in that vnholy worship which was don vnto him I might here instance Daniels forbearence of the Kings meats because they were defiled by idolatry Thirdly the reasons are these 1. It sheweth that the love and zeale of God is much in vs when our care is to worship onely in his own ordinances and to leave the contrarie 2. Men offer a blind and lame sacrifice when they communicate spiritually in a devised service who would be so foolish to cary trashe and dung for a present vnto a mighty Prince and hope to receive a favor of him what is a false worship but very dung and trashe yea worse too and therefore not acceptable to God 3. So long as men are willworshippers it argues they are vnregenerate and wicked and have not repented of their sinnes for one infallible evidence of true conversion is to see the filthinesse of idolatry and to cast away the same with reproach and disgrace and to goe from it as farre as it is possible 4. To communicate in a false worship causeth pollution to the soule If we would avoyd that which would make the body to be full of scabs and biles and so to be lothsome to mē much more should we detest this great wickednesse which causeth spirituall botches and sores to the soule and so is odious before God 5. By this meanes Gods holy name is Prophaned 6. Christ not suffered to reigne as King over the whole man but rejected 7. Such service is don to the devil 8. The Lord hateth vnspeakeablie all devised worship 9. Wrath and vengeance without repentance will be inflicted upon all the doers therof For society in sinne brings fellowship in punishment 10. In a word let Gods puritie and holinesse be considered and his charge given unto us to be unlike idolaters when we performe publicke service unto him And last of all if we joyne to no false worship but serve God according to his revealed will then is Christ obeyed as our King and Lord the reward wherof will be glory immortall happinesse 4. In this we have the consent of learned men generally Calvin sayth we are bound to seperate from all superstitions which are contrrry as well to the service of God as to the honour of his Sonne And a little after Let vs hold this rule that all the inventions of men which are sett vp to corrupt the simple purity of the word and to overthrow the service which God demaundeth and alloweth they are very sacrileidges wherewith a Christian man may not communicate without blaspheming of God that is to say without treading his honour under foot Pareus to the same purpose sayth that all kinds occasions and instruments of idolatrous service must be avoyded as a most abominable and hurtfull Plague with the mind and body Bullinger upon the Revelation sharply reproves those which will be present at false worship and saith that every ones duty is to fly from the same as farre as it is possible We must forsake saith Museulus the society of all unlawfull and superstitious services and joyne our selves with those that walke directly in the true religion of Christ The like speaketh Piscator Artopeus Bucer Pomeranus Erasmus Cyprian Hieron Augustine Pelican Rivetus To this the Papists assent also For speaking of false services shifted into their Churches in stead of Gods true and only worship they say that all Catholike men if they looke to have any fellowship with Christ and his members in his body and blood c. must absteine from them c. And among other reasons they give this viz. because Christ will acquit himselfe of all such as joyne in communion therewith But I need not to spend time to seeke abroad for witnesses For the Nonconformists doe grant the thing We may not say they have any religious communion or partake in divine worship with idolaters in their false idolatrous worship no not in body be present at idolatrous service but we must absteine from all participation of idolatrie yea from all shew thereof Heathen or Antichristian must separate and com out from among them The like speaketh D. Fulke Brinsley Perkins Cartwright c. and the author of the Post-script to Mr. Perkins Expositiō vpon Iude renders this as a reason of it not to absteine from communicating with them in their idolatrous services c. were no other but to expose and lay our selves open and naked to all manner of daunger of infection of our Soules defection from our God and in the end of all destruction both of body and soule Now from the last two Sections we may frame this argument If the worship of the English Service booke hath no warrant in Gods word but is a devised false and idolatrous worship then is it vnlawfull to be communicated with But the worship of the English Service-booke hath no warrant in Gods word but is a devised false and idolatrous worship Therefore is the worship of the English Service-booke vnlawfull to be communicated with I need not here take D. Laitons compasse to fetch the Bishops Major and the Separatists minor to make vp an entire Syllogisme of separatiō For both parts of this argument are the Nonconformists And I thinke they will stand to the justification therof if not against us yet against the Prelates if occasion serve But if any part be questioned I know it will be the assumption and therefore in the next Section I will further prove the same by more of their owne testimonies SECT IV. HOwsoever by the grounds of the Nonconformists laid downe in the second Section separation must necessarily follow from all communion with them in the worship of their church service book yet to have the point more fully proved I will here shew that every particular part thereof is affirmed of themselves to be idolatrous false Antichristian Touching the booke we may consider two things first the distinct services thereof 2. The ceremonies vsed in and about the same we will speake first of their ceremonies that is of the surplusse crosse and kneeling in the act of receiveing the Lords supper Against these many treatises have bene purposely written I will here onely observe some of their speaches referring the reader to their bookes if he desire more satisfaction Of all these ceremonies thus they say They were inspired by satan invented by man commaunded first to be practised by the Beast and his Bishops Therefore they are Idols of Rome Babilonish rites part of the scarlet woman her inventions Popish fooleries accursed remnants and leaves of the blasphemous Popish Preisthood knowne liveries of Antichrist God never planted them nor his spirit inspired them the holy Apostles never taught nor practised them all sincere professors are offended with them and detest them The defenders of these carnall and beggarly rites are tyranous proud Prelates Romish Champions
the 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
A NECESSITIE OF SEPARATION From the Church of England prooved by the Nonconformists Principles Specially opposed vnto Dr. AMES his Fresh Suit against humane ceremonies in the point of Separation only Also Dr. LAITON Mr. DAYREL and Mr. BRADSHAW are here answered wherein they have written against us With a Table in the later end of the principal occurrents in this Treatise By IOHN CANNE Pastor of the ancient English church in Amsterdam Prov. 31. 8. 9. Open thy mouth for the dumbe in the cause of all such as are appointed to destruction And plead the cause of the poore and needie Ioh. 13 17. If ye know these things happie are ye if ye doe them Printed in the yeare 1634. To every one that seeketh after the truth in sincerity Salutations THere are extant allready so many bookes in the defence of our cause which never yet received any answer that it hath been in my thoughts a long time not to enter publickly the lists of contention about it with any man but to imploy that smal portion which I have in the knowledg of holy things more peaceably otherwise Not with standing perceiving of late the general fame which was given forth of Dr. Ames his booke and namely in his answer to the point betweene the Nonconformists and us as that it was so learnedly and absolutely done that it gave all men satisfaction the Separatists only excepted and that no man would ever be able to make any sound reply therein vnto it I thought it requisite to take a thorow view thereof which when I had so don and saw the sleightnesse of it to say no worse I conceived with my selfe that this common bruit must need arise either from some ignorant people who cannot judge of things which differ or from such as have mens persons in admiration and so like the shadow will follow them where ever they goe be it right or wrong It is knowne to those which know the controversies betweene the formal Protestants in England and the Reformists that the Principles of the later by the former are said to be the direct and plaine grounds of Separation sundry arguments and reasons they allege for it as the reader may see in their several treatises This thing by the other is not only denyed but withall they proclame themselves the main refuters of the Separatists and doe affirme that they never saw any Prelate to confute their opinions any otherwise then by rayling words But how wel they have confuted us it will appeare in the following dispute unto which I referre the reader Only I thinke good in breefe to give him here a sight of most of their weapons which they draw out vsually against vs and whereby they indeavour to conquer and quel us quite 1. Vile calumniations and bitter scoffes proclaming us to the world to be Schismaticks Brownists Donatists c. and matching us many times with the most notorious Hereticks and blasphemers that they can thinke vpon of purpose to make our persons and profession odious to all men 2. Raysing up many manifest lies untruths gathering together the faylings of some particular persons which had walked with us casting the same as dung in our faces 3. Braggs and boasts of victorie a notable instance for this we have in a certaine preface made to Mr. Hildersh booke on Ioh. 4. the author of it tels his reader there that Mr. Hild. had the best in the controversie betweene him and Mr. Iohnson notwithstanding it is well knowne he never made any reply to that which the other had published against him although he was by divers earnestly desired to doe it and this I write from the report of honest and faithful witnesses who are yet alive and will not I am perswaded willingly relate any thing but the truth 4. Grosse contradictions in seeking to justifie against us the very things which by sound arguments and reasons in their writings against the Hierarchy they prove to be evil and vnlawfull and this we have manifested in the answ to Mr. Bradsh book 5. And in a word falsisications of our positions cōtinual begging of questiōs larg proofs for what was never doubted of but no proving of the main point in questiō either by scriptures reasons or any ancient sound writers These and such like arguments have they used hitherto against vs And it is no marvel that they are such for what better should we exspect from them who seeke to put out that light againe which hath beene by themselves cheifly revealed vnto many I know what I say and have good experiēce of this thing for there is not ten of an hundred which separate from the Church of England but are moved first thereto I speake of outward meanes by the Doctrines of the Nonconformists either in word or writing taught to the people And indeed vpon their grounds how can any one doe lesse then separate if his heart be tender against every sinne seeing they confidently affirme that their ministery worship and discipline is from Antichrist and in their Church are swarmes of Atheists Papists Erroneous Hereticall Sectaries Witches Charmers Murtherers Theeves Adulterers Lyars c. Moreover All Popery say they is poyson the roote stalke and branches and we cannot be said sincerely to have repented of the Idolatry or superstition whereby we or our forefathers have provoked the Lord unlesse we be ashamed of and cast away with detestation all the instruments and monuments of it Againe whosoever partakes in the sinnes of Rome are also under the same curse So that we cannot in any sort communicate with them in their errours unlesse we will beare them company in their destruction also These are their owne testimonies and we know they are true and therefore in obedience to God and care of our pretious soules we have left our vnsanctified standings in their Assemblies and through the Lords mercy to vs doe walke in the holy order of his Gospell although dayly sufferers for it of manifould afflictions Notwithstanding all these things offend us not for we know whom we serve and are most certaine if we watch and doe Christs worke still in his owne way We shall have a sure reward for it at the resurrection of the just And to speake now a word or two vnto such as are commonly stiled Professours of the Gospell whether vnconformable or not The thing truely which I most wish vnto them is tender consciences and that the Lords house and his ordinances may be deare to their soules and that they may be able to deny the profitts and pleasures of this life for if these things be in them and abound my hope is that by their judicious reading-over of this treatise there will follow much reformation When some men take a little Phisick they have their health by it soone restored but if the same and a great deal more be ministred to others of an other
