performed was directly contrary to Gods Commandement But they were bound to goe up to Ierusalem though the Priests there Ministering had entred unlawfully and executed their Offices corruptly because God had appointed they should appeare before him in that place and the Service there tendred was of the Lord and by his appointment though the Priests were ignorant proud profane covetous or the like The Faithfull entreate Christ To shew them where he feedeth his flock that they might not turne aside if the words will beare that interpretation to the flocks of his companions that is the Congregations of false Christs and false Prophets That which you adde by his Ministerie with his Spirit Word Seales and Censures And that there they might place themselves for instruction and government is not found in the Text and may be received or refused as it is understood If your meaning be that Christ by these means doth feed or rule his Flock it will easily be granted If it be this That no Christian may lawfully sit downe in any congregation where any one of these is wanting or not executed in all points as it ought you speak of your selfe and not by the warrant of Gods Word For where Christ doth feed his flock there may the Saints of God communicate in the ordinances of Grace and Religion though some be wanting or not so purely performed in all points as they ought though the Minister in some particular enter not as he ought or be not qualified as the Word requireth It is one thing to sacrifice at Bethel Deut. 12.5 Ho. 4.15 â—â—o 4.4 5.5 2 Cron 15.3 11 12 14 15 16. 13.9 10.11 12. which God hath straitly forbidden where is neither God Priest nor Law another to worship God according to his owne appointment though the Minister be not such as he ought I wonder if men doe not tremble thus to abuse and misalledge the holy Scripture Often doe the Prophets Jere. 23.9 Matth 7.15 Christ and his Apostles you say forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church This last clause And from the Church is your glosse but not found in the Texts of Scripture quoted by you Perhaps you would cunningly insinuate That all Ministers not called by the Church or particular Congregation where they are to administer be false Prophets But this is to begge what you shall never be able to prove not to make proofe of that which is questioned Bilson Christ. Subject part â— p. 367. The Lord when he saith Beware of false Prophets noteth there shall be Prophets by their calling which shall be found false by their reaching as S Peter also witnesseth Pet. 2.1 2. distinguished from Godly Teachers not by office but by doctrine Ier. 21.14 v 26 Iere. 11.14 15. v. 21. Iere 6 14 8.11 Ier. 23.25 v. 26. v. 32. Ezek. 13.2 3.6 7. 2 Pet. 2.1 2. Most certaine it is the Prophets Christ and his Apostles doe all warne us to beware of false Prophets But who are false Prophets They who are not chosen called and ordained by the communitie of the faithfull where they are to Administer No or they whose outward calling in the Church is somewhat defective and disordered nay corrupt and sinfull Not so neither But they are false Prophets who walke with falshood and strengthen the hands of the wicked that they might not returne from their wickednesse who speak the vision of their owne hearts not from the mouth of the Lord. Who say to them that despise the Lord yee shall have peace who run when they were not sent and prophesied when God spake not unto them Who prophesie false things in the Name of the Lord the deceit of their heart and thinke to make the people forget the Name of the Lord and seduce the people with their lies Who prophesie out of their owne hearts and follow their owne spirit The Apostle describes them to be false Prophets who bring in damnable doctrines contrary to the doctrine of salvation which we have received and denying the Lord that bought them But this cannot be applied to them who preach the Truth of the Gospel intirely Of false Bâ—e thren see Gal. 2.4 2 Cor. 11.26 With Hereticks and Apostates be they Princes or pâ—ivate men no Châ—istian Pastor or people may Communicate Bilson Christ Subj part 3 p. 78. Infidells be without the Church of their owne accord and Hereticks be put out Idem 79. Matth 7.15 Bevvare of false Prophets Assentior Chrysostomo qui poshemam voâ—em non de haereti is sed de iit acripit qui vulge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—lne dicebantur Tales autem esâ—è ut qui corrupâ—am vitam specie vi 〈◊〉 larva â—egâ—â— Lucas ni sallor eosdem aâ—t innâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—â—k 20.20 Hers reâ—â— saâ—◠〈…〉 dispence the holy things of God according as they have received authoritie from God and labour to winne men from sinne unto God though in the entrance into their office or in the execution thereof there be somewhat erroneous faulty and of men Consider then how loosely the Premises of the Scripture and your conclusion hang together Wee must not joyne our selves to Congregations or Assemblies that are without Christ so the Scripture We must forsake Churches and Congregations of Christ this is your conclusion They must be forsaken that refuse the Covenant and worship strange Gods so the Scriptures Wee must forsake them who have received the Covenant and worship the true God in the mediation of Jesus Christ because they observe it imperfectly thus you must conclude or you fay nothing to the purpose If Prophets in the Old Testament had an ordinary outward calling the false Prophets might have a lawfull externall calling as well as the true and then God saith He sent them not because they preached the vision of their own heart lying and deceitfull words to strengthen the hands of the wicked and not the words of Truth to turne men from sinne They were not called of God because the work they went about was not the Lords but their owne But this reacheth not to godly Ministers who preach the Faith of Christ intirely and labour to draw men unto God nor yet unto them who in some sort are called of God according to his Will but not in favour or because he is pleased with their Administration to doe his worke though they be neither qualified as hee requires nor dispence the holy things of God sincerely and purely as they ought When you tell us we must beware of false Prophets you speake the words of Scripture but in your application of it to the Ministers of the Gospel and Congregations in England you robbe and spoile the sense of Scripture which is not the least degree of theft The Priests many times were no better than the false Prophets ut the people is never forbidden to communicate with theâ— in
the ordinances of prescribed Worship though they must take heed to their soules Mâ—â— 15.16 Mâ—â— 5.20 that they be not deceived by them The Scribes and Pharisees were blinde guides who did neither teach the way of life nor walke therein and yet our Saviour forbad not the faithfull to heare or communicate with them in the Worship of God He charged his Disciples to beware of their leaven Mâ—â—th 16.12 23.16 Luk. 12.1 Amsw in Song cap. 1. v. 6. and let them alone because they were blinde leaders of the blinde but so long as they preached the truth and woshipped God aright he never prohibited them to heare and communicate in the ordinances To beware of false Prophets then is not evermore in body to separate from them A Deo â—ocati itque constitutt sunt ut legâ—â—n Moses in Syâ—â—gugis populo praeâ—â—gant c. Quale â—unque 〈◊〉 sunt 〈◊〉 est reciplâ—â—aâ— si veâ—o 〈…〉 consâ—n aâ—â—â— iâ—â—â—â—lenda 〈…〉 Pise it in Matth. 23.2 3. Aug. in Ioh. 〈◊〉 46. 〈…〉 â—â—crâ— nolite audâ—â—c â—olite faecâ—e spanâ— que 〈…〉 Visin de Lâ—â—â— Baptarg desen pag. 1691. Pâ—â—â— 5.3.7 Aug. cp 2â—◠〈…〉 voâ—abub 〈◊〉 disternâ—t quotidiana 〈…〉 quodest inimicumnom ni Christi 〈…〉 consâ—â—cure Lyâ—â— expounds this place of the false Church Tâ—nt 2. p. 314. CAN Sâ—y §. 