this sincerely in truth and measure But they never thought nor taught that every member in a sort of the visible Churches were holy and sincere the true sheepe of Christ faithfull and effectually called much lesse that it was no Church of Christ wherein abuses were to be found or ungodly prophane men were tolerated The q Bils The difference between christium subject par 1. pag. 92. These se the Church militant triumphāt be not two but one Church Jerusalem which is above is the mother of us all Gal. 4. Yee be now saith Paul no more strangers and forreiners but Citizens with the Saints and of the houshold of God Eph. 2. For you be come to the Citie of the living God and Heb. 12. where you see the Saints in heaven be not removed from the Church of God but be received to their fellowship Id. part 2. p. 230. The Church in heaven is it another Church from this on earth or the same Certainly Christ hath but one body which it his Church and of that body seeing the Saints sc in heaven be the greater and worthier part they must be counted the same church with us Church militant and triumphant are not two Kingdomes but two degrees of one Kingdome The Church visible and invisible are not two Churches but distinct considerations of the same Church If then we speake of true sound living chiefe principle members of the militant Church such as partake in all the royalties and priviledges of members every member of the Church militant is a true branch in the Vine knit firmely unto Christ quickned by the Spirit and shall be an inheriter of eternall glory But if we speake of members in a sort of visible societies so hypocrites may be members and ungodly men as they are tolerated in the societie when the better part cannot reforme or amend them But to the Arguments in order First The Church may be true though the Ministery be deficient in the order of calling qualification of persons and execution of their office But that Church is false whose Ministery is altogether false for substance of their office that is the doctrine which they teach Sacraments which they administer and functions whereunto they are set apart Thus the Conformists and Inconformists both Now if we speake of the Ministery of the Church of England indefinitly both Conformists and Inconformists will confesse some things to be faulty both in the entrance and execution of their callings as that some are ignorant proud covetous carelesse corrupt not watching over the flocke But absolutely that their Ministery is false in respect of the substance of their office that was never said by either of them as you doe or might well know The knot to be unloosed now remaineth in your conscience in that either you aequivocate in your Major or against knowledge charge the Nonconformists in your Minor with that which they never said Secondly The true Church of Christ that is the true and lively members of the militant church and militant members of the catholique church is a company of r The true Church is an universall cōgregation or fellowship of Gods faithfull and elect people built upon the foundations of the Prophets and Apostles Christ Iesus himselfe being the head corner stone And it hath alwayes three notes or markes whereby it is knowne pure and sound doctrine the Sacraments ministred according to Christs holy institution and the right use of Ecclesiasticall discipline Hom. 2. booke hom for Whites 2. part The Church consisteth not of men but of faithfull men and they be the Church not in respect of flesh and bloud which came from earth but of truth and grace which came from Heaven Bilson Christ Subject part 2. pag. 231. faithfull people a communion of Saints the true flock of Christ which heare know acknowledge beleeve and obey the voyce of Christ the kings daughter which is all glorious within knit to Christ and married unto him But in this societie there are mixed not onely secret hypocrites but fierce Lyons Tigres Wolves Beares wicked Teachers and ungodly livers Thus the Conformists and Inconformists And in this sense the Church of England is a societie of faithfull and beleeving people the flocke of Christ the Kings daughter quickned by the Spirit enriched with grace decked with Gods ordinances walking in sincere constant conscionable obedience though in outward societie and profession mixed with many ignorant vaine prophane persons who have received the presse-money of Christ but indeed fight under the Devils banner as doe all hypocrites and ungodly wretches that is in the Church of England there be some truely of the Church which heare the voyce of Christ mixed with those which in words professe Christ but in their deeds deny him Thus the Conformists and Nonconformists The knot here lyeth onely in an aequivocation or grosse abuse of the word Church which sometimes notes the whole visible societie linked in an externall profession and sometimes the true and living members of Jesus Christ against which the gates of hell shall not prevaile Thirdly The s Deo dat Ital. Ioh. 10.1 The sheepe are the true faithfull endued with spirituall light and discretion sheepe of Christ doe heare his voyce but what sheepe not all that be sheepe in profession but all that be sheepe indeed and truth effectually called and gathered into Christ◠sheep-fold They heare that is acknowledge beleeve and obey Christs voyce sincerely but not perfectly fully and compleatly for the faithfull may erre of frailtie and infirmitie both in faith and manners sometimes they are mislead through ignorance drawne aside by passions foiled by temptations Christs sheepe doe obey his voyce but t Bils Christ. subject part 2. pa. 233. The Church is not simply a number of men for Infidels heretickes and hypocrites are not the Church but men regenerate by the Word Sacraments truely serving God according to the Gospell of his Sonne and sealed by the Spirit of grace against the day of Redemption all that are linked with them in outward societie doe not sincerely obey not yet in conversation fashion themselves to the direction and commandement of Jesus Christ And thus the Church of England that is the true and faithfull people in those societies doe heare and obey the voyce of Christ in truth others mixed with them doe heare and professe but not obey If the Church doe erre it is of ignorance nor of wilfulnesse or stubbornnesse In matters of lesse importance not fundamentall or bordering thereupon It is the errour of some onely add not of the whole Church which errours u Gratian. decret par 2. ca. 24. qu. 1. cap. 9. A rectae in Gloss Novitatibus Ipsa congregatio fidelium hic dicitur Ecclesia 〈◊〉 Ecclesia non potest nonesse cannot make that shee is not the flocke of Christ The knot here to be unloosed is your sinne in charging that upon the Nonconformists the contrary whereto they have ever
to renounce the world the flesh and the Devill they were baptized Justine sometime an Heathen Philosopher but after a famous Martyr of Christ in his second Apologie for Christians reporteth That if any Heathen man desired to be received into the fellowship of the Church he was first r Concil Agathens ca. 25. Iudaei quoruÌ„ perfidia frequenter ad vomitum redit si ad legem catholicaÌ„ venire voluerint octo meÌ„ses inter catechumenos Ecclesiae limen introeant si pura fide no scuntur venire tum demum c. Socrat. lib. 7. hist cap. 30. Hieron ad Pammach Tert. de Baptism Tert. de praescript ca 14. in apolog ca. 47. Ruff. in symbol Math. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cont Eunom l. 3. Our Baptisme is according to the tradition of the Lord In the name of the Father the Sonne and the holy Ghost catechised in the principles of Religion then hearing further the word of God as it were the Conditions of the Covenant of grace afterwards came into the face of the Congregation and confessed that he did beleeve and promised that he would obey the word of God whereupon he was baptized and received into the fellowship of the Church And that this order might be the better observed the Church appointed certain times and in some places a longer space at other times and in other places a shorter time for catechising of Heathen before they were baptized Socrates writeth that when the Burgonians desired to be initiated into the number of Christian people after they had been catechised seven dayes they were baptized the eighth Hierome saith the custome in his dayes was to catechize them fortie dayes and then to baptize them Tertullian witnesseth that there were two times in the yeare Easter and Whitsontide especially appointed by the Church for Baptisme and strangers from the Covenant were instructed in the principles of Religion all the rest of the yeare against these two times The profession at first required of all that were received to Baptisme was that they beleeved in the Father Sonne and holy Ghost The Creede is honoured of the Ancients with glorious titles as the rule of faith the Summe of faith the body of faith the perswasion of faith But by the Creede they understand the Rule of truth and law of faith and institution of Christ which was then given when he was about to ascend into heaven and commanded his Disciples saying Goe and teach all Nations Baptising them into the name of the Father Sonne and holy Ghost Regulam fidei per Baptismum accipimus Iren. lib. 1. cap. 2. Per ipsam Baptismi traditionem habemus confessionem Basil despir fanct cap. 10. Regula quidem fidei una omnino est sola immobilis irreformabilis Socrat. Hist lib. 1. ca. 5. Niceph. lib. 8. ca. 17. Hist Trip. lib. 2. ca. 9. credendi sc in unicum Deum omnipotentem mundi conditores filium ejus Jesum c. Tertul. de veland virgin The expositions of the Creede which are found in the ancient Fathers Martial Ignatius Justine Jreneus Tertullian Origen de rect fid dialog princ Novatian lib. de Trin. 3. and others of that age goe not beyond the Trinitie within which bounds the Nicene Creede is terminated as it is set downe in History Arius and Euzonius conclude their confession of faith thus Socrat. Hist lib. 2. cap. 7. lib. 1. cap. 19. Sicut Dominus noster cùm Discipules suos ad praedicandum mitteret c. This faith we received from the Gospel the Lord himselfe saying to his Disciples Goe teach all Nations c. Erasm ad censur facult Theolog. Parisien tit 11. Erasmus sheweth how the Creed was encreased by the addition of divers Articles against the heresies that did arise and though for substance it was the very same every where yet in some places it received more enlargement then in others The westerne Churches herein applyed themselves to the capacities of the meaner soâ—t more than the Easterne did using in their Baptisme that shorter forme of confession commonly called the Apostles Creed which in more ancient times was briefer also than now it is as we may easily perceive by comparing the symboll recited by Marcellus Anciranus in the profession of the faith Apud Epiphan in haeres 72. which he delivered to Pope Julius with the expositions of the Apostles Creed written by the Latine Doctors Wherein the mention of the Fathers being maker of heaven and earth the Sonnes death and descending into hell and the communion of Saints is wholly omitted The Creede which the Easterne Churches used in Baptisme was larger than this being either the same Euseb epist apud Socrat. lib 1. ca. 5. et 8. Theodor. lib. 8. ca. 12. or very little different from that which we commonly call the Nicene Creede because the greatest part of it was repeated and confirmed in the first generall councell held at Nice where the first draught thereof was presented to the Synod by Eusebius Bishop of Cesarea with this Preamble As we have received from the Bishops that were before us both at our first catechising and when we received Baptisme and as we have learned from the holy Scriptures and as we have both beleeved and taught when we entred into the Ministery and in our Bishopricke it selfe So beleeving at this present also we declare this our faith unto you To this the Nicene Fathers added a more cleare explication of the deitie of the Sonne against the Arrian Heresie wherewith the Church was troubled professing him to be begotten not made Concil Constan ap Theoder lib. 5. c. 9. and to be of one substance with the Father The second generall Councell which was assembled fifty-six yeares after at Constantinople approving this confession of the faith as most ancient and agreeable to Baptisme enlarged it somewhat in the Article that concerned the Holy Ghost especially which at that time was most oppugned by the Macedonian Heretiques Epipha in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 518. edit Gr. Cassian de incarn verb. lib. 5. And whereas the Nicene confession proceeded no further than to the beliefe which we have in the Holy Trinitie the Fathers of the Constantinople made it up by adding that which was commonly professed touching the catholique Church and the priviledges belonging thereunto Epiphanius repeating this Creede at large affirmeth it to have been delivered unto the Church by the Apostles Cassianus avoucheth as much where he urgeth this against Nestorius as the Creed anciently received in the Church of Antioch from whence he came The Romane Church after the dayes of Charles the Great added the Article of the procession of the Holy Ghost from the Sonne unto this Symboll In the s See Bellarm. li. 4. de verbo Dei c. 11. Quaedam in doctrina Christiana tam fidei quam morum sunt simpliciter omnibus necessaria ad salutem qualis est notitia articulorum Symboli
with the triumphant church And not by all sorts as in outward societie and profession are linked together who yet are not excluded from the societie in respect of profession nor denied to be members of the Church in their kinde or in a sort such as are called onely by externall vocation are members in their kinde of that company called or externally selected but not true members of the Church militant nor militant members of the Church catholique whereof Christ is the head And thus the church is a company of faithfull people sincere upright walking with God which is mixed with hypocrites and wicked livers not as living members of Jesus Christ but as members in a sort of the visible societie as members in the church by outward profession but not of the true militant church SECT V. BEfore I end this point Neces of Separat p. 179 180 181. Babel no Bethel pag. 108. Chall ca. 1. pag 33 34. I will here lay downe some few Syllogismes intirely made up between the Inconformists and Conformists all concluding the forenamed position That Church which hath not a lawfull Ministery is not a true visible Church But the Church of England hath not a true lawfull Ministery Ergo The Church of England is not a true visible Church The proposition is affirmed of the Conformists Sutcl Chal. pa. 40. and answ to the except pag. 65. as Burton Sutcliffe The Assumption is granted by the Nonconformists as we have in the first chapter largely shewed The true visible Church of Christ is a societie of beleeving and faithfull people and a communion of Saints so say the Conformists But the Church of England is not a societie of beleeving and faithfull people a communion of Saints thus write the Nonconformists see page 169. Ergo the Church of England is not the true visible Church The true Church is the Kings daughter described in Psalme 45. But the Church of England is not the Kings daughter so described Therefore the Church of England is not the true Church of Christ Burton answer to Hicholia pag. 100. The proposition is laid downe by the Conformists whereby they prove Rome a false Church The Assumption is the Nonconformists For if they say the truth their members have not those qualities belonging to the Kings daughter neither the Priest nor people See pag. 15.16 39.137 â—â— 69.170 The true Church of Christ is the flocke of Christ 〈◊〉 the Church of England is not the true flock of Christ therefore the Church of England is not the true Church of Christ. The proposition say the Conformists is undeniable BurtoÌ„ in the same Booke pag. 99. Song 1.6 7 Act 20.28 Joh 10.16 Theâ—e Assumption is proved by the Nonconformists Principles compared with Joh. 10.3 4.27 Christs flocke heare his voice and live it and follow it But the Church of England submitting to aâ— unlawfull Minisstery worship and discipline heare not Christs voice nor know nor acknowledge nor follow it but the voyce of Antichrist The Church of God doth keepe the doctrine of the Apostles and Prophets without addition alteration or corruption thus the Conformists Sutcl Chal. cap. 1. pag. 6. arg 9. But the Church of England keepes not the doctrine