constitution there followes not the like effect It is even so in the cause of the soule such as vnfeynedly desire to know the truth and have a conscionable resolution towalke in it doe receive much profitt by the fruitfull counsell which is given them either by word or writing But on the contrary Those which seeke the truth with no better affection than Pilate did neither purpose to obey the same more then did the dissembling Hypocrites in Ieremie Certainly good advise given to them is but as Pearles cast before swine and dogs therefore my desire is that the former sort may be viewers only of these lines and to them I say in the words of the Apostle consider what I say and the Lord give understanding in all things The following Principles touching a true Church Ministery Worship and Government as also hew quite contrary hereto the English is are not taken out of our writings but from the Nonconformists yea even from the cheifest of them which for learning Zeale judgement holinesse of life c. have ever held that cause Moreover they are not barely affirmed but sufficiently confirmed and therefore it standeth every one vpon to take them the more to heart for else not one but many of themselves even Prophets of their owne will condemne them I know the devill vseth many meanes to keepe people in cursed ignorance and among other one specially is by disswading them from hearing such persons and reading such books which might shew vnto them their evil sin and this he doth vnder a pretence of doeing good vnto them Oh! saith he you must beware of false Prophets and not hearken to that counsel which causeth to erre avoyd the companie of all deceivers and not once looke into their books c. Now by such Syren songs the crafty Serpent keepes them fast asleepe till he have brought the poore soule into the pitt of endlesse perdition We would thinke that man to be sencelesse who taking his enimies counsel would shutt all his doores windowes in hope to get the more light into his house thereby The devil dayly makes many thousand worse fooles in the world in causing them to shutt close their eyes against the saving light of the Gospell in exspectation that their soules by this meanes shal be filled with the more wisedom and spiritual vnderstanding It is not my meaning that any one should beleeve things suddenly rashly but I would have him as Salomons counsell is to looke wel to his going and as we take gould by weight Corne Cloth c. by measure so to receive the doctrines of every man by due examination And this is onely the thing which I doe request of thee good reader whosoever thou art be thou but pleased to put the Principles inferences here written vpon their proof to hold that only fast which after good triall by the scriptures thou findest to be good and it is sufficient and I have my desire of thee to the full One thing more I desire others to take notice of namely That I judge not my self bound so much to justifie their Principles as our Inferences from them Jf therefore any shall deny them to be true my purpose is to give place to such whome it more nearly concerneth to write in the defence thereof But if any shall oppose vs in the Conclusions I would have them leaving all by matters to follow the truth in love without gall and bitternesse that so things may come to a happy and speedy issue It is wel said of a Heathen man the oftner truth commeth to hand the more the l ght therof appeareth I hope this wil be verified in the point now in controversie for howsoever I doubt not but we have said here enough to justifie the matter undertaken notwithstanding much more I could have alleged from their writings concerning these things but for the present I content my self herewith till there be a further just and necessarie occasion given thereof I. CANNE A MANVDVCTION To the following TREATISE HOwbeit not any religion should be judged the lesse true because few embrace it neither the sooner to be followed for the generall good liking and approbation which it hath among men notwithstanding having now so just and necessarie an occasion to vrge men to practise what they professe I shall indeavour by the grace of God clearely to prove that this our Waye is of the Apostolique primitive institution even frō their Tenets which walk contrary to it Among other crimes charged upon Nonconformists as they are called by the Prelates and their Favorites one chiefely is that their Principles layd downe against the churches of England doe lead vnto separation and therefore if they were true to their owne grounds they should not communicate in the church assemblyes of England Many of the Bishops parasites heretofore have thus accused them and of late one Doct. Burgesse most confidently maintaines the same against them The which by Doct. Ames is vtterly denyed Now which of these two Doctors in this thing have the truth J hope it shall evidently be declared in this treatise following CHAPT 1. DOctor Burgesse having read and sereouslie as it seemes examined the nature true consequence of the many particular arguments published to the world by the Nonconformists against the great abuses in the ministerie worship and Church government of England Affirmed in his Rejoinder to D. Morton that the same are the maine grounds of separation and for his part if he beleeved them to be true he would in all good conscience he protesteth proclaime separation from idolatrous worship and worshippers before he slept and not halt as these men by their owne positions doe betwixt idolatrie and religion Doctor Ames in his new booke intituled a fresh suit against Ceremonies denyeth that any such thing can be necessarilie concluded from their principles but I will here shew by evident and sound reasons that the former assertion is true and certaine and all the arguments brought by the other to the contrary are of no weight or force to make good his deniall thereof And because I much desire that the reader may well understand our points in dispute I shall therefore if God will write in order of them And first I will begin with their ministerie and touching it will lay downe 4 things 1. How the Nonconformists doe describe a true ministery 2. How far that of England by their owne confession differs from and is contrary to it 3. I will shew what inferences and conclusions doe necessarily follow upon it 4. Answer the reasons brought by Doct. Ames in defence of their ministerie NOt to speake of Apostles Prophets and Evangelists which were extraordinary ministeries and therfore as themselves say are now wholy ceased The ordinarie Offices perpetually belonging to all true churches are onely these five 1. a Pastor or Bishop which is the highest ordinarie Ecolesiasticall Officer in
any true constituted visible church of Christ and they are all equal by Gods institution and are forbidden to exercise authoritie one over another or exspect any such title as may import it or affect preeminence His giftes properties and conditions in doctrine and manners are distinctly set downe in scripture He must be apt to teach exhort no yoÌ„g scholler able to devide the word aright Have a continuall care to watch over the soules of those for whom he must give an accompt Discerne their diseases and apply the word according to every disease and every time and occurrant Briefly he must love cherish defend his sheepe froÌ„ ravenous beasts feed them in greene and wholesome pastures of the word pray for them and seale up to them the promises of God by the Sacraments Secondly the Lord hath ordained that there should be in every congregation Doctors which is an Office they say different from that of the Pastor the reasons which they give are these 1. Because the Apostle doth so distinguish them one from another Rom. 12 7 8. Ephes 4. 11. 2. Their giftes appeare to be divers 1 Cor. 12. 8. 3. The Pastor is commaunded to take one course in teaching the Doctor another Rom. 12 7 8. 4. This distinguishing of them makes more for the building of the church then to unite and makechem one His office is to deliver sound and wholesome doctrine convince the gainesayers preserve knowledge and build vpon the rock which is Christ Iesus gold silver and precious stones c. The third Officers as they name them from the scriptures are Governors or ruling Elders who are to look to the manners of the people and to be assistant to the minister in Government This Office was established by the Apostles in all churches Act. 14. 23. and it serves to helpe forwarde the building thereof 1 Cor. 12 28. and without it the body can not be intyre Rom. 12 4 8. To justify this office many scriptures reasons testimonies taken from the learned are alleged by them Ignat. ad Trall Tertull. de Baptist. Ierom. cont lucrf Ambr upon 1 Tim. 5. Socrat. lib. 5. cap. 22. Bucer de reg Chr. l. 1. Pet. Mar. vpon Rom. 12. Cal. instit l. 4. c. 3. Sect. 8. These must be men of wisedome knowledge and sound iudgment sober gentle modest loving temperate c. Able to discerne and all wayes vigilant for the quietnes wellfare peace purity and good order of the Church Fourthly there ought to be in every congregation certaine deacons endued with those qualities whiâ—â— the word of God describeth That is they must 〈◊〉 men of good report indued also with the Holy Ghoâ—â— grave temperate not covetous c. To prove this office these Scriptures are alleged Act. 6. 1 Tim. 3. 6. Rom. 12. 8. 1 Cor. 12 28. Phil. 1. 