one being knowne the nature of the other may be knowne whether it be or be not whether it may bee or may not bee Wee know likewise that not only good is opposed to evill but evill to evill as covetousnesse to prodigality and this the Philosopher himselfe confesseth So that these propositions must be rightly limited or they are both false Par. in Rom. 10.15 Legitima Vo atio ecclesiae est quae in quavis Ecclesia publica authoritate or dinis causa ad aedisicationeÌ„ instituta Neque umformis est omnium ubique quead circumst intias exterâ—â—s sed libertati Ecclesiae relacta These Philosophicall Rules are impertinently alledged by you for the externall order or government and intire profession of faith are not opposite they may be separated in part and they may and ought to be joyned together The faith and doctrine strictly taken may be intire when the externall order is pure and holy and the order may be maimed and defective when the doctrine is found in points fundamentall And the doctrine may bee very corrupt and rotten when the externall order is observed according to the rule and therefore a Church may be true in doctrin and profession of faith strictly taken when for matters of order it labours under great defects though in respect of outward order and government it cannot be the true Church when it destroyeth the foundation of the faith For if the faith bee taught intirely Rivet in Hosea 4.6 Etsi ad ordinatienem externam nihil ijs deesset se pro sacerdotibus gererent tameÌ„ illos reijeit Dominus Sic Pontificiorum sacerdotes adhuc retinenâ— aliquam ministerij formam externam c. CAN. Stay Sect. 11 page 115. and the Sacraments rightly administred it cannot be but the ministerie in that Church must bee true for substance what other defects soever it labour under But if the foundation of faith be overthrowne or the ministery whereunto men be set apart be strange and meerely devised there can be no true calling or ministery but false and impure If this distinction of a true Church and Ministery for substance of Doctrine in points fundamentall and externall calling and government be denyed absolutely I shall desire you to unty a Knot or two which your selfe have knit The Scribes and Pharisees were blind guids corrupt Teachers false Prophets in respect of their doctrine covetous ambitious and otherwise prophane in respect of their conversation upon what grounds then were they to bee heard because they were called and ordained of God CAN. Stay Sect. 3 page 60. Ier. 2.11 13. 3.8 9 10 11. Ezek. 16.47 48 49 Mat. 11.21 22 2 Chro. 11.13 14. 1 Reg. 12. Hosea 4.6 9. 5.1 â— Reg. 19.10 18 2 Reg. 17.28 Par. in Rom. 11.2 3 4 Dub. 3. Samaria etiam erat de Iudaeorum sâ—nagoga l. cet corruptissimâ— Apostatica Siquidem Jfraelitae ctiam crant de popu o praecogniâ—o alioqui Elias Elizaeus al iâ— prâ—phetae ibi non docuissent that they should preach the Law o God in the Synagogues to the people and exhort them to the observation thereof Is not here the distinction of true and false Teachers in diverse respects Rebellious Indah justified her sister Samaria in some respects and in some other continued the true Church of God From the time that the tenne Tribes departed from the Lord his Temple Paiests Altar c. it was unlawfull to hold communion with them because they committed Iâ—olatry and willfully left the place which the Lord appropriated for his service and sacrifice but still they retained something of a Church and were not to be esteemed altogether as heathens as the very places quoted doe tâ—stifie That the Israelites when they worshipped at Dan and Betheâ— when they committed reall Idolatry with the Calves played the Harlot upon every high hill and under every green Tree forsooke wilfully the place which God had appointed for sacrifice and offered sacrifices in places forbidden rejected the Lords Priests and made of the basest of the people-Priests for that service which the Lord abhorred that they were not more corrupt in Doctrine and worship than the Church of England by the confession of Non conformists is an assertion beyond all credit I may fitly put you in mind what Origen saith of Celsus his workes CAN. Stay Sect. 5 page 39. which you apply to your adversary There is no danger least any faithfull man should bee subverted by your sayings for you talke but reason not yea in your talke you keep no compasse but all men may feele how grossely you mistake Master Ainsworths Arrow against Idolatry I have not seene nor know not how to come by it But if you will bring forth his or your owne darts in this kinde they shall bee tryed and examined by the Word of God You are not afraid not ashamed to write that the Non-conformists affirme the worship of our English Assemblies to be as false and idolatrous as the worship of the Israelites at Dan and Bethel But for proofe you bring the bare testimony of one alone and him no English Non-conformist And if his testimony had been truly alledged can you with truth and honesty charge that upon all which you know is disclaimed by many spoken only by one and he no member of the English societies But that one shamefully abused likewise for when he saith the Idolatry of these times doth equall if not exceed that of Ieroboam he intends the Idolatry of the Romish Synagogues but accuseth not the English Congregations as if they stood guilty of that sin or the like degree For he acknowledgeth the Church of England to be a glorious reformed Church though in some things not throughly reformed as she ought Course of confor page 142. Wherefore saith he for conforming to a glorious Church but in that wherein shee was never raformed And what wonder if all the reformed Churches crept not forth of the Romish deluge equally accomplished Course of confor page 183 What greater wonder than that any should be found free of the smell of that Wine of Fornication whereof they all for so many yeeres were drunke Your pen runneth over almost every where with pernitious I dolatry Aug. Ep. 48. Quis non impudentissine nitatur alie uid in allegoria positum prose interpretari nisi haheat manifesta testimonia quâ—â— lumne 〈…〉 obscura blasphemy and such like out-cries and for colour of what you say pretend the names of men who indeed and truth from their hearts detest your rashnesse and inconsideratnes Whereas if you would be perswaded to talke lesse and reason more and give milder words and bring stronger arguments and deale sincerely in the testimonies which you use you should ease your reader and spare your Conscience SECTION 5. Can. Stay Sect. 5. Pag 37.38 THe Word preached by false Ministers is not that word unto which God hath promised a blessing of encrease Or it is not
