are notes and markes of a true and sound Church though somewhat crased in health and soundnesse by errors in doctrine corruptions in the worship of God and evils in life and manners A false Church is that which holds neither the truth of faith intirely nor the integrity of divine worship nor comely order which God hath appointed for the government of his house nor holinesse of conversation But addeth to the Articles of faith to that which is worshipped and to the substantiall means wherby God is worshipped and to the holy Commandements which God hath given for the direction of his people or detracteth and perverteth the right sense of faith not considering that which is worshipped as is meete mangling the Ordinances of God and transforming the lawfull manner of worship into another forme and inverteth the holy Commandement by corrupt glosses and sinister interpretations which destroyeth the life and power of godlinesse One false Church may bee more corrupt and rotten than another as being more deepely tainted in matters of higher importance and more generally than another as some may bee corrupt in matters of faith others in doctrine and worship both Ier. 2.11 13. 2 Reg. 16.3 1 Reg. 18.21 Ezek. 16.20 and some in all the particulars mentioned Thus Israel worshipped God and the Calves yea the Lord and Baal And as one false Church may be more corrupt than another Hen. Ains 2. part page 62. Did not the Priests rulers and people condemne the Prophets of God sent in all ages and vvas not Ierusalem the holy City seate of the Priest-hood guilty of their bloud Luke 13.33 34. vvas not vile and grosse Idolatry practised often in Judah and Jerusalem by the Priests and Princes Ezek. 23.11 Did not Iuda forsake the Lord and turne their faces from his Tabernacle shut the doores of his house quench his Lamps and neither burn Incense nor offer burnt offering in the Sanctuary unto the God of Jsrael 2 Chro. 29.6 7. Vriah the Priest made an Altar Idolatrous like that in Damascus and polluted Gods Worship in the Temple 2 Reg. 16.10 11 12 16. Pashur the sonne of Immer the Priest being Governour in the House of the Lord persecuted Ieremie for preaching the truth Jer. 20.1 2. and himselfe prophesied lyes ve 6. See Ier. 32.31 32 33 34 35 36. Mic. 3.11 Mal. 2.8 9. or at one time than another so one false Church may have more of God in it than another and at another time For the lesse grievous the errors are which the false Church holdeth or the lesse abominable the idolatry which it maintaineth the more divine truth it embraceth the more effectuall is that worship of God which it retaineth The true Church of God which is comparatively pure may be called false though improperly in respect of that corruption in doctrine and manners errours schismes divisions superstition or prophanenes which through humane frailty and negligence cleaveth unto it And a false Church may comparatively be called a Church true or pure in respect of them that be more grossely defiled as it hath more truth and purity in it Also the true Churches of God have sometimes bin distinct visible societies from the false Churches and by many degrees in themselves more pure from tincture and infection than at other times and some others have beene As in the dayes of Abiah Iudah was by many degrees more free from pollution than afterwards In Pauls time the integrity of Rome was famous Corinth many wayes reproved They of Galatia much more out of square But the true and Orthodox Church hath sometimes beene so mixed with others in outward society that it hath beene hard to find in the whole world a distinct Congregation of sound and intire professors of all supernaturall truths who joyned in the use of Gods Holy Ordinances but the members of the true visible Church were dispersed and scattered and mingled with false Christians or false worshippers in society and the true Church lay hid in the false Now to apply these things 1. If by a false Church you understand a Church erring in points of faith exceeding dangerous and corrupting the pure worship of God with reall Idolatry with whom the faithfull may not lawfully hold Communion yet then that which they have of God amongst them though not rightly administred is effectuall by the blessing of GOD according to promise As Baptisme administred by the Heretikes holding the forme of Baptisme and of Popish Priests is true Baptisme and not to be reiterated For one and the same society may in one sense have somewhat of the true Church and in another bee the Synagogue of Satan and their Ministers exercise the Ministery and service of Christ when they themselves bee the bond-slaves of Satan It is true God threatens to destroy such societies and is highly displeased with the service that is done there as such because it is not done as it ought but as he is pleased to continue his Ordinance so he is pleased to give it force and validity according to his institution And it is not strange that God should bee displeased with a thing not done according to his institution when the institution it selfe hee doth approve and blesse to some according to his free covenant 2. If by a false Church you understand a Church maimed and corrupt with errors in doctrin and manners neglect of discipline disorders in Ministers and people then as occasion may bee offered Christ hath bound the faithfull to bee present at his ordinances in such Assemblies and promised to blesse them that draw nigh unto him therein In the Church of Corinth there were Divisions Sects Emulations 1 Cor. 3.3 1 Cor. 6.1 2. 2 Cor. 10.10 1 Cor. 15.12 1 Cor. 5.1 1 Cor. 11.19 20. contentions and quarrels going to Law one with another for every trifle and that under Infidels Pauls name and credit was despitefully called into question there the resurrection of the dead was denyed by some that wickednesse was there wincked at which was not heard of among the heathen the Lords Supper was horribly profaned things indifferent used with offence 2 Cor. 12.20 21. Ambr. in 1 Cor. 11 They stood striving for their oblations Hier. in 1 Cor. 11. In Ecclesia convenientes oblationes suas separatius offerebant Apoc. 2.4 5 6. Apoc. 3.20 21. Fornication not repented of and idolatry practised in eating meats sacrificed to Idols in the Idoll Temple And all this notwithstanding the assemblies were kept the faithfull frequented the Ordinances and God did blesse them according to promise Ephesus was extreamly decayed in her first love and though threatned to have her candlesticke removed unlesse she repent Christ doth never lay his charge upon the faithful to depart from his Ordinances Of Laodicea it is said that she was neither hot nor cold and then we may easily conceive she was overgrown with corruptions the proper fruits of negligence security selfe conceitednesse c. For which unlesse she
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
to be planted there if hee allow maintenance for them and place such as be worthy they shall be ordained upon his Nomination And the Toletan Councel decreed That as long as the founders of Churches doe live they shall be suffered to have the chiefe and continuall care of the said Churches and shall offer fit Rectors to the Bishop to be ordained And if the Bishop neglecting the founders shall presume to place any others let him know that his admission shall be voide and to his shame but if such as they chuse be prohibited by the Canons as unworthy then let the Bishop take to promote some whom he thinketh more worthy In these particulars the coÌ„sent of the people is too much abridged as in some other particulars they tooke too much upon them or they gave their right away when yet the calling of the Minister or the office whereunto he was called in those cases was not a nullitie Jn many things saith the Councell of Paris which was the complaint of the Nicene Councell long before the old custom is neglected and the decrees of the Canons are broken But the Ministerie of the Word and Sacraments was not made voide thereby The godly learned consonant to the Scriptures have evermore distinguished betwixt an error in admission into an office and a flat nullitie of the office it selfe The Ministers election into his office Neque tamen ubique ea in parte felix fuit Ecclesia alicubi enim haeretici locum docendi adepti sunt alicubi etiam omissa accurata diligentia invocatione electione minus idonei rerum habenis sunt potiti ut Irenaeus ad Victorem scribens testatur Illiric catalog test lib. 2. tit Eccles Gubern Hatina in vita Damâ—f 2. Adeo enim inoleveraâ— hic mos ut jam cuique ambitioso liceret Petri sedem inv dere Id. in vita Benedict 4. Vbi cum ipsis opibus lascivire caepit Ecclesia Dei versis ejus cultoribus a severitate ad lisciviam c. T C. repl 1. pag. 23. Ibid. Leo. Epist. 40. Concil Niâ—â—â— 2. August oper brev collat cap 5. â—i 2 conâ—r epâ—set Parmen ca. 13. Georg. Pâ—nce Anâ—t sol 66. ought to be according to the Rules of the Word before he enter into the Ministerie he should be blamelesse apt to teach sound in Faith and much more is he to approve himself to be such a one in the execution considering that falls in the execution are much more dangerous to the Church than before But defects in the election doe not make the calling it selfe utterly unlawfull If one blame-worthy be elected or tolerated after he is not to be reputed as one that ministers altogether without a calling Therefore the Non-conformists never taught that the Minister is not to be heard or that wee must not hold communion with him in the Ordinances of Worship who is not elected and ordained by the societie where he is to administer though they maintain the consent of the people to be essentiall to the full compleat call of a Minister to that place and people Thus they doe professe in answere to this and such like accusations Where saith T.C. doe they reason thus The Word of God is not preached because the Mnisters are not rightly proved and elected c. Is it all one to say it is not purely preached it is not truly preached c. They nver said that there is no Ministerie in England nor yet doe ever conclude that there is no Word nor Sacraments nor Discipline nor Church Herein they affirme or teach nothing but what the godly learned in all ages have acknowledged Anatolius consecrated of Dioscorus was approved of Leo and Tharasius The Orthodox Fathers professed so the Donatists would returne to the Catholike true and Apostolicall Faith or Doctrine they would not disallow their Bishops that they might understand saith Augustine that Catholikes did not detest Christian consecration but humane errour We use this moderation saith George Prince Anhalt That they who are called forth to Parochiall offices if they promise that they for the time to come will preach the Word purely and administer the Sacraments according to Christs institution we receive them Horumque contenti vocatione See Grat. Decret 2 part ca. 2. Qu. 7. ca. 8.18 19 20. ca. 1. qu. 1. ca. 52. Socrat. hist. l. 1. ca. 9. Art Smal. par 3. art 10. Stay §. 11. p. 133. Par. in Heb. 5.4 Stay §. 4. p. 30. Par. in Rom. 10.14 15. Legitima autem vocatio ecclesiae est quae in quâvis ecclesiâ publica authoritate ordinis causâ ad aedificationem instituta Dan. in 1. Tim 5. pag. 363.364 pag. 343. Stay §. 4. pag. 30. §. 11. pag. 113. For. Iren. l. 2. cap. 11 prop. 13. tit de Haeretic Certe ad agnoscimus de omnibus clericis haereticis quoad jus liciti exercitii quoad alios uâ—ab corum communione abstincant cis non obediant sed non est accipiendum de onmibus haereticis quoad valorem exercitii in Sacramentorum administratione licet iniustae eorum censurae etiaÌ„ ipso iure nullae sint muneris demandati commissione ordinationem manus impositionem non iteremus So Art Smal. Si. Episcopi suo officio recte fungerentur cur am ecclesiae Evangelii gererent c. Pareus is praysed by your self as an interpreter one of a thousand and oft cited by you in this matter as one that condemneth the hearing of them that are unlawfully sent But according to Pareus He is lawfully sent who is called according to the order which is instituted by publique authoritie in every Church for order sake and to edification Danaeus sharply taxeth the manner of calling Ministers which be conceived to be in use in England and is againe and againe alledged by you in this question but he doth admonish withall that we must distinguish betweene a calling maimed and none at all Ex his autem omnibus saith hee apparet quam nulla sit vel non legitima eorum verbi Dei Ministrorum vel ecclesiae Pastorum vocatio qui solius regis vel reginae vel patroni vel episcopi vel Archiepiscopi authoritate diplomate bullis jussu judicio fit vel eligitur Id quod dolendum est adhuc fieri in iis ecclesiis quae tamen purum Dei verbum habent sequuntur veluti in media Anglia Nam Anglos homines alio qui sapientissimos acutissimos pientissimos in istis tamen papisticae idololatriae tyrannidis reliquiis agnoscendis tollendis scientes prudentesque caecutire mirum est Itaque praeclare sentiunt qui omnem illam chartulariam episcopaticam curionum pastorum Ecclesiae creandorum rationem item ex solo episcopi consensu diplomate ministrorum verbi caelestis vocationem approbationem inaugurationem damnant tollendamque ex reformata ad Dei verbum Ecclesiâ censent quòd ordo Dei verbo praescriptus
therefore only because if the choosers and ordainers had done their duties they should have made a better choice For being sent by men that have authoritie though abusing the same wee cannot say they have no true or lawfull Ministery for then were all ministration of the Sacraments and other sacred things void performed by scandalous ungodly Ministers and such as by sinister meanes get into these holy places The fourth are of such as are neither sent of God nor of men nor by men but runne of themselves and have no calling at all who are neither Ministers of Christ for themselves nor others Thus farre Hierome 3 Such are Antichristian Ministers as teach false doctrine be set apart to an office meerely of men contrary to the Word of God and live in communion and societie with men professing reall idolatrie as members of that societie though somewhat of God be joyned in this their profession Whereunto may be referred such as being tried are found to be false Prophets censured and cast out of the Church by them that have authority Of which sort are those Hereticks which are condemned of their own conscience and after once or twice admonition are to be shunned 4 Such are Antichristian as be meerely from men dispense onely the things of Antichrist and have nothing of God at all If by Antichristian Teachers be meant false Prophets Thom. Becon his humble supplicat unto God c. written in Queen Martes daies Vol. 2. Purge our temples of all Popish abominations of ceremonies of Images of Altars of Copes of Vestments of Pixes of Crosses of Censers of Holy Water buckets of holy Bread Baskets of Chismatories c. above all Idolatrous Priests and ungodly ignorant Curates Chaloner The Orig. and progr of Haeresie This change of their use by occasion of Altars and other ceremomes which crept in as also by reason of the figurative speeches of the Ancients c. produced in the end a doubt of the change of the substance c. The Pope first Breve in this third and fourth acceptation I grant the faithfull must hold no communion with them because God hath forbidden it and these are false Prophets who have no calling teach their owne dreames minister not the things of God but of men and either never were members of the true Church professing the intire faith or upon their discoverie are cast forth as unsavorie salt And this the passages of Scripture quoted to prove the controversall part as you say doe confirme Whereunto answere hath been given already And the authours of all sorts alledged doe consent for it is most manifest they speake of false Prophets who have no calling teach false doctrine were never members of the Church or springing up and continuing in the Church for a time are censured and cast out that they might not molest tare and devoure the Flock But in this sense the Ministers of the Church of England be not Antichristian that which is spoken against false Prophets cannot be applyed unto them And here consider how plentifull you are in proving that which was never questioned as that the Scripture is perfect to make the man of God wise unto salvation that false Prophets must not be heard or beleeved that the Faithfull must come out of Babylon c. But that the Ministerie of the Church of England is Antichristian and the Teachers false Prophets as the Scripture useth the word in the Texts alledged this we must take upon your bare word or most grievous misapplication of the holy Text. Paul the Fift you say in a certaine Bull sent to the Catholikes in England chargeth them by all meanes not to goe to the Parish Churches or heare their Sermons least they incurre the wrath of God If this testimony will stand in any steed the Pope himselfe doth not esteeme our Parish assemblies Antichristian for then his Catholikes should not incurre the wrath of God by going unto them And what you can gaine by this witnesse I know not unlesse it be to shew that how contrary soever you seeme to be unto the Pope or Antichrist yet in this you consent and agree with him to condemne Christian communiâ—â—â—â—â— in our Assemblies in the holy exercises of Religion CAN. 〈◊〉 p 6 〈…〉 to it 〈…〉 bring 〈…〉 himselves undâ—â— greater curse by using their to agues and pens to raise up againe one part of the Kingdome of the Beast which the Lord before had consumed with the breath of his mouth Nay the sentence of the Pope is milde in comparison of that brand which you set upon communicating the ordinances of God in our assemblies viz. That it tendeth to the putting down of our true King Christ Jesus and to raise up Antichrist againe that bloody Tyrant which bold ignorant censure must needs worke the soule of every sober minded Christian to suspect that in defence of this cause you consulted with furie more than with truth and hoped to winne more with swelling words of vanity than weight of reason But my purpose is to try your strength and for unadvised censures vaine scoffes and mis-application of common received Truths I will leave you to the examination of your owne conscience SECT IV. CAN. Stay against Sect. 3. pag. 16 17. Sect. 2. pag. 14 Sect. 4. pag. 62. Sect. 7. pag. 89. TO worship God in any other way or manner than he hath in his Word prescribed is unlawfull But to heare Antichristian Ministers in false Churches is to worship God in a way and manner which he hath not prescribed The Major No man dares denie I assure my selfe For it is manifest and certaine by the whole course of the Scripture Deut. 12.8 Levit. 10.20 Psal 119.133 Mic. 7.18 Hos 9.15 Ioh. 4.23 Matth. 15.3.4 Col. 2.8 2 Joh. 16.17 Moreover all sorts and sects of writers acknowledge this for a Truth Zanch. explic in Coloss 2.23 tom 4. pag. 319. Luther com in Galat. cap. 6. pag. 871. Brent in Amos. cap. 4. Touching the second part J may spare all proofs and send them to their own consciences That this hearing is a worship the same is manifest and cleere to any that have an eye of reason Howson serm in Psal 118. p. 7. and any light of Religion shining in them None to my knowledge saving a Popish Parasite or two ever held otherwise That this worship is done in a way and manner which the Lord never appointed it is as cleere as the Sun at noon day and cannot with any modest face be denyed c. ANSWER THis is an old garment new turned and the same answer which was made to the former might suffice to this wherein the thing to be proved Bâ—ls Christ. subj part 4 p. 345. God hath not charged us to be curious in searching his Essence but to be carefull in observing his Will He neither takes nor requires any thing at our hands beside his Worship That it we yeeld him according to his Will we
