vnto by maister Robinson e Iustification of Separat pag 123 this thinge is absolutelie condemned We speakinge there of Antichristian Assemblies professe that the faythfull may not haue any spirituall coÌ„munion in their publick administrations And for proofe thereof these scriptures are alleaged f Reu 18. 3. 4. Hos 4. 14. 15. 1 Cor 10 14. 17 2 cro 6. 14. 15. Son 1. 6. 7. But sayth he in the same place this is no act of communion I answere our Christian predicessours so vnderstood it and so doe the faithfull generally to this day besides this new deuise wants as truth so common sence for it is as if one should affirme that he eates and drinkes but partaketh not in the things he useth g Hoccine credibile est aut memorabile Teren. And Act. 4. so 1 â— But it may be he thinkes the following lines will helpe him If hearing simplie were an act of communion then euery heretique or Atheist or whatsoeuer he were that should come into the church should haue communion which if it were true it were good that euery Church that will auoyd Communion with prophane men to meete in priuate and then shutt the doore when their own companie is mett together or else I cannot see * Nevv you may if you shutt â— et your eyes against the ligâ—â— a Regula 〈◊〉 est distinguere aliter omnia quae a so invicem Possum seperari how they can auoyd communion with wicked men Answ It is a certane rule as Logicians teach thinges are really to be distinguished which in themselues are to be separated each from other The ignorance of this distinction is a maine cause as I haue obserued of some mens erring in this point of hearing ffor they thinke as the Pistler here vnwiselie writes that if members of true Churches haue not communion with the vnbeleeuers which come vnto their meetings that then it will follow that they may be present in false Churches in time of publick exercise and yet haue no communion Melano l. 4. distinct Systemat theol 1. c 4 P. 58. To reply breifly for I purpose to speake more largely of this in an other place There is besides Church communion a communion in the ordinances of the Church as in the state it selfe ministerie worship Gouernment Howsoeuer therfore a man be no member actually of such or such a body And so in that respect to speake properly he hath no Church communion yet beeing there a worshipper he communicates in the actions don I say whether they are good or euill The christian Corinthians were separated formally from the Heathen-state and constituted in a true Church-state notwithstanding Paul sayth b 1 Cor. 10. that such among them as went vnto Idol Temples had there communion as how not Church communion but they communicated in the euils there practised They communicated as c Comment 1 Cor. 10. ver 18. pag. 640. Pareus layth with idols or as Ierome d on the same place phraseth it the participation of devils To be short according to Bezas e ciusdem cultus ac sacrificij sunt conscij siue in eodem sacri ficio consortes ac socij ac ejus quasivinculo in eadem religione copâ—â—lati interpretation they were guilty of the same seruise sacrifice or were companions and consorts therein and coupled themselues as it were in the same religion To apply this to our point in controuersie If an Heretick Atheist or whatsoeuer he be come to our Churches we acknowleidge he hath communion to weet in the ordinances how be it no Church communion that is no communion in or with the saints gathered into the faith and order of the Gospel so in gooing vnto vnlawfull Assemblies if a man be no member his communion there is not with the people in that state but in the humane inventions Beza Annoâ—â— in 1. Cor. 10. 1 pag. 137. that is the Idol Church wil-worship false ministerie and other such abominations And this common reason sheweth for he that is not a member of a Corporation may yet communicate in the administrations thereof howbeit true it is in or with the body he doth it not We need not therfore shut our doores against any person for there followes no daunger by their comming vnto vs â—for howsoeuer as I said they haue communion yet not with vs but rather in the thinges practised with vs. Now what can the Pistler hence conclude only thus vnlesse he be Graculus inter musas ‡ If I may doe a lawfull thinge then I may doe an vnlawfull thinge Jf a foreiner may pertake in the ciuil iustice of true magistrates then he may so doe in the sinfull administrations of Rebels and Traitors I wrong him not for his reasoning and this â— is all one in substance If it be lawfull to communicate in a true Church Omnia idem puluiâ— Lucian with Christs ministerie and worship then a man may lawfully communicate in a false Church with Antichrists ministerie and worship I could say more but I am loth to discouer his nakednes too farre But no maruaile when men leaue the way of truth if foolish and false thinges doe follow 2. But admit this hearing were not against any article of our Churches what is the note that the Reader must then obserue Surelie vnlesse the Epistoler would be noted for nonsence we must needs conceiue that he holds as the Papists f Bellarmâ—de c Rom. poâ—â— l. 4. 1. 4. Rhemist n Luk. 18. sect 4 doe to wit that the Church cannot erre and therefore we must beleeue as the Church beleeues But are you in good earnest wel we will so take it till we are better informed In the meane time take you notise what the Lord saith g Esa 8 20 To the Law and to the Testimony h Serm deâ—em 〈◊〉 if they speake not according to this word it is because there is no light in them Take notise also what Augustine k Iust mart cont tryphâ— sayth we ought to beleeue a Church but not in a Church because the Church is not God but the house of God To the like purpose others Neither Pastor Councell i B Bilson par 2. p. 266 or Angel ought in point of faith to be receiued I say not against but without or besides the scriptures These k are only safe l Hilar in psa 86. to be credited for humaine praâ—pts they want weight m Lactan l 3. c 17. they bind not n Id cont Faist l. 23. ego soli scripturae fido said Theodoret o Zâ—nch de Tripl Epis p 103. J giue trust to the scripture alone And some papists in words say no lesse as Thomas of Aquine p l 9 art vlt. Abbas q Deelect cap significasti pan◠〈…〉 Gerson r In locchi Pâ—pper Mechâ—inienâ— Picus Mirandula s Quaest â—an Pa suâ— con Occam t Dial. l. â— p. 1. c.
answer in a faire honest way well they may satisfie men of the same humours But with men fearing God they shall finde no acceptance 3. I exspect plaine dealing Truth is like the glassie sea before the throne which is bright cleare not a clouded bodie or covered with the vailes of mens fond fantisies dreames Let such Childish toyes be kept for Children I require the voyce of the Shepheard read it me out of the Prophets shew it me out of the Psalmes read it out of the Law or Gospell For without this mens judgments have no credit * Ego vocem pastoris requiro lege haec mihi de Prophetis lege de psalmo recita de lege recita de Evangelio recita de Apostolo August de Pastorib cap. 14. Before I end my speach I thinke good to mention you my Brethren with whom I am in speciall communion over vvhom the Holy Ghost hath made me overseer This answer will serve to cleare us from such untrue reports as some malitiously have raysed up as if we were declined from our ancient profession Now what we hold concerning the fallacies fantasies newly broached I desire all the Churches of God here to take knowledge off for our clearing justification I thought when J first began with this Treatise in ending of it to have ended with publick controversies and so have followed a more quiet kind of studie But seeing what the truth suffers in regard of adversaries to it on both sides the love of God constraineth me not to be silent but according to that measure which the Lord hath dealt unto me as my smal abilities are to coÌ„tend for the faith against dexteriores sinesteriores adversaries on both hands to deliver it from the evill report which both have sought to bring upon it And as I have made way now for Gods people to enter into the sweet order of the Gospell covenant oâ— the Lord So J purpose very speedily to publish something for their stay and preservation therein You know my Brethren for the divisions of Reuben are great thoughts of heart Lord how are we spoken of in Gath Askalon for the rents Schismes amongst us In truth I doe not know for what our profession is beholding unto in respect of some men but only to be dispised reproached for their idle giddle courses * Of certaine turbulent spirits it is said Illis quieta movere magna merces videbatur Salust They thought the very disturbaÌ„ce of things quietly established an hyre sufficiently to set them on worke But that the truth of God may no longer suffer but the sinne shame lie where it ought I will by the good hand of God assisting me cleare our Religion as that it leads not to Schismes Church-breakings but such things are rootes of bitternes cursed taires planted sowed by the Envious man in the unsanctified hearts of ungodly people Besides I purpose to shew from the Word of God why men ought to keep themselves with true Churches Howbeit in their opinions very corrupt how Againe how farre particular men have libertie to deale with a Church when they are to rest how a why Moreover how farre a Church-Covenant binds every member of the body to that bodie wherefore there must not be divisions neither from nor in the bodie Againe in case there be a division in Church I wil shew by what signes tokens the Church may be known from the Schismaticks In a word I will shew how farre the Office of the Eldership extendeth in matter of Government and how farre obedience is due unto them of the people These things many more of the like nature you shall shortly see them handled For J purpose to publish a large Treatise of Ecclesiasticall Politie even the whole externall regiment of the Church of God And thus commending you to God J take my leave and will during life alwayes rest Amsterdam Moneth 1. day 28. 