what if you doe not reade that Diotrephes was an unlawfull and Antichristian Minister you reade that he usurped over the faithfull hindred the due execution of Church-censures abused excommunication prated against the Brethren and practised a false government And if the want of discipline or neglect of due execution prove a Church to be no Church the faithfull in that societie were bound to separate If the Church had not the power of government at this time if we may beleeve you or receive your position they were no church if they had power in their hands and suffered it to be abused their sinne was the greater And if you take a view of your dealings in this or other particulars vilifying what you are not able to confute and wresting mens words contrary to their plaine meaning if your paper blush not I can hardly thinke but your conscience will smite SECT II. IF the Church of England hath not Christs keyes Can. Neces of Separat pag. 154. shee is not his saith Mr D. But the Church of England hath not Christs keyes saith Mr Brightman and y Syons plea. 111. others Therefore shee is not his house and consequently to be separated from ANSVVER YOur former reasons out of Mr D. I passe over because they have been answered already and are here thrust in to no purpose but onely to cover the insufficiency of your reply His answer was the want of discipline though an integrall part is no sufficient ground of separation This z Can. Neces of Separat p. 152 153. you offer not to disprove by any substantiall reason but with railing and reproach to disgrace wherein whether you more wound your own conscience or hurt your adversary be judge your selfe a Can. Neces of Separat pag. 212. 1 Pet. 3.9 Rom. 13.21 You say truely It is a Christian part not to render rebuke for rebuke and a thousand times better were it to sustaine even a legion of reproaches than for a man by turning though but one to give cause of suspition that evill hath got some part of conquest over him But if you looke into your own writings you shall finde them stuffed with insolent boasting scornfull taunts and reproaches unbeseeming your place person and a good cause I dare say all the Nonconformists that ever wrote in the cause of discipline never went in practise so much against their Principles as you in this one particular goe against your profession in the foresaid passage and a good conscience The matter in hand betwixt you and Mr D. is the absolute necessitie of Church-discipline to the being of a Church To what end then doe you bring That the Book of common-prayer used in the Assemblies of England is an infectious Liturgie Romish-stuffe a devised service raked out of three Romish Channells That the Ministery of the Church of England is unlawfull and Antichristian That the Ministery worship and government of of England are corruptions Doth this make ought to confirme your position or weaken the answer which was truely given But some thing must be said whether to or besides the purpose it matters not Another stratageme b Can. Neces of Separat pag. 153. you put in practice in the same place not very commendable You would seeme to confute the D. out of himselfe What say you if it appeare that Mr D. arguments doe lead rather to separation and that he speaketh one thing and practiseth another would not this be a strange sight especially to himselfe Now whether this be so we will here try by some reasons in his owne moode and figure But though the moode and figure be his the reasons be your owne and not his and the conclusions unjustly drawne from the Premises as the D. answered and we have shewed before Perhaps in warre stratagems may be of use but in the cause of God such cunning devices are dangerous symptoms This I note to entreat your serious reexamination of what you have done and now I come to the argument here propounded whereunto I make answer as you relate it for I have not the D. Booke to search out what he hath written The power of the keyes is twofold Concioualis Judicialis as it is usually called The first consists in the preaching of the Gospell wherein the kingdome of heaven is opened to the penitent sinnes remitted life promised and heaven shut to the obstinate which is the sword and the scepter of Christ whereby he saveth his people 2 Cor. 1.21 2 Cor. 10.4 Isa 11.4 Rom. 1.16 and conquereth his enemies beateth downe every strong hold pâ—ireeth to the division of foule and spirit and of the joynts and marrow and judgeth the very cogitations and thoughts of the heart These effects Christ executeth by his Word even when it is not assisted by the c To excommunicate is to remove the wicked irrepentant from participation of the Lords Supper least by sacrilegious presuming to violate that Table the ungodly should condemne themselves and defile others Bilson perpet gov cap. 9. discipline spoken of Now if it be rightly understood the Church of God cannot be without this key For the Church is gathered