he will not vouchsafe his speciall presence unto profane companies which joyne themselves together and therefore let it be farr from all men to prepare a place for him with such trash or to defile his holy things with such uncleane persons or to offende his nostrels with the stench of such sacrifices The reasons upon which our proposition is grounded are these 1. All wicked men are forbidden expresslie by the word of God from meddling with his covenant or ordinances Now if men to escape temporall punishment are affraid to transgresse against the Lawes of worldly Princes Much more fearefull should they be to breake his who is the King of Kings and will inflict for it upon their soules and bodies torments eternallie 2. That which destroyeth a Churchâ— and makes it either to become a false Church or no church at all cannot be a true Church or be true matter wherof it is made but men visiblie wicked and prophane make the Church a Synagoge of Satan Babylon Sodom Aegypt and so to be spued out and removed 3. It is against sence and common reason that a Church should be constituted of vnholie People For as in a materiall house the wood and stones must be first prepared and then laâ—d orderlie in the building So in the spiritual men and women must by the word of God necessarily be first reformed before they are any way fitt to have any place therin 4. They which have no right to the holy things of God in the church are not to be admitted into it neither is that Church which is gathethered of such persons rightly constituted But men of wicked conversation have no right to the holy things of God in the Church and therefore that Church which is gathered of such is not rightly constituted 5. They cannot performe the services and duties of members for they are spirituallie dead If a master will not covenant with one to be his servant which hath in him no natural life much lesse c. 6. They have not Christ for their head and therefore cannot be of his bodie For as in the natural bodie there must be first a natural union of the parts with the head before there can be any action of natural communion between the head and the members or one member and another So in this spiritual bodie the members must be first united with Christ the head and become one with him before they can any way partake in his benefits or have communion one with another as members of the same body under him the head 7. They are altogether uncapable of this covenant For as a woman which hath been once a wife cannot mary againe with another man untill her first husband be deceased or she from him lawfullie divorsed so neither can these be maried to the Lord till they have mortifyed their corruptions and put the world and Satan away unto which before they were as it were maried 8. The Godlie and wicked are contraries guided and led by different causes Now two contraries are not capable of one and the same forme Thirdly for this we have the judgment of the learned also There must be saith Molierus a profession of true religton and obedience yealded thereto at least outwardly to become a member of the visible Church Beza saith He is rightly joyned to the church which separates himselfe from the wicked Paul calls the Romans Saincts saith Aretius to put a difference between their former estate wherein they lived which was unholy and impure and the condition to which they were now called Piscator affirmes The matter of a particular church to be a companie of beleevers Mr. Iacob in his definition of Christs true visible Church saith that those which joyne in a spiritual outward society or body Politick together must be a faithfull people Mr. Bradshaw saith they must be a people called and separated from the world and the false worship and wayes thereof by the word The same speaketh Mr. Attersoll and alleageth these Scriptures for it Gen. 4. 26 and 12. 1. Iosh 24. 2. 3 23. 7. 8. Num. 6. 2. Lev. 20. 24. 26. Ioh. 15. 19. Act. 2 40. 41. I could name many others which write the same thing but there is no use thereof Onelie it cannot be amisse to shew how the Church of England makes this an Article of her Faith as the Prelates have published it in her behalfe The visible Church of Christ is a congregation of Faithfull men in the which the pure word of God is preached and the Sacraments dulie be ministred according to Christs Ordinance in all those things that of necessitie are requisite to the same Thus the Proposition beeing proved and the assumption acknowledged to be true the conclusion must needs stand firme viz. that the Churches of England are not true visible churches rightly gathered and planted according to the Scripture and therefore by necessarie consequence lawfully to be separated from Before I end this point I will here lay downe some few Syllogismes intyrelie made up betweene the Inconformists and Conformists all concluding the forenamed position That Church which hath not a Lawfull ministery is not a true visible Church But the Church of England hath not a Lawfull ministerie Ergo the church of England is not a true visible church The proposition is affirmed of the Conformists as Burton Sutcliffe c. The assumption is granted by the Nonconformists as we have in the first chapter largelie shewed The true visible church of Christ is a society of beleeving and Faithfull people and a communion of Saints so say the Conformists but the church of England is not a society of beleeving and Faithfull people a communion of Saints thus write the Nonconform see p. 169. c. Ergo the church of Engl. is not a true visible church The true church is the Kings daughter described in Psal 45. But the church of England is not the Kings daughter so described Therefore the church of England is not the true church of Christ The Proposition is laid downe by the Conformists wherby they prove Rome a false Church The assumption is the Nonconformists For if they say the truth their members have not those qualities belonging to the Kings daughter neither their Preists nor people See pag. 15. 16. 39. 137. 169. 170. The true church of Christ is the Flock of Christ but the church of England is not the true Flock of Christ Therefore the church of England is not the true church of Christ. The proposition say the Conformists is undeniable Son 1. 6. 7. Act. 20. 28. Ioh. 10. 16. The assumption is proved by the Nonconformists Principles compared with Ioh. 10. 3. 4. 27. Christs flock heare his voyce and know it follow it but the Church of England submitting to an vnlawfull ministerie worship and discipline heare not Christs voyce nor know nor acknowledge nor follow it but
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
consent of a true Church and such were those of whom Mr. Bradsh speaketh if there be any truth in his relation 5. If some do swerve from some observances which the Law requires yet is not their calling hereby the more true and lawfull for if Monkes and Friars do not keepe sometimes all their rules and orders yet are they notwithstanding the divels and Popes officers even so c. 6. Though their Law intend not such a proper priesthood as was in the Iewish Church nor as in all respects is now under the Romish beast yet this helpes nothing their cause seeing it both tendeth and establisheth such a ministerie as by their owne confession is directly against the word of God 7. Touching their Parsons Vicars Stipe ndaries Chaplins c. wee have prooved from their writings that these names and offices come wholly from the divell and Antichrist and therefore his pleading for Baal is altogether here unusefull as to say All is one kinde of ministery and in this respect they are Parsons and in that respect Vicars c. for as much may a Papist say of their Parsons Vicars c. and as true too If therefore he would have justified these men he should first have manifested that his brethren have notoriously slandred their ministery so have taken quite away their reasons by shewing better and not needlessely to bring in a tale which neither helpes him nor hurts us 8. His conclusion is piâ—tifull for instead of satisfaction he leaves his Reader more doubtfull then before in regard of an exception which he makes thus If they duely execute the same meaning the office of true Pastors now what if they doe not this as indeed they doe not what be