Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	form_n	lawful_a	set_a	2,091	5	11.0014	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92173	A most grave, and modest confutation of the errors of the sect, commonly called Brownists, or: Seperatists. Agreed upon long since by the joynt consent of sundry, godly, and learned ministers of this kingdome, then standing out and suffering in the cause of inconformity; and now published in a time of need, for the good of Gods Church, and the better setling of mens unstable mindes in the truth against, the subtile insinuations, and plausible pretences of that pernicious evill. Published by W. Rathband, minister of the Gospell.	Rathband, William, d. 1695.	1644 (1644)	Wing R299; Wing M2893; Thomason E31_11; ESTC R209828	84,262	92

the Church by no other meanes then by the ministerie of the Word preached So that if this were a good reason against other particular members or whole families yet it cannot justifie a separation from all seeing wee have manie that by the preaching of the word of God were converted and gathered Fourthly This being proved that there was a true Church in the Land before Her Majesties Reigne Fourthly though the meanes used for the gathering our Church had not beene sufficient for the first calling a people to the faith yet were the sufficient for the recalling of the people that had fallen from the faith which formerly they had professed the question must not be whether the meanes she used were the right meanes for the calling and converting a people to the faith but whether she tooke a lawfull course for recalling and reuniting of Her Subjects unto those true professours whose fellowship they had forsaken this was the course which Jehosaphat tooke (a) 2 Chro. 17.8 who to gather the Church which was divided sent preachers into sundry parts of his Kingdome and appointed Noble men to accompany and assist them by countenancing their ministery and compelling the people to heare them This course also did Iosiah take who having abolished Idolatry compelled all his subjects to the service of the true God (b) 2 Chr. 34.33 2 Chro. 14 4. 2 Chro. 15.13 Thus did Asa use his authority in commanding Iuda to seeke the Lord and to doe according to the Law and Commandement and threatning them with death that should resuse So did Hezekiah by his Proclamation bring divers of Israel to Ierusalem who were before separated from the Church of God (c) Chro. 30 12. Fifthly Whereas they say that at the beginning of her Majesties Reigne the people should have beene required with solemne oath and covenant to renounce Idolatry and to professe faith and true obedience to the Gospell after the example of Asas reformation Wee answer First If it had beene absolutely necessary to the being of a Church that there should be such a solemne covenant by oath to renounce Idolatrie this course should be taken in that reformation which Ichosaphat and Iosiah made as well as that which Asa made Secondly even where this oath was taken it was Gods true Church before the time of that oath and covenant made by Asa wee reade it was made and taken in the 15. yeere of his Reigne when yet his subjects were the true Church long before Secondly There be diverse congregations in our Land which in the beginning of her Majesties dayes and since have publikely professed their repentance for their former Idolatry and promised to imbrace and obey the truth as it is profently established as in Coventry North-hampton and some other places Yea we doubt not to affirme that the whole Land in the Parliament holden in the first yeare of her Majesties Reigne did enter into a solemne covenant with the Lord for the renouncing of Popery and reciaving the Gospell OBJECT II. The second thing they object against the whole body of our Assemblies is this Object The second Objection against the whole body of our Church is that it useth a worship of God which is polluted with the writings of men as read stinted prayers Answ That they communicate together in a false and Idolatrous worship of God which is polluted with the writings of men viz. With read stinted prayers Homilies Catechismes and such like which in the 24. page of their refutation they call the smoake of the bottomlesse pit To this Objection we give this answer First That it is evident by the Word that the Church hath used and might use lawfully in Gods worship and prayer a stinted form of words for we find a form of blessing the people prescribed to the Priests f Numb 6.23 24 a forme of confession to be used at the bringing of the first fruits to the Temple prescribed to the people g Deut. 26.13 15. A psalme appointed for the Priests and Levites to use every Morning h Psalme 22.1 Another to be used every Sabbath day i Psalme 92. So in the thanksgiving used at the bringing home of the Arke unto the place prepared for it by David the Church tyed themselves to the very words of 105. and 96. Psalmes k 1 Chro. 16.8 36. and as one Evangelist reporteth that our Saviour appointed that prayer which he gave to His Disciples to be a patterne to frame all other prayers by l Matth. 