by the Word and is a company or societie which hath received the Word in profession at least and doth possesse it and amongst whom it dwelleth The Judiciall power of the d Excommunication is a meere spirituall punishment reacheth no further by Gods word than to take from offenders the remission of their sinnes by wanting the Word and Sacraments untill they repent Bilson Christian. part 3. pag. 52. keyes is the power of government which consisteth principally in the right ordering and dispensation of Church censures and so of the manners and necessities of all men which agreeth not to any one member nor to the communitie of the faithfull nor to any one singular governour but to the Ecclesiasticall Senate yet with due respect had to the communitie of the faithfull In the first sense the Church of England hath the power of the keyes e Cyp. lib. 1. epist 3. I hardly perswade the people yea I am forced to wrest it from them before they will suffer such to be admitted Bilson perpet gov c. 9. Great reason had those godly Fathers to see the whole Church satisfied before they released the sentence of excommunication c. and so doing they shewed not what right the multitude had to sit Iudges with the Bishop but what â—â—e themselves had to remove from the people all occasions of stumbling Id. pag. 113. If you take Excommunication for removing the unruly from the civill societie of the faithfull untill they conforme themselves unto a more Christian course of life I am not altogether averse that the whole Church should concurre in that action c. See August contr Par Ep. 1 l. 2. ca. 1. Can. Stay Sect. 12. pag. 123. not so much as is to be desired but in an eminent sort and that with Gods
their servant from whom you derive your office and authoritie and from whom you receive your Commission your Ministery in that respect is no lesse false and antichristian than theirs that derive it from the Bishops Secondly If Lecturers have received ordination from the Bishops and be called and chosen by the people their calling is just and lawfull according to the rules of Scripture and their Ministery heavenly and from above if they preach the intire faith and feed the flocke of God For they preach the pure doctrine of salvation not by authoritie from men but by commission from the chiefe Shepheard and Bishop of our soules their calling may be justified by the Word and warrant of truth which shall stand for ever the more hainous and fearefull is your sinne in matching the Ministery of such men to the idolatry of Jehu Thirdly You are bold to affirme That no Church under Heaven hath power from Christ to ordaine such a kinde of Ministery c. And it is true the Church hath no power to ordaine any Ministery for Christ is the Author and institutour of the Ministery for his Church But your meaning is That this kinde of Ministery is against the Scripture not ordained and then if we call for your proofe we have nothing here but I deny it Can. Neces of Separat pag. 217. You take up Mr Br. how well it becomes you let the Reader judge as a bold Sophister because he makes flat deniall of expressed truthes As thus I say it is false I deny it c. As if the weight of an argument were sufficiently removed by empty denials But when you should make proofe of what you affirme it sufficeth you to say I deny or this proves it not or I have proved from their writings when you have falfified them onely And if an empty deniall be not sufficient answer to an empty affirmation it is very strange Bilson Christ subject par 1. p. 41. I may justly say to you as Dr Bilson to the Papist whom he answered If great vaunts were sound proofes the victory were yours you have words and cracks at will they cost you nothing SECT III. THat it is so I prove it thus Neces of Separat pag. 53. That Ministery is unlawfull which none may lawfully give But none may lawfully bestow the Ministery of a Lecturer Therefore that Ministery is unlawlawfull The Assumption for shame cannot be denied if the nature of it be considered For as we but even now said their Lecturers take no charge of a flocke upon them they make covenant weâ—h the people but for a certaine time the peculiar worke of a Minister is not by the people laid upon them weither expected of them If any object that they preach the Word To this Dr Ames gives an answer fully that the preaching of the Gospell is not a worke peculiar to a Minister for such as are private men and out of office may and ought to preach the Word as occasion is offered and not onely privately but saith he in the publique Congregation c. ANSVVER VVE have here the same thing over againe and when all is said it is but this I deny it or I say it The assumption cannot for shame be denied The proposition rightly understood is true and sound but it may carry divers constructions As first the meaning may be That Ministery is for substance unlawfull which none may lawfully give to such or such persons scil to such as be unfit or prophane And in this sense the proposition is not sound For the Ministery is unlawfully committed to an ungodly man an hypocrite but the Ministery it selfe is heavenly and from above Or the sense may be That Ministery is unlawfull which men may not lawfully give virtually or formally And then it is weake For Pastours and Teachers are the gifts of Christ unto his Church from whom they receive their office and not from men Or it may beare this sense That Ministery is unlawfull which none may lawfully give in such forme and manner as it is executed And then it is lyable to exception For of right the power of administration of the Seales and Censures of the Church belong to the Pastours Teachers and Governours of the Church when in the execution of this office they may be hindred It is lawfull to be an assistant or helper to a Pastour for