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
gods of the people are vanitie or vaine The covetous person is an Idolater and his goods are Idols must therefore these goods bee destroyed and the persons be abhorred Nay the outward Ordinances of God themselves Circumcision Baptisme the Lords Supper may be called Idols things of no value that presit not as separated from the inward grace or thing signified And if wee shall annex your Assumption and now then in the words of the Prophet What have we any more to do with Idols What agreement hath the Temple of God with Idols Will you grant the conclusion or condemne the inference as unlearned foolish perverse not free from grosse abuse of Scripture 3 Our Church and Ministery is not free from spots and staines Iob 3.24 Rom. 2.28 Ier. 9.25.26 Sardis vera Ecclesia est etsi vocem Christi plenè non audiat etsi illius obedientia plena non sit etsi in plenum ficut oportuit ab Ethniasmo non fuerit reformata Apo 3.2 Park de polit Eccl. lib. 1. ca. 13. §. 1. Brightâ— in Apoc 3.2 Ambr. in Luc. lib 6. cap. 9. Tom. 5. Fides igitur in primis Ecclesiae quaerenda mandetur in qua si Christus habita or sit haud dubie legenda Si qua est ecclesia quae fidem respuat defe endaest Ibid Petra tua Châ—istus est fundamentum Ecclesiae fides est St non in petra fueris in Ecclesia cris petrà est Christus Hieron in Symbol tom 4. Ita est Ecclesia sancta quae fidem Christi integramservat Stapleton relect cont â— qu. 4. art 5. Fides verae Ecclesiâ— vita est Bilson Christian subject part 2. p. 365. Where faith faileth the Church faileth and hee that affirmes your doctrine to bee false denies your assemblies and multitudes to be the Church wee freely confesse to the praise of Gods glorious grace and heartily beseech his Highnesse to supply what is wanting to amend what is out of order and to remove what is superfluous But not withstanding any defects or corruptions that can be charged upon us the Church and Ministery is true and sound enjoying whatsoever is essentially necessarie to the life and soule of a true Church and Ministery given by Christ and such as the Kings of the earth are bound by Gods law to protect and maintaine For our Church is built upon Jesus Christ the sole foundation of his Church We acknowledge Christ our only King Priest and Prophet God hath given unto us the Tables of his Covenant and we have received themâ— and his free and gracious Covenant is confirmed by the true and effectuall seales which he hath annexed unto his promise and committed unto his Church as their prerogative Christs Name is truly and only called upon in our Assemblies his Gospell is intirely Preached and savingly received by his people and hee is present with his Ordinances to blesse them to the worthy partakers If any stubble bee laid upon the foundation in respect of the Church or societie it is done ignorantly for ought wee can judge and with a minde teachable and ready to give place when light doth evince it at least it is not in points fundamentall that is such as are so maine that without them there is no salvation or of so cleare consequence from them that who so is truly perswaded of the one cannot but see the other The passages of Scripture annexed are grosly abused and so are the Authors alledged for they speak of reall Idolatry and Idols from which we must fly but cannot so much as colourably be applyed to separation from the worship of God in our congregations because of some abuses which are not reformed But you goe forward and we must follow you CAN. Stay Sec. 3. pag. 18. If it was Israels great sin to carry the oblations under the law to a place howbeit sometimes lawfull and where their godly Ancestors had before truly worshipped because they had no commandement so to doe then certainly more in fault are those which with the worship of the Gospell goe where it was never lawfull publikely to serve God and where their forefathers never to this day rightly served him ANSWER Here youtâ—g what we shall never grant If a mortall enemy may both accuse and judge and proceed upon no better ground than suspition you may quickly condemne any man of heresie Bilson Chri. part 3. pag. 203. nor you be able to prove to wit that our Church is an Idoll Church our Ministery an Idoll Ministery and that our forefathers never rightly served God in our Assemblies which is an easie kind of disputing if you get a reader as credulous and willing to bee mislead as you are peremptorie in passing sentence But if we should believe you herein wee should bely the mercy of God and condemn the generation of his Saints As for the high places of which wee read often in Scripture it was lawfull for the Fathers of old to offer Sacrifices upon them when it was not precisely commanded but only the place for sacrifice undetermined But after that God had chosen deteâ—mined and appropriated a peculiar place for sacrifice where it was to be offered and not else where Alsted praecog lib. 2. pag. 369. Tert de dololat It is no hurt that the same God by his lavv forbad a similitude to be made and by an extraordinary precept coÌ„manded the similitude of the brazen serpent to bee made which may be applyed to this purpose with a little variation Deut. 12.13 14.23 1 Chr. 17.6 2 Chron. 6.6 Psal 78.68 Rivet in Hos 4.13 Colendo verum Deum in collibus est in exceâ—sis contra Dei legem et rium praeseripium Zanch. in Hos 4.13 Laudabile exercitua illud â—sraelitis videbatur tamen est scortari Quare quia sacrilegium eâ— discedere a verbe Domini Verbuma Domini jusserat ut taxtum Harosolymis ritibuâ— a Den irstitutis sinc saâ—â—â— Deum colerenâ— See lun Annot. in 1. Reg. 33. 2 Reg. 22.4 1 King 15.12 14. King 22.43 2 King 12. 〈◊〉 King 25.4 2 King 15.35 Bilson Christ subject part 4. pag. 340. Gods act 〈…〉 no warrant for you to breake his savv By his law hee restraineth you not humselfe from the making of any such similitudes 2 Kings 4.15.19 then it was a great sinne for them without extraordinary dispen ation or commandement to offer in those places where their godly Ancestors had truly worshiped before not because they had no commandement so to do for that may be said of their Ancestors they had no commandement to offer there but because it was expresly forbidden And here you may see how the first part of the sentence doth crosse the later For if godly Ancestors did truly worship God in the high places when they were not commanded then the Israelites did not finne grievously in carrying their oblations thither because it was not commanded What moved you so to write and to alledge Authors as if they affirmed the
