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
comfort and pleasure of so heavenly blessed a husband Answ 1. Though it should be granted that in a true constituted Church some matters incerely Ecclesiastical may be imposed through humane srailty yet this helpeth their cause nothing at all in regard that a false worship an Antichristian Hierarchy or Church Government and unlawfull ministery therefrom derived is imposed upon and by the people slavishly submitted unto 2. Though every humane Ordinance be not of that nature as to make that Church and Ministery false where it is vsed yet some are or else there are no false Churches and Ministers in the world and such humane Ordinances there be many in their Parish Assemblies as from their owne Principles we have shewed 3. Though it were generally granted of all that thoses Churches and Ministeries are to be communicated with all that have some thing in or appertaining to the constitution thereof not instituted by Christ yet it will not thence follow that we may with such as in their constitution were wholy false but such are theirs 4. Grant this that all are not false Churches which doe not or by the Laws of man are not suffered to vse their power Notwithstanding such congregations as doe altogether want this power and stand under that which was taken every part from the Devill Antichrist are certainly false and so not to be communicated with all And this is their present state if they speake truely themselves 5. Admitt that those may be true Pastors who are outwardly by mans Lawes subjected to a superiour Ecclesiastical Officer Yet can it not hence be concluded that their ministers are true seeing neither their Offices calling administrations c. are agreable to the word of God 6. If the Offices of Provincial and Diocesan Bishops be contrarie to the Scripture then necessarily that ministery which is derived from it must be so also And this conclusion the Papists have drawne from the writings of the Conformists If our English Prelates be no true Bishops then surely neither be the Preists or Ministers or Deacons that be ordained by them and so consequently the congregation of England is not the true Church of Christ. Here we have againe much rude scoffing and such crowing to use his owne termes as if he were some cock of the game that hath picked out the eyes and broken the neckes of all that have beene set against him The proposition sayth he is false the Assumption is false the consequence is false But for proofe a man may finde assoon a needle in a bottle of hay as any for the things which he boldly denyeth Moreover the points in controversy which are of greatest weight moment he either puts quite off by a fine trick they need no answer or else answereth to them besides the matter For an instance to this purpose writeth Mr. Iohnson Every true visible Church of Christ or ordinary Assemblie of the faithfull hath by Christs ordinance power in it selfe immediately vnder Christ to elect and ordaine deprive and depose their ministers and to execute all other Ecclesiastical Censures But none of the Parish Assemblies of England have such power Therefore they are not true visible Churches of Christ. Both parts of this reason he proves from their owne writings now marke his reply to it All are not false Churches which doe not vse this power c. And is not this thinke ye wittily answered We say from their Principles that a true Church cannot be without power But their Churches are wholy without it For answere he tels us a true Church mâ—y want the vse of it We say so too But doth it follow because a man in a sound hath not the use for the time of that life which is in him therfore one may be quite without life yet not dead To this effect he reasoneth or else as Paul sayth of som he understood not what he said nor wherof he affirmed but spake evil of the things which he knew not Mr. Bradsh having used all the witt and skill he had to refute the former Reasons in these pag. in a mocking contradiction of Mr. Iohnson he undertakes to prove that the publick ministery of the Church Assemblies of England is true and lawfull I have neither time nor mind to follow him in his vagaries idle repetitions but will set downe in few wordes the summe of his long talke and give answer to it breifly First thus he sayth To have such gifts as Christ ascended to heaven for the worke of his ministery to be outwardly called to that worke by such a Church as professeth the fundamentall points of the Gospell to instruct the people committed to their charge in the Doctrine of the Law and Gospell to administer vnto them the holy Sacraments of Christ and to be their moâ—th in prayer vnto God are all the things essencial appertaining to the office of true Pastors and Teachers Such is the ministery of our assemblies Howsoever I will not contend much with him about the Proposition which is lame to the ground and a farre better might have beene framed breifly thus To have such an office as Christ in his Testament hath given to his Church a lawfull calling and enterance therevnto and a lawfull administration thereof according to the said Testament are all the essencial c. The Assumption is false 1. Their ministers have not the gifts whereof he speaketh and so we have manifested from their owne writings 2. I doe denie that their Bb. of whome they take their ministery are a Church in any sence saving the malignant and therefore if all the rest were granted yet hence would his whole argument like the unwise mans house fall to the ground 3. Though they instruct the people in some Doctrines of the Law and Gospell as doe Papists all other Hereticks notwithstanding the reading of the Servicebooke in forme and manner the celebrating of marriage Churching of women burying of the dead conformity and subscription are more essencial to their ministery more necessarily required by the Lawes of their Church then preaching either of the Law and Gospell is And so much Mr. Bradsh elsewhere affirmeth Those that yeeld to Ceremonies need not preach at all in their Churches except they will no nor doe any other part of divine service if they will maintaine a Curate that will keepe the Ceremonial Law and fairely read or singe the Kinges Service as they call it 4. For the Sacraments they are as they say wickedly mingled and prophaned and wickedly administred Besides if we will beleeve Mr. Bradsh when he speakes out against the Hierarchy they have divers Sacraments which are not of divine institution administred in their Churches viz. the Crosse Ring in marriage Surplesse c. 5. The prayers which they are to make unto God must of absolute necessitie without partiall dispensation or manifest violation of their oath to the Bishops
continued so long in the Churches of God as there was any light of the knowledge of him so that indeed it ought to be perpetuall and vnchangeable and may not at any hand either by Church or Magistrate be altered For it is a greater wronge to haue any Ecclesiasticall officers forced upon a people against their will then if they should force vpon men wives or vpon women husbands against their will and liking Here also generall counsels and many old and new writers are brought-in by the Nonconfor to speake for them in this thing Concil Nicene Test Theo. Conc. Const. test tripart hist. l 9. c. 14. Concil Carth. can 1. Con. Toletan test dist 50 Concil Gabil Can. 10. Cyprian l. 1. Ep. 3. Amb. Epist 82. Ierom. ad Ruffin Basil Epist 58. And whosoever condemnes the making of ministers after this sort what doe they else but open their mouths against God and against the truth Defence of admon p. 2. Moreover every officer in the church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer and without a lawfull calling no one must presume to exercise any spirituall function or ministery nor dare to enter in any other way then by the doore A notable Example for this purpose is rehearsed by Moyses in Numb 16. Whereby it seemeth that the Lord meant to ratifie the Law of a necessity of a true vocation for ever For there we see that neither the heavens could abide to see nor the earth beare so shamelesse boldnesse but the one melting consumed with fyer such as without a calling would take vpon them the presthood and the earth gapeping opened it selfe and swallowed them vp alive which ought to be a lesson to vs for euer that no man presume to pervert or alter that order which God hath established in his Church nor arrogate to himselfe that honor which he hath by no right and lawfull calling obtained c. Moreover none must be ordained vnto any office in the Church vntill there be such a place voyd for him as is meet and fitt for as the Apostles did in planting of Churches so must it be don in the building thereof for ever but they ordained neither Pastor Teacher Eder nor deacon but to some certaine congregation that had present vse and need thereof A roving and vnsettled ministrie therefore is a new and false ministerie meerely instituted by men And never read of to be practised but by idolaters Iudg. 17. 8. Againe great care must be taken before consent be given vnto any calling in the Church that it appeare by sufficient trial and due examination that the person is qualified with those gifts which the word of God requireth in one of that place For else there will follow a manifest breach of Gods commaundement Besides God will not owne his ministery thirdly if he want abilityes he cannot doe the things required of him As to divide the word aright espy the enimy and give warning a forehand to the people how to resist him But contrarywise will lead himselfe and his people into hel fyer The truth is no vnskillfull or vnlearned man may be called to the steering of this helme vnlesse we would have the shipp not onely to be in daunger but willing to runne it vpon the rockes These officers chosen and made as aforesayd ought to execute the office committed vnto them with all faithfull diligence and consequently must be continually resident vpon their charge This later position to wit the necessity of perpetuall residence the vnlawfulnes of Nonresidence is confirmed of them by good reasons 1. A minister is a sheepheard and his charge a flock now a sheepheard hath a flock to feed it continually 2. Wheresoever God placeth a man there is dayly need of his labour and care 3. The people are in daunger of harme if they be not watched over day and night 4. The Church requireth an officers residecy with her as a duty of him 5. If they do otherwise they cannot give their people a good example neither will there be love and familiarity between them c. Breifly they hold it as great an injurie to force a congregation or Church to miantaine as their Pastor with tiths and such like donations that person which either is not able to instruct them or that refuseth in his own person ordinarily to doe it as to force a man to maintaine one for his wife that either is not a woman or that refuseth in her owne person to doe the duties of a wife vnto him And thus much for the first point wherein we and they in iudgement doe accord but our practise as yet is contrary each to other SECTION II. NOw it followes that we truely relate the present state of the English ministery how far it disagreeth by their owne Testimonies in every particular thing from the positions before named touching it in generall they affirme confidently that it is a base ministerie which God never erected in his Church but came wholy from the Pope for say they not onely is the calling of the Hierarchie but also their dependent offices all vnlawfull and Antichristian observe the largnesse of their speach how they comprehend and so consequently here cōdemn all their Ecclesiasticall functions for indeed they take all their originall of one roote namely the Praelarey from it I say they have their ryse and by it onely they administer vnto the people And whosoever shall deny this may with as much reason deny that fyre is hott the sea salt the sunne shines c. But let us heare what reasons they give to prove their ministery false and Antichristian and every way contrary to that true ministery of which we have before spoken First they say that the Church of England Wanteth her Pastors Teachers Deacons and Elders For which cause she hangeth downe her head for heavinesse her eyes be bleared with teares her cheekes be defiled with the water of her eyes her heart is heavy with sorrow her bones are withered with drynesse her whole body is clothed with sackcloth shee lyeth in caves and dens being ashamed to shew her face haveing so deformed and maimed a body If her case and state be so she hath reason enough to greive For to want these true officers and to have counterfeits placed in their stead is one of the heaviest and fearfullest miseries that can possibly befall any people Yet this thing is affirmed by others of them also Of which more hereafter Now concerning elections ordinations In these their church standeth vnder a Romish regiment and hath not left Babylon but partaketh of her sinnes in the choyse of Ministers For neither are their Ministers proved elected called or ordayned according to Gods word But their entrance into the ministery is by a Popish and vnlawfull vocation strange from the scriptures and never
