Confutation of the Errors of the Brownists, Treatise · Conclusion
The Concluſion.
FRom theſe three Exceptions that have beene above anſwered, they inferre this concluſion, that therefore they may lawfully, and ought to ſeparate themſelves from us in ſuch ſort, as they doe. In this concluſion, there are two Articles, whereunto we will anſwer ſeverally.
The firſt Article in their concluſion is this: The Aſſemblies which we goe from, are ſuch, as the Word of God doth warrant us to goe from?
Whereunto we anſwer; That wee may much more ſtrongly conclude upon that which we have above written, that becauſe we have a true Church, conſiſting of a lawfull miniſterie, and a faithfull people, therefore they cannot ſeparate themſelves from us, but they muſt needs incurre the moſt ſhamefull and odious reproach of manifeſt Schiſme.
The places of holy Scripture which they alledge to warrant their ſeparation by; we affirme to be of no force, to conclude that which they are brought for, which ſhall more plainely appeare when they are conſidered of a part, and ſorted ſo, as the varietie of their nature requireth.
The firſt ſort of their teſtimonies concerne only that private,1 Cor. 5.9, 13 Ephe. 5.7, 10, 11 2 Theſ. 3.6, 14.15. and voluntary familiaritie, which Chriſt hath forbidden to have with the wicked that live in the Church, this ſhall appeare to bee the true meaning of the Apoſtle, even of that place of 1 Cor. 5. which in the 218. page of their refutation, and in ſundrie other places of their writings, they urge ſo, as it may ſeeme they judge it to be of more force, for this purpoſe, then all the reſt.
Firſt the word foreign, uſed by the Apoſtle, both in this place and the 2 Theſ. 3. doth with a double compoſition with two ſuch prepoſitions, note a moſt familiar acquaintance and converſation.
Secondly, It cannot be ſhewed in all the Scripture, where this phraſe to (eate) being barely and generally ſet downe, without any adition is taken for the eating of the Sacrament.
Thirdly, If the Apoſtle had meant a ſeparation in the Church Aſſemblies, he would have commanded the Church rather to cut off, and to put from them, theſe wicked men then to ſeparate themſelves from the wicked.
Fourthly, It appeareth by the tenth and eleventh verſes, being compared together, that the Apoſtle wrote the ſecond time to cleare his meaning in that which hee had wrote before; And therefore in this place bee requireth no more ſeparation from brethren, that are fornicators, and then the Corinthians did think he had (in a former letter) from ſuch fornicators were out of the Church; Now the Corinthians could never imagine, that when the Apoſtle forbad them to eate with Heathens and Infidels that were fornicators, and his meaning ſhould bee to forbid them the communicating with ſuch in the ſervice of God: for they never had accuſtomed to communicate ſo; And therefore the ſeparation he requireth, muſt needs be meant only of private, and voluntary familiarity. If they object that the Apoſtle in requiring ſeparation from the wicked in private converſation, doth much more forbid all ſocietie with them in the worſhip of God, ſeeing that thereby we joyne our ſelves much nearer together then by any civill fellowſhip (as they affirme in the 218. page of their refutation) Wee anſwer, that the reaſon followeth not; for, Firſt, It is in a private mans power to keepe from his firſt Table any wicked man, in whoſe hand, yet it lyeth not to ſhut any from the Lords Table.
Secondly, Each Chriſtian as he is bound, by the commandement of God to the exerciſes of Religion, eſpecially in ſuch as are publike, ſo is he to forbeare the private farmiliaritie of the wicked.
Thirdly, Even as a Chriſtian may eate privately with a wicked man, or with an excommunicate perſon, in ſome caſes, when his company cannot be eſchewed, as being in an Armie, or Priſon, or ſhippe upon the Sea, amongſt a companie of vile wicked men, being by the Prince, or any other that hath power enforced either to doe ſo, or utterly to want all food, ſo much more is it lawfull for a Chriſtian to eate with the wicked man at the Lords Table, wherein he is enforced either to doe ſo, or utterly to want all the great benefits and comfort that God offereth him in the Sacrament.
The ſecond ſort of their Teſtimonies,aMatth. 7.15. Rom. 16.17. 2 Tim. 3.5. Titus 2.6. whereby they labour to warrant their ſeparation, concerne only the avoyding and taking heede of falſe Prophets, blinde guides, hypocriticall, and prophane deceivers, and therefor they can with no peace to their conſciences, ground their ſeparation upon them, till they have ſufficiently proved, that not ſome of our Miniſters, but all are not only faultie in their practiſe, but teach alſo unſound, and corrupt doctrine, which they will never bee able to prove.
