SECTION. II.

NOw it followes that we truely relate, the present state of the English ministery, how far it disagreeth,Defene. Godly minist. ag. Bridg▪ [...]2 [...]. pref. adm. & p. 1 [...], 27, 47. (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 Syons plea. 3, 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 Doct. Chat. on Rom. 12. 33. with sackcloth, shee lyeth in caves and dens, being ashamed to shew her face, haveing so deformed and maimed a body; If [Page 12] 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 anyEsa. 3. people. Yet this thing is affirmed by others of them also. Of which more hereafter.

Bright. Rev. 3. p. 168. Chr. Mar. p. 41. Admon. p. 2. Sol­dier. Bar. M. Bates pag. 60. 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 heard of in the primitive church. All authority is give into the hands of the Prelates alone, & their booke of ordination, wher­by Adm. p. 14 Act. 13. 45 & 14, 23. Def. of Godly mi. ag. Br. 124. they make Bishops, Priests, and Deacons, is against the very forme of the ordination of the ministery, pre­scribed in the scriptures; and nothing else but a thing word for word, taken out of the Popes Pontificall, wherein he sheweth himselfe to be Antichrist most lively.

It will not be amisse if I here briefly relate, in what manner, and forme, their Bishops make ministers, as the Nonconformists doe describe it. When the time (say they) of giveing orders draweth neere, the B. Bull is sett upon the Church doore, to give warning, rhat if any be minded to receive orders, that he repaire to the Prelate at such a time and place. Now this Bull is in latin, so that the people can not understand the sound of the trumpet, neither indeed are they desired to come, and object against the persons to be ordained, &c. When [Page 13] the day of ordination is com, after an exhortation made, and the communion celebrated, the Epistle & Gospell read, and the Hymne veni creator sung, or sayd, the Arch­deacon presents to the B. all those that are to take on the order of Priesthood that day, with these words, Reve­rend Father in Christ, I present to you the persons here pre­sent, to be admitted to the order of Priesthood. Then after some demaunds and answeres, of the B. and the other, who are to be admitted, he demaundeth of the people, who are present there, if they know any impediment, which may hinder any of these present to be admit­ted, to the order of Priesthood, which is a manifcst mockage. For it may be, that none there present either heard or saw any of them, or all of them before that day, &c. Then after the oath of the Kengs supremacie is taken, there followes an exhortation again, with other demaunds and answeres. After this the people, who are present, are desired secretly to commend the busi­nesse to God: For which cause they are all silent for a little space. This don, the B. readeth a prayer, which beeing finished, they who are to be ordained, sitting on their knees at the Bishops feet; the Bishop and the rest of the Priests, who are present, lay handes severally up­on the heads of every one of them, the B. uttering these words, Receive the Holy Ghost, whose sinnes thou dost forgive▪ [...]y are forgiven, & whose sinnes thou dost retaine, they are retained, and be thou a faithfull dispenser of the word of God, and of his holy Sacraments in the name of the Father, &c. Thus he commaundeth the ordained to receive the Holy Ghost, as our Lord & Maister did.

[Page 14] Now as well may they imitate his breathing, as to vsurpe these words. Is any of their curats after the pronouncing of these words either the holyer or more apt to teach: And whereas he puts a Bible into their hands, he might rather put their service booke: for either they are ignorant and cannot preach, or if they can, yet may not, till they procure by mony a li­cenceAlt. dam. 165. from them. When all this is don the company sing the creed, and receive the communion together. But it must here be observed that they ordaine not any man wholy at once to the office of preisthood: but lead him by degrees vp to the pulpit: for they must first be deacons (as they call it) for a yeare, that is to say, they must receive authority to say prayers, read the Scriptures: but in no wise administer the sacraments, or preach, without further licence: then at last he isNecel. dis. p. 81. Against Brid. 125. Def. disc. 133. Id. p. 33. Admo. 15. Alt. d. 161. Necessit. discip p. 20. Eccles. Gov. 127. made a full minister. This practise is professedly affir­med of the Nonconformists, to be a vaine invention of mans braine, taken from the manner of Popish orders, and cleare against the expresse appointment of the Scriptures. Moreover, they will make mini­sters in their Galleries and Cloysters at their plea­sure; give orders to whome, & to how many they list, without any triall, either of their judgment in Reli­gion, or of their honestly in conversation: and some­time make 60, 80, or a 100 at a clap, whereof [...]o one is called or desired to any particular congregation, and when they have done, send them abroade as rogues, vagaboundes, or maisterlesse servants, into the country, giveing them their bull to preach in others mens char­ges [Page 15] where they list, or else get benefices by freindship, mony, flattery, where they cā catch them, or if this faile, they may goe vp & downe like beggars, & fall into ma­ny vile follies or sett vp bils (as many have don) at Pauls, the Royall exchange & such like publick places, to see if they can heare of some good master, that will hyre them, and vse their labour, or to conclude, tary in their colledge to lead the lives of loytering losels so long as they live. What a horrible and wicked doing is this! Indeed such times are spoken of in the stories of the Iudges, when Ionathan the Levite, wanting a high place and an Altar, went roving vp and downe to let out his service to any that would hyre him. But it is added in the same place, that there was no King in Israel O Not without cause may they say (if these things be true) that all reformed Churches blush, and are a­shamedBright. Reve. 3. 181. of them. Yea and I am perswaded that if they were fully and truely informed hereof, they would no more communicate with their ministery, then they doe with that of Rome: For if they did, it would be certainly their great sin, seeing both of them appeare to be false and vnlawfull.

Thou hast heard (reader) who makes their ministers: and allso how they are made: now in the next place, thou shall heare what they say touching their gifts, and qualificatiōs & if thou wilt in this beleive the Noncon­formists:2. Admo. p. 47. Sold. Barw. Church Polic. 236. 237. Boyes and sencelesse asses are their common mini­sters for the most part. yea notorious idolaters, halting hypo­crites, openly perjured persons, idle bellied Epicures, manifest Apostates, old munks and friars, drunkards, [Page 16] Abstr. 83. ideots, idols, such as know not a B. from abattle dore: or the Lords prayer from the articles of faith, nor how many sacraments there are: For he that will weare a surplesse, a cloake with sleeves, a gowne, a cap, a tippet (ornaments fitt enough for such deformed coxcombs), read a gospel, Church women, bid fasting dayes and holy dayes, Prophane the sacramēts, pray at the buriall of the dead, pronounce a curse against sinners vpon Ashwensd­day and at no time else, ordaine a new sacrament of the crosse in the Prophanation of Baptisime, visit the sicke with a wafer cake, and a wine bottle, readExhortat. Gover. Wal. 42. homilies, pray for the prosperity of theeves, pirats, murderers, yea a Pope, a Cardinal, an Archbishop, a Lord B. or any other enimy of God and his Church: he is a creature fitt enough to receive their orders, and by his outward calling is bound to doe no more.

There are besides these, others of them which wit­nesse Neces. dis. p. 81. the same, to make ministers according to their fa­shion, is nothing else but to make a service sayer, or a readerBrigt. Re. 3. p. 187. of prayers out of a booke, so that a starke foole, or an arrant knave, may fulfill all the conditions which they require ofPrefa. p. 3. him. It is certaine sayth Mr. Gilby, he that will vse An­tichrists ragges, may be made an English Priest, be he never such a dolt or villaine. The truth is the conditiō of those men, whome the Prelates for the most part thrust into their ministerie, is so contemptible and base, as they affirme, that Ieroboom never made worse Priests Eccles. Gover. 127 of the refuse of the people to serve his goulden Calves. Nay they say more, If the devill did make and send forth ministers, he could not finde worse men upon [Page 17] the earth: and if he would have worse, he must bring Dial. str. Ch. p. 82. them out of hel. Mr. Cartwright sayth of a certainty, that all the Ecclesiasticall histories extant, are not able to fur­nish vs of so many vnworthy ministers, chosen by all the churches throughout the world, which have beene since the A­postles time, as have swarmed these few yeares, out of the Pa­laces (as out of the Troian horse) of that small number of Bbs, which are in England▪ &c. and there is as much diffe­rence betweene them and the ministers, chosen in other con­gregations2. Rep. 1. p. 537. 148. beyond the sea, as betweene gold and copper, or any other refuse mettal.

I have not yet declared what the Nonconformists write, touching the most ungodly courses, used by their Priests, to procure benefices, and how extreamely they tyrannise over the poore people, and will be offi­cers to them, though they consēt not unto it, nay how­beit they be wholy against it, & have good reasō for it, yet if the Patron (whether Popish prophane or religi­ousPreface dioc. T. Fres. suit. l. 2. p. 412. all is one) & the Bishop doe accord in the businesse: they must necessarily put their necks under the yoak of this wicked usurper, or remove their dwelling, though it be to their utter undoing: beside the congregation knowes not, what the conversation is of him, who by the arme of flesh is forced upon them, neither his fitt­nesse in gifts for the ministery: This cannot be denyed Assertion. Christ. Ch. pol. p. 252. (say they) that there is not any one man or woman amongst 40, in any one Parish among 40, that can tell that ever he, or she, did see, or heare of the minister appointed, & sent by the Ordinary to be parson, or vicar of the Parish vacant, before such time as he or shee did heare, or see the Parish Clarke [Page 18] t [...] trudge with the Church do [...] ke [...]e [...] to let in the S [...]xtin, to ring the bells for the sayd parson or vicars induction, and reall possession. Oh intollerable bondage! that men should be thus bought and sould like beasts; and yet there is little hope of reformation, in regard too many will rather submitt to those slaughterous & in­humane courses, then seeke to redeem their pretious liberty, by good and lawfull meanes. And for that base and shamefull beggerinesse, which they use to gett benifices, it cannot be better shewed, then Mr. Brightman hath truly done it. Thus he writes▪

Vpon the Apoc. ch. 3. p. 181. Edition. 3. Let vs take a view and make a generall muster as it were of the whole Cleargie, and if you will let vs begin at the basest vnder lings. The Curates, as they cal them are both in very deed, and in all mens account a company of beggarly fellowes▪ In whom a man may see that veri­fyed, which was threatned against the family of Eli men bowing themselves to the ground for a pecee of silver and a morsell of bread, and craving to bee put into one of the Priests offices, that hee may have a snappe at a crust of bread▪ 1. Sa. 3. 36.

Now for the rest, those that by meanes of their more full purses walke more lustily, such as wee call sturdy beggars, what running vp and down is there among them, what bri­bing what importunate and impudent begging▪ what flatte­ring offers do they make of all their obeisance▪ and all duetifull complements, that they may come by these Ecclesiasticall promotions? You may see many of them that post vp to the Court, or to the house of the right honourable. The Lord keeper of the great Seale: For ▪these two places are like [Page 19] the beautifull Gate of Salomons Temple, Act. 3. 2. Men come in by this way apace, thicke and threefold, and they are in great hope to carry away some good releife. Others there are that become followers of Noble men and Peers of the Land, whose Chaplines they become, either hou­should, or retayners, as I may call them, that live vnder their potection; for what end trow ye? Even for this and no other, that assoone as any Benefice, as they call it, shall fall voyd, they might enioy it by their Lords gift. And doth not this I pray ye soeme to be an honest way to get a Church­living, no such base and beggarly one, as you speake of? But is not this currying of favour meere beggary? Is it any whit a lesse [...]ilt [...]sy thing, to come to a Rectory, that is of Gods appoint­mēt, by favour, then by money? If wee will iudge indifferently, it is all one fault to creepe inc, whither it bee by bribing and Symony, or by fawning and flattery.

The rest of the rout in the Country are diligent in attending the common sort of Patrones; whose thresholds they by watching at, whose wyves they brave and court as if they were their Mistresses, whose children they cogge with, whose servants they allure with faire words and promises to bee their Spokesmen, and in every place and point they play the partes of miserable beggers. Some there are that begg more craftily; like to those that sit in the high wayes or in places where two wayes meete, and there they offer pilled roddes to passengers, to get a peece of money therewith, as it were a penniworth for a peny: So do these men make way for their suits, by large giving of money in hand, or els by com­pacting to give some of their yearely Tithes for a gratifica­tion▪ But some man will say▪ all this is not the corruption [Page 20] of lawes, but the corruptnes of men. Nay surely, as long as that manner of conferring Ecclesiasticall charges taketh place, which hath been in vse among vs to this day, there can bee no remedy applyed to cure or prevent, this beggerlines. Doe wee not sufficiently finde it to bee true in experience? In the late Parliament, lawes were enacted severely against it; but what came of that? Nothing truely; but that it made men deale more closely and cunningly to cosen the law. Wee must not think to do any good with our laws, where Christes laws are not observed, But to proceede, when once the living is by beggery obtayned from the Pa­trone, what a deale of begging worke is there to come, for those Sir Iohn Lack-latines, that Institution might bee had from the B b. Here hee must supplicate, not onely to the right reverend Lord B b; but to Master Examiner, to my Lords Grome of his Chamber, his Register, the yeoman of his Buttery and Larder, yea the meanest that belongeth to him. Not that want of latin and learning will keepe him from entrance into his benefice, but that hee that hath neede of more favour for dispatch, or speach with my Lord, or the like, must fee the servantes the better, whose gaine cometh trowling in this way. There is no Castle so defenced, which a latin-lesse Asse laden with golden metall may not scale and conquer. Neither is there any almost so vnfit that hath the repulse, but by what engines hee prevay­leth, let them looke to it.

The like is the condition of Prebendaries, Archdeacons and Deanes, Nay are the Lord Bishops themselves cleare of this base beggery? What meaneth then that continuall haunting of the Court, and banging vpon the Nobles? [Page 21] Why doe they not stay and wayte, till they bee sent for? Yea why are they not rather pulled away from their studyes against their wills? Nay rather if a man should appeale to their consciences, whither are not some of those fat demeasnes of their Bishopricks let out of their own accord, to such as they seeke and sue to, that they might farme and hire them, or els are there not other large bribes covenanted to bee given to such as shall stand them in stead, for attayning of these dignities? But are they onely thus beggerlike in their ambitious suing for theyr promotions? Nay truely; Some of them are grown so extreemly base this way, that if they be to change their Sea, they pay not their first fruites, but by raking together in a filthy fashion an almes from the poore Vicars, which yet must go vnder the name of a Benevo­lence to make a cleanly cloake withall.

Pref. dioc▪ Tri. Thus (reader) thou seest how wickedly and base­ly they come buy benefices, and yet thou hast not heard of all their abomination▪ For the Nonconformists will tell thee further: that after they have gotten one liveing, they will take another if they can: yea, & in spight too of that congregation, to which they were first, and are still personally tyed; And after all this they may beDefen. Godl. mi­nister ag▪ Brid. p. 5. Nonresidents, abiding or preaching at none of their ma­ny liveings. But forsake their Flocks, moneths, yeares, yea sometime for ever, and leave them to hyrelings & unlearned men. Yea they may chop and change, sel, & buy like marchants, so they doe it closely; which is suchSo they are in Rev. 18, 11. 12. an abomination, as Rome & Trent condemneth, and hell it selfe will scarse defend. And as the people are in bon­dage thus to their ministers, so they are intollerably to [Page 22] Def, disci. 92. the Prelates. For all power and authority is taken from them, as that they may not preach to their people except they have their licence; and if they have that,Alt▪ dam. 175. yet their preaching is hedged in with penalties, injunc­tions, caveats, canons, advertis [...]ments, that they may not deliver the whole counsell of God. Besides, they can not receive the best of their congregation to communion, if he be censured in the spirituall courts: though it be but for not paying of sixpence be the man otherwise never so innocent, nor keepe one from the commu­nion, that is not presented in those courts, or beeing presented, is for mony absolved though he benever soDef. Pet. for Refor. p. 206. scandalous. Thus are they the Chanc [...]llours and Officials slaves to doe what they commaund them: If not they thēselvs must hurry up presētly to their spirituall court, there to stand with cap in hand, not onely before a B. but before his Vassalls, to be rayled on many times at their pleasure, to be censured, suspended, and deprived, for not observing some of those Canons, which were of purpose framed for snares▪ when fart more ancient & honest Canons are every day broken by these judges themselves for lucre sake: as in the making of viopian ministers, who have no people to minister unto, in their holding of commendams, in their taking of monyPref. dio. Tri. even to extortion for orders, and institutions, in their [...]y­mony as well by giveing, as by taking▪ and in all their idle, covetuous, and ambitions pompe. I omitt heere to relate the innumerable prophane scoffes, and re­prochfull names, given (as they say) by their Prelates, to their gravest Ministers, when they are brought be­fore [Page] them, for they shall be called asses [...]eese, fooles, dolts princock boyes▪ beardlesse bayes yeaster dayes bayes, new com out of▪ the shel, &c. And after much rayling in this sort silenced▪ and put out of their meanes, to the utter un­doing of themselves, their wvies, children, and others. As I read these things in their writing [...], I thought up­on the great slavery of the Iewes under the Philistins, 1 Sam. 13 [...] 22. when there was not a sword found amongst them in the day of battle. I confesse in this their condition & case was miserable & bad: but alas, both the ministers and people of the Church of England (as these men report) are in a case ten thousand times worse▪ For the Prelates▪ under whose Antichristian bondage they are have quite unfurnished them of the chieffest weapons, needfull for the Lords battle▪ yea▪ and have so fast tyed them up, with their▪ Romish Canons Articles, excommunications, imprisonments▪ &c. that they can not or at least dare not give a blow against their spiritual enimies▪ though there be a necessity thereof and theire soules other­wise are likely to perish▪ Now I wish that these people were senceable of these things and that Gods house & his ordinances were deare to their soules▪ then doubt­lesse they would breake asunder those chaines of un­righteousnesse: sh [...]ke Antichrist of, and make any shift▪ to come out of Babylon, for to enjoy that light and liberty, which Christ hath so dearely purchased, with his precious blood.

Neces. dis. p. 86▪ But to the point in hand. By the former passages it plainely appeares, that the reformists not without great cause, have made humble suites unto Princes, & Parlia­ments, [Page 24] for a lawfull ministery to be established, throughout the realme, and that their present ministery mought vtterly be abolished, with the rest of Romish abominations; For2 Admon. Exhort. to Bish. and their Clearg. P. 27. not onely have they indited their Cleargy, to be fol­lowers of Antichrist, and avouched their ministerie to be from the Pope: But also they prove this (as we have shewed from their writings) by infallible and undeni­able reasons; so that every upright & sincere person (if he well understand what they say) must necessarily consent unto it.

I could produce many others of them, which affirm the same thing, but it needs not, seeing enough hereof hath beene allready spoken. Notwithstanding it can­not be amisse to sett downe the words of one more: because the Author was a Nonconformist of note: gene­rally well beloved, and not undeservedly: now thus he sayth, What a miserable pickle are our ministers in, when they are vrged to give an account of their calling: to a Pa­pist indeed they can give a shifting answer, that they have or­dination from Bishops, which Bishops were ordained by other Bishops, and they or their ordayners by Popish Bishops, this in part may stop the mouth of a Papist: But let a Protestant, which doubteth of these matters, move the question: & what then will they say? if they fly to Popish Bishops, as they are Bi­shops, then let them goe no longer masked vnder the name of Protestants: If they alledge succession by them from the A­postles, then to (say nothing of the appropriating of this suc­cession vnto the Popes chaire, in whose name, and by whose authority our English Bishops did all things in times past) then I say they must take a great time for the satisfying of a [Page 25] poore man concerning this question, and for the justifying of their station: For vntill that out of good records they can shew a perpetuall succession from the Apostles vnto their Diocesan, which ordained them, and vntill they can make the poore man, which doubteth perceive the truth and certainty of these records (which I wisse they will doe at leasure) theyPreface Dioces. Trial. can never make that succession appeare. If they fly to the Kings authority, the King himselfe will forsake them, and deny that he taketh vpon him, to make or call ministers. If to the present Bishops and Archbishops, alas! they are as farre to seeke as the other. The effect of his speach is: that those which receive their ministerie from the Prelates (as all doe in the church of England) they can not any way justifie the same to be lawfull; For howso­ever they may say, this or that in the defence of it: not­withstanding, it is all either falshood or vanitie, which they say, and herein doe wholy deceive them­selves, and every one that beleeveth them.

And thus much in generall be spoken concerning the second point; namely, the differences manifested by the Nonconformists, betweene a true ministerie, and the mi­nisterie of England; as also their judgment of it, that it is Popish & false, and the many reasons, which they shew to prove the same. Now in this we and they doe al­so accord, and our difference stands onely in practice; For they thinke (as it seemes) that a people may com­municate lawfully in a false ministery: But our judge­ment and practice is otherwise, both which I under­take here to prove. 1 by scripture. 2 by reasons. 3 by the testimony of the Learned: And so we come to the [Page 26] third point, which is to lay downe our inferences & con­clusions, which necessarily doe follow upon their principles, to wit, that our seperation from their ministery is (by their owne grounds) warrantable and ho­ly; the same beeing (as they themselves acknowledge) false and Antichristian.

SECTION. III.

ANd first of the Scriptures. To communicate in a false ministery, is certainly a breach of the second commaundement. For what doe they, but indeed sett vp an idoll, yea and bow downe vnto it, which serve God in, and by, a devised or vsurped ministerie. In Song. 1. 7. 8. The faithfull intreat Christ to be shewed where he, by his ministery, with his spirit, word, seales, censures, &c. feedeth his flock, that there they might place themselves for instruction and government, and not turne aside to the flocks of his companions, that is, theMatth. 24. 5 24. congregations of false Christs and false Prophets, which come in his name saying, I am Christ and deceive many: Hos. 4. 17. see Iunius on the place. Againe. Ephraim is joyned to idols, what were they? among other, the new Preists which Ieroboam, ordai­ned for the high places: what followes? let him alone, that is, have no communiō with him either in his falseIer▪ 23. 6. Pro. 5. 3. Mat. 7. 15. Ioh. 10. 4. 5. Phil. 32. ministerie, or other idolatrie. Often do the Prophets, Christ, and his Apostles, forbid men to heare those which thrust themselves into ministeriall offices not beeing sent of God and from the Church.

Secondly the reasons. 1. To communicate in a false [Page 27] ministery is to doe a vaine worship: and therefore vnacceptable altogether to the Lord. 2. In this, menIoh. 4. 23. Rom. 12. 1. 2. Numb. 10. Psa. 50. 18. Tim. 5. 22. doe abet the party in his sin, and so make it their owne by imputation, and inwrap themselves in the same guilt with the offender. 3. God hath promised no blessing to his word but in his owne ordinance, though I confesse he may, yea and doth grant oft times that, through his infinite goodnesse, which no man can chalendge by an ordinary promise. 4. To doeMat. 28. 20. Luk. 10. 16▪ 2. The [...]. 2. 2. 3. 4. Rea. 13. & 14. 9. 12. & 18. 4. otherwise, is to rebel greivously against the Lord, and to vphold what in vs lyeth that which the Lord will consume, therefore as no good subject should assist or communicate with any person in the administra­tion of civil justice to the Kings subjects (no not though he administred the same never so legally, justly, impartially) except the same person had a commission from the King so to doe: so neither ought the sub­jects of Christs Kingdome, to partake with any person whatsoever in the dispensation of any spirituall ordi­nance (though in it selfe never so holy) without suffi­cient warrant and commission from the most absolute and sovereigne King of his Church Christ Iesus. 5. Such as have spirituall communion in a false ministery, doe embrace the bosome of a stranger, and so committ spiri­tuall whoredome against the Lord. 6. Christ settethIoh. 10. 5. it downe as a property of his sheepe to be observed, that they follow not strangers, but flee from them, for that they know not their voyce.

Thirdly, the Learned generally doe affirme this same thing. Par [...]s in his Commentary upon Mathew, [Page 28] Chap. 7. 15 sayth: that all those without doubt, are to be taken for de­ceivers, who take vpon them the office of teaching without a true calling; and a little after he sayth, that so much being discovered: a Christian must shutt his care against them, and fly from them as from wolves. Musculus on the place sayth the like: One note of a false Prophet is, that he comes, not beeing lawfully called and sent, and whereas Christ bidds us to beware of such, he meanes, sayth he, that we should not heare them, but avoyd them as most certaineIn Pro. 10. 20. plagues. Cope, a learned minister in France, speaketh as much: and gives this reason for it, because they destroy both bodies and soules of as many as either beleeve or reve­rence them. And thus much is acknowledged of the Rhemist Tost. Ioh. 10. An. 1. Papists; For thus they write, whosoever taketh vpon him to preach without a lawfull sending, breaketh in by force or fa­vour of men, and by humane Lawes, he is a theef and a mur­derer.2 Ioh. 10. And how men are to walke towards them, they shew in another place of that booke: In matter of religion, in praying, reading their bookes, hearing their ser­mons presence as their service, partaking of their Sacra­ments, and all other communicating with them in spirituall things, is a great damnable sinne to deale with them. And heere it is to be observed, that M^r. Cartwright on this place in Answere to the Rhem. Test. grants all this to be true.

Exhort. Gover. W. p. 46. Admon. p. 27. Other Testimonies I could alleage, but it needs not; For the Nonconformists affirme as much: We may not (say they) adventure to goe vnto him for those things, which he hath no commission to deliver. Another sayth, that whosoever preacheth by an unlawfull calling: [Page 29] ought not to be heard, although he speaketh the truth, no more then the devill was to be suffered, although he professed Christ. As the firmenesse of the seale, standeth not in the print or forme it maketh: 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 ofNote. it there, where he hath not given it: and to deprive our selves of this comfort; that our hearts may say: Gods solemneFenner Doct. upō the Sacra▪ p. 127. 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 [Page] 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 [Page 31] further from their writings that every kind & degree of their ministery is false and Antichristian.

Preface▪ before the forme and man. of ord. B. P. & D. 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. TheySyonsple [...] p. 216. 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 ofId. 232. 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 [Page 32] Hay any work. p. 14. &c. 2. Admon. to parl. 54. Syons pl. 342. & 337. & 292. Alt▪ Dam. 35. Rep. to Mor. p. 21 Pref. Ans. Bancr. Pref. offer for conf. Demonst. dis. 79. Mart. Epist. & 33. 37. M. Bates 84. D. State Chu. 20. Offer for confor. 20. 7. 4. Syons pl. 292. Curt. Ch. pow. 49. Fall Bab. 22. 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.

[Page 33] Much more then this, yea and worse too, is sayd ofRead Mar­tin Mar-Prelates works. 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 kemai­stersPro. 29. 2. Exo. 2, 23. over them: And it seemes their case is much like unto it: indeed some difference there is, for the Egyp­tian Def. peti. 261. Epist. Syons plea &c. p. 26 [...] 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 to the beast; Revel. 17. 13. The truth whereof many can witnesse by wofull expe­rience: For Princes generally in those dayes, have gi­ven so much authority unto the Hierarchie, that they have scarse left themselves power to defend many times, the innocent cause of their best subjects, or to punish justly the vilest offender: We would thinke him a man sencelesse, that should give up willingly his weapons into the hand of his enimie; For to doe so, were to be murdered himselfe, and to be accessarie to it: The Bishops are proved to be the greatest enimies that the King and State hath; Surely then (with reve­rence be it spoken) it is not wisely done, that any power is given unto them. For by this meanes in all likelihood many will be killed: and not in their bodies only, but in their soules also.

