_* — BR 45 .H3 7 v . 1 Canne, John, d. 1667? A necessity of separation from the Ch urch of England THE HANSERD KNOLLYS SOCIETY, PUBLICATION OF THE WORKS OF EARLY ENGLISH AND OTHER BAPTIST WRITERS. SUBSCRIPTION 10S. 6d. ; PAYMENT IN ADVANCE. Subscribers are respectfully reminded that the fourth Subscrip- tion is now due. The first volume for the third Subscription is ready for delivery on application at the Depository. New Subscribers can at present obtain complete sets of the Society's publications on the original terms ; but as the number of copies remaining is very small, an early application must be made. The present issues are as follows : — First Subscription. TRACTS ON LIBERTY OF CONSCIENCE AND PERSECU- TION, 1615 — 1661 ; with an Historical Introduction by Edward Bean Underhill. THE BROADMEAD RECORDS, 1640—1688, with Introduc- tion. Second Subscription. * BUNYAN'S PILGRIM'S PROGRESS, from the original text of the first edition, 1678 — 1688 ; with Collations and Introduction by George Offor, Esq. ROGER WILLIAMS'S BLOUDY TENENT OF PERSECU- TION DISCUSSED, 1644 ; with an Introduction by Edward Bean Under- hill. Third Subscription. JOHN CANNE ON NECESSITIE OF SEPARATION from the CHURCH OF ENGLAND, &c. 1644; with Introduction by the Rev. Charles Stovel. THE DUTCH MARTYROLOGY ; OR, BLOODY MIRROR OF MARTYRS of the BAPTIZED CHURCHES, translated from the Dutch. Edited by Edward Bean Underhill. In the press. Preparing for the Press. DANVERS' TREATISE OF BAPTISM. Edited by the Rev. William Henry Black. DU VEIL'S EXPOSITION OF THE ACTS OF THE APOS- TLES. Edited by the Rev. F. A. Cox, D.D., LL.D. Subscriptions are received and any information given by the Officers of the Society : Charles Jones, Esq., Treasurer, Denmark Hill ; E. B. Under- hill, Esq., Honorary Secretary, Nailsworth, Gloucestershire ; Mr. Offor, Jun., Secretary, 33, Moorgate Street. OK AT THE DEPOSITORY, BENJAMIN L. GREEN'S, 62, PATERNOSTER ROW. NECESSITY OF SEPARATION FROM THE CHURCH OF ENGLAND. NECESSITY OF SEPARATION FROM THE CHURCH OF ENGLAND PROVED BY THE NONCONFORMISTS' PRINCIPLES. BY JOHN CANNE, PASTOR OF THE ANCIENT ENGLISH CHURCH IN AMSTERDAM. EDITED FOR Cfce $?an$erb Sutollps; &otitty, REV. CHARLES STOVEL. LONDON: PRINTED FOR THE SOCIETY, BY J. HADDON, CASTLE STREET, FINSBURY. 1849. ADVERTISEMENT. In preparing this work for press, every thing supplied by the Editor has been placed in brackets. These have also been used where numeral adverbs are inserted instead of figures, as well as where they have been supplied to complete the arrangement. Every reference to pages, both in the margin and in the notes, reads with the original pagination, which is bracketed in the margin. The conjecture on p. xxiv. of the Introductory Notice, that Canne was in Hull in or before 1657, has been proved by a copy of his "Truth with Time," dated "from Hull, 1656," which is now in the Editor's library. The library signatures, and list of works referred to in preparing this edition of Canne's work on Separation, are given at pp. cxii. and cxiii. of the Introductory Notice. CONTENTS. Page Historical Introductory Notice, by the Editor . . v Explanation of Library Signatures .... cxii List of Authors consulted . cxiii Original Title page ....... cxvii John Canne's Address to the Reader .... cxix Manuduction to the following Treatise .... cxxvii Abstract of Canne's Argument, and Table of Contents, by the Editor cxxix The Necessity of a Separation, in Five Chapters ........ 1 Appendix 295 Canne's Table of the principal things contained in this Treatise ........ 313 Editor's Indexes . . . . . • • .317 INTRODUCTORY NOTICE. SECTION I. THE AUTHOR HIS PRINCIPLES AND WRITINGS. The " Necessity of Separation," &c. was printed and pub- lished in Amsterdam; and, in 1634, when it issued from the press, it could have appeared in England only in the character of a prohibited volume. The author was then spending his first banishment of "seventeen years" for the truth's sake in that city, and calls himself " Pastor of the Ancient English Church in Amsterdam" His character, through a long life, as far as it can now be ascertained, commanded respect even from his adversaries ; and his work, reprinted in this volume, deserves a most careful study on two accounts — first, because the separation it urges is as needful and obligatory now as it was at any former period ; and, secondly, because the ar- guments by which that separation is here enforced, disclose the nature of those exertions, pleadings, and sufferings, to which the reader is indebted for the privileges he enjoys. Every hour which is now peacefully employed in studying the arguments of this work, has, in no superficial sense, been redeemed from bitter persecution, by the sufferings, the per- severance, and the unimpeachable integrity of its author. Such absolute subjection, as is here presented, to any rule of Christian fellowship will, at the present time, to many readers, appear extravagant ; but these brethren will learn, VI INTRODUCTORY NOTICE. and they are bound to consider, that the necessity for sepa- ration which Canne pleaded, was, in his view, "proved by the Nonconformist principles." The Nonconformists laid down and attested the facts ; our author drew the inference : and, when from the premises so obtained, he had shown the conclusion to be incontestably clear and just, he sets forth the additional fact, that this conclusion for separating from the Church of England, formed, in their own case, the only expedient authorized by the instructions of holy scripture, and the only one which offered a rational hope of deliverance from their manifold and afflictive grievances. The motive which influenced the mind of Canne, and those who united with him in his holy conflict, is well enough ex- pressed in his own motto : "If ye know these things, happy are ye if ye do them." It pleased the Lord to teach these men that a truth neglected is a truth lost ; and, that the loss of truth by neglect, whatever the present inducement, must ever before God be attended with inexcusable guiltiness. Nothing can be more binding on mankind than a careful observance of what are known to be divine instructions. Infinite Wisdom has condescended to superinduce upon physical and vital ex- istence the system of revelation, that thereby, whatever is rational and moral upon earth may, by the instructions so received, combine its movements with those of Deity, and bring its personal and relative felicities and interests within the government and protection of God. The truth, which was designed to accomplish this result, demands obedience before that result can be obtained. He never can be wise, or good, or happy, or within the circle of divine and cove- nanted fellowship and protection, who knows an intimation of Eternal Wisdom and will not follow it. On this fearful fact, that they held and taught a great mass of truth to which they did not adhere in practice, Canne founded his fraternal but cogent appeals to the Nonconform- ists of his time, and his fearless demonstration of that fact from their own publications, provoked much of that acrimony with which the man himself, as well as his writings, has been INTRODUCTORY NOTICE. Vll treated. His various and extensive learning rendered him, in his opposition to their compromise, an adversary to be dreaded. His works were read, and they became powerfully influential over unprejudiced minds. His arguments, drawn from their own writings, the Nonconformists were unable to refute. The only way for escape open to those who were unwilling to submit under his appeal to their consciences, remained in that expedient which labours, by abusing the author of reasonings which could not be answered, and by misrepresenting his writings, to prevent, as far as possible, their being read. Hence, in the answers to his books, and in the pamphlets of his day, every kind of opprobrious mis- statements so abounds, and his return to his object is so constant and so daring, that he seems to have communed with the oracle that said to Jeremiah, " Thou, therefore, gird up " thy loins, and arise, and speak unto them all that I command " thee : be not dismayed at their faces, lest I confound thee " before them ; for behold, I have made thee this day a de- " fenced city, and an iron pillar, and brazen walls against the " whole land." Jer. i. 17, 18. Some feelings evinced by Nonconformists and the hioh Church party may, possibly, be found in the position which Canne formerly occupied in the Church of England. He was educated, though we cannot learn where, and had been a minister, in the Established Church. 1 His charge in Amsterdam is designated, " The ancient English Church in Amsterdam." This could scarcely be the title of any Brown- ist congregation, said to be formed there in 1600, when Johnson became its pastor, and Ainsworth its teacher. John Canne became its pastor after 1622, when this community 2 could not have been justly called " The ancient English Church," it being only twenty-two years of age. It had the same designation in 1617, when the new constitution was only seventeen years of age. In fact, the great centres of com- 1 Ivimey, vol. ii. p. 525, note. Crosby, vol. iii. p. 38. 2 Neal, vol. i. p. 420. Steven's History of the Scottish Church in Rotterdam, p. 270. B 2 Vlll INTRODUCTORY NOTICE. merce were, through the influence of our merchants, occupied by churches in which they worshipped when abroad, and in which, through their liberality, the advocates of truth, when troubled by commissions at home, obtained a refuge from persecution, in which they conformed to scripture without formally withdrawing from the hierarchy. Thus Tyndale was protected at Antwerp, Dr. Ames at the Hague, Robert Parker, Mr. Potts, and others, at Amsterdam, and Forbes at Rotterdam. Of those here named, Parker and Ames were persons to whose concessions Canne appeals in his Necessity for Separation. They did not separate therefore, and Canne, at first, does not appear to have been separated. The ancient English Church at Amsterdam was, in fact, part of the Church of England ; and Canne's station in it, and at home, would give him the deepest interest and the fullest insight into her proceedings and those of her reformers. When he produced his ultimate proposition, therefore, it was with an advantage, in knowledge and practical experience, which Ames and Parker, his fellow refugees, were unable to despise. The position of Ames, Parker, Bradshaw, and others, was exceedingly critical ; and this might give a greater earnest- ness, if not acrimony, to the treatment of Canne. It was without any intention to forsake the Church that they took part with Puritans, and pleaded for reformation. The Nonconformists designed to urge only what they hoped to obtain ; — and, to chastise, with severity, one of their own number who wished to force them on to absolute separation, had, as they thought, an air of candour in it ; it gave them still the character of friends and defenders of that hierarchy to whose obnoxious decrees they refused subjection. By this they seemed to defend and conciliate their high Church oppo- nents. Canne, therefore, was the sacrificial victim, and he must be offered up by them, as a whole burnt offering, at the shrine of those "gods" whom they wished to propitiate. However fervent and decided Canne may appear, in his reasoning, a skilful discretion is exercised, both in choosing his position and in conducting his argument, which must have INTRODUCTORY NOTICE. IX been additionally vexatious to all who were labouring to secure his defeat. Resting his argument for the separation he urged on their own principles, as stated by the Noncon- formists in their own writings, he crushed them with what they themselves had advanced in print, and gave them no choice except that of proving their own statements, and thus supporting his conclusion, or that of relinquishing all claim to respect by falsifying their own affirmations. The latter of these alternatives also was not left in their power; for he says, " We believe their principles to be true, and if there be no Nonconformist that will defend them, ice will;" and every opponent of John Canne knew that he w T ould not defend any principles of the Nonconformists by halves, nor fail to derive from them their legitimate result. Truths in his hand were like lance-blades in a cupping instrument, they entered the whole length of their steel. Dr. Burgess and others had maintained, against the Non- conformists, that the principles they laid down against the Church of England lead to separation ; and, therefore, if they were true to their own grounds, they should not communicate in the church assemblies of England : this by Dr. Ames was utterly denied. Canne says, " Now which of these two " doctors in this thing have the truth, I hope it shall evidently " be declared in this treatise following." This hope was not vain. His treatise on the " Necessity for Separation," does show that Dr. Burgess is right in affirming this to be the legitimate result of the principles laid down by Dr. Ames and his brethren; but in proving, against Dr. Ames, that Burgess is right, Canne explodes, from its very foundation, the whole theory of that establishment to which they both adhered. It is only a natural consequence that such a man, in such an argument, should bring down upon himself all the force that could be used by both the parties, until they were con- vinced and brought on his side. This, too, was the fact. In more cases than one their warlike operations against each other were suspended, that this advocate for truth, who X INTRODUCTORY NOTICE. obtruded on their contest, might be spurned from their honourable contention. To beat each other for the Church inheritance was a luxury they would keep to themselves ; to be beaten by a separatist, and lose the object of their whole contention, was not included in their design. The thought of such a consequence was to be abhorred. Canne therefore was assailed by both parties with vituperation, the coarseness and injustice of which would scarcely be credited by any who do not study the literature of those times. Both the parties have thus declared that their cause was bad, by proving that this one advocate for truthful consistency was incompatible with the safety of either. It must also be considered, that Canne was not alone in this conflict. The chief combatants of the former age had entered their final inheritance. Hooker died October 26, 1600. Elizabeth followed him, March 24th, 1602-3. John Cartwright terminated his sufferings and labour, December 27th, 1603. The Hampton Court Conference met January 12th, 1603-4; and Whitgift could persecute no more after February 29, 1603-4. So soon had all these great anta- gonists passed from judging each other to be judged of God. Their deaths unquestionably changed the field, and the cause of reformation suffered from Cartwright's decease, but his works remained, and were most extensively studied. Roger Williams, also, though dwelling now in lands beyond the sea, was yet exerting no ordinary influence over religious society in England. Milton was born in 1608, and in 1640 had reached the prime of his life. Hampden was upon the earth then. Cromwell, Vane, and their companions were extant; and John Canne had not only entered on the steadfast labour of his life, and felt the pressure of persecution, in 1640-1, when the Long Parliament began its sittings, he had already sustained the steeling influence of " seventeen years " spent in banishment. When introduced to us in the Broad- mead Records, at Easter, after 1640, that is, April the 25th, 1641, he appears to have been received as a man who was well known, and eminently respected. His conduct in the INTRODUCTORY NOTICE. XI formation of that church, and the labours which followed, reveal the actings of a mind familiarized with danger, chastened to discretion, but deeply moved in favour of a cause he must have loved. When he could gain access to the public place of worship he used it ; and when driven out because he was " a baptist " — " a baptized man " — he retired to the Green, — meeting the opponents by reasonings not to be refuted, and, everywhere, speaking with fervour and effect to an awakened empire. Many things concur to show the timely character of Canne's exertions, and the readiness with which multitudes responded to his reasonings. From the publication of Tyndale's trans- lation of the New Testament in 1525, to this period, 1640-1, through the reigns of Henry VIII., Edward, Mary, Eliza- beth, James I., and Charles I., under all the political changes that took place, in dominant parties, and those who laboured for the ascendency, the reading of holy scripture had con- tinually extended among the people, and constantly exerted an increasing influence on the public mind. Multitudes were convinced that the English Established Church was not conformed to divine law; and, therefore, not sustained by divine authority. Church government became the national study, and, in its investigation, some made more and others a less advance towards completeness of view and repose of judgment. Without separating from the Establishment, in many places, individuals had met for worship in the churches, or in private houses, as they were able. The case of Bristol forms merely a recorded illustration of what was taking place in many other centres of population. Men were every where inquiring for the truth. When Canne visited Bristol, met Mrs. Hazard and her friends, and showed to them the duty not only of separating from a corrupted church, but also of organizing one conformable to divine law, they were pre- pared to act upon his instructions. Hence the formation of the Broadmead church. In like manner people were pre- pared in other places to follow the truth, when once the last element of conviction shone over the path of their duty. In Xll INTRODUCTORY NOTICE. 1655, fourteen years after Canne had visited Bristol, and formed the first church there, twenty-three places in Somer- set, Wilts, Dorset, and Devon, had similar congregations adhering to the truth, and signing a common confession of faith. 3 In that year Henry Jessey, " who was invited by " the saints in Bristol to assist them in regulating their con- " gregations, visited also in this journey the congregations at " Wells, Cirencester, Somerton, Chard, Taunton, Honiton, " Exeter, Dartmouth, Plymouth, Lyme, Weymouth, and " Dorchester." These results show that the public mind was prepared for the event; and not only was this preparation visible in the middle and lower orders, and in distant parts of the empire : the following example, which occurred in London in 1640-1, proves that the same process was advancing in the metropolis, and amongst the highest orders of society. The opponents of Canne therefore felt that not only the character of the man, but also the state of society at the time, made it inevitable that either he must be deprived of his moral power, or his sentiments would come to be received. The probability is that Canne remained in the west of England some considerable time. " On a Lord's day follow- ing " the formation of the Broadmead church, he preached at Westerleigh, about seven miles from this city, upon the Green, the church being closed against him because he was a baptist, and there he disputed with Mr. Fowler, proving the necessity for separation from the hierarchy. This was after the Easter which followed the transactions in 1640, which preceded his coming to Bristol ; that is to say, after April the 25th, 1641. We have no further intimation of his labours that can be taken as authority ; but on January the 18th, 1640-1, which from the Journal of the House of Lords would seem to be mistaken for the 10th, a meeting was holden in Southwark, which is thus recorded. The following entries, copied from the Lords' Journal, not only determine the date, but show also that this meeting was not the only one of this kind holden at that time. 3 Ivimey, vol. ii. p. .522. INTRODUCTORY NOTICE. Xlll "Die Sabbati videlicit 16° die Januarii, 1640-1. The Lord Privy Seal, by command from his Majesty, J ' J t . i j "Anabaptists presented to the House a paper, which was lately de- recon mended to r x the justiceofthe livered to his Majesty, which he commended to the House by his justice of the House to consider of. The contents of the paper was read in hcec verba : Decima Tertia Die Januarii, 1640-1, Edm. Chillendon, i Nic. Tyne, 'John Webb, ' Richard Sturges, i Thomas Gunn, 'Jo. Ellis, with at least sixty people more. They were all taken on Sunday last, in the Afternoon, in the time of Divine Service, by the constables and Churchwardens of Sn*. Saviour's, in the house of Richard Sturges ; where they said they met to teach and edify one another in Christ. ' 1. They being brought before Sir John Lenthall, he demanded ' why they would not go and resort to their own Parish 1 Church, according to the law of 35° Eliz. They an- ' swered, That the law of 35° Eliz. was not a true law, for that it * was made by the Bishops, and that they would not obey it. ' 2. That they would not go to their Parish Churches : That ' those Churches were not true Churches : and that there was no ' true Church but where the faithful met. '3. That the King could not make a perfect law, for that he 1 was not a perfect man. ' 4. That they ought not to obey him but in civil things. * 5. That some of them threatened the Churchwardens and ' Constables, that they had not yet answered for this day's work. ' John Lenthall, Tho. Butler, Churchwardens. Tho. Temple, John Luntley.' Hereupon it was ordered, that Sir John Lenthall order to keep p i • them in safe do take care that the aforesaid persons be forthcoming, custody. and appear before this House on Monday morning next ; and likewise, that he cause the Constable, the Churchwardens, and whosoever else can testify anything in this business, to attend the same time here. x iv INTRODUCTORY NOTICE. order about Upon this occasion, the House thought fit, and Common Prayer 0RDERED That this order following should be read and service in ' ° the church. publickly in all the Parish Churches of London and JVestm., the Borough of Southward and the Liberties and Sub- urbs of them. 1 That the Divine Service be performed as it is appointed by the ' Acts of Parliament of this Realm ; and that all such as shall ' disturb that wholesome Order, shall be severely punished, accord- ' ing to law ; and that the Parsons, Vicars, and Curates, in several 1 Parishes, shall forbear to introduce any Rites or Ceremonies that * may give offence, otherwise than those which are established by 1 the laws of the land." " Die Lunae videlicit 18° die Januarii. _ , The Lord Privy Seal, Earls, Marshals, and Lord Tnanks given "*- ^ J ' ' ' by the King Chamberlain, gave the House thanks from His Majesty, about the secta- ' ° . ries. f or the course they had taken concerning the sectaries. And Edmund Chillendon, Nic. Tyne, John Webb, Richard Sturges, Tho. Gunn, Jo. Ellis, being brought by order of this House, were called severally in, all of them denying the material things which they were charged with. Hereupon, Sir Jo. Lenthall, Tho. Temple, Tho. Fuller, and John Luntley, were sworn : and upon their oath, did justify that what was contained and subscribed by them, in the paper delivered, was true. Thereupon the House did Order, That the said Sectaries should receive, for this time, an Admonition from this House, that they shall hereafter repair to their several Parish Churches, to hear Divine Service, and to give obedience thereunto, according to the Acts of Parliament of this realm ; to that purpose the Order was read unto them, made by this House, the 16th of January, 1640-1 ; and to be told that, if hereafter they do not observe these Commands, they shall be severely punished, according to the law." " Die Martis videlicit 19° die Januarii. Petition of the After this was read, the Petition of divers of the NewPrisonsf Prisoners in the New Prison : showing, That they were on a Sunday assembled together in a peaceable manner, in prayer, and were violently assailed by divers deboist and rude per- sons ; who, by the command of Justice Gibbs, in Whitechapple, INTRODUCTORY NOTICE. XV furiously beat and broke in pieces the door upon them, contrary to the Laws and Statutes of this land, not showing them any warrant for so doing, though the Petitioners did demand it of them ; and, with Swords, Halberts, and Clubs, violently entered the House, encouraging thereby many scores of persons to beat down the Windows with Stones, to the wounding of a Young Child, to the Effusion of much blood, etc. Also one Reynolds, threatened one of the Petitioners to cut his throat, etc. Further the Prisoners set forth, That hereupon they are imprisoned, and indicted, and proceeded against, contrary to Law and Justice, as they conceive ; for redress whereof, they desire that the Equity of their cause may be examined, and receive a speedy Deliverance and Repair from their wrongful and vexatious Troubles, etc. Hereupon it was ordered, That the said M r . Justice Gibbs, and the Prisoners mentioned in the Petition, shall appear here to-morrow Morning, at Eight of the clock, and the Prisoners to be released upon Bail, to attend their cause ; for which purpose they are to attend the Lords Committees this afternoon, and the Lords will consider what Bail is fit to be taken therein." "Die Jovis videlicit 21° die Januarii. Prisoners in According to an Order of the 19th of this Month, left to tL oSS- M r . Justice Gibbs and the Prisoners in the New Prison o?jStice. edlDgs did attend this House ; and the Petition being read, M r . Gibbs gave this answer to it. * That there being a Great Uproar in the Street, and a great ' concourse of people gathered together, who set upon the Constables ' and Officers, with Clubs, Knives, and other Weapons, to the ' wounding and hurting of some People, the Constable and ' Churchwardens coming unto him (being the next Justice of the ' Peace), and acquainted him therewith, he came in Person, as he ' conceived himself bound to do ; and upon view of a Multitude of ' People, he wished them to depart ; and, for the preservation of ' the House wherein they, the Petitioners, were, he caused his own ' men, the Constables, and the Churchwardens, to go into the House; ' and, after the concourse of People were dispersed, upon Search in ' the said House, he found divers Persons gathered together ; and ' he, being informed they were Sectaries, did examine them when ' they did receive the Communion in the Parish Church. They ' said, They had not a long Time, neither would they. After this, XVI INTRODUCTORY NOTICE. ■ for the present, he committed them to Prison ; and, the Sessions 1 immediately following, he acquainted the Justices what he had 1 done, which the Justices approving of, gave order for their in- ' dictments according to law.' Hereupon the House did order, That the Petitioners be left to the Ordinary Proceedings of Justice, according to the course of law." It would seem from these entries that the meeting at Sturges' house, called the meeting house in Deadman's Place, was holden on Sunday the 10th of January, 1640-1. The deposition of their examination is dated January 13th, 1640-1- They were before the Lords on the 16th of January, 1640-1. On the 17th of January, 1640-1, another meet- ing was holden in Whitechapel, and broken up by Justice Gibbs. On the 18th, the prisoners from Sturges' house in Southwark were brought before the House of Lords, and admonished. On Tuesday, the 19th of January, 1640-1, a petition from the prisoners taken in Whitechapel was read before the Lords; and, on the 21st of January, 1640-1, on the appearance and defence of Justice Gibbs before the House of Lords, the prisoners from Whitechapel were con- signed to " the ordinary proceedings of justice, according to the course of laiv." Fuller may have confounded one of these meetings with another, and hence his record reads, " This day, January " 18th, 1640-1, happened the first fruits of anabaptistical " insolence, when eighty (sixty) of that sect, meeting at a " house in St. Saviour's, in Southwark, preached that the " statute in the 35th of Elizabeth, for the administration of " the Common Prayer, was no good law, because made by " bishops ; that the king cannot make a good law, because " not perfectly regenerate ; that he was only to be obeyed in " civil matters. Being brought before the Lords, they con- " fessed the articles, but no penalty was inflicted upon them." *• This is part, but not the whole of the truth, respecting this case. " The Lords examined them strictly concerning their * Fuller's Church History, vol. iii. p. 412. INTRODUCTORY NOTICE. XV11 " principles ; and they as freely acknowledged that they " owned no other head of the church but Jesus Christ ; that " no prince had power to make laws to bind the consciences " of men ; and that laws made contrary to the law of God " were of no force. As things now stood, the Lords would " by no means discountenance these principles, and, there- " fore, instead of inflicting any penalty, they treated them " with a great deal of respect and civility ; and some of the " house inquired where the place of their meeting was, and " intimated that they would come and hear them. And " accordingly three or four of the peers did go to their meet- " ing on the Lord's day following, to the great surprise and " wonder of many. The people went on in their usual " method, having two sermons, in both which they treated " of those principles for which they had been accused, found- " ing their discourses on the words of our Saviour, All power " is given unto me, in heaven and in earth. After this they " received the Lord's Supper, and then made a collection for " the poor, to which the Lords contributed liberally with "them." 5 This was in January of the year 1640-1, when Canne, at Easter, about the 25th of April, 1641, went down to Bristol and formed the Broadmead church. This church in London also, was the one over which Canne had been pastor before he was driven to Amsterdam by his first banishment. This, by his own statement, lasted seventeen years ; and must have been terminated in 1640, because, on the 25th of April, about thirty-one days after the year 1641 began, he was engaged in forming the church at Bristol. Seventeen years, therefore, taken from 1640, will leave 1623. Nothing in the statements recorded appears to prevent the possibility that Canne might have reached England in 1639. If this were the case, the seventeen years of banishment must have commenced in 1622; when, on the authority of Steven, he was chosen pastor of the "Ancient English church in Amsterdam." This accords with the account of Hubbard's formation of the church which has just been introduced. He appears to have 6 Crosby, vol. i. pp. 162, 163. XVI 11 INTRODUCTORY NOTICE. formed it with a view to emigration, and went with it to Ireland, and died there in 1621. The church returned, as it should seem, immediately, and elected John Canne for his successor, who served the brethren, teaching them in private houses, for about a year, some say a year or two, and then was driven to Amsterdam. From that time (it is said), "this " poor congregation had subsisted almost by miracle, for above " twenty-four years, shifting from place to place to avoid the " notice of the public;" when in Deadman's Place, South wark, it re-commenced its services on the 18th [10th] of January, 1640-1. If this time of its duration be correct, it would place the formation of the church in 1616 and give six instead of two years for the transactions and pastorates of Hubbard and Canne. 6 By both accounts Canne is identified as a former pastor of this church ; and, in this year of its revival he was in England ; he was actively engaged as we have seen at Bristol ; his active engagements had reference to that very worship to which they now publicly returned. The pastor chosen in 1640-1, Stephen More, was not a baptist, but Samuel Howe who preceded him was ; and so was John Canne, now in the prime of his vigour, returned to the scene of former attachments, sufferings, and labour. It is against nature to think that he was in London, and not there when they were returning to the object for which he had become hardened with suffering. He and his baptist brethren were the very men who had urged the great doctrine of Christ's supremacy in the church on which the sermons of the following sabbath were preached, when the Lords were present with them ; and then there were two sermons, though the church had but one pastor. It is impossible to avoid the impression that the pastor of " The Ancient English Church in Amsterdam" was there, and that his baptist brethren formed the greater part of the assembly; and hence, the 6 It is highly probable that Neal, ii. these difficulties when the effect of 23 — 26, in giving his account, has con- Canne's labours on the Internal Polity founded the church formed by Henry and Growth of Dissenting Churches Jacobin 1616, with that formed by comes to be exhibited in the second Hubbard, or Herbert, in 1621 ; but it is volume of his works, hoped that further light will fall on INTRODUCTORY NOTICE. XIX record of this event on the journal of the House of Lords, is headed "Anabaptists, recommended to the justice of this House by his Majesty." Hanbury, ii. p. 66. The church in Devonshire Square, formed [?] by William Kiffin in 1653, was probably the first that refused admission to Pasdobaptists. That formed by Spilsbury in 1633, and this by Hubbard in 1621, not only admitted Psedobaptists as members, but also, as in the case of Stephen More, just cited, to the ministry, or pastorate. These churches fixed their attention on the validity of believers' baptism, and the ne- cessity for separation from the hierarchy. Canne had already advanced, in his Stay against Straying, to affirm the im- propriety of hearing the hierarchical ministry. It was on this point his heart was fixed when he returned in 1640, or 1639. On this point he disputed and taught at Bristol. It was on this ground that he and his brethren were called Separatists and Anabaptists ; and the feeling awakened by their ex- ertions is well expressed by no friendly pen. " The Sepa- ratists are like to be some help to hold up the bishops through their impertinency ; but we trust, by God's blessing on our labours, to prevent that evil." Bailie's Letter of December 19, 1640, quoted by Hanbury, ii. 56. Another cause which operated in producing the unjust severities which Canne endured, appears in the main truth to which all his investigations lead ; the inviolable sacredness and sufficiency of holy scripture. This rule he applied by making scripture its own interpreter, through a careful com- parison of its several parts. His address to the readers of his bible, contains the following words : " It is not the scripture " that leadeth men into errors and by-ways, but the misinter- " pretations and false glosses imposed upon it ; as when men " by perverting the scripture to their own principles and pur- 11 poses, will make them speak their sense and private interpre- " tation. Laying therefore aside men's interpretations, and " only following the scripture interpreting itself, it must needs " be the best way and freest from errors." To this rule he conformed with scrupulous exactness in all his investi- gations and teaching, and hence the growth of his own XX INTRODUCTORY NOTICE. mind is clear from his various productions. What practical point soever called him forth, he came to his work laden with heavenly treasure, and filled with the Spirit. A mere con- troversial expedient had no weight in his judgment, and no force against his argument. His words were words of God. He thus became terrible to the advocates of any error. The papist could not altogether despise his appeals to the high authority of inspiration ; the protest ants could not sustain one point in their creed without using that very weapon which, in the hand of this brother, was penetrating their souls. The Church of England made her boast of the Bible, which she resisted unto blood, and which, when forced to receive it, she found to be destructive of her whole system. The Nonconformists appealed to scripture against Canterbury and Kome, and stood condemned before its sacred pages. It was the strength of Canne to hold forth thus the word of life with self-interpreting simplicity; but, in doing it, every advocate of error, condemned by a revelation he could not despise, must find what defence he could in covering with resentful abuse the laborious and generous man by whom it was exhibited. The foregoing statements will be elucidated and confirmed by glancing at the writings of our author. Each one appears to have been the production of some passing event, and brought the scriptures of truth to bear with vividness upon some present duty. " The Way of Peace " was addressed to his own flock in Amsterdam, after terminating a painful division among its members. " A Necessity for Separation" &c, " A Stay against Straying" " Congregational Discipline" " The Church's Plea" and " ZiorHs Prerogative" were of more general application, but yet referred to the actual position of his brethren at the time. "The Discoverer" " The Golden Rule" " The Snare is Broken" and "Emanuel God with us," partook more of a political character, and threw a scriptural light upon the troubled pathway of the commonwealth. The " Voice from the Temple" was dedicated to Cromwell, by whose request it appears to have been written. " The Second Voice from the Temple" had reference to parliamentary duties INTRODUCTORY NOTICE. XXI and tithes ; " The Time of the End," " The Time of Find- ing," "Truth with Time," "A Seasonable Word," and "A Twofold Shaking," had reference to the duties of Christian brethren, especially of those in authority, during the Pro- tectorate. A practical and energizing spirit breathes through them all; and his Reference Bible, the best that had, then, ever been prepared for English readers, afforded its impulse and guidance in every good word and work. It has not yet been ascertained when this last-named production of Canne's was first issued. A copy is found, printed in 1647, and another edition was sent forth in 1664; but evidence is wanting to prove when the first edition appeared. This production of immense labour, which is still so deservedly esteemed, like the other writings which have just been named, exhibit the author's most earnest desire to save his country from those religious corruptions on which the English hierarchy was based. The persecutions by which himself and others, of whom the world was not worthy, had been expatriated, led him to join, heart and hand, the leaders of the commonwealth, and his eighth and tenth works were written on their behalf: " The Golden Rule of Justice " to defend those leaders after the execution of Charles I., and the " Emanuel " to awaken a just regard for divine mercy granted in the victory at Dunbar. He stood in the midst of these convulsions, vividly sympathizing with every event that involved the glory of his Redeemer; and that he was not despised is clear from the prominence he obtained in the canting blasphemy surrep- titiously imported from the banished court, and the confidence of the ruling power, by whose authority two, at least, of his works were published. Pleading, as he did, that no ruler had any right to make a law binding the church to serve Christ in any way, but that his own law, interpreted by itself, must bind his people in all his worship, however de- sirable the union of Scotland and England was, he perceived that parliament had not chosen the right method of securing it ; and, therefore, wrote his work entitled " The Snare is Broken," proving that "The" [Holy League and] "Cove- c XX11 INTRODUCTORY NOTICE. " nant was sick of Jehorom's disease, the bowels of it having u fallen out." Canne's mind was formed to sympathize with men like Cromwell and his great adherents ; and hence pro- bably he removed to England, resided at Bow, in Middlesex, published his latter works in London, and addressed his " Voice from the Temple " to the Protector and to Lady and Colonel Overton, reminding them that, as saints of God, they were bound to consider the visions of holy scripture which concern the latter times, and that Jesus will reveal the understanding of them near the end of their accomplishment. He felt like one of the old prophets, when any thing in that ruling power seemed to start from strict adherence to prin- ciple and the word of God. If he had been less faithful to the friends he loved, his treatment of opponents, who regarded no propriety, might have been more easily impugned ; but, when his works relating to Cromwell, published before and after his death, are well considered, few will venture to con- clude otherwise than that Canne, who could never be drawn from truth by the parliament or the Protector, was, in treat- ing of the Nonconformists and Episcopalians, though a fervent and decided, yet certainly a kind and conscientious man. It is a matter of sincere regret that no more can be ascer- tained respecting the birth, age, and closing scenes of our author. In the " Epistolary Word," &c, written by John Rogers to introduce " The Time of the End," published in 1657, Canne is called "This aged brother and companion in tribulation," " This brother (this old sufferer and standard " against the prelates and tyrants, old and new) in wing and " word." In the postscript to that work, at p. 265, he says of himself, " Upon my banishment from Hull (for what cause " I know not, there being nothing to this day made known " to me), I went apart (as Elias did) into the wilderness ; " and, as I lay under hedges, and in holes, my soul in bitter- " ness breathed forth many sad complaints before the Lord, " * It is enough, O Lord, take away my life, for I am not better " than my fathers' Often and sore wrestlings I had with my u God, to know his meaning and teaching, under this dispen- " sation; and what further work (whether doing or suffering) INTRODUCTORY NOTICE. XXlll " he had for me, his poor old servant, being now again " banished, after seventeen years' banishment before." Some light is thrown over these scenes of affliction by " A Narra- " tive, wherein are faithfully set forth the Sufferings of John " Canne, Wentworth Day, John Clark, John Belcher, John " Ricard, Robert Boggis, Peter Kidd, Richard Bryenton, " and George Strange," &c, " published by a Friend to the " prisoners, &c, in 1658," and preserved in Dr. Williams's library. It is therein stated that, " Upon the first day of the " second month, commonly called April, 1658, many of the " Lord's people being assembled together in Swan Alley, in " Coleman Street (a public place where saints have met many " years) ; as they were waiting upon the Lord in prayer, " and other holy duties, on a sudden, the marshal of the city, " with several other officers, rushed in with great violence upon " them." " Old brother Canne was then in the pulpit, and " had read a place of scripture, but spoken nothing to it. u The scripture was Numbers xvi. 20 — 26. Now he per- " ceiving that they came in at both doors with their halberts, u pikes, staves, &c, and fearing lest there might be some " hurt done to the Lord's poor and naked [unarmed] people, " desired the brethren and sisters to be all quiet, and to u make no stir : for his part he feared them not, but was " assured the Lord would eminently stand by them. Whilst " he was thus speaking to the people, exhorting them to " patience, one of the officers (breaking through the crowd) " came furiously upon him, and with great violence plucked " him out of the pulpit, and when he had so done, hurled him " over the benches and forms in a very barbarous manner. " Some brethren beino; nigh, endeavoured to save brother " Canne from falling, but the rage of the officers was such, " that they fell in upon him, although through mercy he had " not much hurt by it." pp. 3, 4. Seven others were taken into custody, (l because they spake against the cruelty and " inhuman dealing exercised upon brother Canne, saying " aloud, he is an old man, and do not use him so barbarously" When brought before the mayor, brother Canne was the first C 2 XXIV INTUODUCTOTvY NOTICE. called. " The mayor asked him what he thought of the " present government ?" His answer was, "For the present u government I am not satisfied with it. But this concerneth " not you, neither shall I speak now any thing to you about " it ; but if you send me to the Protector, I shall tell him " what I think concerning this government. For I have a great " deal to say to his face, if in such a way as this I may be " brought before him. But for you, sir, this is not our business " now." In this prosecution Wentworth Day was fined £500 and imprisoned twelve months. John Clark was fined 200 marks, and imprisoned six months, although the jury acquitted him. John Canne and the rest were on the Saturday evening at nine o'clock {the 25th?), called into court, and discharged. The jury, in acquitting Clark, said to the judges, " If ye like not this verdict, then look somewhere " else, for ice have no more to say to you, nor any thing more " against the prisoner." Oliver Cromwell died September 3rd, 1658; Canne's pro- secution, therefore, from the 1st to the 25th of April in that year, occurred about five months before that event. His " Two Voices from the Temple," and his " Time of the End," had already conveyed his scriptural admonitions to that great ruler, perhaps not without provoking his resentment. The character of his seizure and prosecution in 1658 would seem to prove this; and his "Voice from the Temple " having been addressed to Colonel Robert Overton, then governor of Hull, " and his religious lady, with all other dear Christian friends " in and about Hull," might by possibility explain why he was banished from Hull in 1657, or rather before 1657^ when his " Time of the End " was printed in London. It may be that, after he addressed his work to Colonel Overton in 1653, he went to Hull, hoping to advance his object by personal effort and negotiation in that city where he had many friends, and where he first preached his doctrine as here printed. This effort might have caused the banishment from Hull of which he speaks. His three works, " Truth with Time," " A Seasonable Word," and " A Twofold Shaking," were published in London in 1659, and he might have been INTRODUCTORY NOTICE. XXV in London then ; but in that year " The Parliamentary In- telligencer " was published in his name, and with those of Hugh Peters and Philip Nye, — John Canne's signature was forged as a witness to Bradshaw's will. Respecting the first of these libels, we find in the Harleian Miscellany the following note, which is appended to a second edition, printed in 1710, with the author's name, Samuel Butler: "This " Canne was a noted man amongst the saints in those times ; " therefore the author made use of his name in order to con- " ceal his own." Harl Misc. vol. vii. p. 53. Butler might have been the author of both these productions, for they indicate by their nastiness and blasphemy the unchastized babyhood of his filthy humour. The trials through which Canne had to pass at this time, and the state of mind in which they were endured, present themselves to the reader, very strikingly, in the following statements. In few of our author's writings can any thing be learned respecting himself, his mind being filled with his theme; but here we have a case in which a little concession to his own feelings is allowed, " I am now an old man, and " expect every day to lay down this earthly tabernacle ; it will " be therefore some comfort to me, whensoever my change " comes, that I have left a public testimony against this " present apostacy, as formerly I did against the other: and, " howsoever, I bless the Lord that he hath kept my feet out " of the snare of both ; yet this I leave behind me, under " my hand, i. e., The free grace and goodness of God hath (( more abundantly appeared towards me, in preserving me, a " poor worm, from this last apostacy, than from the former ; " not only because of the two, I take the last to be the worst, but " because the latter hath in it much more of the depths of Satan " than the former had. " As for their jeerings and reproachful speeches, I pass them " by : such things are not new to me. The bishops and their " creatures used them ; yet this much I must say for the " bishops, which I cannot say for them, so far they showed us " fair play, not to imprison us, nor banish us, till they had XXVI INTRODUCTORY NOTICE. " told us the cause, and heard what we could say for our- " selves; yea, and would seem to be very pious and charitable " in taking great pains with some of us, to bring us out of " error (as they called it), but I have found no such piety and " charity with these men ; for I have been banished now " almost two years, but never to this day knew the cause of it, " neither hath there been any thing laid to my charge. I " shall not speak of the sad calamity which they have brought " since upon my family, by the death of my dear wife and " daughter." 7 One clue to John Canne's residence after 1659, is supplied by the republication of his Bible at Amsterdam in 1664. A former edition was published in 1647. The seventeen years of his first banishment must have terminated in 1640-1, when he was in England; and therefore they must have begun about 1623. He was in this interval both pastor of the English Church and bookseller in Amsterdam. The first edition of his Bible has not been found, but it might have been published in 1637. It had cost him more than twenty-one, say twenty-two years of preparation. If he was twenty-five years of age before he began such a work, which is not unlikely, this would make him about forty-seven years of age in 1637. It would place his birth in 1590, and w r ould make him sixty- eight years of age at the assault and prosecution in 1658. The following passage leads us to the time and place of his decease, but not to the age at which he died. The English church stood directly on the left-hand side of the Bagien Hofe ; and in a corner behind, and adjoining to it, was the Chamber of the Carpenters, built in 1625. Mr. Johnson styles himself, in 1617, pastor of the Ancient English Church so- journing in Amsterdam. It would seem that this must have been the place used by the Amsterdam English merchants, without any formal separation from the English church, and yet without any official appointment of their ministers by the hierarchical rulers at home. They were churchmen com- paratively freed from restraint by their pecuniary inde- pendence and separated position. This might not only have 7 The Time of Finding, S.C.L. 1658. Epistle Dedicatory, pp. 9, 10. INTRODUCTORY NOTICE. XXV11 afforded a refuge for persecuted Episcopalians, such as Dr. Ames, but have also afforded access to the Brownists, such as Johnson, Ainsworth, and Canne became. If it could be proved that this was the church burnt down in 1662, and that these sojourning merchants received the so-called followers of Brown to their friendship, as they had done other persecuted men, this might help one to understand how they became, by one party, called Brownists in 1600, while, by their own pastors [in 1617] they were called the Ancient English Church sojourning there Indeed, the whole of the following statements would, on this supposition, be consistent with other ascertained facts. "About the year 1600, the Brownists, who had settled in Am- sterdam, chose Francis Johnson as pastor, and Henry Ainsworth as doctor, or teacher. They were joined by John Smyth, of Gainsborough, and several others, in 1606 ; but this new auxiliary, adopting doctrines not unlike those shortly afterwards pro- mulgated by Arminius, was forthwith expelled. Mr. Smyth and his adherents went and established themselves at Leyden. Another schism took place in the Amsterdam congregation on the subject of discipline ; Johnson insisted that the government of the church was vested solely in the eldership ; whilst Ainsworth, on the other hand, contended that it was in the church generally, of which the elders were a part. The dispute, unfortunately, was conducted with so much warmth, that a separation took place ; and two meeting- houses for a while erected at Amsterdam, called from the respective leaders the Franciscan and Ainsworthian Brownists. Johnson having retired to Em den, his small flock was dispersed, or joined that of Ainsworth, who continued till his melancholy death, which, there is good reason to believe was effected by poison administered by a Jew. This occurred about 1622. He was succeeded by John Canne, the well-known author of the marginal references to the Bible. I have been unable to discover who were the pastors sub- sequent to the death of John Canne, in 1667." Steven's History of the Scottish Church in Rotterdam" pp. 270, 271. From these statements, the following chronological arrange- ments of Canne's life would seem to approach very near to the truth. XXV111 INTRODUCTORY NOTICE. A.D. [1590?] His birth. [1615?] Canne commenced the preparation of his Bible. 1621 The church formed by Hubbard. 16*21 Canne chosen to succeed Hubbard. 1622 ?-3 Canne banished, and chosen pastor at Amsterdam. 1625 Charles I. ascends the throne of England. 1632 Canne preached, and printed his " Way of Peace," in Amsterdam. 1634 Canne published his "Necessity of Separation " Amsterdam. U. L. C. [1637?] The first edition of Canne's Bible, Amsterdam. 1639 Canne's "Stay against Straying" Amsterdam. U. L. C. 1640 The Long Parliament begins, Nov. 2. 1640 Ball replies to Canne on Separation, &c. Canne is in England. Canne is in London [?], Jan. 10th, 1640-1. 1641 Canne is at Bristol, April 25. 1641 Canne published " Congregational Discipline." " Zion's Prerogative.'''' B. M. The Protestation of the Commons published. 1643 Canne published " The Discoverer." B. M. 1644 Canne is answered by Forbes. 1€47 Canne's Bible is reprinted. This is the first edition of which any copy has been found. 1649 Charles I. was beheaded. 1649 Canne published " The Golden Rule" London, by authority. B. M. " The Snare is Broken;' London. B. M. D. W. L. " Emanuel, God with ?/s," London, by authority. B.M. 1653 Cromwell is made Protector. Canne published " A Voice from the Temple" dedicated to Cromwell, &c, London. D. W. L. and U. "A SecondVoice from the Temple" London. D.W. L. 1656 " Truth with Time" 1657 " The Time of the End" London. Now banished from Hull. B. M. 1657 Informations laid against Canne and others. 1658 Canne published " The Time of Finding " S. C. L. Canne is seized in Coleman Street, 1st of April; liberated 25th of April. Cromwell dies, September 3. 1659 Canne published " A Seasonable Word " B.M. " A Tivofold Shaking." H. C. L. 1664 Canne's Bible is again reprinted at Amsterdam. 1667 Canne is recorded by Steven to have died in Amsterdam. If the con- jecture of his birth be taken, he would be now seventy-seven years of age, and in 1658 he would have been sixty-eight years of age, which would account for his being then called "An old man," " This old brother," and " Old brother Canne." INTRODUCTORY NOTICE. XXIX From these statements it would appear quite certain that John Canne was pastor of the church in Amsterdam during the whole of his residence and labour in England, from 1640-1 to his death. He was also a printer in Amsterdam, and most likely was often passing to and from that city. He was chosen pastor in Amsterdam, 1622, and his "Necessity of Separation" was printed twelve years after in 1634. In this work we find the following statement proving his former connexion with the hierarchy. Referring to words quoted from the Nonconformists, he says : " These are their oicn testi- monies, and we knoiv they are true ; and, therefore, in obedience to God, and care of our precious souls, ice have left our un- sanctified standing in their assemblies, and, through the Lord's mercy unto us, do walk in the holy order of his gospel, although daily sufferers for it of manifold afflictions.'''' Address to the Reader, p. iv. The causes which operated in determining the mind of Canne, and those with whom he wrought, to urge, without wait- ing for the civil power, personal and immediate decision, in separating from the English establishment to form scriptural churches of believers, baptized into Christ, and in thus de- voting their independent energies to the revival and diffusion of spiritual and personal religion, in conformity with the law of the Redeemer, as elucidated by the example and instruc- tions of the apostles, will be found in the history, character, and policy of the hierarchy from which they retired. The Church of England cannot date its origin nearer to the birth of our Lord than the year a.d. 596, when Augustine, with other monks, commissioned by Pope Gre- gory I., arrived in England, and laid its foundation in the city of Canterbury ; there, at that time, and by these agencies, the episcopal establishment of England commenced ; but this was not the beginning of practical Christianity in England. Before the civil influence of Rome had failed in these islands, the knowledge of Christ and his salvation had spread, in its unfettered and voluntary activities, over great part of England, Scotland, and Ireland. The buildings XXX INTRODUCTORY NOTICE. of Augustine, in Canterbury, commenced with the occupancy and repair of an old Roman church. The brethren from the island of Iona, in Scotland, had penetrated the kingdom of Northumbrian and established themselves in Lindisfarne on its eastern shore. The old Britons, as they retired before the Saxon powers, took with them the knowledge and love of Christ into their mountain-retreats in Wales, where the largest fraternity of Christians, who, in this country, gave themselves up wholly to the discipline of mercy, was founded at Bangor- Iscoed. Much of the sympathy felt in Rome for the Saxons in England, was produced by representations of their sin and misery presented there by Christian brethren in Ireland. The monasteries of Glastonbury and St. Alban's must have had an origin anterior to Augustine. Lucius, the king of Britain, is said to have received Christianity in a.d. 156. St. Alban, who gave his name to the monastery and the present city, suffered for the faith in 305, while Aaron and Julius suffered at Chester about the same year. It was also alleged as a chief point in the criminalities imputed to the Welsh, that they were so cruel and heathenish as not to preach the gospel to those Saxons by whom they had been expatriated. Christianity, therefore, had a deeply-rooted ex- istence in England before Augustine secured its combination with the Saxon civil power. Bede expressly affirms that the nation of the southern Picts had, by the preaching of Ninias, forsaken the errors of idolatry, and embraced the truth long before A. d. 565, when Columbus laboured in Scotland, Ireland, and Britain. This was thirty-one years before the arrival of Augustine, and respecting the character of that Christianity which so ex- tensively preceded his arrival in these realms, we have from the same author the following statements, Hist. b. iii. c. 4. " This island [Iona] has for its ruler an abbot, who " is a priest, to whose direction all the province, and even " the bishops, contrary to the usual method, are subject, " according to the example of their first teacher, who was not INTRODUCTORY NOTICE. XXXI " a bishop, but a priest and monk ; of whose life and dis- " courses some writings are said to be preserved by his " disciples. But whatsoever he was himself, this we know " for certain, that he left successors renowned for their conti- " nency, their love of God, and observance of monastic rules. " It is true they followed uncertain rules in their observance " of the great festival, as having none to bring them the " synodal decrees for the observance of Easter, by reason of " their being so far away from the rest of the world ; where- " fore, they only practised such works of piety and chastity " as they could learn from the prophetical, evangelical, and " apostolical writings. This manner of keeping Easter con- " tinued among them for the space of 150 years, till the year " of our Lord's incarnation, 715." That this opinion respecting Easter, &c* was not the mere result of separation from the world, but a conviction to which they submitted in conscience against the opinions en- forced by papal Rome, now rising into power, is clear from the fact that, when Colman, abbot and bishop of Lindisfarne, was encountered by Wilfrid, the agent and speaker of Agil- bert, bishop of the West Saxons, though Oswy, king of the Northumbrians, submitted to Rome lest he should at last be excluded from heaven, Colman, being a follower of Columba, in A.D. 664, vacated his bishopric, and retired rather than conform to the decree when strengthened by royal authority. Bede, b. iii. c. 25. The points of difference more immediately claiming sub- mission on the part of Christians resident in Britain before Augustine came, are defined in his own words delivered at a synod or conference holclen in Gloucestershire about A.D. 599. "You act," he says, "in many particulars contrary to our " custom, or rather the custom of the universal church, and " yet, if you will comply with me in these three points, viz. " To keep Easter at the due time ; to administer baptism, by " which we are again born to God, according to the custom "of the holy Roman Apostolic Church ; and jointly with us "to preach the word of God to the English nation, we will XXXll INTRODUCTORY NOTICE. w readily tolerate all the other things you do, though contrary " to our customs." Bede, b. ii. c. 2. The answer to this proposal, recorded by Bede on the same page, proves, on his own showing, that the point of difficulty with these ancient men of God was, not so much in the things proposed, as in the subjection demanded of them. It is clear that there was some diversity of creed respecting the nature of baptism, as well as the time of Easter. It would seem that this must have involved the opus operatum, since Bede calls the Roman baptism, " the baptism of salvation," which Augustine brought us : while their not preaching mercy to the Saxons might have been excused in the British people, until the Saxons had restored to them their lands, and ceased to shed their blood. But the fact is, that in the hands of Augustine the gospel became a means of asking greater subjection from a people already maddened with oppression, and the subjection was enforced by corresponding means. " Augustine," " in a threatening manner," " fore- " told, that in case they would not join in unity with their " brethren, they should be warred upon by their enemies ; " and if they would not preach the way of life to the " English nation, they should at their hands undergo the (i vengeance of death." There was a spirit in the prediction worthy of its author, and the cause he meant to serve. These British Christians, monks and priests, terms which indicate organization and church society, were brethren in the Lord, for so they are addressed and denounced ; but two hundred of these brethren, Bede says twelve hundred, from the monas- tery of Bangor-Iscoed, were, in the battle of Chester, de- liberately slaughtered by Ethelfrid, the orthodox king of Northumbria, because they were found praying for the safety of their suffering countrymen. Thus rose the English hierarchy ; inverting the law of martyrdom, she was baptized in blood — not at the termination, but at the beginning of her earthly career ; and, moreover, the blood in which she was baptized, was not her own. By this means dissent from the Church of England has, with INTRODUCTORY NOTICE. XXXlll her own finger, dipped in her dreadful trade, been written, in that fearful colour, on the British soil ; and handed down from generation to generation, a terrible inheritance of English people; both when Augustine, at its rise, employed the power of kings to subjugate his brethren, and when, with three-fifths of the nation's wealth at his command, Wolsey out-shone his monarch, and justly provoked the re- action by which he fell. Under all the forms this sacred domination has assumed, whether Saxon, Danish, Norman, monarchical or republican, papal or protestant, its burning fetters have provoked, by the anguish they inflicted, pro- testation, resistance, dissent, in various forms, civil and sacred, internal and external. The civil resistance provoked by hierarchical encroach- ments are traced in England, in no department with greater clearness than in the repeated laws enacted for restricting the accumulation of property in mortmain, and in the danger which thence accrued to the prerogative of the Crown. The former began sixty years before the Norman Conquest, and continued to the 9 Geo. II. c. 36, which was passed in A.D. 1735-6. "In deducing the history of which statutes, it " will be matter of curiosity to observe the great address and " subtle contrivance of the ecclesiastics, in eluding from time " to time the laws in being, and the zeal with which suc- " cessive parliaments have pursued them through all their " finesses : how new remedies were still the parents of new " evasions ; till the legislature at last, though with diffi- " culty, had obtained a decisive victory." Blackstone, vol. ii. p. 268. These laws, especially from 9 Hen. III. to 9 Geo. II., simply unfold the fact that where power and wealth become the objects of human exertion, men will do their utmost to obtain them, whether the instruments employed be civil or sacred. That church polity which in the three propositions, before cited, was by Augustine proposed to the Britons, and advanced by the slaughter of his brethren at Chester, became so powerful a means of increasing wealth, that even the XXXIV INTRODUCTORY NOTICE. Saxons were obliged to restrict it, and it never came within its present limitations, until the 9th Geo. II. was passed into law. During this interval, the accumulation of estates brought the ecclesiastics into a position not only equal to the statesmen of their time, but also into one in which they could contest the point of superiority in power with the king himself. Thus John was made to abdicate, and receive his kingdom again as a fief of the see of Rome. The great conflict between Becket of Canterbury and Henry II., was on this question, whether, in the case before them, the king or the bishop should be the superior. The monarch was made to feel that Jerusalem was to him a burdensome stone. Having lost its spiritual character, and taken a wrong posi- tion, the essential doctrine of holy scripture became, in her hands, destructive to regal authority and civil repose. The supremacy of Christ, presented in the person of an inflated and worldly preacher, was incompatible with regal preroga- tive; and hence the conflict, however varied in its form, never ceased until Wolsey, by straining it too hard, broke the cable of his church, and Henry VIII., to guard against further ecclesiastical wrongs, assumed the supremacy ; and becoming head of the church, to guard against future en- croachments on his own prerogative, appropriated that of his Redeemer. Henry, rioting in lust, and unappalled in conscience by the slaughter of many wives, was just the man to do this awful deed. His ecclesiastical policy harmonized perfectly with his domestic kindness and purity, and when he assumed his new dignity, he became an appropriate head over that hierarchy in whose hand the message of mercy from God had become the scourge of fallen humanity ; the light, darkness ; and lessons of holiness, elements producing moral pestilence. Henry never appeared more in his place than when throned in the hierarchy of England; and no illustration can be more decisive of divine judgment in the spectacle he exhibits there, than that which appears in his own court. Wolsey, to carry on the policy of his church, obtained his own appointment as INTRODUCTORY NOTICE. XXXV vicar-apostolical of England. By his accession to that office supremacy in that church was given to Henry, who stripped him of every honour, and rolled him in the dust of death. Sir Thomas More, succeeding Wolsey as chancellor, to destroy Tyndale and his brethren for circulating the word of God, made a difference in religious opinion, on the king's supremacy, constructive treason ; and, when his cruel sub- terfuge had passed into law, became himself one of its earliest victims, and was executed on Tower Hill. Cromwell, the patron and the persecutor of Tyndale, as vicar-apostolical, gave to Henry supremacy in the church ; when Henry was dead, Cranmer compelled, on More's construction of the law, the youthful Edward, protesting with tears, to sign the warrant for burning Joan Boucher of Kent ; and then, by the same law, himself was burned to death. Criminality and divine retribution cover that whole page on which the separation from Rome and hierarchical subjugation to civil power are recorded in the history of England. Jehovah took the men in their own hearts, and they died by his visitation. Tyndale had pledged the circulation of holy scripture in his mother tongue, and given his life to that object. His retreat among the English merchants in Antwerp afforded him protection till his promise was fulfilled. During the whole of this time a chief aim of Wolsey, of More, of Cran- mer, and of Henry, was to cut off the man ; and, if the Bible must be circulated, to circulate it through their own hands. Baffled and defeated in every measure, the clergy found that when Frith and Tyndale had both been martyred, the work had gone too far. The Bible, in English, became a most important part of continental enterprise. Its importation could not be prevented. A taste for reading the sacred pages had been growing up for centuries, and the necessity for a change of vast extent in all that related to the church of Christ, was felt and urged by thousands. Knox was be- ginning to thunder in Scotland, and all could hear reports of action in the field of Germany. Ireland was bitterly sufFer- ing from English adventurers. Wolsey, with his wonted XXXVI INTRODUCTORY NOTICE. skill, saw the advancing change, and, before his fall, provided, as the best defence, his two new colleges with a collection of the most intelligent men that Europe could supply. This, perhaps, was the wisest defence the hierarchy contrived in all its troubles ; but the colleges of Wolsey produced Noncon- formists, and even martyrs to the reformation. What could be the cause of this resistless tendency? It was not in any individual, or class; it was in the nation. The body politic had taken some disease which no ecclesiastical or civil purgative could expel. What was it that so mysteriously took hold of all events, and turned them to its own nutri- ment? It was the internal effort, the vis medicatrix natures, of this great empire, urging, through all its parts, the absolute and universal necessity for full ecclesiastical reform. Some little help in solving this problem may be obtained by glancing once more at Bede's description of those Chris- tian communities which existed in England before the arrival of Augustine. The words, as cited before at p. xxxi., are, " They only practised such works of piety and chastity as " they could learn from the prophetical, evangelical, and " apostolical writings." This was the principle of their dissent from Augustine, or rather, the principle of Augus- tine's dissent from them. They thought these holy scriptures were a good and sufficient guide in themselves. Augustine wished their subjection to episcopal dictations, backed by the authority of Rome. They felt their union to Christ Jesus their Lord; he wished them to be united with the growing hierarchy of Rome. This was not, then, what it afterwards became ; but then, and always, in commanding subjection, it unfolded its sacramental delusion and wrong usurpation. The three proposals made by Augustine to the British brethren at their conference in Gloucestershire, A.D. 599, by their mildness indicate the smooth and oily policy by which all the laws in being were from time to time eluded, p. xxxiii., and the vital character of his proposals show the principal element ever retained and enforced through all that policy. The great object was to secure, in any form whatever, sub- INTRODUCTORY NOTICE. XXXV11 jection to episcopal authority without any appeal, against it, to the word of God. This, yielded in one case, led directly and irresistibly to another, without any known limitation. The danger seen at first, however obscured by artifice, and the fear it awakened, however burlesqued and bantered with reproach, continued to increase as this great experiment of subjection to episcopacy without appeal to scripture revealed its effects. The three initiatory requirements of Augustine were multiplied by tens, hundreds, thousands, until in the labyrinth of episcopal injunctions to find any practical en- forcement of scripture truth, and feel the security of divine law, was impossible. From the massacre at Chester of brethren from Bangor-Iscoed, to the time of Wicliffe, ex- perience unfolded, to kings, nobles, and the multitudes, how bitterly might be deplored the effects of religious subjection on all civil and earthly interests. The clergy had now learned to defy the nobles ; the king had been humbled in the dust before a legate from Rome; and the revenue of England, drawn to support the hierarchy and the papacy, exceeded in value that of the government and the throne. Besides, as Colman, in the conference with Wilfrid at Streaneshalch [Whitby], and Hilda, who retired with him, pleaded in 664, so multitudes existed in these realms, down to the time of Wicliffe, who still felt and pleaded that subjection to Rome without regard to scripture was not, and could not be, sub- mission to God. Popery, therefore, and the subjection thus required, is not religion ; it is evangelical infidelity ; a gos- pelized method of living without God and without hope in the world. The flagrant practice of falsifying history by leaving out of its record, as far as possible, the existence of those advocates for the authority of scripture, and naming them only when they were to be defamed and persecuted, has formed one of the most fruitful sources of modern error to which attention can be recalled. In no country were the exactions and en- croachments of the Roman pontiffs ultimately carried to a more exorbitant extent than in England. In 1376 the taxes D XXXV1U INTRODUCTORY NOTICE. yearly paid to the pope, out of England, amounted to five times as much as all the taxes paid to the crown. The church became a vast conduit or instrument of suction by which money was drawn from the country. Very nearly one half of the soil of England was at this period in the possession of the church. The pope claimed the right of presenting to church livings universally, and of reserving to himself the next presentation to any benefice that might become vacant. The effect of these absurd submissions to ecclesiastical power declares the feeling of those hidden advocates of truth which lay concealed beneath the great encumbrance. The livings were so generally appropriated by foreigners, sometimes sixty by an individual, and the curacies were so ill appointed, that religious services could scarcely be said, in many cases, to be conducted at all. Avarice, absurdity, and neglect every where insulted the public mind, and raised that feeling which hailed the institu- tion of mendicant friars as a reform which, by seeming to despise and condemn the local clergy, advanced to some extent nearer the model of scripture and the dictate of common sense. They preached, and taught, and sympathized with the common people, but they found amongst the common people those adherents to scripture truth which called for the refined and terrible expedient of the inquisition. These indications show a state of feeling which prepared the way for WiclifFe and his purer work of reformation. While the king and parliament where achieving their great victory against the assumed papal right of presenting to church livings, this great man, born in the parish of WiclifFe, Yorkshire, a.d. 1324, and his disciples, were shaking the church at once in its doctrine, its discipline, and the whole fabric of its polity. During his life, his views respecting the constitution of the church and the subject of ecclesiastical authority, appeared to exert the greatest influence. In his attack on the received doctrines he had less support, but his method of investigating them produced great results both then and after his death, in 1382. His fundamental principle INTRODUCTORY NOTICE. XXXIX was, that the knowledge of the revealed will of God was to be found in the scriptures only, and, moreover, was to be found there, not by the church alone, or its recognized heads, but by every private individual who should earnestly and humbly address himself to the search. On this principle he assailed the authority of the pope himself, denied that Christ had, in the Gospels, instituted the mass, that the real presence of Christ was really in the sacramental elements of the sup- per; and brought his method of investigating the whole of that system which had, in England, grown up on that sub- jection to Rome which Augustine introduced in a.d. 596, and pleaded with maledictions in 599. Here the whole question of conducting the Christian life by what can be learned from scripture, without submitting to the decretals of Rome, or of following the decrees of Rome without appeal to scripture, became revived and brought into prominence. It was not a new one, but the old dispute revived with all the weight which had accumulated through the bitter experience of 783 years. During that period the hierarchy had put forth her strength, and her principles were developed; and now she must be tried again. Another class of men had risen up in her own community, and she had attained a new posi- tion. From being the competitor, she had now become more properly a coadjutor of the throne, and instruments confirm- ing the grant of benefices were given from Rome at the suggestion or appointment of the king. Henry IV., on his accession, promised his utmost aid "in exterminating here- tics;" and Arundel, archbishop of Canterbury, and the parlia- ment, obtained from him, in January, 1401, the statute 2 Henry IV., authorizing the