a time when it is not lawfull to give the office of Ministery to a man for a time onely and then to expire To the assumption The Lecturers of whom we speak have derived their office from the Lord Jesus Christ by the Ministery of his Church as instruments their entrance into it lawfull the service and worke it selfe holy the manner of performing it warrantable and the authoritie they have received the same which Christ hath communicated to the Ministers of the Gospell To publish the truth by way of instruction or exhortation is not peculiar to the Ministers of the Gospell but by authoritie 〈…〉 â—â—culiar to the Minister For the Scripture joyneth together the preaching of the Word and dispensation of the Seales as both belonging to the Officers Math. 28.19 1 Cor. 1. who have received commission from Jesus Christ And if private persons may preach the Word in this sense we see no reason why they may not administer the Sacraments likewise and so the Governours of the Church shall have power to doe nothing which every private member of the societie may not doe as well as they But Lecturers preach the Gospell by authoritie and as men set in office by the Lord of the harvest And this may suffice to shew the vanitie of such exceptions as are taken against our Church Ministery and worship to prove it to be no true Church worship and Ministery and how untruly and unjustly the Nonconformists are charged to lay the grounds of that 〈◊〉 and affected Separation which some have run into To examine what argument is returned to Dr Ames Mr Daw Mr Br is needlesse for nothing of weight is said against them but the same things vainly repeated with insolent scoffes and reproaches as if by evill speaking you hoped to get the victory It is to be observed generally you say Can. Neces of Separat pag. 211. that those which stand for bad causes doe after this sort still reproach the Adversaries Thus doe the Papists the Protestants so the Protestants the Puritanes and so they us as here and in other writings usually Now I would entreat you to review your two books and speake in good earnest whether in scoffing reproaching falsifications you doe not ordinarily exceed all men that ever you met withall Consider seriously and then let conscience be Judge whether it be the note of a good or evill cause c. FINIS A Table of some principall Points handled in this Treatise In the first Part. Concerning a false Ministerie and communicating therein p. 3 4. Nonconformists lay not the grounds
not beene noted for noveltie singularitie and division is to bee received as the undoubted truth of God If these assertions be true then is this condemnatorie sentence most unjust and untrue For not only all old writers generally but the most learned of later times yea and all sects and sorts of people professing Christianitie themselves excepted are against it Therefore did they consider the terrour of the Lord CAN stay sect 1 p. 8. and that great day in which the Lord Iesus shall appeare in the brightnesse of his Father to avenge the quarrell of his least Commandement and to judge the wrongs Gregorie to John the Bishop of Constantinople saith thus Tu qâ—â—â— Christo universali ecclesic capiti in extrâ—mi judicii dâ—cturus es examine qui cuactacjus membra tibimet conarts universalis appellatione supponere CAN stay against straying sect 1. p. 8 Parker of the crosse part 2. c. 9. sect 2. I may well compare some of unbridled spirits to the Flaccians whose intemperate furie made Ernestus to deale the more hardly with the Protestants out of a fear they were all of the same spirit and would in the end procure like mischiefe Am. Polan in Dan. c. 9. injuries and reproaches which are cast upon his Church and Saints ordinances and worship they would not speake evill of what they know not revile his heritage despise his worship condemn the righteous vilifie the ordinances of grace abuse Scriptures misalledge Authors cause divisions and schismes in the Churches of God distract the minaes of some obstinate others and expose religion it selfe to contempt Let mee speake to them as the great est zealot in that cause at this day speaketh to his opposite in a cause of lesse importance When God ariseth up what will they answer him what will they say when hee shall not onely charge them that they have made a rent in the Church brought an evill report upon his ordinances spoken contemptuously of that which he approved yea commanded and perverted his word for that end and purpose But also that they have laboured with might and maine to draw others into the same transgression by meanes whereof his name is blasphemed the weake scandalized the godly made sad and that which was halting quite turned aside If it be sure that a more grievous punishment is reserved for them that cause others to offend than for them which doe such things themselves let the adviser weigh seriously whether it doth not concerne himselfe as much as any other to tremble and stand in awe It is a vaine boast that at this day there are few CAN say Episâ— to the Reader The judgment and practice of some men of speciall account in the Church of God have to this day held this impression in me that I esteem the Captaines and Ancient-bearers of this schisme unworthy the honour of any set conflict and publike confutation S. B. the raising of the foundation of Browne Ep. to the Christian Reader CAN Neces of separa Epist to the Reader Galschill to Martial Epist Omnia invalida nihilo sunt aequiâ—â— paranda if any except Formalists and Familists and men of corrupt mindes who suppose that gaine is Godlines that will appeare in defence of our parish Churches Ministerie and Worship For the professors as he is pleased to stile them are of the same judgement touching those things that formerly they have beene of and stand ready by