they then To this he saith nothing neither will I inferre any thinge but leave it as a Quaere to be answered by him which shall next write in the behalfe of Mr. Bradsh Before I make answer unto the particular things in these pages I will lay downe some generall observations touching the manner of this mans writing both here and in the rest of his booke 1. Haveing nothing with any shew to object like a bold sophister he makes a flat denialls of expressed truths as thus I say it is false I deny it c. as if the weight of an argument were sufficiently removed by empty denials 2. His proofs are allwayes beggarly I sayes or ifs and may be soes and doth not in all his writing either directly or by sound consequence from the scripture confirme any one thing whereof he speaketh 3. Although in the course of his life he made shew to be a great enimy of the Bb. and their traditions yet now against us he standeth to maintaine the vilest abominations in their Churches 4. Such corruptions as the Nonconformists generally have condemned he basely here justifieth and by the same carnall and corrupt reasons which the Prelates use to doe so that his writing is not more against us then against themselves and therefore it concerneth them as much as us to set forth an answer unto it 5. As Mr. Dayr in his booke hath shewed much ignorance and contradiction no lesse hath he great hypocrisie in pleading for such evills as some which knew him doe well know that his judgement of them at least of many of them was wholy otherwise It is true the report goes that he was not the proper author of it but another did it and gott him to father it This may be so and it is probable enough notwithstanding Mr. Brandsh evill is not the lesse if he should suffer any one as the Asse did Balaam to ride upon him for to curse the Israel of God Now to answer the things particularly Answ 1. When we know what those accessarie parts bee which true Pastors and teachers may have of their offices callings and administrations not ordained by Christ we will speak more of that point in the meane time they may doe well to consider that they want not the accessarie only but indeed the substanciall and essenciall parts of true offices c. this they theÌ„selvs doe not barely say but soundly prove to coÌ„fute this Mr. Bradsh hath nothing in all his writing and therefore their owne arguments must needs stand in force untill they doe revoke them and bring better to the contrary 2. Whether the Prelates be ordinarie or extraordinarie ministers it is not material and therefore the distinction is idle and impertinent For if their office and calling be false devilish Antichristian c. as the Nonconformists say we will give Mr. Bradsh leave to place them in what order or degree he will and yet his cause shall be never the better by it but observe howsoever some time he undertakes to justifie their standing yet here by a wile which he useth they are left to shift for themselves 3. He could not prove when he was alive that either the prastise of all the Preists in the Church of Rome in all things was according to that constitution or their constitution according to their practise or either of them answereable to the strict termes of the Law What then might not he therefore conclude any thing generally against the unlawfullnesse of their ministry his wordes import positively no but we are sure yes so will every wise man I think beside himselfe affirm too Notwithstanding his Tenets usually doe lead unto such absurdities 4. He either through ignorance or deceit speakes besides the present question For Mr. Iohns to proove them false ministers mentioneth their calling and entrance according to their Pontisicall now to this he saith nothing but talkes of their practise the which if it should be granted to be otherwise then the Law requires yet it is nothing to the purpose for which he bringeth it Would it not make some men laugh if they should heare one that is accused to be a bastard To maintaine the contrarie by this reason viz. because he doth such duties as those children doe which are borne under wedlock The thing which Mr. Iohnson affirmeth from their owne writing is that their ministerie begotten by the Prelates is illegitimate and false I say those which take their offices and callings from them are bastardly ministers Now marke good reader how handsomly Mr. Bradsh makes an answere to it He cannot prove saith he that the practise of all our ministers is in all things according to the constitution c. What then yet seeing he proves your ministerie by your owne confession to be a Child of the Whore it must needs be still a bastard whether the practise of it be good or evill 5. I doe deny that those administrations which are performed by their Popish Canons and booke of common prayer are the maine principall and essentiall administrations which Christ hath ordained For first these allow of no true Pastors and Teachers 2. Require the Sacraments to be unlawsully administred Lastly command an
Nonconformists say is contained in their communion booke and hence the same is called divine service as for preaching it is held to be no part thereof we will follow here the same method And first I will shew what a true divine worship is according to their owne discription of it 2 How farre that in the Church of England by their owne confession differs from and is contrarie to it 3 Lay downe arguments to prove our separation lawfull by the former grounds 4 Answer D. Ames reasons alleaged to the contrary It is certaine that the Lord hath given a perfect platforme and absolute rule how he will be worshipped in the time of the new Testament an excellent direction for vs how we may acceptablie performe the same vnto him is laid downe in Iohn 4. 23. 24. Two things are there mentioned spirit and truth first it must be a true matter of worship grounded on the word it must be no devised worship For nothing may goe vnder the name of the worship of God which he hath not ordained in his owne word and commaunded to vs as his owne worship All the parts and meanes thereof must be don according to his revealed will Even as the service which is given to an earthly prince by his attendants at court must be onely according to that Kings commaundement so the outward solemne worship to be performed vnto the King of Kings ought to be that onely which he alone is the author and institutor of As for rules given by men not grounded on the Scripture in case of Religion matters of faith c. They are not of any moment neither are we bound to the observation of them For the truth is whosoever vseth those wayes and inventions in worshipping God which are not commaunded of God in his word but be devices of men Christ saith that they worship him in vaine c. If it have no further begining then mans braine God will give no blessing to it but sends a curse vpon it for cursed is he that addes any thing to the word of God God will ad so much to his plagues and the reason is because he makes himselfe wiser or better then God For if God be perfectly wise then he knew best what worship would please himselfe and if he be perfectly good then he would reveale vnto vs what ever he knew fit for vs to practice A gaine it is a great injurie offered to God when we will let his deadly enimies have the ordering and appointing of his service rather then himselfe A King would thinke it a great indignitie that his servaints should not yeeld to his direction but some base person that were a professed enemie should set downe what service he must have and in what manner he must be obeyed who shall be his attendants and what his provision But much more absurd and injurious it is that we will let the wit and will of the flesh bear sway in Gods worship for these two doe joyne with the devil and are enmity to God And if we will have this preheminence in our houses that our servants must doe as we bid them not what they themselves thinke good for he is a good servant that doth his masters will not his own then why should not we thinke it right that God must be Lord in his house and we must doe his service after his appointment and not our own And not onely doe they teach these wholesome and good doctrines but also doe lay downe sundry effectuall reasons to prove that men may not worship God