But enough of their persons: Let us heare what they speake of their callings: The offices (say they) of Arch-Bishops and Lord Bishops, &c. be rather members and [Page 34] part of the whore and strumpet of Rome, then of the pure vir­gin D. Chad. Ser. Rom. 12. p. 33. Vdal. Diol. 2. stat. Ch. p. 20. Offer con­fer. 2. 1 Admo. p. 13. T. C. li. 1. p. 88. Curt. Ch. po. 76. Disc. of a­bus. Ch. 71 & 91. Defen. disc. 71. D. Ch. ser. Rō. 12. 37 Curt. Ch. po. p. 64. Repl. to Mort. 85. & spouse of the immaculat Lamb. Their calling indeed is meerly Antichristian, false, divelish, contrary to the word of God, taken out of the Popes shop, with their names also; yea it came frō the bottomlesse pit. I say frō heathens, frō darknesse, & the devil, a thing degenerate, and grown out of kind, a humane creature, an addition, an insti­tution, an ordinance of Kings and Princes; As it began with oppressing the onely lawfull pollicy and administration of the church, so the end of it hath been the most proud and ambitious tyranny that ever was in the world. It is as clear as the light, that they are no brā ­ches of Gods engrafting; their ministery hath no root in Christs testament, but of the earth, new devised, and which can doe no good.

As for the Apostles they never knew them, Syon hath not heard of them, Ierusalem, which is above, will not acknowledge them, and no marvail, for Antichrist, and they are of one, and the same brood and offspring, of one and the same foundation, his rysing was their rysing &c. and their traditions and ceremonies are his,Syons pl. 69. they had them from him, they are installed, after the same manner of Popish Bishops, creäted with the most of the same ceremonies, they are trimmed up with the same trappings, they have the like attendants, the like armes and observancy, they vsurpe the same power & jurisdiction, and exercise the like tyranny over mini­sters and people. All their principall reasons broughtDef. disc. p. 165. to prove their standing, are the same that Turrianus & other Popish writers alleadg for the Popes supremacy, [Page 35] as indeed they must stand or fall together. It is evi­dent therefore, that they are no ministers at all in the Strife of the church Prefa. Reprofe of Mart. Iunior. Mr. Bates 55. church of Christ, but have and doe usurpe and invade the name and seat of the ministery, beeing doubtlesse very theeves, robbers, wolves, and worriers of the Flocks: The Magistrate therefore is to doe to them as our Saviour dealt (Ioh. 2.) in whipping out buyers, and sellers, and mony changers, those might better come into the Temple then these Bishops into the church of God, and had more necessarie use: but they had abused holy things, and made it a den of theeves.

Not only is this barely affirmed of them: but also they doe lay downe many singular arguments and reasons to prove it; To instance these. Those offices and callings are Antichristian, without which all forms of Go­vernments are perfect, save onely the government of the Kingdome of Antichrist.

But such are the callings of Lord Archbishops and Bi­shops, as all forme of Governments may be perfect without them, save onely the Antichristian Kingdome where in no case they can be missed. For the Government both of the Church and common wealth can well spareAnsw. to Bancr. Ser. p. 30. T. C. 85. them, and be never a whitt the more unperfect.

Therefore the callings of Archbs. and Bs. doe only belong vnto the Kingdome of Antichrist.

Those Governours are justly called Antichristian, who areSyons pl. 11.assistant to the Pope in his vniversall government.

But Bishops, Archbs. &c. are assistante to the Pope in his vniversall Government.

Therefore Bishops, Archbs. &c. are justly called Anti­christian.

Demonst. disc. p. 12. 13. That ministerry, which all Christian men and women are bound to submitt and yeeld obedience unto, is to be found in the word of God.

But the ministery of Archbishops, Bs. is not to be found in the word of God. Ergo, there ought not to be obedience yeel­ded to it. He that desires to see the Prelates arguments answered, and soundly refuted, which they alleadge to uphold their vnsanctifyed places and standings. Let him read Mr. Baynes his Diocesans triall, the first and second reply to Doct. Downenams Sermon, M^r. Parkers Eccles. Polit▪ and there he shal receive satisfaction to the full.

Preface demonst. Defen. Ec. gov. ag. Bridg. p. 88. Protest. Scott. p. 11 T. C. l. 1. p. 96. D. Cha. Rō. 12. 33. Second book. dis. p. 85. Moreover such is their certainty of this thing, that they have often chalenged, yea dared the Prelates vnto disputation: offering to adventure their lives, if the other would but their Bishopricks, to prove that they are neither Pastors nor Teachers, but officers erected against the word of God, the ancient fathers, & the moderne most learned, and godly divines: And the like they speak of Archdeacons, deanes, prebanes, canons, and the whole Hierarchye: of which more hereafter.

If this be so, then by the reasons before shewed, it is evident, and most certaine, that no man can lawfully cōmunicate, at any time, in the ministery of these men, and so much they acknowledge. Why should GodsSyons plea p. 283. people of what degree soever subject their neck to a Babilonish yoke, should they not stand fast in the liberty wherein Christ hath set them free? if they sit not in Moyses chayr, why should they heare them? If they bring not a lawfull warrant of their calling, [Page 37] why should they be obeyed? to heare and obey Christ, coming in his fathers name, and Antichristian Prelates coming in their owne name, cannot subsist together.

But because the thing is allready sufficiently pro­ved, we will therefore proceed to a second sort of their ministers. Yet by the way I desire the reader to take knowledge of one thing. To weet, that the Noncon­sormists, by these positions laid downe against their Pre­lates, doe herein certainly condemne their whole mi­nistery allowed by the Lawes of the Land: for if the calling and office of their Bishops be (as they say it is) of the earth, false, divilish, Antichristian, &c. Then it followes, that their calling and office, must necessarily be of the same qualitie, nature, and condition, to weet, of the earth, false, divilish Antichristian, which is wholy derived from it, which receives (I say) and takes its life and beeing of it onely: and no where else. For if their Bishops have not a right power in themselves, then can they not transferre it to an other, as the Law saith, nemo potest plus juris transferre in alium, quam sibi competere Rex Iu­ris. 79. dignoscatur. No man can give more to an­other then he hath himselfe. If Korah, Dathan, and Abiram, when they vsurped the Preisthood and Gover­mentNum. 16. of the Church, should (by that false power which they assumed) have ordained some of the people vnto the Preists office: no doubt all the Israelites which feared the Lord, would have judged their place and standing vnlawfull: and why: because they which made them had no commission from God so to doe: the case of their ministery is just so. And it must needs [Page 38] be vnlawfull, seeing it is made by them, who like the rebels before named, doe vsurpe the Preisthood and Government of the Church: and therefore have no more authority to give an Ecclesiasticall function vnto any man: then the former had, and so much is testi­fyed by themselves, for they say that their Priests and Deacons, Bishops and Archbishops, are not made according to the word of God. And they give rea­sons that it is not lawfull for any one to be ordained by them.

Cathol. confer. p. 130. Yates mod. of div. p. 257. See Mr. Masons booke of succession of Bishops, published by autho­rity Anno 1614. And here I must confesse that the conformists, keepe much better to their grounds then the other doe: for they professe downeright that their ministery is from the Church of Rome: so that if the Popish Bishops, Preists and deacons, be good: theirs are good also, they beeing from them. Now no doubt these men doe wel per­ceive that their ministery cannot possibly be justified, vnlesse it be by this way of dispute: in this respect their judgment and practice is one, and so far they are to be commended, and I verily thinke, that if they were sure that their ministery brought into the land by the Prelates from Rome is false and Antichristian, as the Nonconformists affirme it to be▪ that many of them would not hereafter ever have any spirituall commu­nion with it. Truely it would make a man admire, if he should vnderstandly compare together, the wri­tings of these two companies, touching a church ministery, for in their opinions about it, they are as contrary each to other as light is to darkenes, Christ to Belial, righteousnesse, to unrighteousnes, notwithstanding though [Page 39] so different in judgment, yet they will communicate together in one ministery, but one of these against knowledge offends surely, and let them look well to it. for to him that knoweth to doe good and doth it not, to Iam. 4. vlt. him it is sinne, that is, his fault is so much the more, and proportionablie his condemnation shall be without repentance.

Modest. off. Adm. 10. Eccles. Gor. 45. Syon pl. 107. T. C. l. 134. pref. dem. de Eccles. 60. 47. 50. 39. Rem. imp. D. C. 277. We come now to their inferiour ministers, and will begin first with their bare readers: these poore creatures the Nonconformists doe call idle idols, yea bastardly idols, greedy curres, dumb dogs, slayers of the people, wolves, igno­rant asses, silthy swine, such as are not worthy to live in a well ordered common wealth, foolish sheapheards, vnsaverie salt, good for nothing, but to be cast out to the dunghill, cankers of their Church, a swarme of caterpillers, the trash and riffe­raffe of their nation, a wofull crew, a ragged regiment, which have even covered the Land like the frogs of Aegypt, leading many thousands with themselves into the ditch. It can hardly be expressed how base and vile Atters. Phile. v. 6. p. 136. these are generally reputed, indeed they are held no better then theeues and murderers, which live by the ruin and spoyle of the people. Somtime ye shall heare them in their pulpits so terribly spoken against, that one would thinke they would rather returne vnto their old former occupation of husbandry, cobling, coo­ [...]ery, &c. then ever come againe to their Churches or to read, mattens, and evening song. And touching he Prelates they are esteemed as base and contemptible, [...]very way for putting such dunsticall and vnlettered [...] ^r. Iohns in their ministery: I could relate many instan­ces [Page 40] of their infamous caryages therein but it is not my purpose to rake into their dung. The Nonconformists have don it sufficiently, in so much as they doe stinke horribly for it in the nostrels of the people. But to our purpose: If things be so, is not the ministery then of such men to be left? Yea surely. A man that is fallen into the hands of theeves & murderers, if by any means he can escape with his life from them, shall therein be justified by the Law of God, of nature, and nations, now by how much a spirituall life is better then a cor­porall: by so much are they to be commended above the other, which come away from these soule slayers, and place themselves vnder the ministery of true and lawfull Pastors.

And for further proofe of what I say, I desire the reader to marke well, what is sayd first against the cal­ling of these men. 2. what, against that worke and service which they doe. Their calling, is sayd to beAdm. 15. 16. Eccl. Gov. 44. Neces. dis. 45. Exh. Gov. 10. 14. M. Bates p. 155. from the Pope a meere human invention, taken vp with­out any warrant from Gods word, and brought into the Church by the boldnesse of men. And to prove that these are vnlawfull ministers, many reasons are rendered for it. 1. Because they want the very life, essence, and beeing, whereby a minister, is a minister. 2. The common law, Provinciall law, civill law, and statute law, pronounce all with one voyce and consent, that they have no approbation or allowance, no favour or enter­tainment from them, or by their authority &c. But beeing found culpable they are by definitive sentencs on the part and behoofe of the law, not onely to be [Page 41] adjudged guilty of voluntary intrusion into the right and possession of others, but also to be punished forAbstr. p. 16. 19. Eccl. Gov. 46. 47. T. C. l. i. p. 70. Eccles. Gov. 46. First book of disc. 30. 31. taking vpon them offices without any lawfull calling. 3. They can doe nothing, which appertaineth to the charge and office of true and faithfull sheepheards, and therefore justly called idols. For they stand for that, and make shew of that which they are not. 4. It is a like to have no minister at all, as to have an idol in the place of a true minister, yea and in some case it is worse, for those that be vtterly destitute of ministers will be diligent to search for them: But those which have a vaine shadow, doe commonly without further care, content themselves with the same, and so re­maine they continually deceived, thinking they have a minister when in very deed they have none. For we cannot judge him a dispensator of Gods misteries, that in no wise can breake the bread of life to the fain­ting and hungring soules, neither thinke we that the sacraments can be rightly administred by him, in whose mouth God hath put no sermon of Exhorta­tion.Sol. Barw. Adm. p. 47 T. C. l. 1. p. 33. dia▪ str. Ch. 93. 5. God rejecteth them and pronounceth that they shall be no ministers to him. Hos. 4. 6. The re­tayning of such is a manifest token of the vengeance of God against all them which do it. 7. Their name & office is taken only of the Pope that Roman Antichrist, never by God erected in his Church.

Many other reasons they give, to prove them to be vnlawfull and false Officers, not sent ofDef. per. for ref. 98. 99. 106. Christ (forall whome he sendeth he furnisheth with gifts) no better then Ie [...]oboams Preists. And there­fore [Page 42] vtterly to be removed, if ever such a reformation be minded as God shall be therby glorified and his Church edified.

If any should object that the Prelates, have layd their hands upon them, and therefore they are ministers. To T. C. l. 1. p. 61. this the Nonconformists doe answere, that when the Bishop hath laid his hands on them, that then, they are no more ministers then they were before.

But there is no need, to spend much time, to proveM. Bates 154. these mens ministerie, false and vnlawfull: seeing none will replie for thē, that have any spark of pietie to God, or pittie towards his people: onely some non-residents that keepe poore vnderlings, or greedie Patrons, that would have the light of the gospell die: or poore igno­rant people that would live at their owne wils, in all licentiousnesse, these happilie would vndertake the plea against Christ, but it were better their tongue should cleave to the roofe of their mouth, then that they should once dare goe about the overthrow of Christs ministerie.

And is not this a ground of separation? yes verely, and if the Nonconformists will stand to it, I will hence prove a necessity to separate from all spirituall communion, with the greatest number of their parish assemblies: and thus I reason.

A dumb ministerie beeing vnlawfull and false, is to be seperated from: their ministers for the greatest part are dumb ministers: therefore it is lawfull to seperate from the greatest part of their ministers. The proposition is manifest and cleare, and I dare say they will not deny it: For be­sides [Page 43] the reasons already given, it is confidently by them affirmed that a reading ministery cannot deliver the Lords holy seales vnto the people without great sacrilege, nor the people, receive at the hands of such without dread­full sinnes, and whosoever listeth to read the place, heExhor. Gov. W. 26. shall see many effectuall arguments laid downe by the author to prove it, and this is not the judgment of one alone, but others of them affirme it to be an vnlawfull thing, to joyne with reading ministers in any ministeriall duty, either in praying, or administringMr. Bates, p. 159. 160, &c. the sacraments, and he gives 10 worthy reasons for it.

The assumption I prove also by their owne testi­mony: For they say, that generally throughout the Land Repl. to Powel. 74. Petit. Q. 5. there are six reading Preists to one preacher. Yea others of them doe affirme, that where the Bb. ordaine one minister that can preach, they make twenty that can not; so that there are many thousand churches in England with­out preachers, (Defenc. Pet. for refor. 130.) and in some shyres, people must goe 14 or 20 miles to heare a Ser­mon. defenc. Against Bridg. p. 49.

Now, I wish them to consider well of thes things, & to labour what they can for their brethrens delive­rance out of these spirituall robbers and murderers hands.

He that should come to a deepe pitt or wel, wherein doe lye many people, almost perished, if he should see there, some of them com forth from the rest, would we not judge him an unmercifull and cruell man, if he should rather seeke to cast them in againe, then to help out the other behind in miserie: Such as live under a [Page 44] dumbe ministerie (by the Nonconformists confession) are in a farre worse case; Therefore I hope here­after they will give no more carnall counsell, to per­swade those, which are escaped, to com back into that pitt againe, but rather will seeke to draw out the rest, as their duty is to doe.

Secondly, for the work which these idle readers doe, we shall have a fit place herafter to speak of it. Only by the way, I thinke good to sett downe heere one of their passages, which is, that bare reading of the word, and single service saying, it is bare feeding, and rather an En­glish Sol. Barv. Poperie, than a true Christian ministerie; yea it is as evill as playing vpon a stage, and worse too: For players learn their parts without booke, but these (at least many of them) Admon. p. 10. can scarse read within booke; how! is their service saying as bad as stage playing? What, and worse too! truely then it is bad enough▪ and farre be it from the Lords people to heare it. For if they should doe so, they would sacrifice vnto the Lord a corrupt thing, and so be lyable justly tochap. 1. 14. that curse in Malachi.

Thus much for their dumb ministerie. It followes next, that we speak of their parsons, vicars, parish preists, stipendaries, and chaplines. If you will know (say the Nonconformists) whence all these came, we can ea­silyAdmo. p. 15, 16. answere you, that they came from the Pope, as out of the Trojan horses belly to the destruction of Gods Kingdom, It is certaine, that their names and office is wholySol. Barv. from that Roman Antichrist, never instituted, either by Christ or his Apostles. For the church of God never knew them, neither doth any reformed church in the [Page 45] world know them. These are clouds without raine, trees without fruit, painted sepulchres, full of dead bones, fatted in all abundance of iniquity; Such as seeke not the Lord Iesus, but their owne bellies.

M^r. Bale, in his exposition upon the Revelation,Chap. 13. speakes the same, that these are the very names of Blas­phemie, written upon the Beasts head, against the Lord and his Christ: Their offices are not appointed by the holy Ghost, nor yet mentioned in the scriptures.

Here is enough spoken for the condemnation of their calling, and for the justification of seperation from all communion therewith: From hence I might frame this argument, Whosoever he be that dealeth with the holy thinges of God, and worketh vpon the consciences of men, by vertue of an Antichristian power, office, and calling, him the people of God ought not to receive, or joyne them­selves vnto. But all the parsons, vicars, Parish Preists, sti­pendaries, &c. that stand over the church assemblies in Eng­land, deale with the holy things of God, and worke upon mens consciences, by vertue of an Antichristian power, office, and calling; Therefoee the people of God ought not to receive them, or to joyne themselves vnto them.

The first part of this reason the Nonconformists do yeeld willingly unto, as it is to be seen in a Treatise be­tweene Mr. Fr. Io. and Mr. Hild, about the ministerie of England: As for the other part, I hope they will not now deny it, seeing they have published it openly and often to the world: yea and many of them suffered greevous persecutions at the hands of the Prelates, for affirming it, and other truths of this nature.

[Page 46] But to keepe them to their owne grounds, in the assumption: I will here lay downe another argu­ment. If their parsons, vicars, parish Preists, stipendaries &c. Be neither in election nor ordination made ministers agreeablie to Gods word, thē is their ministerie false, vnlaw­full, Antichristian, and so consequently they deale with the holy things of God &c. As is before sayd. But neither in their election nor ordination are they made ministers accor­ding to Gods word. Therefore is their ministery false vn­lawful, Antichristian, &c. Both these propositions I will prove true by their owne writings, of the first thus they say. A due examination of learning and life, going before the free consent of the Church, whome it con­cerneth: and ordination or laying on of hands by these to whome it appertayneth is so required, as if default be made either in the examination or election, the whole action is disanulled and made voyd. I desire the reader to note Defen. of discip. aga. p. Bridg. 109. well, what they say here: viz. so necessarie is a right election and ordination, to euery Ecclesiasticall office▪ p. 108. that without the same, it cannot possibly be true and lawfull. The same they doe againe affirme, a little be­fore the place cited. Indeed if their evill had bin onely in life (meaning Popish Preists) or in some principall points of doctrine it were somthing: but their defect is in the very calling: For Christ beeing the doore, and God that ope­neth to the Pastors that enter by it, and all that enter other­wise are theeves and murderers.

We have also to prove the minor, their owne testi­mony, for they say directly that not any one of the [...]. Adm. 17 forenamed officers are either, proved, elected, called or [Page 47] ordained according to Gods word, but after the old Popish Prefac. Admon to the Parl. order, and for this cause, doe confesse that they have not a right ministerie among them.

It was a great fault in Pharaoh, when he had given his consent vnto the Israelites, that they should freely depart out of Aegypt, and goe vnto Canaan according to Gods appointment, that he should afterward vse all the meanes he could to gett them back into their for­mer miserable servitude: I haue shewed by the Non­conformists grounds, that our seperation from their mi­nistery is with their leave and approbation: and there­fore they doe not well to seeke our bondage and mi­sery again, the same thing we shall prove, touching their worship, Government, and Church, in order and place.

If therefore they would have vs in earnest, returne vnto them: Let them first by the Scriptures justify the things which they haue condemned, I say refute their owne bookes, and build againe the thinges which they have destroyed: and when they have made themselves transgressors: if we be not able by Gods word to prove that the things, which we refraine from, are every way as evill as they have testified, we will (by his grace) acknowledge our error and re­turne againe vnto them, in the meane while we shall judge wel of our order and manner of walking: and put vp our dayly petitions, vnto the father our of Lord Iesus C. in behalf of all Gods elect yet in Babilon, that they may com out from that vnholy state, and doe the Lords worke in his owne way.

It remaines to speake now of their deacons office, [Page 48] the which (as the rest before) is wholy condemned of the Nonconformists. For they [...]say, that those ordained deacons in their Church, Never purpose in their life, to execute any part of a deacons office, neither are chosen for that end: but onely that within a short time after they may be made Preists: nothing in the world, differing fromNote. the superstition of popery: where the office of a deacon was conferred onely as a step vnto Preisthood, as though it were necessarie, that every one which is ordained an elder should first be deacon, and yet when he is made a deacon, he is but an idoll, yea scarse an idol of a deacon, having noresemblance at all vnto a deacon indeed, but that he is a man. This pro­phaningDis. Eccl. Gov. p. 108. of Gods institution, God will not allwayes suffer vnpunished, especially when it is not maintained of igno­rance or infirmity, but defended against knowledge & vponTab. div. Rea. Ca. Des. dis. 92. def. Godly mi. ag. Br. 108. Adm. 1. p. 5. & l. 2. p. 61. willfulnesse. Others of them doe affirme the like: That they have thrust vpon them a counterfeyt and Po­pish deaconship, a meere humane institution: Foolish, and made according to Antichrists Canons, without any ground for it out of the Scriptures, nothing like the ordinance of God for the releefe of the poore. And therefore they have desired that it might be vtterly abolished and taken a way.

That a man from those principles may inferre a law­full separation, from all spirituall communion in the ministerie of their English deaconship, I think every one (if he vnderstand what a principle is) will freely grant it. But if there be any that beleeves the former posi­tions to be true, and yet will vndertake to prove by Gods word that it may warrantably be joyned with, [Page 49] I shall be willing to read what he can say herein; pro­mising (if I live) either to yeeld, or reply againe, accor­ding to the worth or weaknesse, which I shall see to be in the writing for the thing: And because he may not want matter to begin with, I will lay downe this argument for him.

If the present deaconry of the Church assemblies of En­gland be a meere human institution, and no ordinance of God, but an office taken onely of the Pope, that Roman Anti­christ, &c. Then it is not lawfull in the worship of God to have any spirituall communion therewith. But the present deaconry of the Church assemblies of England, is a meere human institution, and no ordinance of God, but an office ta­ken onely of the Pope, that Roman Antichrist, therefore it is not lawfull in the worship of God to have any communion there with.

The proposition is evident and certaine, and cannot be denied. for no man can lawfully joyne in com­munion with a false ministerie. As it hath bin formerly proved, by Scriptures, reasons, and the testimony, of the Learned. The assumption is wholy taken from their owne writings. The which if they should deny: yet can we justify the same against all men.

It may be some will exspect that I should write som­thing of their Lecturers: And the rather, because they in the judgment of many, are thought to be the best ministers, of their life and doctrine I say nothing: but as for their ministerie surely it is new and strange, as King Iames, was wont to say of it. For the original of their name, manner of enterance, and administration, is vn­knowne [Page 50] wholy to the Scriptures, & I thinke never be­fore heard of till in these later broken and confused times.

Therefore it is no marvaile, when the question hathIoh. 1. been propounded to some of them, as it was by the Pharises, to Iohn, Who art thou? that they have not been able for their life to answere the point, neither could agree among themselves, what kind of ministerie it is that they have taken up; and beeing hard pressed for resolution, they have ingeniously confessed, that unlesse they be Evangelists, they could not see how their ministery doth accord with any ministerie men­tioned in the New Testament. This I write upon my owne certaine knowledge, the persons I thinke are yet liveing, whose names for some reason I forbeare to expresse. Howbeit I can and will doe it, if I see there be a just and necessarie occasion.

I doe not thinke it strange, that they should thus speake: For indeed, I know not what they can say better in defence of their standing; Pastors, I am sure, they will not say they are. For first they doe not take any particular charge of a flock upon them. 2. They performe not the office thereof: For they agree with the people only, to preach, & not to administer, either the seales, or censures to them. 3. Their comming unto the people is in a strange sort: for they make a co­venant each with other, for some certaine yeares; and when that time is out, both parties are free, and so may leave one the other, and doe many times. But a true Pastor may not doe so; For if he should he were [Page 51] worse then an hyreling, which leaves not the sheepe till he Iohn. 10. 12. see the Wolfe comming. But many of these, when they see a richer lectureship comming toward them. 4. He that is the parson or vicar, is taken generally for the minister of the place; And truly howsoever their cal­ling be false and Antichristian (as the Nonconformists say) yet in many respects they doe better resemble a true minister, then any Lecturer whatsoever; There­fore not without just cause doe the Reformists utterly condemne this extraordinarie office of preachers, and af­firme,Neces. disc. 74. that they are neither Pastors or Teachers, which the scripture alloweth off. And this may be easily proved.

That ministerie which is instituted and sett vp besides those, which God hath appointed in his word, is vnlawfull and false: But [...]he ministerie of the Lecturers in England is instituted and sett vp beside these, which God hath appoin­ted in his word. Therefore that ministerie is vnlawfull and false. The proposition is plain and undeniable, and we have their owne words to confirme it; For thus they say: All the ministery is by the word of God, and not left to the will of men, to devise at their pleasure, as appea­reth by that which is noted of Iohn, where the Pharisees com­ming to him, after that he had denyed to be either Christ, or Eltas, or another Prophet, conclude if he be neither Christ, nor Elias, nor of the Prophets, why Baptisest thou? which had been no good argument, if Iohn might have been of som other function then of those which were ordinary in the church, and instituted of God, and therefore Iohn to establish his singular and extraordinarie function, allegeth the word [Page 52] of God, whereby appeareth, that as it was not lawfull to bring-in any strange Doctrine, so was it not lawfull to teachMind this ye Lectu­rers. the true Doctrine, vnder the name of any other function then was instituted by God. Let the whole practice of the church vnder the Law be looked vpon, and it shall not be found, that any other ecclesiasticall ministery was appointed then those officers of high Priest, & Preists & Levites, &c. which were appointed by the Law of God, and if there were any raysed ex­traordinarily, the same had their calling confirmed from heaven, either by signes or miracles, or by plain and cleare te­stimony of the mouth of God, or by extraordinarie exciting & movings of the spirit of God. So that it appeareth, that the ministery of the Gospell, and the function thereof, ought to be from heaven and of God, and not invented by the braine of men: From heaven I say, and heavenly, because although itT. C. l. 1. p. 83. Eccl. Gov. p. 7. Demons. disc. 7. Mr. Bat. 102. Cartw. Chr. rel. ch. 16. p. 28. be executed by earthly men, and the ministers also chosen by men, like vnto themselves, yet because it is done by the word and institution of God, that hath not only ordained that the word should be preached, but hath ordained also in what or­der, and by whome it should be preached, it may well be ac­counted to come from Heaven and from God.

Againe, to devise any other ministery then that which God hath appointed, is condemned by the se­cond commaundement.