The third ſort of their Teſtimonies,b2 Cor. 6.14.18 …evel. 18.4 doe indeed partly concerne that ſeparation, which Chriſtians ſhould make from Idolatours in the ſervice of God, yet doe they no wayes ſerve, to juſtifie this their ſeparation from us unleſſe they could prove (which they are not able to doe) that thoſe Aſſemblies which theſe Scriptures command a ſeparation from, were in the profeſſion of truth equall to us, or that the corruptions which are amongſt us, are equall unto ſuch as were in thoſe Aſſemblies. Beſides theſe teſt imonies, they ſeeke by two reaſons, to prove the neceſſitie of their ſeparation from us, whereof the firſt is taken from the burt that may come to the true Chriſtian by communicating with the wicked; The other from the hurt he may doe to the wicked, with whom he doth communicate.
Concerning the firſt, they have theſe words; in the 97. page of their refutation. A little Leaven, leaveneth the whole lumpe, ſo one openly unworthy received to the Lords Supper, maketh all the Communicants guiltie. And in the 34. page of their diſcoverie; The knowne, and ſuffered ſinne of any one member is contagious to all ſuch as communicate in Prayers, and Sacraments, with ſuch an obſtinate offender, and maketh them as guiltie in Gods ſight, as he himſelfe is? Whereunto we anſwer.
Firſt, That we have already proved by many examples (in the anſwer wee have above given unto the laſt thing they object againſt the people, and private members of our Church) that the godly receive no contagion from the wicked, with whom they are inforced to communicate in the true worſhip of God.
Secondly, That their aſſertion may by reaſon, appeare evidently to be moſt abſurd, for if the preſence of the wicked ſhould of its own nature make the action of the Sacrament, and prayer voyd, and of none effect to the faithfull, that communicate with him, then ſhould we never without great doubting, and wavering communicate in thoſe holy exerciſes in ſuch a Congregation, where all that we joyne with, are not well knowne unto us, for feare their ſhould bee in the company, ſome open offendors whom our ſelves know not of. If our knowledge, and privity to his ſin, be the thing that maks his preſence contagious to us, eſpecially when we haye admoniſhed him,aEzec. 18.20. and by all meanes teſtified our diſlike to his ſinne, ſo farre as in us lyeth. Then how is the Prophet to bee underſtood, when he ſaith; the wickedneſſe of the wicked ſhall be upon his owne head, but admit this was granted that the preſence of the wicked in prayer, and Sacrament, did infect the godly, how will they excuſe their refuſall to heare the Word preached in our Aſſemblies, ſeeing it is ſo cleere by the Apoſtles ſpeech,bCor. 14.24, 25. that the preaching of the Word, might be of force, to doe them good, though ſome that joyned with them in the hearing of it were Infidels.
To their ſecond reaſon, wherein they pretend a charitable regard of us, who by their joyning with us in Gods worſhip, may be hardened in the likeing of our corruptions, and by their ſeparation, may happily be brought to Repentance.
We anſwer, that the godly man who hath reproved the open offender, ſhunned his private familiarity, and hath gone ſo farre in teſtilying his diſlike to his ſinne, as the bounds of his calling will permit, is no way acceſſary to his ſinne, nor hath any fellowſhip with the unſruitfull workes of darkneſſe, cEpheſ. 5.11.and if that any wicked man will imagine, that the godly doe not much diſlike him, becauſe they will not for his ſake, ſhun the publike worſhip of God; it is an offence taken and not given, and therefore ſuch as wherewith the conſcience of a godly man need not to be troubled.
Thus have we anſwered, that which they pretend for the warrant, and neceſſitie of their ſeparation from our Aſſemblies. And now leaſt any ſhould be juſtly offended by thinking that in this apologie, we make for our Church, wee doe any way plead for Baal. or ſeeke to daube up the breaches of our Church with untempered morter, and ſo runne our ſelves into the danger or that curſe, which the Lord denounceth againſt them, that cal darkneſſe light, and ſpeake good of evill.
We therefore freely confeſſe, that there are (indeed) in our Church great corruptions, and that is the great ſinne of our Miniſters, that they doe not with ſo much zeale, and courage reveale and ſhew their diſtike of them, and of our people, that they mourne not, nor ſeeke by all homble and earneſt meanes to God, and the Magiſtrate for Reformation of them, as they ought to doe. And yet (though many in this Land, doe both know, and mourne, and make knowne alſo in their callings their great diſlike unto thoſe corruptions that are amongſt us, as much as any of theſe brethren with truth can doe, we dare conſidently affirme, that the corruptions of our Church, are not ſuch, as for which an. Chriſtian may make ſeparation from us, and that we are hereby induced to avouch, becauſe wee finde that in the Old, and New Teſtament, as hath beene above ſaid, as many, and as hainous corruptions to have beene in ſuch Aſſemblies, as from which no ſeparation was ever taught or practiſed.