burning of heretics. William Sawtre, formerly rector of Lynn, and afterwards priest of St. Osith's, London, was in March of that same year burned in Smithfield under the provisions of that statute. In the trial of Thorpe, written by himself, by evidence which came out before Arundel in 1407, the nature and extent of this heresy is rendered indubitable. Not only had many congre- gations and schools of these Lollards been formed in various D 2 xl INTRODUCTORY NOTICE. parts of the country, but many of the clergy, some of the bishops, had imbibed their notions, and these are distinctly traced to Wicliffe and his writings. The advancing influence of these sentiments was so rapid that, in 1404, the parliament meeting at Coventry advised the king, then in want of money, to seize the revenues of the church, and apply them to the public service. They extended to Scotland, where the charges on which John Risby was burned for heresy in 1408, like those produced against Sawtre and his brethren in England, are identical with those recorded against Wicliffe in the documents of Rome. All these charges of heresy rest upon the growing conviction that scripture, without sub- jection to ecclesiastical authority, must guide the reformation necessary in the church. No persecution could stop the daily advances of this great national conviction. The king and clergy combined had no power with which to stay the advances of an opinion which grew with increasing knowledge, and gathered its strength from holy scripture circulated in the mother tongue through the labour of Wicliffe. Through the wars between Lancaster and York, and the long reign of Henry VII., this opinion continued to root itself in the public mind. The persons who entertained this great and veritable conception did not separate from the church, but, retaining their position in its pale, were dragged forth and executed as its incorrigible children. In this character they suffered, both while the great experiment of ecclesiastical subserviency was working out, and when the assumption of supremacy by Henry VIII. in 1534, completed the additional experience of 252 years. To unprejudiced minds the whole of this experience produced nothing but confirmation of Wicliffe's ancient doctrine. Scripture without submission to ecclesiastical decrees appeared more obviously to form the Bole resource of man. When Tyndale, first roused by the impudent corruptions that prevailed in the diocese of Wor- cester, resolved that the ploughmen of England should know more of scripture than these clergy, he found a refuge, while performing his task, in Antwerp, with the merchants, and, INTRODUCTORY NOTICE. xli from 1527 to 1536, was, with his holy associates, pouring into England editions of his New Testament, and other writings, and thus multiplying advocates of the same truth. Varied as the questions were which rose in the detail of disputes, though ecclesiastical affairs were seen in the light of holy scripture, now widely diffused and prayerfully studied, none of the leading advocates ventured to separate from the Church of England. The martyrs were consumed within her pale ; but she gained no strength from the blood of her child- ren. The scripture students of these times, whether in the court or amongst the peasantry, whether clergymen or not, saw the church subjected to the crown, and labouring for edification in private, or in companies, as they could best obtain it, waited for regal authority to effect the reforma- tion which scripture taught them to desire. Tyndale and his holy brethren in Antwerp ventured no farther. The con- gregation of believers in London, sometimes meeting in the church in Milk Street, Cheapside, sometimes from house to house, from whose number seven were burned in Smithfield in 1558, went no farther. They were a kind of church within the church. Widely diffused through the country, extensively known to each other, communing in worship and in suffering where and when they could, differing in their individual attainments, but commended to each other by their personal piety, these individuals formed a spiritual com- munity in themselves, every where protesting against the corruption of the Establishment, but no where separating from it. Out of this class, living from age to age, through all national changes, from Wicliffe in 1382, to Tyndale in 1536, and through all the succeeding reigns of Edward, Mary, Elizabeth, James, and Charles I,, still bemoaning its corruptions, but adhering to its fellowship, rose the Puritans and Nonconformists, to whom Canne, in 1634, appealing to their own writings, lifted up the standard of necessary sepa- ration. They still lingered for a corrective movement in the civil power, he asked them to advance without it. A glance at the foregoing facts will show how inaccurate xlii INTRODUCTORY NOTICE. has been the first elementary position taken by modern de- fenders of the English hierarchy. They claim for it the reputation of having introduced the saving knowledge of Christ into these realms ; whereas, that knowledge of Christ existed here before Augustine came ; and that system which he introduced, warring, in all its operations, with that sub- jection to his word which Christ demands, became, in itself, a channel through which the wealth of England was conveyed to Rome; and, in return, the beastly corruptions of Italy were imported into England. It is also assumed, in every age, that those who dissent from the English hierarchy are only new obtruders on public notice, while these facts prove, that this appeal to scripture against the English hierarchy, was made at its very beginning, and has continued to this very day. It was pleaded by the advocates from Bangor-Iscoed in conference with Augustine in 599 ; it was renewed by Wicliffe in 1382 ; it was revived by Tyndale, from 1524 to 1536, when he was martyred, and the same appeal to scripture is again made by Canne, from 1634 to 1667. This appeal to scripture, without subjection to ecclesiastical decrees, has formed the one great element of English Christianity, against which the hierarchy has employed her utmost power, but against which she never has been suffered to prevail. God, when his simple declarations of divine truth are not received, teacheth men by experience ; and, it will be useful to observe the stages through which this problem has been worked. The mild proposals of Augustine, how kindly soever designed, having in them the principle of hierarchical sub- jection, never failed to exert their growing influence until John resigned his crown, a.d. 1213. The conflict from John to Henry IV. recovered just one point, the rescue of church patronage from direct hierarchical control, and roused the nation once more to assert its right of appeal to the word of God. From Henry IV. to Henry VIIL, the church and the throne were working a coalition ; in the latter reign, half the entire property of England was in the hands of the clergy, together with the chief offices of state. When "Wolsey had INTRODUCTORY NOTICE. xliii fallen, Henry VIII. assumed the supremacy ; and, at the call of Tyndale, the nation once more asserted its right of appeal to the word of God. It was done now with greater effect ; aided by the art of printing, the advocates of divine truth, and those who sought to control their labour, produced between the years 1527 and 1611, 278 editions, consisting at least of copies of the whole Bible, or of the New Testament ; these were brought into circulation amongst the people. The effect of this Bible reading was seen everywhere, from the court to the rural hamlets. The hierarchy, now called pro- testant, but still retaining her papal constitution, and holding- still her coalition with the throne, weakened in every limb, and therefore more subservient to royal mandates, yielding bit by bit the smallest possible amount of reformation, had, after 1611, to meet the Puritans and Nonconformists in their multiplied demands, while every hour the British hemisphere became penetrated with the light of day. The proximity of the parties, and the information amongst the people, rendered the feeling of this conflict severely acrimonious. The Non- conformists, pleading the sacred rights of conscience, exhibited and denounced in the protestant hierarchy all that was fatal in its popish character, and against such hierarchical cor- ruption bearing their protest to the throne, they asked for reformation. To enumerate the injuries they suffered in this conflict is not designed ; these facts will show the ground on which the work of Canne was published in 1634. He saw that the Nonconformists had to take one more step before they deserved to prevail. To denounce a church as popish, &c, and yet retain a place in its communion, was to hold an alliance with its sin, and to merit an implication in its punishment ; whatever the motive that influenced them in re- taining it, their position in the hierarchy neutralized their declaration of its impurities ; in making such statements as are here given by Canne, before the Nonconformists could claim to be heard, they were bound to become separate from the impieties they condemned, and from the hierarchy which protected them. xliv INTRODUCTORY NOTICE. The impracticability of working out an effective church reform in the position which the Nonconformists occupied, is also shown by the facts which are here adduced. The prin- ciple of submitting to human authority, whether papal or regal, whether the seat of that domination be in England or elsewhere, is, in the conduct of religious duties, essentially bad in itself. The thing which is done because man has ap- pointed it, cannot be called an act of religion, except in that modified sense in which Christians bear injuries for Christ's sake. This endurance of wrong for Christ's sake, moreover, extends only to such cases as involve no implication in the wrong, but merely endurance. Any moral action, forming a part of religious worship, loses its character by being per- formed, because it was appointed by men. To reform a church, already in connexion with the state, and having an earthly king for its head, so that its decrees might be enforced on the observance of the nation, forms an object which, in the light of Christianity, is totally, and in itself, absurd. It is seeking a scriptural method of doing what scripture condemns, or of making a man irreligious in performing religious services. The effect of such attempts is seen through all the history of our nation; in the advance of spiritual rulers from bad to worse ; and in the outbreak of religious feelino; whenever the Lord has in mercy produced it in the people. Piety is thus reduced to an insubordinate position, and labours with discredit ; while spiritual discipline, an institution of Christ, is degraded by corruption and tyranny. Refinement is, on the supposition, of no utility whatever. The monasteries pro- fessed to retire from the world and seek perfection; but, admitting a man in the place of God, their inmates became infamous for pollution, requiring as many courtezans as monks ; the secular clergy associated with society, and pro- fessed adherence to common sense, but their ambition became unlimited, and, when that ambition was crossed, they did not shrink from perfidy and murder. With professions of reform the whole system of hierarchical power, whether the king was subject, a partner, or supreme, continued from Augustine to INTRODUCTORY NOTICE. xlv grow worse and worse, more mean, sordid, cruel, and de- moralising, until the massacre of Chester was followed by the murder of Hunne in a bishop's palace, the martyrdom of Tyndale and Frith, the protracted barbarities inflicted on Cartwright, and the terrible proceedings of the Star Chamber. The system itself was corrupt, and did not admit of reforma- tion, the only resource it left for pious men was that supplied in separation, and the force of moral testimony. The peculiar te net b"y whichCanne became distinguished, was only the natural result of his strict adherence to the word of God. This must have formed the difference of view between the ancient British and Scottish Christians and Augustine with his monks from Rome, respecting Christian baptism. These forefathers did not administer baptism as they did at Rome, but as it was taught in scripture. In the same way, after the reading of scripture was restored to the people, by Wicliffe, many began to doubt the validity of infant baptism, as well as of the attendant Roman absur- dities. This was forced on their attention in two ways: — First, in considering the instructions of scripture which relate to the constitution and government of the church, the ques- tion, Who ought to be its members and receive its ordinances? could not be avoided ; and the answer to that question is as distinctly conclusive, that the church of Christ consisted originally, and was designed to consist only, of those who believe in his name, and partake of his mercy. This fact was recognised by all the Lollards, by Tyndale, and by the con- gregation of London whose brethren were burned in Smith- field in 1558 ; but all these parties avoided, as far as pcssible, the passing of any judgment on external rites or ordinances of the Christian faith. This was the special advice given by Tyndale in his communications with Frith in 1532. But whatever policy they adopted, the opinions of individuals were formed. The absence of all authority in holy scripture for baptizing infants, and the positive incorporation of be- lievers in one great privileged and separated community, could not fail to fix the attention of multitudes. These facts Xlvi INTRODUCTORY NOTICE. did fix their attention. The notice of Anabaptists, as they were called in the persecuting acts of Henry VIII. ; the arrival in this country of congregations who adhered to that practice in the early part of his reign ; the notice given (in M'Cree's Life of Knox,) of persons and of communities holding that doctrine and adhering to that practice, and above all, the flagrant denunciation of such persons as " bloody murderers of infants," in the catechism of Becon, published in the reign of Edward VI., together with the martyrdom of such in the same reign, as well as their persecution in sub- sequent reigns, not only by the ruling power, but also by the Puritans themselves, distinctly prove that the idea of con- fining the fellowship and ordinances of the Christian church to persons who had given proof of Christian faith and prin- ciple, was, by the reading of holy scripture, evolved in the minds of Englishmen. From this point the Puritans, in the days of Canne, shrunk with fear and trembling. It not only struck at the present condition of the English hierarchy, but it laid a platform for church government on which no national hierarchy could be formed. By confining the church and its sacraments to converted persons, it left the infantine and the unbelieving mass, without the pale, as objects of aggressive and sympathizing zeal, until they had repented and believed. It restored the community of faith, and ranged its elements in sober and prayerful testimony against the whole mass of infidelity in every form. It separated the church from the world, and involved the sacrifice of those worldly interests and that worldly power for which the fierce and lasting con- flict, between kings and clergy, conformists and noncon- formists, had been sustained. This was going too far for the nonconformists, it was giving up too much, it w r as returning too near to the ancient and inspired model of church communion and government. They were not prepared to follow Infinite Wisdom without any modification of its edicts, and therefore they had their reward. The nonconformists worked out their own experiment in the commonwealth, and, as far as their religious policy is concerned, merited the rebuke of INTRODUCTORY NO 1 ICE. xlvii Butler in his Hudibras. The proposal of Canne remains, approved by the experience of 213 years; which, since his work was published, has combined with that evidence which he himself supplies from nonconformist writings of his time, the experience of antecedent ages, and the full authority of holy scripture to remove all doubt, and show that the expe- dient of separation is not only necessary in the case supposed, but forms the chief and most powerful means left for God's people, of resisting spiritual corruption, and the merciful term of their exemption from its punishments. " Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. xviii. 4. SECTION II. THE PARTIES AND AUTHORS TO WHOM CANNES WRITINGS WERE ADDRESSED. The conflict of the Nonconformists began properly at the accession of Elizabeth to the throne, when papal authority was once more driven from the hierarchical establishment of England. As the nature of a change which transferred the nation, by force, from one religious worship and authority to another, might lead one to expect, many were dissatisfied with the system introduced, and expressed their dissatisfaction in no measured terms, A sufficient reason for this difference of feelings in the people might be found, if nothing further tended to produce if, in the dissimilarity between the papal hierarchy and that which was designated the Reformed Church of England. It was not to be expected that a whole nation could be so devoid of principle, or of preference, at least, as to be transferred quietly, as the soil, by legal conveyance, xlviil INTRODUCTORY NOTICE. from one inheritor to another. The parties themselves who operated the change did not expect it, they anticipated diffi- culties, and by the measures they employed to diminish, they increased them. To conciliate the superstitious, and those who desired to use the political power of popery, they re- tained as much of that system as could be reconciled to the social efficacy of the change, and this induced a stronger opposition from those who had become students of holy scripture, and advocates for evangelical obedience to its instructions. A glance at the two previous reigns will show how neces- sarily these difficulties must have been augmented by passing events. The government of Edward VI., both civil and ecclesiastical, had been stedfastly engaged in modifying the public ceremonies of religion and its declared doctrines, to make them suit those popular tastes which had grown up through ages of subjection to Eome, and yet attain to some apparent conformity with the teachings of holy scripture, which had been so widely disseminated during that and the preceding reign. Cut off in his youth, time was not obtained to consolidate his work. The Book of Common Prayer was composed and authorized, the Articles were drawn up and issued as the elements of Christian doctrine to be received, and much was done to adapt the labours of the clergy to the wants of the people ; but the work w T as in no sense completed. The popular reliance on ceremonies and their supposed effect was not eradicated, and the system introduced was not adapted to produce that result. It con- tained the assumption of sacramental efficacy in itself, and on those grounds, asserted and claimed an apostolical authority in its priesthood, and therefore the Reformed church of England was never adapted to overthrow, however it might modify and refurnish, the fabric of superstition. The altera- tions introduced by law did not reach the principle ; but the appropriations of church property obliged the clergy to diminish the agency employed, and the expensive show of their worship: so that instead of appearing in the character INTRODUCTORY NOTICE. xlix of a new church, and putting forth the vigour of a new principle, the English Eeformed Establishment presented it- self to the English people as an old friend with a new face, who, by professing a reformation, now declared her own former delinquencies, and, by retaining the principle of her former errors destroyed all confidence in her professed im- jDrovement. This might have been modified a little, if Edward and his ministers could have obtained more time ; but his early death prevented their advancing to any point from which their reformation might appear, so as to command respect. All that Cranmer and his associates effectuated, was, by exhibiting their feeble resemblance of popery, to facilitate in many minds an open return to the reality. During this eventful period, the parties in subjection and concealment demand quite as much attention as those which, from their temporary ascendency, have filled successively the attention of historians. Many circumstances combine to show that each was nearly equal to the other. The papal had the advantage of legal precedence, and found support in many popular prejudices created in its favour; but the protestant had greater advantage in youthful vigour and vivacity, and could make a more direct appeal to the word of God. Each party also had nobility on its side, and the nobility on each side were united in an heir-apparent to the throne of its own creed. The actual aggregate of numbers, at the close of Henry VIII.'s reign was, probably, on the side of popery ; but its vices were so glaring, that no great struggle was re- quired in producing the reformed establishment ; and if that reformed establishment had been so constituted as to obtain a more full and unquestionable support from those holy writings to which it appeals, its position would have been too strong for the enfeebled forces of popery to regain. It was the want of this adequate support from holy scripture that produced the change through which the hierarchy was labouring to pass in the reign of Mary and her consort, Philip of Spain. By this defect she lost the reverence and support of those prayerful students of the word of God, who were daily multi- INTRODl LTORY NOTICE. plying ; and though they did not forsake the hierarchy, yet, within its pale, had fellowship with each other, forming, as one may say, in the hierarchy itself a separate community ; to which the question, Whether papal or protestant epis- copacy should prevail? became daily of less importance, because every transaction proved that to each it was equally obnoxious ; and from neither could that separated brother- hood expect assistance or even friendly toleration. Stigma- tized by terms, which through its virtue came at length to command respect, this internal community, rising from the days of Tyndale into more distinctness of form, grew, by additions acquired from the colleges founded by Wolsey, and the growth of biblical literature, into such importance, that, had it been well organized and separated for its work, it would have soon held the balance of power between these two competitors for ecclesiastical supremacy. A studious mass of population like this, devouring editions of the Bible as fast as they could be produced, and meeting sometimes by thousands, round the martyr-fires which consumed their brethren, and secretly, or as they could, to worship the all- seeino- God, and bathe their souls in his communications of mercy? and in mutual expressions of fraternal love, cannot be uninfluential in the time of its existence, nor undeserving of attention in the record of history. Such was the community, or "congregation" of Puritans, or whatever they be desig- nated, which, during the reign of Henry VIII. and Edward VI., without separating from the hierarchy, conducted within its pale such worship and study of scripture as was found conducive to edification. It does not include the Baptist congregations, though some of that persuasion were often found in its fellowship. By the advice of Tyndale to Frith, it avoided the discussion of sacraments, and confined the reading and worship to such teachings of scripture as related to the work of redemption and its application to mankind. Such a congregation in the Establishment, is traceable as early as 1531, before the death of Bainham, and in 1533, before the heroic martyrdom of John Frith. Again it is found in INTRODUCTORY NOTICE. ll 1555-6, at the martyrdom of Rose, and at that of John Rough, in 1557. This congregation is found again at Plumber's Hall, in 1567; and Robert Brown, in 1571, with Handson and the Dutch refugees at Bury in Suffolk, appear to have contemplated little more than the promotion of such a congregation as might have spread in the Establishment, and ultimately have superseded or become itself the hierarchy. Brown, it would seem, derived more importance and influ- ence from his relationship to Burleigh, the prime minister of Elizabeth, than from any greatness of character, or consistent adherence to principle found in himself; but this fraternity, formed within the established hierarchy, contained, at different times, men whose existence at any period could not fail to influence the nature and cause of events. Tyndale was of this character. However concealed, his influence was exerted through all the organization of the English empire, from the throne to the meanest officer. He had agents in all the universities, and in every larger combination of the people, reading his books and diffusing his sentiments. The holy convocation had no more serious deliberation, and the Right Reverend Fathers in God regarded no part of their function so sacred, as that by which they seemed to be set apart and consecrated to use their utmost efforts, to penetrate the assemblies where his translations of scripture were read, and to bring forth, by violence or stratagem, this translator of God's truth to be murdered under their denunciation. The man, who was sought with so much diligence and expensive care, resisted, betrayed, imprisoned, denounced, and put to death, at such terrific cost of time, money, and above all, of character, by the king, his chancellor (More), and by those to whom character should be most important — the holy apostolical clergy, could not have been an uninfluential or unimportant man. Monarchs contended for the command of his person, as they would have done for the possession of a province. Frith was more youthful, but imbibed the spirit of his teacher, as Timothy did that of Paul, while the civil injus- tice and the sacerdotal blasphemy which combined in handing Hi INTRODUCTORY NOTICE. him to the flames, testify most unequivocally, how much the operations of him and of his brethren were dreaded in the darkness of this world. These brethren in the Lord, though they did not separate from the Church Establishment, had, by mutual study of the holy word, and protracted supplication of its Author, cultivated a piety which absolutely commanded reverence even from those who persecuted them unto death. The exercises of their faith in dungeons, in banishments, in the most cruel of personal injuries, and in the martyrdom by fire, present themselves to the student of that age invested with features that are absolutely sublime. [Sept. 17, 1557.] John Rough attended the burning of four martyrs at Islington, as he said, "to learn the way;" and, on the 27th of June, 1556, "twenty thousand" persons or nearly, attended the burning of thirteen brethren at Bow, whose ends generally, in coining there and to such like executions, were to strengthen themselves in the profession of the gospel, and to exhort and comfort those who were to die ! Imagination faulters under an effort to reahze the depth of emotion and moral grandeur which attended these whole burnt-offerings sacrificed in the hierarchy to a God of mercy and of truth : and imagi- nation would fail, in like manner, to realize any notion of the moral power which these scenes exerted over passing events; but for the fact that, in Smithfield, on the 28th of June, 1558, at the burning of Holland and his six associates, Bentham and his congregation being present, crying, in defi- ance of a prohibitory law, "Almighty God, for Christ's sake help them ;" the terrible and unanimous, "Amen! Amen!" responding from the multitude finished these infernal exhibi- tions in London. From its report, Bonner, who had too much intelligence to merit an apology for his crimes, learnt that he had reached the limit of impunity. At this Amen, the monster of this fiery persecution fled into the provinces, from whence it was speedily driven to the place from whence it rose. Properly to understand this age, the continued existence and constant increase of this congregation in the Church of INTRODUCTORY NOTICE. Jill England, must be recognized through all its political and ecclesiastical changes. From Tyndale, down to Cromwell, it never ceased to exist ; and, however misrepresented and de- nounced, something in every change had reference to this party. By every one professing to be supreme, its existence was more felt than acknowledged ; and whether the hierarchy was designated papal or protestant, its rulers were compelled to regard, in some way, these Bible students and worshippers within its own pale. The change in law which, during the reign of Henry VIII., made a religious difference between the subject and his ruler to be constructive treason, was designed for their destruction. The wide circulation of scripture was intended to conciliate them, while Henry absorbed the church estates; and the monopoly of the word of God, at which Henry aimed, would enable him to command its supply. In the reign of Edward VI. a similar fact is to be observed. In the Articles and Prayer Book of the hierarchy as then re- formed, so much of the papal doctrine, and especially of its opus operatum, has been retained, as positively proves the operators of that change to be chiefly concerned how they might secure a visible separation from papal supremacy, with the smallest alteration possible, in doctrine and ceremonial worship, that the demands of its Bible-reading members would allow. Though these students and observers of Divine law were in this reign persecuted even unto death, the Prayer Book and Articles clearly show a design to yield as much as possible of their demand, and take from them every legitimate ground for complaint. The reformers of Edward VI. first facilitated conformity, and then enforced it with imprison- ments, fines, banishment, and flame. The reign of Edward VI. from October 12, 1547, until June, 1553, a period of not more than six years and six months, was too short, if used by the most powerful and undivided genius, for effecting much towards the combining of a large and divided population in one form of worship, and in one theory of religious doctrine. Feeble as Edward was from youth and sickness, this short time was rendered less pro- E llV INTRODUCTORY NOTII i ductive than it might have been ; and other troubles springing from those who administered the government, still further diminished the actual result. In fact, the struggle operated so far as to make adherents to the catholic system lament more deeply its loss, but failed to evolve any feature in the one proposed, adapted to command respect in them, or in the persecuted adherents to scriptural instruction, now designated " the new learning." To this fact must be ascribed the extreme ease with which, under Mary, the papal system was restored. The Catholics were penetrated with a sense of the wrongs they had endured; and, as a substitute for their hierarchy, both in theory and practice, despised the one proposed, while the persecuted congregation in the Establishment, and others without its pale, aided the falling system with a feebler hand, because they knew, by bitter experience, that the return of popery could bring no greater restriction to their liberty, and no greater injury to their persons, than they had endured. To them the hierarchy was equally oppressive and unrelenting, whether it was designated protestant or catholic ; under each, she was equally unrelenting towards heretics, and without mercy to her nonconforming children. Party interests have induced an eloquent display of hierar- chical enormities perpetrated in the reign of Mary ; they are bad enough without any exaggeration ; but, from the same cause, similar cruelties in the reigns of Henry VIIL, Ed- ward VI., and of Elizabeth, have been covered with a veil, as if history had been written, not by justice and truth, but by charity which hideth the multitude of sins. Such charity was needed ; yet, not more by one party than the other. It was needed by the hierarchy, as such, in all her garbs, whether her decrees were uttered, and her actions perpetrated, by officers and servants who held the catholic or protestant faith, or by others to whom all forms of faith whatever were alike indifferent. The reign of Mary, from 1553 to 1558, was shorter than that of Edward; but, in its chief object, it had one advantage ; the papal character of the hierarchy which she desired to restore, had not to be invented. Many of INT110DUCT0RY NOTICE. lv the ecclesiastical estates had been absorbed by Henry, but the measures for restoring the secular clergy were direct, and men who had been familiar with antecedent policies were at hand. Cardinal Pole, Bonner, Gardiner, and others, were prepared to enter on the work with all their genius ; and the fruitless attempt of Northumberland to divert the accession from Mary to Lady Jane Grey, gave augmented acrimony to the religious conflict. It was conducted rather as a struggle for royal existence than religious supremacy. Men were con- demned to the flames from political motives, under cover of their religious belief. Cranmer recanted, but found that recantation would not save him ; his conspiracy could not be obliterated by a denial of his faith. Strengthened in purpose by these subsidiary and political motives, the hierarchy forced its papal character towards completeness, until a reaction became too manifest for Bonner to despise. The scene already described at the martyrdom in Smithfield, in 1558, left no mistake. Had Mary lived, and with the same deter- mination maintained her policy of subduing by torture and flames, a shorter period than that through which she reigned (about five years), would have found her throne and hierarchy involved, together, in one irretrievable catastrophe. Having made her way to the throne by defeating and executing a protestant rival and her party, it was to be ex- pected that Mary would treat the adherents to that party with no particular clemency. This expectation was realized ; but the monarch having obtained the supremacy she sought, used the expedient for confirming her power so as to defeat her own design. Her first step involved an error in judgment as well as a departure from principle. She promised the people a religious freedom which she must have known was contrary to her own intentions, and still more to those of her advisers; and, when her object had been obtained, through the faith with which this promise was received, she not only violated her engagement, but shamefully exposed in a pillory the man who had courage to remind her of her compact. This double error, without considering or questioning the E 2 1V1 INTRODUCTORY NOTICE. moral excellence of those who conceived it and carried it into execution, must have been received upon a miscalculation. The Protestants were not to be estimated by the men who, in the hierarchy, with Cranmer at their head, waited to display their plasticity in obedience to her command. These were the political religionists of that age, who loved a name for what they could obtain by it, and were ready to resign that name whenever it would bring them nothing; but besides these, Mary might have seen another class, differing from Cranmer in this, that they sacrificed, while he spared, no other blood or interest but his own. To these men, studying de- voutly the word of God, the world she wished to rule had lost its charm, and therefore the policy by which she ruled had lost its terror. They were not afraid to die; and, though a death by fire was not especially desirable, yet, leaning on their covenant-keeping God, they could venture even upon this. These wonderful men, baptized into the spirit of their Lord, amongst their many injuries, sought for themselves, in the Establishment, a secrecy which destroyed their power, and beguiled their prince. She might conquer Cranmer; his guilty soul, stained with the blood he shed in martyrdoms, could never rise above the flame which he himself had lighted more than once ; but these scripture-reading believers in the Lord, whom she and Cranmer desired equally to destroy, Mary could not conquer. The sombre but joyous magna- nimity of Frith unclothed an element in human nature which human expedients can never overcome. This moral greatness had but one real disadvantage, which always attends its ap- proaches to this guilty world, it was not known ; men could not understand it. Such holy attachment to the truth and fellowship of God appeared unnatural in men ; the power of their principles was lost, because men could not believe in their reality. Mary was their helper in this. Instead of strengthening her own power, her barbarous executions fixed in the eyes of all mankind the congregation which distressed the hierarchy. Its members would not be Separatists ; she made them so. They wished to conceal the light, and placed 1NTJU)DUCT0JR,Y NOTICE. lyii it under a corn-measure ; she, with no friendly aim, searched it out and placed it on a lamp-stand, and it lighted all the house. In the reign of Edward, the principle of the Puritans was suspected; in 1558, round the fearful holocaust of Smith- field, England pronounced her judgment on the case. The wondering spectators, in defiance of a special prohibitory proclamation, testified to Holland and his fellow sufferers, " We know they are the people of God." This verdict, uttered by a nation's voice, which thrilled the court, and could not be mistaken, forms a key to many historical mysteries connected with those times. It was the chief result of Mary's reign. She seems to have existed merely to weaken the hierarchy by another change, and strengthen the congregation by making it known. " / con- ceive it is undeniably evident, that the suffering in the time of Queen Mary's days, did more settle and enlarge the bounds of the gospel, than all the f reaching did in King Edward the Sixth's reign." Fresh Suite against Ceremonies, by Dr. William Ames. 1633. Preface. D. W. L. This fact, more than any other, explains the difficulty which attended the transition of Elizabeth. She came to the throne with more than ordinary unanimity in the people, and she retained the government for nearly half a century. She had genius, co-operation, and time; but the use of all her advantages, talents, and determination, left the hierarchy weakened by another change. It became protestant in its character again; and, like an oak overpowered by the tempest, it loosened its hold by every undulation, and at length was torn up by its roots. A careful observer will discern in the policy of Elizabeth respecting her English Establishment, the cause of its calamity under Charles, and of the power which was afterwards exerted against it by the commonwealth. The calm deliberation used at the accession of Elizabeth, in 1558, formed a sure indication that when she did act it would be with decision and effect. For six weeks she con- sidered what changes should be introduced ; and on the first of January, by her order, the Litany and Gospels in English Iviil iM'KODL'CTOin NOTIC1 were read in all the churches of London, as they had been in her own chapel. A parliament holden at Westminster decreed, on the 28th of January, that the statutes of Henry VIII. and of Edward VI. be renewed, and those of Mary directed against them repealed, and at the same time uni- formity of prayer and administration of sacraments was enacted. Elizabeth thus became supreme head of the church in England, and the outline of her policy was revealed. The convocation of the hierarchy, without a primate, protested without effect, and Dr. Matthew Parker was made Archbishop of Canterbury in 1559. The other sees, which had nearly all become vacant, were filled with persons friendly to the plan devised, the Catholics were without much severity sub- dued, and the Thirty-nine Articles were restored to authority in 1563, in which, by article thirty-five, the homilies became enforced. By these arrangements, the students of Divine truth, whose strength had been augmenting through the reign of Mary, saw what they had to expect, and prepared for the encounter. No name appears earlier in the field of actual noncon- formity, than that of John Fox the martyrologist. . When summoned by Archbishop Parker to subscribe, this veteran confessor, the student of martyrdoms, produced a New Testa- ment in Greek, and said, "To this will I subscribe." Laurence Humphrey, Regius Professor of Divinity at Oxford, was his "dear friend" and associate. In 1566, Anthony Gilby had appeared and commanded attention by his writings and more vigorous labours. The soldier Barwardinus, or soldier of Barwick, obtained great celebrity. William White, Thomas Rowland, and Robert Hawkins, appear in their prosecutions before Grindal, in 1568 ; and the first Admonition to parlia- ment, written by Field and Wilcox, appeared in 1570, or 1571. From this moment, one might justly consider the parties to be engaged ; and, if a full history were to be written, each great event would show some change in their vigorous and mutual animosities and exertions, until the Puritan parliament, in 1640, overturned both the hierarchy and the throne. • MiiODUCTOilY NOTICE. lix Of those authors to whom John Canne appeals in founding his argument addressed to the Puritans, on the Necessity of a Separation, John Cartwright stands next. Whitgift an- swered the first Admonition, while Cartwright was writing the second, in 1571 : and Cartwright replied to Whitgift, in 1573. A Defence of the Ecclesiastical Regiment, &c, in England, in favour of Whitgift, and Whitgift's own defence of his Reply to the first Admonition, both in opposition to Cart- wright, appeared in 1574. Cartwright published the first part of his Reply to these works in 1575. Whitgift produced the Defence of his Answer, in 1576; and Cartwright, the second part of his Second Reply, in 1577. Most of these works are preserved in the British Museum, and in Dr. Williams's Library, and they require to be studied by all who would understand the condition of parties at that time. In a.d. 1577, on the 21st of April, Whitgift was conse- crated bishop of Worcester. This year was rendered still more remarkable by the Queen's letter sent to him and the other bishops of the province, "forbidding the exercises called Prophecies, as being practices and rites belonging to religion, not established by parliament and her authority, and opening a door to let in innovation into the established worship. The ordinary way the Queen formerly took, when she had any command or order for her bishops, was to signify her mind to the archbishop of the province, and he sent his letters to each bishop, declaring the Queen's mind and plea- sure ; but upon the refusal of Archbishop Grindal [of Can- terbury] to do this, and to be instrumental in forbidding these Prophecies, being convinced in his conscience of the great good they had done, and, being well regulated, might still do, (and for which, therefore, he was suspended by the Queen,) she showed her supreme power in spiritual things remarkably, in sending her letters to the bishops, without any mediation of an archbishop." Strype's Life of Whitgift, p. 81. This event clearly proves that the royal prerogative was assumed in religious affairs to an extent which even the highest of the clergy could not regard, at all times, with complacency. It lx INTRODUCTORY NOTICE. also proves that those episcopal offices, of which the Puritans complained as being unscriptural, were by the Queen regarded as offices subject to her own will, both in their appointment, and in the exercise of their functions. The prophesy ings here prohibited, formed an administration of divine truth, to which the Puritans adhered as being of Divine authority ; and their being thus prohibited by royal authority, in con- tempt of the primate whom that same authority had exalted to his place, brought the royal prerogative into direct hostility with the ecclesiastical authority of the kingdom, and the clearest requirements of Divine law. This was felt, not only by Grindal, the primate, but by several lords in the Privy Council, many of great influence in the nation, and especially by the Puritans. They felt that they were entering on a struggle for the last shred of privilege purely Christian, and they prepared to use their utmost strength and influence ; while many, not prepared to join them openly, were prepared to favour their exertions, and obviously desired their ulti- mate success. Grindal, Archbishop of Canterbury, who never regained the favour and confidence of Elizabeth, died, July 6, 1583. By his removal, the way was open for Whitgift to the primacy ; his subserviency and zeal commended him, more than his talents, to the potentate he sought to please. Through him Elizabeth could send to her bishops whatever message she might choose. Her smile would counterbalance, in his esteem, the reproaches of mankind and the frown of God. His conduct in Cambridge, in dealing with Cartwright, his administration in Worcester, and the Welsh marches, where he recommended examination by torture, proved that Whit- gift would be led by the Queen, and not be very particular about what means he used to effect her purpose. He was also not to be despised with respect to genius. He had great penetration, and could well conceal a purpose he designed to prosecute with his utmost power. His use of the oath and interrogatories, ex officio mero, and more especially his pre- senting that infernal process as an exercise of Christian love. INTRODUCTORY NOTICE. lxi exhibit, in a way which cannot be well mistaken, his capa- bility of using power to serve whom he wished to serve, and sacrifice whom he wished to sacrifice. He was the in- strument which Elizabeth required ; and to her death, which was speedily followed by his own, she found in him an organ through which her most arbitrary resolutions could be executed with certainty, and though in their nature bar- barously cruel, be dressed with plausibilities that gratified her vanity. The confirmation of Whitgift, as Archbishop of Canterbury, took place in Lambeth, Sept. 23, 1583; and before that month was ended, " Articles for the regulation of the clergy, and for the better observation of the Laws and Usages of the Church Established? were drawn up, by his direction, if not by him. The nature of these Articles is exhibited in the following extract : — " First, That the laws made against the recusants, be put in more due execution : considering the benefits that have grown to the Church thereby, where they have been so executed; and the encouragement which they and others do receive by remiss exe- cuting thereof. " Secondly, That all preaching, reading, catechizing, and other such like exercises, in private places and families, whereunto others do resort, being not of the same family, be utterly extinguished ; seeing the same was never permitted as lawful, under any Christian magistrate: but is a manifest sign of schism, and a cause of con- tention in the Church. " Thirdly, That none be permitted to preach, read, and catechize, in the Church, or elsewhere, unless he do four times in the year at the least, say service, and minister the sacraments according to the Book of Common Prayer. " Fourthly, That all preachers, or others in ecclesiastical orders, do at all times wear and use such kind of apparel, as is prescribed unto them by the book of Advertisements, and her Majesty's in- j unctions, anno primo. "Fifthly, That none be admitted to preach or interpret the scriptures, unless he be a priest, or deacon at the least, admitted thereunto according to the laws of this realm. lxii INTRODUCTORY NOTICE. " Sixthly, That none be permitted to preach, read, catechize, minister the sacraments, or execute any other ecclesiastical func- tion, by what authority soever he be admitted thereunto, unless he first consent and subscribe to these Articles following, before the ordinary of the diocese, wherein he preacheth, readeth, cate- chizeth, or ministereth the sacraments : viz. — " I. That her Majesty, under God, hath, and ought to have, the sovereignty and rule over all manner of persons, born within her Realm and Dominions, and countries, of what estate ecclesiastical or temporal soever they be ; and that none other foreign power, prelate, state, or potentate hath, or ought to have, any jurisdic- tion, power, superiority, pre-eminence, or authority, ecclesiastical or temporal, within her Majesty's said realms, dominions, and countries. " II. That the Book of Common Prayer, and of ordering bishops, priests, and deacons, containeth nothing in it contrary to the word of God; and that the same may be lawfully used; and that he himself will use the form of the said book prescribed, in public prayer, and administration of the sacraments, and none other. " III. That he alloweth the Book of Articles of Religion, agreed upon by the archbishops and bishops in both provinces, and the whole clergy in the convocation, holden at London, in the year of our Lord, 1562, and set forth by her Majesty's authority; and that he believeth all the Articles therein contained, to be agreeable to the word of God." Strype's Whitgift, p. 115, &c. These Articles, with nine others, one of which forbade " the printing and publishing of books and -pamphlets, without licence from the archbishop or bishop" were "set forth for all persons concerned to take notice of, at their own peril." " The Archbishop and Bishop of London" " being resolved to put them in force." These were the Articles which produced the now popular distinction between conforming and nonconforming clergy. Multitudes who took no part with the Puritans, felt the impossibility of subscribing to all that these three articles of subscription comprehend. Some of the most curious writings of that time were produced, to show how the words of the Articles might be taken, explained, i.\Tj;om emonst. [Thirdly.] No man can in any tolerable measure dis- charge the office of a minister and a deacon also, Acts vi. 2. [Fourthly. ~\ The ministers of the word be perfect without it. They have also, to prove this thing, the learned gene- rally on their side. 1 Concill. Constant, cap. xvi., Chrysost. upon Acts vi., Bulling, decad. v. ser. 2, Buc. de Reg. Christ, xiv., Pet. Mar. Rom. xii., Cal. Inst. 1. iv. cap. 3. sec. 9, Beza. Confess, cap. v. sect. 23. [Fifthly.] Widows or deaconesses, whose proper office is to look to the weak, impotent, and poor strangers, and especially to help such who [as] in their sickness have !!om h 'xii > ne ither friends nor kinsfolk to administer unto them. This office is proved of them [the Puritans] by these Mr. Bates, scriptures: I Tim. v., Rom. xii. 8; Rom. xvi. The grounds, or reasons which they bring for it are these. [First'] Wisdom, [It is wise] to employ such as being to receive maintenance from the church, are fit for nothing but this, and fittest for this. k [" Therefore the apostles, in the of] Ecclesiastical] Government, D. primitive church, thought it to be ex- W. L. copy, p. 103.] 77 Adm[oni~ pedient, for the better providing for lion to Parliament, by Thomas Cart' the poor, that certain men should be wright D. W. L. copy, printed 1617, appointed, of approved godliness and but written 1572 or 3.] diligence, who should take the special '[The references which follow, charge of the distribution unto the taken from the Demonstration of poor, Acts vi."] A Learned Discourse Discipline, are given in Appendix C] CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 7 [Secondly.] That none may lack any thing for their good and preservation. [Thirdly.] That men may be the rather encouraged to go about the churches' * business, having such to attend * [7] them. These are the necessary and only" 1 ordinary functions, Def of Disc. . . . p. 59, 68. and offices, which our Saviour hath ordained in his church. Jj*f Coun - Unto the due administration whereof he hath promised his J ^- Gov * blessing to the end of the world ; and these are perpetual, and to continue for ever ; and, besides these, it is unlawful for men (following the devices of their own brain) to insti- tute and ordain any in the churches of God. n Now the election and ordination of these officers, must i Admon. (as they [the Nonconformists] say) necessarily be made by off. of cem. Disc. h er own person to do the duties of a wife unto him." c And thus much for the first point, wherein we and they in judgment do accord, but our practice as yet is contrary each to other. d * LiiJ * SECTION II. [statements and concessions oe nonconformist writers respecting corruptions and defects in the ministry of the church of england.] Now it follows that we truly relate the present state of the English ministry, how far it disagreeth (by their [the sr d - 7 t Nonconformists'] own testimonies) in every particular i'rSf a dm' * mn g from the positions before-named, and touching it in amun.. is, g enera ] 3 they affirm confidently that it is a base ministry which God never erected in his church, but came wholly from the pope, for, say they, not only is the calling of the hierarchy, but also their dependent offices [are] all un- lawful and antichristian : e observe the largeness of their c Eng[Ush] Puri[tanism,] pp. 20, by the ministry and elders, a taste 21. [D. W. L. copy, printed in 1605.] of their gifts given to the people, God d Demonstration of] Discipline,] by fasting and prayer [being] sought p. 21. [In D. W. L. copy, p. 28.] unto as he hath willed, whilst their e [" To put them out of doubt, hearts are not put to notorious and therefore, and that he may know we public examination, they by this dare avouch our meanings; our mean- means do, evidently, against the very ing is, that whilst the trial of minis- form of the ordination of the ministry ters is committed, or at least, taken prescribed by law, maintain a base of the bishop3 to themselves, so as and ignorant ministry, and by means they make them in their galleries and of that" ..." popery, and by popery closets, upon what testimony they rebellion." Defence [of] Godly Mi- think good, whilst they arc not tried nis[ier8] ag[ainst] Bridg[es,] p. 125. Moll H l'lea, 3. CH. I.J PROVED BY THE NONCONFORMISTS' PRINCIPLES. 13 speech, how they comprehend and so consequently here condemn all their ecclesiastical functions : for indeed they take all their original of one root, namely, the prelacy ; from it, I say, they have their rise, and by it only they administer unto the people. And whosoever shall deny this, may with as much reason deny that fire is hot, the sea salt, the sun shines, &c. f But let us hear what reasons they give to prove their ministry false and antichristian, and every way contrary to that true ministry, 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 down her head for heaviness, her eyes be bleared with tears, her cheeks be defiled with the water of her eyes, J^r;^ 1 '^ her heart is heavy with sorrow, her bones are withered xu " 33 ' with dryness, her whole body is clothed with sackcloth, she lieth in caves and dens, being ashamed to show her face, having so deformed and maimed a body ; if *her case * [12] and state be so she hath reason enough to Grieve : for to want these true offices and to have counterfeits placed in their stead, is one of the heaviest and fearfullest miseries f [" We verily believe, by the cut off; he was branded in the face, grievances following," [and] " offer to whipped at a post, fined £10,000, demonstrate that the hierarchy and and imprisoned for life. Archbishop their household stuff, is the capital sin Laud, on hearing the sentence pro- and main cause why all this evil is nounced in the Star Chamber, pulled come upon us." " This is the master off his hat, and holding up his hands, sin." Sion's Plea, p. 3. [This work gave thanks to God, who had which answers to the references of given him the victory over his our author, was written by Dr. Laiton, enemies. Poor Laiton, bearing these [Leighton] and published " In the proofs of fraternal tenderness in the year and month ivherein Roclielle was clergy, afterwards became keeper of lost* [1028.] It is entitled, "An Lambeth House, which had been then Appeal to the Parliament, or Sion's turned into a prison for his perse- Plea against Prelacy." For the kind- cutors. He died some time after ness therein shown to the bishops, the 1643; see Introductory Notice, p. author had his nose slit, and his ears cnii.J Isa. ii 12.J Bates, p. 60. Acts xiii. 45; xiv. 23. 14 A NECESSITY OE SEPARATION, [CH. I. [i, that can possibly befall any people. Yet this thing is affirmed by others of them also, of which more hereafter. Now concerning elections and ordinations, in these their Bright. ° SS^iib*' church standeth under a Romish regiment, and hath not 1G8. Chr. ° 7 AdnJn. 41 " l e ft Babylon, but partaketh of her sins in the choice of Bar.' m! er ministers. For neither are their ministers proved, elected, called, or ordained according to God's word; but their entrance into the ministry is " by a Popish and unlawful vocation, 6 strange from the scriptures, and never heard of in the primitive church. All authority is given into the hands of the prelates alone, and their book of ordination, whereby they make bishops, priests, and deacons, is against the very form of the ordination of the ministry pre- GodiyMi. scribed in the scriptures, and nothing else but a thing word for word, taken out of the Pope's pontifical, wherein he showeth himself to be Antichrist most lively." 11 It will not be amiss if I here briefly relate in what manner and form their bishops make ministers, as the Nonconformists do describe it. When the time (say they) of giving orders draweth near, the [bishop's] bull is set upon the church door, to give warning that if any be minded to receive orders that he repair to the prelate at such a time and place. Now this bull is in Latin, so that the people cannot understand the sound of the trumpet, neither indeed are they desired to come, and object against * P3] the persons to be ordained, &c. When # the day of ordina- tion is come, after an exhortation made, and the com- munion celebrated, the epistle and gospel read, and the hymn Veni Creator sung or said, the archdeacon presents to the [bishop] 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 * [I Admon[ition, &c, D. W. L., h [ Adm[onition, &c, D. W. L. copy.] p. 2. [and p. IS.] copy,] p. 14.] CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 15 admitted to the order of priesthood." Then after some demands and answers of the [bishop] and the other who are to be admitted, he demandeth of the people, who arc 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 manifest 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 king's supremacy is taken, there follows an exhortation again, with other demands and answers. After this the people who are present, are desired secretly to commend the business to God: for which cause they are all silent for a little space. This done, the [bishop] readeth a prayer, which being finished, they who are to be ordained sitting on their knees at the bishop's feet, the bishop and the rest of the priests who are present, lay hands severally upon the heads of every one of them, the [bishop] uttering these words : " Receive the Holy Ghost, whose sins thou dost forgive they are forgiven, and whose sins thou dost retain they are retained; and be thou a faithful dispenser of the w r ord of God, and of his holy sacraments, in the name of the Father, [the Son, and the Holy Ghost."] Thus he commandeth the ordained to receive the Holy Ghost, as our Lord and Master did. # Now as well may they imitate his breathing, as to usurp * [H] these words. Is any of their curates, after the pro- nouncing of these words, either the holier or more apt to teach ? And whereas he puts a Bible into their hands, 1 he 1 [" But here I am unable suffici- ye the Holy Ghost ? with equal con- ently to admire with that face, the " sistency we might imitate Christ in [prescribed] " words can be spoken commanding the troubled sea to be to those they ordain, the greatest por- still." " When the bishop places a tion of whom are known sufficiently to copy of sacred scripture in the [novi- be no more apt to teach, exhort, and tiate's] hand, he saith, Receive auiho- convince, than a bullock is to fly." rity to preach the word of God ; but " By what authority is it said Receive what if he should not have the gift Alt. Dam. 165. of the Nonconformists, to be a vain invention of man's brain, j taken from the manner of Popish orders, and clear against the express appointment of the scriptures. IS A NECESSITY OF SEPARATION, [CH. I. might rather put their service-book; for either they are ignorant and cannot preach, or if they can yet may not, till they procure by money a licence from them. When all this is done the company sing the creed, and receive the com- munion together. But it must here be observed, that they ordain not any man wholly at once to the office of priesthood, but lead him by degrees up to the pulpit ; for they must first be deacons (as they call it) for a year, that is to say, they must receive authority to say prayers, [and] read the scriptures, but in no wise administer the sacra- ments, or preach, without further licence: then at last he is Necer. Disc, made a full minister. This practice is professedly affirmed against Brid. 125. Def. Disc. ]33. Id. p. 33. Admo. 15. Necessit. Moreover, they will make ministers in their galleries and E°ccie« r Glisters at their pleasure ; give orders to whom and to 127 • how many they list, without any trial, either of their judgment in religion, or of their honesty in conversation : and sometimes make sixty, eighty, or a hundred at a clap, whereof no one is called or desired to any particular con- gregation, and when they have done, send them abroad of preaching, or the bishop should upon them to this end ; yea, rather not concede the privilege ? " " Is it contrary, they were laid on them for seriously said, faithfully dispense the an end that is most contrary to the word of God 9 How can one dis- ministry of the gospel, so that by no pense the word of God who is bound means this can be accounted the law- to a Liturgy ? &c. M Al[lare~] Dam\as- ful office of a true pastor: from eenum, by David Caldericood, ed. whence they are as far off, as the 4to. 1708. D. W. L., pp. 432. 433. priests of Israel, who were appointed Canne's, p. 165, refers to some earlier by Jeroboam to sacrifice to the calves, edition.] were, from that lawful calling which J [" I confess, indeed, that hands the priests had that were in Jeru- were laid upon them, neither do I salem." " This is a profane oil; and much stand upon it, what or whose can give no man authority to dispense hands they were, but I deny that the mysteries of God."" Necessity ever they were chosen to a law- of] Discipline, ~] p. 21. 20. 81. [De~ fill ministry, or that hands were laid fence] against Bridges, p. 125.] CH. I.] PROVED BY THE NONCONFORMIST^ PRINCIPLES. 17 as rogues, vagabonds, k or masterless servants, 1 into the country, giving them their bull to preach in other men's charges *where they list, or else get benefices by friendship, * t 15 3 money, flattery, where they can catch them, or if thi3 fail, they may go up and down like beggars, and fall into many vile follies, or set up bills, (as many have done) at Paul's, the Royal Exchange, and such like public places, to see if they can hear of some good master that will hire them, and use their labour ; or to conclude, tarry in their college to lead the lives of loitering losels so long as they live. What a horrible and wicked doing is this I Indeed such times are spoken of in the stories of the Judges, when Jonathan the Levite, wanting a high place and an altar, went roving up and down to let out his service to any that would hire him. But it is added, in the same place, that there was no king in Israel. Not without cause Bright. Rev. may they say (if these things be true) that all reformed churches blush, and are ashamed of them. Yea, and I am persuaded, that if they were fully and truly informed hereof, they would no more communicate with their ministry than they do with that of Rome : for if they did, it would be certainly their great sin, seeing both of them appear to be false and unlawful. Thou hast heard (reader) who makes their ministers, and also how they are made : now in the next place, thou shalt hear what they say touching their gifts and quali- fications; and if thou wilt in this believe the Noncon- k [ " By this wandering (we may ground, and neither of any reason, also say vagabond) ministry, shifting nor of the word of God," A Second from place to place, and in all places Discourse of Ecclesiastical] Cov[cm- to be counted a minister where he me?it,] p. 127. [D. W. L. copy, see hath no charge, it would grieve a man p. 99.] to think what inconveniences do fol- l [I Admo[nition, &c, D. W. L. low, but principally, how filthily it copy, p. 2, and] p. 15. Altar e D\a- stinketh of the old popish indelible rnascenum, p.] 161, character, from which it hath its 18 A NECESSITY OF SEPARATION, [CH. 1 t formists, " boys and senseless asses arc their common church ministers for the most part : " In yea, notorious idolaters, 237. ' ' halting hypocrites, openly perjured persons, idle bellied epi- cures, manifest apostates, old monks and friars, drunkards, * [i6] # idiots, idols, such as know not a B. from a battledore, or the Lord's Prayer from the Articles of Faith, nor how many sacraments there are; for he that will wear a sur- plice, a cloak with sleeves, a gown, a cap, a tippet, (orna- ments fit enough for such deformed coxcombs,) read a gospel, church women, bid fasting days and holy days, profane the sacraments, pray at the burial of the dead, pronounce a curse against sinners upon Ash Wednesday and at no time else, ordain a new sacrament of the cross in the profanation of baptism, visit the sick with a wafer cake and a wine bottle, read homilies, pray for the pros- perity of thieves, pirates, murderers, yea, a pope, a car- dinal, an archbishop, a lord b[ishop,] or any other enemy of God and his church ; he is a creature fit enough to receive their orders, and by his outward calling is bound to do no more. There are besides these, others of them [the Noncon- Ne-os. Dis. formists] which witness the same; 11 to make ministers according to their fashion is nothing else but to make a Brigt. Re. service sayer, or a reader of prayers out of a book, so that a stark fool or an arrant knave may fulfil all the con- ditions which they require of him. It is certain, saith Prefa. p. 3. Mr. Gilby, "he that will use antichrist's rags, may be made an English priest, be he never such a dolt or villain." The truth is, the condition of those men whom the prelates for the most part thrust into their ministry, is so con- temptible and base, as they affirm, that Jeroboam never made worst priests of the refuse of the people to serve Exhortat. Gover. WaJ 42. Keel Govi m [II Admo[nition, &c, D. W. L. » [ The [Necessity of] Discipline,] copy,] p. 47.] p. 81. [edit. 1574, pp. 21—24.] OH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 19 his golden calves. Nay, they say more, if the devil did Dial. str. make and send forth ministers, he could not find worse men upon # the earth, and if he would have worse, he * Ci7] must bring them out of hell. p Mr. Cartwright saith of a certainty, that *' all the ecclesiastical histories extant are not able to furnish us of so many unworthy ministers, chosen by all the churches throughout the world, which have been since the apostles' time as have swarmed these few years, out of the palaces (as out of the Trojan horse) of that small number of b[ishop]s which are in England, &c, and there is as much difference between them and the ministers, chosen in other congregations beyond the sea, as 2 Rep i between gold and copper, or any other refuse metal." p ' 53 '' 148 ' I have not yet declared what the Nonconformists write, touching the most ungodly courses used by their priests to procure benefices, and how extremely they tyrannize over the poor people, and will be officers to them, though they consent not unto it, nay howbeit they be wholly against it, and have good reason for it, yet if the patron (whether popish, profane, or religious, all is one) and the bishop do £*£ ac J accord in the business, they must necessarily put their , Fr fL' p Su J52. necks under the yoke of this wicked usurper, or remove their dwelling, though it be to their utter undoing : beside, the congregation knows not what the conversation is of him who by the arm of flesh is forced upon them, neither his fitness in sifts for the ministry. 01 " This cannot be Assertion. & J Christ. Ch. denied," say they, "that there is not any one man or p«i -p ^2. woman amongst forty, in any one parish among forty, that "["Jeroboam never made worse ileal Govern\_ment, p.] 127. priests of the refuse of the people p [Dialogue concerning the [Str[ife to serve his golden calves, than they of the] Ch[urch,] p. 82.] have ordained ministers to feed the i • 1 i'i Doct. upon solemn hand oitereth and giveth, which is here the lively the SaCKU p* stay of our faith." 1 By this it appeareth, that the danger is marvellous great to communicate in a false ministry. A man would pull a sore punishment upon his head, if he should have a hand [undertake or help] to put by a prince's lawful officer (whether judge, mayor, bailiff, &c), and set up a rebel in the room thereof, and come to him for justice. He that receives in a false ministry denies God's ministry, saith the former author, and so puts a traitor in his place, and takes the holy things from the hands of a traitor, which is a fearful transgression, and surely will procure extreme wrath without true and sound repentance. From all that hath been before spoken, we may here frame this argu- ment. None may hear or join in spiritual communion with that ministry which hath not a true vocation and calling by election, approbation, and ordination of that faith- ful people where he is to administer. But the present ministry of the ecclesiastical assemblies of England hath not a true vocation and calling by election, approbation, and ordination of a * faithful * [30] people where they administer. k [Admon[ition to Parliament, D. l [Fenner Doct[or] upon the Sa- W. L. copy,] p. 127.] cra[ments,] p. 127.] M 34 A NECESSITY OF SEPARATION, [CH. t. Therefore none may hear or join in spiritual communion with the present ministry of the ecclesiastical assem- blies 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 do not so well weigh their own principles as they should, and hence it is that their practice is not strictly answerable to their profession, and therefore do give just occasion (I speak it with grief) unto the prelates and their parasites to insinuate against them hypocritical ends in condemning so grievously the ministry, worship, and government of the English church, and yet to partake in the known evils and abuses thereof. But for my part, I am otherwise minded than the bishops in this thing, and do think that they do of conscience condemn the state of that church, but do not maturely consider the responsive conclusions which follow upon their principles. For which cause I have written of purpose this treatise, to prove that they cannot justify their tenets against that church, and stand members lawfully thereof. Concerning their ministry I have showed before, that by their own confession it is false, and so not to be joined with. And if I should here end the point, I think every indifferent reader would sufficiently be satisfied. But because I judge the same to be of importance, to justify a separation from them, and also that their ministers are of sundry sorts and degrees, therefore I will speak a little more * [3i] thereof, and prove * further from their writings that every kind and degree of their ministry is false and antichristian. Preface According to the prelates' canons, their ministers are before the . , MaT*o? nd divided into [three] heads, or orders, namely, bishops, andD.* P * P r i ests > an d deacons. The first comprehends the superior, the other two the inferior ministers. What the superior are few but know, viz., archbishops and lord bishops, CH. I.] PPOVED BY THE NONCONFORMISTS' PRINCIPLES. 35 against whose courses and callings whole books have been written, to manifest the same to be evil and unlawful. I shall only here briefly lay down some of their passages touching both, referring the reader for more full satisfac- tion 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 fit for church or commonwealth, for "they oppose (say they) with tooth and nail every thing that is good. They have had their hand [(as hath sum's piea, been proved)] in all the great evils that have befallen their [the] church and state: never any good thing prospered that they put their hand to; the king and state stood never in need, but they always deceived them ; and [lastly (as the princes said)], if opportunity serve, they will make peace with their head (he means the pope), if it be with the loss of all their m heads, — if they continue their places." And hence it is that "all the professed enemies of state and church make use [of this prelacy] to effect their evil ends ; as David said of Goliah's sword, there is none [like] to that, so saith the pope, Spaniard, and Arminian, for overturning of a state, and making havoc of a church, Ib - 232 - there is none [like] to a bishop, give them that." n To the same purpose others. " They are the greatest and most pestilent enemies that the state hath, and are likely *to be the ruin thereof." " Take them for better * [323 m ["Our," meaning the princes' you, profane T[homas] C[ooper], call heads.] you know not whom, hold it lawful n [Sion'sPlea,[&c.,byDr.Laiton,] for her majesty and the state to bid p. 216 and p. 232.] God to battle against them. Because [" But our archbishops and bi- they bid the Lord to battle against shops, which hold it lawful for her them who maim and deform the body majesty and the state to retain this of Christ, viz., the church. And they, established form of government, and as was declared, maim and deform the to keep out the government by pas- body of the church, who keep out the tors, doctors, elders, and deacons, lawful officers, appointed by the Lord which was appointed by Christ, whom to be members thereof, and in theii M 2 36 A NECESSITY OF SEPARATION, [CH. I. Hay any Work, p. 14, &c. II Admon. to Pari. 54. Sion's PI. 342, & 337, &292. Alt. Dam. 35. Rep.toMor. p. 21. Pref. Ans. Bauer. Pref. Offer for Conf. Demonst. Dis. 79. Mart. Epist. ass it over, as blushing to speak it. Jj ad jJJJJ" Only I here think of that saying in the Proverbs, " when W o?k?.' s the wicked beareth rule, the people mourn." It was just so with the Israelites, when Pharaoh set cruel taskmasters over them : and it seems their case is much like unto it ; indeed some difference there is, for the Egyptian lords Def Peti only beat the Lord's people ; but their prelates, (say they) IJ^'f pfi, imprison and kill them also. I should wonder at such cp ' horrible injuries committed in any commonwealth ; but that the scripture saith, "the kings of the earth shall give Revei.xvu. 13. their strength and power to the beast ; " the truth whereof many can witness by woeful experience : for princes gene- rally in those days have given so much authority unto the hierarchy, that they have scarce left themselves power to defend many times the innocent cause of their best subjects, or to punish justly the vilest offender : we would think him a man senseless that should give up willingly his weapons into the hand of his enemy ; for to do so, were to be murdered himself, and to be accessary to it, T [Sion's Plea, &c., p. 292. Jeremiah xxix. 24 — 32.] 38 A NECESSITY OF SEPARATION, [cH. 1. The bishops are proved to be the greatest enemies 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 means in all likelihood, many will be killed, and not in their bodies only, but in their souls also. But enough of their persons, let us hear what they speak of their callings : " the offices, (say they) of arch- * [34] bishops and lord bishops, &c. be rather members and # part of the whore and strumpet of Rome, than of the pure D.chad. virgin and spouse of the immaculate Lamb." Their xii.'p. 33. calling indeed is merely antichristian, false, devilish, Udall. ° J Dioi.2. "contrary to the word of God," w taken out of the pope's offCTCon- sno P> with their names also ; yea, it came from the bot- i e Admo. tomless pit. I say from heathens, from darkness, and the t. c.i. i. devil, a thing degenerate, and grown out of kind, a hu- cnrt. ch man creature, an addition, an institution, an ordinance of Po. 76. ' 3 . Abus °ch kings an d princes ; as it began with oppressing the only 71 and 9i. l aw f u i policy 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 branches of God's engrafting, their ministry hath no root in Christ's Testament, but of the earth, new devised, and which can do no good. x w [" Our dignities and government, fer [for] Con[fer]ence, &c, p. 2. come wholly and every part there- [D. W. L. copy.] of from the pope, and is ruled and x [" From the pope to the cardinal, defended by the same canons, where- and from the cardinal to the arch- by his popedom is supported. So bishop, and from the archbishop to that if I had wanted their helps the lord bishop, and from the lord [against the Puritans] I had had none bishop to the priest, they [the prelates] authority, either from God or man, can give no reason of any calling they no help either by reason or learning, have out of the word of God; but all whereby I could have been further- are the inventions of man, to deface ed."] Udall, II Dialo[gue on] the the true word of God, and the true State [of the'] Church, p. 20, [21. governors of the same." — Sentences D. W. L. copy.] made by Dudley Fenner, from a [ A Christian and Modest] Of- Paper endorsed by Lord Buryhlcy, in Sfrypc's WhUpift, p. 124.] CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 39 As for the apostles they never knew them, Sion hath g efen - not heard of them, Jerusalem, which is above, will not J^.