broken and idolatrie divers wayes committed 4. This robs the Lord of that due worship which he ought to receive from every one 5. There is no direction in the whole scripture either by precept or cōmaunded example for receaving any Sacraments kneeling whereas for receaving with other gestures there is both 6. This is to conforme grosly with the Papists even in an act wherein the life and soule as it were of their idolatrie standeth 7. The primitive Churches for sundry hundred yeares after the Apostles never used to receive the Sacrament kneeling till Pope Honorius afterwardes decreed it Lastly this gesture of kneeling holds no proportion with the cheife end and use of this Sacrament nor with that inward disposition of heart which is then required of us And thus much for their surplusse crosse and kneeling from all which this argument may be framed That worship in which a man cannot possibly communicate without sinne he is bound necessarily to separate frrom but that worship in which these Idols are made and vsed viz. the surplusse crosse and kneeling a man cannot possibly communicate without sinne Therefore from that worship wherein these Idols viz. the surplusse crosse and kneeling are made and vsed a man is bound necessarily to separate The Proposition is certaine and by D. Ames in his Cases of conscience acknowledged Although saith he we may joyne to that Church in which many defects are to be tollerated yet not to that in which we cannot but necessarily partake with sinne The Assumption is assented unto by as Iudicious and Zealous Nonconf as ever held that cause and they have brought good proofes for it First because men must fly from Idols and Idolothites but when they come to worship God after the order of the congregation where these things are practised they doe not fly from them but draw neere unto them 2. Their bare presence argues their approbation and yeelding in shew to ceremonies 3. Though the personall sinnes of the minister doe not hurt the people yet his ministeriall and publicke sinnes doe hurt which he performes from the people to God and so their joyning with him is unlawfull 4. What example can be brought where the holy men of God have communicated with such things The author of the dispute vpon communicating at their confused communions affirmes confidentlie that the sitter is accessary to the sin of the kneeler and he gives many reasons for it whereof we shall have a fit occasion hereafter to speake And now let the reader consider if both parts of the former reason be true as the Nonconformists say whether this one principle of theirs will not justifie a seperation from most of their parish meetings For surelie I thinke not one minister in the land of 500 but makes and vseth ordinarilie those Idols of Rome when their publike service is administred Having ended with their Ceremonies we are next to treat of the worships themselves and because these are divers I will speake therefore of each the more breifly wishing the reader if he desire to know more heerin to iniquire after their bookes Churching of women after childbirth they terme a superstitious service a point of poperie a soolish custome indeed no other then a plaine mocking of God and prophaninge of his name and Religion devised meerelie of men viz. the Papists Moreover to prove it a false and idolatrous worship they give these reasons 1. In the whole forme there is no thanksgiveing at all but a mecre Iewish or Popish purifying and therefore it is a horrible mocking of God to pretend that they give him prayse when there is not a word spoken tending or lookinge that way 2. This thanksgiveing as they cal it is even the very same word for word excepting the title with their purification in poperie the difference is onely in this that the Papists is in Latin and theirs in English 3. Whosoever doth this shewes herselfe either to be a low or Papist 4. The primitive Churches never vsed it neither ought it to be suffered in any wel reformed Church 5 Chauncellours officials c. Are hereby justifyed in their crooked and vnconscionable proceedings 6. This breedeth and nourisheth many superstitious opinions in the simple peoples hearts as that the woman which hath borne a child is vncleane or vnholie contrarie to the Apostles word Who teacheth that godly women are sanctifyed by bearing of children Againe that it is vnlawfull for her vpon necessitie to goe out of her doores before she be Churched that this Churching is a necessarie part of the ministers office c. Touching the Psalme 121. appointed for that purpose they say it is child shlie abused yea the words grealy Prophaned Lastly for their other rites and customes viz. the womans lying in with a white sheet vpon her bed her coming forth must d and vailed as beeing ashamed to looke vp for some folly committed her appointed offering the Clarkes waiting her home and the midwives going by her side forth and back c. These they terme Bables foolish and superstitious things The confirmation of children by laying on of the hands of the Bb. is not say they agreable to the word of God at all But a meere device of man a Popish and peevish superstition brought in by Pope Clement the first in the yeare 310. Who affirmed that he was no Christian which wilfullie left this vndon Pope Melciades came after and affirmed it to be a more worthy Sacrament then the Sacrament of Baptisme To prove this confirmation a wicked and most vile practice these reasons are alleaged of them 1. Because as it is prescribed by their booke it is made a new Sacrement beside those two which Iesus Christ ordained 2 Seeing the gifts of miracles which the Apostles had are ceased this kind of imposition of hands which was taken vp at first from an Apish imitation thereof must ceasse also 3. Whereas the ministration of Baptisme is permitted to everie hedge Preist minister and deacon the Prelates doe presumptiouslie and damnablie to appropriate this alone to themselves 4. They doe not onely pray over them but impose hands vpon them that by meanes thereof they may receive strength against all the temptations of sin which is to take that powr to them which God never gave them to do a thing wherof they have no promise that any good shall follow Lastlie this displaced chatechising brought in steed thereof vaine toyes and childish ceremonies to the great hurt of the Church Therefore for these reasons it ought to be shut out and have no place in the Church of God The like they speake of their order and rites whereby matrimony is celebrated in their Churches The forme of it is taken out of the masse booke therefore called prettie juggling trash the ring there vsed is generallie reputed a Popish and idolatrous practise and no lesse superstition is there committed in saying
stand under that which was taken wholy from the Pope yet it may be he thought that he had said enough hereof in the Addition of his first booke pag. 26. where he repeates certaine words which had beene before printed in his reply to D. Morton If Gaius saith he had made a separation from the Church wherein Diotrephes lived whether the Apostle Iohn had been the cause of that scandall because he condemned his abuse of excommunication This speach saith D. Burgesse is the weakest pretence that could be devised and truly so it is and therefore I marvaile seeing he was tould so much that he had not either said somethinge for his owne defence or blotted it out that so the weakenesse and impertinēcy of it might never have been seen Could not D. Ames perceive any difference betweene the abuses there noted by Iohn in Diotrephes and those which are mentioned by the Nonconformists against the Church of England we doe not read that Diotrephes is said to be an vnlawfull and Antichristian minister that he had brought into the Church a devised worship had sett up a false Government yet such are the faults which the Nonconformists have found out in the Church of England I wonder therefore that the Doctor should so much overshoot himself For though we doe not thinke that it was lawfull either for Gaius or any other member of that Church to separate because Diotrephes playd the Diocesan but they were to stay and seeke his reformation notwithstanding we thinke yea and doe know of a certainty that from a church where the ministerie worship and government is vnlawfull and Antichristian we may warrantablie depart and such is our Separation by the Nonconformists Principles Thus Reader thou hast heard the most and all which Dr. Ames hath said to maintaine the reputation of their grounds charged with Separatisme now if thou considerest how effectually he hath refuted the Rejoinder in the matter of Ceremonies but contrary wise about this point of Separation how he speaks either nothing or nothing to any purpose thou mayst well perceive that in the former he had the truth with him but not in the other although it seemes he was unwilling in plaine termes to give the case away CHAP. IV. THat the ministerie worship and church government of England is not lawfullie to be joyned with we have evidentlie allreadie proved by their owne Principles In this Chapter we will speake of their Church observing still the former order that is 1. I will shewe their Tenets touching a true visible Church 2. How farre their English Church by their owne testimonie differs from and is contrary to it 3. I will lay downe our inferences and conclusions 4. Answer to such Objections as may seeme to carie most weight against them To let passe the strict significatiō of the word church and also the sundry acceptations of it concerning true visible churches the Nonconformists say that there are none but particular ordinarie congregations such Churches and such onlie they affirme God erected but as for Nationall Provinciall Diocesan they are now of human institution altogether unjustifiable by the scriptures The author institutor and framer of every true visible Church is only Christ for he alone hath the disposing of the word vouchsafing it to some and denying it to others and it is his spirit which converteth mens soules and begetteth them to everlasting life and so they become stones for this building For the persons whereof the same are constituted they ought to be a Faithfull People called and separated from the world and the false worship and the wayes thereof Such I say as keepe the Commaundements of God and the faith of Iesus for how else should the Church be the House Mountaine and Temple of the eternal God his Vinyard Kingdom Heritage and enclosed Garden the body of Christ his spcuse love sister Queene a chosen generation a holy nation a peculiar people and the joy of the whole Earth Howsoever therefore there may be Hypocrites which beare the face of godlie men in the church whose wickednesse is onelie knowne to God and so cannot be discovered by men yet in the churches of Christ there ought to be admitted no drunkard no whoremonger c. at least which are knowne because the temple of God must be kept as neere as it is possible free and clean from all pollutions and prophanations whatsoever The meanes whereby men are made fitte for this Church of God is by the word when they have well proffited by hearing the same they are then freely and of their owne accord to present themselves to the Lord that is either to joyne themselves to some true Church already constituted or by voluntary profession of faith and obedience of Christ to knit themselues together in a spirituall outward societie or body politick Now everie true particular congregation assembled lawfully in the name of Christ is an independent body and hath by Christs ordinaunce power to performe all publick worship for unto it appertaineth the covenant the worship the sacraments and all ecclesiasticall discipline having also the promises of peace love glory and salvation and of the presence of God and his continuall protection and for this cause it is the dutie of everie faithfull christian to make himselfe actually a member thereof 1 In respect of Gods institution Matth. 18. 17. in which not onely the precept is contained but a certaine necessitie of the meanes 2. In respect of the presence of God of Christ For if we wil com to God we ought then to com to that place where his presence is in a speciall manner where he is to be found of all such as secke him with the whole heart 3. In respect of Gods glorie the which by this meanes is publikely propagated and advanced For as the name of God in the old Testament was placed in Ierusalem so now it is in the Churches of the Saints although not in this or that place 4. In respect of Gods covenant and promise for those which are in the Church are directlie as it were joyned to his blessings the which are there powred forth abundantlie upon them 5. In respect of our profession for otherwise it cannot be but those evidences will be darkened whereby the faithfull are discerned from unbeleevers 6. In respect of mutuall edification which necessarily followes upon our joyning together in the fellowship of the Gospell Touching the manner and order of this joyning unto true visible Churches the Nonconformists doe describe it thus He which is to be received first is to goe to the Elders of the Church to be well informed and instructed by them and to have his cause by them propounded to the congregation afterwards he is to come himselfe into the publike assemblie all men looking upon him with love and joy as upon one that commeth to be maryed and there he is to make a profession of Faith and to be