1639. Yours in what he can to doe you service I. C. A STAY AGAINST STRAYING OR A Reply to a Treatise published in the defence of hearing Antichristian Ministers SECTION I. An ansvver to the nameles Epistoler HOwsoever the publisher of the Treatise hath thought it fit to conceale his name * it is question vvhetheâ— he vvere not a shamed to put his name to it a. pro 27. 14. yet he hath prefixed to it a large preface wherein with a Loud voyce a he blesseth the authour his friend and the worke it selfe and seekes by manie unchristiaÌ„ speaches to disgrace some men what he can inregard they Zealouslie opposed his new minion Idol Three reasons he giues why after 9. yeares concealement he hath now Published the booke first the large abilities of the author a boue many others c. Answ 1. this ground is sandy and he speakes * Arâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the matter For howsoeuer we confesse that the Author was a godlie learned man notwith standing it followes not that whatsoeuer he said it was therfore true necessarilie to be published Without offence that fitlie may be applyed to him which a learned writer writes of Chrisostome a Calâ—ehil Treatise of the Crosse pag. 26. he was not without his fault his goulden mouth wherin he passed others had otherwhile leaden wordes which yeelded to errour abuse of the time 2. Had the Pistler respected as he should the authors large abilities he would not haue made that booke so commoÌ„ as he hath done to the mans great dishonour When one Pammachius b Ieroms 〈◊〉 Epist ad pamm a Learned Man vnderstood that Hierome had writen some thinges amisse against Iovinian he sought to suppresse all the Copies to haue them concealed till the faults therein were corrected If the Publisher c Let such as had a hand this vvay thinke of Christs vvordeâ— in mat 18. 7. vvoâ— to them by vvhome offences come or others had so don with that first copie which they found in his studie they had don wel manifested good affection to the author but in that they caused so vile a thing to be spread abroad they did ill were his enemies And here I thinke of that sentence in Eccles 10. 1. dead flies cause the oyâ—â—â—eÌ„t of the Apothecary to send foorth a stinking sauour so doth a little folly him that is in reputation for wisedome and honour I acknowledge to Gods glory and the Treatisers due Prayse that there are in print of his sundry fruitfull treatises d Specially his Iustification of separation a booke so sufficientlie penned as no Adversary hetherto durst reply but certanelie this published since his death is like the wild gourd in the Pottage a cheife cause that the former are the lesse accepted with the godlie It is true therfore as Ferus e ferus Annot. in Ecclesic 10. v. 1. fol. 95. 2â— Chro 19. 12. 1. King â—
28. P. Piâ—s the second u Abbaâ— Vespersâ—nâ—is p. 443. and Others In conclusion then seeing the hearing of vnlawfull Ministers is flat against scripture articles as we haâ—e partly manifested and God willing more will doe we â— must 〈◊〉 as Ierome x in Mat. 23 speakes it though it should in the meane time be iustified and practised by many Churches and people The second thing which he desires may be noted is that this hearing was not in the iudgement of the Church esteemed as a thinge that might not be borne with all Answ 1 The doctrine of the Nicolaitans which was a Trenan l. 1 27. Epiphanc 1. Tom. 1. Eâ—â—â—â— 3. 29. that adulterie and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their idol temples was not in the iudgment of the Churches at Pergamos and Thyatira esteemed as a thing that might not be borne withall was the same therfore good indeed such a conclusion we must either here gather from his wordes or conclude he knew not well what he wrote 2. To the iudgement of that Church when they wrote to London I may oppose their former and better iudgment ffor with reverence to the Phrase from the beginning this was not soe ffor in their constitution and many yeares after they held * Remember therfore from vvhâ—nce thou art fallen and repent and doe the first vvorkes Reu. 2. 5. hearing of vnlawfull Ministers a very vnlawful practise And so much appeares in sundry passages Published to the world by the Pastor himselfe And for the Readers better satisfaction I thinke it not amisse to sert downe their Owne words Those b Munumission to a manuduction pag. 5. who partake in the worke of Preaching of one sent by the Bp DOE PARTAKE IN WHAT LYETH JN THEM IN THE AVTHORITY OF THE SENDER Againe The authorite of Ministers in their Parishionall Churches c Page 4. may not be by Gods people partaken with no not in actions otherwise Lawfull vnder the paines of Babilons Plagues Againe in another booke d Religious Communion pag. 20. thus they write Let all them that feare God consider that when they come to worship in the Parish Assemblyes they joyne themselues where God hath not joyned them and doe acknowledge that societie for the Church of God and communion of saints which he hath not sanctifyed for that purpose and in saying ourfather with them they acknowledge them for the children of God who in the perswation of their consciences are of their father the divel And in the same booke a little after e pag. 32. Their very administrations by vnlawfull calling are the sinnes and so to PARTAKE WITH THEM IN THEIR ADMINISTRATIONS IS TO PARTAKE WITH THEM IN THEIR SINNES contrary to Timot. 5. 22. Reu. 14. 4. In their answere to Maister Barnerds booke thus they write largesie of this point f Justification of Separat pag. 78. 79. 80. â—e also page 17. 162. 276. 433. Some of which is as followeth But the thing which most grieves Mr. B and at which he hath greatest indignation Pap. 62. is that we will not heare his sermons though he preach nothing but the true word of God And so he desires to heare of vs where the hearing of the true word of God onely preached is sinn and forbidden by Christ or the Prophets or Apostles For answer hereof I would know first whether Mr. B. speaking here and in many other places of the true Word of God do means that God hath a true word and a false word or rather bewray not an accusing conscience that they in England have not the true word truely taught that is in a true office of Ministery Now for the demaund referring the reader for more full satisfaction to that which hath bene published at large by others I do answer that as it was vnlawfull to * Nâ—mb 16. 2. Câ— 26. 1 King 12. communicate with Corah or with vzziah though they offered true sacrifices so IS IT VNLAWFVL TO COMMVNICATE WITH ADEVISED MINSTERY WHAT TRVTH SOEVER IS TAVGHT IN IT Secondly the Lord hath promised no blessing to his word but in his owe ordinance though by his superaboundand mercy he oft tymes vouchsafe that which no man can chalendg by any ordinary promise Thirdly * no man may partake in other mens sinns â—â—m 5. 12. but euery Ministery eyther devised or vsurped is the sinn of him which exerciseth it Rev. 18. 4. And as no good subject would assist or communicate with any person in the administration of civil Justice to the Kings subjects no not though he administred the same never so equally and indifferrently except the same person had commission from the King so to do so neyther ought the subjects of the kingdome of Christ to partake with any person whomsoever in the dispensation of any spirituall thing though in it self never so holy withot sufficient warrant and commission from the most absolute and sovereigne King of his Church Christ Iesus And where Mr. B. speaks of hearing the true word of God only preached he intimates therin that if we would heare him preach it would satisfy him well and so teacheth vs with himselfe and others to make a schisme in the Church in vsing one ordinance and not an other It is all one whether a man communicate with the minister in his pulpit or with the Chauncelor in his consistory both of them minister by the same power of the Bishop The Chauncelor may iudge justly who knowes whither or no the Minister will teach truely And if he doe not but speak the vision of his owne heart what remedy hath the Church or what can they that hear him do May they rebuke him openly according to his sin and so bring him to repentance or must they not beare his errors yea his heresyes also during the pleasure of the Bishops even their Lord his And would you Mr. B. be content your people should heare a masse-Priest or Jesuite though he professed as loud as you do that he would teach the true word of God And think not scorne of the match for you haue the selfe same office with a masse Preist though refyned If he be ordayned by a Bishop though it be the Bishop of Rome he may minister in any Church of England by vertue of that ordination Andbesides masse-Preists preach some and those the mayne truthes and the Ministers in England neither do nor dare preach all no nor some which it may be the others do Is it not better then for the servants of the L. Iesus to exercise and aedify themselves according to the model of grace receaved though in weaker measure then to be so simple as to come to your feasts though you cry never so loud vnto them thinking that because your stoln waters are sweet and your hidden bread pleasant that they have no power to passe by but must needs become your guests And here