Secondly, Though we did grant that (upon warrant of ſome places, that they bring) there might lawfully (upon due regard of ſome circumſtances) a ſeparation be made even from our Aſſemblies, yet do we affirme, that for as much as they have failed in ſundry of thoſe circumſtances, that therefore their ſeperation, is utterly unjuſtifiable, for wheras they could not with any juſt warrant to their conſciences, ſeperate themſelves from us, till they bad found us obſtinate in our corruptions, and temptuous ſcorners of all good meanes uſed for reforming us, (as is evident by the example of ſuch ſeparations as are commended in the Word)(d)Acts 13.45.46. and 19.8, 9. we affirme that they have departed from us before they could (with any charitie or good conſcience) be ſo perſwaded of us. And this we doubt not to prove to their owne conſciences, and to all that know them well, by theſe reaſons following.
Firſt, they ſeparated themſelves from us before that either by writing or any competent meanes, they had ſoundly convicted us, or manifeſted unto our judgement the dangerous errors we held, wherein they have manifeſtly tranſgreſſed the rule of the word:(a)Act. 19.3.9. 2 Tim. 4.2. T…. 1.10, 11. and 3.10. we grant indeed the truth and neceſſitie of the government of Chriſt preſcribed in the word, which hath beene ſufficiently manifeſted to the Church, and that our Church hath beene ſufficiently convinced of many groſſe corruptions; but that for the want of ſome parts of diſcipline, our Church ſhould be no Church, or that for the corruptions amongſt us, our Miniſters ſhould be no true Miniſters, or our people no faithfull people (which are the very fundamentall principles of their Schiſme, and almoſt the very matter of difference betwixt them and us.) In theſe points wee deny that either to this day they have ſufficiently convinced us, or that before the firſt time of their ſeparation) they had in any meaſure uſed meanes to convince us.
Secondly, after they had convicted us in Judgement, they ſhould have (by brotherly admonition and exhortation, ſought to perſwade us unto the love and practiſe of the truth revealed, and to the hatred and forſaking of the manifeſted corruptions(b)2 Theſ. 3.14.15. Tit. 3.10. Heb. 10.15. which is evident they did not before their ſeparation.
Thirdly, the Scripture forbiddeth the Church to eject a private member, till in all patience and long ſuffering, his repentance hath been waited for, and the fruit of the aforeſaid meanes expected(c)2 Theſ. 3.14.15. 2 Tim. 2.24, 25 and 2 Tim. 4.2. which evidently reproveth their haſtie and ſudden departure from us, either before, or ſuddenly after they had uſed the meanes aboveſaid, eſpecially ſeeing that in all reaſon more long-ſufferance ſhould be vſed by ſuch private members as they were toward a whole Church, than by a whole Church towards private members.
Fourthly, whereas they ſhould have uſed all the meanes aboveſaid in meekneſſe, humilitie and love, mourning alſo for the hardneſſe of our hearts, whereby the meanes became fruſtrate unto us.dEpheſ. 4.15. 2 Tim. 2.25. Tit. 3.2. Heb. 10.24.25. It is evident that their zeale in dealing againſt us, hath beene like the raſh and undiſcreet zeale ſpoken of, and reproved in the ſons of Zebedeus. eMar. 3.5. Luke 9.55.And hath favoured altogether of uncharitableneſſe and not of love: for as all they that once have declined to that Schiſme, are found to be exceedingly proud and diſdainfull to wards all that are contrary minded; yea even ſuch as (before they were infected with that leaven) were patternes of all love, modeſty and humility unto others; ſo will they not acknowledge nor reverence any of the moſt excellent graces that God hath given unto any of his ſervants amongſt us, nor ſo much reſpect them, as the very Papiſts will doe; no they profeſſe greater deteſtation and deſpite to the moſt godly and moſt ſincere men amongſt us, then they doe to ſuch as are moſt notorious in profanneſſe, and malice to the truth. To which purpoſe alſo wee deſire that the ſpirit whereby Henry Barrow was directed in writing his laſt bookes may be well examined.
Fiftly, whereas by the equitie of the rule which our Saviour himſelfe giveth, and according to the practiſe of the Apoſtolike Church, wee ſhould have had our corruptions made knowne to ſome other Reformed Churches, and by them we ſhould have beene convinced and admoniſhed before theſe our brethren could rightly judge us as heathens and publicanes, we affirme that they (as if the Word of God had come out from them, or had come unto them onelyonly) have by their diſorderly ſeparation, not onelyonly deſpiſed and robbed us of our right; but all other chriſtian Churches in the world beſides.
Sixtly, they have not ſo much as proteſted the cauſe of their ſeparation from us to the particular Congregations, whereof before their departure they were accounted by others, and did alſo acknowledge themſelves to be members.