4. p. 61. but not to receive their doctrine or hearken to the devises of their owne hearts For of false prophets that teach corrupt things and mangle the Word of life some have standing in the house of God and doe performe the office of teachers and dispencers of holy mysteries whose devises we must so reject as that we depart not from the ordinances nor cast off that which is of God Others set up a strange worship which is not of God teach their owne dreames and not the Truth of God be set apart for reall idolatry or have no standing at all in the Church of God and with these we are not to communicate because these things are not of God nor to be performed by any calling or authoritie from God whatsoever But whiles you speake of false Prophets without any distinction you faine a new forme of speech and bring in a new doctrine Solomon exhorteth to attend unto wisedome and keep understanding because otherwise he may be deceived by the lips of the a dulterous woman which drop as the hony combe But with what face or conscience can this be applyed to them who preach the faith of Christ intirely and administer the seale of the Covenant for substance according to the pleasure of the Institutor Or to them that be not rightly qualified who yet are set apart to teach the truth read the Scriptures dispence the Sacraments in societies professing the true faith and doctrine of salvation It will be said False teachers are Adulteresses In some resemblance and similitude they may be so called but Metaphoricall speeches must not be over-retched And who are those false Teachers Not every man who is not rightly qualified for the Ministery enters disorderly Ainsw in Sâ—ng c. 2.15 The taking of these Foxes is the discovering and refuting of â—â—eir errours â—â—e judging censuring and câ—sting them out of the Church 1 Tim. 1.3.18 19 20. or wording them if thâ— be none of the Church 2 Ioh. 10. Qui 〈…〉 deâ—que improvatâ— atque dammatâ— â—â—â—coqucâ—â— posti 〈…〉 est Rolioc in 1 Theol. 5.21 Câ—fehill â—reâ—t of one Crossâ— pag. 25. Stay against Sect. 1. p. 2. Pl. pag. 22. Hen. Amsw First Ansvv c p. 26. Now seeing such vveeds flourished shortly after in the garden of thâ— Lord is it not more Life for us thinke you to keep that foundation of the Apostles and Prophets on which Christs Church is builded thâ—n to build upon the boggs 〈…〉 executeth his office remissely nor every one that now and then mingles his owne devises with the Truth of God For any one or all these may be found in him who supplieth the place and standeth in the roome of a true Teacher with whom the people of God may and ought to communicate not in his sin but in the true Worship of God Sufficient hath been said of this matter before from the example of the Priests Scribes and Pharisees To which this one thing may be added That if all must goe for such false Prophets and Adulteresses with whom it is not lawfull to communicate against whom any exception may be taken in respect of entrance execution doctrine and administration I feare there will scarce be found a Church or Ministerie since the Apostles times wherewith the Faithfull might lawfully hold Communion It is well knowne many errours and superstitions crept into the Church immediately after the Apostles death and the Pastors had their hands deep in the maintenance of them What one saith of Chrysostome as you cite him may be said of others before and after him He was not without his faults His golden mouth wherein he passed others sometime had leaden words which yeelded to the errour and abuse of others I am not ignorant that in his daies many evill customes were crept into the Church which in his workes he reproveth not And so much the aforesaid Author had expressed a little before There is not any of them saith hee that the world doth most wonder at but have had their affections nor I thinke that you adversaries to us and to the Truth will in every respect admit all that any one of the Fathers wrote My selfe were able from the very first after the Apostles times to run them over all and straitly examining their words and assertions finde imperfections in all and thus farre the Authour What then must the Faithfull disclaime them all as false Prophets and Adulteresses and shun all Communion and fellowship with them in the worship of God If boysterous zeal did not blinde mens eyes I should wonder if you be not astonished at your abuse of Scripture in this matter And when you cite Scripture allegorically in this manner you may doe well to call to remembrance what your selfe have noted out of Mr. CAN. Stay §. 15. p. 135. Knewstubs against the Heresies of N. N. pag. 61. To uphold the heresies of N. N. this is one speciall and principall practice that the historie and native sense of the Word of God is altogether neglected of him and in stead thereof is entertained an allegoricall and bastardly construction foolish and fond distinctions which thing utterly defaceth the certaintie of the sacred Scripture and maketh no other thing of it than a nose of waxe The Apostle giveth charge to beware of dogs Phil 32. Deodat Ital. Bible That is profane and impure thus he calleth false Prophets who taught that the righteousnesse and salvation of man did consist in part in the works of the Law and imposed a necessiâ—â—e to observe the Mosaicall ceremonies Act. 15.1 Zanch. in Ph. 3.2 Sect. de Caâ—eâ—dis falsis Doctor Bern. sup Cant. serm
honor him as our God if we alter that which he hath appointed for himselfe or adde any thing unto it he rejecteth all our service as done not unto him but to the conceit of our hearts which by nature is no God c. Grat. Caâ—s 11. Qu. 3. c. 101. Sats qui praeest Aug. de Conser Evang. l. 1. c. 18. Socratis sententia est Vnumquemque Deum sic coliopercere quomodose ipse colendum esse praeceperit Aug. in Qu. ex veteri Teslam Qu. 43. Constat â—â—den stultam non solum minime prodesse sed etiam obesse Chry. in Matth. hom 51. Discaâ— us Coristum ex ipsius voluntate honorare Nam qui honoratur â—o maximè honore laetatur 〈◊〉 vuit non quem nos optamus Bils dâ—ffer betw Christ Subj part 1 p. 7. Touching the Sacraments I 〈◊〉 Baptisme and the Lords Supper c. We swerve not a jot from the example of Christ and his Apostles the Scriptures vvill not lie let them be judges is fairely passed over with a brave flourish of words and nothing else If you meet with such company as will be ashamed not to see because you cry out so vehemently It is as cleere as the Sun it cannot be denied with any modest face You may lead him blindfold But if a man will build upon his owne faith and not be led by your fansies he shall never see it proved by any evidence that you have or can bring That by communicating in our Assemblies in the ordinances of Religion God is worshipped in any other way or manner than he hath prescribed But seeing this reason is brought so often and for so many purposes I will examine it more particularly If the meaning of your proposition bee That no positive worship or substantiall means of worship is lawfull but what is in speciall appointed or instituted of God and that no duties of Religion be necessary to salvation but what are taught in Scripture then we grant it is true and confirmed by the course of Scripture though many passages cited by you will not reach unto it For the law of nature commandeth all men who have any sense of a Godhead to receive and not give rules of Religion and Worship The holy care of the Patriarchs was to reverence and obey that which they had received and to attend upon further direction but of themselves not to appoint or undertake any thing as necessary to salvation Divine institution of legall and Evangelicall obedience and worship is equally full and complete in all things necessary which it seemed good to divine Wisedome to determine not leaving any thing of this nature more undetermined in time of the Gospel than it was in time of the Law As the Jews had a commandement neither to adde ought unto nor take ought from the law Deut. 4.2 which the Lord gave unto them so the Apostles received a charge to teach whatsoever the Lord commanded them Whence it is truly observed Matth. 