6 9. Luke 11.2 Object So the other Evangelist reporteth that he had them when they prayed say Our Father c. Which he would never have done if it had not beene lawfull for us in making those petitions to God to use those very words which are there prescribed Now to that they object against this that we never read the Apostles did use this prescript forme of words in prayer We answer Answ That it is absurd negatively to prove from examples of men against that which God in His Word so expresly either commanded or permitted for we may as well reason thus That we doe not reade that the Apostles or the Church in their time did baptize Infants Ergo They were not then baptized or thus We doe not read that the Apostles did pray either before or after they preached Ergo They did not Or thus Saint Paul did not marry nor take maintenance from the Corinthians Ergo he might not lawfully have done it The most Psalmes that David made as they were committed to the Church Musitians That in singing them were tied to the very words that David set downe so they were not sung as Meditations and doctrines for the instruction of the Church but as prayers unto God This is evident not onely by the manifold petitions and thankesgivings unto God that are to bee found in them but by this especially that they are said to bee sung unto the Lord. And as by that which hath beene said it may appeare that set and prescript formes are lawfull in those prayers and thanksgivings that are used upon ordinary occasions Secondly A stinted and set forme of words is lawfull even to the extraordinary prayers So it is also evident that they may bee lawfully used even in those prayers and thanksgivings that being taken up on extraordinary occasions doe require an extraordinary and speciall fervency of the spirit for which we have the example of our Saviour Christ Himselfe Mat. 26.42 44. who used the very same words three times severally b even in that prayer which hee made with all holy excesse of fervent affection And this may lawfully be done not only in those formes which we frame and devise our selves Thirdly It is lawfull to tie our selves in prayer even to that forme of words which have been devised and used by others 2 Chro. 6.41 42. Psalm 132.8.10 2 Chron. 5.13 Psalm 136.1 Psalme 136.1 2 Chron. 20.21 2

Chron. 29.30 4. A prescript forme of words bath beene some times commanded to be used in extraordinary occasions Hosca 14 3● Ioel 2.13 but in them also which we finde to have bin used by the good servants of God in former times upon the like occasions to those that befall us now So Salomon useth in the Dedication of the Temple that very Psalme which David vowed to use at the bringing of the Arke to his house and in the bringing of the Tabernacle and holy Vessells into the House of God he useth the same words of another Psalme So Jehosaphat useth the same words of the same Psalme in that excellent thankesgiving which he maketh to God Hezekiah caused thanks to be given in the same words unto God as David and Asaph had used before Yea this manner of praying and praising in set and prescript formes of words even upon extraordinarie occasions we finde directly commanded fundry times So the Prophets expresly set forth what words should bee used among the people And which is yet more we finde a set and prescript form of words to be used in extraordinary occasions appointed long before that those occasions fell out So we reade of a forme of thanksgiving Fourthly it hath sometimes beene prescribed long before the occasions fell out Esa 12.3 4. 1 King 8.47 Daniel 9.5 Ier. 33.11 Ezra 3.11 appointed to be used by the Church at Christs comming and Salomon prescribeth a form of confession to be used by the Church in captivitie which forme Daniel in the name of the Church used So Ieremie appointeth the 136. Psalme to be used by the people for a forme of thanksgiving after their returne from captivitie which was also used accordingly by then whereupon this will follow that unlesse they can take exception to the matter of our prayers which shall afterwards be considered of they may not blame us for the stinted and prescript forme of prayers we use and that if we want fervencie of spirit in our prayers That also which they object against our Catechismes is of no force for first it is lawfull to collect out of the word and to teach in order the principles of Religion the fault is to be imputed to the corruption of our owne hearts and not to the prescript formes we use Concerning the Catechismes used in our Church we answer first It is evident by the Scripture that the Church hath for the instruction of the people not only taught and deliverd the holy Scriptures themselves and tied themselves in their teaching to the very words and frame thereof but hath also ever had and used to teach abridgments summes of their principles of Religion collected out of the Scriptures and this wee thinke will be evident to such as in the feare of God and desire to know the truth shall well weigh and consider these places t Rom. 2 20. 6 17. 