Seaventhly, thoſe of them which once exerciſed the places of the Miniſtrie amongſt us, and received for the ſame the reward due which they call Balaams wages, have not before, or ſince their departure, made actuall reſtitution of that which was (if their opinions be true) moſt unjuſtly received, nor yet ſhewed themſelves willing ſo to doe, to their abilitie which norwithhſtanding by the law of God they are moſt ſtrictly bound to doe.
The ſcond Article in their concluſion is this, That the Aſſemblies which they goe and joyne themſelves unto, are ſuch as the Word of God commandeth them to goe unto: whereunto we give this anſwere. That if they had followed the direction of Gods Word when they had left us for our coruptions and wants as they charge us with, they ſhould have joyned themſelves to ſome other Reformed Churches which are pure from our corruptions, and amongſt whom the diſcipline of Chriſt is rightly eſtabliſhed: as we finde the faithfull Levites and people did in the dayes of Iiroboam and every wiſe hearted Chriſtian, will hold it to be a reaſon of great force againſt them that they have made ſeparation, not from us onelyonly; but from all other Reformed Churches in the world: For there by they appeare to have beene of this judgement, that till they aroſe, there was not a true cōſtituted viſible Church in the whole world knowne unto them: unto which they might have joyned themſelves.
Secondly, the Aſſemblies which they erected, and joyned themſelves unto, if they be looked into with a Chriſtian and indifferent eye, ſhall well appeare to be much more deformed than many of thoſe are, which they have for ſaken, for proofe whereof, we deſire the Readers, to weigh well with the weights of the Sanctuary, and to try by the touchſtone of the Word certaine points of doctrine, which they have both brewed, and broached to the world in their printed Books. Then ſecondly their practiſe and diſpoſitions. All their Paradoxes, and abſurd opinions, we will not ſet downe, but in ſome few, we will give the Readers a taſte of the reſt.
In the 138. page of their diſcovery they affirme, That ſuch an Idolatrous ſhape cleaveth to every ſtone of our Materiall Charches, as by no meanes can be ſevered from them, while there is a ſtone left ſtanding upon a ſtone, ſo that neither they can be uſed to the worſhip of God, nor we have any uſe of them, ſeeing that they are execrable, and devoted to deſtruction. In the 167. page of the ſame booke they teach: That to every Chriſtian God hath given his boly ſanctifying ſpirit, to open unto them, and to l…ade them in to all truth. Much like unto this, is that which they wright in the 161. page of their refutation: That it is an execrable poſition, to ſay that the Church, and every member thereof is in ſome ſpirituall bondage to ſinne.
Touching the Magiſtrates authority, beſides that by the whole tenour of their writings, it appeareth, that they hold the people may take in hand the publike Reformation of the Church, and erect the whole diſcipline not only without, but contrary to the Chriſtian Magiſtrates liking and conſent; they doe alſo directly affirme, page 218 and 219. of their diſcovery: That God hath in the holy Scripture made moſt perfect, and neceſſary Lawes, both for the Church, and Common-wealth, and that he requireth of the King, and Magistraſe, to ſee their Lawes executed, and not to make new.
Neither doe they judge ever a whit more dutifully of the Churches of God, for of them they uſe to ſpeake, as if their had beene no true Church in the world, till they ſprung up. Nor were at this time any right conſtituted Church Aſſembly in the world, but their owne: for in the Epiſtie to the Reader which they prefixed before their diſcovery and in the firſt page thereof, they have theſe words. The whole land (I ſay not the whole World) hath lyen ſo long, and is ſo deepe ſet in the def…ction, &c. And in the ſecond page: Although the truth hath long layn hid, and buried, and be now impugned of all men. But why ſhould wee wonder that they iudge ſo erroniouſly of men, ſeeing the ſacred Worſhip of God, they hold, that it may receive pollution from men that deale in it, for in the 30. page of their diſcovery, They teach that the open ſinne of the Miniſter, defileth the Sacrament, and Prayer, adminiſt…ed by them. Yea in the 34. page they goe ſomewhat further, and ſay: That the knowne, and ſuffered ſinne of any one member, is coniagious to all ſuch as communicate with him, in that eſtate, and make th them all as guiltie in Gods ſight, as he himſelfe is.