A NECESSITIE OF SEPARATION From the Church of England prooved by the Nonconformists Principles Specially opposed vnto Dr. AMES his Fresh Suit against humane ceremonies in the point of Separation only Also Dr. LAITON Mr. DAYREL and Mr. BRADSHAW are here answered wherein they have written against us With a Table in the later end of the principal occurrents in this Treatise By IOHN CANNE Pastor of the ancient English church in Amsterdam Prov. 31. 8. 9. Open thy mouth for the dumbe in the cause of all such as are appointed to destruction And plead the cause of the poore and needie Ioh. 13 17. If ye know these things happie are ye if ye doe them Printed in the yeare 1634. To every one that seeketh after the truth in sincerity Salutations THere are extant allready so many bookes in the defence of our cause which never yet received any answer that it hath been in my thoughts a long time not to enter publickly the lists of contention about it with any man but to imploy that smal portion which I have in the knowledg of holy things more peaceably otherwise Not with standing perceiving of late the general fame which was given forth of Dr. Ames his booke and namely in his answer to the point betweene the Nonconformists and us as that it was so learnedly and absolutely done that it gave all men satisfaction the Separatists only excepted and that no man would ever be able to make any sound reply therein vnto it I thought it requisite to take a thorow view thereof which when I had so don and saw the sleightnesse of it to say no worse I conceived with my selfe that this common bruit must need arise either from some ignorant people who cannot judge of things which differ or from such as have mens persons in admiration and so like the shadow will follow them where ever they goe be it right or wrong It is knowne to those which know the controversies betweene the formal Protestants in England and the Reformists that the Principles of the later by the former are said to be the direct and plaine grounds of Separation sundry arguments and reasons they allege for it as the reader may see in their several treatises This thing by the other is not only denyed but withall they proclame themselves the main refuters of the Separatists and doe affirme that they never saw any Prelate to confute their opinions any otherwise then by rayling words But how wel they have confuted us it will appeare in the following dispute unto which I referre the reader Only I thinke good in breefe to give him here a sight of most of their weapons which they draw out vsually against vs and whereby they indeavour to conquer and quel us quite 1. Vile calumniations and bitter scoffes proclaming us to the world to be Schismaticks Brownists Donatists c. and matching us many times with the most notorious Hereticks and blasphemers that they can thinke vpon of purpose to make our persons and profession odious to all men 2. Raysing up many manifest lies untruths gathering together the faylings of some particular persons which had walked with us casting the same as dung in our faces 3. Braggs and boasts of victorie a notable instance for this we have in a certaine preface made to Mr. Hildersh booke on Ioh. 4. the author of it tels his reader there that Mr. Hild. had the best in the controversie betweene him and Mr. Iohnson notwithstanding it is well knowne he never made any reply to that which the other had published against him although he was by divers earnestly desired to doe it and this I write from the report of honest and faithful witnesses who are yet alive and will not I am perswaded willingly relate any thing but the truth 4. Grosse contradictions in seeking to justifie against us the very things which by sound arguments and reasons in their writings against the Hierarchy they prove to be evil and vnlawfull and this we have manifested in the answ to Mr. Bradsh book 5. And in a word falsisications of our positions cōtinual begging of questiōs larg proofs for what was never doubted of but no proving of the main point in questiō either by scriptures reasons or any ancient sound writers These and such like arguments have they used hitherto against vs And it is no marvel that they are such for what better should we exspect from them who seeke to put out that light againe which hath beene by themselves cheifly revealed vnto many I know what I say and have good experiēce of this thing for there is not ten of an hundred which separate from the Church of England but are moved first thereto I speake of outward meanes by the Doctrines of the Nonconformists either in word or writing taught to the people And indeed vpon their grounds how can any one doe lesse then separate if his heart be tender against every sinne seeing they confidently affirme that their ministery worship and discipline is from Antichrist and in their Church are swarmes of Atheists Papists Erroneous Hereticall Sectaries Witches Charmers Murtherers Theeves Adulterers Lyars c. Moreover All Popery say they is poyson the roote stalke and branches and we cannot be said sincerely to have repented of the Idolatry or superstition whereby we or our forefathers have provoked the Lord unlesse we be ashamed of and cast away with detestation all the instruments and monuments of it Againe whosoever partakes in the sinnes of Rome are also under the same curse So that we cannot in any sort communicate with them in their errours unlesse we will beare them company in their destruction also These are their owne testimonies and we know they are true and therefore in obedience to God and care of our pretious soules we have left our vnsanctified standings in their Assemblies and through the Lords mercy to vs doe walke in the holy order of his Gospell although dayly sufferers for it of manifould afflictions Notwithstanding all these things offend us not for we know whom we serve and are most certaine if we watch and doe Christs worke still in his owne way We shall have a sure reward for it at the resurrection of the just And to speake now a word or two vnto such as are commonly stiled Professours of the Gospell whether vnconformable or not The thing truely which I most wish vnto them is tender consciences and that the Lords house and his ordinances may be deare to their soules and that they may be able to deny the profitts and pleasures of this life for if these things be in them and abound my hope is that by their judicious reading-over of this treatise there will follow much reformation When some men take a little Phisick they have their health by it soone restored but if the same and a great deal more be ministred to others of an other
but specially that it be sett on by one that hath authority therevnto So much more it is in the case of the Sacraments for to receive the same in a false ministery is to deny Gods ministery and to give the glory of it there where he hath not given it and to deprive our selves of this comfort that our hearts may say Gods solemne voyce speaketh his solemne hand offereth and giveth which is here the lively stay of our fayth By this it appeareth that the daunger is marvelous great to communicate in a false ministery a man would pull a sore punishment upon his head if he should have a hand to putt by a Princes lawfull officer whether Iudge Mayor Bayliefe c. and sett up a rebel in the roome thereof and come to him for justice He that receives in a false ministery denies Gods ministery sayth the former Author And so puts a traitor in his place and takes the holy things from the handes of a traitor which is a fearfull transgression and surely will procure extreame wrath without true and sound repentance From all that hath beene before spoken we may here frame this Argument None may heare or joyn in spirituall communion with that ministery which hath not a true vocation and calling by election approbation and ordination of that faithfull people where he is to administer But the present ministery of the ecclesiasticall assemblies of England hath not a true vocation and calling by election approbation and ordination of a faithfull people where they administer Therefore none may hear or joyne in spirituall communion with the present ministerie of the Ecclesiasticall assemblies of England Which of the propositions the Nonconformists will deny I know not but sure I am they are both Theirs Howbeit it may be they doe not so well weigh their owne principles as they should And hence it is that their practice is not strictly answereable to their profession and therefore doe give just occasion I speake it with greife unto the Prelates and their Parasites to insinuate against them hypocriticall ends in condemning so greivously the ministery worship government of the English Church and yet to partake in the knowne evills and abuses thereof But for my part I am otherwise minded then the Bishops in this thing and doe thinke that they doe of conscience condemne the state of that Church But doe not maturely consider the responsive conclusions which follow upon their principles For which cause I haue written of purpose this treatise to prove that they cannot justify their Tenets against that Church and stand members lawfully thereof Concerning their ministerie I have shewed before that by their owne confession it is false and so not to be joyned with And if I should here end the point I thinke every indifferent reader would sufficiently be satisfied But because I judge the same to be of importance to justifie a seperation from them and also that their ministers are of sundry sorts degrees therfore I will speake a little more thereof and prove further from their writings that every kind degree of their ministery is false and Antichristian According to the Prelates Canons their ministers are divided into 3. Heads or orders Namely Bishops Preists and deacons The first comprehends the superiour the other two the inferior ministers What the superior are few but know viz. Archbishops and Lordbishops against whose courses and callings whole books have beene written to manifest the same to be evill and vnlawfull I shall onely here breifly lay downe some of their passages touching both referring the reader for more full satisfaction to that which is published at large by them As for their Bishops if they be as the Nonconformists report of them surely they are not fitt for Church or common wealth for they oppose say they with tooth and nayle every thing that is good They have had their hand in all the great evils that hath befallen their Church and state never any good thing prospered that they put their hand too the King state stood never in need but they allwayes deceived thē if oppertunity serve they will make peace with their head he meanes the Pope if it be with the losse of all their heads if they continue their places And hence it is that all the professed enimies of state and Church make vse of them to effect their evill ends as David sayd of Goliahs sword there is none to that fo sayth the Pope