of the Apostles and Prophets without addition alteration and corruption say the Nonconformists Sec pag 108 Ergo shee is not the Church of God No societie can be tearmed Gods Church which retaineth not Gods true worship this the Conformists But the Church of England doth not retaire Gods true worship say the Nonconformists See pag. 78 to the 213. Ergo The same Booke pag. 13. arg 19. shee cannot be tearmed Gods church The true Church consisteth not of fierce Lyons Wolves Tigres and such like wilde and fierce beasts But of Sheepe and Lambes which learne of Christ and are meeke humble gentle c. So say the Conformists But the English Church doth consist of Lyons Id. pag. 27. arg 〈◊〉 Wolves Tigres and such like wilde and fierce beast's and not of Sheepe and Lambes which learne of Christ and are meeke humble and gentle c. Thus the Nonconformists see pag. 31. c. 145.169 Therefore it is not the true Church Here the Reader seeth cleerely how the Conformists Majors and the Nonconformists Minors make up intire Syllogismes of Separation And how they will be able to loose these knots I know not except by revoking utterly their own grounds which if either of them doe yet I doubt not but we shall be well enough able to maintaine them against men ANSVVER YOu please your selfe with the same Song which here we have over againe and againe tuned with the same art But that which you talke of the Conformists Majors and the Inconformists Minors your slanders set aside is idle and toyish For in that matter there is no difference betwixt the Conformists and the Inconsormists The Conformists Majors as they are truely meant the Inconformists doe assent unto And the abuse of ignorance idlenesse prophanenesse both of Ministers people whereof the Nonconformists complaine the Conformists doe acknowledge and bewaile And your selfe a little after in a matter of the same nature affirme that herein you say no more than what in effect is fully acknowledged Can. Neces of Separat pag. 193. by the Nonconformists Conformists the Church of England the learned generally and all the reformed Churches upon earth and for proofe you quote the same Authors you here all edge And why then doe you trifle thus with the Conformists Major and Inconformists Minor Did the sound of those words please you so well But let the Majors and Minors be whose they will no intire or perfect Syllogismes of Separatisme can be made up of them but such as ignorance in not understanding or an evill conscience in perverting or falsifying their sayings doth conclude They may well stand to their grounds and unloose those knots and if they understand their owne principles they cannot but untie them But how you can free your selfe from the guilt of an evill conscience unlesse you recant what you have written repent of your Separation and acknowledg the wrong you have done to the Nonconformists by misreporting perverting and falsifying their principles as you call them I leave to your serious consideration and the reexamination of what you have done For the right understanding of the Conformists propositions Iâ— speake in your phrase against the Church of Rome we must note That the Romanists hold the Church of Rome to be the catholique Church of Christ here on earth under the Pope the Head in which sense their propositions are to be understood For the true catholique militant Church is a faithfull people a communion of Saints the flocke of Christ that heareth his voyce keepeth the doctrine of the Prophets and Apostles without addition or alteration and worshippeth God truly according to his will And there is truly and properly no member of the militant Church catholique which doth not
33. A rotten contagion creepeth at this day through the whoâ— body of the Church the 〈◊〉 the de perater the more inward the more deadly c. Ye be called Pastors when indeed ye be spoilers and would God the milke and fleece â—â—d suffice you ye thrist for blood The Arch Priest visiteth his charge to fill his purse he betrayethen â—ocent blood he filleth murders adultenes incests fornications c. Hokâ—â— in sap lib. lect 1â—2 The Priests or our age are like the Priests of Baal they are wicked Angels they resemble the Priests of Dâ—gâ—n they are priests of Prinpus and Angels of Heb. 〈…〉 123. Dâ—v 〈…〉 have been brought us against Clerkes 〈…〉 Bishops thâ—◠〈…〉 not their lives according to the â—â—cred Ca 〈…〉 which should be a â—â—at the 〈…〉 〈…〉 But who are dogs False Teachers who did barke against the doctrine of salvation by Christ pressed Circumcision as necessarie to salvation were returned to their old vomite and being formerly of Jews made Christians were fallen back to Judaisme And is there any Question but we must take heed of these and all others of the same kinde And this is that which Zanchy confirmeth by many other Texts of Scripture Viz. That not onely the Teachers but the Faithfull must learne to know and beware of ravening wolves blinde guides who bring not the doctrine of Christ denie all the Articles of Faith or some at least speake perverse things and draw Disciples after them But what is become of shame and honestie when men apply this against them that preach Christ truely and intirely and administer the holy things of God purely by authority received from God Or against communicating with them in the Ordinances of God who professe the faith are called to dispence the ordinances of Religion because in some particular their calling was not orderly as it ought or the persons endued with gifts as God requireth Further answere may be taken out of that which hath been spoken to the former passages for one answer will fit them all To communicate in the true Worship of God with Ministers no better than ignorant idle proud cruell covetous and profane Priests no better than Scribes and Pharisees is neither a vaine worship nor an abetting of the party in his sinne nor to rebell against the Lord nor to commit spirituall whoredome or to embrace the bosome of an harlot These are great words to affright but they are of no force to hurt if a man will not cowardly yeeld without any combate No to communicate with such when God called us thereunto is to worship God aright to reverence his ordinances to rely on his grace to hearken unto his voice and submit unto his good pleasure To such communicating he hath promised and vouchsafed his blessing their service is acceptable unto God because commanded by him and they have found him graciously present to cheere and refresh them It is without question the Prophets our Saviour the Apostles the Faithfull in all ages have communicated with such in Gods Ordinances but not in their sinne And what man well advised will say of that practice that it was either Rebellion against God or spirituall whoredom or vaine worship The Faithfull must not communicate with those societies in mind or body where Christ is not at all present with the presence of his grace and love nor in those polluted Congregations Rev. 18.4 where reall Idolatrie is so practised that they cannot be present but they must partake therein We have forsaken the Strumpet that made drunke the inhabitants of the earth with the wine of her fornication and are gone out of her lest wee should be partakers in her sinnes and receive of her plagues otherwise wee have divided our selves neither from God nor his Church Bilson Christ an part 3. pag 19. They must not communicate with false Prophets in things of their owne devising and which they bring meerly upon their owne braine and not at all from God but if ignorant scandalous corrupt men who neither please God nor are approved of him in their Office and Ministration in a societie professing the intire Faith of Christ doe by authoritie dispense the Ordinances of God the Faithfull may and ought to communicate with them if they want power to redresse and amend things out of order They must not Communicate in sin but they may and ought to hold Communion in the exercises of Religion with the true Church of Christ The sheep of Christ heare his voice but will not heare the voice of a stranger Joh. 10.5 But who is that stranger whom the sheep will not heare From whom they flie both in minde and body with whom they must hold no Communion CAN. Stay §. 