have proved before that howsoever a man stand not in spirituall and politicall church communion with a Church and ministery thereof yet he is there a participant or communicant in and with the ordinances as with the doctrines taught so with the state of the Teacher For the better clearing of this Let vs in few words consider a Church state Ministery and administrations make vp as I may so say the body of divine worship Now it is a knowne Maxime quidquid est pars partis est etiam pars tâ—tius The hand is a part of the body the finger a part of the hand he therefore that holds either my hand or finger toucheth my body So in iust proportion hee that toucheth any part or member of the spiritual politicall body hee toucheth the body or state bee the same true or false if true his communion is lawfull if false he toucheth an uncheane thing and â—oâ— sinneth against that precept in 1. Cor. 6. 17. To end this Section howsoever hearing of the word of God lies in common for all for the good of all Yet hath God appointed away and order vnto all how to heare it Food and rayment lies in common to all for the good of all What of this shall wee hence conclude it is noe matter by what meanes or course men have it indeed so he reasoneth or else Oleum et operam perdidit he speaketh neither for himselfe nor against vs. Mr. Baines f Diocesen triall p. 7. writes well no people can worship God in repairing to any Church or ministery without warrant of his word Let the reader note it SECT 3. THe Treatiser for this opposities hath framed 16 objections the which as himselfe saith * Pag. 13. he hath either heard from others or could conceiue of himselfe ooulerably against the practice by him propounded The first is laid downe thus No man may submit his conscience to be wrought vpon Object 1. by an unlawfull and antichristian ministery neither hath God promised or doth afford †These vvords in a different letter are the Treat ovvne and vve disclaime them any blessing upon it neither can any have the sanctified vse thereof His answere hereto is this The office of the ministery workes not vpon the conscience of the hearer properly the office gives onely power and charge to the Teacher to teach in such aplace it resides in the person of the officer alone the communion lawful or unlawfull which any hath with it is in regard of the lawfull or unlawfull relation and vnion foregoing between the persons and not in any working of the office vpon the conscience of any God may and doth blesse the truths taught fauls ministers Answ It was Heiroms k Paulum quotiescunque lego videor mihi non verba audire sed tonitrua cont Iovinian censure of Pauls Epistles that when hee read them He thought he heard not words but Thunder This cannot be well applied to his reply here For should I speake my conscience it is a meere Phrasiologie words without weight of reason 1. He denies our first assertion But how cleares he it to the contrarie As is his ground so are his proofes Only bare saying Sit pro ratione voluntas That the Office of the Minister workes upon the Hearers conscience It is certaine and not to be denyed without losse of credit both to the person and cause of the denyer in the eye of all reasonable men l Exo. 28. For this is evident by the Scriptures whether we respect an Office true or false Ephes 4 11. 2 Thes 2 Rev. 9. Againe if it be considered what we meane by the Office working upon the conscience Common reason will prove it too Our meaning is that the state or povver by which he administers is herein submitted too As Magistrates are obeyed in civill Justice because of their calling and were it not for it men could not for conscience sake receive their administrations So the conscience of a Hearer is brought in subjection to the ordinance of Hearing even for the Office sake of him that teacheth We intend here Ministeriall teaching It is most certaine saith one m Mr. Peitry of the Ministery of the Church of England Pag. 37. 38. Satan ruleth in the consciences of men not only by false doctrine but also by his false power and ordinances His Kingdome of darknes not only consisteth in the lies and false doctrine and worship which he hath coyned but also in the false and Antichristian Ordinances which he hath invented for the ruling of his Idolatrous denne And therefore the Children and Saints of God ought to avoyd both the one and the other So hee 2. It is not true that the Office only gives power and charge to the Teacher to teach in such or such a Church-state For properly it respects not that at all but rather the Office of the person gives him power to preach pray administer the Sacraments c. according to their Order and Canons He that that hath not a Church-state to preach in yet beeing ordained Preist hath power by his Office to doe the worke of a Preist any where And so much the Treat n Manumis to a Manuduct p. 70. in another Booke acknowledgeth The Office is the very state and function conferred upon a man by his calling from which Office ariseth immediate * Note this power and charge to administer and to performe the works of that Office In the performance of which workes the Office is executed power used And whereas he mentioneth here the truths they teach J grant these are from God but the Office which gives them power and charge to speake them is from Antichrist And a speciall Character or Marke as the Learned o Mr. Symon on the Rev. pag. 120. write of the Beast Thus said Iohn Chaydon p Acts and Monuments Edict 5. pag. 588. a Martyr of Christ The Bishops license to preach the Word of God is the true Character of the Beast that is of Antichrist The like Mr. Bale q On Revel chap. 14. 9. and others 3. Whereas he saith the false Office resides in the person of the Officer alone Here I might take that exception of the Law r In testimon dig de testibus against him They who wander against the credis of their owne Testimonies are not to be heard Against this we have his owne testimony For thus he saith s Manumiss to a manuduct pag. 5. those that pertake in the worke of preaching of one sent by the Bishops doe pertake in what lyeth in them in the authority of the sender And this is so indeed The sinfull Office of the Teacher becomes his sinne who practiseth will-worship with him For hereby hee enwraps himselfe into the guilt of the Office And this thing by another is so clearely proved t Treatise of the Ministery of the church of EnglaÌ„d by Fran Iohnson Pag. 5 6 7
make a true Church That the Archbishops and Bishops of England deriue their lineal successions and Episcopal dignitie from St. Peters Chaire and the verie Sea of Rome and that we should not acknowleidge them for Bishops in case they either did not or could not doe soe That the Pope of Rome or papacy is not the Antichrist nor Antichrist yet come or reuealed That Crucifixes and Images in Churches are lawfull and necessarie comlie ornaments That Christ is really present vpon earth on the high Altar and Communion table That Communion tables are Altars Ministers of the Gospel Priects serving at the Altar the Sacrament of the Lords supper the Sacrament of the Altar and may yea ought so to be phrased That men ought to bow to Altars Communion-tables and to place rayle them in Altar-wise at the east end of the Church and come up to them and receiue when there is a Sacrament and that Ministers must read their second seruise at them when there is none That auricular confession to a Preist and absolution are very fitting and necessarie That the Lords day is no Sabbath That it is lewish to call it or keepe it as a Sabbath That it is not of divine but humaine institution not with in the morality of the 4. commaundement That two howres only of it is to be sanctified not the whole day That Morises dauncing sports and pastimes yea labours of mens calling not speciallie prohibited by 〈◊〉 â—â—maine lawes even out of cases of necessitie are lawfull on it That men may fall totally finally from Grace That they haue freewill and may exactly fulfill the Law of God if they please themselves That men are justified by workes yea by charitie and not by faith alone That men are elected from the foresight of faith and workes and reprobated only out of the foresight of their sinnes That there is a vniversall grace given to all men whereby they may be saued if they will That Christ died alike for all men whatsoeuer That preaching is an extraordinary thing * VVelfare the Bishops vvho are true to their ground for it is an extraordinary thing vvith them to proach only for extraordinary times and belonging to none but extraordinary men That one Sermon in a month is enough and better then two a day That reading is properly preaching That Archbishops Bishops Episcopall jurisdiction and degree aboue other Ministers is jure divino That the Ministers know more then the Lay-people the Bishops more then the Ministers the Archbishops more then the Bishops And therefore what ever the Ministers shall teach or prescribe the people what ever the Bishops the Ministers people what ever the Archbishops the Bishops Mininisters people too are bound to beleeve obey without further question or dispute That the Popes Lawes Decrees Canon Lawes are still in force our Church ought to be governed by them our Ecclesiasticall Courts proceed lecally according to them That Bishops have power to make publish Articles Canons Injunctions Oathes Rites Ceremonies in their owne names rights and to enforce both Ministers people to obey them That they may silence suspend excommunicate yea deprive imprison Ministers at their at their pleasure without any legall cause That Bishops are not bound to preach so much or so oft as other men though they have greater wages and so should doe more worke That they may Lawfully and laudablie neglect their spirituall functions to mannage temporall Offices and affaires exercise both Swords at once and rule both Church and State together Now that the Reader may be sure what I here set downe is true let him peruse a Booke entituled the Quench-Coale and