otherwise then he hath appointed and revealed in his word 1. Because we can have no true comfort in our devotions so long as they be but limmes of that which Paul termes voluntary Religion so long as they are onely taken vp by vs and not prescribed to vs make we never so great a shew of zeale in the performance of them yet it is nothing 2. All worship devised by man is abhorred by the Lord for he likes nothing but what he appointeth himselfe 3. It is against his expresse commaundemeÌ„t that men should bring any of their owne devising neare his ordinances because he will have no more don in his worship then he teacheth and commaundeth in his word Therefore whatsoever is added that we are to esteeme to be an Image which he detesteth and abhorreth 4. Because whatsoever God would have vs either to know or doe he hath fully revealed it by Christ 5. It is the property of superstitious andâ—dolatrous things to infect the places and persons where they are 6. It argues certainly that men doe not love the Lord and his commaundements but hate rather both when they worship God otherwise then he commaundeth for although every wil worshipper will say that he loveth God yet God witnesseth in the second commaundement that he is a liar and that he hateth God in that he hateth the worship which he commaundeth in the love whereof God will have experience of his love 7. The Lord will blesse the true worshippers of him vnto many generations both in themselves their children and posterity and in whatsoever belongs vnto theÌ„ 8. We must learne to proportion our worship to Gods nature which is simple in that which is simple there is no composition or diuision therfore in our worship there must be no composition it must be vayd of mixture a linsey woolfey patch worship sauced spiccd sophisticated with humane inventions doth nothing sort with the spirituall simplicity of the divine essence 9. God promiseth his presence onely in his owne worship and therefore neither accepteth nor blesseth a worship that is not directed by his owne word For conclusion worthily speaketh M. Perkins The second way of erecting an Idoll is when God is worshipped otherwise and by other meanes then he hath revealed in the word For when men sett vp a devised worship they sett vp also a devised God Augustine saith of the Gentiles that they refused to worship the God of the Hebrewes because if their pleasures were to worship him in another sort then he had appointed they should not indeed worship him but that which they had faigned The Samaritans worshipped the God of Abraham Isaac Iacob and they waited for the coming of the Messias yet Christ saith of them Ye worship ye know not what because they worshipped the true God by a worship devised of old set vp by men The Lord saith to the Israelites ye shall call me no more Baali whereby he signifieth that because the Iewes did somtime worship God in the same manner with the same images rites and names whereby the Heathen worshipped the false God Baali therefore they made him indeed to be even as the Idol Baal c. Againe Iohn saith in his first Epistle chapt 2. vers 24. If that which ye have heard from the beginning remaine in you ye shall continue
idle ceremonies now marke reader how he pleads for his mother as touching the worship he saith nothing of it but of the rites onely which are evils a hundred fould lesse then the other Againe that every Church is not to be left which hath some thing in it by participation idolatrous I know no man holds the contrarie therefore I cannot tel for what end he speakes it much lesse why he puts a scismaticall conceit vpon the Rej. whose words if they be wel considered have substance and weight in them and not conceits to speake truely what I thinke D. Ames his conceit in framing this answer was not of the best For thus they seem to argue a Church which hath somthing in it by participation idolatrous is not to be separated from The Church of England is such Ergo. Now according to this argument no false worshippers should be left Papists Iewes nor Turkes who sees not the lightnesse of it Notwithstanding except it be this way applied for my part I cannot tell what to make of it If any object he meant that the ministerie worship and Government of the Eng. Assemblies is not so bad as to be separated from I answer this is yet to prove the which thing lay now full vpon him to doe if he would have taken the right point and not needlessly to tell us of that which no man either asked of him or doubted of 3 Though everie Church is not to be condemned c. Yet such may be the corrupt state of some as separation from them is both lawfull and necessary the Nonconformists say as much So the cause of seperation be good the separation from a companie where with we were first vnited cannot be blamed much lesse condemned of heresie The thing which the Rej. cheifelie insisted vpon was that the cause of separation from the Church of England is good if the Nonconformists principles be true what they are he names D. Ames neither saith they be true or false nor one word to any purpose vnlesse this be viz. it is not lawful vtterly to condemne and so to separate from a Church for everie thing therefore not for any thing 4. Touching the matter here insinuated against the person of D. Burg. as if he meant not to practice what he professeth I will leave it to himselfe to answer onely this I say if he and others are so minded as he writes certainly they shall find nothing in D. Ames answere to informe them otherwise But that they may safely retaine still the same opinion and separate from the Church of England when they doe beleeve the Nonconformists principles to be true 5. I wonder what moved the D. to mention onely ceremonies and to intimate as if the difference between them and the Bb. lay now mainly in this considering as he knew wel that these rites are very toyes to other things in question heare what they say The controversie betwixt vs and the Bishop is not for trifles as they would beare the world in hand as for a cap a tippet or surplusse c. But for great matters concerning a true ministerie and regiment of the Church according to the word which things once established the other would melt away of themselves Againe another thus the question is not as it is every day in publike Sermons uncharitablie upbraided about triffles and things of no weight as of variable ceremonies and matters of circumstances which yet are to be squared by the sacred Canons of holie Scripture but about matters of no small importance even about the great and weightie cause of Christs Kingdome by what lawes and offices his heritage is to be governed and protected that is of the whole disciplin of the church of Christ whether it be to be ordered by the vncertain deceivable weights of humane constitutions or by the infallible oracles of Gods most holie testimonies Others thus our principall greifes about the which alas brethren We have now too long and vnhappilie contended are that all false ministeries and false Government devised by men may be taken away and a lawfull ministerie and a right church-power restored as for the square cap and such other toyes which not without cause we disalow yet they doe not so sore wound vs as those greater and weightier matters doe from the which all the rest are derived and drawne To the like purpose Mr. Cartwright and others And are not those great and weighty things in question still Yes surelie and therefore for what reason D. Ames passeth them over without any words and speakes of toyes and triffles in comparison Let the reader judge Moreover he had little need to make himself so ignorant what the Rei meant by a principle what by separation for if he had had any list to the thing he could easilie have understood the same for in truth a child may perceive if he read the place that D. Burg. intended such principles as I before named from their writings to wit that they say they want a right ministerie worship and Church-government But the Proverbe is here true who so blind as he that will not see The author of the Preface to his booke speaketh much like thereabout this point a little there is added namelie that Christ our Teacher and his Aposiles did joyne in the Iewes worship vnto which were added many superstitions as vnlawfull as