments according to Christs institution and it is a true visible Church Answ It is so indeed and hence this argument against them may be framed If in the Ecclesiastical Assemblies of England there is neither prayer preaching nor sacraments administred according to Christs institution then are they all false Churches But the first is true therefore the second The proposition hath sufficient confirmation from their Principles before named the assumption is certaine and manifest by the doctrine and description which he here makes of a true visible church and there lyeth against it no exception In the next page he delivers a Paradox viz. that men outwardly may submitt to true worship and yet be irreligious and prophane Now this is either falsely or foolishly spoken If he meane of visible prophanesse and irreligion then it is a contradiction and indeed plaine Nonsence for to say that a person may outwardlie submitt to God and yet outwardlie be prophane and ungodly If he intended of secret and inward irreligion of the heart In this sence it is true but answereth nothing at all to the matter for which he brings it Here also he layeth downe Mr. â—insw wordes as he saith unto which he makes no direct reply but runnes to another matter whereof he had now no cause at all to speake He denyeth that either the Papists or Anabaptists doe professe true Religion although they professe some true and sound doctrine What moved him thus to thinke I know not unlesse it were because these have many errours in their religion Now if this reason will stand firme and good against them then it must needs follow that the Church of England professeth
apprehension very harshe to say no worse for I have hitherto allwayes thought that there could be no better answering then by scripture I mean rightly all eaged applyed 3. As many wordes simply will not serve to vntye the knot of a syllogisme so neither will a few firmely knitt it except they be spoken to good purpose 4. For his upbraiding of us with ignorance about Logical formes I let it passe we are that we are and doe blesse God for that small knowledge of humane learning which we have received do think it a practise most unbeseeming any of the Saints to boast of their own ability much more to deride others for their lacks But this is to be observed generally that those which staÌ„d for bad causes doe after this sort still reproch their adversaries thus do the Papists the Protestants so the Protestants the Puritans and so they us as here in their other writings usually Now to the booke I thought once to have sett downe his answer before my reply as he hath done Mr. Iohnsons reasons before his answer but I perceived then that this treatise would be very large besides both their bookes are allready in many mens hands therefore I changed my mind only I doe desire the reader to peruse both their writings for so shall he profitt the more by that which I have here penned I find nothing here but some insinuating florishes of his owne skill in Logick and great contempt putt upon Mr. Iohnson for his vnablenesse therein Now my purpose is both here and in other places in a manner alltogether to passe-by his vntemperate speaches knowing that before this time he hath made his reckoning for them with God Besides 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 then for a man by turning though but one to give cause of suspition that evill hath gott som part of conquest over him But I marvell why he saith that Mr. Iohnson in disdaine stileth them forward preachers For 1. He knew not the others heart 2. To my knowledge this is a terme commonly given and taken of them acceptably and in good part 3. The Apostle saith Love hopeth all things But it is evident Mr. Bradsh followed not his rule which is when things are doubtfull in themselvs to embrace the best He speaks often of their law but what law he means I know not whether the coÌ„mon provincial civil or statut neither what by the true intent of it and therefore until some freind of his doe set forth an exposition of it we cannot give to it any direct answ 2. Seing he grants to be a true minist there must be a qualificatioÌ„ according to the intent of the law we desire them in their next writing to tell us plainly whether all their Bb. Preists Deacons are so qualified if not then certainly Mr. Dayr Mr. Bradsh c. have much deceived the people For under the colour of some few among them qualified as they say they have cunningly sought to justifie all the rest and yet knew as it is cleare by this mans writing that their ministerie is false and unlawfull 3. Let the vanity of his speach be here observed their ministers are true if they bee c. which is as if a knowne harlot should say I am honest if I am qualified according to the word of God 4. He mistakes Mr. Iohnsons words for he doth not say that the Prelates are ministers of the Church Assemblies but of the Church of England Notwithstanding if there were need we could prove both by their profession and practise that the Bb. are the proper Pastors of all the Parishes in their Diocesses and the rest are curats only to them 5. If the ministerie of the Prelates belong not to any ordinarie assemblies then is the same Antichristian and so consequently is that which is derived from it And so much from their owne Principles we have formerly proved 6. He should have proved that that authority power which the Law gives to the Prelates is lawfull and good for if the same be otherwise as he knew in his owne conscience it is I doe not see for what reason he mentioneth it it having no weight of matter against us nor for themselves Answ 1. To let passe the name Priest and that likenesse which is betweene their ministery and the popish priesthood because others already have sufficiently handled the thing I doe deny that they are such Pastors and teachers as are spoken of in Ephes 4. 