there he shall finde all these Assertions affirmed in an Epistle written unto the King 5. Whereas he saith in a Church that is false in respect of outward Order there may be taught many sound and seasonable truths This I grant for Iesuites and other Heretickes deliver oft-times many true Doctrines And what of this may we therefore Lawfully heare them In no cause For as one a Vsus est Nabuchodonosor Musicis InstrumeÌ„tis in erectione statuae ut homines ad ejus honorem venerationem excitaret Pintus Comment in Dan. cap. 3. pag. 195. saith of the Musicall Instruments which Nabuchadnezzar had in the plaine of Dura they were brought thither that men thereby might be the sooner drawne to honour and worship the goulden Image So truly are the Truths taught in false Churches a bewitching Musick to lead people unto them and to cause them to fall downe before the Idols of the place set up by Worldly Princes against the expresse Commaundement of Iesus Christ Againe howsover the Priests he pleads for Preach sometime sound truths notwithstanding otherwhile they speake vaine and foolish things Mr. Fox b Acts Monum pag. 1027 reports of one Hostius who being in Gaunt was tould that a certaine Fryer there used to preach good and sound Doctrine But when he came to his Church he heard him justifie Transubstantion and nothing else And the like comes many times to passe that men reputed rare Preachers make whole Sermons in defence of grosse Idolatry and speake most reproachfully against the way and worship of God This being so I would know of the Pist if a man be present when such blasphemous Positions are delivered whether he offend If he say No then it followes that a man may heare any one and any where and his distinction between hearing this Priest and not that is nihil adversum impertinent and idle If he say Yes then it must follow from his owne grant that no falâ—e Minister is to be heard unlesse a man know before hand that he will not speake perverse things SECTION 4. THat the Church here pleaded for is Antichristian and false the Epist doth acknowledge Yet saith he that worshipping of God which consisteth in hearing his Word is warrantable for us to doe there And so much he undertakes to prove by this Argument That Preaching which ordinarily begits men to the faith of Christ may lawfully be heard But the Preaching of many Ministers in the Church of England hath and doth ordinarily beget men to the faith of Christ Therefore the Preaching of many Ministers in England may lawfully be heard The first part of this sillogisme is proved out of Rom. 10. Where the Apostle telling what is the ordinary way God used to beget men to the faith of Christ telles us it comes by hearing of the word of God preached if faith comes by hearing the Word of God preached to wit if that be the outward meanes then there is no question but that a man may heare such preaching and any man may blush for shame that shall deny this So that the major part of the Argument is cleare And for the Minor parte they can not deny it no more then a man at noon day can deny the sunne to shine for if
fallacia ex ignorantione veri Elenchi which is to change the state of the question and to draw Conclusions contrarie to the true rules of the axiomes or propositions disputed off The Treat is fallen into this fault For whereas our question is onlie about hearing in Church-way and of Church-Officers Hee alters quite the state of the point and speakes of hearing at large As if we should question whether Hearing simplie bee unlawfull and not rather hearing with certaine adjuncts That is in an Antichristian Church of a false Minister the like But to come to his answer 1. What it is to Prophesie in his sence ‡ The Trea. wrote once that no Scripture justines preaching out of a true Church much lesse in a false Church justificat Separ p. 73. I know not neither doe I inquire after For it is sufficient for me to know what Prophesie is and what true Prophets are in the sence of the Scriptures In the Booke of God I find true Prophets to be taken three wayes 1. Strictly for one who from the inward counsell of God could foretell things to come g Gen. 20. 17 Numb 12 6 Deu. 18 55. 2. For Lawfull Pastors and Teachers in the Churches of Christ h Mat. 10. 41. 1 Thes 5. 20 Rev 11 6 3. And more largely For such private members i 1 Cor. 14 Rom. 12. 6. of particular Churches as have received the gift of the interpretation of the Scriptures and so are able to speake to edification exhortation and comfort Of no other true Prophets doe I read in all the Scripture Seing therfore the Preists he pleads for are not of any of these rancks k Quae. in what ranck of Prophets unlawfull Ministers are And under what Scripture they are comprehended I would haue a private Christian aske this question of some learned divine whome hee knowes doth hold it lawfull to heare false Ministers And it is very likely he will answer him by deepe silence Then needs must they be false Prophets and so consequently not to bee heard 2. Againe in p. 77. He sayth No maÌ„ teached the Gospell but was a member of a true Church For the other part of his answer Which is hee that teacheth false Doctrine is a false Prophet Here I thinke wee must take his meaning and leave his words But what he meanes J know not And therefore will cast it aside only here is a fitt place to propound a question or two 1 Whether to hold teach and practice the errours and lies conteyned in their Canons Service-Booke Bookes of Articles and the Ordering of Bb. Preists and Deacons doe make a false Prophet 2. Whether to hide from the people the knowledge of all the main truths which concerne the outward regiment of Christs visible Church make a false Prophet 3. Whether it bee Lawfull to heare any false Prophet known so to be l There is one question more viz. whether the Lords Lawfull Preists which served at the Altar in Ierusalem mought not as well urge their people to heare Ieroboams Preist at Dun and Bethel As the Ministers novv under the Gospell to persvvade men to heare in false Churches If it bee not all one shevv the difference The simple beleeveth every word m Pro. 14. 15. But the prudent man looketh well to his going There is nothing more in this answer but a little girding at some mens persons and at their exercise of Prophesie to which J will say no more but in the Poets n Iuvenal Satyr 2. words Dat veniam Corvis vexat Censura Columbas SECT 13. THE 13. Objection is laid downe in this manner The Lords forbids Iudah going to Gilgal or to Bethel Hos 4. 15. 16. Treat The meaning is plaine the words expresse that they were not to goe thither to offend and play the Harlot in joyning to idols Ver. 15. 16. This I grant ‡ Nos qui Christiano nomine gaudemus dicemus nos abjicere Deos alienos verum colere cum pars idola defendat adoret colat breviter divinis honoribus pro sequatur Lavar in Josh c. 24 Hom. 71. p fol. 81. is to be done in no place But deny any such thing to be done in the hearing by mee pleaded for The Scriptures every where forbid the going or comming to such places or persons as in by or with them some evill is done to wit for the doing of any thing evill or unlawfull in or with them This is all a primo ad ultimum Ansvv When Children find any hard words in their Lesson They wil be sure to passe them quickly over Hoping thereby to save themselves I must needs say the Treat met here with a strong argument And therefore it is no wonder though he shew us a Scholers tricke To wit leave that speedilie the which hee knew not how to answer * See the like answer to our 1. Object It is Antonies precept in Tullie if men be troubled about a hard question to say nothing to it De Orat. l. 2. If the Reader doe not see the weaknes of it to say the best of it I will set before him a glasse to vew it in For 1. He makes himselfe here an Opposite to science 2. To Conscience 3. To the truth And lastly to himselfe And first of the first They vvere nor sayth he to goe thither to offend J professe in all good conscience my desire is not to pervert his meaning but to understand it But how to understand it J know not For his speach is much like the answer which Pythius the Preist gave to Pyrrhus the King Epire. a Cicer. de divin Ajo te Aeâ—cida Romanos vincere posse An answer so dubious discrepant as it cannot be gathered from it whether He or the Romanes should overcome The Treat answer is of the like ambiguitie and darknes It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher b Arist 1 Seph 4. speakes For you cannot directly say whether hee intends that Iudah might Lawâ—ully heare Ieroboams Preists at Dan and Bethell or not You may take it either way or no way For it is utroque nutans sententia a speach like an Echo and will say whatsoever you will say before it But it is no marvaile Hoc neque prophetae predicaverunt neque Dominus docuit neque Apostoli tradiderunt Iren. l. 1. c. 1. though hee leaves the matter thus in a doubtfull sence For I beleeve what Augustine c Liberius improbare non audio ad Ian. Epist 119. sayth of himselfe was here true in the Treat hee durst not freely speake his judgement But in the meane time this sheweth a wretched cause For whosoever sees his cause to be good hee will search and weigh rather what should be said plainly and to the full then what may be said darkly and coulorable and so to put it off with a shift 2. If he meant to say any thing his