1 And also these reasons for it 1. the Lord takes care both for the bodies and soules of men and therefore instituteth such offices peculiarly serving for that purpose 2. That the faythfull may be the more free from feare and follow their owne callings diligently 3. That the Church may be the more inriched with heavenly and spirituall blessings for she receives grace and gifts for the discharge of each calling 4. That men may be stirred vp to help the poore the more willingly considering that the Lord hath appointed a speciall office for that purpose 5. That their should be no complaints but that all the poore might be comforted against their poverty and wants Their office onely consisteth in receiving the liberality of the saints and distributing the same vnto the necessity of the poore and howsoever the English booke of ordering Preists c. Makes this a degree of the ministery yet the Nonconformists professe that that practice is naught and vnlawfull and the deacons office is not to medle with the word and sacraments but onely to collect the benevolence of the faithfull and faithfully to distribute the same and to prove this they render these reasons 1. By the Apostles institution these were onely to attend vpon the provision for the poore Act. 6. 4. The Scripture maketh it an ordinary distinct office 〈◊〉 others in the Church and not to be mingled with any other Rom. 12. 8. 3. No man can in any tollerable measure discharge the office of a minister and deacon also Act. 6. 2. 4. The ministeries of the word be perfect without it They have also to prove this thing the learned generally on their side Concill constant cap. 16. Chrisost vpon Act. 6. Bulling decad 5. ser 2. Buc. de reg Christ. 14. Pet. Mar. Rom. 12. Cal. inst l. 4. cap. 3. sect 9. Beza confess cap. 5. sect 23. Sixtly widowes or deaconesses whose proper office is to looke to the weake impotent and poore strangers and specially to helpe such who in their sicknesses have neither friends nor kins folkes to administer vnto them This office is proved of them by these Scriptures 1. Tim. 5. Rom. 12. 8. Rom. 16. The grounds or reasons which they bring for it are these 1. Wisedom to imploy such as being to receive maintainance from the church are fit for nothing but this and fittest for this 2. That none may lack any thing for their good and preservation 3. That men may be the rather incouraged to goe about the churches businesses having such to attend them These are the necessarie and onely ordinarie functions and offices which our saviour hath ordained in his church vnto the due administration whereof he hath promised his blessing to the end of the world and these are perpetuall and to continue for ever and beside these it is vnlawfull for men following the devises of their owne braine to institute and ordaine any in the Churches of God Now the election and ordination of these officers must as they say necessarily 〈◊〉 made by the free choyse of the congregation wherein they are to administer The Elders going before the rest are to manifest either by some outward token or else by their silence their allowance if they like of the action or gainesaying if they judge it not just and vpright Yea not onely may they gainesay it But if there be just cause of dislike make it altogether voyd and of none effect vntill at the last a meet one be chosen by the authority and voyces of the Elders and allowed of by the generall consent and approbation of the rest of Church And this was the Churches continuall practice in the time of the Apostles and therefore an ordinance of God to be followed for ever Moreover the thing appertaineth vnto all And it is a course most effectuall to bring the people to obedience when they shall see him teach or rule whom they themselves haue chosen Yea this procureth greatest reverence of the people to their officers It is also affirmed that this manner of chusing and making officers
heard of in the primitive church All authority is give into the hands of the Prelates alone their booke of ordination wherby they make Bishops Priests and Deacons is against the very forme of the ordination of the ministery prescribed in the scriptures and nothing else but a thing word for word taken out of the Popes Pontificall wherein he sheweth himselfe to be Antichrist most lively It will not be amisse if I here briefly relate in what manner and forme their Bishops make ministers as the Nonconformists doe describe it When the time say they of giveing orders draweth neere the B. Bull is sett upon the Church doore to give warning rhat if any be minded to receive orders that he repaire to the Prelate at such a time and place Now this Bull is in latin so that the people can not understand the sound of the trumpet neither indeed are they desired to come and object against the persons to be ordained c. When the day of ordination is com after an exhortation made and the communion celebrated the Epistle Gospell read and the Hymne veni creator sung or sayd the Archdeacon presents to the B. all those that are to take on the order of Priesthood that day with these words Reverend Father in Christ I present to you the persons here present to be admitted to the order of Priesthood Then after some demaunds and answeres of the B. and the other who are to be admitted he demaundeth of the people who are present there if they know any impediment which may hinder any of these present to be admitted to the order of Priesthood which is a manifcst mockage For it may be that none there present either heard or saw any of them or all of them before that day c. Then after the oath of the Kengs supremacie is taken there followes an exhortation again with other demaunds and answeres After this the people who are present are desired secretly to commend the businesse to God For which cause they are all silent for a little space This don the B. readeth a prayer which beeing finished they who are to be ordained sitting on their knees at the Bishops feet the Bishop and the rest of the Priests who are present lay handes severally upon the heads of every one of them the B. uttering these words Receive the Holy Ghost whose sinnes thou dost forgive â—â—â—y are forgiven whose sinnes thou dost retaine they are retained and be thou a faithfull dispenser of the word of God and of his holy Sacraments in the name of the Father c. Thus he commaundeth the ordained to receive the Holy Ghost as our Lord Maister did Now as well may they imitate his breathing as to vsurpe these words Is any of their curats after the pronouncing of these words either the holyer or more apt to teach And whereas he puts a Bible into their hands he might rather put their service booke for either they are ignorant and cannot preach or if they can yet may not till they procure by mony a licence from them When all this is don the company sing the creed and receive the communion together But it must here be observed that they ordaine not any man wholy at once to the office of preisthood but lead him by degrees vp to the pulpit for they must first be deacons as they call it for a yeare that is to say they must receive authority to say prayers read the Scriptures but in no wise administer the sacraments or preach without further licence then at last he is made a full minister This practise is professedly affirmed of the Nonconformists to be a vaine invention of mans braine taken from the manner of Popish orders and cleare against the expresse appointment of the Scriptures Moreover they will make ministers in their Galleries and Cloysters at their pleasure give orders to whome to how many they list without any triall either of their judgment in Religion or of their honestly in conversation and sometime make 60 80 or a 100 at a clap whereof â—o one is called or desired to any particular congregation and when they have done send them abroade as rogues vagaboundes or maisterlesse servants into the country giveing them their bull to preach in others mens charges where they list or else get benefices by freindship mony flattery where they caÌ„ catch them or if this faile they may goe vp downe like beggars fall into many vile follies or sett vp bils as many have don at Pauls the Royall exchange such like publick places to see if they can heare of some good master that will hyre them and vse their labour or to conclude tary in their colledge to lead the lives of loytering losels so long as they live What a horrible and wicked doing is this Indeed such times are spoken of in the stories of the Iudges when Ionathan the Levite wanting a high place and an Altar went roving vp and downe to let out his service to any that would hyre him But it is added in the same place that there was no King in Israel O Not without cause may they say if these things be true that all reformed Churches blush and are ashamed of them Yea and I am perswaded that if they were fully and truely informed hereof they would no more communicate with their ministery then they doe with that of Rome For if they did it would be certainly their great sin seeing both of them appeare to be false and vnlawfull Thou hast heard reader who makes their ministers and allso how they are made now in the next place thou shall heare what they say touching their gifts and qualificatioÌ„s if thou wilt in this beleive the Nonconformists Boyes and sencelesse asses are their common ministers for the most part yea notorious idolaters halting hypocrites openly perjured persons idle bellied Epicures manifest Apostates old munks and friars drunkards ideots idols such as know not a B. from abattle dore or the Lords prayer from the articles of faith nor how many sacraments there are For he that will weare a surplesse a cloake with sleeves a gowne a cap a tippet ornaments fitt enough for such deformed coxcombs read a gospel Church women bid fasting dayes and holy dayes Prophane the sacrameÌ„ts pray at the buriall of the dead pronounce a curse against sinners vpon Ashwensdday and at no time else ordaine a new sacrament of the crosse in the Prophanation of Baptisime visit the sicke with a wafer cake and a wine bottle read homilies pray for the prosperity of theeves pirats murderers yea a Pope a Cardinal an Archbishop a Lord B. or any other enimy of God and his Church he is a creature fitt enough to receive their orders and by his outward calling is bound to doe no more There are besides these others of them which witnesse the same to make ministers according to their fashion is nothing else
they fly to Popish Bishops as they are Bishops then let them goe no longer masked vnder the name of Protestants If they alledge succession by them from the Apostles then to say nothing of the appropriating of this succession vnto the Popes chaire in whose name and by whose authority our English Bishops did all things in times past then I say they must take a great time for the satisfying of a poore man concerning this question and for the justifying of their station For vntill that out of good records they can shew a perpetuall succession from the Apostles vnto their Diocesan which ordained them and vntill they can make the poore man which doubteth perceive the truth and certainty of these records which I wisse they will doe at leasure they can never make that succession appeare If they fly to the Kings authority the King himselfe will forsake them and deny that he taketh vpon him to make or call ministers If to the present Bishops and Archbishops alas they are as farre to seeke as the other The effect of his speach is that those which receive their ministerie from the Prelates as all doe in the church of England they can not any way justifie the same to be lawfull For howsoever they may say this or that in the defence of it notwithstanding it is all either falshood or vanitie which they say and herein doe wholy deceive themselves and every one that beleeveth them And thus much in generall be spoken concerning the second point namely the differences manifested by the Nonconformists betweene a true ministerie and the ministerie of England as also their judgment of it that it is Popish false and the many reasons which they shew to prove the same Now in this we and they doe also accord and our difference stands onely in practice For they thinke as it seemes that a people may communicate lawfully in a false ministery But our judgement and practice is otherwise both which I undertake here to prove 1 by scripture 2 by reasons 3 by the testimony of the Learned And so we come to the third point which is to lay downe our inferences conclusions which necessarily doe follow upon their principles to wit that our seperation from their ministery is by their owne grounds warrantable and holy the same beeing as they themselves acknowledge false and Antichristian SECTION III. ANd first of the Scriptures To communicate in a false ministery is certainly a breach of the second commaundement For what doe they but indeed sett vp an idoll yea and bow downe vnto it which serve God in and by a devised or vsurped ministerie In Song 1. 