The assumption is thus proved, first if their Lectu­rers, have taken ordination from the Bishops, and exer­cise by that power onely then is their office false by the reasons before laid downe. Secondly if it be objected that they never received the Prelates orders, or have re­pented thereof; I answere, yet this proves not that they are therefore true ministers: For as Iehu, though [Page 53] he did wel to suppresse, Ahabs idolatrie, yet in that he followed the wayes of Ieroboam, he himselfe continued still a grosse idolater. Even so, howsoever som may privately report, that they stand ministers by no rela­tion to the Bishop: yet are they notwithstanding, vn­lawfull ministers, seeing they were never elected cho­sen, and ordained according to Gods word: If any re­ply that they have their calling of the people. I answere the thing is surely otherwise, as shall be manifested presently. But if this were granted, yet I deny that any Church vnder heaven, hath power from Christ to ordaine such a kind of ministerie, and therefore if any people should doe it, seeing it is against the Scripture, it must needs follow that it is an vnlawfull ministery, & so consequently not to be communicated with, and that it is so I prove it thus.

That ministery is vnlawfull which none may lawfully give, but none may lawfully bestow the ministerie of a lectu­rer. Demons. dis, 13. Therefore that ministerie is unlawfull. The propositiō is evident by their owne principles: The assumption cannot for shame be denyed if the nature of it be con­sidered. For as we but even now sayd, their Lecturers take no charge of a flock vpon them, they make cove­nant with the people but for a certaine time, the pecu­liar works of a minister is not by the people laid vpon them, neither exspected of them: If any object that they preach the word; To this Doctor Ames gives an answere fully, that the preaching of the gospell is not a worke peculiar to a minister: For such as are private men and out of office, may and ought to preach [Page 54] the word as occasion is offered, and not only private­ly,De consc. l. 4. c. 25. p. 215. but (saith he) in the publick congregation, and for this thing he citeth these Scriptures, 1. Cor. 14. 23. Act. 13. 15. And yealdeth many good reasons for it also.Mr. Bates. 134. Def. of disc. ag. D. Bridg. 129. Other of the Nonconformists affirme the same thing. As the Church hath need of all mens gifts, so all ought to imploy them at publick ordinary meetings, yet so, as good order be still observed.

SECTION. IIII.

THus reader thou seest how the present ministerie of the Church assemblies of England, both the greater and lesser, is by the Nonconformists professed and proved to be all and wholy false. Now we com to the 4. point according to our division which is to ans­were the reasons laid downe by Doctor Ames, in the defence of their ministerie, and they may be cast into two heads or branches. First what he speakes for it himselfe. 2. The reference which he hath for helpe to M. Bradshawes booke, entituled the vnreasonablenesse of seperation. We will first treat of the Doct owne arguments. Or rather argument. For I find but one­ly one, touching this thing in his booke. The wordsFresh suite l. 2. p. 207. are these, we vtterly deny that the calling of our ministers doth essentially depend vpon the Bishops calling.

I know the word our here hath in it a misterie, which every bodie knowes not. For D. A doubtlesse meant to speake onely for som particular churches, be­cause in his later dayes he would not vndertake to [Page 55] justifie the standing, but onely of some ministers in theI have good testimony for this thing. Land, which were mostly vnconformable. Now it had been wel, if he had publickly declared so much, and shewed the differences, between the true and false, and proved soundly by Gods word, such to be true mini­sters whome he so judged: For a little of this kind of writing, would have profitted more the professors in England, than a multitude of wordes, and yet all but one thing, about 2. or 3. foolish ceremonies, and which are the least evils of many hundreds among them. There are others of them to my knowledge in this thing of the D. mind, to weet, that some few mini­sters onely in the land are true, and privately they doe expresse so much. But in the meane time the people are ignorant hereof, and therefore walke disorderly, and so greivously sin against God, and their own soules: But of this enough elsewhere. Therefore to the matter.

I wish the D. had declared what the [...]ssence is of a mi­nister in his judgement, and whence the calling of his ministers doth essentially depend, if not upon the Bishops calling. For then to use his owne words, this question would easily be decided: but seeing he thought it best in this to be silent. I answere directly: 1. The mini­stery of England, as it is established by law, doth certain­ly depend vpon the Bishops calling wholy, & no mans else; & if any in the Land stand otherwise, he cannot properly be said to be a minister of that church, but rather is a schismatick from it, according to the formall consti­tution of it. And for this we have the testimony of an­other [Page 56] other Doctor, and a man better experienced then ever Mr. Ames was in the making of English Preists, and Deacons. If you (sayth he writing against Mr. Penry)D. Somes last Treat. c. 10. p. 123. repel the vnpreaching minister, because of his outward cal­ling, you may by the same reason discharge the worthiest mi­nisters in the land of the holy ministery; For all have one, and the same externall calling in the church of England. This witnesse is true: all their ministers indeed have one & the same outward calling. I say their best preachers no other then their ignorant asses & idols have; the diffe­rence betweene them is onely in their qualification for a calling, and in the execution thereof, and not in the outward calling it selfe. For in this respect, if any ministerie be false and Antichristian, there is never a ministerie then true among them all.

And so much D. Ames seemes to acknowledge in p. 410. for there he saith, that power of ordinatiō is not given (by our lawes) to individua vaga, that is to say vagrant men, of whome the law taketh no notice, such as were wont to be called, Hedge-preists, but to authorized Prelates. Now if none by their law have power to ordaine, but Bb. then are his ministers, either made officers by them, or else (as I said before) they are not of that church, and so he speakes not any thing to the matter in hand.

Secondly, there is not any congregation in the land that hath any power to ordaine a Church-officer, neither is this either formallie (nor I thinke intentially) any where practised; For the most free Parish hath but only a liberty to admitt of a minister, before made by the Bishops, so that the people give him not any part, [Page 57] much lesse the substance of his calling [...], as Mr. Paget vn­truely speaketh, but a bare permission, onely to exerciseArr. ag▪ Br. 93. by vertue of that calling, which he had of the Prelates: Such therefore doe horribly abuse the people, which ascribe that unto thē, which they neither doe, can doe, nor intēd to doe, we blame justly the Familists, for their idle pretence of inward devotion, they manifesting no outward obedience, whereby we should judge well of them. Yet truely as bad as they are, this in them, can better be justified, then Mr. Doct. new principle, to wit, that the calling of their ministers doth essentially de­pēd vpon the peoples calling. For so I know he meanes: for it is so palpably false, as there cannot be a leafe found to cover the nakednesse of it; For as I said, how can it with any coulorable shew be affirmed, that the people should doe that thing, concerning which they neither doe, nor intend to doe any thing belonging to it, nay more, which they make account, is done before, and not only so, but doe thinke (at least most of them) that it doth not at all appertain unto thē. Vpon this ground a man might devise and say any thing, but I spare to urge it further, because the man is not alive to answer me. If any list to make a rejoinder, he shall heare morePro. 25. 8. in my next answer. But before he goe forth hastily to strive, let him first make diligent search among all the Parish assemblies in the land, whether there be any that doe make their own ministers, according to Gods word; that is, choose them by a generall and free consent, or­daine them by imposition of hands, with fasting and prayer, &c. For about this is our question, and not of their [Page 58] fittnesse to be ministers, neither of the leave, which the people give to administer among them, after they are made ministers by the Bishops.

Moreover I thinke, that D. Ames in pag. 412. doth contradict himselfe, his words are these. If the rejoyn­der, would have brought a fitting example, he should have shewed vs, that Paul, or Barnabas beeing at Ierusalem, or­deyned a minister, and sent him to Antioche, Iconium or Listra, signifying by letters, that such a man was appointed their Pastor, though they never knew or heard of him before: for that had been somthing like vnto the practice of a Bi­shop who vpon the Patrons praesentation, wheresoever he be, sendeth his minister, from the place, or Palace of his residence vnto a congregation, 20. 30. or 40. miles of, which poore despised people, must be content with towling of a bell, as sufficient notice given of their ministers fittnesse, and their necessitie to acknowledge the same: he speaketh so gene­rallie, as I take it, his ministers are here comprehended, and I have good reason so to thinke, in regard of a busines which he writes of his experience: I was (saith he) once, and never but once, I thanke God before a Bishop, and beeing presented vnto him, by a cheife Magestrate of an incorporation, for to be a preacher in their towne, the lowly man first asked them, how they durst choose a preacher without his consent? you (said he) are to receive the preacher that I appoint you. For I am your Pastor, though he never fed them. And then turning to me, how durst you (said he) preach in my diocesse without my leave? so that without any other reason, but meer Lordship, the whole incorporation, and I, were dismissed, to wait his pleasure: which I for my [Page 59] part have don this twenty yeare, and more. By this little the reader may judge, whether the calling of their ministers, doth essencially depend vpon the Bishop, or peoples calling.

3. If it should be granted that the Doctors ministers, have their calling onely from the people: yet what is this to the point betweene him and the rejoinder, I may use his owne words, truely the answere doth not looke towards the question. Now marke all readers that have sence, it is affirmed by Doct. Burgesse, whereas the Nonconformists say the calling of their Bishops, and conse­quently of the ministers is Antichristian, that separation must herevpon necessarily follow. How is this answered? not at al: if the proverbe be true: as good never a whit, as never the better. For D. Ames speakes of a certaine ministerie which the separatist never to this day, yet saw in their assemblies, neither have they left any such. If therefore he would have answered the rejoin­ders charge indeed, he should have proved that those ministers, whose calling doth essencially depend vpon the Bishops calling: which have, I say, no other election nor ordination, but what they had from them, in a word, which doe administer to the people only by that power and authority, may (notwithstanding for for all this) warrantably by scripture be judged true mi­nisters, & be lawfully cōmunicated with in their mini­sterie, & yet the Nonconformists grounds, published against them, all just, true & good. This is the very point indeed: for such ministers we have onely left, and we know no other. If there be, let them be manifested to [Page 60] us; tell us their names, their places; And if we finde by scripture their ministerie to be lawfull, we will surely have communion with it, as occasion serves. Till then, we purpose by Gods grace to live as we doe, and to practise that which the Nonconformists professe to be the order, and way which the Lord commaunds all his servants to walke in.

4. If the Doctor speake here truth, then have the Nonconformists greatly abused the princes and state of England, in complayning so often to them, against the Bishops, and for what thinke you, forsooth because the Prelats take away the powr of the people, make mini­stersDefen. Admon. alone, hēce none are either proved, called, or ordaind according to Gods word, &c. Now how doe these things agree together? Is not this yea and nay? It is so indeed. But imagin, there should be a Parliament againe in England, and the Nonconformists should there petition: that the calling of their ministers might not essentially depend any more upon the Bs. calling, would not the Bb. have matter to persuade both houses, not to harken unto them, yea to reprove them sharpely, for mo­ving this thing, seeing they confesse they have it all­ready? But it may be they would say some congre­gations doe not ordaine their ministers; to this the Pre­lates might reply, that is then their fault; For they give liberty and power to all alike, and that is none at all; I am sory they have laid such a snare, whereby to undoe themselves. But usually, this is their course, when they have any hope, to have the Magistrates helpe for reformation, they will truely declare the a­buses [Page 61] and corruptions among them to the full, after­wards (nothing being amended) when they are put in mind of their principles, that is, if such things be true, then necessarily must they leave the church of England; what doe they, but goe quite from them againe, as I shall in convenient place, prove it clearely; And is not that a miserable case, which cannot be maintained, but by grosse contradiction. I may well here use the Doc­tors owne words, Such turning, winding, and running Fresh suit l. 2. p. 132. against walls, you shall seldome see an ingenious man to vse in a good case.

Lastly, howsoever Doct. Ames thought to have crossed much the course of the Separatists; yet if his words be understandingly weighed, he hath justified them, and made way to a generall departure from their ministerie. For thus I reason:

None may heare or have any spirituall communion with such a ministery, whose calling doth essentially depend vpon the Bishops calling. But the calling of the ministers of the church assemblies of England doth essentially depend vpon the Bb. calling. Therefore none may heare or have any spirituall communion with the ministerie of the church as­semblies of England.

Neces. [...]efor. [...]1. The proposition by good consequence is the D^s. own; and herein he agrees with the rest of the Nonconformists; For in opinion they all hold this thing, as we have from their writings manifestd. And whosoever should deny the assumtion, mought with as much reason deny that there is any idolatrie at Rome, although it is there both taught and practised: therefore I thinke no man [Page 62] will have the forehead to oppose it. But have not now the people of the Land good cause to looke about them seeing those who count themselves the only men to refute the Separists, are come to that streigth, as that they will not justifie it to be Lawfull, for to joyne to any ministery in the land, but to that, which a man should not find among them, if he sought all theirZep. 1. 12. Pro. 14. 15 Churches with candles, as the Prophet speaketh. I hope Gods elect yet there, will take Salomons counsell, which is, to looke well to their going.

And thus much for answer to the Doct. reason: now next we should speake of Mr. Bradshews booke, but because I have been long vpon this chapter, and the reply to it will be large. I will leave it therefore till last, and handle other things in the mean time.

SECT. V.

BEfore I end this point I thinke it convenient to answere breifly to a few objections, which I have often heard some to make in the defence of their standing. Object. 1. Compassion towards the people con­straineth many preachers to keepe their places: For if they should not, alas what would the people doe?

Ans. 1. we may not doe any thing against the will and pleasure of God, vnder pretence to shew mercyEphe. 4. 32 1 Pet. 3. 8. 1 King. 20 42. to others. But we are bound to doe that which is good and honest, by just and lawfull meanes: that pitty which Christiās are to shew, must be [...] rightly bowelled, that is required of God, both for the matter and manner of it.

[Page 63] 2. God needs no mans lie. For he hath power enough to accomplish his owne purposes. He may thus say:Psa. 50. If I be hungry I would not tel thee, that is, what need I thee, or any thing thou canst doe? I am Allsufficient.

3. The truth is, the people are not holpen by this meanes, but rather hindered: For if they ceased from preaching in their vnlawfull offices, the godly generally throughout the land, would seeke where Christ feedeth his flock, and so their state would be much better then now it is.

Object. 2. Though they will not plead to justify their mi­nistery, yet they hope to glorify God by preaching Ans. so thought the Leper when he published abroadMar. 1. the matter of his healing, but he not beeing called to do it, sinned greatly therein therefore it is certaine, that▪ men doe then glorifie God, when (leaving theirIohn 15. 8 owne, wisedome) they doe whatsoever they are commaunded, for as M. Perkins saith, the intention to First. vol. p. 699. 1 Sam. 2. 30. honor God is not good, vnlesse it be an intentiō to honour him by yeelding that obedience which he commaundeth, now seeing these refuse to keepe strictly his order and ordi­nances: they take not the right course to honour him. And in this respect can have little assurance to receive glory and honour of him. Therefore it is better a man never preach then doe any evil in preaching.

Rom. 3. Object. 3. But they hope to doe much good by staying in their places. Ans. 1. The least sin may not be commit­ted if one were sure the whole world might be saved thereby. 2: It is a great dishonour to God to doe any sin to a good end, as though he could not provide [Page 64] for mens soules without sining against him and ser­ving the devil. 3. Although we invent a 1000. wayes, yet we have no reason to thinke that we shall profit others, but onely by those meanes and instru­ments which he hath appointed for his worke. For with those his blessing is joyned: but if we passe the bounds sett by God himselfe, and institute of our own head, meanes and instruments to doe good by, not onely may we feare the want of his blessing, but the fearefull exspectation, both of temporall and eternall judgments.

Object. 4. But the people doe much desire that they would retaine their office. Ans. Beit so: yet seeing God com­maunds them to leave it, they ought to obey him ra­ther then men: If one had borne armes a while against his prince, yet should he doe wel, to lay them downe, though his father, mother, and a thousand more should counsel him to the contrarie. I leave the application of it to others. It was worthily answered by Gideon when the Kingdome with the Alteration of the Go­vernment which God had sett over his people, wasIudg. 8. 23 presented vnto him: I will not rule over you, &c. The Lord shall rule over you, to weet, according to such or­der, as he hath appointed. Such a holy answere should they give the people. We will not stand over you by an Antichristian authority, but exhort you to forsake the false wayes of the world: and to make a covenant with God, that so Christs Iesus may raigne, as King, Preist, and Prophet over you. 2. Let it be consideredGal. 6. that every one shall beare his owne barden. Though Adam [Page 65] took the womās counsel, & she the devils, to sin against God, yet they both in their owne persons caried the just punishment thereof. 3. The people vnderstand not so generally the vnlawfullnes of their ministerie as the others doe: for if they did, I thinke they would as much perswade them, yea more, to leave it by repen­tance, then they ever vrged them to retaine the same.

Object. 5. many of them have good gifts, great learning, and able to preach the word profitably: therefore in this res­pect they may be true ministers. Answ. 1. Be a man never so godly, never so learned, indued with never so many lively faculties of the ministery, yet he is no minister indeed, vnlesse he have the ordinance of God vpon him, by a true outward calling. He which vnderstands wel the office of a justice, and could sufficiently exe­cute the place, yet is he not a lawfull justice of peace,Heb. 5. 4. except he be rightly called thervnto? even so &c. 2. If gifts onely make men ministers, then many of the Popish Preists are true Pastors. For they (as the Non­conformists acknowledge) have great learning and gifts,M. Dayr. pref. trear. of the Ch. very great knowledge and skill in the arts, and in languages: are of excellent vtterance, exp [...]rt and ready in holy Scrip­tures; can speake and write truely agreeing with the Scrip­tures, of sundry of the se [...]rets of the Kingdome of heaven: as of God, his nature, persons, attributes, of Christ Iesus his in­carnation, his birth, life, preachings, sufferings, coming to judgment, of the resurrection, of the life to come, with many other of this kind. The like may be said of many La­wyers, Phisitians, &c. These by the former reason are ministers also.

[Page 64] Lev. 4. 27. 28. & 19. 17. V. 51. 26. Mal. 3. 16. Mal. 18. 15 1. Cor. 14. 24. 25. Es. 53. 1. 2 King. 17. 13. 14. Object. 6. many are converted by their doctrine, therefore it seemes they are true ministers.

Answ. 1. men in no office may, and often doe turne their neighbours from much euill. If this be not so, to what purpose should privat persons exhort, instruct, and reprove, any vpon any occasiō whatsoever. 2. Good Prophets have seene little fruit to follow their labour: Therefore if this had argued a true note of their cal­ling, they might have been judged false. 3. If fruit be a signe of a true minister. Then are many of the Bi­shops in England, and Rome too, true ministers. For with­out doubt some of both have been instruments vnder God of mens conversion. 4. It hath been the man­ner alwayes, of wise and learned men, to esteeme of things by the causes, and not by the event, and that specially in matters▪ of Religion: for if they should be esteemed of the event, who would not commend the midwives lying vnto Pharoah, for much good fol­lowed amongst the Israelites: But what if the Lord give his blessing vnto his word, is it to be thought ther­fore, that he liketh wel of a false calling? nothing lesse, but rather a man might reason thus: for as much as those which preach in an vnlawfull office, doe somtime edifie their hearers: surely then such would doe much more good, if they stood in a right and true calling. 5. To convert is not the most proper worke of a Pa­stor: but to feed Christ sheepe, with sound and whole­some doctrine: and therefore if it should come to passe, that he never converted any, yet his ministery neverthelesse would still be true and lawfull.

[Page 67] Object. 7. Many worthy men did never leave their ministerie in England, and yet dyed comfortablie.

Ans. 1. Without doubt they never saw fully the vnlawfullnesse of it. 2. Men must doe as they are further inlightened and guided by the spirit of God, who from step to step leads his people. 3. Many of the fathers vnder the law had many wives at once, the which thing if any now should practice he could not exspect the mercy which they obtained, because they did it ignorantly. 4. No mans [...]xamplie must be fur­ther followed then the same agrees with the Scripture, for where David, Peter, &c. doe differ from the truth, therein we ought to differ from them. 5. Had they duly considered the conclusions of their owne grounds, layd downe against the abuses of their Church, I am perswaded they would have changed their course.

Object. 8. But many have their gifts tried by some godly ministers, and so have their consent and allowance▪ and this gives them (they thinke) the true substance of a true calling.

Ans. 1. These must consider, that it is against rule, to make that which is in question, the ground of the thing in dispute. For we doe deny, that those here intima­ted, are true ministers, and therefore their consent and allowance is nothing to make the thing warrantable, 2. If they were ministers, yet is their officiall power confined within the freedom of their owne church, and so have no authority delegated to them from Christ, to give the substance of the ministers calling [Page 68] to another people. For to doe thus, were to be like unto the Pope and Prelates, the which practice in them they doe abhorre. 3. It is a fearefull moc­king of God▪ and a high prophanation of his ordi­nance. When men will take a holy worke in hand, & pretend they doe it, and yet doe nothing touching the true substance thereof.

A man which hath but a little path to keepe, and great sea lying on both sides of him, would surely be drowned, if he should turne out of his way, but a little, either to the one hand or other; the like may be said of Gods pathes, and institutions: if a man keepe not full in the way, doe not every thing according to the patterne. It is all one, whether turning on the left hand, he em­brace the idolatry of the Bishops, or turning on the other hand, follow the new devises of mens foolish braines, for utter destruction certainly followes them both.

Now for conclusion, if these lines, by Gods provi­dence, shall come to any of your hands, which stand at this present ministers in the church of England: my desire truly is, that you willbe pleased ingeniously to consider the things here written, and specially how the Nonconformists (such as you cannot but much reve­rence and love for their learning and graces) have by invincible reasons and arguments proved clearely your offices to be false, vnlawfull, & Antichristian. Now if you cannot justifie your standing before men, ah how doe ye think that ye shall be able to stand comfor­tably before the holy God, if you stand longer therein. The Lord give you eyes to see how exceedingly you [Page 69] have broken the sacred order of the Gospell, and hearts tender against every sinne, that the evill may be put away. And thinke not scorne (I pray you) to take any fruitfull counsell of me; but harken to the Lord that it may goe well with you. And looke as the men which had maried them wives of the Heathen, did put them quite away, at Nehemiahs commaund: Even so, seeing you have taken upon you a strange ministery, put it away at Gods commaund, and doe not continue one houre in it. If you say, what shall we doe for the hundred talents? how shall we? our wives and children be re­leeved?2 Chro. 25. 9. if we leave our benefices, our stipends, freinds, & benefactors. I answer you as the man of God did A­masiah, the Lord is able to give you more then this. Christ sayth (as you know well) he that will forsake father and mother, house and land, for his name sake, shall receive a hundred fould in this world, beside the possession of life and glory hereafter. Truly there is a great reward in this promise, & me thinks you should value it to be much more worth then all the personages, vicarages, Lecture-profitts, &c. in England. Mind well therefore (good freinds) what a large offer the Lord makes, tobuy [...]ou out of your vnsanctifyed places, whereas he might cast you forth headlong, and inflict upon you many visible and sencible punishments, as he did on Corah, vzziah vzza, &c. for their usurpation and intrusion. But he offers you a hundredfould profitt, which is a great mat­ter indeed, and therefore ye are alltogether unwise, if ye doe refuse it.

I may say to you, as David to the men of Iudah: Why [Page 70] are ye the last to bring home the King? Surely ye are too flow in helping forward Christ to his Kingdom. YouAnsw. Banc. ser. p. 17. doe indeed complaine, that the office of Christ, as he is King, is no wise acknowledged vnder the jurifdiction of your Bishops in many places of the Land. But are not you in part the cause thereof, in walking hand in hand with the rebellious Prelates, to support that divised ministery, which they have received from the Pope, and doe thrust upon the people. Thinke therefore, oh what a blow it would give to Antichrists Kingdome, and how it would even shake and overthrow the very foundation of his house: if such as you would breake the bonds of iniquitie, & draw your necks out from the Bishops yoke, and bring your learning and other good gifts (as the people did the Lords Vessells, which had beene a long time kept in Babilon) to the building and beautifying of Sion: This would make your faces to shine, and make your names to florish in all ages after, as those doe in our generation, which according to that light received, did powre out their vtals upon the seat of the beast, to the great discovering of his lies and beastly va­nities. Ye know that some, who were sometime cheif among you, have layd downe their ministery, as un­lawfull: For it beeing a dependent office of the Hie­rarchie, they found it by scripture unwarrantably to beEphe. 4. 12 used for the edifying of the body of Christ.

If you have these for an example, you shall doe wel, otherwise, if either for cafe, profit, credit, liberty, or other worldly respects, you retaine still this [...]iverie of Antichrist and Popes creature, you will loose that ho­nour [Page 71] and reward which the other (if they make straight pathes for their feet) shall vndoubtedly obtaine: not­withstanding as Mordecay sayd to Esther: enlargement and deliverance shall arise to the Iewes from another place. Esther 4. 14. For God surely will fulfil his word, in abolishing vtterly that great scarlet whoore, and all the accursed offices and ministeries, which she hath devised, in spight of all hu­mane policie and power to the contrarie, and establish one day his owne ordinances more largely and per­fectly, to the singular joy and comfort of all true be­leevers both Iewes and Gentiles.

Moreover let it be considered whether those mini­sters, which have taken orders, and offices of the Prelats, and stand by their power and authoritie, are not in this, transgressors against the King and the Lawes. Yea and might be legally executed for treason and felony if the King and state were not pleased to interpret the statute, contrary to the very letter, form, and truth of the same.

The words of the statute. (Eliz. 27. 2.) are these. It shall not be lawfull, for any Seminary Preis [...], or other Preist, or Ecclestastic all person whatsoever, made, or ordained with­out or within any of her Majesties dominions, by any au­thoritie derived, chalenged or pretended from the sea of Rome, by or of what name, title, or degree soever the same shallbe called, or knowne, to be or remaine in any part of her highnesse dominions. And every person so offending shall be judged a traitor, & shall suffer as in case of high treason. And every person which shall wittingly and willingly receive, releive, comfort, and or maintaine any [Page 72] such Preist or Ecclesiasticall person, shall be judged a felon without benefit of Clergie, and suffer death, loose and forfeit as in case of felony.

SECT. II.

IN the former Section we have heard, what a true wor­ship is: Now it followes, that we describe the wor­ship [Page 78] of the English Assemblies, according to the testimony given thereof, by the Nonconformists.

This worship (for the matter of it) is contained wholy (as was said) in their Church Leiturgie, in the hand­ling whereof, for the readers better information. I will first shew what they say of the whole booke, and after­wards of the particular parts and peeces thereof.

Touching the former, they write thus: The whole forme of the Church service, is borrowed from the Papists,Sold. Bar. T. C. l. 1. p. 131. Abridg. 89 Adm. 1. p. 9, and 2 Ad. 41. Fall of Bab. 29. Altar. Da­mas. p. 612 613. Syons pl. 29. Perth As­semb. 64. Syons pl. 30. peeced, and patched together without reason or order of edifi­catiō; yea not only is the form of it taken from the church of Antichrist, but surely the matter also; For none can deny, but it was culled and picked out of that Popish Dung­hill, the portuis and vile Massebooke, full of all abomina­tions: From three Romish Channells, I say, was it raked together, namely the Breviary, out of which the common prayers are takē, out of the rituall or book of rites, the ad­ministration of the Sacraments, burial, matrimony, visitation of the sick are taken: and out of the Massebooke, are the consecration of the Lord Supper, Collects, Gospels, and Epistles. And for this cause it is, that the Papists like well of the English Masse, (for so King Iames used to call it) and makes them say: Surely the Romish is the true and right re­ligion, else the Heretikes in England would never have re­ceived so much of it; For some have avouched it to my facep. 40. (saith the author of the Curtaine of Church power) that the service there, is nothing but the Masse in English, others, that it wants nothing but the Popes consecration.