^iifS". acknowledge them, and no marvel, for antichrist, and they pjfp. ^". are of one and the same brood and offspring, of one and Mort. 85. the same foundation,* his rising was their rising, &c., and their traditions and ceremonies are his, they had them from him, they are installed after the same manner of popish bishops, created with the most of the same cere- monies, they are trimmed up with the same trappings, they have the like attendants, the like arms and obser- vancy, they usurp the same power and jurisdiction, and exercise the like tyranny over ministers and people. 2 All g^ 11 9 PL their principal reasons brought " to prove their standing, D . gc are the same that Turrianus and other Popish writers p - 165 - allege for the pope's supremacy, # as indeed they must * [35] stand or fall together. " a It is evident, therefore, that they are no ministers at all in the church of Christ, b but have the church Prefa. and do usurp and invade the name and seat of the ministry, J* e P™j[ being doubtless very thieves, robbers, wolves, and wor- BatesW^' riers of the flocks ; the magistrate therefore is to do to them as our Saviour dealt (John ii. 14,) in whipping out buyers and sellers, and money-changers; those might better come into the temple than these bishops into the church of God, and had more necessary use: but they had abused holy things, and made it a den of thieves. y [Defen[ce ] of Discipline,] 71. reformation in the ministry,] " and * [Sion's Plea, [&c. by Dr. Laiton,] yet no one performance. Would to p. 69.] God, it were but examined by autho- a [Def[ence of] Discipline,] p. rity, what a rabble hath past," [into 165.] holy orders] " contrary to that solemn b [Dialogue concerning the] Strife order professed ; with what exaction, of the Church; Preface. [Anonymous, corruption, with what merchandize! printed 1584. D. W. L.] We have heard with our ears, some c [" Would to God, say they, the wise and discreet of the clergy la- common enemy did not laugh at these ment the miserable state in the coun- our common shows ! " [promises of try. . . The poor minister being dc- 40 A NECESSITY OF SEPARATION, [CH. I. [36] Not only is this barely affirmed of them, but also they do lay down many singular arguments and reasons to prove it ; to instance these. [1.] Those offices and callings are [antichristian, without which all forms of governments are perfect, save only the government of the kingdom of antichrist. But such are the callings of lord archbishops and bishops, as all forms of governments may be perfect without them, save only the antichristian kingdom, where in no case they can be missed. For the government both of the Church and commonwealth can well spare them, and be never a whit the more unperfect. Therefore the callings of archb[ishops] and b[ishopsj do only belong unto the kingdom of antichrist. [2.] Those governors are justly called antichristian, who are assistant to the pope in his universal government. But bishops, archbishops, &c. are assistant to the pope in his universal government. Therefore bishops, archb[ishop]s, &c, are justly called antichristian. [3.] *That ministry, which all Christian men and women are bound to submit and yield obedience unto, is to be found in the word of God. d But the ministry of archbishops [and bishops] is not to be found in the word of God. Ergo, there ought not to be obedience yielded to it. manded, why he did not complain, answered, Alas ! to whom shall we complain ? All the country seeth how the world goes, well enough." — Letter of the Dean and Chapter in the Diocese of Lichfield, to the Com- mission of 1583, in Strype's Whil- tering the sacraments, and he gives ten worthy reasons &c - for it. The assumption I prove also by their own testimony : for they say, that " generally throughout the land there Re P i. to ,. ^ Povvel. 74. are six reading priests to one preacher. 1 ' x ea, others of p « ut - Q s. them do affirm, that where the bfishops] ordain one minister that can preach, they make twenty that cannot ; so that there are many thousand churches in England without preachers, (Defenc. Pet. for Refor. 130,) and in some shires people must go fourteen or twenty miles to hear a sermon. Defenc. against Bride/, p. 49. Now I wish them to consider well of these things, and to labour what they can for their brethren's deliverance, out of these " spiritual robbers" and " murderers' hands."* He that should come to a deep pit or well, wherein do lie many people almost perished, if he should see there some of them come forth from the rest, would we r [" A; Mild and Just Defence of having ecclesiastical promotion. . . . the Arguments, &c. against the An- I could name whoremongers being swer, &c, by Gabriel Powell," p. 74. taken and also confessing the lechery, [D. W. L. copy, imprinted 1606'.] and yet both enjoying their livings and [Petition to the] Q[ueen.] having their mouths open, not stopped s [" How many thousand ministers nor forbidden to preach. .. I know be there in England, suffered to ex- double beneficed men that do nothing ercise their office, and to enjoy their else but eat, drink, sleep, play at livings, who have none of those pro- dice, cards, tables, bowls, and read perties that are recpiired in one that service in the church : but these in- shall serve in that room [office] feet not their flocks with false doc- in God's church . . . and none in a trine, for they teach nothing at all. manner found worthy to be thrust out Thus it is evident, that God's com- of their livings, but such as will not mandments are fayne [are made] to agree to put on the pope's livery . . . give place to man's tradition. " — ' I could rehearse by name a bishop's Master Doctor's Wy : Epistle in De- hoy, ruffianly both in behaviour and fence of the Faithful. Part of a apparel, at every word swearing, &c. Register. 1>. W. L. copy, p. 9.] N L44] 50 A NECESSITY OF SEPARATION, [CH. I. not judge him an unmerciful and cruel man, if he should rather seek to cast them in again, than to help out the other behind in misery : such as live under a *dumb ministry (by the Nonconformists' confession) are in a far worse case ; therefore I hope hereafter they will give no more carnal counsel, to persuade those which are escaped, to come back into that pit again, but rather will seek to draw out the rest, as their duty is to do. Secondly. For the work which these idle readers do, we shall have a fit place hereafter to speak of it. Only by the way, I think good to set down here one of their passages, which is, that bare reading of the word, and single service saying, it is bare feeding, and rather an English popery than a true Christian ministry ; yea, it is as evil as playing upon a stage, and worse too : for players learn their parts without book, but these (at least many of them) can scarce read within book; 1 how, is their service saying as bad as stage playing ? What, and worse too ! truly then it is bad enough, and far be it from the Lord's people to hear it ; for if they should do so, they would sacrifice unto the Lord a corrupt thing, and so be liable chap. i. 14. justly to that curse in Malachi. u Thus much for their dumb ministry. It follows next, that we speak of their parsons, vicars, parish priests, stipendiaries, and chaplains. " If you will know (say the Nonconformists) whence all these came, we can easily Ad.no. ,,. answer you, that they came from the pope, as out of the Trojan horses' belly to the destruction of God's kingdom."' It is certain that their names and office is wholly from * [I Admor;[ition to the Parlia- saith the Lord of hosts, and my merit. D. W. L. copy,] p. 10.] name is dreadful among the heathen." u [" Cursed he the deceiver, which — Malachi i. 14.] hath in his flock a male, and voweth v [I Admo[nition to the Parlia- and sacrificeth unto the Lord a cor- ment, D. W. L. copy,] pp. 15, 16.] nipt thing ; for I am a great king, SI Earw. Admon. 15, K €H. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 51 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 * world * [45] know them. These are clouds without rain, trees without fruit, painted sepulchres full of dead bones, fatted in all abundance of iniquity ; such as seek not the Lord Jesus, but their own bellies. Mr. Bale, in his exposition upon the Revelation, speaks chap, xa the same, that these are the very names of blasphemy, written upon the beast's 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 separation from all communion therewith : from hence I might frame this argument. Whosoever he be that dealeth with the holy things of God, and worketh upon the consciences of men, by virtue of an antichristian power, office, and calling, him the people of God ought not to receive, or join themselves unto. But all the parsons, vicars, parish priests, stipendiaries, &c. that stand over the church assemblies in England, deal with the holy things of God, and work upon men's consciences, by virtue of an antichristian power, office, and calling. Therefore the people of God ought not to receive them, or to join themselves unto them. The first part of this reason the Nonconformists do yield willingly nnto, as it is to be seen in a treatise between Mr. Fr. Jo. w and Mr. Hild., about the ministry w [Mr. Fr[ancis] Jo[hnson was a predecessor of John Canne in the a minister of the Ancient English same charge] : Mr. Hild[ersham was church sojourning in Amsterdam, and an eminent Nonconformist divine, re- N 2 [46] 52 A NECESSITY OF SEPARATION, [CH. I. 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 grievous persecutions at the hands of the prelates, for affirming it, and other truths of this nature. *But to keep them to their own grounds, in the as- sumption : I will here lay down another argument. If their parsons, vicars, parish priests, stipendiaries, &c, be neither in election nor ordination made ministers agreeable to God's word, then is their ministry false, unlawful, antichristian, and so consequently they deal with the holy things of God, &c, as is before said. But neither in their election nor ordination are they made ministers according to God's word. Therefore is their ministry false, unlawful, antichris- tian, &c. Both these propositions I will prove true by their own writings. Of the first thus they say : " A due examina- tion of learning and life going before, the free consent of the church, whom it concerneth, and ordination or laying on of hands by those to whom it appertaineth, is so required, as if default be made either in the examination Discip. ag. or election, the whole action is disannulled and made 109. void."* I desire the reader to note well what they say here : viz., so necessary is a right election and ordination to every ecclesiastical office : that without the same, it lated to cardinal Pole, and the royal died in 1631, was sixty-eight years of family. He first, in rejecting popery, age: laboured, with intervals through sacrificed his paternal estate: by be- persecution, forty-three years in Ash- coming a Puritan he provoked the by; he was a leader of the Puritans, High Commission, which followed and called, from his firm resistance of him with repeated prosecutions till separation, " the hammer of schis- within about a year of his death. matics."] He was somewhat protected at Ashby x [Defence of Discipline against de la Zouch, by the Huntingdon Bridges, p. 109.] familv, and lies buried there He CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 53 cannot possibly be true and lawful. The same they do p. 10& again affirm, a little before the place cited; "indeed if their evil had been only in life (meaning popish priests) or in some principal points of doctrine, it were something [he said] : but their defect is in the very calling : for Christ being the door, and God that openeth to the pastors who enter by it, all that enter otherwise are thieves and murderers. " y We have also to prove the minor, their own testimony, for they say 2 directly, that not any one of the forenamed x Adm# 17, officers are either proved, elected, called, or # ordained * [47] according to God's word, but after the old popish order, Prefac. T Admon. and for this cause do confess that they have not a right t0 the Parl - ministry among them. 3 It was a great fault in Pharaoh, when he had given his consent unto the Israelites, that they should freely depart out of Egypt, and go unto Canaan according to God's appointment, that he should afterward use all the means he could to get them back into their former miserable servitude : I have showed by the Nonconformists' grounds, that our separation from their ministry is with their leave and approbation, and therefore they do not well to seek y [Defence of Discipline against the word of God, we mean this anti- Bridges, p. 108.] christian hierarchy and popish order- z [" God deliver all Christians out ing of ministers, strange from the of this antichristian tyranny, . . . and word of God, and the use of all well as for the scribes and notaries as reformed churches in the world;" and greedy as cormorants, if they all " they take upon them blasphem- should perhaps see this writing, they ously, having neither promise nor would be as angry as wasps, and sting commandment to say to their new like hornets. Three of them would creatures, Receive ye the Holy Ghost, be enough to sting a man to death ; as though the Holy Ghost were in for why, they are high commissioners. their power to give without warrant, All this, we say, springeth out of this at their own pleasure."—/ Adm\_oni- pontifical, which we must allow by Hon, &c. D. W. L. copy,] p. 17.] subscription, setting down our hands, a [I Admonition, Sec, D. W. L. that it is not repugnant or against copy,] Preface.] 54 A NECESSITY OF SEPARATION, [CH. I. our bondage and misery again ; the same thing we shall prove, touching their worship, government, and church, in order and place. 5 If therefore they would have us in earnest return unto them, let them first by the scriptures justify the things which they have condemned, I say refute their own books, and build again the things which they have destroyed : and when they have made themselves transgressors, if we be not able by God's word to prove that the things which we refrain from, are every way as evil as they have testified, we will (by his grace) acknowledge our error and return again unto them ; in the mean while we shall judge well of our order and manner of walking, and put up our daily petitions unto the Father of our Lord Jesus C[hrist] in behalf of all God's elect yet in Babylon, that they may come out from that unholy state, and do the Lord's work in his own way. b ['« Nor was Archbishop Whitgift negligent of this dangerous book of the Holy Discipline,'''' [presented to Parliament by the Puritans in I586.J " We find observations made upon it, either by him, or some of his chap- lains, as it seems. In which observa- tions one was, that it should not be forgotten, that this their form of dis- cipline was the matter that they talk- ed of, when they writ, ' that if every hair of their heads,' (it was Cart- wright's expression in his book) ' were a several form of their lives, yet they ought to spend them all for the at- tainment of it.'' This observer writ also, that it was to be observed, that their doctrine was this : ' That if the dvil magistrate, after so many peti- tions made,' (and not a few petitions they had already made) ' should re- fuse to erect it, then they might do it themselves.* This appeared by a letter written by Payne, one of the party, to Lloyd, another; wherein he said, * That it was now looked for at their hands,' (naming Travers, Clark, Barber, &c, chief ministers among them,) ' That they should play their parts courageously against the proud prelates, flat enemies, as well to her majesty's soul, as their godly intent. And that they could not be dis- charged of great disloyalty to Christ, except they proceeded with practice : and so furthered the Lord's cause by Buffering,' &c. [Likewise from a letter of one SnecamJ * That if the magis- trates could not be induced to erect the discipline by their persuasion, then they ought to erect it themselves, be- cause it was better to obey God than maw," &c. — Slrype's Life of Whitgift, p. 264.] CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 00 It remains to speak now of their deacon's office, # the * usi which (as the rest before) is wholly condemned of the Nonconformists. For they say, that those ordained dea- cons in their church, " never purpose in their life to execute any part of a deacon's office, neither are chosen for that end : but only that within a short time after they may be made priests : nothing in the world, differing from the superstition of popery : where the office of a deacon [or minister] was conferred only as a step unto priesthood, as though it were necessary that every one which is ordained an elder should first be deacon, and yet when he is made a deacon, he is but an idol ; yea, scarce an idol of a deacon, having no resemblance at all unto a deacon indeed, but that he is a man. This profaning of God's institution, God will not always suffer unpunished, especially when it is not maintained of ignorance or infirmity, but defended ° J ' Dis. Eccl. against knowledge and upon wilfulness." Others of them gj- p . 108 do affirm the like : that they have thrust upon them a nlim*. counterfeit and popish deaconslup, a mere human institu- GodiyMi. tion : foolish and made according to antichrist's canons, Adm. 1. P .' ° 5, and 1. 2. without any ground for it out of the scriptures, nothing p- ei. like the ordinance of God for the relief of the poor/ 1 And therefore they have desired that it might be utterly abolished and taken away. That a man from those principles may infer a lawful separation, from all spiritual communion in the ministry of their English deaconship, I think every one (if he understand what a principle is) will freely grant it. But if there be any that believes the former positions to be true, and yet will undertake to prove by God's word that c [A Learned] Discourse of ] Ec- ag[ainst Br[idges,] p. 108. I Ad- el [esiastical] Government,] p. 108. m[onition, &c. D. W. L. cony,] p. 5, [D. W. L. copy.] [and II Admonition, &c. D. W. L. that the preaching of the gospel is not a work p V ; 2 c i 5 xxv " peculiar to a minister; for such as are private men, and * [54] out of office, may and ought to preach # the word as Mr Bates occas i° n i s offered, and not only privately, but (saith he) Def. of Disc. m the public congregation ; and for this thing he citeth lib.' " g * these scriptures, I Cor. xiv. 23; Acts xiii. 15 ; f and yieldeth many good reasons for it also. Other of the Nonconformists affirm the same thing. "As the church hath need of all men's gifts, so all ought to employ them at public ordinary meetings, yet so as good order be still observed." e [Demonstration of] Discipline,] of an archbishop, because none can 13. [In D. W. L. copy the words give any new gifts to adorn them are found in an argument against the withal. Therefore his office is un- archbishop : " That office is. unlawful lawful." p. 11.] which none may lawfully yivc ; but f [De Consc[ientia, &c.,] by Dr. none may lawfully bestow the office \V. Ames, in B. M. copy, p. 229.] CH. I.j PROVED BY THE NONCONFORMISTS PRINCIPLES. 61 SECTION IV. [THE REASONS BROUGHT BY DOCTOR AMES FOR COMMUNING WITH THE CORRUPT AND DEFECTIVE MINISTRY OF THE CHURCH OF ENGLAND, CONSIDERED AND REFUTED.] Thus, reader, thou seest how the present ministry of the church assemblies of England, both the greater and lesser, is by the Nonconformists professed and proved to be all and wholly false. Now we come to the [fourth] point according to our division, which is to answer the reasons laid down by Dr. Ames, in the defence of their ministry, and they may be cast into two heads or branches. First. What he speaks for it himself. [Secondly.] The reference which he hath for help to M. Bradshaw's book, intituled The Unreasonableness of of Separation^ We will first treat of the Doctfor's] own arguments, or rather argument, for I find but only one touching this thing in his book. The words are these, " We utterly Fresh suite, deny that the calling of our ministers doth essentially depend upon the bishops' calling." 11 I know the word our here hath in it a mystery, which every body knows not; for D[octor] A[mes] doubtless meant to speak only for some particular churches, because in his later days he would not undertake to # justify the * t55] standing but only of some ministers in the land, which testimony 01 were mostly unconformable. Now it had been well if he thing. had publicly declared so much, and showed the differences between the true and false, and proved soundly by God's S [A copy of " The Unreasonable- It was printed at Dort in 1614. ness of the Separation made Appa- Printed again, with a professed answer rent by an Examination of Mr. John- to Canne, 1640. S. C. L.] son's Pretended Reasons, published h Fresh Suit, [&c, by Dr. William in 1 608," &c, is preserved in D. W. L. Ames,] book i. p. 207.] 62 A NECESSITY OF SEPARATION, [CH. I. word, such to be true ministers whom he so judged ; for a little of this kind of writing would have profited more the professors in England than a multitude of words, and yet all but one thing, about [two] or [three] 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[octor's] mind, to wit, that some few minis- ters only in the land are true, and privately they do express so much. But in the mean time the people are ignorant hereof, and therefore walk disorderly, and so grievously sin against God and their own souls. But of this enough elsewhere. Therefore to the matter. I wish the D[octor] had declared what the essence is of a minister in his judgment, and whence the calling of his ministers doth essentially depend, if not upon the bishops' calling. For then, to use his own words, " this question would easily be decided." But seeing he thought it best in this to be silent, I answer directly, [First.] The ministry of England, as it is established by law, doth certainly depend upon the bishops' calling wholly, and no man's else; and if any in the land stand other- wise, he cannot properly be said to be a minister of that church, but rather is a schismatic from it, according to the formal constitution of it. And for this we have the testi- * [56] mony of # another Doctor, and a man better experienced than ever Mr. Ames was in the making of English priests d. some's and deacons. " If you " (saith he, writing against Mr. last Treat. J ... c. x. P . 123. Penry),' " repel the unpreaching minister because of his outward calling, you may by the same reason discharge the worthiest minister in the land of the holy ministry, for all have one and the same external calling in the Church of England."' This witness is true: all their ministers 1 [Treatise on the Ministry.] i [Treatise of the Church, by Dr. Robert Some. D. W. L.] CH.I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 63 indeed have one and the same outward calling. I say their best preachers no other than their "ignorant asses and idols" have; the difference between them is only in their qualification for a calling, and in the execution thereof, and not in the outward calling itself. For in this respect, if any ministry be false and antichristian, there is never a ministry then true among them all. And so much D[octor] Ames seems to acknowledge in p. 410, for there he saith, that " power of ordination is not given (by our laws) to individua vaga, that is to say, vagrant men, of whom the law taketh no notice, such as were wont to be called hedge-priests, but to authorized prelates." k Now if none by their law have power to ordain but b[ishops,] then are his ministers either made officers by them, or else (as I said before) they are not of that church, and so he speaks not any thing to the matter in hand. Secondly. There is not any congregation in the land that hath any power to ordain a church officer, neither is this either formally (nor, I think, intentionally) any where practised ; for the most free parish hath but only a liberty to admit of a minister, before made by the bishops, so that the people give him not any part, *much less the substance * [57] of his calling, as Mr. Paget 1 untruly speaketh, but a bare Am ag. Br. permission only to exercise by virtue of that calling which he had of the prelates ; such therefore do horribly abuse the people, which ascribe that unto them which they neither do, can do, nor intend to do. 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 truly as bad as they are, this in them can better be justified than Mr. Doct[or Ames'] new principle, to wit, that the calling of their ministers doth k [Fresh Suit, &c, p. 410.] 1 [An] Arr[ow] ag[ainst the] Br[o\vnists,] by Ephraim Paget.] 64 A NECESSITY OF SEPARATION, [CH. I. essentially depend upon the people's calling, for so I know he means ; for it is so palpably false, as there cannot be a leaf found to cover the nakedness of it ; for, as I said, how can it with any colourable show be affirmed, that the people should do that thing concerning which they neither do, nor intend to do any thing belonging to it, nay more, which they make account is done before, and not only so, but do think (at least most of them) that it doth not at all appertain unto them. Upon 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 hear more in my next answer ; Pro. xxy. a but before he go forth hastily to strive, let him first make diligent search among all the parish assemblies in the land, whether there be any that do make their own ministers, according to God's word, that is, choose them by a general and free consent, ordain them by imposition of hands, with fasting and prayer, &c. For about this is our question, # £58] an d no t f their * fitness to be ministers, neither of the leave which the peeople give to administer among them after they are made ministers by the bishops. Moreover, I think that D[octor] Ames, in page 412,"' doth contradict himself; his words are these, "If the rejoinder would have brought a fitting example, he should have showed us that Paul or Barnabas, being at Jerusalem, ordained a minister, and sent him to Antioch, Iconium, or Lystra, signifying by letters that sucli a man was appointed their pastor, though they never knew or heard of him before ; for that had been something like unto the practice of a bishop who, upon the patron's presentation, whereso- ever he be, sendeth his minister from the place, or palace of his residence, unto a congregation [twenty,] [thirty,] or [forty] miles [off,] which poor despised people must be m [Fresh Suit against Corruptnea . | CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 65 content with tolling of a bell as sufficient notice given of their minister's fitness, and their necessity to acknowledge the same." He speaketh so generally, as I take it, his ministers are here comprehended, and I have good reason so to think in regard of a business which he writes of his experience. "I was," saith he, "once, and never but once, I thank God, before a bishop, and being presented unto him by [the] chief magistrate[s] of an incorporation, for to be a preacher in their town, the lowly man first asked them how they durst choose a preacher without his con- sent? 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 diocese without my leave ? So that, without any other reason but mere lordship, the whole incorpora- tion and I were dismissed to wait his pleasure, which I, for my # part, have done this twenty year and more." n * [59 By this little the reader may judge whether the calling of their ministers doth essentially depend upon the bishop or people's calling. [Thirdly.] If it should be granted that the Doctor's ministers have their calling only from the people, yet what is this to the point between him and the rejoinder? I may use his own words, truly " the answer doth not look towards the question." Now mark, all readers that have sense, it is affirmed by Doct[or] Burgess, "whereas the Nonconformists say the calling of their bishops, and con- sequently of the ministers, is antichristian, that separation must hereupon necessarily follow." How is this answered ? Not at all, if the proverb be true, " As good never a whit, as never the better." For D[octor] Ames speaks of a cer- n [Dr. Ames's Fresh Suit, &c, p. to a Reply to Dr. Morton, &c/ u D, 409.] W. L. copy, 1G31, p. 236.] [Dr. Burgess, An Answer rejoined O 66 A NECESSITY OF SEPARATION, [CH. I, tain ministry which the Separatists never to this day yet saw in their assemblies, neither have they left any such. If, therefore, he would have answered the rejoinder's charge indeed, he should have proved that those ministers, whose calling doth essentially depend upon the bishop's calling, which have, I say, no other election nor ordination but what they had from them; in a word, which do administer to the people only by that power and authority, may (notwithstanding for all this) warrant ably by scrip- ture be judged true ministers, and be lawfully commu- nicated with in their ministry, and yet the Nonconformists' grounds, published against them, [be] all just, true, and good, This is the very point indeed, for such ministers we have only left, and we know no other. If there be, let them be * [oo] manifested to *us ; tell us their names, their places, and if we find by scripture their ministry to be lawful, we will surely have communion with it, as occasion serves. Till then we purpose, by God's grace, to live as we do, and to practise that which the Nonconformists profess to be the order and way in which the Lord commands all his ser- vants to walk in. [Fourthly.] If the Doctor speak here truth, then have the Nonconformists greatly abused the princes and state of England, in complaining so often to them against the bishops, and for what, think you ? Forsooth, because the prelates take away the power of the people, make ministers Defen. Ad- a l ne : hence none are either proved, called, or ordained won. J *■ according to God's word, &c. Now how do these things agree together? Is not this yea and nay ? It is so indeed. But imagine there should be a parliament again in England, and the Nonconformists should there petition that the calling of their ministers might not essentially depend any more upon the b[ishop's] calling, would not the bpshops] have matter to persuade both houses not to hearken unto CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 67 them, yea to reprove them sharply for moving this thing, seeing they confess they have it already ? But it may be they would say, some congregations do not ordain 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 sorry they have laid such a snare, whereby to undo themselves. But usually this is their course, when they have any hope to have the magis- trates' help for reformation, they will truly declare the * abuses and corruptions among them to the full; after- * [ci] wards (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 do they but go quite from them again, as I shall in convenient place prove it clearly ? And is not that a miserable case which cannot be maintained but by gross contradiction? I may well here use the Doctor's own words, " Such turning, winding, and running against walls you Fres h suit, shall seldom see an ingenuous man to use in a good case." p Lastly. Howsoever Doct[or] 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 general departure from their ministry. For thus I reason : None may hear or have any spiritual communion with such a ministry whose calling doth essentially depend upon the bishop's calling. But the calling of the ministers of the church assemblies of England doth essentially depend upon the b[ishop's] calling, Therefore none may hear or have any spiritual commu- nion with the ministry of the church assemblies of England, p [Fresh Suit, &c, by Dr. William Ames, book ii. p. 132.] O 2 68 A NECESSITY OF SEPARATION, [CH. I. Neces. Re» The proposition by good consequence is the D[octor's] own, and herein he agrees with the rest of the Noncon- formists; for in opinion they all hold this thing, as we have from their writings manifested. And whosoever should deny the assumption, might with as much reason deny that there is any idolatry at Rome, although it is there both taught and practised ; therefore I think no man • [62] * will have the forehead to oppose it. But have not now the people of the land good cause to look about them, seeing those who count themselves the only men to refute the Separatists, are come to that strait as that they will not justify it to be lawful for to join to any ministry in the land, but to that which a man should not find among zep. i.12. them, if he sought [searched] all their churches with candles, as the prophet speaketh. I hope God's elect yet there will take Solomon's counsel, which is, to look well to their going. And thus much for answer to the Doctfor's] reason. Now next we should speak of Mr. Bradshaw's book, but because I have been long upon this chapter, and the reply to it will be large, I will leave it therefore till last, and handle other things in the meantime. Pro. xiv. 15. sect[ion] V, [objections to the foregoing conclusion explained and answered.] Before I end this point I think it convenient to answer briefly to a few objections, which I have often heard some to make in the defence of their standing. Objection the first] Compassion towards the people con- CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 69 straineth many preachers to keep their places, for if they should not, alas, what would the people do ? Ans[wer the first] We may not do any thing against the will and pleasure of God, under pretence to show mercy to others; but we are bound to do that which is JpJjj- jj 3 8 2 - good and honest, by just and lawful means. That pity J 2 Kins xx ' which Christians are to show, must be zvairXayyvoq, rightly bowelled, that is required of God, both for the matter and manner of it. *\_Answer the second.] God needs no man's lie, for he hath * [63] power enough to accomplish his own purposes. He may thus say, " If I be hungry I would not tell thee," that is, p sa . 1. [12.] what need I thee, or any thing thou canst do ? I am all- sufficient^ [Answer the third.] The truth is, the people are not holpen by this means, but rather hindered; for if they ceased from preaching in their unlawful offices, the godly generally throughout the land would seek where Christ feedeth his flock, and so their state would be much better than now it is. r Objection the second.] Though they will not plead to justify their ministry, yet they hope to glorify God by preaching. j4ns[wer.] So thought the leper, when he published abroad " the matter of his healing," but he not being called Mar. i. [45.] to do it, sinned greatly therein ; therefore it is certain that men do then glorify God, when (leaving their own wisdom) John xv. 8. 1 [" A minister, not being rightly Church of England, is an horrible called by the congregation, is no confusion, and contrary to the word minister." — Millayn's Sermon at St. of God. II. That ignorant ministers Marys, reprinted in Strype's Whit- are no ministers." — Sermon at St. gift, Appendix, p. 16.] Mary's, for which he was expelled the * [Millayn avouched these conclu- University of Cambridge in 1573. sions : " I. That the ordering and Strype's Whityift, p. 48.] making of ministers now used in the 70 A NECESSITY OF SEPARATION, [CH. I. First vol. p. they do whatsoever they are commanded, for as M. Per- i sam. ii. 30. kins saith, 3 "the intention to honour God is not good, unless it be an intention to honour him by yielding that obedience which he commandeth." Now seeing these refuse to keep 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 than do any evil in preaching, ftora. in. Objection the third.'] But they hope to do much good by staying in their places. Ans\wer the first.] The least sin may not be committed if one were sure the whole world might be saved thereby. [Answer the second.] It is a great dishonour to God to do any sin to a good end, as though he could not provide t«4] *for men's souls without sinning against him and serving the devil. [Answer the third.] Although we invent a thousand ways, yet we have no reason to think that we shall profit others, but only by those means and instruments which he hath appointed for his work, for with those his blessing is joined ; but if we pass the bounds set by God himself, and institute of our own head, means and instruments to do good by, not only may we fear the want of his blessing, but the fearful expectation both of temporal and eternal judgments. Objection the fourth.] But the people do much desire that they would retain their office. Ans\jver the first] Be it so, yet seeing God commands them to leave it, they ought to obey him rather than men. If one had borne arms awhile against his prince, yet should he do well to lay them down, though his father, mother, 8 [Perkins's, Win, Works,] vol. i. p. 699, [In part 2nd of The Idolatry of the Last Time?,] CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 71 and a thousand more, should counsel him to the contrary. I leave the application of it to others. It was worthily answered by Gideon, when the kingdom, with the altera- tion of the government which God had set over his people, was presented unto him, " I will not rule over you," &c. Judg.viii. ta. The Lord shall rule over you, to wit, according to such order as he hath appointed. Such a holy answer should they give the people. We will not stand over you by an antichristian authority, but exhort you to forsake the false ways of the world, and to make a covenant with God, that so Christ Jesus may reign as King, Priest, and Prophet over you. [Ansiver the second.'] Let it be considered that ** every Gai. vi. [s.] one shall bear his own burden." Though Adam *took*[63 the woman's counsel, and she the devil's, to sin against God, yet they both in their own persons carried the just punishment thereof. [Ansioer the third.'] The people understand not so gene- rally the unlawfulness of their ministry as the others do, for if they did, I think they would as much persuade them, yea more, to leave it by repentance, than they ever urged them to retain the same. Objection the fifth.] Many of them have good gifts, great learning, and [are] able to preach the word profitably : therefore in this respect they may be true ministers. [Answer the first] Be a man never so godly, never so learned, endued with never so many lively faculties of the ministry, yet he is no minister indeed, unless he have the ordinance of God upon him, by a true outward calling. He which understands well the office of a jus- Heb. v. 4, tice, and could sufficiently execute the place, yet is he not a lawful justice of peace, except he be rightly called thereunto ? even so, &c.* *■ [With the Christian ministry.] 72 A NECESSITY OF SEPARATION, [CH. I. [Ansiver the second.] If gifts only make men ministers then many of the popish priests are true pastors. For they (as the Nonconformists acknowledge) have great pref. Treat, learning and gifts, very great knowledge and skill in the oftheCh. . - arts, and in languages : are of excellent utterance, expert and ready in holy scriptures; can speak and write truly agreeing with the scriptures, of sundry of the secrets of the kingdom of heaven : as of God, his nature, persons, attributes, of Christ Jesus, his incarnation, his birth, life, preachings, sufferings, coming to judgment, of the resur- rection, of the life to come, with many other of this kind." The like may be said of many lawyers, physicians, &c. These by the former reason are ministers also. * [66] [* Objection the sixth.'] Many are converted by their doctrine, therefore it seems they are true ministers. Lev. iv. 27, [Answer the first."] Men in no office may, and often do, 28 ; xix. 17 *, 5 t T L ,T;% ] turn their neighbours from much evil. If this be not so, Mai. in. 16. © ' Mat. xvm. £ wna £ purpose should private persons exhort, instruct, 1 Cor. xiv. t 1 , r, 24, 25. and reprove, any upon any occasion whatsoever r is. mi. i. f Answer the second.] Good prophets have seen little 2 Kings L J l r xvii. 13, 14. f ru it to follow their labour : therefore if this had argued a true note of their calling, they might have been judged false. [Answer the third.] If fruit be a sign of a true mi- nister, then are many of the bishops in England, and Rome too, true ministers ; for, without doubt, some of both have been instruments under God of men's con- version. [Answer the fourth.] It hath been the manner always, of wise and learned men, to esteem of things by the causes, and not by the event, and that specially in matters u [ Day r [ell in] Pref[ace to a] the Epistle to the Separatists, which Treat [ise] of theCh[urch, &c] The precedes that work.] words are found on pp. 4 and 5, of CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 73 of religion : for if they should be esteemed of the event, who would not commend the mid wives lying unto Pharaoh, for much good followed amongst the Israelites : but what if the Lord give his blessing unto his word, is it to be thought therefore, that he liketh well of a false calling? nothing less, but rather a man might reason thus : for as much as those which preach in an unlawful office, do sometime edify their hearers : surely then such would do much more good, if they stood in a right and true calling. [Answer the fifth.] To convert is not the most proper work of a pastor ; but to feed Christ's sheep, with sound and wholesome doctrine : and therefore if it should come to pass, that he never converted any, yet his ministry nevertheless would still be true and lawful. # Objection the seventh.~\ Many worthy men did never # [ 6 j leave their ministry in England, and yet died com- fortably. [Answer the first.'] Without doubt they never saw fully the unlawfulness of it. \_Ansicer the second.'] Men must do as they are further enlightened and guided by the Spirit of God, who from step to step leads his people. [Answer the third.] Many of the fathers under the law had many wives at once, the which thing if any now should practise he could not expect the mercy which they obtained, because they did it ignorantly. [Answer the fourth.] No man's example must be further followed than the same agrees with the scripture, for where David, Peter, &c, do differ from the truth, therein we ought to differ from them. [Answer the fifth.] Had they duly considered the con- clusions of their own grounds, laid down against the abuses of their church, I am persuaded they would have changed their course. 74 A NECESSITY OF SEPARATION, [cH. I. Objection the eighth.] But many have their gifts tried by some godly ministers, and so have their consent and allowance : and this gives them (they think) the true substance of a true calling. \_Answer the Jirst.] These must consider, that it is against rule, to make that which is in question the ground of the thing in dispute. For we do deny that those here intimated are true ministers, and therefore their consent and allowance is nothing to make the thing warrantable. [Answer the second."] If they were ministers, yet is their official power confined within the freedom of their own church, and so have no authority delegated to them from [68] Christ, to give the substance of the ministers calling # to another people ; for, to do thus, were to be like unto the pope and prelates, the which practice in them they do abhor. [Answer the third.] It is a fearful mocking of God, and a high profanation of his ordinance, when men will take a holy work in hand, and pretend they do it, and yet do nothing touching the true substance thereof. A man which hath but a little path to keep, and a great sea lying on both sides of him, would surely be drowned, if he should turn out of his way but a little, either to the one hand or other; the like may be said of God's paths and institutions : if a man keep not full in the way, do not every thing according to the pattern. It is all one, whether turning on the left hand, he embrace the idolatry of the bishops, or turning on the other hand, [he] follow the new devices of men's foolish brains, for utter destruction certainly follows them both. Now for conclusion, if these lines, by God's 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 will be pleased ingenuously to consider CH. I.] PROVED BY THE NONCONFORM ISTS* PRINCIPLES. 75 the things here written, and specially how the Noncon- formists (such as you cannot but much reverence and love for their learning and graces) have by invincible reasons and arguments proved clearly your offices to be false, unlawful, and antichristian. Now if you cannot justify your standing before men, ah, how do 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 # have broken the sacred order * lggj of the gospel, and hearts tender against every sin, that the evil may be put away. And think not scorn (I pray you) to take any fruitful counsel of me; but hearken to the Lord that it may go well with you. And look ; as the men which had married them wives of the heathen, did put them quite away at Nehemiah's command ; even so, seeing you have taken upon you a strange ministry, put it away at God's command, and do not continue one hour in it. If you say, what shall we do for the hundred talents ? how shall we, our wives and children be re- 2 chro. lieved, if we leave our benefices, our stipends, friends, and benefactors ? I answer you as the man of God did Amasiah, the Lord is able to give you more than this. Christ saith (as you know well) he that will forsake father and mother, house and land, for his name sake, shall receive a hundred-fold in this world, beside the possession of life and glory hereafter. Truly there is a great reward in this promise, and methinks you should value it to be much more worth than all the parsonages, vicarages, lecture-profits, &c, in England. Mind well therefore (good friends) what a large offer the Lord makes, to buy you out of your unsanctified places, whereas he might cast you forth headlong, and inflict upon you many visible and sensible punishments, as he did on Corah, Uzziah, Uzzah, &c., for their usurpation and intrusion. 76 A NECESSITY OF SEPARATION, [CH. I. But he offers you a hundred- fold profit, which is a great matter indeed, and therefore ye are altogether unwise if ye do refuse it. I may say to you as David to the men of Judah : Why • [70] # are y e the last to bring home the king? Surely ye are too slow in helping forward Christ to his kingdom. You do indeed complain, that the office of Christ, as he is s e n r!p B i7 C " king, is no wise acknowledged under the jurisdiction 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 devised mi- nistry, which they have received from the pope, and do thrust upon the people ? Think therefore, oh what a blow it would give to antichrist's kingdom, and how it would even shake and overthrow the very foundation of his house : if such as you would break the bonds of iniquity, and draw your necks out from the bishop's yoke, and bring your learning and other good gifts (as the people did the Lord's vessels, which had been a long time kept in Babylon) to the building and beautifying of Sion: this would make your faces to shine, and make your names to flourish in all ages after, as those do in our generation, which according to that light received, did pour out their vials upon the seat of the beast, to the great discovering of his lies and beastly vanities. Ye know that some, who were sometime chief among you, have laid down their ministry as unlawful ; for it being a dependent office of the hierarchy, they found it by scripture unwarrantably Ephe. iv. 12. to be used for the edifying of the body of Christ. If you have these for an example, you shall do well ; otherwise, if either for ease, profit, credit, liberty, or other worldly respects, you retain still this livery of # [7 i] antichrist and pope's creature, you will lose that # honour and reward which the other (if they make straight paths CH. I.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 77 for their feet) shall undoubtedly obtain : notwithstanding as Mordecai said to Esther, enlargement and deliverance shall arise to the Jews from another place. For God Esther it. surely will fulfil his word, in abolishing utterly that great scarlet whore, and all the accursed offices and ministries, which she hath devised in spite of all human policy and power to the contrary, and establish one day his own ordinances more largely and perfectly, to the singular joy and comfort of all true believers, both Jews and Gentiles/ Moreover, let it be considered, whether those ministers, which have taken orders and offices of the prelates, and stand by their power and authority, are not in this trans- gressors against the king and the laws ; 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 lawful for any seminary priest, or other priest, or ecclesiastical person whatsoever, made, or or- dained without or within any of her majesty's dominions, T [The personal bearing of this Spirit will give his intimations of the great question reveals, more than any Divine will, and his exertions of the other of its features, the immeasur- Divine power. Through this body of able importance with which it is prac- recognized believers the Holy Spirit tically invested. Built upon apostles is to choose and appoint the ministry and prophets, Jesus Christ himself be- of mercy to a guilty world. A body ing the chief corner stone, the church of unbelievers, dishonouring the Christ is to form an habitation for God in of God by unbelief, has no right to the Spirit. In this community, there- expect the Spirit, and no power to fore, by this Spirit, God designs to appoint a Christian ministry. The dwell, revealing the actings of his assumption of such a power, by a attributes, for his glory, before the king, a bishop, or a parliament, or by children of men. It is through this a convocation of unbelievers, calling body, this community of believers in itself a church, whether baptized or Christ, distinguished by their faith in unbaptized. is, neither more nor less, him, and both constituted and gov- than a gospelized treason against the erned by his authority, that the Holy Lord and his Anointed.] 78 A NECESSITY OF SEPARATION, [CH. II. by any authority derived, challenged, or pretended from the see of Rome, by or of what name, title, or degree soever the same shall be called, or known, to be or remain in any part of her highness's dominions. And every person so offending shall be judged a traitor, and shall suffer as in case of high treason. And every person which shall wittingly and willingly receive, relieve, com- 172) fort, aid, or maintain any * such priest or ecclesiastical person, shall be judged a felon without benefit of clergy, and suffer death, loss, and forfeit, as in case of felony. CHAPTER II. [A NECESSITY FOR SEPARATION FROM THE CHURCH OF ENGLAND PROVED BY THE ACKNOWLEDGED AND FATAL CORRUPTION OF ITS WORSHIP.] [INTRODUCTION.] In this chapter we will speak of the outward worship used in the assemblies of England, the sum whereof (as \r Bates. ti ie Nonconformists say) is contained in their communion book, and hence the same is called divine service, (as for preaching, it is held to be no part thereof) we will follow Hows. Ser. in Psal. cxviii. p. 18. Can. xix. Sion PI. 326. here the same method And first, I will show what a true divine worship is, according to their own description of it. [Secondly.'} How far that in the church of England, by their own confession, differs from and is contrary to it. [lltirdly, I will] lay down arguments to prove our separation lawful by the former grounds. CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 79 [And fourthly.'] Answer Dr. Ames's reasons alleged to the contrary. SECTION I. (^STATEMENTS AND ADMISSIONS OF NONCONFORMIST WRITERS, RESPECTING THE NATURE OF A TRUE DIVINE WORSHIP.] It is certain that the Lord hath given a perfect plat- form and absolute rule how he will be worshipped, in the m Bat. 19. time of the !N~ew Testament^ [and] an excellent direction Li.p.210. for us, how we may acceptably perform the same unto six E^ang. him, is laid down in John iv. 23, 24. Two things are m. peik ... D Idol. Las. in there mentioned, spintancl truth. last. vol. 3 r p. 698. First, It must be a true matter of worship grounded on jJJwftdi the word, it must be no devised worship. For " nothing p " 28, may go under the name of the worship of God, which he hath not ordained in his own word, and commanded to us as his own worship."" All the parts and means thereof, must be done # according to his revealed will: even as the * [73] service which is given to an earthly prince by his at- tendants at court, must be only according to the king's commandment : so the outward solemn worship to be SjJ'St ' performed unto the King of kings ought to be that only, p.^n. 1 ' 1 ' which he alone is the author and institutor of. As for coio"s U p° n rules given by men not grounded on the scripture, in case of religion, matters of faith, &c, they are not of any moment, neither are we bound to the observation of them. For the truth is, whosoever " useth those ways and in- ventions in worshipping God which are not commanded of w [" Christ is the only teacher of holy scriptures." — Dr. Ames's Fresh his church, and appointer of all means Suit, Part ii. p. 210. D. W. L.] whereby it should be taught and ad- * [M[r. [Wm. Perk[ins's Works, monished of any holy duty, and all vol. i. fol. ed. 1635 or 1612, p. Christ's doctrine, with the means 698. J thereof, is perfectly contained in the 80 A NECESSITY OF SEPARATION, [CH. II. God in his word, but be devices of men, Christ saith that they worship him in vain, &c. If it have no further beginning than man's brain, God will give no ia v ' xxu " blessing to it : yea, he sends a curse upon it ; for cursed is he that adds any thing to the word of God : God will add so much to his plagues, and the reason is, because he makes himself wiser or better than God. For if God be perfectly wise, then he knew best what worship would please himself; and if he be perfectly good, then he would reveal unto us whatever he knew fit for us to practise. Again, it is a great injury offered to God, when we will Note - let his deadly enemies, [even our carnal reason, and corrupt affections,] have the ordering and appointing of Rom. viii. 7. k} s serv i ce rather than himself. A king would think it a great indignity that his servants should not yield to his di- rections, but" [to] " some base person that were a professed enemy," [who] "should set down what service he must have, and in what manner he must be obeyed, who shall be his attendants, and what his provision. But much more absurd 1 Yet so is it where l. ana * injurious it is, that we will let the wit and will of the Bb. rule, >> ' RomfarTd flesh 1 bear sway in God's worship: for these two do join f n [74* nd * W ^h *the devil, and are enmity to God. And if we will have this pre-eminence in our houses, that our ser- m. Dod vants must do as we bid them, not what they themselves man. 2. think good (for he is a good servant that doth his master's will, not his own) then why should not we think it right, that God must be Lord in his house, and we must do his service after his appointment, and not our own ? " y And not only do they teach these wholesome and good doctrines, but also do lay down sundry effectual reasons to y [Exposition of the Ten Com- [Dr. Ames's Fresh Suit, &c. Part ii. mandments, by John Dod and Rich- p. 209. " The first proof of our pro- ard Cleaver, &c. ; nineteenth edition, position was taken from the second London, 1C35, p. 70, C. S. L.] commandment.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 81 prove that men may not worship God otherwise than he hath appointed and revealed in his word. [First.] Because we can have no true comfort in our devotions so long as they be but limbs of that which Paul uponPsa. u. terms voluntary religion ; so long as they are only taken m. Bates is, up by us, and not prescribed to us, make we never so great J?S' X iv'34 a show of zeal in the performance of them, yet it is nothing. [Secondly.] All worship devised by man is abhorred by the Lord, for he likes nothing but what he appointeth himself. [Thirdly.] It is against his express commandment that men should bring any of their own devising near his ordi- nances, because he will have no more done in his worship than he teacheth and commandeth in his word ; therefore whatsoever is added [in the church, without his warrant,] £*oi ft 1118 that we are to esteem to be an image which he detesteth g^; H 10> and abhorreth. 2 Exod. xx. 24 25. [Fourthly.] Because whatsoever God would have us Ba. 205, 257. . . Sion's PI. either to know, or do, he hath fully revealed it by Christ. 2 7 Q - [Fifthly.] It is the property of superstitious and idola- trous things to infect the places and persons where they are. 1 [Robert Parker was, in 1571, in Ceremonies, especially the Sign of rector of North Binfleet, in Essex. the Cross." Fol. pt. i. p. 1 96, pt. ii. p. In 1572 be became rector of West 144. This is designated by Canne, Henningfield. He afterwards became Park, of the Cross. The words are, pastor of the church at Dedham. " If this be the meaning (cur church Suspended, and otherwise persecuted, intendeth not in making the cross to for refusing subscription to Whitgift's make an image), then we reply, Our three articles, he left the county of church intendeth in crossing, that Essex, and accepted a benefice at. which is proper to that image, which Wilton, in Wiltshire. In 1598 he this " [second] " commandment doth answered Bishop Bilson on the sup- forbid." "What isadded in the church" posed descent of our Lord into hell ; [of God] " without his warrant, that and in 1G07 published his treatise esteem to be an image which he de- entitled "A Scholastic Discourse testeth and abhoireth." 1. i. p. 62.] against Symbolizing with Antichrist [Sion's Pl[ea,] p. 279.] 82 A NECESSITY OF SEPARATION, [CH. II. [Sixthly.] It argues certainly that men do not love the Lord and his commandments, but hate rather both, when [75] they * worship God otherwise than he commandeth; for although every will- worshipper will say that he loveth God, yet God witnesseth in the second commandment that he is a liar, and that he hateth God, in that he hateth the worship which he commandeth, in the love whereof God will have experience of his love. art. chr. [Seventhly.] The Lord will bless the true worshippers vi. p. 103. f h^ un to many generations, both in themselves, their children and posterity, and in whatsoever belongs unto them. [Eighthly.] We must learn to proportion our worship to God's nature, which is simple. In that which is simple there is no composition or division, therefore in our wor- ship there must be no composition; it must be void of mixture ; a linsey-woolsey patch-worship, sauced, spiced, sophisticated with human inventions, doth nothing sort with the spiritual simplicity of the divine essence. [Ninthly.] God promiseth his presence only in his own worship, and therefore neither accepteth nor blesseth a worship that is not directed by his own word. For con- clusion : worthily speaketh M. Perkins, " The second way of erecting an idol is, when God is worshipped otherwise, and by other means, than he hath revealed in the word. For when men set up a devised worship, they set up also a devised God." a Augustine saith of the Gentiles, that they refused to worship the God of the Hebrews " because if their pleasures were to worship him in another sort than he had appointed, they should not indeed worship him, but that which they had feigned." 6 The Samaritans wor- a [Vol. i. [Perkins's, Wm., Works.] b [Aug[ustine] de Consensu] Idol[atry of the] Last Times, p. 674, Evang[elistarum,] lib. i. p. 18. [Pro- 675. LEd. fol. 1635, or 1612.] inde istis summa necessitas facta est CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 83 shipped the God of Abraham, Isaac, and Jacob, and they waited for the coming of the * Messiah, and yet Christ * t76J saith of them, " Ye worship ye know not what," because joh. Lv. 22. they worshipped the true God by a worship devised of old, and set up by men. The Lord saith to the Israelites, "Ye shall call me no more Baali ;" whereby he signifieth ^JthDeut' that because the Jews did sometime worship God in the xn " 4 " same manner, with the same images, rites, and names whereby the heathen worshipped the false god Baal, therefore they made him indeed to be even as the idol Baal, &c. Again : John saith in his first epistle, chap. ii. ver. 24, " If that which ye have heard from the beginning remain in you, ye shall continue in the Father and the Son." Hence it follows, that those which abide not in the doctrine of the prophets and apostles, but set up other forms of worshipping God, abide not in the Son and the Father. God's worship must be, according to his nature, heavenly, divine, and spiritual ; but all devised worship is according to the nature and disposition of the deviser, foolish, carnal, vain, &c. Therefore when God is wor- shipped not according to his own will, but according to the will and pleasure of man, the true God is not worshipped, but a god of men's invention is set up. Thus he. Secondly. There must be a true manner of worship; which is to proceed from the very heart-root, and to be performed with the will, the affections, and all that is within us ; for this gives life and well-being to divine Psa. cm. 1. service; as a well-proportioned body, if it want breath, offends us, and we desire to have it taken out of our sio-ht, for the noisome smell which it maketh in our nostrils. Even so every worship (how outwardly glorious and formal ^ L t 11- non colendi Deum Hebraeorum, quia ilium colerent, sed quod ipsi finxis. si alio modo eum colere vellent, quam sent."— Works by Frcebe?i, vol. iv. se colendum ipse dixisset, non utique col. 381, ed. 156*9.] p 2 84 A NECESSITY OF SEPARATION, [CH. II. [77] soever) void of uprightness, *displeaseth the Lord greatly, and he bids such hypocrites to carry the same away out of his presence, because it is noisome and abominable unto him. Let every man, therefore, look to this main thing, to wit, that he worship God in the truth and sincerity of the inward man, for in this only God taketh delight, and without this main qualification he cannot abide either the sa. h. 8[— p erson or ac tion. It is a thing common with men, when they take a piece of work to do for another, and expect to have a good reward for their labour, to be careful so to do it as the master for whom they do it may have good content therein ; the like should be our care whensoever we take in hand any service of God, and hope to be recompensed, to perform the same in that sort as the Lord may be pleased to accept graciously of it in Jesus Christ. In all this we do fully agree with the Nonconformists, and are persuaded that no man can rightly believe that his service is well pleasing unto God, unless it be performed, both for matter and manner, as they have before truly expressed; and therefore to our power we are careful always thus to do, and so much the more because herein we know our Master's will, and have promised to do it ; so that, if we neglect it, both our trespass and punishment will be the greater. SECTION II. [STATEMENTS AND CONCESSIONS OF NONCONFORMISTS RESPECT- ING KNOWN CORRUPTIONS IN THE WORSHIP OF THE CHURCH OF ENGLAND. J In the former section we have heard what a true wor- ship is ; now it follows that we describe the * worship of CH.II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 85 the English assemblies, according to the testimony given thereof by the Nonconformists. This worship (for the matter of it) is contained wholly (as was said) in their church liturgy, in the handling whereof, for the reader's better information, I will first show what they say of the whole book, and afterwards of the particular parts and pieces thereof. [Fiest. c ] Touching the former they [the Nonconform- Sold> Bar ists] write thus: "The whole form of the church service 131." p " is borrowed from the Papists, pieced and patched together Adm.i'.p. '9. without reason or order of edification; yea, not only is the j^fjjj^ form of it taken from the church of antichrist, but surely | 9 ltar Da . the matter also ; for none can deny but it was " culled and 613 s ' P ' picked out of that popish dunghill, the portasse and vile Perth As- mass-book, full of all abominations." d From three Romish Ws pi. 30. channels, I say, was it raked together, namely the breviary, out of which the common prayers are taken ; out of the ritual, or book of rites, the administration of the sacra- ments, burial, matrimony, visitation of the sick are taken ; and out of the mass-book are the consecration of the Lord's supper, collects, gospels, and epistles. And for this cause it is that the papists like well of the English mass (for so King James used to call it), and makes them say, " Surely the Romish is the true and right religion, else the heretics in England would never have received so much of it." " For some have avouched it to my face (saith the author of the Curtain of Church Power) that the service there is p 4G< nothing but the mass in English ; others, that it wants nothing but the pope's consecration," 6 c [The numeral answering to this e [" You build much of King Ed- will be found in section iv. p. 99.] ward's time. A very learned man as d [I Adm[onition, &c, D. W. L. any in this realm, I think you cannot copy, pp.] 9 & 2.] [II Ad[moni- reprove him, writeth these words, ' I tion, &c, D. W. L. copy, p.] 41.] will pass to speak of King Henry's 86 A NECESSITY OF SEPARATION, [CH. II. These things thus retained, it was also thought, that popish kings and princes would be the less offended ; what * [79] * marvel, seeing the Jesuits themselves are so well pleased with the ceremonies and service, that I heard one of them (God is my witness herein) make it his hope that the maintenance of them against the Puritans would make QuoVadis England the sooner return to Rome in the rest. Mine Seot. 4. ° eyes and ears (saith Bishop Hall) can witness with what approof and applause divers of the Catholics royal (as they are termed) entertained the new translated liturgy of our church ; which is the less wonder, seeing Pope Pius the [Fourth,] sending Vincentio Parpatia, abbot of S. Saviour's, camwen in to Queen Elizabeth, offered to confirm the English liturgy An. 1560. Fresh suit, by his authority, if she would yield to him in some other things. Indeed it pleased them so well, that for the first eleven years of Queen Elizabeth, Papists came to the l. coke, English churches and service, as the Lord Coke showeth. gis Ecdesi- 6 Others of them affirm the same thing, namely, their church 34. service pleaseth marvellous well the Romish beast, and his Sion PI. x 90, 9i. ungodly followers. Witness the pacification of the Devon- shire Papists, in the time of Edward the [Sixth,] when as they understood it was no other but the very mass-book put into English. Witness also the assertion of D. Car- ryer, a dangerous seducing Papist. The Common Prayer Book (saith he), and the catechism contained in it, hold no point of doctrine expressly contrary to antiquity, that is, consider, (as he explains himself), the Romish service, only hath not sec. 8, 9. enough in it ; and for the doctrine of predestination, time, but come to King Edward's thought his duty done; to be short, time, which was the best time of re- there might no discipline be brought formation; all was driven to a prescript into the church.'" — Examination of order of service, pieced and patched John Smith and others, "Londoners" out of popish porlasse, of matins, before the Lord Mayor and the Bi- mass, and even-songs; so that when shop of London, 1567. In " Part of the minister had done his service, he a Register," p, 34. D. W. L. copy.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 87 sacraments, grace, free-will, and sin, &c, the new catechism and sermons of the Puritan preachers rim wholly in these against the Common Prayer and # catechism therein con- * [so] tained, &c. And thereupon he comforteth himself upon Mot Pre f- 1 L to the Ans. 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 amiss to mark one occurrence in Q. Elizabeth's time, who being interdicted by the pope's bull, Secretary Walsingham tried a trick of state policy to reverse the same. He caused two of the pope's intelli- gencers, at the pope's appointment, to be brought (as it were in secret) into England, to whom he appointed a guide (being a state intelligencer) who should show them, in Canterbury and London, service solemnly sung and said, with all their pomp and procession, which order the popish intelligencers seeing, and so much admiring, they wondered that their master would be so unadvised as to interdict a prince or state whose service and ceremonies so symbolized with his own. So, returning to the pope, they showed 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, whereupon the bull was presently called in. Moreover, such is the unholiness of this idol book, as n Admon the Nonconformists generally have refused to subscribe r>' e f. Ad. P . unto it, affirming it to be such a piece of work as. it isiAdmo. p. strange any will use it, there being in it most vile and unallowable things/ And for this cause they have besought the peers of the realm, that it might be utterly removed; Sion P1 and many reasons they have given, in several treatises, to u^onl'v, 1 ?' 29 prove their condemnation of it just and lawful. [First] Because it is an infectious liturgy, Romish stuff, a devised service, and in it are many religions mixed f [II Admon [ition, &c, D.W. L. copy, p.] 56. I Admo[nition, &c.,] p. 3.] *[81j II Admon 57. I Adm. 3. 88 A NECESSITY OF SEPARATION, [CH. II. * together, of Christ and antichrist, of God and the devil, besides a book full of fancies, and a great many things contrary to God's word; and prayers which are false, foolish, superstitious, and stark naught, &c. g [Secondly. ,] They cannot account it praying, as they use n Adm. 56. it commonly, " but only reading or 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.'" 1 i Ad. p. 14. [ Thirdly. ~\ " In all the order of it there is no edification, but confusion." 1 [Fourthly.'] We read not of any such liturgy in the Ait. Dam. Christian church in the days of the apostles, nor in many ages following, till blindness, ignorance, and laziness occa- sioned a prescript form, to be made for idle and dumb priests. [Fifthly.] If this were not, many would make more profession of love to preaching and hearing God's word, Against but by this means it is neglected and despised, for world- curt.'ch. liners, usurers, drunkards, whoremongers, and other earthly Pow. 42,45. ° . and profane people, away with nothing so well as .English Ecci rn G d o?er. mass ; and why, but because it doth not sharply reprove Mart. sen. them of their sins, nor disclose the secret of their hearts, practice of but that they may continue in all kinds of voluptuous- Addit. ness, and all other kinds of wickedness ; and therefore rightly is it called their starve-us book J [Sixthly.] God hath nowhere appointed that the church should be tied to read the Book of Common Prayer for his worship, and therefore to do it is an high transgression 8 [II Admo[nition, &c, D. W. L. copy,] p. 14.] copy, p. 57. I Adm[onition, &c, J [Learned Dis[course of J Ecd[e- D. W. L. copy,] p. 3.] siastical] Government,] p. 68.] h II Ad[monition, &c, D. W. L. [Mart[in] Sen [ior, in the Martin Mar- copy, p.] 56.] prelate Tracts.] The Starve-us Book 1 [I Ad [monition, &c, D. W. L. is a pun upon the Service Book.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 89 before him, as great as the sin of Naclab and Abihu, and such are liable unto the like or greater punishment. [Seventhly.] If this were praying, and there were never an ill word nor sentence in all the Sprayers, yet to appoint # L 82 l it to be used, or to use it as Papists did their matins and evening song, for a set service to God, though the words be good, the use is naught. The words of the first chapter in John be good, but to be put into a tablet of gold, for a n Admon. sovereign thing to be worn, the use is superstitious and naught, and so is the use of this service. k Sundry other arguments of this nature are used of them, to prove their service-book a false, idolatrous, and unlawful worship, the which I purposely omit, because enough already hath been said about it. Yet there is one thing, which I think good here to note, namely, a comparison, which they make between the papists and prelates, in forcing the practice of this foolish stuff: well Questions x ox concerning fare the papists (say they) for they shall rise up in judg- ^"J^ ment against you, (it is meant of the hierarchy) who like p ' n> 12- good fellows, yet in plain and open terms, even bare-faced, as it were, do seek to reduce us, and to draw us to their false and idolatrous worship and service in popery, as namely by their mass, matins, even-song, purification, and other such like ; whereas you, most dangerously, and even under a mask or vizard, as it were, and not unlike to him that transformeth himself unto an angel of light, do go about to draw and allure us to the self-same worship and service, but by cleanlier names and honester titles, &c. Mark (I pray thee) reader what they speak here, touching their likeness and unlikeness with the papists : for their worship and service, it is (they confess) the self-same false worship used in popery; the difference stands in k [II Admon [ition, &c, D. W. L. copy, p.] 55.~\ 90 A NECESSITY 0E SEPARATION, [CH. II. [83 - 1 their bishops beguiling of the people ; for they # do lay more cunning snares and baits than the other, to have their idolatry submitted unto; as for an instance, the papists call their trash, mass, &c. ; the other call it divine service, &c. And why have they left out the first title ? but because they think few people would come to it, if it did carry still the old name of the beast upon the fore- head of it. Nothing have the Nonconformists here said against that idolatrous book, but we also do assent wholly thereto. Indeed, in practice, we agree not ; for they will be present where the same is used, whether they think it lawful so to do I know not, but this I know, that by their grounds laid down against it, every true believer is necessarily bound to separate from it, and not upon any occasion to join in communion therewith ; and this I will prove, [First] By precepts. [Secondly.] Examples. [Thirdly.] By reasons. [Fourthly.] By the testimonies of the learned. Of all which we will treat in order in the section fol- lowing. SECTION in. [THE LAWFULNESS OF SEPARATION FROM THE CHURCH OF ENGLAND PROVED BY ARGUMENTS BASED ON THE FOREGOING STATEMENT OF CORRUPTIONS, WHICH ARE KNOWN TO EXIST IN ITS WORSHIP.] [First.] The Lord in scripture hath laid it as a straight L^Min. charge upon all the faithful, to separate themselves from idolaters, and to be as unlike to them as may be, specially in their religious observations and ceremonies. The second commandment proves this effectually, for there is abso- CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 91 lutely forbidden all participation in any feigned service, whether it be to the true God or any other. 1 When Jeroboam had set up a false worship, we read * that the good prophets of that time and after, called * tsi] the godly Israelites away from it, and bid them in plain terms not to join therewith ; but, on the contrary, to keep ** os - iv - 14 > God's commandments and statutes, appointed for his ser- Am ' v ' 5> vice, without adding any thing to them, or taking any thing from them. And this they must do, although the king had confirmed his new religion by act of parliament or counsel, and therefore no doubt would persecute most grievous] v all the refusers thereof. The great whore . ; ' . out of (much spoken of in the Revelation,) hath devised an whic h is x l ,J the English unclean service to worship the true God by ; but what Hooktaken counsel gives the Holy Ghost to the elect concerning it ? Jonform.° n " very profitable, even in these words, "come out of her my jobxiv! e 4. people," Rev. xviii. 4, that is, forsake her detestable re- Jam - »*• n - x l See Mr. ligion, communicate in none of her vile and odious devices, J* ale ? n ~ ■ 7 the place, what colourable reasons soever her unblessed followers Isa " lu n " make in defence thereof. Again, [Secondly.] As this is a duty, so the faithful in all ages have practised it, a memorable example whereof we have in 2 Chron. xi. 14, 16. There it is said that the priests and Levites, and after them of all the tribes of Israel, such as set their hearts to seek the Lord, &c, came to Jerusalem to sacrifice ; the like practice we read of in Hezekiah's time, divers of Asher, and Manasseh, 11 - and of Zebulun, humbled themselves and came to Jeru- salem. All will confess, these were good separatists, and they did lawfully forsake the body, whereof they stood formerly members ; notwithstanding, if we take a strict 1 Abridg[ment of that book which of December last; printed 1605,] the] ministers of] Linc[oln diocese p. 22. [In D.W. L. copy, from p. 17 delivered to his majesty upon the first — 27.] 92 . A NECESSITY OF SEPARATION, [CH. II. view and inquiry of that ministry, worship, and govern- * C 85 ] ment, which # they left at Dan and Bethel, it will appear evidently that the same was not more false, idolatrous, and unlawful, than the present ministry, worship, and govern- ment, of the English assemblies is by the Nonconformists affirmed to be; and because none may think that I speak more than can be proved, I will therefore here lay down an apology or pretext, which an idolatrous Israelite might frame in the defence of the king's religion, taken out of Fresh suit, their own writings, and if D. Ames's phrase be tolerable I will pawn my head,™ that there is never a Nonconformist this day in the world (let him keep to their grounds) that is able to give more pretty reasons, and colourable show r s, to justify the religion of the church of England : for thus they write : — course of " When the priests and Levites, according to their duty, P °i6i nni y ' resisted the novation, as liking better of their better war- ranted old profession: both they, and some of all the tribes of Israel following the voice of God in their mouths, were hardly entreated, whereupon there arose a great schism : the men of Judah and some of Israel, objected that they had forsaken God ; but the most part of Israel judged them to be renders of the unity of the kirk, rebels against the king, who was advanced by the Lord beside all expectation, [and] was their lawful prince, peaceably dis- posed, contenting himself with his own kingdom, providing for the good estate of his own people, and using all means m [" Those that are devoted to the starting, / will pawn my head, their ceremonies may shuffle up and down, anchor will come home to them again, first to order, and when they are as finding no fast ground, either in beaten thence, to decency, and from order, or decency, or edification, for decency, when they can defend that double significant ceremonies (such as no longer, to edification ; . . . but all ours) to ride at."]