7. 8. The faithfull intreat Christ to be shewed where he by his ministery with his spirit word seales censures c. feedeth his flock that there they might place themselves for instruction and government and not turne aside to the flocks of his companions that is the congregations of false Christs and false Prophets which come in his name saying I am Christ and deceive many Againe Ephraim is joyned to idols what were they among other the new Preists which Ieroboam ordained for the high places what followes let him alone that is have no communioÌ„ with him either in his false ministerie or other idolatrie Often do the Prophets Christ and his Apostles forbid men to heare those which thrust themselves into ministeriall offices not beeing sent of God and from the Church Secondly the reasons 1. To communicate in a false ministery is to doe a vaine worship and therefore vnacceptable altogether to the Lord. 2. In this men doe abet the party in his sin and so make it their owne by imputation and inwrap themselves in the same guilt with the offender 3. God hath promised no blessing to his word but in his owne ordinance though I confesse he may yea and doth grant oft times that through his infinite goodnesse which no man can chalendge by an ordinary promise 4. To doe otherwise is to rebel greivously against the Lord and to vphold what in vs lyeth that which the Lord will consume therefore as no good subject should assist or communicate with any person in the administration of civil justice to the Kings subjects no not though he administred the same never so legally justly impartially except the same person had a commission from the King so to doe so neither ought the subjects of Christs Kingdome to partake with any person whatsoever in the dispensation of any spirituall ordinance though in it selfe never so holy without sufficient warrant and commission from the most absolute and sovereigne King of his Church Christ Iesus 5. Such as have spirituall communion in a false ministery doe embrace the bosome of a stranger and so committ spirituall whoredome against the Lord. 6. Christ setteth it downe as a property of his sheepe to be observed that they follow not strangers but flee from them for that they know not their voyce Thirdly the Learned generally doe affirme this same thing Parâ—â—s in his Commentary upon Mathew sayth that all those without doubt are to be taken for deceivers who take vpon them the office of teaching without a true calling and a little after he sayth that so much being discovered a Christian must shutt his care against them and fly from them as from wolves Musculus on the place sayth the like One note of a false Prophet is that he comes not beeing lawfully called and sent and whereas Christ bidds us to beware of such he meanes sayth he that we should not heare them but avoyd them as most certaine plagues Cope a learned minister in France speaketh as much and gives this reason for it because they destroy both bodies and soules of as many as either beleeve or reverence them And thus much is acknowledged of the Papists For thus they write whosoever taketh vpon him to preach without a lawfull sending breaketh in by force or favour of men and by humane Lawes he is a theef and a murderer And how men are to walke towards them they shew in another place of that booke In matter of religion in praying reading their bookes hearing their sermons presence as their service partaking of their Sacraments and all other communicating with them in spirituall things is a great damnable sinne to deale with them And heere it is to be observed that Mr. Cartwright on this place in Answere to the Rhem. Test. grants all this to be true Other Testimonies I could alleage but it needs not For the Nonconformists affirme as much We may not say they adventure to goe vnto him for those things which he hath no commission to deliver Another sayth that whosoever preacheth by an unlawfull calling ought not to be heard although he speaketh the truth no more then the devill was to be suffered although he professed Christ As the firmenesse of the seale standeth not in the print or forme it maketh
himselfe that he communicate not with the evils of the time induring patiently what it shall please the state to inflict vpon him 2. In cases of this nature grace is best tryed for as the skill of a mariner is most seene in a tempest and the courage of a soldier in a fight so our faith sincerity obedience c. Is best discerned by the care which we take to leave such sins and practice such dueties as lie most open to afflictions 3. We have a promise that all things shall worke together for our good therefore it we suffer for Christ our wise father will so dispose of it as it shall serve to helpe vs forward in the holy way to life and glorie Object 6. We shall be charged with sedition schisme heresie obstinacie c. if we goe not to it Answ 1. They doe no more against you in this thing then hath beone don against our ancients and betters in former times for so were the Prophets used so was Christ and his Apostles served by the Iewes for restraining their feet from iniquitie and serving God purely 2. It is a great comfort to the godly against all the reproaches and censures of the world that their hearts are open and manifest in the sight of God and that they are able to approve before him their owne uprightnesse For such need not feare the calumniation of men who have the Lord to approve the actions which they doe 3. We have a gracious Lord and Saviour for our judge who wil reward us one day for our obedience towards him let men speake of us what evill pleaseth them Object 7. We shall quite loose the love of our friends if we refuse to joyne with them in this worship Answ 1. That love and freindship will never doe a man good which is purchased with the losse of Gods favour He hath love enough whome God loveth and whosoever is not beloved of God is in a miserable condition what reckoning soever the world makes of him 2. Thou shalt not be forsaken of Christ if thou be for his sake left of freinds Though my father and mother saith David should forsake me yet Ichovah would gather me He meaneth that God would be a father unto him so his condition should be good enough Object 8. But our feare is if we should separate our selves from this false worship that we shall not be able to beare the troubles which will follow therevpon Answ 1. If your hearts be perfect with God feare none of those things which you shall suffer For surelie he will either keepe you out of troubles or preserve you safely in theÌ„ make way thereby for your greater happinesse So long as a father carefully leads the child in his own hand it needs not feare of falling how weake of foote soever it be The Lord by the right hand of his power evermore upholdeth his people and therefore they may be perswaded that no adversarie strenght shall ever be able to plucke them away from him It remaines now that I speake a few wordes unto you which are Professors in England you see how your stinted-service devised by the Bb. and translated from the Masse is affirmed by your owne writers to be a false and forged worship and that it is even so I appeale to many of your consciences for why doe you loath to vse the same in your families but because you know it is not the incense made by fyre from the Altar of the Lord. I will purposely forbeare to relate the innumerable odious and base termes which you upon all occasions cast forth deservedly against it onely I doe exhort you to be true to your owne grounds and conscionablie to practise that which yours have published to the world If our servants doe that thinge which we forbidd them and which they know is most hatefull to us they are punished severely for it justly too The Eng. Masse you know is an abomination to the Lord and his commaundement preciselie is that you should not partake therewith Now if you will not harken to his voyce what may you feare Truely that his feirce wrath will fall heavily upon you If the Separatists onely had found fault with that booke your communicating therewith were somewhat tollerable but seeing your selves acknowledge it to be a devised service Oh! thinke how altogether in excusable this your practise is now before God In truth it cannot but provoke him to sore displeasure considering how grossely those doe mock him which professe one thing and doe another I would know what assurance you can have that God is your father seeing his promise is not to be our father but vpon this condition that we touch no polluted thing In words you confesse that Leiturgy to be an vncleane thinge can you then touch it and yet beleeve vpon good ground of Scripture that you are his sonns and daughters in Christ I spare to speake mine owne thoughts But I wish you to looke wel vnto it It may be you thinke your disliking thereof is sufficient but in truth God loves no halfe servants He that should goe and ly downe in bed with an harlot and give her the defiance sinned notwithstanding even so how disdainfully soever you either speake or write against that idol yet are you still trespassers so long as you prostrate your soules vnto it be therefore sincere and plaine in Gods matters so shall you have peace and comfort in the later end Marvaile not that I am thus earnest with you alas how can I choose the love of God constraineth mee and truely it greeves my very soule to thinke of the great number among them which are inlightened and in their owne conscience fully convinced of this truth viz. that their service booke is vnlawfull and Antichristian and yet partake in the filthinesse thereof surely these doe not consider that there is no sin in the eye of the Lord more hatefull then idolatrie for as a man will beare with much frowardnesse and vnkindnesse in his wife but not suffer her at any haÌ„d to committ whoredome so God will beare with many sinnes in men but he cannot indure idolatrie spirituall whoredome and adulterie this seldome or never escapeth some sencible and visible punishment I will here end this chapter with the words of a learned Conformists It is not enough to worship God except we give him such worship as is seemely for his dâ—itie which Paul calls gloâ—ysying God as God and if any aske what this meet worship is here spoken of it is when God is worshipped according to his will secondly with worship agreeable to his nature viz spirituall In this thing therefore Let vs deny our own carnall wisdome and cleave precisely to the word of God How vnmeet is it that fleshly wisedome which is an enimie vnto God should be a framer of his worship how vnprofitable is will worship yea how abominable to add or alter
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