the Altar is put for Christ in the Ancients Ignat. ad Magnesian To one Altar to one Lord Iesus Christ Ad Philadel one Altar to all the Church Iren. adv haeres l 4 ca. 34. est Ergo Altare in caelis Euseb Hist lib. 10. cap. 4. and the flesh of the peace-offering But that all Ordinances of the Church done out of a true constituted Church in your sense should be altogether unlawfull or that the Ordinances are tyed to your Church constitution as the Sacrifices were to the Temple that we reade not and how then shall we be perswaded of it Remember your owne request Let the Scripture speake in the points betweene us for without it nothing is to be affirmed and beyond it nothing to be concluded Principally of old the Temple shaddowed Christ in and through whom we must present our service unto God and then the Church of Christians but that the externall constitution of a Congregationall societie is represented thereby in such sort as if it be thus or thus constituted it should be lawfull to joyne with them but if this or that externall rite be lacking it should be unlawfull to joyne in the worship of God is most unprobable In all ages the Lord hath had his Church in which he hath beene worshipped But evermore the faithfull were not to bring their sacrifices to the Tabernacle or Temple And if the Lord had chosen not that place for sacrifice other service pleasing and acceptable might and ought to bee performed in other places Therefore that Sacrifices should prefigure all Ordinances and exercises of the Christian Church Fulke in Matth. 23. Sect. 7. The Lords Altar that was in the Temple was a figure of Christs onely true sacrifice once offered Bishop Babin comfort notes upon Exod. 27. and the Tabernacle and Temple the externall frame and constitution of a Church is an unwritten tradition It is more reasonable a great deale to compare the externall frame of the Iewish Church with the outward order which God hath instituted for the Evangelicall Churches and worship with worship substance of Religion with substance and then it will follow that as the faithfull and religious Iewes might and ought to hold societie in the Ordinances of Religion when many things were amisse in the externall frame and constitution of the Church as the Priests idle covetous prophane the people dissolute impenitent rebellious so the faithfull in the Christian Church must hold Communion in the Ordinances of Grace though in the constitution of the Church the Officers and members much be out of order Doway annot in 3. booke of Kings pag. 7 15. The Doway glosse hath much more probbaility than yours To conserve unity say they there was but one Tabernacle one Altar for sacrifice in the whole people of Israel Wherupon when the two tribes and an halfe on the other side Iordan had made a severall Altar all the Tribes that dwelt in Canaan suspecting it was for Sacrifice sent presently to admonish them Aug. Epist 48 Quis non impudentissemè c. vid page seq Omnis ea distinctio in re Theologica est inanis fictio quae ex Dei mentiri nescis authoritate non accipitur quaeque rem ipsam de qua agitur tollit c. Martin de persona Christ page 632. c. but what end shall we have if every man upon his owne head may devise or Coyne significations of Gods Ordinances What is this but to bring in a new word to set up Sacraments upon our own heads Herein we say to you and them as you to your opposite I require the voyce of the Shepheard Read it mee out of the Prophets Shew it mee out of the Psalmes c. In the interpretation of the Types and Figures of the Law mens judgements if the Scripture goe not before them are of small credit Can. Stay Sect. 3. Pag. 20.21 If that be true in the Philosopher Opposit a sunt simul natura Arist Topic l. b. 6. Bonum est cujus contrarium est malum Rhetor. l. 1. If vvee take a strâ—ct vievv and enquirie of that Ministery Worship and Government vvhich they left at Dan Bethel it will appear evidently that the same was not more salfe idolatrous and unlawful than the present Ministerie worship and Government of the English Assemblies is by the Non-conformists affirmed to be Jeroboams Apolog in his Arrovv against Idolatry CAN Necess of Sep. p. 85.86 87 88. Course of Comfor p. 161.162 Opposite things in nature are alike Againe That is good whose contrary is evill It must needs followes that as some Churches are visibly true in respect of faith and order so others may bee true too having outward order albeit the members thereof have no faith at all The which assertion is not to bee answered but abhorred The tenne Tribes which departed from the Lord from his Temple Sacrifices Priests Altar and other holy signes of his presence at Ierusalem from the time and still after were not Gods Church so the Scriptures shew Hos 2.2 and 2 Chron. 15.3 Ier. 3.8 Amos 9.7 c. And the Israelites when they worshipped at Dan and Bethel were not in respect of faith and Doctrine more corrupt than the other now is Mr. Amsworth and the Non conformists affirme that the Apostate Iewes could justifia their way and course of Religion as well if not better than the other ANSWER The Philosophicall Maxime to which you have reference is Arist. de Caelo lib. 2. cap. 3. Text. 19. Posito une contrariorum ponitur alterum But as you cite it It is as hard to be found as your translation is to be understood That it is not universall appeareth out of Arist himselfe who putteth down the contrary Maxime as true and certaine Arist Gategor l. c. 11 de contrar Non necessarium est Si contrariorum alterum sit alterum esse Nam si omnes sint sanitas quidem erit morbus non erit So in the first Creation of all things all things were very good and there was nothing evill All things created are finite in act but amongst things created there neither is nor can be a naturall infinite Truth and false-hood good and evill Piety and Idolatry are opposite and that before ever false-hood evill or Idolatry had any being in the world Contraries we know expell one another Or if one be necessary in the subject the other cannot be in it at least in the intense degree as if fire be hot it cannot be cold Now it is necessary that every thing created be finite and good as created and therefore good had a being before evill If it be objected that opposites are relatives and relatives are together in nature the answer is they are relatives secundum dici as they speake not secundum esse which may bee said to be together in nature Not that both are in act existent out of their causes but because the nature of
one being knowne the nature of the other may be knowne whether it be or be not whether it may bee or may not bee Wee know likewise that not only good is opposed to evill but evill to evill as covetousnesse to prodigality and this the Philosopher himselfe confesseth So that these propositions must be rightly limited or they are both false Par. in Rom. 10.15 Legitima Vo atio ecclesiae est quae in quavis Ecclesia publica authoritate or dinis causa ad aedisicationeÌ„ instituta Neque umformis est omnium ubique quead circumst intias exterâ—â—s sed libertati Ecclesiae relacta These Philosophicall Rules are impertinently alledged by you for the externall order or government and intire profession of faith are not opposite they may be separated in part and they may and ought to be joyned together The faith and doctrine strictly taken may be intire when the externall order is pure and holy and the order may be maimed and defective when the doctrine is found in points fundamentall And the doctrine may bee very corrupt and rotten when the externall order is observed according to the rule and therefore a Church may be true in doctrin and profession of faith strictly taken when for matters of order it labours under great defects though in respect of outward order and government it cannot be the true Church when it destroyeth the foundation of the faith For if the faith bee taught intirely Rivet in Hosea 4.6 Etsi ad ordinatienem externam nihil ijs deesset se pro sacerdotibus gererent tameÌ„ illos reijeit Dominus Sic Pontificiorum sacerdotes adhuc retinenâ— aliquam ministerij formam externam c. CAN. Stay Sect. 11 page 115. and the Sacraments rightly administred it cannot be but the ministerie in that Church must bee true for substance what other defects soever it labour under But if the foundation of faith be overthrowne or the ministery whereunto men be set apart be strange and meerely devised there can be no true calling or ministery but false and impure If this distinction of a true Church and Ministery for substance of Doctrine in points fundamentall and externall calling and government be denyed absolutely I shall desire you to unty a Knot or two which your selfe have knit The Scribes and Pharisees were blind guids corrupt Teachers false Prophets in respect of their doctrine covetous ambitious and otherwise prophane in respect of their conversation upon what grounds then were they to bee heard because they were called and ordained of God CAN. Stay Sect. 3 page 60. Ier. 2.11 13. 3.8 9 10 11. Ezek. 16.47 48 49 Mat. 11.21 22 2 Chro. 11.13 14. 1 Reg. 12. Hosea 4.6 9. 5.1 â— Reg. 19.10 18 2 Reg. 17.28 Par. in Rom. 11.2 3 4 Dub. 3. Samaria etiam erat de Iudaeorum sâ—nagoga l. cet corruptissimâ— Apostatica Siquidem Jfraelitae ctiam crant de popu o praecogniâ—o alioqui Elias Elizaeus al iâ— prâ—phetae ibi non docuissent that they should preach the Law o God in the Synagogues to the people and exhort them to the observation thereof Is not here the distinction of true and false Teachers in diverse respects Rebellious Indah justified her sister Samaria in some respects and in some other continued the true Church of God From the time that the tenne Tribes departed from the Lord his Temple Paiests Altar c. it was unlawfull to hold communion with them because they committed Iâ—olatry and willfully left the place which the Lord appropriated for his service and sacrifice but still they retained something of a Church and were not to be esteemed altogether as heathens as the very places quoted doe tâ—stifie That the Israelites when they worshipped at Dan and Betheâ— when they committed reall Idolatry with the Calves played the Harlot upon every high hill and under every green Tree forsooke wilfully the place which God had appointed for sacrifice and offered sacrifices in places forbidden rejected the Lords Priests and made of the basest of the people-Priests for that service which the Lord abhorred that they were not more corrupt in Doctrine and worship than the Church of England by the confession of Non conformists is an assertion beyond all credit I may fitly put you in mind what Origen saith of Celsus his workes CAN. Stay Sect. 5 page 39. which you apply to your adversary There is no danger least any faithfull man should bee subverted by your sayings for you talke but reason not yea in your talke you keep no compasse but all men may feele how grossely you mistake Master Ainsworths Arrow against Idolatry I have not seene nor know not how to come by it But if you will bring forth his or your owne darts in this kinde they shall bee tryed and examined by the Word of God You are not afraid not ashamed to write that the Non-conformists affirme the worship of our English Assemblies to be as false and idolatrous as the worship of the Israelites at Dan and Bethel But for proofe you bring the bare testimony of one alone and him no English Non-conformist And if his testimony had been truly alledged can you with truth and honesty charge that upon all which you know is disclaimed by many spoken only by one and he no member of the English societies But that one shamefully abused likewise for when he saith the Idolatry of these times doth equall if not exceed that of Ieroboam he intends the Idolatry of the Romish Synagogues but accuseth not the English Congregations as if they stood guilty of that sin or the like degree For he acknowledgeth the Church of England to be a glorious reformed Church though in some things not throughly reformed as she ought Course of confor page 142. Wherefore saith he for conforming to a glorious Church but in that wherein shee was never raformed And what wonder if all the reformed Churches crept not forth of the Romish deluge equally accomplished Course of confor page 183 What greater wonder than that any should be found free of the smell of that Wine of Fornication whereof they all for so many yeeres were drunke Your pen runneth over almost every where with pernitious I dolatry Aug. Ep. 48. Quis non impudentissine nitatur alie uid in allegoria positum prose interpretari nisi haheat manifesta testimonia quâ—â— lumne 〈…〉 obscura blasphemy and such like out-cries and for colour of what you say pretend the names of men who indeed and truth from their hearts detest your rashnesse and inconsideratnes Whereas if you would be perswaded to talke lesse and reason more and give milder words and bring stronger arguments and deale sincerely in the testimonies which you use you should ease your reader and spare your Conscience SECTION 5. Can. Stay Sect. 5. Pag 37.38 THe Word preached by false Ministers is not that word unto which God hath promised a blessing of encrease Or it is not
yet as they say in Schooles necessitate praecepti if we consider Gods commandement CAN Stay §. 3. pag. 59. so we are bound to Church hearing only in a true Church and in no other Church can we expect Gods presence promise and acceptance Such Churches unto whom God hath made no promise in his word to blesse the things there done ought not by Gods people to be resorted to but God in his word hath made no promise to blesse the things done in a false church therefore Gods people are not to goe unto false churches The proposition cannot be excepted against for 1. The Scriptures prove it clearly Jer. 23.21 22. Exodus 20 24. Psalme 134.3 and 147.13 Again there is no dutie charged upon us but there is a blessing promised unto the due performance of it The assumption is as cleare and thus wee prove it If false churches have not the promise of Gods presence they cannot from the word of God expect his blessing upon what they doe but the first is true Ergo the second The Major which is only controversall we prove thus If every false church be an Idoll Exod. 20.4 5. And God require his people to come out thence Rev. 18.4 threatned to destroy it Rev. 20.8 9. and will doe it and promise his presence unto his true church Mat. 18.20 Then he is not present in the false But the first is true therefore the second ANSWER You struggle hard as all men may perceive but set not one foot forward Our Church is an idoll therefore wee must not hold communion with it God hath promised no blessing to his ordinances therein because the Church is an Idoll This is your circle wherein you walke up and down But to helpe you out of this mire if it may be 1. Rom. 3.2 Can 1.6 Rain de idolola l. 2. c. 1. p. 2. Where you take it for granted that our Church is false and therfore Christ is not present with us we on the contrary are assured that we are a people in covenant with Christ to whom hee hath committed his heavenly oracles and seales of the covenant amongst whom he feedeth his flock in greene pastures and causeth them to lye downe by the still waters with whom he is present when they meet together Mat. 18.20 Exod. â—0 24 Psal 134.3 Ioh. 10.4.5 He hath set up his tabernacle amongst us and dwelleth with us and watcheth over us and worketh by his Ministers not only to call men unto salvation but to nourish and build them forward unto life everlasting We are separated from Idols wee heare the voice of the true shepheard and follow not strangers but fly from them we believe in the Lord Jesus Christ for salvation and worship him sincerely according to his will He standeth at the doore knocking and to such as open unto him hee commeth unto them and they sup with him and he with them And therefore Christ is our Shepheard our King our Saviour and of his rich grace and love doth embrace us as his people and the flock of his pasture beareth our prayers and accepteth our service This is our glory that Christ is ours and we are his and it were better for us to dye than that our glorying herein should be made void Secondly seeing this tearme False Church is so familiar with you we will consider what it meaneth and how farre it doth stand true that God hath made no promise to blesse things done in a false Church These words True and false Church are used oft to signifie as much as pure and corrupt found and languishing Church And as there is scarce a Church so pure which hath not some impuritie nor so true which hath not some falshood admixed so there is no Church so false or impure which hath not somewhat of God or some supernaturall Christian truth within it For if no supernaturall Christian truth bee received or professed there is no Church Infidels being cleane without the Church deny and utterly reject the principles of Christianitie Heretikes or false Christians in respect of generall truths which they openly professe are Christians or of the Church but in respect of their particular errours condemned of all men that be of sound beliefe A Church is not to be esteemed false for some corruptions nor impure for some disorders no more than we account him a sickly man who now and then findes some wearinesse or distemper Neither is a Church to be accounted true because of some truths which they professe Act. 2.41 42 46 worship which they practise or use of the Sacraments which they retaine The notes of a pure Church are intire profession of the Gospell and saving truth of God the right use of the Sacraments holinesse of conversation the sound preaching of the word of life fervent and pure calling upon Gods name subjection to their spirituall guides whereby they may bee directed and built forward in the wayes of life mutuall communion in the ordinances of worship Eph. 4.11 12. and Christian fellowship with all Saints and true visible Churches of Jesus Christ Those Churches to which all these notes agree truelie are to bee esteemed pure in their measure but those to whom all doe not agree or not so truely they are to be esteemed lesse pure or true and that in comparison more or lesse according as more or fewer of these notes common speciall or proper shall be found more or lesse pure amongst them Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these is wanting or impure the Church is so much defective or impure though it may be pure in comparison of others The profession of the true faith Acts 14.22.23 27 and the framing of our life and conversation according to the direction of the word with the right administration of the Sacraments and comely order Ier. 4.22 Mat. 13.14 15. Isa 30.9 10 11. 5.7 8 9 c. are signes of a Church in a good state and condition But it may fall out that the profession of faith alone by publike preaching and hearing of the word administration of the Sacraments prayers and thanksgiving doth take place when good order is neglected and if life degenerate from the profession for in this case she ceaseth not to be the true CHVRCH of Christ so long as it pleaseth him not to give her a Bill of divorce True doctrine in all points and the due and right administration of the Sacraments in all things according to the word both for substance and circumstance is the note of a pure Church and in good plight But true Doctrine in the maine grounds and Articles of faith though mixt with defects and errours in other matters not concerning the life and soule of Religion and the right administration of the Sacraments for substance though in the manner of dispensation some things be not so well ordered as they might and ought
quam Bileami Qui inter quaestiones Christianorum hanc fuisse docet cur Balaam tam manifesta de Christo praedixisset Quem ipse ad Iob 32. de cognitione Abrahan ifuâ—sse docet D. Heins exâ—rcit sacr in Mat. 2. which is spoken of the Prophets in Judah Neverthelesse seeing he is called a Diviner as they are said to take divinations in their hands scil the wages of iniquitie and as there is no divination against Israel that is magicall incantations cannot availe against Jsrael whom God doth protect with his presence I doe rather subscribe to them who conceive that he was a Witch or Wizard than the prophet of God Neither doth the deliverie and utterance of some truth make a true prophet for the Heathen Witches and Wizards nay the Divel himselfe hath spoken some truth that he might the better deceive But as the possession of all supernaturall truth necessarie to salvation is proper to the Church so to preach the whole counsell of God unto his people is the speciall badge of a true Prophet and the fruit whereby hee is knowne Marke this well for to use your owne phrase it sheweth all your answer to be coecum insomnium a vain dream and nothing else It is the note of a false Prophet to run when God doth not send him But can it be shewed that ever Minister did teach the whole counsell of God unto his flocke â—er 14.14 23.21 27.15 Vnreasonabl of separation p. 6. Though it be no new thing that the Ministers of Antichrist should in divers things bring the truth with them yet this is a new thing and never heard of before That the Ministers of Antichrist should teach the whole truth of Iesus Christ for the substance therof That they should oppose directly and zealously against the maine and fundamentall doctrines of Antichrist c. 〈◊〉 42.19 who was not sent of God The places cited make it evident that they whom God did not send they taught false things in his name as they run when he sent them not so they prophesied when he spake not unto them In some cases it is true the Church for a time may bee without Ministers as when the pastor is taken away by death or the Church dispersed by persecution or the people negligent to procure teachers and the like But ordinarily the Church is not destitute of true Ministers nor is there a true ministerie to be found but in the Church And therefore seeing the societie professing the true faith intirely and holding the communion of Saints is the true Church the Ministers teaching sound doctrine in those societies and maintaining the unitie of the Spirit must of necessitie be true Ministers But every unlawfull Minister say you is a false Prophet for these two are all one This is spoken ambiguously and must be distinguished before any direct judgement can bee passed upon it What then doe you understand by unlawfull Minister Is he an unlawfull Minister who is not approved of God designed by Christ qualified as he ought chosen orderly but out of favour partialitie faction or schisme Or is he an unlawfull Minister who teacheth corruptly seeketh not that which was lost bindeth not up that which was broken puts not the weake into his bosome grieveth the godly strengtheneth the hands of the wicked and walketh prophanely Is he an unlawfull Minister who being a secret heretike CAN Necess of Separation page 237. If one bee ordained a Pastor according to Christs institution hee hath certainly lawfull ministerie howsoever things shall afterward fall out yeâ— though hee should sing Masse and Mattens as hee speaketh But hee asketh if any that is in his wits will say so yes and prove it also and if hee himselfe had not wanted some wit in this point he would not thus have confounded one thing so absurâ—ly with another for as a person may bee a servant or subject truly and fully and yet doe afterwards the actions of thieves rebels traitors so a man may take a true Ministerie by ordination and yet in his life and doctrine doe wickedly and â—â—serve justly to be deposed is chosen and ordained by the communitie where hee is to administer without due tryall and examination or being rashly and unadvisedly elected doth after neglect his dutie altogether teach perverse things administer coruptly sing Masse and Mattens If none of these be unlawfull Ministers in your esteeme it will be no losse to us if we grant the proposition for we may boldly affirme if you search our Ministerie with a candle and lanthorn it will bee found true and of God If you take a false prophet and unlawfull Minister in that strict sense as to exclude all the former there is not one Minister a member of our Church that can be a false Prophet If you take all these for unlawfull ministers then all unlawfull Ministers are not false prophets in your account Or else it is lawfull to hold communion with some false prophets which you peremptorily would seeme to deny The want of an outward calling you say makes a man an unlawfull minister and so you might say Ier. 2.8 Ter. de praescript advers Haeret. c. 36. Vnde autem extranâ—i inimici Apostoâ—iâ— haeretici nisiâ—ex diversitate doctrinae quam unusquisque de suo arbitrio adversus Apostolos aut protulit aut recepit doth the want of right qualification and conscionable discharge of his duty for God hath threatned both the one and the other that they shall be no priests unto him both the one and the other are idols in phrase of Scripture But he can not be a minister in a societie of Christians professing the true and intire faith and enjoying the blessing of the Sacraments who is utterly destitute of an outward calling In some Churches the calling is more compleat and exact than in others and at some times things have beene more orderly handled than at others but in all Churches there is an outward calling and effectuall to the truth of the ministerie Long since it was objected against the Nonconformists that they say the Gospell is not truly preached in England because there is no lawfull calling to the ministerie whereunto they have returned this answer We do not say that there is no lawfull or no ordinarie calling in England for we doe not deny but that he may be lawfully called which is not ordinarily as Luther Melancthon Zuinglius and there bee places in England where the Ministers are called by their parishes in such sort as the examples of Scripture doe shew to have been done before the Eldership and government of the Church was established T.C. repl 1. answ to the exhor p. 3. I know not any that saith the Gospell is not truly preached in England and by those that are not of the same judgement that the admonition to the Parliament is of CAN. Necess of Separ pag. 55. The Ministery of England as it is established by law doth