— Fresh Suit [by will not help. Let them pitch or in- Dr. Ames,'] 1. ii. p. 80.] sist upon one of these grounds, without CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 93 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 fundamental point of salvation, detesting the gods of the nations, and all kinds of * idolatry. The matters he urged were but circumstantial, ritual, and variable, and such as the best kings, having the Lord's 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 only sacrifice of the Messiah, in whom they looked for salvation. Were there not cherubims in the tabernacle and temple, and twelve oxen or bulls of brass appointed by the wisest king? The Lord forbiddeth such images only as have divine worship done unto them ; like the calf in the wilderness, turning the glory of God into the similitude of a bullock that eateth grass. But they could say, that they worshipped not these calves more than the images of the cherubims. Are we so sross when we say, Behold our gods, as to think that they brought us out of Egypt ? We speak figuratively, as the ark was called the King of glory, and the holy Lord God. We will rather give our lives, lands, liberty and all, than commit idolatry for the pleasure of any prince; and do abhor 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 God's presence to any place, who is near in all times and places to them that call upon him, is superstition. The ark was not ever [86] 94 A NECESSITY OF SEPARATION, [CH. II. in one place, but often removed. In Solomon's own time there were two public places of God's worship, and ^ Solomon * sacrificed in them both. Is not the whole land holy ? The promise made to Solomon of a special pre- sence at Jerusalem, was tied to the condition of keeping his statutes and judgments, 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 privilege of holiness. We may plead from antiquity : for here is Bethel, so famous for that glorious testimony of his presence given to Jacob, from whom we this day have the name of Israel. Rehoboam is no wiser than his father, he may fall into his idolatry, and so Israel by resorting to Jerusalem may be snared. All danger of idolatry would be prevented, the poor people eased of their tedious journeys, and both prince and people saved from Rehoboam's conspiracy. All this din and division proceedeth of the humours of some contentious and ava- ricious Levites, seducing the simple people, making them to think that God cannot be served but in Jerusalem, after their fashion in every circumstance and particular ceremony : and of the doting of some persons of the weakest wit and sex, delighting to go abroad, to be talked of for zeal, and more pleased with any worship than that which they have at home. The observation of the feast of tabernacles upon the [fifteenthj day of the [eighth] month, is but the change of a circumstance of time. The day was made for man, and not man for the day. It was lawful by God's own warrant to keep the passover on the [fourteenth] day of the second month ; he careth not for the month so the day be kept. It is presumption to alter things substantial in matters of faith or doctrine : but superstition to stand upon circumstances and variable cere- monies. What can be done, the Lord's worship cannot CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 95 # be neglected ; if the priests of Levi make it nice, * [88] will still prove contentious, and lead a faction with them for strengthening the kingdom of Judah, upon warrant of antiquity, before the distinction of Levi was made for order's sake, others of other tribes, as well qualified as themselves, must be put in their places, and they put away, as Abiathar was by Solomon, 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 giddiness will go away, and they return to their right wits. The prophet that came to the king when his hand dried up, might have been a witch coming with lying wonders, for he was slain by a lion : and howsoever he threatened destruction, he condescended upon no time, lest he should have been convinced of a lie. Ahijah dealt not with the king in meekness and sincerity as became a prophet ; but by his bitterness and passion declared that he was partially in- clined to Judah. Abijah died not before his day. All things come alike to the godly and to the wicked, to him that sacrificeth and him that sacrificeth not. Or if his death was untimous, it was rather for his secret intentions crossing his father's courses, than fcr any good that was in him towards the God of Israel, as the prophet would have it." In Elias's time there were seven thousand in Israel i King xix. 18. which bowed not unto Baal ; that is, [who] refused to join in that unholy worship, which was done unto him. I might here instance Daniel's forbearance of the king's "^''^ meats because they were defiled by idolatry. j X hTn. X i6. 5 ' Thirdly. The reasons are these : — [io.j [First,] It showeth that the love and zeal of God is much in us, when our care # is to worship only in his own * [89] ordinances, and to leave the contrary. 96 A NECESSITY OF SEPARATION, [CH. II. Mai i. [7— [Secondly.] Men offer a blind and lame sacrifice when they communicate spiritually in a devised service. Who would be so foolish [as] to carry trash and dung for a present unto a mighty prince, and hope to receive a favour of him ? What is a false worship but very dung and trash? yea, Rom. xii. 1, 2. worse too ; and therefore not acceptable to God. [Thirdly.] So long as men are will-worshippers, it argues they are unregenerate and wicked, and have not repented of their sins ; for one infallible evidence of true conversion is to see the filthiness of idolatry, and to cast isa xxx.22. awa y the same with reproach and disgrace, and to go from Rev. ni. 4. it as far as it is possible. [Fourthly.'] To communicate in a false worship causeth Eze. xiiii. 7, pollution to the soul. If we would avoid that which iichro.xi. would make the body to be full of scabs and boils, and so to be loathsome to men, much more should we detest this Eze. xx. 5 great wickedness, which causeth spiritual botches and Deu. vii. 25, sor es to the soul, and so is odious before God. [Fifthly.] By this means God's holy name is pro- faned. [Sixthly.] Christ [is] not suffered to reign as King over the whole man, but rejected. [Seventhly.] Such service is done to the devil. [Eighthly.] The Lord hateth unspeakably all devised See Pareus in Am. 4, 2 L-6.] Levit. x. 1, . . 2. worship. Zep. i. 4, 5. [Ninthly.] Wrath and vengeance, without repentance, f will be inflicted upon all the doers thereof. For society Rev. xviii. in sin brings fellowship in punishment. Lev. xviii. 3, & ix. 7. Col. ii. 10. " x 01 " """©< r Tenthly.] In a word, let God's purity and holiness be II Kingxxi. L .-,,., • i in *.7- considered, and his charge given unto us, to be unlike II Cor. vi. ... 16, 17. idolaters when we perform public service unto him. And, last of all, if we join to no false Avorship, but • [903 * serve God, according to his revealed will, then is Christ CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 97 obeyed as our King and Lord, the reward whereof will be Rev. xiv. 4. glory and immortal happiness." [Fourthly.] In this we have the consent of learned men generally. Calvin saith, we are bound to separate from all superstitions, which are contrary as well to the up™°Ps. service of God as to the honour of his Son. And a little x " after, Let us hold this rule, that all the inventions of men, which are set up to corrupt the simple purity of the word, and to overthrow the service which God demandeth and alloweth, they are very sacrileges, wherewith a Christian man may not communicate without blaspheming of God; that is to say, without treading his honour under foot. Pareus to the same purpose saith, that all kinds, occasions, In 2 Cor and instruments of idolatrous service, must be avoided as a clap. xviii. most abominable and hurtful plague, with the mind and Dial, of body. Bullinger, upon the Revelation, sharply reproves Tim e. those which will be present at false worship, and saith that every one's duty is to fly from the same as far as it is possible. We must forsake (saith Musculus) the society of all unlawful and superstitious services, and join our- selves with those that walk directly in the true religion of > in i c or . Christ. The like speaketh ^iscator, 1 Artopeus, 2 Bucer, 3 2 in a P o. Pomeranus, 4 Erasmus, 5 Cyprian, 6 Hieron, 7 Augustine, 8 ^m^oi Pelican, 9 and Rivetus. 10 To this the Papists assent also; 3in' Censura> for, speaking of false services shifted into their churches, 471.' **' ° " 4 i n p sa ]_ instead of God's true and only worship, they say, that all xvi.4, P .7°, catholic men, if they look to have any fellowship with J ^o^'u 6 De Unit. ' Ec. Nu. 2. 7 InHos.xi. H [These reasons, with the passages themselves to be the associates of andAm.viii. subjoined in support of them, are so idolaters." DeM. xviii. essential to the author's argument, " He who is a partaker with a false c. li. 9 In Levit. that they have been supplied in the religion cannot at the same time be X viii. 3, 4.' Appendix E.] partaker of the true."— Piscator, Lo- ." ^ Ho ^ ["Those persons contaminate gical Analysis of Paul's Epistles, and vers. 17, themselves with idolatry who merely ed. 1608.] \'w,t. - n j e * attend its ceremonies, and thus declare Cor - x - 21. 98 A NECESSITY OF SEPARATION, [CH. II. *[91] Darrell. Treat. Ch. xvii. Trial Sub- script, p. 6, Mr. Gilby, Preface. Refutat. Christ and his members in his body and blood, &c, *must abstain from them, &c. And, among other reasons, they give these, viz., because Christ will acquit himself of all such as join in communion therewith. But I need not to spend time, to seek abroad for wit- nesses, for the Nonconformists do grant the thing. We may not (say they) have any religious communion, or partake in divine worship, with idolaters in their false idolatrous worship ("no, not in body be present at idol- atrous service " p ) ; but we must abstain from all participa- u P on2Co'm. tion of idolatry, yea, from all show thereof, heathen or Idolat. Last # J J Time, 690. antichristian, and must separate and come out from among 131 • them.i The like speaketh D. Fulke, Brinsley, Perkins, Cartwright, &c, and the author of the Postscript to Mr. Perkins's Exposition upon Jude, renders this as a reason of it, not to abstain from communicating with them in their idolatrous services, &c., r were no other but to expose and lay ourselves open and naked to all manner of danger of infection of our souls, defection from our God, and in the end of all destruction, both of body and soul. Now from the last two sections we may frame this argument. p [Trial [of] Subscription,] p. 6. [The reference which precedes this in the margin must be to Dayrell's, not DarrelVs, Treatise of the Church. The words at p. 17 are, " This is the Holy Spirit, and therefore having it, it will sanctify thee, and make thee holy. If thou hast this Spirit, it will lead thee into the truth, and preserve thee from error," &c. " If our church be a false church, then we acknow- ledge their separation to be lawful." — Ibid., Preface, p. 3. ] * [Again, it is utterly unlawful to join with idolaters in their exercises of religion. Saint Paul exhorts the Corinthians in this manner, Flee idol- atry; that is, all feasts and meetings that tend to maintain the honour of idols. And he urged his exhortations by sundry reasons. First, because u they which are partakers in one and the same divine service, have fellow- ship with Him whose service it is." Secondly, because " they who are partakers of things offered to idols, have fellowship with devils." Thirdly, " they who are partakers of the Lord's table, may not be partakers of the tables of devils." — Perkins's, Wm., Works, fol. vol. i. p. 690. r [Perkins's, Wm., Works, on Jude, vol.iii. fol. 1618, p. 598, 599.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 99 If the worship of the English service-book hath no war- rant in God's word, but is a devised, false, and idol- atrous worship, then is it unlawful to be communicated with. But the worship of the English service-book hath no warrant in God's word, but is a devised, false, and idolatrous worship. Therefore is the worship of the English service-book sion'a pi. 85 unlawful to be communicated with. s I need not here take D[octor] Laiton's compass, to fetch the bishops' major and the Separatists' minor, to make up an entire syllogism of separation ; # for both parts of this * C* 2 ] argument are the Nonconformists', and I think they will stand to the justification thereof, if not against us, yet against the prelates, if occasion serve. But if any part be questioned, I know it will be the assumption, and therefore in the next section I will further prove the same by more of their own testimonies. SECTION IV. [THE FOREGOING ARGUMENTS AND CONCLUSIONS CONFIRMED BY CORRUPTIONS WHICH NONCONFORMISTS HAVE EXPOSED IN THE SERVICE-BOOK AND CEREMONIES OF THE CHURCH OF ENGLAND.] [Secondly. 1 ] Howsoever, by the grounds of the Non- conformists, laid down 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 show that every ■ Sion's Plea, p. 85. [U. L. C. copy.] * [The number precedent to this is on page 85.] ■ [Section II. p. 77, original pagination.] Q 2 100 A NECESSITY OF SEPARATION, [CH. II. particular part thereof is affirmed of themselves to be idolatrous, false, antichristian. Touching the book we may consider two things. First. The distinct services thereof. [Secondly.'] The ceremonies used in and about the same. We will speak first of their ceremonies, that is, of the surplice, cross, and kneeling in the act of receiving the Lord's supper. Against these many treatises have been purposely writ- ten. I will here only observe some of their speeches, referring the reader to their books, if he desire more ofCe?em my satisfaction. Of all these ceremonies thus they say: 1 s^ntYe-^ 1 ' They were inspired by Satan, invented by man, com- pet. ?<> e the' manded first to be practised by the beast and his bishops ; *[93] therefore they are idols of Rome, * Babylonish rites, c part 1.1. 2a of the scarlet woman/' her inventions, w3 popish fooleries, s Alt. Da. ' > r L ' atrial sub- accurs ed remnants, and leaves of the blasphemous popish MHiby,'p. priesthood, known liveries of antichrist. 4 God never 5, 14, 17, 40. pj ante( j them, nor his Spirit inspired them ; the holy apostles never taught nor practised them, all sincere pro- ^Anatomy fessors are offended with them, and detest them. 5 The defenders of these carnal and beggarly rites are tyrannous proud prelates, Romish champions and apostates, covetous chancellors, dignified chaplains, alias choplivings, ambitious pluralists, simoniacal patrons, alias latrons, and the ap- v [Park[er on the] Cr[oss, 1. i. p. notwithstanding they were in use be- 28.] fore antichrist was exalted. And w [" Wherefore come out of Baby- therefore such ceremonies are by them Ion (that is, the confusion, or confused (in their zeal) judged to be more worship and government of Rome), fitting the whore of Babylon than and touch no unclean thing. The beseeming the chaste spouse of Christ, ground of this conclusion is a per- who should be conformable to her suasion that the ceremonies which husband in simplicity and severity." they stumble at, be not only the in- Trial of Subscription, pp. 7 & 8. ventions of men, but part also of the D. W. L. copy, 1599.] scarlet woman, her fornications : vea, of Ce Fr. Suit. 1. ii. 275. Anat. Cer. CH.II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 101 provers of them they say are impious atheists, scandalous non-residents, dumb homilists, prowling registrars, proctors, paritors, &c, and all other profane livers and wicked haters of God. Moreover we find many unanswerable arguments used in their writings to prove this trash to be against the word of God, exceedingly idolatrous, and so ought not to have any place in religious worship. To instance a few. [Argument the first, .] All addition to God's worship is directly forbidden in God's word, both in the Old and New Testament. Deu. xii. 32 ; Rev. xxii. 18. Sion PI. 3, But these ceremonies are an addition, in God's worship, ig - to the word ; as they do not deny. Ergo, they are directly forbidden by the word. [Argument the second.'] All spiritual communion with those idolaters, amongst whom we live, in the mysteries of their idolatry and superstition, is sin. [But] to use those ceremonies in divine worship is a spiritual communion with idolatrous Papists, in the mystery of their idolatry and superstition. Ergo, to use those ceremonies is to sin, x [Argument the third.] To mingle profane things with divine is to sin. [But] to use these ceremonies in divine worship is to i2 r " mingle profane * things with divine. * [•*]' Ergo, to use these ceremonies in divine worship is to sin. y Another [author 2 reasons] thus. [Argument the fourth.] All things in the church ought to edify. x [Sion['s] Pl[ea, &c, by Dr. ment the Sixth. Editor's copy.] Laiton, U. L. C. copy, p. 319.] * [A Pleasant Dialogue between a] J [BradshfawX Mr. William,] Sold[ier of] Bar[wick and an English Twelve Several Arguments Proving Chaplain. B. L. 0.] the Ceremonies Unlawful.] Ar[gu- 102 A NECESSITY OF SEPARATION, [CH. II. [But] these things do not edify. Therefore they ought not to be in the church. [Argument thejifth.~\ Offences and superstitions ought to be avoided. sold. Bar. [But] these rites offend, and are superstitious. Therefore they ought to be avoided. [Argument the sixth.'] No idolatrous remnants nor monuments must be retained. [But] these are idolatrous monuments and remnants. Therefore they may not be retained. [Argument the seventh.] Nothing may be thrust into the church contrary [to], or besides the scriptures. [But] these are contrary [to] and besides the scriptures. Therefore they may not be thrust into the church. I could name many others of this kind, but here is Exam t0 p th 3 e 2. enou g n to show the reason why the Nonconformists say cSnfer° r P . that these ceremonies are not to be received, though all t.'c. Rest, the princes in the world do command them, no good Chris- of Second . ° . Rep. 173. tian must yield any way to them, a but rather avoid them, Park. Cross. J . lib. i. p. 38. more than the ceremonies of the Turks, and think no otherwise of them than of the devil himself. 6 i Admo i. Thus much for their ceremonies in general ; now a few » sold. Bar. words of them in particular, and so to another point. The 9 Necess. r r Pro P osit" surplice is called of them 1 the pope's creature, c a lousy rag, Kneei. 3 popish apparel, the whore of Babylon's smock, 3 a filthy crots, i. i 9. idol, d character of antichrist and the devil, one of the pedlary wares of popery, and 4 the cast apparel of the harlot » [A Christian, &c.,] Offer for Con- lib. i. p. 38. [See p. 74.] ference, p. 17. [D. W. L. copy.] c I Admo[nition to the Parliament, b ["The cross and surplice being D. W. L. copy.] p. 17.] idols of theirs, are no other to be d [Necessity of] Discipline,] 70, thought of than we think of the devil [ 1 27—132.] himself." — Parh\er on the] Cross, CH.II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 103 of Kome, e "devised by Pope Adrian " f in the year 796, i Admon. 4. ' . Neces. Dis. who borrowed it, as they think, of certain Egyptian monks, 69 - who, upon the skins which they used to wear for their apparel, did wear linen garments, from whence the name of surplice seemeth to come. * Sundry reasons they give to have this trash abolished. * ( 95 J [First.] Because it serves not for comeliness and gravity, but rather it is ridiculous and stage-like ; meeter for fools and comedians than for ministers. g [Secondly.] It hardens the hearts of the papists, and Ait. Dam. causeth them to be stiff in their popery. h Def'p'etfor [Thirdly. It] hinders the weak from profiting in the J£J; £J; 17 knowledge of the gospel. [Fourthly.] It is a massing garment, and therefore as undecent for the holy spouse of Christ as harlots' weeds are for a grave matron. 1 [Fifthly.] Christ and his apostles, and the fathers in the better times of the church, made no distinction in apparel. [Sixthly.] The gray amice, and other popish garments Def. Pet. for defiled with superstition, can make as good plea for them- selves as the surplice can. I will end this in the words of the Admonition to the Parliament " Copes, caps, surplices, tippets, and such like baggage, serve not to edification, but they cause discord, e [" Our [opponents] will not deny Beza saith, what if the ministers that it is a thing unseemly for the should be compelled to wear the church (the spouse of Christ) to attire clothing of jesters and comedians ? herself with the cast apparel of the Would it not manifestly be a mockery harlot of Rome,"— Park[er on the'] of the ecclesiastical employment ?" — Cross, 1. i. p. 9, 71.] Altare Damascenum, pp. 655, 656, '[I Adm[onition to the Parlia- ed. 1708. In Canne's ed. p. 216.] ment, D. W. L. copy,] p. 4.] h [Def[ence of] Petition] for Re- e [" This is a stage-like, [theatri- formation, 46.] cal,] and ridiculous dress, distinguish- ■ [Par[ker on the] Cr[oss,] 17, 8, ing the person by signs which produce [? 178.] not anv ornament or utility." " For 104 A NECESSITY OF SEPARATION, [CH. II. I Adm. 18. 1 Sion PI. 102. 2 Alt. Da. 205. a Park. Cross. 1. i. 155, 7, 170. 1. ii. 56. Fresh Suit. 1. i. 17, 18. *[96] Remove of Imputations from the Minist. of Devonsh. cfc Comw. pag. 106. Defenc. Pet. for Refor. p. 29. they hinder the preaching of the gospel, they keep the memory of Egypt still among us, they bring the ministry into contempt, they offend the weak, they encourage the obstinate, therefore can no authority by the word of God, with any pretence of order and obedience, command them nor make them in any wise tolerable ; but by circumstances they are wicked, and against the word of God."J The sign of the cross, which they use in baptism, they say is the mark of the beast, k J a juggler's gesture, 2 a magical instrument, 3 a rite and badge of the devil, a harlot 1 which stirreth up to popish lust. " If a maypole should be brought into the church, for children to dance about and climb upon, in sign of their desire to seek things above, if a stiff straw were put in the child's hand for a # sign of fighting against spiritual enemies, as with a spear, there would be no more folly in those than in the cross." m Again, to prove that no such thing should be used in baptism, they give these reasons. [First.] Because the word of God is wholly against it. [Secondly.] The cross is made there a very idol. [Thirdly.] It is to depart from the plain institution of our Saviour Christ. J [I Adm[onition, &c, p.] 18. D. W. L. copy.] k [Sion's Pl[ea,] p. 102.] 1 [Park[er on the] Cross, 1. i. p. 155, 7, 170.] ["He that intendeth to run through a river, intendeth implicitly to dirt and wet his feet ; he that intendeth to touch pitch, doth intend implicitly to defile his hands. She that intendeth to come into the company of him that is in love with her (necessary business only excepted), doth intend implicitly to stir up love or lust. So in case we intend to use the cross, we must im- plicitly intend of necessity to dirt and defile, and stir up popish lust. Is not the cross an harlot ?" &c. — Ibid.~\ 1. ii. p. 56.] m [" When the Anabaptists in Hel- vetia opposed human ceremonies as unlawful, they were by public autho- rity, and with common consent, abo- lished; and the very Anabaptists were thanked for that opposition." — Fresh Suit, [by Dr. Ames, part i. pp. 17, 18, 19.] CH.II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 105 [Fourthly.] It hath been idolatrously abused in popery, and hath no necessary use now. [Fifthly.] It encroaeheth upon the very substance of the sacrament. [Sixthly.] It is but a late device, hatched by the pope. [Seventhly.] It is not a ceremony pertaining to the decency of a sacrament. [Eighthly.] It is scandalous and offensive to good Chris- tians. Lastly. As much may be said for putting salt in the mouth of the child, anointing with oil the breast and^-^ 111 shoulders, and the top of the head with holy chrism, and to c?. r il'n f p!' e put a burning taper in his hand, &c., n and for the whole wainload of such toys, and as the proctors of the cross can say for it. Hence it is that the strictest Inconformists affirm, that it is utterly unlawful for parents to bring their children to be crossed, and they give many reasons. [First.] Men may do nothing to their children but what n [Altare Damascenum, pp. 610 — bread in the sacrament, and the eating 627, ed. 1708. Canne's ed. 206.] of it at home in private; the exorcism, ° [" Within two hundred years after the offering, and the praying for the Christ there were crept into the church dead ; fasting on certain days, with many idle ceremonies, and the sim- opinion of necessity and satisfaction ; plicity of Christ's- ordinance was the bishop's throne, through the pride refused. Each man, as he had either of Samosatanus, and the seeds of credit or authority, presumed of himself monkery through the example of to add somewhat to Christ's institution; Paulus Thcebeus." [If] "(then)" and the flesh, delighting in her own [we consider] et amongst what weeds devices, delivered the same with as the cross grew up, and in what a strait a charge as if Christ himself had dunged soil of many superstitions, we taken order for it. There began the shall admire the less to see him in exsufiation of the baptized, looking Rabbanus' days waited upon with towards the west into the devil's face; salt, spittle, tapers, and divers': such the consecration of the font with oil like, of which the surplice is one."] — and [the] cross; the oil in baptism, Park[er~\ of the Cr[oss,~] 1. ii. p. without which none was thought to be 129, 128.] well baptized ; the reserving of the mun. at Con f us. Conim. 31. Sion'sPl.70 106 A NECESSITY OF SEPARATION, [CH. II. themselves would have done to themselves, if they were to be baptized. Now what good heart could endure this idolatry ? [Secondly.] It is a special dishonour to the Lord, which men should avoid, both of themselves, and in and by others. Mr. Bates, [Thirdly.] This, as all human inventions, hinders from the child, when it is wittingly done by the parents, the * [97] * power of baptism as much as is possible. Disput. Touching kneeling in the act of receiving, they say it upon Com- . . . is idolatry, a spawn of the beast, a diabolical gesture, a superstition which profaneth Christ's true religion, and 7^Jo. up ' makes the sacrament of the Lord's supper to become an idol feast. There are many treatises extant at this day against this evil practice ; now among other arguments, laid down by the Nonconformists to prove it an unlawful gesture/ I will briefly here repeat eight of them. [First.] Kneeling in the act of receiving the bread and Abridg. 70. wine in the Lord's supper, is a ceremony altogether inex- Perth As- . semb. 35. pedient to be used. q [Secondly.] It takes away that commendable gesture, used by Christ and his apostles in and after the consti- tution. idem. 46. [Thirdly.] The second commandment of the law is hereby broken, and idolatry divers ways committed. Mr. v^.. [Fourthly.] This robs the Lord of that due worship, which he ought to receive from every one. [Fifthly.] There is no direction in the whole scripture, either by precept or commanded example, for receiving any sacraments kneeling/ whereas for receiving with other gestures, there is both. eern. 54. [Sixthly.] This is to conform grossly with the papists, P [Sion's Plea, p. 70. U. L. C. copy; printed 1574.] i [Abridg[ment,] 70. In D. W. L. copy, pp. 55, 69.] r [Abridg[ment,] p. 71, [or p. 56, in the D. W. L. copy.] 21fl Abridg. 71. Per. As- CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 107 even in an act wherein the life and soul, as it were, of their idolatry standeth. [Seventhly.] The primitive churches for sundry h un_ f^g'J 3, dred years after the apostles, never used to receive the sacrament kneeling, till Pope Honorius afterwards de- creed it. 5 Lastly. This gesture of kneeling holds no proportion with the chief end and use of this sacrament, nor with A b r idg. 77. that inward disposition of heart, which is then required of us.* And thus much for their surplice, cross, and kneeling, # from all which this argument may be framed. * [98] That worship, in which a man cannot possibly commu- nicate without sin, he is bound necessarily to separate from. But [in] that worship, in which these idols are made and used (viz.) the surplice, cross, and kneeling, a man cannot possibly communicate without sin. Therefore from that worship, wherein these idols, (viz. the surplice, cross, and kneeling) are made and used, a man is bound necessarily to separate. The proposition is certain, and by [Doctor] Ames in his cases of conscience acknowledged. 11 Although (saith Lib. iv. cap. he) we may join to that church, in which many defects are to be tolerated, yet not to that in which we cannot but necessarily partake with sin. The assumption is assented unto, by as judicious and zealous Nonconformists] as ever held that cause, and they have brought good proofs for it. J^/Jj First. Because men must fly from idols and idolathites, v ■ [Abridgment,] p. 73, [or p. 58, u Lib. iv. cap. 24, [or at p. 226 of in D. W. L. copy.] De Conscientia, &c. B. M. copy.] [I Adm[onition, &c, D. W. L. v [" We are guilty of participation copy,] p. 4.] in defect through omission, because 1 [Abridg[ment ; ] p. 77, [or p. 60, we come short of that zeal against this in D. W. L. copy.] idolothite of Rome, which is enjoined 108 A NECESSITY OP SEPARATION, [cH. II. i cor. x. 14. but when they come to worship God, after the order of the congregation where these things are practised, they do not fly from them, but draw near unto them. [Secondly.] Their bare presence argues their appro- 258. a bation and yielding in show to ceremonies. [Thirdly.] Though the personal sins of the minister do not hurt the people, yet his ministerial and public sins do hurt, which he performs from the people of God, and so their joining with him is unlawful. [Fourthly.] What example can be brought, where the holy men of God have communicated with such things ? The author of the dispute upon communicating at their p. 68. confused communions, affirms confidently, that the sitter # [991 is accessary to the sin of the kneeler, and he gives # many reasons for it, whereof we shall have a fit occasion here- after to speak. 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 justify a separation from most of their parish meetings. For surely I think, not one minister in the land of [five hundred,] but maketh and useth ordinarily those idols of Rome, when their public service is administered. Having ended with their ceremonies, we are next to treat of the worships themselves : and because these are divers, I will speak therefore of each the more briefly : wishing the reader if he desire to know more herein, to inquire after their books. Churching of women after in this word (fly from it) for this least communication with it, etiam mi- does not coldly bid us to avoid it, but nima ex parte. 1 " " He is preposterous (as it were pulling us out of the that willeth the physician to be sick, flame) it crieth fervently, use all dili- and not rather the sick to receive gence to separate it from thee. Be health from him."— Park[er on the] zealous in heart to detest it with hor- Cr[oss, 1. i. pp. 20, 21.] ror, and shake thine hands from the CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 109 childbirth they term a superstitious service, a point of ^ Dam ' popery, a foolish custom : w indeed no other than a plain Q„; s f " * n- mocking of God, and profaning of his name and religion, JJ"; Wo * devised merely of men, viz. the papists. Moreover to ec. Gover. prove it a false and idolatrous worship, they give these Qu. con. reasons : — p 7 - 22 « [First.] In the whole form there is no thanksgiving at all : but a mere Jewish or popish purifying, and therefore it is a horrible mocking of God, to pretend that they give him praise, when there is not a word spoken tending or looking that way. [Secondly.'] This thanksgiving (as they call it) is even the very same, word for word (excepting the title) with Note*. 12 ' their purification in popery, the difference is only in this, id. 14. that the papists is in Latin, and theirs in English. Q c on . [ Thirdly.] Whosoever doth this, shows herself either to be a Jew or Papist. [Fourthly.] The * primitive churches never used it, * [100] neither ought it to be suffered in any well reformed church. [Fifthly.] Chancellors, officials, &c, are hereby justified Idem - 23 - in their crooked and unconscionable proceedings. [Sixthly.] This breedeth and nourisheth many super- stitious opinions, in the simple people's hearts, as that the woman which hath borne a child is unclean or unholy, x w [Altare Dam[ascenum, p. 651, that godly women are sanctified and ed. 1708. Canne's ed. 197.] saved by bearing of children," 1 Tim. x [" As for the churching of women. ii. 15. — Lear[ned Dis[course of] Ec- because it savoureth of the Jewish [clesiastical] Government,] p. 73. purification, and of popish institution, This work is, by Dr. Burgess, at- it ought altogether to be omitted, for it tributed to Henry Jacob. In the breedeth and nourisheth many super- D. W. L. copy Canne's reference is stitious opinions in the simple people's found p. 74. It should seem from hearts ; as, that the woman which the title page that this was the first hath borne a child is unclean and un- edition printed in 1584.] holy ; whereas the apostle pronounceth, 110 A NECESSITY OF SEPARATION, [OH. II. ii Tim. ii. contrary to the apostle's word, " Who teacheth that godly women are sanctified by bearing of children." x Again, that it is unlawful for her, upon necessity, to go out of her doors before she be churched, that this churching is a necessary part of the minister's office, &c. Touching the Psalm cxxi., appointed for that purpose, they say it is i Adm. P . « childishly abused," y yea, the words greatly profaned. ch w n 62 Lastly. For their other rites and customs, viz. the ?Ad A p m i3 woman's lying-in with a white sheet upon her bed, her 74's^eT. coming forth muffled and veiled, 2 as being ashamed to 68. ' L ' look up for some folly committed : her appointed offering, the clerk's waiting her home, and the mid wives going by her side forth and back, &c. These they term baubles, foolish, and superstitious things. 11 Ad 57. " The confirmation of children, by laying on of the hands Kc. go 73. of the [bishops] is not, (say they) agreeable to the word De conse. of God at all :" but a mere device of man, a popish and cap. de his x sold' Bar P ee vish superstition/ brought in by Pope Clement the First in the year 310, who affirmed that he was no Chris- tian which wilfully left this undone. Pope Melchiades * [A Learned Discourse of] Ec- » [" But as for confirmation, as it [clesiastical] Government, D. W. L. hath no ground out of the scriptures copy, p.] 74.] at all, so I would have their prayers y I Adm[onition, &c, D. W. L. marked, how they reckon up the copy,] p. 13.] sevenfold graces as the papists did, * [" That the churching of women neither more nor less, where they is a necessary part of the pastor's have one grace more than the eleven office, that she must wear a white that Esay [Isaiah] hath, which they rail [veil] over her head when she allude unto. And again, they form goeth to church" [attended] "by the fewer than are mentioned in the rest midwife, waited home with the parish of the scriptures. Lord, to see these clerk, with divers such like baubles," very follies, may not this book be [are things] " which in a well reform- altered neither in matter nor man- ed church are not to be suffered." — ner?"]— II Ad[monition, &c. D.W.L. [A Learned Discourse of] Ec[cle- copy,] p. 57; and I Adm[onition, &c., siaslical] Government,] p. 74, [75, D. W. L. copy,] p. 13 ; Ec[clesias- D. W. L. copy.] / Adm[onition, &c, lical] Go[vernment, Learned Dis- D. W. L. copy,] p. 13.] course of] p. 73.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. Ill came after, and affirmed it to be a more worthy sacrament than the sacrament of baptism. To prove this confirma- tion a wicked and most vile practice, these reasons * are * I- 101 ] alleged of them. [First.] Because as it is prescribed by their book, it is made a new sacrament beside those two which Jesus Christ ordained. b [Secondly.] Seeing the gifts of miracles which the £* r^:. apostles had are ceased, this kind of imposition of hands Fen?'on the (which was taken up at first from an apish imitation Park, of v r A theCr. 1. thereof) must cease also. >• 101 - J Perth. [Thirdly.] Whereas the ministration of baptism is per- ^ sem - 92 » mitted to every hedge-priest, minister, and deacon, the se^iSp? 1 ' prelates do presumptuously and damnably to appropriate t. c. i. i. , , 199, 100. this to themselves alone. A g . Bridg. Slam p. 107. [Fourthly.] They do not only pray over them, but j^cies impose hands upon them, that by means thereof they may receive strength against all the temptations of sin, which is to take that power to them which God never gave them, and to do a thing whereof they have no promise that any good shall follow. Lastly. This, "displaced catechising, [and] brought in- * [" What," [shall we say] " to all used in baptism to signify the same our writers, who condemn confirma- that baptism doth ? Is not baptism tion for that, signifying the same that the seal of the heavenly king ? and baptism signified before, it robbeth can any new print be added to the the sacrament of his honour V . . . as seal of a king without treason ? "] for the cross, he is an altar fetched Park[er] of the Cr[oss,] 1. i. p. 101. from Damascus and set in the temple And can that " seal of the heavenly cheek by jowl with the altar of the king," then, " without treason" be ap- Lord, which what is it else but to par- plied, by man to any, except to those take with the religion of that Damas- accredited believers for whom it was cus from which we borrow him ?" . . . appointed ?] " Master Calvin calleth the holy c [" In that," [confirmation] * they water a mere profanation and repeti- go directly contrary to the word of tion of baptism, and yet it is used out God." — [Defence] ag[ainst the Slan- of baptism. What then, is the cross ders of] Bridg[e$, p. 107.] 112 A NECESSITY OF SEPARATION, [CH. II. Sion's PI. 29. Defenc. Admon. T. C. 1. i. 199. & 2 Rep. 236. Def. Pet. for Refor. 63, 64. I Adni. 13. [102] In Chro. Graftoni. Sold. Bar. Def. Pet. 216. Alt. Dam. 195, 196. First B. Dis. p. 65. T. C. Rest. 8ec. Rep. 237. Def. Ad. Sion's PI. 29. stead thereof/vain toys and childish ceremonies to the great hurt of the church. " d Therefore for these reasons it ou°'ht to be shut out, and have no place in the church of God. The like they speak of their order and rites, whereby matrimony, is celebrated in their churches. The form of it is taken out of the mass book, e and therefore called pretty juggling trash, the ring there used is generally reputed a popish and idolatrous practice, and no less super- stition is there committed in saying, " with my body I thee worship," for herein the new married man makes an idol of his wife/ I omit many other heathenish and anti- christian toys which the Nonconformists relate, to be observed herein, whereby saith the author *of the Admo- nition, they make rather a maygame of marriage, than a holy institution of God. As for their restraint of marriage in Lent, and other certain times, they call it the doctrine of devils: devised by Pope Nicholas, in the year 871, and since upheld by his unclean birds, for filthy lucre's sake. But here the Nonconformists would have us take notice, that howsoever the hierarchy forbid sometime this thing ; yet any man may have a dispensation for money, and then those holy times shall have no pollution by marriage, such virtue money hath with it, or such power it hath with these base caterpillars. g Concerning burials, this they say : all prayers either over or for the dead, are not only superstitious and vain, but also are idolatry, and against the plain scriptures of God. No such thing was used in the apostles' time, and as for their prescript form of service, appointed for this d [A Learned Discourse of] Ec- clesiastical Government, p.] 73. D. W. L. copy, 1584.] e [Sion's Pl[ea,] p. 29.] [De- fence of the] Admon [ition] ; T. C, &c, refers to Thomas Cartwright's First Reply to Whitgift.] 1 [Adm[onition, &c, D. W. L- copy,] p. 13.] 8 [Altare Dam[ascenum, Canne's edition, pp.] 195, 196.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 113 business, it is taken wholly from the stinking portass, 11 and for this cause they name themselves popish apes. Besides, prayer for the dead is maintained and partly gathered out of some of their prayers : as for the white or black cross,' 1 } 3 Adm " p> set upon the dead corpse, and ringing a threefold peal, the i A d m . a i3. T C 1 i practice is popish: mourning in black garments for the P .' 200.' Id. dead,' if it be not hypocritical, yet it is superstitious and heathenish : funeral senr.ons, they also utterly condemn, because they are put in the place of trentals, and many other superstitious abuses follow thereby. To be brief, the priest's meeting the corpse at the church stile, with the clerk in their surplices, the manner of laying the dead *in the grave, viz. east and west, that he may rise with * [1031 A. Dam. his face to the east, the priest's offering, and mortuarv, the i»9» 200, ... 2<)1 - bread and other thing given to the poor, distinction of ^-^J 5, burials, as some in the chancel, some in the church, and 183, some in the churchyards, 1 " all these arc said to be naught, idolatrous, unlawful, and therefore the Nonconformists will have the dead to be buried in this sort, (holding no other way lawful,) 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 kinds of ceremony heretofore used, other than that the dead be First boo. J of Dis. 65. committed to the grave, with such gravity and sobriety as those that be present may seem to fear the judgments of God, and to hate sin, which is the cause of death; and thus do the best and risrht reformed churches burv ... " Ec -g°- p- their dead, without any ceremonies of praying or preach- 75 - ing at them. 1 b [Sion's Pl[ea,] p. 29.] chaplain. B. L. 0.] ' [I Adm[onition, &c, D. W. L. k [A Learned Discourse of] Ec- copy,] p. 13.] [clesinstical] Go[vernment, p.] 75. J [Ibid.] [The So!d[ier of] Bar- [D. W. L. copy.] [wick] is a pleasant dialogue between ' [" It is thought good, to the best a soldier of Berwick and an English and right reformed churches, to bury 114 A NECESSITY OF SEPARATION, [CH. II. ii Ad. 57. We come next to their sacraments, which are (as they say) sinfully mangled, profaned, and wickedly ministered." 1 sion pi. The prescript form of service, whereby their Lord's supper is consecrated and administered, is taken wholly out of the popish dunghill, the mass book," and such are their inventions, profanations, and superstitions, used in this ordinance, as the Nonconformists profess that they eat pre? ilbi 2 n0 ^ tne -k° r( -i' s supper, but play a pageant of their own to blind the people, and keep them still in superstition, far from the simplicity of Christ's supper, to make the silly souls believe that they have an English mass : (which is too true, saith the author in the margin,) and so put no * [io4] difference betwixt truth and falsehood, # betwixt Christ and antichrist, betwixt God and the devil. I might here lay down every particular thing which they do herein, as the priest's standing at the north side of the table, his beginning with the Lord's prayer and a collect, rehearsing afterwards the ten commandments and the creed : then reading a short exhortation to those which are minded to re- ceive : their falling down, and rising up again many times together, their manner of consecrating the bread and wine, Ait. Dam. taking it kneeling, the minister's going up and down to 211,212,, ® . . . 5*d a ii §* ve ^ *° evei T one with his own hand, his speaking in the singular number, Take thou, &c. ; their saying over again the Paternoster, with singing, piping, surplice, &c. ; ° all these, say theInconform[ists], are disorders, superstitions, their dead reverently, without any edly" " ministered," " without exami- ceremony of praying or preaching at nation of the supper, or sincerity in them, because experience hath taught baptism."] — II Ad[monition, &c, them what inconvenience may grow D. W. L. copy, p.] 57.] thereof, by example of that which n [Sion's Plea, &c, p. 29.] hath been before." — A Learned Dis- * [Alt[are]Dam[ascenum,pp.]211, course of ] Ecclesiastical] Go[vern- 212,213. I Admonition, Scc.D.W.L. ment, D. W. L. copy, p.] 75.] copy, p. 4—11.] m [" The sacraments be so wick- I Ad. 4. 11. CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 115 profanations of scripture, and done contrary to the prac- tice of the primitive churches, and just after the manner of the papists. Their "public baptism [that also] is full of childish and superstitious toys,"? and as for the prayers used therein, they are either foolish or false. q And no marvel, seeing they are also taken out of the cursed " mass book." 1 * The conjured font, (as they name it,) was brought in by Pius the First, in the year 147. And Pope Hyginus brought in godfathers and godmothers, in the year 143, both which they call pieces of popery; the interrogatories ministered to the infant, a foolish thing, a great mockery of God's service, whereby an occasion is given to men to I Adm. 1?. II Adm. 57. Sold. Bar. Park. Cros. 1. i. 71. I Adm. 4. T. C 1. i. 168. Alt. Dam. 203, 204. Def. P. for Refer. 34. T. C. Sec. Rep. Last, p. 224, 225. Gilb. end b. I Adm. 12. P I Adm[onition to the Parliament,] p. 12. [This "book was called An Admonition to the Parliament, (first and second part) though it was never offered to them. It was composed in the midst of the heats concerning wearing the habits; and whilst some ceremonies enjoined were pressed upon the neglecters that upon certain pre- tences took a great dislike to them, several persons had assembled pri- vately together in London, namely, Gilby, Sampson, Lever, Field, Wil- cox, and some others ; Cartwright very likely among the rest ; and then it was agreed upon, that an Admoni- tion should be compiled, and offered unto the parliament approaching." — Strype's Whit gift, p. 27. The last words here given from Strype prove that the Admonition was designed, and its own structure indicates that it was prepared before the parliament of 1570 and 1571, the thirteenth of Elizabeth, met. This formed the " first part" of this " dangerous book which this year [1572] riseth up openly and insolently against the church." — Strype, ibid. The u second part" is called, " A View of Popish Abuses yet remaining in the English Church, for which godly Ministers have refused to subscribe." It be- gins, " whereas immediately after the last parliament . . . begun in anno 1570, and ended ... 1571, the mi- nisters of God's holy word . . . were called before her majesty's high com- missions, and enforced to subscribe unto the articles . . . and some for re- fusing to subscribe, were unbrotherly and uncharitably treated, and removed from their offices and places." These "parts"' therefore are two works, one written before, and the other after the parliament of 1570, but printed to- gether in 1572. Canne's references are verified in the D. W. L. copy, printed 1617.] II Adm[onition to Parliament, written by Cartwright, D. W. L. copy, 1617,] p. 57. ' 97 - and sinfully first taken up ; for the sacraments were not • [« The public baptism, that also their P ower to perform ; thirdly, they is full of childish toys; first in their profane holy baptism in toying fool- prayer, they say, that God by the ishly, for that they ask questions of baptism of his Son Jesus Christ, did an infant which cannot answer, and sanctify the flood Jordan, and all speak unto them as was wont to be other waters, to the mystical washing spoken unto men, and unto such as, away of sin, attributing" to the sign being converted, answered for them- that which is proper to the work of selves, and were baptized: which is God in the blood of Christ, as though but a mocking of God, and therefore virtue were in water to wash away against the scriptures," &c— / Ad- sins. Secondly, they require a pro- monition, See. D. W. L. copy, p, 12.] mise of the godfathers and godmothers * [I Adm[onition to Parliament. fas they term them) which is not in D. W. L. copy, p.] 10, 11, 12.] CH. II,] PEOVED BY THE NONCONFORMISTS' PRINCIPLES. 117 ordained of God to be used thus, as charms and sorceries, but left to the congregation, and necessarily annexed to the scriptures, as seals of the same, yet not tied to the material churches, made of dead stones, but to the church made of lively stones. If therefore the congregation be in a wood, house, or cave, the sacraments may be administered in a wood, house, or cave, but the same must be done in the sight of the* assembly, for they are irreligiously handled * poe] Def. Pet. when they are administered otherwise. Baptizing by for Bef. 37, 38. women they also condemn, and hold it to be no more the iAdm. 12. holy sacrament of baptism than any other daily or ordinary washing of the child. u Lent fast, they say, was ordained by pope Telesphorus in the vear 136, and they keep it Tin! England, for the 144. same end that the papists do. Justly, therefore, is it named J' 2 a 4 s t tRep - a Romish error, a superstitious fast ; the service appointed A°it. d^J". for that time is against the scriptures, and God's name cuA. ch. profaned by the curses and adjurations then used; for their riAdm.«r. 1 J J . SionPl. other fasts they are said to be monuments of idolatry, J, , 8 - jf 117 - '' ^ Sol. Barw. devised of antichrist, in all the rites and orders of them ^ Dam - superstitious, and directly against God's commandments/' Sold Ban As for Wednesdays', Fridays', and Saturdays' fasts, Boni- facius is said to ordain them in the year 315; and pope Calixtus in the year 206 ordained Ember fasts, and in the year 425 another Romish beast ordained Saints' Eves' fasts ; and all this trash and duns; was first devised by Mon- tanns, that notable heretic, as Mr. Cart[wright] observeth 3o!' stRep " from Eusebius ; and for what use serves all this trumpery, but only to keep out and hinder true fasting indeed ? The observation of holy days, as Christmas, Circumcision, Ait. Da. Epiphany, Purification, and all other of the saints, is a u [I Admon[ition to Parliament, D. W.L. copy, p.] 57.] D. W. L. copy,] p. 12.] [Sion's Plea, p. 108—117. [Ed. * [II Adm[onition to Parliament. 1574.] 118 A NECESSITY OF SEPARATION, [CH. II. t c. i. i. breach of the second [? fourth] commandment ; w and herein Ltiac. 11 ' some part of the abominations of the Romish religion is SearpiaB practised ; such, therefore, as impose this upon men's con- deEc.Tri. sciences, do it without any warrant of God's word, and * [ 107 1 therefore the same cannot be kept lawfully. # Many good jx 63 to reasons for this are showed in their writings, as the reader may see (if he please) in the places noted. soi. Barw. Moreover they do affirm, that the whole prescript service appointed for these saints' days is idolatrous, antichristian. Of the same nature are all their ordinary collects ; pope Gregory and Gelasius, they say, ordained them, and they have them word for word, as they stand in the blasphemous 38?' mass-book. I might here show how some of their collects Curt. Ch. ... , . , t A pow. 4i. are charged with Ananism, others with popery and Ar- minianism ; 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 prattling. x As for the Litany well naturing the name of a laborious service in the dust and dirt (for so Homer and others useth the same), it is borrowed from the practice of the heathen, as Casaubon out of Dionysius Halicarnasse observeth; Exercit. p ' and is in very deed nothing but an impure mass of conjuring FrL"k.p .3b. and charming battologies, whereby the name of God is 638,639.* highly profaned, his house and worship abused, God's w [In this book days are ascribed [Abrid. 94, [or p. 74 in the copy, unto saints, and kept holy with fasts described p. hi.] on their evens, and prescript service [II Adm[onition,&c.p.57.]Hist[ory appointed for them; which, beside that of the] Troub[les in] Frank[fort,] p. they are of many superstitiously kept 30. This work, which unfolds the and observed, are also contrary to the bitter spirit of the Episcopalians during commandment of God — "Six days their banishment in the reign of Queen shalt thou labour." — I Adm[onitlon, Mary, was first published in 1575, and &c] p. 11.] is now preserved in the Phoenix, vol. ii. * [II Adm[onition, &c. D. W. L. D. W.L. p. 44, &c] "Atar. Da.," copy, pp.] 56, 57.] in the margin, is for Altare Dam.sce- num.] II Adm. 56, 57. Alt. Dan. 185. Abrid. 94. II Adm. 57 CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 119 people by it abandoned the sanctuary, and the profane love JjJ*/^ i • 11 •. Del Ad. no worship so well as it, 4. The epistles and gospels read in their churches is a Rhe^est. practice taken wholly from Rome, and they use the very same which the others do. This chopping and hacking of the scriptures, this rending of it a-pieces one from another, is contrary to the order which God hath ordained, and his churches practised from time to time, and therefore the Nonconformists have desired that it *might be taken away » L108] as an evil thing. Again, in those epistles and gospels f e e ^ c ^' f which the prelates cause supers titiously thus to be read, Reasons*'' there are sundry words and sentences of holy scriptures of subserip. to the left out y which were ^iven by divine inspiration for the Book of ° J L Com. Pr. profit of the whole church ; and many words and sen- ^ n a d nd tences of their own foolish brain added to the text as parts iJ r t o 21". of it: yea, in many places, such absurd things are put, as no reasonable sense 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 applied to the countenancing of some points of false doctrine. All 7 [" We have two things to say seller daring to sell it, the whole im- wherein we esteem the Book [of pression was given away ; some were Common Prayer] not to agree with sent superscribed to each of the twenty- the word of God. First, for omitting six bishops and other of his antago- much of the canon, and taking in the nists, and several in the city and uni- apocrypha. Second, for appointing a versities. Some were dropped in the corrupt translation of the psalms, streets, and others left at the doors of epistles, and gospels to be read," &c] scholars; so the author was never dis- Defence of Ministers' 1 Reasons for Re- covered to his enemies or the collectors fusal of Subscription to the Book of of his works. He also was the un- Common Prayer, p. 14 to 21. [D.W.L. known author of [A Short Dialogue, copy, printed 1607 ; from its title page proving that the Ceremonies, &c, are the following is copied. " This [work] defended by none other arguments was written by old Mr. Samuel Hieron, than such as papists have heretofore of Modbury, Devon ; it was printed in used."] D. W. L. copy, 1605. " This Holland, and sent over packed up in account in my Father Quick's Life of the goods of an eminent merchant of Mr. Hieron, MS."] Plymouth, Mr. T. Sherwil. No book- 120 A NECESSITY OF SEPARATION, [CH. II. this is showed largely by the ministers of Lincoln in the Abridgment, and the like they say of the Psalms in the Sold. Bar. Book of Common Prayer, the prescript number whereof and Lessons, as the English priests now observe, were devised by pope Gregory the Seventh in the year 1073. That any of the Apocrypha should be publicly read, the Nonconformists hold it utterly unlawful. 2 cat U P r 9s. [First] Because to use any word publicly in the church, anVxvl'21.' beside the written word of God, contained in the canonical 2 Tim. iii. . , ; 16, 17. scriptures, is condemned by the second commandment. Abrid. 8, 9. L J forRefor [Secondly .] In the church of the Jews, in the apostles' 02, 03. time, only Moses and the prophets were read. [ Thirdly.'] The scriptures are sufficient, both for doctrine and manners, and were given to that end. [Fourthly. It is the proper office of Christ to be the teacher of his church, and therefore no writing may be ap- pointed to be read in the congregation for instruction • V 091 . of manners, but # only such as have been indited by his Spirit. second [Fifthly-] Many by this means are brought into a great defence of error, thinking that the same is scripture. itea; Refus. [Sixthly,] These Apocrypha books contain a number of Subscrip . _ . _. . ,. . Mr. shameful lies, horrible blasphemies, vain vanities, plain Brought. m L l ? e [Abridg[ment,] p. 7.] cl[esiastical] Government. D.W.L. c [II Adm[onition to the Parlia- copy, p.] 49.] ment,] p. 47. [D.W.L.] e [Park[er on the] Cr[oss,] L i. * ("A Learned Discourse of Eo p. 192, &c] 122 A NECESSITY OP SEPARATION, [CH. II. est of the Nonconformists, namely, Mr. Cartwright, D. Chadderton, &c. Hence then it must follow, that all forms of prayer devised by men are unlawful to be read in the congregation, and therefore wherever this is practised, men ought necessarily to abstain from joining therewith. But to proceed: not only is the reading of homilies Def. ag. l J f S Brid. ii6, utterly condemned, but also it hath been proved by the »7 bl 08. 8 ' Nonconformists, that those which the bishops command to be real in their assemblies, have in them many things doubtful and of dangerous construction ; yea, sundry erro- neous points of doctrine, and things most evidently false and untrue. £ I have been more large in the former points than I pur- posed at the beginning, I will therefore in the rest be the I Adm. 14. shorter, touching Nunc dimittis, Benedictus, and Magnificat, which they used to read and sing in their churches, the Nonconformists say it is a profaning of the scriptures, 8 * [in] palpable folly, and vain prattling. Their * minister saying one piece of prayer, and the people with mingled voices to Eng. Fun- say another, is Babylonish confusion. h The Lord's prayer also is horribly abused by their often and vain repetition of it, being said not less than eight times at some meetings ; other shreds and short cuts they handle in this manner, viz., let us pray, Glory be to the Father, &c, Lord have mercy, &c, Christ have mercy, and many like, which is f ["From this we come to the ho- swore every time he said,Verily, verily; milies, which are allowed by one of [and] that matrimony is a sacrament.'''' the Articles, where beside the con- — Def[ence~\ ag\ainst the Slanders trariety they have in the order itself, of] Brid[ges,~] pp. 116, 117. [Abridg- that the human writings of men are [ment, pp. 76, 77, in Canne's ed.] brought to be read in the church, and pp. 97, 98.] that to underprop yet a more foul 8 [I Adm[onition to Parliament, p.] abuse, even the inability of ministers 14. II Adm[onition, &c. p.] 55. to teach ;" "there are found in them [D.W. L. copy.] divers hard doctrines, as that alms h [Eng[lish] Puriftanism,] p. 20. purchase forgiveness of sins; that Christ [D.W. L. copy, printed 1605.] tan, p. 20. Alt. Dam 181. CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 123 mere babbling, and cannot be more justly defended than the papists' beads. Uncovering the head, making a leg, and scraping on the ground, and such like courtesy, when Jesus '76, 177. is named, is counted a superstitious, foolish, and unlawful Bab - 65 - device, a mocking of God, and a beggarly sign of obedience, no less is standing at the gospel, a thing wickedly devised by Anastatius the pope, in the year 404. Their Good Sold = Bar - Friday's service is utterly disliked, so the holy week before Easter, the observation of Gangdays, or rogation week, is wholly popish, invented by Hilarius the great antichrist, in ^hSt the year 444. i Organs and other church music they call dS Pet idol service, because it serves not to any edification,-* but 74, 75. draws the mind to carnal delight ; besides, this was a part of the Levitical service which is now ceased in Christ, and Alt - Dam- 15C. for many hundred years after the apostles, musical instru- J*/ 1 ^ 3 *" ments were not known to the church, till in the year 653, ^; Bar ' the old serpent, by pope Vitalianus, brought up the organs, and to have them go, about the same time, that beast, with Gregory and Gelasius (two monsters like himself), ordained descant, forward and backward, plain song and pricksong, and thus was the music made up, just as # the devil would * t 112 3 have it. Ringing of curfews upon Hallow Eve, is like the rest ; yea, the bells themselves as they are used in their assemblies, are put unto popish uses. He that first or- 1 m L r m Sold. Bar. dained them was Sabinian the great pope, in the year 603, Tabl - and much virtue is attributed to them in popery as to stir up men's devotion, preserve fruits, put enemies to flight, still tempests, drive away all wicked spirits and devils, &c. 1 [Abridg[ment,] p. 91. In the which purpose whole flocks of boys copy described, p. iii. pp. 70 — 75.] are maintained at great charges, whose i [We have brought a tedious and age also is all spent in learning such player-like music into the church, or gibble gabble. At such cost the church tumultuous noise of many voices, such is for a pestiferous thing." — Erasmus as, I think, was not heard among the in Dr. Ames's Fresh Suit, &c, partii. theatres of Grecians or Romans; for pp. 404 — 445.] 124 A NECESSITY OF SEPARATION, [cH. II. I do omit to speak of many particular things used in their cathedral dens or cloisters, partly because the reader may guess what there is, by that which hath been said, and partly because the dung and trash there is so vile and loathsome, as I am not willing to blot paper therewith. But there is one thing which I had almost forgotten, viz., their visitation of the sick; not that it is less superstitious and naught than the other, for the Nonconformists affirm the prescript service of it, to be taken as the rest out of the Pag. 198. mass-book, and it is such stuff as he which wrote the Altar of Damascus made himself merry when he described the foolishness of it. k Thus the assumption is sufficiently proved; the con- clusion therefore is certain, viz. that the worship of the English service book is unlawful to be communicated with. In the next section we shall see what Doctor Ames hath to say against this thing. v [" We should be too long to tell your ers of religion, squeaking choristers, honours of cathedral churches, the dens organ players, gospellers, pistlers, pen- aforesaid of all loitering lubbers, where sioners, readers, vergers, &c, live in master dean, master vice-dean, master great idleness, and have their abiding, canons, or prebendaries the greater, If you would know whence all these master petty canons, or canons the came, we can easily answer you, that lesser, muster chancellor of the church, they came from the pope as out of the master treasurer, otherwise called Trojan horses' belly, to the destruction Judas the purse-bearer, the chief of God : s kingdom."— / A dmonition to chanter, singing men, special favour- the Parliament, p.l 5. D. W.L.copy,] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 125 sect[ion] v. [THE REASONS ADDUCED BY DOCTOR AMES TO PROVE THE UNLAWFULNESS OF SEPARATION FROM THE CHURCH OF ENGLAND, CONSIDERED AND REFUTED.] For the reader's better understanding of the point to be handled in this section, I will, [First,] Lay down # the substance of D[octor] Burgess's * L"S] speech. " I have seen," saith he, " some of the Incon- formists' confutations," (meaning of the Separatists,) "which I confess never satisfied my conscience, for I am, and ever have been of that opinion, that there can be no just confutation of them made by such of the Noncon- formists, as have given them their main principles (what 232. these principles are he afterward declares,) viz., that nothing may be established in the church but what God hath commanded in his word ; that all forms of worship not prescribed, and all mere ecclesiastical rites are will- worship, &c. ; that our ceremonies are idolatrous in the use of them, &c: which principles, if I did believe to be true, I profess in God's presence I would proclaim sepa- ration from idolatrous worship and worshippers this day ere I slept, and not halt as these men (by their own positions do) betwixt idolatry and religion."" 1 [Secondly.] D[octor] Ames answereth to this effect: " The confounding of mere rites with forms of worship is not ours, but only by the Rej[oinder's] fiction. That every church is to be utterly condemned, and so to be separated from, that hath anything in it by participation m [An Answer rejoined to "A Re- Dr. John Burgess, p. 235 and 23G. ply to Dr. Morton's General Defence D. W. L. copy.] of ThreeNocent Ceremonies, &c," v by 126 A NECESSITY OF SEPARATION, [CH. II. idolatrous, is made schismatical by a schismatical conceit of the Rej[oinder,] &c. His profession of separation (this day before he slept) is nothing but a rhetorical flourish which he would twice recall, before he would separate from those that bow to the altars, or even those which worship an ubiquitary body in the Lord's supper, though these are more palpably idolatrous (in his conscience) than the ceremonies questioned are in ours." n Here is something said, although not a word, to the main point in dispute, which either Mr. D[octor Ames] [lHj saw not, # or else (and so I rather think) he thought it best to let it pass in silence. The w T ords which the Rej[oinder] takes from the Nonconformists are, that all forms of worship not prescribed of God are will-worships; and hence infers separation. Now, what saith D[octor] Ames to this? Nothing at all; but talks of the Rej[oinder's] fiction in confounding mere rites, &c. But, by his leave, I see no such thing in the Rej[oinder,] but indeed, the cause of the confusion is wholly of hin.self, for D[octor B[urgess] lays down forms of worship and ecclesiastical rites distinctly; unto both which he should distinctly have answered, if his meaning had been to satisfy judicious and conscionable readers. I will not here use D[octor] Ames's comparison of Jo[hn] a Stile, and Jo[hn] a Nokes, but a more sober one. If a woman should be brought before the magistrate for certain crimes, as namely whoredom and some light carriage, and for this her hus- band would be divorced ; now, imagine that she had a proctor there to plead for her, which would not mention her adultery at all, but give some reasons why a man should not put away his wife for every light carriage, would any wise judge approve of such pleading? [no]; but contrariwise, give sentence on the man's behalf. D[octor] n [Fresh Suit, D. W. L. copy.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 127 Ames carrieth the matter just so. The church of England is charged by the Nonconformists, as the Rej[oinder] truly reports of false worship in it, and also of some idle ceremonies. Now, mark reader how he pleads for his mother : as touching the worship he saith nothing of it, but of the rites only, which are evils a hundred fold less than the other. Again, that every church is not to be left which hath something # in it by participation idolatrous. * [115] I know no man holds the contrary ; therefore I cannot tell for what end he speaks it, much less why he puts a schismatical conceit upon the Rej[oinder,] whose words, if they be well considered, have substance and weight in them, and not conceits; and to speak truly what I think, D[octor] Ames's conceit, in framing this answer, was not of the best. For thus he seems to argue : — A church which hath something in it by participation idolatrous, is not to be separated from. The Church of England is such. Ergo. [The Church of England is not to be separated from.] Now, according to this argument, no false worshippers should be left, Papists, Jews, nor Turks. Who sees not the lightness 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 ministry, worship, and government of the Eng[lish] assemblies is not so bad as to be separated from ; I answer, this is yet to prove ; the which thing lay now full upon him to do, 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. [Thirdly.] Though every church is not to be con- demned, &c, yet such may be the corrupt state of some, as separation from them, is both lawful and necessary, the 128 A NECESSITY OF SEPARATION, [CH. II. cart. con. Nonconformists say as much. So the cause of separation jud. 19. be good, the separation from a company wherewith we were first united cannot be blamed, much less condemned of heresy. The thing which the Rej[oinder] chiefly in- sisted upon w r as, that the cause of separation from the # [116] Church of England is good, if the Nonconformists' *prin- ciples be true ; what they are he names. Dfoctor] Ames neither saith [whether] they be true or false, nor one word to any purpose, unless this be: viz., it is not lawful utterly to condemn, and so to separate from a church for every thing, therefore not for anything. [Fourthly.] Touching the matter here insinuated against the person of D[octor] Burg[ess,] as if he meant not to practise what he professeth, I will leave it to himself to answer, only this I say, if he and others are so minded as he writes, certainly they shall find nothing in D[octor] Ames's answer to inform them otherwise. But that they may safely retain still the same opinion, and separate from the Church of England when they do believe the Nonconformist's principles to be true. [Fifthly.] I wonder what moved the D[octor] to mention only ceremonies, and to intimate, as if the differ- ence between them and the b[ishops] lay now 7 mainly in this, considering (as he knew well) that these rites are very toys to other things in question. Hear what they say : " The controversy betwixt us and the bishop is not for trifles, as they would bear the world in hand, as for a cap, a tippet, or surplice, &c, but for great matters concerning a true ministry, and regiment of the church according to the word, which things once established, the other would melt away of themselves." [" But howsoever the matter be, cient, all those filthy ceremonies that albeit we should approve by deed, this church hath borrowed from word, and writing, for good and sufh- popery, yet unless we would allow I Adm. 15 Note. CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 129 Again, another [Puritan writer expresses himself] thus: The question is not (as it is every day in public sermons uncharitably upbraided) about trifles and things of no weight, as of variable ceremonies and matters of circum- stances, which yet are to be squared by the sacred canons ter P .' of holy scripture, but about matters of no small importance, even about the great and weighty cause *of Christ's king- * L117 l dom, by what laws and offices his heritage is to be governed and protected, that is, of the whole discipline of the church of Christ, whether it be to be ordered by the uncertain and deceivable weights of human constitutions, or by the infallible oracles of God's most holy testimonies. 11 Others thus : Our principal griefs, about the which, (alas, Table Div brethren) we have now too long and unhappily contended, Camb> are that all false ministries, and false government devised by men, may be taken away, and a lawful ministry ar.d a right church-power restored. As for the square cap and such other toys, which not without cause we disallow, yet they do not so sore wound us, as those greater and weightier matters do, from the which all the rest are de- rived and drawn. To the like purpose Mr. Cartwright and T c u others. And are not those great and weighty things inP- 71 - questions still ? Yes, surely, and therefore for what reason Dfoctor] Ames passeth them over without any word, and speaks of toys and trifles in comparison, let an idol pastor, unless we would avow the claim and renounce the Lord's dis- lordship of ministers, unless we would ci P line > neither ma y we enter into the shuffle the civil and ecclesiastical ministry, nor, being entered, long con- governments together, unless we would tinue therein."— Reasons against the render canonical obedience, unless we «** of Popish Ceremonies. In Part of would deny every church authority a Register, &c, p. 408. D. W. L.] and right in the choice of their own p. Adm[onition, &c, described, p. ministry, unless we would submit our- 104. D. W. L. copy, p.] 18.] selves in many things to be judged by » [Counterp[oison] Pref [ace the decrees and the decretals : to con- found at p. 418, in Part of a Re- elude, unless we would plainly dis- gister, &c, D. W. L.] 130 A NECESSITY OP SEPAUATION, [CH. IT. the reader judge. Moreover, he had little need to make himself so ignorant what the Rej[oinder] meant by a principle ? — what by separation? for if he had had any list to the thing, he could easily have understood the same ; for in truth a child may perceive, if he read the place, that D[octor] Burg[ess] intended such principles, as I before named from their writings, to wit, that they say they want a right ministry, worship, and church govern- ment. But the proverb is here true, " who so blind as he that will not see?" The author of the Preface to his book speaketh much like there p about this point, a little there is added, namely, * [ii8] that Christ (our Teacher) and his apostles, did # join in the Jews' worship, unto which were added many super- stitions, as unlawful as their ceremonies. Answ[er First'] I may use his own words ; he doth not prove that which he concludeth ; for howsoever many superstitious traditions were used by the Jew r s, yet whether they were brought in, and added to their sacred worship, instituted of God, as any parts thereof, is doubtful, and the contrary more probable. [Secondly. ,] To say that Christ and his apostles did join in that worship, to which many superstitions were added, is too presumptuously spoken; and I wish men to be more sober, and not so boldly to affirm such groundless positions, to justify a corrupt and halting practice. I know D[octor] Ames hath the like saying, that Christ Fu 8h 32i it ' was present when the traditions of men were observed in God's worship. But he delivers this only upon his own word, and therefore we may believe it accordingly. [Thirdly.'] He saith, these superstitions in the Jews' worship were as unlawful as their ceremonies. What testimony brings he for it ? (as before.) None at all. If p [For — much in the same way there, about this point, &c.] CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 131 such arguments will pass, a man may soon have enough to fill a cart with. But note here how greatly they con- tradict one another. They said even now, that their Pa «' 96 - ceremonies are such idols as a man cannot lawfully join with that worship, where they are used; yet here they say that they are not worse than were the superstitions in the Jews' worship, unto which Christ and his apostles joined. Now, which shall a man believe of them ? Not the latter ; for he gives no reason for what he speaks, but the others do. [Fourthly.'] If it should be all granted him (howbeit he proves nothing) *yet it will not follow that a man may com- * t 119] municate in the ministry, worship, and ecclespastical] government of England, unless he can prove that that ministry, worship, and ecclespastical] government to which Christ and his apostles joined, was false, idolatrous, anti- christian, as the Nonconformists do affirm the other to be. Some thought that this point would have been more effectually answered, specially because D[octor] Burgfess] pressed it home so close upon them, and took such a solemn protestation in it as the like is not to be seen (I think) in the book. But for my part, I expected no better; for I saw the Bej[oinder] had them at the ad- vantage, and therefore Dfoctor] Ames was constrained either to condemn their own chief principles, or to justify 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 answer briefly to some objections which many are ready to make for their joining in communion with this worship. Objection the First] Howsoever, we do believe that the same is (as the Nonconformists say) unlawful and anti- christian, yet we think we may yield our bodily presence s 2 132 A NECESSITY OF SEPARATION, [CH. II. to it, so we inwardly loath the same, and keep our hearts to God only. Answ\_er.] It is certain that the profane brood of the cursed Familists do hold that religion standeth not in outward things, and therefore, outwardly they will submit unto any, be the same never so false and vile, pretending that it is not the body which can sin, but the soul only. • [120] The name of them I know is generally # odious, although their principles are loved and practised too well. But that no good man may fall into this snare, let it be considered, i cor. vi. \ First.'] The Lord hath created soul and bodv, and by 19, 20. L J . . Christ they are both redeemed; therefore it is necessary Rivetus in that we should honour him with the whole man, for how Hos. iv. ve. . 15 and i7. e lse should the whole enjoy glory and immortality here- nitimfot ' after. If a w tf e should prostrate her body to the use of Ccelius Se- cundus Curio to all faithf. Mat v. i6. surely. If this be no reasonable excuse, much less the Scarpius J Symphon. other. Proph. 