man should blush at it specyallie beeing reputed or at least would be one of large Charitie e tantane animis calestibus â—rae Aneid l. 1. and a great reprouer of others for rash censuringe Now knowes he not what an odious thinge it is to condemne that thinge in another wherein he himselfe in the meane time is a transgressor this not onlie lies vnder the iust reproofe of the scriptures f Mat 7. 3 4. Rom 1. 21. But also condemned by heathens It is note of follie saith Tully g est enim proprium stulritiâ—â— alegâ—ruâ— vitiae cernere oblivissi suorum Tul de offiâ— l. 3. to see another mans faults forgett oure owne foe in the Poet. Turpe est doctori cum culpa redarguit ipsum But it is no new thinge for such as are earnestlie zealous for the churches reformation that all thinges may be there according to the divine patterne to be tongue-bitten by innovators corruptors of religion for so were the Prophets vsed h â— King 18. 18 Eze 4. 15. Ame 7. 10. so was Christ i Luk. 23. 25. Ieh 19. 12. k Act 19. 12. Act. 17. 6. Act. 24. 6. his Apostles serued by the Iewes So in ages after Constantine l Sâ—zomen l. 1. c. 8. was accused as a pervertor of Gods order because he furthered and followed christianity Other goodmen wanted not thier crosse this way but were alwayes reuiled with most words of reproach deemed of their adversaries the vilest persons of the earth When the Scythians as Justine m Just l. 2. reports saw they could not overcome their enemies with weapons they laid them aside tooke vp whips Men in errour doe so finding in scriptures nothinge for them they make whips with their tongues that is slaunder allwayes their opposites with heresie schisme pride obstinacy disloyalty sedition et quid non hoping to get that by rayling of which they haue no 〈◊〉 to get by reasoning a Such a one he seemes to be that hath sett forth the Nevv English Canaon the prophane Ismael seekes to disgrace the truth by scoffing at it As he loued cursing so let it come unto him as hedelighted not in blessing so let it be farre from him psa 109 17. 3. But to speake a litle of the accusation it selfe How soeueuer I will not meddle with their divisioÌ„ neither iustifie his opposites in the manÌ„er of their departure not withstanding al though he wipe his mouth would make others cheife authors of the breach yet the truth is he such which went ordinarilie unto false churches with such as iustified and abetted so vile a practice were principallie the instruments of that great scandall It is a receiued Tenent amongst the learned Such are the causers of contention that bringe new doctrines into the Churches of God b Commen in Rom. 16. 17. 18. ot 1 Cor. 1. p. 7. Pareus describes the authors of dissentions to be men that adulterate pure doctrine by humane inventions violate the discipline of the Church seeke by sugred words counterfeit zeale to pervert others To the same effect writes Gaulter c Comment in Rom 16. 17. Mornaeus d lib de Eceles l. 2. Martyr e de Calib et vot cont Smit Morton f Parker g On the Crossed pa. 2. c. 9. sect 3 p. 116 yea some Papists too as Cassander h De Rora Eceles art 7. others To apply this seeing the Publisher and others with him haue committed apparent idolatry meantained it in the Church sought thereby to pervert the right wayes of the Lord and to draw the sincere into errour sinne it must follow necessarilie that the strife contention which hath fallen out vpon it either among brethren of their owne congregation or else where came cheiflie by their occation meanes For the exclamation therefore which he and others take vp against the godlie i Apol. l. 2. for their contentions I mind it truly as a great prophanes in them We would count him a most vile person that would doe whatsoeuer he could to make another angry and when he saw him so would reproach him for it blaze it abroad speake of it behind his back to his great disgrace It were happy for some if they had neuer abused Gods people this way by seeking as it were to anger them in hearing vnlawfull ministers marying their wiues by Popish licenses thorow justifying halters neuters comunicating spiritually with Antichristians other such muddy stuffe found the valy afterwards perceuing them to be stirred hereat cry out with a full mouth oh what a contentious people are they oh how scandalous better for aman to walke alone then with such a compaine And this shal be published in Gath Askelon that the enemies of the Lord may rejoyse triumph * A seruâ—â—â— that runns avvaye 〈…〉 of his maister But good it were that these make bates did consider of that great day in which Christ shall appeare in the brightnes of his father to auenge the quarle of his least commaundement when God ryseth a Ioh 31. 14. vp whâ—◠〈◊〉 they answere him what will they say when he shall not only clâ—â—ge them with idolatrie covenant-breaking But also to be the cause ground of the diuisions schismes in his churches by meanes whereof his name was blasphemed the soules of the righteous greeued the truth slaundered the weake scandalized the wicked hardened in euil It is sure as some doe obserue b Pareus in Rom 14. ver 13. pag. 469. that a more greeuious punishment is reserued for them which cause others to offend then for they which doe such things themselves Thus the serpent was punished more then Eue she more then Adam so lezebel felt heauier deeper judgment then Ahab To sinne hath not so much perdition in it as to induce others to sinne so Chrisostome c Peccare non tantum in se per litionis habet quantum quod reliqia ad peccandum inducuntur hom 25 in Epist ad Rom. in mor. ad locum Who is wise that he may vnderstand these things prudent that he may take knowledge of them ffor the wayes of Jehouah are righteous the iust shall walke in them but the d VVhen at the day of Iudgment it soâ—lbe laid to their charge that they haue giuen scandal they vvill vvish rather to haue been drovvned Parre on Rom chap. 14. v. 13. p. 173. rebels shall fall in them SECTION 2. THus Reader thou hast seen the reasons why the Treatise was published Now in the next place the Epistoler intreats thee to take notise of two things 1. That this practice of hearing vnlawfull ministers Is not against any article of sayth which is by the Church professed whereof the author of this treatise was pastor Answer 1. Nay stay there that is not so for in Article 31. of our profession consented
28. P. Piâ—s the second u Abbaâ— Vespersâ—nâ—is p. 443. and Others In conclusion then seeing the hearing of vnlawfull Ministers is flat against scripture articles as we haâ—e partly manifested and God willing more will doe we â— must 〈◊〉 as Ierome x in Mat. 23 speakes it though it should in the meane time be iustified and practised by many Churches and people The second thing which he desires may be noted is that this hearing was not in the iudgement of the Church esteemed as a thinge that might not be borne with all Answ 1 The doctrine of the Nicolaitans which was a Trenan l. 1 27. Epiphanc 1. Tom. 1. Eâ—â—â—â— 3. 29. that adulterie and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their idol temples was not in the iudgment of the Churches at Pergamos and Thyatira esteemed as a thing that might not be borne withall was the same therfore good indeed such a conclusion we must either here gather from his wordes or conclude he knew not well what he wrote 2. To the iudgement of that Church when they wrote to London I may oppose their former and better iudgment ffor with reverence to the Phrase from the beginning this was not soe ffor in their constitution and many yeares after they held * Remember therfore from vvhâ—nce thou art fallen and repent and doe the first vvorkes Reu. 2. 5. hearing of vnlawfull Ministers a very vnlawful practise And so much appeares in sundry passages Published to the world by the Pastor himselfe And for the Readers better satisfaction I thinke it not amisse to sert downe their Owne words Those b Munumission to a manuduction pag. 5. who partake in the worke of Preaching of one sent by the Bp DOE PARTAKE IN WHAT LYETH JN THEM IN THE AVTHORITY OF THE SENDER Againe The authorite of Ministers in their Parishionall Churches c Page 4. may not be by Gods people partaken with no not in actions otherwise Lawfull vnder the paines of Babilons Plagues Againe in another booke d Religious Communion pag. 20. thus they write Let all them that feare God consider that when they come to worship in the Parish Assemblyes they joyne themselues where God hath not joyned them and doe acknowledge that societie for the Church of God and communion of saints which he hath not sanctifyed for that purpose and in saying ourfather with them they acknowledge them for the children of God who in the perswation of their consciences are of their father the divel And in the same booke a little after e pag. 32. Their very administrations by vnlawfull calling are the sinnes and so to PARTAKE WITH THEM IN THEIR ADMINISTRATIONS IS TO PARTAKE WITH THEM IN THEIR SINNES contrary to Timot. 5. 22. Reu. 14. 4. In their answere to Maister Barnerds booke thus they write largesie of this point f Justification of Separat pag. 78. 79. 80. â—e also page 17. 162. 276. 433. Some of which is as followeth But the thing which most grieves Mr. B and at which he hath greatest indignation Pap. 62. is that we will not heare his sermons though he preach nothing but the true word of God And so he desires to heare of vs where the hearing of the true word of God onely preached is sinn and forbidden by Christ or the Prophets or Apostles For answer hereof I would know first whether Mr. B. speaking here and in many other places of the true Word of God do means that God hath a true word and a false word or rather bewray not an accusing conscience that they in England have not the true word truely taught that is in a true office of Ministery Now for the demaund referring the reader for more full satisfaction to that which hath bene published at large by others I do answer that as it was vnlawfull to * Nâ—mb 16. 2. Câ— 26. 1 King 12. communicate with Corah or with vzziah though they offered true sacrifices so IS IT VNLAWFVL TO COMMVNICATE WITH ADEVISED MINSTERY WHAT TRVTH SOEVER IS TAVGHT IN IT Secondly the Lord hath promised no blessing to his word but in his owe ordinance though by his superaboundand mercy he oft tymes vouchsafe that which no man can chalendg by any ordinary promise Thirdly * no man may partake in other mens sinns â—â—m 5. 12. but euery Ministery eyther devised or vsurped is the sinn of him which exerciseth it Rev. 18. 