11 12. and have shewed the contrary from their owne principles 2. Note this mans lightnesse and inconstancy Sometime he stands for the justification of all their Ministers as here and in pag. 10. c. but otherwhile he will only defend those which are qualified according to the law and execute their office as page 2. 5. 94 c. Thus a man knowes not how to follow nor where to finde him As the way of an Eagle in the ayre such is the way of an adulterous woman It is hid and cannot be knowne 3. It is untruely affirmed that their priests and Deacons doe exercise the proper and essentiall ministerie of Pastors and Teachers For first most of them by their confession are idle bellied Epicures sencelesse asses and not one of twenty that can preach 2. By their law their Deacons are not to administer the Sacraments neither any of those which are full Priests but according to a Popish Leiturgy 3. None of them neither may nor doe exercise Church-governement though they acknowledge it an assentiâ—â—â— and proper part of their ministerie Answ 1. Our question is not of what should or may be in a Land but of that which we know is by law established and practised accordingly 2. I cannot thinke that the Prelates have permitted the ministery of some which never received ordination from the papists or themselves for though it may be possible that one or two may secretly passe without being made Priests by them yet that they should permit this thing I am perswaded he could never proove it 3. He often taxeth Mr. Iohns with absurdenesse but no man I thinke could passe him here For if it should be granted that there was a Prelate which for love or money permitted the ministery c. doth it therefore follow that the ministery of that Church is any other but of their Prelacie Priesthood and Deaconry as Mr. Iohnson sayth For what if some have as much permission under the Papacie is not their ministery then of Prelacy Priesthood and Deaconry Indeed so Mr. Bradsh doth inferre but with what wit or truth let the Reader Iudge 4. A man may be an unlawfull Minister though he never received the Bb. ordination viz. when he runs of his owne head and is not elected called and ordained by the free and common
our changing come ISA. 48. 18 19 20. O that thou haddest hearkened to my commaundements then had thy peace been as a River and thy righteousnesse as the waves of the Sea Thy seed also had been as the sand and the off-spring of thy bowels like the gravel thereof his name should not have been cut off nor destroyed from before me Goe ye forth of Babilon flee ye from the Câ—ldeans c. FINIS A TABLE Of the principall things contained in this Treatise A. ADministrations performed according to the booke of Common prayer and Canons unlawfull pag. 219. Administrations in themselves good may be done by false ministers pag. 236. Apocripha unlawfull to be read in the Church and reasons thereof pag. 108 109. Dr. Ames writing for their ministery answered pag. 55. 56 c. and for their worship p. 113 114 115. and about their Church Government p. 162. 163. Archbishops see Bishops B. Baptisme in the church of England unlawfully administred p. 104. Benefices how they are obtained by the ministers of the Church of England p. 17 18 19 20 c. Bels as they are used in their Assemblies unlawfull p. 112. The English Service-booke taken out of the vile Massebooke p. 78 79. The wickednesse of the Bishops described p. 31 32 33. Their offices false and Antichristian and reasons for the same p. 33. 34. 35. They cannot give a true ministery p. 37. Their booke of ordination taken out of the Popes Pontifical p. 12 The manner of burialls in EnglaÌ„d unlawful p. 102 Mr. Bradsh his scoffing p. 212. 227. 235. 240. Vncharitablenesse p. 212. Absurdnesse p. 215. 216. 240. 250. Ignorance p. 236. Contradictions p. 221. 232. 234 Dr. Burgesse Protestation to become a Separatist if he did beleeve the Nonconformists Principles p. 2. 113 C. No man may administer in the Church without a lawfull calling p. 8. 9 The calling of their Ministers doth essencially depend upon the Bb. calling p. 55. 56 Ceremonies condemned and why p. 92. 93. 94 They are the least evills of many in their Churches p. 116. 117 Canon Law unlawfull and reasons for it p. 139. No person by their Canons may speake against the abuses of their church p. 246. 247 No true visible church but a particular ordinary congregation p. 164 To the right constitution of a true visible Church it is of necessitie that all the members be holy and good p. 165. 174. 176 177. 178. 185. 193. 242 Churches of England false and reasons thereof p. 149. 169. 179. 