A MANVMISSI ON TO A MANVDVCTION OR ANSWER TO A LETTER INFERRING PUBlique communion in the parrish assemblies upon private with godly persons there Stand fast in the liberty wherwith Christ hath made you free Gal. 5. 1. Be not partaker of other mens sinns keep thy self pure 1. Tim. 5. 22. By Iohn Robinson Anno Domini 1615. To the godly reader ALbeit I be justly sorry for all oppositions against the truth yet not so for this occasion of further manifesting that my formerly professed perswasion that publique communion with the parrish assemblies cannot be inferred vppon private with godly persons though members there the constitution and estate of the same assemblies rearing up a partitioÌ„ wall neyther so transparent as may be seen thorough mâ—â—h lesse so open as may be passed no not in the best charity as this manuducent supposeth but on the contrary so grosse entyre in evill as that no engine of wit or art can so batter it as to make a safe passage through it for a good conscience Needfull it were in a matter of this nature and weight that the manuducent or hand leader should guide men by the playn and open way of the sâ—riptures as is the way of the Lord in them layd down open playn as the King high way and beaten by the feet of the Apostolicall churches not by subtile Quaerees and doubtfull Suppositions and such under hand conveyances as may lead the vnwary into a maze and there loose him but cannot clear the way for an vpright coÌ„science Of the way of Christ it was prophesied of ould An high way shal be there and a way and it shal be called the way of holines the vnclean shall not pase over it for he shal be with these the wayfareing man though fooles shall not erre therein But so many and doubtfull are the wyndeings of this mans way as that he who findes it had need be no wayfareing man but a town-dweller and well acquainted with all the secret turnings thereof nor a fool as the Prophet speaketh but one haveing wit indeed more then a good deal But let them in whose hearts are the highwayes of the Lord that they may goe froÌ„ strength to strength till they appear vnto God in Sion let them I say not suffer themselves to be led by the turnings of mans devise whatsoever but by the wordes of the wisdom of God which are all in righteousnes in which there is nothing wreathed or perverse but they are all playne to him that will understand and straight to him that would fynde knowledge Now for my persvasion about publique and private communion it is the same which I have manifested in my other book and that wherein so far as by the weak light which God hath given to shine in my heart I can discern I neyther wrong the good in that Church person or thing nor partake in the evill of eyther My trust is that God who hath given me my part though in great infirmity in the Prophets comfort with all my heart have I sought thee will also fulfill his request uppon me let me not wander from thy commandements IT was some addition of honour to Davids victory over the Philistime that he slew him with his own sword vpoÌ„ which hope mine opposite as it seemes enterprizeth the beating down of the partition wall of our separation from the parrish assemblies in theyr publique communion government and ministery by the engine of mine own acknowledgment of private communion with the persons peâ—sonall graces os many christians though otherwise members there uppon which acknowledgment he therefore propoundeth certeyn Quaerees or Demaunds in number seaven the first whereof is Suppose one of those many so qualifyed as that in the judgment of those that can disâ—â—rn he is competently fit to be employed in the publique ministery having his own 〈◊〉 given to thâ—t work and the hearts of many â—â—aâ—ing his help suppose I say that such a man not fyndeing means for the present of a comfortable enterance into that calling shalby leav in a publique assembly where many like himself and many unlike are gathered togather without any further calling for a â—yme perform the actions of prayer prâ—pâ—â—sying without any addition deâ—ractâ—ion or alteration of that which he had lawfully done in private my demaund is whether it be not lawfull to communicate with him in his work I answer that these exercises of religion not performed by this persoÌ„ by any publique calling or authority but onely by his personall gift desyre to do good are not publique or Church actions but private and personall nor communion with him therein publique but private communion no not though performed by him in a publique place which no more makes the action to be of publique nature or a Church action which in my whole book I make as they are the same then did the private chambers where the Apostles administred the word sacraments to the Churches make these theyr administrations private or personall Reason it self teacheth that publique actions are onely such as are performed by publique authority See Mr. Perkins in Treatise of Christian equity for this purpose The same answer serveth