the Scriptures to prove their godly congregations to be the true Churches of Iesus Christ and their worship to be of his holy institution If of later times they have beene silent in these matters it is not because they are better informed or that they see and acknowledge their worship and Ministery to be fals and idolatrous but they would not spend good houres in vaine seeing what soever was written in this kinde had beene learnedly and sufficiently answered not with reproaches taunts and boastings as is suggested but with solid proofe out of the booke of God Christian Religion teacheth men to occupie themselves otherwise than to mispend their time in answering that which in the eares of all indifferent men carryeth a sufficient confutation with it or is sufficiently confuted already specially when experience had lessoned them that they must deale with such as will overcome by peremptory censuring when weight of reason is wanting to them Neverthelesse If not reply if they please and when they will CAN stay Epist When the undertakers have finished their answer and â—ast Dav. published his many things that he hath to say against it Id sect 4. p. 36. least overmuch silence should be interpreted consent or beget too great confidence in men of the goodnesse of their cause and others should stumble at their vaunts as if none durst because they doe not undertake their answer I am purposed by the grace of God to examine the grounds and arguments whereby they would perswade the Necessitie of Separation from our Assemblies and from the worship of God performed amongst us Sundry things M. Canne requesteth of him that shall undertake to read and answer his bookes CAN stay epistle to the Reader 1 That when he setteth himselfe to read hee should set himself as in Gods presence and look on with a single and unpartiall eye 2 That he live by his owne faith and build not upon another mans fancie 3. That he denie himself and be contented to be guided by God alone 4. That for a particular faile hee doe not condemne the whole 5. That hee change not the state of the Question 6. That he may finde plaine dealing Id. Stay sect 1. p. 2.4.5 Sanctis Scripturis non loquentibus quis loquitur Amb. de vocat Gent. tom 2. l. 2. c. 3. Omne quod loquimur debemus â—ffi mare de Scripturis sanctis Hier. in Psal 98. tom 8. Nihil ultra quamsacris literis proditum est definiendum Erasm in Hilar. Solum Dei verbum certum caetera falsa si dâ—ssentiant Fer. ad Rom. c. 3. p. 303. CAN stay sect 4. p. 32. sect 1. p. 44. and what is brought against him be read out of the Prophets or Psalmes the Law or Gospell Whether these conditions be observed by the Author himselfe in his writings let the indifferent judge as namely whether passages of Scripture be truly alledged Authors rightly quoted arguments plainly propounded conclusions soundly drawne his adversaries ingenuously dealt withall Whether in writing he set himselfe in the presence of God and weigh in the Ballance of the Sanctuarie what he commendeth unto his Reader Whether he censure not before he make proofe by Scripture and rather insult over his adversaries with insolent and reproachfull tearmes than confute their grounds with substantiall reasons and whiles he commendeth plaine dealing simplicitie and integritie he doe not play the jugler who pretends plainnesse that he might beguile and deceive the sooner For when he makes semblance of zeale for the puritie of religion
of Gods Worship is one maine cause of great error and going astray In proofe of your proposition also you lavish somewhat when you say without limitation That all sorts and sects of Writers acknowledge it for a truth For the Papists generally hold the contrary as you know But this is a thing with you very usuall and common The later part of your reason which you smoothly passe over as a matter cleere and manifest and for proofe whereof you send us to our consciences in conscience we utterly denie and by the Word of God are assured of the contrary viz. That to joyne with our congregations in the ordinances of Grace is a Worship of God prescribed in his Word coÌ„mended of Christ and blessed of him to them that in conscience obey his Commandements The Worship there performed is that which the Lord hath instituted the doctrine of salvation is taught intirely the Sacraments rightly administred the sacrifice of Prayer offered unto God in the Mediation of Jesus Christ our onely high Priest who is present in the Congregations by the presence of his grace graciously inviteth men to come unto him and sweetly refresheth them that in truth of heart draw nigh unto him Thus God is worshiped in our assemblies and this worship is performed by such as are called of God and many approved of God in their Office and Ministerie That the Preaching and hearing of the Word is a Worship of God if the word Worship be taken largely to comprehend both all naturall worship and all means instituted and ordained whereby God is pleased to teach and instruct his people will easily be granted and such as denie it are justly to be taxed But that distinction of Worship must be admitted which is taught in Scripture and the more exactly tearmes are distinguished the more cleerely the fraud of the Adversary is discovered and the better able shall we be to confute them unlesse we had rather doe it with bigge words than weight of reason Onely here observe your partiality CAN. Necess of Sep. p. 72. Idem 222. For to shew the necessitie of Separation speaking of outward Worship used in the assemblies of England you say As for Preaching it is held to be no part of Divine Service and for proofe you quote Howson Serm. in Psal 118. pag. 18. CAN. 19 Syon plea 326. And Touching Preaching it is no Essentiall part of their Ministerie But against your Pistoler to prove that hearing is Worship CAN. Stay §. 