Fides Catholica, or, The doctrine of the Catholick Church in eighteen grand ordinances referring to the Word, sacraments and prayer, in purity, number and nature, catholically maintained, and publickly taught against hereticks of all sorts : with the solutions of many proper and profitable questions sutable to to [sic] the nature of each ordinance treated of / by Wil. Annand ...

Quest. 5. Whether the segregated Churches now in England, be true Chur∣ches?

For the resolving of this Question, we must consider the members of these Churches 2. ways.

• 1. Either as holding the same fundamentall Doctrine that is by Law professed in England, under the Guardship of an Ecclesiastick person, by him taught in all necessary and saving truths, though dif∣fering from the Church of England in other smaller points: these must and ought to be accounted of our body, and are indeed real and true Churches. However, if they would take counsell, it were to be wished that they would go no further in this separating way. For

• though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks, that now lies at every door, yet they have gi∣ven and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all, as could be pro∣ved most clearly from the exercises of those Churches at their meet∣ings. But I forbear.
• 2. Or we shall consider them as holding the same fundamen∣tall Doctrine with us, as the authority of the Scriptures, the necessi∣ty and utility of the Sacraments, and the like; and these gather them∣selves together, and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary. We shall take no notice of his Learning, whether he have any or no; or if you will suppose him to have all learning, acquainted in all the Mysteries of Art, wanting nothing to compleat a Scholar, yet a Trades-man, Mechanick or secular per∣son, either not Ordained or Ordained by the people; and by vertue of that Ordination, whether assumed by himself, or imposed by the people, dispenseth the word and Sacraments, exerciseth the power of the Keys, and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God. And these we must also consider 2. ways
  • 1. In their private or civill capacity, as they are Christians live∣ing about or among us, and so both their Teacher and themselves are Members of the same Church with us. (viz.) the Catholick; Or,
  • 2. In their publick, formal or supposed Ecclesiastick capacity, as they have formed themselves, having appointed Mechanicks for their Teachers, whether certain or not, whether Male or Female, exercising worship among themselves by such, or receiving Sa∣craments at the hands of such.

Let me now lay down and open one distinction, which well con∣sidered, will answer all objections that in the handling of the Que∣stion may arise in the Readers judgement, that is this.

We must note there is a vast difference between a Church con∣stituting, and a Church constituted. This holds not only in Chur∣ches, but in other things; when a government is going to be ere∣cted, some things extraordinary may be done through necessity, which necessity being removed by the thing competed, those extraordinary acts cease being; as at the creation, in constituting the World,

God made trees, herbs, plants, fishes, beasts, yea man, in an ex∣traordinary way, being necessitated to do upon the account of his natur••,* 1.1 that admitting no creature to be from eternity; but having once made these, he ceased that extraordinary act of creating, and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals: Man is not now made out of the ground, nor the woman made at an instant out of man; God hath put an end to creation, and constituted now generation for the means of keeping man upon the Earth.

So in his constituting of the Sacrament of circumcision to be a stan∣ding Ordinance to the Church of the Jews, we know by Gen. 17.24, 25. that Abraham was Ninety nine years old, and his Son Ishmael 13, and the servants of his house, some elder, some younger; but being in their flesh constituted, it was from them to all posteri∣ty to be given at Eight days old: Ishmael was thirteen years, but his sons must be circumcised sooner; because when the Ordinance was constituted, he was not to look to that age wherein God did in∣stitute that Ordinance.

So in setling the Priesthood upon Aaron, Levit. 8. Moses was the man that sanctified him, and sprinkled the blood on the Altar seven times, and other Levitical Rites, which in after-ages was not law∣full, save by the Priests, because God having instituted Aaron, he had appointed a natural Succession; and by that Succession was he to be found out, whom the Lord would make to offer upon his Altar.

So in setling the Crown of Iudah upon David, he was anointed by the Prophet when he followed the Flocks; but having constitu∣ted him, and by that extraordinary act deputed the Son of Iesse to be the Captain of his People, he will now have us to look no more after that, but among David's Sons, and after Solomon the First∣born, the ordinary way that God hath now appointed for bringing forth one to rule that People.

So Christ in constituting a Church for himself upon earth, took from Boats and from the receipt of Custom men, and immedi∣ately ordained them to preach Repentance to the People: now they being constituted, these extraordinary calls are no warrant for men in our dayes, to assume that office; for Christ now and after∣wards

more plainly appoints them to give power to others for the execution of those things, having made it an Ordinance, and from them and by them to continue to the end of the world.

And now as these people have constituted themselves a Church, and have in that notion by man or woman, received the Ordinan∣ces of the Church, cast out and took in (in the times of a Church long agoe constituted,) we pronounce them to be no Churches, but nurseryes of Faction, and prusumptuous Boasters; That they are no Churches, we shall endeavour to prove so clearly as we hope any indifferent or unprejudiced reader will not long halt between two opinions. They appear to be no Churches. For,

1. They have no Bishops, Preists, Ministers, or Teachers, (call them what they please) deriving their authority from the A∣postles of Christ.

The Apostles were the masters of our Israel, ordained by Christ to preach the Gospel to all Nations; and where they Taught, they Ordained and appointed Ministers, for the Ruling and Govern∣ing of that Church, and gave them power also to Ordaine others.

For this cause saies Paul to Titus, I left the in Crete, (the same place now called Candy,) that thou shouldest set in order things that art wanting, and ordain Elders in every City as I had appointed, Tit. 1.5. The word Elder in the original is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Presbyters or Priests; he must ordain Priests, he cals them Bi∣shops, v. 7. Titus was therefore left in Crete to Ordain Bishops or Priests in every City, that the Gospel might be purely taught,* 1.2 and the Sacraments administred. Thus holy Polycarpus, Saint Iohn's Disciple, was placed by him in the Church of Smyrna; Ignatius (that had his name given ab igne charitatis, he was also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being born of God) was the second Bishop of Antioch next Pe∣ter. For Peter ruled that Church 7. years; and afterwards came to Rome, An. Christ. 71. The succession of Bishops (I would have none offended at the word; suppose what other name they will, only this is the antient Word) from Peter or any other Apostle, was a certain sign of a true call into Holy Orders among the Anti∣ents.

Let us suppose a man Ordained by the present Bishop of Canter∣bury, and let it be inquired what power he had to do it; he shews it from Abbot Whitgift, and so upward, for a thousand Years (the Records of that Sea being known) until you come to Augustin, the first Bishop of Canterbury. Then ask who gave him power to Or∣dain for that Office, he names you, Gregory a holy Catholick Bishop (Rome not yet being Antichrist) servus Serverum Dei, as he cal∣led himself. He again was Ordained by Pelagius, he by Benedictus, he by Iohn, he by Pelagius, the First, he by Vigilius, he by Sylveri∣us, he by Argapetus, Anno Christi 535. and so upward for 400. years or more, until you come to Alexander the great. An. Chr. 121. He was Ordained by Evaristus, he by Anacletus, he by Cle∣mens, he by Cletus, he by Linus, and he by Saint Peter the Apostle of our Lord, the First Bishop of Rome, who after he h••d ruled the Church of Antioch 7. year (in which City the Apostles and Disci∣ples were first called Christians. Acts 11.26.) came An. 67 in the 14. Year of Nero the Emperours Reign to Rome, by whom he was crucified with his head downwards; and all the Bishops after him, until Elutherius, were put to death by Heathen Emperours: for he was the first of 13 Bishops that dyed a naturall death. It is said of him, Est Primus Episcop••rum Rom••norum qui non perjit morte vi∣olenta. By this Bishop Lucius who Reigned in England, Anno Chri∣sti 180. had some knowledge of the faith and Doctrine of the Gos∣pel.

Bring this succession down again from Peter to Linus, from him to Cletus, from him to Clemens, and so down for 400 years to Gregory, who sending Augustin into England, set up his Bishops seat first at Dover, then removed it, as the Gospel prospered, unto London, whence he was removed to Canterbury, where his continued succession remains unto this day. In all those places he taught the Gospel and Ordained Priests or Ministers, and gave them power to Ordain others: Planted Teachers in Winchester, York, Carlisle, and from these again as from fountains, came the Authority of Or∣dination, to water other dry parts of the Nation about them; and so from age to age was it delivered,* 1.3 untill it came upon the Authours head by unquestionable Authority.

Now let us ask one of these Mechanicks, By whom were you constituted and appointed a Church-Officer, to exercise the power of the Keys? if you say from Christ, we deny it; for he Ordained none but his Disciples; if from his Disciples, show or produce your Warrant; for Ordination was given to them, and by their hands given to others, that the succession might be preserved unto the end of the World.