11 p. 112 113. inward or outward Thus farre you extend the words of our Saviour and unlesse they be so meant they conclude not what you purpose Is every unlawfull Minister this stranger Deodat Itaâ— Joh. 10.1 Thieves and robbers are the false Doctors vvho thrust in themselves without a lawfull calling with false doctrine and an evilâ—n ind The true shepheard is onely Christ the rest are his servants and not the owners of the sheep The sheep must not rule their shepheards but they have leave to discerne strangers and flie from thieves and murderers Cyp. lib. 1. Epâ—st 4. Therefore the flock or people obeying the Lords Pâ—â—cepts and fearing God ought to separate themselves from a sinful Bishop Bilson 〈…〉 part 3. page 301. 353. CAN Stay § 3. p. 26. Jer. 23.14 15. Acts 20.25 26 27 28 29 30 31. Is every unlearned scandalous corrupt Minister this stranger Is every one whom Christ calleth a thiefe and a robber who enters not in by the dore but climbes up some other way this stranger Is every one that smiteth but feedeth not the flock that maketh sad the heart of the Godly strengtheneth the hands of the wicked mingleth the Truth of God with his owne dreames this stranger If these be not strangers meant by Christ much lesse the painfull godly sincere Pastor who feedeth the flock with sound and wholsome foode and leadeth them unto the waters of life And then this passage is impertinently alledged But all these cannot be meant according to your interpretation for then absolutely all communicating with them in the Ordinances of God is not forbidden but to receive their doctrine embrace their errours or follow their manners which was evermore unlawfull The Godly and Faithfull among the Jews might not refuse to heare the Scribes and Pharisees when they had no power to cast them out and yet they were thieves and robbers who corrupted the Law and without question spake most reproachfull things against the way and worship of God The godly could not be sure that the Pharisees would not deliver such things neither did they offend in being present at the worship of God and yet it will not follow that a man may heare any one or any where Thieves and
gods of the people are vanitie or vaine The covetous person is an Idolater and his goods are Idols must therefore these goods bee destroyed and the persons be abhorred Nay the outward Ordinances of God themselves Circumcision Baptisme the Lords Supper may be called Idols things of no value that presit not as separated from the inward grace or thing signified And if wee shall annex your Assumption and now then in the words of the Prophet What have we any more to do with Idols What agreement hath the Temple of God with Idols Will you grant the conclusion or condemne the inference as unlearned foolish perverse not free from grosse abuse of Scripture 3 Our Church and Ministery is not free from spots and staines Iob 3.24 Rom. 2.28 Ier. 9.25.26 Sardis vera Ecclesia est etsi vocem Christi plenè non audiat etsi illius obedientia plena non sit etsi in plenum ficut oportuit ab Ethniasmo non fuerit reformata Apo 3.2 Park de polit Eccl. lib. 1. ca. 13. §. 1. Brightâ— in Apoc 3.2 Ambr. in Luc. lib 6. cap. 9. Tom. 5. Fides igitur in primis Ecclesiae quaerenda mandetur in qua si Christus habita or sit haud dubie legenda Si qua est ecclesia quae fidem respuat defe endaest Ibid Petra tua Châ—istus est fundamentum Ecclesiae fides est St non in petra fueris in Ecclesia cris petrà est Christus Hieron in Symbol tom 4. Ita est Ecclesia sancta quae fidem Christi integramservat Stapleton relect cont â— qu. 4. art 5. Fides verae Ecclesiâ— vita est Bilson Christian subject part 2. p. 365. Where faith faileth the Church faileth and hee that affirmes your doctrine to bee false denies your assemblies and multitudes to be the Church wee freely confesse to the praise of Gods glorious grace and heartily beseech his Highnesse to supply what is wanting to amend what is out of order and to remove what is superfluous But not withstanding any defects or corruptions that can be charged upon us the Church and Ministery is true and sound enjoying whatsoever is essentially necessarie to the life and soule of a true Church and Ministery given by Christ and such as the Kings of the earth are bound by Gods law to protect and maintaine For our Church is built upon Jesus Christ the sole foundation of his Church We acknowledge Christ our only King Priest and Prophet God hath given unto us the Tables of his Covenant and we have received themâ— and his free and gracious Covenant is confirmed by the true and effectuall seales which he hath annexed unto his promise and committed unto his Church as their prerogative Christs Name is truly and only called upon in our Assemblies his Gospell is intirely Preached and savingly received by his people and hee is present with his Ordinances to blesse them to the worthy partakers If any stubble bee laid upon the foundation in respect of the Church or societie it is done ignorantly for ought wee can judge and with a minde teachable and ready to give place when light doth evince it at least it is not in points fundamentall that is such as are so maine that without them there is no salvation or of so cleare consequence from them that who so is truly perswaded of the one cannot but see the other The passages of Scripture annexed are grosly abused and so are the Authors alledged for they speak of reall Idolatry and Idols from which we must fly but cannot so much as colourably be applyed to separation from the worship of God in our congregations because of some abuses which are not reformed But you goe forward and we must follow you CAN. Stay Sec. 3. pag. 18. If it was Israels great sin to carry the oblations under the law to a place howbeit sometimes lawfull and where their godly Ancestors had before truly worshipped because they had no commandement so to doe then certainly more in fault are those which with the worship of the Gospell goe where it was never lawfull publikely to serve God and where their forefathers never to this day rightly served him ANSWER Here youtâ—g what we shall never grant If a mortall enemy may both accuse and judge and proceed upon no better ground than suspition you may quickly condemne any man of heresie Bilson Chri. part 3. pag. 203. nor you be able to prove to wit that our Church is an Idoll Church our Ministery an Idoll Ministery and that our forefathers never rightly served God in our Assemblies which is an easie kind of disputing if you get a reader as credulous and willing to bee mislead as you are peremptorie in passing sentence But if we should believe you herein wee should bely the mercy of God and condemn the generation of his Saints As for the high places of which wee read often in Scripture it was lawfull for the Fathers of old to offer Sacrifices upon them when it was not precisely commanded but only the place for sacrifice undetermined But after that God had chosen deteâ—mined and appropriated a peculiar place for sacrifice where it was to be offered and not else where Alsted praecog lib. 2. pag. 369. Tert de dololat It is no hurt that the same God by his lavv forbad a similitude to be made and by an extraordinary precept coÌ„manded the similitude of the brazen serpent to bee made which may be applyed to this purpose with a little variation Deut. 12.13 14.23 1 Chr. 17.6 2 Chron. 6.6 Psal 78.68 Rivet in Hos 4.13 Colendo verum Deum in collibus est in exceâ—sis contra Dei legem et rium praeseripium Zanch. in Hos 4.13 Laudabile exercitua illud â—sraelitis videbatur tamen est scortari Quare quia sacrilegium eâ— discedere a verbe Domini Verbuma Domini jusserat ut taxtum Harosolymis ritibuâ— a Den irstitutis sinc saâ—â—â— Deum colerenâ— See lun Annot. in 1. Reg. 33. 2 Reg. 22.4 1 King 15.12 14. King 22.43 2 King 12. 〈◊〉 King 25.4 2 King 15.35 Bilson Christ subject part 4. pag. 340. Gods act 〈…〉 no warrant for you to breake his savv By his law hee restraineth you not humselfe from the making of any such similitudes 2 Kings 4.15.19 then it was a great sinne for them without extraordinary dispen ation or commandement to offer in those places where their godly Ancestors had truly worshiped before not because they had no commandement so to do for that may be said of their Ancestors they had no commandement to offer there but because it was expresly forbidden And here you may see how the first part of the sentence doth crosse the later For if godly Ancestors did truly worship God in the high places when they were not commanded then the Israelites did not finne grievously in carrying their oblations thither because it was not commanded What moved you so to write and to alledge Authors as if they affirmed the