180. Civil offices in Ecclesiastical persons unlawful p. 242 All their spiritual Courts in Eng. unlawfull p. 141 No man ought to appeare at them reasons for it p. 148. The manner of their proceedings in these Courts p. 145. 146 The Commissaries Court described p. 141. 142 The high Commission like the Spanish Inquisition The Convocation-house described p. 143. 144 Church wardens Office unlawfull reasons for it p. 138 Conversion no signe of a true ministery p. 66 Their Collectes in their Assemblies Idolatrous p. 107 Confirmation of Children unlawfull and reasons for it p. 100. 101 Crosse in Baptisme unlawfull and reasons for it p. 95. 96 Excommunication and the absolution of the person are actions common to the whole Church p. 134 Churching of women see women D. There ought to be Deacons in every true church reasons thereof p. 4. 5. Their Office consisteth only in receiving and distributing the benevolence of the Church and arguments for it Idem The Deaconrie of their Church Assemblies is an unlawfull office p. 48 The office of a Doctor is distinct from that of a Pastor and reasons for it p. 4 Mr. Dayrels description of a visible church refuted p. 182. 183. The reasons which he layes downe to prove their Parish Assemblies true Churches answered p. 185. 186. 187. 188. 189 c. Discipline see Government E. The Election of every Ecclesiast Officer must be by the free choyse of the whole Church where he is to administer p. 7. 8 The Ministers of the Church of England are not Elected according to Gods word p. 12 Obstinate sinners must be excommunicated p. 131. Reasons for it p. 132. How the Church is to walke towards such p. 133. And when and how to receive them againe p. 134 70. Grosse Errours practised in the Church of England p. 243. 244 Examples proveing the unlawfulnesse of communicating in a false worship p. 84. 85 c. F. The Court of Faculties described p. 141 Their Fasts are Popish p. 106 So is the Font. p. 104 G. A certaine forme of Church Government is prescribed by Christ reasons for it p. 128. 129. The same is unchangeable ordinary and common to all Churches p. 135. A matter of fayth and necessary to salvation p. 136 It cannot be a true Church which wants it p. 149 This Government must be set up and practised though the civil Magistrate allow not thereof pag. 15â— and reasons for it p. 156. 157. 158 c. The Church Government in England taken wholy and every part from the Pope page 138. 147 Men cannot submitt to it without breaking the Law of the Land pag. 148. 149 Governours or Ruling Elders ought to be in every true Church page 4 Godfathers in Baptisme Popish p. 104 The manner of reading the Gospells and Epistles condemned pag. 107 Gifts make not ministers pag. 65 H. Homilies unlawfull to be read in the Church Reasons for it p. 109. 110. The observation of holy dayes superstitious p. 106 107 The Hierarchie impaires the authority of the civil Magistrate pag. 227 I. What Ieroboams Preists could have said for their Religion page 85. 86 c. Such as maintaine ill causes upbraid others with ignorance page 211 K. The example of the Kings of Iudah vainely alleaged to justify King Edwards Queen Elizabeths compelling of their subjects to be members of the Church p. 201. 202 Kneeling in the act of receiving of the Lords Supper an idolatrous gesture reasons why unlawfull p. 97 The sitter is accessary to the sinne of the kneeler p. 252. 253 King Iames his saying of the Puritans p. 205 L. The ministery of Lecturers in the Assemblies of England new and strang from the scriptures and reasons thereof p. 49. 50 c. Dr. Laiton answered and his principles proved tolead unto separation p. 151. 153. 154 Such as take any Ecclesiastical Office from the Bb. transgresse against the Law of Realme p. 71. 72 Letanie no better then blasphemie and conjuration p. 107 The Learned against communicating in a false ministery p. 27. 28. 29. and false worship p. 90. 91 M. The manner of marrying in England unlawfull p. 101 Members are to be taken into the church by making publick profession of faith and repentance p. 135. 167 Every man that is a member ought to have his voice in the Ecclesiastical causes of the Church p. 134 Reasons why men should make themselves members of true visible Churches p. 166 What makes members of the Church of England p. 169.
The great wickednesse of them p. 170. 171. 172. The ministery of England taken wholy from Antichrist p. 11. Proved to be false p. 219. 222. Their manner of making ministers p. 12. 13. 14 What they are for qualification p. 15. 16. and practises p. 21 Men may be unlawfull ministers though never ordained by the Bb. p. 68. 215 Vnlawful ministers not to be communicated with in any thing they doe p 26. Reasons for it p. 27 Conversion of men to God no note of a true ministerie p. 64 The Ministers of England of one constitution p. 56 True ordinary ministery tyed to a particular Assembly p. 10. A roving unsetled false p. 9 Musick in the Church unlawfull p. 111 N. The profession practise of Nonconformists how they differ p. 205. 206 Their Minors and the Conformists Majors lead to separation p. 179. 180 Not so true to their grounds as the Conformists p. 38. 241 O. Oath ex officio why unlawful pag. 140 No Obedience must be yeelded to the Bb. Government p. 148 Five kinds of ordinary Ecclesiastical Offices only belonging to every true Church p. 3. 