So Saint Iames the Apostle, sate Bishop in the Church of Ieru∣salem; Evodius was Bishop of Antioch next Peter, next to him Ig∣natius, and to Theophilus and downward.

If we had the Register of the Church of Crete, in which place Titus was set to Ordain Elders in every City, and then ask one, By whom were you appointed to dispence the Word and Sacrament, and exercise the power of the Keys? by such a one, he by him, and he by him, and so you should fal on Titus himself.

And Timothy who was Ordained by the same Apostle, the First Bishop of the Church of Ephesus, had a charge in the Epistle sent unto him, to commit the Doctrine to faithful men, that they might be able to teach others. 2. Tim. 2.2. Which Commitment is by laying on of hands, that being the Ceremony for translating the power, viz. the Authoritative of Teaching from one person to a∣nother, as afterwards shall be discovered; which Commitment Ti∣mothy must not be too rash in, but weigh and examine what manner of man he is. 1 Tim. 5.22. For a Bishop must be blamelesse, sober, apt to teach, 1 Tim. 3.2, Or if it be a Deacon, that Tim. so Ordain the lowest authoritative Office in the Church, he must be grave, 1 Tim. 3.8. Which Office of Deacon-ship, if they use well, they may be through their faith in God receive a higher Office, called a purchasing to themselves a good degree. 1 Tim, 3.13. Which may truly bear this construction, that good degree (though a low one) shall make them esteemed of God, and esteemed so wel of his Church, as to make him a Presbyter or a Bishop; for that that Of∣fice was made a step to that of the Priest-hood, is clear both in gos∣pell and Church-History; A Deaconship being only a Probatio∣ners place for it: and according as the Church gave them a Bene∣gessit for the one, they received the degree of the other.

But what authority had Timothy to do all this? (viz.) to ordain Bishops and Elders? because he himself had the power given unto him, by the laying on of the hands of the Presbytery, 1 Tim. 4 14. at which Ordination, or laying on of hands, Paul had his hand up∣on Timothy's head, with the Priests or Presbyters, 2 Tim. 4.6. suita∣ble to the practice of the Church of God unto this day, where there are Clergy-men or Presbyters; and these with the Bishop or Superintendent, ordain Ministers by Prayer, and using the Ce∣remony of laying on of hands in that time; the Bishop laying on first, as chief; and by that Ordination they have power to ordain others, and they others, to keep up the Apostolical Succession in the authoritative way of teaching.

Now let us go to the Church of Ephesus, and ask those Elders or Presbyters that were in every City, what power and Authority they have to dispense the Word and Sacraments, &c? Since there is a Church constituted, by what Authority therefore do you, you, you? The Answer will be, I had it from such a one; he from him, and he from him, and he from him, and he from such a one, and he from Timothy, and he from the Presbytery, where Paul was present.

But now we call to mind, What Authority had Paul to ordain? for Christ ordained none but his Disciples; could Paul therefore give that Power to another, which he never had himself? Is not Paul in this irregular, presuming to ordain Timothy a Church-offi∣cer, he having no such power given unto him by Christ? For the understanding of this, cast your eye upon Acts 13.1, 2. in which place we finde, that after Saul, or Paul, hath given good experi∣ence of the truth of his conversion (for the Church was at first afraid of him, Acts 9.26.) we finde a meeting of the Church of Antioch, and as they were ministring to the Lord, or exercising their Mini∣stry (let it be in preaching and praying, for the Text will hold it out) the holy Ghost calls, saying, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fast∣ed and prayed, and laid their hands on them, they sent them away, &c. These two were called before by God for the Work of the Ministry, that the holy Ghost witnesseth in these words, for the work where∣unto I have called them. In a word, qualified they were for that

work, and of their Abilities the Church had sufficient experience; but now that that order might not be subverted, which in the Church by Christ and his Apostles had been constituted, Separation, that is, a solemn setting of them apart from all other Members, by consti∣tuting them Church-officers, is required by the holy Ghost, that in their going thorow the World, they might have power to consti∣tute others; and also be looked upon by the Church, as men sent of God in an authoritative way, for preaching of the Word, deli∣vering the Sacraments, and exercising the power of the Keys, not onely by their inward Qualification, but by external Ordination, that Law being established. When a gifted-Brother, who boasts of an inward Call, can give as good testimony to the Church as Paul is able to do touching his power, none but beasts will move their tongues against them; and when they can shew their Abilities to the Church to be deserving, I dare promise to any, that they may have Ordination; which Paul (though I suppose as well qualified as they) after trial received and had, and that by especial order (the Church it seems being backward, by reason of his former be∣ing a persecutor, and desirous of further trial) from God, to pre∣vent irregularity, or any breach (though in so eminently a gifted person) of that Law, which Christ had appointed in his Church. Thus Timothy can make good his Ordination to be Apostolical in each part. Bring this line down again; By the Ministers and Pro∣phets of Antioch was Paul ordained; he ordains Timothy, and Timo∣thy again gave this power to other faithfull men, sometimes ordain∣ing them Deacons, and sometimes Priests; and so throughout the fa∣mous Church of Ephesus, though afterward it languished, Rev. 2.9. and whether Timothy be the Angel that that Epistle is sent unto, is uncertain; but certain, that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles; who were, as before was said, the Masters of our Israel; and he that would be owned a Church-officer, shall be owned by me, producing his power from them, or deducing that power from them to himself, according to that Apostolical way constitu∣ted in the Church of Christ, and in all the Churches of the Saints. But of Ordination, by Gods help we shall speak more at large, when we come to that Ordinance in particular.

For the present, know that by this succession of Ministers, Priests or Bishops, were the Hereticks known from Catholicks (the antients knew no other division in the Church) and whence they derived their power to administer the seales by putting them to show their succession from the Apostles, who instituted the way of Ordina∣tion to be a standing Ordinance for ever in the Church. Thus Ireneus confuted Valentinus, Cerdon, and Marcion; we are able saith he, to reckon up those that were appointed Bishops by the A∣postles in their severall Churches unto our time; he then reckons up such as succeeded Peter and Paul,* 1.4 in the Church of Rome; to them succeeded Linus, who sat eleven years in that Chair, to him suc∣ceeded Cletus, who sat twelve years, to him Clemens, who sat nine years, &c. By this Ordination which from the Apostles is re∣ceived in the Church, the publishing of the faith hath come even to us, which being able to show, consundimus omnes cos qui qu••quo modo vel per suam placentiam, &c. we put to silence all that through vaine glory, or ignorance broach new Doctrin in the Church; for none of the Hereticks can derive their succession from the Apostles, nor show how their doctrines were received by tradition from them.

And indeed the rise both Old and New Hereticks, and the time that they were first received, and oftentimes the first broacher or Authour of them is known. The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68. The E∣bionites in the year 71. were first heard to preach their Doctrine: the Millenaries or Fifth Monarchy men did frame theirs, An. 108. The Valentinians theirs. An. 130. the Manicheans theirs, An. 275. the Arrians theirs, An. 310. this did almost drown the World. The Donatists theirs, An. 315. the Photinians theirs, An. 350. the Ma∣cedenians theirs, An. 360. the Pelagians theirs, An. 415. the Eu∣tycheans their, An. 447, with an infinite number more; The Ana∣nabaptists first broke out. An. 1520. the wildest Hereticks of all that had gone before them. The Ubiquitaries, An. 1580. the Armini∣ans, An. 1612. All these, having their Rise in the Church, from their several Patriots, after the Apostles had confirmed and decla∣••ed the doctrine of Christ; and appointed a way for the publishing of that, viz. by Ordination, were known not to be Catholical.

As the Church grew, by her continued succession of Teachers, she found Heresies to grow by her side; and by casting her eye back, by succession she found them to be no Teachers; and finding by Tra∣dition no such Doctrine taught by the Apostles, as those men held out, still as they appeared, condemned them as heretical, having no Disciple for the Author of their Doctrine taught, nor no Apo∣stolick man whom they did succeed as Teachers.

The Church usually spoke to those upstarts in appearing, in this or the like language, Quando & unde venistis! quid in meo agitis, non mei? shew when and whence you came; what make you here, since you are none of my Sons? none of my Teachers knows you; no such Doctrine hath been taught them by the Apostles, who put them in their places and Offices. Polycarpus was placed Bishop in the Church of Smyrna by S. Iohn, unto whom no such Doctrine was taught as is by you Valentinians and Anabaptists.* 1.5 Linus was made Bishop by Peter of the City of Rome, who was taught no such Doctrine as you Novatians, Arrians, and Quakers do teach; and from them downward, in a right moral succession, they were found but starcups by the way side; God suffering in every Age some He∣resie to grow, whereby the faith and stedfastness of the Saints might be known and tried.