Papists themselves who stand so much upon the necessitie of succession and ordination by three Bishops according to the constitutions of the Church Bellar. de Eccl. l. 3. c. 10. S. Ad Secundum are yet forced to acknowledge That to know that Pastors are true there is required neither faith not lawfull Election but this onely that they be acknowledged such of the Church and that they hold the place of Christ de facto though not de jure And seeing you pretend to build upon the Non-conformists principles you may take notice of their profession which is this Baptisme administred by Popish Priests is good and sufficient and they are to bee accounted for Ministers though they bee not good and lawfull Ministers but usurpers and intruders The like may be said of such as without ordinary calling An Examin of D. W. Cen. art 11 page 14. counterfeite themselves to be Ministers and so deceive the Church In these the secret consent of the Church receiving them for Ministers untill their wicked usurpation bee espied may be sufficient to authorize their ministery toward others CAN. Necess of Separ Page 234. If I were not unwilling to give occasion unto the Bishops to insult over these men I could hence manifest much bad dealing in them but I will forbeare for the present and do referre the Reader to their owne principles which is Jd. page 239. CAN. Necess of Separ p. 221. Are the Princes of the earth bound by Gods Lawes to maintaine the ordinary ministery of your Assemblies then have you from time to time shamfully mocked and abused them in craving so earnestly for their ayde to have and place thereof CAN. Stay Sect. 1. page 50. that all Ecclesiasticall officers ought necessarily to bee made by the free choyce of the Congregation wherein they are to administer And if they can prove all this I doe not see but the Controversie may easily be taken up betweene them and the Bishops only then they have just cause to begge pardon of them for their pleas against their Prelacy and the maine heavy accusations which they have put up both to Princes and Parliaments against them ANSWER Here you play the Rhetorician and make shew what you could doe but that you will for the present take some compassion upon the Non-conformists Whereunto I will returne no other answer than what you have made to my hand As for your minsing figure of extenuation I could hence manifest I like it not For you do here none otherwise than if a Thiefe when hee hath stript a man out of all that hee hath would faine yet bee counted mercifull in that he doth not murder him or binde him as some others have done Let any indifferent man read your writings and he will say you have not spared your opposites but shot at them Arrowes of bitter words and made them as odious and vile as man can do But blessed is hee that is not offended at the truth for such things Looke upon your selfe in that which you say against your opposites You referre your selfe to their Principles and they make nothing for you as it hath beene alreadly shewed and you might see your selfe if you did not shut your eyes The reason which here you bring is but your owne saying said over many times and indeed bewrayeth more cunning CAN. Stay §. 2. page 55. than reason truth or Consciene and to speake in your phrase sophistry than sincerity For in plaine termes this is your forme of arguing If the Episcopall ordination be not a meere nullitie Vnreasonabl of Separ page 54. I know none having received Ordination from the Prelates that need deny that they preach partly by vertue of the Ministery which they have taken from them T. C. repl 1. Ep. By exercising unlawfull authority and by taking unto them partly such things as belong by no meanes unto the Church and partly which are common unto them with the whole Church or else with others the Ministers and Governours of the same if the ministerie of the idle carelesse prophane yea of the learned godly and painefull be not a meere Idol then have the Non-conformists just cause to begge pardon of the Prelates which hangeth together as a rope of sand The ministery of the Priests Scribes and Pharisees was true in time of the Old Testament and in the dayes of our Saviour Christ had the Prophets then and our Saviour just cause to beg pardon because they accused them of ignorance pride tyrannie contempt of the truth oppressions hypocrisie as blind guides and ravening Wolves who spoyled and made havocke of the flockes The Non-conformists never deemed the ministery of the Church of England for the substance and essentiall parts therof to be false and Idolatrous nor craved the aide of the Prince and Parliament to have it quite or in part abolished you have just cause to begge pardon that slander them in this manner But they complaine of abuses in the ministery and these they desire might be reformed That the ministery might be more pure and incorrupt They complaine of the usurpation of some who challenge that as peculiar to themselves which belongeth to their brethren in common who admit the basest of the people into the office of the ministerie doe that by their sole pleasure which should be done by common Counsell King Canutus made a Lavv by the Counsell of his sages at Winchester That Bishops be Preachers and Teachers of Gods Law and carefull followers of good works Leg. 26. And that every Christian learne so much that he can the true faith and the true understanding therof namely the Lords Prayer and the Creed or else not to have Christian buriall neither to bee admitted whiles he liveth to the Lords Table c. Amb. de dignit sacerdot ca. 3. Quantò prae caeteris gradus Episcopalis altior est tanto si per negligentiâ—m dilabadur ruina gravior est Magna sublimitas magnam debet habere cautelam CAN. Stay S. 12. p. 120 Honor grandis grandiori debet soliciâ—udine circumvallors and disregard the consent and approbation of the Church both in Ordinations and excommunications and if the ministery of the Church of England be true for substance might they not without blame desire and crave the reformation of this abuse they complaine of the pompous Non-residents who feede themselves and regard not the flocke strive after preferment and heape up livings but labour not in the word and doctrine nor look after the welfare of mens soules they accuse these as the poyson and bane of the Church or unfaithfull shepheards who leave the flock to be dispersed and scattered and yet they will not say their ministery is false or Idolatrous or a meere nullitie doe they then shamefullly mocke or abuse the Prince or Parliament in petitioning that this grosse corruption might be reformed They accuse the ignorant carelesse prophane Ministers of neglect of their office and unworthy any place
or standing of honour in the house of GOD have they cause to aske pardon of this also if they shall thinke their ministerie may be effectuall to the faithfull A Minister lawfully called say you according to Christs institution is incontinently upon his outward lawfull calling a true Minister let his practices afterward be good or bad Put case then the Church should accuse such a Minister utterly neglecting his charge or inclining to say Masse and Mattens or loose and scandalous in behaviour as unworthie his place and office have they just cause to crave pardon of him because they acknowledged him to be a Minister but unworthily Many abuses not to be tolerated may cleave to the Ministery when the ministerie it selfe is not to be cast off as altogether ineffectuall SECTION 9. CAN Necess of Separ pag. 27.28 The Learned generally affirme Rhem. annoâ— in Iâ— 10. anno 1. and in 1. Cor. 10. Sect. 22. that it is unlawfull to communicate in a false ministery Par. Com. in Matth. 7.15 All those without doubt are to bee taken for deceivers who take upon them the office of teaching without a true calling and a little after he saith That so much being discouered 〈◊〉 Christian must 〈◊〉 hid â—are against them Dow. in a Reg. 5. v. 19. and Psal 15. p. 56. Admon 1. to the Parliament p. 27. T. C. reply 1. pag. 83.155 CAN. Stay p. 5.62 63 71 113 118 119 c. and flye from them as from Wolves Musculâ—â— in Matth. 7.15 saith the like Cope in Prov. 10.20 speaketh as much and giveth this reason for it because they destroy both bodies and soules of aâ— many as eâ—t her beâ—eeve or reverence them Zanch in Phil. 3.2 Ralloc com in 1 Thes 5.11 page 228. Riv. in Psal 16. page 52.53 Oecolamp in Isa â—â—2 fol. 20. Cal. in Psal 16. Fen. in Song 1.6.7 Cornel. a Lapid Com. in Iohn Ep. 2. page 505. saith False Ministers are favoured and approved in their unlawfull way when they are boundâ— Par. in Hosea 13.2 Sedul in 2 Reg. 5. Mâ—â—ty loc comâ—p 119 Virels Grounds in lib. 2. p. 103. Zanch in â—rac 3. p. 534. ANSWER Blaming your Treatiser that he comes so naked into the field CAN Stay Sect. 12. p. 119. you say I never saw in my life an error held by a man of Learning that hath lesse brought to countenance it than this For whereas others doe commonly quote Scriptures albeit mis-applyed and alledge for themselves the judgements of other men Hieron in Psalm 5. Omnâ— qui maâ—è intillig it Scripturas in via Dei corruit He goeth not this way to worke And better it is to goe plainely and simply to worke in the defence of his cause than to wrest Scripture mis-alledge Authors and abuse a show of Learning to seduce and beguile the simple But you have made choyse of the more common though the most sinfull course You pretend Scriptures but handle them amisse Quote Authors but chop and change their words force them to speake what they never meant and when all is done they will bee found to make nothing for but direct against you Ambr. Intus in animo perdant modo victores abscedant CAN. Necess of Separ p. 227. Tertul. de Virgi veland If Christ wâ—re ever afore all the truth is as ancieâ—â— and everlsting You make use of Logicall Maximes and Theologicall Principles but your mistakes are grosse and palpable in the application of them Some men you say in matters of controversie care not though they lose the peace of Conscience so they may gaine their supposed victory And if you have not offered violence to your Conscience in those writings you have not advisedly considered what you have done To make this manifest in some particulars not formerly mentioned It is an infallible Maâ—ime you say as Doctor Vsher and others observe out of Tertulliâ—n Whatsoever is first that is truest and what comes after is adulterate CAN. Stay sect 2. p. 14. Vsher de Christ Eceles success stat c. 1. p. 19 Field of the Ch. lib. 2. c. 5. page 49. CAN. Stay sect 2. p. 11. For with reverence to the phrase From the beginning it was not so Basil ep 79. Non est aequum ut quae apud ipsos obtinuit consuetudo pro lege canone habeatur rectae doct inae Henry Answ first ans p. 31. I grant your Church is ancient but I deny it to be most ancient seeing then the most ancient by your own grant is most true c. CAN. Stay sect 4. p. 27. T. C. repl 1. p. 79. D. T. W. The Doctors of the Synod 5.6 Warres are judged by their causes and not by their consequences Bilson Christian subject part 3. page 201. The first in any kind or sort of things is truest and best so Field This is spoken of the prime first originall being of each thing which is a sure proofe of goodnesse and perfection For all defects found in things are swarvings declinings and departures from their originall and first estate For truth is before false-hood and good before evill and habite before privation But you miserably apply that Rule to the first judgment of the separated Church in London concerning the hearing of the Word preached in our English Assemblies as if it must bee truest because it was first and their after judgement adulterate because it followed You distinguish not betwixt the effect and the event which I will not say was done ignorantly or unadvisedly To reason from the effect of things you say is unsound and unconcludable by the Scriptures This is as if a man would say the Midwives which lyed to Pharoah did much good to the Israelites c. And then you goe forward to produce testimonies that things are to be esteemed by their causes and not by the event and that things are not true because usefull But your Pistoler argueth from the effect not from the event from the proper effect not the effect by accident as you might easily perceive but that you tooke liberty to deride what you could not answer Thus he argueth The Doctrine taught in the Church of England is the sound and true doctrine of salvation profitable to beget faith and to build men forward unto life eternall not by accident but of it selfe and is ordinarily blessed of God to that end and purpose Therefore it is not unlawfull to heare the word preached in their assemblies What you talke of Caines murder Iudas his Treachery the good that comes by Schismes and Heresies is only to please your selfe with by-matters for the argument is drawne from the proper effect in respect of meanes instituted appointed and blessed of God This Canon is true if truly applyed and rightly limited CAN. Stay sect 4. p. 20. and sect 10. p. 111. parium par ratio est contrariorum eadem est ratio But as you apply it no good Logician would acknowledge it For though the
Dispute upon communicating at confused Communions affirming that the sitter is accessary to the sinne of the kneeler But he was no English-Nonconformist nor doth intreat of English conformitie And if there be any speciall reasons why presence should be accounted approbation with them in that particular it is no equitie his private opinion should be brought to the prejudice of them that maintaine another cause But as yet we cannot see either from Scripture grounds or Nonconformists principles that it is utterly unlawfull to be present at the worship of God in the administration whereof some superstitious rite is used or some fault committed Your long labour in setting downe the faults to be found in our Liturgie is to small purpose The Nonconformists doe except against many things appointed in the Booke as inconvenient at least and such as should be taken away or reformed as The reading of Apocryphall books under the title of holy Scripture specially such parts as be corrupt for matter The Crosse and Surplice as Idolothites by participation and signes of mysticall signification The corruptions in the translations and some things in the formes of Buriall Matrimony Thanksgiving for Women after child-bed c. But these they condemne not as Idolatry nor as that which maketh the worship it selfe m Magdeburg centu 2. ca. 2. col 109. A true Church as it containes the pure doctrine so also it keepes simplieitie of ceremonies but an hypocriticall Church as it departs from pure doctrine so for the most part it changeth augmenteth the ceremonies instituted of God and multiplieth its owne traditions c. Can. Stay pa. 123. false and idolatrous It is one thing to say such a rite is inconvenient superstitious scandalous borrowed from the Papists not warranted by the word of God in the use will-worship if the word be taken largely another that the worship it selfe is false and idolatrous Therefore I will not stand to examine the particulars therein but proceed to examine what you bring further to shew the necessitie of Separation SECT IV. HEre is a fit place to propound a Question or two First whether to hold teach and practise the errours and lyes contained in their Canons Service-booke Booke of Articles and the ordering of Bishops Priests and Deacons doe mak◠a false Prophet Secondly Whether to hide from the people the knowledge of all the maine truths which concerne the outward regiment of Christs visible Church make a false Prophet Thirdly Whether it be lawfull to heare any false Prophet knowne so to be Qu In what ranke of Prophets unlawfull Ministers be and under what Scripture they are comprehended I would have a private Christian aske this Question of some learned Divine whom he knowes doth hold it lawfull to heare false Ministers And it is very likely he will answer him with deep silence There is one Question more viz. whether the Lords lawfull Priests which served at the Altar in Jerusalem might not as well urge their people to heare Jeroboams Priests at Dan and Bethel as the Ministers now under the Gospell to perswade men to heare in false Churches If is be not all one shew the difference ANSVVER TO your two last Questions answer hath been made divers times in sundry Treatises and in the first chapter of this present answer and you know the Scriptures plainly alledged to confirme what is said which you should have confuted if you had been able and not againe and againe to come over with the same thing If any learned Divine shall answer the demand with deep silence it may be because the partie demanding is uncapable of an answer not because there is any great difficultie in the matter It is a received Rule That the Accuser Plaintiffe and Affirmer should make proofe of what they say and if you erre your Questionist will affirme it is all one for the people of the Jewes to heare Jeroboams Priests at Dan and Bethel and the people in England to heare the word of God in our assemblies you must either bring good evidence for what you say or beare the brand of Slaunderers or false n Beza Epist 2. An enim obsecro aliter est de Sacramētis i. de doctrinae appendicibus quà m de ipsa doctrina judicandum At qui si nullam esse ecclesiā dicamus ubi nullus est prorsus in cunctis doctrinae Christianae dogmatibus naevus refellent nos Pauli Epistolae Corinthiacis et Galaticis Ecclesiis inscriptae c. Itaque ubi non satis pura est Ecclesiâ Ecclesia tamen est in qua salvum manet fundamentum ac multo magis ubi ritus Caenae Domini mutilus est Caena tamen est c. Accusers Is it sufficient thinke you to say If it be not so let them shew the contrary Your second Question will come to be handled in the next Chapter and there it shall be answered Your first Question onely which I scarce thinke another man would have asked pertaineth to this place wherunto I answer directly and plainly That a Minister of the Gospell may hold teach and practise according to the Book of Common Prayer Articles and Ordination and be a true Minister of Jesus Christ Nay he cannot truely hold and practice according to them but of necessitie he must be a true Minister in respect of his office and administration For the worship for substance there prescribed is of God the doctrine professed in respect of faith and Sacraments sound and true No errour either in speech hereticall or which doth tend to overthrow the foundation which is taught in them Suppose the seventie errours which o Can. Neces of Separat pag. 243 244 245. you reckon up were all true and justly taken against the Books and as many more to them might be named as it is not the number but the qualities of the errours which make a false Prophet false Church or false worship One fundamentall errour as the word is commonly used overthroweth the faith and twenty errours of inferiour alloy doe not much hurt the truth and soundnesse of faith The maine truths which concerne the very life and soule of Religion be p Vsher de success Eccl. cap. 1. few and the failings which may stand with the substance of Religion many Let it aske a better wit and head then ever Mr Dar. or your q Can. Neces of Separat pag. 185. selfe had to prove that there are halfe so many corruptions in the Religion professed by the English-Anabaptists adde if you please the Separatists Pelagians Arrians as are to be found in the English-Liturgie It will not be hard to prove that errours must be r The communion of the Catholique Church is not broken by the varietie of rites customes laws and fashions which many places and countries have different each from other except they be repugnant to faith or good manners August Epist 118. ad Ianuar. Euseb hist lib. 5. cap. 26. lib. 5. c. 23. Socrat. lib.