2 Tim. 1.13 Heb. 5.12.13 14 6 1 2 Secondly it is also lawfull to require of the hearers an account which is also thus taught And as the Scripture proveth this warrantable so reason it selfe and common experience teacheth that it is a great help in all knowledge to have short summes of that we would learne in our view and prospect represented to us and to have that in order taught that we would bee instructed in So is the Saylor holpen by his Card the Traveller by his Map and the most cunning workman by his patterne he draweth before be beginneth his worke Luke 2.46.47 Mat. 13.36 51 Mark 9.28.30 31. So he that teacheth children beginneth with the Letters and hee that buildeth an house with the foundation Secondly Thirdly the hearer may lawfully give account of the doctrine in the selfe same words wherin it was taught Fourth'y he may lawfully have copies of these principles in writing or print That wch they object against our forms viz that we conceive them not our selves but they are devised imposed by others is also of no moment for it is lawfull to use these formes not only that are in the word but such as men have devised Ref. pag. 204. It is also evident that in teaching these principles as well as in the other kinde of instructions Christ and his Holy Apostles have beene wont to require of their hearers that they should resound and give account of the principles of Religion thus taught in order as appeareth by the notation of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in all these places Luke 14. Acts 18.25 1 Cor. 14.19 Galath 6.6 as also by the practise of the Jewish Church which our Saviour by his presence approved and by his owne practifie also and which following his example some of the Apostles did Thirdly If Ministers may as wee have proved in regard of the particular state of their people collect such abridgments and require the people to resound them then it cannot be unlawfull for the people to resound the doctrine in the selfe same words wherein it was taught Fourthly This being so it cannot but be lawfull and profitable for the people to have the Catechismes and sums delivered them in writing or in print that they may the better read and learne them Seeing we may have formes both of prayers and Catechismes we see not how this can condemne the formes which wee use viz. That in compiling and collecting them the invention and such other gifts of men are used seeing there is a liberty left to the Church to doe many things that tend onely to the setting forth of Gods Ordinances as themselves confesse and in the preaching of the Word and in those prayers which they call conceived praiesr the wit memory judgment and such other humane gifts are lawfully and necessarily used especially considering that the peoples understanding and memory may bee the better helped by that they are well acquainted with them by the other If we may use lawfully as we see we may even such formes as were collected by men Secondlie It is lawfull for Ministers to use such formes as have beene devised by men of better gifts then themselves and that these formes doe not any way staine or prejudice the fevencie of the spirit then doubt we not but these forms that have beene set downe by men of better gifts may as lawfully bee used of them who throughly conceive the meaning and truth of them as those which the Minister deviseth himselfe If formes thus devised by men be found to be lawfull and profitable what sinne can it bee for the Governours of the Church to command that such formes bee used Thirdlie It is lawfull to use such good formes as are imposed by authoritie or for us that are perswaded of the lawfulnesse of them being imposed unlesse they will say that therefore it is unlawfull for us to heare the word receive the Sacraments beleeve the Trinitie and all other Articles of the faith because wee are commanded by the

Magistrates so to doe whereas indeed we ought the rather to doe good things that are agreeable unto the Word when wee know them to be also commanded by the Christian Magistrate Though we are perswaded by the former reason Yet we doe grant that in some cases conceived prayers are more fit then other to think that stinted formes are so farre from being simply unlawfull as in that in the ordinary and generall occasions of the whole Church they are many times more fit then those that are called conceived prayers Yet it is well knowne that our Law alloweth and our preachers also doe use prayers conceived which we in some cases doe judge more fit to stirre up and expresse the groanes and sighes of the spirit then those prayers doe wherein we tie our selves to prescript words But why doe wee seeke to justifie our prescript Lyturgie before these men who speake as scornefully and profanely of our conceived prayers as they can possibly doe of those which wee read For when Henry Barrow had derided and flouted those that use onely read prayers hee breaketh out into these speeches in the 37. page of his discovery that other smooth hypocrites yet as grosse Idolaters use this viz. the Lords prayer as a clause or supply to their long and prolix prayers conceived before whereby it should seeme that their hatred to us