This Succession was one thing amongst many,* 1.6 that kept S. Augu∣stine in the bosome of the Catholick Church. Multa (saith he) in Ecclesiae gremio me justissime tenent; The succession of Priests from S. Peter's Chair, keeps me of right in the Church; Tenet Ca∣tholic ae nomen; For whereas all Hereticks would be called Catho∣licks, yet if they be demanded by a stranger, where the Catholick Church is at which they meet, that is, where is that Catholick Church that teacheth as you do, and where had it beginning? they having neither Doctrine nor Teacher of hers, (all being upstarts) there is none that dare undertake to do that.

In a word, Catholick Ministers in all Ages could shew the very Places, Chairs, wherein there was not onely a moral succession in purity of Faith and Doctrine, but a local Succession of Priests or Ministers from the Apostles themselves, who were immediately called by Christ as the Church was in constituting; and by him di∣rected to be given to others by them as they did, and enjoyned those

to give it to others (as in the Epistles of Timothy and Titus) and so to keep it in the Church constituted until the end of the World: He himself not once offering to alter that est••blished Rule, as in the case of Saul; though he was furnished with all inward Graces, and natur••l Abilities for the Work, yet he must have an external Call by Ordination; and those seven men that were of good re∣port, full of the holy Ghost, and of wisdom, Acts 7.3. could not, or did not, exercise the Offices of Deacons (the lowest Offices of the Church, and therefore by our upstart-Preachers never medled withal) without Ordination or Imposition of Hands.

Now Reader, weigh but with indifferent judgement the above-named Succession, and let me ask thee, if any Mechanick Trades∣man, or every L••y-person, ought or should assume to themselves the Power of exercising in an authoritative way any Office in the Church, in the least degree of it, without this external Call of Or∣dination, now the Church is constituted that way? Or ought they to receive that power from the People? For from the beginning the Church had never such power given to her. Ordination is an act of Authority; and the power of ruling was never in the People, but in her Officers. Every one, or any two or three gathered, had no power to constitute Elders, but Timothy onely, and such as were deputed by him. Ought then according to the Scriptures, any of our Hereticks to be looked upon as Gospel-Minist••rs, not having this Gospel-call? Or ought he so to look upon himself, because of his Holiness, Parts, Abilities, Graces, Gifts? doth he finde the Spirit prompt him, call him, furnish him with whatever belongs to that Office in an inward way, and the Spirit to assist him at all times in an eminent way? so had Saul, so had the seven Deacons, yet they must be ordained, and by those that had the power given unto them, from Church-Officers of an Apostolical nature, (viz.) by Or∣dination.

And though some few Members of the Church should out of their over-much zeal choose one to be a Teacher to them, to be r••led, guided, taught and instructed; yet this can never give them autho∣rity to dispense the Sacraments, or exercise the Keys, or make him to be owned as a constituted Minister, no more than when two or three give up themselves to be advised, ruled, commanded by

another man; which their so doing, makes him not a Constable, Judge, or Justice; in respect the power of making such Officers was not given at all to them: So here, though their rash zeal will have a Lay-person to teach them, yet they ought not to own him, nor he to esteem himself as a Church-officer, since Ordination makes onely that; which the People had never in their power, and therefore cannot give that Office unto any.

When Christ was taking his leave of his Apostles, and going to the Father, Matth. 28.20. he promised to be with them to the end of the world. Now Peter and Thomas, and the rest being dead, it cannot be personally understood of the Apostles, but successively in their followers; and they were to teach whatever Christ com∣manded. But the Apostles never taught such Doctrine to their im∣mediate Successors, as our Hereticks teach now; particularly this, That people might ordain; or that men, by reason of their Gifts or Graces, might assume to themselves the authoritative Act of rea∣ching, binding and loosing; nay, of exercising a Deacons Office, which is the lowest, which I cannot remember any of our Hereticks to go about once to touch, though it be the passage to the o••her Offi∣ces of the Church by Apostolical Constitution; but jumps imme∣diately from the Shop into the Pulpit by his Gifts, judging himself sufficiently qualified; and, because of the peoples call, sufficiently ordained for such an Office, unto whom that power was never given.

Neither do I envie any mans gifts; would all the Lords People were Prophets; let these men shew me their Succe••sion, and let me perish if I give them not the right hand of fellowship. And seeing they give out themselves for lawfull constituted Teachers in the Church, as Paul, as Timothy, as Titus, or as the seven Deacons, give me leave to ask them how they came in, and how they got th••t power? if they came not in by this door, they must pass for thieves and robbers, and therefore no Teachers; and those people that or∣dain them, for rebels and traytors, for setting up Governors, and appointing Officers in another way than he hath designed and cau∣sed to be delivered to the Church, which is his Kingdom; to take no notice of those railing accusations which they bring against, and cast upon such as are Officers by Apostolical Authority, which in the

end of their days may heighten their punishment, as it doth now their rebellion.

From all that hath been said we conclude these to be no Churches, as they are now constituted: for they have now no Gospel Priests, Ministers, or Teachers; no Ministers, because no Apostolicall succession; bring the line downward, from the Apostles, and these men as they are now constituted are not to be found; they have no succession, because no Ordination; and no Ordination, because not Apostolical: and not Apostolical, because it is not come to them from the Apostles, who were the first Ordained Gospel Ministers, and immediately qualified and impowered for the work, and bring∣ing in of many to the Gospel; and from their hands did the same power issue into others, that as every age came up after another, so there be those fitted to teach it unto all generations; and so the Apostolical succession now the Church is constituted, must, ought, and shal continue to the end of the World; whatever Opposition, men or Devils, Hereticks and Persecutors (the two beasts that Sathan useth to destroy the Church) canmake against, or what ever weapon they can form against it, or whatever rayling accusation they can bring against it, or whatever contumelious and reproaching spec∣ches they can cast upon it.

Reader, It is not to be passed over in silence, that Peters sitting in Rome as Bishop thereof, nay of his being at Rome at all, is doubt∣ed by some: though famous Historians and antient Fathers, that li∣ved near and under these times, do in their Histories and Writings affirm it: yet Calvin that was almost of that judgement, is brought to acknowledge that he dyed there:* 1.7 Quia tamen pleri{que} Scriptores in eo consentiunt, ne pugnemus quin ibi moriuns sit. Only how long he was there is uncertain: the Church of Rome say 25, year, but that is most improbable.

The Reasons that they bring against it, are not so strong as to cause a man to call in Question ancient History: his Apostleship no more hindering him at Rome, then it did in Antio••h; those of the Cir∣cumcision being scattered from their Country. And when it is af∣firmed he was Bishop, it is not to be understood that he always resi∣ded

and constantly abode in Rome; perfection and Apostleship might keep him from that, which might be the ground of Pauls not mentioning him in Scripture; in regard also of Peters being with the Lord in the body, and of his seeing of the Lords glory in the holy Mount, might he by the Church at Rom••, who were beloved of God. Rom. 1.7. be chosen to be Bishop (possibly not by any for∣mal instalment) that is the chief Teacher or Ruler of that Society, nothing reflecting to disparage Paul, he being also frequent in jour∣nies.

However Eluselius that lived An. 180,* 1.8 writes in his Church-History, that Peter and Paul, in their going abroad to preach the Gospel to other Nations, appointed Linus to Rule the Church of Rome, (they not tying themselves to any one people, since the whole World was their Diocesse.) After whom succeeded Clesus, and then Clemens, as before; onely with this difference that Euse∣bius make Anacletus the same with Cletus, which other Authors make two different persons, making Cletus to Rule 12. year, An. Chr. 81. and Anacletus to Rule 9. year, An. 103. according to Alsteads Chronology, which as is above, was followed: the Reason of this disagreement might be the identity of their names: possibly the distinction of first and second, either through persecution, or through inobservance of Authors, being not observed or not thought necessary. This Linus that the Historian records to have been made Bishop of that Church by Peter & Paul, during their being a∣broad, may nor unlikely be supposed to be that Linus who is men∣tioned by Paul, 2 Tim. 4. ult. during his second and closer Im∣prisonment at Rome, immediately before his death.

Most of them that question these Histories of Peters being Bishop of Rome, by which we understand the supream Teacher and Gover∣nour of that Church, are fearful that, should it be granted, they might gratifie the Pope too much; then it would appear that he was Peters successor: which to grant, advantages him no more, then it would do Demas that ever he followed Paul, when he Apostatized from him; or that it should be an honour to Ierusalem, that Iames the Apostle was Bishop there, which is granted: nay, that Christ who

was chief Bishop ever lived there: it is known that the Antichrist shall sit in the Temple of God. 2 Thes. 2.4. Then it may be in Peters chair; he hath therefore little reason to brag of either, since his destruction is certainly to come from thence.