their Ceremonies Answ 1. I may use his owne words he doth not prove that which he concludeth For howsoever many superstitious traditions were used by the Iewes yet whether they were brought in and added to their sacred worship instituted of God as any parts therof is doubtfull and the contrary more probable 2. To say that Christ and his Apostles did joyne in that worship to which many superstitions were added is too presumptioeslie spoken and I wish men to be more sober and not so bouldlie to affirme such groundlesse positions to justifie a corrupt and halting practise I know D. Ames hath the like saying that Christ was present when the traditions of men were observed in Gods worship But he delivers this onely upon his owne word and therefore we may beleeve it accordingly 3. He saith these superstitions in the Iewes worship were as unlawfull as their Ceremonies What testimonie brings he for it as before none at all If such arguments will passe a man may soone have enough to fill a cart with But note here how greatly they contradict one another they said even now that their Ceremonies are such idolls as a man cannot lawfullie joyne with that worship where they are used yet here they say that they are not worse then were the superstitions in the Iews worship vnto which Christ and his Apostles joyned Now which shall a man beleeve of them not the later for he gives no reason for what he speakes but the others doe 4. If it should be all granted him howbeit he proves nothing yet it
the least circumstance in the worship of God And howsoever there may be a shew of Wisdom in voluntarie Religion Col. 2. 23. Yet beeing rightly weighed all the devises of men shall be found foolish vaine yea more then sottish in the judgement of God CHAP. III. IN this chapter we will speake of Church Government observing the former method that is first I will shew how the Nonconformists doe describe a right Ecclesiasticall discipline 2. How farre the present Ecclesiasticall discipline of England by their owne Testimonie differs from and is contrarie to it 3 Lay downe responsive conclusions 4. Answere to D. Ames objections and others which may seeme to be against the same It is certaine that Christ our heavenly Prophet hath set forth vnto vs in the new Testament the ordinarie forme and manner of ordering Churches For this sundrie reasons are given 1. otherwise the Church which is his bodie should be left maymed imperfect and voyd of some speciall furtherances and helpes for her edification and perfection but this cannot be 2. We read that vnder the Law the Lord by Moyses ordained a certaine forme which was not altered nor to be altered by any King or Preist whatsoever yea from the begining of the world even from Adam to Christ this ordinance the saints ever had as agreed best with that time for which it is served and therefore it cannot be but that Christ coming in his owne person who was the day starre and sunne of righteousnes from whence all other borrowed their light must needs teach his Church a certaine Government for the safetie and good thereof 3. We must either confesse this or else spoyle Christ of his kinglie office for what doth more belong vnto the name office and duety of a King then to give Lawes vnto his Citizens and subjects and to make such decrees and ordinances whereby all the parts of his Kingdome may be maintained 4. That which teacheth everie good way teacheth also how the Church must be governed but the word of God teacheth every good way Pro. 2. 9. Therefore it teacheth how the Church must be governed 5. No human form is sufficient or able to governe the Church of Christ wherein so many diseases are to be healed and businesses to be dispatched for the good of mens soules and preserving the people of God and vpholding the Kingdom of Christ 6. The Church is the house of God therefore it is not to be supposed since he requires vs to set our families in order and he among men is counted a carelesse vnthrift that leaves his servants to doe what they list that he will himselfe neglect to give order how both steward and children and servants should be dealt with all besides these reasons the Nonconformists alleadge the Testimonies of the learned to prove the position yea some of the Prelates best Champions D. Bilson who was Bishop somtime of Winchâ—ster saith thus We must not frame what kind of Regiment we list for the ministers of Christes Church but rather obâ—eâ—vâ— and marke what manner of externall government the Lord hath best liked and allowed in his Church from the beginning And as this Ecclesiasticall power is common to all Churches and ought to be in all for as much as they are all in dependant bodies and have privileidges alike so it is confined and bound within the Limits onely of one particular congregation and the greatest power ought not to stretch beyond the same for in truth it is a great wickednesse for any person or persons to take vpon them selves Ecclesiasticall jurisdiction over many Churches much more over whole Kingdomes and Provinces of people Touching the order or cariage for the execution of it this government is committed to a fellowship or company of Elders consisting of lawfull and true Pastors Elders deacons by whose common advise according to the precise rule of the Scriptures both the rest of the Church ought to be governed and all Church matters also ordered and determined reserving alwayes that libertie which God hath given to his Church Of the election and ordinatien of these officers we spake in the first chapter this onely may be added that if any of these shall sinne he is as subject to the Censures of the rest as any other member of the congregation If they shall all sin scandalouslie either in the execution of their office or in any other ordinarie manner then the congregation that chose them freely hath as free power to depose them and to place others in their roome And because the vse of this Church government serves for to reforme abuses the brethren therefore are to watch one over another and when any one sinneth If the offence be private he must be admonished thereof secretly and by the person alone which knowes it for except it be of necessity the fame of our brother is not to be hurte his mind provoked his offence enlarged neither suspition of reproach defamation needlesly published forth against him but if he refuse to harken then two or three other members must be taken for the purpose and such as have best judgment most abilitie to perswade and in greatest estimation with the offender and here againe love is shewed seeing his amendment is still sought for and nor his disgrace if he will not yet acknowledge his offence then must he be brought vnto the Church and there againe be lovingly admonished and soundly convinced of his fault but if he be still incorrigible will not be brought by any means to repentance then after long forbearance much waiting and great patience with greife and sorrow of the whole Church in the name of our Lord Iesus he is to be cast out of the Church and given over to Satan for the destruction of the flesh and to be held as a heathen and publican But if the offence be publike there is no vse of private admonition but it must openly be rebuked and admonished yet so that the same be don circumspectly seasoned with gravitie love meekenesse c. Alwayes ayming at the offendors safetie and not his destruction and speciall care is to be had of every weake offender with discretion of offences If for all this he remaine incorrigible then must the Church proceed against him as before Yet let it be minded that no Church governours may upon aâ—y secret informations or suggestions or private suspicions goe about to bind mens consciences to accuse themselves of such crimes and imputations as cannot by Gods word plainly be proved against them for such a course is most damnable and tyrannous and against the very Law of nature devised by Antichrist through the inspiration of the devill Moreover they ought with all patience and quietnesse to heare what every offender can possibly say for himselfe either for qualification defence apology or justification of any supposed crime or errour whatsoever they ought not to proceed to censure