rather then to our corruptions is so great as that whatsoever wee doe will displease them Concerning Homilies this answer wee give The reasons they bring against us for Homilies is of no force That though wee thinke it is not simply unlawfull to reade in our Assemblies such Homilies as are for the matter sound and good yet in regard of the dangerous inconveniences that may come by using them by so many Ministers and Congregations in the Land doe utterly dislike all publike use of them as that we wonder that these men are not ashamed to use this as a reason of their separation from the whole Church But what if all this were granted that the use of our stinted prayers If to have a Drescript form of Lyturgie were Idolatrous yet might we be the true Church for all that Catechismes and Homilies were Idolatrous which yet wee have proved to be otherwise will it from thence follow that we are not that true Church Is this a greater corruption in the worship of God then the retaining of hie places against which there is so expresse a commandement a Deut. 12.2 1 King 11.8 9 1 King 15.14 2 King 15.4 2 King 18.4 2 King 13.6 or then the burning Incense to the Brazen Serpent b and yet it is evident that the one of these was retained in the dayes of Asa and Azariah Kings of Iudah and the other even till Hezekiahs Reigne in which time notwithstanding it is manifest there was a true Church in Judah The testimony of Scripture which they quote in the page 68. of the collection of Letters and Conferences and in the 144. page of their resutations against our prescript Lyturgie are such as either tend generally to the condemning of Idolatrie f Deut. 5.8 9. 1 Chro. 28.10 Revel 22 19. Prov. 30.5 6. Deut. 4.32 Revel 22.18 19 Matth. 15.9 Col. 2.20 23. or such as forbid us to add any thing to the Word of God To the first sort we answer that they have not yet proved our Lyturgie Idolatrie Secondly if they had yet cannot they by these testimonies conclude that therefore they that use it are not the true Church To the other sort of Testimonies this we say that we adde not our Lyturgie unto the Word of God nor make it of equall authoritie with it neither doe we use it to the same ends and purposes that we doe the Scripture Secondly Wee doe wonder with what judgment or Conscience they can blame us for adding to the word by our Lyturgie who will at no hand allow us to use as prayers any of the formes that are set down in the Scripture The reasons also against all formes of Lyturgie The reasons against all formes of Lyturgie are weake and set downe in the 43. page of the collection of slanderous Articles are fond and weake though they seeme to collect them from the Scriptures for wee have above proved that God may be worshipped spiritually and fervently even in that prayer wherein a set and prescript forme of words are used Secondly That this is no good reason the Apostles are not read to have used any set forme of prayer themselves or to have prescribed any to the Churches Ergo they did not use or prescribe any or Ergo the Church might not Thirdly Iohn 4.23 Rom. 8.26 1 Iohn 2.17 1 Cor. 3.11 12 We see not why they may not as strongly reason the spirit helpeth our infirmities and wee have received that anointing and therefore we need not nor may not use any outward helps for our consolation and instruction or for the subduing of our corruptions as this the spirit helps our infirmities c. and we have received that anointing Ergo we need not nor may not use any prescript formes of words as helps in our prayers OBJECT III. The third thing they object against the whole bodie of the Church Object The third Objection against the whole body of our Church is that we want Christs Discipline is this That we want that discipline and order which Christ in his Testament hath appointed for the government of the Church for neither have we say they the power to binde or to loose nor those officers by whom the censures of Christ should be exercised Yea saith Henry Barrow in the 160. page of his discoverie You have not any one thing order or administration according to his Testament And in the 188. page such places of Scripture as make expresse mention of Christs discipline as Rom. 12. 1 Cor. 15. and 12. 2 Cor. 2 Ephes 4. 2 Thes 3. and 1 Tim. 5.1 are not saith he suffered so much as to be read in the Church much lesse to be sincerely expounded from these premises see what a conclusion he in the 27. page of his discovery inferreth without the power saith hee and practise of the diligent watch of every Member but especially of the Elders the Word of God is made an Idoll the Sacraments sacriledge unto us and all things we do odious and abominable unto the Lord. To this third Objection this answer we give Answ The first part of Christs Discipline which is most subst intiall we have 1. For the works and duties which hee would have performed in the governmēt of his Church are all one in our assemblies Discipline not exercised rightly First whereas the discipline of Christ consisteth in two things viz. what works and duties Christ would have performed for the ordering and government of his Church and by what persons and Officers hee would have these duties exercised We affirme that for as much as all these