repent a terrible judgement is denounced against her and yet the faithfull are never exhorted to flee from her society but to repent of her sinne and the promise is made for encouragement that if they open unto him Apoc. 2.20 hee will come in and Suppe with them and they with him If by a false Church you unde stand a visible society wherin the faire greater part is corrupt in the profession of Faith concerning the Articles of Religion and in the wo ship of God by adding and detracting in the substaniall meanes and transforming the object of worship it selfe corrupt in the calling and ordination of Officers the forme of government the Officers set a part for the worke of God and the lives and conversations of the members of that society If in this sense the false Church bee taken then it may and hath fallen out for a long time together that the true Church of God hath lyen hid in the false and that by Gods allowance and approbation Field of the Church lib. 3. cap. 8. in which case the LORD commanded the faithfull to bee present at His Ordinances and promised His blessing unto them though administred in a corrupt Church and after a corrupt manner The true Church in corrupt times hath been mixed with the false not as actuall members of that society as corrupt but as they have been hid in that society as good Corne overtopped with Weedes or a little gold or purer metall in a great clod of Earth God of his infinite mercy so providing for and preserving his poore people In time of the Iudges the Israelites did every man that which seemed good in his owne eyes that is Iudges 1.76 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad bujus loci similitudinem legitur in Sederzata sic extitit seculum absque rege Ioseph lib. 5. c. 2. 1 Reg. 19 10. Rom. 11 3 4. Hosea 4 1 6. 2 Par. 13 5. Isa 1 2 3 4 21 22 29. Isa 57 3. Ezc. 14 5. Ier. 23 8 14 Lam. 4 13 14. Ier 2 8 11 13. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26 27 Verse 29. worshipped God as hee pleased The Prophets testifie that the Church did not only faile in Israel but in Iudah likewise I have brought up Children and they have rebelled against me Ah sinfull Nation a people laden with iniquitie a corrupt seede How is the faithfull Citie become an Harlot Thy silver is turned into drosse and thy Wine mixed wiâ—h water They shall be confounded because of their Oakes wherein they delighted The Land viz. of Iudah is filled with Idols they worship the worke of their Hands the Priests said not where is the Lord and they that should minister the Law knew mee not saith the Lord. The Pastors also offended against me and the Prophets prophesied by Baal and went after things that did not profit My people have changed their glory for that which did not profit My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water The house of Israel is confounded they and their Kings and their Princes and their Prophets saying to the wood Thou art my Father All of you have forsaken me saith the LORD Her treacherous Sister Iudah feared not but went and played the Harlot also The backe-sliding Israel Ier. 3 8 11 11 13 14. Ezek. 16 46 47 48 51 52. Ier. 5 1 6 13 7 28 9 1. Isay 57 3 4. hath justified her selfe more than treacherous Iuda And as shee was thus horribly corrupted with Idolatrie so with profanenesse impenitency impudencie in sinning rebellion stubbornnesse oppression and what not But when all things were thus miserably disordered the faithfull in Iuda did not separate themselves from the Ordinances of Religion or withdraw themselves into a distinct visible societie from the rest In the age before our Saviours time it grew exceeding wicked againe Mat. 8.4 Mar. 5.36 Luke 7.4 5 9. Mat. 4.23 Mar. 1.21 Luke 4.6 Iohn 18.20 Luke 2.22 37 41. Iun. animad in Bel. contr 4. lib. 3. c. 16 s 14. But neither did our Saviour nor his Disciples before his death take upon them to crect a new visible Church altogether distinct from the erring Synagogue but lived in that Church and frequented the Ordinances neither as absolute members of the Synagogue nor yet as the visible Church distinct from it But as visible members of that Primitive Church from which that Synagogue had degenerated In the New Testament 2 Thes 2.7 Revel 17.5 Iniquitas sed mystica id est pietatis nomine palliata Gloss ordinar Syr. Mysterium iniqui jam incipit efficaz esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vis certa operandi non autem significandi Cham. panst som 2. lib. 16. cap. 7. Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparatur adornatur instruitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam doctrinae quod si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptum contrarium sit fidei Cham. panst tom 2. l. 16. cap. s 5. 2 Thes 2.3 Heb. 3.13 Matth. 13.25 39. 2 Cor. 11.3.13 15. Jun. cont 4. lib. 3. cap. 16. Generalis decessio sen Apostasia dicitur universalis ant communis Vniversalem negamus fore semper igitur erit Ecclesia quamvis lalens Communem fore affirmamus ut affirmat Paulus Ier. 28.16 29 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13.10 the Apostle telleth us the mysterie of iniquitie began to worke in his dayes whereby he understands not common heresies and corruption of manners but some great and hidden thing begun in the Apostles time to creepe on by degrees not suddenly to vanish but to continue for many ages and to grow into an exceeding high mountaine As the mysterie of godlinesse which began presently after the fall took it complement by degrees and that at a certaine and appointed time so it was in this also which at the first was small but grew as things durable by degrees into an exceeding huge bignesse The spirit hath foretold that there should come an Apostasie or defection not from the Roman Empire for that was not opposite to Christ but from the faith and that not light or in some particular point or for a short time for such Haeretickes there had beene already but grievous generall and of long continuance That which the Prophet Ieremy when he speaketh of false Prophets and their Prophecies calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the 70. translate it and the thing it selfe requireth a declining a revolt or Apostasie not every one but that to which the authority of the true God is pretended And so the departure from the faith is not a revolt to Gentilisme 2 Tim. 4.1 2. Aug. De Civ Dei li. 26. ca. 19. Quem refugam vocat utique a Deo vero but a giving too easie heed and attention to some doctors professing yet indeed corrupting the Christian Religion As when it is
Gospell Now we read that it was built from the very foundation â—f costly stones of Cedars Algum Firre and the like choice and speciall trees and those all prepared aforehand hewed and perfect for the building so that neither hammer nor axe nor any toole was to be hea din the house in the building of it no common or vile thing was used towards it neither might any polluted person enter it and offer untill he had repented and embraced the faith 2 Chron. 23.19 Levit. 22.19 27.11 and beene cleansed from his filthinesse By the gates of the house were Porters set to keepe the unworthy out Vpon the Altar there might be offered no uncleane beast no nor that which was cleane having a blemish upon it What in all this was signified Onely this Such as will build a spirituall house for the Lord to dwell in must be an holy people for he is of that infinite puritie that he will not vouchsafe his speciall presence unto prophane companies which joyne themselves together and therefore let it be far from all men to prepare a place for him with such trash or to defile his holy things with such uncleane persons or to offend his nostrills with the stinke of such sacrifices ANSVVER IF this reason be ought worth not only such as would build a spirituall house to the Lord for his Majestie to dwell in but such as would preserve it being built must be an holy people holy in truth and not onely in the judgement of charitie for he is an holy God who will not be worshipped of the hypocrite or prophane will not take the wicked dissembler by the hand will not heare the prayers of them that with delight looke unto iniquitie If the Temple was built from the very foundation with costly stone hewen and prepared after it was built it must be kept from all pollution And then