Touching the Articles of our faith, which by all the godly, in all ages have beene called the Apoſtles creed; Thus they ſpeake, in the 76. page of their diſcoverie: Their forged patchry, commonly called the Apoſtls Creede. The Article of Chriſts deſcending into Hell what ſence ſoever it be taken in, they call in the 48. page of their refutation; That Blaſphemous Article of our Faith. Beſides theſe groſſe abſurdities they hold againſt other points of wholſome doctrine, let the Reader gueſſe at the judgment they have in the manner of Church government (wherein they would appeare to be better ſeene, then all the godly learned in the world beſides) by theſe few things. which we will offer to his conſideration. Firſt, whereas they have in their writings, diſclaimed the diſcipline which wee deſire, and other reformed Churches have received, they have never yet clearely ſet downe, what diſcipline it is wch themſelves ſtand ſo much for. In the 27. page of their diſcoverie, when they have ſcoffed at the diſcipline we ſeeke, they offer words to this effect. That without the power, and practiſe of the diligent watch of every member, but chiefly of the Rulers, and Elders, the Word of God is made as Idoll, the Sacrament ſacriledge unto us, and all things we doe, odious and abominable to the Lord: Whereby it appeareth, they are of opinion, that there can be no true Religion there, where either, there is no Elderſhip eſtabliſhed, or where the Elders faile in the execution of their office, or where any one private member of the Church ſhall faile in doing the Office of a Watchman, and cenſurer to the reſt, much like to this, is that which they write in the 37. page of their refutation, Hath the greater Miniſter in the Church, any more power to retaine, and looſe the ſinne of the leaſt member, then the ſame member, hath to binde, or looſe his ſinne. In the 119. page of their diſcoverie, ſpeaking of the Church government. which hath beene ſought for amongſt us, and received by other reformed Churches, they have theſe words. The thing it ſelfe they corrupt, in that they adde new deviſes of their owne, as their Paſtorall ſuſpenſi … from their Sacraments, their ſet continued Sy…eds, their ſelect claſſes of Miniſters, their ſettled ſupreame Councell, whereby they have well expreſſed what they meane, in the 29. and 249. pages of their refutation when they affirme, that the Church hath no power, to make any Loves of indifferent things. And page 193. of their diſcovery; That the people, without any Miniſter, may give ordination, and full calling into the miniſtery.
Secondly, As their judgment is erronious, ſo is the practiſe of their diſcipline in their Aſſemblies moſt diſorderly; For, firſt none can gather Churches from Infidelitie, nor may goe about it, but only ſuch as are appointed to it, by our Saviour Chriſt, and he hath appointed none for that worke but Miniſters, which alſo themſelves in the fourth page of the preface, prefixed to the refutation, doe confeſſe, we would gladly know by what miniſtrie, their Aſſemblies were firſt gathered; by what preſbyterie were the Miniſters, that firſt gathered their Aſſemblies examined, and ordained with impoſition of hands: Secondly, when the firſt were gathered, what foundation had they to ground their faith, and doctrine upon (eſpecially in theſe point of controverſie) when they neither had any other tranſlation of the Scripture then that which they received from us, whom they judged no better than Heretickes, and Infidels, nor any one among them, who by the knowledge in the tongues, was able to examine our tranſlation, by the originall Scriptures.
Thirdly, How great a diſorder it is, that in their Aſſemblies, private perſons are allowed to interpret the Scriptures publikely; and that they hold faith may even ordinarily be wrought by privatemen. Where God hath ſeparated, and ſanctified a ſpeciall ſort of men, to any office, and the adminiſtration thereunto belonging; there he hath reſtrained others, that are not of that ſort, from, ordinarie doing of the actions properly belonging unto that office, as may appeare by many Teſtimonies, and examples; Now it is evidant that in the Old, and in the New Teſtament, the Lord did ſeperate the Prieſts, and Levites, Apoſtles, Prophets, Evangelifts, Paſtors, and Teachers, to the publicke Adminiſtration of the Word, and Prayer of the Sacrifices, and Sacraments of the Church, how then ſhall any other preſumo to meddle there with?
The Prieſts and Levites, who had ever by inheritance, ſome right to all the ſervices of the Tabernacle might not lawfully exerciſe the meaneſt ſervice, till they were ſpecially called, and conſecrated thereunto,aExod. 28. & 29. Levit. 8.34. how much leſſe then, might any other deale in the publike ſervice of God without a publike calling thereunto? Wee are not ignorant that they are wont to alleadge many teſtimonies of Scripture, to warrant this diſorder by, but alas they doe it very ignorantlie; For many of them whoſe examples they cite, were by ſpeciall calling ſeparated to the Office of preaching.