233. UU1C another man, shall she be excused towards her husband by savins that she reserved him most dear in her heart ? No, [Secondly.] It ought to be always our care so to live as others thereby may have cause to glorify God ; but this cannot be if our visible conversation be idolatrous. [ Thirdly. ~\ This is a practice taken up merely to avoid Gai. vi. i2. the cross of Christ ; and therefore, such doing bewrayeth self-love, infidelity, fearfulness, &c. ; sins which God will punish men extremely for. [Fourthly.'] " Whatsoever is not of faith is sin ;" but no man can in faith be present at that worship which he con- demned, and therefore the action must necessarily be evil. Luke xvii. [Fifthly.] The ignorant, by this means are hardened in pil.' !Tvi. 4. sin ; for, when they shall see one that hath much know- ledge to be present at idolatrous service, they immediately think the better of it, and are the less willing to receive the love of the truth that they may be saved. We would Rev. xxi. 8. Rom. xiv 23. CH. II.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 133 think him a cruel and most inhuman creature which Bucer in Peal. xvi. 4. should lay wood or stones in a blind man's way, at which p- 102 - he falls and breaks his neck : yet they do worse who by their evil example strengthen *their neighbours in idolatry, * [121) for by this means the soul and body perisheth utterly. [Sixthly.] This practice cannot possibly please the Lord, Mat vi. it being wholly against his revealed will : and therefore " cor. vi. ° J ° 17, &c. the faithful in all ages have always done otherwise. dm^Iu \s [Seventhly.] The Lord in this life, hath executed sundry T fill n \ SX i X . fearful judgments upon divers persons, for allowing in body that false worship, which in heart they condemned ; as Hofmaster in Germany, Spiera in Italy, Mr. Hales in England, all these died desperately, and are left for warn- ings : that no man sin against his conscience, lest he find it to be a hell upon earth, when he expects consolation and peace from it. Objection the Second.] But we keep close to God in other walking. Ans[wer First.'] There are many doubtless in the land, very strict in the duties of the [second] table, and in the private and personal exercises of the first also, so far as they can go with good leave : but what of all this, yet so long as upon knowledge they share their service be- twixt Christ and antichrist, they cannot by any promise of scripture assure their souls of God's acceptation thereof in Christ. [Secondly.] Sound comfort flows from sincere obedi- Mark it ence : and therefore whosoever stocks himself, q in any welL the least parts of the revealed will of God, he is as Jehu, rotten at the best, even when he manifesteth most show of religion. together for our good : therefore if we suffer for Christ, our wise Father will so dispose of it, as it shall serve to help us forward, in the holy way to life and glory. Objection the Sixth.] We shall be charged with sedition, schism, heresy, obstinacy, &c, if we go not to it. 8 Park[er on the] Cross, 1. i. pp. 37, 38.] 1 [Protestation of the King's Supremacy, by BradshaAv, ] p. 18, [or section 30, of ed. 1660, C. S. L.] 136 A NECESSITY OF SEPARATION, [cH. II, Answ[er First.] They do no more against you in this thing, than hath been clone against our ancients and betters, in former times : for so were the prophets used, so was Christ and his apostles served by the Jews, for restraining their feet from iniquity, and serving God purely. U24] [ Secondly.'] It is a * 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 own uprightness; for such need not fear the calumniation of men, who have the Lord to approve the actions which they do. [Thirdly.] We have a gracious Lord and Saviour for our judge, who will reward us one day for our obedience towards him, let men speak of us what evil pleaseth them. Object\jon the Seventh.] We shall quite lose the love of our friends, if we refuse to join with them in this worship. Answ[er First] That love and friendship will never do a man good, which is purchased with the loss of God's favour; he hath love enough whom God loveth, and who- soever is not beloved of God is in a miserable condition,, what reckoning soever the world makes of him. [Secondly.] Thou shalt not be forsaken of Christ, if thou be for his sake left of friends. " Though my father and vxxrii. mo ther (saith David) should forsake me, yet Jehovah would gather me." He meaneth that God would be a father unto him, and so his condition should be good enough. Objection the eighth.] But our fear is, if we should separate ourselves from this false worship, that we shall not be able to bear the troubles which will follow there- upon. Answ[er First] If your hearts be perfect with God, 10 fear none of those things which you shall suffer ; for Ctt. II.] PROVED Bt THE NONCONFORMISTS 5 PRINCIPLES. J 37 surely he will either keep you out of troubles, or preserve you safely in them, and make way thereby for your greater happiness i so long as a father carefully leads the child in his own # hand it needs not fear of falling, how weak of - [us] foot soever it be: the Lord by the right hand of his icor.x.13. Joh. x. 28. power evermore upholdeth his people, and therefore they may be persuaded, that no adversary's strength shall ever be able to pluck them away from him. It remains now that I speak a few words unto yon, which are professors in England : you see how your stinted service, devised by the b[ishops,] and translated from the mass, is affirmed by your own writers, to be a false and forged worship ; and that it is even so, I appeal to many of your consciences : for why do you loath to use the same in your families, but because you know it is not the incense made bv fire from the altar of the Lord. 1 1 have been J an ear-wit- will purposely forbear to relate the innumerable, odious, JJ^^fl 6 " and base terms, which you (upon all occasions) cast forth times - deservedly against it, only I do exhort you, to be true to your own grounds, and conscionably to practise that which yours have published to the world. If our servants do that thing which we forbid them, and which they know is most hateful to us, they are punished severely for it, and justly too. The Eng[lish] mass you know, is an abomina- tion to the Lord, and his commandment rJrecisely is, that you should not partake therewith : now if you will not hearken to his voice, what may you fear? Truly that his fierce wrath will fall heavily upon you. If the Separatists only had found fault with that book, your communicating therewith were somewhat tolerable ; but seeing yourselves acknowledge it to be a devised service, oh! think how altogether inexcusable # this your practice is now before * [126;| God ; in truth it cannot but provoke him to sore displea- sure, considering how grossly those do mock him, which profess one thing and do another. 138 A NECESSITY OP SEPARATION. [CH. II. I would know what assurance you can have that God is your father, seeing his promise is not to be our father, 17, if vi ' ^ut u P on tms concat i° n > that we touch no polluted thing : in words you confess that Liturgy to be an unclean thing, can you then touch it, and yet believe upon good ground of scripture, that you are his sons and daughters in Christ; I spare to speak mine own thoughts : but I wish you to look w r ell unto it. It may be you think your disliking thereof is sufficient, but in truth God loves no half ser- vants. He that should go and lie down in bed with an harlot and give her the defiance, sinned notwithstanding : even so how disdainfully soever you either speak or write against that idol, yet are you still trespassers so long as you prostrate your souls unto it ; be therefore sincere, and plain in God's matters, so shall you have peace and comfort in the latter end. Marvel not that I am thus earnest with you, alas, how can I choose ? the love of God constraineth me, and truly it grieves my very soul, to think of the great number among them which are enlightened, and in their own con- science fully convinced of this truth, viz., that their service- book is unlawful and antichristian, and yet partake in the filthiness thereof; surely these do not consider, that there is no sin in the eye of the Lord more hateful than » [l27] idolatry: for as # a man will bear with much frowardness and unkindness in his wife, but not suffer her at any hand to commit whoredom, so God will bear with many sins in men, but he cannot endure idolatry, spiritual whoredom and adultery ; this seldom or never escapeth some sensible and visible punishment. I will here end this chapter with the words of a learned upon Rom. conformist. " It is not enough to worship God, except ver no 2 ':m we S* ve hi m sucn worship as is seemly for his Deity, which Paul calls glorifying God as God, and if any ask, what Rom. viii.5. CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 139 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.) spiritual. In this thing therefore let us deny our own carnal wisdom, and cleave Mat. xv. 8. J Levit. x. precisely to the word of God. How unmeet is it that lj 2 - fleshly wisdom, which is an enemy unto God, should be a framer of his worship ? how unprofitable is will-worship ; yea, how abominable to add or alter the least circumstance in the worship of God ? And howsoever there may be a show of wisdom in voluntary religion, Col. iii. 23, yet being rightly weighed, all the devices of men shall be found foolish, vain, yea more than sottish in the judgment of God." CHAPTER III. [A NECESSITY FOR SEPARATION PROM THE CHURCH OP ENGLAND PROVED BY CORRUPTIONS WHICH NONCONFORMIST WRITERS , HAVE EXPOSED IN ITS GOVERNMENT AND DISCIPLINE.] [INTRODUCTION.] In this chapter we will speak of church government* observing the former method, that is, First. I will show how the Nonconformists do describe a right ecclesiastical discipline. [Secondly.] How far the present ecclesiastical discipline of England, by their own testimony differs from, and is » [12g j contrary to it. [Thirdly.] Lay down responsive conclusions. 140 A NECESSITY OF SEPARATION, [CH. III. [Fourthly.'] Answer to D[octor] Ames's objections, and others, which may seem to be against the same. [section I.] [a true ecclesiastical discipline, as described by non- conformist WRITERS THEMSELVES.] It is certain that Christ (our heavenly prophet) hath set forth unto us in the New Testament the ordinary form and manner of ordering churches ; for this sundry reasons are given t [First"] Otherwise the church (which is his body) should from e scot. be left maimed," imperfect, and void of some special furtherances, and helps for her edification and perfection, but this cannot be. [Secondly.] We read that under the law, the Lord by Moses ordained a certain form which was not altered, nor to be altered by any king or priest whatsoever : yea, from the beginning of the world, even from Adam to Christ, Def. Eccl. . Discip ag. this ordinance the saints ever had, as agreed best with Bnd. 14, 15. ° thattime for which it is served; and therefore it cannot be, but that Christ, coming in his own person, (who was the Day Star and Sun of Righteousness, from whence all others borrowed their light) must needs teach his church a certain government for the safety and good thereof. [Thirdly.] We must either confess this, or else spoil Christ of his kingly office : for what doth more belong unto the name, office, and duty of a king, than to give Disc. '5, 7. laws unto his citizens and subjects, and to make such decrees and ordinances whereby all the parts of his Demonst. kingdom may be maintained ? Disc. p. 2. ° J [Fourthly.] That which teacheth every good way, teach- u [Protest, from Scotland, p. 18, [D. W. L. copy.] CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 141 eth also how the church must be governed : but the word of God teacheth every good way, # Pro. ii. 9 ; therefore * p29] it teacheth how the church must be governed/ \ Fifthly.'] No human form is sufficient, or able, to c yP ri. in L J J J % Serai, do govern the church of Christ, wherein so many diseases are Bapt.christ. t> J Cyp.de Pie- to be healed, and businesses to be despatched, for the good JJJ;^ of men's souls, and preserving the people of God, and upholding the kingdom of Christ. w [Sixthly.'] The church is the house of God, therefore it is not to be supposed, since he requires us to set our families in order, and he among men is counted a careless unthrift that leaves his servants to do what they list, that he will himself neglect to give order how both steward e p . frai. ° ° t Jerom. in and children, and servants should be dealt withal. Besides isa. hi. ' -Aug. Lpi. these reasons, the Nonconformists allege the testimonies of ^ 3 £ b in the learned to prove the position ; x yea, some of the pre- . C yp™Li. . Eiii^t 8 lates' best champions. Dfoctor] Bilson (who was bishop d. bus." tit r Perpetu. sometime of Winchester) saith thus: "We must not frame G °™™. what kind of regiment we list for the ministers, of Christ's ^f^i 7 ' church, but rather observe and mark what manner of ex- }, 4 J ces ternal government the Lord hath best liked and allowed in Prot^t! his church from the beginning." y 12, ii. And as this ecclesiastical power is common to all churches, and ought to be in all, forasmuch as they are T [Demonstration of] Discipline,] x [Jerome on Isaiah iii. Ignatius' p. 2, [found on pp. 13, 14, in D. W.L. Epistle ad Tralianos, [5—8.] Augus- copy.] tini Epistola, 137. Works by Froebin, * ["O Lord, thou commandest me vol. ii.] to obey thy beloved Son. We give y [" For we hold that Christ alone thee thanks that thou hast commended is the Doctor of the church in matters us to his governance." — Cyprian on of religion, and that the word of Christ the Baptism of Christ. [Works ed. which he hath given unto his church Parisiis, 1564, p. 381. See also the is of absolute perfection, containing in Sentences of Eighty-seven Bishops on it all parts of the true religion, both the Baptizing of Heretics.— Ibid. p. for substance and for ceremony, and 219.] a perfect direction in all ecclesiastical 142 A NECESSITY OF SEPARATION, [CH. III. [130] Tab. Divi Read, in Carnb. Offer for Confer. 2. Prot. Kin. Sup. p. 15. Mark and make use of this, you that stand under a self- wild Dio- trephes. all independent bodies, and have privileges alike, so it is confined and bound within the limits only of one particular congregation, and the greatest power ought not to stretch beyond the same, for in truth it is a great wickedness for any person, or persons, to take upon themselves ecclesias- tical jurisdiction over many churches, much more over whole kingdoms 2 and * provinces of people. a Touching the order or carriage for the execution of it, this government is committed to a fellowship or company of elders, con- sisting of lawful and true pastors, elders, and deacons, by whose common advice, according to the precise rule of the scriptures, both the rest of the church ought to be governed, and all church matters also ordered and determined, re- serving always that liberty which God hath given to his church. b Of the election and ordination of these officers we spake in the first chapter ; this only may be added, that if any of these shall sin, he is as subject to the censures of the rest as any other member of the congregation. If they shall all sin scandalously, either in the execution of their office, or in any other ordinary manner, then the congrega- which it is not lawful for any man or angel to add or to detract." — A Pro- testa (ion of the King's Supremacy, see. xxii., by Bradshaw, ed. 1660.] 2 [" There is no ordinance of God for this, that can be showed that churches within such a circuit should be laid to a certain head church for government." " Those churches which Christ did ordain and the apostles plant, might ordinarily assemble to the ordinances of worship, but a diocesan church cannot ordinarily assemble; therefore" [a diocesan church is not a church of Christ.]— Dioees[a?is'] Trial, p. 8.] * [" We confine and bound all ec- clesiastical power within the limits only of one particular congregation, holding that the greatest ecclesiastical power ought not to reach beyond the same; and that it is arrogating princely supremacy for any ecclesiastical per- son, or persons whosoever, to take upon themselves ecclesiastical juris- diction over many churches, much more over whole kingdoms and pro- vinces of Christianity." — A Protesta- tion of the] King's Sup[remacy, by Bradshaw,] pp. 12, 13, [ed. 1660. C. S. L.] b [A Christian and Modest] Offer for Conference, &c, p. 2. D. W. L. copy, 1606. J H. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 143 tion that chose them freely, hath as free power to depose them, and to place others in their room. c And because the use of this church p'overnment serves ™? ! s » Christ com- for to reform abuses, the brethren therefore are to watch ™o" there-' one over another ; and when any one sinneth, if the offence aTknowso be private, he must be admonished thereof secretly, and neglect it. r # m m J D. Am. de bv the person alone which knows it; for except it be of Cons : L xiv - J r x c.xxix.pag. necessity, the fame of our brother is not to be hurt, his ^ 3 a 6 r * tw Hist mind provoked, his offence enlarged, neither suspicion of ^357. L "' reproach and defamation needlessly published forth against him ; but if he refuse to hearken, then two or three other members must be taken for the purpose, and such as have best judgment, most ability to persuade, and in greatest estimation with the offender; and here again # love is * [1311 showed, seeing his amendment is still sought for, and not his disgrace. If he will not yet acknowledge his offence, then must he be brought unto the church, and there again be lovingly admonished, and soundly convinced of his fault, but if he be still incorrigible, and will not be brought by any means to repentance, then (after long forbearance, much waiting, and great patience, with grief and sorrow of the whole church), in the name of our Lord Jesus, he is to be cast out of the church, d and given over to Satan for the Pro test. destruction of the flesh, and to be held as a heathen and s?, 1 ^. 00 publican. But if the offence be public, there is no use of private admonition ; but it must openly be rebuked and admonished, yet so that the same be done circumspectly, seasoned with gravity, love, meekness, &c, always aiming at the offender's safety, and not his destruction. And special care is to be had of every weak offender, with discretion of c [A Protestation of the King's &c, p. 2.] Supremacy, by Bradshaw,] p. 15, d [Protest[ation, &c., from Scot- [but in the editor's copy, printed 1669, [land,] pp. 33, 34. [D. W. section xxvi.J [Offer for Conference, copy.] 144 A NECESSITY 0E SEPARATION, [CH. III. offences. If for all this he remain incorrigible, then must the church proceed against him as before. Yet let it be minded, that no church governors may, upon any secret informations, or suggestions, or private Engi. Pur. suspicions, go about to bind men's consciences to accuse themselves of such crimes and imputations as cannot by God's word plainly be proved against them, for such a course is most damnable and tyrannous, and against the very law of nature, devised by antichrist, through the inspiration of the devil. 6 Moreover, they " ought with all patience and quietness to hear what every offender can • [132] possibly say for himself, either for qualification, * defence, apology, or justification of any supposed crime or error whatsoever, and they ought not to proceed to censure the grossest offence that is, until the offender have said as much id. 28. for himself, [in his defence,] as he possibly is able. [And they hold] it is an evident character of a corrupt eccle- siastical government, where the parties convented may not have full liberty to speak for themselves, considering that the more liberty is granted to speak in a bad cause (espe- cially before those that are in authority and of judgment), the more the iniquity of it will appear, and the more the Def. Pet. m ... 7 f 198 Refor " j us tice of their sentence will shine/ Again, excommunication must not be used but as the e [" They [the Puritans] held that their friends, and that often for those the oath ex officio, whereby popish actions that they are persuaded in and English ecclesiastical governors, their consciences are good and holy. . . either upon some secret informations, They hold that such an oath ((in the or suggestions, or private suspicions, urger's part) is most damnable and go about to bind men's consciences to tyrannous, against the very laws of accuse themselves and their friends of nature, [and] devised by antichrist, such crimes or imputations as cannot through the inspiration of the devil." by any direct course of law be proved — English] Pur[itanism, by Wm. against them, and whereby they are Brachhaw, printed in English 1604, drawn to be instruments of many and 1660, chap. v. sec. 7.] heavy crosses upon themselves and f [Ibid, chap. v. section. 6.] CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 145 last and desperate remedy, 5 even as a chirurgeon trieth all m. Perk. ° vol. iii. upon gentle means before lancing, searing, or cutting off. In- J r nd - 3 ® 8 .- & »> »> & Lear. DiB. deed, if the cause be great, weighty, and necessary, then it g 2 c ; Discip ' may not be omitted. h Reasons. &.'Sv?ai.' First For the glory of God, that it may appear his Rev. xxi. ' house to be no cage of unclean birds, no sty of swine, no Ps a- J Fresh Suit. concluded anything for the common good of the church, \' \.£\ U5 more than by others was better done to their hands ; but much evil hath come from them, and more would, if their commission had served thereto. 11 I had forgotten almost their high commission ; which is erected (say the Nonconformists) to suppress the liberty of the church, and to maintain the usurped power of the . . Alt - Dam - perfidious prelates. What is it but indeed the Spanish p- 36 > 39 - Inquisition ? Set me up this throne, and Satan shall set 8 [A Learned Discourse of] Ec- people is better learned and taught [clesiastical] Government, p.] 134. now than they were in time past, to [D. W. L. copy.] whether of these ought we to attribute * [A Supplic[ation un]to the Par- it ? to your industry, or to the pro- l[iament, by John Penry,] p, 47 — 55. vidence of God, and the foreseeing of [D. W. L. copy, 1588, with a De- the king's grace ? What did ye, so fence, by the same author, 1587.] great fathers, so many, so long a u [•' The fruit of your consultation season, so oft assembled together, shall show what generation ye be of. whereby Christ is more glorified, or What have ye done hitherto, I pray his people made more holy ? I you? What one thing that the appeal to your own consciences." — people of England hath been better Latimer's Sermon to the Assembly of for of a hair? or you yourselves either Convocation, in the 28/A of Hen, more accepted before God, or better VIII. Quoted by Dr. Ames, in] discharged toward the people com- Fresh Suit, [Sec. Part I.] p. 115 — mitted to your care? For, that the 123.] [145] 160 A NECESSITY OF SEPARATION, [CH. III. up papistry, or any other religion whatsoever, in short process of time ; for they sit at the rudder, and may turn religion as it pleaseth them, and no doubt will when they shall see a fit occasion, and themselves to have able power. Fourthly. We should come now to the [fourth] point, which is their manner of proceeding. Of this something already hath been spoken, but certainly, if I should here fullv set down the notorious vileness thereof, as the Noncon- formists report it to be, a whole book would not contain the same. * Howsoever the hierarchy will bear with church papists pSS.pa^* an d whoremongers, with non-residents, idle, ignorant, su- Q 4 'chu d r. 6 ' perstitious, and adulterous clergymen, admit freely a Def n pe P t*. ' Doctor Lamb, or any like monstrous monster, to live forRefor. . . 129 r peaceably amidst all his known abominations, and let go, 1. 1. 148. s C ot-free and unpunished, known atheists, charmers, blas- phemers, drunkards, fornicators, heretics, profaners of the sabbath, &c. v Notwithstanding those called Puritans, which will not observe their traditions and beggarly cere- sionn monies, shall be hurried up and down to their spiritual P ag. 125. courts upon every occasion, and there be scorned, derided, taunted and reviled with odious and contumelious speeches, eyed with big and stern looks, have proctors procured to make personal invectives against them; made to dance attendance from court to court, and from term to term, Eng. Puri. frowning at them in presence, and laughing at them be- hind their backs ; w never leaving molesting of them, till 36 T [" What a thing is this," [that] usid kindly, while the painful and u there should be no law to punish a profitable minister is pursued even to loiterer that hideth his talents in the proscription, for a cross; and made ground, to put out a dumb dog that the ass that must die for a straw." — cannot bark, or that a drunkard, a Park[er on the] C?-oss, 1. i. p. 148.] fornicator, a gamester, should scarce * [English Puri[tanism, p. 26. [In have their names called into question, C. S. L. copy, chap. v. sec. 3.] [Sion's nay, that papists themselves should be Pl[ea, U. L. C. copy, p.] 125.] CH. III.] PROVED EY THE NONCONFORMISTS' PRINCIPLES. 161 they have emptied their purses, or cause them to make shipwreck of their consciences, or driven them out of the land, or lastly, by imprisonment, starved, stifled, and pined them to death. Thus they cherish vice, and correct virtue, give men leave to be any thing saving good Christians ; x besides, in these unclean stews/ all is done for money, 2 nothing is regarded else, for money any sin may be bought out with them : but those which will not fee them, shall be cursed and cast into hell for every trifle, although they have done no evil at all, but contrariwise for doing that which is right and good ; a and *this is so manifest a truth, as the prelates' creatures have openly confessed : " The church censures now-a-days do only touch the purse. Dial. Str. Ch. 114. Dem. Die. Pre. Supp. Gover. D. Str. Ch. 128. 114, 119. Necess. Discip. 15. Lear. Dis. Ec. Go. p. 92. [146] x [" For certainly it is more free in these days to be a Papist, Anabaptist, cf the Family of Love, yea, any most wicked one whatsoever, than that which we should be; and I could live these twenty years any such in Eng- land (yea, in the house of a bishop it may be), and never be much molested for it." — Dem[onstration of] Disci- pline,] p. 3. [D. W. L. copy.] y [ l< All the corruptions which are in our church this day, sprang from no other head than this, that we have followed popish dreams and fantasies, as most stinking sinks and channels, leaving the pure fountains of the word of God."] — Necessity of] Disci- pline,] p. 15.] z [" But I say, he that will disclose the corruptions but of your spiritual courts, may hold himself occupied a good piece of a day, and yet speak but truth. I know not where a man should begin, or whom a man should find to be the worst; . . . this is sure, all of them regard nothing but money. All the whole court is guided by . . a golden rule." — Dial[pgue concerning the] Strife of the] Ch\urch,] pp.114, 128, 114, 119. [D. W. L. copy.] a ["Therefore the popish tyranny is detestable, which thundereth out their pretended excommunication for every trifle : yea, such as are no sins ; as non-payment of a little money, when it is not detained of fraud : non-ap- pearance, where men otherwise have necessary impediments, as though it were but a small matter to put men out of the protection of Christ, and to deliver them unto the tyranny of Satan : to deprive them of eternal salvation, and to cast them into ever- lasting damnation." " Lest therefore we should use such unreasonable rigour, the Spirit of God teacheth us what manner of sins deserve excom- munication, 1 Cor. v. 11 : < If any that is called a brother be a whore- monger, or a covetous person, or an idolater, or a slanderer, or a drunkard, or an extortioner, with such an one see that ye eat not."] — Lear[?ied] Discourse of] Ecclesiastical] Go- vernment,] p. 92. [D. W. L. copy.] 162 A NECESSITY OF SEPARATION, [CH. III. D. Andr. Ser. to the Convoc. Lear. DiR. Ec. Go. 99. I Adm. 6. Fresh. Suit, 1. ii. 421. I Here ■were a fit place for him, who published the lying libels, under the name of Lawne, Fowler, Saunders, and Bullard, for in those courts his unclean tongue might have matter enough to talk of. Evil-doers when they have paid their fee, return scot- free." If no money, then have at the offenders with the episcopal sword, presently at one blow they are cut off from the church, delivered over unto Satan, proclaimed publicans, heathens, anathema; for the most ridiculous things, and against every good man, these brutish thun- derbolts do fly up and down, and only to be feared of the purse. b And yet this is not the greatest wickedness which is committed by these pestilent fellows : for it i3 further affirmed that their learned preachers are excommunicated many times by foolish boys. c No marvel therefore their censures are not regarded, and that the Nonconformists give counsel that no man should make any conscience of them ; for surely they are of no more effect, weight, or consequence, than if a villain or rogue should give sen- tence of death against a lawful prince. I forbear to men- tion the bawdy pleading of their doctors and proctors in those courts, and the sumners, yea, and registrars them- selves, it is so scurrilous, unclean, and beastly, as the Nonconformists say, it would grieve a chaste ear to hear it ; d for the archdeacons and chancellors are fain to laugh it out many times, when they cannot hold their coun- tenance any longer. 1 In the writing of these things there comes to my mind a speech, which a b[ishop] spake once to me in private. b [Dr. Ames's] Fresh Suit, &c, part ii. p. 42 .] c [Lear[ned] Discourse of] Ec- clesiastical] Government, p.] 99. [D. W. L. copy.] d [ The terms which our author has here borrowed from the Noncon- formists are by no means too strong to describe the methods of taking and treating evidence in our ecclesiastical courts, especially in cases of crim. con. Whatever may be said for them as appendages to a public administra- tion of civil justice, with which this work does not interfere, when con- sidered as parts of ecclesiastical dis- cipline, it is scarcely possible to conceive of anything more hostile to the letter, the aim, and spirit of the holy Redeemer's instructions. — Ed.] CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 163 I relating to him certain base and inhuman carriages n Adm. 6. which they did me in his courts, out # of great compassion „ [147] he uttered these words : — " I pray God (saith he) to keep all good men out of their hands ; " his speech was good, but in what a case is he himself all the while, which up- holds with both hands these foul murderers, their court and courses, and yet in his conscience is persuaded that they are all stark naught. It is not needful that I proceed farther in this point, seeing the Nonconformists do generally affirm, that their church is still under the bondage of antichrist's govern- M . Davis . ment, the very same false and tyrannous 6 discipline that is s&s pi. portrayed out in the pope's canons : for which cause we Neces dl 2, 3, 8. refuse, say they, to have Christ an immediate king in the ™° h { u immediate government of the church, so " as great in- p° r ^ t Dio dignity is offered unto him," as if some base underlings Read. P '" unto a kino; should "commit his beloved spouse unto the Prot'fr. ° . r Scot. pag. direction of the mistress of the stews, and enforce her to 49 - live after the order of a brothel house." f I will here con- clude with this argument : — "Whatsoever is contrary to the institution of Christ and his written word, is antichristian, and is to be banished out of the church of God. " But the government by lord bishops, with episcopal domination, is contrary to the institution of Christ and his written word. " Therefore it is antichristian, and it is to be banished out of the church of God." g e ["This government (as all knew learned."— Sion's Plea, p. 181.] Ne- who were acquainted with it) is, ces[sity of] Discipline, pp.] 2, 3, 8.] first, corrupt ; secondly, burdensome; f [Demonstration of] Discipline,] thirdly, tyrannous ; fourthly, it spoil- D. W. L. copy, p. 7.] Pref[ace to] eth the church of her liberty ; fifthly, Dio[cesans'] Trial.] it hath condign censure and con- e [Protestations from Scotland, p. demnation put upon it by the 49. [D. W. L. copy.] u 2 1 64 A NECESSITY OF SEPARATION, [CH. III. [148] # SECT[lON] III. [CONCLUSIONS IN FAVOUR OF SEPARATION FROM THE CHURCH OF ENGLAND, FOUNDED ON THE FOREGOING STATEMENT OF CORRUPTIONS IN ITS GOVERNMENT AND DISCIPLINE, AND SUPPORTED, ESPECIALLY IN ANSWER TO DR. LAITON. The following condensed re- statement of allegations brought by Nonconformists against the hierarchy, will help the reader to appreciate the justness of those conclusions to which he is advancing. It is from the pen of Dr. Laiton himself, and called by him, "A DECADE OF GRIEVANCES, " PRESENTED AND PROVED TO THE RIGHT HONOURABLE AND HIGH COURT OF PARLIAMENT, AGAINST THE HIERARCHY, ETC. " First. May it please your honours to take notice, that the calling of the hierarchy, their dependent offices and ceremonies, whereby they subsist, are all unlawful and antichristian. [Secondly. ,] " The hierarchical government cannot consist in a nation with soundness of doctrine, sincerity of God's wor- ship, holiness of life, the glorious power of Christ's government, nor with the prosperity and safety of the commonwealth. [ Thirdly.'] " The present hierarchy are not ashamed to bear the multitude in hand, that their calling is jure divino. But they dare not but confess, when they are put to it, that their calling is a part of the king's prerogative. So that they put upon God what he abhorreth, and will hold of the king when they can do no other. [Fourthly.'] " They abuse, many ways, that power from the king by changing, adding, and taking away, at their pleasure, to the grievous vexation of the subject, the dishonouring of his majesty, and the making of the laws of none effect. CH. III.] PROVED BY THE NONCONFORMISTS* PRINCIPLES. 165 \_Fifthty.~\ " The privileges of the laws, and the hierarchical government cannot consist together. [Sixthly."] "The loyalty of obedience to the king's majesty and his laws, cannot possibly stand with the obedience to the hierarchy. [Seventhly.] " All the unparalleled changes, bloody troubles, devastations, desolations, persecutions of the truth, from foreign- ers or domestics, since the year of our Lord 600, arising in this kingdom, and all the good interrupted or hindered, hath had one or more of the hierarchy as principal causes of them. [Eighthly.] " All the fearful evils of sin and judgment for the present reigning amongst us, and threatened against us, (to omit the black desolation of our sister churches) we conceive to be the birth of the ivomb, and the nurslings of the breasts of the hierarchy. [Ninthly.] "If the hierarchy be not removed, and the sceptre of Christ's government, namely, discipline, advanced to its place, there can be no healing of our sore, no taking up of our controversy with God ; yea, our desolations, by his rarest judgments, are like to be the astonishment of all nations. [Lastly.] " Right honourable, if you strike at this root of the hierarchy, removing that Ashtoreth or grand idol, and erect the purity of Christ's ordinances, we are confident that there shall be a ceasing from exorbitant sins, a removal of judgment, a re- covery of God's favour, a repairing of the breaches of the church and commonwealth, a redeeming of the honour of the state, a dashing of Babel's brats against the stones : yea, this shall remove the ivicked from the throne, strike a terror and astonishment to the hearts of all foreign and domestic foes : in a word, God will go go forth with us, and smite our enemies ; yea, a glorious prosperity shall rest on Zion, king, state, and commonwealth. " Thus having laid down a decade of evils, arising, like so many corroding ulcers out of the body of the hierarchy, we come now to some proof of the particulars as they lie in order, and that as punctually and as briefly as we can." — Zion's Plea, S. C. L. copy, pp. 3, 4, 5, 6. 166 A NECESSITY OF SEPARATION, [cH. III. These propositions are well elucidated and sustained by Dr. Laiton in the body of his work : and, on these concessions, with the statements advanced in their elucidation the unan- swerable reasonings of Canne in this section are based. — Ed.] We have heard what the Nonconformists say of their church government : in this section we will lay down our conclusions from it, and these are chiefly [three.] First. No obedience must be yielded to these ecclesi- astical] officers ; I say, we may neither acknowledge their authority, nor in any thing, kind, or degree, partake with them in their administration : but strictly avoid the same, as we would avoid wrath and vengeance to come. There is no need that I allege scriptures, reasons, &c, (as before) 87' 88*154 ^ or con fi rma tion of this, seeing the Nonconformists go SCw!' w ^ tn us fully in the thing, and do affirm that men ought Protest. not to appear 11 in their courts, neither to obey or regard from Sco. .... . 94 their citations, excommunications, warrants, &c., nor to Mart. Jun. # Mark's receive any absolution from them ; in a word, not to yield obedience to them, in any one thing which comes from them, as they are bishops, archdeacons, chancellors, com- missaries, officials, &c. ; for this were an acknowledging of them, and a way to maintain them in their usurpation, coi. a. pride, idolatry, covetousness, &c. ; besides, we should then suffer men to rule over us at their pleasure, and so not Gai. vi. l. stand fast in that Christian liberty which the Lord com- mands us to do. h [Protestations from Scotland, p. soul-murdering sins of non-residency 94. [D. W. L. copy.] and plurality:'— Ibid,'] p. 107. [" Ne- [Sion's Plea, &c. [S. C. L.] p. 38, ver papist so shameless, as to plead " Thus to put upon God the thing or write for these sins, (so far as we that he never commanded, nor ever know) yet some among us are not came into his heart to command, as ashamed to do both, but this is no himself speaketh, (Jer. vii. 31,) how better than to plead and write for high a sin it is and how near to bias- blood guiltiness, and to warrant it by phemy, we leave it to be judged." . . . law." — Ibid, p. 108.] They are fathers and favourers of the CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 167 Moreover, it is certain a man cannot obey the bishops' government, but he must necessarily transgress against the laws of the realm, 1 and to prove this an argument may be framed thus : — ^Whosoever shall allow or countenance in word or deed * [U9] any foreign power, authority, or jurisdiction, (and more particularly of the pope of Rome) makes him- self a transgressor to the king and to the laws. But such as obey the b[ishops'] ecclesiastical govern- ment, do allow and countenance, in word and deed, a foreign power, authority, and jurisdiction, and par- ticularly of the pope of Rome. Therefore such as obey the bpshops'] ecclespastical] government, make themselves transgressors to the king and the laws. Both parts of the reason are evident and clear as the i Eliz . 1# light. The former are of the words of the oath of allegiance : touching the latter, to wit, that the prelates exercise a foreign power, authority, and jurisdiction, de- rived from the pope, w T e have before sufficiently proved. And therefore it behoveth all the king's subjects to look well to this thing, lest they be not only foresworn, but incur also the penalty of the law ; which is after convic- tion, forfeitures, judgments, and executions, due to high treason. Our second inference is, that the public assemblies of England are false and antichristian, and therefore to be left : this necessarily follows upon the former premises : for if they have not the power of the censures and of excommunication, but stand under a government which came wholly and every part from the devil and antichrist, then is their condition naught : the reason is, because this * [" It may invincibly be concluded that a subject cannot both obey them and the laws."—Sion?s Plea, &c. [S. C. L..1 p. 38,1 168 A NECESSITY OF SEPARATION, [CH. III. power is of absolute necessity for the churches of Christ, an essential property thereof, and serves not only for their well-being but the being itself, for without this there can De [ co°nec. ^e n0 * coupling of the parts and members together. And sin!!*' so much D[octor] Ames testifieth. Now the assemblies of England were not gathered by any such power, but in Def. pet. their first constitution wanted the same, and had this false p. 7. ' power, which is exercised at this day, as the Noncon- formists do acknowledge. Our arguments which we have used in this point have been to this effect : — Every true visible church hath a power immediately under Christ to execute church government. But the public congregations of England have not any such power under Christ, to execute church govern- ment. Therefore they are not true visible churches. What they will say to this, I know not : but hitherto they have either been silent, or answered to* no purpose in the world : for it is usually their manner, to tell us how the churches in Corinth, Pergamos, Thyatira, &c, neglected to execute discipline, as though there were no difference between omitting to administer the ordinance, and the want wholly of it ; yea, and to have an antichris- tian and devilish in the room of it. Indeed, herein they well resemble children, which being not able to read the lesson given them, do skip over and take another easy one: so these leave altogether the point in hand, which is to prove, by God's word, that a true church may want in itself immediate power under Christ to execute eccle- siastical government, and may be subject to that which was brought in by the Romish beast : and talk of a matter which I think no man ever denied. It is true, some have • [in] essayed to prove it, but after many thoughts *spent about it, we have had nothing but wind from them : namely, of CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 169 a city without a wall ; of a vineyard, garden, orchard, &c, wanting a hedge, fence, bounds, &c, and such broken stuff, not worthy of any answer: for where do 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, and whereby excrements are purged and avoided, the want whereof were prodigious in nature, neither could the 1 cor. v. body possibly subsist and live. And here by the way, I think it convenient to answer briefly unto some reproachful passages, written by D[octor] Laiton against the Separatists: he accuseth them of strange 1. i. cap. u, and unsound conclusions, but names nothing, only from M[i\] Park[er De] Polit[ia] Eccles[iastica,] he Englisheth a syllogism in this manner : — If discipline be so necessary and also unchangeable, it is lawful to separate from such churches as do not use it, (say the prelates.) But discipline is unchangeably necessary, (say the Sepa- ratists.) Ergo, it is lawful to separate from such churches as do not use 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 integral part of the whole, or of some essential part in itself (though not of the whole), is no sufficient ground for separation." He might, with more credit and good conscience, have granted the major also, than sought to refute it by frothy, empty, and impertinent words : for, First. He speaks as a man most ignorant of the nature of ^church power, for were he able truly to define it, he * [i 52 ] should see that it is of such necessity, as a people cannot constitute themselves in the right order of the gospel without it, as we have before expressed. 170 A NECESSITY OF SEPARATION, [cH. III. [Secondly.] If the bishop's major, as he terms it, be well understood, it carries this meaning : discipline is so neces- sary, that where it is not, there can be no church ordinances rightly administered, no true ministry, worship, sacra- ments, censures, &c. And it is certainly so, and if M. D. [Doctor Laiton] have any thing to object against it, let him speak out ; he knows his liberty. [Thirdly.'] If M. D. [Doctor Laiton] will but hold up his words against the light, he shall see they have not the face of an answer, for let his words be granted, what is this to the necessity of discipline, unless he could prove that the same is not so essential but a true church may wholly want it, the which thing neither he nor any man is able to prove, and therefore he only begs basely the matter, but proves nothing; and therefore for the warm clothes, whereof he speaketh, he may even keep them himself, to cover the nakedness of his argument. I will not here speak of his irreligious phrase, com- paring the holy way of God to hatching, neither of his untruth, to say that separatism was not before [arch]- b[ishop] Whitgift wrote for ceremonies ; I think the man knows better, to wit, that from false ministers, worship, &c, the saints have separated before Whit[giftJ either wrote or was born. If our practice be otherwise, even by the testimonies of the Nonconformists] let it be manifested. If this will not serve the turn, let him then » [153] take knowledge # of what D[octor] Ames saith : " In the Li.p.w!^ beginning of Queen Elizabeth's reign, there was a com- pany of honest men, that for the ceremonies refused to join with the parish assemblies at London, as appeareth in the examination of John Smith, W. Nixson, extant in a book called Part of a Register."-) We could prove (if J [The examination referred to William Nixson, and others, before by Dr. Ames was of John Smith, the bishop of London, in 1567. The CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 171 there were need) in King Edward's reign, 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 justify our practice. There is one thing more which Mr. Dr. [Doctor Laiton] much talks of, and makes it even the burden of his song, i. e. that the bishops are the authors of the Separatists' schism, their practice butteth full upon the other's un- reasonable and unsound reasoning. But what if it appear that Mr. Dr. [Doctor Laiton's] arguments do lead rather to separation, and that he speaks one thing and practiseth another, would not this be a strange sight, especially to himself? Now, whether this be so, we will here try by some reasons in his own mood and figure : [Argument the First ] If the Book of Common Prayer used in the assemblies of England be an infectious Liturgy, Romish stuff, words of Smith are these: — "Indeed, day to day, for not coming to our as you said even now, for preaching parish churches. Then we bethought and ministering the sacraments, so us what were best to do, and we re- long as we have the word freely membered that there was a congrega- preached, and the sacraments ad minis- tion of us in this city in Queen Mary's tered without the preferring of idola- days, and a congregation at Geneva, trous gear above it, we never assemble who used a book and order of preach- together in houses. But when it come ing, ministering of the sacraments and to this point, that all our preachers discipline, most agreeable to the word were displaced by your law, that of God: which book is allowed by would not subscribe to your apparel that godly and well learned man, Mas- and your law, so that we could not ter Calvin, and the preachers there, hear none of them in any church, by which book and order we now hold, the space of seven or eight weeks, And if you can reprove this book, or except Father Coverdale, of whom we anything that we hold, by the word of have a good opinion, and yet God God, we will yield to you, and do knoweth, the man was so fearful, that open penance at Paul's Cross; if not he durst not be known unto us where we will stand to it, by the grace of he preached, though we sought it at God." — Part of a Register, pp. 24, his house. And then were we troubled 25. D. W. L.] and commanded to your courts from 172 A NECESSITY OF SEPARATION, [cH. III. a devised service, and raked out of [three] Romish channels, it is lawful to separate from such churches as see before ^0 use ft ( sa y the learned.) But the Book of Common Prayer, used in the assemblies of England, is an infectious Liturgy, Romish stuff, a sion's pi devised service, and raked out of [three] Romish channels 111', ll 8 ' (saith Mr. Dr. [Doctor Laiton.] ) Ergo : it is lawful to separate from such churches as do use it ; Especially when they continue obstinate and incorrigible in the practice thereof, after due dealing and conviction, as • [154] I # suppose Mr. Dr. k [Doctor Laiton] will freely confess they have done, even after due means used, both by many godly learned from time to time, and now at last by himself. [Argument the Second.'] If the ministry of the Church of England be unlawful and antichristian, it is lawful to separate from it (say the See before <• -i \ pag. 27, 28. learned.) sion's pi. 3. But [Dr. Laiton saith] the ministry of the Church of England is unlawful and antichristian. Ergo, it is lawful to separate from it. [Argument the Third.] If the Church of England hath not Christ's key, she is not his house (saith Mr. Dr. [Doctor Laiton.] ) But the Church of England hath not Christ's key (saith Upon Rev. EdifT 2 ° 2 ' ^ r# Brightman and others.) pag. b i36° re Ergo, she is not his house; and so, consequently, to be Sion's PI. , i r 85, and separated trom. p. 3, 314, k [This style of reference to Dr. Dr., Doctor, was taken next, and the Laiton was very common when Canne expression Master Doctor was em- wrote. Mr., the degree of Master, was ployed to recognise both these learned first taken at the University; that of acquisitions. — Ed.] Sion's PI. 111. CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 173 [Argument the Fourth."] D[octor Laiton] saith, To separate from corruptions is lawful. [But,] D[octor Laiton] saith [also,] The ministry, worship, and church government of England are corruptions. Ergo, it is lawful to separate from the ministry, worship, and church government of England. I do not gather up these his arguments for any need we have of them, but to put him in mind of his own take heed; for if he say one thing and do another, he may perhaps at last fall worse than upon the quicksands of separation, even into the bottomless pit 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 holy order of the gospel, to which order Mr. Dr. [Doctor Laiton] hath been hitherto an utter enemy, but for what reason let himself look to it. I have spoken the more because of this # man's insolent boasting against* [155] us, and the untrue reports which he giveth forth of refuting the chiefest Separatists ; I hope now the world shall see what ability he hath in this thing, or otherwise all will have just cause to conclude that Mr. Dr. [Doctor Laiton] will speak more to his good friends in private against us, than he is willing to have publicly known to receive an answer to it. Our third inference is, If church government be a matter of faith necessary to salvation, as is any outward ordinance of God, and wholly wanting in the assemblies of England, then it is the duty of all the faithful there (shaking off the prelates' yoke), to erect this power, and exercise the same among them. I do not mean that any private person should meddle with the affairs of the realm, but that every 174 A NECESSITY OP SEPARATION, [CH. III. one in his own person do place himself about the throne of God, leaving the abuses of the public state to be reformed by such as have a lawful calling thereto. It is certain this ordinance must be set up, retained, and practised, though princes are utterly against it ; we must not tarry one hour to expect a new grant from men to do our duties in the true worship of God, when as we have a sufficient grant already from Heaven, for if we do we shall surely die in our sins, and our blood shall be upon our own head. The pri- mitive Christians had not the magistrates' leave to serve God, yet they did whatsoever he commanded them ; their practice is an example for us, and all believers are bound to do the like as often as there is the like just and necessary occasion ; for as the approbation of men and angels makes * [156] the ways * of God and works of religion never a whit the more lawful, but only the more free from bodily danger, so neither can their disallowance make unlawful such duties of religion as the word of God approveth, nor can they give dispensation to any person to forbear the practice thereof. But because my purpose chiefly is. to show the judgment of the Nonconformists, touching religious ordinances and the use and practice thereof, I will therefore lay down P . 4i, 42." their words, that so the reader may see how well they and we in these things do accord, except in obedience. The magistrate (say they) is but the servant of the Lord, and therefore hath no power to bind 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 doing her duty, and exercise her power which is granted her by Christ, who hath also AiLDam. promised his presence when two or three are gathered together in his name; therefore she may entreat, determine, and strengthen her decrees and constitutions with ecclesi- CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 175 astical censures and punishments, notwithstanding the prince will not assent, approve, and ratify the canons of the church, nor confirm them by his laws, and fortify them with temporal punishments. M. Wing, an eminent re- formist, hath [nine] reasons in print to prove that all persons are necessarily bound to practise perpetually the ordinances and commandments of the gospel, although the civil magistrate allow not thereof; and, because they are effectual and weighty, I will here lay them down. [First.] *If the only sure way for comfort of our souls be the * [157] . ... A Collec- practice of God's ordinances for his visible church under tion of - 1 sundry the gospel, then we are bound to practise the said ordi- JJ!^"^ nances, notwithstanding the magistrate do forbid the said ^JSce of God's or- practlCC dinance. But the only sure way for the comfort of our souls is the practice of God's ordinances for his visible church under the gospel. Therefore we are bound to practise the said ordinances, notwithstanding the magistrate do forbid the said prac- tice. [Secondly.'] All the magistrate's power wherein he is actually to be obeyed, is only where he commands 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. [Thirdly. 1 Where the magistrate may not command, and be lawfully obeyed in the negative part of any commandment of 176 A NECESSITY OF SEPARATION, [cH. III. the first table, there he may not forbid, and be lawfully obeyed in the affirmative. But the magistrate may not command and be lawfully obeyed in the negative of the [second] commandment. Therefore he may not forbid, and be lawfully obeyed in the affirmative. [Fourthly.] We cannot justify, especially the continued omission of any duty, and chiefly of the first table, unless we be by violence restrained from the practice thereof. But to omit the practice of these ordinances of God for his visible church under the gospel, because it is not tole- rated or allowed by the magistrate, is a continued omission of a duty of the first table, and this not omitted by reason of a violent restraint. Therefore we cannot justify the omission of this duty. {Fifthly.-] [158.] # It is not lawful to omit the duty of charity to relieve any poor saint of God, though the magistrate forbid it. Therefore we may not omit this duty of piety, though the magistrate forbid it. [Sixthly.] If the Lord foresaw the averseness of magistrates to the practice of this church government, and yet did never exempt nor dispense with the people's omission thereof, then we may not omit or forbear this duty, though the magistrate do not tolerate it. But the Lord foresaw the averseness of magistrates to the practice of this church government, and yet did never exempt nor dispense with the people's omission of this duty. Therefore we may not omit or forbear this duty, though the magistrate forbid. OH. HI.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 177 [Seventhly.'] Whatsoever was commanded to the [seven] churches to be practised under persecuting magistrates opposing, that we must not omit, though the magistrate doth not tole- rate it. [But] the practice of church government was commanded to the [seven] churches, Rev. ii. and iii. Therefore we must not omit the practice of church govern- ment, though the magistrate doth not tolerate it. [Eighthly.'] If the church government may be omitted, wheresoever and whensoever the magistrate doth not allow it, then it doth depend wholly for the practice of it on the will of man. But it doth not depend, neither ought it to depend, wholly upon the will of man. Therefore the church government may not be omitted, when and wheresoever the magistrate doth not allow it. [Ninthly.] If the magistrate may forbid me the practice of the ordi- nances of God [in Christ,] then he may forbid me to be so good a subject [to Christ] as I can be or may be. But the magistrate may not* forbid me to be so good a sub- * [159] ject to Christ as I can be or may be. Therefore the magistrate may not forbid me the practice of the ordinances of God [in Christ.] The Nonconformists are not alone in this thing, for all the reformed churches affirm the same, (viz.) that "it is the Harmony part and duty of all the faithful to submit to the doctrine 5jf".J and discipline appointed by Christ ; yea, though the con- Scif' & trary edicts of princes and magistrates do forbid them upon an ' c * " x 2S3 of Eccles Govern p. 9, 10 T. C. p. 51. 178 A NECESSITY OF SEPARATION, [cil. III. mstor* P a ^ n °f death." And so have their practices been many ages p f laund 1, together, and there is good reason for it ; for the regiment and government of the church dependeth not (as the Non- conformists well teach) upon the authority of princes, but upon the ordinance of God, who hath most mercifully and wisely so established the same that, as with the comfortable aid of Christian magistrates, it may singularly nourish and prosper, so, without it, it may continue, and against the ad- Govera 68 " versaries thereof prevail ; " for the church craveth help and defence of Christian princes to continue and go forward more peaceably and profitably to the setting up of the kingdom of Christ, but all [her] authority she receiveth immediately of God." 1 [The agonizing earnestness of the Puritans in their conflict is nowhere more fully evinced than it is in their Introduction to the Demonstration of Discipline addressed "to the supposed Governors of the Church of England." That burning document closes with these words : " The Lord open your eyes that you may see the confusions whereof you are the cause, and give you true repentance, or confound you in all your purposes that be against him and the regiment of his Son Jesus Christ. The same Lord, for the love he beareth to his people, open the eyes of her majesty and the honourable counsellors, that they may see your godless practices, and in pity to God's people rid us from you, and turn away his judgments, which the rejecting of his holy yoke hath deserved, not punishing them that mourn for the desolation of Zion, with those that spoil and make havoc of the Lord's inheritance. Amen." — D. W. L. copy, p. 5.] Before we proceed to another point, we may here frame this argument: If the professors of the gospel in England have not among 1 [A Learned] Discourse of Ecclesiastical] Govern [ment,] p. 9, 10. [D. W. L. copy.] CH. III.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 179 them a true church government, but are under that which came from the great antichrist, then are they bound to set up that ordinance of God and to practise it, notwithstanding the magistrate do forbid the said practice. But the professors of the gospel in England * have not » [ieo] among them a true church government, but are under [that which came from the great antichrist,] &c. Therefore are they bound to set up that ordinance of God and to practise it, notwithstanding the magistrate doth forbid the said practice. These are both their own positions, and so soundly proved that no man living is able to confute them. But some will say this is hard to do ; I answer, difficulties must not hinder duties; where we have an express command- ment laid upon us, there all disputation must cease, of hardness, dangers, losses, &c. Excellently for his purpose speaketh Calvin: "There is no travail or labour so great sermon i-i i i . u P on Ps£ which we must not endure, to the end we may enjoy the xxvii. 8. face of God, how perilous soever the passage be ; be it (as they say) betwixt fire and water, yet let men go forward to have liberty to serve and worship God purely. Is a man in going pinched with famine or thirst ? yet let him not faint, but scrape the earth rather with his nails for food and maintenance, than be turned or driven back from coming to the temple of God." Many used 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 bodily food de- serves to starve, except withal he use diligence and sore labour also, as he is able to get it. Again : prayers I con- fess are good, but without practice they profit not; the heart which sets the hand at work, and is full of zeal, obe- x 2 180 A NECESSITY OF SEPARATION, [CH. III. dience, sincerity, &c. shall do well and prosper. When Moses stood crying at the Red Sea, what saith God unto * | 1(5] ] him ? "Speak* unto the children of Israel, that they go for- ward." I am persuaded the Nonconformists pray daily for their deliverance from the bishop's government ; but here is their fault, they go not forward, but are like him in the proverb, which lies in the ditch and cries God help, but doth not seek to help himself, though he can and is able. Others think because men's laws are against Christ, that they shall therefore be excused in omitting their service unto him, but they will find it otherwise ; and, as for this shift, it denotes a most unsound heart: for as we would repute that servant very naught, who, being commanded by his master to do divers things, doth only that which serves for his own credit, profit, pleasure, &c., but the rest not being so (though more weighty and necessary), he pur- posely omitteth ; so certainly they carry the broad charac- ters of notable hypocrites even in their foreheads, who walk only in such ways of Christ as lie open for them by the authority of man, where they may go with good leave safely, and free from all bodily danger, but where the commandments of God are hedged up with thorns, by men's prohibitions, there they foully step aside, and walk corruptly. When the apostles were sent forth to plant churches, if they should have left the Lord's work because they were forbidden to preach in the name of Jesus, they had surely sinned, and would have been greatly punished for it. Are not the ordinances of the gospel as strictly to ii P ver. 7 S , a p. be kept now as heretofore ? Yes, surely. Mr. Hieron 200,203. . , , , n ■, . n v • saith, that such outward observances in matters ot religion * [162] as are of # divine institution, not the least of them are to be neglected, despised, or disused, until he that ordained them shall be pleased, in express terms, to disannul them. If not the least must be omitted, then not church govern- CH.1I1.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 181 ment, because it is a chief ordinance, and without the which (as I said before) no public worship can be rightly administered. There are some which, out of tenderness of conscience, refuse to kneel in the act of receiving, and do take the sacrament sitting; moreover, do meet in private families, to fast and pray together, and are persuaded that herein they do well, though their practice be forbidden by the magistrate. Now I desire these seriously to consider if they may lawfully perform some religious duties against human laws, why not others ? and specially if they be such duties as serve more for God's glory, the furtherance of the gospel, the edification of the church, and salvation of their own souls ? I do not find any thing written by D[octo]r Ames about this point, although he well knew that one main ground of our separation from their parish assemblies is, because (as the Nonconformists affirm) they want the power of Christ, and stand under that which was taken wholly from the pope ; yet it may be he thought that he had said enough hereof in the Addition of his first book, pag. 26, where he repeats certain words which had been before printed in his Reply to D[octor] Morton. If Gaius (saith he) had made a separation from the church wherein Diotrephes lived, whether the apostle John had been # the * [ies] cause of that scandal, because he condemned his abuse of excommunication. This speech (saith D[octor] Burgess) is the weakest pretence that could be devised; and truly so it is, and therefore I marvel, seeing he was told so much that he had not either said something for his own defence, or blotted it out, that so the weakness and impertinency of it might never have been seen. Could not D[octor] Ames perceive any difference between the abuses there noted by John in Diotrephes, and those which are mentioned by 182 A NECESSITY OF SEPARATION, [CH.III. the Nonconformists against the Church of England? We do not read that Diotrephes is said to be an unlawful and antichristian minister, that he had brought into the church a devised worship, had set 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 do not think that it was lawful either for Gaius or any other member of that church to separate because Diotre- phes played the diocesan (but they were to stay and seek his reformation), notwithstanding, we think, yea, and do know of a certainty, that from a church, where the ministry, worship, and government is unlawful and antichristian, we may warrantably depart ; and such is our separation by the Nonconformist principles. 1 Thus, reader, thou hast heard the most, and all which Dr. Ames hath said to maintain the reputation of their grounds, charged with separatism. Now if thou considerest how effectually he hath refuted the Rejoinder in the matter [164] f ceremonies, but contrariwise about *this point of sepa- ration, how he speaks either nothing, or nothing to any 1 ["Our principles do not more bishops, and consequently of our tend to separation than St. John's ministers, is antichristian ; that our rule doth, who, when Diotrephes ceremonies are idolatrous in our use played the diocesan in the church, of them ; and such like stuff [do] ; did write unto the faithful people yea, your Master Bradshaw's very that they should not follow the evil arguments against conformity, are which was among them, hut the good. pretended [advanced] by the Separa- — Ill John M.." — Dr. Ameses Reply tists as grounds of their separation. to Morton, in Burgess, p. 236. And they themselves prove their Answer. " Your principles, which pedigree from you ; and no man can are, ' that nothing may be established deny it who hath any forehead left. in the church but what God hath You should therefore deal more in- commanded in his word; that all genuously, to call them your dear forms of worship not prescribed, and brethren of the Separation.' 1 '' — Answer all mere ecclesiastical rites, are will- of Dr. Burgess for Morton, p. 236. worship; that the calling of our D. W. L. copy.] CH.IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 183 purpose, thou mayest well perceive that in the former he had the truth with him, but not in the other, although (it seems) he was unwilling in plain terms to give the case away. CHAPTER IV. [A NECESSITY FOR SEPARATION FROM THE CHURCH OF ENGLAND, PROVED BY CORRUPTIONS AND DEFECTS WHICH NONCONFOR- MIST WRITERS HAVE REVEALED IN ITS CONSTITUTION.] [INTRODUCTION.] That the ministry, worship, and church government of England is not lawfully to be joined with, we have evi- dently already proved by their own principles. In this chapter we will speak of their church, observing still the former order, that is, [First] I will show their tenets touching a true visible church. [Secondly.] How far their English church, by their own testimony, differs from and is contrary to it. [Thirdly.] I will lay down our inferences and con- clusions. [Fourthly.] Answer to such objections as may seem to carry most weight against them. [section i.] [[statements from nonconformist writers, describing the nature of a true visible church.] To let pass the strict signification of the word (church), and also the sundry acceptations of it, concerning true 184 A NECESSITY OF SEPARATION, [CH. IV. visible churches, the Nonconformists say that there are 1 offer tor none but particular ordinary congregations; 1 ' 11 such churches, Confer, pag. x «r o o Diocea Tri anc * sucn 0T ^7> tne y a ® rm j God erected, but as for national, p. 12, Nece: Ret p. 64 provincial, diocesan, they are now of human institution, and altogether unjustifiable by the scriptures. The author, First part of . 1 _ _ . „ , . _ . Hoi.i. in mstitutor, and tramer ot every true visible churchy is onlv Answ. to D. J t J * dSi Christ, for he alone hath the disposing of the word, vouch- par™." p.44, sa fi n g it to some and * denying it to others; and it is his second -.Repi. Spirit which converteth men's souls, and begetteth them to p. 177, &c." everlasting life, and so they become stones for this building. » M. Clev. i • upon Pro. For the persons whereof the same are constituted, they ch. ix. ver. A J 3'm jaco ou g nt to De a faithful people, called 3 " and separated from Institut of True Vis. Chur. pa. 7. the world, and the false worship and the ways thereof. m. Bradsn. Such, I say, as keep the commandments of God and the of separ. P . faith of Jesus ; for how else should the church be the 107. jail of b. p. house, mountain, and temple of the eternal God ? his ieah?! 15 ' vineyard^ kingdom, heritage, and enclosed garden, the body is»1Vl 1 * 3 ' °f Christ, his spouse, love, sister, queen, a chosen genera- Ephl'Iv. i6. tion, a holy nation, a peculiar people, and the joy of the Songiv.10,7. , - . i Pet. ii. 9. whole earth ? Howsoever, therefore, there may be hypo- Psa. xlviii. m ' , 3- crites, which bear the face of godly men in the church, p Protest from 7 o v T C °c!i P 'i. 2 p! whose wickedness is only known to God, and so cannot be Neces. Diec. discovered by men, yet in the churches of Christ there P. 7. m [" That wherein we contradict ful people joined by their willing con- one another is, we affirm that no such sent in a spiritual outward society or head church was ordained, either vir- body politic," &c. — [The Divine tually or actually, but that all churches Beginning and] Institution] of were singular congregations, equal, [Christ's] True Vis[ible] Chur[ch,~\ independent each of other, in regard by Mr. [Henry] Jacob, p. 6. [D. W. of subjection." — Diocesans' Trial, by L. copy, printed 1610, p. 2.] Baynes, edition 1G21, p. 13.] ° [Mr. Bradshaw's Unreason [able- [A Christian and Modest] Offer for ness of the] Separation,] p. 107. Conference, p. 2. D. W. L. copy.] [The D. W. L. copy has its paging [Necessity] of Reforming our figures cut off, but the leaves count to Churches,] pp. 64, 65.] the place.] n ["A true visible and ministerial P [Protestations from Scotland, p. church of Christ is a number of faith- 22. [D. W. L. copy.] CH. IV.] PROVED BY THE NONCONFORMISTS" PRINCIPLES. 185 ought to be admitted no drunkard, no whoremonger, &c., m. Bradsi at least which are known, because the temple of God must se P . P ^ Unreas. of 107. Mr. H. upon be kept, as near as it is possible, free and clean from all J sa - cx ver - pollutions and profanations whatsoever. ■£ c - L L p- The means whereby men are made fit for this church of SstitSt^S God is by the word. When they have well profited by ci! U p. 2. s hearing the same, they are then freely, and of their own accord, to present themselves to the Lord ; that is, either to join themselves to some true church already constituted, or by voluntary profession of faith, q and obedience of Christ, to knit themselves together in a spiritual outward society or *body politic. Now every true particular con- * t 166 J gregation, assembled lawfully in the name of Christ, is an Mr. Bate, P . 26 independent body, and hath by Christ's ordinance power to offer for perform all public worship ; r for unto it appertaineth the e p^. u. 12 ' covenant, the worship, the sacraments, and ail ecclesias- f om - ix - 4 > tical discipline, having also the promises of peace, love, lSll T 7l glory, and salvation, and of the presence of God, and his n. ch ' "' 10, continual protection ; and for this cause it is the duty of Mat. xxvm. every faithful Christian to make himself actually a member Protest from J J Scot. p. 22. thereof. Dr. Ames da Consc. 1. iv. [First] In respect of God's institution, Matt, xviii. 17, 21^12,^ in which not only the precept is contained, but a certain m. C0P y.] ' necessity of the means. [Secondly.] In respect of the presence of God and of Christ. For if we will come to God, we ought then to come to that place where his presence is in an especial man- Rev. i. 13. ner, and where he is to be found of all such as seek him with the whole heart. [ Thirdly.] In respect of God's glory, the which by this means is publicly propagated and advanced; for as the 1 [Mr. Jacob's, [Henry, Divine r [A Christian and Modest] Offer Beginning and] Institution] of for Conference, &c.,] p. 2. [D. W. [Christ's] True Visible Church, &c. L. copy.] p. 2. [D. W. L. copy.] 186 A NECESSITY OF SEPARATION, [cH. IV . psai. lxv. 5, name of God in the Old Testament was placed in Jerusa- and cxxxiu. A 3 - lem, so now it is in the churches of the saints, although not in this or that place. [Fourthly. ~\ In respect of God's covenant and promise, for those which are in the church are directly (as it were) i cor. v. 12. joined to his blessings, the which are there poured forth abundantly upon them. [Fifthly.'] In respect of our profession, for otherwise it cannot be but those evidences will be darkened whereby Heb. x. 23— ^ ne f a ithful are discerned from unbelievers. [Sixthly.'] In respect of mutual edification, which neces- i cor xi 17 sarily follows upon our joining together in the fellowship ^ dxii - 25 '' of the gospel. •°[i67j" # Touching the manner and order of this joining unto true visible churches, the Nonconformists do describe it Fail of b. thus : he which is to be received, first is to go to the pa. 30. . . curt. chu. elders of the church, to be well informed and instructed Pow. p. 54. by them, and to have his cause by them propounded to the congregation ; afterwards he is to come himself into the public assembly, all men looking upon him with love and joy, as upon one that cometh to be married, and there he is to make a profession of faith, and to be asked sundry needful questions, to which he having well answered, and being found worthy, by the consent of the whole church is joyfully to be taken into their communion ; and this they say was the practice of the primitive churches ; for Euse- Lib. vi. bi us reporteth in his Ecclesiastical History, that a Roman Neces. Dis. emperor, named Philip (who first became a Christian of all Printed at the emperors, and first submitted the Roman empire unto Geneva. ... . . Christ) desiring to communicate with the rest of the church, was not admitted before he had openly made pro- fession of true religion. s B ["When Gaudianus had been together with his son Philip, succeeded emperor of Rome six years, Philip, him. Of this man it is reported, that CH.IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 187 When a people are thus established in the faith and order of the gospel, their care then must be to walk unre- proveably ; and as in the natural body every several mem- ber is (as it were) the member of every other, in serving to their good, as the eye doth see, the hand doth take, the £ a [ twr - tongue doth speak, for the good of any other member, so ^J* ^ei- must it be in the church of God, every person, according to his place and calling, ought to be as profitable unto the rest Neceg Dig as he can, and especially their godly watchfulness must be p ' ' 172 " to keep * their communion clean and pure; and therefore * [iss] no unholy person may partake with them in the holy sacraments, but such only (as far as men can judge by their outward profession) that do belong truly unto Christ. When any one among them falls into sin, he must be t. c. i. l p . € 5i). lovingly admonished thereof, and brought to repentance, or else to be cut off by excommunication, if he continue obstinate in his sins. How this duty of brotherly admoni- see p. 130, tion is to be performed, we have already showed ; this only is to be added, viz. that it ought necessarily to be practised, and may not be omitted: for certainly the toleration of known iniquity is a grievous sin of the church, and in its own nature tendeth to the corruption thereof, yea, it defiles the communion, Hag. ii. 13: "and every one makes him- Rev. a. 20. ° J I Cor. v. 6. self guilty of the pollution who doth not endeavour, as £»£• Ch jj much as in him lieth, to remove such offences." In a c^STir! p. 212', 213.' he being a Christian, and desirous to except he should have done this, he be a partaker and joined with the could not be admitted. Therefore, multitude in the ecclesiastical prayers because he was faulty in many things, upon the last day of Easter vigils, he willingly obeyed, and declared, by could not be admitted until he had his works, his sincere and religious first rendered an account of his faith, mind towards God." Eusebius's Eccl. and coupled himself with them which Hist, book vi. ch. xxxiv. in the Greek; for their sins were examined, and in Dr. Hanmer's translation, sect. 33.] placed in the room of penitents; for? 188 A NECESSITY OF SEPARATION, [cH. IV. word, "this mixture, which ariseth by toleration, much hinders the comfort and edification of the godly." 