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
c. Is any thing here spoken peculiar to the members of the Church at the first planting thereof which doth not hold true of the members of the Church established and confirmed Are not the wicked at all times forbidden to meddle with the ordinances of God uncapable of the covenant spiritually dead not fit to have place in the house of God And if this hold true against such members of the Church at all times why doe you beare the Reader in hand That you onely plead against the first building of a Church of such wiâ—â—ed and ungodly persons * Can. Neces of Separat pag. 194 195. The Question you say hath ever been about the true and naturall members whereof Gods Church is orderly gathered and planted and not about the degenerate and decayed estate thereof But if any of these Reasons will conclude ought there was never societie to be esteemed the true church of God all whose members were not Saints and holy spiritually enlived fit to performe the duties of members fitted prepared and laid orderly in the building married to the Lord Christ What you hold that is not materiall in this point but what your Arguments conclude for if they inferre one thing and you maintaine another of necessitie they are weake or you are crosse to your selfe or both * Can. Neces of Separat pag. 195. If they shall say thus you write that obstinate and incorrigible sinners may lawfully be suffered therein This we affirme to be untrue But if they say that in a true visible Church there may be great evills committed you and along time tolerated we assent unto it Howbeit it is certaine as Dr. Ames faith This forbearance is a grievous sinne before God Of the lawfull toleration of obstinate and incorrigible persons we have no controversie with you But if any one reason here be brought by you to the purpose it cannot be the true Church of God where any one obstinate knowne offender is suffered or which hath not right to the holy things of God That the members of the Church ought to walke in holinesse you need not prove but that the Congregation cannot be the true Church of God where such things are suffered as ought not to be And yet your Reasons goe higher than so For if they be duely examined whether doe they speake of such as be truly holy or onely visibly holy Saints and faithfull in the fight of God or onely in the eyes and approbation of men Onely the Saints are capable of the Covenant spiritually alive unto God married unto Jesus Christ and have communion with him onely they are hewen fitly prepared and layd truely upon the spirituall foundation onely their service is accepted of God in Jesus Christ It is nothing here to answer the members of the Church are such in the judgement of charitie For in the degenerate state the Church doth not ever consist of such as you confesse and your reasons here speake of them that be such indeed in the judgement of truth quickned by the Spirit acceptable to God Saints by Covenant the living members of Jesus Christ and so heires of salvation And if we looke into this matter more narrowly the conclusion fighteth with the premisses and doth manifestly overturne what you would build Psal 50.16 Moller in Psal 50.16 The wicked are expresly forbidden to meddle with the Covenant But those wicked ones to whom the Lord speaketh at that time more visible members of the true Church The wicked make the Church of God you say a Synagogue of Satan Sodome c. And doth not the Prophet call them Princes of Sodome Isa 1.10 and people of Gomorrah who were the people of God by covenant members of the true Church Doe they provoke God to spew them out of his mouth or to remove his Candlesticke But untill he remove his Candlesticke or spew them out of his mouth they continue his Church and people Ezek. 16.45 46 47 c. Rebellious Judah justified her Sisters Sodome and Samaria and yet shee continued the Church of God when they were cast off A tree unhewen and unprepared is unfit matter for an house and so are tares blasted corne and dry eares to grow together in the field with good corne as wheat c. But the house ceaseth not to be an house though a piece of timber unprepared be put into it or the corne field to be a field of corne because the tares are suffered to abide untill the harvest A dead man cannot perform the office of a living member but instrumentally he may doe the office of a member or he may be an instrument which the head is pleased to use for the good of the body otherwise no hypocrite who is spiritually dead could be any means of good unto the societie No wicked man is spiritually married unto Christ nor hypocrite but hypocrites and wicked men may be members of the societie which in respect of externall covenant is married unto Christ or else the Church of the Jewes was not beloved of him The godly and wicked are lead by different causes and so are hypocrites and sincere Christians but they may be linked together in the same outward societie Hypocrites you confesse are members of the Church untill they be dissevered and cast out But the upright and the double-hearted are contraries lead by different causes and so uncapable of the same forme to use your phrases SECT IV. FOr this we have the judgement of the learned also Can. Neces of Separat pag. 178. In Psal 15. There must be saith Mollerus a profession of true Religion and obedience yeelded thereto at least outwardly to become a member of the visible Church Beza saith Anno. in Act. 2.40 He is rightly joyned to the Church which separates himselfe from the wicked Paul calls the Romanes Saints saith Aretius to put a difference betweene their former estate wherein they lived In Rom. 1.7 Vol. thes theolog pag. 256. which was unholy and impure and the condition to which they were now called Piscator affirmes the matter of a particular Church to be a company of Beleevers c. ANSVVER YOu may easily bring heapes of testimonies for that which these Authors affirme For I suppose there is not Marke what care S. Augustine will have observed how when discipline should bee used August contr Parmenian lib. 3. ca. 2. If contagion of sin have invaded a multitude the mercifull severitie of correction from God himselfe is necessary Nam concilia separationis inania sunt perniciosa atque sacrilega c. nor ever was godly orthodox Divine of another judgement But that which they say and you maintaine are incompatible Their Assertion is taught in Scripture professed by the godly learned in all ages and is most evident to right reason illuminated by faith But that which you contend for is neither taught in Scripture nor confirmed by reason or professed by godly and learned Authors
large and particular animadversions to himselfe in private The Almighty speedily cast out of his Church all causes of offence cleare up doubtfull truths unto the hearts of his people Compound all differences amongst Brethren make us all of one minde heart and way in his worship that our divisions may no longer dishonour the Gospell distract the weak conscience disinable us to do that good we desire or put weapons into the hands of then who oppose that reformation the perfecting whereof our soules long for through JESUS CHRIST THOMAS LANGLEY WILLIAM RATHBAND SIMEON ASH FRANCIS WOODCOCK GEORGE CROSSE An Advertisement to the READER THis Booke was divided and sent unto severall Presses that it might the sooner come abroad yet by reason of the multitude of Pamphlets which it met with daily it hath beene thrusting through the throng for the space of halfe a yeare at least before it could see the light In which regard also it pleades excuse if in the printing it be not found every way so punctuall as might be desired Farewell THE ANSWERS TO THE EPISTLES BLessed be the Lord 2 Thes 2.8 We see now in good measure that accomplished which the Apostle foretold touching the revelation of the man of sinne and heartily beg the full consuming of him by the brightnesse of Christs comming But the discoverie of that mysterie of iniquitie and consuming of that monster of abominations standeth not in separation from Christian societies intirely professing the true faith worshipping the Lord with that pure worship which he hath appointed and holding communion in those ordinances which God hath blessed to the comfort of thousands and ten thousands even their soules who with most bitternesse oppose those congregations if ever they felt sound comfort indeed Separation from the true Churches of Christ his Ministery and worship of which sort I shall prove that to be by the Word of God for which I plead tendeth not to the overthrow of Antichrist but to the renting of the Church the disgrace of Religion the advancement of pride schisme contention the offence of the weak the griefe of the godly who be better setled the hardening of the wicked and the recoverie or rising againe of Antichristianisme They that condemne our Assemblies Ministerie and Worship and voluntarily separate from the preaching of the Word Prayers and Sacraments as Antichristian if in words they doe not maintaine Antichrist really they doe him more credit than his chiefe upholders For of necessitie they must confesse that in Antichristian Churches the intire faith may be purely professed the doctrine of salvation plentifully preached Ambr. in Luc. l. 6. c. 9. tom 5. Petra tua Christus est fundamentum Ecclesia fides est Si in Petra fueris in Ecclestaeris Pâ—ra est Ch istus Hieron in Psa 133. Ecclesia ibi est â—bi fides vera est Ecclesia autem vera illic erat vbi fides vera eral cum haeretici omnes bas ecclesias possidebant Aug in epâ—st Ich. tract 3. Estautem mater ecclesia uberaejus â—uo Testamenta divinarum Sâ—r. hinc sugatur lac omnium Sacrameatorum pro aeterna salute nostra gestorum Eâ—â—n Psalm 21. Vbicunque timetur Deus laudatur ibi est ecclesia Parker Ep. published in the prophane Schisme of the Brownists CAN A stay against straying answ § .. 1. p. 44. Mediam tennâ—â—e beati The true and pure worship of God is called grosse idolatry CAN stay §. 4. p. 32. Filthy superstition Id. sect 1. p. 49. Our assemblies the harlots house Id. sect 4. p. 61. The best Preachers are the worst Id. sect 5. p. 76. In Scriptures are said to be Robbers and Thievs yea spirituall sorcerie is charged upon them Id. se 8. p. 87. the seales of the covenant for substance rightly administred and by the blessing of God upon his owne meanes Christian soules ordinarily converted and nourished unto life eternall which is much more than all the factors for Antichrist shall ever bee able to make good and if true nothing could be 〈…〉 to the praise of Antichristianisme In effect 〈…〉 they lesse than even persecute the Lord Iesus in his hadst which they revile in his ordinances which they dishonour and in his servants whose footsteps they slander whose 〈◊〉 they desolse whose office they trample upon with 〈…〉 Which if the forward abettors and promoters of this separation did advisedly consider and take the Lord before them they would not furiously brand and abandone that worship and ministerie which hath the approbation and carrieth the seale of God As it is unlawfull to approve that thing which ought to be condemned so to condemne what is to bee justified much more to cast off and reject those godly assemblies which Christ hath and doth grace with the presence of his grace as false and that worship which is tendered to God alone in the mediation of Iesus Christ according to his will as idolatry and that Ministerie which God hath and daily doth blesse to the gaining and edifying of soules unto life everlasting as Antichristian Humble mindes are afraid of novelties CAN stay sect 1. p. 48. But this is the greatest noveltie that ever was heard of in the Churches of the Saints All that we speak we should affirm out of the holy Scriptures soundly interpreted and rightly applyed But this judgement is not of God is not taught in Scripture CAN stay sect 11 p. 112. In corde animáque credentium ponitur idolum quando novuÌ„ dogma constituitur Hier. in Jer. 32. Omne dogma contrarium veritati adorat epera manuum suaruÌ„ constituit idola in terrá suâ Hier. in Isa 2. Ne sitâ—s mulâ—e Magistri dissentiâ—ntes a doctrinâ uniâ—â— Magistri Christi August l. 1. Retract A Stay sect 1. pag. 47. Quicquid pariter omnes uno eodemque consensu c. Vincent Lyrinen cont proph haeret c 4. Field of the Ch. l. 3 〈◊〉 43. p. 175. is not consonant to the doctrine of Christ our only Master as in the examination of particulars shall be shewed If it bee a great sinne 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 What is it to condemne the Churches Ministery Worship and Servants of the Lord Iesus against the expresse Sentence of our heavenly Master and Teacher If an Idoll be set up in the Church when a new Opinion is broached as some cite it out of Hierom they of the Separation upon tryall will be found the strangest Idoll makers in the world because they have broached the strangest noveltie that ever was maintained in the Church Such as lay downe rules saith the author of the Stay to find out the truth by write thus What the Fathers all with one consent have held and written is a necessarie token to know the truth by And whatsoever hath been holden at all times and in all places by all Christians that have
substance and essence they are true in every true and lawfull complete societie But as the profession of the truth may be found in all fundamentall points though mixed with many errours so for Truth and existence the Ministerie may be lawfull though in many particulars delinquent and deficient In the true Church then there is a true Ministerie But the true Church hath continued there by the blessing of God where the Election of Ministers hath been given away by the people or taken from them In later times the High Priesthood was bought and sold for monie and somtimes it was made annuall that every yeere new Priests were created as those Governours whom Kings change every yeere that as every man would lay out more or lesse monie he should obtaine or lose the Priesthood Which may be seen in the examples of Iason and Menelaus Neverthelesse so long as the Church of the Jewes continued the Church of God the Priesthood continued also In the Primitive Churches when the people had a voice in the choice of their Teachers oftentimes there were factions in the Church the people stood against their Guides and the Guides against their people and the people were divided one against another And sometimes either through sloth or for peace the Pastors left the election of Officers to the people Ruffin lib. 11. c. 10.11 Theod. hist lib. 4. ca. 6. August Epist 110. 225. Socrat. hist lib. 7. ca. 34 35. 39. Concil Antioch cap. 18. Sozom. hist l. 2. ca. 18 19. Naziatrz in Epit. patris Euagr. l. 2. cap. 5.8 Theodor. l. 5. ca. 23. Gratian. dist 63. ca. 11 12. Cypr. l. 3. epist 14. 10. W.B. The Church plea. §. 8. pag. 90. T.C. repl 2. par 1. p. 212. Cypr. l. 2. epist 5. l. 4. Epist 5. l. 3. epist 22. and the like he did for Optatus Satuus Caesernius Numidicus Calv. Inst l 4. c. 4. §. 10. August epist 223. Theod. l. 1. ca. 23. Socrat. hist. l. 2. ca. 19. Sozom. l. 3. c. 20. Socrat. hist. lib. 7. ca. 28. W.B. The Church plea. § 8. pag. 80. Centur. 1. ca. 4. Centur. 6 7. col 591. Centur. 2. c. 7. p. 134. 135. and the people challenged it unto themselves and sometimes againe they took it from their people and challenged it to themselves But in the mids of these broyles he was accounted a true Minister who was elected whether by the Guides or by the people or by the Emperour so he taught the doctrine of Salvation truely And if this be not admitted what shall be done when the people and their Elders be divided in the choice of a fit Officer or Guide If the people prevaile against their Elders he whom they chuse is no Minister to them because not chosen by their Suffrages if the Elders against the people he whom they approve is no Minister because he wants the peoples voice And if the people dissent they must separate and excommunicate one another because to the one part he is no Minister whom the other approve Though Cyprian teach That Ministers should be chosen by the people yet this forme of Election was not in some Churches in Cyprians time who were esteemed true Churches and true Ministers And Cyprian himselfe appointed Aurelius a Reader without advice of the Church by the authoritie of his fellow-Ministers then present Pinianus was ordained of the people Elder of the Church against Augustines minde and will Athanasius made Frumentius Bishop and sent him to the Indies he created Presbyters in other Churches and when he came into Egypt as many as he knew addicted to the Arian haeresie hee put them out of their place and whose Faith he tryed and approved to them he committed the Churches The Church of Cyzicena gave this honor to Atticus that without his consent it could not chuse a Bishop You will not denie but the Ministerie of the Church for the first second and third and fourth hundred yeeres after Christ was true and might be joyned withall For thus writeth a friend of yours and as it is supposed by your aide It is affirmed by the Centuries of Magdenburg that from Christs ascension unto Trajans time which is about an hundred yeers every particular Church was governed by the Bishops Elders and Deacons and describing the state of Christian Churches from Trajans reigne unto Severus that is from the yeere of Christ 100 to 195 thus they write The order of Government was popular for all Churches had equall power of teaching purely the Word of God administration of the Sacraments excommunication of hereticks and wicked persons loosing the penitent the election and ordination of Ministers and the deposition of them againe for just cause And even unto Constantines time The Primitive purity of Church Government was not yet defloured with the dregges of mans invention â—igâ—em in Apoc. 12. pag. 505. 506. Neither had Satan brought in Prelaticall pride into the sheepfold of the Lord but Pastors looked every one to the health of his owne flock And a litle after he citeth Epiphanius â— â— Ibid. pag. 90. Hierome Ambrose Cyrill Hilarie and Gregorie Nazianzene as making for him in the matter of chusing Ministers But most certaine it is within this space of time many things were done in the election and ordination of Ministers which are directly crosse to that which you require as essentiall in his calling See Iun. eccl l. 3. cap. 1. See Sâ—crat l. 4. 〈◊〉 〈◊〉 21. Grâ—e 16 17. c. 35. Gr. lat 29. ca. 36. Gr. ca. 30. lat Sozom. l. 6. ca. 18.20 Evagr. p. 2. c. 8. Socr. hist 13. l. 4. c. 10.33 Theo. l. 4. c. 6. Ambr. offic l. 1. Bils Christian Sub. part 2. pag. 28 2. Sozom. l. 7. cap. 8. Socrat. hâ—st l. 5. ca. 8. Iust in Novel Inst 223. cap. 28.9 Concil Toâ—â—â—an ca. 2â— Greg. epist. lâ—b 40. ca. 78. To Constantia the Empresse The Bishop of Salona was ordered neither â— nor any responsarie witting thereof which thing was never attempted under any of the Princes your predecessors c. Yet I obeying their graces Precepts did from my heart remit unto the said Maximus this his presumption as freely as if he had been ordered by my self c. Concil tom 2. Concil Parisien can 8. if at any time you can prove that all things were observed which I doe not beleeve Ambrose himselfe was chosen Bishop when he was onely Catechumenus before he was baptized so that he was constrained to teach that which himselfe had not learned yesterday catechised to day a Bishop The Election in all things not to be approved as consonant to the rule for the Canons were strong against it and Saint Paul seemeth not willing that a novice should be a Bishop but never thought or esteemed to be none at all Of the election of Nectarius see Sozomene and Socrates Iustinian ordained If any man build a Church or house of prayer and would have Clerkes
honor him as our God if we alter that which he hath appointed for himselfe or adde any thing unto it he rejecteth all our service as done not unto him but to the conceit of our hearts which by nature is no God c. Grat. Caâ—s 11. Qu. 3. c. 101. Sats qui praeest Aug. de Conser Evang. l. 1. c. 18. Socratis sententia est Vnumquemque Deum sic coliopercere quomodose ipse colendum esse praeceperit Aug. in Qu. ex veteri Teslam Qu. 43. Constat â—â—den stultam non solum minime prodesse sed etiam obesse Chry. in Matth. hom 51. Discaâ— us Coristum ex ipsius voluntate honorare Nam qui honoratur â—o maximè honore laetatur 〈◊〉 vuit non quem nos optamus Bils dâ—ffer betw Christ Subj part 1 p. 7. Touching the Sacraments I 〈◊〉 Baptisme and the Lords Supper c. We swerve not a jot from the example of Christ and his Apostles the Scriptures vvill not lie let them be judges is fairely passed over with a brave flourish of words and nothing else If you meet with such company as will be ashamed not to see because you cry out so vehemently It is as cleere as the Sun it cannot be denied with any modest face You may lead him blindfold But if a man will build upon his owne faith and not be led by your fansies he shall never see it proved by any evidence that you have or can bring That by communicating in our Assemblies in the ordinances of Religion God is worshipped in any other way or manner than he hath prescribed But seeing this reason is brought so often and for so many purposes I will examine it more particularly If the meaning of your proposition bee That no positive worship or substantiall means of worship is lawfull but what is in speciall appointed or instituted of God and that no duties of Religion be necessary to salvation but what are taught in Scripture then we grant it is true and confirmed by the course of Scripture though many passages cited by you will not reach unto it For the law of nature commandeth all men who have any sense of a Godhead to receive and not give rules of Religion and Worship The holy care of the Patriarchs was to reverence and obey that which they had received and to attend upon further direction but of themselves not to appoint or undertake any thing as necessary to salvation Divine institution of legall and Evangelicall obedience and worship is equally full and complete in all things necessary which it seemed good to divine Wisedome to determine not leaving any thing of this nature more undetermined in time of the Gospel than it was in time of the Law As the Jews had a commandement neither to adde ought unto nor take ought from the law Deut. 4.2 which the Lord gave unto them so the Apostles received a charge to teach whatsoever the Lord commanded them Whence it is truly observed Matth. 28.20 Zanch. de Ecript that men may not teach their own doctrine but whatsoever Christ hath taught them for hee reserveth this authoritie to himselfe to be the onely Teacher and Author of the doctrine Genev. Bible annot in Matth. 28.20 Shew but one word element or action added omitted or altered in either of them c. Galv Instit l. 4. ca. 10. §. 1.2.5 Hon. Ainsw first answ p. 26. That he taught any thing as needfull for salvation without warrant from the Scriptures I denie Harm confess Helvetic confess cap. 24. Ang. confess ca. De discrim ciborum Chamier tom 4. de Sacram. l. 1. c. 13. §. 8. Bils differ betw Christ Suâ—j par 1. p. 25. This is the duty that Baptisme requireth of us to beleeve no teacher but one which is Christ to follow no stranger to regard or obey no Lord or Law-maker in the Church but only the Son whom the Father appointed to be Master Leader and Ruler of the Gentiles Basil ser de fide It is an evident sliding from the faith c. either to depart from that which is written or to receive that which is not written The King of the Church is her only Lawgiver at all times But if the way or manner of Worship be stretched to the circumstances of time place order phrase of speech and such like not determined by God in particular but left to the libertie of Christians so the generall rules of Scripture be observed then the proposition is not true the Scriptures doe not confirm it it was never acknowledged by Divines of any sort or sect that have appeared to the world For what is in generall only Divine but in particular left without determination from God that in it selfe is indifferent and variable of which sort were the houres of the morning and evening sacrifice their Synagogues Oratories and places of Worship throughout the land of Canaan their course of reading and many the like What God hath commanded in his Word that is not left to the libertie of Christians What is prescribed as necessary worship holy that he hath not left undetermined But that which may be done this way or another at this time or another in this forme of speech and method or another that in respect of this order time method or phrase of speech is not necessarie holy or worship Any circumstance as time place or whatsoever else if it be either appropriated or commanded of God it is necessarie in point of conscience holy and worship as in conscience it must be observed and submitted unto But to place necessitie holinesse or worship in these things when they be not determined or commanded is Will-worship or superstition lawfull they be as agreeable to the Word but not necessary because not determined by the Word The time was when it was lawfull to offer sacrifices upon the high places Drus ad dissic loc O at 12. p. 571. Rivet in Hos 4.13 Ainsvv annot in Levit. 17.5 Iun. annot in Levit. 17 5. in 1 Reg. 3.3 Illud in Theologia bonum est quod Deus praecepit lex enim Deiperfecta est bonitatis moralis regula in Theologia prohibitio Divina perfecturest index Theologieus mali iae mâ—ralis Hen. Ainsvv 3. ans p. 151. Explications of Gods Law by them â—â—uâ—h of his Ministers are allowed of God Neh. 8.8 These are not additions such as God forbids Gal. 3.15 15 Our question is of other or moe lavves or Doctrines than God hath taught Scotia Confess art 20. Iua thes theol c. 6. thes 11.12 Quaecunque verò in carcumslantiis posita sant corumtradiâ—iâ—nes in ecclesiâ—◠â esse auâ—â—esse posse verumtamen pat lares temporaliliberas agnoscimus Atque barum quidem traditionum quae in circumstantiis versantur sex sor Paulo 1 Cor. 14 c. Dan. in 1 Tim. 3.15 Calvin Inst 4. l. c. 15 §. 19. 17. §. 45. 〈◊〉 resp ad lib. de pii veri offic p. 413. Th Beza cansess c. 5.