The ſeventie Diſciples are ſaid to have beene ſent by CHRIST, bLuke 10.Paul and Barnabas, when they preached at Antioch, of Piſidia, cActs 13.were not onelyonly lawfull Miniſters, but (for ought that can appeare by this place to the contrary) they were ſo reputed alſo by the Ruler of the Synagogue, to whom their publike, and famous preaching in ſo many Aſſemblies before, with the approbation of the Jewes, could not bee unknowne; The faithfull men that the Apoſtles writes of to Timothy, d2 Tim. 2.2.who ſhould teach others alſo, were ſuch only, as ſhold be both inſtructed by Timothy, and receive authoritie from him to do it. Of ſome other mentioned in their quotations, it is very probable, that they were not private men, but had a ſpeciall calling to the Office of preaching. The Diſciples, that being ſcattered through perſecutions went about preaching, may very well be thought to have beene Miniſters, rather than private men, unleſſe we ſhall imagine there were no Miniſters in Iernfalem before the Church was ſcattered, but the Apoſtles only, and Philip who is alſo called an Evangeliſt, is the only man of name amongſt all theſe ſcattered Diſciples, that preached; The Prophets mentioned in the 1 Cor. 14. is very likely, were either ſuch as whoſe extraordinarie gifts did ſuficientlie prove to the Church, that they were extraordinari…e ſtirred up, and called of God, or elſe ſuch as being ſeparated to the work of the miniſterie, were by that exerciſe of their gifts to bee fitted to the full execution of that office, as thoſe children of the Prophets were, for the like purpoſe trained up in theſe Schooles of the Prophets mentioned in the Old Teſtament.
And as they cannot conclude out of theſe places, that thoſe Prophets were meere private men, ſo ſhall they not f…tle the name of a Prophet given in any place of holy Scripture to a meere private man.
The preaching mentioned, Luke 8.39. the expounding of the way of God, Acts 18 26. the exhorting ſpoken of, 1 Theſ. 5.11. was not Eccle…iaſticall, or Church preaching but only private, and do meſticall inſtruction.
Some other places which they alleadge,aPhil. 2.15, 16 Peter 3.12. concerne neither publike preaching, nor private inſtruction, but onelyonly the conſtant profeſſion of the truth, and holy converſation which God requireth of every Chriſtian.
Thirdlie the groſſe diſorders that are to be found in their Aſſemblie we have mentioned, to which the ſtrange cho…ſe of their Miniſters may be added: For by what Teſtimonic of holy Scripture can they warrant the admitting or chooſing in to the miniſterie, ſuch a one, as within ſome ſix, or eight weekes before was tramplanted from ſo Antichriſtian a Church and miniſterie as they reckon ours to be. As not onelyonly Maſter Francis Johnſon, but ſundrie other of their Miniſters have beene. Sure wee are that herein they have done directly contrary to the rule of the holy Apoſtle, and for ſmaller faults then this they are ready to ſay againſt us in the 127. page of their refutation, That he that hath not a true and right calling unto his Office, is no true Miniſter; but an Ʋſurper, an Intruder, a Thiefe, a Murderer, &c. But what ſhall we need to reckon up any more of the diſorders that may be noted in their Church government, ſeeing it is not poſſible but that thoſe Aſſemblies ſhould be full of confuſion and diſorder, where no Church cenſure can paſſe without the conſent of every private man, and wherein every member is made equall in power and authoritie with the Miniſters and Elders of the Church. Theſe things being ſo, what is there to be ſeene amongſt them, whereby ſo many ſimple Chriſtians are deceived and moved to forſake us, and joyne to them? Save onelyonly that ſhew of ſinceritie and zeale, and holy converſation wherein they are thought to go far beyond any of us.
Concerning which wee ſay, that although the coverſation of many of our people and Miniſters alſo be very ſcandalous, and the lives of the beſt of us, far ſhort of that perfection we dayly ſtrive unto: Yet it ſhall well appeare to him that will rightly conſider theſe few lines following, That the power of true godlineſſe is much more wanting amongſt them then 'tis with us, whom they have forſaken; for it we may judge of the ſchollers by their teachers and of the miſerable ſeduced multitude by their chief Leaders, and if men do not uſe to ſpeak, much leſſe to write: but from the abundance of their harts, then have they as ſmal cauſe certainlie to boſt of their holines, & to ſay they are not as other men, nor as we are, whom they have forſaken, as the Phariſee in the Goſpel ſaid:(b)Luke 18 9.11.14. This wee dare boldly ſay, that there was never any man of note in our Church, that in his writings hath bewrayed ſo irreligeous