These things thus retained it was also thought, that Po­pish Kings and Princes, would be the lesse offended; what [Page 79] marvell, seeing the I [...]suites themselves are so well pleased with the ceremonies and service, that I heard one of them (God is my wittnesse herein) make it his hope that the main­tenance of them against the puritans, would make England the sooner returne to Rome in the rest. Mine eyes and Quo vadis Sect. 4. ea [...]es (saith Bishop Hall) can wittnesse with what ap­proofe, and applause divers of the Chatholikes royal (as they are termed) entertayned the new translated Lyturgie of our Church. Which is the lesse wonder seeing Pope Pius, the 4. sending Vincentio Parpatia, Abbot of S. Saviours to Queene Elizabeth offered, to confirme Cambden in An. 1560. Fresh suit l. 1. 203. the English Lyturgie by his authority, if she would yeeld to him in some other things. Indeed it pleased them so wel, that for the first eleven yeares of Queen Eliza­beth: Papists came to the English Churches and ser­vice, as the Lord Cooke sheweth: others of them, affirme L. Cooke. de Iure Regis Ec­clesiastico fol. 34. Syon pl. 90. 91. the same thing: namely their Churrh service pleaseth marvelous well the Romish beast, and his vngodly fol­lowers. Witnesse the pacification of the devonshire Pa­pists, in the time of Edward the 6. when as they vnderstood it was no other but the very masse booke put into English, wittnesse also the assertion of D. Carryer a daungerous se­ducing Papist. The common prayer booke (saith he) and the Catechisme contayned in it: hould no point of doc­trine expresly contrary to antiquity, that is (as he explai­ne [...]h himselfe) the Romish service, onely hath not Consider. pag. 45. Sec. 8. 9. enough in it: and for the doctrine of predestination, sacraments, grace, free will, and sinne, &c. The new Catechisme and sermons, of the puritan preachers, runne wholy in these against the common prayer and [Page 80] Mot. pref. to the Ans. Catechisme therein contayned, &c. And therevpon he comforteth himselfe, vpon the hope of supply of the rest, to this effect speaketh Bristow and Harding. If these things be right why not the rest? It shall not be amisse to marke one accurrence in Q. Elizabeths time, who beeing interdicted by the Popes Bull, secretary Walsing­ham, tryed a trick of state pollicie to reverse the same. He caused two of the Popes intelligencers at the Popes appoint­ment, to be brought (as it were in secret, into England, to whome he appointed a guide (beeing a state intelligencer) who should shew them in Canterbury and London, service solemnly sung and said, withall their pompe and procession, which order, the Popish intelligencers seeing, and so much admiring, they wondered that their master would be so vn­advised, as to interdict a prince or state whose service and ceremonies so Symbolized with his owne: So returning to the Pope they shewed him his oversight, affirming that they saw no service, ceremonies or Church orders in England, but they might very well have been performed in Rome, where­vpon the Bull was presently called in.

Moreover such is the vnholinesse of this idol booke, 2 Admon. p. 56. Def. Ad. p. 4. 1. Admo. p. 3. as the Nonconformists, generally have refused to sub­scribe vnto it affirming it, to be such a peece of work as it is strāg any will vse it, there being in it most vile & vn­allowable things. And for this cause they have besought the peeres of the realme, that it might be vtterly remo­ved,Syon pl. 342. 318. 314. M. Gilby p. 29. and many reasons, they have given in severall trea­tises, to prove their condemnation of it, just and law­full▪ first because it is an infectious liturgie, [...]o [...]ish stuffe, a devised service, and in it are many Religions mixed toge­ther [Page 81] of Christ and Antichrist, of God and the devil, besides 2 Admon. 57. 1 Adm. 3. a booke full of fancies, and a great many thinges contrary to Gods word, and prayers which are false, foolish, superstitious, and starke naught &c. 2. They cannot account it praying, as they vse it commonly, but onely reading or 2 Adm. 5 [...] saying of prayers: even as a child that learneth to read, if his lesson be a prayer, he readeth a prayer, and doth not pray: even so it is commonly a saying and reading prayers and not praying. 3. In all the order of it there is no edifica­tion but confusion. 4. We read not of any such liturgy 1 Ad. p. 14 in the Christian Church in the dayes of the Apostles, Alt. dam. 178. nor in many ages following till blindnesse, ignorance and lazinesse, occasioned a prescript forme, to be made for idle and dumb Preists. 5. If this were not, many would make more profession of love to preaching, and hea­ring Gods word, but by this meanes it is neglected,Against Bridg. 43. Curt. Ch. pow. 42. 45 and despised, for worldings, vsurers, drunkards, whoremon­gers, and other earthly and Prophane people, away with nothing so well as English Masse, and why? but because it doth not sharply reprove them of their sins,Learned dis. Eccl. Gover. 68. Mart. Sen. p. 2. Practice of princ. addit. nor disclose the secret of their hearts, but that they may continue in all kind of voluptuousnesse, and all other kind of wickednesse, and therefore rightly is it called their sterve-vs booke. 6. God hath no where appoin­ted, that the Church should be tyed, to read the booke of common prayer for his worship: and therefore to doe it, is an high transgression before him, as great as the sinne of Nadab and Abihu, and such are liable vnto the like or greater punishment. 7. If this were praying, and there were never an ill word nor sentence in all the [Page 82] prayers, yet to appoint it to be vsed, or to vse it as Pa­pists did their mattens and evening song, for a sex service to God, though the words be good, the vse is naught, the words of the first chapt. in Iohn be good, but to be put into a tablet of gould, for a soverainge thing to be2 Admon. 55. worne, the vse is superstitious and naught, and so is the vse of this service.

Sundry other arguments of this nature are used of them, to prove their Service-booke a false, idolatrous, & unlawfull worship, the which I purposely omitt, be­cause enough already hath been said about it. Yet there is one thing, which I thinke good here to note, namely a comparison, which they make betweene the Papists and Prelates, in forcing the practice of this foolish stuffe: Questions concern. churching of women p. 11. 12. Welfare the Papists (say they) for they shall rise up in judgement against you, (it is meant of the Hierarchie) who like good fellowes, yet in plain and open termes, even bare faced, as it were, doe seeke to reduce vs, and to draw vs to their false and idolatrous worship and service in poperie, as namely by their Masse, mattens, ensong, purification, and other such like, whereas you must daungerously, and even vn­der a maske or visard, as it were, and not vnlike to him that transformeth himselfe into an Angell of light, doe goe a­bout Note. to draw and allure vs to the selfe same worship and ser­vice, but by cleanlier names and honester titles, &c. Marke (I pray thee) reader what they speake here, touching their likenesse and unlikenesse with the Papists: For their worship & Service, it is (they confesse) the selfe same false worship, used in Popere; The difference stands in their Bishops beguileing of the people; For they [Page 83] doe lay more cunning snares & baites then the other, to have their idolatrie submitted unto; as for an in­stance: The Papists call their trashe, Masse, &c. the o­ther call it divine service, &c. And why have they left out the first title, but because they thinke few people would come to it, if it did cary still the ould name of the Beast upon the forehead of it.

Nothing have the Nonconformists here said against that idolatrous book, but we also doe assent wholy ther­to. Indeed in practice we agree not; For they will be present where the same is used, whether they thinke it lawfull so to doe, I know not, but this I know, that by their grounds laid downe against it, every true be­leever is necessarily bound to separate from it, and not upon any occasion to joyne in communion there­with; and this I will prove, 1. By precepts. 2. Examples. 3. by reasons. 4. by the testimonies of the learned. Of all which we will treat in order in the Section folowing.

SECT. III.

Abridg. Linc. Min. p. 22. THe Lord in scripture, hath laid it as a straight charge upon all the faithfull, to separate themselves from Idolaters, and to be as unlike to them as may be, specially in their religious observations and ceremo­nies. The second commaundement proves this ef­fectually, for there is absolutely forbidden all partici­pation in any feigned service, whether it be to the true God or any other.

When Ieroboam had set up a false worship, we reade [Page 84] that the good Prophets of that time, and after, called the godly Israelites away from it, and bidd them in plaineHos. 4. 14. 15. Am. 5. 5. termes not to joyne therewith, but on the contrary to keepe Gods commaundements and statutes, appointed for his service, without adding any thing to them, or taking any thing from them. And this they must doe, although the King had confirmed his new religion, by act of Parliament or Counsell, and therefore no doubt would persecute most grievouslie all the refusers ther­of.Out of which is the En­glish ser­vice booke taken, as the Non­conform. say. See Iob 14. 4. Mat. 7. 18. Iam 3. 11. See Mr. Bale on the place Esa. 52. 11 The great Whore (much spoken off in the Reve­lation,) hath devised an vncleane service, to worship the true God by; but what counsell gives the Holy Ghost to the elect concerning it? very profitable, even in these words, come out of her my people, Rev. 18. 4. that is, forsake her detestable religion, communicate in none of her vile & odious devises, what coulorable reasons soever, her unblessed followers make in defence thereof.

Againe as this is a duety, so the faithfull in all ages have practised it, a memorable example whereof we have in 2 Chro. 11. 14. 16. There it is said that the Preists and Levites, and after them of all the tribes of Israel such as sett their hearts to seeke the Lord &. Came to Ierusalem to sacrifice, the like practice we read of, in Hezekiahs2 Chro. 30 11. time, divers of Asher, and Manasseh, and of Zebulun, humbled themselves and came to Ierusalem. All will con­fesse, these were good separatists, and they did lawfully forsake the body, whereof they stood formerly mem­bers, notwithstanding if we take a strict view and inquiry of that ministerie, worship, and Government, which [Page 85] they left at Dan and Bethel, it will appeare evidently, that the same was not more false, idolatrous, and vnlaw­full, then the present ministerie, worship, and govern­ment, of the English assemblies is by the Nonconfor­mists affirmed to be, and because none may thinke that I speake more than can be proved, I will therefore here lay down, an Apologie or pretext, which an Idolatrous Israelite, might frame in the defence of the Kings Reli­gion, takē out of their own writings: & if D. Ames phraseFresh suit l. 2. p. 80. be tollerable I will pawne my head, that there is never a Nonconformists, this day in the world (let him keepe to their groundes) that is able to give more pretty reasons, and coulourable shews, to justifie the Religion of the Church of England; for thus they write:

Course of conformi­ty p. 161. When the Preists and Levits; according to their duety, resisted the novation, as liking better of their better warran­ted old profession: both they, and some of all the Tribes of Israel following the voyce of God in their mouthes, were hardly intreated, whereupon there arose a great schisme: The men of Iudah and some of Israel, objected that they had for­saken God; but the most part of Israel judged them to be ren­ters of the vnity of the Kirk, rebells against the King, who was advanced by the Lord beside all expectation: was their lawfull Prince peaceably disposed, contenting himselfe with his own Kingdome, providing for the good estate of his own people, and vsing all meanes that they follow not other gods; and esteemed them to be superstitious Precisians in standing out against so gracious a King, commanding nothing against any article of faith, against any fundamentall point of salva­tion, detesting the Gods of the Nations, and all kinde of ido­latry. [Page 86] The matters he vrged were but circumstantiall, ri­tuall and variable, and such as the best Kings, having the Lords approbation, had changed before. They could say that the worship was the same in substance, that they served the same God who brought them out of Egypt, with the sacrifices and observation of all the statutes kept by all the fathers since the beginning of the world. That their Bullocks, which Precisians called idols, were similitudes representing the onely sacrifice of the Messiah, in whom they looked for salvation. Were there not Cherubines in the Tabernacle and Temple, and twelve Oxen or Buls of brasse appointed by the wisest King? The Lord forbiddeth such images onely as have di­vine worship done vnto them; like the Calse in the wilder­nes, turning the glory of God into the similitude of a bullock that eateth grasse. But they could say, that they worshipped not these Calves more then the images of the Cherubines. Are we so grosse when we say, Behold our Gods, as to think that they brought vs out of Egypt? We speake figura­tively, as the Arke was called the King of Glorie, and the holy Lord God. Wee will rather give our lives, lands, libertie and all, then commit Idolatry for the pleasure of any Prince; and doe abhorre the abuse of Images, which is to bow down and serve them; albeit we be not of that mind but we may have them and worship God by them; because we know no place of Scripture to the contrary. The place of worship is but a circumstance; and to tie Gods presence to any place, who is neere in all times and places to them that call upon him, is superstition. The Arke was not ever in one place but often removed. In Salomons own time there was two publick places of Gods worship, and Salomon sacri­ficed [Page 87] in them both. Is not the whole land holy? The pro­mise made to Salomon of a speciall presence at Ierusalem, was tyed to the condition of keeping his Statutes and Iudge­ments, wherein he hath failed. And therefore as his Throne is thrown down, which the Lord at the same time promised to establish, so hath the place lost the priviledge of holinesse. We may plead from Antiquity: for heere is Bethel, so famous for that glorious testimony of his presence given to Iacob, from whom we this day have the name of Israel, Rehoboam is no wiser then his father, he may fall into his Idolatry, and so Israel by resorting to Ierusalem may be sna­red. All danger of Idolatry would be prevented, the poore people eased of their tedious journies, and both Prince and people saved from Rhehoboams conspiracy. All this dinne and division proceedeth of the humours of some con­tentious and avaritious Levits, seducing the simple people, making them to thinke that God cannot be served but in Ie­rusalem, after their fashion in every circumstance and parti­cular ceremony: and of the doting of some persons of the wea­kest wit and [...]ox, delighting to goe abroad, to be talked of for zeale, and more pleased with any worship then that which they have at home. The observation of the Feast of Taber­nacles vpon the 15 day of the 8 month, is but the change of a circumstance of time. The day was made for man, and not man for the day. It was lawfull by Gods own warrant to keep the Passeover on the 14 day of the second month; he ca­reth not for the month so the day be kept. It is presumption to alter things substantiall in matters of faith or doctrine: but superstition to stand vpon circumstances and variable ceremonies. What can be done, the Lords worship cannot [Page 88] be neglected. If the Priests of Levi make it nice, will still prove contentious, and lead a faction with them for streng­thening the Kingdome of Iudah, vpon warrant of Antiqui­ty, before the distinction of Levi was made for orders sake, others of other Tribes, as well qualified as themselves, must be put in their places, and they put away as Abiathar was by Salomon, because he had his hand with Adonijah. It may be when they see their places well filled, and the charity of profuse people, which cannot last long, to decay, that their gid­dines will go away, and they returne to their right wits. The Prophet that came to the King when his hand dryed vp, might have beene a Witch comming with lying wonders, for he was slaine by a Lyon: and howsoever he threatned destruction, he condescended vpon no time, lest he should have been convinced of a lye. Ahijah dealt not with the King in meeknesse and sincerity as became a Prophet; but by his bitternesse and passion declared that he was partially inclyned to Iudah. Abijah dyed not before his day. All things come a like to the godly and to the wicked, to him that sacrificeth and him that sacrificeth not. Or if his death was vntimous, it was rather for his secret intentious crossing his fathers courses, then for any good that was in him towards the God of Israel, as the Prophet would have it.

2 King 19. 18. In Elias time, there were seuen thousand in Israel which bowed not vnto Baal. That is refused to joyne in that vnholy worship, which was don vnto him. I might2 King. 18. 4. Exod. 20. 5 Ioh. 2. 16. Psa. 119. here instance Daniels forbearence of the Kings meats because they were defiled by idolatry.

Thirdly the reasons are these. 1. It sheweth that the love and zeale of God, is much in vs, when our care [Page 89] is to worship onely in his own ordinances, and to leave the contrarie. 2. Men offer a blind and lame sa­crifice, when they communicate spiritually in a devisedMal. 1. Rom. 12. 1. 2. service: who would be so foolish to cary trashe, and dung for a present vnto a mighty Prince, and hope to re­ceive a favor of him, what is a false worship, but very dung and trashe, yea worse too: and therefore not ac­ceptable to God. 3. So long as men are willworship­pers, it argues they are vnregenerate and wicked, and have not repented of their sinnes: for one infallibleEsa. 30. 22. evidence of true conversion, is to see the filthinesse of idolatry, and to cast away the same with reproach, and disgrace, and to goe from it as farre as it is possible.Rev. 3. 4. 4. To communicate in a false worship causeth pollu­tion to the soule. If we would avoyd that whichEze. 43. 7, 8. would make the body to be full of scabs, and biles and so to be lothsome to mē: much more, should we detest2 Chro. 11 15. Eze. 20, 5. Deu. 7, 25, 26. See Pareus in Am. 4, 2 Levit. 10, 1. 2. Zep. 1. 4. 5 Rev. 18, 4. Lev. 18 3. & 9. 7. Col. 2. 10. 2 King 21, 4, 7. 2 Cor. 6, 16 17. this great wickednesse, which causeth spirituall botches and sores to the soule: and so is odious, before God. 5. By this meanes, Gods holy name is Prophaned. 6. Christ not suffered to reigne as King over the whole man, but rejected. 7. Such service is don to the devil. 8. The Lord hateth vnspeakeablie all de­vised worship. 9. Wrath and vengeance without repentance willbe inflicted upon all the doers therof. For society in sinne brings fellowship in punishment. 10. In a word, let Gods puritie and holinesse be con­sidered, and his charge given unto us, to be unlike ido­laters, when we performe publicke service unto him; And last of all, if we joyne to no false worship, but [Page 90] serve God, according to his revealed will, then isRev. 14. 4. Christ obeyed as our King and Lord; the reward wher­of willbe glory & immortall happinesse.

Sermon upon Ps. 16. 4. 4. In this we have the consent of learned men ge­nerally. Calvin sayth, we are bound to seperate from all superstitions, which are contrrry, as well to the service of God▪ as to the honour of his Sonne. And a little after, Let vs hold this rule, that all the inventions of men, which are sett vp to corrupt the simple purity of the word, and to overthrow the service which God demaundeth, and alloweth they are very sacrileidges, wherewith a Christian man may not communicate without blaspheming of God, that is toIn 1 Cor. 10. 14. Chap. 18. 4 Dial. of serving the time. say, without treading his honour under foot. Pareus to the same purpose sayth, that all kinds, occasions, and instruments of idolatrous service, must be avoyded as a most abominable and hurtfull Plague, with the mind and body. Bullinger upon the Revelation sharply reproves those which willbe present at false worship, and saith, that eve­ry ones duty is to fly from the same as farre as it is possible. We must forsake (saith Museulus) the society of all un­lawfull and superstitious services, and joyne our selves with those that walke directly in the true religion of Christ. The like speakethIn 1 cor. 10. 21. Piscator,In Apo. 18, 4. In Mat. 18 fol. 143. Artopeus,In Cen­sura cap. 9 fol. 471. Bu­cer,In Psal. 16. 4. p. 79, 80. Pomeranus,Paraph. in 1 Cor. 10, 14. Erasmus,De unit. cc. nu. 2. Cyprian,In Hos. 11, and Am. 8. Hieron,De civit. Dei, l. 18. c. 5 [...]. Au­gustine,In Levit. 18. 3. 4. Pelican, &In Hos. 4. 15, p. 156. and vers. 17, p. 158. Rhe. Test▪ in 1 Cor. 10. 21. Rivetus. To this the Papists assent also; For speaking of false services shifted into their Churches, in stead of Gods true and only worship, they say, that all Catholike men, if they looke to have any fellow­ship with Christ and his members in his body and blood, &c. [Page 91] must absteine from them, &c. And among other reasons, they give this, viz. because Christ will acquit himselfe of all such as joyne in communion therewith.

But I need not to spend time, to seeke abroad for witnesses; For the Nonconformists doe grant the thing: We may not (say they) have any religious communion, or Darrell. Treat. Ch. 17. Trial sub­script p. 6. Mr. Gilby preface. Refutat. Rast. 720. upon 2 Com. Idolat. last time 690. T. C. l. 1. p. 131. partake in divine worship, with idolaters in their false ido­latrous worship (no not in body be present at idolatrous service,) but we must absteine from all participation of idolatrie, yea from all shew thereof, Heathen or Anti­christian, & must separate, and com out from among them. The like speaketh D. Fulke, Brinsley, Perkins, Cart­wright, &c. and the author of the Post-script to Mr. Perkins Expositiō vpon Iude renders this as a reason of it, not to absteine from communicating with them in their ido­latrous services, &c. were no other but to expose and lay our selves open and naked to all manner of daun­ger, of infection of our Soules, defection from our God, and in the end of all destruction, both of body and soule. Now from the last two Sections we may frame this argument.

If the worship of the English Service booke hath no war­rant in Gods word, but is a devised, false, and idolatrous worship; then is it vnlawfull to be communicated with. But the worship of the English Service-booke hath no warrant in Gods word, but is a devised, false, and idolatrous worship; Therefore is the worship of the English Service-booke vn­lawfull to be communicated with. I need not here take D. Laitons compasse, to fetch the Bishops Major, and the Se­paratists▪ Syons p [...]. 85. minor, to make vp an entire Syllogisme of separatiō; [Page 92] For both parts of this argument are the Nonconformists, And I thinke they will stand to the justification ther­of, if not against us, yet against the Prelates, if occasion serve: But if any part be questioned, I know it will­be the assumption, and therefore in the next Section I will further prove the same by more of their owne testimonies.

SECT. IV.

HOwsoever by the grounds of the Nonconformists, laid downe in the second Section, separation must necessarily follow, from all communion with them, in the worship of their church service book: yet to have the point more fully proved. I will here shew that every particular part thereof, is affirmed of themselves, to be idolatrous, false, Antichristian. Touching the booke we may consider two things: first the distinct services thereof. 2. The ceremonies vsed in, and about the same; we will speake first of their ceremonies, that is of the surplusse, crosse, and kneeling, in the act of receiveing the Lords supper. Against these many treatises have bene purposely written, I will here onely observe some of their speaches, referring the reader to their bookes, if he desire more satisfaction. Of all these cere­monies thus they say:anatomy of cerem. made by M. Sprint before def. of Pet. to the King. They were inspired by satan, inven­ted by man, commaunded first to be practised by the Beast, and his Bishops: Therefore they are Idols of Rome, Ba­bilonish [Page 93] rites, Alt. da. 189. part of the scarlet woman her inventions, a Park. cr. l. 1. 28. Trial. subscrip. p. 7. Popish fooleries, accursed remnants, and leaves of the blas­phemous Popish Preisthood, knowne liveries of Antichrist. God never planted them, nor his spirit inspired them, the holy Apostles never taught, nor practised them, all sincere professors, are offended with them, and de­testd Gilby p. 5. 14. 17 40. them.Anato­my of Ce. Fr. suit. l. 2. 27 [...]. Anat. Cer. The defenders of these carnall and beggar­ly rites, are tyranous proud Prelates, Romish Champions & Apostates, Covetuous chancellors, dignifyed chaplins, alias choplivings, ambitious pluralists, Symonicall patrons, alias Latrons, and the approvers of them they say are impious Atheists, scandalous nonresidents, dumb homilists powling registers, proctors, paritors, &c. And all other Prophane livers and wicked haters of God. Moreover we find many vnanswereable arguments vsed, in their wri­tings to prove, this trashe to be against the word of God, exceedingly idolatrous, and so ought not to have any place in Religious worship, to instance a few. All addition in Gods worship is directly forbidden in Gods word, Syon pl. 3. 19. both in the old & new Test. Deu. 12. 32. Rev. 22. 18. But these Ceremonies are an addition in Gods worship to the word, as they doe not deny. Ergo, they are directly forbidden by the word: All spirituall communion with those Idolitours amongst whome we live in the misteries of their Idolatrie and supersition is sin. To vse those Ceremonies in divine worship is a spirituall communion with Idolatrous Papists, in the misterie of their Idolatry and superstion. Ergo to vse those Ceremonies is to sin. M Bradsh. 12. Arg. 6. 7.

To mingle Prophane things with divine is to sinne: to vse these Ceremonies in divine worship is to mingle Prophane [Page 84] [...] [Page 85] [...] [Page 86] [...] [Page 87] [...] [Page 88] [...] [Page 89] [...] [Page 90] [...] [Page 91] [...] [Page 92] [...] [Page 93] [...] [Page 94] things with divine. Ergo, to vse those Ceremonies in di­vine worship is to sinne. Another thus. All things in the Church ought to edifie, these things doe not edifie, therefore they ought not to be in the Church. Offences and supersti­tions ought to be avoyded, these rites offend and are supersti­tions,Sold. Bar. therefore they ought to be avoyded. No idolatrous remnants, nor monuments must be reteyned; these are idola­trous monuments and remnants, therefore they may not be reteyned. Nothing may be thrust into the Church contrary, or besides the scriptures: these are contrarie and besides the scriptures. Therefore they may not be thrust into the Church.Ans. to the Exam. p. 32. offer for conf. p. 17. T. C. rest of Second rep. 173. park. cross. lib. 1. p. 38. I could name many others of this kind. But here is enough, to shew the reason, why the Nonconformists say, that these Ceremonies are not to be received, though all the Princes in the world doe commaund them, no good Christian must yeeld any way to them. But rather avoyd them, more then the Ceremonies of the Turkes, and to thinke no otherwise of them, then of the devil himselfe.

Thus much for their Ceremonies in generall: now a few words of them in particular, and so to another point. The surplusse is called of them the popes crea­ture,Admo. 1 17. a lowsy rag,Sold. Bar. Popish apparel,Necess. disp. 70. the whore of Babilons smocke,Proposit. about Kneel. 3. park. cross, [...]. 1. 9. id. 187. 71. 1 Adm. 4. Neces. Dis. 69, a filthy Idol, ^e charactor of Antichrist, and the divel, one of the pedlerie wares of popery, and the cast apparel of the harlot of Rome, devised by Pope Adrian in the yeare: 796. Who borrowed it as they thinke, of certaine, Aegiptian Monkes, who vpon the skinns which they vsed to weare, for their apparel, did weare linnen garments, from whence the name of surplusse seemeth to come: [Page 95] sundry reasons they give to have this trashe abolished. 1. Because it serves not for comlinesse and gravitie, but rather it is rideculous & stagelike, meeter for foolesAlt. Dam. 216. T. C. l. 1, 73 def. Pet. for ref. 46. Par. cr. 17. 8. and commedians, then for ministers. 2. It hardens the hearts of the Papists, and causeth them to be stiffe in their poopery. 3. Hinders the weake from profit­ting in the knowledge of the Gospell. 4. It is a mas­sing garment, & therfore as vndecēt for the holy spouse of Christ, as harlots weeds are for a grave Matron, 5. Christ and his Apostles, and the fathers in the better times of the Church made no distinction in apparel. 6. The gray Amice and other Popish garments defiled with Def. Pet. for Re. 46. superstition, can make as good plea for themselves as the surplusse can. I will end this in the words of the Admonition to the Parliament. Copes, caps, surplesses, tippets and such like baggage, serve not to edification, but they cause discord, they hinder the preaching of the Gospell, they keepe the memorie of Aegypt still among vs, they bring the mi­nistery1 Adm. 18 into contempt, they offend the weake, they encourage the obstinate, therefore can no authority by the word of God, with any pretence of order and obedience, commaund them nor make them in any wise tollerable. But by circumstances they are wicked and against the word of God.