Spaniard and Arminian for overturning of a state and making havock of a Church there is none to a Bishop give them that To the same purpose others They are the greatest and most pestilent enimies that the state hath and are likely to be the ruin thereof Take them for better who will they are no other then a remnant of Antichrists brood a viperous generatiō Caterpillers Moaths Canker wormes sonnes of that monstrous Giant the man of sinne men of bloods base fellowes murderous tyrants vsurpers time servers cages of vncleane birds vnnaturall false and bastardly governors Lordly Epicures proud Popish presumtious perfidious Prophane Paltry and pernitious Prelates open enimies to the sincere preaching of the gospell the scepter of Christs Kingdom and the glory of the Land men contented to be bawdes vnto all kind of sinnes and therefore all the professed and notorious Atheists Papists blashemers adulterers drunkards and most infamous persons in the Kingdom are with them they have further with them the counsell of Achitophel the courting of Shebna the roaring and brawling of Goliah the cruell pride and vanity of Hamon the flattery of Amaziah the falshood of Samaiah and the bloody cunning of Doeg these wax worse and worse and growe to a height of iniquity greiving at the encrease of good men and persecute nothing more then holinesse they care not for King country nor their own souls but for a Bishoprick And therefore if they can by flatteries invectives whisperings or other evill courses keepe the King and counsel so ignorant and blind as to be firme on their side they care for no more to be short the best of them in some sort are the worst because they hold vp the reputation of that vnlawfull office and make way for more wicked successours and their traditions Much more then this yea and worse too is sayd of their Bb. but I passe it over as blushing to speake it Only I here thinke of that saying in the Proverbes when the wicked beareth rule the people mourn It was just so with the Israelites when Pharaoh sett cruell tas kemaisters over them And it seemes their case is much like unto it indeed some difference there is for the Egyptian Lords onely beate the Lords people But their Prelates say they imprison and kill them also I should wonder at such horrible injuries committed in any common wealth but that the scripture sayth the Kings of the earth shall give their strenght and power
with may body I thee worship for herein the new maried man makes an idol Of his wife I omitt many other heathenish and Antichristian toyes which the Nonconformists relate to be observed herein whereby saith the author of the Admonition they make rather a maygaime of marriage then a holy institution of God As for their restraint of marriage in Lent and other certaine times they call it the doctrine of devils devised by Pope Nicholas in the yeare 871. And since vpheld by his vncleane birds for filthie lucre sake But here the Nonconformists would have vs to take notise that howsoever the Hierarchie forbid somtime this thing yet any man may have a dispensation for mony and then those holy times shall have no pollution by marriage such vertue mony hath with it or such powr it hath with these base caterpillers Concerning Burials this they say All prayers either over or for the dead are not onely superstitious and vaine but also are Idolatrie and against the plain scriptures of God No such thing was vsed in the Apostles time as for their prescript forme of service appointed for this businesse it is taken wholy from the stincking portuis and for this cause they name themselves Popish apes Beside prayer for the dead is maintayned and partlie gathered out of some of their prayers As for the white or balck crosse set vpon the dead corps ringing a threefould peale the practice is Popish mourning in Black garments for the dead if it be not hypocriticall yet it is superstitious and heathenish funerall sermons they also vtterly condemne because they are put in the place of Trentalls and many other superstitious abuses follow thereby To be breife the Preâ—sts meeting the corps at the Church stile with the clarke in their surplusses the manner of laying the dead in the grave viz. East and West that he may rise with his face to the East the Preist offering and mortuarie the bread and other thing given to the poore distinction of Burials as some in the chauncel some in the Church and some in the Churchyaâ—des all these are said to be naught idolatrous vnlawfull and therefore the Nonconformists will have the dead to be buried in this sort holding no other way lawfull namely that it be conveyed to the place of Burial with some honest company of the Church without either singing or reading yea without all kind of ceremony heretofore vsed other then that the dead be committed to the grave with such gravity and sobriety as those that be present may seeme to feare the judgements of God and to hate sin which is the cause of death and thus doe the best and right reformed Churches bury their dead witout any ceremonies of praying or preaching at theÌ„ We com next to their Sacraments which are as they say sinfully mangled Prophaned and wickedly ministred The prescript sorme of service whereby their Lord supper is consecrated and administred is taken wholy out of the Popish dunghil the masse-bâ—oke and such are theâ—â— inventions Prophanations and superstitions vsed in this ordinance as the Nonconformists professe that they eate not the Lords supper but playe a pageant of their own to blind the people and keepe them still in superstition farre from the simplicitie of Christes supper to make the seely soules beleeve that they have an English masse which is too true faith the author in the margent and so put no difference betwixt truth and falshood betwixt Christ and Antichrist betwixt God and the devil I might here lay dowe every particular thinge which they doe herein as the Preists standing at the North side of the table his begining with the Lords prayer and a collect rehearsing afterwards the ten commaundements and the creed then reading a short exhortation to those which are minded to receive their falling downe and rysing vp againe many times together their manner of consecrating the bread and wine taking it Kneeling the ministers going vp and downe to give it to every one with his owne hand his speaking in the singular number Take thou c. Theyr saying over againe the Pater noster with singing piping surplusse c. All these say the inconform are disorders superstitions Prophanation of Scriptures and don contrary to the practice of the primitive Churches and just after the manner of the Papists Their publick Baptisme is ful of childish and superstitious toyes and as for the prayers vsed therein they are either foolish or false And no marvaile seeing they are also taken out of the cursed masse-booke The conjured font as they name it was brought in by Pius the first in the yeare 147. And Pope Higinus brought in Godfathers and Godmothers in the yeare 143. both which they call pecces of poperie the interogatories ministered to the infant a foolish thinge agreat mockerie of Gods service whereby an occasion is given to men to vtter a lie before the Lord. That the Godfathers and Godmothers shill promise that the child doth beleeve and doth forsake the devil c. Is a thing wickedly put vpon them and baptisme by this meanes exceedingly prophaned Of the crosse we have spoken before there is yet one thing touching it which the reformists wish vs to observe That is a most wicked practise of their vngracious Bishops these whelpes of Antichrist will have infants signed forsooth with the signe of the crosse In token that hereafter they shall not be ashamed to confesse the faith of Christ c. And to fight against sin c. Now marke what notorius mockers of God these are For if any one who is thus signed doth afterwards confesse the faith of Christ against Arminians and Papists and fights against the maine workes of the devill to weet the Popish Ceremonies goverment worship ministerie c. They will surely rayse vp against him the greatest persecution that may be he must either forsake his owne countrie or they will kill him in prison Moreover touching private Baptisme and ministring the Lords Supper in their houses this geare they say is repugnant and against Gods word in effect like to a Popish Masse a popish and superstitious practise foolishly and sinfully first taken up For the Sacraments were not ordained of God to be used thus as Charmes and Sorceries but left to the congregation and necessarily annexed to the scriptures as seales of the same yet not tyed to the material Churches made of dead stones but to the church made of livelie stones If therefore the congregation be in a wood house or cave the Sacraments may be administred in a wood house or cave but the same must be don in the sight of the assemblie for they are irrigiously handled when they are administred otherwise Baptizing by women they also condemne and hold it to be no more the holy Sacrament of Baptisme then any other dayly or ordinarie washing of the child Lent fast they say
was ordained by Pope Telesphorus in the yeare 136. and they keepe it England for the fame end that the Papists doe Iustlie therefore is it named a Romish Error a superstitious fast The service appointed for that time is against the seriptures and Gods name prophaned by the curses and adjurations then used For their other fasts they are said to be monuments of Idolatrie devised of Antichrist in all the rites and orders of them superstitious and directlie against Gods commaundements As for wendesdayes frydayes and saterdayes fasts Bonifacius is said to ordaine them in the year 315. And Pope Calixtin in the yeare 206. ordained Imber fastes And in the yeare 425. another Romish Beast ordained Saints Eves fasts And all this trash dung was first devised by Montanus that notable Heretick as Mr. Cartw. observeth from Eusebius and for what use serues all this trumperie but only to keepe out and hinder true fasting indeed The observation of holy dayes as Christmasse Circumcision Epiphanie Purification and all other of the saints is a breach of the second commaundement and herein some part of the abominations of the Romish religion is practised Such therefore as impose this upon mens consciences doe it without any warrant of Gods word and therefore the same cannot be kept lawfully Many good reasons for this are shewed in their writings as the reader may see if he please in the places noted Moreover they doe affirme that the whole prescript service appointed for these Saints dayes is idolatrous Antichristian Of the same nature are all their ordinarie collects Pope Gregorie Celasius they say ordained them and they have them word for word as they stand in the Blasphemous Massebooke I might here shew how some of their Collects are charged with Arianisme others with Poperie Arminianisme Many with lies and manifest contradictions But to be short they tell us in one word that the saying of them is not Praying but indeed wicked pratling As for the Letanie well naturing the name of a laborious service in the dust and durt for so Homer and others useth the same it is borrowed from the practise of the Heathen as Causabon out of Dionysius Habicarnasse observeth And is in verydeed nothing but an impure Masse of conjuring and charming Battologies whereby the name of God is highly prophaned his house and worship abused Gods people by it abandoned the sanctuarie and the prophane love no worship so well as it The Epistles and Gospells read in their Churches is a practise taken wholy from Rome and they use the verie same which the others doe This chapping hacking of the scriptures this rending of it a peeces one from another is contrarie to the order which God hath ordained and his churches practised from time to time and therefore the Nonconformists have desired that it might be taken away as an evill thing Againe in those Epistles Gospells which the Prelates cause superstitiouslie thus to be read There are sundry words and sentences of holy scriptures left out which were given by divine inspiration for the profit of the whole church and many words and sentences of their owne foolish braine added to the text as parts of it yea in many places such absurd things are put as no reasonable sence can be made thereof Besides very often the meaning of the Holy Ghost is perverted by a false interpretation of the text and sundry places applyed to the countenancing of some points of false doctrine All this is shewed largely by the ministers