3. p 17. you sing another note None to my knowledge saving a Popish Parasite or two Howson Serm. in Psal 118. pag. 78. ever held otherwise viz. but that hearing was Worship And they by men of better iudgements have been sharpely blamed for it But let us heare how you goe forward in this Argument CAN. Stay against Stray Sect. 3 pag. 17 18. The Church is an Idoll Church Hos 14 8.2 Cor. 6.14 Par. com in 1 Cor. 10 v. 14. and the Ministery an Idoll Ministerie And if be Church he an Holl the Ministerie aâ— Idolâ— who 〈◊〉 aâ— Idoll c. In the words then of the Prophet What have we to dâ—â— any more with Idolls What agreement hath the Temple of God with Idolls Little children keep your selves from Idolls Againe my dearely beloved 〈◊〉 from Idolatrie But how mente corpore faith Pareâ—s that is the worship and reverence of Idollâ— ANSWER The Assumption you leave naked to shift for it selfe because you finde it an easier matter to declaime against Idolatry and holding communion with Idolaters in their Idoll-service which no man ever doubted than to make proofe that to joyne in the ordinances of Religion in our assemblies is will-worship or superstition But if you prove little you have learned to accuse manfully An Idoll Church an Idoll Ministerie an Idoll-government who doth not tremble at such thunder cracks But first you should call to minde what you answere to your opposite CAN. Stay §. 3. p. 20 Arist de interpret l. 1. c. 6. prapter nostrâ—m â—ffirmare vel negare nihil sequitur CAN. Stay §. 7. p. 89. As for your bare saying it is farre from proofe To affirme or denie according to Aristorie is of no consequence Wee cannot take his bare saying de jure fide to be a rule of faith to us For our consciences are not like Samsons shoulders strong enough to beare it If it may suffice to accuse who shall be innocent And if the cause may be carried with clamors and out-cryes you are sure to winne the victory 2 Suppose our Church and Ministerie be an Idoll in some respect it is not a reall Idoll but Metaphoricall not absolute but in some consideration for the Word preached and the Sacraments Administred in our societies are the true Gospel and intire Sacraments of Jesus Christ which could not be if our Church and Ministery was absolutely an Idoll a meere nothing But to draw illimited conclusions from a reall Idoll to a Metaphoricall from an absolute Idoll to an Idoll in some consideration or respect is a new Logick never taught in the Schooles nor learned from the Scriptures The idle Zech. 11.16 17. Isa 56.10 Ezek. 34.1 2 4 5. They will not be able to doe the worke of Pastors where of they bear the name that is they will never be but Idolls T.C. repl 2. p. 1. p. 369 Jere. 5.1 2. Deut. 32.4 5. carelesse unprofitable coâ—etous proâ—d scandalous shepheard who filleth the roome but doth not the office of a shepheard is an Idoll shepheard But the faithfull were not to flie from them both in minde and body so as to have no communion with them in the Ordinances of God In the daies of the Prophet Iereâ—ie the men of Jerusaiem in generall both rich and poore were Idolls who had eyes but saw not eares but heard not But the Prophet had not learned in minde and body to fly from and have no societie with them in the worship of God The stiffe-necked and disobedient Israelites the uncircumcised in heart and life were they not Idols A people not a people Though those their vices must be shunned yet we have not found that Moses and the Prophets did fly from the ordinances of God because they must have nothing to doe with Idols Every thing that is emptie of goodnesse required and so doth faile or frustrate expectation may be called an Idoll a thing of no worth vaine and fruitlesse So an Hypocrite is an Idoll the husband wife father friends who are not faithfull doe not their office Job 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihist as Merar Montan. Tremel Iun. render it Iob 6.15 1 Cht. 16.26 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron idola Psal 96.5 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron vers ex Hebr. sculptile Eph. 5.3 Col. 3.5 with Hal. 1.16 may be called Idols Iob saith to his friends Ye are Physitians of no value because they had deceived him as David saith All the
against Martiall Preface to the reader Bellarm. lib. 3. de justifi c. 8. Non potest aliquid certuÌ„ esse certitudine fidei nisi aut immediate contineatur in verbo Dei aut ex verbo Dei per evidentem consequentiaÌ„ deducatur Park de pol. Eccl. l. 1. c. 1.4 Separabant se sacerdotes et Levitae qui Deum timebant 2 Chro. 11.14 Atqui haec separaâ—â—o ab Israelitis idolatris erar quâ— legemcult umque Dei per idola Ieroboam fundamentaliter sustulerunt Aug. de unit eccl c. 16. Let the Donatists if they can shew their Church not in rumors and speeches of the men of Africa nor in the couÌ„cels of their Bishops nor in the discourses of any writer whatsoever nor in the signes and miracles that may be forged but in the prescript of the Law in the predictions of the Prophets in the verses of the Psalmes in the voyces of the Shepheard himselfe c. that all devised false and idolatrous worship is to be abhorred is confessed and professed by Conformists and Nonconformists It is a constant received position That nothing ought to be tolerated in the Church as necessary unto salvation or as an article of faith except it be expresly contained in the word of God or manifestly to be gathered therefrom and that all ceremonies are to be rejected wherein there is placed opinion of merit worship or necessitie to salvation But that the worship tendred to God in the English Congregations is devised false idolatrous that the Nonconformists never said nor thought and whosoever shall rashly affirme it he shall never be able to make proofe thereof