the ordinary way and meanes Id. Sect. 15. p. 132. which the Scripture speakes of to beget men to the faith For as a false forged constitution makes a Church a reall and substantiall Idoll So all that comes from it is touched with the Idolatry of that constitution This is a ruled opinion of many Divines The State makes all the publike actions to be formally good or evill For as the Temple sanctifieth the gold Matth. 23.17 the Altar the offerings so the Ordinances of the Church under the Gospell are sanctified unto us Bucer in Mat. 23.17 That is as Bucer truely speaketh in the use of them made lawfull to us in that they have their rise from a true and right power Seeing therefore the Church in Question wants a right Constitution it must follow that all spirituall actions done in it whether Prayer Preaching Sacraments Censures as they are there done are none of Gods Ordinances though true it is in themselves they are of God If the false Churches of whom we disputed CAN. Stay Sect. 15. p. 131.132 Id. Sect. 2. p. 8. be that spirituall Babylon mentioned in the Revelation cap. 18.4 then it is unlawfull for Gods people to goe unto them to performe any spirituall or religious action and so consequently not to heare theâ—e But the first is true Ergo the later is true also The proposition needs no proofe because our opposites and we herein are of opinion alike The assumption is manifest by these reasons Artopaeus in Rev. 18. pag. 198. Flac. Illyric in Rev. 18.4 Par. com in Hos 4. pag. 506. Bulling in Apoc. ca. 18. con 76. 1. The words in the Text prove it plainely Come out of her my people that is remove your selves from all false assemblies covenant together to walk in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come But repent rather that yee have suffered your Consciences to bee wrought upon by any unlawfull Officers And thus doe the Learned interpret the place namely of such a coming out as that we may not be bodily present at any of their worship 2 Cor. 6.1 Ioh. 5.21 Zech. 11.17 Botlac prompt allegoriar cap. 21. de Minist It is like that filthy bird which carryeth this Motto Contactu omnia saedat The publisher and others with him have comitted appatant Idolatry maintained it in the Church and sought thereby to pervert the right wayes of the Lord. Jd. sect 1. p. 7. Id sect 15. p. 133. A false Church state is rightly likened to the leprosie spread in the wals of the houses of the Lepers because of the pollution which it causeth to the persons and things Take for instance a Citie or Towne if the civill State or Corporation which they have be usurped aevised or derived from a false power all their publike administrations are unlawfull and every one partaking thereof offendeth So all administrations done in a false Church whether prayer Preaching Sacraments Censures are uncleane actions and doe defile every receiver J say because of the Idoll State which is devised out of a mans braine and used as a meanes to serve God in it and by it All the Ordinances done after the invention and will of Antichrist can no otherwise be judged than a brood common to the nature of the breeders that is the Devill and the Whore of Rome the Father and Mother that did beget them ANSWER THe Faithfull are commanded to come out of spirituall Babylon and not to communicate with her in false worship or Idolatry Revel 18.4 as the Text doth confirme and your opposites grant And therein it was needlesse to muster up the testimonies of the Learned to give evidence in a case maintained and practised notoriously sc that we must flye from the society of Rome and not be present to behold their worship Your labour herein is superfluous but that the Names of Learned men here numbred up might serve to cover your nakednesse when you come to the point in controversie wherein you prove just nothing at all But our Churches wherein the Gospell of Christ is purely preached and professed in all points fundamentall the seales of the Covenant of Grace rightly administred who are separaced from spirituall Babylon in mind and body and have fled from her worship and Idolatry who are built upon Christ the true and firme foundation of his Church and by Christ himselfe acknowledged for his people and graced with his favourable presence Our Churches I say cannot be deemed or reputed spirituall Babylon without great injurie to Christ his truth his Church and Saints By spirituall Babylon in this booke of the Revelation is meant Rome Christian departed from the faith guilty of the blood of Saints stained with manyfold and fearfull Idolatries the mother of fornications who hath made drunke the Kings of the earth with the cup of her poysons as might bee confirmed by the Scripture it self the joynt consent of learned orthodox Divines and the testimonie of Papists themselves But to brand the Churches of Christ since the reformation who have renounced Antichrists doctrine worship and idolatries and embraced the intire faith of the Lord Jesus with that odious hatefull name is contrary to the truth of God evident reason and the judgement of all approved godly learned men You miserably corrupt and pervert the Text when you give this to be the sense thereof Remove your selves from all false Assemblies covenant together to walke in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come This is not to interpret Scripture and learne of them what wee are to thinke but to racke Scriptures to our sense and make them speake according to our fansies which is an high point of Antichristianisme If you will stand to your principles within two hundred yeares after Christ or lesse there was not one true Christian societie in the whole world which did walke together in all the wayes of God and serve God in a Church state among themselves And will you say the faithfull are charged of God in this passage of holy writ to remove and separate from all Christian assemblies that then were in the world and to serve God among themselves If corruption in doctrine manners worship government and orders make a false assembly Rome was a false assembly long before the Lord gave commandement to his people to depart thence and separate themselves Israel for a time continued in Egypt and Babylon viz. untill the Lord sent to bring them forth and the Church lay hid in Babylon and that by the providence and approbation of God long after Rome was miserably corrupted and defiled The matter is notorious and therefore to spend more words about it is needlesse Hee that considereth the state of things long before the faithfull separated from Rome and what is written in defence of that separation which
negligence unjust usurpation or the like The right of government in Christs name belongeth unto them because it flowes from the ordinance and constitution of Christ as a proper adjunct which cannot be separated from the subject But the action it selfe of government may be n A disput part 3. c. 8. p. 189. When we teach that the Pastour or Pastours of every particular Church or congregation with the Elders of the same being met together have power to bind and loose we understand this onely of such places wherein a competent number of understanding and qualified men may be had to make up an Eldership hindred divers wayes when the being of the Church is not destroyed The Pastours and Teachers may be ignorant of their priviledges and so give away that which of right belongeth unto them or they may be negligent in the execution of their office and not heedfully attend to the Ministery committed unto them The greater part may prevaile against the better or some few may usurpe into their owne hands the power which belongeth unto the Societie which being once gained cannot easily be regained or redeemed in which cases the lawfull action of government is hindred when yet the Church remaineth the true Church of Christ Thus it hath been with the o Ambros in 1 Cor. cap. 5. The Apostle decreed that by the consent and in the presence of all men hee should be cast out of the Church c. Church of