It is well knowne not only that many of our Ministers are usually called by such names as the Scripture giveth but also that the Law of the Land in the book of conlecration giveth us the name of Pastors Teachers and Rectors Thirdly Though the names objected against us have beene used by the Papists and therefore are very unfit to bee given to the Ministers of the Gospell Yet see we not that either by their originall or use they have any such contagion in them as should poy son and infect all the offices and duties whereunto they are applyed Fourthly Fourthly Especially seeing they are imposed upon us we delight not in them Gen. 41.45 ●●or 1.7 8. Though there names were of themselve of Antichristian original and use Yet if they be imposed upon any such as take no pleasure in them we see not how they can any wait 〈◊〉 pollute them and their offices then Ioseph and Daniel were polluted by 〈◊〉 and Idolatrous names that were given them or than private Christians are made the worse by the odious termes of Precisians Purity 〈◊〉 is Martinists or then our brethren themselves are by the names of Brownists and Barrowists which they so usually are called by and so much dislike Fifthly Fifthly Our Doctrines may bee good though wee were all called by and did delight in those names Matth. 23.2 Their third reason that we are called to read stinted imposed prayers if neither the Law nor the people did give us any other names then such as are popish and we also did glory in them our selves Yet makes this nothing to the condemnation of our office and doctrine seeing that though the name of Pharisie were not of divine institution Yet Christ Himselfe giveth approbation to the office of preaching which they exercised Their third reason against our office and function is That we are called to reade stinted prayers that are devised and imposed by men Concerning which they say page 62. of their discovery to the Booke of common prayers all the Priests of the Land are swonn to use it in manner and forme prescribed and in the booke ●s in 〈◊〉 the whole form and substance of their ministr●●●●e and in 〈◊〉 3. 〈…〉 book of common prayer is the very ground worke of their faith 〈◊〉 and Ministerie and in place 〈◊〉 them of the Word of God And in the 64 page the Word of God may not be taught but when th●● booke hath first ●een●read and hath had the preheminence To all which was give this answer Is also insufficient for a prescript form of prayer is lawfull Secondly even though it be imposed First that a see and prescript forme of prayer may lawfully be used as we have proved already in our answer to their second objection against out Church Secondly If to have a prescript forme of prayer is lawfull in it selfe we see not how this should make it unlawfull that it is prescribed by the Church authorized by the Christian Magistrate for which we also referre our selves to that answer wee have already given to then second Objection against our Church Thirdly though that by statute the Ministers bee commanded to read prayer Yet doe we denie that is enjoyned as any e●●entiall part of our office seeing that in the f●●●ie of ordination appointed by Law there is no such thing 〈◊〉 of us 〈…〉 are there only charged with the preaching of the Word prayer and 〈…〉 of the Sacraments and discipline of Christ And that statute which ratifieth the Communion booke respecteth of the substance of our Office but order onely and uniformiti●● Neither doth any Law of our Land deny him to be a true and lawfully Minister which preacheth the word aright though he never reade prayers according to that booke Whereof the practise of our Church is a sufficient proofe wherein there are many Ministers allowed that never medled with that booke and many both Schoole-Masters and others by the Bishops are permitted to reade it publikely though they be not in the account of Ministers And which is more private men may 〈◊〉 Statute reable it in their private houses Their fourth reason viz. that wee are called to read ungodly prayers is also insufficient for 1. We have Ministers that read none of those prayers that for matter or forme can be proved ungodly All which proveth evidently the reading of the Booke of Common Prayer is not taken to be of the substance of our ministerie nor absolutly necessary to the being of a Minister in our Church And therefore we cannot but wonder to read those accusations which are so notoriously known to be false and slanderons in their writings who pretend such love to sinceritie and are so sharpe censurers even of the secret faults of other men Their fourth reason against the office we exercise is That wee are called to reade ungodly prayers whereunto we answer First It is most cleare that many Ministers in our Church use not to reade any of those prayers which you account for the matter ungodly and that therefore this can bee no good reason against all our Ministers Secondly Secondly none are in the ordination called and enjoyned to read such 2 Kings 16.11 If all did use to