if the Temple was a type of the visible Church in such sense as this reason affirmeth it must be gathered of a people truely holy and separated from the world and onely of such so that if any hypocrite shall craftily creep into it or any wicked person be tolerated afterwards it must cease to be a Church August de Baptis contr Petilian ca. 14. in Epist 1. Joh. Beda in epist 1 Iob. Glossa ordinar Sic sunt ficti in ecclesia quomodo humores mali in corpore quando evomuÌ„tur releuatur corpus sic qudndo excunt mali relevatur Ecclesia which is directly contrary to the whole current of Scripture and to that which your selfe many times affirme The Temple is thought to be a type of Christ of a Christian of the Church but whether of the true Catholique Church whereof every member is a living stone elect and precious or of the visible congregationall assembly consisting of good and bad sincere and hypocriticall professors it may well be questioned For the visible Church is not built all of costly stones hewen and prepared Therein many persons inwardly polluted doe offer though outwardly they appeare cleane and some may be suffered to offer which inwardly and outwardly appeare to be uncleane And if it was a type of the visible Church it must be considered how farre the signification is to be extended and wherein the resemblance standeth For as it appertaineth to God onely to designe a type so it is peculiar to him alone to expound or notifie the p A dispute par 3. cap. 8. pag. 169. Men may never at their pleasure ascribe to any rite whatsoever a holy signification of some mysterie of faith or dutie of pietie signification of the type wherein it consisteth It is an addition prohibited for us to interpret divine instituted types upon our owne heads without ground and warrant from God The common Rule is good if rightly limited Theologia symbolica non est argumentativa which you had need to study better for here and else-where throughout your bookes you thrust such significations of types used in the old Testament upon your Reader as are not taught in Scripture not for the matter it selfe consonant to the q August contr 2. Gaudent epist l. 2. cap. 25. Did God or man tell it you If God reade it unto us out of the Law the Prophets and Psalmes the Apostolicall or Evangelicall Writings Reade it if you can which hitherto you never could but if men have said it or rather no man but your selfe behold the device of men behold what you worship behold what you serve behold wherfore you rebell you rage you waxe madde Bils Christ. subject pars 3. pag. 22. You promised full proofes out of the Word of God c. and now you come with empty figures of your own applying without truth or coherence Amb. Epist. lib. 5. ep 31. The mystery of Heaven let God himself teach me which made Heaven not man which knew not himselfe whom should I rather beleeve concerning God than God himselfe Scripture and your whole frame of arguing is drawne from similitudes and comparisons which is the most popular but deceitfull and loose kinde of reasoning if they be not rightly drawne and well proportioned Let this particular in hand be for example and let us grant you more than you will defire scil That the Temple was a type of the visible Church and that all the members thereof ought to be holy truly holy and not in appearance onely sincere Christians in the sight of God and in the judgement of charitie alone Saints and faithfull in truth and not onely in profession and conversation in some measure answerable be it that no uncleane thing must be offered upon the altar that no hypocriticall service shall be accepted Hence it will not follow that the societie is no visible Church of God where such are tolerated or that the pure and unfeigned worship of the faithfull shall not be accepted when it is tendered in a societie amongst whom there be some rebellious which hate to be reformed If the Temple be a type of the visible Church as it was built from the very foundation of costly stones what can it signifie in your sense but that the spirituall house of the Lord must consist of them that are truely holy faithfull and called so that they should need neither axe hammer nor any toole so you presse the matter to fit or square And then by your owne confession we are to expect no Church upon the earth if ever there hath beene any For in the visible Church hypocrites are and have been mixed with the faithfull as rubbish or counterfeit with costly stones which could have no place in the Temple * Can. Stay sect 4. pag. 33. Thus I might say to you as you to your Pistoler The man is snared in his owne words and may say with the Poet Heu patior telis vulnera facta meis If the Temple might be a type of the Church this notwithstanding then it shewes onely what the Church
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
repl 1. pag. 41. Ambr de offic lib. 1. cap. 50 Grat dist 93. cap. 21. Ex quo iâ— Ecclesis sicut in imperio Romano crevit avaritia perit iex de sacerdote visia de Prpheta Bas in Asceticis Chry. desacer complaints have been made against abuses of this nature by all sorts ancient and moderne who never denyed the Churches where the true faith was professed to be the true Churches of Christ Cyprian complaines thus Here I am grievously troubled that the Church hath many Pastors who not onely doe not oppose their bodies against the incursions of wolves but also they themselves doe play the parts of wolves whiles they destroy the souls of the simple they themselves serving their bellies gaine and ambition and make merchandise of the Word of God and adulterate it with ungodly opinions The Counsell of Nicâ— makes complaint That many things in the admission of Presbyters and Bishops was done contrary to the Rule Leo That the office of a Pastor and government of the Church was committed to men altogether unworthy Hierom reproacheth the Bishop of Ierusalem that he could as himselfe boasted make in one houre a thousand Clarks and condemneth it in others That Clarkes run to the Bishops suffraganes certaine times of the yeere and bringing some summe of money they are ordained being chosen of none Ambrose sheweth the abuse in his time to be this If a man asked some of them who preferred them to be Priests answers is made by and by that the Archbishop for an hundred shillings ordained me Bishop Nazianzon in Apolog That they which handle holy things with unwashen hands and polluted souls are more in number than they over whom they rule Miseri in â—iotate miseri in splendore And ad Maximum Ad Pastoralis muneris administrationem nihil contulerunt ui 〈◊〉 quod comam quam turpiter alere studuerunt raserunt And in the same place De pecumiis jam in ecclesia bellum geritus When Basil of an Heathen was made a Christian he saith That he did greatly wonder at the dissentions which were in the Church concerning Faith and the contentions of the Governors because every one leaving the doctrine of our Lord Iesus Christ did challenge to himself by his owne authoritie certaine rules and orders Also J perceived dissentions to arise from hence because there was no discipline no knowledge of God or it was perveâ—se if any Chrysostome Neque immeritos solum adlegâ— sed idone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Toletan Councells complaine that for eighteen yeeres no Synod was held Whence came grosse ignorance and corruption of the Ministers It would be too long to set downe at large the grave sharpe