God in all ages ever since there was a Church upon the face of the earth And from this fountaine have sprung the errors abuses and corruptions which have prevailed in the Church of God For if p Hieron ad Heâ—iodor in Id. ad Reparium advers Vigilantium disorders get head of necessitie the action of government is some way hindred or neglected Now to your Assumption First Every particular q August contr eâ— Parm. lib. 3. c. 2. Societie of beleevers in the Church of England or singular Pastour of this or that Congregation hath not the power of government neither doth it of right or by divine gift belong unto the communitie of the faithfull or one singular Pastour Secondly The power of Government as it consisteth in discerning betwixt the precious and the vile admonishing the inordinate and excommunicating the obstinate is considered either in respect of the substance parts and duties thereof or in respect of the ordering and administration by such persons and in such a course This distinction must be granted or else all the Churches which administer discipline amisse in any circumstance at any time must be charged to have no discipline at all and they that commit the administration of discipline to persons in mens opinion not designed by Christ not to have the discipline of Christ for substance For example they that commit the execution of discipline to the Presbytery or Classis have not the discipline of Christ in the judgement of the Separation because Christ as they say hath committed it to the communitie or body of the Societie And they that commit the power of government to the r Chrysost in Math. Hom. 83. No small vengeance hangeth over your heads if you suffer any hainous offender to be partaker of this Table people or communitie joyntly with the Elders in the judgement of reformed Churches have not the discipline of Christ because he hath committed it to the Presbytery And every act of government may be excepted against as a nullity because in some circumstance or other the order prescribed by Christ is not fully observed This then considered the Church of England is not without the s If any Prince would be baptized or approach to the Lords Table with manifest shew of unbeliefe or irrepentance the Minister is bouÌ„d freely to speak and rather to lay downe his life at the Princes feet then to let the King of Kings be provoked the mysteries defiled his own soule and the Princes endangered for lacke of often and earnest admonition discipline of Christ for substance whether the word be taken largely or strictly whether we respect right or execution but the outward forme and ordering of the discipline is not in all things according to the Word of God Iâ— by divine right the power of government belongeth either to the societie of Church-governours or the communitie of the faithfull it belongeth also to the Pastours Teachers Elders Assemblies among us As for the execution of discipline largely taken all men know the Word is truely preached and the Sacraments are duely and rightly t Bilson Christian subj part 2. p. 302. If you meane they may not minister the Sacraments unto Princes without faith repentance which God requireth of men that shall be baptized or have accesse to his Table we grant they must rather hazzard their lives than baptize Princes which beleeve not or distribute the Lords mysteries to them that repent not Bilson Christ subj part 3 p. 2. part 3. p. 248. If the Prince will not submit himselfe to the rules and precepts of Christ but wilfully maintaine heresie open impurity the Bishops are without flattery to reprove and admonish the Prince of the danger that is imminent from God and if he persist they must cease to communicate with him in divine prayer and mysteries Bils Ch. sub part 3. pag. 63 64. 74. administred and in what societie soever God is truely worshipped of necessitie the discipline of Christ is in some sort observed If we speake of discipline more strictly all men know the Church of England by doctrine professeth by Law hath established and daily practiseth for substance the execution of the very discipline of Christ The ordering and administration of the censures as it is in the Church of England is faultie and corrupt and how the godly have laboured according to their places the redresse of that evill is not unknowne to the world in part But the want of due execution of discipline or disordered administration thereof doth not argue the Church to want discipline but the due ordering of discipline nor to be no Church but to be defective and much out of order In the Church of the Jewes in the old u Jer. 20.1.2 3. 29.26 27 Mat. 10.17 Iude v. 4.7.8.10 Testament there was many times great neglect of discipline and abuse thereof In the Churches of the New Testament as in Corinth Galatia the Churches to which James and Jude wrote and Rome the execution of discipline could not take place or was much neglected Diotrephes usurped over the Church and corrupted the discipline when the Church continued the true Church of Christ and the faithfull abode in that societie This instance Dr Ames truely alledged to shew that the reprovers of abuses doe not lay the foundation of schisme or separation from the Church which x Can. Neces of Separat pag. 163. you doe well to spurne at because you know not how to remove it For
Church was not planted but a corrupt Church refined or purified And thus I might passe over that which followeth in your next Section because every man may easily perceive it reacheth not to the point in hand but that you should not complaine as if your reasons were neglected I will follow you therein SECT II. IF we take a strict view of all the Churches which the Lord hath constituted since the beginning of the world Can. Neces of Separat pag 174. it will appeare that at the orderly gathering and planting the members of them were all holy and good I here intend of visible and externall holinesse and so farre as meâ— may judge and not of that which is within and hid from us For I doubt not but in Gods sight the purest Congregation on earth might consist at first of good and bad and yet of men every person to be judged truely faithfull and sanctified untill any one by his iniquitie outwardly committed appeared otherwise Not to speak of the Church of the Angels Dr. Feild of the Church p. 3 4. c. 2 Pet. 2.4 Iude 6. Eccl. 7.29 which God created in heaven and were all good and holy till some by transgression fell away Neither of it in Paradise consisting of two persons and both true beleevers After the fall the constitution of the first Church in the covenant of grace was of good matters and such was the Lorde care to have the puritie of it still preserved that he thâ—â—â—st out Cain from the same for the great wickednesse which he fell into The Lord gave not Circumcision to Abraham Gen. 12.1 17. Rom. 4.11.10.15.19 2 Pet. 1.4 Psal 45.11 Revel 18.4 2 Cor. 6. the seale of the righteousinesse of faith untill he left his Fathers house and that idolatrous place wherein he had lived which signifieth to us that all men must necessarily come out of the world and from worldly corruptions or else they are uncapable to have a Church covenant in Christ confirmed unto them of Cod. As for the visible Churches planted by the Apostles it is evident that in their collection they consisted of such and none other as were called by the Gospell confessed their sinnes beleeved walked in the spirit and separated themselves from the false state in which they stood members before Such a beginning had the Congregations in Rome Corinth Galatia Ephesus Philippi Colosse Thessalonica c. And who dares affirme that there was one man or woman admitted a member at the constitution of any of these churches which had been known to be an ill liver and did not first manifest sound repentance thereof ANSVVER VVHen you speake of visible Churches and visible and externall holinesse so farre as men can judge it is to small purpose to mention the Church of Angels in heaven For the Church whereof you intreat is a societie of men holy in profession and outward conformitie but not evermore in truth whereas the societie of Angels if it be comprehended under the Church is invisible and perfectly holy I speake of them as they were by creation and of as many as stood in their integritie who onely are