concerning the Worship of God only Israel might not adde either to the Statutes or Judgements of the Lord and if by Statutes be meant Decrees for Religion or the Worship of God only which cannot be proved by the use of the Word by judgements they cannot be understood likewise By this saith Master Ainsworth God forbiddeth all inventions of men Eccl 7.29 the workes of their owne hands Jer. 25.6 and the Statutes of the Kings of Israel which they after made without the Commandement of the Lord. But the inventions of men respect the Commandments of God in generall and not the Ceremoniall Ordinances only nor yet the immediate worship of God alone He shall doe good service to the Papists that shall limit the Texts in that manner for by such like distinctions they seek to elude them when they are produced to prove the perfection of the written Word of God in all things necessary to salvation Ye shall take heed saith the Lord to all the things that I have said unto you But this cannot be restrained to the ceremoniall precepts concerning Gods Worship but must be referred to all things that God gave them in charge David prayeth Psal 119.133 Direct my steps in thy Word and let none iniquitie have dominion over me But what can be more plaine than that David doth not speake of the worship of God alone but desires that all his counsells thoughts manners actions might be directed according to Gods Word because the Word of God is the rule of all our actions In which sense also it may be affirmed That Negative conclusions in matters of faith and duties Hen. Aiâ—sw 2. Ans p. 55. The 〈◊〉 cited sc Deut. 5.32 12.32 Speak of Gods Commandements in generall you take one in particular and because one is not all therefore all must not be all A Dâ—spute part 1. cap. 4. p. 8. The lavves of the Church declare unto us what is fittest in such things as are in their own nature indifferent and neither enforced by the law of God nor nature Id. p. 21. As when the Church ordaineth that in great Townes there shall be a Sermon on such a day of the week and publike Prayers every day at such an hourt c. First book of Scotish Discip In great Townes we thinke expedient that every day there be either Sermon or Common Prayer c. Zanc. in quartum praeceptum in tract de discip Eccles in fine Calv. Instit l. 4. c. 10. §. 30 31. Eâ—fi fateamur non â—nviti ex insitâ naturali Dei â—ognitione ersi corrupta sequietiam in genere Deum esse colendum Item non solum interno affectu cultum illum fieridebere sed etiam externo actu Negamus tamen naturali leg determinatam esse speriem il am externi cultus Rivet in Gen. exercit 42. Sec Sculâ—et Ethic. lib. 1. Neither Angels nor men can make a Sacrament Caâ—seh art 4. p. 104. follow well from Scriptures silence If the way or manner of Worship be put for immediate Worship then it extends as large as the Commandements of the first Table and the sense of the proposition must be That no Worship publike or private must be performed to God for substance manner or time other than that which God hath prescribed in his Word which holdeth not true unlesse it be added That no worship must be performed as necessary and holy for substance manner and time which God hath not prescribed For what shall we say of the time of rivate Prayer in the familie or closet the forme of catechizing and translations of the Scripture the times for publike Lectures and exercises of Religion upon the week day and ordering and government of Schooles and Universities for these things are not for time words and manner prescribed or determined of God If the word Worship be taken more strictly for substantiall Worship commanded in or referred to the first and second Commandements usually known by the titles of inward and outward worship Naturall and positive instituted Worship though perhaps the termes be not so fit if better were found out then the meaning is that no Worship of God inward or outward naturall or positive is lawfull but what is prescribed and determined of God in his Word But then there want not difficulties for how should Worship be naturall if it must be instituted and prescribed If the light of nature or reason teach it which is planted in the heart by the singer of God how can it be unlawfull unlesse it be prescribed by an externall word of institution What shall wee say of outward gestures made in and upon the body to declare the hidden affection of the soule must these be prescribed and determined or fall under this censure When the Word informeth me to call upon God in the Mediation of Jesus Christ doth not reason it selfe without any further institution teach me to kneele lift up my hands c. At least if worship be naturall or positive must there be a distinction of the institution or prescription of this worship also Doth not positive Worship require one manner of institution naturall another If the way or manner of Worship be restrained to positive or instituted only it is most true No worship is lawfull which is not in speciall commanded or appointed of God in his Word But then the Texts of Scripture quoted by you for proofe will not speak unto it Ye shall not doe saith Moses after all things Deut. 12.8 which wee doe here this day every man all that is right in his owne eyes Some Greek copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is according to the Hebrew Ainsw annot in Deut. 12.8 And the speech of Moses seems to mean the true Service of God which was not yet perfected neither could be in their travells Iun. annot in Deut. 12.8 Analy in loc P. Martyr in 1 Reg. 8. Vetabl Nefeceritis id est Non facietis omnino ut nos c. hodiè ante ingressaÌ„ viz. terrae sanctae hic facimus i. extra terram sanctam Deodar Italic Deut. 12.8 i. concerning sacrifice the law of which they did not observe exactly by occasion of the continuall wandring of the people Ainsw annot in Rev 10.19 Deâ—dat Ital. in Lev. 10 â—9 The Lord hath shewed great wrath against me by the death of my sons how then can I cate of this sacrifice to beare the siâ—s of the people according to the ordinary law the Lord not being pleased with me myselfe Others would have it That he could not eate because he was in heavinelle it bâ—ing â—cet he should eate those things with joy and thanksgiving Vatabl annos in Loc. as it was after in Canaan v. 10.11 Not that they sacrificed after their fancie saith the Geneva notes but that God would be served more purely in the land of Canaan Jun. upon this place noteth Etsi oblationuÌ„ lex unasemper fuit ab