4 Officers not simply necessary for the publicke administrations in the Church p. 135 The Church may depose her officers p. 130 Offences how to be suppressed in the Church p. 130. 131. and why p. 168 The Officers of the spiritual Courts in England described p. 137. Their places Antichristian p. 1â—8 Brethren out of Office may teach publickly in the Church p. 54 Order and forme required in the collection of all true Churches p. 186 P. Pastors are all equal by Gods institution p. 3 These are wanting in the English Assemblies p. 11 Parsons Vicars c. unlawfull officers p. 44. 45 Parents ought not to bring their children to be Crossed in Baptisme and reasons for it p. 96 Patrons places unlawful p. 242. To be present at Idolatrous worship unlawfull p. 119. 120. And namely where the Ceremonies are used p. 98. 99 Power given to every particular Church p. 257 An essencial property there of p. 149 Preaching of the Gospell no part or property of the ministery in Fngland but a thing casual p. 259 The manner of preaching there p. 248. 249 Neither preaching nor administring the Sacraments argue a true mininistery p. 232 Not enough to be Professours p. 251 Their Preists and Deacons take their ministery from the Prelates and no where else p. 241 They have not the essencial ministery of Pastors and Teachers pag. 214 Prelates why worse then the Papists p. 82 Of Pollution by other mens sinns p. 208. 209 Q. None must be chosen into any office but such as are wel qualifyed for it and reasons thereof pag. 9. 10 13. Questions propounded with request to be answered p. 262. 263 c. R. Reading Preists described p. 38. Their ministery unlawfull and reasons for it p. 40. 41. A sinne to communicate in their ministery p. 42. What service they doe p. 44. The greatest number of the English ministers are such p. 43 Every Officer must be Resident in his place and why p. 10 Rome and England how like in Church Ordinances p. 261 The judgement of the Reformed Churches no good argument to prove the Church of England true by p. 188. 189 S. Sacraments prophanely administered in the church of England p. 105. 172 More Sacraments then Christ ordained administered in their Churches p. 259 Sacraments administred in private houses unlawfull p. 105 Service booke a devised worship and reasons for it p. 80. 81. 82 The Scribes and Pharisees misapplyed to justifie the ministery of England p. 231 Sidemens office unlawfull p. 138 Our separation why p. 196. 207 Lords Supper how abused p. 103. 104 Surplices unlawfull reasons for it p. 94. 95 Scriptures how abused in the Church of England p. 108 T. Toleraticir of sinne in the Church hurtfull and why p. 168 V. Visitation of the sick as used in England Popish p. 112 Bb. Visitation described p. 142 143 W. Widdowes an office in the Church and reasons for it p. 6 God hath prescribed a perfect platform how he wil be worshipped p. 72 Reasons why he should be worshipped according to the same p. 74. 75 The worship of the church of England is contained in the booke of common prayer p. 78 Churching of Women unlawfull and reasons for it p. 99 The word of God the only meanes to fitt men for Church-estate Z. True Zeal will not endure any thing of Antichrists p. 107 FINIS ERRATA For Eder read Elder p. 9. lin 13. For honestly read honesty p. 14. lin 25. For as read at p. 28. lin 20. For thelr read their p. 103. l. 23. For nor read not p. 131. l. 2. For Hierom read Hieron p. 161. l. 29. For number 38. in marg read 61. after Arrow ag Br. p. 224. * Our Apologie Mr. Bar. refutation of Mr. Giffard A treatise of the minist of the Church of England Mr. Robinsons Iustification of Separ Mr. Penry of the ministery of England An answ to Mr. Stone ‡ I mean only in the point of Separation for in other things he bath answered D Burg. fully and laid him flatt on the grouÌ„d ‡ Hooker Eccles Pol. pref p. 34. Whitg 2. Treat c. 1. div 2. p. 81 Sutclif treat of Disc c. 15 p. 165. D. Bils perpetual Goverm ch 15. p. 339. Bancr Surv. of Disc c. 33 p. 430 431 432. Loe Quaerimon Ecclesiae p. 59 60. Answ to the Petition by the Vice Chanc. Heads of Oxf. p. 15. D. Morton D. Burg. ð„ Repl. to D. Mort. Sect. 14. p. 31. Defence of Petition to the K. p. 103. a Dayr Treat of the Ch. p. 41. b Mr. Nichols plea of the innocent p. 33 34 c The scurrulous Libels published under the names of Lawne Fowler Bullard c. ‡ Serm. on Rom. 12. p. 65 66. Sold. Bar. Abridgm p. 23. Cartw. Catechis p. 315. 316. Rev. 16. 15 Ioh. 17. Chap. 42. 43. ‡ he speaks thus by false ministers Prov. 14. 15 ‡ Yet we beleeve their principles to be true is there be no Nonc that will defend them we will ð„ ð„ ð„ ð„ ð„ Magis veritas elucet quò saepius ad manuÌ„ venit Senec. lib. de ira Pag. 5. Pag. 232. Necessit discip 38 73 74. Offer coÌ„fer pag. 2. T. C. l. 1. p. 22. l. 2 pa. 3. p. 5. 15. Demonst discip 46 Mr. Bates 27. Informat froÌ„ Scott p. 28 29. Necessity discip 71. Defen ag Slaund of Bridg. 127. Forme ecclesias govern p. 123 124 125 c. Demonst discip 53 54. Inform. froÌ„ Scott pag. 30. Forme eccles Govern 128 129 c. Rom. 12 8 â— Cor. 12 28. 1 Tim. â— 17. Mr. Bate 89 c. Demons disc p. 56. Inform. from Scot. p. 13. Eccles gover p. â—â—9 M. Bates p. 117. Answ to Bancr ser p. 14. T. C. l. 1. 190. 2. Admo p. 61. T. C. l. 1. p 190. disc Eccles 119 Infor. Scott 31 demonst discip 61. 62. c.