and lamentable complaints that Nicholas de Clemang Petrus de Aliaco See Nichol. Clemang speculum Eccles Petrus de Aliaco reformat Eccle. Bern. in Conv. S. P. ser 1. Heu Heu Domine Deus Ipsi sunt in persecutione tua primi qui videatur in Eccl sia tua primatum genere Id. in Cant. ser 76. Parum est nostris vigilibus quod non servant nisi perdant Gildas See Vsser de primord Eccles Brâ—â— Hâ—oper on the 8 Command pag. 74 79. Whitaker de pont Rom. presat ad Audito res In sch smatis remedium hoc primo invenâ—um est quod ipso morbo magis pericudesum fuisse molti virt sancti prudentes judicarunt Quod quamquam non statim apparuit tamen misera experientia demceps demonstravit Tum enim ambitio irepsit in Ecclesiam Episcopi caeperunt non minus de dignitate suarum sedium quam de Christi grege cogitare c. Gregor Nazianz. orat 2. pag 399. They intrude themselves unto the most holy Ministeries with unwashen hands and minds as they say and before they are worthy to come unto the Sacraments they affect the Sanctuarie it selfe circum sacrasanctam mensam premuntur protenduntur esteeming this order not an example of vertue but a maintenance and helpe of life Bernard and our Gildas have published against the Ecclesiasticall Governours of their times for their ignorance pride luxurie riot drunkennesse persecution of all true godlinesse covetousnesse rapine contentions brawles simonie and what not And since the time of Reformation not the Inconformists only but the godly Bishops and Martyrs themselves have observed bewailed and reproved these abuses Father Latimer in his Sermons generally but in his Sermon of the Plough is plaine and large against the pompe and idlenesse of Bishops who Lord it over but feed not the Flock of Christ muzzle the people in ignorance and profanenesse live riotously hunt after preferment but seek not the winning of souls unto God Bishop Hooper complaines saying It is great pity to see how farre that office of a Bishop is degenerated from the originall in the Scripture it was not so at the beginning when Bishops were at the best as the Epist of Paul to Titus testifieth that willed him to ordaine in every Citie of Creete a Bishop And as sharply and closely he censureth the Bishops of his daies for arrogating to themselves so much witt as to Rule and serve in both States in the Church and in the Civill Policie and to the contrary professeth That one of them is more than any man is able to satisfie and that it is not possible that one should doe both well and that it is a great oversight of the Princes and higher Powers of the earth so to charge them with two burdens when none of them as he saith is able to beare the least of them both The accusations which are brought against both the Ministers and members in the Separatists Congregations are not few nor light nor such as can be wiped away with reproaches All these have borne witnesse of the great disorders and corruptions which have been in the Church of God but they never deemed the societie was to be abandoned because of these great and erroneous blemishes rather they sought the redresse and reformation of what was amisse If some things of man be mixed with that which is of God as humane superioritie with divine Ministerie the pure wheat with some chasse the holy Sacraments with rites savouring of superstition a found Christian is not to cast away what is of God as a nullitie fruitlesse defiled Antichristian Idolatrous because somewhat humane is annexed unto them nor in defence of the good to be charged or condemned as going crosse to that which he taught against the evill Aug. de fid bon oper tom 4.4 Nos vero ad piam doctrinam pertinere arbitramur ut canes in ecclesia propter pacem ecclesiae toleremus Iun. animad in Bell. contr 5. l. 1 ca. 3. l. 1. ca. 3. not 24. Speaking of Popish ordination saith A parte ad totum non procedit argumentatio In ordinatione aliquid nihil facâ—unt ergo nihili faciunt ordinationem Quod Dei quod ecclesiae in ea est permagni facimus quod
the mouth of one witnesse though his testimony were received yet may no man be condemned See Beza annot Maier in Matth. 18.7 both their owne and Neighbouring Churches so did the Ancients The Ordination of Bishops by themselves alone or their Chaplaines and that of many at a clap so did the Ancients The thrusting of Ministers upon the people without their knowledge or consent so did the Ancients The ordination of Ministers without cure or charge so did the Ancients The ignorance idlenesse pride luxurie pompe covetousnesse contention and schisme of such as thrust themselves rashly ambitiously profanely into offices by favour monie flatterie or other corruption so did the Ancients They reprove these and such like abuses and humbly seek and sue for reformation but tolerate what they cannot amend and hold communion with the Churches of God in the Ordinances of Religion and so did the Ancients And if the Ancients did neither lay the grounds of Separation nor walke contrary to their owne Principles in holding communion it is great ignorance at least to charge the Nonconformists as if they walked not according to their owne rules when they doe not separate Nay if the Non-conformists should not disallow both your positions and practice of Separation they should not walke agreeable to their owne Principles or the truth of Scripture For you hold the power of the keyes originaliter and executivè is given to the community of the faithfull many or few yea though but two or three joyned together in a Church way This the Nonconformists approve not You hold it is necessary and essentiall to the calling of a Minister that he be approved chosen and ordained only by that congregation where he is to administer This the Nonconformists altogether dislike You hold all Ministers that be not chosen and ordained after your forme propounded to be unlawfull Idol Antichristian Ministers This the Nonconformists judge to be Antichristian The consequence of your Positions is this That since the Church of the New Testament was established upon the earth there was scarce a true lawfull Ministerie to be found where with the faithfull might lawfully hold communion in the worship of God This the Non-conformists doe detest and abhorre Of other your positions in the Sections following SEC III. CAN. Stay against Stray Sect. 1. pag. 4 5. WHatsoever God hath bestowed upon his Church as her priviledge the same is to be found in his Word But it is not mentioned there that Beleivers as their priviledge ought to heare Antichristian Teachers The proposition is unquestionably certaine by these Scriptures Psal 19.7 2 Tim. 3.15.16 Isai 8.20 Ioh. 15.17 Act. 20.27 Besides Contra Gentes this is the unanimous consent of learned writers The Scriptures saith Athanasius doe helpe us with the knowledge of every truth c. The first part which is only controversall is evident and cleere Anno. in 1 Cor. 10. §. 21. in 1 Reg. cap 5. v. 19. by these Scriptures Levit. 17.3.4 Deut. 12.5 Prov. 5.8 Hos 4.15 Matth. 