read them Yet are they not in their Ordination called to reade them as hath beene above proved so that if they reade them the fault is in them and not in the office they exercise Thirdly If they were enjoyned to read ungodly prayers and did accordingly read them this cannot make their Ministerie voyd or Antichristian for then Vriah should have beene no Priest for that he made an Alter at Jerusalem like that in all points which was at Damascus whereas it is evident that he continued the Priest of the Lord still Notwithstanding that great fault which was beyond all comparison greater than this that is in question Their fift reason against our office is That we are called to read Homilies and Injuctions and whereunto we answer First That neither do the most of our Ministers read Homilies Neither doth any law of the Land require that Preachers should read them Secondly If Law did enjoyne them to all and all did read them yet are they not enjoyned in our ordination nor accounted by Law as substantiall parts of our office neither is their any doubt made in our Land no not by them that doe presse the precise observation of Law in this point whether he be a lawfull Minister who doth not read either Homilies or Injunctions Their sixth reason against our office is That we are called to marry burie and Church women To which also we answer First That it is no part of our office whereunto in ordination we are called to doe these things Secondly as the Ministers use to blesse the Marriages that are made in our Land so make we no doubt but that it is lawfull and fit as a matter not of substance but of good order that they should not doe

A Most Grave and Modest Confutation of the Errors of the Sect commonly Called BROWNISTS OR SEPERATISTS Agreed upon long since by the joynt consent of sundry godly and Learned Ministers of this Kingdome then standing out and suffering in the cause of inconformity and now published in a time of need for the good of Gods Church and the better setling of mens unstable mindes in the truth against the subtile insinuations and plausible pretences of that pernicious evill Published by W. Rathband Minister of the GOSPELL LONDON Printed for Edward Brewster and George Badger and are to be sold at the Bible on Fleet-Bridge and in Saint Dunstanes Church-Yard 1644. The Publisher to the READER CHristian Reader touching this insuing treatise bee pleased to understand that it was compiled so as now thou hast it without any adition or alteration many yeares since by sundry Reverend and Godly Ministers of this Kingdome who in their times stood out and suffered in the cause of Inconformitie to the Ceremonies and laboured the Reformation of things then and still in part remaining amisse in our Church therein both for opinion and practise endeavouring to keepe close to the Rules of Scripture and what in them lay to eschew all errors and exorbitances both of separation on the right hand and of superstition on the left Who the men were by name is neither now necessary to be published nor in respect of them all certainely known But what sort of men they were that made it and of what piety charitie modestie and abilitie for this controversie they were the treatise it selfe by its owne light will sufficiently discover to the unpartiall and unprejudicate Reader It is now presented to publike view after so long deteinment the rather because First The Presse is now more free and open then in former times to books of this nature which doe so oppose the Schisme of the Brownists as not at all to allow of the tyrannie and corruptions of the Bishops Secondly It seemeth now more needfull then formerly through the late lamentable increase of opinions and practises of separation and the dangerous rents alreadie made and likely to bee made thereby even to the utter ruine of this Church if by the mercie of our God and the wisdome of our King and Parliament some timely and effectuall remedy be not provided Thirdly Hereby good Reader thou maist see that the opinions and practises of those that way addicted now so much extolled wondred at and greedily embraced by many under the notion of new truths and a new and further light as if some new created Star bad now appeared to the world never seene before are indeed no other for substance but the old errors and dotages of Barrow and Greenwood long since by them published and by the godlie sober and judicious in those times opposed and exploded Save that now like rustie weapons they are newly furbished and being but the same mettalls and materialls are only cast into a new mould with addition of some things more of the same sort then they expresly held mitigation of others by them more sharplie and rigorously delivered and interlasing of others more pleasing and plausible to make the rest rellish and vent the better Fourthly Hereby also thou maist perceive and take up the true judgment of the true ancient and present Non-conformists of this Kingdome in these points as from their own mouth and pen. Whereof by the help of God thou maist make these and the like uses First Thou maist cleare them in thy thoughts from