same I leave it to your conscience to judge This is sure neither Scripture nor Author cited doth speake with you in that matter but plainly professe that it was unlawfull because it was expresly forbidden That exercise saith Zanchie did seeme praise-worthy to the Israelites and yet it is to play the harlot Why because it is sacriledge to depart from the Word of the Lord. But the Word of the Lord had commanded that they should worship the Lord only at Ierusalem and by such rites as hee had instituted The Kings who are commended in Scripture who yet tooke not away the high places as Asa Jehosaphat Amasias Azarias and Jothian they were not commended for suffering the high places but that they were constant in faith and religion although they fell into some peculiar sins But withall the abuse of the high places in the worship of God was no light sin but very grievous because it was properly and expresly against the divine law and precept As for the ten Tribes who departed from the house of David they shined grievously in that they worshipped the Calves and that in a place of worship elected of themselves contrary to the word of God leaving and forsaking that place which the Lord bad chosen to himselfe They professed the true God and turned not aside to the gods of the Heathen and in that respect are called the house and family of the Lord 2 King 10.16.31 Hos 9 15. 1 King 12.31 Lev. 17.7 Hebr. Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iun. demonibus Deu. 32.17 1 Cor. 10.10 Ex. 32.1.8 Acts 7.41 1 Cor. 10.7 1 King 12.28 and 14.9 2 Chron. 11.15 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ainsw Annot. in Lev. 17.7 et Iun. ibid. Rainold de Idolola l. 2. c. 3. Isa 44. Qu. Co. pag. 61. CAN Sta. §. 3 pag. 18. Babingt in Lev. 17. See Iun. in Lev. 17.3 4 11. But as they sacrificed at Bethel and committed Idolatry in worshipping the Calves so their service was abominable and their Priesthood appointed for that service a meer nullitie and humane device Thus all the Jewes and Gentiles are said to sacrifice unto Divels who sacrificed in such sort and place as God had forbidden especially it they sacrificed unto Idols though in them they sacrificed unto the true God in their imagination as the Israelites had done when they made the golden Calse and sacrificed unto it and Ieroboams Idols are called Divels and he is said to make Priests for the high places and for Divels Further this Ordinance of God was typicall and did shadow forth Christ as the learned do observe and not without ground and warrant All Altars Sacrifices Priests and the Temple it selfe where the Altar stood were but types and shadowes of Christ You your selfe cite out of Bishop Babington that hereby was signified that only in the Church by faith in the chiefe high Priest Christ Jesus sacrifice and service accepted of God is and can be offered and done and no where els By the erudiments saith another Christ was shadowed among the Jewes and expiation made on the crosse by his blood From hence briefly let these things be observed 1 That the Jewes sinned by facrificing in the high places and the Israelites at Dan and Bethel because God had forbidden it expresly but against communicating in our assemblies no such prohibition can be brought forth which haply might bee the reason why you had rather say because they had no divine precept for it than because it was forbidden which yet you know to bee most certaine 2 Though it bee not lawfull to communicate with the people of God in their sins yet wee may partake in the ordinances of worship with such as offend grievously in the worship of God as the Prophets and faithfull communicated in the ordinances of God at Jerusalem with them that sacrificed upon the high places 3. That in Idolatrous and false Churches that which is meerely of men is vaine and fruitlesse and a meere nullitie but if among them something which is of God remaine it is not to bee esteemed a thing of nought 4 Wee must neither forsake all societies wherein wee espie many things repugnant to the Word of God nor cast off every thing in those societies wherewith we must not hold communion as false vaine and ineffectuall In Idolatrous societies Cyp. lib. 1. c. 4. The people must not partake with the sacrifice of a sacrilegious Priest there may be some truth which I must not cast away though I must not hold society in their Idolatry In the true Churches of Christ there may be diverse errors and abuses wherewith I must not communicate though I must live and hold fellowship in the society I am bound to keepe the unity of that living body S. B. Second ansvver pag. 20. whereof I am a member even with some inconvenience of sickenesse and unsound parts but I must not joyne my selfe to a strange body and so become a member of Satan 5. They that communicate in the Worship of God in our Assemblies doe neither bring a strange oblation nor goe to a place forbidden for the worship is of God and the Congregation assembled in his Name and he is there present to feast them that draw nigh unto him in truth of heart Can. Stay Sect. 3. Pag. 19. Ought we not to beleeve that as God had commanded us to worship Him that is to heare his Word receive the Sacraments and to use other His Ordinances so Hee hath also called and separated unto himselfe a Church a Communion of Saints and holy ones in and amongst whom these holy things are to be used and that we are to looke in what fellowship wee receive the holy things of God as what the things are we doe receive In a word ought we not to be perswaded that as the legall Sacrifices out of the Tabernacle or Temple within whose circle they were prescribed by the mouth of God were unlawfully offered so all the Ordinances and exercises of the Church under the Gospell done out of a true constituted Church are altogether and every way sinfull Deut. 12.5 6 7. ANSWER God hath separated unto himselfe a Church and amongst them hee is to bee worshipped according to his owne appointment But this Church is of larger extent than that which you call a true constituted Church wee reade that the Lord did chuse a certaine place for sacrifices Deut. 12.5 6 7. after which it was unlawfull to sacrifice in any other and so we read also that the remaindes of the Paschall Lamb was to be burnt and the flesh of the Ramme of Consecration with the bread that remained unto the morning Exod. 12.10 Exod. 29.34 Levit. 15.19 I yeeld the Scripture a witnesse of my sense and my exposition without the Scripture let it bee of no credit Orig. Hom. 9 in Jer. CAN. Necess of separ pag. 2 11. Can. Stay Epistle to the Reader Iohn 2.19 21. 2 Cor. 6.16 So
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
the reformed Churches have made cannot be ignorant thereof If to come out of Babylon then had beene to remove from all false assemblies as you glosse it it was necessarie the commandement had beene given much sooner or the faithfull should have departed without leave or commandement from God I might say to you in your owne words CAN Stay §. 15 pag. 135 This is to gratifie the errour of Montanus who professed that he knew more than the Apostles For the Apostles knew nothing of our removing from all false assemblies as you understand it and covenauting together to walke in all Gods wayes and serve God among themselves If this had beene knowne to John when hee foretold the Apostasie from the faith and the rising of the great Whore he would have made more haste to warne the faithfull to bee gone out of the Churches and to have withdrawn themselvs it being a matter of such weight and importance and so needfull to be done divers hundred years before it was ever once thought upon When the words of a Text are plaine a gree with the circumstances of the place the analogie of faith and other Scriptures for men then to leave the native sense and to force a sense contrary to that the letter expresseth it is to wrest the Scriptures as you say and not to expound them by the true rules and Canons of Divinitie CAN Stay § 15 p 135. Rev. 18.2 3. Exite ab ea pâ—puâ—â— mâ— At agit angelus de Babylone mylica de synagaga nempe Romana quae ipsa fidei Evangelit sundamenta corrasit Park de polit Ecâ—â— l. 1. c. 14. Lay this rule to the present interpretation which you make of this passage in Scripture and whomsoever you accuse you shall finde your self to be a perverter of Scripture in degree farre above him For your interpretation is contrary to the scope and drift of the place the rules of faith and consent of other Scriptures It speakes not of leaving all administrations in false Churches as you speake oâ— false administrations and false Churches but of separation from spirituall Babylon which was the habitation of Divels and cage of every uncleane spirit and of every uncleane and hatefull bird which cannot bee said of all administrations which you are pleased to accuse as false If it may be spare your words and let us heare your reasons for if they be ought they will carry more weight A devised constitution you say is an Idoll Whitak de pontif Rom. cont 4. qu 2. p. 146. Si semel ea consuetudo aut lex obtinuerit in Theologia ut liberum sit cuivis distinctiones comminisci nihil in omni religione certum fixumque remanebiâ— Quis enim non eo modo quid vis labefactare poterit Eaplorandae ergo distinctiones dil genlius â judic ndae sunt eaque magni facienda est regula nullas in in Theologia probandas esse distinctiones nisi quae aperâ—is Scripturarum locâ—s nitantur and all that comes from it is tainted with the idolatry of that constitution You will say it is a false Church constitution if the Minister bee not chosen and ordained by the congregation alone where he is to administer if a man be received into the societie who is not a visible Saint if any idle ignorant carelesse scandalons corrupt usurping Minister be chosen ordained or suffered if any notorious or scandalous person bee admitted to the ordinances if any stinted Liturgie or forme of Catechising administration or prayer be used with sundry the like which in your esteem are arguments of false constitutions Churches Ministerie and Worship Now tell us plainly is every such Church-constitution an Idoll and that which is done in these Societies unholy and uncleane If so then there was never any one age wherein the Church-constitution was not an Idoll and the worship of God performed in that Societie leprous uncleane poysoned with Idolatry The Temple sanctified the Gold and the Altar the offering but the Temple and Altar are not types and figures of externall Church-constitution Where doe you read this in the Law or the Prophets c. And if you read it not how dare you affirme it Besides Lev. 16.20 Num. 7 10. 1 Reg. 8.63 the sanctification of the oblations depended upon one Temple and Altar therein yet so as both Temple and Altar were sanctified by the offering But if we may speake as you doe A devised constitution is twofold 1 Absolute and in every respect when neither Doctrine Ordinances office or persons are of God and this constitution is altogether false a nullitie an Idoll if you please so to call it 2 In part corrupt maimed defective but having something of God and that which is done in such a constitution is not false a nullitie tainted with the idolatry of the constitution This distinction is neither devised strange nor new but that which hath ever more beene acknowledged in the Church of God and is manifest in Scripture if wee take the word devised constitution as this Author doth For Heretikes and Schismatikes though they be not of the speciall number of them that hold the intire profession of divine truth in unitie and in that respect be a false constitution yet as they professe the truth of God revealed in Christ though maimedly or in part only and as they administer the ordinances or Sacraments of God that which they doe is not a meere nullitie Heresie is Idolatry and cannot beare children to God in that it is heresie but heretikes * See D. Feild of the Church l. 1. c. 14. Aug. de Bapt. cont Donat. l. 1. c. 10 See Chamier panst tom 2. l. 16 c. 4. Hieron ad Algasiam Antichristus sedebit in templo Dei vel Hie osolymis ut quidam putant vel in Ecclesiâ— ut verius arbitiamur 2 Thes 2.3 Whitak de poâ—â— Rom. cont 4. q. 5. p. 681. Licet Ecclesia papistica non sit vera ecclesia retinet tamea aliquas pâ—aerogativas reliquias ecclesiae Dei ergo diâ—i potest aliquo modo templâ— Dei misore prophanatum plus quam seâ—uiuâ—tiâ—â—m pene dirutum alque eversum c Habet illa eâ—clesia Scripturas eâ—sicerrupâ—as pâ—erisâ—ue ignotas tamen aliqui allas legunt intelligent hinc doctâ—â—â—am salutarem hauriuâ— Fst apud illos quoddam minisâ—eâ—ium aliqua verbi prad catio quae valet sine dubio nonnâ—llisad saluteÌ„ est ibi baptismus quoad substantiam c. Calv. instit 4. c. 2. par 11 CAN Stay §. 15. p. 136. §. 7 p 93. may beare children to God in that they professe and practice that which Christians should and doe both professe and practise and have received that degree order office Ministery and calling which is holy by vertue whereof they doo administer the holy things of God The Church of Rome is a false constitution but baptisme administred in that Church is not idolatry nor a meere nullitie
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
and Idolatrous worship or else you must confesse your great words of false Church and false constitution to bear no weight or to be a meere slander If you will tel us distinctly what you mean by false Churches you shall see your whole building to fall of it self For if you understand therby every Church that labours under some disorder or corruption in gathering and constitution doctrine or discipline it is apparently false If you mean that the better part may not oft ly hid under the worser the true Church in the corrupt which may joyne in the use of Gods holy worship by his approbation and with promise of blessing then the proposition is crosse to the maine current of Scripture If by a false Church you understand that whose doctrine and worship is corrupt in the very maine grounds and essentials of faith and worship necessary to salvation your assumption hath no truth in it May you therefore be pleased here to take notice of that which you observe CAN Stay ag §. 4. p. 33 34. as a cleare difference betweene truth and falshood betweene Christs iustitutions and mens inventions Whatsoever God will have us to doe or not to doe hee layes downe the same openly Prov. 8.7 1 Timothy 4.1 precisely manifestly All the words of his mouth are plaine to him that understandeth The Spirit speaketh expresly c. that the truth is simple and plaine Ethnicks by the light of nature could sufficiently see into such things one of them touching this matter saith thus The truth is simple and plaine and needs not varietie of windlaces Another of them hath these words That phrase or form of speaking hath truth in it Cyp. Epist. ad Pomcont Epist Stepha It commeth of too much presumption and frowardnesse that a man had rather defend his owne though it be false and nought than yeeld to anothers deeds and words Resist not truth to maintain your credit God will surely revenge it Bilson differing part 1 page 69. Contigit saepe ut idem pastor sit vero pastor non sit vere postor secundum vocationeÌ„ ligitimam non vere pastor scundum administrationem operationemque ipsius Hieron ad Heliodor Non omnes Episcopi sunt episcopi attende Petrum sed Iudam considera Grat. 2. q. 7. c. Non omnes Ecclesia aliquandt visibiiis est non tantum cum defectibus multis in doctrina disciplina sacramentis administrandi ratione sed etiam cum variis impuris misturis ita ut Ecclesia sit visibilis cum tamen ecclesia ralis quaew in omnibus sequituto possimus sit invifibilis Ames Bellar enerv tom 2 lib. de Eccles which is common and used of all having in it nothing craftily devised neither cloaking some other thing than is professed Contrariwise when Satan speaketh by his instruments he speaketh so ambignously and cloakedly that one knoweth not how to take it nor which way to apply it And so you goe on in many words to the like purpose which if you will apply to your owne manner of disputing and alledging testimonies You shall discover your selfe to be the deceiver who affect ambiguous and equivocall speeches and seeke by mists and fogs of strange and unusuall arguments and sentences wrested to a contrary sense to blinde the eyes and puzzell the understanding of the simple For you hide your selfe under the termes of false â—â—â—ch false ministery false Prophets false worship flying from 〈◊〉 latry taking heed of idols c. which you have taken uâ—â—n a peculiar sense and running along in that straine you pervert the Scriptures wrong Authors consound things to be distinguished dispute sophistically and whiles you boast of cleare proofe divine precepts example and practice of forefathers from the first age of the world hitherto positions holden in all Schooles written in all books preached every day in Sermons taught in all Churches you doe only raise a dust to daisle the eye for let the matter be looked into and you have neither precept divine nor example of godly forefather to justifie your separation What you teach hath beene evermore condemned in Schooles cryed downe in Sermons disallowed in all Churches of the Saints from the very beginning to this day CAN. Stay Sec. 5. pag. 41 42. Sect. 6. pag. 86 To heare Antichr stian Ministers in their unlawfull assemblies is superstition and will-worship Therefore it is sin to doe it The first proposition is grounded upon Levit. 10.1 2. and the same is without exception The second proposition is thus proved 1. From the nature of superstition which is as Zanchie describes it a taking into the worship of God more than he requires in his worship 2 According to the Schoolemen that is superstition when divine worship is not exhibited either to the person it should be Li. 1 de cult extern oppos col 501 502 Aq. 2. 2 ae q. 92 art 1 or not in the way or manner it ought And this is held to bee a sound truth by all Orthodox Divines 3 This hearing cannot be free of superstition in regard men are present at false worship Jdem sect 5. pag. 75 Whosoever takes to himselfe a practice which is not grounded on Gods word and is strict therein hee is just overmuch and presumeth above that which is written and this is their ease who heare unlawfull Ministers for edification And a little before iâ— the same page The hearing stood for is a spirituall eating with Idolaters and men cannot receive the food without pollution And page 80 81. Herein men worship God bâ—y and in a way and meanes which Idolaters will have instituted The which presence as the learned write is a certaine communication therewith 4 It is a great superstition to approve countenance or give honour to any of the wayes of Antichrist They that are sincere christians saith Bucer cannot abide any thing that is his c. 5 It is vitious and superstitious to symbolize with idolaters The Scriptures forbidâ—t and the Saints in all ages have carefully shunned it 6 Superstition is committed when more estimation is had of a thing more dignitie and excellency placed in it and more regard had to it than God alloweth or can stand with his will ANSWER You rowle the same stone up and downe Is there any thing here for substance but what hath beene repeated oft but not prooved once You talke of superstition false worship idolatry giving honour to the wayes of Antichrist and such like great abominations But if we call for proof of these accusations you are glad to fly off and to play least in sight Superstition false worship idolatry is unlawfull that you can say and no man will deny it But that it is false worship idolatry or superstition to hold communion in our assemblies in the ordinances of grace in this if your bare word will not be received here is nothing to beare you out This reason therefore that is for the substance thereof nothing