to be understood by that title It is to as little purpose to speake of the Church in Paradise in the state of innocency For the Church understood in this prâ—sent businesse consists of men considered in the estate which they now have promised by God being made man or man fallen by sinne and restored by Christ who tooâ—e them by the hand and lifted them up That is properly the Church which was gathered after man fallen and is restored in Christ which as it is visible consisteth of good and bad as you say But the Church in the state of innocency consisted of such onely as were created of God perfectly holy as befitted such creatures untill by transgression they fell from their integritie The state of the Church which we must enquire into is that which God hath gathered planted constituted preserved continued and propagated since the fall of man After the Fall God entred into Covenant with our first Parents Adam and Eve who received the promise and were partakers of the good things promised Their seed also was within the Covenant untill they did discommon themselves and so Cain and Abel as members of the visible Church offered Sacrifice In phrase of Scripture therefore Cain was a Saint in profession but whether he had given testimony of sound and true holinesse so farre as man could judge is more than can be proved 1 Ioh. 3.12 Iude 11 verse The Scripture saith plainly He was of that wicked one and therefore slew his brother And if no man suddenly become desperately wicked it is probable Cain had given no great fignes of pietie in former times Afterwards many and great corruptions came into the Church when the sonnes of God tooke unto them wives of the daughters of men Gen. 6.2 See Rivet in Gen. exercitat 50. whom they would and it is strange to imagine all the members of the visible Church in those times to be visible Saints in conformitie Gen. 9.24 25. so farre as man can judge The Church of God continued in the family of Noah wherof Cham remained a member after the sentence denounced against Canaan In this Church therefore all visible members were not visible Saints so farre as man can judge Gen 10.1 2 c. The world after the Deluge was replenished by the sonnes of Noah and the Church of God was conserved in their families perhaps in the family of Cham and Canaan his youngest sonne at least for a time â— Gen. 14.18 Heb. 7.6 For it is probable that Melchizedeâ— King of Salem was some King of Canaan in stock diver from the Hebiâ—wes of the posteritie of Cannan who planted in those parts whom God did preserve in the midst of an ungodly people And the promise of God made to the posteritie of Shâ—â— and so of Abraham did not exclude all other familieâ— from communion of pietie and godlinesse o Jun annot in Gen. 14.18 Calvin in loc Mercer in loc Nulla prorsus ratione nituntur qui Semil cum Melchilsedeco confundunt probabilissinum est id à Iudaeis fuisse exâ—â—gitatum quia non aequo animo ferebant hominem alienigenam autori gentis suae aliqua in re fuisse praelatuÌ„ Rivet in Gen. exercit 77. 〈…〉 Gen. 10.16 Gen. 14.24 v. 13. Gen. 20.5 9 10.14 15. Apparet autem in responsione Abimelechi non fuisse hominem impium vel oÌ„â— cognitione Dei destitutum Nam Deum loquentem agnoscit c. Rivet in Gen. exercit 100 101. See Psal 18.21.25 2 Sam. 22.21 Psal 73.13 Rom. 4.11 Gen. 17.12 13.23 Rivet in Gen. 17. Chamier panstrat tom 4. lib 5. cap. 11. At that time we may well 〈◊〉 were some others in the Land of Canaan who did 〈◊〉 wouâ—d worship the 〈◊〉 Goth. For not 〈◊〉 mention Aâ—er Eskel and 〈…〉 with Abrahâ—â— at that
time a 〈◊〉 in the Laâ—â—d with whom they 〈◊〉 not have 〈◊〉 covenant it is probable if they had beene grosse Idolaters without all knownledge of the true religion 〈◊〉 King of 〈…〉 his fault carried himself 〈…〉 businesse of Abraham as a man not altogether destitute of the true stare of God That the true Religion was maintained in the family of Shâ—â— is acknowledged by all sorts but in that family it was greatly corrupted for the Scripture testifieth that 〈◊〉 the father of Abraham and the father of Nachor and Abraham himself before his calling served other Gods Jâ—sh 24.2 The Church of God did spread in the family of Abraham to whom God gave Circumcision as the seale of the righteousnesse of faith but the members thereof were as well they that were bought with his money as they that were borne in his house For so we reade that God commanded and Abraham tooke Ismael his sonne and all that were borne in his house and all that were bought with his money that is every man childe among the men of Abrahams house and he circumcised the foreskin of their flesh Not onely Abraham and his seede but all that lawfully appertained unto him and were in his power did partake of the seale of the covenant as such as formerly had been or now were received into covenant And by analogie we may gather that not onely the children of beleeving parents but of Infidels if they come lawfully into the power and hand of Christians to be trained and brought up by them in the Christian faith ought to be admitted into Baptisme Now in what sense Ismael and some others in Abrahams family might be esteemed holy 〈◊〉 others judge Esau was a member of Isaacs family which was the visible Church of God in those times Gen. 25.31 32 33. Heb. 12.19 after that he had sold sold his birth right for a â—esse of pottage and many other wayes had discovered himselfe so to walke as a man could hardly judge him to be truely holy Gen. 35.22 49.3 4 5 6 7. 34.25 38.25 26. The family of Jacob was received into covenant according to the pleasure and dispensation of God and all his sonnes were members of the visible Church when foule offences were amongst them unrepented of Gen. â—7 2 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detrâ—â—â— eos crimine malo Not to mention the facts of Ruben Simon and Levi and Jâ—dah it is noted of the sonnes of Zilpah and â—ilkah that they runne into slander whereof we cannot thinke they repeated suddenly Joseph his Brethren conceived such hatred against him that they first conspired to kill him but changing their minds therein they sold him unto the Isâ—elites The whole body of Israel was a peculiar people Lev. 20.24 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom every one was by the word of God separated into the covenant of mercy and if the whole Nation was the people of God every particular person in that Nation did stand under the same relation But what the state and condition of that people was when they were admitted into Church covenant wee may learne from the holy Scripture When I passed by thee I saw thee polluted in thine owne bloud Ezek. 16.6.8 and I said unto thee when thou wast in thy bloud Thou shalt live even when thou wast in thy bloud I said unto thee Thou shalt live Now when I passed by thee and looked upon thee behold thy time was as the time of love and I spread my skirts over thee and covered thy filthinesse yea I sware unto thee and entred into covenant with thee 1 Reg. 8.53 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord God and thou beâ—amest 〈◊〉 When God brought Israel out of Aegypt by the hand of Moses his servant he separated them to himselfe from among all the people of the earth Act. 7.38 for an inheritance and every singular person in that huge multitude was a visible member of that Church Exod. 32.8 9.22 Deut. 4.3 9.7 8. Psal 106.7.13 14.19 2â— 28 Num. 14.22 Act. 7.39 40 41 42. Amos. 5.25 26. Josh 5.7 8 9. Deut. 29.4 and all of them by profession Saints or holy the flock of God But oftentimes they sinned and rebelled against the Lord being a stubborne and stiffe-necked people uncircumcised in heart unbeleeving forgetfull of Gods workes despising his covenant idolatrous which had neither eyes to see nor eares to heare nor an heart to under stand And what probabilitie is there that this whole people was truely holy in the judgement of charitie or so faâ—re as man can judge or that they ceased to be the Church of God when they had grossely corrupted their wayes If the true Church be gathered of Saines onely externally and so 〈◊〉 as man 〈◊〉 judge and of them alone framed at of the subject 〈◊〉 which is onely true whilest it 〈…〉 such and false when it degenerateâ— from this dispositionâ— and so as 〈◊〉 and pâ—â—trified stuffe to 〈◊〉 cast out of the 〈◊〉 let