that the Doctors ministers have their calling onely from the people yet what is this to the point betweene him and the rejoinder I may use his owne words truely the answere doth not looke towards the question Now marke all readers that have sence it is affirmed by Doct. Burgesse whereas the Nonconformists say the calling of their Bishops and consequently of the ministers is Antichristian that separation must herevpon necessarily follow How is this answered not at al if the proverbe be true as good never a whit as never the better For D. Ames speakes of a certaine ministerie which the separatist never to this day yet saw in their assemblies neither have they left any such If therefore he would have answered the rejoinders charge indeed he should have proved that those ministers whose calling doth essencially depend vpon the Bishops calling which have I say no other election nor ordination but what they had from them in a word which doe administer to the people only by that power and authority may notwithstanding for for all this warrantably by scripture be judged true ministers be lawfully cōmunicated with in their ministerie yet the Nonconformists grounds published against them all just true good This is the very point indeed for such ministers we have onely left and we know no other If there be let them be manifested to us tell us their names their places And if we finde by scripture their ministerie to be lawfull we will surely have communion with it as occasion serves Till then we purpose by Gods grace to live as we doe and to practise that which the Nonconformists professe to be the order and way which the Lord commaunds all his servants to walke in 4. If the Doctor speake here truth then have the Nonconformists greatly abused the princes and state of England in complayning so often to them against the Bishops and for what thinke you forsooth because the Prelats take away the powr of the people make ministers alone hēce none are either proved called or ordaind according to Gods word c. Now how doe these things agree together Is not this yea and nay It is so indeed But imagin there should be a Parliament againe in England and the Nonconformists should there petition that the calling of their ministers might not essentially depend any more upon the Bs. calling would not the Bb. have matter to persuade both houses not to harken unto them yea to reprove them sharpely for moving this thing seeing they confesse they have it allready But it may be they would say some congregations doe not ordaine their ministers to this the Prelates might reply that is then their fault For they give liberty and power to all alike and that is none at all I am sory they have laid such a snare whereby to undoe themselves But usually this is their course when they have any hope to have the Magistrates helpe for reformation they will truely declare the abuses and corruptions among them to the full afterwards nothing being amended when they are put in mind of their principles that is if such things be true then necessarily must they leave the church of England what doe they but goe quite from them againe as I shall in convenient place prove it clearely And is not that a miserable case which cannot be maintained but by grosse contradiction I may well here use the Doctors owne words Such turning winding and running against walls you shall seldome see an ingenious man to vse in a good case Lastly howsoever Doct. Ames thought to have crossed much the course of the Separatists yet if his words be understandingly weighed he hath justified them and made way to a generall departure from their ministerie For thus I reason None may heare or have any spirituall communion with such a ministery whose calling doth essentially depend vpon the Bishops calling But the calling of the ministers of the church assemblies of England doth essentially depend vpon the Bb. calling Therefore none may heare or have any spirituall communion with the ministerie of the church assemblies of England The proposition by good consequence is the Ds. own and herein he agrees with the rest of the Nonconformists For in opinion they all hold this thing as we have from their writings manifestd And whosoever should deny the assumtion mought with as much reason deny that there is any idolatrie at Rome although it is there both taught and practised therefore I thinke no man will have the forehead to oppose it But have not now the people of the Land good cause to looke about them seeing those who count themselves the only men to refute the Separists are come to that streigth as that they will not justifie it to be Lawfull for to joyne to any ministery in the land but to that which a man should not find among them if he sought all their Churches with candles as the Prophet speaketh I hope Gods elect yet there will take Salomons counsell which is to looke well to their going And thus much for answer to the Doct. reason now next we should speake of Mr. Bradshews booke but because I have been long vpon this chapter and the reply to it will be large I will leave it therefore till last and handle other things in the mean time SECT V. BEfore I end this point I thinke it convenient to answere breifly to a few objections which I have often heard some to make in the defence of their standing Object 1. Compassion towards the people constraineth many preachers to keepe their places For if they should not alas what would the people doe Ans 1. we may not doe any thing against the will and pleasure of God vnder pretence to shew mercy to others But we are bound to doe that which is good and honest by just and lawfull meanes that pitty which Christiās are to shew must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly bowelled that is required of God both for the matter and manner of it 2. God needs no mans lie For he hath power enough to accomplish his owne purposes He may thus say If I be hungry I would not tel thee that is what need I thee or any thing thou canst doe I am Allsufficient 3. The truth is the people are not holpen by this meanes but rather hindered For if they ceased from preaching in their vnlawfull offices the godly generally throughout the land would seeke where Christ feedeth his flock and so their state would be much better then now it is Object 2. Though they will not plead to justify their ministery yet they hope to glorify God by preaching Ans so thought the Leper when he published abroad the matter of his healing but he not beeing called to do it sinned greatly therein therefore it is certaine that men doe then glorifie God when leaving their owne wisedome they doe whatsoever they are commaunded for as M. Perkins saith the