It is to be imagined that before this time the ignorant will won∣der, the Phanaticks smile the Schisinatickslaugh to hear so much spo∣ken of Rome; let all know, that the Faith and Grace of the Church of Rome was spoken of throughout the whole World. Rom. 1.7, 8. It was a holy and pure Church, as Ierusalem once was. And Ordina∣tion being an Ordinance of God, is no more to be contemned for it's coming from Rome to Canterbury, then it is to be contemned for it's coming from Ierusalem to Rome, though that was the slaughter∣ho••se of the Prophets. yet Ordination is no bloody Ordina∣ence, though Rome now be the Whore,* 1.9 drunk with the blood of the Saints; yet Ordination is none of her Bastards. Rome was pure from Idolatry from Linus to Silvester the first, that was until the year 300. It was somewhat defiled from Silvester the 1. unti Eonis face, the third, that was until the year 606. It was Antichrist from Boniface the third, until Alexander the seventh, who is this present year B••shop of Rome, 1660.

We might show that before Rome was Antichrist, Gregory the great sent Austin over into England; but it needs not: Ordination being none of Romes brats when she is at worst; nor none of her bringing forth when she was at best. From Christ it came first, from Ierusalem, that spread over all the World; through Rome it came to England; he therefore that despiseth this, despiseth an Or∣dinance of Christ, (come whence it pleaseth) for he enjoyned it, and in no Ordinance of God, ought we to separate from the Church of Rome, neither do we, but hold, as we ought, Communion with her.

The bright Orient Pearl and Jewel of the Church of England, in his Apology for the separation of the said Church from Rome, de∣clares, as touching that we have now done, to depart from that Church, whose errours were proved and made manifest to the world, which Church hath already evidently departed from Gods Word; and yet to depart not so much from it as the Errours thereof. &c.

2. The segregated Congegations in England are not Churches constituted: for they have no Sacraments: this follows upon the for∣mer, and rises morally from it: where there is no Minister or autho∣ritative Officer, there can be no Sacraments, they being the Seals of the Covenant of grace which is made unto believers, either when they are incorporated or confirmed in the body of Christ, which is the Church. Ephes. 1.23. Thy are also called broad seals of heaven (that of the spirit being the private) by which the receiver is as∣sured of the pardon of his sins; Now to the private Christian did Christ never give the keeping of, or the power of delivering those seals. The People were never Lord-chancellours of these things, whether singly or collectively taken: therefore they cannot give nor dispence them to another.

Iohn the Baptist was called from God immediately to baptize, so were the Apostles, by Christ, who Ordained none, nor Baptized none but them: while the Church of Christ was constituting, God was pleased so to do; but after the Baptists death, and the Apostles call, no such extraordinary acts, but all must receive now that power from the hands of the Apostles by Ordination. The Church may say to those men, when they come to dispence the Seals, Peter I know, Paul I know, Stephen I know, Nicanor I know, Timothy I know, Titus I know; but who are you? if you say you were, or are Ordained by Christ, he Ordained none but his Disciples: if you were Ordained by his Disciples, show it by your Commission: wee shal know whether Baptisme be from Heaven, that we may believe, or from men, that we may not be mistaken in it. Possibly the peo∣ples Election and deputation is produced for this authority, which is to be equally regarded, as he who should come with a Commissi∣on from a mans own son for the Father to execute the power or Office of Justice of the peace; which is to be scorned, his Son having no power to grant such Orders or give such Offices. The power of Ordination, search the Scriptures, was never granted to the people, neither in the Old nor New testament. We find in∣deed Micha, Iudg. 17. having a House of Gods, and an Ephath and a Teraphim, consecrating one of his sons for a Priest, though of the tribe of Ephraim, of which tribe Mos••s spoke nothing touching the Priesthood. He afterwards Consecrated a Levite to be his Priest.

verse 12. which was an Office peculiar to the Sons of Aaron, not to the Levites in common; but who gave Micha the power of con∣secration? how can he consecrate any Priest at all? this moved him, vers. 6. In those days there was no King in Israel, but every man did what was right in his own eyes; there being no Magistrate or Governour to keep the people in awe; An Ephraimite may con∣secrate and offer Sacrifice; and the Worship of God being con∣temned through the disorder of the times, a Levite is forced to wander for a place, and assume the Priesthood. The want of Go∣vernment was the cause of this, and other evils that followed upon it: The self-same cause is the reason of the irregularity that hath lately been in England, touching Micha's (even Peoples) ordina∣tion of Priests, which power was never given to him nor them.

In one thing Micha is to have his due applause, he would have none to offer Sacrifice in his House (a priestly Office) before he were consecrated, i.e. before he were ordained Priest; he had read in the Law what Sacrifices & Duties were appointed in the designa∣tion of men into that Office; his Son, nor the Levites not being of that line, unto whom by a natural succession the Office belonged, he saw a necessity of making them Priests; for he must worship God; and if they be Priests, they must be consecrated; he knows nor how or where to procure another; •••• therefore takes the Autho∣rity to himself of Consecration. And truly such Priests as he made, and himself that made them, and the Worship they gave by him, and the gods they worshipped too, were suitable to each other. Even such are they, though in this particular worse, who will offer to design or depute any to be their Priest or Minister who are not of that line, to whom by a moral Succession that Office onely belong∣eth, by their being deputed and set apart for that Office by the Sa∣crifice of Prayer and Supplication, and with the ceremony of Im∣position of Hands by those who have received that power by Apo∣stolical Tradition.

Possibly he may produce his own Gifts of Holiness, Utterance, Aptness to teach, Courage, Zeal, with all other Gifts that are pos∣sible to qualifie men inwardly for that Office; and indeed may shew a Call from God, which he supposes ought to be sufficient to testifie that his Baptism is not of men, or to demonstrate that he is a man

sent from God, authoritatively to teach and administer the Sacra∣ments to his Church. But the Church values not those in this na∣ture: for so Paul was qualified also, and Barnabas qualified, and called of God for that Office; yet God will have them to be consti∣tuted authoritative teachers in the sight of the Church, by the Laws that were by him appointed for the Church, viz. by Ordination or Imposition of hands. Act. 13.3. So Stephen, Nicanor, Philip, &c. Acts 6. were men of honest report, full of the Holy ghost and wisedome: yet the lowest Office in the Church cannot they, nei∣ther do they offer to perform in that Ordination from the Apostles. Upon this ground the Church hath reason to deny their Authority, and we deny that they have power to administer Sacraments: the bread that they brake, is not the body of Christ; the cup they offer is not the Communion of the blood of Christ, shed for the remissi∣on of sins; they have not received this power of the Lord (because not from his Apostles) of causing Bread to be by faith beheld as the body of Christ, nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles; o∣therwise they must passe for counterfeits and cheats, and the offence so much the more hainous, as it's a counterfeiting the Great Seal of Heaven, to bring Christs Spouse and her children in an errour in matters of so g••••at concernment as the Seal of the Remission of their sins: but she knows his hand, and though they should come with never so much show of humility, nay confirm their calling by mi∣racles, she is not, she will not believe it. Christ her Husband hath forewarned her that such should come, and charged her not to heed them, not follow them, but shun them, and avoid them.

3. Should we Church those segregated Congregations, as now constituted, we must and are to un-Church all the Churches that now are, or that ever have been in the Christian World. They taught and teached the contrary; they maintained and dyed for the con∣trary: they walk Autipodos to one another: there is a great diversity in their walking (thus constituted) as between the Summers heat, and the Winters Frost. All the Christian Churches in the World have been or are Synagogues of Sathan, if these segregated Congre∣gations be the Churches of Christ: the Church of Ierusalem was no Church, the Church of Antioch was no Church, the Church of Crete

was no Church, the Churches of Corinth, of Galatia, of Philippi, of Ephesus, of Smyrna, of Philadelphia, of Sardis, were no Chur∣ches, if these be.

See the Confession of Faith of all Reformed Churches now in Christendom; of Helvetiae, Bohemia, of France, of Basil, of Bel∣giae, of Auspurge, of Saxony, of Wirtemberge, of Swedeland, of Scotland, of England; all of them do with one joint consent teach the contrary Doctrine of Separation, of Ordination, of Sacra∣ments, of the Keys, unto those Congregations.