and let goe scott-free and unpunished knowne Atheists Charmers Blasphemers Drunkards Fornicators Heretikes Prophaners of the Sabbath c. Notwithstanding those called Puritans which will not observe their Traditions beggarly Ceremonies shall be hurryed up downe to their spiritual courts upon every occasion and there be scorned derided taunted and reviled with odious and contumelious speaches eyed with big and sterne lookes have proctors procured to make personal invectives against them made to daunce attendance from court to court and from terme to terme frowing at them in presence and laughing at them behind their backs never leaving molesting of them till they have emptied their purses or caused them to make shipwrack of their consciences or driven them out of the Land or lastly by imprisonment starved stifled and pined them to death Thus they cherish vice correct vertue give men leave to be any thing saving good Christians Besides in these vncleane stewes all is done for mony nothing is regarded else for mony any sinne may be bought out with them but those which will not fee them shall be cursed and cast into hel for every triffle although they have done no evill at all but contrariewise for doeing that which is right and good And this is so manifest a truth as the Prelates Creatures have openlie confessed The Church Censures now a dayes doe onely touch the purse evill doers when they have payd their see returne scott free If no monie then have at the off enders with the Episcopal Sword presently at one blow they are cutt off from the Church delivered over vnto Satan proclaimed Publicans Heathens Anathema For the most ridiculous things and against every good man these brutish thunderbolts doe fly vp and downe and onely to be feared of the purse And yet this is not the greatest wickednesse which is committed by these peslilent fellowes for it is further affirmed that their learned preachers are excommunicated many times by foolish boyes No marvaile therefore their censures are not regarded and that the Nonconformists give counsell that no man should make any conscience of them for surely they are of no more effect weight or consequence then if a villaine or rogue should give sentence of death against a lawfull Prince I forbeare to mention the bawdy pleading of their Doctors and proctors in those courts and the sumners yea and Registers themselves it is so scurilous vncleane and beastly as the Nonconformists say it would greive a chast care to heare it For the Archdeacons and Chauncellours are fain to laugh it out many times when they cannot hold their countenance any longer In the writing of these things there comes to my minde a speach which a B. spake once to me in private I relating to him certaine base and inhumane cariages which they did me in his courts out of great compassion he vttered these words I pray God saith he to keepe all good men out of their hands his speach was good but in what a case is he himselfe all the while which vpholds with both hands these soule murderers their court and courses and yet in his conscience is perswaded that they are all starke naught It is not needefull that I proceed farther in this point seeing the Nonconformists doe generally affirme that their Church is still vnder the Bondage of Antichrists Government the very same false tyrannous discipline that is pourtrayed out in the Popes Canons for which cause we refuse say they to have Christ an immediate King in the immediate government of the Church so as great indignitie is offered vnto him as if some base vnderlings vnto a King should commit his beloved spouse vnto the direction of the mistresse of the stewes and enforce hir to live after the order of a brothel house I will here conclude with this argument Whatsoever is contrary to the institution of Christ and his writen word is Antichristian and is to be banished out of Church of the God But the Government by Lord Bishops with Episcopall domination is contrary to the institution of Christ and his writen word Therefore it is Antichristian and is to be banished out of the Church of God SECT III WE have heard what the Nonconformists say of their Church Government in this Section we will lay downe our conclusions from it and these are cheiflie 3. First No obedience must be yeelded to these Ecclesiast officers I say we may neither acknowledge their authority nor in any thing kind or degree partake with them in their administration but strictly avoyd the same as we would avoyd wrath and vengeance to come There is no need that I alleadge Scriptures reasons c. As before for confirmation of this seeing the Nonconformists goe with vs fully in the thing and doe affirme that men ought not to appeare in their courts neither to obey or regard their citations excommunications warrants c. Nor to receive any absolution from them in a word not to yeeld obedience to them in any one thing which comes from them as they are Bishops Archdeacons Chancellors Commiss officials c. For this were an acknowledging of them and a way to maintaine them in their vsurpation pride idolatrie covetuousnes c. Beside we should suffer men to rule then over vs at their pleasure and so not stand fast in that Christian liberty which the Lord commaunds vs to doe Moreover it is certaine a man cannot obey the Bishops Government but he must necessarily transgresse against the Lawes of the Realme and to prove this an argument may be framed thus Whosoever shall allow or countenance in word or deed any forraigne power authority or jurisdiction and more particularily of the Pope of Rome makes himselfe a transgressour to the King and to the Lawes But such as obey the Bâ— Fool. Government doe allow and countenance in word and died a forraine power authority and jurisdiction and particularly of the Pope of Rome Therefore such as obey the Bâ— Eccles Government make themselves transgressors to the King and the Lawes Both parts of the reason are evident and cleare as the light The former are of the words of the oath of Allegeance Touching the later to weet that the Prelates exercise a forraigne power authority and jurisdiction derived from the Pope We have before sufficiently proved And therefore it behoveth all the Kings subjects to looke well to this thing least they be not onely forsworne but incurre also the penaltie of the Law which is after conviction forfeitures judgements and executions due to high treason Our second inference is that the publick assemblies of England are false and Antichristian and therefore to beleft this necessarily followes vpon the former premises for if they have not the power of the censures and of excommunication but stand vnder a government which came wholy and every part from the devil and Antichrist then is their condition naught the reason is because this
say the Learned but the ministerie of the church of England is vnlawfull and Antichristian sayth Mr. Dr. Ergo it is lawfull to separate from it If the church of England hath not Christs Key she is not his house saith Mr. Dr. But the church of England hath not Christs Key saith Mr. Brightman and others Ergo she is not his house and so consequentlie to be separated from To separate from corruptions is lawfull saith Mr. Dr. the ministerie worship and Church government of England are corruptions saith Mr. Dr. Ergo it is lawfull to separate from the ministerie worship and Church government of England I doe not gather up these his arguments for any need we have of them but to put him in minde of his owne take heed For if he say one thing and doe another he may perhaps at last fall worse then vpon the quick sands of separation even into the bottomlesse pitt of condemnation And whereas I perceive he is not willing to be compared to Barrow for my part I am not willing that he should for Reverend Barrow was true to his grounds and walked conscionable in the holte order of the Gospell to which order Mr. Dr. hath beene hitherto an utter enimie but for what reason let himself looke to it I have spoken the more because of this mans insolent boasting against us and the untrue reports which he giveth forth of refuting the cheifest separatists I hope now the world shall see what abilitie he hath in this thing or otherwise all will have just cause to conclude that Mr. Dr. will speake more to his good freinds in private against us then he is willing to have publicklie knowne to receive an answer to it Our third inference is If church government be a matter of Faith necessarie to salvation as is any outward ordinance of God and wholie wanting in the Assemblies of of England then it is the dutie of all the faithfull there shaking off the Prelates yoake to erect this power and exercise the same among them I doe not mean that any private person should meddle with the affaires of the Realme but that every one in his owne person doe place himself about the throne of God leaving the abuses of the publike state to be reformed by such as have a lawfull calling thereto It is certaine this ordinance must be sett up retained and practised though Princes are utterlie against it We must not tarie one houre to exspect a new grant from men to doe our duties in the true worship of God when as we have a sufficient grant allreadie from heaven for if we doe we shall surely dye in our sinnes and our blood shall be upon our owne head The primitive Christians had not the Magistrates leave to serve God yet they did whatsoever he commaunded them Their practise is an example for us and all beleevers are bound to doe the like as often as there is the like just and necessary occasion For as the approbation of men and Angels makes the wayes of God and workes of religion never a whit the more lawfull but onely the more free from bodily daunger so neither can their disalowance make unlawfull such duties of religion as the word of God approveth nor can they give dispensation to any person to forbeare the practise thereof But because my purpose cheifly is to shew the judgement of the Nonconformists touching religious ordinances and the use and practise thereof I will therefore lay downe their words that so the reader may see how well they and we in these thinges doe accord except in Obedience The Magistrate say they is but the servant of the Lord and therefore hath no power to bind the the conscience neither can he exempt any man from obedience to God Another saith if the Law of man be wanting yet the Church must not cease from doeing her duety and exercise her power which is granted her by Christ who hath also promised his presence when two or three are gathered together in his name therefore she may entreat determine and strengthen her decrees and constitutions with Ecclesiasticall censures and punishments notwithstanding the Prince will not assent approve and ratifie the Canons of the Church nor confirme them by his lawes and fortifie them with temporall punishments M. Wing an eminent Reformist hath 9. reasons in print to prove that all persons are necessarily bound to practice perpetually the ordinances and commaundements of the Gospell although the civill Magistrate allow not thereof and because they are effectuall and weighty I will here lay them downe 1. If the onely sure way for comfort of our soules be the practice of Gods ordinances for his visible Church vnder the Gospell then we are bound to practice the said ordinances notwithstanding the Magistrate doe forbid the said practice But the only sure way for the comfort of our soules is the practice of Gods ordinances for his visible Church vnder the Gosp ll Therefore we are bound to practice the said ordinances notwithstanding the Magistrate doe forbid the said practice 2. All the Magistrates power wherein he is actually to be obeyed is onely where he commaunds or forbids from God or for God But the Magistrate forbidding the practice of this way doth not forbid from God nor for God Therefore the Magistrate forbidding the practice of this way is not actually to be obeyed 3. Where the Magistrate may not commaund and be lawfully obeyed in the Negative part of any commaundement of the first Table there he may not forbid and be Lawfullie obeyed in the affirmative But the Magistrate may not commaund and be lawfullie obeyed in the Negative of the 2 commaundement Therefore he may not forbidd and be lawfully obeyed in the affirmative 4. We cannot justifie specially the continued omission of any dutie and cheifly of the first table vnlesse we be by violence restrained from the practise thereof But to omitt the practise of these ordinances of God for his visible church vnder the Gospell because it is not tollerated or allowed by the Magistrate is a continued omission of a dutie of the first table and this not omitted by reason of a violent restraint Therefore we cannot justifie the omission of this dutie 5. It is not lawfull to omitt the dutie of charitie to releive any poore saint of God though the Magistrate forbidd it Therefore we may not omitt this dutie of piety though the Magistrate forbid it 6. If the Lord foresaw the aversnesse of Magistrates to the practise of this church Government and yet did never exempt nor dispense with the peoples omission therefore then we may not omitt or forbeare this dutie though the Magistrate doe not tollerate it But the Lord foresaw the aversnesse of Magistrats to the practise of this church Government and yet did never exempt nor dispense with the peoples omission of this dutie Therefore we may not omit or forbeare this dutie though the Magistrate forbid 7. Whatsoever