7.15 2 Cor. 7.15 16 17. Rev. 18.4 Song 1.6 7. To this all sorts of Writers assent Zanch. on Phil. 3.2 The Authors of the Admonition pag. 27 c. Yea the Papists themselves Rhemists and Doway Translators ANSWER THe sinewes of this Argument are cut already in the first Section if ever it had any and therefore a few words may now suffice In this reason you take for granted that which is most false little lesse than blasphemie to wit that all Ministers in the Church of England be Antichristian For they are in respect of the substance of their office the Ministers of Jesus Christ set apart to preach the Gospel dispense the Sacraments and administer the Discipline of the Lord Christ and many of them the approved servants of Christ furnished with gifts from above sent forth by authoritie to preach the Gospel of God and dispense his Sacraments which they faithfully execute according to commission received from their Lord and Master the King of the Church who worketh by them and blesseth their labours if ever ordinary Ministers had cause to speake of and rejoyce in the blessing of God to the praise of his name But to let that passe Antichristian Teachers if I must speak in your owne language be of divers sorts 1. Such as be not called in every point according to your platforme or at least whose calling is in any respect maymed or defective though they be godly learned painfull every way fit set apart by authority and approved by the Church If Antichristian Teachers be taken in this sense true Beleevers living in societies with them are bound to heare the Word and partake in the Sacraments because they be the ordinances of the Lord Jesus who is present knocking at the doore of the heart and will come in and sup with them that open unto him So long as wee teach the same doctrine which the Apostles did we have the same povver and authority to Preach which they had Bâ—s Chrill 〈◊〉 part 3. p. â— Look what reasons soever can be alledged to prove that Christians ought to joyne together in holy communion the same will strongly convince that ordinarily or occasionally we must hold societie with such Ministers in the ordinances of piety and godlinesse And if this Ministerie be Antichristian divers if not most worthy Martyrs of Jesus Christ that have withstood Antichrist unto blood have stood under some ordinances in their first originall Antichristian or of men in some respects which did not overthrow though it might be some blemish unto their Ministerie 2. Such as be not rightly called by men because not rightly furnished with gifts or faithfully executing their place or teaching erroneous doctrines and traditions of men but yet set apart to an office which is of God and in communion of men professing the true Faith are called Antichristian Ministers And if it be taken in this sense the faithfull are bound in conscience to heare such if they live in their societies because they be the Ministers of Christ in a sort though they be not approved of him and doe his worke for the good of them that be heires of salvation But in so doing they doe not communicate with the Ministers of Antichrists apostasie but with the Lord Christ in his holy ordinance by such meanes as he hath appointed Hieron l. 1. Com in Eph. ad Galat. cap. 1. Hierome noteth that there are foure sorts who are employed in the businesses and affaires of Almighty God The first such as are sent neither of men nor by men but by Jesus Christ The second such as are sent of God but by man The third are such as are sent of man and not of God who are they that are ordained by favour of Men not rightly judging of the quality of them who are to serve in this calling Who yet are not simply denyed to be sent of God as if they had not commission from him but
the ordinary way and meanes Id. Sect. 15. p. 132. which the Scripture speakes of to beget men to the faith For as a false forged constitution makes a Church a reall and substantiall Idoll So all that comes from it is touched with the Idolatry of that constitution This is a ruled opinion of many Divines The State makes all the publike actions to be formally good or evill For as the Temple sanctifieth the gold Matth. 23.17 the Altar the offerings so the Ordinances of the Church under the Gospell are sanctified unto us Bucer in Mat. 23.17 That is as Bucer truely speaketh in the use of them made lawfull to us in that they have their rise from a true and right power Seeing therefore the Church in Question wants a right Constitution it must follow that all spirituall actions done in it whether Prayer Preaching Sacraments Censures as they are there done are none of Gods Ordinances though true it is in themselves they are of God If the false Churches of whom we disputed CAN. Stay Sect. 15. p. 131.132 Id. Sect. 2. p. 8. be that spirituall Babylon mentioned in the Revelation cap. 18.4 then it is unlawfull for Gods people to goe unto them to performe any spirituall or religious action and so consequently not to heare theâ—e But the first is true Ergo the later is true also The proposition needs no proofe because our opposites and we herein are of opinion alike The assumption is manifest by these reasons Artopaeus in Rev. 18. pag. 198. Flac. Illyric in Rev. 18.4 Par. com in Hos 4. pag. 506. Bulling in Apoc. ca. 18. con 76. 1. The words in the Text prove it plainely Come out of her my people that is remove your selves from all false assemblies covenant together to walk in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come But repent rather that yee have suffered your Consciences to bee wrought upon by any unlawfull Officers And thus doe the Learned interpret the place namely of such a coming out as that we may not be bodily present at any of their worship 2 Cor. 6.1 Ioh. 5.21 Zech. 11.17 Botlac prompt allegoriar cap. 21. de Minist It is like that filthy bird which carryeth this Motto Contactu omnia saedat The publisher and others with him have comitted appatant Idolatry maintained it in the Church and sought thereby to pervert the right wayes of the Lord. Jd. sect 1. p. 7. Id sect 15. p. 133. A false Church state is rightly likened to the leprosie spread in the wals of the houses of the Lepers because of the pollution which it causeth to the persons and things Take for instance a Citie or Towne if the civill State or Corporation which they have be usurped aevised or derived from a false power all their publike administrations are unlawfull and every one partaking thereof offendeth So all administrations done in a false Church whether prayer Preaching Sacraments Censures are uncleane actions and doe defile every receiver J say because of the Idoll State which is devised out of a mans braine and used as a meanes to serve God in it and by it All the Ordinances done after the invention and will of Antichrist can no otherwise be judged than a brood common to the nature of the breeders that is the Devill and the Whore of Rome the Father and Mother that did beget them ANSWER THe Faithfull are commanded to come out of spirituall Babylon and not to communicate with her in false worship or Idolatry Revel 18.4 as the Text doth confirme and your opposites grant And therein it was needlesse to muster up the testimonies of the Learned to give evidence in a case maintained and practised notoriously sc that we must flye from the society of Rome and not be present to behold their worship Your labour herein is superfluous but that the Names of Learned men here numbred up might serve to cover your nakednesse when you come to the point in controversie wherein you prove just nothing at all But our Churches wherein the Gospell of Christ is purely preached and professed in all points fundamentall the seales of the Covenant of Grace rightly administred who are separaced from spirituall Babylon in mind and body and have fled from her worship and Idolatry who are built upon Christ the true and firme foundation of his Church and by