for the 2 d Qu which supposeth onely a longer continuance of tyme in the same course by coâ—niveâ—â—y of them in authority since mere continuance in the same course especially as an ordinate means â—o the same end altereth not the nature thereof And so this as the former Quaere is besides the purpose in hand Onely I ad that no man can continue thus preaching in a publique place especially some years but under the cloak appearance of a Byshops minister though he be not such indeed Suppose yet the same man obteyneth a licence from the L. Byshop of the Diocesse without any unlawfull condition for to continue in that his course I ask whether that leav or licence given doth pollute the actions seing a man may ask leav of the great Turk to preach the Gospell within his dominions This Supposition conteyneth a contradiction for the very obteyning receiving of the Bishops licence which yet I think no man doth before he have receaved orders as they are called is a real acknowledgment that the Byshop hath a lawfull power to graunt it which is an vnlawfull condition John Claydon a martyr of Christ was otherwise minded then this man wheÌ„ he witnessed that the Byshops licence to preach the word of God was the true character of the beast i. e. Antichrist Neyther is there the like reason of procuring the Byshops liecence to preach the gospell in his Province or Diocesse of asking leav of the great Turk to preach in his dominions For 1. he minceth the matter too much in making this obteyning of the Bishops licence to be nothing but the asking him leav as a man may ask leav of the great Turk that is desire
for the outward guidance ordering of the Church in her publique affayrs by the Byshops or Elders And thus and in this regarde all in the parrish assemblyes if not vnder the Prelates spirituall iurisdiction as many would make themselves and others beleev are lawlesse persons inordinate walkers neyther is this myne assertion eyther lavish or lawlesse but a just necessary testimony agaynst theyr transgression of which I wish them from the Lord more conscience for that purpose better counsayl then in this manuduction they finde Lastly to make way to a touch of wit vnto which he cannot get by my wordes meaning truely related he takes liberty to change the one other for his advantage I do p 30 propound sundry defences made by such both ministers people as dislike the prelaâ—y and the first of the people to wit that they are not subiect to the prelates government And that I intend this of the people is evident by my reply in the same place the words whereof I have formerly noted down in the 2 d consideration of his answer This by me spoken and intended of the people he misapplyeth to the ministers putting as my wordes These ministers are vnder no spirituall government and so would in wantonnesse of wit fasten the same reproof vpon my self as haveing been formerly with none now with one Elder without government also and so an inordinate walker The truth then is that the people professing themselves though most vntruely to be from vnder the Prelates Spirituall government do therein professe themselves to be from vnder all christian church government that both ministers and people professing themselves to be from vnder the prelates spirituall power do therein professe themselves to be from vnder all power of Christ for the censures in those respects and considerations of which onely I speak though he streach my words further then he should eyther in charity or equity to be lawlesse persons inordinate walkers without the yoak of Christ one speciall means of theyr salvation And thus much for the confirmation of my testimony agaynst communion with the parochiall assemblyes in the particulars though far froÌ„ all in my former book as myne opposite pretendeth wherin he hath endeavoured to weaken it where I also desyre the Reader well to note that whatsoever eyther he pretendeth or others conceav of publique coÌ„munion following vppon private yet the issue unto which things come between him me is in these two questions 1. whether the Bishops jurisdiction in theyr provinces diocesses be lawfull or no 2. whether the parochial ministers being ordeyned instituted licensed by the Bishops do preach by theyr authority or no The other two stumbling blockes as he calls them viz. that all are vrged to communion by poenall lawes that a set form of prayer iâ— appointed he neyther purposeth nor thinks it needfull to deal about seing 1. there are many excercises of religion where none are present by constraynt nor the service book so much as appeareth for which he instanceth in Mr. Parkins his excercise And wherefore doth he still after his but an evill custome chaunge the state of the question which is not about mens being presonâ— by constreynt at the excercises of religion but about Churches gathered by constreynt of all the profane parrishioners with the other handfull as vvas that parrish church whereof Mr Perkins was a member where he taught that by authority from vnder the prelates My being once at his successours sermon since I professed separation is neyther pertinently nor truely obiected by him I was there as in many other places since I made question of it disputed for it but had not otherwise professed it And vppoÌ„ this occasion I think good to note down the work of Gods providence towards me in this matter Comeing to Cambridge as to other places where I hoped most to fynde satisfaction to my troubled heart I went the fore-noon to Mr Cha his excercise who vppon the relation which Mary made to the disciples of the resurrection of Christ delivered in effect this doctrine that the things which concerned the whâ—le church were to be declared publiquely to the whole Church not to some parte onely bâ—inging for instance proofe the wordes of Christ Mat 1817. Tell it to the Church confirming therein one mayn ground of our difference from the Ch of Engl which is that Christ hath given his power for excommunication to the whole church gathered together in his name as 1 Cor 5 the officers as the governers the people as the governed in the vse thereof vnto which Church his servants are comaunded to bring theyr necessary complaynts And I would desyre myne opposite eyther to shew me how where this Church is haveing this power in the partish assemblyes or els by what warrant of Gods word I knowing what Christ the Lord coÌ„maunded herein may with good conscience remayn a member of a Ch without this power much lesse where the contrary is advanced so go on in the known transgression of that his coÌ„maundement Tell the church In the afternoon I went to hear Mr B the successour of Mr. Perkins who from Eph 5. v 7. or 11. shewed the vnlawfulnes of familiar conversation between the servants of God the wicked vpon these grounds or the most of them 1. that the former are light the other darknes between which God hath separated 2. that the godly hereby are endaungered to be levened with the others wickednes 3. that the wickâ—d are hereby hardened in receaving such approbation from the godly 4 that others are thereby offended occasioned to think them all alike as birdes of a fâ—ther which so floâ—k together Whom afterwardes privately I desyred as I do also others to consider vvhether these very Reasons make not as effectually much more agayâ—â—â—th sâ—irituall communion of Gods people especially vvhere there vvants the means of reformatioÌ„ vvith the apparently vvicked to vvhom they are as light to dâ—rknes To that vvhich he alledgeth in the 2 d place of the reformed Churches generally vsâ—â—ng a stint form â—f prayer with whom yet I will not refuse all publique coÌ„munion I ansvver that for the very vse of a set form of prayer or other the like fayling I vvill not refuse communion vvith a true Church in things lavvfull but between the set form of prayer vsed in the reformed Churches in the vnreformed Ch of Engl I put great difference not onely in the matter sundry orders thereof but especially in the manner of imposeing it which in the reformed Ch is not by compulsioÌ„ nor in the first place as in the Ch of Engl where the reading of it is preferred before above the preaching of the gospell and where more ministers and those of the best sorte have been deprived of theyr ministery in a few monthes for the not reading and observeing
by consequence that there is one the same office of both though exercised in some different workes So also is ministring the disciplyne of Christ as the Lord hath commaunded expresly mentioned in his ordination is it therefore a necessary work of the Parochiall minister or is he any more then the Bishops mans man in publishing his court censure The Bishop also expresly bids his ordeyned one Receav the H Ghost Doth he therefore so receav it Or know we not that it is Antichrists guise and that not a litle advantageable to the mistery of his iniquity to keep the formes of good wordes without the substance of things so vnder the name of Christ to subvert Christs truth and ordinances I would to God the notorious ignorance and vtter inability to preach the gospell in the greatest parte by farr of the parochiall ministers to the destruction of so many 1000 soules for which Christ dyed did not cry out vnto God and men agaynst both that Church Prelacy and ministery that preaching is no necessary parte or work of theyr office There is but one order or office of preisthood in that church how can that be a naturall or necessary parte of that office which the most of those officers want this especially being by the constant practise of the puqlique governers according to the constitution and state of that Church ministery and government the publique lawes thereof also both ecclesiasticall and civile approveing it as otherwise so by appoynting homilyes to be read by such as are vnable to preach Such a one the patron may present for his Clâ—rk to any parishonall charge and may also compell the Bishop will he â—ill he to institute him by processe of law whom the people