Out of Master Brightman, 1you make a large discourse of the base and shameful beggarliness of the Clergy; as that the ⟨p. 33⟩Curates are both in very deed, and in all mens account, a company of beggarly fellows, and those that by means of their more full purses, walk more lustily, they run up and down, bribe, impudently, importunately beg, and flatter, 2to compass Ecclesiastical promotions, &c. But you tell us not, how he doth immediately after, in many words, and with strong reasons, consonant to the Non-conformists Principles, disprove and censure your Separation, as wicked and ungodly, which because you omit, I will present unto the Reader. Sed nunquidergo (saith he) destituti sumus ab omni bono? nequaquam; sed gemino adhuc fruimur electis salutary: quorum primum est, introitus Christi ad •os qui aperiunt, Secundum suavissimum, eorundem apud Christum accubatio. Illud est dulcissimum solatium recipiendi Christum, quod percipiunt Sancti, quoties ad verbum praedicatum aperiri corda per fidem opera Spiritus sentiunt. Tunc enim ingreditur & nobiscum caenat, 3impertiendo seipsum benignissimè & jucundissime; quemadmodum quidem Zachaeum cupientem illum videre, & in Sycomorum ascendentem descendere jussit, & sibi parare apud se hospitium. Luk. 19.5, &c. Nec [Greek or Hebrew] caenat, qui sic amplectentibus eum hoc iis tribuit, ut filii Dei fiant. Joh, 1.12. Ille vicissim nos excipit, ut un• cum eo caenemus, quoties integris animis accedimus ad Sacramentum caenae. In qua perfidem nos carne sanguineque suo pascit, lautissimis deliciis, supra omne quod vel dici vel cogitari potest. Quo sensu dictum est apud Lucam, cap. 13.29. Tunc venient ab Oriente & Occidente & Borea & Austro, & discumbent in regno Dei, i. e. homines ex omnibus oris ad Evangelium confluent, amplectentur doctrinam regni, veréque Christi participes fient, cujus pignora capient, Panem & Vinum, discumbentes ad ejus mensam in c•lebrandâ Sacrâ caenâ. Loquitur enim de vocatione Gentium, qu• rum fidem & ascensionem in totam veritatem per un•m sacramentalem actionem designat. Hos jam convivas Christus vocaret, cum interin, Judaei, de quibus agitur in illâ parabola, prorsus a ratione salutis abhorrerent, uti factam jam vidimus per multa secula: Quo pertinet etiam illud, quod ibidem afferunt exclusi Judaei, postulantes ⟨p. 34⟩sibí aditum, propter pristinam familiaritatem edendi bibendique in ejus conspectu, supra.
Out of Master Brightman, 1you make a large discourse of the base and shamefull beggerlinesse of the Clergie; as that the ⟨p. 33⟩Curates are both in very deed, and in all mens account, a company of beggarly fellows, and those that by means of their more full purses, walke more lustily, they run up and downe, bribe, impudently, importunately begge, and flatter, 2to compasse Ecclesiasticall promotions, &c. But you tell us not, how he doth immediately after, in many words, and with strong reasons, consonant to the Non-conformists Principles, disprove and censure your Separation, as wicked and ungodly, which because you omit, I will present unto the Reader. Sed nunquidergo (saith he) destituti sumus ab omni bono? nequaquam; sed gemino adhuc fruimur electis salutari: quorum primum est, introitus Christi ad •os qui aperiunt, Secundum suavissimum, eorundem apud Christum accubatio. Illud est dulcissimum solatium recipiendi Christum, quod percipiunt Sancti, quoties ad verbum praedicatum aperiri corda per fidem opera Spiritus sentiunt. Tunc enim ingreditur & nobiscum caenat, 3impertiendo seipsum benignissimè & jucundissime; quemadmodum quidem Zachaeum cupientem illum videre, & in Sycomorum ascendentem descendere jussit, & sibi parare apud se hospitium. Luk. 19.5, &c. Nec 〈non-Latin alphabet〉 caenat, qui sic amplectentibus eum hoc iis tribuit, ut filii Dei fiant. Joh, 1.12. Ille vicissim nos excipit, ut un• cum eo caenemus, quoties integris animis accedimus ad Sacramentum caenae. In qua perfidem nos carne sanguineque suo pascit, lautissimis deliciis, supra omne quod vel dici vel cogitari potest. Quo sensu dictum est apud Lucam, cap. 13.29. Tunc venient ab Oriente & Occidente & Borea & Austro, & discumbent in regno Dei, i. e. homines ex omnibus oris ad Evangelium confluent, amplectentur doctrinam regni, veréque Christi participes fient, cujus pignora capient, Panem & Ʋinum, discumbentes ad ejus mensam in c•lebrandâ Sacrâ caenâ. Loquitur enim de vocatione Gentium, qu• rum fidem & ascensionem in totam veritatem per un•m sacramentalem actionem designat. Hos jam convivas Christus vocaret, cum interin, Judaei, de quibus agitur in illâ parabola, prorsus a ratione salutis abhorrerent, uti factam jam vidimus per multa secula: Quo pertinet etiam illud, quod ibidem afferunt exclusi Judaei, postulantes
- 1B•ight. in Apoc. 3.
- 2CAN. Necess. of Sep. p. 19, 20.21.
- 3Parker of the Cross p•t 2. cap. 9 § 2. pag 113. The second slander of the ceremonies •ccuseth us for Donatists, whom the Anabaptists ••vive, with either of whom have we to do? For besides that we make no Separation, as they did then, and there do now we are as for both from h•ir judgement, and from their practice, as our •••sers, &c. The first position of the Donatists was, That the Church is pure, without spot, and without wrinkle in this life, and whereas Christian Churches tolerated famous men, advanced also one Caecilan, accused of re•a, see, they held it their duty to separate from them, as being no true Churches. […] see here a perfect image of the Brownists, and of the Anabaptists, but not so much as any li••ament of any English Protestant Preacher, that is desirous of reformation.Parker of the Crosse p•t 2. cap. 9 § 2. pag 113. The second slander of the ceremonies •ccuseth us for Dona•ists, whom the Anabaptists ••vive, with either of whom have we to doe? For besides that wee make no Separation, as they did then, and there doe now we are as for both from h•ir judgement, and from their practice, as our •••sers, &c. The first position of the Donatists was, That the Church is pure, without spot, and without wrinkle in this life, and whereas Christian Churches tolerated famous men, advanced also one Caecilan, accused of re•a, se, they held it their duty to separate from them, as being no true Churches. 〈…〉 see here a perfect image of the Brownists, and of the Anabaptists, but not so much as any li••ament of any English Protestant Preacher, that is desirous of reformation.