by the word of God If any rite prescribed in the book of Common-prayer be worship in the use thereof the word being taken in a large signification that is not so in the intention and profession of the Church nor apprehended to be so in them that conforme unto it neither doth it defile the worship of God to them that joyne in the ordinances of grace notwithstanding the corruption which in their judgement is annexed to it and practised by some For notwithstanding such corruption or abuse the worship it selfe is that which God hath prescribed approved blessed to them that seeke his face aright and serve him unfeignedly whereat he requireth our presence and wherein he hath promised to sup with us and we with him That the Non-conformists should affirme the worship of God or ministery in the English Assemblies to be as false idolatrous and unlawfull as was the worship of Jeroboam at Dan and Bethel is a most lewd and impudent slander which the sworne shavelingâ— of Antichrist whose profession is to lye and slander for the catholique cause would blush to vent You know it is contrary to their judgement practice prosession and protestations many times renewed Whether the phrase be tolerable or no if you will be prodigall to pawne your head in this case take heed lest you loose it not in Gods cause but in your owne And if you shall be desperate herein your forwardnesse will move no wise man for Religion is to be learned from the truth of God and not from the high adventures of inconsiderate men The Non-conformists can prove the Religion and worship of the Church of England to be of God not by petty reasons and colourable shewes which they leave to them that maintaine a bad cause but by pregnant evidence from the word of truth not by similitudes allegories and forced interpretations of Scripture as you dispute against it but by plaine texts of Scripture and sound reason deduced therefrom against which the gates of hell shall never prevaile The Author of that Booke Bilson Christ subject part 4. p. 349. This is the doubt betwixt us whether we should coÌ„tent our selves with such meanes as he hath devised for us and coÌ„mended unto us thereby daily to renew the memory of our Redemption or else inveÌ„t others of our own heads fit perhaps to provoke us to a naturall and humane affection but not fit to instruct ourfaith c. He knowing that images though they did intertaine the eyes with some delight yet might they snare the souls of many simple silly persons and preferring the least seed of sound faith beholding adoring him in spirit truth before all the dumbe shewes and Imagerie that maÌ„s wit could furnish to win the eye Can. Neces of Separat c. 2. p. 78 79. 254. according to a prescript form culled out of the blasphemous Mass-book 238. That which was takeÌ„ out of the vile Masse-booke c. Sold. â—aâ—w T. C. repl 1. pag. 130. Abridg. p. 89. Adm. 1. p. 9. 2. Adm. p. 41. Fall of Babyl â—9 Altar Damasc pag. 612 613. Syons plea. 29. Perth Assemb 64. Syons plea. 30. pag. 40. 〈…〉 intituled The course of Conformitie sheweth that the Israelites might in generall pretend for Jeroboams calves the same excuses that were made in defence of some corruptions thrust upon the Church of Scotland but the corruptions he doth not make to be like nor the pretences to be of equall validitie nor the state of the Church where such corruptions are tollerated to be the same with the state of the Israelites who worshipped the Calves Abuses that agree in the generall nature of abuse may be coloured with the same pretences when they be not of the same weight qualitie or degree the one may be small the other hainous The same distinction may be brought to countenance the vilest heresie and a petty errour if I may so speake Heresie and Idolatry are both talkative and who doubts but corrupt wits can say much in defence of both shall we thence conclude that errour or heresie are both one every abuse is grosse idolatry The Author you quote was not so unadvised His drift was onely to shew the vanitie of such excuses and not to match the things pleaded for with Jeroboams Idolatry as hath been shewed before But let us see whether you can alledge any colourable shew or petty reason to prove our worship to be false and idolatrous The whole forme of the Church-service is borrowed from the Papists peiced and patched together without reason or order of edification yea not onely is the forme of it taken from the Church of Antichrist but surely the matter also For none can deny but it was culled and picked out of that popish dunghill the portius and vile Masse-booke full of all abhominations From three Romish Channels I say was it raked together namely the Breviarie out of which the common prayers are taken out of the Rituall or booke of Rites the administration of the Sacraments Buriall Matrimony Visitation of the sick are taken and out of the Masse-booke are the Consecration of the Lords Supper Collects Gospels and Epistles And for this cause it is that the Papists like so well of the English Masse for so King James used to call it and makes them say Surely the Romish is the true and