asked sundrie needfull questions to which he having well answered and beeing found worthie by the consent of the whole Church is joyfullie to be taken into their communion and this they say was the practise of the primitive Churches For Eusebius reporteth in his Ecclesisticall Historie that a Romane Emperour named Philip who first became a Christian of all the Emperours and first submitted the Romane Empire unto Christ desireing to communicate with the rest of the Church was not admitted before he had openlie made profession of true religion When a people are thus established in the faith and order of the Gospell their care then must be to walk unreproovablie and as in the naturall body everie several member is as it were the member of every other in serving to their good as the eie doth see the hand doth take the tongue doth speak for the good of anie other member so must it be in the church of God everie person according to his place and calling ought to be as profitable unto the rest as he can and specially their godly watchfulnesse must bee to keepe their communion clean and pure and therefore no unholy person may partake with them in the holie sacraments but such onelie as farre as men can judge by their outward profession that doe belong truely unto Christ When any one among them falls into sinne he must be lovinglie admonished thereof and brought to repentance or else to be cutt of by excommunication if he continue obstinate in his sinnes How this dutie of brotherly admonition is to be performed we have already shewed this onely is to be added viz. that it ought necessarily to be practised may not be omitted for certainly the tolleration of known iniquitie is a greivous sin of the church in its own nature tendeth to the corruption thereof yea it defiles the communion Hag. 2. 13. and everie one makes himself guilty of the pollution which doth not indeavour as much as in him lyeth to remoove such offences In a word this mixture which ariseth by tolleration much hinders the comforte and edification of the godly As in all the rest so in this point the Nonconformists and we are of judgments alike and it is our greate greife that they will not joyne with us in practise also and make themselves members of such true visible churches as here they have well described for so should Gods name be glorifyed the Gospell propagated Satans and Antichrists Kingdome much weakened and themselves obtaine mercie in the great day of the Lord. They pray let thy Kingdome come but how doe they thinke that ever they shall behold the beauty and glorie therof seeing they resolve not to set their hands unto the raysing of it up but doe leave the work wholy to the Magistrate so that if the arme of flesh will not build a spirituall temple for the Lord he is likelie for their part to have none at all but whether such courses will not prove ill at last I leave it to themselves to thinke of SECT II. WE heard before what a true visible Church is now it followes that we shew how everie way contrarie to the former patterne the English assemblies are said to be by the Nonconformists First they acknowledge that their reformation at first after Poperie was not rightly founded because neither then nor ever since was there any profession of Faith publickly made by the persons which entred into Church estate but indeed it was then held and so it is at this present a sufficient thing to be members of their churches if men come to their service and Sacraments take the oath of allegeance and be conformable to their wicked Ceremonies whosoever doth this passeth for a Protestant howsoever in practise he be a Papist Arminian c. yet is he more regarded then the most sincere Christians whome they call Puritants And by this meanes it is that in the bosom of their church are swarmes of Atheists Idolaters Papists erronious and hereticall Sectaries witches Charmers Sorcerers murderers theeves adulterers lyars blasphemers oppressors voluptuous persons whose God is their bellie Moreover such is the great ignorance of God and his truth among them that the greatest multitude by many parts doe not understand the Lords prayer or the articles of Faith or the doctrine and vse of the Sacraments there are not five among five skore which doe understand the necessarie grounds and principles of Religion but many thousands which are men women growne if a man aske them how they shall be saved they cannot tell Mr. Nichols esteemed a forward preacher amongst them saith We finde by great experience and I have now five and twenty yeeares observed it that in those places where there is not preaching and private conferring of the minister and the people the most part have as litle knowledge of God and of Christ as Turks and Pagans and to prove this he gives an example in his own flock for I have beene in a parish saith he of foure hundreth communicants and marvelling that my preaching was so litle regarded I tooke upon me to conferre with every man and woman before they receaved the communion and I asked them of Christ what he was in his person his office how sinne came into the world what punishment for sinne what becomes of our bodies beeing rotten in the graves and lastly whether it were possible for a man to live so vprightlie that by well doeing he might win heaven In all the former questions I scarse found ten in the hundred to have any knowledge but in the last question scarse one but did affirme that a mau migh be saved by his owne wel doing that he trusteth he did so live that by Gods grace he should obtaine everlasting life by serving of God and good prayers And it is no wonder that the condition of the people is generallie thus seeing they thinke that all the service of God to lie in churching crossing kneeling and beeing houseled as they call it at Easter and as for preaching they hould it a superfluous and needlesse ceremonie and therefore when their service is done they take it they may Lawfullie goe out of the Church though the minister be ready to goe into the pulpitt Moreover they say that the greatest number of their people are so wicked and vile that were it not to save their purses and for the Lawes of the Kingdome which doe constraine and compel them to make some outward profession they would make none all For as Mr. Fenner saith Every man followeth the pride covetuousnesse whorâ—dâ—me drunkennesse of his own heart and no man remembreth Ioseph the barres are filled with pleadings and the streets are full of the cryes of the poore fullnesse of meat and contempt is among us and who considereth yet if this our sinne were onely against men and not against God there might be some hope But when
be the true Churches and people of God 5. Touching his comparison it is a begging foolishly of the question for first let them prove themselves to be in the house and then they shall heare what we we will say of the window and backdoore From Pag. 212. to 237. he attempteth to prove that men may Lawfully joyne in divine worship with the wicked Touching this thinge although it concernes not much our matter in hand yet I will write a few wordes in answere to his long talke in this Chapter First he sayth that the Apostles had religious communion with infidels But this is a false doctrine for a man may preach the word and yet not have spirituall communion with all which are present and heare the same and this must necessarisy be so because otherwise it would follow that every one when he teacheth communicates with the devill for in likelihood he is constantly there with the rest indeed Mr. Dayrels words import no lesse but I hope he hath not left any behind him of so corrupt and vile a judgement 2. He sets downe a manifest untruth for we doe not affirme that there can be no religious communion but with Members of a visible Church our profession and practice daily is otherwise yet so that they be such persons howbeit not in a Church state yet to be judged to bee in the faith by their gracious and holy walking 3. Whereas he affirmes that we separate from them because wicked and prophane people are suffered to come unto their worship this also is untrue for we leave them rather because the worship it selse is wicked and prophane as we have from their owne writings already shewed 4. In page 220. he speakes enough to justifie our practice for thus he writes We may not have religious communion