p 32. The practice of the greatest part of the reformed Churches in observing holy dayes cannot commend them in the Church of Scotland 1 Because shee did spue them out wiâ—h so great detestation that shee is more bound to abhorre them than other Churches which did not the like I may wel apply that to them which Caivin saith of the ceremonies of some to Valentinus Pacaeus Vt concedam faetidas illas sordes quibus purgatae fuerunt Ecclesiae vestrae in rebus med is posse censeri carum tamen restitutio erit res media CAN Stay sect 5. p 75.76 and in some cases necessarie to receive the Sacrament with them that kneel in our assemblies And now consider to whom the imputation of folly boldnesse inconsideratenesse and if you will falshood is justly to be attributed To these particulars I will adde one more whereby we may learne what we are to expect and looke for at your hands I think to make known unto thee thus you write what hapned about seven years past in England There was a Gentleman of Warwickshire by name M. Edward Greswold a man very religious as many besides my selfe can testifie Hee and I being bosome friends or to use his owne common saying our hearts being as Davids and Ionathans knit together upon just cause we both left the parish assemblies He afterward by the meanes of some craftie men was perswaded unto hearing againe upon this he fell into great trouble of Spirit and could have no feeling assurance of any peace with God remaining thus a while at length he sent a letter by his servant unto me the which I have kept a long time by me in this letter he largely acknowledgeth his offence and among other passages writes thus Ah you are happy but I by my fall am miserable and wretched and for the present time I feele my soule to be no otherwise than if I were in Hell c. ever since I went to their assemblies I have observed the Lords hand against me c. Wherefore I beseech you by the mercies of God set a day apart for me and seeke the Lord by fasting and praying that the water-flood overflow me not c. what his refreshings were after this I cannot say the report is that to his changing he had sad and sorrowfull dayes notwithstanding I am confident that his soule is with Christ in paradise As I am writing this I thinke of the words of the Prophet My flesh trembleth for feare of thee and I am afraid of thy judgements He that is wise will consider of these things For as one saith providing before is better than repenting afterward Psal 119 120. Hal. Antiq. Rom. lib. 11 It is no marvaile that false Churches by some are called officina scelerum carnificina sanctorum shops of wickednesse and shambles of the Saints for what can a tender conscience expect in frequenting them but indeed pricks racks and tortures This is your Relation and the use you make thereof But if you know not how it fared with this distressed Gentleman thus it was He shut up himselfe and his children in his house and would come at no man nor suffer any man to come at him lest hee should communicate with them in their sin Sustenance for himselfe and his Children was brought unto them and put in at some hole or window but hee suffered no man to come in to minister unto them no not when his children and he himselfe lay sick in great misery When by order his house was broken open for the Justices of peace in consideration of his case were constrained thereunto two of his children were found dead in the house and one had lyen so long unburied that the body was corrupted and did annoy the roome The Gentleman himselfe sick on his bed in wofull plight His Bible he had gone thorough and cut out the contents titles and every thing but the very Text it selfe This I have received from credible hands and it is a matter known through that countrie where he lived And if you marke it wisely you may see the originall of his sorrow and heavinesse was not from the hearing of the Word in our assemblies but from your principles which he had too deeply drunk in and out of a desire to keepe and observe made himselfe desolate It is very likely he thought with himselfe that if by hearing the doctring of grace hee did communicate with men in their sins much more was guilt contracted by civill conversings And if you will try it in right reason I cannot see how that consequence from your principles can be avoided Now he desirous to stick to what he had learned and not to delude himself with vaine distinctions as too many of the separation doe fel first into deepe perplexitie and then at last came unto that desperate conclusion to shut up himselfe and his children It is one of your principles That all humane devices whatsoever in the worship of God are idolatrous and therefore conceiving the contents of the Chapters and titles of the bookes to be of men hee cut them out And further it is likely he would have gone if his thoughts had reached further in this matter It was your great sinne to perswade him to separation and it is your great sinne now to impute the cause of his sorrow distresse and anguish to his hearing the Word in our societies when as it was the naturall fruit of his rash and sinfull separation or of those positions whereupon his separation was builded wherein if he was not first instructed he had been built up by you Let false Churches be shops of wickednesse and the shambles of the Saints In our societies the doctrine of faith and pietie is soundly and purely taught our adversaries being judges a thousand thousands can testifie by experience what oule-ravishing comforts and sweet communion with God may be had therein When you wrote these things you had just cause to take shame and sorrow that you had brought a poore soule thus into the snare of your seducements but to take occasion thereby to encourage others harden your selfe in an evill way and to revile and slander the heritage of the Lord is an argument of how great perversnesse You are confident he is with Christ in paradise and I will not goe about to lessen your confidence therein But if you may bee confident of him may not we be confident of the Martyrs who dyed cheerefully for the testimonie of the Lord Jesus being professed members of our societies Infallible knowledge of anothers salvation we challenge not but what you can pronounce confidently of one we may with equall or greater confidence pronounce of many who laid downe their lives for the truth of God And therefore the reason drawne from the practice of the Martyrs professing against Antichrist who lived and dyed members of our Societies and are received into glory to prove that our societies are not Antichristian idolatrous
against Martiall Preface to the reader Bellarm. lib. 3. de justifi c. 8. Non potest aliquid certuÌ„ esse certitudine fidei nisi aut immediate contineatur in verbo Dei aut ex verbo Dei per evidentem consequentiaÌ„ deducatur Park de pol. Eccl. l. 1. c. 1.4 Separabant se sacerdotes et Levitae qui Deum timebant 2 Chro. 11.14 Atqui haec separaâ—â—o ab Israelitis idolatris erar quâ— legemcult umque Dei per idola Ieroboam fundamentaliter sustulerunt Aug. de unit eccl c. 16. Let the Donatists if they can shew their Church not in rumors and speeches of the men of Africa nor in the couÌ„cels of their Bishops nor in the discourses of any writer whatsoever nor in the signes and miracles that may be forged but in the prescript of the Law in the predictions of the Prophets in the verses of the Psalmes in the voyces of the Shepheard himselfe c. that all devised false and idolatrous worship is to be abhorred is confessed and professed by Conformists and Nonconformists It is a constant received position That nothing ought to be tolerated in the Church as necessary unto salvation or as an article of faith except it be expresly contained in the word of God or manifestly to be gathered therefrom and that all ceremonies are to be rejected wherein there is placed opinion of merit worship or necessitie to salvation But that the worship tendred to God in the English Congregations is devised false idolatrous that the Nonconformists never said nor thought and whosoever shall rashly affirme it he shall never be able to make proofe thereof by the word of God If any rite prescribed in the book of Common-prayer be worship in the use thereof the word being taken in a large signification that is not so in the intention and profession of the Church nor apprehended to be so in them that conforme unto it neither doth it defile the worship of God to them that joyne in the ordinances of grace notwithstanding the corruption which in their judgement is annexed to it and practised by some For notwithstanding such corruption or abuse the worship it selfe is that which God hath prescribed approved blessed to them that seeke his face aright and serve him unfeignedly whereat he requireth our presence and wherein he hath promised to sup with us and we with him That the Non-conformists should affirme the worship of God or ministery in the English Assemblies to be as false idolatrous and unlawfull as was the worship of Jeroboam at Dan and Bethel is a most lewd and impudent slander which the sworne shavelingâ— of Antichrist whose profession is to lye and slander for the catholique cause would blush to vent You know it is contrary to their judgement practice prosession and protestations many times renewed Whether the phrase be tolerable or no if you will be prodigall to pawne your head in this case take heed lest you loose it not in Gods cause but in your owne And if you shall be desperate herein your forwardnesse will move no wise man for Religion is to be learned from the truth of God and not from the high adventures of inconsiderate men The Non-conformists can prove the Religion and worship of the Church of England to be of God not by petty reasons and colourable shewes which they leave to them that maintaine a bad cause but by pregnant evidence from the word of truth not by similitudes allegories and forced interpretations of Scripture as you dispute against it but by plaine texts of Scripture and sound reason deduced therefrom against which the gates of hell shall never prevaile The Author of that Booke Bilson Christ subject part 4. p. 349. This is the doubt betwixt us whether we should coÌ„tent our selves with such meanes as he hath devised for us and coÌ„mended unto us thereby daily to renew the memory of our Redemption or else inveÌ„t others of our own heads fit perhaps to provoke us to a naturall and humane affection but not fit to instruct ourfaith c. He knowing that images though they did intertaine the eyes with some delight yet might they snare the souls of many simple silly persons and preferring the least seed of sound faith beholding adoring him in spirit truth before all the dumbe shewes and Imagerie that maÌ„s wit could furnish to win the eye Can. Neces of Separat c. 2. p. 78 79. 254. according to a prescript form culled out of the blasphemous Mass-book 238. That which was takeÌ„ out of the vile Masse-booke c. Sold. â—aâ—w T. C. repl 1. pag. 130. Abridg. p. 89. Adm. 1. p. 9. 2. Adm. p. 41. Fall of Babyl â—9 Altar Damasc pag. 612 613. Syons plea. 29. Perth Assemb 64. Syons plea. 30. pag. 40. 〈…〉 intituled The course of Conformitie sheweth that the Israelites might in generall pretend for Jeroboams calves the same excuses that were made in defence of some corruptions thrust upon the Church of Scotland but the corruptions he doth not make to be like nor the pretences to be of equall validitie nor the state of the Church where such corruptions are tollerated to be the same with the state of the Israelites who worshipped the Calves Abuses that agree in the generall nature of abuse may be coloured with the same pretences when they be not of the same weight qualitie or degree the one may be small the other hainous The same distinction may be brought to countenance the vilest heresie and a petty errour if I may so speake Heresie and Idolatry are both talkative and who doubts but corrupt wits can say much in defence of both shall we thence conclude that errour or heresie are both one every abuse is grosse idolatry The Author you quote was not so unadvised His drift was onely to shew the vanitie of such excuses and not to match the things pleaded for with Jeroboams Idolatry as hath been shewed before But let us see whether you can alledge any colourable shew or petty reason to prove our worship to be false and idolatrous The whole forme of the Church-service is borrowed from the Papists peiced and patched together without reason or order of edification yea not onely is the forme of it taken from the Church of Antichrist but surely the matter also For none can deny but it was culled and picked out of that popish dunghill the portius and vile Masse-booke full of all abhominations From three Romish Channels I say was it raked together namely the Breviarie out of which the common prayers are taken out of the Rituall or booke of Rites the administration of the Sacraments Buriall Matrimony Visitation of the sick are taken and out of the Masse-booke are the Consecration of the Lords Supper Collects Gospels and Epistles And for this cause it is that the Papists like so well of the English Masse for so King James used to call it and makes them say Surely the Romish is the true and
the word and elements Bilson Christ subject part 4. p. 356. To the Papists objecting that as Magistrates Parents have part of Gods externall honour because they present his person in judging and blessing so many Images have part of his externall though not of his internall honour Answer is truly returned It is not in your hands to make allowance of Gods honour to whom you list and againe God himselfe hath made a plaine prohibition in this case that Images shall have no part of his externall honour The words are as cleare as day light Thou shalt no bow downe to them Tho Beacon Catech in his workes in fol. printed at London Ann. 1562. f. 484. Fox in Osor lib. 3. pag. 27. The Booke of Common-prayer before the Communion Cypr. Ep. 63. ad Caecisiâ—m Justin Martyr in Apol. 2 Iren. lib. 4. cap. 34 lib. 5. cap. 4. Gratian. Decret part 3. de Conseâ—r dist 2. cap. 10.12 18.36 Durand rational divin offic lib. 4. cap. 5â— how comes it to have those things which are so directly contrary to the Masse that both cannot possibly stand together In our booke of Common-prayer we pray to God onely in the mediation of Jesus Christ and in a knowne language We professe that Christ by one oblation of himselfe once for all hath made a full perfect and sufficient satisfaction for the sinnes of the whole world that he hath commanded a perpetuall remembrance of his death and passion in that his ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the people communicating together were these things taken out of the Masse-booke The Church of Rome joyneth the two first Commandements in one or taketh away the second thereby to cloake their Idolatry in the worshipping of Images But the common-prayer-booke of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquitie and fetteth downe the words of the second Commandement at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and bloud of Christ is received and eaten carnally that as much is received in one kinde as in both and that in the Masse Christ is offered 〈…〉 a propitiatory unblouddy Sacrifice for the sinnes of 〈◊〉 and dead But the common-prayer-booke of the Church of England in the forme of administring that Sacrament teacheth expresly That spiritually by faith wee feed on him in our hearts eating and drinking in remembrance that Christ dyed and shed his bloud for us In the Masse the Priest receiveth alone the people standing by gazing on but the Minister and people are appointed with us to communicate together according to the institution of Christ and practice of the primitive Church We make the communion of the Eucharist properly a Sacrament They a Sacrament and a Sacrifice propitiatory They celebrate at an Altar wee at a Table according to the example of our Saviour Christ his Apostles and the primitive Church in the purest times Wee pray for the living They for the living and dead And if these be not points directly and expresly contrary to the Romane service Rome is much departed from her selfe Carriers pretence in that particular is a meere jugling trick that he might insinuate a change of Religion might be made among us without any great alteration which is as likely as the light should be turned into darknesse and not espied If many points of Popery be not condemned expresly in the Catechisme or Service-booke which are for the instruction of the simple in the grounds of Religion and the administration of the holy things of God and not to shew what is condemned in Religion yet so many points are there taught directly coÌ„trary to the foundation of Popery that it is not possible Popery should stand if they take place And whereas Antichristianisme standeth in ungodly superstructions and additions to the truth and worship of God both matter and object if the Catechisme and Service-booke have not enough in them in his sense of necessitie they contradict the whole bulke of Popery which confisteth in abhominable superfluities or impious inventions of their owne It is mone proper to say the Masse was added to our common-prayer than that our common-prayer was taken out of the Masse-booke For most things in our common-prayer were to be found in the Liturgies of the Church long before the Masse whereof wee speake was heard of in the world And the Masse was patched up by degrees and added to the Liturgie of the Church now one peice then another so that the ancient truths and holy Liturgies were at last stained with the Idoll of the Masse Bishop Jewel Ser. on Josh 6.1 2 3. The things that may bee reserved viz. in the destruction of Hiericho must not bee dust or chasse or hay or stubble But gold silver iron and brasse I meane they may not be things meet to furnish maintaine superstition but such things as be strong and may serve either directly to serve God or els for comelinesse and good order which was sacrilegiously thrust into them But the prayers and truths of God taught in that Booke pertained to the Church as her prerogative the Masse and the abhominations thereof belonged into the man of sinne And if a true man may challenge his goods which the theese hath drawne into his denne the Church of God may lawfully make claime unto those holy things which Antichrist hath unjustly usurped That answer which is returned to the accusation makes against them that sue for discipline viz. That a great part of their discipline is borrowed from the Anabaptists will serve as a buckler in this case And it is this which I doubt not you will approve Whatsoever is proper either to the heresie of Papists and Anabaptists Donatists or Puritanes that wee utterly condemne to the pit of hell But if amongst the filth of their heresies there may be found any good thing as it were a graine of good corne in a great deale of Darnell that we willingly receive not as theirs but as the Jewes did the holy Arke from the Philistins T. C. repl 2. par 1. Epistle to the Chh of England whereof they were unjust owners For herein that is true that is said The sheepe must not lay downe her fell because shee seeth the Wolfe sometimes cloathed with it August lib. 2. Serm. de Monte yea it may come to passe that the Synagogue of Satan may have some one thing at one time with more convenience than the true and catholique Church of Christ Bishop Jewel Ser. in Iosh 6.1.2.3 In religion no part is to be called little A haire is but little yet it hath a shadow If our Booke please the Papists it is but in some things wherein in reverence to Antiquitie we come too nigh them in some rites and ceremonies but with the substance of the ministration it selfe they cannot be pleased unlesse they be
or superstition And we may say of both these exercises so used 2 Admonit pag. 56. as the Admonition doth wee cannot account them praying or preaching but onely reading or rehearsing or saying of a Sermon or prayer even as a childe that learneth a prayer or Sermon without booke if he rehearse what he hath learned he rehearseth a prayer or Sermon but he doth not pray or preach But this is onely the sinne of him that useth not these prayers as he ought it argueth not the prayers themselves to be evill nor the use of a stinted forme publique or private in them that use it or them that joyne to be disallowed If it be not praying as it is used ignorantly for custome without affection it is praying when used aright with understanding faith feeling and such like affections required in holy prayer We reade not of any such Liturgie in the Church of Christ in the dayes of the a Bilson Christ subsect part 4. p. 407 408. You may well perceive by the Apostles words that they had neither Sermons nor Service prefixed nor limited in his time but when the chh came together the Elders and Ministers instructed the people and made their prayers by miraculous instinct or inspiratiō This was all the church-service they had to which they added the celebration of the Lords Supper but without any setled or prefixed order of prayer except it were the LORDS prayer which they observed in all places c. Apostles and therefore no such Liturgie is any part of Gods worship or substantiall meanes thereof to be used without addition or alteratiō of all or any Church with opinion of necessitie holinesse or merit But a set Liturgie might be in use in their times though we reade not of it for the Apostles set not downe a Catalogue of all and every particular order that was in the Church but give us a perfect rule or canon of faith and manners in all things necessary to salvation and all things unchangeably concerning the government of the Church unto the end of the world And if there was no stinted Liturgie in their dayes yet for order a set forme of prayer to be used in publique meeting is not unlawfull because it is of the number of things which God hath not determined in his Word and b In the additions to the Admonitiō it is read thus Remove Homilies Articles Injunctions and that prescript order wherein they declare that their meaning is not to disallow of prescript service of prayer but of this forme that we have T. C. repl 1. pag. 105. Dr. Whiteg answer to the Admonition pag. 143. where God hath not prescribed any forme there no forme must be esteemed any part of worship or condemned as simply unlawfull For as to call that holy which God hath not sanctified is superstition so it is erroneous to condemne that as unholy or prophane which God alloweth or is consonant to his Word though it be not precisely commanded But that there was no such c Bilson ibid. pag. 409. Had they set an order for the service of the church durst any man after have broken it or any church refused it Liturgie in many ages following till blindnesse ignorance and lazinesse occasioned a prescript forme to be made for idle and dumbe Priests is your addition to the Nonconformists reasons and not their saying and more then can be proved by good Authoritie Of the precise antiquitie of stinted Liturgies it is hard to determine but that they have beene in use in the Christian Church for the space of this fourteene hundred yeares if not above no man can denie It is more than probable that stinted formes were in use in the Greeke Churches before they came to the d The Bishops of Rome were 600. yeares and upward patching peicing the Masse before they brought it to any setled forme Polydor. De Invent. rer l. 5. c. 10. Latine at least many things were translated out of the Greeke Liturgies into the Latine But in the Latine Church we finde a stinted forme was in use in Cyprians time in the administration of the Supper not to insist upon that which some mention of the Lords prayer used in the celebration from the very times of the Apostles And some the chiefe promoters of a stinted Liturgie are renowned for their constant and unwearied paines in preaching every day in the weeke and sometimes twice So that there is no probabilitie that the first occasion of a stinted e Rome had one forme of service Millain another France a third Greg. respon ad 3. interrogat Aug. Liturgie was to helpe the ignorant idle or dumbe Priest as you are pleased to phrase it Where you borrowed this clause I know not but I cannot finde that ever the f See T. C. repl 1. pag. 106. Nonconformists have thus written In all the order there is you say no edification but confusion but the g 2 Admon pag. 14. Author of the Admonition saith In all their order of service there is no edification according to the Rule of the Apostle but confusion which seemeth to be referred rather to the h In the Church of Corinth some of their Elders strangers or inhabitāts to venditate themselves and the gifts they had of God might sometimes blesse or make their prayers at the Lords Table in a tongue not understood of the whole multitude But this abuse doth not condemne the exercise it selfe abuse in too many places than to the order it selfe prescribed in the booke as the instances following of tossing the Psalmes like tennise-balls in many places and the peoples standing walking talking reading by themselves doe evidence But the Booke is not to be burdened with the faults of men though too ordinary and common The Nonconformists dislike that nothing els should be required of Ministers but barely to reade service and the ordaining of ignorant Ministers they condemne as contrary to the Word of God and the meanes to nuzzle people in ignorance securitie lukewarmnesse and sinne But the use of a stinted Liturgie or the reading of prayers in the publique assembly they never gainesaid as unlawfull or inexpedient We agree saith i T C. repl 1. p. 106. T. C. of a prescript forme of prayer to be used in the Church And in the other no question many Conformists doe consent with them A prescript service therefore and an k Rutges Metaph. institut lib. 1. ca. de Bono Effectus per accidens secutus ex actione vel omissione alicujus non imputatur ei nisi intercedat obligatio cavendi unum ne aliud sequatur Hoc pacto unus bomo nonpotest juste recte intendere permissionem lapsus alterius ignorant or carelesse Ministery have no necessary coherence the one is lawfull the other unlawfull the one may be retained the other ought to be taken away It is no consequence to reason thus The Nonconformists disallow a Ministery that can