of Gods Worship is one maine cause of great error and going astray In proofe of your proposition also you lavish somewhat when you say without limitation That all sorts and sects of Writers acknowledge it for a truth For the Papists generally hold the contrary as you know But this is a thing with you very usuall and common The later part of your reason which you smoothly passe over as a matter cleere and manifest and for proofe whereof you send us to our consciences in conscience we utterly denie and by the Word of God are assured of the contrary viz. That to joyne with our congregations in the ordinances of Grace is a Worship of God prescribed in his Word coÌ„mended of Christ and blessed of him to them that in conscience obey his Commandements The Worship there performed is that which the Lord hath instituted the doctrine of salvation is taught intirely the Sacraments rightly administred the sacrifice of Prayer offered unto God in the Mediation of Jesus Christ our onely high Priest who is present in the Congregations by the presence of his grace graciously inviteth men to come unto him and sweetly refresheth them that in truth of heart draw nigh unto him Thus God is worshiped in our assemblies and this worship is performed by such as are called of God and many approved of God in their Office and Ministerie That the Preaching and hearing of the Word is a Worship of God if the word Worship be taken largely to comprehend both all naturall worship and all means instituted and ordained whereby God is pleased to teach and instruct his people will easily be granted and such as denie it are justly to be taxed But that distinction of Worship must be admitted which is taught in Scripture and the more exactly tearmes are distinguished the more cleerely the fraud of the Adversary is discovered and the better able shall we be to confute them unlesse we had rather doe it with bigge words than weight of reason Onely here observe your partiality CAN. Necess of Sep. p. 72. Idem 222. For to shew the necessitie of Separation speaking of outward Worship used in the assemblies of England you say As for Preaching it is held to be no part of Divine Service and for proofe you quote Howson Serm. in Psal 118. pag. 18. CAN. 19 Syon plea 326. And Touching Preaching it is no Essentiall part of their Ministerie But against your Pistoler to prove that hearing is Worship CAN. Stay §. 3. p 17. you sing another note None to my knowledge saving a Popish Parasite or two Howson Serm. in Psal 118. pag. 78. ever held otherwise viz. but that hearing was Worship And they by men of better iudgements have been sharpely blamed for it But let us heare how you goe forward in this Argument CAN. Stay against Stray Sect. 3 pag. 17 18. The Church is an Idoll Church Hos 14 8.2 Cor. 6.14 Par. com in 1 Cor. 10 v. 14. and the Ministery an Idoll Ministerie And if be Church he an Holl the Ministerie aâ— Idolâ— who 〈◊〉 aâ— Idoll c. In the words then of the Prophet What have we to dâ—â— any more with Idolls What agreement hath the Temple of God with Idolls Little children keep your selves from Idolls Againe my dearely beloved 〈◊〉 from Idolatrie But how mente corpore faith Pareâ—s that is the worship and reverence of Idollâ— ANSWER The Assumption you leave naked to shift for it selfe because you finde it an easier matter to declaime against Idolatry and holding communion with Idolaters in their Idoll-service which no man ever doubted than to make proofe that to joyne in the ordinances of Religion in our assemblies is will-worship or superstition But if you prove little you have learned to accuse manfully An Idoll Church an Idoll Ministerie an Idoll-government who doth not tremble at such thunder cracks But first you should call to minde what you answere to your opposite CAN. Stay §. 3. p. 20 Arist de interpret l. 1. c. 6. prapter nostrâ—m â—ffirmare vel negare nihil sequitur CAN. Stay §. 7. p. 89. As for your bare saying it is farre from proofe To affirme or denie according to Aristorie is of no consequence Wee cannot take his bare saying de jure fide to be a rule of faith to us For our consciences are not like Samsons shoulders strong enough to beare it If it may suffice to accuse who shall be innocent And if the cause may be carried with clamors and out-cryes you are sure to winne the victory 2 Suppose our Church and Ministerie be an Idoll in some respect it is not a reall Idoll but Metaphoricall not absolute but in some consideration for the Word preached and the Sacraments Administred in our societies are the true Gospel and intire Sacraments of Jesus Christ which could not be if our Church and Ministery was absolutely an Idoll a meere nothing But to draw illimited conclusions from a reall Idoll to a Metaphoricall from an absolute Idoll to an Idoll in some consideration or respect is a new Logick never taught in the Schooles nor learned from the Scriptures The idle Zech. 11.16 17. Isa 56.10 Ezek. 34.1 2 4 5. They will not be able to doe the worke of Pastors where of they bear the name that is they will never be but Idolls T.C. repl 2. p. 1. p. 369 Jere. 5.1 2. Deut. 32.4 5. carelesse unprofitable coâ—etous proâ—d scandalous shepheard who filleth the roome but doth not the office of a shepheard is an Idoll shepheard But the faithfull were not to flie from them both in minde and body so as to have no communion with them in the Ordinances of God In the daies of the Prophet Iereâ—ie the men of Jerusaiem in generall both rich and poore were Idolls who had eyes but saw not eares but heard not But the Prophet had not learned in minde and body to fly from and have no societie with them in the worship of God The stiffe-necked and disobedient Israelites the uncircumcised in heart and life were they not Idols A people not a people Though those their vices must be shunned yet we have not found that Moses and the Prophets did fly from the ordinances of God because they must have nothing to doe with Idols Every thing that is emptie of goodnesse required and so doth faile or frustrate expectation may be called an Idoll a thing of no worth vaine and fruitlesse So an Hypocrite is an Idoll the husband wife father friends who are not faithfull doe not their office Job 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihist as Merar Montan. Tremel Iun. render it Iob 6.15 1 Cht. 16.26 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron idola Psal 96.5 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron vers ex Hebr. sculptile Eph. 5.3 Col. 3.5 with Hal. 1.16 may be called Idols Iob saith to his friends Ye are Physitians of no value because they had deceived him as David saith All the
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
Stay against straying s 13. p. 124. 125. Iere. 23.6 Prov. 5.3 Mat. 7.15 Ioh 104 5. Phil. 3 2. See Stay against Sect. 12. pag. 116 117 118 119. s â—â— p. 112 113 Ioh 4.23 Rom. 12.12 Numb 16. Isal 50.18 1 Tim. 5.22 〈◊〉 against Stray sect 6 pag. 81.82 sect 13. pag. 89. Matth. 28.19 20. Luk. 10.16 〈◊〉 Theâ—â— 2.2 3 4. Revel 13 14 9 12. 18.4 is certainly a breach of the Second Commandement For what doe they but indeed set up an Idoll yea and bow downe unto it who serve God in and by a devised and usurped Ministery In Song 1.7 8. The faithfull entreat Christ to be shewed where he by his Ministery with his Spirit Word Seales Censures c. feedeth his Flock that there they might place themselves for Instruction and Government and not turn aside to the flocks of his companions that is the congregations of false Christs and false Prophets which came in his Name saying I am Christ and deceive many Againe Ephraim is joyned to Idolls What were they among others they were Priests which Jeroboam ordained for the high Places What follows let him alone that is have no communion with him either in his false Ministery or other Idolatry Often doe the Prophets Christ and his Apostles forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church To communicate in a false ministerie is to doe a vaine worship and therefore unacceptable altogether unto the Lord. In this men doe abet the party in his sin and so make it their owne by imputation and inwrap themselves in the same guilt with the offender God hath promised no blessing to his Word but in his own Ordinance though I confesse he may yea and doth grant oft times that through his infinite Godnesse which no man can challenge by an ordinary promise To doe otherwise is to rebell