Christ himselfe acknowledged for his people and graced with his favourable presence Our Churches I say cannot be deemed or reputed spirituall Babylon without great injurie to Christ his truth his Church and Saints By spirituall Babylon in this booke of the Revelation is meant Rome Christian departed from the faith guilty of the blood of Saints stained with manyfold and fearfull Idolatries the mother of fornications who hath made drunke the Kings of the earth with the cup of her poysons as might bee confirmed by the Scripture it self the joynt consent of learned orthodox Divines and the testimonie of Papists themselves But to brand the Churches of Christ since the reformation who have renounced Antichrists doctrine worship and idolatries and embraced the intire faith of the Lord Jesus with that odious hatefull name is contrary to the truth of God evident reason and the judgement of all approved godly learned men You miserably corrupt and pervert the Text when you give this to be the sense thereof Remove your selves from all false Assemblies covenant together to walke in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come This is not to interpret Scripture and learne of them what wee are to thinke but to racke Scriptures to our sense and make them speake according to our fansies which is an high point of Antichristianisme If you will stand to your principles within two hundred yeares after Christ or lesse there was not one true Christian societie in the whole world which did walke together in all the wayes of God and serve God in a Church state among themselves And will you say the faithfull are charged of God in this passage of holy writ to remove and separate from all Christian assemblies that then were in the world and to serve God among themselves If corruption in doctrine manners worship government and orders make a false assembly Rome was a false assembly long before the Lord gave commandement to his people to depart thence and separate themselves Israel for a time continued in Egypt and Babylon viz. untill the Lord sent to bring them forth and the Church lay hid in Babylon and that by the providence and approbation of God long after Rome was miserably corrupted and defiled The matter is notorious and therefore to spend more words about it is needlesse Hee that considereth the state of things long before the faithfull separated from Rome and what is written in defence of that separation which
his Church howsoever it may in some particular parts of the execution happily bee defective in some places The ordinarie ministerie of our Church is the ordinarie and perpetuall Ministerie given by Christ to his Church Id pag. 10. and such as the Princes of the earth are bound by Gods law to protect and maintaine And if there be any corruption in and about the same which they ought to abolish it is accidental or personall Page 8. and not essentiall to destroy the true nature of the ministerie of God And though it should be granted that our people stand under some kinde of observances and offices which in their own nature and first originall are in some kind Antichristian yet such a manner of standing cannot be said to overthrow though it somewhat staine the Ministery of Christ Thus is the substance of the answer throughout the booke CAN Neces of Separ p. 216 217. But how doe you confute or take away this distinction or weaken the force of this answer That you doe not once assay by Scripture or sound reason but you cry out of shifts and trifling and contradictions beggerly I sayâ—s or ifs base maintenance of the vilest abominations and justification of corruptions generally condemned by the same carnall and corrupt reasons which the Prelates use to doe That it serves to strengthen the hands of the wicked Id. pag. 220. grieve the hearts of the righteous and to discover his owne vile halting and double dealing The dumb dogs caterpillars and idle bellies never had a better proctor than this man to pleade for their unlawfull standing For he saith The Magistrate is bound to protect their Ministerie But how can wee believe him seeing the Nonconformists teach otherwise The rest of your answer is of the same marke which for shame I will not stand to confute You say any one may see by his worke Page 22â— that he meant not to tye his conscience short but would make a little bold with it or the present and so he might fetch over a sure blow upon us He cared not though with every stroke hee made wounds through the sides of his brethren But if you be able bring forth one sentence wherein the indifferent may see that hee hath made bold with his conscience or made the least wound in the side of any brother wherein he hath contradicted himselfe or the nonconformists justified any abomination pleaded for any corruption or spoken one word in defence of dumbe dogs caterpillars or idle bellies And if you cannot do this let the indifferent judge whether you have not offered violence to your conscience and made bold to wound your soule that you might defame the Ministerie of the Gospell and slander the gifts of God in his servants This practice is Antichristian borrowed from the vilest bondslaves of that man of sinne if not from Satan himselfe But I will not defend the Treatisers opinion nor trouble my selfe further to examine your answer to Master Br. That which I am to enquire into is How you prove all the Ministers of the Church of England in respect of their office and standing to be false Prophets or Antichristian If ought can be found to this purpose bare words excepted CAN Stay sect 12 pag. 119 120. If an unlawfull outward calling make an unlawfull Minister then it makes a false Prophet For according to the Scriptures it is all one thing only expressed in divers terms c. We know no meane betweene true Prophets and false for whosoever is not a true Prophet is a false Prophet Id. p. 121. and whosoever is a false Prophet cannot be a true Prophet of God He that is of God is a true Prophet he that is of the Devill is a false Prophet neither doth the deliverie and utterance of some truths make him a true Prophet for then the Devill should be a true Prophet who sometimes speakes the truth albeit to a sinister end Balaam was a very witch a wizard a false Prophet a true sorcerer famous or rather infamous for his Divellish magick which he practised among the wicked idolatrous nation So Attersol and many others so too as Junius Simpson Ferus Canutus and before them Origen Greg. Nazianzene Basil ANSWER As for Balaam whether he were a Witch Wizard or Magician it is not materiall to the point in hand If the Treatiser did put that instance amisse it will not follow that you have truly proved the Ministers of the Church of England to be false Prophets or soundly confuted what hee answered for himselfe And if the Treatisers friends be of your disposition you may soone heare from them that you have answered nothing for you have brought the sayings and opinions of men but reason out of the Scripture you have alledged none to prove him simply a Witch and a false Prophet And if the opinions and sayings of men will serve the turne there bee some that have thought Balaam to be a Prophet of God Tertul. cont Marc. lib. 4. Numb 22.19 2â— 7 Iosh 13.22 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trem. Iun Divinum id est qui divinat and that for reasons not to be disregarded Tertullian amongst others thought Balaam to be a true Prophet and such a Prophet as