stand under that which was taken wholy from the Pope yet it may be he thought that he had said enough hereof in the Addition of his first booke pag. 26. where he repeates certaine words which had beene before printed in his reply to D. Morton If Gaius saith he had made a separation from the Church wherein Diotrephes lived whether the Apostle Iohn had been the cause of that scandall because he condemned his abuse of excommunication This speach saith D. Burgesse is the weakest pretence that could be devised and truly so it is and therefore I marvaile seeing he was tould so much that he had not either said somethinge for his owne defence or blotted it out that so the weakenesse and impertinēcy of it might never have been seen Could not D. Ames perceive any difference betweene the abuses there noted by Iohn in Diotrephes and those which are mentioned by the Nonconformists against the Church of England we doe not read that Diotrephes is said to be an vnlawfull and Antichristian minister that he had brought into the Church a devised worship had sett up a false Government yet such are the faults which the Nonconformists have found out in the Church of England I wonder therefore that the Doctor should so much overshoot himself For though we doe not thinke that it was lawfull either for Gaius or any other member of that Church to separate because Diotrephes playd the Diocesan but they were to stay and seeke his reformation notwithstanding we thinke yea and doe know of a certainty that from a church where the ministerie worship and government is vnlawfull and Antichristian we may warrantablie depart and such is our Separation by the Nonconformists Principles Thus Reader thou hast heard the most and all which Dr. Ames hath said to maintaine the reputation of their grounds charged with Separatisme now if thou considerest how effectually he hath refuted the Rejoinder in the matter of Ceremonies but contrary wise about this point of Separation how he speaks either nothing or nothing to any purpose thou mayst well perceive that in the former he had the truth with him but not in the other although it seemes he was unwilling in plaine termes to give the case away CHAP. IV. THat the ministerie worship and church government of England is not lawfullie to be joyned with we have evidentlie allreadie proved by their owne Principles In this Chapter we will speake of their Church observing still the former order that is 1. I will shewe their Tenets touching a true visible Church 2. How farre their English Church by their owne testimonie differs from and is contrary to it 3. I will lay downe our inferences and conclusions 4. Answer to such Objections as may seeme to carie most weight against them To let passe the strict significatiō of the word church and also the sundry acceptations of it concerning true visible churches the Nonconformists say that there are none but particular ordinarie congregations such Churches and such onlie they affirme God erected but as for Nationall Provinciall Diocesan they are now of human institution altogether unjustifiable by the scriptures The author institutor and framer of every true visible Church is only Christ for he alone hath the disposing of the word vouchsafing it to some and denying it to others and it is his spirit which converteth mens soules and begetteth them to everlasting life and so they become stones for this building For the persons whereof the same are constituted they ought to be a Faithfull People called and separated from the world and the false worship and the wayes thereof Such I say as keepe the Commaundements of God and the faith of Iesus for how else should the Church be the House Mountaine and Temple of the eternal God his Vinyard Kingdom Heritage and enclosed Garden the body of Christ his spcuse love sister Queene a chosen generation a holy nation a peculiar people and the joy of the whole Earth Howsoever therefore there may be Hypocrites which beare the face of godlie men in the church whose wickednesse is onelie knowne to God and so cannot be discovered by men yet in the churches of Christ there ought to be admitted no drunkard no whoremonger c. at least which are knowne because the temple of God must be kept as neere as it is possible free and clean from all pollutions and prophanations whatsoever The meanes whereby men are made fitte for this Church of God is by the word when they have well proffited by hearing the same they are then freely and of their owne accord to present themselves to the Lord that is either to joyne themselves to some true Church already constituted or by voluntary profession of faith and obedience of Christ to knit themselues together in a spirituall outward societie or body politick Now everie true particular congregation assembled lawfully in the name of Christ is an independent body and hath by Christs ordinaunce power to performe all publick worship for unto it appertaineth the covenant the worship the sacraments and all ecclesiasticall discipline having also the promises of peace love glory and salvation and of the presence of God and his continuall protection and for this cause it is the dutie of everie faithfull christian to make himselfe actually a member thereof 1 In respect of Gods institution Matth. 18. 17. in which not onely the precept is contained but a certaine necessitie of the meanes 2. In respect of the presence of God of Christ For if we wil com to God we ought then to com to that place where his presence is in a speciall manner where he is to be found of all such as secke him with the whole heart 3. In respect of Gods glorie the which by this meanes is publikely propagated and advanced For as the name of God in the old Testament was placed in Ierusalem so now it is in the Churches of the Saints although not in this or that place 4. In respect of Gods covenant and promise for those which are in the Church are directlie as it were joyned to his blessings the which are there powred forth abundantlie upon them 5. In respect of our profession for otherwise it cannot be but those evidences will be darkened whereby the faithfull are discerned from unbeleevers 6. In respect of mutuall edification which necessarily followes upon our joyning together in the fellowship of the Gospell Touching the manner and order of this joyning unto true visible Churches the Nonconformists doe describe it thus He which is to be received first is to goe to the Elders of the Church to be well informed and instructed by them and to have his cause by them propounded to the congregation afterwards he is to come himselfe into the publike assemblie all men looking upon him with love and joy as upon one that commeth to be maryed and there he is to make a profession of Faith and to be
not true religion though she profâ—sse some true and sound doctrins in regard she maintaineth many lyes and vile errours Mr. Gilbâ—e a forward minister reckoneth up above seven score grosse points of poperie remaining in their Church and many others of them have don the like as I have in this treatise manifested And I think it would aske a better witt and head then ever Mr. Dayr had to proove that there are halfe so many corruptions in the religion professed by the Eng. Anabaptists From pag 41. to 51. there are certaine reasons as he calls them to prove the Church of Eng. and their Parish assemblies true visible churches As for the first of them I deny both the Proposition and Assumption He saith Whatsoever people or nation is within the dayly voice and call of God c. the same is a true visible Church This is untruelie affirmed as I have proved before and for his speaking of it againe it sheweth the more his ignorance in the way of God For will any wise man take Lyons Wolves Foxes c. into his sheepsould sow tares or darnel in his garden plant thistles or thornes in his Orchard The Church is the Lords speepcfowld his garden orchard c. and therefore if Mr. Dayr had been so wise as he should he would not have spoken so corruptly but have given rather counsell to keepe out vncleane persons considering what the Prophet saith Holynes becommeth thy house o Iehovah to length of dayes Againe we may perceive by his wordes that he understood not the nature of a visible Church For as to the constitution of it there belongs a holie people as the matter so also a uniting and coupling of them together which is the forme whereof it consisteth As the constitution of a common wealth or of a cittie is a gathering and knitting of people together in a civill Policie so the Constitution of the common wealth of Israel as the Church is called and of the cittie of God the new Ierusalem is a gathering and uniting of people into a spiritual Policie The forme of which Policie is order as the Philososophers acknowledged calling Policie an order of a citty which Order is requisite in every administration of the Church as the Apostle teacheth and cheifly in the collection thereof And therefore next unto Faith in God it is to be esteemed most necessarie for all holie societies This was one thing for which Paul rejoyced in the Church at Collosse as for their steadfast Faith in Christ so their Order also But Mr. Dayr will have his Church without Order or Forme and what is it then but a meere atâ—xie or confuse Chaos a state onlie fitt for the devills Goates to be in which desire liberty and not for Christ sheepe which are to make streight pathes to their feet He saith there lyeth no exception against the Assumption And why so because their Pastors and Teachers are true ministers Me thinkes the man should have beene ashamed to have begd so much at one time But to let his folishnesse passe we do deny them to be lawfull Officerâ— and have brought their owne hands against them for it Secondly he writes here against his brethren yea and I thinke against his owne conscience For the greatest number of their Bb. Preists Deacons are dumb dogs ignorant asses c. such as