grievously against the Lord and to uphold what in us lyeth that which the Lord will consume therefore as no good Subject should assist or communicate with any person in the administration of civill justice to the Kings Subjects no although he administer the same never so legally justly impartially except the same person had a commission from the King so to doe so neither ought the Subjects of Christs Kingdome A dumb Mâ—â—sterâ—e being unlawfull and false is to be separated from their Ministers for the greatest part are dumb Ministers Câ—â— Necess of Separ pag. 42. to partake with any person whatsoever in the dispensation of any Spirituall ordinance though in it selfe never so holy without sufficient warrant and commission from the most absolute and Soveraigne King of his Church Christ Jesus Such as have spirituall communion in a false Ministery doe embrace the bosome of a stranger and so commit spirituall whoredome against the Lord. Christ setteth it downe as a propertie of his sheep to be observed that they follow not strangers but flie from them for that they know not their voice ANSWER THis Reason is grounded upon the complaint which Nonconformists make of some great abuses in the Ministery but in them it is not to be understood of all Ministers Where are the words or what be they that condemne all the Ministers for some that say all Ministers are unlawfully admitted for some or that there is none good because some are bad If there be no words that carry with them any such sense then you do wrong to your brethren The Lord blesse and encrease an hundred fold the godly wise learned grave Ministers of this Church T. C. repl 1. pag. 25. And so others in their complaints are to be understood Nolo autem 〈◊〉 quis existimet per ea quae ecclesiasticorum permissa sunt me omnes prorsus ecclesiasticos nullo excepto comprehâ—ndere velle Nic. Clem. Specul Eccles nor to inferre a nullitie of the Ministery It is nor to be understood of all Ministers for amongst them there be many learned wise godly and painfull as the truth is and they acknowledge duly called and approved whose Ministerie God hath sealed and blessed It doth not inferre a nullitie of the Ministerie of others for even the idle unlearned scandalous being in the roome of Ministers are Ministers to others though not to themselves and their Ministery so long as they Minister the things of God is effectuall to the people of God If then your meaning be that the whole Ministery of the Church of England is false impure unlawfull according to the principles and complaints of the Nonconformists it is notorious If that the Ministerie of the Church of England in generall is a nullitie by reason of some maims and defects found therein which they desire might be redressed in that also you doe them apparant wrong In the Proposition as it is set down that we may understand the sense thereof two things are to be considered 1. What is meant by a false Ministerie 2. What it is to communicate in a false Ministerie In plaine and distinct dealing a false Ministery is not to be confounded with a maymed defective or impure Ministery for as the Gospel may be preached truly when it is taught impurely so may the Ministery be true for substance when it is impure in some respects But seeing in your language every unlearned scandalous negligent Minister is a false Minister and the Ministerie which he executeth is a false Ministery therefore to omit further contestation about the word It must be noted That a false Ministery is twofold 1. Absolute viz. such as is no wayes appointed of God in respect of the substance of the office whereunto he is set apart as if a Minister be called to preach pernicious and damnable doctrine or to offer Sacrifice propitiatory for quick and dead and this Ministery is a meere nullitie 2 Comparative or in some respect as that which is maymed in the qualities or care of the party chosen or designed as if a man unlearned scandalous idle be chosen if he feed not the flock or teach without power and authoritie And this Ministery is defective but of force and efficacy to the people of God for substance it is of God for the good of his flock and what is done in the administration is done by the authoritie of God but the persons themselves if in no measure qualified are not allowed and approved of God The second phrase To communicate in the false Ministery may import two things First to communicate in the sinnes of the Ministery Iniqua lex est quae se exammari non patuur Tert. in Aâ—ol Non tam vi cogere homines ad obsequium quam ratione persuadere debenteae leges quae scribuntur a pio nomotheta Dan polit Christ lib. 5. cap. 3. Course of confor pag. 149. Gratian. Decr. 1. dist 12. cap. 1. Bilson Christ Subject par 2. p. 353. 354. Quomodo vero discedimus ab impiâ—s hominibus Morum dissimilitudine Si
performed was directly contrary to Gods Commandement But they were bound to goe up to Ierusalem though the Priests there Ministering had entred unlawfully and executed their Offices corruptly because God had appointed they should appeare before him in that place and the Service there tendred was of the Lord and by his appointment though the Priests were ignorant proud profane covetous or the like The Faithfull entreate Christ To shew them where he feedeth his flock that they might not turne aside if the words will beare that interpretation to the flocks of his companions that is the Congregations of false Christs and false Prophets That which you adde by his Ministerie with his Spirit Word Seales and Censures And that there they might place themselves for instruction and government is not found in the Text and may be received or refused as it is understood If your meaning be that Christ by these means doth feed or rule his Flock it will easily be granted If it be this That no Christian may lawfully sit downe in any congregation where any one of these is wanting or not executed in all points as it ought you speak of your selfe and not by the warrant of Gods Word For where Christ doth feed his flock there may the Saints of God communicate in the ordinances of Grace and Religion though some be wanting or not so purely performed in all points as they ought though the Minister in some particular enter not as he ought or be not qualified as the Word requireth It is one thing to sacrifice at Bethel Deut. 12.5 Ho. 4.15 â—â—o 4.4 5.5 2 Cron 15.3 11 12 14 15 16. 13.9 10.11 12. which God hath straitly forbidden where is neither God Priest nor Law another to worship God according to his owne appointment though the Minister be not such as he ought I wonder if men doe not tremble thus to abuse and misalledge the holy Scripture Often doe the Prophets Jere. 23.9 Matth 7.15 Christ and his Apostles you say forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church This last clause And from the Church is your glosse but not found in the Texts of Scripture quoted by you Perhaps you would cunningly insinuate That all Ministers not called by the Church or particular Congregation where they are to administer be false Prophets But this is to begge what you shall never be able to prove not to make proofe of that which is questioned Bilson Christ. Subject part â— p. 367. The Lord when he saith Beware of false Prophets noteth there shall be Prophets by their calling which shall be found false by their reaching as S Peter also witnesseth Pet. 2.1 2. distinguished from Godly Teachers not by office but by doctrine Ier. 21.14 v 26 Iere. 11.14 15. v. 21. Iere 6 14 8.11 Ier. 23.25 v. 26. v. 32. Ezek. 13.2 3.6 7. 