it be considered how the Congregation in the Wildernesse could be the true Church of God which so oft 〈◊〉 Act. 7.38 and in many particular sinned against the Lord. It is more true Exod. 24.3.7 the Church and every member thereof outred into Covenant either expresly or implicitely to take God for their God and to keepe the words of the Covenant and doe them to seeke the Lord with all their hearts and to walke before him in truth and uprightnesse Deut. 29.4 But Moses saith of them that entred into Covenant that they had not eyes to see nor eares to heare nor an heart to understand and with many of them God was displeased because they obeyed not his vâ—â—yâ—e Deut. 29.10 11 12. Yee stard this day all of you saith Moses before the Lord your God your Captaines of Tribes your Elâ—â—ers and your Officers with all the men of Israell your little ones your â—ives and thy stranger that is in thy Caâ—p from the 〈◊〉 of thy woâ—d to the 〈◊〉 of thy water That thou should 〈◊〉 â—nto the Covetant 〈◊〉 the Lord thy God c. But he testifieth against them also Deut. 32.5 6.15 16. that they had corrupted themselves that their spot was not the spot of his children that they were a froward and perverse generation a foolish people and â—â—wisâ— who forsoâ—ke God that 〈◊〉 them and regarded not the strong God of their salvation Iosh 5.5 6 7. Joshua circumcised all the people which were borne in the Wildernesse for all that time that Sacrament was neglected and his fact is approved But we reade not of any inquiry that was made of all that great multitude what worke of grace God had wrought in every mans soule and it is very improbable that there was not one who did not give good hope of sound and true cleaving unto the Lord with all his heart Psal 78.55 56 57. When God had
Gospell Now we read that it was built from the very foundation â—f costly stones of Cedars Algum Firre and the like choice and speciall trees and those all prepared aforehand hewed and perfect for the building so that neither hammer nor axe nor any toole was to be hea din the house in the building of it no common or vile thing was used towards it neither might any polluted person enter it and offer untill he had repented and embraced the faith 2 Chron. 23.19 Levit. 22.19 27.11 and beene cleansed from his filthinesse By the gates of the house were Porters set to keepe the unworthy out Vpon the Altar there might be offered no uncleane beast no nor that which was cleane having a blemish upon it What in all this was signified Onely this Such as will build a spirituall house for the Lord to dwell in must be an holy people for he is of that infinite puritie that he will not vouchsafe his speciall presence unto prophane companies which joyne themselves together and therefore let it be far from all men to prepare a place for him with such trash or to defile his holy things with such uncleane persons or to offend his nostrills with the stinke of such sacrifices ANSVVER IF this reason be ought worth not only such as would build a spirituall house to the Lord for his Majestie to dwell in but such as would preserve it being built must be an holy people holy in truth and not onely in the judgement of charitie for he is an holy God who will not be worshipped of the hypocrite or prophane will not take the wicked dissembler by the hand will not heare the prayers of them that with delight looke unto iniquitie If the Temple was built from the very foundation with costly stone hewen and prepared after it was built it must be kept from all pollution And then if the Temple was a type of the visible Church in such sense as this reason affirmeth it must be gathered of a people truely holy and separated from the world and onely of such so that if any hypocrite shall craftily creep into it or any wicked person be tolerated afterwards it must cease to be a Church August de Baptis contr Petilian ca. 14. in Epist 1. Joh. Beda in epist 1 Iob. Glossa ordinar Sic sunt ficti in ecclesia quomodo humores mali in corpore quando evomuÌ„tur releuatur corpus sic qudndo excunt mali relevatur Ecclesia which is directly contrary to the whole current of Scripture and to that which your selfe many times affirme The Temple is thought to be a type of Christ of a Christian of the Church but whether of the true Catholique Church whereof every member is a living stone elect and precious or of the visible congregationall assembly consisting of good and bad sincere and hypocriticall professors it may well be questioned For the visible Church is not built all of costly stones hewen and prepared Therein many persons inwardly polluted doe offer though outwardly they appeare cleane and some may be suffered to offer which inwardly and outwardly appeare to be uncleane And if it was a type of the visible Church it must be considered how farre the signification is to be extended and wherein the resemblance standeth For as it appertaineth to God onely to designe a type so it is peculiar to him alone to expound or notifie the p A dispute par 3. cap. 8. pag. 169. Men may never at their pleasure ascribe to any rite whatsoever a holy signification of some mysterie of faith or dutie of pietie signification of the type wherein it consisteth It is an addition prohibited for us to interpret divine instituted types upon our owne heads without ground and warrant from God The common Rule is good if rightly limited Theologia symbolica non est argumentativa which you had need to study better for here and else-where throughout your bookes you thrust such significations of types used in the old Testament upon your Reader as are not taught in Scripture not for the matter it selfe consonant to the q August contr 2. Gaudent epist l. 2. cap. 25. Did God or man tell it you If God reade it unto us out of the Law the Prophets and Psalmes the Apostolicall or Evangelicall Writings Reade it if you can which hitherto you never could but if men have said it or rather no man but your selfe behold the device of men behold what you worship behold what you serve behold wherfore you rebell you rage you waxe madde Bils Christ. subject pars 3. pag. 22. You promised full proofes out of the Word of God c. and now you come with empty figures of your own applying without truth or coherence Amb. Epist. lib. 5. ep 31. The mystery of Heaven let God himself teach me which made Heaven not man which knew not himselfe whom should I rather beleeve concerning God than God himselfe Scripture and your whole frame of arguing is drawne from similitudes and comparisons which is the most popular but deceitfull and loose kinde of reasoning if they be not rightly drawne and well proportioned Let this particular in hand be for example and let us grant you more than you will defire scil That the Temple was a type of the visible Church and that all the members thereof ought to be holy truly holy and not in appearance onely sincere Christians in the sight of God and in the judgement of charitie alone Saints and faithfull in truth and not onely in profession and conversation in some measure answerable be it that no uncleane thing must be offered upon the altar that no hypocriticall service shall be accepted Hence it will not follow that the societie is no visible Church of God where such are tolerated or that the pure and unfeigned worship of the faithfull shall not be accepted when it is tendered in a societie amongst whom there be some rebellious which hate to be reformed If the Temple be a type of the visible Church as it was built from the very foundation of costly stones what can it signifie in your sense but that the spirituall house of the Lord must consist of them that are truely holy faithfull and called so that they should need neither axe hammer nor any toole so you presse the matter to fit or square And then by your owne confession we are to expect no Church upon the earth if ever there hath beene any For in the visible Church hypocrites are and have been mixed with the faithfull as rubbish or counterfeit with costly stones which could have no place in the Temple * Can. Stay sect 4. pag. 33. Thus I might say to you as you to your Pistoler The man is snared in his owne words and may say with the Poet Heu patior telis vulnera facta meis If the Temple might be a type of the Church this notwithstanding then it shewes onely what the Church