and unſanctified a ſpirit, as their chiefe Leaders have done: For proofe whereof wee deſire the Chriſtian Reader to conſider firſt the ſhamefull lies which wittingly, and againſt the light of their owne hearts, they have publiſhed, and whereby they have in a manner borne falſe witneſſe againſt us. In the ninth page of their Diſcovery they ſay, That all the Atheists, Papists, and Anabaptists, and Heretiques of all ſorts, Whores, Theeves, Witches, Conjurers, and who not, that dwelleth in this Iſland, or is within the Queenes dominions, are received and nouriſhed within the boſome of this Church, with the Word and Sacraments; none are refuſed, none kept out. In the 60. page of their Diſcovery they ſay, Theſe Priests and people retaine the Leviticall Decimations in the ſame forme, to the ſame end. In the 63. and 64. pages they affirme, That the ſervice book is the very ground worke of our Faith, Church, and Miniſtry, from whence we fetch all our directions for all things, That we are ſworne to, and by this booke. That the Word of God may not be taught, but where this bath been read. In the 28. page, They ſay we all adore the words of Salutation which the Angel Gabriel uſed to the Ʋirgin Mary, That we worſhip either the Purification, or the perſon of our Lady: So they maliciouſly ſay we torme the bleſſed Virgin) And that we powre out unto her our drinke Offerings, and burne incenſe to the Queen of heaven; Whereas, through divers pages they charge us with keeping Faſts and Feaſts to honour of Saints. In the 100. page they ſay, Their Priest Baptiſeth the childe, In the Name of the Father, and of the Sonne, and of the holy Ghoſt, and of the holy Croſſe. In the 148. page, They ſay, it is vtterly denyed in the Church of England, that the Magistrate ſhould be Excommunicated. In the 183. page, They ſay, that it is impoſſible to finde two of ou… Ministers in one minde and judgement, yea, in any two Churches of the Land, to have the ſame doctrine taught. In the 188. page they ſay, That no one place of Scripture which maketh expreſſe mention of the government of Chriſt, As Rom. 12.1. Cor. 12. and 15. and is ſuffered to be ſo much as read in our Churches. In the 175. page they ſay, Theſe new Glaſſes take upon them to make Ministirs.
A ſecond note whereby we may try the ſpirits of their chief Leaders, is their ſpitefull railing, wherein they are ſo rich and plentifull, as wee know not how to finde amongſt all the rabble of profane and ungodly men, any one that goeth beyond them in it, our Miniſters they call Balamites, Cananites, Babyloniſh Divines, Egyptian Enckanters, limmes of the Divell, as bitter enemies as Turkiſh Ianizaries, marked ſouldiers of the Beaſt, ſuch as know not the Doctrines of the beginning of Chriſt, ſuch as were nuſled even from the mothers breaſt in profane Heatheniſme, vaine. Philoſophie, ungodly Arts, trained up in Idolatrie, Superstition, and moſt filthy Abhomination, Perjurie, Blaſphemie, &c.
Theſe men by preciſenes and outward ſhew of Holineſſe, Hypocriſie, Ʋainglory and Covetouſneſſe, reſemble, or rather exceed the Phariſees. And the 38. page of their Diſcovery, Such a Prieſt as this is a Blaſing ſtar, a Paragon of a Countrie, one of the new found Martin Saints, and ſuch People are Puritans, or Martiniſts, Preficians, &c.
And in the 193. page, they name the Miniſters of Geneva and their Churches Claſſes, (I dare not ſay the ſecret Claſſes in England) doe make Miniſters for us in England. And theſe Miniſters when they are come over, are received and eſteemed as Angels in hell, and ſhine as bright ſtars in this ſmokie Egyptian furnaces. And in the 12. page of their Collection of Letters, ſpeaking of two very worthy Preachers, they have theſe words. I ſuppoſe more corrupt Teachers then theſe cannot be found is any age, they teaching nothing almoſt truely, much leſſe ſincereli….
To this we may refer the unreverent and malicious ſpeech, againſt the moſt godly learned, that have lived in the Reformed Churches beyond the Seas, as in the 23. page of their Diſcovery, they call us the crooked Diſciples of Maſter Calvin. And in the 18. page Maſter Calvin hath no doubt unſufferably perverted and wreſted theſe and other places of Scripture, and drawne very foule and corrupt doctrines thence, touching the ſtate and order of a planted Church, and more dangerous and damnable concluſions from the ſame. And in the 33. page. This and ſuch like d…teſtable ſtuffe hath Maſter Calvin in his ignorance, partly to confute the Anabaptiſts, partly to defend his own raſh and diſorderly proceedings of Geueva, whereby this their Church became a juſt reproach to all men, yea, that which is worſe, and more to be lamented, it became a miſerable precident and pernicious example to all Europe.