2 Pet. 2.1 2. Most certaine it is the Prophets Christ and his Apostles doe all warne us to beware of false Prophets But who are false Prophets They who are not chosen called and ordained by the communitie of the faithfull where they are to Administer No or they whose outward calling in the Church is somewhat defective and disordered nay corrupt and sinfull Not so neither But they are false Prophets who walke with falshood and strengthen the hands of the wicked that they might not returne from their wickednesse who speak the vision of their owne hearts not from the mouth of the Lord. Who say to them that despise the Lord yee shall have peace who run when they were not sent and prophesied when God spake not unto them Who prophesie false things in the Name of the Lord the deceit of their heart and thinke to make the people forget the Name of the Lord and seduce the people with their lies Who prophesie out of their owne hearts and follow their owne spirit The Apostle describes them to be false Prophets who bring in damnable doctrines contrary to the doctrine of salvation which we have received and denying the Lord that bought them But this cannot be applied to them who preach the Truth of the Gospel intirely Of false Bâ—e thren see Gal. 2.4 2 Cor. 11.26 With Hereticks and Apostates be they Princes or pâ—ivate men no Châ—istian Pastor or people may Communicate Bilson Christ Subj part 3 p. 78. Infidells be without the Church of their owne accord and Hereticks be put out Idem 79. Matth 7.15 Bevvare of false Prophets Assentior Chrysostomo qui poshemam voâ—em non de haereti is sed de iit acripit qui vulge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—lne dicebantur Tales autem esâ—è ut qui corrupâ—am vitam specie vi 〈◊〉 larva â—egâ—â— Lucas ni sallor eosdem aâ—t innâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—â—k 20.20 Hers reâ—â— saâ—◠〈…〉 dispence the holy things of God according as they have received authoritie from God and labour to winne men from sinne unto God though in the entrance into their office or in the execution thereof there be somewhat erroneous faulty and of men Consider then how loosely the Premises of the Scripture and your conclusion hang together Wee must not joyne our selves to Congregations or Assemblies that are without Christ so the Scripture We must forsake Churches and Congregations of Christ this is your conclusion They must be forsaken that refuse the Covenant and worship strange Gods so the Scriptures Wee must forsake them who have received the Covenant and worship the true God in the mediation of Jesus Christ because they observe it imperfectly thus you must conclude or you fay nothing to the purpose If Prophets in the Old Testament had an ordinary outward calling the false Prophets might have a lawfull externall calling as well as the true and then God saith He sent them not because they preached the vision of their own heart lying and deceitfull words to strengthen the hands of the wicked and not the words of Truth to turne men from sinne They were not called of God because the work they went about was not the Lords but their owne But this reacheth not to godly Ministers who preach the Faith of Christ intirely and labour to draw men unto God nor yet unto them who in some sort are called of God according to his Will but not in favour or because he is pleased with their Administration to doe his worke though they be neither qualified as hee requires nor dispence the holy things of God sincerely and purely as they ought When you tell us we must beware of false Prophets you speake the words of Scripture but in your application of it to the Ministers of the Gospel and Congregations in England you robbe and spoile the sense of Scripture which is not the least degree of theft The Priests many times were no better than the false Prophets ut the people is never forbidden to communicate with theâ— in
the mouth of one witnesse though his testimony were received yet may no man be condemned See Beza annot Maier in Matth. 18.7 both their owne and Neighbouring Churches so did the Ancients The Ordination of Bishops by themselves alone or their Chaplaines and that of many at a clap so did the Ancients The thrusting of Ministers upon the people without their knowledge or consent so did the Ancients The ordination of Ministers without cure or charge so did the Ancients The ignorance idlenesse pride luxurie pompe covetousnesse contention and schisme of such as thrust themselves rashly ambitiously profanely into offices by favour monie flatterie or other corruption so did the Ancients They reprove these and such like abuses and humbly seek and sue for reformation but tolerate what they cannot amend and hold communion with the Churches of God in the Ordinances of Religion and so did the Ancients And if the Ancients did neither lay the grounds of Separation nor walke contrary to their owne Principles in holding communion it is great ignorance at least to charge the Nonconformists as if they walked not according to their owne rules when they doe not separate Nay if the Non-conformists should not disallow both your positions and practice of Separation they should not walke agreeable to their owne Principles or the truth of Scripture For you hold the power of the keyes originaliter and executivè is given to the community of the faithfull many or few yea though but two or three joyned together in a Church way This the Nonconformists approve not You hold it is necessary and essentiall to the calling of a Minister that he be approved chosen and ordained only by that congregation where he is to administer This the Nonconformists altogether dislike You hold all Ministers that be not chosen and ordained after your forme propounded to be unlawfull Idol Antichristian Ministers This the Nonconformists judge to be Antichristian The consequence of your Positions is this That since the Church of the New Testament was established upon the earth there was scarce a true lawfull Ministerie to be found where with the faithfull might lawfully hold communion in the worship of God This the Non-conformists doe detest and abhorre Of other your positions in the Sections following SEC III. CAN. Stay against Stray Sect. 1. pag. 4 5. WHatsoever God hath bestowed upon his Church as her priviledge the same is to be found in his Word But it is not mentioned there that Beleivers as their priviledge ought to heare Antichristian Teachers The proposition is unquestionably certaine by these Scriptures Psal 19.7 2 Tim. 3.15.16 Isai 8.20 Ioh. 15.17 Act. 20.27 Besides Contra Gentes this is the unanimous consent of learned writers The Scriptures saith Athanasius doe helpe us with the knowledge of every truth c. The first part which is only controversall is evident and cleere Anno. in 1 Cor. 10. §. 21. in 1 Reg. cap 5. v. 19. by these Scriptures Levit. 17.3.4 Deut. 12.5 Prov. 5.8 Hos 4.15 Matth. 