Cast your eye upward, to the Writings, Sermons, Expositions, Epistles, Disputes, of the most Ancient, Worthy, Learned, Godly Patriarchs, Martyrs, Fathers, that lived in any age of the Church, or in all the Centuries of the purer times, that immediately fol∣lowed the Apostles, and you shall by the whole Body of the Church see these mens practises and Doctrine, as they have constituted themselves, to be doomed, judged, sentenced, as schismatical or heretical; there being no such Doctrine touching those points they maintain, in reference to the Ordinances above named, taught by the Apostles or their immediate Successors. Saint Iohn the Apostle taught no such Doctrine to Polycarpus, whom he ordained Bishop of Smyrna, Anno Christ•• 71. about forty years after Christs death; nor Peter to Linus, whom he made Bishop of Rome, Anno 70. Neither did he teach any such Doctrine to Evodius the Second, nor to Ignatius the Third, nor to Theophilus the sixth Bishop of Anti∣och after himself, who lived Anno 170. These would have been faithfull in delivering that Doctrine, if they had received any such command fr••m the Apostles. But they teach the contrary, and to Posterity deliver the contrary; and from Generation to Generati∣on it hath been taught, until it came to the very Age wherein we live. Cyprian Bishop of Carthage, who lived anno 240. Atha∣nasius Bishop of Alexandria, anno 376. Hilarius Bishop of Poict∣tiers in France, anno 355. Optatus Bishop of Millaine, anno 365. Basilius the great Bishop of Caesarea, anno 370. Gregory Bishop of Nazianzum, anno 370. Epiphanius Bishop of Salamine in Cyprus, anno 370. Ambrose Bishop of Millain, anno 374. Gregory Bishop of N••ssa, anno 380. What shall I do? I might weary myself in copying out the worthy Champions of the Church that lived in

other times, as Hierom the best of Presbyters, Chrysostome, Au∣gustine, Cyrill, who all (before a Papist was heard of) taught the very self-same thing that we are now proving, (viz.) That such as separate themselves from the Catholick Church upon the account of mixture, and assume to themselves the power of executing in an authoritative way the Ordinances, Seals, Censures of the Church, upon what account soever, be irregular persons, unlawfull As∣semblies, and ought to be curbed, suppressed, and punished by all in authority; unto which consent the Reformed Churches.

To Church these men, and to sentence their Doctrine for truth, at the same breath we must unchurch all Churches that are, that have been in the Christian World, and before we condemn them, let us sentence these: And we do by these Presents censure them, as proud, boasters, blasphemers, disobedient to Parents, (the Church is their Mother, whom they ought not to forsake because she is old) unthankfull, unholy, to be without natural affection, to be truce∣breakers, false accusers, incontinent, fierce, despisers of those that are good (all the Army of the noble Worthies that have gone be∣fore us) traytors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof, 2 Tim. 3.2, 3, 4. And Lord have mercy upon their souls.

This may be thought a harsh censure; yet it is no other than up∣on my own knowledge I am able to justifie, having an unhappy cu∣riosity a long season to be frequently at the meetings of several sorts of Hereticks, where I saw more and heard more than ever I should have believed from any other.

4. Should we hold them to be rightly constituted Churches, we should never be sure of a right Church in the World; which is ex∣presly contrary to the ninth Article of our Creed; for there we be∣lieve the holy Catholick Church; that is, that there is, was, and shall be a Ch••rch, whereof we believe our selves to be Members. For that with us may be accounted as the true and onely Church this day, and wherein we intend to live and die, and by prayers and tears seek its preservation. The next offence we take at some party or other of that Church, or next turn or new Religion that is turned up, we are of another mind; and we conclude that the

Church of Christ is onely those that hold that opinion which for the time past we have spoken against; and if we would walk in the mind, and agreeable to the will of God, we m••st be of that society that holds such an opinion; and so from one Congregation to ano∣ther (still keeping from the Doctrine of the Catholick, ••od in ju∣stice suffering few of them to come back) until through pride we be puffed up, That we hold it needless to be of any Congregation, or create our selves one; which the better to procure, some new opinion is broached; the novelty whereof the giddy heads of men being taken withal, brings disciples in a short time to that teacher; which is the very cause that scarce shall we finde one Heretick maintaining one heresie, but hath with that some other mingled. There being therefore such a mixture of Religions in every one, that its hard from which to give him his name; yet for a mark of distinction, he gets a denomination from some opinion that he prin∣cipally holds; hence one is called a Quaker, though in many points he agree with the Anabaptist, and the Anabaptist with him, and the Millenaries or Fifth Monarcy men with them both; and each He∣resie maintaining stifly that that is the Church, makes him that goes from the Catholick, to doubt of the very being of a Church; which doubt is the immediate parent of those turnings and windings in points of Religion and opinion; as the looseness and iniquity of late years hath cle••rly discovered to any understanding Christian.

Of all those Congregations or Opinionists, that have revolted from the Apostolick Catholick Church, I should chuse to be of that society known by the name of Seekers; they know that there is no Church visible in the World, no Ordinance at all; and therefore they spend their days in seeking one out, and enquiring after one, which makes them of all Opinions the most uncertain; and yet there is great hopes that for the future they may be of some certain∣ty. Some of them affirm the Church to be in the Wildernesse, o∣thers are seeking her in the smoak of the Temple; where lest I lose my self (says my Author) I will leave them: yet since the New year is so near, and having now a fit opportunity, I am loth to leave my Reader without a New-years-gift: a small pack of Re∣ligions that may if well Husbanded, carry him through the whole Year, without want.

I intend to discover the naked truth, and therefore I will present the first with a sound-limbed Adamit••; he wil save the buying of clothes (thats something) and assure thee that thou hast no sin; he'll shew thee, nay perhaps conduct thee to Paradise before the year go round. If thou like not him,

Here is a Familist; he will have thee to obey all Magistrates, though never so tyrannical, be they Jews, Gentiles, or Turks, (a good Religion for some of this age;) when thou art served of him sufficiently, lend him thy neighbour. That there is no Heaven nor Hell but upon Earth, is a note that thou shalt hear constantly from him; fall but out with thy wife, and accuse her for a whore, he will give thee a Bill of divorce, and give thee a new one. If there be any that will not believe this Doctrine, they shall never be forgiven in this world, nor in the world to come. I am perswaded (if this be true) thy wife will finde it a hard matter to come to the Kingdom of Heaven. Put up this Religion close, and use it not often, left the good woman hate thee. But

Here is a grave Socinian; he will bind thee to nothing that is commanded in the old Testament; That eternal death is nothing but a continual lying in the grave, is his judgement. Upon this ground thou mayst live merrily all the year long. Or if you please you may entertain

This pretty Traskit; as long as he knows thee, thou shalt know it is not thy duty to keep the Christian Sabbath. I cannot affirm it, but possibly he will circumcise thee shortly; his nail appear as if he were good at such an act. If neither of these please you,

Here is an Antinomian; he thrusts both Tables of the Law from himself, and will affirm that they are of no use at all to thee; by which meanes thou needst neither fear God nor regard man; It is a sin for thee if thou wilt credit him, to beg from God a forgiveness of thy sin, because he knows thou hast none; good works will neither further thee to Heaven, nor bad works keep thee from it; So that thou mayest live as if there were no King in Israel but thy self.

But what say you to this Millenary or fifth Monarchy man? he'd have thee expect that Christ will cor••e Reign a thousand years up∣on the Earth, and for that purpose all the wicked must be slain; and

know that if a wicked man live by thee, it he be rich, thou mayst make him a begger: for the wicked you must note have no right to the creature. He wil take very great offence if he hear thee, or thy Fa∣mily sing any one of Davids Psalmes. All the time of Christs Reigning shall be spent in Eating, Drinking, and other Fleshly delights, (so that though thou be poor now, thou mayst live in hope) sutable to the appetite of Cernithus who first broached it. An. C. 7••. (For Tares in all Ages grew up with the Wheat.) who was a Person given to Gormandizing and lustfull Sports; the same Doctrine taught Ebion, and withal that Iesus was not born of a Virgin, and that Christ as it were another Person came into Iesus after his Baptism; hence by these two the Gospel of Saint Matthew was only Canonical, and the Epistles of Paul rejected, and by consequence thou may now refuse them.