that clause you greatly wrong the Nonconformists and reformed Churches in charging them with this position For it is their direct assertion to the contrary that for want of orderly administration of discipline Christians are not to separate from the true and sound Churches of Jesus Christ Your phrase likewise of placing themselves about the throne of God is in no sort approved of them or of the truth it selfe As if none were placed about the throne of God or God did not graciously vouchsafe his presence unto or reigne over any assembly wherein discipline is not rightly and orderly in all points administred But here it must be noted that the power of government must be considered either in respect of the substance of it or the orderly manner of administration as was said before And a thing or office is called Antichristian in two respects First as whatsoever is not of Christ is Antichristian in which sense they of the Separation call all stinted Liturgies Antichristian Secondly as that which is derived from the authoritie and headship of the great Antichrist of Rome and dependeth upon him as his owne institution is Antichristian And to apply these things to the purpose if we take the word Antichristian in the first signification the true Church of God may be under Antichristian government in respect of the manner of dispensation of the censures that is the dispensation of the censures may be committed to such persons as are not instituted approved and set apart of Christ for that purpose and in such manner As if it be committed to an usurped power over the Brethren or to some few of many or to such as be ignorant prophant or the like It is true the light hath no fellowship with darknesse nor truth with falshood but in this life light in men is miked with darknesse and the best Christians infected with errours of Antichristianisme In many of the Martyrs of Jesus Christ both before since the revelation of Antichrist their knowledge was mingled with more darknesse and their Christianitie with more antichristianisme if you will so call it than can be found in our Church and Ministery Jos 5.7.9 See Iun. annot It is true the faithfull must labour every one in his place to bring in the ordinances of God and reforme abuses but if they cannot prevaile they must not cut themselves off from the body and excommunicate the societie For if the Church may want yea neglect the use of the Sacraments for a time and yet continue the true g Hieron in Tit. 1. Amb. in 1 Tim. 5. Bils perpet c. 11. Gratian. Decret cap. 15. qu. 7. ca. 2.5 6 7. Concil Turon 2. c. 7. Nic. Abbas Panor in decret Gregor 9. de consuetud cap. 4. Olim presbyteri in communi regebant ecclesiā ordinabant Sacerdotes Cypr. epist 6. or lib. 3. epist 10. lib. 1. epist 9. Concil Carthag 4. ca. 23. Tho. 1. 〈◊〉 qu. 71. art 5. ad tertium Bonav in 1 sent dist 48. art 2. qu. 1. in resol Scor. in 3 sent dist 9. qu. unica n. 4. Church of God then it may want the orderly use of discipline in respect of the officers by whom and the manner how it should be duely exercised For the politicall guiding of a Church by the censuring discipline is not to be compared to the want neglect of the Seales If the Church shall thinke good to keepe in a member which some private man judgeth worthy to be excommunicated must he cut off himselfe or cast out the offender contrary to the order If the Power of government be exercised by the whole body of the Societie which I conceive to belong onely to the Colledge Ecclesiasticall must I needs separate from them as no Church of Christ Affirmative precepts binde perpetually but not to all times to disposition and readinesse alwayes but to practice onely when time place and opportunitie occurreth For example a man is ever obliged to thinke the truth if he know it but not either to professe or speake the truth at all times Of affirmative duties some are absolutely necessary in men of age and discretion without which there can be no salvation as beliefe in Christ and repentance from dead works Others are necessary when God giveth h Neither doe I know what warrant any ordinary Minister hath by Gods word in such a case so to draw any such Church or people to his private ministry that therby they should hazzard their outward state quiet in the Common-wealth where they live when in some cōpetent measure they may publikely with the grace and the favour of the Magistrate injoy the ordinarie means of their salvation Vnreasona c. pag. 61. Aug. epist contr Parm. lib. 3. cap. 2. Bezacontr Eras de Excom Feild of the Ch◠lib. 1. cap. 17. Eccl. Lugdun lib. de tenenda verit script post medium in Biblioth patr tom 4. par 2. edit 4. opportunitie and calleth a man forth thereunto as profession of the faith by joyning our selves to the Church of God and partaking of the Sacraments Others oblige in a time free which doe not oblige in a time not free as when urgent necessitie the circumstance of time and place the state and condition of things doe restraine and keepe backe As the exercise of Ecclesiasticall discipline against open obstinâte offenders is an affirmative dutie imposed by divine law upon the Governours of the Church or as you say upon the whole Societie But it lyeth not upon this or that particular member to doe it or separate when others be remisse and either be not perswaded of or doe neglect their dutie and will not be drawne unto it They be not of the lowest ranke who thinke it may and ought to be forborne when it cannot be used without open and unavoidable schisme When a doctrinall errour of lesse importance and small evill consequence prevaileth in a Church by publique authoritie it is not the dutie of a private Teacher publiquely to strive against it to manifest apparent schismes but rather in a milde and peaceable manner to cure them and peaceably to tolerate some things when the good of Gods Church doth call for and require it Who doth not calmely and peaceably moderate that which he thinketh but is readie incontinent to contentions dissentions and scandals although he have not an hereticall sense most certainly he hath an hereticall minde And though the i The Apostleanever erected planted publike Churches and Ministers in the face of the Magistrate whether they would or no or in despite of them But such in respect of the eye of the Magistrate were as private as might be Vnreasonablenesse of Separat pag. 59. Government of the Church dependeth upon the ordinance of God yet it is not for every particular and private man to set up that order in societies professing the faith publiquely and established by Law against the mind and pleasure of the Christian Magistrate And
cast out the Heathen before them and caused them to fall to the lot of his inheritance and made the Tribes of Israel to dwell in their Tabernacles they tempted and provoked the most high God and kept not his testimonies but turned backe and dealt falsly like their Fathers they turned like a deceitfull Bow Israel then was a chosen people an holy nation Deut. 14.23 29 10 11 12. Rom. 3.2 9.4 Act. 3.25 Deut. 32.5 6. Isa 1.1 2 3 4.10 the peculiar people of God his treasure of delight or choice jewells a people in Covenant the children of the Prophets and of the Covenant and yet a stiffenecked people corrupters set on mischiefe foolish and unwise The Lord protesteth that Israel did rebell against him that they did not understand but were a most sinfull Nation ye◠〈…〉 and Gomorâ—ah yet he calleth them his people and 〈…〉 passing Socleome in iniquitie Ezek. 16.47 48 49.51 Lam. 4.6.22 Isa 5.1 2 3.5 Iere. 2.21 Ios 24.1.14 15.23 24 25. Iudg. 2.8.11 3.9.15 6.7 10.10.16.17 1 Sam. 7.2 3 4. 1 Chron. 13.2 c. 2 Chron. 15.12 2 Reg. 11.17 2 Chron. 25.16 2 Reg. 23.3 2 Chron. 34.31 Neh. 10.29 30. and yet the daughter of his people and the daughter of Zion his pleasans plant and a noble Vine We reade oftentimes that Israel after some grievous fall and requit renewed their covenant to walke with God and serve him onely and to obey his â—oyce 〈…〉 the dayes of Joshuâ— Judges Samuel David Aso Juâ—sh Josiah Nehemiâ—h c. But herein particular scrutinâ—e was not made what worke of grace God had wrought in the hearts of particular persons 〈◊〉 the confession of finne and profession of obedience was renewed And if the looke into the state of 〈…〉 all ages of that Church and particularly under these religioâ—s and godly Princes by whose authoritie the Covenant was renewed it will easily appeare many did but flatter with their â—ips neither was their heart stedfast in the covenant The Prophets every where cry out against the great iniquitie of the Princes Priests and people their idolatry injustice oppression contempt of the Word impenitency stâ—bornnesse so that it is superfluous diligence to referre to the severall passages which mention these things When John the Baptist began to preach the Gospell Matth. 3.5 6. and gather a new people for Christ he admitted none to Baptisme but upon confession of their sinnes which was both a renouncing of them and a promising of amendment of life But we finde not that he repulsed any that voluntarily submitted themselves nor tooke time for tryall whether they made nonfession in truth of heart or no. It appeareth many wayes that when the Apostles planted Churches Act. 2.38 8.37 19 17 18 19. the people whom they received did enter into Covenant with God But it is diligehtly to be observed whom they did receive upon confession of sinnes and profession of faith and whom they suffered after they were received Simon Magâ—s beleeved and was baptized Act. 8.13 1 Cor. 3.1 2 3. 15.10.11 c. Gal. 3.1 Phil. 2.21 Iude 12 verse Iac. 2.1 2 3. Rev. 2.14.20 c. who not long after offered money that he might obtaine the gifts of the holy Ghost In Corinth Galatina and other Churches many were admitted into the societie who in short time turned aside both in practice and opinion as to deny the resurrection and joyn the ceremonies of the Law with Christ in the point of justification and many other abuses which is a great presumption they gave no sure testimony of any sound worke of grace in their soules when first entertained into fellowship And though the Apostles required a confession of faith and profession of obedience of them that joyned in Christian societie yet they tollerated great abuses in private persons which they could not redresse For without question they condemned the having of many wives at once in all men but when that custome at least secret and indirect 1 Tim. 3.2.12 Tit. 1.6 Calvin in 1 Tim. 3.2 prevailed among the Jewes and Gentiles both in those times they give no p Dan. in loc Rivet cathol orthod tract 2. qu. 24. sect 6.7 Chrysost in epist 1. ad Tim. hom 10. in epist ad Tit. hom 2. Hieron in epist 1. ad Tim. ca. 3. cathar cathol advers error Cajet err 99. Jewel def of apel par 2. cap. 8. Div. 1. pag. 179. 1 Tim. 1.20 1 Cor. 5.7.13 Rev. 2.5.16 3.16 Commandement that each beleever having two wives should be cast out of the societie but onely that he should not be chosen into the place of a Bishop or Deacon Great and manifold abuses crept into the Churches even whilest the Apostles lived and shortly after they were planted and some of those were reprehended onely calling the Churches to reformation and amendment the grosse obstinate and most abhominable transgressors either they gave up to Satan or gave commandement to the Churches that they should cast them out but evermore with such mildnesse and moderation as it is most evident they forbore to plucke up the tares least they should plucke up the good corne also It is also manifest they threaten some Churches with Gods displeasure as that he would remove his Candlestick cast them into the bed of sicknesse spew them out of his mouth unlesse they repent but they dischurch them not because of the disorders committed by some tolerated by others nor yet did they command or counsell the godly in those societies to separate from the ordinances of Religion but to keep themselves pure The History of the Gospel in the New Testament containeth but a short time viz. from the time wherin John the Baptist began to preach to the end of the acts and writings of the Apostles which is not full fourscore yeares so that we cannot shew the repetition of the Covenant from time to time or what patience was shewed in tolerating abuses or when men were adjudged obstinate or what repentance and profession was required in generall abuses or revolts but by that which is said we may discerne who in phrase of Scripture are called Saints and holy faithfull and called and chosen even all and every member of the common-wealth of Israel and Christian Churches untill they were cut off or cast out though they lived not according to their profession but were stiffe-necked scandalous prophane The practice of the Church according to the example of the Apostles in q Concil Laodicen 14.46 Hilar. ad constant lib. 2. imperf I cannot receive any man but him that is willing I cannot give care but to him that entreateth a I cannot signe any but him that professeth Raban de instit cleric lib. 1. cap. 25.27 Justine Martyr apol 2. receiving Heathens and them that were without into societie was this First They were taught in the principles of Religion and then the doctrine of Christ being received profession made with promise
to renounce the world the flesh and the Devill they were baptized Justine sometime an Heathen Philosopher but after a famous Martyr of Christ in his second Apologie for Christians reporteth That if any Heathen man desired to be received into the fellowship of the Church he was first r Concil Agathens ca. 25. Iudaei quoruÌ„ perfidia frequenter ad vomitum redit si ad legem catholicaÌ„ venire voluerint octo meÌ„ses inter catechumenos Ecclesiae limen introeant si pura fide no scuntur venire tum demum c. Socrat. lib. 7. hist cap. 30. Hieron ad Pammach Tert. de Baptism Tert. de praescript ca 14. in apolog ca. 47. Ruff. in symbol Math. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cont Eunom l. 3. Our Baptisme is according to the tradition of the Lord In the name of the Father the Sonne and the holy Ghost catechised in the principles of Religion then hearing further the word of God as it were the Conditions of the Covenant of grace afterwards came into the face of the Congregation and confessed that he did beleeve and promised that he would obey the word of God whereupon he was baptized and received into the fellowship of the Church And that this order might be the better observed the Church appointed certain times and in some places a longer space at other times and in other places a shorter time for catechising of Heathen before they were baptized Socrates writeth that when the Burgonians desired to be initiated into the number of Christian people after they had been catechised seven dayes they were baptized the eighth Hierome saith the custome in his dayes was to catechize them fortie dayes and then to baptize them Tertullian witnesseth that there were two times in the yeare Easter and Whitsontide especially appointed by the Church for Baptisme and strangers from the Covenant were instructed in the principles of Religion all the rest of the yeare against these two times The profession at first required of all that were received to Baptisme was that they beleeved in the Father Sonne and holy Ghost The Creede is honoured of the Ancients with glorious titles as the rule of faith the Summe of faith the body of faith the perswasion of faith But by the Creede they understand the Rule of truth and law of faith and institution of Christ which was then given when he was about to ascend into heaven and commanded his Disciples saying Goe and teach all Nations Baptising them into the name of the Father Sonne and holy Ghost Regulam fidei per Baptismum accipimus Iren. lib. 1. cap. 2. Per ipsam Baptismi traditionem habemus confessionem Basil despir fanct cap. 10. Regula quidem fidei una omnino est sola immobilis irreformabilis Socrat. Hist lib. 1. ca. 5. Niceph. lib. 8. ca. 17. Hist Trip. lib. 2. ca. 9. credendi sc in unicum Deum omnipotentem mundi conditores filium ejus Jesum c. Tertul. de veland virgin The expositions of the Creede which are found in the ancient Fathers Martial Ignatius Justine Jreneus Tertullian Origen de rect fid dialog princ Novatian lib. de Trin. 3. and others of that age goe not beyond the Trinitie within which bounds the Nicene Creede is terminated as it is set downe in History Arius and Euzonius conclude their confession of faith thus Socrat. Hist lib. 2. cap. 7. lib. 1. cap. 19. Sicut Dominus noster cùm Discipules suos ad praedicandum mitteret c. This faith we received from the Gospel the Lord himselfe saying to his Disciples Goe teach all Nations c. Erasm ad censur facult Theolog. Parisien tit 11. Erasmus sheweth how the Creed was encreased by the addition of divers Articles against the heresies that did arise and though for substance it was the very same every where yet in some places it received more enlargement then in others The westerne Churches herein applyed themselves to the capacities of the meaner soâ—t more than the Easterne did using in their Baptisme that shorter forme of confession commonly called the Apostles Creed which in more ancient times was briefer also than now it is as we may easily perceive by comparing the symboll recited by Marcellus Anciranus in the profession of the faith Apud Epiphan in haeres 72. which he delivered to Pope Julius with the expositions of the Apostles Creed written by the Latine Doctors Wherein the mention of the Fathers being maker of heaven and earth the Sonnes death and descending into hell and the communion of Saints is wholly omitted The Creede which the Easterne Churches used in Baptisme was larger than this being either the same Euseb epist apud Socrat. lib 1. ca. 5. et 8. Theodor. lib. 8. ca. 12. or very little different from that which we commonly call the Nicene Creede because the greatest part of it was repeated and confirmed in the first generall councell held at Nice where the first draught thereof was presented to the Synod by Eusebius Bishop of Cesarea with this Preamble As we have received from the Bishops that were before us both at our first catechising and when we received Baptisme and as we have learned from the holy Scriptures and as we have both beleeved and taught when we entred into the Ministery and in our Bishopricke it selfe So beleeving at this present also we declare this our faith unto you To this the Nicene Fathers added a more cleare explication of the deitie of the Sonne against the Arrian Heresie wherewith the Church was troubled professing him to be begotten not made Concil Constan ap Theoder lib. 5. c. 9. and to be of one substance with the Father The second generall Councell which was assembled fifty-six yeares after at Constantinople approving this confession of the faith as most ancient and agreeable to Baptisme enlarged it somewhat in the Article that concerned the Holy Ghost especially which at that time was most oppugned by the Macedonian Heretiques Epipha in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 518. edit Gr. Cassian de incarn verb. lib. 5. And whereas the Nicene confession proceeded no further than to the beliefe which we have in the Holy Trinitie the Fathers of the Constantinople made it up by adding that which was commonly professed touching the catholique Church and the priviledges belonging thereunto Epiphanius repeating this Creede at large affirmeth it to have been delivered unto the Church by the Apostles Cassianus avoucheth as much where he urgeth this against Nestorius as the Creed anciently received in the Church of Antioch from whence he came The Romane Church after the dayes of Charles the Great added the Article of the procession of the Holy Ghost from the Sonne unto this Symboll In the s See Bellarm. li. 4. de verbo Dei c. 11. Quaedam in doctrina Christiana tam fidei quam morum sunt simpliciter omnibus necessaria ad salutem qualis est notitia articulorum Symboli