of Lincolne in the Abrigement and the like they say of the Psalmes in the booke of common prayer the prescript number whereof and Lessons as the English Preists now observe were devised by Pope Gregorie the seventh in the yeare 1073. That any of the Apocrypha should be publikely read the Nonconformists hold it utterlie unlawfuli 1. Because to use any word publikelie in the church beside the written word of God contayned in the Canonicall scriptures is condemned by the second commaundement 2. In the church of the Iewes in the Apostles time only Moyses and the Prophets were read 3. The scriptures are sufficient both for doctrine and manners and were given to that end 4. It is the proper office of Christ to be the teacher of his church and therefore no writing may be appointed to be read in the congregation for instruction of manners but only such as have been indited by his spirit 5. Many by this meanes are brought into a great error thinking that the same is scripture 6. These Apocripha bookes containe a number of shamefull lies horrible blasphemies vaine vanities plaine contradictions ridiculous fooleries Athean Impieties Fables fitter for Tâ—lâ—machus and Aeneas then for Gods people Notwithstanding though these bookes be thus false wicked and abominable yet in their assemblies many of them are commaunded to be read for first lessons yea under the name of the holie scriptures of the old Testament without any note of difference from the Canonicail as the lying story of Susanna under the name of Daniel 13. and in as great a measure for their proportion as the other Moreover many of the Apocryphall chapters are to be read twise in one yeare and some thrice but so are not any of the Canonical chapters of the Old Testament but a great part of theÌ„ of the New also by the order which their coÌ„mon prayerbooke prescribeth are not to be read at all in their churches Lastly the Nonconf tell us that these idle Legends are read upon their great holy dayes when the church assemblies are wont to be best frequented and oftimes the holy scriptures must give place to them as tending more to edification and therefore may not be so well spared as the other Reading of Homilies in the church which is a cushion for idle and blind Priests to rest upon is said to be foolish fond and vnlawfull a practise never heard of in the church in the Apostles time neither indeed is it a meanes to beget faith but the instrument of foolish and idoll sheapheards As the Prophets therfore might not in calling the people together blow any trumpets but those which were made and set a part for that purpose by the commaundement of God so ought not the ministers of God to expound or read openly in the congregation any writings but onlie the Canonicall Scriptures which the Lord hath set a part and sanctifyed for that use Here by the way I wish the reader to note well the last words viz. that no writings ought to be read in the congregation but the Canonicall Scriptures This Position is often affirmed by the Learnedst of the Nonconformists namely Mr. Cartwright D. Chaddâ—rton c. Hence then it must follow that all formes of Prayer devised by men are unlawfull to be read in the congregation and therefore where ever this is practised men ought necessarily to abstaine from joyning therewith
But to proceed not onely is the reading of Homilies vtterlie condemned but also it hath bene proved by the Nonconformists that those which the Bishops commaund to be read in their assemblies have in them many things doubtfull and of daungerous construction yea sundrie erronious points of Doctrine and things most evidentlie false and vntrue I have beene more large in the former points then I purposed at the begining I will therefore in the rest be the shorter touching nunc dimittis benedictus and magnificat which they vse to read and sing in their Churches the Nonconformists say it is a Prophaning of the Scriptures palpable folly and vaine pratling Their minister saying one peece of prayer and the people with mingled voyces to say another is Babilonish confusion The Lords prayer also is horribly abused by their often and vaine repetition of it beeing said not lesse then 8 times at some meetings other shreds and short cutts they handle in this manner viz. let vs pray glory be to the fathers c. Lord have mercy c. Christ have mercie and many like which is meere babling and cannot be more justlie defended then the Papists beads Vncovring the head making a leg scraping on the ground such like curtesie whē Iesus is named is counted a superstitious foolish and unlawfull device a mocking of God and a beggarlie signe of obedience no lesse is standing at the Gospell a thing wickedly devised by Anastatius the Pope in the yeare 404. Their good fridayes service is vtterly disliked so the holy weeke before Easter the observation of Gang dayes or rogation weeke is wholy Popish invented by Hillarius the great Antichrist in the yeare 444. Organs and other Church Musicke they call idoll service because it serves not to any edification but drawes the mind to carnall delight besides this was a part of the Levitticall service which is now ceased in Christ and for many hundred yeares after the Apostles musicall instruments were not knowne to the Church till in the yeare 653. the old serpent by Pope Vitalianus brought vp the Organs and to have them goe about the same time that beast with Gregory Gelatius two monsters like himselfe ordained descant foreward and backward plane song and pricksong and thus was the Musick made vp just as the divel would have it Ringing of curfewes vpon Hallowe eves is like the rest yea the bels themselves as they are vsed in their assemblies are put vnto Popish vses He that first ordained them was Sabinian the great Pope in the yeare 603. And much vertue is attributed to them in popery as to stirr vp mens devotion perserve fruites put enimies to flight still tempests drive away all wicked spirits and devils c. I doe omitt to speake of many particular thinges vsed in their Cathedrall dens or Closters partlie because the reader may guesse what there is by that which hath bene said and partlie because the dung trash there is so vile and lothsome as I am not willing to blot paper therewith But there is one thing which I had almost forgotten viz their visitation of the sicke Not that it is lesse superstitious and naught then the other for the Nonconformists affirme the prescript service of it to be taken as the rest out of the masse booke and it is such stuffe as he which wrot the Altar of Damascus made himselfe merrie when he described the foolishnesse of it Thus the Assumption is sufficiently proved the conclusion therefore is certaine viz. that the worship of the English service booke is vnlawfull to be communicated with In the next Section we shall see what D Ames hath to say against this thing SECT V. FOr the readers better vnderstanding of the point to be handled in this Section I will first lay down the substance of D. Burgesses speach I have seen saith he some of the inconformists confutations meaning of the Separatists which I confesse never satisfied my consciēce for I am and ever have beene of that opinion that there can be no just confutation of them made by such of the Nonconformists as have given them their maine principles what these principles are he afterward declares viz that nothing may be established in the Church but what God hath commaunded in his word that all formes of worship not prescribed and all mere Ecclesiasticall rites are will worship c. That our ceremonies are idolatrous in the vse of them c. Which principles if I did beleeve to be true I professe in Gods presence I would proclame separation from Idolatrous worship and worshippers this day ere I slept and not halt as these men by their owne positions doe betwixt Idolatrie and Religion D. Ames answereth to this effect The confounding of mere rites with formes of worship is not ours but onely by the rej his fiction That every Church is to be vtterly condemned and so to be separated from that hath any thing in it by participation Idolatrous is made Scismaticall by a Scismaticall conceit of the Rej. c. His profession of separation this day before he stept is nothing but a Rhethoricall flourish which he would twice recall before he would separate from those that bow to the Altars or even those which worship an vbiquitarie body in the Lords supper though these are more palpablie Idolatrous in his conscience then the Ceremonies questioned are in ours Here is some thing said although not a word to the maine point in dispute which either Mr. D. saw not or else and so I rather thinke he thought it best to let it passe in silence The wordes which the Rej. takes from the Nonconformists are that all formes of worship not prescribed of God are will worships And hence inferres separation now what saith D. Ames to this nothing at all but talkes of the Rej. fictiō in confounding mere rites c. But by his leave I see no such thing in the Rej. but indeed the cause of the confusion is wholie of himselfe for D. B. layes downe formes of worship and Ecclesiasticall rites distinctly vnto both which he should distinctly have answered if his meaning had beene to satisfie judicious conscionable readers I will not here vse D. Ames comparison of 10. a Stile and 10. a Nokes but a more sober one If a woman should be brought before the Magistrate for certaine crimes as namely whoredome and some light carriage and for this her husband would be divorced now imagin that she had a proctor there to plead for her which would not mention her adulterie at all But gives som reasons why a man should not put away his wife for everie light cariage would any wise judge approve of such pleading but contrariewise give sentence on the mans behalfe D. Ames carieth the matter just so The Church of England is charged by the Nonconformists as the Rej. truely reports of false worship in it and also of som
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 grossest offence that is vntill the offender have said as much for himselfe as he possibly is able For it is an evident Character of a corrupt Ecclesiasticall Government where the parties convented may not have full liberties to speake for themselves considering that the more liberty is granted to speake in a bad cause especially before those that are in authority and of judgement the more the iniquitie of it will appeare and the more the justice of their sentence will shine Again excommunicatioÌ„ must not be used but as the last and desperate remedie even as a chirurgioÌ„ tryeth all gentle meanes before launcing searing or cutting off Indeed if the cause be great weighty and necessarie then it may not be omitted Reasons First for the glorie of God that it may appeare his house to be no cage of vnclâ—ane birds no stye of swine no den of theeves no stewes or brothelhouse but the holy citty the seat throne of justice the temple of the liveing God where the chast virgin worshippeth where no Cananite may be suffered 2. That the worship and service of God may be kept and preserved from pollution contempt and prophanation 3. For the good of the sinner himselfe that he may see his fault be ashamed thereof and reconcile himselfe first to God and then unto the church against whome he offended and so be saved in the day of the Lord. So long as a harlot hath freely the society of chast matrons she takes no shame of her adulterie but wheÌ„ all honest women reject her then at last c. So a thiefe if he be suffered to converse still with true men to have his liberty in citty and country to the full he will not be ashamed of his robberies murders c. but c. It is just so in this cause If open sinners be suffered in the church and admitted to publike and private communion in the exercises of Religion certainly then though they declare their sin as Sodom and hide it not yet they will not be ashamed of it but rather thinke they have not sinned or it is so light and small as they need not make any matter thereof 4. The honour and the good name of the church is hereby preserved which would be lost if vile persons were left alone therein 5. That others may fcare for if this course be omitted it may be a meanes to embolden many to doe the like A member being thus justlie excommunicated he is not to partake in the spirituall good things which the Lord communicateth in his church as the Sacraments prayer c. yet he may be admitted to the hearing of the word because that is a means to humble him for his sinne and to bring him to repentance which is the end of all