4. And as no good subject would assist or communicate with any person in the administration of civil Justice to the Kings subjects no not though he administred the same never so equally and indifferrently except the same person had commission from the King so to do so neyther ought the subjects of the kingdome of Christ to partake with any person whomsoever in the dispensation of any spirituall thing though in it self never so holy withot sufficient warrant and commission from the most absolute and sovereigne King of his Church Christ Iesus And where Mr. B. speaks of hearing the true word of God only preached he intimates therin that if we would heare him preach it would satisfy him well and so teacheth vs with himselfe and others to make a schisme in the Church in vsing one ordinance and not an other It is all one whether a man communicate with the minister in his pulpit or with the Chauncelor in his consistory both of them minister by the same power of the Bishop The Chauncelor may iudge justly who knowes whither or no the Minister will teach truely And if he doe not but speak the vision of his owne heart what remedy hath the Church or what can they that hear him do May they rebuke him openly according to his sin and so bring him to repentance or must they not beare his errors yea his heresyes also during the pleasure of the Bishops even their Lord his And would you Mr. B. be content your people should heare a masse-Priest or Jesuite though he professed as loud as you do that he would teach the true word of God And think not scorne of the match for you haue the selfe same office with a masse Preist though refyned If he be ordayned by a Bishop though it be the Bishop of Rome he may minister in any Church of England by vertue of that ordination Andbesides masse-Preists preach some and those the mayne truthes and the Ministers in England neither do nor dare preach all no nor some which it may be the others do Is it not better then for the servants of the L. Iesus to exercise and aedify themselves according to the model of grace receaved though in weaker measure then to be so simple as to come to your feasts though you cry never so loud vnto them thinking that because your stoln waters are sweet and your hidden bread pleasant that they have no power to passe by but must needs become your guests And here
quidem colâ—bant paâ—â—um sed â—liâ—i quam loco quem â—legerat Iunius Annâ—t in 1 King 12. v. 4. the sacrifices which they there offered were according to the law p 1. 50 their intention and meaning good q Lavaterus in Iosh c. 22. â—om 59. p. 70 and the reason why they made choyse of them was out of deuotion and for imitation sake of the Patriarchs r Alâ—â—ed praeâ— 2. p. 370. cognit â—â—eol quasi caelo propriora s Brentius Comment in Amo 7. p 42 Oâ—â—â—â—mp in Hos 4. 13. as beeing neerer to Heauen and the like Now if it were a fault in them to cary the oblations vnder the law to a place howbeit somtimes lawfull and where their godlie ancestors had before trulie worshipped because they had no commaundement so to doe Then certainlie more in fault are those which with the worship of the Gosple goe where it was neuer lawfull publicklie to serue God and where their forefathers neuer to this day rightlie served him I meane to an idol-Church and there offer vp spirituall sacrifices in by and with an idol-ministerie I say there beeing in the word of God no one precept for it If the Pistler can shew vs what coulorably can be sayd for the iustification of this latter which the old idolatrous Iewes could not say as wel or rather better in the defence of the former Et eris mihi magnus Apollo In conclusion I shall desire every christian heart vnto whome the Lord hath given wisdome to consider seriously of these things If the Prophet only for his ciuil eating in a place prohibited felt so sore and greevious a punishment ah what iudgements then may all such iustlie exspect who dare eat spirituallie any where against the expresse commaundement of God Was the Lord so zealous For the ordinances of the old law to haue his people obserue as the substance so euerie circumstance whether it respected the place the person the time or any other rite and shall we thinke that now he cares not whether men be precise strict in dooing all the particulars belonging to the worship of the new Testament Ought we not to beleeue that as God hath commaunded vs to worshipp him that is to heare his word receive the sacraments to vse other his ordinances so he hath also called and separated vnto himself a Church a communion of saints and holie ones in and amongst whome those holy things are to be vsed And that we are to looke in what fellowship and communion we receive the holie thinges of God as what the thinges are we doe receive In a word ought we not to be perswaded that as the legal sacrifices out of the Tabernacle or Temple within whose circle they were prescribed by the mouth of God were vnlawfullie offered so all the ordinances and exercises of the Church vnder the Gospel don out of a true constituted Church are altogether and euerie way sinfull Vnto the place which the Lord your God shall chuse out of all your tribes Deu. 12. 5. 6. 7. 8. to put his Name there euen vnto his habitation shall ye seeke and thither thou shalt come And thither ye shall bring your burnt-offrings and your sacrifices and your tithes and heaue offrings of your hand and your vowes and your free-will offerings and the firstlings of your heards and of your flockes And there shall ye eate before the Lord your God and ye shall reioyce in all that you put your hand vnto ye and your housholds wherein the Lord thy God hath blessed thee Ye shall not doe euery man whatsoever is right in his owne eyes But seeing the Epistâ—ler hath something to say we will now giue him audiâ—nce the summe of his long discourse is this A Church may be said to be false in diverse respects as first in respect of outward order when the same is not gathered according to the rule of Christ. 2. In respect of faith and doctrine To the latter we will not counsell any man to goe but onelie the other Howbeit he confesseth this laâ—ter false Antichrictian Answ Eu ipides 1 Pantheus in the poet * thought he saw two sunnes in the firmament when there was indeed but one it was the distraction in his head that made him so to thinke I will not say that the Pist when he wrote this was in such a distemperature But this I am sure of their conceptions are both alike For where I pray you doe yoâ— read in the scriptures of two kindes of Antichristian Churches speake out man shewe vs the place the Chapter the verse ingenious dealing requires it As for your bare saying it is farre from proofe To affirme or denie according to Aristotle a Propter nostrurm affirmare vel negare nihil in re sequitur De â—nterp lib. 1. c. 6 is of no consequence That some false Churches in some thinges may be lesse corrupt then others this is possible Notwithstanding if we consider in what respect they are both false that is the ground cause of their Antichristisme or falsenes heere we shall see no difference at all Noe two respects as the vnaduised man affirmeth For example one harlott may committ more whoredome then another notwithstanding as they are harlots both so it is of one and the same caâ—se namelie Fornication The like may be spoken of other thinges whether Animals vigetals minerals howsoeuer in goodnesse or badnes they may differ I meane as it respects degree e Lib â— de prop necess c. 8 measure quantitie c. yet in the Genus or kind they are one and no otherwise to be considered To this purpose writes Aâ—uinas b Aquinas 1 Sent. dist 9 Scotus c Super predicabiliâ— Quaâ—t 18 Porphirius d Cap. 2. Sect. 32. Zarabel Keckerman f Systemat Log. l. â— c. 3. and others Besides if that be true in the Philosopher g Opposita sunt sinul in natura Arist Tropic l. 6 â—â—num est cutus contrarium est mâ—lum Râ—ctor l. â— opposite thinges in nature are alike Againe this is good whose contrarie is euil it must needs follow vnlesse the Pist be a false Teacher that as some Churches are visiblie true in respect of faith and order so others may be true too hauing onlie outwardâ— order albeit the members thereof haue no faith at all The which astertion is not to be answered but abhorred 2. The ten Tribes which departed from the Lord from his Temple sacrifices Preists alter and other holie signes of his presence at Ierusalem from that time and still after were not Gods Church and people so the scriptures shew Hos 2 2 2 Chro 15. 3. Ier 3. 8 Hos 13. 1. Amo 9. 7. This beeing soe I would gladlie know of the Pist in which of his two respects they were a false Church I take it he will say the latter not only in respect of outward order but likewise in