Apostolici item cogniti◠decem praeceptorum c. Symboll which Cyprian expoundeth there is added The resurrection of this flesh because of the Originists who professed we should rise againe not with these but with other bodies For things to be beleeved this was the acknowledgement which the Church required of them that were to be received into the Congregation of Christs flocke And for the practicall part or things to be done shee required of them an t Clement constit lib. 8. ca. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abrenunciation of the Devill the world and the flesh with all their sinfull workes and lusts which being solemnly-done they were then baptised into this faith The meanes whereby men were brought to the knowledge of Christ were divers Some were wonne by the preaching of the Word others by private teaching conference admonition the constancy of the Saints in suffering and the fame and report of the great things which the Lord was pleased to worke by his people as Rahab was converted by the fame of the great things which the Lord had wrought for Israell Thus the Countrey of the u Secrat hist lib. 1. cap. 16. lat Gr. cap. 20. Theodor. lib. 1. cap. 24. Sozom. hist lib. 2. cap. 6. Sozom. hist lib. 1. cap. 7. Iberians was converted by a captive woman who after shee had instructed the King and the Queene they both became Teachers of the Gospell to the people Theridates is reported to be called to the Christian Religion by a w Sozom. li. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wonderfull and divine vision which appeared about his house and by his Edict he commanded all his Subjects that they should addict themselves to the faith of Christ The Persians were brought to the faith by the conference which they had with the Oswenians and Armenians Origen when yet he was not allowed for a Minister by the Church did by the blessing of God turne many to the faith who gave testimony thereunto by the losse of their lives He preached also publikely by the consent of the Church-Governours when he was not made Minister which x Euseb hist lib. 6. cap. 4. Alexander Bishop of Hierusalem and Theoctistus Bishop of Cesarea defend against Demetrius by the like examples of Eusebius Paulinus and Theodorus and as they adde it is likely the same was done in other places y Euseb hist lib. 6. ca. 20. Gr. 3. lat See Whitaker advers Staplet Duplic lib. 1. cap. 7. pag. 100. ca 9. pag. 139 ca. 11 pag. 176 177. Fulk answ to the Rh in Rom. 10 15. Wotton tryall of the Church See Socrat hist l. 5. cap. 10. Theodor. l. 5 ca. 16. Socrat. hist lib. 1. ca. 15. lat ca. 19. Gr. Hence we may perceive whom the Church both in the first planting and reforming of Religion judged to be Saints who were to be received into societie wherein we are further to note If ought were done amisse in this or that particular circumstance it did not nullifie the worke or reformation Now to apply this to the state of the Brittish Churches both in their first plantation continuance after and that reformation which was made by King Edward first and after by Queen Elizabeth and so is continued Some z Camden Britan. pag. 47. edit Lond. An. 1607. Fr. Godwin de conv Britan ca. 3. pag. 23. Vsser de prim Eccl. Brit. ca. 1. Gildas learned men are of opinion that the Druides did instruct the Britaines in the knowledge and worship of one God but it is more probable they lay drowned in the dayes of ignorance as other Nations in the most miserable and fearfull idolatry of serving and worshipping many and strange gods But when the light of the Gospel began to shine unto the world of the Gentiles it pleased God of his free and boundlesse mercy and compassion to looke upon this a Origen in Ezek. Hom. 4. Hieron ad Heliodor ep 3. Gildas Vsser de prim cap. 16. pag. 740. Theodor. lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist l. 2. ca. 2 3. Vsser de prim ca. 2. pag. 20. ca. 16. pag. 740 741. viz. Vsser de prim Eccl. Britan. ca. 1 2 3. Iland and to send unto us the word of reconciliation which was received brought forth fruit grew and encreased untill at length it filled the Land Which of the Apostles first preached the Gospell among us is uncertaine but that from the springing forth of the light the faith of Christ was received is a thing generally acknowledged Of the yeare when King Lucius received the faith of Christ and was baptized there is great diversitie among Historians but in the thing it selfe they all b Ep. eleuther ad Lutium inter léges Edward cap. 17. Euseb hist l. 4. c. 7. Lat. 5. Gr. Ruffin Eccl. hist l. 4. cap. 8. Gildas Bedae hist l. 7. c. 4. Orig. in Ezek hom 4. in Luc. cap. 1. hom 6. Tertul. lib. advers Iudae ca. 7. Gildas scriptor antiquissimus Reges Dei vicarij Vsser de prim ca. 6. p. 104. cap 7. pag. 143 144 c. agree in the times of Hadrian and Antoninus Emperours the Christian faith received mighty encrease as in the rest of the world so in Brittaine and amongst some remained intire and undefiled untill the persecution of Dioclesian which persecution burned furiously for the space of ten yeares in many Provinces but in Britaine it continued onely one yeare For Constantius Chlorus being declared Augustus c Euseb de vita Constan l. 1 c. 12. 9. restored peace to Christians in the Province of his Dominions scil Spaine France and Britaine After the death of Constantius d Euseb hist lib. 8. c. 29. Gr. Ruffin 29 Sozom. l. 1. c. 6. Constantine his Son borne in England and present with his Father at Yorke when he dyed was made Emperour in whose time and reigne persecution ceased peace was generally given to the Church e Euseb hist. lib. 10. ca. 2. lib 40. cap. 5. f. Temples built which before had been made equall with the ground and the profession of Christian faith restored Under Constantine two great Councells were called The first at f Tom. 1. Concil Gall. edit Paris An. 1629. Arles in France An. 314. to take knowledge of the cause of the Donatists where were present out of our Britaine Eborius Bishop of Yorke Euseb de vita Cōstant lib. 3. ca. 18. Socrat. l. 1. cap. 6. lib. 5. cap. 21. Theodor. l. 1. ca. 10. Restitutus Bishop of London Adelphius Bishop of Colchester and Arminius Diaconus Presbyter The second was the Nicene Councell in Bythinia An. 325 against Arius where the Britaines also were assembled And though in the Councell of Ariminum in Italy under Constantius where Bishops out of Britaine were assembled with others it was concluded for Arius yet Britaine was preserved safe from the
Arian infection both in the reignes of Constantius and Julian the Apostata Athanas Graecolar tom 1. pag. 309. edit Comelit Theodor. hist l. 4. c. 3. Pelagius a Britaine by birth troubled the Churches with his pestilent Doctrine denying the grace of God attributing power and libertie to man to live without sinne and keepe the Commandements if he would This Heresie arose about the yeare 405. or 406. and the Author thereof drew his first breath in Britaine Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trim. 13. speaking of Cyprian saith Gallos fovet imbuit Britannos praesidet Hisperiae Christum serit ultimis Hiberis Vsser de prim Eccles Britan. ca. 16. pag. 787. but he sowed not this hereticall doctrine in Britaine And though it must be confessed That these Churches were not altogether free from that infection yet at first it was opposed and after it was banished by the blessing of God About the yeare 420. flourished Fastidius of whom Gennedius in his catalogue of Ecclesiasticall Writers saith Fastidius Bishop of the Britaines wrote to Fatalis one booke of Christian life and another of keeping Widdow-hood in sound doctrine and according to the truth of God And John Trithemius Fastidius Bishop of the Britaines was a man learned in the holy Scriptures and an excellent Preacher of the word of God famous in life and conversation in speech and wit notable Prosper contra collater cap. 41. Vsser de prim pag. 319 320 323 324. He wrote some devout little works c. And by the vigilancy and care of Lopis and Germanus Antisiodorensis the Britaines were delivered from the contagion which had begun to infect the Churches After this the face of things was miserable in that Kingdome by reason of the invasion of the g Repellūt nos barbari ad mare repellit mare ad barbaros Inter haec duo genera funerū aut jugulamur autmergimur Bed hist eccl l. 1. cap. 14. Bilson The true difference betweene Christians Par. 1. pa. 56. That this Land was infected with Arianisme Pelagianisme as many other places then were I find it reported in the story of Beda Eccl. his gent. Angl. l. 1. c. 8. lib. 1. cap. 17. And the Bishops of France our neighbours upon request made unto them by the Britaines sent Germanus and Lupus two French Bishops chosen in a Synod by the generall liking to convert this realm from Pelagius errour which also they did with great celeritie barbarous enemy the terrible famine the direfull contagion of the Pelagian and Arian heresies and the loosenesse negligence drunkennesse contentions and other vices of the Clergie The Christian Religion thus corrupted was restored againe by the second comming of Germannus but after that grievously oppressed by the comming in of the Anglo-Saxons who could not yet so extinguish the truth of God but it did revive spread and grow though sometimes more pure sometimes more corrupt and sometimes with greater sometimes with lesse freedome But to come to the last reformation which was made of Religion in this Land and it was not the conversion of England from infidelitie to the profession of the Gospell but the restoring of it from a corrupt state or profession to a more pure from Christianitie polluted to Christianitie unpolluted Christians they were who inhabited this Land baptized into the true faith of Jesus Christ but Christians defiled with manifold superstitions led aside into manifold errors which errors and superstitions removed they become sound and true Christians indeed The true h Chaloner Credo S 2. part sect 2 It will soone appeare that the Ch◠of Rome for a thousand yeares after our Saviour professed no other faith nor published any other beliefe in points fundamentall either negative or affirmative than we doe c. After a thousand and some few yeares more were expired Transubstantiation and Adoration of the Host with other dregs of Antichrist being established though we cannot say that the Church of Rome was from thence forth absolutely our Church yet we may boldly say that our church was from that time untill Luther both within the Romane Church and without it Church lay hid in Popery as a little oare in a great lump of drosse not refined not purified not coyned but true gold for substance yea that very same for substance which being purified and stamped is currant coyne When the invocation of Saints worshipping of Images the Latine Service and fabulous Legends the sacrifice of the Masse and adoration of the Sacrament with such like abhominations were taken away and in the roome thereof the true worship of one true God in the mediation of Jesus Christ and the right administration of the Sacraments and the reading of the holy Scriptures in a knowne tongue established when the omnipotency of the Pope is abandoned with all corrupt superstitions which did undermine the foundation it selfe and in stead thereof the intire faith of the Lord Jesus in all points necessary to salvation taught professed and received then is the Church refined and separated from that drosse To bring Infidells from the state of infidelitie to the faith it is necessary that instruction goe before either by reading exhortation preaching or report of Christian faith for faith commeth by hearing But where men professe Christianitie abuses may be reformed by the Edict of the Magigrate without such particular instruction going before as in the former case is requisite Many times * Jo. 2.19 heresie departeth from the Church or Heretickes goe out from the Church and sometimes the Church is compelled to goe out from heresie the heresie still remaining * Revel 18.4 Come out of her my people saith the Lord the godly then departing from Babylon according to Gods commandement gathering themselves into Christian societies the religious Magistrate by his Edict or Proclamation going before them are the true churches of Christ The i Raynold orat epist ad fratrem Non semper heresis exit ab ecclesia aliquando manet heresis ecclesia exire cogitur Papacy was not the church but the church lay hid in the Papacy untill the time of separation which being made according to Gods commandement by the authoritie of the Lords Vicegerent the church which was before k August epist 48. ad Vincent Donatist Ecclesia est quae aliquando obscuratur tanquam obnubilatur multitudine scandalorum obscured doth now shine forth Thus our Divines doe soundly and truely answer to the Papists demanding where our Church was before Luther That it was where now it is but unrefined unstamped that it lay l Beza epist 1. ad Duditium et si Papatun non sit Ecclesia voluit Deus in Papatu servare ecclesiam hid among them for the time as some fit stones for the building under a great heap of rubbish and that we have not erected a new Church but repaired and restored a ruinous m See Dr. Feild of the Church lib. 3. c.
and in this you doe not pretend the Nonconformists principles as you did in the former The exceptions also which you take against them are not in respect of gifts learning or diligence nor that they are brought into the Church by Antichrist but chiefly in respect of the office and Ministery it selfe That which you object concerning the name that it is new as you doe before against Parsons Vicars and Curates that they are Popish is too slight to be insisted upon For these and divers other names or titles given to the Preachers of the Word doe not note different Ministeries for substance and kinde but different accidents whereby the Ministers are distinguished and sometimes the employment whereabout they are principally exercised But the Ministery which is exercised under those names is for substance one and the same which Christ hath appointed and set his Church If any man hath not been able to answer this Question when it hath been propounded what kinde of Ministery the Lecturers have taken up it was from his weaknesse not from the difficultie of the matter And this is no marvaile seeing many Questions seeme Riddles to you which very easily untie themselves or be knit in conceit onely As to the Papists many Questions touching the certaintie of our Religion the calling of our Ministers the continuance of the faith seeming indissoluble which a true hearted Christian can quickly dissolve But you write upon certaine knowledge that some have ingenuously confessed that unlesse they be Evangelists they could not see how their Ministery doth accord with any Ministery mentioned in the New Testament I am not so diffident as to distrust every word that is spoken nor must I be so simple as to beleeve every thing In the quoting of mens words in writing and giving the sense of them I finde you trip so often ignorantly or upon set purpose and so many times to quote that as making for you which is as direct against you as can be spoken that without breach of charitie I may suspect some such thing in this particular either that you mistooke their meaning or misrelate their words or set downe your owne consequence for their position or the like Instances of your mistaking enough hath beene formerly mentioned in this very place there be two of no small note nor hard to be disproved First you say The Nonconformists condemne the calling of Parsons and Vicars their office you meane as false and Antichristian But their practice and profession both doth evidence the contrary to the whole world as hath beene shewed And if you will mistake their writings so palpably and againe and againe affirme them from their writings what is not there to be found but is direct contrary to their judgement writing and practice how can we beleeve that you truely report their words Secondly you say The Reformists doe utterly condemne this extraordinary office of Preachers Lecturers you understand by extraordinary Preachers but extraordinary they are not either in respect of their calling or the worke wherein they are imployed And the Nonconformists are so farre from condemning that office that it is well knowne many if not the greatest part of them had none other calling or office in the Church And I presume every reasonable man will conceive it an unlikely thing that so many godly and learned men suffering many and great troubles against other abuses should choose to live in such a calling against the light of their conscience Can. Neces of â—parat pag. 〈◊〉 210. 2â—3 If Dr. And 〈◊〉 not boasted of 〈◊〉 mans booke c. Id. pag. 224 This is the booke which Mr. Paget upbraids us with Arr. against Separat pag. 38. And you know some have maintained whose judgement therein and workes are approved by others of the same ranke That the Ministery of godly Preachers and so of Lecturers in the Church of England in all substantiall and essentiall parts is that very Ministery which Christ hath instituted and ordained in the New Testament and which he hath blessed for the gathering and building forward of his Church in faith and holinesse It is not then the common judgement of the Reformists nor the private opinion of any particular man of that minde that I have seene or heard of that the office or calling of a Lecturer is utterly to be condemned Who the Author is or what the worke which you quote entituled The Necessitie of Discipline I know not nor what he saith Perhaps you alledge him as you have done others wrongfully It may be he speakes of some circumstances not of the substance of the calling If he goe any further it is his private conceit and must not be imputed to the Reformists as you stile them We neede not here dispute of the difference betwixt the Pastour and the Teacher nor to enquire whether of these they are to be esteemed untill the difference betwixt them be exactly defined and substantially proved If for substance of Ministery they doe the worke of the Lord Jesus and by his approbation this sufficeth First then here it is to be noted that the Officers of the Church are not so distinguished by heir speciall limits and bounds but the superiour may doe the office of the rest if necessitie require As if the societie be small meet Officers cannot be had or be wanting for a time or taken away by death The Pastour may supply the roome of the Teacher Elder or Deacon that is he may teach watch over the manners of the people and take speciall care of the poore as the Apostles did for a time Secondly If the Pastour be aged weake sickly unable to beare the burden of his charge alone he may take unto him with consent of the societie and colledge Ecclesiasticall Assisters or Helpers Videl in Ignat ad Mariam exercit 3. Vt tam praesentes in urbe sublevarentur quam ut absentibus ipsis Ecclesiae pastoribus destituta non esset delegerunt scil Apostoli sibi coadjutores Quod nominatim ex Epiphanio heres Sozom. hist lib. 2. cap. 19. Euseb lib. 6. ca. 10. Gr. 27. apparet Tales fuerunt hi tres Clemens Linus Cletus Aut ut noster Author ait Anacletus So Maximus helped Macarius untill his death and Augustine Valerius And if the Pastour be carelesse or negligent it is lawfull for the people to provide for themselves by the best meanes that they can or God is pleased to afford unto them that they might be taught and instructed in the wayes of holinesse Thirdly Pastours are to feede the flocke committed unto their care yet so as many Pastours may be set over one flock which they must feede in common And to this purpose some write A dispute par 3. cap. 8. pag. 170. that the Apostolique and Primitive times knew neither Parishionall nor Diocesan Churches but Christians lived then in Cities onely not in Villages because of the persecution Act. 20.27 28. Phil. 1.1 1 Thes 5.12 Act.