Ecclesiast Censures Moreover the rest of the faithfull must avoyd all kind of familiar conversation with him be it in eating drinking buying and selling yea in saluting and talking with him so farre as they are not bound unto him in any of the bands of civil right and society I adde this because excommunication unlooseth it not but such as are of the family or affinitic must performe all duties to such a one which such a relation hath made his due the husband to the wife and the wife to the husband the child to the father the servant to the master c. so an excommunicate Magistrate remaineth a Magistrate still and must of all Christians so be acknowledged Beside all lawfull contracts and promises must be kept and performed with him workes of mercie shewed to him if there be just and necessarie cause If the offender afterwards shall see his sin and desire to be taken againe into the communion of the Saints the church is to assent thereto willinglie yet so as the partie make publike repentance according to the proportion of the offence a verball profession of repentance sufficeth not For so the most holy institutions of God are exposed to the mockage of the wicked and the action of the church placed onely in an outward forme Therefore such evidences are required which in the judgement of charitie doe declare true and sincere repentance and which serve as probable witnesses of the thing Be it here speciallie noted that excommunication and the absolution or reconciliation of the excommunicate are actions common to the whole church and not of any private person or persons For howsoever the Elders for the peace profitt and good order of the church are to administer these ordinances yet the whole church must give their consent freely hereto In the Apostles time and after till the yeare 250. every man that was a member of the church had in the church his voyce in Ecclesiastical censures causes and determinations of the church Christ doth not say when there is cause of accusing or Censuring any tell the Bishops but tell the Church and accordinglie in the times of the Apostles and long after as the Epistles of Ciprian doe manifest they were judged by the word in an assemblie of presbyters and brethren as the incestious Corinthian which shews us that neither one man nor the Presbyters alone were judges in such causes but Church which by scriptures either cleared or censured any person accused as by the word of God he appeared either guiltie or not guiltie c. Many reasons are yeelded by the Nonconformists to prove this thing and all objections made against it soundlie answered and the testimonies of the Learned alleaged for it as the reader may see largely in their bookes named in the margent The like they speake touching the admission of any member into the communion of the church that person which is to be joyned ought publikely to com before the face of the congregation and there to be examined of his fayth knowledge c. and beeing found meet by the general consent of the people he is joyfullie received But of this more hereafter Moreover if the Ecclesiasticall officers shall refuse to doe their duety yet may the brethren notwithstanding performe Church actions and the same are to be esteemed good and lawfull To come vnto a conclusion this forme of Church government here described is vnchangeable ordinary best and perpetuall common to all true Churches and to which all states must be subject as well the rulers as they that are ruled yea and the preachers themselves as well as the poore within the Church and good reason for the same is not a thing indifferent as some thinke but a point of the Gospell yea of the substance thereof a matter of faith and of necessitie to salvation I mean in such an absolute degree of necessitie as is of any ordinarie outward meanes especially to every church and by consequence to every soule in it And therefore as no common wealth can florish or long endure without good lawes and sharpe execution of the same so neither can the church
of God be brought to purity neither yet continue in the same without the use and exercise of this ordinance but lies open to all daunger and confusion Whatsoever the Nonconformists have here said about Church government we for our parts ascent wholy to it and through Gods mercie towards us doe comfortablie enjoy the same and wish unfeynedlie that there were in them such zeale of God and love of his house and ordinances as to practise once themselves the good duties which they well teach others to doe SECT II. THe Nonconformists in the former Section gave us a good description of a true Church government now let us heare what they say of their owne in England compare them together In this as in the rest we shall find great confusion and therefore lest the reader should loose himselfe I will observe some order in the handling of it and first speake of their Ecclesiasticall Officers 2. Of their Lawes by which they governe 3. Of their Courts where they be executed and lastly of the manner how they are executed and of all these breiflie intreating still the reader to gett their bookes if he be not herewith fully satisfied In the first Chapter Sect. 3. we were shewed what their Bishops are now some thing here is to be said of their dependant officers which most wickedly vnder them minister the Ecclesiasticall discipline of their Church namely Commissaries Chancellours Archdeacons officials registers proctors doctors sumners and the rest of that Viperous generation All these the Nonconformists say are greedy Cormorants servile varlets a horned generation base fellowes trash the ofspring of Romish Babel murderous beasts the scourges of all Gods people ravening rablers which thrust away most sacralegiously that order which Christ hath left to his Church and proudly tyranize over their superiours The Papist is on their side because he can shelter himselfe vnder them to hide his idolatry the Atheist is tooth and nayle for them because by them he enjoyeth carnall liberty the man of most notorious life defendeth them because he can from them redeem the corporall punishment of his sins by mony at a word all the rank adulterers common drunkards vnthrifts ruffians horrible swearers and dispisers of Gods word take part with them And no marvaile seeing these for the most part are all Papists and beside either bribers drunkards Epicures c. So vnmeet to be governours as indeed they ought not to be members at all in any reformed Church Iustly therefore are they said to be the root and cause of al the ignorance atheisme schismes and treasons in the Land the nurses and cherishers of Recusants and other Hereticks and of all the great iniquities and abominations that are committed therein especially in regard they live by the faults of men and will rather increase offences that their gaine may increase then vse meanes to lessen any and this experience dayly sheweth As for their names and offices it is testifyed by all the Nonconformists that they are all derived from Antichrist and are therefore false earthly vnlaâ—full and the discipline which they exercise is not prescribed in Gods word never appointed by the Lord Christ but taken wholy and every part from the Pope and vsed in the time of the greatest darkenesse vnder him yea and it is defended by the same Canons whereby his Popedome is supported so that were it not for the helpe of the Papists they have no authority either from God or man to helpe them either by reason or learning I may not here omitt how the Refor exceedingly condemne the offices of Church wardens and side men and prove the same to be vnlawfull and hurtfull by many reasons 1. Because they are counterfeyts of Gods true officers namely Elders deacons which Christ hath left in his Church by divine institution 2. They retaine the marke of the beast in part by serving the tyranny of the Hierarchie so that it is not lesse warrantable to be a Masse-Preist then a Church-warden 3. Their functions are devised by men and came first from Rome and therefore they cannot exspect any blessing or protection from God in their courses 4. They are bound to most vnlawfull conditions and so necessarily either they must be perjured or commit horrible iniquitie as to present their minister if he vse not superstitious Ceremonies so those which will not com at their devised service kneele at the Sacrement have their children crossed and Bishopped women Churched joyn with the Letanie observe their holy dayes c. And thus they minister matter of filthy lucre to the Harpies of the Prelates courts For these and such like causes every good man is exhorted not to touch these vnclean places for if he doe he shall surely be defiled therewith Their Collectors calling also they judge unlawfull Thus much of their Ecclesiasticall officers now for their Lawes these by the Nonconformists are said to be foolish articles slavish ordinances lawlesse perilous Popish wicked and damnable Canons shamefull Idolls very devilishnesse and hypocrisie Invented by the dragon and Antichrist our Lords enimies in the time of poperie without any warrant of Gods word yea manifestly against it and for what end servs it now in England Surely for no other but to strengthen the Kingdom of the beast and the power of darkenesse ignorance to breed trecherous Papists nourish superstition and popery vphold the cages of vncleane birds as Archbishops and L. bb seas arches cathedral Churches c. And destroy vtterly the Churches of God by crossing every faithfull minister in the discharge of his duety and every good Christian walking in the wayes of godlines and nipping in the head every good action For these and many the like reasons the Nonconformists have oft times desired that all their Ecclesiasticall decrees constitutions provinciall and sinodal statutes Fatherly customes c. Might vtterly be abandoned and as froth and filth be spued out of the common wealth Yea as infectious and noysome boiles and soares sent back again to the stincking sinckes and channel out of which they were taken Touching the oath exofficio whereby the Popish Prelates in Rome and England goe about to bind mens consciences to accuse themselves and their freinds the Nonconformists professe it to be a bloody Law most damnable and daungerous as cruel a racking of the mind as the most exquisite torture of the body can be this was invented by Antichrist through the inspiration of the devil that by meanes thereof the professors and practizers of true religion might be suppressed and abolished In very deed it is a lawlesse oath given and taken against the Law of nature contrary to the commaundement of Christ Mat. 18. and expresse word of God against all equity and conscience contrary to the common Law the Canon Law Counsels and imperiall statuts directly contrary to the nature of an oath Beside such as take it cannot sweare in judgment and