The laſt note which we will obſerve for the triall of their ſpirit, is their ſcurrilous and ruffanlike profaneſſe, wherein they ſeeme to us to have expelled all that in a ſhow of zeale and ſinceritie, have written or dealt in the holy things of God. In the 52. page of their Diſcoverie, ſpeaking of Ordination they have theſe words. He ſolemnly ſitteth in his chaire, and layeth his Symoniacall hands upon him, delivereth the Bible into his hands, breatheth upon him, and giveth, or rather ſelleth him his unh…y Ghoſt, as he ſhall know by the price of his box. In the 73. page having ſpoken againſt red ſtinted prayers, and being come to ſpeak againſt the prayers which godly Preachers doe conceive, according to the preſent occaſions of the Church. Thus they ſcoffe at them; Other more ſmooth H…pocrites, yet as groſſe Idolaters, uſe the Lords Prayer as a cloſe or ſupply (forſooth) to their long Prelix Prayers conceived before. In the 86. page of their refutation. He moſt ſacrilegiouſly ſelleth them his pretended Sacrament for their ſecond ſhot or offering. In the 97. and 98. page of their Diſcoverie, ſpeaking of our publique Faſts; thus they write. Here the learned Prieſts and Preachers lay their heads together, chooſe out three or ſoure, from among them to preach: ſome of them muſt play Sinne, another the Judgements of God, the third Repentance, the fourth, the Goſpel, the people are ſolemnly bidden from all quarters to this Stage Play: who as the firſt invention of it flocked in thick and threefold to behold this novelty: He that playeth Sinne amongſt ſome other faults, will reprove ſuch as do not diligently enough countenance the preaching Prieſts (I ſhould ſay) frequent not their Sermons; for the want of the Diſe pline, all that mourne in the chine, and ſigh in ſecres for it, (though neither Prieſt nor people know what it meaneth, yet) they muſt now faſt and then the fault is not in them, but in God Almightie, that they have it not. If you come now to the ſecond Table, they are ſevere men, they will make Conſcience to tremble, If there bee ever an Uſurer, or a Drunkard, or an Whoremaſter, they will ſo back-bite him, that hee will not love a Sermon a good while againe. Theſe men muſt beare with them, if in the Pulpit, when they are raviſhed with the zeale of the Lord, they have now and then a gird at them, to eaſe their ſ…o makes, eſpecially now for faſhion ſake.
And in the 99. page when the P. P. have ended, then are the people diſmiſſed (where I trow for that night, is no talke either by the way as they goe home, or at their ſupper. but how excellently ſuch a man, and ſuch a man did.) The Prieſt themſelves that tooke this paines, are beſtowed at ſome good hoſts, or ſome good Dan…es Houſes where at night they recompence their faſting and mourning with good cheare, and caſe; And in the 180. page. They had a preſoript place, like a Tubbe, called their Pulpit, and the Preacher for the moſt part diſputes to the Houre-Glaſſe, which being run his Sermpcin action muſt be at an end. And a little after, here would not be fergotten, the ſweet Palmodicall harmonie of the Vultures, Crowes, Gleades, Owles, Geefe, of the Leopards, Beares, Wolves, Dogges, Foxes, Swine, Goats: All theſe with one accord, Sympathy, and Harmony, ſing ſome pleaſant ballad, or elſe unto Davids Melodious Harpe ſome Pſalme in time, to ſtirre up the ſpirits of their worthie Prieſt, or Preacher, who being thus wrupt and raviſhed with this Harmonie, goes to his Geare in forme above ſaid, where his mouth diſtills, and his lipps drop downe old Parables, &c. And in the 191. p. Maſter Parſon takes to him his Paſtorall ſtaffe, or wooden dagger of ſuperſtition, where with hee keepes ſuch a flouriſhing as the flie can have no reſt, yea by your leave if any poore man in the pariſh offends him, he may peradventure goe without his Bread and Wine for that day: and in the 192. page, ſpeaking of the Biſhops, and dumbe Miniſters: Indeed their Cake is Dough, it this geare, this ſweeping new Reformation come in; In the 128. page, ſpeaking of Churching of women they have theſe words, ſhe having offered her accuſtomed offering, to him for his labour; God ſpeed her well, ſhe is a woman on foote againe. And in the 244. page of their refutation, they call our preſcript prayers; The ſmoake of the bottomleſſe pit.
But what need wee any further evidence or demonſtration of their ſpirit; Sure we are that by this which is alreadie ſet downe, it will well appeare to the wiſe and Chriſtian Reader, that Gods Spirit never taught men to write as thoſe men (who are knowne to have beene the chiefe perſwaders and ſeducers of theſe our deceaved brethren) have done.
To conclude, if wee did grant that the Aſſemblies which theſe men have gathered and joyned themſelves unto, were not equall onelyonly, but much better reformed then ours, yet by joyning to them with diſclayming, and condemning utterlie all other reformed Churches in the world, wee ſee not why they may not thereby be ſaid to divide Chriſt; As well as they of Corinth, ſhould have done if they joyned unto, and fellowed Paul, ſo as withall they forſaked, and deſpiſed Apollos, or Cephas.
FINIS.
End of the text · William Rathband, Confutation of the Errors of the Brownists (1644)