or partake in divine worship with Idolaters in their false and idolatrous worship Heathen or Antichristian but must separate and come out from among them And a little after he gives a reason Idolaters and false worshippers in their worship doe not worship God but indeed the devill not Christ but Belial c. If this be true in what a fearefull case then are the people of the Land who serve Christ by that idoll booke considering the same is affirmed by the precisest of them to be an idolatrous and false worship yea and I am perswaded that this Mr. Dayr would have said as much too if he had written of it against the Prelates 5. By his owne confession they are all levened through the iniquity one of another For thus he saith The open sinne of a man and impunity thereof defileth them that have authority and power to punish the delinquent and doe it not that is maketh them also guilty of sinne or to partake in that sinne Now compare with this their positions in page 134 c. where it is acknowledged that the authority and power to punish the delinquent belongs wholly to the whole Church and not to the Bh. Chancellours Officials Seeing therefore most horrible sinnes are openly committed among them and no meanes of reformation is used by those which are thereto onely called It must needs follow if Mr. Dayr and his brethren speak the truth that all their parishes are defiled and they are guilty of each others sinnes and doe constantly partake in the knowne transgressions one of another 6. Whereas he would have us to proove that the place in Hag. 2. 13. 14. doth signifie spirituall pollution and that the Apostle in 1. Cor. 5. 6. by a little leven c. meaneth that the whole assembly may become guilty and defiled by open sinne I answer These Scriptures are not onely by us thus interpreted but also by D. Ames and other learned men and therefore herein he hath them as much as us against him The like might be said of other Scriptures which he accuseth us of perverting if it were needfull I could shew how expositors do apply them as we do and so do the Nonconformists in all their writings against the Church of England notwithstanding this man casteth out of his mouth stoods of reproaches after us But this will appeare to be no new thing if we take a view of their writings which have stood for error and falshood for when the truth hath brought for her defence the evident Scriptures Papists have beene wont to carpe at the allegations and interpretations of them and challenge their adversaries for corrupting them the formall Protestants in England have done the like against the Reformists and they now use the like colour against us but how truely let him judge whose heart desires to know the truth in sinceritie Onely I would have it observed how prettily he prooves the Separatists to pervert the Scriptures to wit because he understandeth them otherwise then they doe Concerning other passages in his booke I judge them not worth an answer If there be any I am willing that he should take them for his advantage which undertakes to make a reply unto the things which I have here written CHAP. V. WE heard in the first Chapt. of the reference which Dr. Ames had unto Mr. Bradshawes book intituled the vnreasonablenesse of separation now as my promise there was so I will according to the measure of knowledge and grace given me in this Chapter make answer unto it that so the godly minded may judge whether the Separatists or he are most vnreasonable That the reader might not exspect to see any thing in the booke proved by the word of God the publisher therefore of it after some scoffing at Mr. Iohnson and others tells us that it was not the authors meaning to gather proofes c. and much quotation may prove som thing but answereth not directly to any thing Answ 1. Whosoever meanes to settle well the conscience especially in a main point of faith and religion ought necessarily to bring good proofes from the scriptures for the things whereof he speaketh For otherwise either men will give no trust unto his words or if they doe it must be unadvisedly And howsoever he putts Gods word here sleightly by notwithstanding others have otherwise esteemed of it Augustine was of mind that Councells Bishops c. ought not to be objected for triall of controversies but the holy scriptures onely Another saith I yeeld the scripture a witnesse of my sence and my exposition without the Scripture let it be of no credit Yea hereto accord the very Papists We are rather to beleeve one private faithfull man than a whole Councell and the Pope himselfe if he have the Word and reason on his side As D. Ames therefore said so doe we say we esteeme not any thing like of a thousand objections fetched from testimonies subject to errour as we would have done of one plaine testimonie divine if it could have been produced 2. That quotation of scriptures should not answer directly to any thing it sounds in my
apprehension very harshe to say no worse for I have hitherto allwayes thought that there could be no better answering then by scripture I mean rightly all eaged applyed 3. As many wordes simply will not serve to vntye the knot of a syllogisme so neither will a few firmely knitt it except they be spoken to good purpose 4. For his upbraiding of us with ignorance about Logical formes I let it passe we are that we are and doe blesse God for that small knowledge of humane learning which we have received do think it a practise most unbeseeming any of the Saints to boast of their own ability much more to deride others for their lacks But this is to be observed generally that those which staÌ„d for bad causes doe after this sort still reproch their adversaries thus do the Papists the Protestants so the Protestants the Puritans and so they us as here in their other writings usually Now to the booke I thought once to have sett downe his answer before my reply as he hath done Mr. Iohnsons reasons before his answer but I perceived then that this treatise would be very large besides both their bookes are allready in many mens hands therefore I changed my mind only I doe desire the reader to peruse both their writings for so shall he profitt the more by that which I have here penned I find nothing here but some insinuating florishes of his owne skill in Logick and great contempt putt upon Mr. Iohnson for his vnablenesse therein Now my purpose is both here and in other places in a manner alltogether to passe-by his vntemperate speaches knowing that before this time he hath made his reckoning for them with God Besides it is a Christian part not to render rebuke for rebuke and a thousand times better were it to sustaine even a legion of reproaches then for a man by turning though but one to give cause of suspition that evill hath gott som part of conquest over him But I marvell why he saith that Mr. Iohnson in disdaine stileth them forward preachers For 1. He knew not the others heart 2. To my knowledge this is a terme commonly given and taken of them acceptably and in good part 3. The Apostle saith Love hopeth all things But it is evident Mr. Bradsh followed not his rule which is when things are doubtfull in themselvs to embrace the best He speaks often of their law but what law he means I know not whether the coÌ„mon provincial civil or statut neither what by the true intent of it and therefore until some freind of his doe set forth an exposition of it we cannot give to it any direct answ 2. Seing he grants to be a true minist there must be a qualificatioÌ„ according to the intent of the law we desire them in their next writing to tell us plainly whether all their Bb. Preists Deacons are so qualified if not then certainly Mr. Dayr Mr. Bradsh c. have much deceived the people For under the colour of some few among them qualified as they say they have cunningly sought to justifie all the rest and yet knew as it is cleare by this mans writing that their ministerie is false and unlawfull 3. Let the vanity of his speach be here observed their ministers are true if they bee c. which is as if a knowne harlot should say I am honest if I am qualified according to the word of God 4. He mistakes Mr. Iohnsons words for he doth not say that the Prelates are ministers of the Church Assemblies but of the Church of England Notwithstanding if there were need we could prove both by their profession and practise that the Bb. are the proper Pastors of all the Parishes in their Diocesses and the rest are curats only to them 5. If the ministerie of the Prelates belong not to any ordinarie assemblies then is the same Antichristian and so consequently is that which is derived from it And so much from their owne Principles we have formerly proved 6. He should have proved that that authority power which the Law gives to the Prelates is lawfull and good for if the same be otherwise as he knew in his owne conscience it is I doe not see for what reason he mentioneth it it having no weight of matter against us nor for themselves Answ 1. To let passe the name Priest and that likenesse which is betweene their ministery and the popish priesthood because others already have sufficiently handled the thing I doe deny that they are such Pastors and teachers as are spoken of in Ephes 4. 