28.20 Zanch. de Ecript that men may not teach their own doctrine but whatsoever Christ hath taught them for hee reserveth this authoritie to himselfe to be the onely Teacher and Author of the doctrine Genev. Bible annot in Matth. 28.20 Shew but one word element or action added omitted or altered in either of them c. Galv Instit l. 4. ca. 10. §. 1.2.5 Hon. Ainsw first answ p. 26. That he taught any thing as needfull for salvation without warrant from the Scriptures I denie Harm confess Helvetic confess cap. 24. Ang. confess ca. De discrim ciborum Chamier tom 4. de Sacram. l. 1. c. 13. §. 8. Bils differ betw Christ Suâ—j par 1. p. 25. This is the duty that Baptisme requireth of us to beleeve no teacher but one which is Christ to follow no stranger to regard or obey no Lord or Law-maker in the Church but only the Son whom the Father appointed to be Master Leader and Ruler of the Gentiles Basil ser de fide It is an evident sliding from the faith c. either to depart from that which is written or to receive that which is not written The King of the Church is her only Lawgiver at all times But if the way or manner of Worship be stretched to the circumstances of time place order phrase of speech and such like not determined by God in particular but left to the libertie of Christians so the generall rules of Scripture be observed then the proposition is not true the Scriptures doe not confirm it it was never acknowledged by Divines of any sort or sect that have appeared to the world For what is in generall only Divine but in particular left without determination from God that in it selfe is indifferent and variable of which sort were the houres of the morning and evening sacrifice their Synagogues Oratories and places of Worship throughout the land of Canaan their course of reading and many the like What God hath commanded in his Word that is not left to the libertie of Christians What is prescribed as necessary worship holy that he hath not left undetermined But that which may be done this way or another at this time or another in this forme of speech and method or another that in respect of this order time method or phrase of speech is not necessarie holy or worship Any circumstance as time place or whatsoever else if it be either appropriated or commanded of God it is necessarie in point of conscience holy and worship as in conscience it must be observed and submitted unto But to place necessitie holinesse or worship in these things when they be not determined or commanded is Will-worship or superstition lawfull they be as agreeable to the Word but not necessary because not determined by the Word The time was when it was lawfull to offer sacrifices upon the high places Drus ad dissic loc O at 12. p. 571. Rivet in Hos 4.13 Ainsvv annot in Levit. 17.5 Iun. annot in Levit. 17 5. in 1 Reg. 3.3 Illud in Theologia bonum est quod Deus praecepit lex enim Deiperfecta est bonitatis moralis regula in Theologia prohibitio Divina perfecturest index Theologieus mali iae mâ—ralis Hen. Ainsvv 3. ans p. 151. Explications of Gods Law by them â—â—uâ—h of his Ministers are allowed of God Neh. 8.8 These are not additions such as God forbids Gal. 3.15 15 Our question is of other or moe lavves or Doctrines than God hath taught Scotia Confess art 20. Iua thes theol c. 6. thes 11.12 Quaecunque verò in carcumslantiis posita sant corumtradiâ—iâ—nes in ecclesiâ—◠â esse auâ—â—esse posse verumtamen pat lares temporaliliberas agnoscimus Atque barum quidem traditionum quae in circumstantiis versantur sex sor Paulo 1 Cor. 14 c. Dan. in 1 Tim. 3.15 Calvin Inst 4. l. c. 15 §. 19. 17. §. 45. 〈◊〉 resp ad lib. de pii veri offic p. 413. Th Beza cansess c. 5.
one being knowne the nature of the other may be knowne whether it be or be not whether it may bee or may not bee Wee know likewise that not only good is opposed to evill but evill to evill as covetousnesse to prodigality and this the Philosopher himselfe confesseth So that these propositions must be rightly limited or they are both false Par. in Rom. 10.15 Legitima Vo atio ecclesiae est quae in quavis Ecclesia publica authoritate or dinis causa ad aedisicationeÌ„ instituta Neque umformis est omnium ubique quead circumst intias exterâ—â—s sed libertati Ecclesiae relacta These Philosophicall Rules are impertinently alledged by you for the externall order or government and intire profession of faith are not opposite they may be separated in part and they may and ought to be joyned together The faith and doctrine strictly taken may be intire when the externall order is pure and holy and the order may be maimed and defective when the doctrine is found in points fundamentall And the doctrine may bee very corrupt and rotten when the externall order is observed according to the rule and therefore a Church may be true in doctrin and profession of faith strictly taken when for matters of order it labours under great defects though in respect of outward order and government it cannot be the true Church when it destroyeth the foundation of the faith For if the faith bee taught intirely Rivet in Hosea 4.6 Etsi ad ordinatienem externam nihil ijs deesset se pro sacerdotibus gererent tameÌ„ illos reijeit Dominus Sic Pontificiorum sacerdotes adhuc retinenâ— aliquam ministerij formam externam c. CAN. Stay Sect. 11 page 115. and the Sacraments rightly administred it cannot be but the ministerie in that Church must bee true for substance what other defects soever it labour under But if the foundation of faith be overthrowne or the ministery whereunto men be set apart be strange and meerely devised there can be no true calling or ministery but false and impure If this distinction of a true Church and Ministery for substance of Doctrine in points fundamentall and externall calling and government be denyed absolutely I shall desire you to unty a Knot or two which your selfe have knit The Scribes and Pharisees were blind guids corrupt Teachers false Prophets in respect of their doctrine covetous ambitious and otherwise prophane in respect of their conversation upon what grounds then were they to bee heard because they were called and ordained of God CAN. Stay Sect. 3 page 60. Ier. 2.11 13. 3.8 9 10 11. Ezek. 16.47 48 49 Mat. 11.21 22 2 Chro. 11.13 14. 1 Reg. 12. Hosea 4.6 9. 5.1 â— Reg. 19.10 18 2 Reg. 17.28 Par. in Rom. 11.2 3 4 Dub. 3. Samaria etiam erat de Iudaeorum sâ—nagoga l. cet corruptissimâ— Apostatica Siquidem Jfraelitae ctiam crant de popu o praecogniâ—o alioqui Elias Elizaeus al iâ— prâ—phetae ibi non docuissent that they should preach the Law o God in the Synagogues to the people and exhort them to the observation thereof Is not here the distinction of true and false Teachers in diverse respects Rebellious Indah justified her sister Samaria in some respects and in some other continued the true Church of God From the time that the tenne Tribes departed from the Lord his Temple Paiests Altar c. it was unlawfull to hold communion with them because they committed Iâ—olatry and willfully left the place which the Lord appropriated for his service and sacrifice but still they retained something of a Church and were not to be esteemed altogether as heathens as the very places quoted doe tâ—stifie That the Israelites when they worshipped at Dan and Betheâ— when they committed reall Idolatry with the Calves played the Harlot upon every high hill and under every green Tree forsooke wilfully the place which God had appointed for sacrifice and offered sacrifices in places forbidden rejected the Lords Priests and made of the basest of the people-Priests for that service which the Lord abhorred that they were not more corrupt