The signe of the crosse which they vse in Baptisme, they say is the marke of the beast, Sy on pl. 102. a jugglers gesture Alt. Da. 205. a magi­call instrument, Park cross l. 1. 155. 7. 170. l. 2. 56. Fresh suit l. 1. 17. 18. a rite, and badge of the divel, a harlot which stirreth vp to Popish lust. If a maypole should be brought into the Church for children to daunce about, and clime vpon, in signe of their desire to seek things above: if a stif straw were put in the childs hand for a [Page 94] signe of fighting against spirituall enimies, as with a speare, there would be no more follie in those, then in the crosse.

Remove of impu­tations from the minist, of Devonsh. & Cornw. pag. 106. Defenc. Pet. for Refor. p. 29 Againe, to prove that no such thing should be used in Baptisme, they give these reasons. 1. Because the word of God is wholy against it. 2. The Crosse is made there a very idol. 3. It is to depart from the plaine institutution of our Saviour Christ. 4. It hath been idolatrously abused in Poperie, and hath no ne­cessarie use now. 5. It encroacheth upon the very sub­stance of the Sacrament. 6. It is but a late devise, hatch­ed by the Pope. 7. It is not a ceremonie pertayning to the decencie of a Sacrament. 8. It is scandalous and offensive to good Christians. Lastly, as much may beAlt. Dam. 206, Park. of the Cr. 1, 2, p. 129 said, for putting salt in the mouth of the child, an­noynting with oyle the breast, and shoulders, and the top of the head with holy Chrisme, and to put a burning taper in his hand, &c. and for the whole waineload of such toyes, and as the proctors of the crosse can say for it.

Hence it is that the strictest Inconformists affirme, that it is utterly unlawfull for parents to bring their children to be crossed, and they give many reasons. 1. Men may doe nothing to their children, but what themselves would have don to themselves, if they were to be Baptized, now what good heart could endure this idolatrie? 2. It is a speciall dishonour to the Lord,Mr. Bates 260 which men should avoyd, both themselves, and in, and by others. 3. This, as all humane inventions, hinders frō the child when it is wittingly don by the parents, the [Page 97] power of Baptisme, as much as is possible.

Disput. upō com­mun. at confus. comm. 31. Syōs pl. 70 Disp. up. 73. 70 Touching kneeling in the act of receiving, they say it is Idolatrie, a spawne of the beast, a diabolicall gesture, a super­stition which prophaneth Christs true religion, and makes the Sacrament of the Lords Supper to become an idol feast. There are many treatises extant at this day against this evill practise, now among other arguments, laid down by the Nōconformists, to prove it an vnlawfull gesture. I will breifly here repeate eight of thē. 1. Kneeling in the act of receaving the bread & wine in the Lords Supper, is aAbridg. 70 Perth As­semb. 35 ceremonie altogether inexpedient to be used. 2. It takes away that commendable gesture, used by Christ & his Apostles in, and after the constitution. 3. The se­cond commaundement of the Law is hereby broken,Idem 46. and idolatrie divers wayes committed. 4. This robsMr. Bat. 216. 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,Abridg. 71 for receaving any Sacraments kneeling, whereas for receaving with other gestures, there is both. 6. ThisPer. As­sem. 54. 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 hun­dredAbridg. 73 1 Adm. 4. 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,Abridg. 77 nor with that inward disposition of heart, which is then required of us.

And thus much for their surplusse, crosse, and kneeling, [Page 98] 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 inLib. 4, cap. 24. 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 heldPark. Cr. l. 1. 20, 21. 1 Cor. 10, 14. 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.Mr. Bat. 258. 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.

P. 68. 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 [Page 99] 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 moreAl. Dam. 197. Sol. Barw. Ques. con. Chur. wo. 54 7. Lear. dis. Ec. Gover. 73. Qu. con. Ch. wom. p. 7. 22. 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 theyId. p. 12. Note Id. 7. 23. Id. 14. Ec. Go. 74. Q. con. Chu. 27. 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 [Page 100] Churches never vsed it, neither ought it to beidem. 23. 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 the2. Tim. 2. Ec. Go. 74 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, I. Adm. p. 13. Qu. con. ch. w. 62. Def. Adm. 1. Ad. p. 13 Ec. Gov. 74. see T. C. l. 1. 67. 68. 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.

2 Ad. 17. 1 Ad. 13. Ec. Go. 73 Distinct 5 de conse. cap. de his vero. Sold. Bar. 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 [Page 101] 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 SeeingDef. Pet. for Refor. p. 35, Fe. on the Sacsr. Park. of the Cr. l. 1, 101, Perth Assem. 92, 9 [...], T. C. rest sec. rep. 232, T. C. l. 1, 199, 100. Ag. Bridg. slan. p. 107 Eccles. Gov. 73, 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. TheSyon pl. 29 defenc. admon. T. C. l. 1. 199 & 2. rep. 236. Def. Pet. for Refor. 63, 64, 1 Adm, 13 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 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 [Page 102] of the Admonition, they make rather a maygaime of mar­riage, then a holy institution of God. As for their restraintIn Chro. Graftoni. sold. Bar. Def. Per. 216. 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 aAlt. Dam. 195, 196. 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.

First B. dis. p. 65. Concerning Burials, this they say. All prayers either over, or for the dead, are not onely superstitious andT. C. rest sec. rep. 237, Def. Ad. Syon pl. 29, 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.1 Adm. p. 1 [...], Sold. Bar. r Adm. 13 T. C. l. 1, p. 200. Id. 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 Pre [...]sts meeting the corps at the Church stile, with the clarke in their surplusses, the manner of laying the dead [Page 103] in the grave. viz. East and West, that he may rise withA. Dam. 199. 200, 201, Ec. Go. 75 M. Bates 183. 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 Churchya [...]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,First 600. of dis. 65. 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,Ec. Go. p. 75. witout any ceremonies of praying or preaching at thē.

2 Ad. 57. 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 takenSyon pl. 29. wholy out of the Popish dunghil, the masse-b [...]oke, and such are the [...] inventions, Prophanations, and superstitions, vsed in this ordinance, as the Nonconformists, professe that they eate not the Lords supper, but playe a pageant of M. Gilbie pref. p. 2. 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 [Page 104] 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. TheyrAlt. Dam. 211. 212 213. 1 Ad. 4. 11 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.

1 Adm. 12 2 Adm. 57 Sold. Bar. park. cros. l. 1, 71. 1 Adm. 4. T. C. l. 1, 168. Alt. Dam. 203. 204, Des. p. for Refor. 34. T. C. sec. rep. last p. 224. 225. Gilb. end b. 1 Adm. 12 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 [Page 105] 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, Curt. Ch. pow. p. 4. 5. 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.

1 Ad. 4. 11. 12. Sol. Barw. T. C. l. 1. 28. 29. 143 T. C. rest sec. rc. 144▪ 145. 146. Per. Asse, 96▪ 97. 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, [Page 106] Def. Pet. for Ref. 37. 38, 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 ordina­rie1 Adm. 12 T. C. I. 1. 144, T. C. rest last rep. 124. Sol. Barw. Alt. Dam. 188. Curt Ch. p. 121, 122 2 Adm. 57 Syon pi. 108. id. 117 Sol. Barw. Alt. Dam. 189. Sold. Bar. 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 wasFirst rep. 80. Sy. pl. 108. 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, andAlt. Da. 182. T. C. I. 1. 151. 1 Adm. 11 M. Iac. Art. 22. Scarpius Cru. The. de Ec. Tri. p. 40. 41. 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▪ [Page 107] Many good reasons for this, are shewed in their wri­tings,Per. Ass. p. 63. to 87, as the reader may see (if he please) in the places noted.

Sol. Barw. 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 howAg. Banc. 38. curt. ch. pow 41. 2 Adm. 56 57. Alt. Dam. 185. Abrid. 94. 2 Adm. 57 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 Exercit. p. 27. Hist. trob. frank. p. 30 Atar. Da. 638. 639. Syon pl. 316. 317. Def. Ad. 4. Cartw. ag. Rhe. Test. p. 2. 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 [Page 108] might be taken away as an evill thing. Againe, inSee de­fence of the minist. reasons, for refusal of subscrip to the booke of com. pr. first and second part, pa. 14, to 21. 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 numberSold. Bar. Tabl 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. Be­causeCartwr. cat. p. 98. Act. 13. 15 and 15, 22 2 Tim. 3, 16, 17. Abrid. 8. 9 Def. Pet. for Refor. 92, 93. 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 [Page 109] only such as have been indited by his spirit. 5. ManySecond part of the defence of minist. reas refus. subscrip. Mr. Brought. treat. of Apo. p. 23 to 35. 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 T [...]l [...]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 partA bridg. p. 7. of thē & of the New also, by the order which their cō ­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, whenThey meane in the opiniō of the Bb. 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. Alt. Dam. 193. 2 Adm 47 T. C. I. 1. 196, 197. Neces. dis. 52. 53. Eccl. Gov. 49.

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 [Page 110] Park. Cr. l. 1, 192, &c. Nu. 10. 28 D. Chader. Sermon upon Rō. 12, p. 53. Let such as have been plea­ders, for humane formes of prayer, answere this if they can. 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. Chadd [...]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.

Def. ag. Brid. 1 [...]6, 117. Abridg. 97, 98. 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 rest1 Adm. 14 2 Adm. 55 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 [Page 111] minister saying one peece of prayer, and the people with mingled voyces to say another, is Babilonish confu­sion. Eng. Puri­tan. p. 20. 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 Alt. Dam. 191. 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, is176, 177. counted a superstitious foolish and unlawfull device,Fall of Bab. 65. 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. TheirSold. Bar. good fridayes service, is vtterly disliked, so the holy weeke Abridg. 91 before Easter, the observation of Gang dayes, or rogation weeke, is wholy Popish, invented by Hillarius the great Sol. Barw. Fresh suit l. 2. 404. Def. Pet. for Refor. 74 75. 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 hundredAlt. Dam. 156. Fall of Ba­bel 48. Sold. Bar. Tab. 1 Adm. 15 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 [Page 112] 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. Sold. Bar. Tabl.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 hePag. 198. 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 [Page 113] 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,232. 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, [Page 114] 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 [Page 115] 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 Cart. con. Rh. T. Iud. 19. 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 [Page 116] 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 1 Adm. 18 in hand. as for a cap, a tippet, or surplusse &c. But for great Note. 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 byPref. Coū ­terp. the sacred Canons of holie Scripture, but about matters of no small importance, even about the great and weightie cause [Page 117] 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)Table div. read in Camb. Note. 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,T. C. l. 1. p. 71. 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 [Page 118] 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 soFresh suit. l. 2. 321. 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 herePag. 96. 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) [Page 119] yet it will not follow, that a man may communicate in the ministerie, worship, and Eccles. government of Eng­land, unlesse he can prove, that that ministerie, worship, & Eccles. government, to which Christ and his Apostles joyned, was false, idolatrous, Antichristian, as the Non­conconformists doe affirme the other to be.

Some thought that this point would have beene more effectually answered, specially because D. Burg. pressed it home so close upon them, and tooke such a solemne protestation in it, as the like is not to be seene (I thinke) in the booke; But for my part I exspected no better; For I saw the Rei. had them at the advan­tage, and therefore D. Ames was constrained, either to condemne their owne cheife Principles, or to justifie separation by them, or else to shift off the point, and say nothing, or (as the very truth is) nothing of it to the purpose,

Before I end this chapter; I will answere briefly to some objections, which many are ready to make for their joyning in communion with this worship.

Object. 1. Howsoever we doe beleeve that the same is (as the Nonconformists say) unlawfull and Antichristian, yet we think, we may yeeld our bodily presence to it, so we in­wardly loath the same, & keepe our hearts to God onely.

Answ. It is certaine the Prophane brood of the cursed familists, doe hold that Religion standeth not in out­ward things, & therefore outwardly they will submitt vnto any, be the same never so false and vile, preten­ding that it is not the body which can sin but the soule onely, the name of them, I know is generally [Page 120] odious, although their principles are loved and practi­sed too well: But that no good man may fall into this snare: let it be considered. 1. The Lord hath crea­ted1 Cor. 6. 19. 20. soule and body, and by Christ they are both redee­med: therefore it is necessarie that we should honourRivetus in Hos. 4. ve. 15. and 17. p. 156. 158. An admo­nition of Coelius secundus Curio to all faithf. Christi. Mat. 5. 16. Scarpius symphon. proph. 238 Gal. 6. 12. Rev. 21, 8. Rom. 14. 23. him, with the whole man, for how else should the whole, enjoy glory and immortalitie hereafter. If a wife should prostrate her body to the vse of another man, shall she be excused towards her husband, by saying, that she reserved him most deare in her heart? no surely: If this be no reasonable excuse much lesse the other. 2. It ought to be alwayes our care, so to live as others thereby may have cause to glorifie God: but this cannot be, if our visible conversation be ido­latrous. 3. This is a practice taken vp merely to a­voyd the crosse of Christ. And therefore such dooing, bewrayeth selfe love, infidelitie, fearefulnesse &c. Sins which God will punish men extremely for. 4. What­soever is not of saith is sin: but no man can in faith be present at that worship which he condemneth, and therefore the action must necessarily be evil. 5. The ignorant by this meanes are hardened in sinne: ForLuke 17, 1, 2. Calv. in Psal. 16. 4. pa. 60. when they shall see one that hath much knowledge, to be present at idolatrous service, they immediately thinke the better of it, and are the lesse willing to re­ceive the love of the truth that they may be saved: we would thinke him a cruel, and most in humaneBucer in Psal. 16, 4. p. 102. creature, which should lay wood or stones in a blind mans way, at which he fals and breakes his neck, yet they doe worse, who by their evill example streng­then [Page 107] their neighbours in idolatrie, for by this meanes the soule and body perisheth vtterly. 6. This prac­ticeMat. 6, 26. 2 Cor. 6. 17, &c. Ps. 16, 4. Dan. 3▪ 17 1 King. 19 18. cannot possiblie please the Lord it beeing wholy against his revealed will▪ and therefore the faithfull in all ages have alwayes don otherwise. 7. The Lord in this life, hath executed sundry fearefull iudg­ments, vpon divers persons, for allowing in bodie, that false worship, which in heart they condemned: as Hof­master in Germany, Spiera in Italy, M^r. Hales in En­gland, all these died despearately: and are left for war­nings: that no man sinne against his conscience: least he find it to be, a hel vpon earth, when he exspects consolation and peace from it.

Object. 2. But we keepe close to God in other walking.

Ans. 1. There are many doubtlesse in the Land, very strict in the duties of the 2 Table, and in the private & personall exercises of the first also, so farr as they can go with good leave: but what of all this, yet so long as upō knowledge they share their service betwixt Christ and Antichrist, they cannot by any promise of Scripture assure their soules of Gods acceptation thereof inMarke it well. Christ. 2. Sound comfort flowes from sincere obe­dience: and therefore whosoever stocks himselfe, inSee Park. of the crosse, l. 1▪ p. 156, 1 [...]7, &c. Pet. Mart. loc. com. p. 1125. any the least parts of the revealed will of God, he is as Iehu, rotten at the best, even when he manifesteth most shew of Religion. 3. Where there is the true Love and zeale of God, nothing can be indured of Antichrists, no not the name of any thing that belon­geth to him, or is defiled by his polluted members, there I say will be no countenance given to his ido­latric [Page 122] much lesse any conformity to the least of his beastlie devises: and therfore those which bow the knee to that Idol book, want the love and zeale of God, spe­cially if they know it to be the Popes creature, although they cary themselves strict and precise in some other respects.

Object. 3. But we are perswaded herein we doe wel.

Ans. so doe the Papists, Arians, and other Heriticks, yet are their courses cursed, and abominable. 2. Our1 Thess. 5. 21. duety is to prove all things, and onely to hold that fast, which we have found by evident Testimony of Scrip­ture to be good and lawfull. 3. As a man that is out of his way, and supposeth otherwise, makes his journie so much the worse, so those which practice false wor­ship, and yet know it not, are in a condition the more daungerous: and therfore it is nessarie, that men exa­min the ground of their perswation, whether the same be right and sound or no.

Object. 4▪ Howbeit this worship is not as good as it should be, yet we thinke it is not so bad, but it may be lawfully vsed. Answ. 1. We have shewed from the Nonconformists, writings, that the authors of it were the Popes, which were all Antichrists, now whatsoever comes fromT. C. lib. 1 pag. 204. them (they say) commeth first from the devill, and out of the bottomlesse pitt. 2. They further affirme that there is no idolatrie Cananitish, paganish, Iewish, or what else soe­ver,Park. of the Cross 1. 1. 37. 38. worse then Popish: neither shall any suffer greater plagues, then such which offend this way. 3. Who­soever partakes in the sins of Rome, are surely vnder [Page 123] the same curse, for we cannot in any fort communi­cateCart. Ca­tachism. of Chri­stian Rel. pag. 315. 316. Am. 4. 4. 5 See Bren­tius on the place. Piscat. in 1 Cor. 10. 21. Pareus [...]d. Act. 4 39. Protestat. of the King. sup. pag. 18. with them in their errours, vnlesse we will beare them company in their destruction also. 4. It is a daungerous thing to doe any false worship, because thereby mens transgressions are multiplied, and the divel, and not God, is certainly served.

Object. 5. The Law of the Lard is, that all should come to heare this service, and therefore they will be punished which refuse to doe so. Answ. 1. Humane authority is not to be obeyed, if it commaund any thing against God: therfore every man, is to looke to himselfe, that he communicate not with the evils of the time, induring patiently what it shall please the state to in­flict vpon him. 2. In cases of this nature, grace is best tryed: for as the skill of a mariner is most seene in a tempest, and the courage, of a soldier in a fight: so our faith, sincerity, obedience, &c. Is best discerned by the care which we take to leave such sins, and practice such dueties, as lie most open to afflictions. 3. WeRom. 8. 28 have a promise, that all things shall worke together for our good: therefore it we suffer for Christ, our wise father will so dispose of it: as it shall serve to helpe vs forward, in the holy way to life and glorie.

Eze. 4. 15. Amo. 7. 10 Dan. 3. Luc. 23. 25 Ioh. 19. 12 Act. 7. 6. & 24. 5. Object. 6. We shallbe charged with sedition, schisme, heresie, obstinacie, &c. if we goe not to it. Answ. 1. They doe no more against you, in this thing, then hath beone don against our ancients and betters in former times: for so were the Prophets used, so was Christ and his Apostles served by the Iewes, for restraining their feet from iniquitie, and serving God purely. 2. It is a [Page 124] great comfort to the godly, against all the reproaches and censures of the world, that their hearts are open and manifest in the sight of God, and that they are able to approve before him their owne uprightnesse; For such need not feare the calumniation of men, who have the Lord to approve the actions which they doe. 3. We have a gracious Lord and Saviour for our judge, who wil reward us one day for our obedience towards him, let men speake of us what evill pleaseth them.

Object. 7. We shall quite loose the love of our friends, if we refuse to joyne with them in this worship. Answ. 1. That love and freindship will never doe a man good, which is purchased with the losse of Gods favour; He hath love enough whome God loveth, and whosoever is not beloved of God, is in a miserable condition, what reckoning soever the world makes of him. 2. Thou shalt not be forsaken of Christ, if thou be for hisPs. 27, 10. Esa. 49, 15 Mat. 19, 29. sake left of freinds. Though my father and mother (saith David) should forsake me, yet Ichovah would gather me. He meaneth, that God would be a father unto him, & so his condition should be good enough.

Object. 8. But our feare is, if we should separate our selves from this false worship, that we shall not be able to Rev. 2. 10. beare the troubles, which will follow therevpon. Answ. 1. If your hearts be perfect with God, feare none of those things, which you shall suffer; For surelie, he will, either keepe you out of troubles, or preserve you safely in thē, & make way thereby for your greater happinesse: So long as a father carefully leads the child in his own [Page 125] hand, it needs not feare of falling, how weake of foote1 Cor. 10. 13. Ioh. 10. 28 soever it be: The Lord by the right hand of his power evermore upholdeth his people, and therefore they may be perswaded, that no adversarie strenght, shall ever be able to plucke them away from him.

It remaines now, that I speake a few wordes unto you, which are Professors in England: you see how your stinted-service, devised by the Bb. and translated from the Masse, is affirmed by your owne writers, to be a false and forged worship; and that it is even so, I appeale to many of your consciences; for why doe you loath to vse the same in your families, but because you know it is not the incense made by fyre from the Altar ofI have beene an eare wit­nesse here­of many times. the Lord. I will purposely forbeare to relate, the in­numerable, odious, and base termes, which you (upon all occasions) cast forth deservedly against it, onely I doe exhort you, to be true to your owne grounds, and conscionablie to practise that, which yours have publi­shed to the world. If our servants doe that thinge which we forbidd them, and which they know is most hatefull to us, they are punished severely for it, & justly too. The Eng. Masse, you know, is an abomination to the Lord, and his commaundement preciselie is, that you should not partake therewith: Now if you will not harken to his voyce, what may you feare? Truely that his feirce wrath will fall heavily upon you. If the Separatists onely had found fault with that booke, your communicating therewith were somewhat tol­lerable, but seeing your selves acknowledge it, to be a devised service. Oh! thinke how altogether in excusable [Page 126] this your practise is now before God; In truth it can­not, but provoke him to sore displeasure, considering how grossely those doe mock him, which professe one thing, and doe another.

I would know, what assurance you can have that God is your father, seeing his promise is not to be our father, but vpon this condition that we touch no pol­luted 2 Cor. 6. 17, 18. thing: In words you confesse that Leiturgy, to be an vncleane thinge, can you then touch it, and yet be­leeve vpon good ground of Scripture, that you are his sonns and daughters in Christ, I spare to speake mine owne thoughts▪ But I wish you, to looke wel vnto it. It may be you thinke your disliking thereof is suffi­cient, but in truth, God loves no halfe servants. He that should goe, and ly downe in bed with an harlot, and give her the defiance, sinned notwithstanding: even so how disdainfully soever you either speake or write against that idol, yet are you still trespassers, so long as you prostrate your soules vnto it, be therefore sincere, and plaine in Gods matters, so shall you have peace, and comfort in the later end.

Marvaile not that I am thus earnest with you, alas, how can I choose, the love of God constraineth mee, and truely it greeves my very soule, to thinke, of the great number among them, which are inlightened, and in their owne conscience fully convinced of this truth viz. that their service booke, is vnlawfull and An­tichristian, and yet partake in the filthinesse thereof: surely these doe not consider, that there is no sin, in the eye of the Lord, more hatefull then idolatrie▪ for as [Page 127] a man will beare with much frowardnesse and vnkind­nesse in his wife, but not suffer her at any hād to com­mitt whoredome, so God will beare with many sinnes in men, but he cannot indure idolatrie: spirituall whoredome and adulterie, this seldome or never esca­peth some sencible and visible punishment.

I will here end this chapter with the words of a learned Conformists. It is not enough to worship God,D. Sclater upon Rō. chap. 1. ver. 22. p. 110. 113 except we give him such worship as is seemely for his d [...]itie, which Paul calls glo [...]ysying God as God, and if any aske, what this meet worship is, here spoken of? it is when God is wor­shipped according to his will; secondly with worship agreea­ble to his nature (viz:) spirituall. In this thing therefore Let vs deny our own carnall wisdome, and cleave preciselyRom. 8, 5. Mat. 15. 8. Levit. 10. 1, 2. to the word of God. How vnmeet is it that fleshly wisedome which is an enimie vnto God, should be a framer of his wor­ship? how vnprofitable is will worship; yea how abomina­ble to add or alter the least circumstance in the worship of God? And howsoever there may be a shew of Wisdom in vo­luntarie Religion. Col. 2. 23. Yet beeing rightly weighed, all the devises of men shall be found foolish, vaine, yea more then sottish in the judgement of God.

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, No mar­vail, seeing the matter is of Ba­bylon. and therefore lest the reader should loose himselfe, I will observe some order in the handling of it, and first speake of their Ecclesiasti­call [Page 137] 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 the1 Adm. 17 Alt. Dam. 145. P. Print before T. C. l. 1. Alt. Da. 35 Pref. Ref. Answ. to Bancr. Alt. Da. 35 1 Adm. 15 Demons. dis. 40. Dialog. st. Chur. 13. 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,Dial. strif. Chur. 125. 1 Adm. 17 Demonst. disc. 76. T. C. l. 1. 188. 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 [Page 138] Demonst. discip. Preface. De Eccles. disc. 137. 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 allDemonst. disc. 40. the great iniquities and abominations that are com­mitted therein; especially in regard they live by the faults of men: and will rather increase offences (thatSold▪ Bar. Syons plea 135. 136. Fresh suit. l. 2. 406. Learn. dis. Ecc. Gov. 99. [...]00. Neces. dis. 8, 9. Def. Pet. for Ref. 40, 236. Offer. conf. p. 2. Confer. p. 131. Thank. ack. p. 2. Alt. Dam. 42, 47. Abstr. 36, & 228. D. Strif. chur. 13. Mr. Bate 104, &c. Fall of Ba­bell, p 83 Mr. Bate. p. 109, to 115. 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, vnla [...]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 Church­warden. 3. Their functions are devised by men and [Page 139] came first from Rome: and therefore they cannotSyons pl. 136, 137, & 315. 316. Dial. St. ch. 119. 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,Learn, dis. Ec. Gover. 109, &c. he shall surely be defiled therewith. Their Collectors calling, also they judge unlawfull.

1 Admo. Pref. Syons pl. 151. Repl. to Mort. 96. Abst. 19. Alt. Da. 30. Mr. Bal. upon Re­vel. 13. 2 Bright. Rev. 3, 195 Syons pl. 31, 36, 37. Demonst. disc. 77. 78, 79. 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 [Page 140] 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 Abstr. 238 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.Necessit. Disci. 8. 9, Yea as infectious and noysome boiles and soares, sent back again to the stincking sinckes, and channel out of which they were taken.

Offer for conf. pre. Alt. Dam. 25. 26. Syon pl. 32, 33, 47, 48, M. Bat. 170, 172, Eng. Puri. 29, 30, Def. of Pet. for refor. 220, 221, Park. on the cros. I [...]r. 4 2. Abst. 19. 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 righteousnes, but are forced, either to accuse and betray their brethren, or by perjury to damne their own soules.

Fall Bab. 33, As their Ecclesiasticall officers and lawes, are all and [Page 141] altogether Antichristian and vnlawfull: so also areCurt. Ch. 37 [...] T. C. l. 1, 187, Dioces. Trial. pref. Dial Sol. Bar. Tab. div. read. in Camb. their bb. courts said to be Popish, Human devises, pre­sumptious insolences, such as were never planted by the Apostles in the primitive Churches, but long after erected by Antichrist, against God, his Church, and the Lawfull jurisdiction of Eldeish p, & therefore as most Prophane things they ought, to be rooted out.