the misrepresentations and imputations both of the Episcopall and Schismaticall partie Both of which would make the world believe that the Non-conformists have laid the foundation of Brownisme by their principles of Inconformity and that if this bee lawfull the other must needs bee necessary The former sort thus suggesting to lay the greater hatred upon them and the cause of Reformation which they promoted The latter sort to procure the greater credit to their owne irregular and unwarrantable courses thereby And would to God that some other brethren though of a farre better sort and such as have long groaned under their Conformitie had not beene or yet were not too credulous to such unlikely and unreasonable suggestions against their brethren 2. Thou maist see that the cause of separation may be confuted without relinquishing in one part the grounds of Inconformitie or leaning at all unto Episcopacie As the cause of Inconformitie may bee fully maintained without fetching weapons from or betaking our selves unto the Campe of Separation which thing I could wish with all my heart bad beene well observed by some otherwise godly and judicious brethren in these dayes who no sooner begin to distast and cast off their old burden of superstitious conformitie of late augmented and made utterly unprofitable by sundry other innovations but withall they begin to dislike all set formes of prayer especially in our Lyturgie as unlawfull to question their owne present standing in the ministerie as Antichristian and to abstaine from our worship especially our Sacraments as Idolatrous with other like unreasonable opinions and practises As if it were not possible for men to leape out of the Surplice unlesse also they leapt out of the Church and as if there were no middle betweene separation from the Church and true worship thereof and subscription unto or practise or approbation of all the corruptions in the same An error in some sort formerly excusable when oppression as Salomon saith Eccles 7.7 and persecution made even wise men themselves madde and sometimes in hast betweene feare griefe and anger in avoyding one extreame to fall upon another But now since that by the miraculous mercie of God the stings of those great Bees are pulled out and their hornes sawed off whereby they have so long afflicted and willingly destroyed this poore Church I say now mee thinkes wise men should looke before they leape and so warily eschew one errour as that they doe not unwarily run into another perhaps a worse Lastly thou mayest be somewhat stayed from hastie adhering or inclining to their courses of separation not onely by the Treatise it selfe but also by the consideration of the Treatisers For though no mans person whatsoever can be a sufficient bottome whereon to settle any opinion or practise in Religion but the Word of God and right reason alone yet is not these mens example or testimonie to be altogether slighted especially in this controversie wherein wee are sometimes almost deaffed with the praises of some of the seperators eminent learning pietie sinceritie zeale c. In which case I hope it need not bee offensive to any perhaps it may be profitable to some according to the Apostles example in a case not altogether unlike 2 Cor. 11.22 to oppose these mens learning pietie sinceritie zeale c. against the others Who as in all other things they were examples of holinesse so in this that they have ever not only for

is the reason it prevaileth not with any such to their seduction yet unto men of weak judgements and strong affections or of more heat then knowledge it seemeth far otherwise who are not in our judgements to bee contemned and suffered to be so headlongly carried in so violent a course but rather with compassion to be reclaimed and with meeknesse to be restored by such as are spirituall If it please the Lord to give a blessing to their labour so spent and imployed Secondly seeing this Heresie of theirs doth not only seeke to untile the House of God built amongst us nor to breake downe the walls only but even to overthrow the whole fram thereof taking away the Pillars whereon it standeth the preaching of the Word and administration of the Sacraments Yea digging up the very foundation thereof and taking Christ from us whom as they say wee preach not but denie in all his offices were the false-hood and blasphemie thereof never so apparant yet were not the labour needlesse and superfluous that is spent in confuting thereof Thirdly Seeing this cause hath been thought to be of such weight and regard that it hath brought the High Court of Parliament to make a sharp Law for the preventing of the mischiefes thereof shall it bee thought a matter unnecessary and fruitlesse for Ministers to deale withall especially where Lawes politicke can but draw the outward man to conformitie which is but Hipocrisie unlesse the Law of God be annexed thereunto for the converting of the soule and bringing the inward man to doe that inwardly and sincerely which outwardly it performeth Lastly Wee have the examples of diverse Learned and godly brethren to warrant our doings and