in Doctrine and worship than the Church of England by the confession of Non conformists is an assertion beyond all credit I may fitly put you in mind what Origen saith of Celsus his workes CAN. Stay Sect. 5 page 39. which you apply to your adversary There is no danger least any faithfull man should bee subverted by your sayings for you talke but reason not yea in your talke you keep no compasse but all men may feele how grossely you mistake Master Ainsworths Arrow against Idolatry I have not seene nor know not how to come by it But if you will bring forth his or your owne darts in this kinde they shall bee tryed and examined by the Word of God You are not afraid not ashamed to write that the Non-conformists affirme the worship of our English Assemblies to be as false and idolatrous as the worship of the Israelites at Dan and Bethel But for proofe you bring the bare testimony of one alone and him no English Non-conformist And if his testimony had been truly alledged can you with truth and honesty charge that upon all which you know is disclaimed by many spoken only by one and he no member of the English societies But that one shamefully abused likewise for when he saith the Idolatry of these times doth equall if not exceed that of Ieroboam he intends the Idolatry of the Romish Synagogues but accuseth not the English Congregations as if they stood guilty of that sin or the like degree For he acknowledgeth the Church of England to be a glorious reformed Church though in some things not throughly reformed as she ought Course of confor page 142. Wherefore saith he for conforming to a glorious Church but in that wherein shee was never raformed And what wonder if all the reformed Churches crept not forth of the Romish deluge equally accomplished Course of confor page 183 What greater wonder than that any should be found free of the smell of that Wine of Fornication whereof they all for so many yeeres were drunke Your pen runneth over almost every where with pernitious I dolatry Aug. Ep. 48. Quis non impudentissine nitatur alie uid in allegoria positum prose interpretari nisi haheat manifesta testimonia quâ—â— lumne 〈…〉 obscura blasphemy and such like out-cries and for colour of what you say pretend the names of men who indeed and truth from their hearts detest your rashnesse and inconsideratnes Whereas if you would be perswaded to talke lesse and reason more and give milder words and bring stronger arguments and deale sincerely in the testimonies which you use you should ease your reader and spare your Conscience SECTION 5. Can. Stay Sect. 5. Pag 37.38 THe Word preached by false Ministers is not that word unto which God hath promised a blessing of encrease Or it is not
CAN stay Epist to the Reader CAN Neces of separation Epist to the Reader wisheth tendernesse of conscience to his Reader ever and anon objecteth to his â—pposites what abominations and vile corruptions they labour to justifie which formerly they condemned beareth in hand that the Scriptures speak expresly for him and the learned of all sorts ancient and moderne who would not expect faire cariage and honest dealing whereas let the whole frame of his writings be looked into with a single heart and unpartiall eye and it will be found wery corrupt loose deceitfull for the matter and stuffed with scorne reproach slander insolency and falsifications for the manner Herein whether I speake the words of truth and sobernesse let the Reader search and then give sentence But for mine owne part I desire to answer in the feare of God and not to strive with him in the like measure of sinning A good cause needs no such tricks of wit but as it is of God so it is able to maintaine and defend it self and the more sincerely it is propounded the more it will prevaile In controversies if men will keepe a good conscience their zeale must be tempered with wisedome truth and meeknesse of spirit they must speake as in Gods presence give the right sense of Scripture and make fit application of it seeke the truth in love and that victorie alone which truth will carrie According to the measure of grace received from God I shall desire to walke within these bounds and with this resolution I come to compare cause with cause and reason with reason Let the Scriptures be the only judge betweene us upon which all a Aug. Epist 48. Audi quid dicit Dominus non quid dicit Donatus c. Et de Pastor ca. 4. Ego vocem Pastoris requirâ— lege de Psalmo c. Hieron in Mat. 23. Quod ex Scriptura non habet authoritatem c. Basil de vera fide Nos omnem a Dominica doctrina alienam vocem sententiam fugiamus Chr. in 2 Cor. hom 13. Obsecro oro omnes vos ut relinquatis quid huic vel illi videatur de his scripturis haec omnia inquirite Ambr. tom 3. lib. 5. epist 31. Caeli mysterium doceat me Deus ipse non homo qui seipsum ignoravit Petrus de Aliaco praec Gerson Nullum principis edictum aut ecclesiae decretum est justum nisi sit Divinae legi consonum Novum Testamentum est malleus qui universas haereses interimit est velut lucerna lumen exhibens recurrendum est ad folas Scripturas ut aeteâ—nam salutem adipiscamur conclusions in Divinitie if sound are grounded whereby all distinctions if true are warranted After the voice of God in Scripture the determinations and practices of our Guides who are no b Mat. 11.8 Luc. 7.14 1 Reg. 14.15 sc calamus arundincus non aromaticus sâ—â— mensorius CAN stay answ sect 1. p. 47. Howsoever we must live by our owne faith notwithstanding wee are not lightly to esteeme of the determinations and practices of our Guides specially when we know they are no reedes but men stable and unchangeable in the truth Bilson Christian subject part 2. pag. 351. Many Bishops have taught lyes and and seduced Princes in the Church of God and therfore not their dignitie but their doctrine is it that princes must regard for neither prince nor people stand bound to the persons of men but unto the truth of God and unto their teachers so long as they swerve not from the truth Id. Absolute judge of truth neither prince nor priest may challenge to be for God is truth and of God I trust no man may bee judge The sonne of God saith of himselfe I am truth c. Angust de nuptiis ad Valentin l. 2. cap. 33. Optat. lib. 5. ad Parmenian And page 351. Only God is to limit and appoint by his word what shalt stand for truth and what for errour c. And as Bishops ought to discerne which is the truth before they teach so must the people discerne who teacheth right before they believe Idem page 355. As the pastors have authoritie from Christ to preach the truth and woe be to them that resist the preachers of truth so have all hearers both libertie to discerne and a charge to beware of seducers given them by the same Lord and woe be to them that doe it not reeds but men stable in the truth shall be produced for they are not lightly to be esteemed though their consent cannot bee the ground of Divine faith and assurance The Lord in mercie give us to know the things which concerne our peace comfort and salvation and make us wise to walke in all pleasing before him CHAP. I. THe Question betwixt us is Whether by the Scriptures and principles of the Nonconformists The state of the Question Separation from the Church of England be necessary or lawfull Those that hold it lawfull to be present at the preaching of the Word but not to partake in the prayers of the Congregations nor to be present at the Sacraments there administred I leave to their owne defence The necessity or lawfullnesse of Separation is that which I deny Neither is it here questioned CAN. Necessit of Separ Epist to the Reader Whether the principles of the Nonconformists be true and justifiable but whether the necessity or lawfulnesse of separation can truly and justly be inferred and concluded from them This Position therefore I lay downe as directly contrary to the other That separation from the prayers