If I were not vnwilling, to make this treatise large, I would here write particularly of their courts, that so every good man might both loath, and leave them the sooner. Howsoever, something I will say of each: al­though but little, for a man may perceive what is in the kaske, if he tast a spoonefull thereof. Their court of Syon pl. 313, 314. 1 Ad. 16, Sold. Bar. faculties, is said to be a Romish court a filthy quagmire, and poysoned plash of all the abominations that doe infect the whole realme, out of it are dispensations given for boyes and d [...]l [...]s, to have many benefices. For non-residents, and such as doe not preach, dualities, tria­lities, pluralities, tot quots, licenses to mary at any timeT. C. l. 1. 87. and place &c. Absolutions for mony: and one man to be absolued for another, breifely the Popish enor­mities, and deformities of this b [...]se court, are innume­rable, for it hath full power together with the Petty Pope, the Primate of England, to dispense in all causes, dispensed heretofore by the Pope of Rome, and moreAlt. Dam. 70. 1 Ad. 3. also. Not without cause therefore have the Nonconfor­mists, desired that might be pluckd downe, and vtterly overthrowne without hope of restitution.

As for the Commissaries court, that is, a petty litle stinking ditch, which floweth out of that former great [Page 142] Sold. Bar. 1 Adm. 16 17. puddle, a pack of popery a sinke of corruption, a sea of idolatry, whereby Religion and godlinesse dayly de­cayes. In this courte as in the other, one alone doth ex­communicate, one alone sitteth in iudgement, and when he will, can draw backe the iudgment which hee hath pronoun­ced, having called vpon the name of God, and that for mony, which is called the changing of Penance. In this Court for non-payment of two pence, a man shall be excommunicated, if he appeare not when [...]ee is sent for, if hee do not as his Ordinary would, from whom he had his Popish induction and institution, and to whom he hath sworne Canonicam Obe­dientiam, Canonicall obedience, if he learne not his Cate­chisme like a good boy without booke, when it were more meete he should be able to teach others. To conclude: if hee bee not obedient to all these Lord Bishops Officers, by and by hee must bee cut off by excommunication. And as it is lightly granted and given forth, so if the mony be paid, and the Court discharged, it is as quickly called in againe. This Court pouleth Parishes, scourgeth the poore hedgepriests, la­deth Church wardens with manifest perjuries, punisheth wheredomes and adulteries with toyish censures, remitteth without satisfying the Congregation, and that in secret places, giveth out dispensations for vnlawfull marriages, and committeth a thousand such like abhominations. GodPres. Dio­ces. Trial. Diol. strif. 110, 120, Learned Disc. of Eccle. Go. 132. 133. 134. deliver all Christians out of this Antichristian tyrannie.

Their Bb. visitation is (as the Nonconformists say) an vngracious course, purposely devised to pick the purses of poore men, and to suppresse those which are not friends to the Kingdome of Antichrist. In very truth it is holden for no other end allmost, but to gather vp fees, [Page 143] both ordinary and extraordinary, with dayly new devises, to poll the poore Priestes of their mony, which they extort for seeing the Letters of orders, for Dynners and such like mat­ters. And yet a new invented pyl [...]age, whereby they com­pell men to buy Bookes of them for 4 pence or 6 pence, which are too dear of a penny or two pence: and not onely such small Ware, but also great bookes, beeing such as every parish is appointed to buy, must be bought of them for two or three Shillings in a booke dearer, then it may be bought in Paules Church-yarde: yea otherwhiles, though the Parish be fur­nished of them allready, they are not authenticall, except they be bought at Master Chauncellers & Officiall, at Master Registers hands. As for reformation of any thing in the Church, there are indeed many presentments, and men sworn to present matters, but little or none amendment at all doth follow. So that it is a common saying in the Countrie, when the presentment is once received, they shall never heare more of it. Soone after the Visitation or Synode, the petitbribing Sumner, rideth foorth laden with Excommunications which he scattereth abroad in the Country, as thicke as Hail [...] shot, a­gainst this parson, and that Vicar: This Church-warden, and that Side-man, whome he himselfe, when he came to summon him to the Synode, for a Cheese, or a Gammon of Bacon, had vndertaken to excuse for none appearance. But when he is once Excommunicated, there is no remedy, but he must trudg to the Chancellour or Officiall for absolution, who after he hath once absolved his Purse of a fewe Groates, giveth him his blessing, and sendeth him away. Answ. to Banc. p. 35 Ec. Gov. 134.

Their Convocationhouse is held to be an vnlawfull assemblie, stuffed full of Popish, and prophane Chancellours, [Page 144] Lawers and other Ravening Wolves. None are chosen to come there, but such as are knowne to be utter eni­miesSupplic. to the Parl. p. 47. to 55 to all sinceritie; and if it come to passe, that any man there seeme to favour the cause of Christ, he is immediately banished out of their Synagogue. These Romish birds have allwayes condemned the Lords or­dinances; and all of them, bended and linked them­selves together, to maintaine grosse corruptions, andFresh suit [...]. 1, p. 115, to 123. to prevent Christ from bearing rule in the Church by his owne Lawes. In memorie of man, they never con­cluded any thing for the common good of the Church, more then by others was better don to their hands: But much evill hath come from them, and more would, if their commission had served therto.

I had forgotten allmost their high Commission, which is erected (say the Nonconformists) to sup­presse the libertie of the Church, and to maintaineAlt. Dam. p. 36, 39. the usurped power of the persidious Prelates; What is it but indeede the Spanish Inquisition? Sett me up this throne, and Satan shall sett up Papistrie, or any other Religion whatsoever in short processe of time; for they sit at the rudder, and may turne religion as it pleaseth them, and no doubt will, when they shall see a fitt oc­casion, and themselves to have able power.

We should come now to the 4. point, which is their manner of proceeding; Of this something all­ready hath beene spoken, but certainly if I should here fully sett down the notorious vilenesse thereof, as the Nonconformists report it to be, a whole booke would not containe the same.

[Page 145] Curt. Chu. pow. pag. 34. & 6. Q. Chur. wom. p. 28 Def. Pet. for refor. 129. Park. Cro. l. 1. 148. Howsoever the Hierarchy will beare with Church Papists, and whoremongers, with non-residents, idle, ignorant, superstitious, and adulterous Clergy men; admitt freely a Doctor Lamb, or any like monstrous monster, to live peace-ablie amidst all his known abo­minations, 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 Syon pl. pag. 125. 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,Eng. puri. 26. 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 lastlyDial. str. Ch. 114. Dem. Dis. pre. supp. Gover. D. str. Ch. 128. 114. 119. Necess. Discip. 15 Lear. Dis. Ec. Go. p. 92. 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 [Page 146] 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 D. Andr. ser. to the Convoc. 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 Lear. Dis. Ec. Go. 99 1 Adm. 6. Fresh suit l. 2. 421. 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. Here were a fit place for him, who pu­blished the lying libels, vn­der the name of Lawne, Fowler, Saunders, and Bul­lard, for in those courts his vncleane tongue might have matter enough to talk of. 2. Adm. 6.

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 [Page 147] 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, M. Davis. pag. 2. Syon pl. 1 [...]1. Neces. Di. 2. 3. 8. Brigh. Rev. 3. p. 202. Pref. Dio. Tri. Epi. to Read. Dem. disc. Prot. fr. scott. pag. 49. 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 confirmationM. Bates 87. 88. 154 Syon pl. 38. 107. 108. Protest. from Sco. 94. Mart. Iun. 83. 84. Mart. sen. 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, Col. 2. idolatrie, covetuousnes, &c. Beside, we should suffer men, to rule then over vs at their pleasure, and so notGal. 6. 1. 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.

[Page 149] 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 B [...]. 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 B [...]. Eccles. Government, make themselves transgressors to the King and the Lawes.

1 Eliz. 1. 1 Iaco. R. 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 power is of absolute ne­cessity, for the Churches of Christ, an essentiall property therof, and serves not onely for their well beeing but the beeing it selfe, for without this there can be no [Page 150] De consc. 1, 4, cap. 24 214. coupling of the parts and members together. And so much D. Ames, testifyeth. Now the assemblies of England were not gathered by any such power, but in their first constitution wanted the same, and had thisDef. Pet. for Ref. p. 7. false power, which is exercised at this day, as the Noncon­formists doe aknowledge. Our Arguments which we have used in this point, have been to this effect.

Every true visible Church hath a power immediately vn­der Christ to execute Church Government. But the publike congregations of England have not any such power vnder Christ, to execute Church Government. Therefore they are not true visible churches.

What they will say to this, I know not: but hither­to they have, either beene silent, or answered to no purpose in the world: For it is usually their manner, to tell us how the Churches in Corinth, Pergamus, Thya­tira, &c. neglected to execute discipline, as though there were no difference betweene omitting, to ad­minister the ordinance, and the want wholy of it; yea and to have an Antichristian & Divelish in the roome of it. Indeed herein they well resemble children, which being not able to read the lesson given them, doe skip over, and take another easie one: So these, leave altogether the point in hand, which is to prove by Gods word, that a true Church may want in it selfe immediate power under Christ, to execute Ecclesia­sticall Government, and may be subject to that which was brought-in by the Romish Beast: and talke of a mat­ter, which I thinke no man ever denyed. It is true, some have assayed to prove it, but after many thoughts, [Page 151] spent about it, we have had nothing but wind from them: namely of a city wiihout a wall: of a vinyard, gar­den, Orchard &c. Wanting a hedge, fence, bounds &c. And such broken stuffe, not worthy of any answere: For where doe they read in Scripture, that this power, which Christ hath given to his Church, is compared to a wall, hedge, &c. But rather may be better like­ned, to the power of the body, which receives food, and1 Cor. 5. whereby excrements are purged and avoyded, the want whereof were prodigious in nature, neither could the body possiblie subsist and live.

And here by the way, I thinke it convenient, to answere breifly, vnto some reprochfull passages, wri­ten by D. Lai [...]en, against the Separatists, he accuseth them, l. 1. cap. 14 pag. 38. of strange and vnsound conclusions: but names nothing: onely from M. Park. Polit. Eccles. he Englisheth a sillogisme in this manner. If Discipline be so necessary and also vnchangable, it is lawfull to separate from such Churches as doe not vse it, (say the Prelats) but Disci­pline is vnchangablie necessary, (say the Separatist) Ergo it is lawfull to separate from such Churches as doe not vse it. The minor he grants to be true but denies the Ma­jor, and to prove it false he gives this reason. For want of an integrall part of the whole; or of some essentiall part in it selfe (though not of the whole) is no sufficient ground for separation.

He might with more credit and good conscience, have granted the Major also, then sought to refute it by frothy, empty, and impertinent words: for first he speakes as a man most ignorant of the nature of [Page 152] Church power, for were he able truely to define it: he should see that it is of such necessity, as a people cannot constitute themselves in the right order of the Gospell without it, as we have before expressed. 2. If the Bishops Major as he termes it be wel vnderstood it, ca­ries this meaning: discipline is so necessary, that where it is not, there can be no Church ordinances rightly admi­nistred: no true ministery worship▪ Sacraments, Censures, &c. And it is certainly so, and if M. D. have any thing to object against it, let him speake out, he knowes his liberty. 3. If M. D. will but hold vp his words against the light, he shall see they have not the face of an answere: for let his words be graunted: what is this to the necessity of discipline, vnlesse he could prove, that the same is not so essentiall but a true Church may wholy want it, The which thing, neither he nor any man is able to prove, and therefore he only beggs baselie the matter, but proves nothing; and ther­fore for the warme cloathes, whereof he speaketh, he may even keepe them himself, to cover the nakednesse of his Argument.

I will not here speake of his irreligious phrase, comparing the holie way of God, to hatching, neither of his untruth, to say that separatisme was not before B. Whitgift wrote for Ceremonies. I think the man knowes better, to wit, that from false ministers, worship, &c. the Saints have separated before Whit. either wrote, or was borne. If our practise be otherwise even by the testimonies of the Nonconf. let it be manifested. If this will not serve the turne, let him then take knowledge [Page 153] of what D. Ames saith: In the beginning of Queene E­lizabeths Fresh suit, l. 1. p. 10. Reigne, there was a Company of honest men, that for the Ceremonies, refused to joyne with the Parish assemblies at London, as appeareth in the examination of Iohn Smith, W. Nixson, extant in a booke called part of a Register. We could prove (if there were need) in King Edwards Reigne, that there were some good Christians, which would not communicate with the Parish Assemblies, but there is no use hereof, seeing we have the word of God, to justifie our practise.

There is one thing more, which M^r. Dr. much talkes of, and makes it even the burden of his song, i. e. that the Bb. are the authors of the Separatists Scisme, their practise butteth full vpon the others vnreasonable and vnsound reasoning. But what if it appeare that Mr. Dr. Arguments doe lead rather to separation, and that he speakes one thing, and practiseth another; Would not this be a strange sight, especially to himselfe? Now whether this be so, we will here trie by some reasons, in his owne mood and figure. If the booke of Common-prayer, vsed in the assemblies of England, be an insectious Leiturgie, Romish stuffe, a devised service, and raked out of 3 Romish Channells, it is lawfull to separate from such chur­ches as doe vse it, (say the Learned) but the Booke of Com­mon-prayer,See before pag. 9. vsed in the Assemblies of England, is an in sections Leiturgie, Romish stuffe, a devised service, and rakedSvons pl. 42 318, 314, [...]. out of 3 Romish Channells▪ saith Mr. Dr.) Ergo it is [...]awfull to separate from such chu [...]h [...] [...]s doe vse it, specially when they continue obstinate and incorrigible in the practise thereof, after due dealing and conviction, as I [Page 150] [...] [Page 151] [...] [Page 152] [...] [Page 153] [...] [Page 154] suppose M^r. D^r. will freely confesse, they have done even after due meanes used, both by manie godly Learned from time to time, & now at last by himself. If the ministerie of the church of England be vnlawfull andSee before pag. 27, 28 Antichristian, it is lawfull to separate from it (say the Lear­ned) but the ministerie of the church of England is vnlaw­fullSyons pl. 3 and Antichristian (sayth M^r. D^r.) Ergo it is lawfull to separate from it.

Syons pl. 111. If the church of England hath not Christs Key, she is not his house; (saith M^r. D^r.) But the church of England hath notVpon Rev. 3. pag. 202 Edit. 3. See before pag. 136 Syons pl. 85, and p. 3. 314. 181. Christs Key, (saith M^r. Brightman and others) Ergo she is not his house, and so consequentlie to be separated from.

To separate from corruptions is lawfull (saith M^r. D^r.) the ministerie, worship, and Church government of England are corruptions, (saith M^r. D^r.) Ergo it is lawfull to separate from the ministerie, worship, and Church government of England.

I doe not gather up these his arguments for any need we have of them, but to put him in minde of his owne take heed: For if he say one thing, and doe an­other, he may perhaps at last fall worse then vpon the quick sands of separation, even into the bottomlesse pitt of condemnation. And whereas I perceive he is not wil­ling to be compared to Barrow; for my part I am not willing that he should, for Reverend Barrow was true to his grounds, and walked conscionable in the holte order of the Gospell: to which order M^r. D^r. hath beene hi­therto an utter enimie, but for what reason, let himself looke to it. I have spoken the more, because of this [Page 155] mans insolent boasting against us, and the untrue re­ports, which he giveth forth of refuting the cheifest se­paratists: I hope now the world shall see what abilitie he hath in this thing, or otherwise all will have just cause to conclude, that M^r. D^r. will speake more to his good freinds in private against us, then he is willing to have publicklie knowne, to receive an answer to it.

Our third inference is, If church government be a matter of Faith, necessarie to salvation, as is any outward or­dinance of God, and wholie wanting in the Assemblies of of England, then it is the dutie of all the faithfull there, (shaking off the Prelates yoake) to erect this power, and exercise the same among them. I doe not mean that any private person should meddle with the affaires of the Realme, but that every one, in his owne person, doe place himself, about the throne of God, leaving the abu­ses of the publike state, to be reformed, by such as have a lawfull calling thereto. It is certaine, this ordinance must be sett up, retained, and practised, though Princes are utterlie against it: We must not tarie one houre, to exspect a new grant from men, to doe our duties in the true worship of God, when as we have a sufficient grant allreadie from heaven; for if we doe, we shall surely dye in our sinnes, and our blood shall be upon our owne head. The primitive Christians had not the Magistrates leave to serve God, yet they did, whatsoever he commaunded them: Their practise is an example for us; and all beleevers are bound to doe the like, as often, as there is the like just, and necessary occasion: For as the approbation of men and Angels, makes the wayes [Page 156] of God, and workes of religion, never a whit the more lawfull, but onely the more free from bodily daunger, so neither can their disalowance make unlawfull such duties of religion, as the word of God approveth, nor can they give dispensation to any person, to forbeare the practise thereof.

But because my purpose cheifly is, to shew the judge­ment of the Nonconformists, touching religious ordinan­ces, and the use and practise thereof, I will therefore lay downe their words, that so the reader may see, howMr Bate p. 41, 42. well they, and we, in these thinges doe accord, except in Obedience. The Magistrate (say they) is but the ser­vant of the Lord, and therefore hath no power to bind the the conscience, neither can he exempt any man from obe­dience to God.

Another saith, if the Law of man be wanting, yet the Church must not cease from doeing her duety and exercise her power which is granted her by Christ, who hath also pro­misedAlt. Dam. p. 15. his presence, when two or three are gathered together in his name, therefore she may entreat, determine, and strengthen her decrees, and constitutions with Ecclesiasti­call censures, and punishments, notwithstanding the Prince will not assent, approve and ratifie the Canons of the Church, nor confirme them by his lawes and fortifie them with tem­porall punishments. M. Wing an eminent Reformist, hath 9. reasons in print, to prove that all persons, are necessarily bound, to practice perpetually the ordi­nances and commaundements of the Gospell, although the civill Magistrate allow not thereof, and because they are effectuall and weighty. I will here lay them downe.

[Page 157] A Collec­tion of sundry matters, to prove the use and practise of Gods or­dinance. 1. If the onely sure way for comfort of our soules be the practice of Gods ordinances for his visible Church vnder the Gospell, then we are bound to practice the said ordinan­ces, notwithstanding the Magistrate doe forbid the said practice. But the only sure way for the comfort of our soules is the practice of Gods ordinances for his visible Church vn­der the Gosp ll. Therefore we are bound to practice the said ordinances notwithstanding the Magistrate doe forbid the said practice.

2. All the Magistrates power wherein he is actually to be obeyed, is onely where he commaunds or forbids, from God, or for God. But the Magistrate forbidding the practice of this way, doth not forbid from God nor for God. There­fore the Magistrate forbidding the practice of this way, is not actually to be obeyed.

3. Where the Magistrate may not commaund, and be lawfully obeyed in the Negative part of any commaunde­ment of the first Table, there he may not forbid, and be Law­fullie obeyed in the affirmative. But the Magistrate may not commaund and be lawfullie obeyed in the Negative of the 2 commaundement; Therefore he may not forbidd and be lawfully obeyed in the affirmative.

4. We cannot justifie, specially the continued omission of any dutie, and cheifly of the first table, vnlesse we be by vio­lence restrained from the practise thereof. But to omitt the practise of these ordinances of God for his visible church vn­der the Gospell, because it is not tollerated or allowed by the Magistrate, is a continued omission of a dutie of the first table, and this not omitted by reason of a violent restraint. Therefore we cannot justifie the omission of this dutie.

[Page 158] 5. It is not lawfull to omitt the dutie of charitie, to releive any poore saint of God, though the Magistrate forbidd it: Therefore we may not omitt this dutie of piety, though the Magistrate forbid it.

6. If the Lord foresaw the aversnesse of Magistrates to the practise of this church Government, and yet did never exempt nor dispense with the peoples omission therefore, then we may not omitt or forbeare this dutie, though the Magi­strate doe not tollerate it. But the Lord foresaw the avers­nesse of Magistrats to the practise of this church Government, and yet did never exempt nor dispense with the peoples omis­sion of this dutie. Therefore we may not omit or forbeare this dutie, though the Magistrate forbid.

7. Whatsoever was commaunded to the 7 Churches, to be practised vnder persecuting Magistrates opposing, that we must not omitt, though the Magistrate doth not tollerate it. The practise of Church Government was commaunded to the 7 Churches, Revelation 2 and 3. Therefore we must not omitt the practise of Church Government, though the Magistrate doth not tollerate it.

8. If the Church Government may be omitted, whereso­ever, and whensoever the Magistrate doth not allow it, then it doth depend wholy for the practise of it on the will of man. But it doth not depend, neither ought it to depend wholy vpon the will of man. Therefore the Church Government may not be omitted, when and wheresoever the Magistrate doth not allow it.

9. If the Magistrate may forbid mee the practise of the ordinances of God, then he may forbid me to be so good a sub­ject, as I can be or may be: But the Magistrate may not for­bid [Page 159] me to be so good a subject to Christ as I can be or may be. Therefore the Magistrate may not forbid me the practise of the ordinances of God.

The Nonconformists are not alone in this thing, for all the reformed Churches affirme the same (viz.) that it is the part and dutie of all the faithfull to submitt to the Harmony of confes. Sect. 10. Belgick artic. 28, & French artic. 26. See the Historie of Scotlād p. 256. and 283. Doctrine, and discipline, appointed by Christ, yea though the contrarie edicts of Princes and Magistrates doe forbid them vpon paine of death; And so have their practises beene many ages together, and there is good reason for it: For the Regiment and Government of the Church dependeth not (as the Nonconformists well teach) upon the authoritie of Princes, but upon the ordi­nance of God, who hath most mercifullie and wise­lie so established the same, that as with the comfor­table ayde of Christian Magistrates, it may singularlyDiscourse of Eccles-Govern. p. 9. 10. flourish and prosper: so without it, it may continue, and against the adversaries thereof prevail; For the Church eraveth helpe, and defence of Christian Prin­ces,T. C. l. 1. p 51. to continue and goe foreward more peaceably and profitably to the setting up of the Kingdom of Christ, but all authoritie she receiveth, is immediately of God.

Before we proceed to another point, we may here frame this argument: If the professours of the Gospell in England, have not among them a true church Government, but are vnder that which came from the great Antichrist, then are they bound to set vp that ordinance of God, and to to practise it, not withstanding the Magistrate doe forbid the said practise. But the professours of the Gospell in England [Page 160] have not among them a true church Government, but are vnder, &c. Therfore are they bound to set vp that ordinance of God, and to practise it, notwithstanding the Magistrate doth forbid the said practise. These are both their owne positions, and so soundlie proved, that no man liveing is able to confute them. But some will say, this is hard to doe▪ I answer, difficulties must not hinder duties: where we have an expresse commaundement laid upon us, there al disputation must cease, of hardnesse, daungers, losses, &c. Excellently for his purpose speaketh Cal­vine: There is no travell or labour so great, which we must not endure, to the end we may enjoy the face of God, how pe­rilous soever the passage be, be it (as they say) betwixt fyreSermon upon Psal. 27. ver. 8. and water, yet let men goe foreward to have libertie, to serve and worship God pur [...]lie: Is a man in going, pinched with famin or thrist, yet let him not faint, but scrape the earth rather with his nailes, for food and maintenance, then be turned, or driven back from comming to the Temple of God.

Many use to say: they wish all were well, and pray for reformation. To this I answer, it is not enough that we desire to have all things well, except we en­deavour to make them so. He that wants and hun­gers for bodilie food, deserves to starve, except with all he use diligence, and sore labour also, as he is able to get it. Againe, prayers I confesse are good, but with­out practise they profitt not: The heart which setts the hand at worke, and is full of zeale, obedience, sinceri­ty,Exo. 14. 15 &c. shall doe well, and prosper. When Moyses stood crying at the red sea, what saith God unto him? speake [Page 161] unto the children of Israel, that they goe forward. I am perswaded the Nonconformists pray dayly for their de­liverance from the Bb. government: but here is their fault, they goe not forward, but are like him in the Prov: which lyes in the ditch, and cries God help, but doth not seeke to help himselfe, though he can, and is able.

Others think because mens laws are against Christ, that they shall therfore be excused, in omitting their service unto him, but they will finde it otherwise, and as for this shift, it denotes a most unsound▪ heart, for as we would repute that servant verie naught, who being commanded by his maister to do divers things; doth onely that which serves for his own credit, pro­fit, pleasure &c. but the rest not being so, (though more weighty and necessarie) he purposly omitteth: so certainly they carry the broad Characters of notable hipochrites even in their foreheads, which walk onely in such waies of Christ as ly open for them, by the au­thority of man, where they may go with good leave safely, and free from all bodily daunger▪ but where the commandements of God, are hedged up with thornes, by mens prohibitions, there they fowllye step aside, and walke corruptly▪ when the Apostles were sent forth to plant Churches, if they should have left the Lords worke, because they were forbid­den to preach in the name of Iesus, they had surely sinned, and would have beene greatly punished for it; are not the ordinances of the Gospell, as strictly to be keptVpon psa. 51, ver. 7. p. 200, 203 now, as heretofore? yes surely, M^r. Hierom saith, that such outward observances in matters of religion, as are of di­vine [Page 162] institution, not the least of them are to be neglected, dis­pised or difused, vntill he that ordained them shallbe pleased in expresse termes, to disanul them. If not the least must be omitted, then not Church government, because it is a cheife ordinance, and without the which (as I said be­fore) no publick worshipp can be rightlie admini­stred.

There are some, which out of tendernesse of con­science refuse to kneel in the act of receaving, and doe take the Sacrament sitting. Moreover doe meet in private families, to Fast and Pray together; and are per­suaded that herein they doe well, though their practise be forbidden by the Magistrate. Now I desire these seriouslie to consider, if they may lawfullie performe some religious duties against Human Lawes, why not others? and specially if they be such duties, as serve more for Gods glory, the furtherance of the Gospell, the edification of the Church, and salvation of their owne soules.

I doe not finde any thing written by Dr. Ames a­bout this point, although he well knew that one maine ground of our separation from their Parish Assemblies, is because (as the Nonconformists affirme) they want the power of Christ, and 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 Pag. 31. Gaius (saith he) had made a separation from the Church, wherein Diotrephes lived, whether the Apostle Iohn had been [Page 163] 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 [Page 164] 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.

SECT. II.

WE heard before what a true visible Church is, now it followes, that we shew how everie way contrarie to the former patterne, the English assemblies are said to be by the Nonconformists. First, they acknow­ledge, that their reformation at first after Poperie, wasFall of B. p. 30, 31 not rightly founded, because neither then, nor ever since, was there any profession of Faith publickly made by the persons, which entred into Church estate, but in­deed it was then held, and so it is at this present, a suf­ficientCurt. chu. pow. p. 54 thing to be members of their churches, if men come to their service and Sacraments, take the oath of al­legeance, and be conformable to their wicked Ceremonies, whosoever doth this, passeth for a Protestant; howso­ever in practise he be a Papist, Arminian, &c. yet is he more regarded then the most sincere Christians, whome they call Puritants. And by this meanes it is, that in the bosom of their church are swarmes of Atheists, Idolaters, Papists, erronious, and hereticall Sectaries, wit­ches, Charmers, Sorcerers, murderers, theeves, adulterers, [Page 170] D. Chater. Serm. on Rom. 12, pag. 65, 66 Neces. dis. p. 33. Mr. Perk. on Mat. 6. ver. 9. p. 126, vol. 3. lyars, blasphemers, oppressors, voluptuous persons, whose God is their bellie.

Moreover, such is the great ignorance of God, and his truth among them, that the greatest multitude by many parts, doe not understand the Lords prayer, or the articles of Faith, or the doctrine and vse of the Sacraments, there are not five, among five skore, which doe un­derstand the necessarie grounds and principles of Re­ligion,Dialog. concern. strif. of the Chur. pa. 99, 100 but many thousands, which are men & women growne, if a man aske them how they shallbe saved, they cannot tell.