11 12. and have shewed the contrary from their owne principles 2. Note this mans lightnesse and inconstancy Sometime he stands for the justification of all their Ministers as here and in pag. 10. c. but otherwhile he will only defend those which are qualified according to the law and execute their office as page 2. 5. 94 c. Thus a man knowes not how to follow nor where to finde him As the way of an Eagle in the ayre such is the way of an adulterous woman It is hid and cannot be knowne 3. It is untruely affirmed that their priests and Deacons doe exercise the proper and essentiall ministerie of Pastors and Teachers For first most of them by their confession are idle bellied Epicures sencelesse asses and not one of twenty that can preach 2. By their law their Deacons are not to administer the Sacraments neither any of those which are full Priests but according to a Popish Leiturgy 3. None of them neither may nor doe exercise Church-governement though they acknowledge it an assentiâ—â—â— and proper part of their ministerie Answ 1. Our question is not of what should or may be in a Land but of that which we know is by law established and practised accordingly 2. I cannot thinke that the Prelates have permitted the ministery of some which never received ordination from the papists or themselves for though it may be possible that one or two may secretly passe without being made Priests by them yet that they should permit this thing I am perswaded he could never proove it 3. He often taxeth Mr. Iohns with absurdenesse but no man I thinke could passe him here For if it should be granted that there was a Prelate which for love or money permitted the ministery c. doth it therefore follow that the ministery of that Church is any other but of their Prelacie Priesthood and Deaconry as Mr. Iohnson sayth For what if some have as much permission under the Papacie is not their ministery then of Prelacy Priesthood and Deaconry Indeed so Mr. Bradsh doth inferre but with what wit or truth let the Reader Iudge 4. A man may be an unlawfull Minister though he never received the Bb. ordination viz. when he runs of his owne head and is not elected called and ordained by the free and common
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
particular that so a directly named position may receive a direct and speciall reply Answ 1. There is little hope to finde any good here seeing so manifest an untruth is uttered in the beginning He tels us if we will beleeve him that to communicate spiritually with the ministers of Antichrist in holy things is not to communicate in his Apostacie If this be true then unlawfull ministers may be lawfully communicated with but this cannot be for as it was unlawful to communicate with Corah or with Vzziah though they burnt true incense or with Ieroboams Preists though they offered true sacrifices so it is unlawfull to communicate with a devised or usurped ministery what things soever though good in themselves are administred in and by it And this we formerly have proved fully 2. It is certaine that the ministery of Preists and Deacons ordained by Antichrist is the ministery of his Apostacie and not Christs as he prophanely affirmeth for he makes them not according to the institution prescribed of God but wholy after a wicked and divelish device of his owne braine so that the same is a meere fruite of the Beast and false Prophet and no accidental effect but a most cursed thing which doth as properly flow from his defection as figgs from the figg-tree or a child from the seed of the Parents As for Luther Husse Wickliffe and others whereof he speaketh it is but an absurd and childish begging of the question seeing it cannot be proved that they received a lawfull ordinary ministery from the Church of Rome 3. He saith that the ministerie of such Priests and Deacons which the Prelates ordaine are the true ministers of Iesus Christ What every dumb dog and all those 60. 80. and a 100. which are made at a clap and sent forth as rouges and masterlesse servants to get benefices where then can having no particular congregation c. Yea now all againe are justified for he speakes without exceptionâ— or limitation If I were not unwilling to give occasion unto the Bb. to insult over these meÌ„ I could hence manifest much bad dealing in them but I will forbeare for the present and doe referre the reader to their owâ— Principles which is that all Ecclesiasticall officers oughâ— necessarily to be made by the free choise of the congregation wherein they are to administer This manner of ordination they professe is only Lawfull and none else Tâ— this ascenteth Dr. Ames and denies utterly that the calling of their ministers doth essencially depend upon the Bb calling Now what the reason is that they are thus mu table it may easily be conceived namely the differen condition of the persons against whome they write for if a man should read over their bookes publisher to the world against the Hierarchie he should not warrant you heare them once there to say as heer they doe that it is lawfull for their Prelates to ordaine ministers but then they will speake out boldly that this practise is wicked and unwarrantable yea and they can upon such occasions give good reasons for it also Mr. Bradsh in page 5. justifieth the ministery of such among them as are not ordained by the Bb. here he saith that these are the Ministers of Iesus Christ which receive their ministery from the Bb. yea and from Antichrist too so that it seemes if men will be Priests of their churches they may come in any way and it is no matter how they be ordained nor who ordaines them nor whether they be ordained or no indeed his words imply no lesse and therefore he must needs be reasonable But if the Nonconformists should have seene but halfe such rotten stuffe in any Conformists writings they would have cried out and that justly Dawbing dawbing 4. He hath little cause to scoffe so idely as he doth at Mr. Iohns for the manner whereby he prooves his propositions considering how he himselfe never brings either Scriptures Examples Reasons or human Testimonies to confirme any one thing whereof he writeth Hierom speaketh of some who have their Syllogismes and argumentations not in mood and figure but in their heeles Mr. Bradsh is not much unlike these for wanting all proofe to make good the points which he boldly affirmeth he layâ—th about him with his heeles by kicking the person whom he opposeth with bitter and unchristian floutings Notwithstanding the wisedome of God is marvellously here to be seene which suffered not this man to countenance his corrupt speeches with any weight or shew of arguments that so it might appeare to be penned by him rather for disgrace of others then defence of themselves also that none by it might be deceived but such as are willing to pluck out their eyes and to take one that is blinde for their guide and leader 5. To let passe the unlawfull speach which they use in ordayning ministers i. e. receive the holy Ghost and certaine frothy demaunds which he moveth to uphold if he could the Bb. Kingdom The things not beeing worthy of answer In pag. 38. he bewrayeth great ignorance in not putting a difference betweene a minislerie and the execution of it for these are two distinct things and therefore it is possible that one may be a true Ecclesiastical Officer and