Sacraments and preaching of the Word of God in the congregations and assemblies of the Church of England is unlawful by the Scriptures that whatsoever complaints whether just or unjust the Nonconformists judicious learned and holy have made of the corruptions in our Church government Ministerie Worship Prayers Administration of the Sacrament and people received or permitted as externall members they doe not inferre either in their judgements or in truth a necessitie or lawfulnesse of Separation from our Churches as no true Churches of Christ our Ministerie as false and Antichristian our Worship as Idolatry And therefore I shall shall hope such as have separated unadvisedly if men of tender hearts they will repent of their rashnesse seeing the grounds where upon they build are rotten the building ruinous and the practice directly tending to the scandall of Religion and discomfort of their soules And now I proceed in the feare of God by the beames of Truth to try and examine what is objected to shew the necessitie of Separation from the Nonconformists principles SEC I. TO Communicate in a false Ministerie CAN. Neces of Separat ca. 1. S. 3 pag. 26 27. The Church acts of Antichristian Ministers are Idolatious Id. Stay sect 1. pag. 5. s 4. p. 28. Id. Stay Answ s 5 pag. 66. Mat. 24.5.24 Hos 4 17. See Jun. on the the place See
said of Paul that he taught Apostasie from the Law the meaning is not that he had revolted to the Gentiles or denyed the Messias or the Law or the Prophets but that under pretence of the Messias he had polluted the purity of the doctrine of the Law and the Prophets This Apostasie then was small in beginning encreased in time Acts 21.21 Non statim desilitur a bonis initiis ad malum finem sed per gradus pedetentim descenditur P. Ramus Epist. ad Carolum Lotharing an 1570. De quindecim a Christo seculis primum vereesse aureum reliqua quò longius abscederent esse nequiora atque deteriora Vsser de siccess ca. 1. S. 8. Jam inde a principio Mysterium iniquitatis peragi caeperit ut mirandum non sit si seculie subsequentibus nonnulla dectrinae pontificiae zizania sensim sine sensu succreverint a veteribus illis aliud praesertim agentibus minus animadversa Euseb Hist l. 3. cap. 32. lib. 4. cap. 22. Edit Graec. Niceph. Hist l. 4. ca. 1. Neque corum qui praecesserunt virtutem assecutos neque ita simplicers ut magistri eorum orationem consecutos esse and grew greater and greater not perceived at first not opposed by godly men it possessed the successors of holy Teachers themselves This corruption of the faith was so brought in by degrees that the most vigilant could scarce discerne it when it was first sowed The successors of Godly men received it and the godly themselves for a great while groaned under it for it was a clandestine Conspiracy and opposition of the faith not directly but obliquely not in expresse tearmes but by consequences So that of the first fifteene ages of the Church of the New Testament that cannot be denyed which Carolus Lotharingus the Cardinall uttered in Porsiacâ responsione That the first was golden but the rest the further they departed the worse and more corrupt they were Whiles the Apostles lived the Church remained a Virgin pure and uncorrupt but within the three first ages from the rising of the Gospell her health was crased by errors in doctrine superstitious abuses crept into the worship of God breach of comely order in Government and offences in life whereof we finde the Pastors to make large complaint It cannot be denyed but that they that succeeded the Apostles did excell in Piety and Godlinesse but withall it is most certaine they did neither attaine the vertue of them that went before them nor teach so purely and truely as their masters and instructors as Nicephorus observeth And what is said of Honâ—er in another matter is not unfitly applyed to this purpose few Children are like to their Parents The liberty of mans will and dignity of workes was too much advanced Many thought the soules of the just should not see God untill the day of judgement The Sacrament of the Supper was ministred to infants which abuse is reformed by the Church of Rome her selfe They dipped the Sacramentall bread into the Wine sometimes and so administred them together Clem. Alex. strom lib. 1. T. C. repl 1 pag. 74. Maldonat in Io. 6 Cypr. de laps Iustin. Mart. apolog 2. Gyp lib. 2. ep 3 ad Caecilium or ep 63. epist 48. Hieron in Mar. cap. 14. Polydor. de inveator rer lab 5. cap. 91. Iust Mart. qu. 155. Basil de Spir. Sanct. Of the controversie about the Feast Easter See Eusch lib. 5. cap. 23. Sozom. l. l. 7. cap. 15. Socrat. l. 5. cap. 22. Altars brought into the Church by Sixtus the second about 265.86 Sewide Apol. art 3. div 26. Tho. Beacon 3. vol. Sup. print Lond. 1562. Which others thinke came into the Church about the yeare 590. They carryed it home with them and laid it up in Chests to be received privately Wine was mixed with water in the administration of the Sacrament of the Supper Deacons preached Women Baptized Baptisme was stained with superstitious rites and Ceremonies in daily use many rites and Customes practised which had no ground in the Word of God and sundry things observed as Apostolicall which were directly contrary to the Apostles Doctrine or example Within two hundred yeares after Christ there was crept into the Church many idle Ceremonies and the simplicity of Christs Ordinances refused Each man as he had either credit or authority presumed of himselfe to adde somewhat to Christs institution and the flesh delighting in her own devices Tertul. de Coron Milit. delivered the same with a strait charge as if Christ Himselfe had taken order for it In Tertullians time we may find many strange inventions taken up in Baptisme Three dippings in the Water Tasting Milke and Hony Abstaining from all other washing for a seven night after Cyp ep 72. ad Bonifacium Cyp ep 34 Cyp. de laps S. 4. Euseb Hist l. 8. c. 1 In Cyprians time there was consecration of water and such estimation of oyle that no man was thought to bee a Christian that was baptised without it of the memorials of Martyrs and what blemishes appeared in the conversation of Christians who list may read in Cyprian and others Sabel Enead 7. l. 4. Nuda fuit abinitio anmis ceremoniarum ratio plus pietatis babens quam apparatus Osiand Hist Eccles cent 3. l. 3. cap. 11 Paulatim cerem niae auctae sunt hominum superstitiosorum â—pinionibuaâ— In the three ages following though the doctrine of salvation and substance of Gods Worship was maintained in all fundamentall points and the Omnipotency of the Pope was not knowne nor Images worshipped the Scripture was read and Prayers made in a knowne tongue the Sacrament of the Supper was administred to the People in both kindes men women and Children had free liberty to read the holy Scriptures the Sacrament was not adored nor the doctrin of Transubstantiation heard of Neverthelesse manifest seeds of Antichristianisme were sowed and began to appeare in some strength The state of the Church was lamentable the corruptions many and great both in respect of doctrine worship government and holinesse of conversation Magdeburg cent 4. cap. 6. col 440. Subiâ—de magis magisque traditiones humanae cumulatae sunt Per. in Rom. sec 106. Aug. Enchiridâ—aâ— 110. Chrys tom 4. ad pop 66. in 1 Cor. 16. hom 43. Cham. panstâ—â— tom 2 lib. 20. c. 5. sec 19. Whitak de Pontif. Rom Praef. ad auditores sec 5. Brâ—ghtm a poc c. 4. 7. 12 6 13 15. Socrat. hist. 7. c. 11. About the year 430 the Romane and Alexandrian Bishops left the sacred function degenerated into secular rule Euscb de vila Constant l. 4. c. 40 43. Socrat. l. 1. c. 8 22 l. 4. c. 18. Arnob. advers Gent. l. 8. Origen cont Cetâ—â— l. 7. Conc. Elib c. 36. Calfeh against Mart. Pref. to the reader Chamier paâ—str t. 2 l. â—6 c. 7 sic 6. Bils Christ. part 14. pag 351 c. Gregor l 7. cp 5 3 ad Secund.