should be numbred among the servants of God because he professeth that he would aske counsell of God and that he would speake nothing but what God should say unto him And he doth not only say so but indeed he propoundeth those things which he had received of God and which consent with truth and pietie In Scripture he is called a Diviner which word is sometimes used in a good sense to note one that doth prophesie true things or wisely and truly divine things to come Prov. 16.10 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In. Sagac Pisc Divinatio i.e. quasi divinaâ—io hoc est sogatitas qualis est divinantium Mercer in Prov. 16.10 Isaia 3.3 Iun. Sagacem Pisc Heb. Divinatorem sed hic accipitur in bonam parâ—em Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjectorem Hieron ariolum Dovvay Southsayer Moller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quâ—d hoc loco in bonampartem accipitur Car. in Prov. 16.10 quidem frequentissimè in Scriptura usu patur in malam partem pro his qui artibus Diaboâ—iâ—is abdita rimantur sed aliquando etiam ut Isa 13. Ezek. 13.6 usurpatur in bonam partem pro his qui aliquid aâ—cani proponunt quod legitimè vel revelatione divinâ vel solerti mvestigatione assequuti sunt Divination or a wise sentence is in the lips of Kings The Judge and the Prophet the Diviner and the old Man The Prophets divine for silver Mic. 3.11 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 27.7 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. precium divinationis 2 Per. 2.15 Numb 23.27 See Rainold censur praelect 201 B. Hieron alibi nullam illustriorem de adventâ—â— Domini extare prophetiam dicit sci
negligence unjust usurpation or the like The right of government in Christs name belongeth unto them because it flowes from the ordinance and constitution of Christ as a proper adjunct which cannot be separated from the subject But the action it selfe of government may be n A disput part 3. c. 8. p. 189. When we teach that the Pastour or Pastours of every particular Church or congregation with the Elders of the same being met together have power to bind and loose we understand this onely of such places wherein a competent number of understanding and qualified men may be had to make up an Eldership hindred divers wayes when the being of the Church is not destroyed The Pastours and Teachers may be ignorant of their priviledges and so give away that which of right belongeth unto them or they may be negligent in the execution of their office and not heedfully attend to the Ministery committed unto them The greater part may prevaile against the better or some few may usurpe into their owne hands the power which belongeth unto the Societie which being once gained cannot easily be regained or redeemed in which cases the lawfull action of government is hindred when yet the Church remaineth the true Church of Christ Thus it hath been with the o Ambros in 1 Cor. cap. 5. The Apostle decreed that by the consent and in the presence of all men hee should be cast out of the Church c. Church of God in all ages ever since there was a Church upon the face of the earth And from this fountaine have sprung the errors abuses and corruptions which have prevailed in the Church of God For if p Hieron ad Heâ—iodor in Id. ad Reparium advers Vigilantium disorders get head of necessitie the action of government is some way hindred or neglected Now to your Assumption First Every particular q August contr eâ— Parm. lib. 3. c. 2. Societie of beleevers in the Church of England or singular Pastour of this or that Congregation hath not the power of government neither doth it of right or by divine gift belong unto the communitie of the faithfull or one singular Pastour Secondly The power of Government as it consisteth in discerning betwixt the precious and the vile admonishing the inordinate and excommunicating the obstinate is considered either in respect of the substance parts and duties thereof or in respect of the ordering and administration by such persons and in such a course This distinction must be granted or else all the Churches which administer discipline amisse in any circumstance at any time must be charged to have no discipline at all and they that commit the administration of discipline to persons in mens opinion not designed by Christ not to have the discipline of Christ for substance For example they that commit the execution of discipline to the Presbytery or Classis have not the discipline of Christ in the judgement of the Separation because Christ as they say hath committed it to the communitie or body of the Societie And they that commit the power of government to the r Chrysost in Math. Hom. 83. No small vengeance hangeth over your heads if you suffer any hainous offender to be partaker of this Table people or communitie joyntly with the Elders in the judgement of reformed Churches have not the discipline of Christ because he hath committed it to the Presbytery And every act of government may be excepted against as a nullity because in some circumstance or other the order prescribed by Christ is not fully observed This then considered the Church of England is not without the s If any Prince would be baptized or approach to the Lords Table with manifest shew of unbeliefe or irrepentance the Minister is bouÌ„d freely to speak and rather to lay downe his life at the Princes feet then to let the King of Kings be provoked the mysteries defiled his own soule and the Princes endangered for lacke of often and earnest admonition discipline of Christ for substance whether the word be taken largely or strictly whether we respect right or execution but the outward forme and ordering of the discipline is not in all things according to the Word of God Iâ— by divine right the power of government belongeth either to the societie of Church-governours or the communitie of the faithfull it belongeth also to the Pastours Teachers Elders Assemblies among us As for the execution of discipline largely taken all men know the Word is truely preached and the Sacraments are duely and rightly t Bilson Christian subj part 2. p. 302. If you meane they may not minister the Sacraments unto Princes without faith repentance which God requireth of men that shall be baptized or have accesse to his Table we grant they must rather hazzard their lives than baptize Princes which beleeve not or distribute the Lords mysteries to them that repent not Bilson Christ subj part 3 p. 2. part 3. p. 248. If the Prince will not submit himselfe to the rules and precepts of Christ but wilfully maintaine heresie open impurity the Bishops are without flattery to reprove and admonish the Prince of the danger that is imminent from God and if he persist they must cease to communicate with him in divine prayer and mysteries Bils Ch. sub part 3. pag. 63 64. 74. administred and in what societie soever God is truely worshipped of necessitie the discipline of Christ is in some sort observed If we speake of discipline more strictly all men know the Church of England by doctrine professeth by Law hath established and daily practiseth for substance the execution of the very discipline of Christ The ordering and administration of the censures as it is in the Church of England is faultie and corrupt and how the godly have laboured according to their places the redresse of that evill is not unknowne to the world in part But the want of due execution of discipline or disordered administration thereof doth not argue the Church to want discipline but the due ordering of discipline nor to be no Church but to be defective and much out of order In the Church of the Jewes in the old u Jer. 20.1.2 3. 29.26 27 Mat. 10.17 Iude v. 4.7.8.10 Testament there was many times great neglect of discipline and abuse thereof In the Churches of the New Testament as in Corinth Galatia the Churches to which James and Jude wrote and Rome the execution of discipline could not take place or was much neglected Diotrephes usurped over the Church and corrupted the discipline when the Church continued the true Church of Christ and the faithfull abode in that societie This instance Dr Ames truely alledged to shew that the reprovers of abuses doe not lay the foundation of schisme or separation from the Church which x Can. Neces of Separat pag. 163. you doe well to spurne at because you know not how to remove it For