to perswade us of the necessitie of this labour who either by commandement from authoritie or of their own motions by occasions offered unto them have dealt not only by disputation and conference but also by writing and printing for the suppression of this Schisme and reclaiming these men For the persons against whom wee write though we hold them all to be in a dangerous estate wee are loath to say in a damnable estate as long as they continue in this Schisme and have cause to feare that Sathans subtilties abusing the gifts that are in them and drawing them to pride and conceit of themselves hath hardened some of them so in their Schisme that they will hardly be reclaimed yet hope we that as many of them have been brought backe againe to the Church who straied away with them so the rest may in time be brought to a sight of their owne error by good meanes effectuall thereunto such as God hath sanctified to that end and promised to accompany with the gracious assistance of his holy spirit This labour therefore of ours we trust shall not be in vaine but have that work in them for their recovery by the blessing of God If God vouchsafe us not this favour to be happy instruments of their good yet doubt we not but he that is witnesse unto our Consciences how we long after their salvation yea even from our hearts roots will be our strength and our judgment and worke shall be with him though they bee not gathered But if it be remembred that our labours have beene bestowed Esay 49.4 5. not only to raise them that are fallen already but also to stay them that stagger and strengthen them that stand upright though it should be utterly unprofitable unto the former sort yet being likely to prevaile with others to their benefit it cannot but be acceptable unto God and comfortable unto our selves and so neither superfluous nor unnecessary This now only remaineth Christian reader that before we commend this treatise to Gods blessing we advertise thee of two things needfull for thee to know First whereas to many rash and hot spirited men it may seeme that wee have dealt in this cause too remisly so that wee have justified the corruptions of our Church as hath beene objected against others heretofore We answer that our dealing may well indeed seem too remisse whilst the reader shall compare it with over bitter untrue yea and slanderous biting and invectives of our Brethren but being compared with it selfe and with our Church as in it selfe it standeth we hope it will appeare sure wee are that our knowledge wee have not justified the least thing therein worthy to be condemned Secondly whereas the worke is somewhat long and therefore somewhat wearisome to the Reader Know that we desired to be much more briefe therein then wee are both for that not the reading so much as the writing of it out by them that after the reading of it may desire it must needs be tedious as also for that fewer words and reasons might have as well satisfied the learned sort but whereas our desire is to satisfie the simple as having more need by framing divers answers unto the arguments and proofes which we confute and to make them plaine to their capacity and understanding wee could not vse more brevitie without more obscuritie And thus we commend thee to God and to his blessing upon the reading hereof that it may be a meanes to teach thee to discerne the things that differ and to keepe thee from thy being overmuch just lest thou become too wicked Amen A Collection of the chiefe Heads of this book I. Certaine exceptions they take and faults they find withus viz. With our I. Church in generall and the whole frame of Our Assemblies which they affirme to bee false and Antichristian because 1. They were not rightly gathered pag. 8. 2. They communicate together in an outward worship of God that is polluted with the writings and inventions of men pag. 12. 3. They want the true discipline of Christ page 17. 4. They submit themselves to false and Antichristian discipline page 19. 5. They obstinately continue in the aforesaid wants and corruptions having beene convinced page 21. II. Ministers whom they affirme to bee false and Antichristian 1. The Office whereunto we are called is not that which Christ hath ordained but that which Antichrist calleth his Priests unto page 28. 2. Their entrance is not according to Christs Ordinance but also Antichristian p. 34. 3. Their administration and exercise of their office is not according to Christs Ordinance but Antichristian formes of prayer p. 39. 4. Their maintenance is Iewish and Antichristian viz. by tythes c. pag. 42. III. People and the private members of our Assemblies whom they say to be such as no true Church can consist of 1. Because they are not a separated people from the world pag. 50. 2. They are not Saints faithfull pag. 51. 3. They tollerate the openly prophan p. 52 Two certaine conclusions which they inferre upon the foresaid exceptions viz. 1. Therefore the Assemblies wee separate from are such as the Scriptures doe warrant us to separate from pag. 57. 2. Therefore the Assemblies we joyne unto are such as the Scriptures doe warrant