7.15 2 Cor. 7.15 16 17. Rev. 18.4 Song 1.6 7. To this all sorts of Writers assent Zanch. on Phil. 3.2 The Authors of the Admonition pag. 27 c. Yea the Papists themselves Rhemists and Doway Translators ANSWER THe sinewes of this Argument are cut already in the first Section if ever it had any and therefore a few words may now suffice In this reason you take for granted that which is most false little lesse than blasphemie to wit that all Ministers in the Church of England be Antichristian For they are in respect of the substance of their office the Ministers of Jesus Christ set apart to preach the Gospel dispense the Sacraments and administer the Discipline of the Lord Christ and many of them the approved servants of Christ furnished with gifts from above sent forth by authoritie to preach the Gospel of God and dispense his Sacraments which they faithfully execute according to commission received from their Lord and Master the King of the Church who worketh by them and blesseth their labours if ever ordinary Ministers had cause to speake of and rejoyce in the blessing of God to the praise of his name But to let that passe Antichristian Teachers if I must speak in your owne language be of divers sorts 1. Such as be not called in every point according to your platforme or at least whose calling is in any respect maymed or defective though they be godly learned painfull every way fit set apart by authority and approved by the Church If Antichristian Teachers be taken in this sense true Beleevers living in societies with them are bound to heare the Word and partake in the Sacraments because they be the ordinances of the Lord Jesus who is present knocking at the doore of the heart and will come in and sup with them that open unto him So long as wee teach the same doctrine which the Apostles did we have the same povver and authority to Preach which they had Bâ—s Chrill 〈◊〉 part 3. p. â— Look what reasons soever can be alledged to prove that Christians ought to joyne together in holy communion the same will strongly convince that ordinarily or occasionally we must hold societie with such Ministers in the ordinances of piety and godlinesse And if this Ministerie be Antichristian divers if not most worthy Martyrs of Jesus Christ that have withstood Antichrist unto blood have stood under some ordinances in their first originall Antichristian or of men in some respects which did not overthrow though it might be some blemish unto their Ministerie 2. Such as be not rightly called by men because not rightly furnished with gifts or faithfully executing their place or teaching erroneous doctrines and traditions of men but yet set apart to an office which is of God and in communion of men professing the true Faith are called Antichristian Ministers And if it be taken in this sense the faithfull are bound in conscience to heare such if they live in their societies because they be the Ministers of Christ in a sort though they be not approved of him and doe his worke for the good of them that be heires of salvation But in so doing they doe not communicate with the Ministers of Antichrists apostasie but with the Lord Christ in his holy ordinance by such meanes as he hath appointed Hieron l. 1. Com in Eph. ad Galat. cap. 1. Hierome noteth that there are foure sorts who are employed in the businesses and affaires of Almighty God The first such as are sent neither of men nor by men but by Jesus Christ The second such as are sent of God but by man The third are such as are sent of man and not of God who are they that are ordained by favour of Men not rightly judging of the quality of them who are to serve in this calling Who yet are not simply denyed to be sent of God as if they had not commission from him but
the ordinary way and meanes Id. Sect. 15. p. 132. which the Scripture speakes of to beget men to the faith For as a false forged constitution makes a Church a reall and substantiall Idoll So all that comes from it is touched with the Idolatry of that constitution This is a ruled opinion of many Divines The State makes all the publike actions to be formally good or evill For as the Temple sanctifieth the gold Matth. 23.17 the Altar the offerings so the Ordinances of the Church under the Gospell are sanctified unto us Bucer in Mat. 23.17 That is as Bucer truely speaketh in the use of them made lawfull to us in that they have their rise from a true and right power Seeing therefore the Church in Question wants a right Constitution it must follow that all spirituall actions done in it whether Prayer Preaching Sacraments Censures as they are there done are none of Gods Ordinances though true it is in themselves they are of God If the false Churches of whom we disputed CAN. Stay Sect. 15. p. 131.132 Id. Sect. 2. p. 8. be that spirituall Babylon mentioned in the Revelation cap. 18.4 then it is unlawfull for Gods people to goe unto them to performe any spirituall or religious action and so consequently not to heare theâ—e But the first is true Ergo the later is true also The proposition needs no proofe because our opposites and we herein are of opinion alike The assumption is manifest by these reasons Artopaeus in Rev. 18. pag. 198. Flac. Illyric in Rev. 18.4 Par. com in Hos 4. pag. 506. Bulling in Apoc. ca. 18. con 76. 1. The words in the Text prove it plainely Come out of her my people that is remove your selves from all false assemblies covenant together to walk in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come But repent rather that yee have suffered your Consciences to bee wrought upon by any unlawfull Officers And thus doe the Learned interpret the place namely of such a coming out as that we may not be bodily present at any of their worship 2 Cor. 6.1 Ioh. 5.21 Zech. 11.17 Botlac prompt allegoriar cap. 21. de Minist It is like that filthy bird which carryeth this Motto Contactu omnia saedat The publisher and others with him have comitted appatant Idolatry maintained it in the Church and sought thereby to pervert the right wayes of the Lord. Jd. sect 1. p. 7. Id sect 15. p. 133. A false Church state is rightly likened to the leprosie spread in the wals of the houses of the Lepers because of the pollution which it causeth to the persons and things Take for instance a Citie or Towne if the civill State or Corporation which they have be usurped aevised or derived from a false power all their publike administrations are unlawfull and every one partaking thereof offendeth So all administrations done in a false Church whether prayer Preaching Sacraments Censures are uncleane actions and doe defile every receiver J say because of the Idoll State which is devised out of a mans braine and used as a meanes to serve God in it and by it All the Ordinances done after the invention and will of Antichrist can no otherwise be judged than a brood common to the nature of the breeders that is the Devill and the Whore of Rome the Father and Mother that did beget them ANSWER THe Faithfull are commanded to come out of spirituall Babylon and not to communicate with her in false worship or Idolatry Revel 18.4 as the Text doth confirme and your opposites grant And therein it was needlesse to muster up the testimonies of the Learned to give evidence in a case maintained and practised notoriously sc that we must flye from the society of Rome and not be present to behold their worship Your labour herein is superfluous but that the Names of Learned men here numbred up might serve to cover your nakednesse when you come to the point in controversie wherein you prove just nothing at all But our Churches wherein the Gospell of Christ is purely preached and professed in all points fundamentall the seales of the Covenant of Grace rightly administred who are separaced from spirituall Babylon in mind and body and have fled from her worship and Idolatry who are built upon Christ the true and firme foundation of his Church and by Christ himselfe acknowledged for his people and graced with his favourable presence Our Churches I say cannot be deemed or reputed spirituall Babylon without great injurie to Christ his truth his Church and Saints By spirituall Babylon in this booke of the Revelation is meant Rome Christian departed from the faith guilty of the blood of Saints stained with manyfold and fearfull Idolatries the mother of fornications who hath made drunke the Kings of the earth with the cup of her poysons as might bee confirmed by the Scripture it self the joynt consent of learned orthodox Divines and the testimonie of Papists themselves But to brand the Churches of Christ since the reformation who have renounced Antichrists doctrine worship and idolatries and embraced the intire faith of the Lord Jesus with that odious hatefull name is contrary to the truth of God evident reason and the judgement of all approved godly learned men You miserably corrupt and pervert the Text when you give this to be the sense thereof Remove your selves from all false Assemblies covenant together to walke in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come This is not to interpret Scripture and learne of them what wee are to thinke but to racke Scriptures to our sense and make them speake according to our fansies which is an high point of Antichristianisme If you will stand to your principles within two hundred yeares after Christ or lesse there was not one true Christian societie in the whole world which did walke together in all the wayes of God and serve God in a Church state among themselves And will you say the faithfull are charged of God in this passage of holy writ to remove and separate from all Christian assemblies that then were in the world and to serve God among themselves If corruption in doctrine manners worship government and orders make a false assembly Rome was a false assembly long before the Lord gave commandement to his people to depart thence and separate themselves Israel for a time continued in Egypt and Babylon viz. untill the Lord sent to bring them forth and the Church lay hid in Babylon and that by the providence and approbation of God long after Rome was miserably corrupted and defiled The matter is notorious and therefore to spend more words about it is needlesse Hee that considereth the state of things long before the faithfull separated from Rome and what is written in defence of that separation which
came from the Pope as out of the Trojan horses belly to the destruction of Gods kingdome The Church of God never knew them neither doth any reformed Church in the world know them And birds of the same feather are covetous Patrons of Benefices Parsons Vicars Readers Parish Priests Stipendaries and riding Chapleins that under the authoritie of their Masters spoile their flock of the foode of their soules such seeke not the Lord Iesus but their owne bellies clouds they are without raine trees without fruit painted Sepulchers full of dead bones fatted in all aboundance of iniquitie and leane Locusts in all feeling knowledge and sincerity Hier. in Syâ—â— Ruffin Perversi homines ad assentiâ—nem dogmatum suorum sub virorum Sanctorum nomine interseruerunt ea quae illi nunquam scripserunt Virg. An. l. 2. Accipe nunc Danaum insidias crimine ab uno disce omnes CAN. Necess of repar p. 48. 49. 〈◊〉 Can any Legerdemaine be more palpable than to apply these words to the office of Parsons and Vicars and their Ministerie who painefully diligently and profitably spend and have spent their time and strength in the service of the Lord Iesus Christ and of his Church If you will so grossely mistake or pervert their writings how shall wee beleeve you upon your word when you report that this or that you have heard or seene That a man from those principles may infer a lawfull separation from all spirituall communion in the ministerie of our English Churches you think every one if he understand what a principle is will freely grant And for my part I thinke every man that understands what the Non-conformists principles are or what a true conclusion rightly deduced from sound or true principles is will freely grant that your separation from the ministery of the Church of England in the Ordinances of worship is rash groundlesse and sinfull contrary to right reason the Non conformists principles and the holy Scriptures And so I commend the worth or weaknesse of what I have written to your consideration intreating if you can to bring gentle words and weight of matter as best beseemeth a good cause CHAP. II. THat God must be worshipped according to his owne will and commandement Bilson Christ. subject part 3. p. 302. It is onely Gods office to appoint how he will be served Tertul. de praescrip advers haeret Nobis nihil licet de nostro arbitrio indulgere sed nec eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemus Authores qui nec ipsi quidquaÌ„ de suo arbitrio quod inducerunt elegerunt sed acceptum à Christo c. Can. stay sec 3 p. 16 Can. Neces of Separat p. 72 73 74 75 76 77. and that nothing must goe under the name of worship which he hath not commanded or instituted in his Word is a truth confessed and maintained by the Church of England Conformists and Non-conformists So that it is altogether needlesse to spend many words and quote many Authors to prove that which is commonly received if it be not a wrong to mention that as a principle of the Non-conformists which is the doctrine of the Church with one consent professed of all the members of the societie Else where you write but your speech is over-lavish as most commonly it is that all sorts and sects of Writers acknowledg this for a truth that to worship God in any other way or manner than he hath in his Word prescribed is unlawfull And therefore this paines here taken might well have been spared but the plenty herein may serve to hide your poverty in that which is to be proved Your Reason to prove the necessitie of separation from the Non-conformists Principles is thus laid downe The Lord in Scripture hath laid it as a straight charge upon all the faithfull to separate themselves from Idolaters Sect. 1 Can. Neces of Separat cap. 2. sec 3. pag. 83 84. and to be as unlike to them as may be specially in their religious observations and ceremonies The second Commandement proves this effectually for there is absolutely forbidden all participation in any feigned service whether it be to the true God or any other When Jeroboam had set up a false worship we reade Hosea 4.14 15. Amos 5.5 that the good Prophets of that time and after called the godly Israelites away from it and bid them in plaine termes not to joyne therewith but on the contrary to keepe Gods Commandentents and statutes appointed for his service without adding any thing to them or taking any thing from them And this they must doe although the King had confirmed his new Religion by Act of Parliament or Councell and therefore no doubt would persecute most grâ—evously all the refusers thereof c. Thus you goe on in foure leaves or thereabouts to confirme your proposition Answer Ibid. pag. 84. to 92. and yet it may be questioned whether you doe confirme or explaine every particular conteined therein For if it be demanded what it is to be as unlike to Idolaters as much as may be and how that is proved to be necessary either by the commandement of God or practice of the godly without some fit or due limitation which is not added I suppose you will be to