also are bound to receav as theyr minister with him to communicate vnder penaltyes civil and spirituall Let Baal then plead for himself even the wearing of a surplice and signeing a babes forehead with the crosse are more naturall and necessary to the parochiall ministery considered both in the common practise and publique lawes then is preaching of the gospell For inability to preach though most ordinary no minister is or can be deposed but for not conforming how many in a few years Myne affirmation then how licenciously soever myne opposite censureth both it me is so appareÌ„â—tly true as it cannot be denyed without losse of credit both to the person cause of the denyer in the eyes of all reasonable men Vppon which affirmation of myne his inference notwithstanding is of no force viz. that such ministers as give themselves to preaching do not in that buesines excercise any power receaved from the prelate as a branch of him because that power must then have been a naturall parte of his office It followeth not For as some partes or workes of the parochiall ministers office are naturall and necessary as to read divine service c. so are other workes or partes thereof but casuall arbytrary as is this of preaching as the person can or will It is not by any absolute necessity required of every minister to preach but yet he that doth preach doth it by authority of the prelate in his parrish as in a parte of the prelates province or Diocesse And where he speaks of the ministers not excercisâ—ing the power receaved from the prelate in that buesines of preaching it is as a poore shift so a vayn insinuation that though in other buesinesses he did excercise the prelates power yet not in that of preaching Wheras he both preacheth readeth divine service doth whatsoever he doth publickly by one the same ecclesiastic power office He is not one officer in the desk another in the pulpit though his works be divers â—ut the B ps minister in both He ads as opposite to an affirmation of myne pag 30. that though the prelacy were pluckâ—d vp yet the parochiall ministery might stand still as reason he sayth but shewes none will teach and experience sheweth in Denmark Saxony Hâ—ssia other partes of Germany But wherefore doth he lead me to Churches so far off whose estate I neyther can easily know nor he happily justify Why doth he not rayther insist in the better both known reformed churches in the low couÌ„tries I perceav if I follow him in his ManuductioÌ„ he wil lead me coÌ„passe enough Well I deny marvell he would affirm that the same parochiall office and power of ministery doth remayn in those Churches which was in vse before the extirpation of the prelacy there The office it self was the order of Mas-preisthood the power derived from the Pope popeish prelacy That the works of preaching and prayer performed by many of the parochiall ministers and also by some of the Masse-preists may remayn though the prelacy be taken away with it the parochiall preisthood also is without doubt as they do in the reformed Churches and with vs where there is neyther prelate not parochiall minister but our question is not about some particular workes as myne opposite makes it but as hath been oft observed about the very function it self and the power by which it is given and vsed And for the poynt since all the ministers of that Church are made appoynted by the Bishops authority take away the same Bishops authority and how can the ministers remayn the same ministers Take away the correlative and the relation ceaseth 2. Take away the prelacy and how possibly can such a ministery continue as is the parochiall whereof the one of the two partes though the inferiour which stands in feeâ—ing the flock by ruling shal be vsurped and possessed by the prelates and theyr ordinaryes 3. Take away the Provin and Dioc Prelates and with them the prov and dioc churches and then the parochiall churches as partes of them must fall with them theyr whole and with the churches the ministers as partes of them 4 It is not possible that the prelacy being abolished such an office of ministery of which office the reader must still remember our question to be should survive as whereof men vtterly vnapt to teach should be capable as it is with the parochiall ministery Can such stuffe passe thorough any but Byshops fingers or will the Lord ever wipe away so much of theyr shame as to suffer any other hands but of prelates and theyr chaplayns to be layd vppon the heads of such Idoll-preists Or is it possible that in any other then the Episcopall governmeÌ„t the ministery of â—o many zealous and learned teachers should hang vppon the cop-web of conformity to Crosse Surplice such vanityes be in daunger every day for refusall thereof to be broken asunder Can this web be woven by others then Byshops or of other stuffe then comes out of theyr bowels Lastly is it possible that in such light of the truth as now shineth in Engl all the profane parrish without difference should be compelled to