In this box lies a painted Anabaptist: you may see some part of him, all you must not; for he is a monstrous Creature: you have heard of a Man that had another growning out of his side: it may be, this is the Anabaptist, he is not a single Person. I have read of a Countesse of Cracovia, that was delivered of 36. Children at once. An. C. 1270. of another of Holland, that was delivered of 365. at a Birth, An. 1276. Neither of these are to be com∣pared to this Anabaptist for fruitfulnesse: in his Belly is contained all the Spawn, Seed, Roots, of all the Heresies that ever molested or troubled the Church: no opinion that is destructive, no prin∣ciple that is abominable, no doctrine that is infective, no Seed that is hellish, but he hath a Wombe to contain it, all coloured o∣ver with a painted Skin, which if once uncovered would amaze my Reader, that he should not know what Religion to choose of all those that I have presented before him. But know that our Mo∣dern Anabaptist denies this: he is ashamed to own the old Ger∣man Anabaptist the very Father that begot him: like a Begger he will deny his Father to get a peace of Bread: and when he hath got it on him, trust me nor, if these we have in England, would not appear to be the very sones of their German Father, if they had but that which they wish for, long for, and gape after. Religion, Humility, Fasting and Praying was his practice untill he got the Prey; are not their Cloaths of the same colour now.?

We must note that he is not so much painted over, or Cloathed, but we can see something of his wickednesse. I shall uncover but a little of him, and you shall see 21. severall mouths, gaping out of one of his sides, haveing Tongues of Error and Blasphemy, and though privately (like true Envy) they hate and speak against each other, yet they all agree to spit venome and poyson against the members of the Catholick Church, and cast and shake their fil∣thy drivel upon the Officers, of the same; To give each of these blabber-lips their peculiar name, might infect my Paper. I shall name but a few: this Map that he holds in his hand, is a Map of Germany and Munster, once his Fathers Metropolis, and at his ba∣nishing out of Germany, A. 1535. brought it over into England which by his posterity is wrapped that none should get a sight of it; but so far as we are willing; let us see the Monsters that grow and live about this Creature.

This is called a Melchiorist, the first thing that he Teacheth, or as soon as it learned to Speak, it Teacheth, and learned to Curse and execrate the Body and Flesh of the Virgin Mary, and that Christ came onely through her Body, as the Sun comes through glass, without receiving any thing from it.

This is caled Puer: he cals upon the Christian to ride on sticks and hobby horses, and other Childish, brutish, uncivill actions, af∣firming withall that unless you learn like little Children, you shall not inherit the Kingdom of God: so that what is to play or act the beast with others, is to act the part of a Saint with him: for save in this literall sence that text is onely true. Mat. 10. 3.

This is called Hulit: Christ with him is not God: and it is an errour so to believe: and all that are of this judgement are Sons of God.

This is distinguished from the rest by the name Denkian: he speaks out aloud that all may hear him, that all the Devils, and all the damned Soules shall at last be brought out of Hell, and reign with God in glory.

This is called a Benckeld••an: Polygamy he affirmes to be per∣mitted in the Gospel of Christ; it is a mighty holy thing to have many Wives. You must note that it is the proper Language of e∣very one of those severall Sects, arising from the Spawn of this

creature; wherein also they inveigh against and are ashamed each of other; but yet there is one Roman speech that is used by all these together, and is the Dialect of them all in common. Well we may cal it their mother tongue, since we know she who suckled them, taught them also to speak. They hold it unlawfull to take an Oath before the civil Magistrate, though lawfully called thereunto; and hold it not unlawfoll to cut the throat of that Magistrate, holding it a sin in any man to be a Magistrate; most of them believe an earthly Monarchy after the day of Judgement, and free will in spirituall things, and account themselves onely the true Church. They rebaptise, and deny Baptisme to Infants, maintain that there is no original sin, with all Heresies more that have but a tendency to the overthrowing of all Kingdoms, Nations, Churches, Common-wealths and States, as hath been made manifest to the world by those that were eye-witnesses of their helish prancks, murtherous deeds, Blasphemous speeches, Treasonable attempts, unheard of cruelties, unparalleld Villanies, sacrilegious spoilings, and Antichristian undertakings, when by pretended Religion, they had obtained to play the Devils in Germany and Munster, An. 1520. at which time and in which place these severall Monsters appeared all of them in their proper colours; for you must observe they disco∣ver not themselves further then occasion and toleration wil permit them, but enough of this be••st.

Here is a Creature that will even make you cold to behold him, though it self be very hot; he is known by the name of Quaker; he will prophesie at every turn; hearing the Word, reading the Word, and preaching of the Word, and receiving the Sacraments as seals of the Word, is but hanging upon the Tree of knowledge. So long as thou keepst him, thou needst no Chaplain; and when he goes away, believe him, and thou shalt sentence all outward worship as Antichristian. In conclusion, he will teach thy Wife to preach for nothing; and having once learned, it must be something that will make her hold her peace.

Now take your choice here, is a Religion for every month in the year: and I am prone to suppose that thy Grand-father was never so well stocked. Yet to keep all fast,

Accept of this Hethernigonian; he is a dapper fellow, he will

vow and maintain that the Doctrine of the Church of England is no true doctrine,* 1.10 particularly because it teacheth that all men are sin∣ners, and for keeping but one Sabbath day in the Week, or any Sab∣bath day at all, since all days are and ought to be Sabbaths. And lest thou shouldst be at any loss, he wil carve you out a dainty Wain∣scoat box to put all thy other Religions in.

And indeed it is time to shut up; for these foul Vermin, are hurt∣full to my own sight; these wild beasts of prey have troubled the Church, and must, 1 Cor. 11.19. Were it not that I know the smell of these Foxes is good against the palsie, I had not given my Reader this Present as an Antidote against the unsteadinesse of this age: in which as the wild beasts in Africa, meeting at the Wa∣ters, engender with each other, by which new Monsters are constant∣ly begotten: even so in this age, by the meetings of Separatists and Hereticks, there is such a mixture of Serpentine seed cast into the Matrix of itching ears, keeped warm by the fair out-side of it's begetters, brings forth in time monstrous Opinions and shapelesse births, which after a little licking into form (as it is said of the Wolf) receives a name or mark of distinction: yet differing in na∣ture from those that were born before it, no otherwise then a young Fiend doth from an old Devill. My soul, come not thou into their secrets, and to their Assemblies mine honour be not thou uni∣ted.

Each of these, and all of these giving themselves out for the only true Church, where should that soul once stand that enters in a∣mong them, but as one groweth out of the sides of another, be∣comes treacherous to its own body, and calls upon all within hear∣ing to hear onely that, and each hollowing, Come to me; the poor creature must needs stand amazed, and either come back into the Catholick whence he came, which is seldom done, or be of no Church or Religion at all, which is often. The Brownist, he is of the spawn of the Anabaptist on one side, and the Quaker comes from him upon another; from the Quaker grows the Ranter, who absolutely affirms, that there is neither God nor Devil, Hell nor Heaven; and this is to go below a Heathen, and deny the Faith held of Infidels.

It is said, that Mercury could not shape a suit of clothes for the

Moon, in regard she was never of one bigness: so neither can we (so variable are they in Doctrine) name them Churches, each of them holding private points contradicted by another, onely agree∣ing against the Catholick Doctrine of the Church of England; like the three Brethren at the Siege of Ierusalem by Titus, who agreed all against him, yet had divers Battels fought in the Town between themselves. It is no safe ground to bottom a mans salvation upon; the Catholick Faith is the same in all Ages; it is for the present what from the beginning it was; and shall be at the end of the world what for the present it is; it hath stood, and will stand, though the powers of Hell rally up against her; there is but one Lord, one Faith, one Baptism, and they remain ever the same; let us there∣fore ever remain where they are taught, not once turning aside to the ••••ocks of the companions, Cant. 1.7.

5. Should we Church this rabble-rout as they have formed them∣selves, at the same instant we must have strange and blasphemous thoughts both of Christ and his Apostles. Did not Christ promise ••hat he would send his Spirit, and that he should guide his Church into all truth? Iohn 16.13. for if these be true Churches, then Gods Church, even the whole body of the faithfull hath for sixteen hundred years been lead into dangerous and fundamental Errors: Then the Apostles have given wrong judgement in necessary points of Faith, and contrary to the will of God have made Laws in his Church. Unfaithfull have they been in several deep points to the Church, that would no•• once inform her, that no member of her body but might at his or her pleasure, openly expound and preach the Gospel; that it was no lawfull for a Minister to have humane learning: or that it was unl••wf••ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study: that it was unlawful for a Gospel-Minister not to have some handy Trade, and work in a Mechanick way for his living. Ought they not since it was known to have been long used by Gods people before the Law, and by his people after the Law, to have told, that to re∣ceive Tythes now, was to deny that Christ was come in the flesh: why was it not told us that the whole ••••sterity of man, whether of Heathens or Christians, during their Infancy, are pure and holy, there being no Originall sin? why did not that wise Master builder,

lay his foundation aright, and show us that to enter any into th•• Church by Baptism without declaration of Faith and Repentance, though born of holy parents, was a sin? and also if any such thing were done in the name of the holy Trinity (wherein consists the essence of Baptisme with the application of the spirit, which is not hindred by Infancy) yet that they ought to be baptized again? Why did they not inform the Church, that though God was pleased to receive the Children of the Jews so far into his favour, as to give them the outward sign of his Covenant with the Fathers, viz. by circumcision, yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers, viz. by Baptism? Why did they not inform us that there were none baptized, nor none should account themselves baptized, except they were plunged or dipped in a River? And that any member of the Church might do that: why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father, since they had no faith in Christ? Why do they not shew us that to be in a place hearing his word, with those that were not all holy, was a great sin before God and that there should be a parity in the Church of God; That no civill Magistrate hath any power at all, to be command a∣ny thing to be done in the Church of God; and that no Christian ought to pray in a set form; and therefore that the Lords prayer was not to be used, yea was as abominable unto God as Swines flesh unto a Jew (as I have read, some of them do) however we know it is dis∣used by them all. Why was it not told us that to receive the Sacra∣ment of the Lords Supper was either a vain thing or an indifferent thing, or to eat it with unholy persons, a sinful thing? and also that any one that had gifts might administer the same, or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it, or did administer them.