either cannot or through pride sullnesse bread and abundance of idlenesse Sodomes sinnes will not preach and therefore it is untruely said that the people generally of England are within the dayly voyce and call of God 3. The later part of his reason is wholie against himselfe sor whereas his wordes import that the people generally of England are impenitent sinners and unbeleevers it must follow necessarily that they are alltogether uncapable of any Church estate and so much we have formerly proved Were it not a ridiculous thing to set up a house with wood and stones and afterward to take Axes Sawes Hammers and other tooles to cutt saw and fitt them for the building yet such an unskilfull builder Mr. Dayr sheweth himselfe in his whole booke For hee will have idolaters adulterers theeves conjurers murderers and any villain in the Land to be placed in the Lords spirituall house and afterward will have meanes used to prepare them for the same Not to contend about the proposition of his second argument howbeit it is verie faulty I denie the assump viz. that the people of England doe injoy and outwardly submit themselves to the true worship of God for the worship which they have is affirmed of the Nonconformists to be antichristian and unlawfull but let us heare his reason If such as both in their life and at theire death served God with the verie same worship we doe have in that worship beene saved then iâ— the worship wee now have true divine worship But the first is true therefore the second If Mr. Bradshaw had found such a reason in Mr. Iohnsons writing he would surely have called him idle head crackt braind foole c. but I leave such terms to men of his intemperate spirit and doe thus answer 2. A Papist Arminian or Anabaptist may say as much and upon as good ground and who dares denie but manie of their religion have found mercie with the Lord must it therefore follow that their worship is good indeed Mr. Dayr logick so concludeth it 2 Men may serve God with an outward worship not agreeable to his word and yet be saved for who knoweth how infinitely good hee is to his poore creature 3. It is apparent this man had a very ill case in hand that could not tell how to maintaine it but by revealing the secret and hid consell of the Lord for I wonder how he came to know who in their worship have beene saved if he should say in the judgement of charitie he thinkes thus then his argument must be of an another fashion namely that he thinkes their worship is true for otherwise it will want shape and proportion 4. It hath beene the constant practice of the godly to proove their positions by the scriptures but it is likely he saw that there was no helpe for him there and therefore onely makes use of this reasonlesse reason His third argument is foolish and carnall and both parts of it false For first it is incident to the best and purest Churches upon earth to erre and to bee deceived and therefore their sentences and approbations must be examined by Gods word 2. If the reformed Churches doe justifie the English therein they condemne greately their owne practice for in theire constitution ministery worship and governement they are as opposite as light and darkenesse one to the other and so much the Nonconformists confesse 3. Seeing the Prophets Christ and his Apostles condemne their Church their case is never a whit the better though all men in the world speake well of it 4. The
and other nations were mooved by Gods workes shewed in Egypt to go out with the Israelites notwithstanding that they should bee all taken into actuall communion with the Church it is onely his dreame and no such thing can be truely gathered from the place but the contrary is most probable as I could if there were any use give many reasons for it see Numb 11. 4. And the like may be said unto the place in Est â— 17. and this also further added how he knew if any were received into the fellowship of the Saints that the word of God was not preached unto them by some meanes in one measure or other before their admission As for the other texts namely Iohn 2. 23. and 4. 39. and 6. 26. His alleaging of them plainely notes that his knowledge was not much in these Scrip. Fort. Christ did not there coÌ„stitute any visible Church 2. The persons there spoken of were most of them members by birth of a true Church 3. Howsoever the things which hee mentioneth as miracles reports c. were great meanes to confirme the Gospel and to draw people unto the hearing of the word notwithstanding the word alone was the instrument Gods blessing going with it whereby the people were brought unto faith and repentance Ioh. 4. 42 4. But wherefore doth he instance these examples seeing they are extraordinary and therefore if it should be granted as hee ignorantly understands the places yet it will not follow that there is any other outward ordinary meanes to call men out of the world beside the word now of this ordinary meanes speakes the definition onely 5. Observe how the exception which he makes here against us serves nothing to helpe his case for if all the persons which he names were received into the visible Church and say it was by some other meanes beside the word that mooved their hearts to obey the Lord therein yet how can he proove that these were outwardly wicked and irreligious knowne to be Idolaters drunkards sorcerers mockers lyers blasphemers c. For unlesse he can manifest this if all the rest were granted yet will it not stead him a whit to justifie the state of the English Church which was erected after popery as hee could not deny of such vile varlets and uncleane creatures It is therefore worth the noting what ill speede Mr. Dayr hath still in all his testimonies and witnesses for after he hath puld them in at the window or backdoore by the haire of the head yet this is his crosse either they stand up against him or are quite dumb and speake not a word touching the point for which he brings them We heard what the reasons are why Mr. Dayrell disliked our definition Now before we come to the last part of his booke there is somthing to be said touching the manner which he layes downe of making of Churches by the sword about this he begins with a tedious comparison of one that hath children and servants which be papists and by threats will have them worship God aright thereupon they frequent the Church assemblies and seeme outwardly to be religious and are to be accounted of the visible church and yet these came not to be of the Church by the call of the word c. now may the master and father doe this and may not the magistrate c. Ans 1. Howsoever parents and masters are to use all good means that those which are under their government may be religious holy yet have they not anie more power to make them members of Gods Church if they be not under the visible covenant then they have power to give them saving grace sanctification 2. Whereas he saith these come not to be of the visible Church by the call of the word that is untrue For howsoever a person may come to the place where a Church is yet his comming simplie there doth not immediately make him an actuall member of it as he still ignorantly intimates For those of his brethren which were farre more judicious then himselfe doe teach otherwise when men doe profitt in hearing then are they to be joyned to the Church But it seemes if Heathen Turkes would have but come to his service and preaching he would have acknowledged them to be part of his flock albeit they manifested no repeÌ„tance at all If he should say no then were he contrarie to his owne saying here 3. This Similitude is against himselfe For first the Magistrate did not commaund the Subjects to goe unto Churches formerly gathered and there to be prepared by hearing but forded them to be members they beeing altogether and every way most unfitt 2. The worship which they did was not according to Gods word but after the traditions and devises of men 3. They neither outwardly seemed religious nor renounced Poperie nor professed true religion but in all this plainely shewed the contrarie as we have before proved by their owne writings After this he makes a long narration to justify this compulsion by the practise of the â—ings of Iâ—dah now this point by others hath beene so fullie answered as one would thinke that Mr. Dayr should never have had the forehead once to have named it except he had been more able to refute their arguments For answere to it I deny that there is any true proportion between this Example and the thing unto which they doe apply it 1. The Iewish Church was nationall but such are none now under the Gospell neither Provinciall nor Diocesan as the Nonconformists doe say and prove 2. Howsoever Iud. .h fell fearfully into sinne yet by vertue of the Lords covenant with her forefathers faithfully on his part remembred and kept remained still the true Church of God and was not as Israel quite broken-off and therfore the Magistrate compelled not the people to be members but to perform the duties thereof they beeing members truly before Indeed if either Hezechiah Iosiah Asa or Nehemiah had forced the Fdomites Aegyptians Babylonians c. into the holy Temple and there to have sacrificed to the Lord it had been something like unto their practise For the English nation coÌ„sisting of many sheires citties townes and villages was never within the Lords covenant holy in the roote as Iudah was Howbeit it may be many hundred yeares past there were some true churches planted in the Land by the preaching of the Gospell and obedience of faith 3. The ministerie worship and church government unto which Iudah submitted was the Lords and the contrarie abolished by her good Governours as the reader may see by these scriptures But neither in the beginning of King Edwards or Q. Elizabeths raigne was there such a course taken but the selfe same false ministerie worship and church government left to stand which the Romish beast had before devised and is at this day used in his cursed Kingdome onely some few faults put out and this themselves when