1 As in all the rest, so in this point the Nonconformists and we are of judgments alike, and it is our great grief that they will not join with us in practice also, and make themselves members of such true visible churches as here they have well described; for so should God's name be glorified, the gospel propagated, Satan's and antichrist's kingdom much weakened, and themselves obtain mercy in the great day of the Lord. They pray, "let thy kingdom come," but how do they think that ever they shall behold [169] the beauty and * glory thereof, seeing they resolve not to set their hands unto the raising of it up, but do leave the work wholly to the magistrate ; so that if the arm of flesh will not build a spiritual temple for the Lord, he is likely for their part, to have none at all; but whether such courses will not prove ill at last, I leave it to themselves to think of. sect[ion] II. [testimonies from nonconformist writers which prove in the church of england an entire departure from this constitution of a true visible church of christ.] We heard before what a true visible church is ; now it follows, that we show how every way contrary to the former pattern the English assemblies are said to be 1 [Doctor Ames's De Consc[ientia, eve.,] 1. it. pp. 212, 213. [In B. M. copy, p. 227.] CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 189 by the Nonconformists. First, they acknowledge that ™,j ° f B their reformation at first after popery was not rightly founded, because neither then nor ever since was there any profession of faith publicly made by the persons which entered into church estate ; but indeed it was then . . . ,y, . ,. Curt. Chu. held, and so it is at this present, a sufficient thing to be p °w. p. 54, members of their churches, if men come to their service and sacraments, take the oath of allegiance, and be con- formable to their wicked ceremonies ; whosoever doth this, passeth for a Protestant; [and] howsoever in practice he be a Papist, Arminian, &c., yet is he more regarded than the most sincere Christians, whom they call Puritans ; and by this means it is, that in the bosom of their church are swarms of atheists, idolaters, papists, erroneous, and heretical sectaries, witches, charmers, sorcerers, murderers, thieves, adulterers, * liars, blasphemers, oppressors, volup- * [170] tuous persons, 1 whose god is their belly/ i D . Chat Moreover, such is the great ignorance of God and his iS. S. truth among them, that the greatest multitude by many nbobb/dib. parts do not understand the Lord's prayer, 2 or the articles ^ r j/f rk : of faith, or the doctrine and use of the sacraments. JJJ- V of iu There are not five among five score which do understand concSS" the necessary grounds and principles of religion: but the chur. many thousands which are men and women grown, 11 a man ask them how they shall be saved, they cannot tell. 3w Lunt. div. pa. 48. T [" In the bosom of the church of people are for want of teaching, are many atheists, blasphemers, op- and yet you say they be well. The pressors, drunkards, adulterers, and greatest multitude by many parts do voluptuous persons, whose belly is not understand the Lord's prayer, the their god ; all which, though they ten commandments, or the articles of will profess God in word, yet by their the faith, or the doctrine and use of works they deny him, &c." — Perk[ins, the sacraments in any competent Win.] on Matt. vi. 9, [ Works,] vol. measure. There be thousands which iii., p. 126, [ed. 1618.] be men and women grown, which if a w [" It would make a man's heart man ask them how they shall be bleed to see in what a case multitudes saved, they cannot tell."] — Dialogue 190 A NECESSITY OB" SEPARATION, [OH. IV. * Plea of tlie Inno- cent, p. 218 Mr. Nichols, 4 esteemed a forward preacher amongst them, saith, " We find by great experience (and I have now five and twenty years observed it), that in those places where there is no preaching and private conferring of the minister and the people, the most part have as little knowledge of God and of Christ, as Turks and Pagans :" x and to prove this he gives an example in his own flock ; " for I have been in a parish (saith he) of four hundred communicants, and marvelling that my preaching was so little regarded, I took upon me to confer with every man and woman before they received the communion : and I asked them of Christ, — what he was in his person ? his office ? how sin came into the world ? what punishment for sin? what becomes of our bodies, being rotten in the graves? and lastly, whether it were possible for a man to live so uprightly, that by well-doing he might win heaven ? In all the former questions, I scarce found ten in the hundred to have any knowledge; but in the last question, scarce one but did affirm that a # [171J man might be saved by his own well-doing, and *that he trusteth he did so live, that by God's grace he should obtain everlasting life, by serving of God and good prayers." y And it is no wonder that the condition of the people is generally thus, seeing they think that all the service of Quest, con- God do lie in churching crossing, kneeling, and being cer. Char. ° °' to ' ° m W 6°3 m ' "ousellecl (as they call it) at Easter: and as for preaching, they hold it a superfluous and needless ceremony ; and therefore, when their service is done, they take it, they concerning the Strife of the Church, termed Puritans, are injuriously slan- pp. 99, 100. [D. W. L. copy.] dered for enemies and troublers of the x [Plea of the Innocent, p. 218. state:" and printed in 1602.] [D. W. L. copy, p. 212. It was 7 [Ibid, in D.W. L. copy, pp. 212, written by Josias Nichols, to prove 213] " that the ministers and people falsely CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 191 may lawfully go out of the church, though the minister be ready to go into the pulpit. Moreover, they say that the greatest number of their J* r p He ™' people are so wicked and vile, that were it not to save g^* 9, their purses, and for the laws of the kingdom, which do pag. f Tb : 4. constrain and compel them to make some outward pro- Diaiog. ar fession, they would make none at all. For, as Mr. Pap.and J / Prot.p. 38. x Fenner saith : " Every man folio weth the pride, covet- » Prefa. to his Coun- ousness, whoredom, drunkenness, [and lusts] of his own tei P- heart, and no man remembereth Joseph; the bars are filled with pleadings, and the streets are full of the cries of the poor, fulness of meat and contempt is among us, and who considereth? yet if this our sin were only against men, and not against God, there might be some hope. But when the mouth of the blasphemous swearer is not tied up, and the hands of the idolatrous generation of Atheists and profane persons be not chained ; when the most holy and precious word of God is manifestly con- temned; the joyful and heavenly tidings of salvation so negligently and ungratefully trodden under foot ; the true and faithful messengers pursued, arraigned, *and divers * [i7*] ways afflicted : then, if the old world for malicious imagi- nations, Sodom and Gomorrah for pride, fulness of meat, and unmercifulness ; if Jerusalem, for abusing God's prophets and wilfulness were [wofully] destroyed, what may we poor careless people look for, if we do not repent, but, (as it is almost universally feared) speedy ruin and utter desolation." 2 Another [Puritan] saith : " What Christian heart is so stony that doth not mourn ? what eye so dry that doth not shed tears? yea, rather gush out with tears, to con- sider and behold the misery of our supposed glorious 1 [CounteiTpoison], Prefa[ce] ; [found at p. 414, in Part of a Register, &c. D. W. L.] 192 A NECESSITY OF SEPARATION, [CH. IV. Defen. of certain ar- giim. ag. G. Powel, pag. 61. Neces. Dis. p. 95. Plain De- clar. of Eccl. Disc, p. 172. Curt. Chu. Pow. p 40. * [173J Neces. Dis- p. 174. church, by the spiritual nakedness, blindness, and poverty thereof? I mean the great ignorance, the superficial worship of God, the fearful blasphemies and swearings in houses and streets : so also the direful cursings, the open contempt of the word and sacraments, the wicked pro- fanations of the Lord's days, the dishonour of superiors, the pride, the cruelty, the fornications, the covetousness, the usuries, and other the like abominations, almost as grievous as either heretofore in the time, or now in the places of popery, when and where there was no preaching at all of the gospel. It is also further testified, that the holy things among them are prostituted, and set open to adulterers, forni- cators, drunkards, and all kind of vicious and sinful livers. They set no porters at their church doors to keep out the polluted, but every unclean person is permitted to enter freely. I say, all may come boldly to the Lord's supper ; they look after nothing but this, that they kneel, a which if they do but observe, be their life and religion then what it will, it matters not. Thus are the mysteries of God profaned, in that they *communicate with papists and other unclean people. To draw unto a conclusion. Not only are their con- gregations said to be unrightly constituted, and to be impure and unholy lumps, but, (which is the depth of misery) they have no means (as they stand) of reformation ; for the wholesome remedies appointed by the Lord to keep out unworthy persons/ to preserve pure and clean God's 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 Sion lie even with the ground, ■ [Plain Declaration, or A Learned Discourse] of Ecclesiastical] Di8c[ipline,] p. 172.] *> [Necessity of] Discipline,] p. 174, [175, in the edition of 1574.] CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 193 and they have not scarce the face of a church. For if it p^J^ 1, be as these men report, it is Babel, no Bethel, which they 1 Admon - have erected. I could name others of them which write the same things, but we have enough to raise our con- clusion, the which I will lay down thus: — All true visible churches, gathered and planted accord- ing to God's word, consisted in their constitution of saints only. „ But the churches of England, after popery, were not so constituted ; but on the contrary, for the greatest number, of profane people, even mockers and con- temners 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 God's word. There is never a part of this argument, that they can deny, unless they will let fall their own principles. For the assumption, I make no question but it will pass without exception, and none of them will have the face to oppose it, considering how generally the thing hath been affirmed, and still is upon all occasions, # both in word and * [174] writing. Now, that the proposition may appear as true also, I will prove the same, [First,] By scriptures. [Se- condly,] By reasons. [Thirdly,] By the testimony of the learned. Of all which in the next section. c [Supplication to Parliament, truth be taught by some preachers, by John Penry,] p. 67, [D. W. L. yet no preacher may, without great copy, 1578.] danger of the laws, utter all truth [** I say that we are so scarce comprised in the book of God." — come to the outward face of a church II Admonition to Parliament, p. 40, rightly reformed, that although some D. W. L. copy.] 194 A NECESSITY OF SEPARATION, [CH. IV. sect[ion] III. [TIIE CONCLUSION, FROM THE FOREGOING STATEMENTS, THAT THE CHURCH OF ENGLAND IS NO TRUE CHURCH OF CHRIST, AFFIRMED AND SUPPORTED.] If we take a strict view of all the churches which the Lord hath constituted since the beginning of the world, it will appear that at the orderly gathering and planting, the members of them were all holy and good. I here intend of visible and external holiness, and so far as men may judge, and not of that which is within, and hid from us. For I doubt not but in God's sight the purest congre- gation on earth might consist at first of good and bad, and yet of men, every person to be judged truly faithful and sanctified, until any one by his iniquity (outwardly com- mitted) appeared otherwise. Not to speak of the church D. Field of the Ch. p. 3, 4, &c. II Pet. ii. 4. eccl vii 29. of angels, 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, and both true believers. After the fall, the constitution of the [first] church, in the covenant of grace, was of good matter, and such was the Lord's care to have the purity of it still preserved, that he thrusted out Cain from the same, for the great wickedness which he fell into. andi" ?i- [First. Arguments derived from Scripture.] The Lord Rom. iv. ii. gave not circumcision to Abram, the seal of the righteous- » [175] ' ness of faith, until he left his father's house, *and that II Pet. i. 4. Psa. xiv. idolatrous place wherein he had lived, which signifieth to [10,] 11. * 7 ° i?cor V vi' 4 ' us ^ a * a ^ men mus * necessarily come out of the world, tl— 18] and from worldly corruptions, or else they are incapable to have a church covenant in Christ, confirmed unto them of God. As for the visible churches planted by the apostles, it CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 195 is evident that in their collection, they consisted of such fc™. 1 '/^. and none other as were called by the gospel, confessed Ephes'i. 13 their sins, believed, walked in the Spirit, and separated coios. \. 2. r L I Thes. i. themselves from the false state, in which they stood 5 - 9 - members before. Such a beginning had the congregations in Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, Thessalonica, &c, and who dares affirm that there was one man or woman admitted a member at the constitution of any of these churches, which had been known to be an ill liver, and did not first manifest sound repentance thereof? The material temple was a type of the visible churches under the gospel ; now, we read that it was built from the }2^J} g vL very foundation, of costly stones, of cedars, algum, fir, and the like choice and special trees, and those all pre- n chro iL pared aforehand, hewed, and perfect for the building, so 8 ' 9 " that neither hammer, nor axe, nor any tool was to be heard in the house, in the building of it ; no common or vile thing was used towards it, neither might any polluted person enter into it, and offer, until he had repented and embraced the faith, and been cleansed from his filthiness. By the gates of the house were porters set, to keep the xxfu'ib. unworthy out ; upon the altar there might be offered no ig. v ' XX1 '* unclean beast; no, nor that which was clean, having an. . . . & « [176] blemish upon it. What in all this was signified ? Surely this : Such as will build a spiritual house for the Lord to dwell in, must be a holy people ; for he is of that infinite Pea< v> 4 5 purity, that he will not vouchsafe his special presence unto profane companies, which join themselves together; and therefore, let it be far from all men to prepare a place for him with such trash, or to defile his holy things with such unclean persons, or to offend his nostrils with the stench of such sacrifices. Y 2 196 A NECESSITY OF SEPARATION, [CH. IV. [Secondly.] The reasons upon which our proposition is grounded, are these : — \_First~] All wicked men are forbidden expressly by the word of God from meddling with his covenant or ordi- nances. Now, if men to escape temporal punishment are afraid to transgress against the laws of worldly princes, psa. 1. 16. much more fearful should they be to break his, who is the zech.^'. 8 * King of kings, and will inflict for it upon their souls and 21. Rev.xxi. bodies torments eternally, [Secondly,'] That which destroy eth 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 whereof it is made; but men visibly wicked and profane, make the church a synagogue of Satan, Babylon, Sodom, Egypt ; and so to be spued out and removed. [ITiirdly.] It is against sense and common reason that a church should be constituted of unholy people ; for as in a material house, the wood and stones must be first pre- seeMatt. pared, and then laid orderly in the building, so in the Act ii. 37, spiritual, men and women must by the word of God * [177] ^necessarily be first reformed before they are any way fit to have any place therein. [Fourthly.] They which have no right to the holy things Mat. vii. 6. of God in the church, are not to be admitted into it, neither is that church which is gathered of such persons, rightly constituted ; but men of wicked conversation have no right to the holy things of God in the church, and therefore that church, which is gathered of such, is not rightly constituted. [Fifthly.] They cannot perform the services and duties Ephes. ii. i. °f members, for they are spiritually dead. If a master will not covenant with one to be his servant, which hath f pTt «!&' m mm no natural life, much less, &c. CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 197 [Sixthly. ~] They have not Christ for their head, and therefore cannot be of his body ; for as in the natural body there must be first a natural union of the parts with the head, before there can be any action of natural com- munion between the head and the members, or one member and another ; so in this spiritual body, the mem- Joh. xv . 2, bers must be first united with Christ the head, and become Rom. vm. 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. [Seventhly, ,] They are altogether incapable of this cove- • Rom. vii. 2. nant ; tor as a woman which hath been once a wife, cannot marry again with another man, until her first husband be deceased, or she from him [be] lawfully divorced, so neither Hos u 19 can these be married to the Lord, till they have mortified 20 * their corruptions, and put the world and Satan away, unto which before they were (as it were) married. [Eighthly, .] The godly and wicked are contraries, guided Gal 18f _ # and led by different causes : now two contraries are not # 6 [ 178] capable of one and the same form. [Thirdly.] For this we have the judgment of the learned also. "There must be (saith Molierus) a pro- fession of true religion, and obedience yielded thereto, at In Psal xv least outwardly, to become a member of the visible church." Beza saith, " He is rightly joined to the church which separates himself from the wicked." Paul calls the Act - iL **>- Roman saints (saith Aretius) " to put a difference between their former estate wherein they lived, which was unholy in Rom. 1.7. and impure, and the condition to which they were now called." Piscator affirms " The matter of a particular church to be a company of believers." Mr. Jacob, in his definition of Christ's visible church, saith, " that those j^ men ' which join in a spiritual outward society, or body politic pS° g ' 198 A NECESSITY OF SEPARATION, [CH. IV. [178] together, must be a faithful people." d Mr. Bradshaw saith, " They must be a people called and separated from the world, and the false worship and ways thereof, by the word." The same speaketh Mr. Attersoll, and allegeth these scriptures for it, Gen. iv. 26, and xii. 1 ; Josh. xxiv. 2, 3, and xxiii. 7, 8 ; Num. vi. 2 ; Lev. xx. 24, 26 ; Joh. xv. 19; Acts ii. 40, 41. I could name many others, 1 which write the same thing, but there is no use thereof. Only it cannot be amiss to show how the church of England makes this an article of her faith, as the prelates have published it in her behalf. " The visible church of Christ is a congregation of faithful men, in the which the pure word of God is preached, and the sacraments duly be ministered, according to Christ's ordinance in all those things that of necessity are requisite to the same." *Thus the proposition being proved, and the assump- tion acknowledged to be true, the conclusion must needs stand firm, (viz.) that the churches of England are not true visible churches, rightly gathered and planted, according to the scripture, and therefore by necessary consequence lawfully to be separated from. Before I end this point, I will here lay down some few syllogisms, entirely made up between the Inconformists and Conformists, all concluding the forenamed position. [Argument the FirstA That church which hath not a lawful ministry, is not a true visible church. But the church of England hath not a lawful ministry. Ergo, the church of England is not a true visible church. d [" The Divine Beginning and Institution of Chribt's church," p. D. W. L. copy.] 2. CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 199 The proposition is affirmed of the Conformists, as chaiieng. Burton, Sutcliffe, &c. The assumption is granted by the 33,34.' Nonconformists, as we have in the first chapter largely showed. [Argument the Second.~\ The true visible church of Christ, is a society of be- lieving and faithful people, and a communion of saints (so say the Conformists.) But the church of England is not a society of believing Sutcl Chal _ and faithful people, a communion of saints, (thus STm^o write the Nonconformists,] see p. 169, &c.) p.65. xcep ' Ergo, the church of Engl[and] is not a true visible church. \_Argument the Third,] The true church is the king's daughter, described in Psal. xlv. But the church of England is not the king's daughter Burton in _ mi Answ. to so described. h. choim. p. 100. Therefore the church of England is not the true church of Christ. The proposition is laid down by the Conformists, whereby they prove Rome a false church. The # assump- * uso] tion is the Nonconformists' : for if they say the truth, their members have not those qualities belonging to the king's daughter; neither their priests nor people. See pag. 15, 16, 39, 137, 169, 170, [original pagination."] [Argument the Fourth.] The true church of Christ is the flock of Christ. But the church of England is not the true flock of Christ. Therefore, the church of England is not the true church of Christ. The proposition, say the Conformists, is undeniable, Song 200 A NECESSITY OF SEPARATION, [CH. IV. i. 6, 7 ; Acts xx. 28 ; Job. x. 16. The assumption is proved by the Nonconformists' principles, compared with Joh. x. 3, 4, 27. Christ's flock hear his voice, and know it, and follow it ; but the church of England, submitting to an unlawful ministry, worship, and discipline, hear not Christ's voice, nor know, nor acknowledge, nor follow it, but the voice of antichrist. [Argument the Fifth.'] The church of God doth keep the doctrine of the apostles and prophets, without addition, alteration, or corruption (thus the Conformists.) But the church of England keeps 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. [Argument the Sixth.'] No society can be termed God's church, which retaineth not God's true worship, (thus say the Conformists.) But the church of England doth not retain God's true worship, (say the Nonconformists, see pag. 78 to 113.) Ergo, she cannot be termed God's church. Argument the Seventh.] r g P 52 7, The true church consisteth not of fierce lions, wolves, tigers, and such like wild and fierce beasts, but of sheep and lambs, which learn of Christ, and are meek, humble, gentle, &c., (so say the Conformists.) [i8i] But the English # church doth consist of lions, wolves, tigers, and such like wild and fierce beasts, and not of sheep and lambs, which learn of Christ, and are meek, humble, gentle, &c, (thus affirm the Noncon- formists, see pag. 31, &c, 145, 169, 170.) Therefore, it is not a true church. Here the reader seeth clearly how the Conformists,] CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 201 majors, and the Nonconform fists'] minors, make up entire syllogisms of separatism. And how they will be able to unloose these knots, I know not, except by revoking utterly their own grounds ; which if either of them do, yet I doubt not, but we shall well enough be able to maintain them against men. sect[ion] IV. [exceptions to the foregoing arguments and conclu- sions, TAKEN BY MR. DAYEELL IN HIS TREATISE ON THE CHURCH, CONSIDERED AND REFUTED.] Now we come to take a view of such exceptions, as may seem to carry most weight against our former conclu- sion ; and these are laid down chiefly by Mr. Dayrell, in his Treatise of the Church. 6 This man made a shift to fill up there, with words, above thirty sheets of paper ; the which subject, if some men had took in hand, they would easily have comprised all the matter of it in [twelve] or [fourteen] leaves. My purpose is not to follow him in his idle repetitions, neither to speak much of his contradictions and absurdities ; but, in short, to give a full answer to his tedious and tiresome discourses. Touching the description which he makes of a visible church, he saith thus : — " All P a.29,& 41. that be and remain under the voice and call of God, e [This book is called " A Treatise doctrine of the visible church is con- of the Church, written against them vinced; their shameful perversion of of the separation, commonly called the holy scriptures discovered; their Brownists. Wherein the true doc- arguments to prove the church of trine of a visible church is taught, and England a false church answered." the church of England, proved to be By John Dayrell. " London, 1617." a true church ; the Brownists' false [182] Eze. xvi 25 202 A NECESSITY OF SEPARATION, [CH. IV. that is, the ministry of the word, &c., be of the visible church." f * Answ[er.] This is a false and profane error : g for, [First. If this were true,] then the vilest heretics that ever have been in the world may be members thereof, as the Appellites, Cerdonians, Macedonians, Paternians, Patricians, &c, such as held two contrary beginnings or gods, the one good the other evil ; such as held that Christ is not risen from the dead ; denied the Holy Ghost to be God; affirm the body to be created of the devil, &c. [Secondly .] Then may excommunicate persons be of the church, before they acknowledge their sins ; yea, Turks, Jews, and infidels. [ Thirdly.'] Whereto leadeth this position, but indeed to make the church a very stinking ditch, to receive all filthi- ness, and to be like the whorish woman, which openeth her knees to every passenger, contrary to the pattern given us of God, Rev. xxi. ult. [Fourthly.] If this were true, then should no man for any offence be censured, so long as he remains under the voice and call of God ; for that which is enough to state one in the church, is enough to keep him there still, if he retain it. f ['• AH that be and remain under believe, that so they may be saved, the voice and call of God, (that is, the same is a true visible church, the ministry of the word, whereby But the people generally of England God stretcheth forth his hands, crieth are within the voice and call of aloud, and calleth upon the children f God, daily calling upon them to of men, that they would repent and re pent and believe, that they may believe, and so be saved,) be of the be saved. visible church." — Dugrell on the Therefore the people of England are Chwtch, p. 29.] a true visible church."-— Birf, p. Whatsoever people or nation is with- 41.] in the daily voice and call of God, & [Assumption.] calling upon them to repent and CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 203 \_Fifthly.~\ He speaks contrary to the judgment of all Reformists and Conformists that ever I have heard or read of, and contrary to his own writing in other places : for in pag. 22, 35, &c, he defines a church to be a com- pany called out from the rest of the world, and such as do submit themselves to the true worship of God.' 1 Now there is a great difference between this calling from the world, submitting to the true worship of God, &c, and only to be under the ministry of the word. [Sixthly.] I cannot tell from whom Mr. Day r [ell] re- ceived this strange doctrine, unless it were the heretic Eunomius, which taught, that so # men were of his religion, * [i 8 3] it was no matter what their conversation was, nor how many sins they committed. 1 He doth often affirm in his August.de book, that it is not faith and repentance, but the profession c. 54. ' thereof, which is necessary to the making of a member of Pag UL the visible church. j Mark how blasphemously he speaks ; intimating, if men with their mouth speak some few good words, they may be taken lawfully into the communion of the saints, and partake with the rest in the sacraments and prayer, albeit known to be notorious murderers, thieves, traitors, sorcerers, witches, whoremongers, &c, h j-" \y e i earn ( an( i that from the 35 also, Dayrell affirms again, that Holy Ghost) to define the true visible "The visible church" "is a corn- church thus: — It is a company of pany of men enjoying and submitting L* " To wit, P eo pl e professing the themselves to the true ivorship of from the rest Christian or true reli- God."] of the world, Bom. xvi. gion : or thus, it is a » Augustine de Heresibus, [book i. 5> 3 * J company called out of* article] 54, [Works, vol. vi.] the profession of Christian religion." J [" I have told you before, and This quotation with its side note, now tell you again, that not faith and affords positive proof that John Day- repentance, but the profession of rell saw the truth which he was thus them, is necessary to the making of a endeavouring to evade. Without his member of the visible church : and side note, his definition means no- that thereunto the magistrates' law thing : but with it the reasoning of will draw and persuade men."— Day- Canne becomes unanswerable ; on p. rell on the Church, p. 244.] 204 A NECESSITY OF SEPARATION, [CH. IV. and so resolved to live and continue. k It is very likely this Mr. Day r [ell] had a great church, seeing he made the Mat. vii. 13. $ oor un t it broad and wide, just like the way to hell. I could here lay down many gross 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 vanity and evil of this speech is enough already showed, I purposely pass them over. We have seen one of Mr. Day[rell's] definitions ; now follows another. "Let there be an assembly, joined to- gether in prayer, hearing the word, and receiving the sacraments, according to Christ's institution, and it is a true visible church." l Answ[_er.'] 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 admin- istered, according to Christ's institution, then # 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 certain and manifest, by the doctrine and description which he here makes of a true visible church, and there lieth against it no exception. k [" The visible church is a mixed profess Christian religion, are in truth company, compounded of Christians, irreligious; and though they profess true and false: the greatest part being holiness, are indeed profane ; the lesser the worst." — Bayrell on the Church, part of the visible church, having that p. 23. faith in Christ, that piety, and holi- " Usually the greatest part of the ness, whereof all make profession." — visible church are Christians in name Ibid, p. 28.] only, hypocrites, wicked, and ungodly ! [Treatise on the Church, p. 35.] men, reprobates, which though they CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 205 In the next page he delivers a paradox, (viz.) that men Pag. 36. outwardly may submit to true worship, and yet be irre- ligious and profane." 1 Now this is either falsely or foolishly spoken. If he mean of visible profaneness and irreligion, then it is a contradiction, and indeed plain nonsense, for to say, that a person may outwardly submit to God, and yet outwardly be profane and ungodly." If he intended of secret and inward irreligion of the heart ; in this sense it is true, but answereth nothing at all to the matter, for which he brings it. Here also he layeth down Mr. Ainsw[orth's]° words, as he saith ; unto which he makes no direct reply, but runs to another matter, whereof he had now no cause at all to speak: he denieth that either the Papists or Ana- baptists do profess true religion, although they profess some true and sound doctrine. What moved him thus to think, I know not, unless it were because these have many m [" From whence these conclu- that a person may outwardly submit sions do follow : first, That an as- to God, and yet outwardly be profane sembly may be a true visible church, and ungodly [is absurd] ; if he in- though it profess not the religion tbat tended [to speak] of secret and in- is pure and undefiled, nor live under ward irreligion of the heart, in this a pure and sincere worship of God, sense it is true, but answereth nothing but such as is partly impure and cor- at all to the matter for which he rupted : secondly, that a man may be brings it. — Ed.] of the true visible church, though he » [Mr. Ainsworth was from about be not religious and godly, but in deed 1600 the pastor or doctor of the and in truth irreligious and profane, Ancient English church sojourning in so that he professeth the true religion: Amsterdam; after his death, which and that such may be, and are of was, it is believed, procured by the visible church, who only outwardly poison administered by a Jew, in submit themselves to the true worship 1622, John Canne was chosen as of God, though they be not true wor- ^ SUC cessor. Francis Johnson was shippers, and do not worship God in another of Canne's predecessors in spirit and in truth. This profession tliat church, and he evinces great af- of the true religion and submission I fection for each in the fervour and speak of is all in all in this case.' 1 — force with which he defends their Dayrell on the Church, p. 36.] reasonings. — Ed.] n [Probably thus — ; for, to say 206 A NECESSITY OF SEPARATION, [dr. IV. errors in their religion ; now if this reason will stand firm and good against them, then it must needs follow that the church of England professeth not true religion, though she profess some true and sound doctrines, in regard she •In the r _ t . soid le o a f ftei mam t a ineth many lies and vile errors. Mr. Gilby, 2 a *Ti85] forward minister, reckoneth up, above *sevenscore gross points of popery, p remaining in their church, and many others of them have done the like, as I have in this treatise manifested. And I think it would ask a better wit and head,, than ever Mr. Dayr[ell] had, to prove that there are half so many corruptions in the religion pro- fessed by the EngQish] Anabaptists. From page 41 to 51 there are certain reasons (as he calls them) to prove the Church of England 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 daily voice and call of God, &c. the same is a true visible church. This is untruly affirmed, as I have proved before ; and for his speaking of it again, it showeth the more his ignorance in the way of God ; for will any wise man take lions, wolves, foxes, &c. into his sheepfold ? sow tares or darnel in his garden, plant thistles or thorns in his orchard ? The church is the Lord's sheepfold, his garden, orchard, &c, and therefore, if Mr. Dayr[ell] had been so wise as he should, he would not have spoken so corruptly, but have given rather counsel to keep out unclean persons, considering what the prophet saith ; holiness becometh thy house, O Jehovah, to length of days. Again : we may perceive by his words that he understood not the nature of a visible church ; for, as to the constitution of it, there belongs a holy people as the matter, so also a uniting and coupling of p [Mr. Gilby's Tables of papal errors retained in the English hierarchy, are preserved in Part of a Register, D. W. L.] CH. IV.] PROVED BY THE NONCONFORMISTS* PRINCIPLES. 207 them together, which is the form whereof it consisteth; as the constitution of a commonwealth or of a city is a gathering and knitting of people together in a civil polity, so the Constitution of the commonwealth of Israel (as the * P86] church is called), and of the city of God, the new Jerusalem, is a gathering and uniting of people into a spiritual polity ; the form of which polity is order, as the philosophers ac- Eph * H " 12 ' knowledged, calling polity an order of a city; q which order tJ^t^s is requisite in every administration of the church, as the £ r j stot - i } [ - apostle teacheth, "and chiefly in the collection thereof ; icor. xir. 40. and therefore next unto faith in God, it is to be esteemed most necessary for all holy societies. This was one thing for which Paul reioiced in the church at Colosse, as for «* Col. 11. 5. their steadfast faith in Christ, so their order also. But Mr. Day[rell] will have his church without order or form, and what is it then but a mere ataxy, or confused chaos, a state only fit for the devil's goats to be in which desire liberty, and not for Christ's sheep which are to make Heb straight paths to their feet. 13, He saith, there lieth no exception against the assump- tion. And why so? because their pastors and teachers are true ministers. Methinks the man should have been ashamed to have begged so much at one time, but, to let his foolishness pass, [First,'] We do deny them to be lawful officers, and have brought their own hands against them for it. i [Td%iQ TrJQ t6\eu)q. Aristotle. partake in its government. The idea Polities, book iii, ch. 1; the words un- of Aristotle in this chapter may be der the reference are : 'H H TroXireia, everywhere traced in the writings of Twv ti)v ttoXiv oixovvTOJV lari Ta£iQ Paul, and his perfect citizen in the rig. Polity is a certain order of those church is a new man in Christ Jesus, wlio inhabit the city; yet not simply of acting in communion with the Spirit, those who dwell therein, but cf those and lawfully commended to the con- who are citizens; and none are rightly fidence and fidelity of the brethren, designated citizens but such as legally See Eph. ii. iii. iv. — Ed.] Pag. 176 177. 208 A NECESSITY OF SEPARATION, [CH. IV. Secondly, He writes here against his brethren, yea (and I think) against his own conscience; for the greatest number of their b[ishops], priests, and deacons, are dumb Eze. xvi. 49. dogs, ignorant asses, &c., such as either cannot, or through pag.43. pride, fulness of bread, and abundance of idleness (Sodom's sins), will not preach, 1 and therefore it is untruly said that * [187] the people generally of England are # within the daily voice and call of God. {Thirdly '.] The latter part of his reason is wholly against himself; for whereas his words import that the people generally of England are impenitent sinners and unbelievers, it must follow necessarily that they are alto- gether incapable of any church estate, and so much we have formerly proved. 5 Were it not a ridiculous thing to set up a house with wood and stones, and afterward to take axes, saws, hammers, and other tools to cut, saw, and fit them for the building ? yet such an unskilful builder Mr. Dayr[ell] showeth himself in his whole book ; for he will have idolaters, adulterers, thieves, conjurers, murder- ers, and any villain in the land, to be placed in the Lord's spiritual house, and afterward will have means used to prepare them for the same. Not to contend about the proposition of his second argu- ment, 1 howbeit it is very faulty, I deny the assumption,] viz. that the people of England do enjoy and outwardly submit themselves to the true worship of God ; for the worship which they have is affirmed of the Nonconformists to be antichristian and unlawful ; but let us hear his reason. r [The old pagination of this work.] But the people of England do enjoy 8 [Of this work following the ori- and outwardly suhmit themselves to ginal pagination.] the true worship of God. 1 [" Whatsoever people do enjoy, and Therefore, the people of England are outwardly submit themselves to the a true visible church." — Dayrell,hc. true worship of God, they are a true p. 42, and further.] visible church. Sec pag, 78, If "such as both in their life and at their death served God with the very same worship [as] we do, have in that worship been saved, then is the worship we now have true divine worship. But the first is true, Therefore the second. If Mr. Bradshaw had found such a reason in Mr. John- son's v writing, he would surely have called him idle head, cracked-brained, fool, &c. ; but I leave such terms to men of his intemperate spirit, and do thus answer : *[First] A Papist, Arminian, or Anabaptist, may say as * M much and upon as good ground, and who dares deny but many of their religion have found mercy with the Lord? must it therefore follow that their worship is good ? indeed, Mr. Dayr[ell's] logic so concludeth it. \_Secondly.~] Men may serve God with an outward Rom# u worship, not agreeable to his word, and yet be saved ; for who knoweth how infinitely good he is to his poor creature ? [ Thirdly.'] It is apparent this man had a very ill case in hand, that could not tell how to maintain it but by reveal- ing the secret and hid counsel of the Lord ; for I wonder how he came to know who in their worship have been saved; if he should say in the judgment of charity he thinks thus, then his argument must be of another fashion, namely, that he thinks their worship is true, for otherwise it will want shape and proportion. [Fourthly.'] It hath been the constant practice of the u [" If such, as both in their life-time T [This is Francis Johnson the pre- and at their death, served God decessor of John Carme in Amster- with the very same worship as we dam. The "writing" here referred do, have in that worship been saved, to, would in all probability, be "An then is the worship we now have, Answer to Jacob's Defence of the true divine worship. Churches and Ministry of England," But, the first is true : 4to. London, 1600. D. W. L.] Therefore thesecond."- -Dayrell,?. 42.] 210 A NECESSITY OF SEPARATION, [CH. IV. godly to prove their positions by the scriptures, but it is likely he saw that there was no help for him there, and therefore only makes use of this reasonless reason. w His third argument is foolish and carnal, and both parts of it false. For First, it is incident to the best and purest churches upon earth to err and to be deceived, and therefore their sen- tences and approbations must be examined by God's word. \_Secondty.~] If the reformed churches do justify the English, therein they condemn greatly their own practice ; for in their constitution, ministry, worship, andg ov em- inent, they are as opposite as light and darkness one to the other ; and so much the Nonconformists confess. x [Thirdly.'] Seeing the prophets, * Christ, and his apostles condemn their church, their case is never a whit the better, though all men in the world speak well of it. "* [The following passages show how exactly, when not engaged in actual controversy with the Separatists, the Nonconformists agree with Canne in his conclusions. " Every man is to look to himself that he communicate not with the evil of the time." — Bradshaw's Protesta- tion of the King's Supremacy, sec. SO. "It is sin against Christ the sole head of the church, for any one of his ministers (especially in the administra- tion of divine things,) either by word or signs, solemnly to profess and ac- knowledge a spiritual homage to an usurped authority in the church." — Bradshaw's Twelve Arguments, Ar- gument 10, ed. 1G60. " Those that have power of their own will and pleasure to bring into God's service some indifferent things, may bring in any indifferent thing ; those that may bring in without spe- cial warrant from God, piping into his service, may as well bring in dancing also ; those that have authority to join to the sacrament of baptism the sign of the cross, have authority also (no doubt) to join to the sacrament of the supper flesh, broth, butter, or cheese, &c. if they will ; yea, those that have power to make peculiar forms of re- ligion and worship, have power to in- vent a religion and worship of their own." — Bradshaw on Worship, chap. v. sec. 14, ed. 1660. " Being therefore parts of divine worship, and not parts of true divine worship, because not commanded of God, they are parts of false divine worship; for that divine worship which is not true worship, is false worship." Ibid. chap. vii. sec. 20.] * [I Adm[onition, &c, D. W. L. copy, throughout.] CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 211 [Fourthly.] The strictest professors do hold the Church of England, as it is national, provincial, and diocesan, false; hovvbeit they think some particular congregations in the land to be true. [Fifthly."] With such weapons as these do the Papists fioht ; and where they can bring one, the others ten, to Beiiarm. s ' J ° t de Notls witness for them and their Romish superstitions ; I mean, E c cle »- antiquity, universality, and such like popular reasons, whereby they seek to uphold their cursed kingdom. Lastly, It is untruly affirmed, that all the churches of God in the world do acknowledge the people of England to be a true church. y For there are many which have both professed and proved the contrary. Now, for his last argument ; z I deny also both parts of it and affirm, that neither the mother nor daughters are true churches ; the reason which he layeth down is, as the rest, silly, and most impertinent to prove the thing for which he brings it. The sum and effect of that which he hath written in five or six pages is this, that their worship and religion is true, because in Q[ueen] Mary's days divers martyrs professed the same, and died in it. Answfer, first] Here the thing in question is brought for confirmation; the martyrs allowed of their worship; be it so, what then, should he not yet have proved the same y [ " Whatsoever people all the England professing true religion, be churches of God in the world do a true church, then are the daugh- acknowledge to be a true church, ters, the particular congregations, the same to be a true church, and consisting of such people likewise, so to be accounted. true churches; for as is the mother, The people of England, all the churches so are the daughters. of God in the world, do acknow- But the Church of England, the mo- ledge to be a true church; ther, is a true church (as hath been Therefore, the people of England are proved.) a true church, and so to be ac- Therefore, the particular congrega- counted." — Dayrell, &c. p. 44.] tions, her daughters, are ' true visi- 1 [" If the mother, all the people of sible churches.' "—Ibid. p. 44.] z 2 212 A NECESSITY OF SEPARATION, [CH. IV. to be lawful ? Yes, doubtless, if he would have written either according to rule, reason, or religion. Secondly.'] If a Papist should suffer death under heathen [180] or # Turks, because he would not deny Christ Jesus, we think he may in some respect be judged a martyr, and yet the Romish worship which he professeth remain still false and idolatrous. [ Thirdly.'] I desire the reader to mark how absurdly he speaketh ; the thing which he undertakes to prove is, that their assemblies are true, for this he allegeth the martyrs, now to what purpose I cannot tell in the world, unless he meant that there was such virtue 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 confirm the second syllogism, save that for the more authority of it, he addeth the name of the martyrs, the insufficiency whereof I have there showed, and thither do refer 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 ministry, 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 cor- ruptions, and not separating because of them, may likewise be saved." But the first is true ; therefore the seconds Ans[wer.] 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 God's glory, by an even walk- ing, and to do so much of his will as is sufficient to bring • [Dayrell on the Church, p. 49, 50.] CH.IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 213 them to heaven, and no more ; thus he counselleth people to be lovers of themselves more than lovers of * God ; yea, • [wii to love God for themselves, and to serve him for a reward only ; but let all persons, in all places, take heed that they follow not this man's advice ; for if they resolve to do no more but what they think will serve their turn to be saved, they will surely miss of that, and for their self-love suffer wrath and vengeance eternally. [Secondly.] Howsoever, I will not judge another man's servant, yet it is more than he or any mortal man that can infallibly tell whether Mr. Bradford, Mr. Hooper, and others, were absolutely saved, and therefore he reasoneth still most childishly to prove his matter by things secret, and known to God only. [Thirdly.'] When Luther, Calvin, and others, left the church of Rome, might not any 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[ell] had been in their place, he would not have separated from that synagogue of Satan ; and to speak the very truth, he could not do it lawfully upon his own grounds. [Fourthly.] That these men knew some corruptions to be in their worship and ministry, I grant it, but not in that kind and degree which the Nonconformists since have manifested; for if they had certainly known that these things were unlawful and antichristian, and their church government taken wholly from the pope, I believe they would not have joined in spiritual communion therewith; and therefore Mr. Dafyrell] shamefully abuseth the reader to say the martyrs saw their corruptions, and they are the same which they have now : whereas he should have proved *that they saw them according to the nature of them, and * t 1 ^] as his fellow brethren have since seen them and affirmed 214 A NECESSITY OF SEPARATION, [CH. IV. them to be, for unless this can be showed, they differ herein as much from the martyrs as if one sinned ignorantly, and another against his knowledge and conscience. [Fifthly.'] The saints are taught of God not to be ser- Phu. in. vants of men, but to live by their own faith, and to press -is.] forward toward the mark ; and therefore he showeth little skill in the course of religion to set down this or that man's practice for a rule to walk by, unless he had professed him- self to be a Familist or Perfectist, and so would make the world believe that none could err which took such for example whom he prescribed to them. [Sixthly.'] I cannot tell for what end he propounded this argument; for imagine 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 he from hence conclude ? I think there is no man on earth that knows ; if there be they might do well, at the next impression of his book, to set it in the margin, for to cover what they can, the man's empty, naked, and absurd writing. Mr. Dayr[ell] having showed his best skill, wit, and learning to prove their parish assemblies true churches ; in his second book (according to his division) he attempteth to confute the description which Mr. Barrow and the Brown- ists (as he maliciously names God's people) have laid down of a true visible church ; and about this point he writes * [123] more than a hundred and * fifty pages, all the matter whereof (leaving out his battalogies and impertinent speeches) might well have been written in six leaves of paper. But it seems the man wanted no money, and there- fore would make it up to his reader in tail, what he could not do in weight, forgetting in the mean time the proverb, A little and good; and also what the learned used to say, the worth of a writing doth not consist in bulk and belly, CH. IV.] PllOVED BY THE NONCONFORMISTS' PRINCIPLES. 215 but in the sinews, veins, 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 down our definition of a true visible church, which is, a company of people, called and separated a po1- p. 44. from the world by the word of God, and joined together by voluntary profession of the faith of Christ, in the fellow- ship of the gospel. Before we come to examine the reasons (if they may be so termed) which he allegeth against this definition, I , FaU desire the reader to mind it well, that we herein do say no cart mX more than what, in effect, is fully acknowledged 15 by the ^tt'st u " Nonconformists, 1 Conformists, 2 the Church of England, 3 ner. sacra the learned generally, 4 and all the reformed churches 5 upon vi. cap. m. earth, as is to be seen in their books here named. Yea, ^ a ece *- Disc - Mr. Bracl[shaw,] 6 although no * friend of the Separatists, M ^ 9 / a ] cobj yet confesseth the whole, as it is here laid down, to be true pa e g . U 2. and o;ood. Notwithstanding, this man cometh boldly forth Agan.H.coi. . . . . . p- 10 °- against us, as if he had been either asleep all his life time, sutci.chaL o * L pag. 6, 5. or lived in some unknown parts of the world, and so could JJ'^^' not tell what any body had said about this thing. c i. 5 x 8 u an d' 357! 3 Articl. of Relig. pag. b [The following is in Dayrell's Christ? Indeed, if so we held, we 13, Art 19. own work, quoted from the " Coun- might well return to their Church of in j j0 c. terpoison," p. 208. England, for there is false worship jjj^g 1 ; "They cavil at our description of a more than enough. The apostle, Ursin. church, when we say, that it is a com- writing to the visible church of Ephe- p ii cat . p ar3 pany of faithful people that truly bus, calleth them saints, and the faith- ^^-.343. worship Christ, and readily obey him: ful in Christ Jesus: will they say Theolog. this, say these ministers, is utterly that this also was utterly untrue ? p^^pag. untrue, if it be understood of the Their own articles of religion in Eng- 140. visible church. This is strange: land [of 1562, art. 19] say thus, Volum. what would they have us describe the « The visible church of Christ is a con- £gf Jj^jg church to be \ A company of infi- gregation of faithful people,' &c. And 5 Harmony dels, or a company of faithful and of is this also untrue ?"—Dayrell on the jJSjfJ infidels together, when Paul teacheth Church, p. 58.] ^ndF? 01 ' that there is no communion between c [" They [the Nonconformists] Ar ' u 2 6. Wl such? II Cor. vi. 14, 15. Or, should hold and maintain that every com- ygjJJJ we say a people that falsely worship pany, congregation, or assembly of pag. 107. 216 A NECESSITY OF SEPARATION, [CH. IV. And now for his reasons, in which he is as confused as is the subject for which he pleadeth. Notwithstanding such as I find here and there disorderly written of him, I will reduce into some particular heads. The main and chief 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 repro- bates may be in the church. And to prove this, he is very large and tedious, for I dare say more than half of his book is spent about it, in alleging for it scriptures, ex- amples, and reasons; but a few words will serve for answer to it, in regard he talks of a thing which neither helps him nor disadvantageth us, for the question between them and us hath ever been about the true and natural members whereof God's church is orderly gathered and planted, and not about the decayed and degenerate estate thereof. But of this he saith nothing, only reasoneth much to this purpose : if a man's body may have sores, boils, broken limbs, &c, then is not the body whole and sound in the definition. d If in a garden, vineyard, or orchard, after the constitution, there grow weeds, thorns, and thistles, then cannot the same in the description be men, ordinarily joining together in the through all the reasoning of Dayrell. true worship of God, is a true visible His argument is little other than an church of Christ, and that the same affirmation that whatever is or may title is improperly attributed to any have been in the church, ought to be other convocations, synods, societies, there, and is essential to its constitu- combinations, or assemblies whatso- tion. Thus, a Judas was in the ever."— English Puritanism by Brad- church; and, therefore, a church is shaw, chap. ii. sec. 1. never rightly constituted unless it When the phrase, " the true wor- have a Judas amongst its officers : ship of God" has been properly ex- and, as if, because a man may have plained, this definition of a church of an ulcer and a broken leg, therefore Christ will differ, in nothing material, no one can really be called a man from that which the Separatists had unless his leg be broken and his body laid down.— Ed.] be ulcerated.] d [This is most remarkably the case CH.IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 217 said to be planted at first of all good herbs, vines, and trees ? But * the first is true ; therefore the second. Now • liqs] if such philosophy be to be laughed at, then truly much more is Mr. Dayr[ell's] divinity here to be pitied, 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 unlawful and sinful courses. If all our writings should be 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 transgressors ; but here lieth the point, if any shall affirm that the same may be first gathered of known lewd and unconverted men, that indeed we deny utterly, and can prove the con- trary; or if they shall say, that [known] obstinate and seepage 176, 177. incorrigible sinners may lawfully be suffered therein, this also we affirm 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, we assent unto it. Howbeit it is certain (as Dr. Ames saith) this forbearance is a grievous sin before God. If Mr. Dayr[ell,] therefore, had well understood what our negative and affirmative posi- tions are, he might have spared most of his writing ; for throughout his book he hath most falsely reported of us, by insinuating as if we held all of the visible church to be saved, and that no wickedness therein can be committed. Now our words tend only to show what a church is, and how every member ought to walk ; but if in some respects they be not so, yet may the congregation notwithstanding be true and good. *Mr. Dayr[ell] tells us very often of the sins committed * [19c] in the Jewish church, so in Corinth, Pergamos, &c. If he were alive, I would ask him whether they did well 218 A NECESSITY OF SEPARATION, [cH. IV. 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 book into the fire. For the thing which we affirm is, that every member of the church ought to be holy, not that they are always 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[orth,] and others, do show from the scriptures what a true church is, whereof gathered, how every member should walk, and how abuses are to be reformed, &c. ; he (either through ignorance or malice, 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 ground- lessly collected of him. Of the same nature are the reports which many of them publish daily in their sermons and books, namely, that the main cause of our separation is, because wicked men are suffered in their church. But this is untrue, for howso- ever (as I said before) such a toleration cannot be justified; yet this is not properly the reason, but because their parishes were at first constituted, 6 as now they stand, of the members of antichrist, to wit, the idolatrous papists, and of all other kind of most notorious sinners, as whore- e [This was the vital point de- churches of Christ?" This discus- fended by the high church party, sion, which Lathorp laboured by all avoided by the Nonconformists, and means to avoid, led to the formation, even by many Separatists themselves, in 1633, under Spilsbury, in Wapping, but pressed home by John Canne and of that baptist church which now his brethren, and vigorously acted meets in Little Prescot Street, upon when he returned to England in Whether this movement amongst the 1640-1. In 1632, while Lathorp was brethren in England had any effect in in prison, the baptism of an infant producing the Necessity for Separa- belonging to one of his members, at tion, which followed in the next year, a parish church, brought the question 1634, has not yet been fully ascer- forward, " Whether the parishes were, tained. — Ed. See also Appendix F.] or were not, rightly constituted CH.IV.] PKOVED BY THE NONCONFORMISTS' PRINCIPLES. 219 m[ongers,] witches, atheists, swearers, usurers, cursers, scoffers at religion, &c. This profane multitude, * without * [197] any profession of faith and repentance, were forced and 1 Ac ts u. 39 compelled by human authority in the beginning of Q[ueen] Rom. xvi. 7 Elizabeth's reign, to be members of their church, and so 17. m ' Joh.xvii.14, have continued, they and their seed ever since, contrary to J° ek ^ the express f word of God;* and this is so evident andp hil j 5 certain, as the Nonconformists acknowledge it most true ; 42! 47," beside, we leave them in respect of their ministry, worship, &xvkf,34. and church government, which is also proved unlawful and ncor.ix.13. 7 i Psal. ex. 3. antichristian by their own testimony. & xiivVk Another exception which he taketh against our descrip- z aC h. i V . 6, tion is, because we say, a people called by the word of 22^23! II Cor. vi. God. This he denies to be true, and affirms that men 1 4 , is, ie. Josh, xxiii. may come to be members of the visible church, and not be ^- xciy called by the word, and therefore very unfitly is it placed |f; t xviii> in the description of a visible church, pag. 62, 63. 1 cor.V Ansrwer.l We need not wonder when a man undertakes 9, 10J11. . Eph. i. 1, to justify a bad cause, that he useth ordinary vile and 22, 23, & a. profane arguments for it. S&Sis. First This which he affirmeth is directly against the rJaL X ix. 7. holy scriptures 5 of God. 2 Jer.raiu. ' [Secondly, ,] Contrary to all example in the Old and New iPet.Ci.32a, Testament. 3 James lis. Job xxxm. [ Thirdly.'] Wholly against the doctrine of his brethren ^ t 24 xvL 10> and fellow priests, and the learned every where. 4 ?Tcor! £ [Fourthly.'] The # scriptures which he names are both * [193] untruly and unadvisedly applied of him ; for, first, touch- Acts a. io,' ing that in Exod. xii. 38. Howsoever many Egyptians gjjjjjj ^ ^ and other nations were moved by God's works showed in \ j^aX' 5,9. * Atters. on Phil. 10. pag. f [This appeal to holy scripture is have been arranged and connected in 205. so essential to a just estimation of the the Appendix G.] 51 ' # ' 1- p * author and his reasoning, that the 8 [The conclusion from these scrip- Clev - on . ,°' L * Prov. ix.3, whole of the passages here quoted tures is given in the Appendix H.] pag. 11 220 A NECESSITY OF SEPARATION, [CH. IV. Barn. Sep. Egypt, to go out with the Israelites, notwithstanding that Schism, pa". us. they should be all taken into actual communion with the Byfield on J coi.i.6,pa g . church, it is only his dream, and no such thing can be truly 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. xi. 4. And the like may be said unto the place in Est. viii. 17; and this also further added, how he knew (if any were received into the fellow- ship of the saints) that the word of God was not preached unto them by some means, in one measure or other, before their admission. As for the other texts, namely, John ii. 23, and iv. 39, and vi. 26, his alleging of them plainly notes that his knowledge was not much in these scriptures. For, [First] Christ did not there constitute any visible church. [Secondly. ~] The persons there spoken of were most of them members by birth of a true church. Rom^x'ob" t Thirdly.] Howsoever the things which he mentioneth, EiSmmCoi. as miracles, reports, &c, were great means to confirm the schar P p ag cur- gospel, and to draw the people unto the hearing of the e. ' word, notwithstanding the word alone 5 was the instrument deb. i.Lc. (God's blessing going with it) whereby the people were Loc C 'i8 P pag. brought unto faith h and repentance, John iv. 42. [Fourthly.] But wherefore doth he instance these ex- amples, seeing they are extraordinary, and therefore if it h [" Faith cometh by hearing, &c. guides, or those but blind ? for the Where, then, there is no preaching of scripture saith, where there is no the word of God, there can be no vision, there the people decay. Prov. hearing; where no hearing, there no xxix. 18. Where are no prophets, faith : this showeth the miserable ordinary or extraordinary, there the state of those people which want the people must perish." — Willet on Ro- ordinary ministry and preaching of mans, chap. x. observation 7, p. 485, the word of God. How can they but ed. 1611. J fall into the ditch, that either have no CH.IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 221 should be granted, as he ignorantly understands the places, yet it will not follow that there is any other outward * ordinary means to call men out of the world, beside the* [199 word : now of this ordinary means speaks the definition only. [Fifthly.] Observe how the exception which he makes here against us, serves nothing to help his case ; for if all the persons which he names were received into the visible church, and say it was by some other means beside the word, that moved their hearts to obey the Lord therein, yet how can he prove that these were outwardly wicked and irreligious, known to be idolaters, drunkards, sorcerers, mockers, liars, blaphemers, &c. ; for unless he can mani- fest this, if all the rest were granted, yet will it not stead him a whit to justify the state of the English church, which was erected after popery (as he could not deny) of such vile varlets and unclean creatures. It is, therefore, worth the noting, what ill speed Mr. Dayr[ell] hath still in all his testimonies and witnesses; for after he hath pulled them in at the window or backdoor by the hair of the head, yet this is his cross, either they stand up against him, or are quite dumb, and speak not a word touching the point for which he brings them. We [have] heard what the reasons are why Mr. Dayrell disliked our definition. Now, before we come to the last part of his book, there is something to be said touching the Page 63, 64. manner which he lays down of making of 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 seem outwardly to be religious, and are to be # accounted of the visible [200] church, and yet these came not to be of the church by the 222 A NECESSITY OF SEPARATION, [CH. IV. call of the word, &c. Now may the master and father do this, and may not the magistrate ? &C 1 Ar\s[w er Jirst~] Howsoever parents and master are to use all good means, that those which are under their govern- ment may be religious and holy, yet have they not any more power to make them members of God's church (if they be not under the visible covenant) than they have power to give them saving grace and sanctification. \_Secondly.'] 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 coming simply there doth not imme- diately make him an actual member of it, as he still ignorantly intimates ; for those of his brethren which were far more judicious than himself, do teach otherwise : when t. c. i i. men do profit in hearing, then are they to be joined to the church; but it seems if heathen and Turks would have but come to his service and preaching, he would have acknowledged them to be part of his flock, albeit they manifested no repentance at all ; if he should say no, then were he contrary to his own saying here. 1 [There is a hardihood in this pas- nouncing popery, and professing the sage which merits a more full quota- true religion, when in the mean season tion. " Suppose that one of the visi- they continue popish still : and [are] ble church have children and servants not those to be accounted of the visible that be papists, and that he, after church? Yes, verily; for what, though other persuasions, commands, and they have a heart, and a heart that threats, shall say unto them, Except is nothing to man, we must leave that ye forsake your idolatry, and worship to God." — Dayrell on the Church, p. God according to his word, and not 63, 64. To such passages as this we after the traditions and devices of are indebted for the clearness with men, ye shall be no children nor ser- which they prove that this great ques- vants unto me; and that, thereupon, tion of the hierarchy and its claims, they frequent the church assemblies, must decide whether a nation shall and in process of time do in policy inherit an organized hypocrisy or true outwardly seem to be religious, re- religion.— Ed.] pag. 51. CH.IV.] PROVED BY THE NONCONFORMISTS* PRINCIPLES. 223 [Thirdly.] This similitude is against himself; For, first, the magistrate did not command the sub- jects to go unto the churches, formerly gathered, and there to be prepared by hearing, but forced them to be members, they being altogether and every way most unfit. [Secondly.] The worship which they did was not according to God's word, but after the traditions and devices of men. [Thirdly. ,] They neither outwardly seemed * religious, * [201] nor renounced popery, nor professed true religion, but Robinson's 1 r J L ° Justification in all this plainly showed the contrary, as we have before fj^gg*; proved by their own writings. counferp 3 .* After this he makes a long narration to justify this 224 '* 0, compulsion, by the practice of the kings of Judah. Now, this point by others has been so fully answered, J as one would think, that Mr. Dayr[ell] should never have had the forehead once to have named it, except he had been more able to refute their arguments. For answer to it, I deny that there is any true proportion between this example and the thing unto which they do apply it. [First] The Jewish church was national, but such are none now under the gospel, neither provincial nor diocesan, as the Nonconformists do say and prove. [Secondly. ,] Howsoever Judah fell fearfully into sin, yet by virtue of the Lord's covenant with her forefathers, faithfully on his part remembered and kept, remained still the true church of God, and was not (as Israel) quite broken off; and therefore the magistrate compelled not the people to be members, but to perform the duties thereof, they being members truly before. Indeed, if either Hezekiah, Josiah, Asa, or Nehemiah had forced the J [See Mr. Robinson's Justifica- L. copy.] Mr. Ains[ worth's] Coun- tion of Separation, [p.] 295, [D. W. terp[oison, p.] 224, [D. W. L. copy.] 224 A NECESSITY OF SEPARATION, [CH. IV. Edomites, Egyptians, Babylonians, &c, into the holy temple, and there to have sacrificed to the Lord, it had been something like unto their practice. For the English nation, consisting of many shires, cities, towns, and villages, was never within the Lord's covenant, and holy in the root, as Judah was. Howbeit, it may be many Rom. xi. 16, hy^gd y ears past, there were some true churches planted in the land, by the preaching of the gospel, and obedience • L202] # °f faith. [Thirdly.] The ministry, worship, and church govern- ment unto which Judah submitted, was the Lord's, and the contrary abolished by her good governors, as the reader I ii Kin ma J see by these scriptures. 1 But neither in the begin- x\jil. iu. 3, n i n g f Ki n g Edward's or Q[ueen] Elizabeth's reign was xxix. r 2i3,5, there such a course taken, but the self-same false ministry, and xxx. worship, and church government, left to stand, which the i, 2, &c L & & xxxi. i, Romish beast had before devised, and is at this dav used &c. J xxh '"I'and * n ms cursed kingdom, only some few faults put out : and JjjjJ^WJ this themselves, when they write against the hierarchy, do ii'chro. avouch boldly. 4, 5, 9,*33. ' [Fourthly.] If we consider the priests and people of the viii T21- Jews, i* w ^ appear evidently that there is no agreement « cLp. [x.] or likeness in the comparison; for these separated them- i'nchro. selves from the filthiness of the heathen of the land," con- V Yl'V 5 12 31. ' fessed their sins, 3 humbled their souls bv fastino- and II Chro. J ° xjv.2,3,4. prayer before the Lord; 4 sanctified themselves, 5 prepared e nVhro 19 " tneir whole heart to seek God, 6 made a covenant with Tn 8 chro. 2 ' him, 7 rejoiced at the oath, 8 [and] kept the passover with joy 8 ; ?n chro. but the English at first, in every particular, were much xxix. 25, 27. i.i i i ii unlike these people, as appears by the great rebellions which they made in many places, because they thought that their idolatrous service should be put down. Yea, so unwilling were they to leave their idolatry, as the magistrate was fain to inform them by a proclamation how they did mistake his reformation. CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 225 It seems to you (saith he, speaking of their matins and | Thl r s *f ves evening song) that you have a new service ; now indeed, SjJScon- 6 it is no other but the old, the self-same words in English have before which were in Latin, l saving a few things taken out, # so fog their . . worship in fond that it had been a shame to have heard them in cha P- »• sect. 2, and English, &c. If, therefore, the service in the church wasl'r 203] good in Latin, it remaineth good in English, for nothing M C onum? is altered, but to speak with knowledge that which was pa g !°i J97! & , , ( . t 1498. ignorantly before uttered. editions. To be short, I would have them once to tell us where they have learned to enforce and constrain men to be members of their churches ; I think they will not find a precedent for it in the world, unless they take it from Mahomet's doctrine, 2 who taught that men should be 8 Alc ° ran >, o cap. 19 and compelled to the faith by war and sword : for all reformed 19, churches practise otherwise. There are no swine and dogs driven in among the godly, but whosoever joins, comes freely and voluntarily to them. Sometimes Mr. Dayr[ell] and his brethren are all for these churches, but when they see that their own standing must needs be naught and foul, if the others be justified, then they will call back their words again, and plead corruptly for themselves. Mr. Dayr[ell] hath one string yet left to his bow, the which if it should be broken too, then all the shooting would be marred. Be it granted (saith he) that all our Page 8i. parish assemblies were at first no true churches, &c. ; yet, notwithstanding now they may be, indeed are true, seeing that ever since above fifty years, we have been partakers of the true word and sacraments, and many of us effectually called thereby ; and to drive this nail into the reader's head, he lays down a similitude thus : There are many men in a house, but gotten into it not through the door whereby is the ordinary passage into it, but by some back- door, or through the # window, or haply at some breach • [204] A A 226 A NECESSITY OF SEPARATION, [CH. IV. violently made into the same house, were it not extreme folly, or rather madness, because of this manner of entrance, to deny the in-being of the aforesaid men in the house ? k Answ[er.] A man fallen into the water will rather catch at a mote than willingly sink. It is just so with this Mr. Dayr[ell] ; being loath to fall under the controversy, which inconsiderately he took up, he talks of this thing and that ; the which if they should be judiciously weighed, would be all found as light as vanity. To reply briefly, for it is not worth a Ions; 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 evil thereof, neither since have entered into any visible covenant with God, by public and voluntary profession of faith. If two persons should make an adulterous covenant, who would deem them to be lawfully man and wife, so long as they stood by virtue of that false agreement which they made at first together ? 2 ciiro. f Secondly.1 Their having; of the word and sacraments xxxvi. 18. L J ° proves no more their churches to be true, than doth a true man's purse in the hand of a thief prove him to be an honest man. As the Lord's vessels were of old in tem- poral Babylon, so are there sundry of his ordinances now in spiritual Babylon, and therefore the papists can say the like, and all other heretics. If any should reply, but these have the word preached in an unlawful ministry, * L205] and the sacraments unrightly administered, I answer, *the same may be said of the English assemblies, as the Non- conform [ists] have soundly proved. k [Dayrell on the Church, p. 81. as if the man who had climbed up The word " in-being " here, is de- some other way was, by divine law, signed to beguile the reader, by sug- recognized and protected as a rightful gesting what Dayrell assumes, the inmate of the house he had broken idea of constitutional "in-being;" through, John x. 1.— Ed.] CH. IV.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 227 [Thirdly.] What their obedience is, the reader may partly guess, by comparing their profession and practice together. The former is showed in this treatise; and what the latter is, all may see it at home, by their doings in England. As the prophet said of Israel, let them lift Jer. in. 2. up their eyes to the high places, and behold where they have not played the harlot. I could give many instances to show 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 duty much urged in the scriptures, 1 and 1 isa. m. 11. 11 1 1 • n ^ eV< XV "i- practised always by the saints.- 4. p sa . xw. [Secondly.] They are not free, but stand most slavishly J,* u p 3 ng i under strange lords, expressly against God's command- Ezi'vi. 4 ^ 1 ' , <, Lev. xxvi. ment. 3 [14-39.] [Thirdly.] They worship the Lord, not in the sincere xxv. 42! order of the gospel, but after an idolatrous and popish GaL v - 1 - manner, which is a fearful and crying iniquity. 4 et"ence of Answer to Admontt. m [Page 134 of this work, using " [D e Consci[entia, &c.J lib. iv. the original pagination given between p. 212, 213, [or chap. xxiv. p. 225 to brackets in the margin.] 