time a 〈◊〉 in the Laâ—â—d with whom they 〈◊〉 not have 〈◊〉 covenant it is probable if they had beene grosse Idolaters without all knownledge of the true religion 〈◊〉 King of 〈…〉 his fault carried himself 〈…〉 businesse of Abraham as a man not altogether destitute of the true stare of God That the true Religion was maintained in the family of Shâ—â— is acknowledged by all sorts but in that family it was greatly corrupted for the Scripture testifieth that 〈◊〉 the father of Abraham and the father of Nachor and Abraham himself before his calling served other Gods Jâ—sh 24.2 The Church of God did spread in the family of Abraham to whom God gave Circumcision as the seale of the righteousnesse of faith but the members thereof were as well they that were bought with his money as they that were borne in his house For so we reade that God commanded and Abraham tooke Ismael his sonne and all that were borne in his house and all that were bought with his money that is every man childe among the men of Abrahams house and he circumcised the foreskin of their flesh Not onely Abraham and his seede but all that lawfully appertained unto him and were in his power did partake of the seale of the covenant as such as formerly had been or now were received into covenant And by analogie we may gather that not onely the children of beleeving parents but of Infidels if they come lawfully into the power and hand of Christians to be trained and brought up by them in the Christian faith ought to be admitted into Baptisme Now in what sense Ismael and some others in Abrahams family might be esteemed holy 〈◊〉 others judge Esau was a member of Isaacs family which was the visible Church of God in those times Gen. 25.31 32 33. Heb. 12.19 after that he had sold sold his birth right for a â—esse of pottage and many other wayes had discovered himselfe so to walke as a man could hardly judge him to be truely holy Gen. 35.22 49.3 4 5 6 7. 34.25 38.25 26. The family of Jacob was received into covenant according to the pleasure and dispensation of God and all his sonnes were members of the visible Church when foule offences were amongst them unrepented of Gen. â—7 2 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detrâ—â—â— eos crimine malo Not to mention the facts of Ruben Simon and Levi and Jâ—dah it is noted of the sonnes of Zilpah and â—ilkah that they runne into slander whereof we cannot thinke they repeated suddenly Joseph his Brethren conceived such hatred against him that they first conspired to kill him but changing their minds therein they sold him unto the Isâ—elites The whole body of Israel was a peculiar people Lev. 20.24 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom every one was by the word of God separated into the covenant of mercy and if the whole Nation was the people of God every particular person in that Nation did stand under the same relation But what the state and condition of that people was when they were admitted into Church covenant wee may learne from the holy Scripture When I passed by thee I saw thee polluted in thine owne bloud Ezek. 16.6.8 and I said unto thee when thou wast in thy bloud Thou shalt live even when thou wast in thy bloud I said unto thee Thou shalt live Now when I passed by thee and looked upon thee behold thy time was as the time of love and I spread my skirts over thee and covered thy filthinesse yea I sware unto thee and entred into covenant with thee 1 Reg. 8.53 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord God and thou beâ—amest 〈◊〉 When God brought Israel out of Aegypt by the hand of Moses his servant he separated them to himselfe from among all the people of the earth Act. 7.38 for an inheritance and every singular person in that huge multitude was a visible member of that Church Exod. 32.8 9.22 Deut. 4.3 9.7 8. Psal 106.7.13 14.19 2â— 28 Num. 14.22 Act. 7.39 40 41 42. Amos. 5.25 26. Josh 5.7 8 9. Deut. 29.4 and all of them by profession Saints or holy the flock of God But oftentimes they sinned and rebelled against the Lord being a stubborne and stiffe-necked people uncircumcised in heart unbeleeving forgetfull of Gods workes despising his covenant idolatrous which had neither eyes to see nor eares to heare nor an heart to under stand And what probabilitie is there that this whole people was truely holy in the judgement of charitie or so faâ—re as man can judge or that they ceased to be the Church of God when they had grossely corrupted their wayes If the true Church be gathered of Saines onely externally and so 〈◊〉 as man 〈◊〉 judge and of them alone framed at of the subject 〈◊〉 which is onely true whilest it 〈…〉 such and false when it degenerateâ— from this dispositionâ— and so as 〈◊〉 and pâ—â—trified stuffe to 〈◊〉 cast out of the 〈◊〉 let it be considered how the Congregation in the Wildernesse could be the true Church of God which so oft 〈◊〉 Act. 7.38 and in many particular sinned against the Lord. It is more true Exod. 24.3.7 the Church and every member thereof outred into Covenant either expresly or implicitely to take God for their God and to keepe the words of the Covenant and doe them to seeke the Lord with all their hearts and to walke before him in truth and uprightnesse Deut. 29.4 But Moses saith of them that entred into Covenant that they had not eyes to see nor eares to heare nor an heart to understand and with many of them God was displeased because they obeyed not his vâ—â—yâ—e Deut. 29.10 11 12. Yee stard this day all of you saith Moses before the Lord your God your Captaines of Tribes your Elâ—â—ers and your Officers with all the men of Israell your little ones your â—ives and thy stranger that is in thy Caâ—p from the 〈◊〉 of thy woâ—d to the 〈◊〉 of thy water That thou should 〈◊〉 â—nto the Covetant 〈◊〉 the Lord thy God c. But he testifieth against them also Deut. 32.5 6.15 16. that they had corrupted themselves that their spot was not the spot of his children that they were a froward and perverse generation a foolish people and â—â—wisâ— who forsoâ—ke God that 〈◊〉 them and regarded not the strong God of their salvation Iosh 5.5 6 7. Joshua circumcised all the people which were borne in the Wildernesse for all that time that Sacrament was neglected and his fact is approved But we reade not of any inquiry that was made of all that great multitude what worke of grace God had wrought in every mans soule and it is very improbable that there was not one who did not give good hope of sound and true cleaving unto the Lord with all his heart Psal 78.55 56 57. When God had