yet never doe the services thereof as for example a woman is really a wife immediately upon her marriage I say before she performes any dutie yea though it should come to passe that she never performeth any And therefore Mr. Bradsh was deceived to thinke if one bee a false minister by ordination that the administration of lawfull things makes him true for it is not so If the Church of Israel should have chosen some not of Aarons house but of other Tribes to be Preists and they had administred without exception had these therefore been Lawfull Officers in truth according to his understanding they had but herein he grossely erred Mr. Perkins layes it downe as one infallible note of a false Prophet to come without a calling from God and from the Church I pray observe although a man should execute the ministerie of a Pastor notwithstanding if he want a lawfull calling he is still a false minister in the judgement of this author and I thinke of all wise men beside Mr. Bradsh Againe if one be ordained a Pastor according to Christs institution he hath certainly a lawfull ministerie howsoever things afterward shall fall out yea though he should sing Masse and Mattens as he speaketh but he asketh if any that is in his witts will say so yes and prove it also and if he himself had not wanted some witt in this point he would not thus have confounded one thing so absurdly with another for as a person may be a servant or subject truely fully and yet doe afterwards the actions of theeves rebels Traitors so a man may take a true ministerie by ordination and yet both in life and doctrine doe wickedly and deserve
Whosoever shall hereafter affirme that the form of Gods worship in the Church of England established by law and conteyned in the book of Common prayer c. is a corrupt superstitious or vnlawfull worship of God or conteyneth any thing in it that is repugnant to the scriptures let him be excommunicated ipso facto and not restored but by the Bishop of the place or Archbishop after his repentance and publick revocation of such his wicked errours Whosoever shall hereafter affirme that the rites and ceremonies of the Church of England by law established are wicked Antichristian or superstitious or such as being commaunded by lawfull authority men who are zealously and godly affected may not with any good conscience approve them vse them or as occasion requireth subscribe vnto them let him be excommunicated ipso facto and not restored vntill be repent and publickly revoke such his wicked errours Whosoever shall hereafter affirm that the government of the Church of England vnder his Majestie by Archbishops Bishops Deanes Archdeacons and the rest that doe beare office in the same is Antichristian or repugnant to the word of God let him be excommunicated ipso facto and so continue vntill be repent and publickly revoke such his wicked errours Whosoever shall here after affirm or teach that the form and manner of making and consecrating Bishops Priests and Deacons conteyneth any thing in it that is repugnant to the word of God c. let him be excommunicated ipso facto not to be restored vntill he repent and publickly revoke such his wicked errours 6. Where he demaundeth what one truth of religion we can name that is not or hath not beene when just occasion hath been offered taught by some of their ministers Although this be not much materiall touching the point in controversie seeing none of them teach true doctrine but in a false and Antichristian calling which is utterly unlawfull to be done notwithstanding if we will beleeve the Nonconform he had small cause to bragg thus of their preaching For first their ministers for the most part are ignorant asses and loytering idle bellyed Epicures which either cannot or doe not teach at all 2. A number of those which doe are prophane and heathenish Oratours that thinke all the grace of preaching lyeth in affected eloquence in fond Fables to make their hearers laugh or in ostentation of learning of the latin their Greek and Hebrew tongue and of their great reading of antiquities when God knoweth most of them have little further matter then is in the in the infinite volumes of common places and apothegmes called to their hands 3. Howsoever some of them deliver many sound truths yet they doe not lay the axe to the root of the tree I mean seeke to suppresse such evills as raigne most among them We would repute that Phisitian unwise which hath a patient under cure sicke of a great fever and he gives him a medicine which serves only to heale the gout or dropsie Now in truth such vnwise Phisitians are the best of them for the main disease which cleaves to the foule of the people is false worship But what course take they about it Thus they doe they administer good things to purge out pride drunkennesse c. But leave all the while this Capitall disease alone by which meanes many persons perish and are utterly cast away Now these have not the Prophets for an exaÌ„ple for it is marvelous observable when the ten Tribes fell away from the true worship of God that all those Prophets whome the Lord then sent early and late after them applyed their doctrines even alltogether as it were against the sinnes of Dan and Bethell as the spiritual sicknesse of Israel was idolatry so they gave them constantly such souveraigne medecines as served best to cure the same And indeed this course of teaching is onely profitable for as a small stroake downe-right upon the naile is better then a thousand besides it Even so a little home matter against the present evils of the people as namely their devised service false ministery Antichristian Government c would profit them much more then all their lowd long crying out of judgement judgement only against swearers drunkards usurers whoremoungers c. because the former faults are more generally committed and have taken deeper roote in the hearts of old and young 7. Concerning the defence which he makes for reading their booke of Articles and Canons in the church a few words will serve in answer to it 1. If it were true which he saith that they doe not this thing ministrially yet their fault is not the lesse But he speaketh falsely herein for this is laid upon them as a proper part of their Office and none else but they by their Law either doe or may doe the same 2. If they doe not teach them for truths then it must be for lies and errours if so their evill is the greater and proportionable thereunto without repentance will Gods vengeance be upon them for it 3. His answere here is quite beside the point and he seekes meerly to cozen the reader that which Mr. Iohnson mentioneth is their Articles Canons very vile and wicked things by their owne confession To this he replyeth may not a man in the weakenesse of his judgement and in infirmity at his first entrance into a calling conforme and subscribe to some things not so warrantable and true c. Note how punctually he speakes and comes up as neere to the matter as Yorke is to the Lands end a man in the weakenesse of his judgement c. may doe some thing c. Ergo he may conforme to the damnable Canons and articles read them to the people c. By the same manner of arguing he may be a â—ew a Turke a Heathen any thing And not only in this place but such sencelesse shifts are common with him throughout the booke for whereas it is proved in Mr. Iohnsons writing that their ministery is â—nlawfull Antichristian because neither their Offices calling nor administration is according to Gods Word but as they say themselves all taken from Antichrist He childishly tells us that true Pastors Teachers may want some accessarie parts of their Offices c. which answereth nothing to the point nor is more to any purpose then if a convicted traitor would seek to prove his cause to be otherwise for that he wants som accessarie parts of a true subject 4. Touching the distinction which he puts betweene reading the Canons to the people and not teaching the â—rrours contained in them I shall leave it as another Demaund how they can proove that these falshoods and lies may be read in the manner that they are and yet be neither taught nor justifyed Answ 1. If it be vnlawfull as he sayth outwardly and but in appearance to joyne with Idolaters in their Idolatry then hath he shewed himseIfe all this while