they write against the Hierarchie doe avouch boldly 4. If we consider the Preists and people of the Iewes it will appeare evidently that there is no agreemeÌ„t or liknesse in the coÌ„parison For these separated themselvs froÌ„ the filthines of the heathen of the land confessed their sinns humbled their soules by fasting and prayer before the Lord sanctifyed themselves prepared their whole heart to seeke God made a covenant with him frejoyced at the oath kept the passover with joy But the English at first in every particular were much unlike these people as appeares by the great rebellions which they made in many places because they thought that their idolatrous service should be put downe Yea so unwilling were they to leave their idolatrie as the Magistrate was saine to informe them by a proclamation how they did mistake his reformation It seemes to you saith he speaking of their Mattens and Evening song that you have a new Service now indeed it is no other but the olde the selfesame words in English which were in Latin saving a few things taken out so fond that it had been a shame to have heard them in English c. If therefore the Service in the Church was good in Latin it remaineth good in English for nothing is altered but to speake with knowledge that which was ignorantly before uttered To be short I would have them once to tell us where they have learned to inforce and constraine men to be members of their Churches I thinke they will not finde a president for it in the world unlesse they take it from Mahomets doctrine who taught that men should be compelled to the faith by warre and sword For all reformed Churches practice otherwise There are no swine and dogs driven in among the Godly but whosoever joynes comes freely and voluntarily to them sometimes Mr. Dayr and his brethren are all for these Churches but when they see that their owne standing must needes be naught and foule if the others be justifyed then they will call back their words againe and plead corruptly for themselves Mr. Dayr hath one string yet left to his bow the which if it should be broken too then all the shooting would be mard Be it granted saith he that all our parish assemblies were at first no true Churches c. yet notwithstanding now they may be and indeed are true seeing that ever since above fifty yeares we have beene partakers of the true word and Sacraments and many of us effectually called thereby and to drive this nayle into the readers head he layes downe a similitude thus There are many men in a house but gotten into it not through the doore whereby is the ordinary passage into it but by some back doore or through the window or haply at some breach violently made into the same house were it not extreame folly or rather madnesse because of this manner of entrance to deny the inbeing of the aforesaid men in the house Answ A man fallen into the water will rather catch at a mote theÌ„ willingly sinke it is just so with this Mr. Dayr being loth to fall under the controversie which inconsiderately he took up he talks of this thing and that the which if they should be judiciously weighed would be all fouÌ„â— as lâ—ight as vanity To reply breifly for it is not worth a long answer First if their Churches were false in the Constitution then are they so still because they stand in the very same state and have not repented of the evill thereof neither since have entered into any visible covenant with God by publick and voluntarie profession of faith If two persons should make an adulterous covenant who would deeme them to be Lawfully man and wife so long as they stood by vertue of that false agreement which they made at first together 2. Their having of the word and Sacraments proves no more their Churches to be true then doth a true mans purse in the hand of a theife prove him to be an honest man As the Lords Vessels were of old in temporall Babilon so are there sundry of his Ordinances now in spirituall Babiâ—â—n and therefore the Papists can say the like and all other Hereticks if any should reply but these have the word preached in an vnlawfull ministery and the Sacraments vnrightly administred I answere the same may be said of the English assemblies as the Nonconform have soundly proved 3. What their obedience is the reader may partly guesse by comparing their profession and practise together The former is shewed in this treatise and what the later is all may see it at home by their doings in England As the Prophet said of Israâ—l let them lift up their eyes to the high places and behold where they have not plaid the harlot I could give many instances to shew what small cause they have to boast of their order and manner of walking For first they are not a people separated and called from the world a dutie much urged in the scriptures and practised allwayes by the saints 2. They are not free but stand most slavishly under strange Lords expresly against Gods commaundement 3. They worship the Lord not in the sincere order of the Gospell but after an Idolatrous and Popish manner which is a fearfull and crying iniquity 4. Add hereunto the knowledge which many of them have that these things are evill It is the saying of King Iames that the Puritans are the founders and fathers of the Brownists the later saith he only boldâ—y putting in practise what the former doc teach but dare not pâ—rforme For what end he wrote this I let it passe but the words in part are true Our separation from the Church of England is by their grounds certainly good and lawfull and therefore they say and doe not Now what the reason of it is I know not unlesse to enjoy libertie pleasure profiâ—t freinds credit and such wordly respects I doe omitt the fearefull apostasies which sundry of them have made from that obedience unto which they were come some for wives others for riches and many to avoyd persecution for the crosse of Christ Besides whome doe they take for greater enemies then the Separatists And why because as the King said these boldly put in practise what they doe teach but dare not performe And for this verie thinge many of us have receaved most greevous injuries both from their tongues and hands but the Lord forgive them for it 4. Be it granted that som of them are effectually called what then doe these make all the rest holie not in the least for as a handfull or bundle of corne shuffled into a feild of weeds though in it selfe it may retaine the same nature yet cannot make the feild a cornefeild so neither can a few good Christians sanctifie the whole lump of the idolatrous vile multitude in the Land and make them to
Archbb. and Bb. are Commissioners and visitors in causes Ecclesiasticall vnder the King Answ The Magistrate hath no authority from God to set up such Officers which shall take into their hands the rights and priviledges belonging to the whole Church and therefore whereas he attempteth both here and in pag. 35. 36. to justifie the Hierarchicall Government and by this reason viz. because they take it from the King I desire the reader to compare with this base stuffe their former principles and consider whether there be not probable reasons to think that he sinned herein fearefully against his knowledg and conscience But to the point in hand is not here witt to dispute by ifs thoughs Now I am not of Mr. Bradsh merry dispositiō to laugh at anothers fault But truly if a man were so disposed his sillie and childish wordes would give him often occasion enough For suppose a Papist should argue as he doth What if one should hold that our Archbb. and Bb. be Pastors or what c. would not every one that seeth it say there is in it neither ryme nor good reason If therefore he had not meant a meere gulling and mocking of the world he would not have taught men to hold this thing and that or what they would without any reason and ground but have shewed first by the word of God that the opinions were lawfull and good which he counselled them to embrace After this he tells us that some of their Preists and Deacons are Pastors som Teachers but I have proved the contrarie and therfore both now hereafter doe purpose to let his idle repetitions passe onely if I may without offence aske a question of them seeing Mr. Bradsh makes here this distinction and doth oftentimes justifie the whole Clergy by what names or titles soever they be called I would willingly therefore know of what kind their dumb ministery is whether these Sr. Iohns be Pastors or Teachers for if they be true ministers one of these they must be necessarily Mr. Bradsh haveing a great desire to justifie their Deaconrie howbeit he knew that his brethren had condemned it for a false office as they have it in their assemblies demaundeth of us whether Magistrates may not require some things of Teachers not required by the Apostles Answ Yes forsooth but if they require before a man shall be a Teacher that he enter into the ministery by an unsawfull and Popish vocation and shall execute afterwards the same in an idolatrous manner If he in all this doe obey them he must needs therupon become no true minister and such is their cause by their owne confession And therefore the question as he propoundeth it is deceitfull and impertinent Lastly he excuseth their Preists which obey the Bb. what obedience saith he doe they promise to Prelates but onely in things that they shall judge honest and Lawfull and not repugnant to the word of God If this manner of arguing be good what corruptions so abominable but may get contenance Vnder such pretences any Heretick may maintaine the grossest errours which he holds and practiseth But to let passe any further answer I desire the reader to take knowledge that none of the Nonconformists have more effectually condemned their Popish Ceremonies than this man for he hath by many arguments proved that the use of them is very sinfull notwithstanding behold his forehead how in his writing here against us he seeks by flattering speaches to justifie the very practise which he professeth in his writing against the Hierarchie to be unlawful idolatrous antichristian I may well use the words which they speake against the Conformists We abhorre this hypocrisie and leave such temporising vnto those which are content to make themselves the servants of men But it s true as one saith Extremitie drives men vnto hard shifts Here Mr. Bradsh bestirreth himself to prove their ministery good by the Scribes and Pharisees but this example will not helpe him in the least For first howsoever they had new names and in many things were very corrupt yet they sate in Moyses Chaire that is came rightly and Lawfully to the Leviticall and Preistly Offices which they executed in the church of God But their ministers as we have shewed it under their owne hands doe want this true calling and therefore the comparison holds not It is possible that two persons liveing in adultery may in sundry respects be no worse then some which are truely married Is their state therefore one not so and why because the former wanted a right comming together So in this cause in somethings I am perswaded their ministers are not worse thā the Pharisees as in pride covetuousnes hypocrysie persecution of the saints c. yet neverthelesse their standing in respect of the ministery is not as good as the Pharisees because as I said before they have not a true calling thereto which the others had 2. I cannot thinke that Mr. Bradsh should be so ignorant as in this place he makes shew of For his words import that the abilitie which the Pharisees had to expound the Law argued them true ministers But this is false for that and indeed that only which argued their office to be true was the Lords institution in setting the Tribe of Levi apart for the holy administratiōs of which Family were these so many as were imployed in and about the service of the sanctuary 3. If the preaching of the word and administration of the Sacraments be sufficient to argue a true ministery then are not onely many Papists Preists but other vile Heretickes and excommunicates Lawfull Pastors and Teachers for so much they can doe The truth is his arguing is no better then if Ieroboams Preists should thus have pleaded Those Preists that teach Iacob Gods judgements and Israel his Law that put incense before the face of God and burne incense upon his Altar are true Preists But these things doe we therfore we are true Preists If they shall say the assumption is untrue the like say we of their cause 4. Howsoever he often undertakes the defence of all their ministers yet here he leaves the blinde Preists in the ditch And indeed this is the manner usually of them they are so shifting up downe as a man knows not where there home is nor when to find them there for some time the whole Clergie is pleaded for when they are beaten thence then they fly to their best ministers when they cannot defend them any longer then we have an howers talke of their gifts and services Thus as a man that sitteth uneasie is ever stirring to fro till he be out of his place so doe they shift and shift till they be cleane out of their arguments matter If they thinke I speake beyond my compasse let them once pitch and insist upon any one of these grounds without starting joyne issue with us and come to the