cultu quem ipse instituit God wil be worshipped alone and with that worship alone which he himselfe hath appointed So writes Luther c Comment in Galat. Cap. 6. pag 871. Omnis talis religio qua colitur deus sine verbo et mandato eius idolatria est et quo ea est sanctior et spiritualior in speciem hoc pernicior et pâ—stilentior est All such religion wherein God is worshipped without his word precept it is idolatrie and the more holy and spirituall the same is in shew the more daungerous pernitious it is Brentius * Quiâ—unque cultus 〈…〉 tam aut verbum 〈…〉 ta tum abâ—st 〈…〉 vt majorâ—m abâ—â—t 〈…〉 â—psi 〈…〉 cap. â— â—0 2 a man of rare learning among the followers of Luther sayth whatsoeuer worship is sett vp without the commaundement or word of God it is so farre from beeing acceptable to him that a greater abomination thou canst not put upon him the like saith Chrisostome Etenim quod fit iuxta dei voluÌ„tatem quamvis videatur improbum essâ— tamen omnino deo gratum est et accceptum contra Quod fit praeter dei voluntatem quanquam existimatur 〈◊〉 deo tamen est omnium pessimum et iniquissimum Of a truth that which is 〈◊〉 according to the will of God although it seeme to be wicked yet it is altogether pleasant acceptable â—o him 〈…〉 Contrariwise whatsoeuer is don besides the will of God otherwise then he will haue it don though it be esteemed as a thing acceptable to him yet it is of all other the worst and most wicked Famous Iunius e Election â—n Ion cap. 3. â— 48. writes so too God will not be worshipped either for matter or manner but in his owne way And this is the iudgment of Calvin f Instit l 4. c. 10 Sect. 30. Chemnitius g Exam. par 1 pag. 82. Chaâ—sanio h Loc. comm pag 328 Aretius i Exam Theol. pag. 42 Piscator k In deu 12 Observ 4. Keckerman l System Theâ—l pag. 401 Trelcaâ—ius m Loc. comm pag. 10 D. Fuâ—ke n Refutat of Rastel pa. 339 D. Androwes o Catach upon the second comt B. Jewell p Repl. to Hard. Art 1. divis 29. pag. 604 and others Touching the minor or second part I may spare all proofes and send them to their own consciences For confirmation and conuiction For 1 That this hearinge is a worship the same is manifest and cleare to any that haue an eye of reason and any light of religion shining in them None to my knowledge saving a poopish Parasite q Hovvson Serm â—n Psal 118. pag. 78 or two euer held otherwise And they by men of better iudgment r Dr. Laâ—ton in Syons Plea p. 327. haue been sharpely blamed for it Againe that this worship is don in a way and manner which the Lord neuer appointed it is as cleare as the sunne at noone day cannot with any modest face be denyed The Treatiser * Pag. 37 confesseth that it is no perticular Ordinance left by Christ marke that and in another place s Iustificat Separat p. 93 94 a false Church sayth he is a real and substantial idol Also t Reâ—â—giour coÌ„munion p. 37 Every such Government ministery as is not commaunded by God and Christ is an idol forbidden in the second commaundement all subiection to it is a bowing downe to an idol To compare now all this first with the scriptures Is the Church an idol Abridgement p. â—3 the ministery an idol the Government an idol c. In the words then of the Prophet u Hos 14 â— what haue we doe any more with idols what agreement hath the Temple of God with idols â— x 2 Cor. 6 14 For we are the Temple of the living God Is it not said Little children keepe your selues from idoles Againe my dearelie Beloued flee from idolatrie But how mente et corpore saith Pareus a Comment in 1 Cor. 10 ver 14. pag. 614 in mind body that is the worship reverence of Idols And to flee idolatrie is not only to absteane from it but with all the heart to auoyd it as an abominable thinge a most hurtfull plague Againe a little after on the same place whosoever 〈◊〉 a christian it is necessarie that he be carefull to keepe himselfe from all idolatriè the occasions kinds and instruments thereof so he 2. To compare their former positions with the doctrines taughâ— vs by learned men Iunius b Sacrificaâ—ur autem daâ—â—nibus fi aâ—â—a â—â—co aut â—â—tù modo sacrificatur quam prascripâ—it dominus in his notes vpon Leuit 17 17 sayth thus men sacrifice to divels if they sacrifice either in any other place or after other rite or manner then the Lord hath prescribed B Babington c Comfortable notes upon Levit 17. pag. 130. writing on these words what mansoeuer there be of the house of Israel that killeth on oxe c. And bringeth it not to the doore of the Tabernable c. sayth Hereby was signifyed that only in the Church by fayth in the cheife high priest Christ Iesus sacrifice and seruice accepted of God is and can be offered and don and no where else And of this iudgment was d Deu. 12 p. 178 Luther Brentius e Exegis in Ioh 4. Calvin others f Levit. 17. Touching the high places * 1 Kin. 12. 31 2 King 12. 3 2 King 4. 14 Ier. 1â— 5. Eze. 6. 2 and 6. 25 of which we read often in scripture The time was when it was lawfull to offer sacrifices vpon them So writes Augustine g Quaâ—st 36. in lib. Iudg. Drusius h Ad difficâ—l loc Deu. 12. cap. 68. pag. 571. Rivetus i Comment in Hos 4. 13. pag. 148. and others And so much our Learned Ainsworth in his Annotations vpon Leuit 17. 5. obserueth out of the Hebrew Rabbins Before the Tabernacle was sett vp the high places were lawfull the seruice was by the first borne after the Tabernacle was erected the high places were vnlawfull and the seruice was performed by the priests Thalmud Bab in zebachim chapt 14. Besides the Fathers of old many hundred yeares there worshipped k Brint Amos c. 7. pag. 43. almighty God in spirit and truth Notwithstanding it was Israels great sinne so to doe l Amos 7. 9 And the reason hereof is laid downe by Zanchie m Comment in Hos 4. 13. pag. 81. Quia verba non habebant cur debere hoc facere they had no divine precept for it and wanting that idcirco fornicabantur sayth Mercer n Comment in Hos 4. 13. pag. 42. they committed therefore Fornication Here also it must be noted that in these places they worshipped not idols o Calvin pralect in Hos 4. but the true God * Deum
indiget explicationibus ambagibus sed iniusta causa cum per se sit morbida necessario indiget astutis pharmacis Euripid. The truth is simple and plaine and needeth is not variety of windlaces and feâ—chings of matter about the bush But an evill cause in that it is sick and deseased hath need to have a cunning plaster set unto it Another r Aristo of them hath these words That phrase and forme of speaking hath truth in it which is common and used of all having in it nothing craftily devised neither cloking some other thing then is professed Contrariwise when Satan speaketh by his instruments he speaketh so ambiguously and clokedly as fitly that of Apollos Oracle may be applied to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Quod ambiguis ambagibus respoÌ„sa consulentibus daret For one knowes not how to take it nor which way to apply it Pertinently to this purpose writes Sibelius s Desacrific Abra. p. 56 57. Humaine Doctrines are various and ambiguous wrapped and foalded with abstruse labrynths of opinions whereby peoples minds are so troubled and tyred that they cannot plainly open themselves neither have any quietnes or come to their desired end But the Doctrine of God is right that is plaine and perspicuous not wrapped with un-even and crooked suttleries and delusions of Sophistrie neither leads us into by-pathes and errours but bringeth peace to the conscience ad removeth à ll scruples and doubts So he Sadeel t Opera Theol Pref. de Meth. Theol. disput Error 3. p. 8. writing of deceivers the sundry wayes they use to beguile the simple Notes them to be men affecting darke sayings and seeking by mists and fogges of strange unfamiliar arguments to blind their spirituall eyes and puzzle their understandings And this is no late devise For Augustine in his Booke of Heresies maketh mention of the Hereticks Marcitae so named of one Marcus And touching them thus I find it written v Obscurissime quibusdaÌ„ verborum tanquam misteriorum in volueris utentes loquebantur de Deo ut stupereÌ„t audientes homines potius quaÌ„ intelligerent They did speake darkly and used such a wrapping kind of words that the hearers were rather astonied with the strangnes of the words then edified with any understanding they had of the meaning thereof The thing being thus the Reader hence as by a light may gready helpe himselfe to discerne on whose side the truth is in the difference between us Our dispute is about Church-hearing We say that Christians are bound to performe this service unto God in true constituted Churches There we say must men heare the whole Counsell of God taught unto them either by lawfull Ministers or by Brethren out of office For confirmation hereof we can produce many divine precepts Also the Example and practice of our forefathers from the first age of the word hitherto Besides this is a Position so certaine and cleare as it is holden in all Schooles written continually in Bookes preached every day in Sermons taught in all Churches So that haec Momo ipsi satisfaciant no body can speake against it Danaeus in August haer Our Opposites howbeit they grant us this yet affirme that in false Churches Antichristian Ministers may be heard also * Pag. 3. And this is not only they say lawfull but in some cases necessary for all of all Sects and sorts of Christians having opportunity and occasion of so doing This indeed they say But how prove they it to be true Not by any law of God taken out of the old or new