Mr. Nichols esteemed a forward preacher amongst Mr. Giffar. count. div pa. 48. them saith. We finde by great experience (and I have now five and twenty yeeares observed it) that in those places where there is not preaching, and private conferring of thePlea of the inno­cent. p. 218 minister and the people; the most part have as litle know­ledge of God and of Christ as Turks and Pagans, and to prove this, he gives an example in his own flock, for I have beene in a parish (saith he) of foure hundreth com­municants, and marvelling that my preaching was so litle regarded, I tooke upon me to conferre with every man and woman, before they receaved the communion; and I asked them of Christ, what he was in his person? his office? how sinne came into the world? what punishment for sinne? what becomes of our bodies, beeing rotten in the graves? and lastly whether it were possible for a man to live so vp­rightlie, that by well doeing he might win heaven? In all the former questions, I scarse found ten in the hundred to have any knowledge, but in the last question scarse one, but did affirme, that a mau migh be saved by his owne wel doing, [Page 171] that he trusteth he did so live, that by Gods grace, he should obtaine everlasting life, by serving of God and good prayers.

And it is no wonder, that the condition of the people is generallie thus, seeing they thinke that all the service of God, to lie in churching, crossing, kneeling, Quest. cō ­cer. chur. of wom. pag. 63. and beeing houseled, (as they call it) at Easter; and as for preaching, they hould it a superfluous and needlesse ce­remonie; and therefore when their service is done, they take it, they may Lawfullie goe out of the Church, though the minister be ready to goe into the pulpitt.

Mr. Hern. on Psa. 51, pag. 309. Cathol. confer. pag. 164. M. Giffard Dialog. between a Pap. and Prot. p. 38 Preface to his Coun­terp. Moreover, they say, that the greatest number of their people, are so wicked and vile, that were it not to save their purses, and for the Lawes of the Kingdome, which doe constraine and compel them, to make some out­ward profession, they would make none all. For as Mr. Fenner saith: Every man followeth the pride, cove­tuousnesse, whor [...]d [...]me, drunkennesse of his own heart, and no man remembreth Ioseph; the barres are filled with pleadings, and the streets are full of the cryes of the poore, fullnesse of meat, and contempt is among us, and who considereth? yet if this our sinne were onely against men, and not against God, there might be some hope. But when the mouth of the blas­phemous swearer is not tyed vp, and the hands of the idola­trous generation of Atheists and prophane persons, be not chained, when the most holie and precious word of God, is manifestly contemned, the joyfull and heavenly tydings of salvation, so negligently and vngratefully troden vnder foot, the true and faithfull messengers pursued, arraigned, [Page 172] and divers wayes afflicted: then if the old world for mali­tious imaginations; Sodom and Gomorra for pride, fullnesse of meat, and vnmercifullnesse; If Ierusalem for abusing Gods Prophets, & wilsu [...]nes were d [...]stroyd, what may we poor care­lesse people loke for, if we doe not repent, but (as it is allmost vniversallie feared) speedy ruine, and vtter desolation.

Another saith: What Christian heart is so stony, that doth not mourne? what eye so dry, that doth not shed teares? yea rather gush out with teares, to consider and behold, the miserie of our supposed glor [...]us Church, by the spirituall na­kednesse, blindnesse, and povertie thereof? I meane the great ignorance, the superficiall worship of God, the fearefull blas­phemies, and swearings in houses, and streets, so also the dire­full cursings, the open contempt of the word and Sacraments, the wicked prophanations of the Lords dayes, the dishonour of superiours, the pride, the crueltie, the fornications, the cove­tuousnesse,Defen. of certain ar­gum. ag. G. Powel pag. 61. the vs [...]ries, and other the like abominations, all­most as greivous, as either heretofore in the time, or now in the places of poperie, when and where there was no preaching at all of the Gospell.

Neces. dis. p. 9 [...]. It is also further testifyed, that the holy thinges a­mong them, are prostituted, and sett open to adulterers, fornicators, drunkards, and all kind of vicious and sinful livers; They sett no porters at their church dores, to keepe out the polluted, but every uncleane person isPlaine de­clar. of Eccl. disc. p. 172. Curt. chu. pow. p. 40. permitted to enter freely. I say, all may come boldlie to the Lords supper; they looke after nothing but this, that they kneele, which if they doe but observe, be their life and religion then, what it will, it matters not. Thus are the misteries of God prophaned, in that, they [Page 173] communicate with Papists, & other unclean people.

To draw unto a conclusion, not onlie are their con­gregatiōs, said to be vnrightly constituted, & to be impure & vnholy lumps, but (which is the depth of misery) theyNeces. dis. p. 174. have no meanes (as they stand) of reformation; for the wholesome remedies, appointed by the Lord, to keep out unworthie persons, to preserve pure and cleane Gods ordinances, and to take away offences, is not a­mong them; and here the reader may see what the rea­son is, that they say, the walls of Syon ly even with the Supplicat. pag. 67. 1 Admon. ground, and they have not scarse the face of a Church. For if it be as these men report, it is Babel, no Bethel, which they have erected. I could name others of them, which write the same things, but we have enough, to rayse our conclusion; the which I will lay downe thus:

All true visible churches, gathered, and planted, accor­ding to Gods word, consisted in their constitution of Saints onelie: But the Churches of England, after Poperie, were not so constituted, but on the conirarie for the greatest number, of prophane people, even mockers and contemners of reli­gion, as Atheists, Idolaters, Sorcerers, Blasphemers, and all sorts of miscreants, and wicked livers. Therefore the Chur­ches of England are not true visible churches, gathered, and planted, according to Gods Word.

There is never a part of this argument, that they can denye, unlesse they will let fall their owne Principles. For the assumtion, I make no question, but it will passe without exception, and none of them will have the face to oppose it, considering how generally the thing hath been affirmd, & stil is upon all occasiōs, [Page 174] both in word and writing. Now that the Proposition may appeare as true also. I will prove the same, 1. by Scriptures, 2. by reasons, 3. by the testimonie of the Learned: Of all which in the next Section.

SECT. III.

IF we take a strict view, of all the Churches which the Lord hath constituted since the beginning of the world, it will appeare that at the orderly gathering and planting, the members of them were all holie and good. I here intend of visible & external holinesse, and so farre as men may judge, and not of that which is within, and and hid from us: For I doubt not, but in Gods sight the purest congregation on earth might consist at first of good and bad, and yet of men, every person to be judged truely faithfull, and sanctified, untill any one byD. Feild of the ch. p. 3, 4, &c. 2 Pet. 2, 4. Iude 6. Eccl. 7, 29. his iniquitie, outwardly committed, appeared other­wise. Not to speake of the Church of Angells, which God created in heaven, and which were all holy and good, till some by transgression fell away. Neither of it in Paradise, consisting of two persons, & both true be­leevers. After the fall, the constitutiō of the [...] church, in the covenant of grace, was of good matter, & such was the Lords care, to have the practise of it still preserved,Gen. 12, 1, and 17. Rom. 4, 11 Ioh. 15, 19 2 Pet. 1▪ 4. that he thrusted out Kain from the same, for the great wickednesse, which he fell into.

The Lord sealed not up with Abraham, the seale of the righteousnesse of faith, untill he left his Fathers house. [Page 175] and that idolatrous place, wherein he had lived; whichPsa. 45, 11 Rev. 18. 4, 2 Cor. 6. signifieth to us, that all men must necessarily come out of the world, and from worldlie corruptions, or else they are uncapable to have a Church covenant in Christ, confirmed unto them of God.

Rom. 1. 7. 1 cor. 1, 2, Gal. 3, 3, Ephes. 1, 13 Phil. 1, 1, Colos. 1, 2, 1 Thes. 1, 5, 9, As for the visible Churches, planted by the Apostles, it is evidēt, that in their collectiō, they consisted of, such & none other, as were called by the Gospell, confessed their sinnes, beleeved, walked in the spirit, and separated them­selves from the false state, in which they stood members before. Such a beginning had the congregations in Rome, Corinth, Galatia, Ephesus, Phillipp. Colosse, Thessalo­nica, &c. & who dares affirm, that there was one man or woman admitted a member at the constitution of any of these Churches, which had beene known to be an il liver, and did not first manifest sound repentance thereof.

The matereall Temple was a tipe of the visible churches under the gospel, now we read that it was built from the verie foundation of costly stones, of Ce­dars, 1 King, 6, 17, 18, Algum, Fi [...]e, and the like choice and speciall trees, and those all prepared aforehand, hewed and per­fect 2 chro. 1, 8, 9. for the building, so that neither hammer nor axe, nor anie toole was to be heard in the house, in the building of it, no common or vile thing, was used towards it, nei­ther might anie polluted person enter into it, and offer, untill he had repented, and embraced the faith, and been clensed from his filthinesse: by the gates of 2 chro. 23 19. Lev. 22, 19 and 27, 11. the house were Porters sett, to keep the unworthy out. Vpon the Altar there might be offered no uncleane [Page 170] [...] [Page 171] [...] [Page 172] [...] [Page 173] [...] [Page 174] [...] [Page 175] [...] [Page 176] beast, no nor that which was cleane, having a blemish upon it. What in all this was signifyed? Surely this: Such as will build a spirituall house for the Lord to dwell in, must be a holy people: for he is of that infi­nitePsa. 5, 4, 5, Hab. 1, 13. puritie, that he will not vouchsafe his speciall pre­sence, unto profane companies, which joyne them­selves together; and therefore let it be farr from all men to prepare a place for him, with such trash, or to de­file his holy things with such uncleane persons, or to offende his nostrels with the stench of such sa­crifices.

The reasons upon which our proposition is groun­ded, are these, 1. All wicked men are forbidden ex­presslie by the word of God, from meddling with his covenant or ordinances: Now if men to escape tempo­rall punishment, are affraid to transgresse against the Lawes of worldly Princes. Much more fearefull shouldPsa. 50. 16. Esa. 35, 8. Zach. 14, 21. Rev. 21, Vlt. they be to breake his▪ who is the King of Kings, and will inflict for it, upon their soules and bodies torments e­ternallie. 2. That which destroyeth a Church [...], and makes it, either to become a false Church, or no church at all, cannot be a true Church, or be true matter wher­of it is made: but men visiblie wicked, and prophane make the Church, a Synagoge of Satan, Babylon, Sodom, Aegypt; and so to be spued out, and removed. 3. It is a­gainst sence and common reason, that a Church should be constituted of vnholie People; For as in a materiall See Mat. 3, 2. Act. 2, 37. 41. house, the wood and stones must be first prepared, and then la [...]d orderlie in the building; So in the spiritual▪ men and women must by the word of God necessa­rily [Page 177] be first reformed, before they are any way fitt, to have any place therin. 4. They which have no right to the holy things of God in the church, are not to be ad­mitted into it, neither is that Church, which is gathe­thered of such persons, rightly constituted; But men of wicked conversation, have no right to the holy things of God in the Church, and therefore that Church,Mat. 7, 6. which is gathered of such, is not rightly constituted.Ephes. 2, 1 5. They cannot performe the services and duties of members, for they are spirituallie dead. If a masterRom. 12, 1 1 Pet. 2, 5. will not covenant with one to be his servant, which hath in him no natural life: much lesse, &c. 6. They have not Christ for their head, and therefore cannot be of his bodie; For as in the natural bodie, there must be first a natural union of the parts with the head, be­fore there can be any action of natural communion, between the head and the members, or one member and another; So in this spiritual bodie, the membersIoh. 15, 2, 4 5. Rom. 8. must be first united with Christ the head, and become one with him, before they can any way partake in his benefits, or have communion one with another, as members of the same body under him the head. 7. They are altogether uncapable of this covenant; ForRom. 7, 2 as a woman, which hath been once a wife, cannot mary againe with another man, untill her first husband be deceased, or she from him lawfullie divorsed. so nei­therHos. 2, 19, 20. can these be maried to the Lord, till they have mor­tifyed their corruptions, and put the world and Satan away, unto which before they were (as it were) ma­ried 8. The Godlie and wicked are contraries, guided Gal 5, 18. [Page 178] and led by different causes: Now two contraries are not capable of one, and the same forme.

Thirdly, for this we have the judgment of the learned also. There must be (saith Molierus a profession of trueIn Psal. 15 religton, and obedience yealded thereto, at least outward­ly, to become a member of the visible Church. Beza saith, Annot. in Act. 2, 40 He is rightly joyned to the church, which separates himselfe from the wicked. Paul calls the Romans Saincts (saith Are­tius) to put a difference between their former estate where­inIn Rō. 1, 7 they lived, which was unholy and impure, and the con­dition to which they were now called. Piscator affirmes, The matter of a particular church, to be a companie of beleevers. M^r. Iacob in his definition of Christs trueVolumen. Thes. Theolog. p. 356 visible Church, saith, that those which joyne in a spiritual outward society, or body Politick together, must be a faithfull people. M^r. Bradshaw saith, they must be a people, called and separated from the world, and the false worship, andExposi. on Numb. 23 v. 9, p. 158 wayes thereof, by the word. The same speaketh M^r. Attersoll, and alleageth these Scriptures for it, Gen. 4. 26, and 12. 1. Iosh. 24. 2. 3, & 23. 7. 8. Num. 6. 2. Lev. 20. 24. 26. Ioh. 15. 19. Act. 2 40. 41.

I could name many others,See Mr. Fenner Sacra. Theolog. l. 6, 0. 3, p. 90 which write the same thing, but there is no use thereof. Onelie it cannot be amisse to shew, how the Church of England makes this, an Article of her Faith, as the Prelates have publi­shed it in her behalfe.

Articl. of Relig. 19 The visible Church of Christ, is a congregation of Faith­full men, in the which the pure word of God is preached, and the Sacraments dulie be ministred, according to Christs Or­dinance, in all those things, that of necessitie are requisite to the same.

[Page 179] Thus the Proposition beeing proved, and the assump­tion acknowledged to be true, the conclusion must needs stand firme (viz.) that the Churches of England are not true visible churches, rightly gathered, and planted, ac­cording to the Scripture; and therefore by necessarie con­sequence lawfully to be separated from.

Before I end this point, I will here lay downe some few Syllogismes, intyrelie made up, betweene the Incon­formists, and Conformists, all concluding the forenamed position.

That Church which hath not a Lawfull ministery, is not a true visible Church: But the Church of England hath not a Lawfull ministerie; Ergo the church of England is not a trueBabel, not Beth. pag. 108, Challeng. chap. 1, p. 33, 34, visible church.

The proposition is affirmed of the Conformists, as Burton, Sutcliffe, &c. The assumption is granted by the Nonconformists, as we have in the first chapter largelie shewed.

The true visible church of Christ, is a society of beleeving and Faithfull people, and a communion of Saints (so say the Conformists) but the church of England is not a society ofSntcl. cha­leng. p. 40, & answ. to the excep. p. 65 beleeving and Faithfull people, a communion of Saints (thus write the Nonconform. see p. 169. &c.) Ergo, the church of Engl. is not a true visible church.

The true church is the Kings daughter, described in Psal. 45. But the church of England is not the Kings daughter, so described: Therefore the church of England is not the trueBurton in answ. to H. cholm. p. 100 church of Christ.

The Proposition is laid downe by the Conformists, wherby they prove Rome a false Church. The assump­tion [Page 180] is the Nonconformists: For if they say the truth, their members have not those qualities, belonging to the Kings daughter; neither their Preists nor people. See pag. 15. 16. 39. 137. 169. 170.

The true church of Christ is the Flock of Christ, but the church of England is not the true Flock of Christ▪ Therefore the church of England is not the true church of Christ.

Burton in the same booke pag 99. The proposition say the Conformists is undeniable, Son. 1. 6. 7. Act. 20. 28. Ioh. 10. 16. The assumption is proved by the Nonconformists Principles, compared with Ioh. 10. 3. 4. 27. Christs flock heare his voyce, and know it, & follow it, but the Church of England, sub­mitting to an vnlawfull ministerie, worship, and discipline, heare not Christs voyce, nor know, nor acknowledge, nor follow it, but the voyce of Antichrist.

Sutcliffe chaleng. ch. 1, pag. 6, Arg. 9. The church of God doth keep the doctrine of the Apostles & Prophets, without addition, alteration, or corruption (thus the Conformists) But the Church of England keepes not the doctrine of the Apostles and Prophets, without addition, alteration▪ and corruption (say the Nonconformists, see pa. 108.) Ergo she is not the church of God.

The same booke, p. 13, Arg. 19 No society can be termed Gods church, which retayneth not Gods true worship; (thus say the Conformists) But the church of England doth not retayn Gods true worship; (say the Nonconformists, see pag. 78. to 113.) Ergo she can­not be termed Gods church.

Id. p. 27, Arg. 52. The true church consisteth not of feirce Lyons, Wolves, Ty­gers, and such like wild and feirce beasts, but of sheepe and Lambes, which learne of Christ, and are meeke, humble, gentle, &c. (so say the Conformists) But the English [Page 181] church doth consist of Lyons, Wolves, Tygers, and such like wild, and feirce beasts, and not of sheepe and Lambes, which learne of Christ, and are m [...]eke, humble, gentle, &c. (thus affirme the Nonconformists, see pag. 31. &c. 145. 169. 170.) therefore it is not a true Church.

Here the reader seeth clearly, how the Conform: ma­jors, and the Nonconform: minors, make up intyre Syllo­gismes of Separatisme. And how they willbe able to unlose these knots, I know not, except by revoking ut­terly their owne grounds; which if either of them doe, yet I doubt not, but we shall well enough be able to maintaine them against men.

SECT. IV.

NOw we come to take a view, of such exceptions, as may seeme to cary most weight, against our for­mer conclusion; And these are laid down cheifly by M^r. Dayrell, in his treatise of the Church: this man made a shift, to fill up there, with words, above thirty sheets of paper; The which subject, if some men had tooke in hand, they would easily have comprised all the matter of it, in 12. or 14. leaves. My purpose is not to follow him, in his idle repetitions, neither to speake much of his contradictions, & absurdities, but in short to give a full answer to his tedious & tyresome discourses. Tou­ching the description, which he makes of a visible church, he saith thus: All that be, and remaine vnder the pa. 29. & 41 voyce, and call of God, that is, the ministerie of the word, &c. be of the visible church.

[Page 182] Answ. This is a false and prophane errour; for first, then the vilest Hereticks that ever have beene in the world, may be members thereof, as the Appellites, Cer­donians, Macedonians, Paternians, Patricians, &c. such as held two contrarie beginnings, or Gods, the one good, the other evill; such as held, that Christ is not rysen from the dead; denyed the Holy Ghost to be God; af­firmed the bodie to be created of the devill, &c. 2. Then may excommunicate persons be of the church, before they acknowledge their sinnes; yea Tu [...]es, Iews, and Infidles. 3. Whereto leadeth this Position, but in­deed to make the Church a very stincking ditch, to re­ceaveEze. 16, 28 all filthinesse, and to be like the whorish woman, which openeth her knees to every passenger, contrarie to the patterne, given us of God, Rev. 21. ult. 4. If this were true, then should no man for any offence be censured, so long as he remaines vnder the voyce and call of God; For that which is enough to state one in the Church, is enough to keepe him there still, if he retaine it. 5. He speakes contrary to the judgement of all Reformists and Conformists, that ever I have heard or read of, and contrarie to his owne writing in other places: for in pag. 22. 35, &c. he defines a Church to be a company called out from the rest of the world, and such as doe submit them­selves to the true worship of God. Now there is a great difference betweene this calling from the world, submit­ting to the true worship of God, &c. and onely to be un­der the ministerie of the word. 6. I cannot tell from whom M^r. Dayr▪ receaved this strange doctrine unlesse it were the Heretick Eunomius, which taught, that so [Page 183] men were of his religion, it was no matter what theirAugust. de Haeret. conversation was, nor how many sinnes they commit­ted. He doth often affirme in his booke, that it is not [...]. 54, Faith and repentance, but the Profession thereof, which isPag. 244, necessarie to the making of a member of the visible Church. Marke how blasphemously he speakes; in­timating, if men with their mouth speake some few good wordes, they may be taken lawfullv into the Communion of the Saints, and partake with the rest in the Sacraments and Prayer; All be it knowne to be notorious murderers, theeves, traitors, sorcerers, witches, whore­moungers, &c. and so resolved to live, and continue. It is very likely this M^r. Dayr. had a great Church, see­ing he made the doore unto it, broad and wide, justMat. 7, 13, like the way to hell.

I could here lay down many grosse absurdities, which might be truly concluded from his words, viz. that a Church cannot cast out some obstinate sinners, neither is she▪ and the world, to be distinguished, &c. but be­cause the vanitie, and evill of this speach, is enough all­ready shewed, I purposely passe them over.

We have seene one of M^r. Dayr. definitions; now Pag. 35, followes another. Let there be an assembly, joyned to­gether in prayer, hearing the word, and receaving the Sacra­ments, according to Christs institution, and it is a true vi­sible Church.

Answ. It is so indeed, and hence this argument a­gainst them may be framed: If in the Ecclesiastical As­semblies of England, there is neither prayer, preaching, nor sacraments administred, according to Christs institution, then [Page 184] are they all false Churches: But the first is true, therefore the second.

The proposition hath sufficient confirmation, from their Principles, before named; the assumption is cer­taine, and manifest, by the doctrine and description, which he here makes of a true visible church; and there lyeth against it no exception.

Pag. 36. In the next page he delivers a Paradox (viz.) that men outwardly may submitt to true worship, and yet be irre­ligious and prophane. Now this is either falsely or foo­lishly spoken. If he meane of visible prophanesse, and irreligion, then it is a contradiction, and indeed plaine Nonsence; for to say, that a person, may outwardlie sub­mitt to God, and yet outwardlie be prophane and un­godly. If he intended of secret and inward irreligion of the heart; In this sence it is true, but answereth nothing at all to the matter, for which he brings it.

Here also he layeth downe Mr. [...]insw. wordes, as he saith; unto which he makes no direct reply, but runnes to another matter, whereof he had now no cause at all to speake: He denyeth that either the Papists, or Ana­baptists doe professe true Religion, although they professe, some true and sound doctrine. What moved him thus to thinke, I know not, unlesse it were because these have many errours in their religion; Now if this reason will stand firme, and good against them, then it must needs follow, that the Church of England professeth not true religion, though she prof [...]sse some true and sound doctrins, in regard she maintaineth many lyes, and vile errours. Mr. Gilb [...]e, In the table after Sold▪ of Barw. a forward minister, reckoneth up, above se­ven [Page 185] score grosse points of poperie, remaining in their Church, and many others of them have don the like, as I have in this treatise manifested. And I think it would aske a better witt, and head, then ever Mr. Dayr. had, to proove, that there are halfe so many corruptions, in the religion professed by the Eng. Anabaptists.

From pag 41. to 51. there are certaine reasons (as he calls them) to prove the Church of Eng. and their Parish assemblies true visible churches. As for the first of them, I deny both the Proposition and Assumption; He saith: Whatsoever people or nation is within the dayly voice and call of God, &c. the same is a true visible Church. This is un­truelie affirmed, as I have proved before; and for his speaking of it againe, it sheweth the more his igno­rance in the way of God; For will any wise man take Lyons, Wolves, Foxes, &c. into his sheepsould? sow tares, or darnel, in his garden, plant thistles, or thornes, in his Or­chard? The Church is the Lords speepcfowld, his garden, orchard, &c. and therefore if Mr. Dayr. had been so wise as he should, he would not have spoken so corruptly, but have given rather counsell to keepe out vncleane persons, considering what the Prophet saith: Holynes be­commeth thy house o Iehovah, to length of dayes. Againe, we may perceive by his wordes, that he understood not the nature of a visible Church; For as to the constitution of it, there belongs a holie people, as the matter, so also a uniting and coupling of them together, which is the forme, whereof it consisteth: As the constitution of a common wealth, or of a cittie, is a gathering and knit­ting of people together in a civill Policie; so the Con­stitution [Page 186] Eph. 2, 12 of the common wealth of Israel, (as the Church is called) and of the cittie of God the new Ierusalem, is a [...]. Aristot 3, Polit. c. 1. gathering and uniting of people into a spiritual Poli­cie; The forme of which Policie is order, as the Philoso­sophers acknowledged, calling Policie an order of a cit­ty; which Order is requisite in every administration of1 Cor. 14, 40 the Church, as the Apostle teacheth; and cheifly in the collection thereof; And therefore next unto Faith in God, it is to be esteemed most necessarie, for all holie societies. This was one thing, for which Paul rejoycedCol. 2, 5. in the Church at Collosse, as for their steadfast Faith in Christ, so their Order also. But Mr. Dayr. will have his Church without Order▪ or Forme; and what is it then, but a meere, at [...]xie, or confuse Chaos, a state onlie fitt for the devills Goates to be in, which desire liberty, and notHeb 12, 13. for Christ sheepe, which are to make streight pathes to their feet.

He saith, there lyeth no exception against the As­sumption. And why so? because their Pastors and Tea­chers are true ministers. Me thinkes the man should have beene ashamed, to have begd so much at one time; But to let his folishnesse passe, we do deny them to be law­full Officer [...], and have brought their owne hands against them for it. Secondly, he writes here, against his brethren, yea (and I thinke) against his owne con­science: For the greatest number of their Bb. Preists & Deacons, are dumb dogs, ignorant asses, &c. such as eitherEze. 16 49 cannot, or through pride, sullnesse bread, and abundance of See before pag. 43. idlenesse (Sodomes sinnes) will not preach; and therefore it is untruely said, that the people generally of England are [Page 187] within the dayly voyce and call of God. 3. The later part of his reason, is wholie against himselfe; sor whereas his wordes import, that the people generally of England are impenitent sinners, and unbeleevers, it must follow necessarily, that they are alltogether uncapable of any Church estate, and so much we have formerly proved.Pag, 176▪ 177. Were it not a ridiculous thing, to set up a house with wood and stones, and afterward to take Axes, Sawes, Hammers, and other tooles, to cutt, saw, and fitt them for the building: yet such an unskilfull builder Mr. Dayr. sheweth himselfe in his whole booke. For hee will have idolaters, adulterers, theeves, conjurers, murderers, and any villain in the Land, to be placed in the Lords spirituall house, and afterward will have meanes used to prepare them for the same.

Not to contend about the proposition of his second ar­gument, howbeit it is verie faulty. I denie the assump. viz. that the people of England doe injoy, and outwardly submit themselves to the true worship of God: for the worship which they have, is affirmed of the Noncon­formistsSee pag. 78. &c. to be antichristian and unlawfull: but let us heare his reason.

If such as both in their life, and at theire death served God with the verie same worship we doe, have in that worship beene saved, then i [...] the worship wee now have, true divine worship. But the first is true, therefore the second.

If Mr. Bradshaw had found such a reason in Mr. Iohnsons writing, he would surely have called him idle head, crackt braind, foole &c. but I leave such terms to men of his intemperate spirit, and doe thus answer. [Page 188] 2. A Papist, Arminian, or Anabaptist may say as much and upon as good ground, and who dares denie but manie of their religion, have found mercie with the Lord, must it therefore follow that their worship is good? indeed Mr. Dayr, logick so concludeth it. 2, MenRom. 9, 33. may serve God with an outward worship, not agree­able to his word, and yet be saved: for who knoweth how infinitely good hee is to his poore creature. 3. It is apparent this man had a very ill case in hand, that could not tell how to maintaine it, but by revea­ling the secret and hid consell of the Lord: for I won­der how he came to know who in their worship have beene saved: if he should say in the judgement of cha­ritie he thinkes thus, then his argument must be of an another fashion, namely, that he thinkes their worship is true: for otherwise it will want shape and proportion. 4. It hath beene the constant practice of the godly, to proove their positions by the scriptures, but it is likely he saw that there was no helpe for him there, and therefore onely makes use of this reasonlesse reason.