respect of fayth and doctrine If he grant this as needes he must vnlesse he haue their spirit whome the Apostle h 1 Pet. 2 10 termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prosumptuous and selfe-willed note then the consequence as his respects are foolish so the Church he pleads for hearing in is false in both his two respects The reason is because the Israelites when they worshipped at Dan and Bethel were not in respect of faith and doctrine to vse his termes more corrupt then the other now is And because he vndertakes nudo capite bare-faced and bouldlie to defend Antichrists cause we shall exspect in his next Pistle-making some thing from him which hitherto no man hath attempted that is to answere M r. Ainsworth i Iâ—roboamâ—â—â—pology in his Arrovv against idolatry and the non-conformists k Course of Conformity p. 161 162 who affirme that the Apostate Jewes could justifie their way and course of religion as well if not better then the other In short therefore if he can shew vs what essentiall truths his disordered Church retaineth or grosse errours reiecteth wherein we cannot manifest that the other went as farre For my part I will freelie confesse my errour in beeing a long time perswaded omnia similia that they are both alike one no better then the other 3. Are the Lords ordinances with the Pist only matter of order What is the Church of Christ his ministerie the right administrations of the Sacraments Censures no points of fayth oh fearefull saying Not only is there wrong here don to the scriptures but also to many worthy Christians For were this true they haue sunne in vaine their suffrings haue been invaine I meane our predicessors and others who haue suffered joyfullie the spoyling of their goods spilling of their blood c. I say for this which according to his writing is no point of faith and doctrine But we need not wonder that Gods house and his Ordinances are thus slighted of him doe not all adulterers after they haue sett their vncleane affections on strangers thinke meanlie of their own wiues disgrace them what they can so doe Idolaters c. Now I doe not know this gentleman excluded one man that hath affirmed that the whole outward worshipp of God to be no point of faith Cartwright speaking of this termes it the substance of the Gospel k T. C. l. 1 pag. 48 Pag. 26 And in the same answere to Whitgyfe he writes thus You say that in matters of faith and necessarie to saluation it holdeth which thinges you oppose afterwards and sett against matters of ceremonies orders discipline and Government as though matters of discipline and kind of government were not matters necessarie to saluation and of faith The case which you put whether the Bishop of Rome be head of the Church is a matter that concerneth the Government kind of Government of the Church aud the same is a matter that toucheth faith and that standeth vpon our saluation Excommunication and other censures of the Church which are fore-runners vnto excommunication are matters of discipline and the same are also of Faith and Saluation The sacraments of the Lord his Supper and of Baptisme are ceremonies and are matters of Faith and necessarie to salvation So Fenner l Difence of Eccles discipl pag. 33 certaine points of discipline are of necessitie to salvation in such absolute degree of necessitie as is of any ordinarie outward meanes Of which sore is the ministerie of the word and of the sacraments and of the censures of the Church Others of the Non-conformists I could alleidge which say the same as Parker m De pol. Eccles l. 1 c. 11 pa. 30 Traverse n Necessitie of discip p. 21. Vdal o Demonst discipl pref Baines p Dioces Trial. pa. 50. Bates q Pa. 60 Yea and Conformists too as Bilson r Perpet Govern ch 1 p. 3 Whitgyft s Treat 2 c. 1 divis 2. pa. 80 Sutclift t Câ—â—t Bez. c. 2 p. 32 Loe u Compl. of the Church p. 60 Adde to these Scultingius x Hierar Anacr l. 9. p. 1 the Papist Who cals Ecclesiasticall Politie the soule joynts and synews of the Church Besides howsoever the Pist puts out the whole externall worship of God from beeing points of faith yet the Reformed Churches in France y Art 25 and the Low cuntries z Art 30 doe put this in as an article of their faith To be short that which he cals order is in the Treatisers a Iustif separ p. 348 opinion absolutely necessarie to the Church an essentiall propertie And as D. Ames b De consc l. 4 c 24. p. 214 saith it cannot be a true Church that wants it For by this the parts and members thereof are knit together And this is true as in divinitie so in Philosophie For Forme according to Aristotle c 3 Phis 3 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the reason of the essence Another Euerie thing is senceable by matter and intelligible by forme d Averr in 1. de Calo. As thinges by the light are decerned so we vnderstand the matter by its forme e Boeth de vnit It is a knowne Tenent Forme guies to things being distinction and operation So Keckerman f Syst Theol. l. 1. c. 17. p. 161 Timpler g Metaph l. 3 c. 2. Prâ—bl 71 72. Câ—â—rlm h C. 6 pag. 35 Scallger i Ex. 6 S. 3. and others 4. Seeing he holds it vnlawfull to goe vnto any Church which is false in respect of order and doctrine it must needs follow that all Antichristian Assemblies are to be wholy left because they are false in both these respects And touching the Church of England here pleaded for what notorious errours and abuses she mainteaneth and practiseth may be seen in her Convocation-Canons visitations Articles the English masse booke their manner of making of Bishops Priests and Deacons To let passe the many scoores of heathenish Iewish and poopish superstitions which the Nonconformists * See Souldier of Barvvick Table haue in printed bookes branded her for And that the measure of her iniquitie Syons pleà may come to a speedie fulnes Admonitions to the Parliament Altar of Damascus and other of their bookes Let the Reader obserue the multitude of grosse errours which she hath added latelie to the former And these not onelie in printed bookes the high commission sermons in the court city vniversity cuntry averred but also allowed them by publick authority among sundry other Romish erronious positions these p Sec Chovvne Reeve Pocklinton Heylen B. VVhite B. Mountagùe Shelford Pâ—imerose Laurence Studly Coale from the Altar Bishcp VVren other Prelates their visitation Articles The Church of Rome is a true Church That she hath neuer erred in fundamentals no not in the worse times That personal succession of Bishops is requisite and essential to
great Nations have beene converted by men and women out of office As a great Nation of the Indians by Aedesius Frumentius The Country of Iberians by a captive woman And here by the way this may serve to his demaund Let them tell us where they have received their faith We answer the wind bloweth where it listoth Sure we are faith we had when we left our unsanctified standings there But if any should hence affirme that we had it by hearing false Ministers he should shew follie and rashnes Secret things a Deu. 29 29. belong to the Lord Quae supra nos nihil ad nos Augustine b Melius est dubitare de occultis quam litagare de incertis Lib 8 c. 5. de Trinit adviseth us well It is better to doubt of secret things then to strive for uncertainè things If the Pist had minded this I thinke he would not have written so peremptorie in a matter unknowne 4. Where reads he in Gods Booke that men are named visible saints and judged firt matter for Church estate they being in the mean while actually members of false Churches and practise dayly grosse idolatry I thinke with the Treatiser c Iustific Separ pag. 269. true visible Christians have Christ for their King visibly or in outward appearance so far forth as men can judge For by visible we mean that which may be seen of men opposed to invisible which only God seeth for Christ is not divided but looke to whom he is a Priest to save them and a Prophet to teach them to the same persons he is also a King to reigne over them That Christ then should be said to be a King unto any people continuing members of Antichrists Kingdome Or that such ought to be deemed visible saints and firt matter for a true Church which live under a false Ministerie Worship and Government For my part as yet I cannot see reason for it But thinke the word is against it * Rev. 14 45 Ephes 2 20. Deu. 33 3 Esa 4 34 Rom. 1 7. 1 Cor. 1 2 Philip. 1. 1 If a man should give up his name unto a Vsurper take his part obey his precepts joyne with him in rebellion and treason May he for all this be counted and that justly a visible good subject unto his King To me it is fide majus For his wordy and windy insultation That any man may blush for shame that shall deny this I passe it by wishing him hereafter to lay things downe according to allegata probata Let the Scripture speake d Sanctis Scripturis non loqueÌ„tibus quis loquitur Ambr. de vocat Gent. l 2 c. 3 Tom. 2. in the points between us For without it nothing is to be affirmed e Omne quod loquimur debemus affamare de Scripturis sanctis Hierom. in Ps 98 Tom. 8. and beyond it nothing to be concluded f Nihil ultra quam sacris literis proditum est definiendum Erasm in Hiliar Gods vvord alone is certaine other proofes uncertaine and false if they discent from it g Solum Dei verbum certum caetera falsa si dissentiaÌ„t Ferus in Epist ad Roma c. 3. p. 303. 5. Howsoever it is true as Polanus h Comment in Ezech. cap. 16 pag. 365. Deering i 23. Lecture on Epistle to the Hebr. Whitaker k Rom. Pont. Cont. 4 Quaest 5 pag. 681. and others say in a false Church by the preaching there some sometimes are brought to the faith yet with these I deny that this is an ordinarie worke but rather extraordinarie The reason is because their hearers generally by their Doctrines are kept in blindnes idolatry wilworship c. So that they fit not members to true Churches but unfit them rather For no sooner see they a man to set his face that way but they seeke immediately to keepe him from it nolens volens either by flatterie persecution or the like Lastly if there be any weaght of reason in his words they make then against himselfe and quite overthrow his owne cause And thus I prove it No man can lawfully heare false Ministers unlesse he know before hand that they have and doe ordinarily begit men to the faith But such fore-knowledge is not to be had Ergo c. The proposition is certaine by his owne grant For the maine ground whereon the whole weaght of his matter relyeth is this viz that some Antichristian Ministers ought to be heard because they have and doe ordinarily begit men to the Faith Now this must needs be understood of that which is visible for otherwise nâ—que Coelum neque terram attingit he speakes idly and from the point The Assumption cannot possiblie be denyed except men wil be senceles For who can say upon certaine knowledge that any false Minister in the world hath and doth ordinarily begit men to the faith Thus the man is snared in his owne words And may say with the Poet Heu patior telis vulnera facta meis Before I end this point I thinke iâ— good to present here unto the Readers view one observation or two from the Pist Argument 1. Howsoever he sayth but litle yet that which he sayth is so abstruse darke full of evasions and starting holes as a man cannot tell what to make of it He sends us to the effect of preaching But to what end is this What light What information can a man take hence considering that as God is the Authour of true faith so the time instruments meanes c. by which he exhibiteth it unto man is knowne only to himselfe and not to others of others Indeed here we may observe a cleare difference between truth falsehood Between Christs institutions and mans inventions Whatsoever God will have us to doe or not doe he layes downe the same openly precisely manifestly All the words l Pro. 8. 9. of his mouth are plaine unto him that understandeth The spirit speaketh expresly m 1. Tim. 4 1. Non obscurè in voluiè Sed manifestè praecriptè praecise sayth Guiliaâ—dus n Comment on good the place VVhereunto accordeth Augustine o Divinitus visuÌ„ est ut sacra Oracula simplici pershicuo exararentur dictionu â—enere ne praetendere quisquam possit nihil a se in illis intelligs Ad vonsianum It was thought good unto Almighty God that the Scriptures should be penned in a simple and plaine kind of speach least any man should pretend that he could understand nothing in them Another p Sam Bachiler Serm. Campe Royall p. 36. Gods Oracles are plaine and labour with no ambiguities like those of Pyrrhus and Croesus whereof no certaine meaning could be gathered That the truth is simple and plaine Ethnickes by the light of nature could sufficiently see into such things One of them touching this matter saith thus q Veritatis sermo est simplex apertus nec varijs