228, ed. 1654, B. M.J in the Gen Tab. s. CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 231 in England have done the like against the Keformists, and they now use the like colour against us ; but how truly let him judge whose heart desires to know the truth in sin- cerity. Only I would have it observed how prettily he proves the Separatists to pervert the scriptures, to wit, because he understandeth them otherwise than they do. Concerning other passages in his book, I judge them not worth an answer. If there be any, I am willing that he should take them for his advantage, which undertakes to make a reply unto the things which I have here written. CHAP[TER] V. [210] [THE ARGUMENTS OF MR. BRADSHAW IN HIS WORK, ENTITLED THE UNREASONABLENESS OF SEPARATION, CONSIDERED AND REFUTED.] We heard in the first chant Perl of the reference which „ .. L L J Pag. 54. Dr. Ames had unto Mr. Bradshaw's book, entitled, the Unreasonableness of Separation ; ° now as my promise there was, so I will (according to the measure of know- ledge and grace given me) in this chapter make answer unto it, that so the godly minded may judge whether the Separatists or he, are most unreasonable. That the reader might not expect to see any thing in the book, proved by the word of God, the publisher there- fore of it (after some scoffing at Mr. Johnson p and others,) o [Described page 54, using the Amsterdam, and his book appears to original pagination of this work.] have been written to justify his sepa- P [Mr. Johnson was pastor of the rating from the hierarchy.] Ancient English church sojourning in 232 A NECESSITY OF SEPARATION, [CH. V. tells us that " it was not the author's meaning to gather proofs, &c., and much quotation may prove something, but answereth not directly to any thing." [Bradshaiv* s Address.'] [Address to the reader in Bradshaw's Unreasonableness of the Separation, &c, D. W. L. copy. This address is short but excessively vindictive and contemptuous. The passage quoted reads : — "It may be that they, having less acquaintance with logical forms of dispute, will look for large discourse, or heaped quotations out of scripture. But reason will tell them," [Johnson, &c] "that many words do rather hide them!' [than] " untie the knot of a syllogism : and much quoting may prove something, but answereth not directly to any thing. Now the writer's" [Mr. Bradshaw] "meaning was, not to gather proofs, but to point out the weakness of such as these men have gathered. Read therefore with understanding, and learn a mean betwixt all and nothing."] [Canne's Answer.] Answ[er First.] Whosoever means to settle well the con- science, especially in a main point of faith and religion, ought necessarily to bring good proofs from the scriptures for the things whereof he speaketh ; for otherwise, either men will give no trust unto his words, or if they do, it must be unadvisedly. And howsoever he puts God's word here slightly by, notwithstanding others have otherwise August. esteemed of it. Augustine was of mind, that councils, Contro. iii. i M m h ?'i4 bishops, &c., ought not to be objected for trial of contro- versies, but the holy scriptures only. Another saith, I yield the scripture a witness of my * [2ii] * sense, and my exposition without the scripture, let it be orig. ho- of no credit : yea, hereto accord the very Papists, we are ■Ter! ' m rather to believe one private faithful man, than a whole council and the pope himself, if he have the word and CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 233 reason on his side, as Doctor] Ames therefore said, so do r-ano™n. . , tie Elect. & we say, " we esteem not anything like of a thousand ob- Eie. Potest. jections, fetched from testimonies, subject to error, as we f^f 1 ^i would have done of one plain testimony divine, if it could have been produced." q [Secondly.'] That quotation of scriptures should not answer directly to any thing, it sounds in my apprehension very harsh, to say no worse ; for I have hitherto always thought that there could be no better answering than by scripture, I mean rightly alleged and applied. [Thirdly.'] As many words simply will not serve to untie the knot of a syllogism, so neither will a few firmly knit it, except they be spoken to good purpose. [Fourthly.] For his upbraiding of us with ignorance about logical forms, I let it pass, we are that we are, and do bless God for that small knowledge of human learning which we have received, and do think it a practice most unbeseeming any of the saints, to boast of their own . . . . ' Defence abilitv, much more to deride others for their lacks. But °/ t} , ie •> Apolog. of this is to be observed generally, that those which stand for xng%*' $19 bad causes, do after this sort still reproach their adversaries, ton against thus do the Papists 1 the Protestants, so the Protestants- of Devon. ' and Corn- the Puritans, and so they us, as here and in their other wal > p- 9. & 3 J ' p. 151. the writings 3 usually. Now to the book. LS?on # I thought once to have set down this answer before my stones Reply, as he hath done Mr. Johnson's Reasons before PsTcxJ. his Answer : but I perceived then that this treatise would be very large: besides, both these books are already in many men's hands, and therefore I changed my mind : only I do desire the reader to peruse both their writings, for so shall he profit the more by that which I have here penned. 1 [Fresh Suit, part ii. p. 351.] 234 A NECESSITY OF SEPARATION, [CH. V. \_Bradshaiv > s Affir mixtions. ~\ T £" The main conclusion of Mr. Johnson's reasons, as it is propounded by himself is this : — c That it is not lawful to hear or have any spiritual com- munion with the present ministry of the church assemblies of England.' Which he laboureth to prove, 1. by reasons (as he fancieth) drawn from scripture, and other testimonies. 2. By arguments collected from the writings of them whom he styleth (in disdain) forward preachers : and this he per- formeth, as far as the remainders of his logic skill will give him leave, in mode and figure. But the figure, for the most part, is of their own shaping, such as never came forth of any logic schools : yet, seeing the truth he opposeth receiveth no disad- vantage thereby, I can (for my own part) be content that his syllogisms still retain those forms and figures, that he hath put upon them: and spare the labour of translating them into new." Unreasonableness of Separation, D. W. L. copy, p. 1.] [John Cannes Answer to p. 1.] I find nothing here, but some insinuating flourishes of his own skill in logic, and great contempt put upon Mr. Johnson, for his unableness therein. Now my purpose is, both here and in other places, in a manner altogether to pass by his intemperate speeches, knowing that before this time he hath made his reckoning for them with God. i Pet. in. 9. Besides, it is a Christian part not to render rebuke Kom.[xn.] £ QJ . re K, u k ej an( j a thousand times better were it to sustain even a legion of reproaches, than for a man by turning (though but one) to give cause of suspicion, that evil hath got some part of conquest over him. But I marvel why he saith, that Mr. Johnson in disdain styleth them forward preachers ; for, r [As the work here answered is not now "in many men's hands," — the principal passages have been supplied from a copy in D. W. L.J Answ. to rag. 1. CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 235 [First.] He knew not the other's heart. [Secondly.] To my knowledge, this is a term commonly given, and taken of them acceptably and in good part. [Thirdly.] The apostle saith, "Love hopeth all things;'' * Cor [ xiii -l but it is evident Mr. Bradsh[aw] followed not his rule, which is, when things are doubtful in themselves, to em- brace the best. [Bradshaitfs Affirmation."] [" I deny the assumption ['that the present ministry of the church assemblies of England, is not that which Christ hath given, and set in his church for the work of the ministry,'] and affirm, that the present ministry of our church assemblies, (howsoever it may in some particular parts of the execution, happily be defective in some places,) is, (for the substance thereof) that very same ministry which Christ hath set in his church for the work of his ministry, whether it be the ministry of those which he calleth the forward preachers, or of those which being qualified according to the true intent of the law, do subscribe, and conform according to the laws of the state." — Unreasonableness of Separation, p. 2. " The present ministry of the church of England, is the ministry of pastors and teachers." — Ibid, p. 3, " Though our prelates do sometimes voluntarily and occa- sionally perform the same work and service in some of our church assemblies which our ordinary ministers do, yet their prelatical or episcopal office or ministry, is not the proper ministry of any of our church assemblies. But (in the intent of our laws) their proper ministry consists in overseeing the ministers and ministry of our church assemblies." — Ibid, p. 3.] \_John Cannes Answer to pp. 2 and 3.] [In the First place] he speaks often of their law, but Answ. to what law he means I know not, whether the common, pro- vincial, civil, or statute ; # neither what by the true intent * [213] of it, and therefore until some friend of his do set forth an 236 A NECESSITY OF SEPARATION, [CH. V. exposition of it, we cannot give to it any direct an- swer.] [Secondly.'] Seeing he grants, to be a true minist[er,] there must be a qualification according to the intent of the law, we desire them in their next writing, to tell us plainly, whether all their bpshops,] priests, and deacons, are so qualified : if not, then certainly Mr. Dayr[ell,] Mr. Brad- sh[aw,] &c, have much deceived the people ; for under the colour of some few among them, qualified (as they say) they have cunningly sought, to justify all the rest, and yet knew, (as it is clear by this man's writing,) that their ministry is false and unlawful. [Thirdly.'] Let the vanity of his speech be here ob- served ; their ministers are true if they be, &c, which is, as if a known harlot should say, I am honest, if I am qualified, according to the word of God. [Fourthly.] He mistakes Mr. Johnson's words, for he doth not say, that the prelates are ministers of the church assemblies, but of the Church of England ; notwithstand- ing, if there were need, we could prove both by their pro- fession and practice, that the bpshops] are the proper pa.^jr "' pastors of all the parishes in their dioceses, and the rest are curates only to them. [Fifthly.] If the ministry of the prelates belong not to any ordinary assemblies, then is the same antichristian, and so consequently is that which is derived from it; and so much from their own principles we have formerly p. 9,11,39. proved. [Sixthly,'] He should have proved, that that authority and power, which the law gives to the prelates is lawful and good ; for if the same be otherwise, (as he knew in his own conscience it is,) I do not see for what # reason he mentioneth it, it having no weight of matter against us, nor for themselves. Reply to [214] CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 237 [Bradshaw's Affirmation.'] ["Though sometimes our ministers be called Priests and Deacons, yet the Ministry, under those names assigned unto them, and which they exercise, is not the proper and essential ministry of either priests or deacons ; but of pastors and teachers, so that they are only in equivocation and name, or meta- phorically priests and deacons, but really pastors and teachers ; and therefore such priests and deacons may be, and in deed and truth are such pastors and teachers as are spoken of Eph. iv. 11, 12." — Unreasonableness of Separation, p. 4. [Cannes Answer to p. 4.] Answ[er First'] To let pass the name priest, and that unto P 4. likeness which is between their ministry and the popish priesthood, because others already have sufficiently handled see Treat. the thing : I do deny that they are such pastors and nist. of 1 the i i n • -n i • Church of teachers as are spoken of in Ephes. iv. 11, 12, and have En e page i/O, JJy IV C. showed the contrary from their own principles. [Secondly.] ^Note this man's lightness and inconstancy. Sometimes he stands for the justification of all their ministers, as here and in pag. 10, &c, but other while he will only defend those which are qualified according to the law, and execute their office, as page 2, 5, 94, &c. Thus a man knows not how to follow, nor where to find him : as the way of an eagle in the air, such is the way of Prov. xxx. an adulterous woman : it is hid and cannot be known. [Thirdly.] It is untruly affirmed, that their priests and deacons do exercise the proper and essential ministry of pastors and teachers. For first, most of them, by their confession, are idle-bellied epicures, senseless asses, and pa 15 not one of twenty that can preach. 3 [Secondly.] By their 16, 43 - law, their deacons are not to administer the sacraments, neither any of those which are full priests, but according s [Page 15, 16, 43 of this work, original pagination.] 238 A NECESSITY OF SEPARATION, [CH. V. to a popish liturgy. [Thirdly.] None of them, neither may nor do exercise church government, though they acknowledge it an essential and proper part of their ministry. [Bradshaiv's Affirmation.] [" It is not necessary that the ministry of a country or nation should be always such as the law establisheth or admitteth. The ministry (at least in some places) may be good, though the law in general should admit and establish such a one as is bad." p. 4. " He [Mr. Johnson] cannot be ignorant but that some, by connivance, are yet suffered in some points of their ministry to swerve from some observances which the laws require. " Our own governors in fact have permitted the ministry of some, who never received ordination, either from Papists or themselves. " The law doth not intend any true and proper priesthood, but only borroweth the name to express an office of another kind. " To be parsons, vicars, stipendiaries, chaplains, &c, is not to have a diverse kind of priesthood or deaconry, or ministry, (as he foolishly conceiteth,) only variety of titles is given to the same kind of ministry, in diverse persons, in respect only of a diverse kind of maintenance." — Ibid, p. 5. " The ministry of all which (if they duly execute the same) is one and the same, even that (and no other for substance) which is proper to pastors and teachers." — Ibid, pp. 5, 6. [ Gaulle's Answer to pp. 4, 5, 6.] to the 5, 6, Answ[er First.] Our question is not of wbat should, or may be in a land, but of that which we know is by law established and practised accordingly. 1 * [" The laws of the church ad- deaconry, received amongst them- mitteth not any other ministry, but selves, or from the papists." — Francis that of their prelacy, priesthood, and Johnson in Bradshaiv, p. 4.] 7, pages. CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 23-9 [Secondly. - ] I cannot think that the prelates have per- mitted the ministry # of some, which never received ordi- * [215] nation from the papists or themselves ; for though it may be possible that one or two may secretly pass without being made priests by them, yet that they should permit this thing, I am persuaded he could never prove it. [Thirdly.'] He often taxeth Mr. Johns[on] with absurd- ness, but no man I think could pass him here. For if it should be granted, that there was a prelate which for love or money permitted the ministry, &c, doth it therefore follow, that the ministry of that church is any other, but of their prelacy, priesthood, and deaconry? as Mr. Johnson saith. For what if some have as much permission under the papacy, is not their ministry then of prelacy, priest- hood, and deaconry? Indeed, so Mr. Bradsh[aw] doth infer, but with what wit or truth, let the reader judge. [Fourthly.] A man may be an unlawful minister, though he never received the b[ishop's] ordination, viz. when he runs of his own head, and is not elected, called and ordained by the free and common consent of a true church, and such were those of whom Mr. Bradsh[aw] speaketh, if there be any truth in his relation. [Fifthly.] If some do swerve from some observances which the law requires, yet is not their calling hereby the more true and lawful : for if monks and friars do not keep sometimes all their rules and orders, yet are they notwith- standing the devil's and pope's officers ; even so, &c. [Sixthly.] Though their law intend not, such a proper priesthood as was in the Jewish church, nor (as in all # respects) is now under the Romish beast, yet this helps * [2i6j nothing their cause, seeing it both tendeth and establisheth such a ministry, as by their own confession is directly against the word of God. [Seventhly.] Touching their parsons, vicars, stipendiaries^ 240 A NECESSITY OF SEPARATION, [CH. V. Pag. 44, 45, chaplains, &c, we have proved from their writings," that these names and offices come wholly from the devil and antichrist : and therefore his pleading for Baal is altogether here unuseful as to say, All is one kind of ministry, and in this respect they are parsons, and in that respect vicars, &c., for, as much may a papist say of their parsons, vicars, &c, and as true too. If therefore he would have justified these men, he should first have manifested that his brethren have notoriously slandered their ministry, and so have taken quite away their reasons, by showing better, and not needlessly to bring in a tale which neither helps him nor hurts us. [Eighthly.'] His conclusion is pitiful: for instead of satisfaction, he leaves his reader more doubtful than be- fore : in regard of an exception which he makes thus : — If they duly execute the same, meaning the office of true pastors, now what if they do not this, as indeed they do not, what be they then ? To this he saith nothing : neither will I infer any thing, but leave it as a query, to be answered by him, which shall next write in the behalf of Mr. Bradsh[aw.] [Bradshaiv's Affirmation.'] [" The proposition," [* that the pastors and teachers spoken of Eph. iv. 1 1, have their offices, callings, administration, and maintenance ordained by Christ in his Testament'] — is not true, except he [Mr. Johnson] understand by officers, callings, and administration, the substantial or essential parts thereof. Otherwise those very pastors and teachers there spoken of may have divers accessory parts of their offices, callings, and administration, not ordained by Christ in the New Testament." — Unreasonableness of Separation, p. 7. " Whether prelates have their office, calling, &c, ordained by u [See pp. 44, 45, 46, of this work, being the original pagination.] CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 241 Christ is beside the present question, except Mr. Johnson can prove that they are ordinary ministers of our church as- semblies ; which I am sure he cannot." — Ibid. " He can never prove, that either the practice of all our ministers is in all things according to that ['their'] constitu- tion, or their constitution according to their practice, or either of them answerable to the strict terms" of the law in all points." — Ibid. " He can never prove, that either in their constitution, or practice, or by the law they are in' proper speech, either priests or deacons ; only he presumes them to be such, because through some liberty of speech used in the laws, they are termed such." — Ibid, p. 8. " Though (for avoiding further controversy) that should be granted him, that some parts of our ministrations by the canons, &c, was never ordained by Christ : yet, at the least, the main principle, and essential parts thereof performed according to the canons and book aforesaid, are ordained by Christ ; yea, by Mr. Johnson himself." [sic] — Ibid.~] [Cannes Answer to pp. 7, 8, 9.] Before I make answer unto the particular things in to pag . these pages, I will lay clown some general observations, touching the manner of this man's writing, both here and in the rest of his book. [First] Having # nothing with any show to object, like * [217] a bold sophister, he makes flat denials of expressed truths, as thus : — I say it is false, I deny it, &c, as if the weight of an argument were sufficiently removed by empty denials. [Secondly.'] His proofs are always beggarly, I says, or ifs, and may be sos ; v and doth not in all his writing, T [Johnson having pleaded that the ministry which our Lord esta- " the offices of prelates, priests, and blished, Bradshaw, after relieving him- deacons of the Church of England," self by preliminary abuse, replies, p. were in themselves inconsistent with 14: — B B 242 A NECESSITY OF SEPARATION, [CH. V. either directly or by sound consequence from the scripture, confirm any one thing whereof he speaketh. [Thirdly.'] Although in the course of his life he made show to be a great enemy of the b[ishops] and their tra- ditions, yet now against us he standeth to maintain the vilest abominations in their churches. [Fourthly.] Such corruptions as the Nonconformists ge- nerally have condemned, he basely here justifieth; and by the same carnal and corrupt reasons which the prelates used to do, so that his writing is not more against us than against themselves, and therefore it concerneth them as much as us, to set forth an answer unto it. [Fifthly.] As Mr. Dayr[ell] in his book hath showed much ignorance and contradiction ; no less hath he, great hypocrisy, in pleading for such evils, as some which knew him do well know that his judgment of them (at least of many of them) was wholly otherwise. It is true the report goes that he was not the proper author of it, but another did it, and got him to father it. This may be so, and it is probable enough ; notwithstanding Mr. Bradsh[aw's] evil is not the less if he should suffer any one, as the ass did Balaam, to ride upon him for to " True pastors and teachers may our state to the other. 1 ' This example not be drunkards, Anabaptists, or Fa- will explain much of that contempt milists. which these Nonconformists received The ministers of the Separation at from Burgess and the Church party. Amsterdam may be drunkards, Ana- Their appeals to conscience could go baptists, Familists. for little while they perpetrated such Therefore, they are not true pastors injustice on others, who only sinned in and teachers." " This assumption is conducting their own arguments and as true as the former; for the same statements to their legitimate results, kind of authority that permits our mi- The dexterity displayed by Bradshaw nisters to be civil magistrates, doth in this one work destroyed the moral permit them to be drunkards, &c. power of every sentence he has ever The government under which they written.] live permitteth the one to more, than CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 243 curse the Israel of God. Now to answer the things par- ticularly. *[ Answer, First.] When we know what those accessary * pis] parts be which true pastors and teachers may have of their offices, callings, and administrations not ordained by Christ, we will speak more of that point ; in the meantime they may do well to consider that they want not the accessary only, but indeed the substantial and essential parts of true offices, &c, and this they themselves [the Nonconformists] do, not barely say, but soundly prove ; and to confute this Mr. Bradsh[aw] hath nothing in all his writing, and there- fore their own arguments must needs stand in force, until they do revoke them, and bring better to the con- trary. \_Secondly.~\ Whether the prelates be ordinary or extra- ordinary ministers it is not material, and therefore the distinction is idle and impertinent ; for if their office and calling be false, devilish, antichristian, &c., w as the Non- Se e P . 34,35. conformists say, we will give Mr. Bradsh[aw] leave to place them in what order or degree he will, and yet his cause shall be never the better by it; but observe how- soever some time he undertakes to justify their standing, yet here, by a wile which he useth, they are left to shift for themselves. [Thirdly.'] He could not prove when he was alive that either the practice of all the priests in the church of Rome in all things was according to that constitution, or their constitution according to their practice, or either of them answerable to the strict terms of the law. What then, might not he therefore conclude anything generally against the unlawfulness of their ministry ? his words import positively no, but we are sure yes, and so # will every wise » [219] [ w See p. 34, 35, of this work, using the original pagination.] B B 2 244 A NECESSITY OF SEPARATION, [CH. V. man I think (beside himself) affirm too; notwithstanding his tenets usually do lead unto such absurdities. \_Fourthly.~] He, either through ignorance or deceit, speaks beside the present question. For Mr. Johns[on] to prove them false ministers, mentioneth their calling and entrance according to their pontifical ; now to this he saith nothing, but talks of their practice, the which, if it should be granted to be otherwise than the law requires, yet it is nothing to the purpose for which he bringeth it. Would it not make some men laugh if they should hear one that is accused to be a bastard to maintain the con- trary by this reason, viz., because he doth such duties as those children do which are born under wedlock. The thing which Mr. Johnson affirmeth from their own writing is, that their ministry, begotten by the prelates, is illegi- timate and false ; I say those which take their offices and callings from them are bastardly ministers. Now mark, (good reader,) how handsomely Mr. Bradsh[aw] makes an answer to it ; he cannot prove (saith he) that the practice of all our ministers is in all things according to the con- stitution, &c. What then, yet seeing he proves your mi- i so is the nistry, by your own confession, to be a child of the whore, 1 Pope called by it must needs be still a bastard, whether the practice of it the Holy 7 *• Re?. st xl n ii.5. be S ood o r evil. [Fifthly.'] I do deny that those administrations which are performed by their popish canons and book of Common * [220] Prayer, are the main, principal, and essential * adminis- trations which Christ hath ordained. For first, these allow of no true pastors and teachers. [Secondly,] require the sacraments to be unlawfully administered. Lastly, com- mand an idolatrous worship and devilish discipline to be performed and executed in all their congregations. In page 46 he saith, that the prelates may well laugh at Mr. Johnson's simplicity and silliness of wit, that thinks CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 245 to fright them with such a bugbear as this, &c. ; but may they not much more laugh at the writings which his brethren have published against their canons and service- book, calling the former slavish ordinances, lawless, perilous, P ' 139, U0 ' popish, wicked, and damnable canons, shameful idols, &c. ; p. 8. the latter a devised service, the mass in English, &c.? x But what of all this, if they will believe Mr. Bradsh[aw], they need not be frighted with such bugbears as these ; for if it should be granted (as it is only for reasoning's sake that he will do this) that some things are in the canons and book aforesaid which were never ordained by Christ, yet the main, principal, and essential administrations which he commandeth, are contained in them. Now, how much better had it been if this misshapen thing had had its mother's womb for the grave, or, being brought out, had been ever kept in some hole or dark place where it should never have seen any light, nor any man's eyes should ever have looked upon it, than to serve in this sort which it doth, namely, to strengthen the hands of the wicked, grieve the hearts of the righteous, and to discover their own vile halting and double dealing. [Bradshaitfs affirmations. ,] [" The ordinary ministry of our church assemblies, against which he QMr. Johnson] propounds to himself to dispute ... is the ordinary and perpetual ministry given by Christ to his church, and such as the princes of the earth are bound by God's laws to maintain and protect by their authority." — Unreason- ableness of Separation, p. 10. " The places of Scripture annexed to the assumption [of Mr. Johnson] for the proof thereof are all abused and profaned ; for . . . they only prove in general that the idolatry and idolatrous ministry of antichrist is to be abolished ; so that, the man in x [Pp. 139, 140, and 78 of this wovk, using the original pagination.] 246 A NECESSITY OF SEPARATION, [CH. V. his simplicity takes it as granted, that our ministry is such an idolatrous ministry, which is the main matter in controversy." — Ibid. " For the proof of this consequent he bringeth nothing out of our own writings, but only to give his readers thereby a vomit ; some of his own cole-worts, not twice, but twice twenty times sodden, to which we give him leave to look an answer from some as idle-headed as himself." — Ibid. p. 88.] [Canne's reply to -p. 10.] [o& uk- *Ans[wer First."] Are the " princes of the earth bound m*s!&c! e " by God's laws to maintain the ordinary ministry of your ee P " assemblies ?" then have you from time to time shamefully i. Adm. mocked and abused them, in craving so earnestly for their aid to have this same quite rooted out and abolished, and a right established in the room and place thereof. y [Secondly.] The dumb dogs, caterpillars, and idle bellies, never had a better proctor than this man to plead for their unlawful standing ; for he saith the magistrate is bound to protect their ministry; but how can we believe him, seeing the Nonconformists teach otherwise, and lay down un- answerable arguments for the same, but as for him he gives none at all. If he should say he means not the bare readers, I answer, he makes no distinction nor exception, but speaks generally and indefinitely of the ordinary mi- nistry of their church assemblies. Beside, the office and calling of these is, for nature and kind, the very same which the rest of them have received. [Thirdly.] I do not so much admire that he makes here some question whether there be any "corruption in and about their ministry; 2 and that, pag. 13, he thinks "need- y [Adm[onition, &c, D. W. L. fered by the Puritans in behalf of copy,] p. 3, 7.] Elizabeth their queen : 1 [If this assumption pleaded against " Lord God, grant for thy mercy's the Separatists be sound, how shall sake, that as Jehoshaphat, in the third we describe the following prayer of- year of his reign, destroyed the high CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 247 less to spend any time in justifying their canons ;" as I wonder he had not downright affirmed that there are no faults at all in either of them. For any one may see by his work that he meant not now to tie his conscience short, but 'would make a little bold w T ith it for the present; and so he might fetch over a sure blow upon us, he cared not though with every stroke he made wounds through the sides of his brethren. a [Fourthly.'] Seeing he confesseth the idolatrous'"* ministry * [222] of antichrist is to be abolished, it must needs follow then that these scriptures, 1 alleged by Mr. Johns[on] are neither ' Rev. xvii. I Tim. ii. 2. Rom.xiij.4. Deut. xii. 2. Psa. lxxii. 1. abused nor profaned ; for such is theirs. places and groves out of Judab, and sent his priests and princes, and gave them the book of the Lord with them for to reform religion by, and so fear came upon every city, that they made not war against Jehoshaphat; so, Lord, we humbly beseech thee to strengthen the queen's highness with thy Holy Spirit, that in the twenty-third year of her reign she may cast down all the high places of idolatry within her land, with the popish canon law, and all su- perstition and commandments of men, and to pluck up all filthy ceremonies pertaining to the same; and that her highness may send forth her princes and ministers, and give them the book of the Lord, that thereby they may bring home the people of God to the purity and truth of the apostolic church. And then shall the fear of the Lord come upon every city or country, that they shall not make war against our Jehoshaphat, the very enemies that be without shall be com- pelled to bring presents to her grace. Thou, Lord, grant that her highness may not only have a happy, long, and prosperous reign, with peace of con- science in this life, but also in the life to come her highness may enjoy, by the mercies and death of Christ our Saviour, life everlasting; to whom, with the Father and the Holy Ghost, be all honour and glory, for ever and ever, Amen. And let all her majesty's true subjects say, Amen. —Prayer of Gilby and others, in ' View of Anti- christ,'' &c." — Part of a Register. D. W. L. copy, p. 72.] a [In a humble petition of the Com- monality, part of a Register, p. 315, D.W.L., their judgments are thus ex- pressed : — " But we pray your highness most humbly upon our knees, that for the redress of this our woeful case, you would not send us to' the bishops of this land, or commit this charge of es- tablishing a holy ministry unto their fidelity; for if they should solemnly promise your majesty, and that with an oath, that they would have special care of this matter, yet we could not be induced to believe that they would perform it, either could we conceive any comfort from such words."] Pag. 67 To pa. 13. 248 A NECESSITY OF SEPARATION, [CH. V. [First] Because their entrance into the ministry is by a popish and unlawful vocation. [Secondly.'] The service, which they are enjoined to do, is idolatrous and antichristiam [Thirdly.] The manner of performing it is also un- lawful ; for they are to wear surplices, sign children in baptism with the sign of the cross, kneel in the act of receiving the bread and wine in the Lord's supper, &c, the which things are very idols. [Fourthly.] Touching preaching, it is no essential part of their ministry ; for those which neither do it, nor can, are yet by their law, as true and lawful ministers, as any other among them. And all this, many Nonconformists of greater note and zeal than ever Mr. Bradsh[avv] was, have by reason soundly manifested; and therefore he hath here showed the more pride and ignorance thus still to oppose them, having nothing wherewith to refute their effectual argu- ments, but, to use his own phrase, " a vomit of his cole- worts, not twice, but twice twenty times sodden," that is, bold « I says." [Bradshavfs affirmations.] [" The prelacy, in and of itself, might stand well enough with the offices of the apostles, &c; for these offices may of them- selves (if there be no other impediment) stand well one with another, which in the actions thereof do not (but by accident only) one overthrow and oppugn the other." — Unreasonableness of Separation, p. 13.] [John Cannes ansiver to p. 13.] Doth he speak in earnest, that the "prelacy, in and of itself, may stand well enough with the offices of the apostles, evangelists, pastors ?" &c. Truly, I cannot think so, and therefore if I should have seen such a passage in CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 249 their writings against the b[ishops,] I would, have admired at it ; but seeing it is put forth only against the Separatists' tush! why may it not pass, though it be as contrary to their saying otherwise as light to darkness? * The author of the Preface before the Fresh Suit against * [2233 Human Ceremonies, saith, he cannot abide daubing. Now I profess, in all good conscience, I never saw to my re- membrance such daubing in any Conformist; and to say truth, it is a great deal worse ; and for proof hereof observe what they write in their writings against the prelacy. " The hierarchical government cannot consist in a nation sion-s Plea, with soundness of doctrine, sincerity of God's worship, holiness of life, the glorious power of Christ's government, nor with the prosperity and safety of the commonwealth." Another saith : " Not Paul himself, if he were living, Remove. .-, . r% ••pi ij Imputations should be permitted to continue his function it he would from the 1 Minist. ofD. not conform, as we are verily persuaded he would not." and cor. P . Mr. Udall, Mr. Cartwright, Mr. Baynes, Mr. Bates, and many others of them, have spoken to the same effect, and suffered for this banishment, spoiling of their goods, yea, some of them loss of life. See also before in pag. 34, 35, 138. b It is reported of a certain Thracian, by name Lycurgus, how, imagining that he was hewing down a vine with his hatchet, slew his own son and maimed himself. Much to this purpose is Mr. Bradsh[aw's] work ; for, thinking to a P oii. de refute us, he quite overthrows his brethren's cause, and his nim. 1. m. own too. And whether this be not unreasonable, let the judicious judge. If Dr. Ames had not boasted of this man's book, I would not have touched it, because I knew the bowels of it could possibly not [could not by any possibility'] be opened, but it would cause an ill savour to some, in regard it containeth b (These numbers refer to the original pagination of this work. — Ed.] 250 A NECESSITY OF SEPARATION, [CH. V. * [224] most **vile and unclean matter, but seeing they are neither afraid to publish such stuff to the world, nor ashamed afterward to glory of it, they must give us leave to return wkwhich 6 ft h° me to them again, howbeit to their loss and discredit Mr. Pag. , j upbraids us XOO. with, Ar. ag. epar ' P ' ' [Bradshaw's affirmations.] ["All our ministers may not . . . take upon them civil authority, but such only as are called especially thereto by the favours and grace of the civil magistrate, not as they are prelates, priests, or deacons, or by virtue of these functions, but in respect of other qualifications." — Unreasonableness of Separation, p. 15. " The same kind of authority that permits our ministers to be civil magistrates, doth permit them to be drunkards, &c. The government under which they live permitteth the one to more than our state doth the other."— Ibid, p. 14. " But what if by the laws of men, ministers might be mur- derers, adulterers, thieves, &c, should these laws change the nature of their ministry ? What ! of their ministry that " [who] " deny unto themselves that license ? Would it not rather the more justify their ministry, when in conscience of God's law, they shall forbear that which flesh, and blood, and human laws, would permit unto them." — Ibid, p. 15. " By the same law that our ministers may take upon them civil magistracy, any true pastors and teachers may take upon them the same authority." — Ibid, p. 14.] [John Canne's answer to pp. 14, 15.] To 14, 15 Answ[er first] Touching the corrupt shifts which he useth pag ' to justify civil offices in ecclesiastical persons, I will not * t. c. the speak much of it, but do desire the reader to take know- secondRe- ledge that the Nonconformists] 2 affirm the thing to be si-' utterly unlawful, and give sundry good reasons for it. course?/' [Secondly."] Whereas he saith, "the same authority that p°2o ormity ' permits their ministers to be civil magistrates, doth permit CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 251 them to be drunkards, &c. ; and by the same law that their ministers may take upon them civil magistracy, any true pastors may take upon them the same authority." To this I say, in his own words, " what a shameless man is this to p - n - affirm such untruths;" for, concerning the first, he slan- dereth the state, and in the other he puts the lie on the writings of his brethren, which testify otherwise. [ Thirdly. ~] Whether they be made " civil magistrates by the favour or grace of princes," as he speaks, or any other way, it is nothing to the purpose, seeing the thing in itself is every way and altogether unlawful. [Fourthly.'] When they have proved themselves to be true pastors and teachers, then there will be a fit place to show whether the admitting of a civil office do change the nature of a church ministry or no. [Bradshatv's affirmations. ~] [" If any particular persons among us" [the Puritans] "have been so unadvised to grant the assumption " [that * the prelacy, priesthood, and deaconry of the Church of England standeth only by the authority and law of man, so as other churches elsewhere neither are, nor need to be subject thereunto'], " let them answer for themselves. He hath no more reason to bind us to their opinions, than we to bind him unto whatsoever his predecessors, Brown, Barrowe, and Greenwood, have held before him." — Unreasonableness of Separation, p. 16.] [John Cannes answer to pp. 16. 17.] Here Mr. Bradsh[aw,] in plain terms, casteth his breth- To 16> 17 ren off, and good reason too, for he sees that either he must wholly renounce their principles, or conclude * with * [225] them, that their ministry is unlawful. But he tells us that he is not bound to their opinions. Well, neither I think are they to his. And now, seeing he and they are 252 A NECESSITY OF SEPARATION, [CH. V. thus parted, let us a little consider whose of their opinions, in likelihood, are the truest and best to be embraced. Touching the former, I mean the Nonconformists (to say nothing of their number, zeal, learning, knowledge, suffer- ings for the truth, &c, in all which they far exceeded him) not only do they affirm their ministry to be false ; but, as I have often said, and also showed out of their books, they prove by good arguments the thing to be so. But as for Mr. Bradsh[aw,] he delivers his opinion upon his own word, and if we will not take that, we must have nothing ; nay, truly, many times we cannot have his word, for he turns his tale so often forward and backward, as no man can tell where, when, or how to believe him. For instance, some time all their ministers are true with him, otherwhile they which be qualified only, and such as duly execute their office. Thus he is like to one that hath a mad dog by the ear, and knows not whether it be best to hold him or let him go. For Mr. Barrowe and Mr. Greenwood, as we will not bind our consciences to their opinions, so neither will we rashly reject the grounds which they have taught and given reasons of, unless we be able to show better, although Mr. Bradsh[aw] hath dealt thus ill favouredly with his brethren. [ Bradshaitfs affirmations. ] [" Most of those which have such offices [as the prelates, &c] are, and are bound to be, members of true visible churches; and cannot in their estate (they being in all points answerable to the laws) be members of a false church." — Unreasonableness of Separation, p. 18. " They are all (such excepted as have special dispensations) c [Mr. Barrowe's [Henry], Reply to Gifford, S. C. L. 1591. Mr. Green- wood's [John] Reply to Gift'ord, S. C. L. 1591.] CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 253 bound to one particular congregation, and may not, by law, have more cures than one." — Ibid, p. 18. " Their authority, in causes ecclesiastical, over provinces, &c , is either such as the civil magistrate himself may execute," &c, " if he please, or such as is not for them, as they are magis- trates, to execute. The first sort they administer only by virtue of the magistrate's own commissions, and therein they cannot impair either his dignity or supremacy." — Ibid, p. 20. "The simplicity of the man [Mr. Johnson] is here to be laughed at. For, 1. though some should say, that either our archbishops or bishops have the pastor's office, yet therein they do not exclude the other ministers from that which is the sub- stance. ... If any hold that the ministers of particular congregations only are pastors, then they may, without any absurdity, hold that the archbishops and bishops are general commissioners under the king to see that the pastors do their duties, and, in that regard, may also metaphorically and in another sense be called pastors." — Ibid, p. 22.] [John Cannes answer to pp. 18, 19, 20, 21.] # There are fishes named sepice (as writers report) who, * f 2 26] lest they should be taken of their pursuers, do cast behind i9,2of e 2i. them abundance of black matter, and so escape out of sight. By such a wile Mr. Bradsh[aw] thinks here to get away from us ; for with his shifts and tricks he puts quite by the matter in hand. But to answer briefly, \_First~\ There are many hundred priests in the land which have no particular places to serve in : is their ministry therefore unlawful? Indeed, he seems here to grant it, as the rest of his brethren do. \_Secondly.~] Seeing not all (as he confesseth), but some of those that have offices, are bound to be members of true visible churches, I will leave it in this place as a query, whether such as neither are, nor by law are bound to be such, are true pastors or no? for Mr. Bradsh[aw] had so 254 A NECESSITY OF SEPARATION, [CH. V. much forecast as to say nothing about this thing, howbeit it was the main point in question. [Thirdly.'] He takes it for granted that their churches are true, but brings no proof for it, and except we will give him all this at once, there is nothing which he speaks to any purpose in the world. But this we cannot give page b i6^ e hi m > though he beg it shamefully, because the thing is otherwise, as their own writings manifest. [Fourthly."] What if their priests be not in all points answerable to their laws, are they then members of a false church? Indeed either his words carry such a meaning, or to me they seem nonsense. [Fifthly.] Have not some in the church of Rome dis- pensations to have more cures than one ? Yes, surely. Now do these special dispensations make the action lawful? Such an inference Mr. Bradsh[aw's] words have, or else * [227] the man talks he knows not *wbat. [Sixthly.] Howsoever the matter be not much, whether the government which the bpshops] exercise in civil and FmpuS. ecclesiastical cases, do impair the dignity, authority, or hi*? ©to. supremacy of the civil magistrate, seeing the same is sioKfpiea, unlawful and antichristian as we have before proved. pag. 4. Page 34, 35. Notwithstanding this thing is confidently affirmed of the fromscot Nonconformists, and they give sundry instances thereof; pag. 88, 89, anc | therefore the boldness of this man is notorious, that Hamate. he should dare in this manner still to daub up the vile things which his brethren pull down with both hands. animo* In Some men in matters of controversy, care not (as one mJdovic- saith) 1 though they lose the peace of conscience, so they scedant. may gain their supposed victory. If Mr. Bradsh[aw] in judgment came the nearest (as it is reported) of all the Nonconformists, to the separation ; surely his soul could have small comfort in this writing, it containing nothing for the most part, but what is quite contrary to all their sayings other where. Ambro.s. CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 255 {Bradshaw's affirmations.'] [" Though some should say that our archbishops or bishops have the pastor's office, yet therein they do not exclude the other ministers," &c. — Unreasonableness of Separation, p. 22. " If any hold that the ministers of particular congregations only are pastors, then they may without any absurdity hold that the archbishops and bishops are general commissioners under the king, to see that the pastors do their duties." — Ibid, p. 23. " Or what, if they which hold the ministers of particular con- gregations to be pastors could not tell what to make of the office of archbishops and bishops, what is that to the purpose ?" &c. Ibid, p. 23. " This doth not exclude them," [the archbishops and bishops,] " from being commissioners, and visitors in causes ecclesiastical under the king over the pastors." — Ibid, p. 24. " What obedience do they," [deacons, priests, &c] "promise to prelates in the intent of the law, but only in things that they shall judge honest and lawful, and not repugnant to the word of Go&."—Ibid, p. 26.] \_John Cannes answer to pp. 22 — 26.] To let pass his idle scoffing, as imputing it to a Jo page 22, icaicoZr)\ia, d necessarily attending that pen which under- 26, takes the defence of such a cause ; in these pages he showeth himself a miserable informer and settler of the conscience : for his counsel is much to this effect ; so a man hold some thing, it is no matter what it be, nor how ungroundedly taken up, to answer his ifs and thoughs, and whats particularly. First. " What if some (saith he) shall say that our arch- bishops] and bfishops] have the pastor's office?" Answer. # Then they shall speak untruly, or else you • [228] yourselves do bear false witness against them ; in affirming d [KaKoZnXia. An awkward attempt to imitate what ought to be avoided.] 256 A NECESSITY OF SEPARATION, [CH. V. l Defen. Eccle. Dis. ag. Bridg. pag. 88, 89. Pref. Dio. Strif. of the Ch. Repr. Mart. Jun. pag. 12. Mr. Bates, pag. 55. In title- page of his Rej. Fresh Suit, 1. i. p. 5. Resp. ad. Epist. i. Ma. [229] that they are not pastors and teachers, neither any true ministers at all in the church of God. [Secondly.] " What if one hold they are not pastors, but named only so metaphorically, as princes are so called ?"&c. Answer. This were to hold a thing, which is contrary to their law, and directly against their profession and practice. [Thirdly.] " What if one hold that the ministers of our particular congregations are pastors?" Answer. He hath no reason for it, because they have no true calling unto that office, neither do perform the sub- stantial duties thereof. When Dr. Burgess styled himself pastor of Sutton Coldfield, mark what Dr. Ames writes, in answer to it : " It is (saith he) such a name or title as by [our] prelates' rules, is not admitted, and our book of ordination acknowledgeth no such pastors, from whence also it is, that in our convocation church language, we never hear of a pastor of one parish alone. None of our divines in the synod of Dort would take to themselves that title, though most others did in their subscription; D. Andrewes, an archbishop in esteem, censureth this title for a novelty." e [Fourthly.] " What though one hold that our arch- bpshops] and bpshops] are commissioners and visitors, in causes ecclesiastical, under the king." Answ[er.] The magistrate hath no authority from God, to set up such officers, which shall take into their hands the rights and privileges belonging to the whole church ; and, therefore, whereas he attempteth both here, and in pag. 35, 36, to justify the * hierarchical government, and by this reason, viz. because they take it from the king. I c [Fresh Suit [against Ceremonies,] 1. i. p. .*.] CH. V.J PROVED BY THE NONCONFORMISTS' PRINCIPLES. 257 desire the reader to compare with this base stuff their former principles/ and consider whether there be not pro- see before bable reasons to think, that he sinned herein fearfully "7. ' against his knowledge and conscience. But to the point in hand, is not here wit to dispute by ifs and thoughs? Now, I am not of Mr. Bradsh[aw's] merry disposition, to laugh at another's fault : but truly, if a man were so disposed, his silly and childish words would give him often occasion enough: for suppose a Papist should argue as he doth, " What if one should hold, that our archb[ishops] and bpshops] be pastors, or what," &c, would not every one that seeth it, say there is in it neither rhyme nor good reason. If therefore he had not meant a mere gulling and mocking of the world, he would not have taught men to hold this thing ; and that, or what they would, without any reason and ground, but have showed first by the word of God, that the opinions were lawful and good, which he counselled them to embrace. After this he tells us, that some of their priests and deacons are pastors, and some teachers ; but I have proved the contrary, and therefore both now and hereafter do purpose, to let his idle repetitions pass ; only if I may without offence ask a question of them, seeing Mr. Brad- sh[aw] makes here this distinction, and doth oftentimes justify the whole clergy, by what names or titles soever they be called, I would willingly therefore # know of what * [230] kind their dumb ministry is, whether these Sir Johns be pastors or teachers ; for if they be true ministers, one of these, they must be necessarily. Mr. Bradsh[aw] having a great desire to justify their deaconry g (howbeit, he knew that his brethren had con- p - 48 - f [The original pagination of this work will guide the reader to the Noncon- formists' principles here pleaded ; pp. 34, 35, 147.] e [P. 48, the original pagination of this work.] c c See before, 258 A NECESSITY OF SEPARATION, [CH. V. clem netl it for a false office, as they have it in their as- semblies) demancleth of us, whether magistrates may not require some things of teachers, not required by the apostles ? Answ[er.] Yes, forsooth; but if they require before a man shall be a teacher, that he enter into the ministry by an unlawful and popish vocation, and shall execute after- wards the same in an idolatrous manner, if he in all this do obey them, he must needs thereupon become no true minister ; and such is their cause, by their own confession ; and therefore the question, as he propoundeth it, is de- ceitful and impertinent. Lastly. He excuseth their priests, which obey the bpshops,] " what obedience (saith he) do they promise to prelates, but only in things that they shall judge honest and lawful, and not repugnant to the word of God." If this manner of arguing be good, what corruptions so abominable but may get countenance? Under such pre- tences, any heretic may maintain the grossest errors, which he holds and practiseth. But to let pass any further answer, I desire the reader to take knowledge that none of the Nonconformists have more effectually condemned their popish ceremonies than this man, h for he hath by many arguments proved, that the [231] us e of them is very sinful : ^'notwithstanding behold his forehead, how in his writing here against us, he seeks by flattering speeches, to justify the very practice which he professeth in his writing against the hierarchy, to be un- lawful, idolatrous, antichristian. I may well use the words which they speak against the Conformists: "We abhor this hypocrisy, and leave such temporizing unto * [Mr. Bradshaw's Twelve Argu- feet refutation of all that he has ments against Popish Ceremonies, and written in his answer to Francis John- his English Puritanism, contain a per- son.] CH.V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 259 those which are content to make themselves the servants of men." 1 But it is true, as one saith, " Extremity drives men unto hard shifts." \_Bradshaivs affirmations.'] [_" If the Scribes and Pharisees were true ministers, notwith- standing their names and other corruptions, our ministers cannot be false, in regard of the like names and corruptions," &c. — Unreasonableness of Separation, p. 27. " To be a priest and deacon, in the intent of our law, is to be such a kind of pastor and teacher, as is content, over and besides those duties of the ministry which Christ requires of them, to yield uniformly also to human traditions, of no worse nature and quality in themselves, than those which the Pharisees used in or about God's service," &c. — Ibid, p. 28. "Why may not the preaching of the word and adminis- tration of the sacraments be sufficient to arsue our ministers to Remove. Imput. from the Minist. of D. and C. p. 22. Fresh Suit, l.ii.p. 184. 1 [" Let us assure ourselves, [that] we shall ever be unruly aud wild headed, until the Lord hath tamed us, by long handling, and made us stick to this ground, that it is no more lawful for us, in any wise to add any- thing to his law, than it is lawful for us to take any thing from it."] — Dr. Ames's Fresh Suit, &c. part ii. p. 120.] " God would have his people to know, that they could not have his favour, except they would, in all points be unlike to such, and go as far as they could from their fashions and examples ; especially in those rites wherein there was any show of religion." — Dr. Ames, as given in Burgess's Defence of Dr. Morton, p. 420, part i.] This decision of character is more forcibly urged, " First." Because of " the detestation which the Lord cur God, being a jealous God, beareth to idolatry, and all the instruments and tokens thereof, as unto spiritual whore- dom. Secondly. That we cannot be said sincerely to have repented of the idolatry or superstition, whereby we or our fathers have provoked the Lord, unless we be ashamed of and cast away with detestation all the instru- ments and monuments of it. Thirdly. « That " [if not so decided] " we shall be in danger to be corrupted. Fourthly. We shall harden idolaters. Fifthly. There is more danger in popish ceremonies, because the pope is antichrist, and we converse more with Papists than with other idola- ters."— Ibid, pp. 434, 435.] " Nothing upon pretence must be tolerated in the church, which come either from Satan or from antichrist." — Ibid, p. 439.] C C 2 260 A NECESSITY OF SEPARATION, [CH. V. be true pastors and teachers, notwithstanding that in the mouth of the law they are sometimes called priests and deacons." — Ibid, p. 27, 28. "Lastly. Whereas he" QMr. Johnson] "argues them" [the Pharisees] " true ministers by this, that though they were very corrupt, yet they did still hold that every ministry must be from heaven, and not of men. It deserves rather to be laughed at than answered : for, may not, yea do ["not ?] the falsest ministry that are, or ever have been, hold so much, at least in such a sense and meaning as the Pharisees might hold it. And can he name any amongst us, that holds not as much." — Ibid, p. 29.] [John Canne's answer to pp. 27, 28, 29.] Here Mr. Bradsh[aw] bestirreth himself, to prove their ministry good, by the Scribes and Pharisees ; but this ex- ample will not help him in the least. For First. Howsoever they had new names, and in many 1 see Pa- things were very corrupt, yet they sat in Moses' chair, 1 Mat.xxiii. that is, came risjhtlv and lawfully to the Levitical and v. 2. p. 578. . " . priestly offices, which they executed in the church of God. But their ministers (as we have showed it under their own hands) do want this true calling, and therefore the com- parison holds not. It is possible, that two persons living in adultery, may in sundry respects be no worse than some which are truly married : is their state therefore one ? not so ; and why ? because the former wanted a ri^ht coming together : so in this cause, in some things I am persuaded their ministers are not worse than the » Yet the Pharisees, 2 as in pride, covetousness, hypocrisy, persecution Nonconf . n i i i • /• say, they f the samts, &c, yet nevertheless, their standing (m are worse, J ° v seepage respect of the ministry) is not as good as the Pharisees'; because (as I said before) they have not a true calling thereto, which the others had. * [232] *\_Secondly.~\ I cannot think that Mr. Bradsh[awJ should To p. 27 28,29. Deu. xxxiii, CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 261 be so ignorant, as in this place he makes show of: for his words import, that the ability which the Pharisees had, to expound the law, argued them true ministers : but this is false ; for that, and indeed that only, which argued their office to be true, was the Lord's institution in setting the , Exo tribe of Levi apart for the holy administrations ; 1 of K.^iA', 5. wmich family were these, 2 so many as were employed in s Job. i. 19, and about the service of the sanctuary. [Thirdly.] If the preaching of the word and adminis- tration of the sacraments be sufficient to argue a true ministry, then are not only many Papists priests, but other vile heretics and excommunicates lawful pastors and teachers, for so much they can do. The truth is, his arguing is no better than if Jeroboam's priests should thus have pleaded : those priests that teach Jacob God's judgments, and Israel his law, that put incense before 10 - the face of God, and burn incense upon his altar, are true priests; but these things do w r e, therefore we are true priests. If they shall say the assumption is untrue, the like say we of their cause. \_Fourthly.~] Howsoever, he often undertakes the de* fence of all their ministers, yet here he leaves the blind priests in the ditch : and indeed this is the manner usually of them, they are so shifting up and down, as a man knows not where their home is, nor wmen to find them there, for some time the wdiole clergy is pleaded for: when they are beaten thence, then they fly to their best ministers ; w r hen they cannot defend them any longer, then we have an hour's talk of their gifts and services. # Thus * [233] as a man that sitteth uneasy, is ever stirring to and fro till he be out of his place, so do they shift and shift, till they be clean out of their arguments and matter: if they think I speak beyond my compass, let them once pitch and insist upon any one of these grounds, without 262 A NECESSITY OF SEPARATION, [CH. V. starting, join issue with us, and come to the particular, that so a directly named position may receive a direct and special reply. [Bradshaw's affirmations.'] [" To communicate spiritually with any ministers whatsoever only in the holy things of Christ, is not to communicate with the ministry of antichrist's apostacy ; no, though the ministers be ministers thereof." — Unreasonableness of Separation, p. 30. " It is not necessary that the ministry of priest and deacons, though ordained by antichrist himself, should be the ministry of his apostacy ; but, notwithstanding his ordination, their ministry may be the ministry of Jesus Christ ; as was the ministry of Luther, Huss, WicklhTe, and others." — Ibid, p. 31. " The ministry of such manner of priests and deacons as the prelates ordain, (or by the laws ought to ordain) is the true ministry of Jesus Christ, and for the substance thereof, directly contrary to the ministry of antichrist's apostacy." — Ibid. " How absurdly and childishly he goeth about to answer," &c. — Ibid, p. 27. " In the proof of the assumption he daubs six pages, bring- ing therein nothing but his old broker]/, the substance whereof," &c— Ibid, p. 50. " The devil himself would have been ashamed in this open manner to have told such a lie, and therefore he" [Mr. Johnson] "is to be trusted no further than he is seen." — Ibid, p. 81.] \_John Canne's reply to p. 30, 31, &c] To P . 30, 3i, Answler First.~[ There is little hope to find any good 32, ?/A, 34, 35, L • - ♦ i • 1 36,37. here, seeing so manifest an untruth is uttered in the beo-inning. He tells us (if we will believe him) that to communicate spiritually with the ministers of antichrist in holy things, is not to communicate in his apostacy. If this be true, then unlawful ministers may be lawfully com- municated with. But this cannot be, for as it was un- CH. Y.] PROVED BY THE NONCONFORMISTS* PRINCIPLES. 263 lawful to communicate with Corah or with Uzziah, though they burned true incense, or with Jeroboam's priests, though they offered true sacrifices, so it is unlawful to communicate with a devised or usurped ministry, what things soever (though good in themselves) are administered in and by it. And this we formerly have proved ag ' fully.J [Secondly. ,] It is certain that the ministry of priests and deacons ordained by antichrist is the ministry of his apos- tacy and not Christ's, as he profanely afnrmeth ; for he makes them not according to the institution, prescribed of God, but wholly after a wicked and devilish device of his own brain ; so that the same is a mere fruit of the beast and false prophet, and no accidental effect, but a most cursed thing which doth as * properly flow from his de- * [234] fection as figs from the fig-tree, or a child from the seed of the parents. As for Luther, Huss, Wickliffe, and others, whereof he speaketh, it is but an absurd and childish begging of the question, seeing it cannot be proved that they received a lawful ordinary ministry from the church of Rome. \_Thirdly.~] He saith, that the ministry of such priests and deacons which the prelates ordain, are the true ministers of Jesus Christ. What every dumb dog, and all those [sixty, eighty,] and a [hundred] which are made at a clap, and sent forth as rogues and masterless servants to get benefices where they can, having no particular con- gregation ? &c. k Yea, now all again are justified ; for he speaks without exception or limitation. If I were not unwilling to give occasion unto the b[ishops] to insult over these men, I could hence manifest much bad dealing in them ; but I will forbear for the present, and do refer i [Pp. 27 and 28 of this work, using the original pagination.] k [I Admonition, &c. D. W. L. copy,] p. 3, [2]. 264 A NECESSITY OF SEPARATION, [CH. V. 1 ^ Adm0 - the reader to their own principles, 1 which is, that all eccle- Ser 0r r . 2. siastical officers ought necessarily to be made by the free p.*??' 1S ' choice of the congregation wherein they are to administer. T. CM. i. . . p. 193. This manner of ordination they profess is only lawful, and J 1 : i0 - M none else. To this assenteth Dr. Ames, and denies Mr. Bates, Demon. utterly that the calling of their ministers doth essentially 2.5. s " p ' ' depend upon the b[ishop's] calling. Now, what the reason p. 2. is that they are thus mutable, it may easily be conceived, namely, the different condition of the persons against whom they write ; for if a man should read over their books published to the world against the hierarchy, he should not (I warrant you) hear them once there to say (as * [235] here *they do) that it is lawful for their prelates to ordain ministers ; but then they will speak out boldly that this practice is wicked and unwarrantable ; yea, and they can upon such occasions give good reasons for it also. Mr. Bradshaw, in page 5, justifieth the ministry of such among them as are not ordained by the bfishops. 1 ] Here he saith that these are the ministers of Jesus Christ which receive their ministry from the b[ishops ;] yea, and from antichrist too ; so that it seems, if men will be priests of their churches they may come in any way, and it is no matter how they be ordained, nor who ordains them, nor whether they be ordained or no : indeed, his words imply no less, and therefore he must needs be reasonable. But if the Nonconformists should have seen but half such rotten stuff in any Conformist's writings, they would have cried out, and that justly, "Daubing, daubing." [Fourthly.] He hath little cause to scoff so idly as he 1 [" The governors of churches and yea, and our own governors in fact commonwealths who have the dis- have permitted the ministry of some pensation of laws, may in their Chris- who never received ordination either tian wisdom and moderation permit a from Papists or themselves." — Un- ministry in sundry respects different reasonableness of Separation, p. 5.] from that which the laws require ; CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 265 doth at Mr. Johns[on], for the manner whereby he "proves his propositions, considering how he himself never brings either scriptures, examples, reasons, or human testimonies to confirm any one thing whereof he writeth. Hierom speaketh of some who have their syllogisms and argu- mentations not 1 in mood and figure, but in their heels. JnodTiT Mr. Bradsh[a\v] is not much unlike these ; for wanting in Sibus. all proof to make good the points which he boldly affirmeth, he layeth about him with his heels, by kicking the person whom he opposeth; with bitter and unchristian floutings. Notwithstanding the *wisdom of God is mar- * [236] vellously here to be seen, which suffered not this man to countenance his corrupt speeches with any weight or show of argument, that so it might appear to be penned by him rather for disgrace of others than defence of themselves ; and also that none by it might be deceived, but such as are willing to pluck out their eyes, and to take one that is blind for their guide and leader. [Fifthly. ~] To let pass the unlawful speech which they use in ordaining ministers (i. e.) Receive the Holy Ghost, 2 2T . c.i. i. and certain frothy demands which he moveth to uphold ajL-. ba. c * (if he could) the bpshop's] kingdom, the things not being worthy of answer. In pag. 38 he bewrayeth great igno- rance in not putting a difference between a ministry and the execution of it ; for these are two distinct things, and therefore it is possible that one may be a true ecclesiastical officer, and yet never do the services thereof; as for example, a woman is really a wife, immediately upon her marriage ; I say, before she performs any duty, yea, though it should come to pass that she never performeth any. And therefore Mr. Bradsh[aw] was deceived to think, if one be a false minister by ordination, that the administration of lawful things makes him true ; for it is not so. If the church of Israel should have chosen some, 266 A NECESSITY OF SEPARATION, [CH. V. not of Aaron's house but of other tribes, to be priests, and they had administered without exception, had these there- fore been lawful officers ? In truth, according to his understanding they had : but herein he grossly erred. , E X pog-. Mr. Perkins 1 lays it down as one infallible note of a *false mS.Ti 11 prophet, to come without a calling from God and from the pag". 239. church. I pray observe, although a man should execute the ministry of a pastor, notwithstanding if he want a lawful calling, he is still a false minister in the judgment of this author, and I think of all wise men, beside Mr. Bradsh[aw]. Again, if one be ordained a pastor, according to Christ's institution, he hath certainly a lawful ministry. How- soever things afterwards shall fall out, yea, though he should sing mass and matins, as he speaketh; but he asketh, if any that is in his wits will say so ? yes, and prove it also ; and if he himself had not wanted some wit in this point, he would not thus have confounded one thing so absurdly with another ; for, as a person may be a servant or sub- ject truly and fully, and yet do afterwards the actions of thieves, rebels, traitors, so a man may take a true ministry by ordination, and yet both in life and doctrine do wickedly, and deserve justly to be deposed. But I guess wherefore he hales in these foolish positions. It is probable, he knew well enough (what glosses soever he made sometime to the contrary) that their ordination of priests and deacons by the prelates, is (as his brethren say) unlawful and antichristian ; and therefore he hoped now to x This is no ■•■ tu h n r accord- justify themselves in regard of their good services. But own tenet" this will not help him neither ; for if their administrations whatsoever were right (which are not) yet would their ministry be still cometh from © \ . . the pope, false, so long as they do retain their false calling, which which is ' © J ©' cometh^flrat they took first 0I the b[ishops,] they of the pope, and he from t e f rom the devil. 2 CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 267 \_Bradshaiv > s affirmations."] [" Not only the ministry of the prelates, but any other ministry else upon earth . . may in divers and sundry par- ticulars (of ignorance or infirmity) disobey Christ in his own ordinances of ministry, worship, and government of the church, and so far forth be the ministry of antichrist's apostacy, and yet be also the ministry of Jesus Christ." — Unreasonableness of Separation, p. 39. " The ministry of our church assemblies, though it be ordained by the prelates, and be subject unto them, yet is not their ministry, but the ministry of Jesus Christ; they [preaching his word] and ministering his sacraments. And it doth, (if it be answerable to the law) obey Christ in all the main essential parts of his own ordinance of ministry," &c. — Ibid, p. 40. " Yea, though it should be granted that they execute the ministry and government of other archbishops, and lord bishops besides Christ ; and though they should be archdeacons, parsons, vicars, reading stinted prayers," &c. — Ibid, p. 41. " If any amongst us have put up any such suit to the par- liament for the abolition of our ministry in general, let them answer for themselves ; but the prelates may well laugh at his simplicity and seeliness of wit," he— Ibid, p. 46.] \John Cannes answer to pp. 40 — 47.] * Answ[er Jirst] As a man, when in his answers, he pur- * [238] poseth to deceive others, his manner is to conceal that Jo.Jmms, which should give special light unto the matter, it is 44 ' 45 ' 46,47 - even so with Mr. Bradsh[aw] ; that he might merely gull the reader, he hides from him whatsoever should most serve for his true information about the point in dispute. In pag. 7 he told us that pastors and teachers may have divers accessory parts of their offices, &c, not ordained by Christ. Here he saith that they may in divers and sundry particulars disobey Christ in his ordinances of worship See before pag. 72, 78 r. 138,147. 268 A NECESSITY OF SEPARATION, [CH. V. and government. Now, he doth not express in either place what these divers and particulars are, neither durst he, I am persuaded; for had he, we should soon have joined issue with him. But to leave him in the midst of his idle words ; this I say, when we understand once their meaning, they shall have our direct answer unto it. In the meanwhile, I do entreat them to consider advisedly of their own principles about their worship and government. Touching the first, it is (as they say) contained in the Book of Common Prayer, the which was taken out of the vile mass-book, full of all blasphemies, lies, and abomina- tions ; and the other is taken wholly and every part from the pope. m [Secondly.'] To let pass many things which he often affirmeth, without any proof, I do desire that they will show us in their next reply some good reason for that which he writeth in pag. 40, 41, viz., " That ministers may execute the ministry and government of other arch- bfishops] and lord bishops besides Christ, be archdeacons, parsons, vicars, read stinted prayers out of a book, and * [239] observe other human * inventions, and have their church government according to canons, courts, &c, which were never appointed by Christ ; and yet obey Christ in all the main, essential, and substantial points of his ministry, worship, and government. If they can prove all this, I do not see but the controversy may be easily taken up between them and the bpshops ;] only then, they have just cause to beg pardon of them for their pleas against the prelacy, and the many heavy accusations which they have put up both to princes and parliaments against them. But if they cannot (as I know they cannot) make good the thing here avouched, then let it lie as a blot m [These numbers in the margin refer to the original pagination of this work.] CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 269 for ever upon their cause, for thrusting abroad such de- ceivable trash, especially upon those which either were authors of it, or have since justified so hypocritical and shameless a writing. [Thirdly.] He once more here rejecteth the principles of the Nonconform [ists,] and bids them answer for them- selves, touching the suits which they have put up to the parliaments for the abolishing of their ministry. Now, the reason why I do again note it is, because the reader may see how impossible it is for any of them to justify their standing and writings too, the same being as unlike each to other as good is to evil. For the prelates laughing, whereof he speaks in this place, I have mentioned it . before ; this only I add, that never did Mr. Johns[on,] by his " simplicity and silliness of wit, give that occasion unto the b[ishops] of mirth, as he hath justly of sorrow to all his brethren, by his daubing and rotten speeches ; for truly, in the words of Jacob, they may # say he hath * [2 4oi troubled us, to make us to stink among the inhabitants of 3(T" the land ; yea, to increase their grief, as David said to Ahitophel, and Christ of Judas, so may they speak of him, " Our familiar friend, in whom we trusted, which did eat of our bread, hath lift up his heel against us." \_Bradshaw'' s affirmations. ] [" There is no ordinary ministerial office that Christ hath given unto his church, for the work of his ministry, but our ministers either have, or by our laws ought to have, the same." — Unreasonableness of Separation, p. 5 1 . " The pope kept not such priests and deacons as ours are, nor hath any such in his kingdom." — Ibid. " The proposition, that ' none may have any spiritual com- munion with those ministers who minister the holy things of God, and work upon the consciences of men by virtue of a false 48 to 67. 270 A NECESSITY OF SEPARATION, [CH. V. spiritual calling,' for brevity's sake, he" [Mr. Johnson,] "proves by five and thirty places of scripture ; and yet whosoever shall please to take the pains to examine them, shall find that neither severally nor jointly they prove the same." — Ibid, p. 53. " The prelates having approved of their gifts, and by words and letters testimonial given liberty to execute the ministry of the gospel, ... do not thereby thrust them into a ministry, but . . . leave them to be further called or chosen, either by the people, or those patrons unto whose fidelity the people have committed this charge." — Ibid, p. 54.] [John Cannes answer to pp. 48 — 67.] From pag. Answ\er Jirst.~\ Mr. Bradsh[aw] saith, that there is " no ordinary ministerial office, which Christ hath given to his church, but their ministers either have, or by their laws ought to have, the same." I have proved before, that this is untrue, and therefore it is not needful that I should make answer any more to his bold threadbare, I says. But observe here (to use his own words) what a "juggling method of reasoning he hath gotten." Their ministers have such "ordinary ministerial offices," &c. Why? Because by their laws they ought to have them. Now, may not a man, by the same manner of arguing, prove that there are no thieves, traitors, whoremongers, &c., within the king's dominion, in regard by the laws every one should be true, loyal, chaste, &c? But this latter, I think, would be laughed at of all, notwithstanding to the very same effect is only the other; or else it serves for no use at all but to show that the man had more will to do mischief than he had either wit or skill to accomplish the same. [Secondly.] I pass over again his idle scoffing at Mr. Johnson, for quotation of many scriptures. Indeed, Mr. Bradsh[aw] was careful to shun this fault, for he hath not from the beginning to the end of his book, brought one Pag. 52. CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 271 proof from the word of God to make good any one thing * whereof he speaketh; but, as if he were one of the illu- * [24i] minated fathers of the Familists, delivereth his yea and no always upon his own bare word. [Thirdly. ~] Many grievous errors are bound up in this invective of Mr. Bradsh[aw's,] but, for lying, here is one that surmounts them all; namely, that "the prelates do not thrust them into a ministry, but leave them to be called and chosen by the people, or those patrons unto whose fidelity the people have committed this charge. This (as p-56,57, 58. I have showed) is very false. And truly it is strange to me, that they should dare affirm so known and apparent an untruth: for, according to their law, profession, and practice, whosoever is ordained by the b[ishops,] hath immediately upon his ordination all the essential and sub- stantial parts of a minister, is (I say) as true in their under- standing as these, w T hich have a people, or have bought benefices of their patrons, yea, although he should never have any particular congregation to administer unto. Therefore well fare the Conform [ists,] for howsoever their courses are stark naught, yet they will own their errors, and not shift them off (as these do) by groundless devices, the which they can no more prove than that there is a man in the moon. They have laboured these many years to get away this power of making ministers from the b[ishops] ; but seeing they are now out of all hope to gain it, they persuade the people that it is only but a leave and liberty which the prelates grant ; and touching the ministry itself, they have it elsewhere. Oh, horrible mocking and abusing of the world ! a mere invention of their own, having ^no show or colour of truth in it. * [242] [^Fourthly.'] If the "prelates do not put them into a ministry, but leave them to be called or chosen by the patrons," then it must follow necessarily, that either they 272 A NECESSITY OF SEPARATION, [CH. V. are made ministers by those patrons, or else they are none at all. But this I will leave as another query. More- over, because my desire is to come speedily unto some particulars with them, I do therefore demand some good proof for the things which this bold man here affirmeth. First. That " the people have committed this charge unto the fidelity of patrons." [Secondly.] If they have, whether the thing be lawful or no? And to give the reader, in the mean time, some information about the point, this I Anatomy of would have him to know, that howsoever here against us by Mr. they plead for these patrons, yet in their writings against fore Def. of the prelates they tell quite another tale, for there they call Leam Dis- them all latrons, and profess their places to be unlawful ecTgov. p. and wicked, and give many worthy reasons thereof. And 125. m. Bright, no doubt this is true, which they say, for indeed the bond- on Rev. iii. p. 194. age is intolerable which the poor enslaved people suffer at p U i7o an1, * nese men's hands. If some one in a parish had entailed to him and to his heirs for ever, the power of appointing husbands and wives to all the people therein, the slavery were insufferable, although in a matter of a civil nature ; but how much more then unspeakably great is their sin which lose this spiritual freedom ? And greater those patrons which keep it, and greatest Mr. Bradsh[aw] and such fellows, who labour what they can to maintain so vile and wicked a thing. * [243] * [.Fifthly.'] Seeing he asketh what errors we can prove to A Mr. A iL M " in their church, and is so audacious as to affirm that those fen. of the set down by Mr. JohnTsonl 1 are pretended, I will there- Chur. and . J . L \ Minist. of f re give in some particulars (for it were impossible to A'Trt'atise name tnem a ^) published under their own hands, and pro- nishonne fessed of them to be the poisonsome leaven of antichrist. 