and let goe scott-free and unpunished knowne Atheists Charmers Blasphemers Drunkards Fornicators Heretikes Prophaners of the Sabbath c. Notwithstanding those called Puritans which will not observe their Traditions beggarly Ceremonies shall be hurryed up downe to their spiritual courts upon every occasion and there be scorned derided taunted and reviled with odious and contumelious speaches eyed with big and sterne lookes have proctors procured to make personal invectives against them made to daunce attendance from court to court and from terme to terme frowing at them in presence and laughing at them behind their backs never leaving molesting of them till they have emptied their purses or caused them to make shipwrack of their consciences or driven them out of the Land or lastly by imprisonment starved stifled and pined them to death Thus they cherish vice correct vertue give men leave to be any thing saving good Christians Besides in these vncleane stewes all is done for mony nothing is regarded else for mony any sinne may be bought out with them but those which will not fee them shall be cursed and cast into hel for every triffle although they have done no evill at all but contrariewise for doeing that which is right and good And this is so manifest a truth as the Prelates Creatures have openlie confessed The Church Censures now a dayes doe onely touch the purse evill doers when they have payd their see returne scott free If no monie then have at the off enders with the Episcopal Sword presently at one blow they are cutt off from the Church delivered over vnto Satan proclaimed Publicans Heathens Anathema For the most ridiculous things and against every good man these brutish thunderbolts doe fly vp and downe and onely to be feared of the purse And yet this is not the greatest wickednesse which is committed by these peslilent fellowes for it is further affirmed that their learned preachers are excommunicated many times by foolish boyes No marvaile therefore their censures are not regarded and that the Nonconformists give counsell that no man should make any conscience of them for surely they are of no more effect weight or consequence then if a villaine or rogue should give sentence of death against a lawfull Prince I forbeare to mention the bawdy pleading of their Doctors and proctors in those courts and the sumners yea and Registers themselves it is so scurilous vncleane and beastly as the Nonconformists say it would greive a chast care to heare it For the Archdeacons and Chauncellours are fain to laugh it out many times when they cannot hold their countenance any longer In the writing of these things there comes to my minde a speach which a B. spake once to me in private I relating to him certaine base and inhumane cariages which they did me in his courts out of great compassion he vttered these words I pray God saith he to keepe all good men out of their hands his speach was good but in what a case is he himselfe all the while which vpholds with both hands these soule murderers their court and courses and yet in his conscience is perswaded that they are all starke naught It is not needefull that I proceed farther in this point seeing the Nonconformists doe generally affirme that their Church is still vnder the Bondage of Antichrists Government the very same false tyrannous discipline that is pourtrayed out in the Popes Canons for which cause we refuse say they to have Christ an immediate King in the immediate government of the Church so as great indignitie is offered vnto him as if some base vnderlings vnto a King should commit his beloved spouse vnto the direction of the mistresse of the stewes and enforce hir to live after the order of a brothel house I will here conclude with this argument Whatsoever is contrary to the institution of Christ and his writen word is Antichristian and is to be banished out of Church of the God But the Government by Lord Bishops with Episcopall domination is contrary to the institution of Christ and his writen word Therefore it is Antichristian and is to be banished out of the Church of God SECT III WE have heard what the Nonconformists say of their Church Government in this Section we will lay downe our conclusions from it and these are cheiflie 3. First No obedience must be yeelded to these Ecclesiast officers I say we may neither acknowledge their authority nor in any thing kind or degree partake with them in their administration but strictly avoyd the same as we would avoyd wrath and vengeance to come There is no need that I alleadge Scriptures reasons c. As before for confirmation of this seeing the Nonconformists goe with vs fully in the thing and doe affirme that men ought not to appeare in their courts neither to obey or regard their citations excommunications warrants c. Nor to receive any absolution from them in a word not to yeeld obedience to them in any one thing which comes from them as they are Bishops Archdeacons Chancellors Commiss officials c. For this were an acknowledging of them and a way to maintaine them in their vsurpation pride idolatrie covetuousnes c. Beside we should suffer men to rule then over vs at their pleasure and so not stand fast in that Christian liberty which the Lord commaunds vs to doe Moreover it is certaine a man cannot obey the Bishops Government but he must necessarily transgresse against the Lawes of the Realme and to prove this an argument may be framed thus Whosoever shall allow or countenance in word or deed any forraigne power authority or jurisdiction and more particularily of the Pope of Rome makes himselfe a transgressour to the King and to the Lawes But such as obey the Bâ— Fool. Government doe allow and countenance in word and died a forraine power authority and jurisdiction and particularly of the Pope of Rome Therefore such as obey the Bâ— Eccles Government make themselves transgressors to the King and the Lawes Both parts of the reason are evident and cleare as the light The former are of the words of the oath of Allegeance Touching the later to weet that the Prelates exercise a forraigne power authority and jurisdiction derived from the Pope We have before sufficiently proved And therefore it behoveth all the Kings subjects to looke well to this thing least they be not onely forsworne but incurre also the penaltie of the Law which is after conviction forfeitures judgements and executions due to high treason Our second inference is that the publick assemblies of England are false and Antichristian and therefore to beleft this necessarily followes vpon the former premises for if they have not the power of the censures and of excommunication but stand vnder a government which came wholy and every part from the devil and Antichrist then is their condition naught the reason is because this
visible Church which is a company of people called and separated from the world by the word of God and joyned together by voluntary profession of the faith of Christ in the fellow ship of the Gospel Before we â—ome to examin the reasons if they may be so termed which he alleageth against this definition I desire the reader to minde it well that we herein do say no more then what in effect is fully acknowledged by the Nonconformists Conformists the Church of England the learned generally and all the reformed Churches upon earth as is to be seene in their books here named Yea Mr. Brad. although no friend of the Separatists yet confesseth the whole as it is here laid downe to be true and good Notwithstanding this man commeth boldly forth against us as if he had been either asleepe all his life time or lived in some unknowne parts of the world and so could not tell what any body had said about this thing And now for his reasons in which he is as confused as is the subject for which he pleadeth notwithstanding such as I finde here and there disorderly written of him I will reduce into some particular heads The maine and chiefe argument wherewith he fighteth against us for saying a true visible Church is a company of people called and separated from the world is because hypocrites and reprobates may beein the Church And to proove this he is very large and tedious for I dare say more then halfe of his booke is spent about it in alleaging for it Scriptures Examples and Reasons But a few words will serve for answer to it in regard he talkes of a thing which neither helpes him nor disadvantageth us for the question betweene them and us hath ever beene about the true and naturall members whereof Gods Church is orderly gathered and planted and not about the decayed and degenerate estate thereof But of this he saith nothing onely reasoneth much to this purpose If a mans body may have sores boyles broken limmes c. then is not the body whole and sound in the definition If in a garden vineyard or orchard after the constitution there grow weeds thornes and thistles then cannot the same in the description be said to bee planted at first of all good herbes vines and trees But the first is true therefore the second Now if such Philosophie be to be laughed at then truely much more is Mr. Dayr Divinitie here to be pittyed for he denieth our definition to wit that a true visible Church in the first collection consisteth of a people called and separated from the world and why because forsooth afterwards some of them may fall into unlawfull and sinfull courses If all our writings should bee read over yet will it not be found that ever we have denied but many hypocrites may be in the true Church yea open and vile transgressours but here lyeth the poynt if any shall affirme that the same may be first gathered of knowne lewd and unconverted men that indeed wee deny utterly and can proove the contrary or if they shall say that obstinate and incorrigible sinners may lawfully be suffered therein this also we affirme to be untrue But if they say that in a true visible Church there may be great evils committed yea and a long time tolerated wee assent unto it Howbeit it is certaine as Dr. Ames saith this forbearance is a grieveus sinne before God If Mr. Dayr therefore had well understood what our negative and affirmative positions are hee might have spared most of his writing For throughout his booke he hath most falsely reported of us by insinuating as if we held all of the visible Church to be saved and that no wickednesse therein can be committed now our words tend onely to shew what a Church is and how every member ought to walke but if in some respects they bee not so yet may the Congregation notwithstanding be true and good Mr. Dayr tells us verie often of the sinnes committed in the Iewish Church so in Corinth Pergamus c. If he were alive I would aske him whether they did well herein If he should say yea then were he a blasphemer if nay then he gave us the whole cause and so might cast his booke into the fyre For the thinge which we affirm is that every member of the church ought to be holy not that they are allwayes so but should be so and it is their great fault they are otherwise And here the reader may observe how greatly he hath mistaken the matter For whereas Mr. Barrow Mr. Ainsw and others doe shew from the scriptures what a true Church is whereof gathered how every member should walke how abuses are to be reformed c. He either through ignorance or mallice or both still inferreth from their writings that they held perfection of Churches that there can be no Hypocrite or reprobate in the Church c. Things groundlesly collected of him Of the same nature are the reports which many of them publish dayly in their Sermons and Bookes namely that the main cause of our Separation is because wicked men are suffered in their church But this is untrue for howsoever as I said before such a tolleration can not be justified yet this is not properly the reason but because their Parishes were at first constituted as now they stand of the members of Antichrist to wit the idolatrous Papists and of all other kind of most notorious sinners as whorems witches atheists swearers usurers cursers scoffers at religion c. This prophane multitude without any profession of faith and repentance were forced and compelled by human authority in the beginning of QElizabeths raigne to be members of their Church and so have continued they and their seed ever since contrary to the expresse word of God and this is so evident and certaine as the Nonconformists acknowledge it most true beside we leave them in respect of their ministery worship and Church government which is also prooved unlawfull and Antichristian by their owne testimony Another exception which he taketh against our description is because we say a people called by the word of God this he denies to be true and affirmes that men may come to be members of the visible Church and not be called by the word and therefore verie unfitly is it placed in the description of a visible Church pag. 62. 63. Ans We need not wonder when a man undertakes to justifie a bad cause that he useth ordinarily vile and profane arguments for it First this which he affirmeth is directly against the Holy Scriptures of God 2. Contrarie to all example in the old and new Testament 3. Wholy against the doctrine of his brethren and fellow Preists and the learned everie where c 4. The Scriptures which he names are both untruly and unadvisedly applyed of him for first touching that in Exod. 12. 38. Howsoever many Egyptians
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