answereth Christ doth not there speake of the outward hearing but of the hearking unto that is as he expounds himselfe Vers 3. 4. 5. 14. 16. 26. 27. of the knowing and beleeving of his voyce and following it c. Answ It is a speach of Augustine a Ne sitis multi Magistri dissentientes a Doctrina vnici magistri Christi in Lib. 1. detraction Be not many masters dissenting from the Doctrine of Christ our only Master The Counsell is good for it is a great sinne and hurtfull vice to be rash and adventurous upon opinions in matters of Religion where men are not first well informed in judgement by true grounds of knowledge Now truely I have not seen in so short a Tract any man that hath more adventured to broach private conceits ‡ In Ecclesia ponitur idolum quan do novum dogmastatuitur Ier. in Her 32. then the Treat and to single himselfe out from all writers ancient and moderne As if his fancies like Oracles were to be lickd up and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said as another Pythagoras b Diogen Laer. in Pythag. must be rested in or as the Popes Traditions c Counc Tren Sess 4. dec 1. p. 11. distinct 19. c. sic omnes to be received as if Chrst spake them But before I come to discover the nakednes of his answer I will first from this Scripture lay downe this argument Such as Christ intenteth by strangers in Ioh. 10. 5. may not Lawfully be heard But Christ by strangers in Ioh. 10. 5. intendeth unlawfull Ministers Ergo unlawfull Ministers may not Lawfully be heard The Major is without controversie For 1. the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of that plainenes as no witt of man can put by the â—orce thereof Properly it imports a going after another bodily d Mat. 4. 20. 22. 25. Mar. 1. 18. Ioh. 1. 37. 38. 40. Act. 11. 18. as a Scholer followeth the Master to be taught 2. It cannot be shewed * If they can let them that words so generally laid downe as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are used any where to restraine a person only from beleeving the Doctrines of false Teachers and allowing him in meane time freely to heare them 3. Whereas Christ saith they will flee from him this must surely bee understood animo corpore For otherwise with reverence be it spoken The prohibition here were unnecessarie and vaine Considering if true Ministers shall erre in Doctrine wee must flie from it e 1. Thes 5 21 So then by this Exposition there is nothing more meant of flying from strangers then from Christs owne Houshold servants The which to affirme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher saith f Arist l. 2. Elench c. 3. absurd idle Finallie Learned Men generallie understand it of flying with bodie and mind And so not to come neere the breath of unlawfull Ministers So Augustine g De verb. Dom. Serm. 49 Cyrill h Comment in Ioh 10. l. 8 Tom. 1 Chrysostom i Hom. 83. in Ioh. Calvin k Comment in Ioh. 10. 5 Hunnius l ibid Zepperus m ibid. Tossanus n Comment in I. 10. 5. Stumfius o Postel Alleg. Dom. 8. Post Trinit p. 481 Royardus p Hom in seria tert Pent. and others The Minor is undeniable and proved 3. wayes 1. By divine * Pro 2 16 10 20 24. 7. 5 authoritie which gives them often this title 2. By their agreement and likenes in Scripture men are named strangers in 4 respects 1. Of their strange sect q Mat. 17 25. Esa 62 8 2. Of their strange Religion r Mar 2 11. Ps 81. 9 3. Strange Lawes s Iudg. 19 12 Neb. 92. And lastly of the strange work u Luk. 16 12. and service which they doe This holds true here in the case of unlawfull Ministers For 1. they are not citizens with the saints and of the Houshold of God * We speake not here of the invisible Church but the true visible 2. Their way and manner of serving God is contrarie to the rules and orders which hee hath praescribed 3. Their Canons and Institutions are none of his but Satans and the Bishops 4. In their administrations according to their Service-Booke they serve not Christ but Antichrist Mali thripes mali ipes 3. By the testimonie of Learned men as Pareus a Comment in Hebr 5 v. 4. p. 211. Polanus b In Ezech. c 44 p 800. Danaeus c Comment in 1 Timot. 5 22 p. 343 Toletus d in Ioh. 10 p. 597. Luther e Enarrat in Evang. Tom. 5 p. 158. Hoffmister f Hom. in Evang Dom. 9 Post Trinit Guiliaudus g Comment in Gal. 1 p. 241. Poligenarus h Dom 7 post pont in Evang p. 26. Topiar i In Evang Dom. 8 post Trin p. 73. Anton Gonigston k Postil Oct post pent p. 175 the Rhemists l Annot in Ioh 10 v. 5. All these affirme that vvhosoever taketh upon him to preach without a Lawfull sending commeth in not by a Lawfull Election and holy Church Ordinance but breaketh in against Order By force and favour of men by humane Lawes he is a stranger a thiefe a murderer according to Christ saying in Io. 10. and thus have the old Writers expounded the place As Irenaeus m L. 4. c. 4. Clem Alexand. n L. 1. Stromat Cyprian o Lib. 1. Epist 6 76. Didymus p In Ioh 10. Rupertus q In Ioh. 10. Theodorus r ibid. and others To come now to the Treat 1. His whole answer is meerely a declyning from the state of the question A negatione unius disparatorum ad positionem alterius non valet argumentatio He reasoneth for all the World as if one should reason thus A man may not put in practice the bad Counsell of a murderer or thiefe Ergo he may heare them Christ saith he will not have us to beleeve and obey the unsound Doctrines of strangers Ergo he doth not speake of the outward hearing of them Diffido oculis meis identidem interrogo an legerim an viderim s Plin. Paneg. I suspect my sight I question my Copie I aske of my selfe againe and againe could the Treat write so unskilfully For if this be not a non-sequitur then fooles cannot speake Nonsence 2 His distinction betweene hearing and hearking is much like to that of the Papists t Bellarm de Eccles triumph l. 1. c. 12. between Dulia and Latria The Scripture forbids worshipping of angels True say they as Mediators u Hassels pro invocat c. 19. p. 47. so it is unlawfull otherwise not Christ bids us to fly from strangers and not to heare them yea saith he as to obey their Doctrine otherwise we may follow them and heare them is not this to
presume above that which is written Surely if men may take such boldnes in expounding of the Scriptures the grossest Idolater may excuse himselfe easily 3. I grant that to heare is some time taken for beleeving approving following c But what of this Will it therefore follow that Christ in Ioh. 10 5. doth not speake of the outward hearing of strangers I may safely protest his proofe here is onely his bare opinion ‡ And so it is all along the booke And he argues ex non concessis From that which is not granted I thinke no wise man will engage himselfe to defend the conclusion which cannot be defended * Ne conare quid fieri non potest 4. Where he saith the strangers of whom Christ speaketh were of the true Church and of Israell Jf his meaning be that Christ here hath respect only to them he is greatly deceived For he intendeth all strangers which in the sence of the Scriptures either then were or afterwards should come into the world whether of the true Church of Israel or not It hath hitherto been a ruled case among divines not to distinguish where the Word makes no distinction But the Treat keeps seldome this Canon For as Lizards who out of the open field doe runne into Bushes So he leaves the plaine Text and literall sence of the Scriptures And turning their necks cleane about * I heare that some say that these later workes of the Treat are farre better then the first Now these say so because they lead to loose walking and therefore they like them the better For otherwise they are much worse Vnles to prove a thing soundly by the Word of God is not so good as a bare and bold affirmation makes them speake what he pleaseth And by this meanes neither dealeth with the Objectson nor cause of the Lord as is meet * I heare that some say that these later workes of the Treat are farre better then the first Now these say so because they lead to loose walking and therefore they like them the better For otherwise they are much worse Vnles to prove a thing soundly by the Word of God is not so good as a bare and bold affirmation 5. Jt is a question whether the Godly in the Iewish Church having by hearing discovered the Scribes Pharises to be strangers that is false Prophess mought afterward heare them againe The Treat a See his justificat separat pag. 434. was once of the mind that they might not and gave some reasons for it b To be lightly moved in Religion is Childish weakenes sayth he divine Mor. Observ p. 44. It had