These with a thousand more are the Principles that our Hereticks walke and teach by, and if they be true doctrine, how long hath the Church been without truth, and in matters of greatest con∣cernment, as Preaching the word, and Sacraments? Why did not the Apostles once at least encourage Christians to persevere in Holiness, upon the account of Christs comming personally to Reign upon Earth? and why would they not tell that it was a de∣cent

holy seemly thing to hear a woman Preach? It seems strange that neither by word nor by Epistle, this was made known, that any man might assume the office of the Ministry unto himself, though he were not outwardly called as was Aaron? why would they not tell us that Ordination was but a toy, and was not to continue longer then themselves? But what am I doing? If these be true Churches, and this Doctrine true Gospel, the Apostles have been faithlesse and unjust, (I speak it trembling) for no such thing did they ever teach, but the contrary; we finde them often times in the Scripture, handling those very points and laies down contrary conclusions; particularly Heb. 5.4. speaking of Priest-hood in generall, and of Christs in particular (who is the high Priest of the Gospel,) saies, no man taketh this honour to himself but he that is called, as was Aaron. And that Aaron had an outward call for that Office, and was deputed, and set apart for that function in a publick way, is clear from Ex. 29. and Levit. 9.

Rom. 5.12. where the Apostle handling the infectious na∣ture of sin maintains, That by one man sin entered into the World, and death by sin, and so death passed upon all men, for that all had sinned, viz. by the sin of that one man; I can find here no exception of Infants; which, if true doctrine, the wisedome of God would have discovered in such an apt and proper place. And truly, that In∣fants should dye, having no sin, since death is the wages of sin. Rom. 6 23. is a Doctrine that either charges God with unjustice, or St. Paul with a falshood, or at least a grosse mistake.

Of Baptizing of Infants we shall speak in it's own place, and touching receiving the Sacrament of the Lords Supper, with a mix∣ed Congregation, in its propper season, and of Dipping when we come to the Font.

Touching the peoples Ordination, let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick, or any person, and to constitute him a Church-Officer in the least. Let the Scripture be produced that gives a power to a multitude so to do, or that approves of a mans assuming to himself the power mini∣sterially to teach, Baptize, give the Sacrament of the Lords Supper: show or produce me that Scripture, that gives authority to a Lay∣man (such a one we count him that is not Ordained by an Ecclesi∣astick

person, according to Apostolicall Tradition) to bind or lose, to cast out of the Church by judicial Excommunication, or ••o re∣ceive in by authoritative absolution. I say again, let any of our ••e∣reticks produce me that Scripture, show that text, and I here pro∣mise them to renounce my Ordination, forsake my calling, and de∣ny my Baptisme. For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel.

If these or any of these be Churches, then the candle hath never been upon a candlestick; the City hath never been upon a hil; Kings have never been her Nursing Fathers, nor Queens her nur∣sing Mothers, except Iohn Buckhold, alias Iohn of Layden, with his fifteen Wives; which Iohn being a Botcherly Taylour, was by a mad crew of Anabaptists, (despisers and otherwise opposers of all government) appointed King at Munster in Germany, An, 1534. where wearing Royall Robes of Embroidered work, Spurs of gold, Scabbards of gold, and two Crowns of gold, he had his Chancel∣lours, Cup-beares, Carvers, & one holding up the holy Bible, and ano∣ther a naked Sword (the handle whereof glistered with gold and pre∣tious stones) went before his Botcherly Majesty: whose riches were from pill••ging of the goods, burning the houses, and murthering the persons of those that were not of an Anabaptistical spirit. This Kings Title was, The King of Iustice, the King of the new Ierusalem; he erected a Throne of great cost, and coyned Money with this Motto, Verbum car•• factum, quod habitat in nobis. By this Kings Regall Authority, Divorces were frequently made, as men grew weary of their Wives; all books burned but the Bible: all Chur∣ches rifled, demolished, and as from God performed; blood, sighs, tears was only to be seen and heard in this Kings Reign At a feast he gave the Sacrament of the Lords Supper to the Number of 4000. but accusing one of Treason (you must note he was a King) between them cut off his head himself, and with bloody hands consecrated the Elements, administring the bread, one of his Queens following him delivered the cup. I long to make an end of this Monarch; he came in a few days to be tyed to a stake, & by two Executioners, with two hot pincers, was his flesh torn from his bones in Munster, where his most Sacrilegious Majesty had acted and enacted unhe••rd of Villany.

This Sacrilegious King was not without Rebellious Subjects, which the German Princes, by burning, drowning, killing (not for their consciences, but for their ••reaso•••• ••tte•• and hell••sh acts) put an end to them. At which time 〈…〉〈…〉 of them into England for shelter, A. 1535. 〈…〉〈…〉 were burned, and o••hers made to recant; yet some 〈…〉〈…〉 ••slily carrying them∣themselves, did live and became the 〈◊〉〈◊〉 Father of the Brow∣nist. Mr. Robert Brown of Northamptonshire, venting their Do∣ctrine in a Saw-pit first, near Islington, obtained Proselytes: three years afterward he Recanted his errour, and took Orders, becom∣ing a faithfull Teacher of the Doctrine of the Church of England: though his Disciples remained as thorns in her sides: they did som∣what refine the Doctrine of the German Anabaptists, and continu∣ing a separation, did bring forth that Creature whom we call an A∣nabapist, who must own the Quaker for his first born; and all those by-opinions and fancies, taught by the whole Rabble of Phanaticks, must be acknowledge to grow out of his Roots, and are sprigs of the Tame branch: all of them being quickned with the same Sap or Spirit of their German Father, who by a pretended humility, and s••ow of Godlinesse, got into the affections of the Vulgar, which cea∣sed not untill they had put them in the throne, which deservedly brought them to the stake.

I have heard of a Welch-man, that being condemned to be han∣ged by the neck, called aloud, O good my Lord, hang her not by the neck; her Father was hanged by the neck and her dyed. Let our English Anabaptist remember that Her Father was burned at a stake, and hanged by the neck for Treason, Her Prince, Prophet, Her King and all.

Except I say this King, they had never a Nursing Father. So far hath it been from all Nations coming in unto it, that if these be true Churches, they have never had a village to boast of. If these be true Churches, there are more Churches then one, and so the unity of the Church must be denied, and consequently there must be more Christs then one. Christ is the head of the Church, Ep. 1.22. and the Church is his body: Why? because all the members move according to that life that is communicated unto them from the head. Now this rabble hath not one Spirit, nor one life, neither do they preach all

one kind of faith; therefore there must be diversity of heads to give life to these several bodies & consequently, if they be Churches, there must be divers Christs to quicken those severall Churches: which destroy the unity of the Godhead in Trinity, the consent Harmo∣ny and agreement of Prophets and Apostles, and the unity of the Catholick Church on earth; and before that be done, let us condemn those segregated meetings for those that separate themselves, sensu∣al, having not the spirit. Iud. 19.

Whence the Catholick faith came, we know; how old it is, we know; it hath Seniority over and above all other Doctrine, as truth hath o∣ver error: i•• is of the same standing with the Creation. And though heresie hath and must closely follow it, yet it was before them; the Wheat is first sowed, and then the Tares. Such is Sathans hast, that he begun to lye at the beginning; yet from the beginning lyes were not, but truth. Not to speak of those Heresies that were in the Church before the Time of our Saviour: in his time there were those that denied the Resurrection, and the being of Angels and Spirits, Matth. 22.23. Acts 23.8. Most of those grand Heresies that troubled the Church, by false Doctrine, the time they came in, the Authors that broached them, are known by name, and the occasion of their so doing is also known, not so the Catholick faith.