in l. 9. cp 9. Aug. epi. 118 119 See Caranz sum Concil fol. 43. Iustin Martyr Tortullian Clomens Romanus Eactantius and others vvere of opinion that no particular judgement passed upon the Saints untill the laft day Sixt. Sen. Biblioth l. 6. an 345. The Pastors of this age spake more unwarily of justification and grace than was meet prayer for the dead was ordinarie the foundation of prayer unto Saints was laid and defended by the teachers themselves with overgreat zeale in the superstitious vigils and frequenting the Sepulchers of Martyrs The former prophanation of the Sacraments by superstitious rites much increased some whereof are abolished by the papists themselves Libertie is taken from the Ministers the Bishops contend among themselves with ambition hatred affecting high titles and precedencie more than the good of Gods Church the pleasure of peace and securitie tooke away all care of godlinesse Now they seeke the reliques of Saints goe on pilgrimage to Ierusalem consecrate Temples to Martyrs esteeme it more religion to build certaine places and to pray in them than in others and to live by prescriptions and will-worship of Monkes c. than to walke according to the rule of Gods Word Now they give themselves to corrupt religion with idle and impure rites Images that were not mentioned in the first and second ages of the Church in the fourth fifth and sixt age were brought into the Church in some parts painted upon the walles retained for Historicall and Rhetoricall use to informe the understanding and stirre up devotion and of some began to be worshiped which Gregory himselfe disliked Monkes kept the communion at home and wanting a priest communicate themselves No publike assemblies could be found in which the ordinances of God did flourish intirely Augustine complained of the multitude of rites and ceremonies which were in his time wherewith the Church was grievously burdened but in the ages following was much more intolerable Of the particular slips and errours of the ancients it is needlesse to say more Here I would demand was this Church all this while thus corrupted the true church of Christ or a fals was the true worship of God performed in these assemblies the true worship or was it pernicious Idolatry If a true Church then a societie T. C. repl 1. pag. 73 wherein corruption of Doctrine and of the Sacraments hurtfull Ceremonies dominion and pomp of the clergie new orders and functions of the Ministerie is to be found may be the true Church of God And what then can you object against the Church of England to prove it a false Church If a false Church Fulk ansvver to the Rhem. in Eph 4.13 all the true Bishops of the primitive Church for six hundred yeares and more after Christ in all necessary points of doctrine agree vvith us and therefore vvere ancestors of our Church In the later times also for every age vvee can name divers pastours and teachers even in the most darke times c. Calfeh against Mar. preface to the reader Greg. epist. l. 7 indict 2 c. 109. Concil Nicen. a but that Councel vvas not generally received Sigth in an 755. Reger Howden continuat Beda anno 792. Feild of the chuteh l. 3 cap. 8. See Calfehil against Mart. art 3. p. 58 69 c. Bilson Christian subject part 4 page 316 317. This vvas about the yeare of our Lord 1160. See Vsser de suceess Eccles History of the Waldenses Daltha Lydia hist Chaloner credo Eccles part 2 sect 2. then either the faithfull were bound to avoide all societie and fellowship with it in the ordinances which a sober minded man will not affirme or all communicating with a false Church in the ordinances of God is not pernicious idolatry The faithfull which lay hid in this corrupted state of the Church and did partake in the ordinances of worship were never held and reputed Idolaters In the ages following the mystery of iniquitie did grow amaine for the worship of Images first began and after was concluded the Pope obtained to bee called head of the universall Church Saints were invocated as Mediators the Communion was mangled and delivered in one kind the merit and dignitie of workes advanced to the prejudice of Gods grace the doctrine of reall presence and orall eating of Christs flesh in the Sacramant by good and bad and the adoration of the Eucharist was taught and received These grosse corruptions prevailed for a time in the Church before they were concluded upon in Synods or Councels opposed by some condemned by others and manfully withstood especially the worshipping of Images During which time the faithfull who condemned these abominations did lie hid in the Church keeping themselves undefiled from these errours but separated not themselves from the ordinances of grace nor gathered themselves into a distinct body After these abominations were concluded the first that separated themselves were the Waldenses Albigenses or poore men of Lyons who withdrew themselves from the societie of the Romane Synagogue and worshiped God in distinct companies according to his will These are reported to be men of sound life and god linesse by the testimonie of very enemies themselves notwithstanding they were most shamefully traduced and grievously persecuted for Christs sake But after this separation made by them If sheepe in a pasture vvhere venemous hearbs are mixed with vvholsome can by the instinct of nature make choise of that vvhich is proper for them and abstaine from the contrary vvhat marvaile is it if the flocke of Christ vvho know the voice of the true Shepheard from the voice of strangers should by the guidance of Gods assisting spirit doe the same Chaloncredo Cameron dc Eccles ca. de schism See Field of the church l. 3 〈◊〉 6 8. Carleton descript ca. 1 p. 8. divers other godly men did patiently endure the tyranny of Antichrist and groaned under that heavie yoake bewailing the misery and reproving the sinnes of the time sought to reclaime others and labour to keepe their owne selves free but did not actually separate from the societie And this as the learned judge was done if not by Gods commandement at least by gracious indulgence Vntill the time of the Trent Councell saith one the Church although oppugned with errours and deceits of divers kinds oppressed with tyranny did not patiently endure the tyranny of the Pope and the impudency of the Fraterculi And though oftentimes before they had thought of separation yet they could never effect it untill that was fulfilled which the Scripture had foretold It is here to be further noted that neither the Waldenses who first separated nor the reformed Churches which in after times cast off the yoke of Antichrist and abolished his Idolatry did make such a pure and perfect reformation in all things as was to be desired And therefore if they be measured by your meat-wand they must all lye under the censure of false and idolatrous Churches who worship God with a false
dist 93 ca 24 dist 95 can 5. Gratian par 2 c 9 qu 2 c. Lugdunens Calvin Justit l 4 c 2 s 11. Chamier panstr Tom 2 l 16 cap. 4 S. 9. Iun animad in Bel de cleric c 14 not 2 c 3 not 59 Chamier Ibid c. 6 s 11. Sed Catholici negaut consquentiā sciunt posse illa omnia extare in media haeresi inter Apostatas Quod si nostri negari incipient Apostatae cur Fararius cur ejus Mecaenas Jacobus Davius nunc Cardinalis non renunciarunt Baptismo apud nos quos ille disputat apostasiam fecisse recepto non jusserunt se denuo ting Author imperfect oper in Mat. hom 49. Omnia haes quae sunt proprie Christi inberitate habent haereses illae inschismate similiter Ecclesias similiter ipsas Scripturas Diviras similiter Episcopos caterosque ordines Clericorum similiter Eucharistiam caetera omnia c. And hereof the grounds and reasons are evident For on the one side it appeareth the Ancient Church did not hold her Constitutions to be absolutely essentiall to the calling of a Minister or to the semper esse thereof as if the omission or non-observation thereof did make them no Ministers Bishops by the Ancient Constitutions of the Church were to be ordained by three other Bishops neere adjoyning But instances there be manefest that the Church hath dispensed with these Canons Pelagius the first as Anastasius writeth in vitâ Pelagij was consecrated of two Bishops only Iohannes de Perusio Bomu de Ferentino Anareas Presbyter de Ostio Evagrius Bishop was consecrated of Paulinus onely Moses refusing to bee ordained of Lucius was created Bishop of them who were banished into the mountaines The Bishops of France only Dionysius ordained It is an humane constitution saith Iohannes Major that a Bishop should be ordayned of three invented for solemnity not as absolutely necessary Presbyters or Elders were ordained by the Bishop The rest of the Presbyters then present laying on their hands But seeing Bishops were greater than Presbyters rather by the Custome of the Church than by divine institution this was not simply required to the essence of ordination but according to the Custome and Ecclesiasticall Ordinances