seeke much lesse can it be concluded out of this discourse But let us heare your Assumption But the worship of the English-Church-Service-Booke hath no warrant by Gods word Can. Neces p. 85. bid pag. 91. but it is a devised false and idolatrous worship If we take a strict view of that ministery worship and government which they left at Dan and Bethel it will appeare evidently that the same was not more false idolatrous and unlawfull Id. pag. 85. than the present ministery worship and government of the English Assemblyes is by the Non-conformists affirmed to be And because none may thinke that I speake more than can be proved I will therefore here lay downe an apologie or pretext which an idolatrous Israelite might frame in the defence of the Kings Religion Freshsute lib. 2. pag. 80. taken out of their owne writings And if Dr Ames phrase be tolerable I will pawne my head that there is never a Nonconformist this day in the world let him keep to their grounds that is able to give more pretty reasons Course of conform pag. 161. and colourable shewes to justifie the Religion of the Church of England That all worship Answer which hath not warrant from Gods word is unlawfull Socrates was wont to say Every God was to be honoured as he himselfe had given in commandement August de Conf. Evang lib. 1. cap. 18. Wherefore as Michah and Ieroboam grievously offended so whosoever brings into Gods service any thing of his own device he sinneth deadly But Images Crosses and Crucifixes are mens devices whereby they flatter themselves in pleasing God therfore they ought to be abhorred Calfe
be excused in some things which they judge to be amisse In the admonition presented to the Parliament An. 1570. thus they professe We have at all â—imes born with that which we have could not amend in this Booke and have used the same in our Ministry so farre forth as we might reverencing those times and those persons in which and by whom it was first authorised Though therefore they write Admonit 1. pag. 9. Park of the Crosse part 1. ca. 3. sect 6. pag. 135. that it was taken out of that Popish dunghill the portius and vile Masse-booke that the Papists sucke no little advantage out of our Commumon-Booke which they terme an English translation out of the Masse-booke and out of the difficulty whereby it came in Parsons of the 3. conversions of England pag. 2. many Protestants themselves adjudging that the stable of popish superstition was not throughly purged out of it that Bristow draws the likenesse of our Service-booke to the countenancing of their Masse-booke Brist motiv 34. Rhem. in Iohn 20. sect 5. And the Rhemists the absolution of the sicke prescribed in our Communion-booke to an approbation of their absolution Auricular confession and Sacrament of pennance Howsoever they disallow the service as it is practised in visitations and injoyned in the late Canons which denieth libertie not onely to omit a ceremony but also to adde alter Park of the Crosse par 2. ca. 5. sect 11. pag. 19. or omit any one word of the whole Liturgie when we affirme the words of the Lords prayer and the forme in Baptisme and the Supper may be altered without fault Though in these things they take exception against the Booke and the manner of urging it yet they never disliked the use of it altogether much lesse condemned it as a false devised and idolatrous worship Their profession and practice from time to time both before and since the Controversies were moved about the Booke speake plainly in this matter Can. Neces of Separat pag. 125. Judge then your selfe whether it be not a notorious calumny in you to write That our stinted service devised by the Bishop and translated from the Masse is affirmed by our owne Writers to be a false and forged worship and that it is even so I appeale to many of your consciences For why doe you loath to use the same in your Families but because you know it is not the incense made by fire from the Altar of the Lord. Is it a small thing thus to slander and reproach the servants of Christ contrary to their writings professions and practices and your owne Conscience And what a vaine surmise is this that because they forbeare to use it in their houses therefore in conscience they know it to be strange incense As if many things might not be forborne which in themselves are lawfull In reading the Scriptures a Christian may use one translation when he doth not condemne others as abhomination I may presume in private you make not use of the Lords prayer and so of some others and yet you would not that another should fit in your conscience and judge that you know it is not the incense made by fire from the Altar of the Lord Or if you be so presumptuous sober and well advised men will admit no such conclusions But here you must remember againe that no methode order or phrase of speech in prayer left undetermined of God can truely be called or esteemed the incense made by fire Prayer it selfe and not the phrase of speech whether devised by another or by our selves is resembled thereby But the whole forme you say of the English-Church-service-Book is borrowed out of the Masse-Book picked and culled out of the Dunghill as the Nonconformists write You adde That not onely the forme but the matter also was taken out of the Masse-Booke It is true the Nonconformists say it was in great part picked and culled out of the Masse-booke but it followeth not thence that either it is or was esteemed by them a devised or false worship for many things conteined in the Masse-booke it selfe are good and holy A Pearle may be found upon a Dunghill we cannot more credit the man of sinne than to say that every thing in the Masse-booke is devilish and Antichristian For then it should be Antichristian to pray unto God in the mediation of Jesus Christ to read the Scriptures to professe many fundamentall divine truths necessary to salvation If any have misliked the Booke because it hath too much likelihood to the Masse-booke that hath not beene the judgement of the Nonconformists alone others have said and written as much who never yet condemned the use of the Booke or all things therein conteined Popery is a scab or leprosie which cleaveth unto the Church It standeth mostly in erroneous faultie grosse and abhominable superstructions upon the true foundation whereby they poyson or overthrow the foundation it selfe But take away the superstructions and the foundation remaineth remove the leprosie and the man is sound Many supernaturall divine truths of God are mixed in the Popish Synagogue as pure gold with much drosse or earth which the refiner is to purge and separate but not to cast away Our service was picked and culled out of the Masse-booke you say and so it might and yet be free from 〈…〉 and tincture from all shew and appearance of evill though the Masse-booke it selfe was fraught with all manner of abhominations For if Antichrist fit in the Temple of God and professe himselfe the servant of Jesus Christ of necessitie some treasures riches and jewels of the Church must be gathered into his den which being collected purged and refined might serve to adorne the chaste spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her owne right If shee retaine ought that belongeth to Antichrist that is her staine and blemish but the recovery of that which Christ the King and Bridegroome of his Church hath given as her wealth or ornament must not be imputed a fault Christs Religion is not so needie or unperfect of it selfe so needy and beggarly that it must borrow Embring dayes of the Heathen Altars of the Pope William Salisbur in his Battery of the Popes Batter An. 1550. or Vestments of the Jewes But as the Church is plentifully furnished by Christ and needeth supply from none other so it is her part to retaine what is freely and graciously vouchsafed of him If it be wholly taken out of the Masse-booke Bilson Christ Subject part 4. p. 490. Eating and drinking are not essentiall parts of the Sacrament but of the Supper they are or of the Lords institution For Christs institutioÌ„ conteineth as well the use as the matter or forme that must be used A Supper is not onely the meat provided but also the act of eating that which is provided And so the Lords institution implyeth the use and action as well as