been a happy thing for the Church of God if he had not shewed such a Childish weakenes But howsoever the case is not easily to be determined considering the state of that Church time Yet this is cleare to all men of sound judgment that in the Churches now under the Gospell false Prophets may not bee suffered But after due and orderly conviction beeing found so and abstinate they are to be rejected and so no outward hearing of them any more Of this judgment Camerius c Comm. in Apoc. c. 3. Borrhaeus d In Apoc. c. 3. Tossanus e In Mat. c. 7. Oecolampadius f In Mat. c. 7. and others Lastly by his answere all false Prophets may bee heard For if nothing make a false Prophet but as hee sayth unsound Doctrine And Christ doth not forbid the outward hearing of such Then what I said followes necessarilie Now if this were true Lord in what a miserable case were Gods people But it is neither so nor so For the Scriptures shew the contrarie besides he contradicts here himselfe and is so variable and unsetled in that thing As it may be said of him as it was said ‡ Melanch in Cron. of Severus Omnia fuit nihil fuit Hee turneth every way and cannot passe any way He anglieth in all waters and yet catcheth nothing he hath spent all his oyle in making a salve for the foule sore Antichristian Preists and yet to say as the truth is hath left them in a worse cause * For they need not by his writing leave their unblessed standing For so they only preach the truths of the Gospell They sinne not And then what need is there to lay downe their false Office then he found them SECT 12. THe 12. Objection followes thus The Scriptures of the Old and New Testament warne Gods people of false Prophets vvhich the Ministers of that Church are having an unlawfull calling To this he thus replies Treat 1. They warn not to hearken to them nor to beleeve them But to try them which without hearing them cannot be done Not that all false Prophet are to be heard by all that they might try them For that were to tempt God But now I answer * Not as Apollo answered the Iewes by the Scriptures Act. 18. ult for so he could not seeing hee writes against them the Scriptures cited which speake of Prophets in the true Church which were to be heard till they were orderly repressed or at least plainly discovered by their Doctrine heard to be such Answ The souldiers which served Marcus Antonius fell unawares on an Herbe * Appian de Bell. Parth. the vvhich greatly distempered their heads To say vvhat my mind gives me it vvas an unhappie thing that ever the Treat found out this Wild gourd for it much weakned his large abilities and caused him in this point to be no more like the man that he was when he was against it Then an apple is like a nut ‡ We cannot apply the saying in the Greeke Proverbe to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our later thoughts be wiser then our first For here he rather striveth then teacheth As Ierom. confesseth of himselfe beeing reproved by some for writing some thing against lovinian as the Treat doth against us by way of contention rather then of Doctrine Hierom in Apolog. ad PammachiuÌ„ pro libris adversus Iovinian Some thing he would say here but to professe my owne ignorance I doe not understand him For 1. he peremptorilie denies the whole Objection and so conquently affirmes that all False Prophets may be heard yet presently with the same breath he unsayes what hee had sayd before And sayes all false Prophets are not to be he heard by all And within 4 lines after le ts both sayings fall againe and sayth false Prophets beeing discovered so to be are not to bee heard This is so deepe and inextricable a riddle for me to unfould that I must confesse my selfe here Davus not Oedipus And therefore will leave it for what it is and come to the defence of our Aâ—gument 1. * 1 Cor. 6 15. Howsoever the Treat in the point of hearing of false Prophets is off and on so that no bodie by his words can well tell what
he held yet as I have before shewed †Pag. 81. Gods Word damnes it utterly And to the former reasons these may be added 1 That the members of Christ and the members of Antichrist must not bee mingled together but in all the points of Religious Communion as Prayer Prophesie Preaching c. be separated and apart For to doe otherwise is as great indignitie offered to God as to take the members of the bodie and make them the members of an Harlot 2. Jt Christ who in those last dayes speakes evidently by his Gospell and Spirit had judged it fit that his Children should goe unto false Churches he would certainlly have made known the same to them a Cirill observeth that such of the things done by Christ are written as the Writers thought to be sufficient for manners and Doctrine In Evang. Io. lib. 12. c. 68. 3. This seemeth much to eclipse the glorie of Christs wisedome and faythfulnesse in providing for the full and perfect instruction of his people in his owne Ministerie That they should neverthelesse like an unchast spouse goe out from and make use of a stranger ‡ An honest man would bee ashamed to be seen to be familiar with an Harlot Moreover for the Learned they are against all hearing of all false Prophets and speake downe right as the Word of God doth in the thing I find in their writings no such false and idle distinction as the Treat deviseth namely that some false Prophets may be heard Others not As for the weaker sort a Pag. 17. and lesse able to discern of things that differ they must not heare them but the stronger and wiser may As this is the idea of his owne head so for ought truly I know he walkes alone in it For I am sure Calvin b Serm. against idol Musculus c Comment in Mat. 7. ver 15. d In Mat 7. 15. Pareus e Comment in Psal 16 p. 52. Zanchy f Explicat in Philip. 3. v. 1. p. 174 Tom. 4. Fenner g interp Son ch 1 v. 7 8 Palladius h Postil Dom. 8. Post Trin p. 256 the Rhemists i Annot. in 2 Cor. 6. 14 and 2 Ioh. 10. the Douay translaters k Notes on ps 16 p. 56 on 2 King 5 p. 941 c. those speak otherwise yea and some Elder Writers too As Theodorus l L. 4 c. 14. Chrisostome m In Mat. 7 v. 15. Eusebius n Lib. 4 c. 22. and others These say as I before said that no false Prophet is to be heard by any person whatsoever 2. For those two Scriptures Deu. 13. 1. 1 Ioh 4. 1. here brougth to prove it Lawfull to heare unlawfull Ministers They are as fitly brought as were the two witnesses brought against Christ to prove him a transgressour For 1. the hearing mentioned in those places respecteth only a true Church Againe it concernes no hearing of false Prophets but the godly are there admonished to examine the Doctrines delivered to theÌ„ in a right way and order And if they find any by teaching to bee a false Prophet they are to depose him and afterwards not to heare him againe o Populus Christianus detectis eorum erroribus fidem non habeat aures ne praebeat sed tanquam lupos fugiat Par in Mat. 7. 15. And thus our best Writers interpret the places as Frantzius Imlerus Orinaus Danaeus Bugenhagius Selneccer Hunnius Oecolampadius and others Now marke good Reader how this hangs together If the Saints in a true Church may heare one that is not known to bee a false Prophet but afterwards by his unsound Doctrines plainly discovereth himselfe so to be Then may they goe unto a false Church and heare one whom they certainly know to be a false Prophet before they goe c. The expression of it is conviction enought * If it be a fit thing to use a Touch-stone for triall of coyn and that finding the same false to refuse it then it is meet to receive mony knowne to us to be counterfeit and false If this be absurd so is the other too The Treat goes thus foreward 2. No mans unlawfull outward calling makes him a false Prophet Nor his outward lawfull calling a true But his true or false Doctrine only makes him a true or false Prophet A man may have a Lawfull Office of Ministerie and yet be a false Prophet if he teach false Doctrine so he may be a true Prophet if he teach the truth though in unlawfull and Antichristian state of Ministerie Ansvv I never saw in my life an errour held by a man of learning that hath lesse brought to countenance it then this For whereas others commonly doe quote Scriptures albeit ill applyed alleadge for themselves the judgments of other men He goes not this way to worke But as if he had to deale only with Papists we must take as they must the Popes a Distinc 40 c. 51. Papa Decrees his will for a reason and measure things by the rules of his breast But surely such kind of reasoning will have little waight in the conscience of any truely fearing God For they wil be loath to leave an old faith for a new fancie He sayth No mans unlawfull outward calling makes him a false Prophet But J say it doth And the Prophets b Numb 16. 2 Chro. 26. 1 King 12. Son 1 6. 7. Jer. 14. 14. 23. 21 27. 15 Christ c Mat. 7. 13. and his Apostles d Heb. 5. 4. Rev. 2. 2. say so too Perkins e Exposit on Christs serm in the mouÌ„t Mat. 7 v. 15. p. 239. vol. 3 is held among all the Godlie Learned or a soled and judicious Writer Now what his judgement herein was hee sheweth it thus The first note vvhich we must make of a false Prophet is this Namely to come on his owne head and to preach not beeing sent And by this marke are false Prophets noted Jer. 14. 14. I have not sent them neither did J commaund them and yet they Prophesied in my name And no lesse doe these words of Christ import they come unto you that is of themselves without a calling from God and his Church So he What he sayth is said of Hierom f Comment in Mat. 7. in Ier. 14. 14. Chrysostome g Cyrill ‡ in Mat. 7 Tom. 1. Pareus * Comment in Mat. 7 15. Luther h Enarrat in Evang. Dom. Oct. Post. Trin Tom. 5 Pelargius i Quaest. Evang. p. 97. Aquinas k In Comment in Ier 14 14. Corvinus l Post in Sexages p. 54 Bullinger m Comment in Ier 14. 14. Ferus n in Io. 10 p. 239. Guiliaudus o In Ephes 1 p. 292. Bugenhagius p Comment in Jer 14 14. Toletus q In Jo 10 p. 599. Topiar r â—â—st Dom S Post Trin p. 73. Hoffmister s Homil. in Evang.