the Altar is put for Christ in the Ancients Ignat. ad Magnesian To one Altar to one Lord Iesus Christ Ad Philadel one Altar to all the Church Iren. adv haeres l 4 ca. 34. est Ergo Altare in caelis Euseb Hist lib. 10. cap. 4. and the flesh of the peace-offering But that all Ordinances of the Church done out of a true constituted Church in your sense should be altogether unlawfull or that the Ordinances are tyed to your Church constitution as the Sacrifices were to the Temple that we reade not and how then shall we be perswaded of it Remember your owne request Let the Scripture speake in the points betweene us for without it nothing is to be affirmed and beyond it nothing to be concluded Principally of old the Temple shaddowed Christ in and through whom we must present our service unto God and then the Church of Christians but that the externall constitution of a Congregationall societie is represented thereby in such sort as if it be thus or thus constituted it should be lawfull to joyne with them but if this or that externall rite be lacking it should be unlawfull to joyne in the worship of God is most unprobable In all ages the Lord hath had his Church in which he hath beene worshipped But evermore the faithfull were not to bring their sacrifices to the Tabernacle or Temple And if the Lord had chosen not that place for sacrifice other service pleasing and acceptable might and ought to bee performed in other places Therefore that Sacrifices should prefigure all Ordinances and exercises of the Christian Church Fulke in Matth. 23. Sect. 7. The Lords Altar that was in the Temple was a figure of Christs onely true sacrifice once offered Bishop Babin comfort notes upon Exod. 27. and the Tabernacle and Temple the externall frame and constitution of a Church is an unwritten tradition It is more reasonable a great deale to compare the externall frame of the Iewish Church with the outward order which God hath instituted for the Evangelicall Churches and worship with worship substance of Religion with substance and then it will follow that as the faithfull and religious Iewes might and ought to hold societie in the Ordinances of Religion when many things were amisse in the externall frame and constitution of the Church as the Priests idle covetous prophane the people dissolute impenitent rebellious so the faithfull in the Christian Church must hold Communion in the Ordinances of Grace though in the constitution of the Church the Officers and members much be out of order Doway annot in 3. booke of Kings pag. 7 15. The Doway glosse hath much more probbaility than yours To conserve unity say they there was but one Tabernacle one Altar for sacrifice in the whole people of Israel Wherupon when the two tribes and an halfe on the other side Iordan had made a severall Altar all the Tribes that dwelt in Canaan suspecting it was for Sacrifice sent presently to admonish them Aug. Epist 48 Quis non impudentissemè c. vid page seq Omnis ea distinctio in re Theologica est inanis fictio quae ex Dei mentiri nescis authoritate non accipitur quaeque rem ipsam de qua agitur tollit c. Martin de persona Christ page 632. c. but what end shall we have if every man upon his owne head may devise or Coyne significations of Gods Ordinances What is this but to bring in a new word to set up Sacraments upon our own heads Herein we say to you and them as you to your opposite I require the voyce of the Shepheard Read it mee out of the Prophets Shew it mee out of the Psalmes c. In the interpretation of the Types and Figures of the Law mens judgements if the Scripture goe not before them are of small credit Can. Stay Sect. 3. Pag. 20.21 If that be true in the Philosopher Opposit a sunt simul natura Arist Topic l. b. 6. Bonum est cujus contrarium est malum Rhetor. l. 1. If vvee take a strâ—ct vievv and enquirie of that Ministery Worship and Government vvhich they left at Dan Bethel it will appear evidently that the same was not more salfe idolatrous and unlawful than the present Ministerie worship and Government of the English Assemblies is by the Non-conformists affirmed to be Jeroboams Apolog in his Arrovv against Idolatry CAN Necess of Sep. p. 85.86 87 88. Course of Comfor p. 161.162 Opposite things in nature are alike Againe That is good whose contrary is evill It must needs followes that as some Churches are visibly true in respect of faith and order so others may bee true too having outward order albeit the members thereof have no faith at all The which assertion is not to bee answered but abhorred The tenne Tribes which departed from the Lord from his Temple Sacrifices Priests Altar and other holy signes of his presence at Ierusalem from the time and still after were not Gods Church so the Scriptures shew Hos 2.2 and 2 Chron. 15.3 Ier. 3.8 Amos 9.7 c. And the Israelites when they worshipped at Dan and Bethel were not in respect of faith and Doctrine more corrupt than the other now is Mr. Amsworth and the Non conformists affirme that the Apostate Iewes could justifia their way and course of Religion as well if not better than the other ANSWER The Philosophicall Maxime to which you have reference is Arist. de Caelo lib. 2. cap. 3. Text. 19. Posito une contrariorum ponitur alterum But as you cite it It is as hard to be found as your translation is to be understood That it is not universall appeareth out of Arist himselfe who putteth down the contrary Maxime as true and certaine Arist Gategor l. c. 11 de contrar Non necessarium est Si contrariorum alterum sit alterum esse Nam si omnes sint sanitas quidem erit morbus non erit So in the first Creation of all things all things were very good and there was nothing evill All things created are finite in act but amongst things created there neither is nor can be a naturall infinite Truth and false-hood good and evill Piety and Idolatry are opposite and that before ever false-hood evill or Idolatry had any being in the world Contraries we know expell one another Or if one be necessary in the subject the other cannot be in it at least in the intense degree as if fire be hot it cannot be cold Now it is necessary that every thing created be finite and good as created and therefore good had a being before evill If it be objected that opposites are relatives and relatives are together in nature the answer is they are relatives secundum dici as they speake not secundum esse which may bee said to be together in nature Not that both are in act existent out of their causes but because the nature of