intention to honor God is not good vnlesse it be an intentioÌ„ to honour him by yeelding that obedience which he commaundeth now seeing these refuse to keepe strictly his order and ordinances they take not the right course to honour him And in this respect can have little assurance to receive glory and honour of him Therefore it is better a man never preach then doe any evil in preaching Object 3. But they hope to doe much good by staying in their places Ans 1. The least sin may not be committed if one were sure the whole world might be saved thereby 2 It is a great dishonour to God to doe any sin to a good end as though he could not provide for mens soules without sining against him and serving the devil 3. Although we invent a 1000. wayes yet we have no reason to thinke that we shall profit others but onely by those meanes and instruments which he hath appointed for his worke For with those his blessing is joyned but if we passe the bounds sett by God himselfe and institute of our own head meanes and instruments to doe good by not onely may we feare the want of his blessing but the fearefull exspectation both of temporall and eternall judgments Object 4. But the people doe much desire that they would retaine their office Ans Beit so yet seeing God commaunds them to leave it they ought to obey him rather then men If one had borne armes a while against his prince yet should he doe wel to lay them downe though his father mother and a thousand more should counsel him to the contrarie I leave the application of it to others It was worthily answered by Gideon when the Kingdome with the Alteration of the Government which God had sett over his people was presented vnto him I will not rule over you c. The Lord shall rule over you to weet according to such order as he hath appointed Such a holy answere should they give the people We will not stand over you by an Antichristian authority but exhort you to forsake the false wayes of the world and to make a covenant with God that so Christs Iesus may raigne as King Preist and Prophet over you 2. Let it be considered that every one shall beare his owne barden Though Adam took the womaÌ„s counsel she the devils to sin against God yet they both in their owne persons caried the just punishment thereof 3. The people vnderstand not so generally the vnlawfullnes of their ministerie as the others doe for if they did I thinke they would as much perswade them yea more to leave it by repentance then they ever vrged them to retaine the same Object 5. many of them have good gifts great learning and able to preach the word profitably therefore in this respect they may be true ministers Answ 1. Be a man never so godly never so learned indued with never so many lively faculties of the ministery yet he is no minister indeed vnlesse he have the ordinance of God vpon him by a true outward calling He which vnderstands wel the office of a justice and could sufficiently execute the place yet is he not a lawfull justice of peace except he be rightly called thervnto even so c. 2. If gifts onely make men ministers then many of the Popish Preists are true Pastors For they as the Nonconformists acknowledge have great learning and gifts very great knowledge and skill in the arts and in languages are of excellent vtterance expâ—rt and ready in holy Scriptures can speake and write truely agreeing with the Scriptures of sundry of the seâ—rets of the Kingdome of heaven as of God his nature persons attributes of Christ Iesus his incarnation his birth life preachings sufferings coming to judgment of the resurrection of the life to come with many other of this kind The like may be said of many Lawyers Phisitians c. These by the former reason are ministers also Object 6. many are converted by their doctrine therefore it seemes they are true ministers Answ 1. men in no office may and often doe turne their neighbours from much euill If this be not so to what purpose should privat persons exhort instruct and reprove any vpon any occasioÌ„ whatsoever 2. Good Prophets have seene little fruit to follow their labour Therefore if this had argued a true note of their calling they might have been judged false 3. If fruit be a signe of a true minister Then are many of the Bishops in England and Rome too true ministers For without doubt some of both have been instruments vnder God of mens conversion 4. It hath been the manner alwayes of wise and learned men to esteeme of things by the causes and not by the event and that specially in matters of Religion for if they should be esteemed of the event who would not commend the midwives lying vnto Pharoah for much good followed amongst the Israelites But what if the Lord give his blessing vnto his word is it to be thought therfore that he liketh wel of a false calling nothing lesse but rather a man might reason thus for as much as those which preach in an vnlawfull office doe somtime edifie their hearers surely then such would doe much more good if they stood in a right and true calling 5. To convert is not the most proper worke of a Pastor but to feed Christ sheepe with sound and wholesome doctrine and therefore if it should come to passe that he never converted any yet his ministery neverthelesse would still be true and lawfull Object 7. Many worthy men did never leave their ministerie in England and yet dyed comfortablie Ans 1. Without doubt they never saw fully the vnlawfullnesse of it 2. Men must doe as they are further inlightened and guided by the spirit of God who from step to step leads his people 3. Many of the fathers vnder the law had many wives at once the which thing if any now should practice he could not exspect the mercy which they obtained because they did it ignorantly 4. No mans â—xamplie must be further followed then the same agrees with the Scripture for where David Peter c. doe differ from the truth therein we ought to differ from them 5. Had they duly considered the conclusions of their owne grounds layd downe against the abuses of their Church I am perswaded they would have changed their course Object 8. But many have their gifts tried by some godly ministers and so have their consent and allowance and this gives them they thinke the true substance of a true calling Ans 1. These must consider that it is against rule to make that which is in question the ground of the thing in dispute For we doe deny that those here intimated are true ministers and therefore their consent and allowance is nothing to make the thing warrantable 2. If they were ministers yet is their officiall power confined