Sacrifices there administred in and by an Antichristian state of Ministerie Hee justifieth c Guiliad Comment in 1 Cor. 10 18. by his going their idolatrous Church Ministerie vvorship c. and makes himselfe a will-worshipper with the rest according to Pauls Doctrine in the former Examples * See the Rhemist on the place How they will chop this argument small that they may the easier swallow it I know not But this I am sure off they cannot presse it downe with divine authoritie d Auserantur de medio quae adversus nes invicem non ex divinis Canonicis libris sed aliunde recitamus August de unita Eccles cont Petilian c. 3. But either they must verba dare as they speake and use technas peiseis uncunning proofs Or acknowledge it to be a truth as in truth it is To come to his answer which is like a fagot of thornes full of prickles bound up with straw the which by the fyre of Gods Word is quickly burned 1. He applies things here aschematiston very ilfavoredlie The Office saith hee doth not make that to become the Word of God which was not so actually before True Neither did the Altar make the thing to be offered to become that which it was not so actually before For we know before it was laid upon the Altar it was flesh but afterwards it became a Sacrifice The same is true concerning the Word For howsoever the Office makes it not to become the word of God as neither did the Altar make the thing to be offered to become flesh yet by the Office it is made a Church-sacrifice the which it was not so before e Daverba decive nerves Persius Sat 4. And here I desire the Reader to observe how disorderly he sets things downe The Altar makes the thing to be Offered actuallie to become a sacrifice which it was not before But so doth not the Office make that to become the Word of God which was not so actually before Inguinis Capitis quae sint discrimina nescit What Child may not see the absurditie of it For all that hee could conclude from the first assertion unlesse he would conclude nothing was either thus The Office makes the Word of God to become a Church-sacrifice which it was not before but in destination Or thus The Office makes not the Word of God to become a Church sacrifice for it was so before This latter howsoever it be voyd of truth yet there would have been some sence in it ‡ Doe not thinke that the Treat wrote this Elenchum sophisticuÌ„ ignoraÌ„tly but rather fore-saw what inconvenieÌ„ce vvould fol lovv if he should let the argument runn out orderly and proportionably I beleeve hee savv vvell enought should he grant that the Office makes the vvord to become a Ministeriall Church-Sacrifice This Scripture vvould stand in force against the thing they pleaded for 2. For the place of Scripture Mat. 23. 19. the meaning is As they had erected an Altar and dedicated it to the Lord according to his appointment whereon to offer Sacrifices So the things offered to God on it and by it were after a sort sanctified by the Altar f That is it made them publick Church-services acceptable to the Lord. And the same is true of Christs Ministerie As it is a divine institution given unto the Church for the performance of Holy things so it sanctifyeth the things that is makes them to become Lawfull Ministerial Church-Ordinances without which they were not so Neither could they be so reputed And this may be as applied also to a false Ministerie For as it is an institution of Satan and Antichrist to have their wicked devises administred So it defiles every administration done in it and by it And for the administrations they are all false unlawfull Antichristian Church-actions †Quamvis Dei solius sit sanctificare tamen aliquo modo quae principalius Deo sunt-consecrata ad se pertinentia sanctificare dicuntur Muscul in Evang. Mat. c. 23 p. 477. Tom. 3. offered to the Devill g Hoc est judicium Dei de quavis cultu de de quavis Religione quem non secundum verbum eius exercetur Non Deo sed demonijs prestatur Pare Com. in 1 Cor. 10. 20. Fingere enim falsum cultum est falsum Deum fingere quia tunc fingitur falsa Dei voluntas sic falsus Deus Par. in 1. Cor. 10. 7. and otherwise to be taken 3. Where he saith the eating of the Sacrifices in Israell became their Sacraments and the Heathen sacrifices were their Sacraments Howsoever were this so it neither hurts us nor helpes him Yet I cannot see how it can be so applyed For 1. Circumcision and the passeover were Israels Sacraments And therefore by Altar their whole Religion and Worship is understood As Zanchy h Altare pro tota religione cultu accipitur praecept 3 p. 534. truely observeth Againe the Apostle prohibiteth not only the eating of the Heathen Sacraments but all going to their Temples to doe any thing there with them or among them Yea though it were not with any intent to performe a Religious Action So i Respicit congressus c. Comment in Psul 16. pâ—g 53. Rivetus 4. As meats considered in themselves may Lawfully be eaten any where if it be done without the offence of the weake as Paul Teacheth at large 1 Cor. 10 25 29. Yet if meats bee considered as they are offered to idols and eaten in the Idolâ—Temples in the honour of idols * See his justificat of sep 94. they be unlawfull The like may be said of the word if we consider it in it selfe the same may be preached Lawfully any where But if the Word be considered as Antichrist useth it Distingue tempora locus reconciliabis scripturas or rather abuseth it in setting up a false Church and Ministerie to teach it in and by In this respect the Word is not Lawfully preached How oever here againe he insinuateth the contrarie Distinguish saith Augustine k times and places and thou shalt reconcile the Scriptures Lastly J desire the Reader to make it well Howsoever the Treat hath said something yet nothing at all to the Objection For he should have proved that howsoever they who did eate of the sacrificed Beasts of the Altar justified the Altar And they which went to idol-Temples honoured the idoll Yet now wee may Lawfullie take and eate the spirituall sacrifices which come off from the Altar of false Churches and false Ministeries And yet not justifie the Altar nor give any honour or consent thereto No nor any shew or appearance thereof †Quae Whether such as pretend to ground their practice of hearing on this Treatise doe not shew either lightnes in not weighing what is said Or ignorance in not discerning what they read or wilfulnes in doing a thing for some by respect pretending this Booke as a
◠1 Cor. 1. 9. 2 Cor. 6. 14. I will speake here a little touching the nature of Communion Philip. 2 1. 1 Ich. 1 3. For the word the Greeke koinoneo signifies to have a part or share in or with persons and things answerable to it is the Hebrew Chabar and imports a consociation copulation or meeting together Againe Communion is three-fould The first between God and Man The second between Man and Man The third between Man and actions For the two later the same is either civill or spirituall I call that a civill Communion when the matter or ground of it is not in of it selfe divine and spirituall but earthly and temporall For spirituall Communion this is practised two wayes 1. With persons and things 2. With things and not persons Where there is a foregoing joyning of people together in a spirituall outward societie or body Pelitick there is a Religious Communion with persons and things But where this is not there is a Communion with things as the State it selfe and the administrations done by the power thereof Howbeit as I have said else-where they have no Church communion that is to speake properly they have no Communion with the persons who are not in Church-estate or union with them And that this is so the Scriptures * 1 Cor. 10 18. not only shew but also the deniall of it leads unto grosse absurditie For if a man communicate not in and with the Worship he doth then it must follow that he neither helpes himselfe in performing true Worshipp unto God nor hurts himselfe to doe the contrary And so by this ground it is all one whether I doe the one or other But of this we shall have occasion to speake more hereafter Now to his distinctions 1. It cannot be proved that Hearing and so Reading of Gods Word are actions Religious only as they are performed by Religious persons This is not so for it is not the person that makes the action Religious The reason is if the action in it selfe be Religious it must then be reputed a Religious action be the dore Religious or not That no man may mistake me let it here be observed that actions are Religious either in respect of the matter alone or the matter and manner too I confesse it by a Religious action we understand the later that is a thing well done for matter and manner in this sence none but Religious persons can performe Religious actions But if by a Religious action we meane the thing it selfe and as eo nomine it is to be distinguished from what is civill naturall worldly then I say againe it is a Religious action and of this sort is Hearing and so Reading of Gods Word howbeit performed by irreligious people 2. Whereas he saith that Faith goes before all other asts of Religion inward or outward This also is untrue For men wanting faith witnesse Kaan Ahab Saul Iudas may yet performe acts of Religion The Scriptures here cited ‡ 1 Timo. 1 5. are extra organum not to the point For they doe not say Rom. 10 10. that Faith goes before all acts of Religion But thus without faith we cannot please God by them So then note the difference between the Scriptures and what he inferreth from them Gal. 2 20. Without faith all acts of Religion are without acceptation with God So these Scriptures Ergo saith he faith goes before all acts of Religion To his mis-applying here J may well apply that in the Poet Ego de alijs loquor Lucan tu respondere decepis 3. Here is made true the saying in the Poet. a Fallacia alia aliam tradit One falsehood or suttlety bringeth in another Teren. in Andr. His needs must follow followes not but it is an unsound inference from a false principle Hearing the Word of God is more though he deny it then a naturall action viz. Religious and Spirituall He reasoneth a specie ad genus negative because Hearing in some cases is so therefore it is so in all If it be his meaning that Hearing is a naturall action as it respects the Organ or meanes in and by which a man receives the knowledge of what he heares Then it is true according to that rule in Philosophie b Relata esse simul naturâ Relations in nature are alike But this is nothing to the purpose Arist in Categ Relat He that eates and drinkes bread and wine at the Lords Table or speakes to God in prayer performes naturall actions I meane as the members of the bodie are here used But if wee consider either the Sacrament or Prayer in the subject or object thereof so they are not naturall actions but religious and the like is Hearing of the Word of God For his two reasons they are of no weight For 1. though the light of nature teacheth a man to listen to another yet this proves not that it teacheth him to Heare in the way and manner here pleaded for 2. Were it granted it did yet might the action be Religious For the light of nature c Rom. 1. 20 21. Epictetus a Stoick writeth thus It is before all things to be learned that there is but one God that he ruleth all things that he provideth for all that whatsoever vve doe speake or thinke nothing can be hid from him that vve should vvorship him as our Creator and Father and the only authour of our felicity Epictus apud Arrian leadeth us to sundry divine duties howbeit insufficient to guide us in the right manner of dooing them 3. I grant a meere naturall man ought necessarily to heare Gods Word Notwithstanding it will not follow when he heares in a Church-way that he performes no Religious action This is as if one should say because a rebel is no good subject he cannot doe any civil service to his Prince I speake not of the ayme of his heart but only of a formall dooing That which the Treatiser unjustly layes as a fault on Mr. Iohnson in pag. 23. is most true of himselfe in pag. 26 27. to witt a want of distinction betweene things It is so as hee saith Preaching by some and Hearing by others may be performed without any Religious Communion passing betweene the persons preaching or hearing This I say is right but that which afterwards he makes one with it is different and otherwise namely that a man may heare a Minister teach officially and yet not have communion with the state of the Teacher I may apply here against him that in the civill Law testes dome stici househould witnesses are of no validitie This is but his owne saying said over many times and indeed argueth more witt then truth and sophestry then sincerity Scholers are taught out of the Topicks that it is ill arguing a consequenti when in two positions things utterly unlike shal be compared together and the one by no meanes can inferre the other I