an vnreasonable man to peâ—swade us to returne againe unto their service considering if we should it were upon their owne grounds to joyne with Idolaters in Idalatry but this we dare not doe neither I thinke would they if they did feare the Lord and his righteons judgments as they should and mind advisedly their owne writings They have a long time beene named Professours and fitly so for truely their profession is good and therefore in this they and we doe well accord as I have before shewed But those which will be Christians indeed must be more than Professours to weet practisers and doers of all the Lords commaundements so farre as they know according to their power abilitie 2. I would know what scriptures there are which doe witnesse that there was false worship in the Iewish Synagogues and of what kind it was and proofe also that Christ was present where and when the same was practised These Doctrines we finde often in their bookes against us but to this day never saw their reasons for them and therefore we are perswaded they are meerely their owne dreames purposely taken up to countenance by them if they could their insincere walking 3. I cannot see what profit any reader can have by Mr. Bradsh writing for whofoever desires to know what ministers are true among them First he must if he will follow his direction search their Lawes to know what is their presâ—ribâ—d about this thing afterward make diligent inquirie of the true meaning therof then goe among the Clergy to examin whose office calling and administration is according to the Law and the intent of it Now is not he vnreasonable to put poore people upon such hard taskes notwithstanding unlesse they doe all this they are as farre to seeke in the thing as ever they were for any satisfaction he gives them But no doubt if Mr. Bradsh had had a good cause in hand he would have referred his reader to the Prophets Christ his Apostles and not used such carnal idle talke 4. He saith it is lawfull to communicate in that Worship Where the Ceremonies are vsed but we cannot beleeve him for his brethren both affirm and prove the contrary And here now is a fist place to write downe the wordes whereof mention was made in page 99. partly because the author is a principal Nonconformist and partly to discover the rashnesse and folly of this inconsiderate man which durst without any reason more then boldnesse still justifie the very things which his brethren by many sound Arguments have manifested to be evil and unlawfull Thus he writes The sitter is accessorie to the sinne of the kneeler First he endureth the kneeler by his presence and maketh him thinke that his kneeling is neither scandalous nor idolatrous You say your sitting condemneth his kneeling No such matter But in communicating with him you approve it as indifferent as when ye sit in time of prayer after Sermon When another is kneeling or standing For shall you communicate With an idolater in the very act of his Idolatrie and not be accessarie in countenancing it With your presence If you doe damne it as scandalous or idolatrous Why communicate you with bim If you build vp that which you destroyed you make your selfe a irespasser The Apostle forbiddeth the Corinthians to converse or eate With a brother idolater 1. Corinth 5. and yet you will eate and drinke With him When he is committing the very act The Apostle forbiddeth not societie With him in publick Assemblies but onely in private and Where he committeth the act till he be reclaimed Next the communicant with the kneeler casteth himselfe into tentation by setting before him an evill example Which may induce him to doe the like especially if the kneeler be a person of any credit and countenance Many are disquieted With the sight of a monster or carcasse many moneths after It is an evill token When you can be so Well content to see such a monster in our Kirk and your heart not rise Within you If you should present your solfe to the Masse in the same manner and With the same liberty custome would so harden the heart that in the end you would halt With the lame and conforme in every point It will creepe like a Ring-Worme seemeth it now tollerable the next day it Will seeme holy and the third day necessaâ—ie So bewitching sinnes are idolatry and superstition Thirdly you are partaker of an Idoll feast Start not at this I say for the Sacrament of the Lords Supper may be turned into an idoll feast and hath been a more abhominable feast then ever Was any among the Heathens And howbeit there may be some difference betwixt the Formalists and the Papists arising upon the diversitie of inward opinions and conceits of Christs reall presence in the Elements yet if both their gestures be idolatrous in their owne kindes the Lords Supper is made an idoll feast Non ad diabolum pertinet quis isto vel illo modo erret omnes errantes vult quibuslibet erroribus It is nothing to the Devill whether a man erre this way or that way whatsoever way they erre all that be in errour he seeketh to be his Fourthly the communicant advanceth this innovation and setteth forward this grosse corruption by his presence and communicating with the kneeler For if the kneelerâ— were left to themselves they would be ashamed of themselves whereas now they are comforted and hardened in their sinne and some follow their example Fides pura moram non patitur ut apparueriâ— scorpius illico conterendus est Pure faith suffereth no delayes As soon as the the scorpion appeares it is to be bruised saith Hierom. Fourthly a confusion of gestures lawfull and vnlawfull is brought into the Lords table some sitting like ghuests at a Feast as Christ and his Apostles sate others like supplicants kneeling and adoring vpon the knees This confusion is not like that varietie of gesture in time of prayer when some sitte some stande some kneele For all the three gestures are there indifferent But not so heere If men are polluted by receiving the Sacrament with those which kneel then much more when withall they take it where the same is administred by an unlawfull person and according to a prescript formâ— culled out of the blasphemous Massebooke And this is their present cause by their owne confession I wish therefore they would take due consideration of it and speedily reforme themselves herein They professe to be espoused unto Christ Now marke the similitude if a betrothed virgin before the day appointed for marriage should prostrate her body to a stranger she disables herselfe for ever hereby from being his wise Their marriag day they make account shal be celebrated in Heaven But now if in the mean while they defile their soules and bodies with the uncleane acts of Idolatry what reason have they to think that they shal enjoy the sweet
our changing come ISA. 48. 18 19 20. O that thou haddest hearkened to my commaundements then had thy peace been as a River and thy righteousnesse as the waves of the Sea Thy seed also had been as the sand and the off-spring of thy bowels like the gravel thereof his name should not have been cut off nor destroyed from before me Goe ye forth of Babilon flee ye from the Câ—ldeans c. FINIS A TABLE Of the principall things contained in this Treatise A. ADministrations performed according to the booke of Common prayer and Canons unlawfull pag. 219. Administrations in themselves good may be done by false ministers pag. 236. Apocripha unlawfull to be read in the Church and reasons thereof pag. 108 109. Dr. Ames writing for their ministery answered pag. 55. 56 c. and for their worship p. 113 114 115. and about their Church Government p. 162. 163. Archbishops see Bishops B. Baptisme in the church of England unlawfully administred p. 104. Benefices how they are obtained by the ministers of the Church of England p. 17 18 19 20 c. Bels as they are used in their Assemblies unlawfull p. 112. The English Service-booke taken out of the vile Massebooke p. 78 79. The wickednesse of the Bishops described p. 31 32 33. Their offices false and Antichristian and reasons for the same p. 33. 34. 35. They cannot give a true ministery p. 37. Their booke of ordination taken out of the Popes Pontifical p. 12 The manner of burialls in EnglaÌ„d unlawful p. 102 Mr. Bradsh his scoffing p. 212. 227. 235. 240. Vncharitablenesse p. 212. Absurdnesse p. 215. 216. 240. 250. Ignorance p. 236. Contradictions p. 221. 232. 234 Dr. Burgesse Protestation to become a Separatist if he did beleeve the Nonconformists Principles p. 2. 113 C. No man may administer in the Church without a lawfull calling p. 8. 9 The calling of their Ministers doth essencially depend upon the Bb. calling p. 55. 56 Ceremonies condemned and why p. 92. 93. 94 They are the least evills of many in their Churches p. 116. 117 Canon Law unlawfull and reasons for it p. 139. No person by their Canons may speake against the abuses of their church p. 246. 247 No true visible church but a particular ordinary congregation p. 164 To the right constitution of a true visible Church it is of necessitie that all the members be holy and good p. 165. 174. 176 177. 178. 185. 193. 242 Churches of England false and reasons thereof p. 149. 169. 179. 180. Civil offices in Ecclesiastical persons unlawful p. 242 All their spiritual Courts in Eng. unlawfull p. 141 No man ought to appeare at them reasons for it p. 148. The manner of their proceedings in these Courts p. 145. 146 The Commissaries Court described p. 141. 142 The high Commission like the Spanish Inquisition The Convocation-house described p. 143. 144 Church wardens Office unlawfull reasons for it p. 138 Conversion no signe of a true ministery p. 66 Their Collectes in their Assemblies Idolatrous p. 107 Confirmation of Children unlawfull and reasons for it p. 100. 101 Crosse in Baptisme unlawfull and reasons for it p. 95. 96 Excommunication and the absolution of the person are actions common to the whole Church p. 134 Churching of women see women D. There ought to be Deacons in every true church reasons thereof p. 4. 5. Their Office consisteth only in receiving and distributing the benevolence of the Church and arguments for it Idem The Deaconrie of their Church Assemblies is an unlawfull office p. 48 The office of a Doctor is distinct from that of a Pastor and reasons for it p. 4 Mr. Dayrels description of a visible church refuted p. 182. 183. The reasons which he layes downe to prove their Parish Assemblies true Churches answered p. 185. 186. 187. 188. 189 c. Discipline see Government E. The Election of every Ecclesiast Officer must be by the free choyse of the whole Church where he is to administer p. 7. 8 The Ministers of the Church of England are not Elected according to Gods word p. 12 Obstinate sinners must be excommunicated p. 131. Reasons for it p. 132. How the Church is to walke towards such p. 133. And when and how to receive them againe p. 134 70. Grosse Errours practised in the Church of England p. 243. 244 Examples proveing the unlawfulnesse of communicating in a false worship p. 84. 85 c. F. The Court of Faculties described p. 141 Their Fasts are Popish p. 106 So is the Font. p. 104 G. A certaine forme of Church Government is prescribed by Christ reasons for it p. 128. 129. The same is unchangeable ordinary and common to all Churches p. 135. A matter of fayth and necessary to salvation p. 136 It cannot be a true Church which wants it p. 149 This Government must be set up and practised though the civil Magistrate allow not thereof pag. 15â— and reasons for it p. 156. 157. 158 c. The Church Government in England taken wholy and every part from the Pope page 138. 147 Men cannot submitt to it without breaking the Law of the Land pag. 148. 149 Governours or Ruling Elders ought to be in every true Church page 4 Godfathers in Baptisme Popish p. 104 The manner of reading the Gospells and Epistles condemned pag. 107 Gifts make not ministers pag. 65 H. Homilies unlawfull to be read in the Church Reasons for it p. 109. 110. The observation of holy dayes superstitious p. 106 107 The Hierarchie impaires the authority of the civil Magistrate pag. 227 I. What Ieroboams Preists could have said for their Religion page 85. 86 c. Such as maintaine ill causes upbraid others with ignorance page 211 K. The example of the Kings of Iudah vainely alleaged to justify King Edwards Queen Elizabeths compelling of their subjects to be members of the Church p. 201. 202 Kneeling in the act of receiving of the Lords Supper an idolatrous gesture reasons why unlawfull p. 97 The sitter is accessary to the sinne of the kneeler p. 252. 253 King Iames his saying of the Puritans p. 205 L. The ministery of Lecturers in the Assemblies of England new and strang from the scriptures and reasons thereof p. 49. 50 c. Dr. Laiton answered and his principles proved tolead unto separation p. 151. 153. 154 Such as take any Ecclesiastical Office from the Bb. transgresse against the Law of Realme p. 71. 72 Letanie no better then blasphemie and conjuration p. 107 The Learned against communicating in a false ministery p. 27. 28. 29. and false worship p. 90. 91 M. The manner of marrying in England unlawfull p. 101 Members are to be taken into the church by making publick profession of faith and repentance p. 135. 167 Every man that is a member ought to have his voice in the Ecclesiastical causes of the Church p. 134 Reasons why men should make themselves members of true visible Churches p. 166 What makes members of the Church of England p. 169.