of God be brought to purity neither yet continue in the same without the use and exercise of this ordinance but lies open to all daunger and confusion Whatsoever the Nonconformists have here said about Church government we for our parts ascent wholy to it and through Gods mercie towards us doe comfortablie enjoy the same and wish unfeynedlie that there were in them such zeale of God and love of his house and ordinances as to practise once themselves the good duties which they well teach others to doe SECT II. THe Nonconformists in the former Section gave us a good description of a true Church government now let us heare what they say of their owne in England compare them together In this as in the rest we shall find great confusion and therefore lest the reader should loose himselfe I will observe some order in the handling of it and first speake of their Ecclesiasticall Officers 2. Of their Lawes by which they governe 3. Of their Courts where they be executed and lastly of the manner how they are executed and of all these breiflie intreating still the reader to gett their bookes if he be not herewith fully satisfied In the first Chapter Sect. 3. we were shewed what their Bishops are now some thing here is to be said of their dependant officers which most wickedly vnder them minister the Ecclesiasticall discipline of their Church namely Commissaries Chancellours Archdeacons officials registers proctors doctors sumners and the rest of that Viperous generation All these the Nonconformists say are greedy Cormorants servile varlets a horned generation base fellowes trash the ofspring of Romish Babel murderous beasts the scourges of all Gods people ravening rablers which thrust away most sacralegiously that order which Christ hath left to his Church and proudly tyranize over their superiours The Papist is on their side because he can shelter himselfe vnder them to hide his idolatry the Atheist is tooth and nayle for them because by them he enjoyeth carnall liberty the man of most notorious life defendeth them because he can from them redeem the corporall punishment of his sins by mony at a word all the rank adulterers common drunkards vnthrifts ruffians horrible swearers and dispisers of Gods word take part with them And no marvaile seeing these for the most part are all Papists and beside either bribers drunkards Epicures c. So vnmeet to be governours as indeed they ought not to be members at all in any reformed Church Iustly therefore are they said to be the root and cause of al the ignorance atheisme schismes and treasons in the Land the nurses and cherishers of Recusants and other Hereticks and of all the great iniquities and abominations that are committed therein especially in regard they live by the faults of men and will rather increase offences that their gaine may increase then vse meanes to lessen any and this experience dayly sheweth As for their names and offices it is testifyed by all the Nonconformists that they are all derived from Antichrist and are therefore false earthly vnlaâ—full and the discipline which they exercise is not prescribed in Gods word never appointed by the Lord Christ but taken wholy and every part from the Pope and vsed in the time of the greatest darkenesse vnder him yea and it is defended by the same Canons whereby his Popedome is supported so that were it not for the helpe of the Papists they have no authority either from God or man to helpe them either by reason or learning I may not here omitt how the Refor exceedingly condemne the offices of Church wardens and side men and prove the same to be vnlawfull and hurtfull by many reasons 1. Because they are counterfeyts of Gods true officers namely Elders deacons which Christ hath left in his Church by divine institution 2. They retaine the marke of the beast in part by serving the tyranny of the Hierarchie so that it is not lesse warrantable to be a Masse-Preist then a Church-warden 3. Their functions are devised by men and came first from Rome and therefore they cannot exspect any blessing or protection from God in their courses 4. They are bound to most vnlawfull conditions and so necessarily either they must be perjured or commit horrible iniquitie as to present their minister if he vse not superstitious Ceremonies so those which will not com at their devised service kneele at the Sacrement have their children crossed and Bishopped women Churched joyn with the Letanie observe their holy dayes c. And thus they minister matter of filthy lucre to the Harpies of the Prelates courts For these and such like causes every good man is exhorted not to touch these vnclean places for if he doe he shall surely be defiled therewith Their Collectors calling also they judge unlawfull Thus much of their Ecclesiasticall officers now for their Lawes these by the Nonconformists are said to be foolish articles slavish ordinances lawlesse perilous Popish wicked and damnable Canons shamefull Idolls very devilishnesse and hypocrisie Invented by the dragon and Antichrist our Lords enimies in the time of poperie without any warrant of Gods word yea manifestly against it and for what end servs it now in England Surely for no other but to strengthen the Kingdom of the beast and the power of darkenesse ignorance to breed trecherous Papists nourish superstition and popery vphold the cages of vncleane birds as Archbishops and L. bb seas arches cathedral Churches c. And destroy vtterly the Churches of God by crossing every faithfull minister in the discharge of his duety and every good Christian walking in the wayes of godlines and nipping in the head every good action For these and many the like reasons the Nonconformists have oft times desired that all their Ecclesiasticall decrees constitutions provinciall and sinodal statutes Fatherly customes c. Might vtterly be abandoned and as froth and filth be spued out of the common wealth Yea as infectious and noysome boiles and soares sent back again to the stincking sinckes and channel out of which they were taken Touching the oath exofficio whereby the Popish Prelates in Rome and England goe about to bind mens consciences to accuse themselves and their freinds the Nonconformists professe it to be a bloody Law most damnable and daungerous as cruel a racking of the mind as the most exquisite torture of the body can be this was invented by Antichrist through the inspiration of the devil that by meanes thereof the professors and practizers of true religion might be suppressed and abolished In very deed it is a lawlesse oath given and taken against the Law of nature contrary to the commaundement of Christ Mat. 18. and expresse word of God against all equity and conscience contrary to the common Law the Canon Law Counsels and imperiall statuts directly contrary to the nature of an oath Beside such as take it cannot sweare in judgment and