Testament For that they cannot doe Not by any holy mans Example for they know there is none extant Not by any sound consequence rightly drawne from the Scripture for quid si Caelum ruat x Teren. in Heautont that is impossible VVhat doe they then as Ieremy y Ier. 2 13. sayth they forsake the fountaine of living waters and hew them out cesternes broken cèsternes that can hold no waters They devise certaine obstruse darke and ambiguous phrases and distinctions As of naturall hearing in a Church and of a hearing wherein there is Communion Of some Churches false in respect of order Others in respect of fayth and order of hearing false Ministers not quatenus as they are false Ministers or their Ministers but as men gyfeed and the Bishops Ministers of certaine effects which followes mens teaching c. Thus their proofes are only their bare and bould affirmation For leaving the Scriptures they use Paralogismes fond cavils and false arguments The which course not only shewes an il case but also manifesteth that the embracers thereof are either ignorant people who cannot judge of things that differ or some that have some mens persons in admiration Or such as are unwilling to suffer affliction with the people of God I could here mention some other devises in this kind as an implicit Church-covenant A true outward calling which some have to the Ministery from their Congregation but secret and unknowne either to the Minister or the people But I will at this time abstaine from such by-controversies and the rather because I shall have a firt occasion to speake hereafter of it Namely when the Vndertakers have finished their answer to my former Booke and Mr. Davenport published his many things that he hath to say against it For so much he insinuateth in his Treatise betweene him and Mr. Pagit * Pag. 282 283. 2. Observe againe to what grosse absurdities his argument leadeth For unles it be only wind and vanitie these sweet collections must needs follow 1. No Minister comming newly to his place is to be heard 2. Before any are inquirie must be made whether they ordinarily begit men to the faith 3. If after triall it be found that they doe not so then they must not be heard what true Doctrines soever they teach Is not this workman-like done say Reader hath not the Pist omne tulit punctum made the way cleare now for the hearing of false Ministers Truely I thinke except a man be partiall in the point And of his mind who said z Non persuade bis eâ—i imsi persuaseris Though you doe convince me yet I will not be convinced He must acknowledge that he hath made it doubt fuller then ever it was and such as were not well satisfied formerly in the thing have enought here from his owne pen to put them quite and wholy off SECTION 5. THe Pist having done with his Logick comes in the next place to charge his Opposites with contradiction absurdity and speaking little better then Blasphemy A great fault if true But how doth he prove it They say it is not the Word of God as it is preached in Antichristian Assemblies Answ The Publish had done well if he had published out assertion de manu in manum truely and faithfully But seeing he hath not done so I will here lay it downe
well that doe it For if the Temple made with hands defiled through idolatrie was odious unto God how much more will he loth our Spirituall Temples not made with hands if we suffer them to be polluted with filthy superstition But so absolutely we shall doe if we doe the thing which the Treat here contends for A good man saith Ambrose m Lib 5. Epist 30. will be earnest and Zealous against idolatry Another saith n Bradshavv on 2 Thes 2 p. 130. The better a man is the more carefull will he be to withdraw himselfe from it These witnesses are true Fourthly there are some to be found so sowred with modines and discontentment Treat as they become unsociable If they see nothing lamentable they are ready to lament If they reade any Bookes they are onely invectives specially against publicke Saâ—es and Governours Ansvv 1. As to be unsociable is inhumaine and brutish so to be carelesse with whome we joyne in communion is sinfull and vicious A traviler were better goe alone then have one in his company that should rob him and cut his throat 2. This is not an age which wants cause of just lamentation considering not onely the evils without but what perverse things are brought into the Churches of God whereby poore people are dayly deceived 3. That we should looke into publicke States and Governours there is reason for it and specially if the same be Ecclesiasticall for else how can we walke as men of knowledge and hold fast onely that which is good Lastly Treat some thinke to cover their owne both grosser and more proper and personall corruptions under a furious march not onely against the faylings but the persons also failing of infirmity in matter of Church-order and Ordinances Ansvv I suppose by Church-ordinances and Order he meanes the Ministerie Worship and Government under Antichrist Now that some of ignorance submit to these things there is nothing more certaine notwithstanding this gives not allowance to others others knowing better to doe so too If there failing be of infirmity there is the more hope of their reformation I meane when they shall heare the truth taught and see the Teachers walke closely in it In conclusion the Treat pleas the Rhetorician and makes a shew as if he could say more but he will spare his opposites Ansvv As for his minsing figure of extenuation to let much passe I like it not For he doth here no otherwise then if a Theese when he hath stript a man out of all that he hath would faine yet be counted mercifull in that he doth not murder him or bind him as some others have done Let any indifferent man read his writing and he will say the Treat hath not spared his opposites but short at them arrowes of bitter words and made them as odious and vile as a man can doe But blessed is he that is not offended at the truth for such things SECT 2. THE Objections undertaken to be answered by the Treatiser are as he layes them downe of two sorts Some of them are framed upon supposition that the Ministers in that Church are in themselves Lawfull and of God But yet not to be heard by reason of the abuses evils to be found in their administrations Others with-draw herein and those the more upon the contrarie supposition to wit that the very order and constitution of that Church and Ministery is papall and unlawfull Ansvv For the first I have nothing to say to it It beeing a point beside our present dispute Againe for my part I am of his minde in the thing that is to use his owne expression Supposing a Church and the Ministerie thereof essentially lawfull it cannot but be lawfull for the members of other Churches in generall union and association with it to communicate therewith in things lawfull and lawfully done seeing the end of union is communion God hath in vaine united persons and states together But he who would have us receave the weake in faith whom God hath receaved would not have us refuse the fallowship of Churches in that which is good for any weaknes in them of one sort or other And this we have so plainly and plentifully commended unto us both by the Prophets yea by Christ himselfe in the Iewish Church and Apostles and Apostolicall men in the first Christian Churches In which many errours and evils of all kindes were more then manifest and the same ofttimes both so farre spread and deeply rooted as the reforming of them was rather to be wished then hoped for as that no place is left for doubting in that case by any who desire to follow their holy steps in faith towards God and charitie towards men and effectuall desire of their owne edification What he here writes is surely true for the Scriptures approve not of rending away from true Churches for any corruption I use the word any because so long as we acknowledge the Church to be true whatsoever her sinnes are a separation from all communion with it is utterly unlawfull Our godly Predicessours had in them the zeale of God and love of his truth * Two things I would know of these meÌ„ 1. Whether they thinke not that the primitive Christians were as zealous and sincere as themselves 2. Whether they thinke not that the Churches from vvhome they separate have as fevv if not fevver corruptions then such Churches had in vvhich the Apostles and other godly people dayly communicated But how shewed they it Not by forsaking their Brethren for offences but in witnessing against them and seeking their reformation But now ah that I could not say it some men know not how their zeale like Iehues may be seene of men unlesse they make publick Schismes in Churches and this many times not for any sinne that they can justly prove the Church to be in but upon discontentment and because they cannot have their way and will But of this no more now For I purpose if God spare my life to set forth a Treatise touching this very point The Treatiser in pag. 23 Treat would have us consider distinctly of Religious actions according to the severall Rankes in which they may rightly orderly be sett And how we should conceive of them a little after he tels us thus Some such actions are Religious only as they are performed by Religious persons And of this sort is Hearing and so Reading of Gods Word The Scriptures teach and all confesse that Hearing of the Word of God goes before Faith for Faith comes by Hearing as by an outward meanes Hearing then beeing before Faith and Faith before all other acts of Religion inward or outward it must needs follow that Hearing is not simply or of it selfe a worke of Religion and so not of Religious Communion Answ That the Reader may the better perceive how greatly the Treat was deceived in this matter of Hearing as to thinke it not to be of Religious Communion