His third argument is foolish and carnall; and both parts of it false. For first it is incident to the best and purest Churches upon earth to erre and to bee decei­ved, and therefore their sentences and approbations must be examined by Gods word. 2. If the reformed Churches doe justifie the English, therein they condemne greately their owne practice: for in theire constitution, ministery, worship, and governement they are as opposite1. Admo­nition. as light and darkenesse one to the other: and so much the Nonconformists confesse. 3. Seeing the Prophets [Page 189] Christ and his Apostles condemne their Church, their case is never a whit the better, though all men in the world speake well of it. 4. The strictest professors, do hold the Church of England as it is Nationall, Provin­ciall, and Diocessan, false: howbeit they thinke some particular congregations in the Land to bee true. 5. With such weapons as these doe the Papists fight: and where they can bring one, the others ten, to wit­nesse for them, and their Romish superstitions. I meaneBellarm. de notis Eccles. antiquity, universality and such like popular reasons, whereby they seeke to uphold their cursed Kingdome. Lastly, it is untruely affirmed, that all the Churches of God in the world doe acknowledge the people of England to be a true Church. For there are many which have both professed and prooved the contrary.

Now for his last argument, I deny also both parts of it: and affirme that neither the mother nor daughters are true Churches▪ the reason which he layeth downe is, as the rest, sillie, and most impertinent to proove the thing for which he brings it. The summe and effect of that which hee hath written in five or sixe pages is this, that their worship and religion is true, because in Q. Maries dayes, divers Martyrs professed the same, and died in it.

Answ. 1. Here the thing in question is brought for confirmation: the Martyrs allowed of their worship, be it so, what then, should hee not yet have prooved the same to be lawfull? Yes doubtlesse, if hee would have written either according to rule, reason, or religi­on. 2. If a Papist should suffer death under Heathen or [Page 190] Turkes, because he would not denie Christ [...]esus, wee think he may in some respect be judged a martyr, and yet the Romish worship which he professeth, remaine still false, and idolatrous. 3. I desire the Reader to marke how absurdly he speaketh: the thing which he under­takes to proove, is, that their assemblies are true, for this he alleageth the Martyrs, now to what purpose I can not tell in the world: unlesse he meant that there was such vertue and efficacy in their sufferings, as the whole Nation thereby was sanctified, and made Churches. Lastly, this reason is one and the same, with that which he brought to confirme the second Syllogisme, save that for the more authority of it, hee addeth the name of the M [...]rtyrs, the insufficiency whereof I have there shewed and thither doe referre the Reader.

In the conclusion he saith, Answer me this one argu­ment and so I end. If Mr. Hooper Mr. Bradford with others knowing the corruptions then in the worship and ministery, being the same also with ours now, notwithstanding this knowledge, and not separating, were saved: then men at this day notwithstanding their knowledge of the corruptions and not separating because of them, may likewise be saved. But the first is true: therefore the second.

Ans. His former reasons were not more false and foolish, than this is wicked and profane, for first, wherefore serves it, but in truth to teach men to cast off all care in seeking Gods glorie, by an even walking, and to doe so much of his will as is sufficient to bring them to heaven, and no more▪ thus he counselleth people to be lovers of themselves more than lovers of [Page 191] God: yea to love God for themselves, and to serve him for a reward onely; but let all persons, in all places take heede, that they follow not this mans ad­vice, for if they resolve to doe no more, but what they think will serve their turne to be saved, they will sure­ly misse of that, and for their self love suffer wrath and vengeance eternally. 2 Howsoever Iwill not judge another mans servant, yet it is more then he or anie mortall man that can infalliblie tell, whether Mr. Bradford, Mr. Hooper and others were absolutely saved, and therefore hee reasoneth still most childishly, to prove his matter by things secret, and known to God onely. 3 When Luther, Calvin, and others left the Church of Rome, might not anie popish priest have said as much to them. If Mr. W. Mr. C. with others knowing the corruptions then in worship &c. Now I perceive if Mr. Dayr. had been in their place, he would not have separated from that Synagogue of Satan, and to speake the verie truth, he could not do it lawfully upon his own groundes. 4. That these men knew some corruptions to be in their worship & ministrie, I grant it, but not in that kinde and degree, which the Nonconformists since have manifested, for if they had certainly known that these things were un­lawfull and antichristian, and their Church government taken wholly from the Pope: I beleeve they would not have joyned in spirituall communion therewith, & therfore Mr. Dair. shamfully abuseth the reader, to say the martyrs saw their corruptions, and they are the same which they have now: whereas he should have proved, [Page 192] that they saw them according to the nature of them, and as his fellow brethren have since seene them, & affirmed them to be, for unlesse this can be shewed, they differ herein asmuch from the martyrs, as if one sinned ignorantly, aud another against his knowledge and conscience. 5. The saintes are taught of God, not to be servants of men, but to live by their owne faith, &Phil. 3. to presse forward toward the mark. and therefore hee sheweth litle skill in the course of religion, to sette downe this, or that mans practise for a rule to walke by, unlesse he had professed himselfe to be a Familist or perfectist, and so would make the world beleeve, that none could erre which took such for example whom he prescribed to them. 6. I cannot tell for what end be propounded this argument, for imagin it should be granted him, that the Martyrs knew the corruptions of their Church, &c. and yet were saved: and so are many now in England, which understand the same: what would hee from hence conclude? I thinke there is no man on earth that knowes; if there be, they might doe well, at the next impression of his booke, to set it in the margin, for to cover what they can, the mans empty, naked, and absurd writing.

Mr. Dayr. having shewed his best skill, wit and lear­ning, to proove their parish assemblies, true Churches: in his second booke (according to his division) hee at­tempteth to confute the description which Mr. Barrow, and the Brownists (as he maliciously names Gods peo­ple) have laid downe of a true visible Church: and a­bout this point, hee writes more then an hundred and [Page 193] fifty pages, all the matter whereof (leaving out his Bat­talogies and impertinenr speeches) might well have beene written in sixe leaves of papier. But it seemes the man wanted no money, and therefore would make it up to his reader in Taile, what he could not doe in weight; forgetting in the meane time the proverbe, a little and good; and also what the learned use to say, The worth of a writing doth not consist in bulke and belly: but in the sinewes, veines, and arteries, which with good blood, and spirit, may be comprehended in a little body. But let us see how he confutes us.

First he layeth downe our definition of a true visible Church, which is, a company of people, called, and separa­tedApol. p. 44 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 [...]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, Fall of Bab. p. 50. Cart. hist. Christ. l. 2. page 359. Dudl. Fenner. Sacra Theolog. lib, 6▪ eap▪ 3. Pag, 90. Neces. disc. pag. 7, Mr Iacob. defin. Chur. pag, 2. Conformists, Mr Butt. agan. H. Col. p. 100. Sutcl. chal. pag. 6, 5. Mr. Atters. on Numb. 23, 9, pag 158▪ and 357. the Church of England, Articl. of Relig. pag. 13, Art 19. the learned generally,Pet. Mart. in in loc. commun. pag. 741. Vrsin. catech. explicat, pars 2, pag. 343. Alstedius Theolog. Polemic. pars 2, pag. 140, Piscat. volum. Thes. Theolog. pag. 356. and all the re­formed ChurchesHarmony of confes Section 10, Belg i [...]k, Articl. 28, and Fren. Art. 26. upon earth, as is to be seene in their books here named. Yea Mr. Brad. Vnreason of sepation pag. 107. although no [Page 194] 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 [Page 195] the first is true: therefore the second. Now if such Philoso­phie be to be laughed at, then truely much more is M^r. 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 lawful­lySee page 176. 177. 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 D^r. 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.

[Page 196] 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, [Page 197] 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 GodActs 2. 30. & 19. 9. Rom. 16. 7 & 20. 14. 15. 17. Io [...]. 17. 14. 10, Ez▪ k. 36. 38. Phil. 1. 5. Act. [...]. 41. 42. 47. & 11. 21. 24. & 17. 4. 34. Rom. 12. 5. 2. Cor. 9. 13. Psal. 110. 3. Esa. 14. 1. & 44. 5. & 6 [...]. 8. Zach. 4 6. & 8. 21. 22. 23. 2. Cor. 6. 14. 15 16. Iosh. 23. 7. 8. Psal. 94. 20. Mar. 18. 15. 17. 1. Cor. 5. chap. & 6. 9. 10. 1 [...]. Eph. 1, 1. 22. 23. & 2. 11. 12. 19. 20. 21, 22. 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. Mat. 28. 19. 20. Psal. 19. 7. [...]. Cor. 1. 21. Ier. 23. 29. 1. Pet. 23. 25. Iames [...]. 18. Iob. 33. 23. 24. Act. 16. 10. Rom. 10. 17. 2. Con­trarie to all example in the old and new Testament.1. Cor. 3. 9. Gen. 12. 1. Acts 2. 40. and 10. 44. Col▪ 1. 5. 27. Ephes. 1. 13. 1 Cor. 4. 15. 1. Thes. 1. 3. 5 9. 3. Wholy against the doctrine of his brethren and fel­low Preists, and the learned everie where. c 4. The [Page 198] c Atters. on Phil. 10 pag. 205. T. C. I. 1. p. 51. Clev. on Prov. 9. 3. pag. 11. Barn. Sep. schism. pag. 118. By field on Col. 1. 6. pag. 49. Scriptures which he names, are both untruly and unad­visedly applyed of him, for first touching that in Exod. 12. 38. Howsoever many Egyptians and other nations were mooved by Gods workes shewed in Egypt, to go out with the Israelites, notwithstanding that they should bee all taken into actuall communion with the Church, it is onely his dreame: and no such thing can be truely gathered from the place: but the contrary is most probable, as I could (if there were any use) give many reasons for it: see Numb. 11. 4. And the liked Willet. on Rom. 10. obs. 7. pag. 485. Elton on Col. 1. 7. pag. 41. Scharp. Cursus Theo. p. 6. Cent. Magdeb, I. 1. c. 4. pag. 171. Pisc. Aph. loc. 18. pag. 101. may be said unto the place in Est. [...]. 17. and this also fur­ther added how he knew (if any were received into the fellowship of the Saints) that the word of God, was not preached unto them by some meanes, in one measure or other, before their admission. As for the other texts, namely, Iohn 2. 23. and 4. 39. and 6. 26. His alleaging of them, plainely notes, that his knowledge was not much in these Scrip. Fort. Christ did not there cōstitute any visible Church. 2. The persons there spoken of, were most of them members by birth of a true Church. 3. Howsoever the things which hee mentioneth, as miracles, reports, &c. were great meanes to confirme the Gospel, and to draw people unto the hearing of the word, notwithstanding the word alone was the instru­ment (Gods blessing going with it) whereby the peo­ple were brought unto faith and repentance, Ioh. 4. 42: 4. But wherefore doth he instance these examples, see­ing they are extraordinary, and therefore if it should be granted, as hee ignorantly understands the places: yet it will not follow, that there is any other outward [Page 199] ordinary meanes to call men out of the world, beside the word: now of this ordinary meanes speakes the de­finition onely. 5. Observe how the exception which he makes here against us, serves nothing to helpe his case; for if all the persons which he names, were recei­ved into the visible Church, and say it was by some o­ther meanes, beside the word, that mooved their hearts to obey the Lord therein; yet how can he proove, that these were outwardly wicked, and irreligious, knowne to be Idolaters, drunkards, sorcerers, mockers, lyers, blas­phemers, &c. For unlesse he can manifest this, if all the rest were granted, yet will it not stead him a whit, to justifie the state of the English Church, which was ere­cted after popery (as hee could not deny) of such vile varlets and uncleane creatures. It is therefore worth the noting, what ill speede Mr. Dayr. hath still in all his testimonies, and witnesses: for after he hath puld them in at the window, or backdoore by the haire of the head, yet this is his crosse, either they stand up against him, or are quite dumb▪ and speake not a word, touching the point for which he brings them▪

We heard what the reasons are, why Mr. Dayrell disliked our definition. Now before we come to the last part of his booke, there is somthing to be said touch­ing the manner which he layes downe, of making of Page 63. 64. Churches by the sword, about this he begins with a tedious comparison of one that hath children and ser­vants which be papists, and by threats will have them wor­ship God aright, thereupon they frequent the Church assem­blies and seeme outwardly to be religious, and are to be ac­counted [Page 200] of the visible church, and yet these came not to be of the Church by the call of the word &c. now may the mas­ter and father doe this, and may not the magistrate? &c.

Ans. 1. Howsoever parents and masters, are to use all good means, that those which are under their govern­ment may be religious & holy, yet have they not anie more power to make them members of Gods Church (if they be not under the visible covenant) then they have power to give them saving grace, & sanctification. 2. Whereas he saith, these come not to be of the vi­sible Church, by the call of the word, that is untrue; For howsoever a person may come, to the place where a Church is; yet his comming simplie there, doth not immediately make him an actuall member of it, as he still ignorantly intimates; For those of his brethren, which were farre more judicious then himselfe, doeT. c. l. 1, Pag. 51. teach otherwise: when men doe profitt in hearing, then are they to be joyned to the Church. But it seemes if Hea­then & Turkes, would have but come to his service and preaching, he would have acknowledged them to be part of his flock, albeit they manifested no repētance at all; If he should say, no, then were he contrarie to his owne saying here. 3. This Similitude is against him­selfe; For first, the Magistrate did not commaund the Subjects, to goe unto Churches, formerly gathered, and there to be prepared by hearing. but forded them to be members; they beeing altogether and every way most unfitt. 2. The worship which they did, was not according to Gods word, but after the traditions and devises of men. 3. They neither outwardly seemed [Page 201] religious, nor renounced Poperie, nor professed true re­ligion, but in all this plainely shewed the contrarie, as we have before proved by their owne writings.

See Mr. Robinsōns Iustisica­cation of separation 205. Mr. Ains. Counterp. 224, &c. After this he makes a long narration, to justify this compulsion by the practise of the [...]ings of I [...]dah: now this point by others hath beene so fullie answered, as one would thinke, that Mr. Dayr: should never have had the forehead once, to have named it, except he had been more able to refute their arguments. For answere to it: I deny that there is any true proportion between this Example; and the thing unto which they doe apply it. 1. The Iewish Church was nationall, but such are none now under the Gospell▪ neither Provinciall, nor Dioce­san, as the Nonconformists doe say and prove. 2. How­soever Iud..h fell fearfully into sinne, yet by vertue of the Lords covenant with her forefathers, faithfully on his part, remembred and kept, remained still the true Church of God, and was not (as Israel) quite broken-off, and therfore the Magistrate compelled not the people, to be members, but to perform the duties thereof, they beeing members truly before. Indeed if either Heze­chiah, Iosiah, Asa, or Nehemiah, had forced the Fdomites, Aegyptians, Babylonians, &c. into the holy Temple, and there to have sacrificed to the Lord, it had been some­thing like unto their practise; For the English nation, cō ­sisting of many sheires, citties, townes, and villages, wasRom. 11, 16, 21, never within the Lords covenant, & holy in the roote▪ as Iudah was; Howbeit, it may be, many hundred yeares past, there were some true churches planted in the Land, by the preaching of the Gospell, and obedience [Page 202] of faith. 3. The ministerie, worship, and church govern­ment, unto which Iudah submitted, was the Lords, and the contrarie abolished by her good Governours, as the reader may see by these scriptures.2 King 18, 3. 4, 5, 6 2 Chro. 29 2. 3, 5 19, 20, 21, &c. and 30, 1, 2, &c. & 31, 1, &c. 2 King 22, 12, and 23, 1, 2, 4, 5, 6, 7, 8, 24, 25. 2 chro. 34 2, 3, 4, 5, 9▪ 33. But neither in the beginning of King Edwards, or Q. Elizabeths raigne, was there such a course taken, but the selfe same false ministerie, worship, and church government, left to stand, which the Romish beast, had before devised, and is at this day used in his cursed Kingdome, onely some few faults put out: and this themselves, when they write a­gainst the Hierarchie, doe avouch boldly. 4. If we consider the Preists and people of the Iewes, it will appeare evidently, that there is no agreemēt or liknesse in the cōparison: For these separated themselvs frō the filthines of the heathen of the land, Ezra 6, 21, [...] and 8, 1, 2, 3, 4. confessed their sinns, humbled their soules by fasting and prayer before the Lord, chap. 9. 1, 2, sanctifyed themselves, 2 chro. 29, 5, 12, 21 2 chro. 14, 2, 3, 4, 2 chro. 29, 18, 19, prepared their whole heart to seeke God, 2 Chro. 15 8, 9, 12, made a covenant with him, frejoyced at the oath, 2 chro. 15, 13, kept the passo­ver with joy: 2 chro. 29, 25, 27, But the English at first in every par­ticular were much unlike these people, as appeares by the great rebellions, which they made in many places, because they thought that their idolatrous service should be put downe. Yea so unwilling were they to leave their idolatrie, as the Magistrate was saine to informe them by a proclamation how they did mistake his reformation.

It seemes to you (saith he, speaking of their Mattens and Evening song) that you have a new Service, now in­deed it is no other but the olde, the selfesame words in Eng­lish, which were in Latin,This serves to proove what the Noncon­formists have be­fore said, touching their wor­ship in chap. 2, Sect. 2, and 4. Acts and Monum. 2, Volum. pag. 1497. & 1498. edition 5. saving a few things taken out, [Page 203] so fond, that it had been a shame to have heard them in Eng­lish &c. If therefore the Service in the Church was good in Latin, it remaineth good in English, for nothing is altered, but to speake with knowledge, that which was ignorantly be­fore uttered.

To be short, I would have them once to tell us, where they have learned to inforce and constraine men to be members of their Churches; I thinke they will not finde a president for it in the world, unlesse they take it from Mahomets doctrine: Alcoran­cap. 19. and 19. who taught that men should be compelled to the faith by warre and sword. For all refor­med Churches practice otherwise. There are no swine and dogs driven in among the Godly, but whosoever joynes; comes freely and voluntarily to them; some­times Mr. Dayr. and his brethren, are all for these Chur­ches, but when they see that their owne standing must needes be naught and foule, if the others be justifyed, then they will call back their words againe, and plead corruptly for themselves.

Mr. Dayr. hath one string yet left to his bow, the which if it should be broken too, then all the shooting would be mard. Be it granted (saith he) that all our parish assem­bliespage 81. were at first no true Churches, &c. yet notwithstanding now they may be, and indeed are true, seeing that ever since, above fifty yeares, we have beene partakers of the true word and Sacraments, and many of us effectually called thereby: and to drive this nayle into the readers head, he layes downe a similitude thus. There are many men in a house, but gotten into it, not through the doore whereby is the ordi­nary passage into it, but by some back doore, or through the [Page 204] window, or haply at some breach violently made into the same house, were it not extreame folly, or rather madnesse, because of this manner of entrance, to deny the inbeing of the afore­said men in the house.

Answ. A man fallen into the water, will rather catch at a mote, thē willingly sinke: it is just so with this Mr. Dayr. being loth to fall under the controversie, which inconsiderately he took up; he talks of this thing and that: the which if they should be judiciously weighed, would be all foū [...] as l [...]ight as vanity. To reply breifly, for it is not worth a long answer. First, if their Churches were false in the Constitution, then are they so still, because they stand in the very same state, and have not repented of the evill thereof, neither since have entered into any visible covenant with God, by publick, and voluntarie profession of faith. If two persons should make an adulterous covenant, who would deeme them, to be Lawfully man and wife, so long as they stood by vertue of that false agreement, which they made at first toge­ther?

2. Their having of the word and Sacraments, proves no more their Churches to be true, then doth a true mans purse, in the hand of a theife, prove him to be an2 chro. 36, 18 honest man. As the Lords Vessels were of old in tempo­rall Babilon, so are there sundry of his Ordinances now in spirituall Babi [...]n; and therefore the Papists can say the like, and all other Hereticks; if any should reply, but these have the word preached, in an vnlawfull ministery, and the Sacraments vnrightly administred: I answere, [Page 205] the same may be said of the English assemblies, as the Nonconform. have soundly proved.

3. What their obedience is, the reader may partly guesse by comparing their profession and practise toge­ther: The former is shewed in this treatise, and whatIer. 3, 2. the later is, all may see it at home, by their doings in England. As the Prophet said of Isra [...]l, let them lift up their eyes to the high places, and behold where they have not plaid the harlot. I could give many instances to shew what small cause they have to boast of their order and manner of walking. For first, they are not a people separated and called from the world; a dutie much urged in the scriptures,Esa. 52▪ 11, Rev. 18 4, Psa. 45, 10, 11 and practised allwayes by the saints.1 King. 18, 3. 4, Act 2, 40, 41, Ezr. 6, 21, Lev. 26, 20 2. They are not free, but stand most slavishly under strange Lords, expresly against Gods commaundement.Lev [...]. 25 42, 1 Co [...]. 7, 23, Gal. 5, 1. 3. They worship the Lord not in the sincere order of the Gospell, but after an Idola­trous and Popish manner, which is a fearfull and crying iniquity.Ioh. 4, 23 Rev. 14, 9 2 Chro. 11 15, Lev. 10 1, 2. 4. Add hereunto the knowledge, which many of them have, that these things are evill. It is the saying of King Iames, that the Puritans are the founders Meditatiō upon the Lords prayer, p. 15. and fathers▪ of the Brownists, the later (saith he) only bold [...]y putting in practise, what the former doc teach, but dare not p [...]rforme. For what end he wrote this, I let it passe, but the words in part are true: Our separation from the Church of England, is by their grounds certainly good and lawfull, and therefore they say, and doe not. See Mat▪ 2 [...], 3, Now what the reason of it is, I know not; unlesse to enjoy libertie, pleasure, profi [...]t, freinds, credit, and such wordly respects.

[Page 206] I doe omitt the fearefull apostasies, which sundry of them have made, from that obedience, unto which they were come, some for wives, others for riches, and many to avoyd persecution for the crosse of Christ. Besides, whome doe they take for greater enemies, then the Separatists? And why? because (as the King said) these boldly put in practise, what they doe teach, but dare not performe. And for this verie thinge, many of us have receaved most greevous injuries both from their tongues and hands, but the Lord forgive them for it.

4. Be it granted, that som of them are effectually called; what then. doe these make all the rest holie? not in the least: for as a handfull or bundle of corne, shuffled into a feild of weeds, though in it selfe, it may retaine the same nature, yet cannot make the feild a corne­feild, so neither can a few good Christians, sanctifie the whole lump of the idolatrous & vile multitude in the Land, and make them to be the true Churches and people of God.

5. Touching his comparison, it is a begging foolish­ly of the question; for first, let them prove themselves, to be in the house, and then they shall heare what we we will say of the window and backdoore.

From Pag. 212. to 237. he attempteth to prove, that men may Lawfully joyne in divine worship with the wicked. Touching this thinge, although it concernes not much our matter in hand, yet I will write a few wordes, in answere to his long talke in this Chapter.

[Page 207] First he sayth, that the Apostles had religious commu­nion with infidels. But this is a false doctrine, for a man may preach the word and yet not have spirituall com­munion with all which are present and heare the same, and this must necessarisy be so, because otherwise it would follow, that every one when he teacheth, com­municates with the devill, for in likelihood he is con­stantly there with the rest: indeed M^r. Dayrels words import no lesse, but I hope he hath not left any behind him, of so corrupt and vile a judgement.

2. He sets downe a manifest untruth: for we doe not affirme that there can be no religious communion▪ but with Members of a visible Church. our profession and practice daily is otherwise; yet so, that they be such persons, howbeit not in a Church state, yet to be judged to bee in the faith by their gracious and holy walking.

3. Whereas he affirmes, that we separate from them, because wicked and prophane people are suffered to come unto their worship: this also is untrue, for we leave them rather, because the worship it selse is wicked and prophane, as we have from their owne writings al­ready shewed.

4. In page 220. he speakes enough to justifie our practice. for thus he writes. We may not have religious communion, or partake in divine worship, with Idolaters, in their false and idolatrous worship, Heathen or Antichristian, but must separate and come out from among them. And a little after he gives a reason. Idolaters and false worship­pers, in their worship, doe not worship God, but indeed the [Page 208] devill. not Christ, but Belial, &c. If this be true, in what a fearefull case then, are the people of the Land? who serve Christ by that idoll booke, considering the same is affirmed by the precisest of them, to be an idolatrous and false worship: yea and I am perswaded that this Mr. Dayr. would have said as much too, if he had written of it, against the Prelates.

5. By his owne confession, they are all levened, through the iniquity one of another. For thus he saith,Page 230. The open sinne of a man, and impunity thereof, defileth them that have authority and power, to punish the delinquent, and doe it not, that is, maketh them also guilty of sinne, or to par­take in that sinne. Now compare with this, their posi­tions in page 134, &c. where it is acknowledged, that the authority and power to punish the delinquent, be­longs wholly to the whole Church, and not to the Bh. Chancellours, Officials: Seeing therefore most horrible sinnes are openly committed among them, and no meanes of reformation is used by those which are there­to onely called: It must needs follow, if Mr. Dayr. and his brethren speak the truth, that all their parishes are defiled, and they are guilty of each others sinnes, and doe constantly partake in the knowne transgressions one of another.

6. Whereas he would have us to proove that the place in Hag. 2. 13. 14. doth signifie spirituall pollution and that the Apostle in 1. Cor. 5. 6. by a little leven, &c. mea­neth that the whole assembly may become guilty and defiled by open sinne.

I answer, These Scriptures are not onely by us thus [Page 209] interpreted: but also by D. Ames and other learnedDe consci. lib. 4. pag. 212. 213. Pare. in 1. Cor. 5. Hemin. in Eph. 5. 16, 17. Eras. pa­raph. in 1 Cor. 56. Beza ann. in 1 Cor. 56. men: and therefore herein, he hath them as much as us against him. The like might be said of other Scrip­tures which he accuseth us of perverting; if it were needfull, I could shew how expositors do apply them as we do, and so do the Nonconformists in all their wri­tings against the Church of England, notwithstan­ding this man casteth out of his mouth stoods of re­proaches after us. But this will appeare to be no new thing, if we take a view of their writings, which have stood for error and falshood; for when the truth hath brought for her defence, the evident Scriptures, PapistsGreg. Martin. Campian. Kellison, &c. have beene wont to carpe at the allegations, and in­terpretations of them, and challenge their adversaries for corrupting them; the formall Protestants Whitg. defence of answer to Admonit. in the gen. Tab. s. in Eng­land have done the like against the Reformists, and they now use the like colour against us: but how truely, let him judge, whose heart desires to know the truth in sinceritie. Onely I would have it observed, how prettily he prooves the Separatists to pervert the Scrip­tures, to wit, because he understandeth them otherwise then they doe.

Concerning other passages in his booke, I judge them not worth an answer. If there be any, I am wil­ling that he should take them for his advantage, which undertakes to make a reply unto the things which I have here written.