Whosoever shall hereafter affirme that the form of Gods worship in the Church of England established by law and conteyned in the book of Common prayer c. is a corrupt superstitious or vnlawfull worship of God or conteyneth any thing in it that is repugnant to the scriptures let him be excommunicated ipso facto and not restored but by the Bishop of the place or Archbishop after his repentance and publick revocation of such his wicked errours Whosoever shall hereafter affirme that the rites and ceremonies of the Church of England by law established are wicked Antichristian or superstitious or such as being commaunded by lawfull authority men who are zealously and godly affected may not with any good conscience approve them vse them or as occasion requireth subscribe vnto them let him be excommunicated ipso facto and not restored vntill be repent and publickly revoke such his wicked errours Whosoever shall hereafter affirm that the government of the Church of England vnder his Majestie by Archbishops Bishops Deanes Archdeacons and the rest that doe beare office in the same is Antichristian or repugnant to the word of God let him be excommunicated ipso facto and so continue vntill be repent and publickly revoke such his wicked errours Whosoever shall here after affirm or teach that the form and manner of making and consecrating Bishops Priests and Deacons conteyneth any thing in it that is repugnant to the word of God c. let him be excommunicated ipso facto not to be restored vntill he repent and publickly revoke such his wicked errours 6. Where he demaundeth what one truth of religion we can name that is not or hath not beene when just occasion hath been offered taught by some of their ministers Although this be not much materiall touching the point in controversie seeing none of them teach true doctrine but in a false and Antichristian calling which is utterly unlawfull to be done notwithstanding if we will beleeve the Nonconform he had small cause to bragg thus of their preaching For first their ministers for the most part are ignorant asses and loytering idle bellyed Epicures which either cannot or doe not teach at all 2. A number of those which doe are prophane and heathenish Oratours that thinke all the grace of preaching lyeth in affected eloquence in fond Fables to make their hearers laugh or in ostentation of learning of the latin their Greek and Hebrew tongue and of their great reading of antiquities when God knoweth most of them have little further matter then is in the in the infinite volumes of common places and apothegmes called to their hands 3. Howsoever some of them deliver many sound truths yet they doe not lay the axe to the root of the tree I mean seeke to suppresse such evills as raigne most among them We would repute that Phisitian unwise which hath a patient under cure sicke of a great fever and he gives him a medicine which serves only to heale the gout or dropsie Now in truth such vnwise Phisitians are the best of them for the main disease which cleaves to the foule of the people is false worship But what course take they about it Thus they doe they administer good things to purge out pride drunkennesse c. But leave all the while this Capitall disease alone by which meanes many persons perish and are utterly cast away Now these have not the Prophets for an exaÌ„ple for it is marvelous observable when the ten Tribes fell away from the true worship of God that all those Prophets whome the Lord then sent early and late after them applyed their doctrines even alltogether as it were against the sinnes of Dan and Bethell as the spiritual sicknesse of Israel was idolatry so they gave them constantly such souveraigne medecines as served best to cure the same And indeed this course of teaching is onely profitable for as a small stroake downe-right upon the naile is better then a thousand besides it Even so a little home matter against the present evils of the people as namely their devised service false ministery Antichristian Government c would profit them much more then all their lowd long crying out of judgement judgement only against swearers drunkards usurers whoremoungers c. because the former faults are more generally committed and have taken deeper roote in the hearts of old and young 7. Concerning the defence which he makes for reading their booke of Articles and Canons in the church a few words will serve in answer to it 1. If it were true which he saith that they doe not this thing ministrially yet their fault is not the lesse But he speaketh falsely herein for this is laid upon them as a proper part of their Office and none else but they by their Law either doe or may doe the same 2. If they doe not teach them for truths then it must be for lies and errours if so their evill is the greater and proportionable thereunto without repentance will Gods vengeance be upon them for it 3. His answere here is quite beside the point and he seekes meerly to cozen the reader that which Mr. Iohnson mentioneth is their Articles Canons very vile and wicked things by their owne confession To this he replyeth may not a man in the weakenesse of his judgement and in infirmity at his first entrance into a calling conforme and subscribe to some things not so warrantable and true c. Note how punctually he speakes and comes up as neere to the matter as Yorke is to the Lands end a man in the weakenesse of his judgement c. may doe some thing c. Ergo he may conforme to the damnable Canons and articles read them to the people c. By the same manner of arguing he may be a â—ew a Turke a Heathen any thing And not only in this place but such sencelesse shifts are common with him throughout the booke for whereas it is proved in Mr. Iohnsons writing that their ministery is â—nlawfull Antichristian because neither their Offices calling nor administration is according to Gods Word but as they say themselves all taken from Antichrist He childishly tells us that true Pastors Teachers may want some accessarie parts of their Offices c. which answereth nothing to the point nor is more to any purpose then if a convicted traitor would seek to prove his cause to be otherwise for that he wants som accessarie parts of a true subject 4. Touching the distinction which he puts betweene reading the Canons to the people and not teaching the â—rrours contained in them I shall leave it as another Demaund how they can proove that these falshoods and lies may be read in the manner that they are and yet be neither taught nor justifyed Answ 1. If it be vnlawfull as he sayth outwardly and but in appearance to joyne with Idolaters in their Idolatry then hath he shewed himseIfe all this while