◠1 Cor. 1. 9. 2 Cor. 6. 14. I will speake here a little touching the nature of Communion Philip. 2 1. 1 Ich. 1 3. For the word the Greeke koinoneo signifies to have a part or share in or with persons and things answerable to it is the Hebrew Chabar and imports a consociation copulation or meeting together Againe Communion is three-fould The first between God and Man The second between Man and Man The third between Man and actions For the two later the same is either civill or spirituall I call that a civill Communion when the matter or ground of it is not in of it selfe divine and spirituall but earthly and temporall For spirituall Communion this is practised two wayes 1. With persons and things 2. With things and not persons Where there is a foregoing joyning of people together in a spirituall outward societie or body Pelitick there is a Religious Communion with persons and things But where this is not there is a Communion with things as the State it selfe and the administrations done by the power thereof Howbeit as I have said else-where they have no Church communion that is to speake properly they have no Communion with the persons who are not in Church-estate or union with them And that this is so the Scriptures * 1 Cor. 10 18. not only shew but also the deniall of it leads unto grosse absurditie For if a man communicate not in and with the Worship he doth then it must follow that he neither helpes himselfe in performing true Worshipp unto God nor hurts himselfe to doe the contrary And so by this ground it is all one whether I doe the one or other But of this we shall have occasion to speake more hereafter Now to his distinctions 1. It cannot be proved that Hearing and so Reading of Gods Word are actions Religious only as they are performed by Religious persons This is not so for it is not the person that makes the action Religious The reason is if the action in it selfe be Religious it must then be reputed a Religious action be the dore Religious or not That no man may mistake me let it here be observed that actions are Religious either in respect of the matter alone or the matter and manner too I confesse it by a Religious action we understand the later that is a thing well done for matter and manner in this sence none but Religious persons can performe Religious actions But if by a Religious action we meane the thing it selfe and as eo nomine it is to be distinguished from what is civill naturall worldly then I say againe it is a Religious action and of this sort is Hearing and so Reading of Gods Word howbeit performed by irreligious people 2. Whereas he saith that Faith goes before all other asts of Religion inward or outward This also is untrue For men wanting faith witnesse Kaan Ahab Saul Iudas may yet performe acts of Religion The Scriptures here cited ‡ 1 Timo. 1 5. are extra organum not to the point For they doe not say Rom. 10 10. that Faith goes before all acts of Religion But thus without faith we cannot please God by them So then note the difference between the Scriptures and what he inferreth from them Gal. 2 20. Without faith all acts of Religion are without acceptation with God So these Scriptures Ergo saith he faith goes before all acts of Religion To his mis-applying here J may well apply that in the Poet Ego de alijs loquor Lucan tu respondere decepis 3. Here is made true the saying in the Poet. a Fallacia alia aliam tradit One falsehood or suttlety bringeth in another Teren. in Andr. His needs must follow followes not but it is an unsound inference from a false principle Hearing the Word of God is more though he deny it then a naturall action viz. Religious and Spirituall He reasoneth a specie ad genus negative because Hearing in some cases is so therefore it is so in all If it be his meaning that Hearing is a naturall action as it respects the Organ or meanes in and by which a man receives the knowledge of what he heares Then it is true according to that rule in Philosophie b Relata esse simul naturâ Relations in nature are alike But this is nothing to the purpose Arist in Categ Relat He that eates and drinkes bread and wine at the Lords Table or speakes to God in prayer performes naturall actions I meane as the members of the bodie are here used But if wee consider either the Sacrament or Prayer in the subject or object thereof so they are not naturall actions but religious and the like is Hearing of the Word of God For his two reasons they are of no weight For 1. though the light of nature teacheth a man to listen to another yet this proves not that it teacheth him to Heare in the way and manner here pleaded for 2. Were it granted it did yet might the action be Religious For the light of nature c Rom. 1. 20 21. Epictetus a Stoick writeth thus It is before all things to be learned that there is but one God that he ruleth all things that he provideth for all that whatsoever vve doe speake or thinke nothing can be hid from him that vve should vvorship him as our Creator and Father and the only authour of our felicity Epictus apud Arrian leadeth us to sundry divine duties howbeit insufficient to guide us in the right manner of dooing them 3. I grant a meere naturall man ought necessarily to heare Gods Word Notwithstanding it will not follow when he heares in a Church-way that he performes no Religious action This is as if one should say because a rebel is no good subject he cannot doe any civil service to his Prince I speake not of the ayme of his heart but only of a formall dooing That which the Treatiser unjustly layes as a fault on Mr. Iohnson in pag. 23. is most true of himselfe in pag. 26 27. to witt a want of distinction betweene things It is so as hee saith Preaching by some and Hearing by others may be performed without any Religious Communion passing betweene the persons preaching or hearing This I say is right but that which afterwards he makes one with it is different and otherwise namely that a man may heare a Minister teach officially and yet not have communion with the state of the Teacher I may apply here against him that in the civill Law testes dome stici househould witnesses are of no validitie This is but his owne saying said over many times and indeed argueth more witt then truth and sophestry then sincerity Scholers are taught out of the Topicks that it is ill arguing a consequenti when in two positions things utterly unlike shal be compared together and the one by no meanes can inferre the other I
have proved before that howsoever a man stand not in spirituall and politicall church communion with a Church and ministery thereof yet he is there a participant or communicant in and with the ordinances as with the doctrines taught so with the state of the Teacher For the better clearing of this Let vs in few words consider a Church state Ministery and administrations make vp as I may so say the body of divine worship Now it is a knowne Maxime quidquid est pars partis est etiam pars tâ—tius The hand is a part of the body the finger a part of the hand he therefore that holds either my hand or finger toucheth my body So in iust proportion hee that toucheth any part or member of the spiritual politicall body hee toucheth the body or state bee the same true or false if true his communion is lawfull if false he toucheth an uncheane thing and â—oâ— sinneth against that precept in 1. Cor. 6. 17. To end this Section howsoever hearing of the word of God lies in common for all for the good of all Yet hath God appointed away and order vnto all how to heare it Food and rayment lies in common to all for the good of all What of this shall wee hence conclude it is noe matter by what meanes or course men have it indeed so he reasoneth or else Oleum et operam perdidit he speaketh neither for himselfe nor against vs. Mr. Baines f Diocesen triall p. 7. writes well no people can worship God in repairing to any Church or ministery without warrant of his word Let the reader note it SECT 3. THe Treatiser for this opposities hath framed 16 objections the which as himselfe saith * Pag. 13. he hath either heard from others or could conceiue of himselfe ooulerably against the practice by him propounded The first is laid downe thus No man may submit his conscience to be wrought vpon Object 1. by an unlawfull and antichristian ministery neither hath God promised or doth afford †These vvords in a different letter are the Treat ovvne and vve disclaime them any blessing upon it neither can any have the sanctified vse thereof His answere hereto is this The office of the ministery workes not vpon the conscience of the hearer properly the office gives onely power and charge to the Teacher to teach in such aplace it resides in the person of the officer alone the communion lawful or unlawfull which any hath with it is in regard of the lawfull or unlawfull relation and vnion foregoing between the persons and not in any working of the office vpon the conscience of any God may and doth blesse the truths taught fauls ministers Answ It was Heiroms k Paulum quotiescunque lego videor mihi non verba audire sed tonitrua cont Iovinian censure of Pauls Epistles that when hee read them He thought he heard not words but Thunder This cannot be well applied to his reply here For should I speake my conscience it is a meere Phrasiologie words without weight of reason 1. He denies our first assertion But how cleares he it to the contrarie As is his ground so are his proofes Only bare saying Sit pro ratione voluntas That the Office of the Minister workes upon the Hearers conscience It is certaine and not to be denyed without losse of credit both to the person and cause of the denyer in the eye of all reasonable men l Exo. 28. For this is evident by the Scriptures whether we respect an Office true or false Ephes 4 11. 