The Chorepiscopi also who were nothing but Presbyters were allowed to ordaine by the leave of the Bishop And on the other side if they bee not lawfull Ministers who receive their Ordination from Bishops the Churches of God throughout the world have beene destitute of lawfull Ministers for the space of this foureteene or fifteene hundred yeares which the Non-conformists will never affirme As Rome it selfe is a Church as the Church is opposed to Turkes and Infidels and as Heretickes specially they whose opinions are not in specie as they say pernicious CAN Stay § 2. pag. 11. are the Church So in Rome and amongst Heretickes so much truth of Ministery is found as the acts they doe are not voyd altogether and of none effect The doctrine of the Nicolaitaus which was that adultery and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their Idol Temples Iren. l. 1. c. 27. Epiphan 1. Tom. 1. Was not you say in the judgment of the Churches at Pergamus Thyatira esteemed as a thing that might not be born withal If Pergamus and Thyatyra so grievously corrupted were true Churches The receiving of Ordination from the hands of a Bishop doth not so leaven the Ministery as to make a nullity thereof or make it unlawfull for others to joyn therewith in the worship of God A Bishop ordained per saltum P. Aureolus in 4. Sent. dist 24 art 2 Capreolus dist 25 art 2. Cusan concord cathol lib. 1. cap 4. Membrum suo officio non contentum sed cupicus prae ripere alienum conturbat corporis ordinem totum c. sic singulorum ornamenta non sunt alijs congrua sed unumquodque requirit sua abijcit aliena Gratian. dist 89 cap. 1. They that hold the Office of Bishops to be of GOD do hold that the Church ceaseth not to be a Church in which this degree is not to be found that never had the Ordination of a Presbyter can neither consecrate and administer the Sacrament of the Lords Supper nor ordaine a Presbyter himselfe being none nor doe any act peculiarly appertaining to Presbyters Ordination therefore is reserved to the Bishop not in respect of superiority in degree of ministery above his brethren for if he be no Presbyter he cannot make Presbyters but for order sake and to prevent Schism and division being for substance of the same order and Consecration with them If one member in the body challenge to it selfe that office which belongeth to many it breeds some disorder and confusion but makes not a nullity of that which is done Succession in the Apostles Doctrine is an essentiall and unchangeable note of the Church which wheresoever it is found doth argue truth of ministery in that society for the Preaching of the Word and administration of the Sacraments to draw men to internall Communion For that particular Church is the true Church of Christ which retayneth unity with the Catholickes sc the unity of the head the unity of the body the unity of Doctrine and unity of the Spirit Iohan. Major l. 2. hist de gest Scotor cap. 2. scribit Scotos per sacerdotes Monachos sine Episcopis in fide eruditos esse usque ad An. Dom. 429. adeo ut Ecclesia scotitae plusquam 230 annos floruerit absque regimine Episcopali Nam Religionem Christianam suscepit Scotiae An. Dom. 203. ficu◠consentiunt Historic◠omnes Ames Bel enerv tom 2. de Eccles Forb Iren. lib 2. cap. 11 prop. 10. Bilson perpetuall Church Government Epistle to the Reader I have alwayes had before mine eyes the most of them are Brethren for the truths sake c A. W. Ansvver to late popish Articles page 73. Iun animadv in Bel cont 5 l. 1. cap. 3. The right and povver of giving Ordination to the Ministers of the Church belongeth primarily vvholly to Christ vvho communicateth the same vvith his Bride the Church Both the Bridegroome for his part and the Bride for her part have delivered this povver of Ordination to the Presbytery jure divino afterward the Presbytery conferred jure humano this power upon them who were specially called Bishops c. Aerius was called an Heretike in the time of Epiphanius not for his opinion but for his separation which he made together with it For so the Fathers of the first Constantinopolitane Councell Can. 6. which in the booke of Canons is 169. Haereticos autem dicimus eos qui olim ab Ecclesia abdicati sunt qui postea a nobis anathemati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter hos autem qui se sanam quidem fidem profiteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subassumunt segregaverunt autem sese
of God 2. Their qualification for this office their care in execution and other accessories which may be added of man If for substance of office their calling be of God wee are bound to hold communion with them though in the qualification execution and other adhering circumstances some things bee amisse which it is not in our power to redresse This our Saviour Christ hath expressely taught and made knowne unto uâ— both by his Doctrine and example as hath beene shewed already Hereunto this one thing may be added that many Pastors and teachers in the Church of England be called qualified and doe carry themselves in their charges and places according to the direction of IESVS CHRIST the chiefe shepheard of his sheepe and other for substance of Ministery are Pastors and Teachers CAN Stay Sect. 6. pag 79. If to heare Antichristian Ministers bee to serve God in and by an Ordinance If in preaching the truths of the Gospel in a false Church no Idolatry bee done then may a man vvorship God in a vvay of his ovvne devising blamelesse Id. §. 5. page 77. way or institution devised by Idolaters and with Idolaters then it is unlawfull But the first is true Therefore the second The proposition is undeniable by the Treatisers owne confession you should have said the assumption for if the Treatisers words prove ought they must be applyed thereunto As for the proposition they speake not to it at all But forwardnesse here and in many other places hath made you forget your tearmes of Art He that heares the Ministers of the Bishops sending and of the Parishes sent to he heares in the sense of the Scripturs false Prophets Id page 81. Such as hearken to Antichrists Ministers do therein approve of Antichrists unlavvfull povver over the false Church and the Divels donation or his putting of that povver into his eldest sonâ— hâ—nd Id. §. 6. p. 84. But it is not lawfull to heare false Prophets The Major is proved clearly in defencâ— of our twelfth objection The Minor is certaine by these reasons 1. The hearing of false Prophets is forbidden in the word of God c. ANSWER You busie your selfe to weave the Spiders web which is good for little long in weaving but soone swept downe Our Ministers be not Antichristian Ministers nor false Prophets in the Scriptures sense because they preach the whole counsell of God in all points necessary to salvation and rightly dispense the seales of the Covenant by authoritie derived from Jesus Christ the Lord and King oâ— his Church the great Shepheard of his Sheep At least they are set apart to this office which was never deemed Antichristian in the Church of Christ But if we take these words Antichristian Ministers and false Prophets in your sense for you use them in a peculiar dialect then it is not only lawfull but necessary to heare such as you call Antichristian Ministers For it is commanded in the word and acceptable service unto God the meanes to build up the Church It is to hold communion with God to reverence his name to lay hold upon Christ and lodge him in our bosome It sheweth that a man is one of Christs sheep because hee heareth his voice and a member of his sheepfold the servant of the most high God it manifesteth love and zeale to God and is ordinarily blessed to the soul and conscience of the dutifull hearer And in that which you alledge to the contrary you misalledge Scripture speak evill of the truth revile the heritage of the Lord and grievously wound your owne conscience The religion professed and worship performed in our assemblies is true not only in respect of the object but of nature use and end and whatsoever circumstances are necessarilie required to lawfull worship And the false Prophets mentioned in Scripture are of one sort yours of an other even the true Ministers of Jesus Christ But let us turne over to the twelvth objection to heare the cleare proofe of that which here you affirme for thither you send us CAN Stay §. 