211 Church of Eng. p. 10, i 1 M. 2 GUby ° L* n a WOr ^ ca ^ ec * " ^ Review of Mr. A. Gilby has given a table con- in the Table, Antichrist, his Laws and Ceremonies taining a hundred points of popery 25. ' in our English Church Unreformed," remaining, which deform the English CH.V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 273 1. The popish names and offices of archbishops. 2. Lord bishops. 3. Their titles of primacy, lords, grace, &c, con- trary to the commandment of Christ. 4. Their visitations and power which they exercise over their brethren. 5. Their lordly dominion, revenues, and retinue. 6. Their black chimere, or sleeveless coat, put upon the fine white rochet, with other popish apparel. 7. Chancellors. 8. Deans. 9. Sub-deans. 10. Archdeacons. 11. Officials. 12. Chanters. 13. Commissaries. 14. Prebendaries. 15. Apparitors. 16. Parsons. 17. Vicars. 18. Parish priests. 19. Idle readers. 20. Vagabond ministers of no place. 21. Chaplains. 21. Canons. 22. Petty canons. 23. Vergerers. 24. Rector chori. 25. Epistlers. 26. Gospellers. 27. Choristers, men and boys. 28. Singing clerks. 29. Organists. 30. Organ-blowers. 31. Bead- men. 32. Sextons. 33. Impropriators. 34. Ministers not made neither by election, vocation, nor approbation, agreeable to God's word. 35. Deacons, made to other purposes than the scriptures appoint. 36. The horned cap. 37. The tippet. 38. Surplices. 39. Copes in great churches. 40. The temporal offices of ecclesiastical per- sons. 41. A dumb ministry. 42. The pope's accursed canon law. 43. The prelates' articles and * injunctions » [244] from time to time newly devised. 44. The churchwardens' oath, to present to their courts all the offences, faults, and defaults committed in their parishes against the aforesaid articles, &c. 45. The court of faculties, from whence are had dispensations, licences, tolerations, &c. 46. Dispensa- tions to eat flesh at their times forbidden. 47. And licences to marry in any time of the year, and in privileged places, by means whereof many are married without their parents' knowledge or consent ; yea, and many stolen oft- reformation. See Part of a Register, here gives an abstract of Gilby's table.] &c., pp. 59—71. D. W. L. [f'anne D D 274 A NECESSITY OF SEPARATION, [OH. V. times from their friends, and so married. 48. Dispensa- tions for boys and dolts to have benefices. 49. Dispensa- tions for non-residents. 50. And for plurality of benefices, as they having of two, three, four, or more totquot, as many as a man will have, or can get. 51. Their institutions, inductions, proxies, &c. 52. Absolving the dead dying excommunicate, before they can have (as they call it) Christian burial. 51. Housellin^ the sick. 52. Private baptism. 53. Godfathers and godmothers. 54. The ring in marriage. 55. Bishoping of children. 55. Churching of women. 56. Prayer over the dead. 57. Lord's supper to be received kneeling. 58. Lent-fast. 59. Cross in baptism. 60. Hallow eves. 61. Ember days. 62. Fri- days' and Saturdays' fast. 63. The hallowed font. 63. Marriage forbidden at certain seasons of the year. 64. The oath ex officio. 65. Apocrypha books, which have in them errors, lies, blasphemies, magic, contradiction to the canonical scriptures. 66. An antichristian discipline. 67. Private communion. 68. Their administering of it, not with the words of Christ's institution, but with other, taken out of the pope's portass. 69. Reading homilies. 70. Corrupting the scriptures, in mistranslating many places, adding to the text, and leaving * quite out many parts thereof. [" Puritan. I will justify any these greedy dogs can never have thing that I have spoken, if not enough, all these shepherds cannot let me lose my life; but, to conclude, undertand :' and Zechariah xi. 17, it is late, and, because we must de- ' idol shepherd that leaveth the part, I will tell you one thing, and I flock ! the sword shall be upon his would wish you to make use of it, arm, and upon his right eye: his arm and learn what the prophet Isaiah shall be clean dried up, and his right saith, lvi. chap, and 10th verse, eye shall be utterly wasted.' And so ' Their watchmen are all blind, they fare ye well.'' — Dialogue on the Ty- have no knowledge, they are all dumb rannical Dealings of the Bishops, &c. dogs that cannot bark; they lie and D. W. L. last page.] sleep, and delight in sleeping. And CH.V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 275 Many score of vile errors, besides these, I could name from their writings, but this is enough for the time; only I request the reader to observe the bad dealing which is here showed. The corruptions which Mr. Johnson men- tioneth in his treatises, to be in the Church of England, are only such which he took out of their own books. 1 Yet wameiy.the J Admonition see how thev will bear now the world in hand, that these \? the f ar - * 1 lament. are but pretended matters, when indeed (as I said) they |°^ Bar ' are only their own principles, set forth by their own hands, FiTS ' t an s d Se - and justified still upon all occasions when they deal against Neces. vuL the hierarchy. It seems, therefore, they are not willing that any, saving themselves, should say that their bpshops,] their courts, canons, officers, ceremonies, service, &c.,is anti- christian and unlawful ; for if we say but word for word the same which they say before us, they cry out "pretended errors," and yet the things are true when they speak them. Now if this be not unreasonable daubing, I know not what is. But he asketh, " how we can prove that these things are taught in their churches ?" If a Papist should have thus replied unto one which had written against their transubstantiation, images, holy water, &c, it would have been counted an idle and foolish put off; for what if they be not always taught? yet these are their sins, in regard they both profess and do them, and have them established by law in their congregations. * The like may be said of the errors forenamed, as * [246] authority commands them, so they are constantly prac- tised, and upon all occasions defended publicly and pri- vately. Besides, if any one shall open his mouth to show the evil of them, he is subject to be immediately silenced, suspended, excommunicated by the lords the prelates; and to prove this, let their terrible canons bear witness, for thus it is enacted : "Whosoever shall hereafter affirm that the form of canon 4. d d 2 276 A NECESSITY OF SEPARATION, [CH. V. God's worship in the Church of England, established by law, and contained in the book of Common Prayer, &c, is a corrupt, superstitious, or unlawful worship of God, or containeth any thing in it that is repugnant to the scrip- tures, let him be excommunicated ipso facto, and not restored but by the bishop of the place, or archbishop, after his repentance and public revocation of such his wicked errors." canon 6. " Whosoever shall hereafter affirm that the rites and ceremonies of the Church of England, by law established, are wicked, antichristian, or superstitious, or such as being commanded by lawful authority, men who are zealously and godly affected may not with any good conscience approve them, use them, or, as occasion requireth, subscribe unto them, let him be excommunicated ipso facto, and not * [247j restored until he * repent, and publicly revoke such his wicked errors." ranon 7. " Whosoever shall hereafter affirm that the government of the Church of England, under his majesty, by arch- bishops, bishops, deans, archdeacons, and the rest that do bear office in the same, is antichristian, or repugnant to the word of God, let him be excommunicated ipso facto, and so continue until he repent and publicly revoke such his wicked errors." canon 8. " Whosoever shall hereafter affirm, or teach, that the form and manner of making and consecrating bishops, priests, and deacons, containeth any thing in it that is repugnant to the word of God, &c, let him be excom- municated ipso facto, not to be restored until he repent and publicly revoke such his wicked errors." [Sixthly.'] Where he demandeth "what one truth of religion we can name, that is not, or hath not been (when just occasion hath been offered) taught by some of their ministers ?" Although this be not much material, touching the point in controversy, seeing none of them teach true CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 277 doctrine but in a false and antichristian calling, which is utterly unlawful to be done, notwithstanding if we will believe the Nonconform [ists,] he had small cause to brag thus of their preaching ; for, first, their ministers *for the * [248] . ... n Admon - most part, are " ignorant asses and loitering, idle bellied p-^ epicures," 1 " which either cannot or do not teach at all. c^polW [Secondly.] A number of those which do " are profane and heathenish orators, that think all the grace of preach- ing lieth in affected eloquence, in fond fables, to make their hearers laugh, or in ostentation of learning of their Latin, their Greek, and Hebrew tongue, and of their great reading of antiquities, when God knoweth most of them have little further matter than is in the infinite volumes of commonplaces and apothegms culled to their hands." q [Thirdly.] Howsoever some of them deliver n Admon. many sound truths, 1 yet they do not lay the axe to the 1 out of J J J J their own root of the tree ; I mean, seek to suppress such evils as ™ ^J^ 67 reign most among them. We would repute that physician JSr^SSn unwise which hath a patient under cure sick of a great i r lam?xii. fever, and he gives him a medicine which serves only to heal the gout or dropsy. Now, in truth, such unwise physicians are the best of them; for the main disease, which cleaves to the soul of the people, is false worship. But what course take they about it ? Thus they do : they administer good things, to purge out pride, drunkenness, &c, but leave all the while this capital disease alone, by which means many persons perish, and are utterly cast away. Now these have not the prophets for an example, for it is marvellous observable, when the ten tribes fell away from the true w r orship of God, that all those prophets whom the Lord then sent early and late after them, applied their doctrines p [II Admon [ition, &c. D. W. L. copy, p. 52 and] p. 47.] i [II Admon [ition, &c. D. W. L. copy,] p. 52, 278 A NECESSITY OF SEPARATION, [CH. V. even altogether (as it were) against the sins of Dan and * 240] *Bethel, 1 as the spiritual sickness of Israel was idolatry, so i Read the ' * J ' om£mmT * ne y gave them constantly such sovereign medicines as andMicah!' served best to cure the same. And, indeed, this course of prophets teaching is only profitable, for as a small stroke downright raised up to upon the nail is better than a thousand besides it, even so a rtcover that 1 people. little home matter against the present evils of the people, as, namely, their devised service, false ministry, anti- christian government, &c, would profit them much more than all their loud and long crying out of judgment, judg- ment, only against swearers, drunkards, usurers, whore- mongers, &c, because the former faults are more generally committed, and have taken deeper root in the hearts of old and young. [Seventhly.'] Concerning the defence which he makes for reading their book of articles and canons in the church, a few words will serve in answer to it. [First.] If it were true which he saith, that they do not this thing minis- terially, yet their fault is not the less; but he speaketh falsely herein, for this is laid upon them as a proper part of their office ; and none else but they by their law, either do or may do the same. [Secondly.] If they do not teach them for truths, then it must be for lies and errors ; if so, their evil is the greater, and proportionable thereunto, without repentance, will God's vengeance be upon them for it. [Thirdly.] His answer here is quite beside the point, and he seeks merely to cozen the reader; that which Mr. Johnson mentioneth is their articles and canons, very vile and wicked things by their own confession ; to this he * 1250] replieth, may not a man in* the weakness of his judgment and in infirmity, at his first entrance into a calling, conform and subscribe to some things not so warrantable and true, &c. Note, how punctually he speaks, and comes up as near to the matter as York is to the Land's End : a man CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 279 in the weakness of his judgment, &c., may do something &c. Ergo, he may conform to the damnable canons and articles, read them to the people, &c. By the same manner of arguing he may be a Jew, a Turk, a heathen, any thing ; and not only in this place, but such senseless shifts are common with him throughout the book ; for whereas it is proved in Mr. Johnson's writing that their ministry is unlawful and antichristian, because neither their offices, calling, nor administration, is according to God's word, but (as they say themselves) all taken from antichrist. He childishly tells us that true pastors and teachers may want some accessary parts of their offices, &c. which answereth nothing to the point, nor is more to any purpose than if a convicted traitor would seek to prove his cause to be other- wise, for that he wants some accessary parts of a true sub- ject. [Fourthly.] Touching the distinction which he puts between reading the canons to the people, and not teaching the errors contained in them. I shall leave it as another demand; how they can prove that these falsehoods and lies may be read in the manner that they are, and yet be neither taught nor justified ? SJBradshaw *s affirmations^ [" We [the Puritans] hold it as unlawful (as themselves [the Separatists outwardly, and but in appearance, to join with idolaters in their idolatry." — Unreasonableness of Separation, p. 69. " Were the synagogues in Christ's time free from all parts of false worship ? the scripture witnesseth the contrary." — Ibid, p. 70. " Did they, when Christ came into them, forbear their assem- blies ! the scripture confirms the contrary." — Ibid.~\ [John Canne's answer to p. 68, fyc.~\ Answ[er Jirst.~\ If it be unlawful (as he saith) out- L 10 ™^ 3 280 A NECESSITY OF SEPARATION, [cH. V. warclly, and but in appearance to join with idolaters in their idolatry, then hath he showed himself all this while * [25i] an Unreasonable man to persuade us to return again unto their service, considering, if we should, it were upon their own grounds to join with idolaters in idolatry ; but this we dare not do, neither I think would they if they did fear the Lord and his righteous judgments as they should, and mind advisedly their own writings. They have a long time been named professors, and fitly so, for truly their profession is 1 when good, 1 and therefore in this they and we do well accord, as agaLIt r the I have before showed ; but those which will be Christians indeed must be more than professors, to wit, practisers and doers of all the Lord's commandments, so far as they know, according to their power and ability. [Secondly.] I would know what scriptures there are which do witness that there was false worship in the Jewish synagogues, and of what kind it was ; and proof also that Christ was present, where and when the same was prac- tised. These doctrines we find often in their books against us, but to this day never saw their reasons for them ; and therefore we are persuaded they are merely their own dreams, purposely taken up, to countenance by them, if they could, their insincere walking. [Thirdly.] I cannot see what profit any reader can have by Mr. Bradsh[aw's] writing; for whosoever desires to know what ministers are true among them ; first, he must (if he will follow his direction) search their laws to know what is there prescribed about this thing: afterward make • [252] diligent inquiry of the true meaning thereof; *then go among the clergy to examine whose office, calling, and ad- ministration is according to the law and the intent of it. 1 Now, is not he unreasonable to put poor people upon such i Query. To whom must men know the hard tasks ; notwithstanding, unless they do all this, they true mean ing of the Law ? th S L ■■' aie as ^ ar *° see k * n the thing as ever they w r ere, for any CH. V.] PROVED BY THE NONCONFORMISTS 3 PRINCIPLES. 281 satisfaction he gives them. But no doubts if Mr. Brad- sh[aw] had had a good cause in hand, he would have referred his reader to the prophets, Christ, and his apostles, and not used such carnal and idle talk. [Fourthly.] He saith it is lawful to communicate in that worship where the ceremonies are used ; but we cannot believe him, for his brethren both affirm and prove the contrary. And here now is a fit place to write down the words, whereof mention was made in page 99; partly, because the author is a principal Nonconformist, and partly to discover the rashness and folly of this inconsiderate man, which durst without any reason (more than boldness) still justify the very things which his brethren, by many sound arguments, have manifested to be evil and unlawful. Thus he writes : " The sitter is accessary to the sin of the kneeler. First, up^com? he endureth the kneeler by his presence, and maketh him ung aTcon- think that his kneeling is neither scandalous nor idolatrous, munions, . . . . pag-68, You say your sitting condemneth his kneeling ; no such 69 » &c - matter. But in communicating with him you approve it as indifferent, as when ye sit in time of prayer after sermon, when another is kneeling or standing ; for shall you com- municate with an idolater in the very * act of his idolatry, * L 253 l and not be accessary in countenancing it with your pre- sence ? If you do damn it as scandalous or idolatrous, why communicate you with him? if you build up that which you destroyed, you make yourself a trespasser. The apostle forbiddeth the Corinthians to converse or eat with a brother idolater, I Corinth, v., and yet you will eat and drink with him when he is committing the very act. The apostle forbiddeth not society with him in public assemblies, but only in private, and where he committeth the act, till he be reclaimed. Next, the communicant with the kneeler cast- eth himself into temptation by setting before him an evil 282 A NECESSITY OF SEPARATION, [CH. V. example which may induce him to do the like, especially if the kneeler be a person of any credit and countenance. Many are disquieted with the sight of a monster or carcass many months after ; it is an evil token when you can be so well content to see such a monster in our kirk, and your heart not rise within you ; if you should present yourself to the mass in the same manner and with the same liberty, custom would so harden the heart that in the end you would halt with the lame, and conform in every point. It will creep like a ringworm ; seemeth it now tolerable, the next day it will seem holy, and the third day necessary ; so bewitching sins are idolatry and superstition. Thirdly, you are partaker of an idol feast : start not at this, I say, for the sacrament of the Lord's supper may be turned into an idol feast, and hath been a more abominable feast than * u 254] ever was any among the heathens. # Ancl howbeit there may be some difference betwixt the Formalists and the Papists, arising upon the diversity of inward opinions and conceits of Christ's real presence in the elements, yet if both their gestures be idolatrous in their own kinds, the Lord's supper is made an idol feast. Non ad diabolum per- August. x L r Pastor 16 * inei Q u * s * s * 0i ve ^ ^° m °d° erret, omnes errantes vult quibus- libet erroribus. f It is nothing to the devil whether a man err this way or that way, whatsoever way they err, all that be in error he seeketh to be his.' Fourthly, the commu- nicant advanceth this innovation, and setteth forward this gross corruption by his presence and communicating with the kneeler; for if the kneelers were left to themselves they would be ashamed of themselves, whereas now they are comforted and hardened in their sin, and some follow Hierom. their example. Fides pura moram non patitur, ut apparuerit Hierosoi. ' scorpius, illico conterendus est. " Pure faith sufFereth no de- lays; as soon as the scorpion appears, it is to be bruised," saith Hierom. Fourthly, a confusion of gestures, lawful CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 283 and unlawful, is brought into the Lord's table ; some sitting like guests at a feast, as Christ and his apostles sat ; others like s applicants kneeling and adoring upon the knees. This confusion is not like that variety of gesture in time of prayer, when some sit, some stand, some kneel ; for all the three gestures are there indifferent, but not so here." If men are polluted by receiving the sacrament with those which kneel, then much more when withal they take it where the same is administered by an unlawful person, and according to a prescript form *culled out of the bias- * [2553 phemous mass-book; and this is their present cause, by their own confession. I wish therefore they would take due consideration of it, and speedily reform themselves herein ; they profess to be espoused unto Christ ; now mark the similitude, if a betrothed virgin, before the day ap- pointed for marriage, should prostrate her body to a stranger, she disables herself for ever hereby from being his wife ; their marriage day, they make account, shall be celebrated in heaven; but now, if in the meanwhile they defile their souls and bodies with the unclean acts of idolatry, what reason have they to think that they shall enjoy the sweet comfort and pleasure of so heavenly and blessed a husband? [^Bradshmtfs affirmations."] ["In a true constituted church some matters merely ecclesi- astical may be imposed through human frailty, that cannot so be concluded . . . necessarily from the written word of God." — Unreasonableness of Separation, p. 80, 86. " Every such human ordinance is not of that nature that it maketh the church and ministry where it is used to be a false church."— Ibid, p. 86. "Though it were generally granted of all that every true visible church of Christ is such a spiritual body politic as is specially instituted by Christ or his apostles in the Nciv Testa- 284 A NECESSITY OF SEPARATION, [CH. V. ment, yet it will not thence follow that those churches are not to be communicated with all that have anything in, or appertaining to, the constitution thereof not instituted by Christ," &c. — Ibid, p. 86. " Though every true visible church of Christ hath by Chrises ordinance power in itself immediately under Christ, to elect and ordain, deprive and depose their ministers, and to execute all other ecclesiastical censures, yet will it not follow from thence, that all they are false churches who do not, or by the laws of man are not suffered to use that power," &c. — Ibid.'} [John Cannes answer to pp. 84 — 92.] Mtool**' Answ[er Jirst~\ Though it should be granted that, in a fi?se C c h t? P ii. 4, true constituted church some matters merely ecclesiastical sectAi! 111 ' may be imposed through human frailty, yet this helpeth 4. ' their cause nothing at all ; in regard, that a false worship, an antichristian hierarchy or church government, and un- lawful ministry therefrom derived, is imposed upon and by the people slavishly submitted unto. [Secondly. ~\ Though every human ordinance be not of that nature as to make that church and ministry false where it is used, yet some are, or else there are no false churches and ministers in the world ; and such human ordinances there be many in their parish assemblies, as from their own principles we have showed. [ Thirdly.'] Though it were generally granted of all that ■ [256] those churches and ministries are to be communicated *with all that have something in or appertaining to the con- stitution thereof not instituted by Christ, yet it will not thence follow that we may with such, as in their consti- tution were wholly false, but such are theirs. [Fourthly.'] Grant this that all are not false churches which do not, or by the laws of man are not suffered to use their power; notwithstanding such congregations as do p.i49,&c. altogether want this power, and stand under that which CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 285 was taken every part from the devil and antichrist are cer- tainly false, and so not to be communicated with all; and this is their present state if they speak truly them- selves. {Fifthly.^ Admit that those may be true pastors who are outwardly by man's laws subjected to a superior r ec- clesiastical officer ; l yet can it not hence be concluded that J h ^ s ut t ^ their ministers are true, seeing neither their offices, calling, ^J^ to administrations, &c. are agreeable to the word of God. proof° me [Sixthly.~] If the offices of provincial and diocesan bishops be contrary to the scripture, s then necessarily that ministry which is derived from it must be so also ; and this con- clusion the Papists have drawn from the writings of the Conformists. " If our English prelates be no true bishops, A Detec . tion of then surely neither be the priests, or ministers, or deacons divers no- that be ordained by thein ; and so, consequently, the con- truths, && gregation of England is not the true church of Christ." Here we have again much rude scoffing and such crow- ing, (to use his own terms,) as if he were *some cock of the [257 -| game that hath picked out the eyes and broken the necks of all that have been set against him. The proposition (saith he) is false, the assumption is false, the consequence is false : but for proof, a man may find as soon a needle in a bottle of hay, as any for the things which he boldly de- nieth. Moreover, the points in controversy which are of greatest weight and moment, he either puts quite off by a fine trick, "they need no answer," or else answereth to them P . 83> 88 . besides the matter. For an instance to this purpose writeth Mr. Johnson : Every true visible church of Christ or ordinary as- sembly of the faithful hath by Christ's ordinance, r [Unreasonableness of the Separation, p. 87.] » Ibid. 286 A NECESSITY OF SEPARATION, [CH. V. power in itself, immediately under Christ, to elect and ordain, deprive and depose their ministers, and to execute all other ecclesiastical censures. But none of the parish assemblies of England have such power. Therefore they are not true visible churches of Christ. Both parts of this reason he proves from their own writings. Now mark his reply to it : " All are not false churches which do not use this power," &c. And is not this (think ye) wittily answered? We say from their principles that a true church cannot be without power, but their churches are wholly without it. For answer, he tells us, a true church may want the use of it. We say so to. But doth it follow because a man in a swoon hath not the use for the time of that life which is in him, therefore one may be quite without life, and yet not dead. To this effect he reasoneth, or else (as Paul saith of some) he understood not what he said, nor whereof he affirmeth, but spake evil of the things which he knew not. [Bradshaiv's affirmations.'] ["It is sin to separate from that ministry which is set by Christ in his church for the work of this ministry. " But such is the ministry of the church assemblies of England. " Therefore it is a sin to separate from it." In " reasons . . . tending to prove that it is a sin to separate from the public ministry of the church assemblies of England, directly contrary to Mr. Johnson's own reasons." — Unreason- ableness of Separation, p. 93.] [John Canne's answer to pp. 92 — 100.] »[258] # Mr. Bradsh[aw] having used all the wit and skill he Ausw. to % m p. 29, ioo. had to refute the former reasons, in these pag[es,] in a mocking contradiction of Mr. Johnson, he undertakes to 1 Tim. i. 7. Jud. 10. CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 287 prove that the public ministry of the church assemblies of England is true and lawful. I have neither time nor mind to follow him in his vagaries and idle repetitions, but will set down in few words the sum of his long talk, and give answer to it briefly. First, thus he saith : " To have such gifts as Christ ascended to heaven [to give] for the work of his ministry; to be outwardly called to that work, by such a church as professeth the fundamental points of the gospel ; to instruct the people committed to their charge in the doctrine of the law and gospel; to administer unto them the holy sacraments of Christ, and to be their mouth in prayer unto God, are all the things essential, appertaining to the office of true pastors and teachers. Such is the ministry of our assemblies." l Howsoever, I will not contend much with him about the proposition, which is lame to the ground ; and a far better might have been framed briefly thus : To have such an office as Christ in his Testament hath given to his church, a lawful calling and entrance thereunto, and a lawful administration thereof, according to the said Testa- ment, are all the essential, &c. The assumption is false. \_Fzrst.~\ Their ministers have not the gifts whereof he speaketh, and so we have manifested from their own writings. [Secondly.'] I do deny that their b[ishops,] of whom they take their ministry, are a church in any sense, saving Psa. xxvi. 5. the malignant, and ^therefore, if all the rest w T ere granted, # t 259 3 yet, hence would his whole argument (like the unwise man's house) fall to the ground. [ Thirdly.'] Though they instruct the people in some Mat. vn. doctrine of the law and gospel, as do Papists and all other heretics, notwithstanding the reading of the service-book, 1 [Unreasonableness of Separation, p. 94.] 288 A NECESSITY OF SEPARATION, [CH. V. in form and manner, the celebrating of marriage, churching of women, burying of the dead, conformity, and subscrip- tion are more essential to their ministry, and more neces- sarily required by the laws of their church, than preaching either of the law and gospel is. And so much Mr. Bradsh[aw] elsewhere affirm eth : " Those that yield to ceremonies need not preach at all in their churches, except they will ; no, nor do any other part of divine service, if they will maintain a curate that will keep the ceremonial law, and fairly read or sing the king's service, as they i you must call it." * observe he wrote this [Fourthly.'] For the sacraments, they are (as they say) Bb. ii Ar- wickedly mingled and profaned, and wickedly adminis- gum. ag. cerem. tered. Besides, if we will believe Mr. Bradsh[aw] when he speaks out against the hierarchy, they have divers sacraments which are not of divine institution administered in their churches; viz., the cross, ring in marriage, sur- 9. Argum. pli C e 3 &C. [Fifthly.] The prayers which they are to make unto God must of absolute necessity (without partial dispensa- tion, or manifest violation of their oath to the bishops) be • i mean foolish, false, and superstitious. 2 " when they L JSvicebook. ^ ut -^ desire tne reader to observe how wittily he con- Jig^ 011 ' firmeth the assumption. " It shall be sufficient," (saith he) that we can set forth unto him such a ministry in sundry of our church assemblies, of which all those points may * [260] * be truly verified. Who would have thought that Mr. Bradsh[aw,] having blotted many leaves of his book with mere scoffing at Mr. Johnson about his logic, should so grossly overshoot himself in terms of reasoning. For what wise man but he would have laid down a position that comprehended indefinitely and generally all the a [II Admon[ition, D. W. L. copy,] p. 57, [and I Admonition, p. 9 to P. 17.] CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 289 ministers of their assemblies ; and to prove it saith, " we can show some such." It seemeth then, that those (some such) must make all the rest true. In truth, so he infers, or else his argument (as he saith often of Mr. Johnson) is cracked-brained, and lacks not truth only, but sense also. There are some merchants who, to put off the false wares which lie upon their hands, will show the buyer a little that is good, and by this means cunningly shift all the rest upon him, and so deceive him. The like subtlety useth Mr. Bradsh[aw] here ; and often in his book that he might persuade the reader to believe that all their minis- ters and churches are true, he showeth him some of the best, in hope that under these he shall craftily put all the rest upon him, I mention these his deceivable shifts the oftener, that we may have hereafter more honest dealing. If they will justify all their ministers and churches, let them say so directly. If but some few, as in their writings they still intimate, I desire them to speak it out plainly, and not to carry the thing so covertly, as if they would have the poor people to believe that they meant all, when themselves are persuaded the greatest number are false and antichristian. * Another reason which he brings to prove their ministry * l 261 ^ lawful is, because " they profess the pope to be antichrist, renounce all ecclesiastical homage to him, and maintain all the members of the church of Kome to be heretics and idolaters," &c. To this I say, quid verba aadiam cum facta videam. It is true I know many great errors of that church they oppose and have left, notwithstanding they retain the self-same ministry, church-government, service, courts, canons, &c. which they brought out from thence ; uphold them still (I say) to the uttermost of their strength and power, and hate, revile, imprison, banish, kill, &c, those which will not conform thereto. And hence it is the E E 290 A NECESSITY OF SEPARATION, [CH. V. Pap. Supp. an. 1604. Reas. of Religion, 13. Panegjr. Missae, cap. 11, 12. and De- monst. Dogm. cap. 7. 1 In his Hierarchica Anacrisis. 8 Relect. against Whitak. cont. II. q.3. art. 3. * [262] 3 Rhemist. in Jo. xxi. 17. Papists say, that from "their treasure-house the religion now established in England hath learned the form of chri[ste]ning, marrying, churching of women, visiting of the sick, burying of the dead, and sundry other like, as the book (translated out of theirs) declared. So Jacobus Gretzerus alWeth against the reformed churches their service-book for their popish holidays, Dr. Tucker and their late book of canons, both for the sign of the cross, for kneeling in the act of receiving the sacrament; for, the whole hierarchy, from the archbishop downwards, and divers other their superstitions. So Cornelius Scultingius 1 citeth Whitgift, and taketh whole leaves out of him, for defence of their hierarchy. 2 Staple ton also useth the aforesaid Doctor's arguments, to uphold thereby their discipline ; and professeth that they are built upon one foundation. I could multiply authors *of this nature, 3 but it needs not ; only let it be here minded that all these testimonies are acknowledged to be true of the Noncon- formists. Is not therefore their profession great against the pope ? They call him (they say) antichrist and the beast, &c. ; x yet notwithstanding, in respect of many x [" The pope is antichrist, even by our own confession : the adversary of God ; Apollyon the destroyer ; the man of sin ; the child of per- dition ; the whore of Babel ; the mother of fornication and of all abominations through the earth. This considered, what meaneth our torpor? We may not (forsooth) be so forward against the Papists, as the godly have been before us against the pagans. Oh, speech unworthy, because, making ourselves unworthy to be in the number of those faithful and blessed instruments who shall be called by the Lord to burn the very flesh of the harlot with fire, that no footstep, remnant, nor relic of her may remain. Go, ye angels and blessed spirits, and (without us) throw ye Babel, like a stone into the sea. Go, ye fowls of the air and ye beasts of the field, and (without us) devour the flesh of her soldiers, and leave not a Jezebel's skull behind. Go, ye heavens, apostles, prophets, and saints of the living God, and (without us) rejoice in her ruin. Yea, go, ye warriors, faithful and chosen, and (without us) fight under your glorious captain against her, and make your swords drunk with the blood of her slain. While you are labouring that never candle shine in CH. V.] PEOVED BY THE NONCONFORMISTS' PRINCIPLES. 291 main and fundamental orders and ordinances of his church, they walk along hand in hand with him ; so that they are much like to one which calls a woman, " Whore, whore," and lieth with her all the while in the bed, and commits folly with her. \_Bradshaid > s affirmations.'] [" I answer directly, (understanding by officers, spiritual officers) that ' the Lord Jesus Christ' hath ' by his last will and Testament given unto and set in his church, sufficient ordinary officers, with their calling, ivork, and maintenance, for the administration of his holy things, and for sufficient ordinary instruction, guidance, and service of his church, to the end of the world; and that it is a sin herein to break his will and testament, either by depriving the church of any of these officers, or by bringing into it any other kind, with any other kind of calling or work than he hath appointed in the same." " That notwithstanding this, the civil magistrate hath power to set over the churches of Christ in his dominions, com- her again, we must nourish her our martyrs and surrender them to sparkles lest her light be quite ex- parsons, as if they were not as blessed tinguished. While you cleanse and now who die against Rome popish as rinse your garments from her pollu- those who died [striving] against tion, we must buy of her merchan- Rome pagan in older time." " When dise, and of the linen which she the Corinthian thought it a thing in- selleth to the rations. While you, different to eat of the idolathite, like Sampsons, stir yourselves, and what ! (saith Paul,) call you that in-- shout against the beast of Rome, (as different, which maketh you partake against the greatest enemy that ever with devils ?" — The apostle does not our good Jesus had upon the earth,) stop here with the Puritan, but adds we must let our weapons down, and with apostolical consistency, " Where- cool our zeal ; yea, sound for parley, fore, come out from among them, and and think upon conditions of peace. be ye separate, saith the Lord, and We must even turn our weapons touch not the unclean thing: and I against our own brethren, as if they will receive you, and will be a Father were worse than Papists ; and, in unto you, and ye shall be my sons favour of Christ's enemies, become and daughters, saith the Lord Al- enemies to the faithful soldiers of mighty." — II Cor. vi. 17, and Parker Christ ; we must take the crowns of on the Cross, part i. p. 38.] E E 2 [263] 292 L NECESSITY OF SEPARATION, [CH. V. raissioners and overseers which are not specially appointed by Christ in his Testament," &c. — " Answer to Certain Demands often published by Mr. Johnson" given by Mr. Bradshaw, as the conclusion to his work, entitled, " Unreasonableness of Sepa- ration" p. 100.] [John Cannes answer to pp. 100 — 120.] Nothing is here said but the former things again re- peated. Indeed, he undertook to answer certain demands, but he kept himself off so covertly from the points, that he hath left them far more obscure and dark than they were before. For this cause I have thought it necessary to propound unto them [thirteen] questions, all gathered from Mr. Bradsh[aw's] shifting answers and idle put-offs, with request that they would answer them directly and sincerely, and from the scriptures ; and so doubtless the controversy between them and us will be brought the sooner to an end. [First] Whether the office of lecturers in the eccle- siastical assemblies of England be not new and strange from the scriptures? If not, whether they be apostles, evangelists, pastors, teachers, elders, &c. ? [Second.'] Whether the civil magistrate hath power to set over the churches of Christ in his dominions *such com- missioners and overseers as the present hierarchy is, or no ? [Third.] What be those ecclesiastical officers which some true churches in England have these many years been without, either all or chiefest of them ? [Fourth.] Whether the calling, entrance, administra- tion, and maintenance of any of the public ministers of the Church of England, be unlawful and antichristian, or no ? [Fifth.] Who are those ecclesiastical officers in the CH. V.] PROVED BY THE NONCONFORMISTS' PRINCIPLES. 293 Church of England which neither in name nor in deed are true as he himself confesseth ? [Sixth.] Whether it be lawful for the ministers of the gospel to be maintained by tithes and offerings, &c, in the manner and form as it is practised now in England, or no? [Seventh."] Whether all the parish assemblies of Eng- land be true visible churches or no ? [Eighth.] Where are those churches in our kingdom from whence we have separated, which do consist, as now they stand, of a company of people called and separated from the world, and the false worship, and ways thereof by the word of God, and are joined together in the fellow- ship of the gospel, by voluntary profession of faith and obedience of Christ? [Ninth.] What are those parts and parcels in the Book of Common Prayer which is not the true worship of God whereof he speaketh? [ Tenth.] Whether it be lawful to have communion # with » [264 j the English liturgy as it is ordinarily now used in their churches ? {Eleventh.] If the true worship of God be prescribed in the book aforesaid, we demand then in what part thereof the same is contained ? [Twelfth.] Whether those which join to the ecclesias- tical ministry, worship, and orders of their cathedral or parishional assemblies in those things which are not per- formed therein, according to the true meaning and intent of their laws, do sin or no ? {Thirteenth.] What is the true intent and meaning of these laws, and to whom doth it properly belong to give the interpretation of them ? Thus having finished what I purpose to write for this time, I commend now the same to the best acceptance of 294 A NECESSITY OF SEPARATION, [CH. V. every well disposed reader; beseeching God to make us more and more of one mind in the truth, and to give us all hearts to walk sincerely in it, until our changing come. ISA. xlviii. 18, 19, 20. " O that thou haclst hearkened to my commandments, then had thy peace been as a river, and thy righteous- ness as the waves of the sea. Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof: his name should not have been cut off, nor destroyed from before me. Go ye forth of Babylon, flee ye from the Chaldeans," &c. FINIS. APPENDIX. A. Confirmations of the statement on p. cxx. So fully was the fact admitted in Canne's time, that the arguments used by Nonconformists led to Separation and Anabaptism ; that the following exhortation was addressed to members of the last-named suffering community by John Dayrell. " And here, my dear countrymen, who lately are gone out from us, and become Anabaptists, I beseech you, consider of this one thing with me. When you first separated from the Church of England, did not you highly esteem and reverence the Church of Amsterdam, even as the dear spouse and body of Christ ! Would not you then gladly have had communion with them, if possibly you could, when you re- fused the same with us 1 Did not, then, all of you assure your own souls that that way which then and still we call Brownism, was the only way of life : whereupon, in that way you would needs walk, come on it what would, imprisonment or banishment, life or death ? Did not, then, some of the chief of you in my hearing, magnify Mr. Francis Johnson, and their books, especially the Apology, above all books next to the Holy Bible 1 And in all this you rejoiced exceed- ingly. How cometh it now to pass, that so quickly, not only our churches, but the aforesaid church at Amsterdam, is likewise become a harlot and Babylon 1 — that you abhor now as much to have reli- gious communion with them as with us ? How cometh this (I say) to pass, but because that which the apostle saith generally of all deceivers, is and must needs be in this particular true of you, your- selves being deceivers ; that you wax worse and worse, deceiving and being more and more deceived." — Dayrell, John, on the Church. Epistle to the Separatists, p. 6. The growth of these principles in those who entertain them, to which Dayrell refers is, with more urbanity still further explained by the following. 296 A NECESSITY OF SEPARATION, " Therefore, if he [Thomas Cartwright] will hear good counsel, let him lay his hand off our cause, which, by God's grace, we are able to defend, as well against him as against the Brownists ; both which consent together alike, in defacing the Church of England, wherein his fault is singular, for that his erroneous positions give occasion of fall to others of weak judgments ; for, this cannot be denied, if the discipline which they strive for be a part of the gospel, then is not the Church of England the true church refusing it ; and T[homas] Cartw[right] striveth with his adversary and himself most ridicu- lously." — A Treatise of Ecclesiastical Discipline, d'c, by Matthew Sut- cliffe, 1591. T. C. L., chap, xv., p. 165. " Wherefore seeing (my dear countrymen) that the disciplinarians have neither reason to uphold their platforms, nor colour to make so great brags, be no longer abused with vain words of men who neither speak for that they would have, nor comment that which they would still retain ; but search out the grounds of truth, embrace godly peace, refuse fond novelties ; and so the God of all truth, after this lamentable contention about order, shall bless us both with knowledge of truth, and with perfect peace, which God grant unto us for Christ's sake, who is the only author of truth and worker of peace." — Matthew Sutcliffe, ib., p. 166. " That men upon this groundwork build the doctrine and practice of separation, is nothing so strange to me, as that all of that mind do not do so ; for if these" [the ceremonies] " be idolatrous will-worships, how can, how dare they join with us in those acts and exercises of religion in which they are used 1 Will it be enough not to like them ? " — Dr. Burgess, in A Rejoinder to a Reply to Dr. Morton by Dr. Wm. Ames, D. W. L., pp. 5, 6. Unfortunately, the learned and diplomatic defenders of the hierarchy, during the age of our author, were not very remarkable for their facility in exhibiting the amenities of our faith, while fighting for their sect ; the same may be said of all ; but such as can bear the roughness of the conflict, may, by watching its movements, find, as, in the foregoing instances, many most unexpected exhibitions of character and truth. Ed. B. Authorities adduced on pp. 4 and 5, relating to Elders. " There is no church that can stand without her eldership or council." — Ignat. ad Troll. PROVED BY THE NONCONFORMISTS' PRINCIPLES. 297 " It belongeth only to the bishop to baptize, and the elder and deacon may not do it, but upon the bishop's license. 1 ' — Tertvll. de Bapt. " Neither elder nor deacon have right, but upon the bishop's com^ mandment (so much as) to baptize." — Jerome contra Lucif. " Elders fell away through the ambition of the teachers." — Ambrose upon 1 Tim. v. " After that Arius was convicted of heresy, it was decreed that elders should no more preach." — Socrates, 1. v., cap. 22. " The number of the elders of every church ought to be increased according to the multitude of the people." — Bucer, de Regno Christi. "Speaking of the elders that were to assist the minister, he lamenteth that it is so fallen out of the church that the name doth scarce remain." — Peter Martyr on Rom. xii. " There were elders that did assist the minister in the government of the church, (fee." — Calvin's Inst., 1. iv., chap. 3, sect. 8. — Demonstration of Discipline, p. 53, D. W. L. copy. Authorities adduced on p. 6, relating to the Deacons' office. " Deacons are ministers of tables and not of holy things." — Council of Constant., cap. 16. — Demonstration of Discipline, p. 58. u In the minister's sickness, the deacons shall read the homilies of the fathers." — Council 5, can- 4, ibid. " The deacons have need of great wisdom, although the preaching of the word be not committed unto them ; and further, it is absurd that they should do both the offices of preaching and caring for the poor, considering that they be not able to do both thoroughly." — Chrgsost. upon Acts vi. — Hid, " Although (the goods of the church increasing) there were besides the deacons, subdeacons and archdeacons, yet the deacons remained still in their charge for the poor, and were not as yet mingled with the bishops or priests, and with the order of them who taught." — Bulling., decad. 5, ser. 2. — Ibid. " The office of deaconship was religiously kept in the church until it was driven out by antichrist." — Buc. de Reg. Christ. 14. — Ibid. " Pet[er'] Mar\tyr\ [on] Rom. xii. speaking of these deacons, lamenteth that this order is so fallen out of the church that the name doth scarce remain." — Ibid. " Calvin, Inst., lib. iv., chap. 3, sect. 9, describing the deacons of 298 A NECESSITY OF SEPARATION, the apostles' time, saith that we, after their example, ought to have the like."— Ibid. " Beza, Confess., chap. 5, sect. 23. The office of distributing the goods of the church, is an ordinary function in a church lawfully constituted; the which, section 30, he calleth the deaconship."— Ibid. D. Authorities adduced on p. 9, on the Election of Officers. " It is meet that you should have power, both to choose and to give their names that are worthy to be among the clergy, and to do all things absolutely according to the laws and decrees of the Church. — Council Nice, Teste Theo." — Demonstration of Discipline, p. 31, 32. " In an Epistle to Damascus, Ambrose, &c, saith, We have ordained Nectorius bishop of Constantinople, ■ ma de." " Say unto them, Thus saith the Lord God, in the day when I chose Israel, and lifted up my hands unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up my hand unto them, saying, I am the Lord your God ; in the day that I lifted up my hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands ; then I said unto them, PROVED BY THE NONCONFORMISTS 5 PRINCIPLES. 301 Cast ye away every man the abomination of his eyes, and defile not yourselves with the idols " [the calves] " of Egypt : I am the Lord your God." — Ezekiel xx. 5 — 7. "The graven images of their gods Deu. vii.25, shall ye burn with fire ; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein, for it is an abomination unto the Lord thy God : Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it ; but thou shalt utterly detest it, and thou shalt utterly abhor it ; for it is a cursed thing."] [Fifthly.'] By this means God's holy name is profaned. [" In their setting their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed." — Ezek. xliii. 7,8.] [Sixthly^] Christ [is thereby] not suffered to reign as King over the whole man, but rejected. [Seventhly I\ Such service is done to the devil. [" Rehoboam or- dained him priests for the higher places, and for the devils, and for the calves which he had made." — II Chron. xi. 15. See p. 229.] [Eighthly.'] The Lord hateth unspeakably all devised worship. [" The Lord God hath sworn by his holiness that, lo, the days shall See Pareus, " come upon you, that he will take you away with hooks, and your m Am,lv - 2 * posterity with fish-hooks." — Amos iv. 2. "And Nadab and Abihu, Levit. x. 1, the sons of Aaron, took either of them his censer, and put fire therein, 2 ' and put incense thereon, and offered strange fire before the Lord, which he commanded them not : and there went out a fire from the Lord, and devoured them, and they died before the Lord." " I will zep. i. 4, 5. also stretch out my hand upon Judah, and upon all the inhabitants of Jerusalem ; and I will cut off the remnant of Baal . . . and them that are turned back from the Lord, and those that have not sought the Lord, nor inquired for him." — Zeph. i. 4 — 6.] [Ninthly.] Wrath and vengeance, without repentance, [except they repent,] will be inflicted upon all the doers thereof. For society in sin brings fellowship in punishment. ["And I heard another voice nev.xviii.4. from heaven, saying, Come out of her, my people, that ye be not par- takers of her sins, and that ye receive not of her plagues." " After Levit xvii5 the doings of the land of Egypt, wherein ye dwelt, shall ye not do ; 3 - and after the doings of the land of Canaan, whither I bring you, shall and ye not do ; neither shall ye walk in their ordinances." " And Moses ix 7 said unto Aaron, Go unto the altar, and offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself, and for the people, and offer the offering of the people, and make an atonement for them ; as the Lord commanded." — Levit. ix. 7. " As ye have therefore Col. ii. 10. 302 A NECESSITY OF SEPARATION, received Christ Jesus the Lord, so walk ye in him. . . . Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ ; for in him dwelleth all the fulness of the Godhead bodily : and ye are complete in him, who is the head of all principality and power."— Col. ii. 6—10. [Tenthly.] In a word, let God's purity and holiness be considered, and his charge given unto us, to be unlike idolaters when we perform ii Kirgs public service unto him. [Manasseh "did that which was evil in the sight of the Lord, after the abominations of the heathen . . . and he built altars in the house of the Lord, of which the Lord said, in II Cor. vi. Jerusalem will I put my name." — II Kings xxi. 1 — 5. " Wherefore 16, 17. come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."— II Cor. vi. 17, 18. [For] " What agreement hath the temple of God with idols 1 for ye are the temple of the living God ; as God hath said, I will dwell in them, and walk in them ; and, I will be their God, and they shall be my people."] # t 90 -] And, last of all, if we join in no false worship, but *serve God ac- cording to his revealed will, then is Christ obeyed as our king and Lord, the reward whereof will be glory and immortal happiness. Rev. xiv. 4. [" These are they which were not denied with women ; for they are virgins. These are they that follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God and to the Lamb."] The most remarkable thing to be observed in these proofs is, the vital and essential connection between the thought of our author and the mind of the Spirit. If the parallel places of these he quotes be found, the more they are studied the more fully will he appear not to have taken the mere sound and phraseology of scripture ; but, by a deeply sympathizing study and careful criticism, to have reached the very soul of inspiration ; and, as one who loved the spirit, subjected the whole operation of his mind to its holy dictates. F. On Day r ell's leading argument, p. 218. The importance of this argument of Dayrell is twofold : first, as it explains the writings and proceedings of his own times ; and, secondly, as its light is thrown upon modern writings and proceedings of the present day. PROVED BY THE NONCONFORMISTS' PRINCIPLES. 303 Having been met with many forcible statements of holy scripture, his object was to prepare a diversion, by presenting at the outset a twofold view of the Christian church. Using the word siacXriaia, translated church, for an assembly, he pleads that this is either visible or invisible. The invisible church comprises the elect of God, or " the company of the elect." Those that are saved in heaven, and those that are militant on earth. " The visible church," he says, " is a mixed company, compounded of Christians true and false ; the greatest part being the ivorst." P. 23. " RJugion," he says, "is the way or manner of worshipping God, p 32- which men do use," and, " The profession of the true religion maketh p 35# one a member of the visible church." His chief object, therefore, is to prove that the state of a man's heart can be known only to God ; and that the invisible church can be known only by God ; but that the only thing in the case visible to man, and involving man's responsibility, is the "mixed company, compounded of Christians true and false," of which " the greatest part is the worst," and which, in his judgment, constitutes "the visible church^ One might obviously remark that in the New Testament no such distinction is found as that which is here pleaded between the visible and invisible church. It is neither more nor less than a creation of modern controversy. The object for which it was created ought also to be observed : for when those scriptures which describe the purity, the privilege, the sacredness, the safety, the operations, and victory of the church, brotherhood, or body of Christ, were produced in favour of discipline or of separation, the answer given was, — All these passages, and the reasonings founded on them, refer not to the visible church with which we have to do, but to the invisible church which is known to God only ! Thus all the divine laws are swept away at one brush into a region which, being purely imaginative, affords no scope whatever for their observance. This is in fact the converse of Hooker's reasoning. He asserted, first, that divine law must govern everything in the church as in the world, and then laboured to make the laws of his church appear to be identical with the laws of God ; but Dayrell, on the contrary, gathers his rule from the violations of divine law, pleads that in the church there has been a " Saul," an " Ishmael," a " Doeg," a " Judas," and that the greatest part of it has been the worst ; and, therefore, the church ought always to have a Saul, a Doeg, a Judas, &c, and the greatest part of it ought to be the worst. By this subterfuge, the interposition of Almighty God, by which con- science, awakened by the call of mercy, and convinced to the point of 304 A NECESSITY OF SEPARATION, repentance for past sin and submission to the anointed Jesus, should, in many minds united by divine teaching and divine energy, with spiritual concert and fraternal co-operation, work out, in his believing people, the likeness of their Lord, for purity and moral power, and thus, to principalities and powers, and rulers of the darkness of this world, make known the manifold wisdom of God, was absolutely sub- verted ; and the community of saints, through which all governors should be so instructed, is laid at their feet, in crippled, unclean, and contemptible dependency. Modern writers have presented this monstrosity in a different shape. It being still required as an evasion of divine truth, this visible and invisible distinction appears now with a peculiarity suited to our times. When Dayrell used it to protect the manifold defilements of the hierarchy, the visible church and its particular visible assemblies were to be the most impure, — the greater part of their members being the worst ; but now, the visible particular churches are to be the most select, and into the general church or kingdom any one, without distinction, may be initiated. Thus fiction follows fiction, aggrandizing with undefined deformities a spectral procession by which, in the darkness of this world, error and criminality advance to their dominion and their overthrow. G Cannes Appeal to Scripture, p. 219. Mr. DayrelVs Allegation against Francis Johnson. " But you will object further, that what you of the Separation hold is proved plentifully out of the word of God. I acknowledge, indeed, that you abound and superabound in your allegations of scripture. Never any man contending for lies did therein go beyond you, nor equal you neither. If hereunto we add their external holiness, we may safely say, that in no faction or schism that ever yet was in the world, Satan did more transform himself into an angel of light than in this. But what ? Their scriptures being perverted, as the truth is, and so tending to the distraction of the reader ; all this is but sheep's clothing, whereof Christ biddeth us to beware. Horrible and fearful is your abusing and wresting of holy scripture, and to some incredible. It had been well for you, if you had been more sparing in your quota- tions, then had you less taken God's name in vain, who will not hold you guiltless for the same unless you repent." — Dayrell on the Church, Epistle to the Separatists, p. 5. This heavy charge was brought so often, and, as in the above case, with so much gravity and boldness, that it required no ordinary courage and consciousness of integrity, in Canne, to face the stormy accusation as he has done on p. [197]. A source of convincing infor- mation on the subject before him is not supplied in all his work richer than that which is found in studying the references which are there accumulated. The point to be proved may be stated in his own words, and the proof will follow in the words of scripture quoted from his own references. " Their parishes were at first constituted, as now they stand, of the members of antichrist, to wit, the idolatrous Papists, and of all other kinds of most monstrous sinners, as whoremasters, witches, atheists, swearers, usurers, cursers, scoffers at religion, nicus and Junia, my kinsmen, and my fellow prisoners, who are of note 10, 14 ' 15 ' 17, among the apostles, who also were in Christ before me. . . Salute Apelles, approved in Christ. Salute Philologus . . . and Olympas, and all the saints which are with them.'" "Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned ; and avoid them." — Rom. xvi. 7, 10, 14, 15, 17. [The Lord saith] " I pray not for the world, but for them which thou John xvii. hast given me." "They are not of the world, even as I am not of the world." " Neither pray I for these alone, but for all them also which shall believe on me through their word ; that they all may be one." — John xvii. 9,14, 20, passim. Jesus said also, "I will pray the j hn xiv. 16, Father, and he shall give you another Comforter, that he may abide with you for ever ; even the Spirit of truth ; whom the worM cannot received — John xiv. 16, 17. "Thus saith the Lord God; I will yet Eze k.xxxvi for this be inquired of by the house of Israel, to do it for them ; I 38 - will increase them with men like a flock. As the holy flock, as the flock of Jerusalem in her solemn feasts ; so shall the waste cities be F F 306 A NECESSITY 01 SEPARATION, filled with flocks of men ; and they shall know that I am the Lord." — Phil. i. 5. Ezekiel xxxvi. 37, 38. Paul said, "I thank my God upon every re- membrance of you, for your fellowship in the gospel from the first day [of that fellowship] until now ; being confident of this very thing, that he who hath begun a good work in you will perform it until the Acts ii. 41, day of Jesus Christ."— Phil. i. 3, 5, 6. " Then " [at Pentecost] " they 42 ' 47- that gladly received the word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be Acts xi. 21, saved" — Acts ii. 41, 42, 47. "And the hand of the Lord was with 24 them " [that were scattered abroad] : " and a great number believed, and turned unto the Lord." — Acts xi. 21. "Then" "Barnabas," "when he came " " to Antioch," " and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord : for he was a good man, and full of the Holy Ghost and of faith : and much people was added unto the Lord" — Acts xi. 21 — 24. Acts xvii. 4, " And some of them " [in Thessalonica,] " believed and consorted with 34- Paul and Silas ;" and " certain men " [in Athens] " clave unto Paul Rom. xii. s an( * believed" — Acts xvii. 4, 34. To his converts Paul said, " We 2 - being many, are one body in Christ, and every one members one of another" " Be not conformed to this world : but be ye transformed by the renewing of your mind, that ye may prove what is that good, j. . and acceptable, and perfect will of God." — Rom. xii. 5, 2. "They" 13. [the saints] "glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them." — II Cor. ix.13. God in his covenant with Messiah, saith, " Thy people shall be willing in the day of thy power, in the beauty of holiness." — Psa. ex. 3. " For the Lord will have mercy on Jacob, [the inheritor of his cove- Tcnj xiv 1 nant,] " and will yet choose Israel," [the conqueror in prayer,] " and set them in their own land : and the strangers shall be joined with them, and they shall cleave to the house of Jacob." — Isaiah xiv. 1. issi xiiv 5 " ^ ne s k an sa J' * am tne I^d's 5 and another shall call himself by the name of Jacob ; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." — Isaiah xliv. 5. isai. ix. 8. " Who are these that fly as doves to their windows V " All they gather themselves together, they come to thee [Zion the church] ; " thy sons shall come from far, and thy daughters shall be nursed at thy side." — z«ch iv 6 ^ sa ^ a ^ * x - 8 > 4 « " This is the word of the Lord unto Zerubbabel, Not by might, nor by power, but by my Spirit, saith the Lord of hosts." " The hands of Zerubbabel have laid the foundation of this house ; his hands shall also finish it : and thou shalt know that the Lord of hosts PROVED BY THE NONCONFORMISTS' PRINCIPLES. 307 hath sent me unto you."— Zechariah iv. 6, 9. " And the inhabitants ^j; viiL of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts : I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of hosts, In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you : for we have heard that God is with you." — Zechariah viii. 21 — 23. In the light and hope of these and similar communications, Paul said, " Be ye not unequally n Cor. vi. yoked together with unbelievers : for what fellowship hath righteous- ness with unrighteousness ? and what communion hath light with darkness ? And what concord hath Christ with Belial ! or what part hath he that believeth with an infidel 1 And what agreement hath the temple of God with idols ? for ye are the temple of the living God, as God hath said, I will dwell in them, and walk in them ; and I will be their God, and they shall be my people." — II Cor. vi. 14, 15, 16. Joshua also said unto Israel, " Be ye very courageous," &c, " that ye Josh xxiii, come not among these nations, these that remain among you ; neither ' make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them ; but cleave unto the Lord your God." — Joshua xxiii. 7, 8. "He that chastiseth Psa xciv the heathen, shall not he correct ? Shall the throne of iniquity have 20 - fellowship with thee, which frameth mischief by a law V — Psa. xciv. 10, 20. "Moreover," [the Lord saith,] " If thy brother shall trespass Matth.xviii. against thee, go and tell him his fault between thee and him alone ; 15 > 17% if he shall hear thee, thou hast gained thy brother ; but, if he will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may be established ; and, if he shall neglect to hear them, tell it to the church ; but ; if he neglect to hear the church, let him be unto thee as an heathen man and a publican." — Matth. xviii. 15—17. In obedience to this law, Paul saith, "What have I to do to judge them also that are without ? do not ye judge them chap, that are within 1 But them that are without God judgeth." — 1 Cor. v. passim. " Know ye not that the unrighteous shall not inherit the i cor. 9, io, kingdom of God ? Be not deceived : neither fornicators, nor idolaters, n< nor adulterers," &c, " shall inherit the kingdom of God. And such were some of you : but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." — I Cor. vi. 9 — 11. Hence, in addressing the Ephesians, he saith, "Paul," &c "to the saints, which are in Ephesus, and to the Eph i 2 faithful in Christ Jesus." — Ephesians i. 1. And he adds, that God " hath put all things under Christ's feet, and gave him to be the head g> h * *• 22 » F F 2 308 A NECESSITY OF SEPARATION, over all things to the church, which is his body." — Ephesians i. 22, 23. He adds, in addition, " Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands ; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world : but now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ." " Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God ; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone ; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord : in whom yc also are builded together for an habitation of God through the Spirit." — Ephesians ii. 11, 12, 19—22. It is scarcely possible to force into a more compact form or a smaller space, the amount of evidence which Canne's list of scripture passages thus furnished to the reader who has diligence sufficient to find and read them. His texts prove that his position has been so taken, that look where we will, almost, the scripture will support it. He brings us by his argument into the heart of revelation itself, and, if we may so speak, into the high road of all divine operations. Few things can appear more awful than the affirmations of Dayrell, when contrasted with the evidence which is thus supplied. H. Second Appeal to Scripture, on p. 219. Another exception which he [Mr. Dayrell] taketh against our descrip- tion is, because we say, a 'people called by the word of God ; this he denies to be true : and affirms that, men may come to be members of the visible church, and not be called by the word, and therefore very unfitly is it placed in the description of a visible church, pp. 62, C3. Ans[wer.] We need not wonder when a man undertakes to justify a bad cause that he useth ordinarily vile and profane arguments for it. First. This which he affirmeth is directly against the holy scrip- tures of God. [" Go ye therefore and teach all nations, baptizing 1*9? 2oT them into the name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have corn- Mat, xxviii. 309 manded you : and, lo, I am with you always, even unto the end of the world, Amen." — " The law of the Lord is perfect, converting the Psa - xix7 ' soul : the testimony of the Lord is sure, making wise the simple." — "For after that in the wisdom of God, the world by wisdom knew I Cor. i. 21. not God ; it pleased God, by the foolishness of preaching, to save them that believe." — " Is not my word like as a fire 1 saith the Lord ; j er . xxiii. and like a hammer that breaketh the rock in pieces V — Hence the 29, members of the apostolical church were " born again, not of cor- j Pet L 23 ruptible seed, but of incorruptible, by the word of God, which liveth ~ 25 - and abideth for ever : for, all flesh is as grass, and all the glory of man as the flower of grass : the grass withereth, and the flower thereof falleth away ; but the word of the Lord abideth for ever ; and this is the word which by the gospel is preached unto you." — "Of his own James i. 18. will begat he us, with the word of truth, that we should be a kind of first-fruits of his creatures." — " If there be a messenger with him, an Job xxxiii. . . 23 24. interpreter, one among a thousand, to show unto man his upright- ness : then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom." — Hence of Paul and his companions it is written, "After he had seen the Actsxvi.19. vision, immediately we endeavoured to go into Macedonia, as- suredly gathering that the Lord had called us to preach the gospel unto them." — " So then faith cometh by hearing, and hearing by the R 0m . x . 17. word of God." [Secondly. This which Mr. Dayrell affirmeth is] contrary to all example in the Old and New Testament. [Thus Paul saith,] " And I, l Cor< i[L brethren, could not speak unto you as unto spiritual" [which ye r - ] ~] 7 - profess to be,] " but as unto carnal " [which ye profess not to be,] " even as unto babes in Christ," [complaining that the principle on which their relationship was based had been so feebly developed.] And " The Lord had said to Abram, Get thee out of thy country, and Gen. xii. 1. from thy kindred, and from thy father's house, unto a land that I shall show thee." Peter also said at the Pentecost, " Save yourselves Acts ii. 40. from this untoward generation :" and " while Peter spake," [to Cor- nelius and his company,] " The Holy Ghost fell on all them that heard the word." — "For the hope which is laid up for you in heaven, [is col. i. 5,27. that] whereof ye heard before in the word of the truth of the gospel, • . even the mystery which had been hid from ages and from generations, but now is made manifest to his saints, to whom God would make known what is the riches of the glory of this mystery among the Gentiles ; which is Christ in you the hope of glory." — " In whom ye also trusted, after that ye heard the word of truth, Eph. i. 13. the gospel of your salvation : in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of 310 A NECESSITY OF SEPARATION, your inheritance, until the redemption of the purchased possession, unto the praise of his glory." — Thus Paul saith to the Corinthians, I Cor. iv 15. " In Christ Jesus I have begotten you through the gospel : " and the whole nature of that commerce between an intelligible speaker and a respondent faith, on which the apostolical church was based is laid i Thes. i. °P en - m the following address to the Thessalonians : — " We give 3j 5 > 9 - thanks to God alway for you all, making mention of you in our prayers ; remembering without ceasing your work of faith and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father ; ... for our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance ; . . . and ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost : for they [the saints in Achaia] themselves show of us what manner of entering in we had unto you, and how ye turned from idols to serve the living and true God : and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come."] [Thirdly. The affirmation of Mr. Dayrell is] wholly against the 1 Atters. on doctrine of his brethren and fellow priests, and the learned every Phil. 10, where " pag. 205. WIiyiy - T.c.1. 1. [Fourthly."] The * scriptures which he [Mr. Dayrell] names, are p. 5i. ciev. both untruly and unadvisedly applied of [by] him : for, first, touching 3°piiT' 1X * that in Exod. xii. 38, ["And a mixed multitude went up also with SchTs Sep ' tnem 5 an ^ flocks and herds, even very much cattle."] Howsoever 1J 8. many Egyptians and other nations were moved by God's works col. i. 6. showed in Egypt, to go out with the Israelites ; notwithstanding, that they should be all taken into actual communion with the church, it is only his dream : and no such thing can be truly 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. xi. 4, [the mixed multitude that was among them fell a lusting ; and the children of Israel also wept again, and said, " who shall give us flesh to eat 1 "] And the like may be said unto the place in Est. viii. 1 7, [" Many of the people of the land became Jews," [not because they were one and the same people ; but because] " the fear of the Jews fell upon them."] And this also [may be] 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 means, in one measure or another before their admission ? As for the other texts, namely, John ii. 23, [" Now when he [Jesus] was in Jerusalem at the Pass- over, on the feast-day, many believed in his name when they saw the PROVED BY THE NONCONFORMISTS' PRINCIPLES. 311 miracles which he did;"] and John iv. 39. ["And many of the Samaritans of that city believed on him for the saying of the woman, which testified, he told me all that ever I did ;"] and John vi. 26, [" Jesus answered them and said, Verily, verily, I say unto you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were filled."] This alleging of them, plainly notes, that his knowledge was not much in these scriptures : for, [First.] Christ did not there constitute any visible church. [Secondly.'] The persons there spoken of were most of them members by birth of a true church. [Thirdly.] Howsoever the things which he mentioneth as miracles, reports, . , . Elton on Col. [For they of Samaria "said unto the woman, Now we believe, i. 7. pag.4i. not because of thy saying, for we have heard him ourselves, S us. a Theo. U p." and know that this is indeed the Christ, the Saviour of the £* ent M world."] Pise.' Aph." [Fourthly.'] But wherefore doth he instance these examples 1 seeing 101. they are extraordinary, and therefore if it should be granted, as he [Mr. Dayrell] ignorantly understands the places ; yet it will not follow that there is any other outward ordinary means to call men out of the world, besides the word : now of this ordinary meaois speaks the definition only. [Fifthly^] Observe how the exception he makes here against us serves nothing to help his case : for, if all the persons which he names were received into the visible church, and say it was by some other means beside the word, that moved their hearts to obey the Lord therein ; yet, how can he prove that these were " outwardly wicked" and "irreligious," "known to be "idolaters," "drunkards," "sorcerers," "mockers," "liars," "blasphemers," PRINTED IN U. S. A. vr