2 Thes 2 Rev. 9. Againe if it be considered what we meane by the Office working upon the conscience Common reason will prove it too Our meaning is that the state or povver by which he administers is herein submitted too As Magistrates are obeyed in civill Justice because of their calling and were it not for it men could not for conscience sake receive their administrations So the conscience of a Hearer is brought in subjection to the ordinance of Hearing even for the Office sake of him that teacheth We intend here Ministeriall teaching It is most certaine saith one m Mr. Peitry of the Ministery of the Church of England Pag. 37. 38. Satan ruleth in the consciences of men not only by false doctrine but also by his false power and ordinances His Kingdome of darknes not only consisteth in the lies and false doctrine and worship which he hath coyned but also in the false and Antichristian Ordinances which he hath invented for the ruling of his Idolatrous denne And therefore the Children and Saints of God ought to avoyd both the one and the other So hee 2. It is not true that the Office only gives power and charge to the Teacher to teach in such or such a Church-state For properly it respects not that at all but rather the Office of the person gives him power to preach pray administer the Sacraments c. according to their Order and Canons He that that hath not a Church-state to preach in yet beeing ordained Preist hath power by his Office to doe the worke of a Preist any where And so much the Treat n Manumis to a Manuduct p. 70. in another Booke acknowledgeth The Office is the very state and function conferred upon a man by his calling from which Office ariseth immediate * Note this power and charge to administer and to performe the works of that Office In the performance of which workes the Office is executed power used And whereas he mentioneth here the truths they teach J grant these are from God but the Office which gives them power and charge to speake them is from Antichrist And a speciall Character or Marke as the Learned o Mr. Symon on the Rev. pag. 120. write of the Beast Thus said Iohn Chaydon p Acts and Monuments Edict 5. pag. 588. a Martyr of Christ The Bishops license to preach the Word of God is the true Character of the Beast that is of Antichrist The like Mr. Bale q On Revel chap. 14. 9. and others 3. Whereas he saith the false Office resides in the person of the Officer alone Here I might take that exception of the Law r In testimon dig de testibus against him They who wander against the credis of their owne Testimonies are not to be heard Against this we have his owne testimony For thus he saith s Manumiss to a manuduct pag. 5. those that pertake in the worke of preaching of one sent by the Bishops doe pertake in what lyeth in them in the authority of the sender And this is so indeed The sinfull Office of the Teacher becomes his sinne who practiseth will-worship with him For hereby hee enwraps himselfe into the guilt of the Office And this thing by another is so clearely proved t Treatise of the Ministery of the church of EnglaÌ„d by Fran Iohnson Pag. 5 6 7
7. Lyran expounds this place of the false Church Tom. 2 p. 314. heare her told gueists and yeeld to sundry dallying gestures as bowing the knee uncovering the head c. but when they come to the act they must absteane What that learned man a Non est locus dondus Diabolo Nemo diu tutus periculo proximus l. 1 c. 11. then answered so doe I No place must be given to the Divell no man is long safe who is neere the point of daunger To the matter That our argument may appeare strong Secundam legem oppositionis as the Lawers terme is we will put it downe in this forme To yeeld any approbation liking or reverence unto mens institution in the exercise of Religion is a sinne But in hearing Antichristian Ministers there is approbation liking aud reverence yeelded unto mens institution in the exercise of Religion Therefore it is a sinne to doe it The Major cannot be denyed for the Scriptures b Mat. 15 19 Ps 16 4 Colos 2 20 21 Deu 5 9 10 1 Cor. 6 17 Hos 2 16 Ex. 23 13 teach us the very thing Besides the most judicious Writers affirme so too God forbiddeth saith Mr. Iacob c Exposition on Com. 2. all approbation liking or reverence though never so small shewed towards any institution and inventions of men whatsoever in the exercise of Religion yea all words either of tongue or pen tending to defend or excuse such humane inventions in Gods service I might alleadge Calvin d Serm. 52 on Deu. Mollerus e In ps 16 4. p. 108. Smilerus f In Exo. fol. 90. Macabeus g Enarrat in Deu. 12 loc 1. Vrsinus h Explic. Catech. p 759. Vigrandus i Synops Antichrist Zanchy k De redempt fol. 90 D. Andrew l On the Com. 2. D. Fulk m Confut. of Allen. 378. Perkings n Catech. c. 16 p 96 Cartvvright Ainsvvorth p Annot. on Ex. 20 45. and others who in their writings affirm the same The minor is as cleare for 1. Jt is not possible that men can come unto AntichristiaÌ„ churches to worship God but they must by their presence there shew reverence honour to the publick false state and ministery Note what an English Prelate q Determinat Quaest 7 p. 40. saith it appertaineth to the vertue of truth that as a man sheweth himselfe by externall signes so he is indeed to be esteemed The Doway r Annotat. in 2 King 5 19 p. 771. translaters of the Bible write thus such as frequent or repaire unto unlawfull assemblies for the publick service of God by their being there are to be reputed of the same religion or else dessemblers as it were to have noe care of religion knowing God and not glorifying him as God Cornelius a lapide s In Epist 2. p. 505. in his commentary on Iohn saith false ministers are favored and approved in their vnlawfull way when they are heard Chytraeus t De Eucharistia p. 317 318. handeleth largely this point from 1. Cor. 10. 14. concludes that all false Churches are to be left vtterly because saith he a mans presence there is an approbation of them Rivetus v Comment in Psa 16 p. 53. adds this Etiam si nemo ad confessionem adigeretur Yea though a man came not thether for confession sake If the fathers thought that the Christians could not weare garlants of bay x Tertull. de corona milit nor deck their houses with leaves and green bavves Nor sit after they had prayed nor rest from their labour those dayes that Pagans did nor keepe the first of every moneth as they did y Brac. z Tom. Can. 73. But they should countenance and honour heathenish ceremonies and superstitions If these fathers I say conceived so of these things surely then vpon the like or better reason may I conclude that to goe unto false churches and there heare unlawfull Ministers is to shew approbation liking and reverence vnto mens institutions in the exercise of religion The Prophet Hosea a Hos 2. 13. reproves some for kissing the Calues But what was this sinne Pareus b In Hos 13. 2. pag. 557. Tom. 1. saith it was their bodily presence at false worship by which presence they shewed aliking to it So Calvin c Praelect in Hos 13. 2. pag. 157. Againe the point is further cleared in that idols by this practice are honoured Observeable it is whereas on Evangilist a Maâ— 4. 9. See Pareus on the place setting downe the Tempters words to Christ saith vvorship me Another b Luk. 4. 7. hath it vvorship before me Shewing that it is all one to worship before the Devill or to worship him Now he is worshipped when idols c 2 Chro. 11. 15. 1. Cor. 10. 20. Rev. 9. 20. 1 Tim. 4. 1. are worshipped or any false institution are observed and practised Yea as Cartwright d Histor Christ lib. 1. pag. 14. saith taâ—etsi ex amino aut superstitione quadam deceptus hoc non faciant To apply this the Treat grants that a false Church is a real idol apart of Antichristisme and of the apostasie of the man of sinne If so then hearing there must needs be unlawfull because it is to worship before an idol such an idol as that the worship there done issues from it as the streame or river from the fountaine To the particulars of his reply 1. For the Athenians hearing of Paul it is as impertinent a speech as was ever used by a man of learning For we dispute only of Church hearing and not of what is occasionall and done out of publick-state or Church-vvay Wee never held it unlawfull to heare any man deliver the Word of God as the circumstances may be But what of this hence the Treat will inferre that we may heare any where and in any way If another should have framed such an answer to him he would have said that either he had not learn'd his Sophestry or else thought he had to doe with fooles For he reasoneth ab eo quod est secundum quid ad simpliciter Makes a generall consequence of that which is true in part 2. To say if I approve of the Office simply because I heare the Officer preach then I much more approve of all the Doctrines which he delivers This is not so nor so For the Office is an institution by which the Officer hath power to administer And howsoever we have our freedome to like or dislike of the administrations as we see just cause for it Yet by our joyning and communion with them we certainly approue of the state it selfe whether lawfull or unlawfull For Example If I come where the Majestrates are sitting and have civill justice there administred to me Albeit by this going of mine to their Court for judgement I really approve of the state that they are in yet J am not therefore