We must know that all new lights that now shine, are but the stinking snuffs of those old Heresies that were extinguished by the powerful breath of the Catholick Doctrine, blown in again by the en∣vious breath of him that fights against the Church and her seed, and may be reduced to the same causes, that before they of old were kin∣dled by, and may be reduced to these heads.

1 Envy and discontentednesse: when men could not get into those places that either their merit did not deserve, or their ambiti∣on thought they were worthy of, then to revenge themselves, like Corah, Dathan and Abiram, Numb. 16.1. they rose up against the Governours of the Church, and rebelled against Catholick truth. It was this that made Arius rise and swel like a great Sea to overthrow the faith of Christ. An. 310. for not being chosen Bishop of A∣lexandria, of which he was a Deacon, when Achillas the Bishop thereof dyed, and Alexander, a man he thought not so deserving as himself, chosen in the place: presently he set himself to oppose Epi∣scopal

dignity, and such Doctrine as plagued the Church for almost three hundred years together, purely because he could not be a Bi∣shop; whose Doctrine though condemned by 318 Bishops, A. 325. gathered together at Nice, at the command of the good Emperour Constantin the great, is revived again in our Socinians, Anabaptists, &c. for want of discipline in our Church.

And truly that hideous damp that came upon the Church of Eng∣land in these last years, had it's rise from the same ground, viz. from the mouths of those men that were extended in a large measure for the receiving of a Mitre, which not coming, they vented their ill-fa∣voured breath in the very faces of them that through desert wore it, envying the glory that others had, because they themselves had but Ordinary respect.

This made M. M. a principall Pres. break out into extravagan∣cy; he Petitioning the King for a Deanry, and afterward for a Bi∣shoprick, getting neither, strove as the King told, to undo and over∣throw all.

So D. T. an earnest Suitor for the Deanry of Salisbury or a Prebendry at Windsor, getting neither, grew very discon∣tent.

So D.B. (I have read these in, and have them from an Author that I am perswaded is able to defend his Print) A man of the same Principles, having gotten to be the Kings Chaplain & shortly after be∣ing put out of it again by the Arch-Bishop (for what cause my Author shews not) to revenge himself, became the chief leader of that Ras∣call rabble out of London, crying for I against E. of S. Invaded af∣terward the Deanry of Paul's, and the house of the Bishop of B. & W. But says my Author, had he been made Dean of Pauls, or B. of B. and W. by King Charles, he had never opposed the Bishops.

The like is known concerning M. H. B. the Original of his dis∣content against the Bishops was the losse of his place at Court, which he enjoyed under Prince Charles: and for that he was so enraged against the Government of the Church that what by speaking, and

what by writing, he brought to himself deserved punishment, not to call it suffering.

I Copy not this out of any distaste that I bear to the mens judge∣ments or persons, whose faces I never saw knowingly. Yea, the right hand was scarce known from the left, when B. was putting on Armour to oppose the Hirearchy, but that it may be known upon what ground some spirit opposed settled Government, not so much out of zeal, Religion or conscience, as out of spite, passion, malice, or discontentednesse, which broached Arrius his Heresie, and was the first moving cause of Corah his Rebellion, Numb. 16. and blew up some fiery spirits here in England, to call out for a Reformation, which was the mask they used to hide their ugly faces, and the Cloak they wore to cover the wicked and malicious purposes of their re∣vengeful hearts, which at length (though something late) was dis∣covered to the World, by which they are now really as odious to the present age for their Villany, as ever they were famous through Hypocrysie.

2. Heresie springs from pride and ambition; this is in some kind the Cause of the other before mentioned. For if their pride meet with a fal, they are discontented: if it go smoothly on, they are sattisfi∣ed. To become a Teacher, a head of a faction, to have Disciples, is to some in our days a gay businesse; when Pride reigns in the bo∣somes of men, it is Tyrannicall, and must outlarge its Territories by bringing into subjection those Neighboring Countries and Cities that are about; they are so full that they must empty their Hereticall Notions into shallow and ignorant brains, and are not satisfied with being Masters of their own, except they have Proseylites to their Doctrine.

Is it any other but this that makes our illiterate Mechanicks preach, or Lay-men administer the Sacraments, or our women to forget both their Sex, weaknesse, and the Word of God, to expound the Scriptures?

What made the Vagabond Jews to presume to cast out Devills, but this? Acts 19. and how much this induceth the Church of Rome to stand and to defend strange points, I leave for my Elders to consider.

3. Heresie springs from lust or covetousnesse: the Church lands (since it's establishment) was usually a greater eye-sore to Here∣ticks then her doctrine. the Egyptians that fold both their Cat∣tle and their Land for bread, when their mony was gone, Gen. 47.18. never grumbled that the Priests Lands were preserved: but these men having both Cattle, Land and Bread, grudge to see the Church enjoy her portion; and if they want, rather then they will dig, will reach down all propriety, and that the wicked should not enjoy the fruits of the ground; The meek only should enjoy the Earth; which Doctrine supposing it to passe in the affirmative, not a foot of the Earth would fall to them: Yet this set the Crown upon Iohn of Leydens head in Germany, and hath been a fundamentall truth in England, yea the corner-stone of strange divinity in our high places. The silver Pillars, the golden bottome, the purple cove∣ring of the Church. Ca. 3.10. hath been ••n alluring bait, even to those who ought to have been her guard.

4. It comes from the womb of ignorance, a misapprehension; many erre, not knowing the Scriptures, Mat. 22.29. Many things depending upon the knowledge of the diversities and seasons of times, receiveth strange and strained interpretations from the un∣learned. This is one strong hinge that our Secretaries for the present move upon; As that the Apostles being immediately called from fishing to preaching, they shall be all taught of God: And of Gods pouring out his spirit upon all flesh in the latter days, and their daughters shall prophesie; these with a many other are foundations upon which many build their Babel; from the first they conclude, that any man may preach; from the second, Isa. 54.13. they con∣clude that preaching is needlesse: from the third, Acts 2.17. they infer that women may preach, as if that prophesie of Ioel, Ioel 2.28. were not already fulfilled in the Apostles.

I must conclude this Question, being quiet tyred with fighting with these beasts of Ephesus; and beasts indeed they may be called, not onely from their barking against the light of the Gospel, but also from their surlinesse and crossenesse each to another, or fawning up∣on any other; for do but crosse or not humour them, they will turn Ranter, Quaker, Adamite or Anabaptist, and about from one to another, (if not locally in body, yet professedly in judgement)

for never did you know any of them to be purely what he is called;* 1.11 the Anabaptist is a Millenary, the Millenary is a Quaker, the Qua∣ker is a Ranter, and vice versa, turn them again, the Ranter is a Quaker, the Quaker is a Millenary & the Millenary is an Anabaptist, and so round; as one lye, so one false opinion must have another to maintain it. This makes such a monstrous & unlovely hodge-podge among them, that had these beasts been to have entered the Ark, it would have perplexed Noah to have put them into pairs. These Babel-builders are confounded in their Opinions as well as in their Language, properly their own, having that only in common that de∣stroys the unity of the Church, and never speaks with one tongue, but when they rail against the Church of England.

Notes

• * 1.1

  Those that reason our no be∣ing gospel. Ministers, because we are not called as the Apo∣stles were; may argue that we are not men since we were not made as Adam was.
• * 1.2

  From that chari∣ty & love that burn∣ed always in him to∣wards Christ and his Church he was cast to hungry Lyons by Trajan.
• * 1.3

  August. An. Cl••. 1556.
• * 1.4

  Altare Christia, num. pag. 8. Ex. ••ren. lib. 3. c. 3, ••, 5.
• * 1.5

  Those in some points teach one and the same do∣ctrine.
• * 1.6

  Epist. con. Manich. c.4. tom. 6.
• * 1.7

  Calv. Inst. lib. 4. S. 15.
• * 1.8

  For Act. & mon. p. 34, Ex Eus. lib. 3. c. 3.
• * 1.9

  Carnifrira na Prophe∣tarum.
• * 1.10

  The broac••∣er of this do••t i••e was ••ill Hething••on by Trade a Box maker.
• * 1.11

  The••e might have been ano¦ther argu∣ment•• given for since the wr••••ing of al is, they appear no Churches but n••sts of wasps & Traytors all our He∣reticks be∣ing of one stamp, and carrying Treason in their bosoms' as appears by their seditious and murtherous and Treasonable attempts in London, jan. 6. 1660. They being now un. Churched by Law. I wish it may be my happinesse to be the last in this Kingdome, that shal have ever occasion to handle this Question more. I know so much of all or most of them this I desire it heartily.