12. p. 116 117. The Treatiser as you call him propounding this objection of yours that the Scriptures of the old and new Testament warne Gods people of false prophets which the Ministers of that Church are having an unlawfull calling maketh answer 1 By denying that the Scriptures warn men simply not to hear false Prophets i.e. any false prophet whatsoever And then propounds a distinction of fals Prophets that some fals Prophets were in the Church of God and these might be heard as they had place in the Church till they were orderly repressed or at least discovered others were not in the Church but simply without and these were not to be heard This is the plaine and direct answer of the Treatiser as every man may perceive that is not grosly ignorant or wilfully blind But see how you jest and dally with it unconscionably when you had nothing to answer 1. You say he peremptorily denyeth the whole objection and so consequently affirmes that all false Prophets may be heard But what new Logicke is this whereby we may learne to draw such consequences In former times it hath beene thought reasonable to deny an universall negative or affirmative proposition when they hold not true in all Individuals No false prophet is to be heard This proposition may justly be benyed if any false Prophet may be heard though all might not 2 You adde presently and with the same breath He unsaith what hee said before But this is a palpable and grosse calumny For he said not that all false Prophets might be heard by all nor denyeth what hee granted at the first that some may be heard but plainly implyeth a distinction of false Prophets which I can hardly thinke you did not perceive though you be pleased so to pervert his words If there appeare any deep and inextricable riddle in the words you may fitly apply to your selfe what in this very place you report of Marcus Antonius's souldiers who unawares fell upon an hearb that greatly distempered their heads You tell us Id pag. 116. The Treatiser since he lighted upon his Gourd he is not like himselfe in his other writings and I can easily believe it for in his other writings for separation he is insolent censorious scornfull and slighty In this mild Christian and for the most part more substantiall As you deale with your Treatiser to scorne what you cannot answer so you doe with others in this very argument and that much more absurdlie Master Br. in maintenance of the Ministerie of the Church of England The unreasonab of separation p. 2 3 4 7. as it is established by Law distinguisheth betweene the substance of the Ministerie and the execution thereof the essentiall parts of the Ministery and some accidentall circumstances adhering unto them by man For substance saith he the present Ministerie of our Church assemblies is the very Ministerie which Christ hath set in
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
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
maintained Fourthly In the true Church of Christ the true doctrine of Jesus Christ the Prophets and Apostles in matters fundamentall is kept but so as the living members may erre both in doctrine and manners and others in societie with them may erre grossely impenitently finally And thus the Church of England doth keepe the doctrine of w Chaloner Credo Sanct. 2 part subject The church in respect of its outward part as it enters the Creed is not onely an outward profession of a doctrine or discipline but a profession of the same under the notion of truth And that the Church in this sense is invisible Gregory de Valent. confes in his third Tom. upō Thomas disp 1 qu. 1. pag. 7. sect 16. and Bellarm in his third Book de Eccles ca. 15. Bilson Christ subject par 3. pag. 305. The visible Church consisting of good and bad elect reprobate hath no such promise but shee may erre only the chosen of christ which are the true members of his body properly called his Church they shall not erre unto perdition c. Christ the Prophets and Apostles intirely without addition or alteration though in the government and administration there be many things amisse though in the societie there be many who be not qualified as sheepe humble and meeke but fierce and cruell Fifthly No societie is the Church of Christ which retaineth not the true worship of God but in the true Church of God his pure worship may be stained with rites and ceremonies which might well be spared and are justly disliked Thus both Conformists and Nonconformists and all other sorts and sects of men And thus in the Church of England the true worship of God is for substance rightly maintained though the Nonconformists dislike and the Conformists groane under some ceremonies not abandoned The onely knot here to be unloosed againe is your slander against the Nonconformists in that you charge them to say that the Church of England doth not retaine the true worship of God And now I shall desire you calmely to consider how according to your principles you can untie a knot or two if they should be knit for you in this wise First He is no true Pastor of Jesus Christ who grossely perverteth the Scripture falsifieth Authors deceiveth with aequivocations condemneth the true worship of God as pernicious idolatrie and the x Jewell upon the first to the Thes chap. 1. v. 1. The Church of God is in God the Father and in the Lord Iesus Christ it is the company of the faithfull whom God hath gathered together in Christ by his Word and by the holy Ghost to honour him as he himselfe hath appointed This Church heareth the voyce of the Shepheard It will not follow a stranger but flyeth from him Of this Church Hieron in Mic. lib. 1. cap. 1. saith Ecclesia Christi in toto orbe Ecclesias possidens c. societies of Saints as idolatrous and Antichristian Assemblies and laboureth to draw Christians from the communion of Saints which ought to be kept and maintained Examine your writings in the feare of God and adde the proposition wanting Secondly He is no true Minister who derives his authoritie from them that are not able to give it But he that derives his authoritie from the people derives it from them that have no authoritie to give it You know the conclusion and where it will light Thirdly The true Church of God is the true flock of Christ the Kings Daughter quickened by the Spirit married unto Christ gentle meeke humble retaining the true worship of God without addition or alteration and keeping the unitie of the Spirit in the bond of peace But the societie of Separatists is not the true flocke of Christ quickned by the Spirit humble meeke gentle keeping the unitie of the Spirit in the bond of peace These properties doe not agree to all and every one in that societie in truth according as in the former propositions you say they belong to the true Church of God If you shall be able to maintaine the former propositions against men as you vaunt I doe not beleeve you shall be able to unloose these few knots CHAP. V. SECT I. IT may be some will expect that I should write something of their Lecturers Can. Neces of Separat pag. 49 50. and the rather because they in the judgement of many are thought to be the best Ministers Of their life and doctrine I say nothing But as for their Ministery surely it is new and strange For the Originall of their name manner of entrance and Administration is unknowne wholly to the Scriptures and I thinke never before heard of till in these latter broken and confused times Therefore it is no marvell when the Question hath beene propounded to some of them as it was by the Pharisees to John Who art thou That they have not been able for their life to answer to answer the point Neither could agree among themselves what kinde of Ministery it is that they have taken up And being hard pressed for resolution they have ingenuously confessed that unlesse they be Evangelists they could not see how their Ministery doth accord with any Ministery mentioned in the New Testament This I write upon my owne certain knowledge the persons I thinke are yet living whose names for some reason I forbeare to expresse Howbeit I can and will doe it if I see there be a just and necessary occasion I doe not thinke it strange that they should thus speake for indeed I know not what they can say better in defence of their standing Pastours I am sure they will not say they are For First They doe not take any particular charge of a flocke upon them Secondly They performe not the office thereof for they agree with the people onely to preach and not to administer either the seales or censures to them Thirdly Their comming unto the people is in a strange sort for they make a covenant each with other for some certaine yeares and when that time is out both parties are free and so may leave one the other and doe many times but a true Pastour may not doe so For if he should he were worse than an hireling which leaves not the sheepe till he see the Wolfe comming But many of these when they see a richer Lectureship comming towards them Fourthly He that is a Parson or Vicar is taken generally for the Minister of the place And truely howsoever their calling be false and Anttchristian as the Nonconformists say yet in many respects they doe better resemble a true Minister than any Lecturer whatsoever Therefore not without just cause Neces of Discipl pag. 74. doe the Reformists utterly condemne this extraordinary office of Preachers And affirme that they are neither Pastours nor Teachers which the Scripture alloweth of ANSVVER THis point concerning Lecturers I have purposely deferred unto this place because it is distinct from the former in your apprehension