strong and lies as a stumbling block in their way to hinder the due practice of Gods ordinances 10. By it Idolaters are caused to shut their eyes and harden u Cornel. a lapide in Epist Ich. Secun p. 505. their hearts against the truth and soe consequently held the longer and stronger in the snare of the Devill 11. Jt is for nature and kind the sinne of the high places For wherein did the Isralites offend that way But because as Rivetus w quod fi bi adoratio nis loca arbitrio delegerint in Hos 4. p. 146. saith of their owne accord they made choyse of them places for divine worship Iunius x Annot. levit 17 7. saith soe too when they sacrificed in ALIO LOCO in any other place then the Lord had prescribed it was offered to Dâ—vils I will not here dispute of the materiall place I meane their temples of woode and stone whether Christians in them may lawfully performe publicke worship But this I do affirme and will stand to it that it is every way as evill to bring our spirituall offerings unto an Idollâ—state and there in it by it or with it to present the same vnto God as it was vnlawfull for the Iewes vnder the law to offer in the places beefore named some say a Lyran. comment in Amo. 5 27. the former is much worse because the same was never warrantable whereas the other somtime was as we haue else where noted pag. 18. 19. 12. To conclude this practice takes away the crosse of Christ persecution for righteousnesse It decks an adulterer with the spoile of the spouse of Christ It maks schisme in the Church in that men breake the order and bounds which God hath set in it b Melan in Evan dom 4. Advent p 94. Maks way for greater evils as apostacie from God sliding back to great vngodlines c Pare in Hos 8. p. 592. and to bee corrupted in the substance of religion and purity of Doctrine And what shall I say more Jt gratifies the Iesuits in commending d Maffeus In vita Ignat Laiola blind obedience and argues great presumptioÌ„ pride of heart as if man were wiser then God could devise either some better meanes or some other way for his edefication then the Lord hath prescribed e D. Willet Comment in 1 Sam. 15. 23. I do not know vvhat engine of vvit and art some men haue to elude these reasons and to batter them so dovvne as to make a safe passage through for a good conscience For my part I confesse such do goe bejoynd my line and measure of faith I dare not bevvise aboue that vvhich is vvriten it is enough for mee to knovv and beleeve that in this point vvee haue the vvord of God vvith vs and for vs. SECT 8. OVr six Objection Object 6. as hee layes it downe for us is thus If there be no communion at all between the Teacher and taught what profit then commeth by such hearing To this his answere is Treat The Church Officer feedes the stocke of Christ over which he is set as the object of his ministery Such as come in beeing not in Church vnion therewith heares him so doing as a stander by heares mee talke or dispute with another c Here is communion onely in the effects of the truths taught It were vsurpation in any to pertake in a Church previleidge which the office of ministery is that were not in Church state first so if hearing imported Church Communion none but in Church members might lawfully heare The Treat answers are much like to one that turnes himselfe many times about but moves not out of the place All that he saith is Homoeologia one thing often said over and over That is a change of the state of the question which is not about Church-communion but whether a beleever when hee heares a false minister in a worke of his office doe such an action as can be proved lawfull by the word of God Now to this which is the maine * Sacra scriptura tota vera necessaria sufficiens viatori consequen dum fineÌ„ suum nec est dubia via salutis Harum etiam explicatio quantuÌ„ adcreden da quaÌ„ tum ad speranda et quantum ad operanda ex plicatur ex diversis scripturae locis Scotus in 1. sent quaest thing we finde nothing in the Treatise but much paper blotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about questions and strifes of words which are indeed vaine and vnprofitable and whereof commeth envie strife evill surmisings rather then edefying which is in faith so to doe Jf J should say nothing to this some would say there were some thing in it Therefore I answere 1. It is a false kind of resoning which Logicians condemne vnder the tearme non causae vt causae when a thing is spoken either with limitation or without to conclude more theÌ„ the proemisses this fault the Trea. commits here For he would perswade vs that because the Church-officer his flocke are relatives therefore no man not in Church vnion hath relation to his office a M. Const Cnrin Metaph. l. 2. c. 1. R. Goclen in coÌ„trâ—v log p. 1 c. 18 Seal c 93 de caus Lat. But we are not altogether such novices but know a little how to distinguish Sophestrie from Philosophie Touching Relation the same may be considered 1. in ordinatione 2. in applicatione For the first which is a Relation by order or coniunctione that is relatio per se as Logicians b Fonsec 5. Metaphy c. 18 Quoest 2 Sect. 3. Timpl. Metap l. 4. Phrase it Here now I grant in this kind of Relation no man hath relation to the office of the Teacher that is not in Church-communion therewith But for the second which is relatio imperfecta or per accidens Here I affirme that in this kind The Hearer howbeit not in Church-estate yet hath relation to the Office of the Teacher and so farr forth is the object of his Ministerie Aristotle c Meta. l. 5 c. 5. speaking of sundry wayes of Relations unto persons and things sets downe these particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then to goe where unlawfull Ministers teach observe the time hearken to their Doctrine shew the like outward submissive gestures and reverence that others doe performe divine worship there with them and among them This is to have relation to the idol-state both of Church and Ministerie if the Philosopher speake truelie Againe consider a relation in the parts thereof 1. Here is subjectum viz. Hearing 2. Fundamentum i. e. a false-state 3. Terminus viz. superstition but our Opposites name it edification 4. Relatum to weet the speaker 5. Correlatum viz. the Hearer And howsoever it may be said that in respect of Church-union the Relation here is properlie in the two later that is between the Church-officer and his Flock notwithstanding
not to make use of any unlawfull instruments or working-meanes whether it be Church Ministerie Worship or any Rite or Order in hope thereby to have some good effects And here I desire our Opposites to tell me seeing as the Treat r Treat of pub commun p. 29. confesseth that the Chancelour in the Consistorie and the Preist in the Pulpit or Desk doth administer by one and the same power Namelie that of the Prelate which from and by him both the one and other doth receive Why a man may not as well communicate in the effects of the administrations done by the Chancelour in his Consistorie so they are truths As in the effects of the truths taught by a Priest in his Pulpit or Desk 5. Though hearing simplie imports not church-Churchâ—communion yet all hearing in a Church-way imports a justification and allowance of the state both of the Church and Ministerie in which and by which a man is taught And this we have alreadie so proved that unlesse men resolve not to yeeld to the truth which is most plaine but to kick against the prick and with Cavils Glozings and facing out of things like so many fovle feer to trouble the cleane water they must needs see and say that the Treat in this point held an errour SECT 9. THe two next Objections and his answers to them are not worth the writing downe If any other doe otherwise thinke I wish much good it may doe him that can make any good of it But I proceed to the 9. Objection which he frames in this manner He that heares Object 9. appeares to have communion with the Church and Ministerie and all appearance of evill is to be avoyded 1. Thes 5. 22. To this Treat thus he answereth The Scripture is not to be understood of all that appeares evill to others out of an erronious and deceived judgement c. but it is meant either of the Doctrine in Prophâ—sie c. or of that which appeares evill to a right discerning eye By this imagined exposition I might not hyre a house in a Parish where I were not knowne seeing thereby I appeare a Parish member Answ 1. I know not in truth what better to liken this answer then to that Nightingale of whom a Lacedemonian * Plutarch in Apothed lacon when he had plucked of her sethers and saw only a little Karkesse left said Thou art a voyce and nothing else The truth is the utmost that he hath here said is a meere colour of some thing while nothing is to be found in it For what was in the Objection remaines still virtualiter for ought he hath said to it or against it 2. If a man were to make a sword for his enemie he would set as little edge upon it as could bee for to save himselfe The Treat in framing this and other Objections for us is sure to make them blunt enought that so they may the lesse hurt him and profitt us But seeing we have the weapon now in our owne hands wee will doe our best to sharpen it Our argument therefore here shal be thus laid downe Whatsoever is an appearance of evill to a right discerning eye the same ought to be avoyded But to heare unlawfull Ministers in Antichristian Assemblies is an appearance of evill to a right discerning eye Therefore it is a sinne to doe it The Proposition is proved from 1. Thessal 5. 22. and here granted by the Treat The Assumption is as certaine by these reasons following For 1. This going to the place where they goe and hearing as they doe is an occasion whereby a man comes into a suspition of idolatrie and that he is of the same mind with the rest whatsoever otherwise he pretendeth And thus have our Martyrs testified as Smith a Acts Monu 1876. Bradford b ibid. 1829. and others And that this is an appearance of evill both Papists c Eckius Tom. 3. in fest 5. Mich. p. 706. and Protestants d doe acknowledge it Peters adjoyning himselfe to the Iewes Gal. 2. was ostentatio falsae opinion is as Pareus e Exercit Theol. ib. 2 p. 111. saith a shewing of the same errour that they did though his private meaning was other wise So here B. Iewell en 1. Thes 5. 22. p. 219 Cent. 2 l 2 c. 4. 2. It is an appearance of evill when men doe that which causeth others to feare they are unsound But such a feare is here justly caused For many holy men have counted these Table-Gospellers f Act. Monum p. 1876 1829. and said they did it to avoyd persecution And reputed this action much like the Counsell in the prophane Orator g Servire temporibus apientis semperest habitum Tul. in Ant. It is alwayes thought great wisedome to apply ones self unto the times The reason wherefore Iohashaphat is blamed for his affinitie h 2 Chro. 18. 1. with Ahab was quia scandalum dedit subjectis quass foris non improbaret idolatriam quam domi abrogaverit This is their cause i Pareus Exer. Theol. l. 2 p. 101. who goe to false Churches It makes the Godlie to thinke that their performances among them are not perfect But that they have some sinester ends both in comming to them and going back againe to the other 3. When idolaters see us present at their worship they must needs hereby be hardened and hartened in superstition And this is another breach of that precept in 1. Thes 5. 22. It is observed of some k P. Mart. Loc Commun Clas 3 c. 2 p. 241. that Namaan might not doe any civill reverence in the House of Rimnon least through any appearance or shew of idolatrie some might be strengthned by it in false worshipp Augustine l Tom. 10 Hom. 6. writes very well to this purpose Doe ye aske me saith hee how the Gentles may be won How they may be called to salvation FORSAKE THEIR MEETINGS let goe their toyes and then if they agree not to our truth let them be ashamed of their fewnes This Counsell wee shall doe well to follow For there is not a readier way to bring people off from their idolatrie then to let them alone m Hos 4 17. See Iunius on the place as Gods bids us Keep away from all their humaine formes and fashions of Religion and especiallie such as are round about us and live amongst us as Cartwright n Reply 1. to Whitg p. 131. excellently shewes 4. It hath a shew of evill in that it is a matter of active scandall and giveth occasion to our brother to fall into that evill whereof it hath ashew to wit that there is no just cause to separate from false Churches but that people may remaine members thereof And howsoever there be not here an intention in the doer to draw another into sinne yet of itselfe o Quando ipsum factum est tale quod de sui ratione habear
Egypt and Babilon spirituall Not come neere the doore of the Harlots i Pro. 5. 2. 8 and Chap. 7. 24. 25. house nor eate of her Offerings as the wise man speaketh We must not be one part of the day before the Lord in Sion and the other part at Dan Bethell worshipping before the Calves As the Manner of some is k Componistae ergo temperatura vel ferruminatio eorum Deo ita disciplent ut fasti lium ei ingenerant abominationi sint abdicet eos Bulling Com in Apocal. c. 3. Con. 20. pag. 57. I speake it to their shame 5 In hearing there men doe countenance that false-state As he that receives stolē goods of a theife justifies him so l Pro. 17 15. c. 6. It is a strong presumption they are not Gods people m Rev. 18. 4. speciallie when they stay in Babilon after many warnings to come out 7. Such as will not leave Babilons sinnes must looke for her plagues and judgements n Forbes in Rev. 14 p. 135 And so sayth the Treat * Mà numiss to a Manu pag. 4. The authority of Ministers in their Parochiall Parishes may not be by Gods people partaken with no not in actions otherwise Lawfull under the paines of Babilons plagues Before I end this Section it will not be amisse to examine what our Opposites doe say beeing pressed with the authoritie of this Scripture Their plea is that which the Treat ‡ Pag. 3. 64. hath taught them viz So they sequester and withdraw themselves from all Communion with the Hierarchicall Order of Church Government and Ministerie there established they may Lawfully heare and are come out of Babilon so farre as the Lord requireth Ansvv 1. They have no reason for all this they say nor authoritie but their owne 2. What they say is a grosse contradiction and meere nonsence For it is for all the World as if one should say Be thou joyned to an Harlot and be not joyned Be ye partakers of other mens sinnes and be not Have no fellowship with the unfruitfull workes of darknes and yet have Magna inter molles concordia This and theirs is all one Withdraw your selves from the Hisrarchicall Order and Ministerie and yet heare As if men in hearing are not so farre from withdrawing frō the Hierarchical Order Ministerie that by the verse action they joyn themselvs to it are partakers of it and have fellowship with it As I have before shewed and proved p What deceiver ever taught men to commit sinne in plaine expression that it was so But rather under termes of the contrarie perswaded them to it Nicolaitas contagia cultus idolorum scortationes adulteria omnes libidines pro adiophois habuisse Euseb lib. 3. cap. 29 Irenaen l ◠c. 27. 3. Such distinctions as these are the wiles of Iesuits q D. Rayn de idolat p. 348. as some Learned Men have well observed Yea the truth is out of this quiver all Hereticks draw their arrowes For let a Familist bee pressed with such Scriptures as these Fly idolatrie keepe your selves from idols c. How will he answer By a distinction r To uphold the Heresies of H. N. this is one speciall principall practice that the historie native sence of the Word of God is altogether neglected of him and in steed therof is entertained an allegoricall and bastar lie construction foolish fond distinctions which thing utterly defaceth the certainty of the sacred Scripture maketh no other thing of it thē a nose wax J. knew stub against the heresies of H. N. p. 61 the bodie is not meant but the mind only When we alleadge to our Opposites Rev. 18. 4. Come out of her my people what is their answer by the same distinction to come out from hearing it is not meant but this and that and I know not what Behold here how they reason alike and resemble those two of whom the Poet speaketh Alter in alterius jactantes lumina vultus One looking asit were babies in anothers eyes 4. This is to gratifie the errour of Montanus †Discipuli Montani dicunt paracletum plura in Montano dixisse quam Christum in Evangelio protulisse Nec tantum plura sed etiam meliora atque majora Epipha lib. 1. Haere 27. Tentull de praescript who professed that he knew more then the Apostles Now I am sure John the Disciple whom Iesus loved knew nothing of this distinction to weet how to come out of Babilon in one respect and yet in another to stay there still For had he known it surely he would have taught it specially it beeing such a weaghtie point as saith the Treat is both Lawfull and upon occasion necessarie for all of all Sects and sorts of Christians Were our Opposites of that Companie who are called by the name of Apostles I should thinke that they thought themselves to be some new Apostles indeed 5. When the words of a Text are plaine agree with the circumstances of the place with the Analogie of sayth and with other Scriptures For men then to leave the native sence and to force a sence contrarie to that which the letter expresseth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wrest the Scriptures and not to expound them by the true rules and Canons of Divinitie s 2 Pet. 3. 6. So Augustine t Lib. 2. de Doct. Christ c. 31. Hieron u Comment in Am. 4. Keckerman x Rhet. Eccles l. 1. Perkins y Prophetia c 2. de modis inter pretendi others But so doe these men For whereas this Scripture speakes of leaving all the administrations in false Churches And this well agrees with the scope and drift of the place with the rules of faith and with other Scriptures Notwithstanding against the literall sence they peremptorie say that mē must not leave all the administrations in false Churches But heare there Antichristian Ministers how be it this is no more expressed then their Sacraments or Service-Booke ‡ Quaer Why a Familist using the libertie boldnes that these men doe may not say and prove it as well that there is not comming out of the outward man here meāt at all 6. As their distinction is untrue so it is also new For we find no such Doctrine in other mens writings whether Calvinists a Par. in Rev. 18. 4 Lutherans b Brent in Exeges Ioh. 4. Papists c Doway Transl in Psal 26. p. 56. Besides the martyrs d Pag. 93 first and last would not receive it least to save their lives they should lose their soules It was the answer of Fredrick the Duke of Saxonie Who beeing prisoner to Charles 5. was promised releasement restitution of dignitie if he would goe to the false Church Summum in terris Dominum agnosco Caesarem in Coelis Deum I am ready to yeeld to the Emperour in civill accommodations But