in the dayes of the Apostles 1 Admon pag. 14. Altar Dam. 178. nor in many ages following till blindnesse ignorance and lazinesse occasioned a prescript forme to be made for idle and dumbe Priests Fifthly If this were not many would make more profession of Love to preaching and hearing Gods Word but by this meanes it is neglected and despised for worldlings usurers drunkards whore-mongers and other earthly and prophane people away with nothing so well as English Masse Against Br. 43. Curt. Ch. power 42.45 and why but because it doth not sharply reprove them of their sinnes nor disclose the secret of their hearts but that they may continue in all kinde of voluptuousnesse and all other kinde of wickednesse Learn Discour of Eccl. Govern 68. Mart. Senior p. 2. Pract. of Prin. addi and therefore rightly it is called their sterve-us-booke Sixthly God hath no where appointed that the Church should be tyed to reade the Booke of Common-prayer for his worship and therefore to doe it is an high transgression before him as great as the sinne of Nadab and Abihu and such are liable unto the like or greater punishment Seventhly If this were praying and there were never an ill word nor sentence in all the prayers yet to appoint it to be used or to use it as Papists did their Mattens and Evening-song for a seâ—-service to God though the words be good the use is naught The words of the first Chapter in John be good but to be put into a Tablet of gold 2 Admon pag. 55. for a soveraigne thing to be worne the use is superstitious and naught and so is the use of this Service The Nonconformists never passed any condemnatorie sentence against the Booke of Common-prayer Answer as if it was false or devised worship or against the use of a stinted forme as if to reade it was an high transgression before the Lord. Enough hath beene said of their opinion in the former section whereunto adde this testimony of a man of another Nation whom you are pleased to stile a chiefe Nonconformist Course of Confor pag. 58. The famous confession of faith well known and commended at home and abroad the formes of prayer publiquely used in the Congregations and families of Scotland must be cast in a new mould It is true Beza Epist 2. Gravissimè nimirum in semetipsos in fratres reliquos peccare qui naevis istis aut etiam si mavis corruptâ—lis et suas ex aliorum cosâ—entias non leviter perturbant perinde ac si de Christianismo semel ablato ageretur c. Sed vitia a vitiis quae condonanda sunt Christianae chariâ—ati ab iis quae prorsus sunt execranda pradenter distinguenda esset censeo idque tamen non ex carnis sed spiritus prudentiâ—â— the Nonconformists judge it unlawfull to subscribe to that Booke that every thing conteined therein is agreeable to the Scripture but they condemne not the Booke as an Idol or prophane nor the use of the Booke in those things which are consonant to the truth And of this their judgement there is evident ground for we must not approve the least error though in it selfe never so harmlesse for truth because that were to lie against the truth and the God of truth needeth not my lie But many things must be tolerated when it is not in our power to amend them which we cannot approve otherwise we must hold communion with no Church or societie in the world And of this marke are the corruptions noted in the Communion-Booke as hath been shewed and is evident by the particulars mentioned in passages which you alledge It is true likewise they judge the Booke in the forme thereof to come too nigh the Papists and so have others as well as they and therefore have petitioned that it might be reformed that we might depart further from them and come neerer to the reformed Churches But herein they shew what they judge most convenient not condemning the Booke for the substance thereof as a forged worship How much more convenient were it saith T. C. T.C. repl 2. p. 109. that according to the manner of the reformed Churches first the Minister with an humble and generall confession of faults should desire the assistance of the Lord for the fruitfull handling and receiving of the Word of God and then after we have heard the Lord speake unto us in his Word by his Minister the Church should likewise speake unto the Lord and present petitions and suits at once c. But how carefull he was to prevent such wayes and speeches as some professors of the Gospel being private men might be emboldned to breake forth upon such like exceptions T.C. repl 1. p. 106. is evident by that solemn request he makes unto them that professe the Gospell in the name of God that they abuse not his labour to other ends than he bestowed it and that they keep themselves in their callings commit the matter by prayer unto the Lord leaving to the Ministers of the word of God and to the Magistrate that which pertaineth to them The Protestants in France for substance of matter agree with the Nonconformists herein The use of the whole Booke for matter and manner in every thing without addition or alteration they doe not approve because they conceive some things faulty others inconvenient and some things defective and strictly to be tyed to words and syllables is more than the Lord hath bound us unto in the administration of his holy Sacraments But the substance of prayers in the Booke they never disallowed nor the use of the booke 2 Admonit pag. 56. â— Admonit pag. 3. as of a vile and filthy thing Thus the Authors of the Admonition must be understood when they say The Booke is such a peice of worke as it is strange we will use it And now they are bound of necessitie to a prescript order of service and booke of common-prayer in which a great number of things contrary to Gods Word are conteined c. For they professe they have tolerated what they could not amend 1 Admonit pag. 9. Park of the Crosse part 2. ca. 9. sect 4. Wee receive the Communion-book in what wee may and in omitting of the ceremonies we doe in equitie keep the Law because of the end which is to edifie and used the Booke in their Ministery so farre as they might even where they object as great corruptions against it as in any other place To reade or repeate a prayer by heart as if the bare rehearsall thereof in so many words and syllables and none other was a part of Gods worship is a transgression of his commandement whether it be prescribed by others or devised of our selves or set downe in Scripture And the same may be said of the preaching of the Word to place opinion of worship in the meere act done in such words or methode is will-worship
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
what if you doe not reade that Diotrephes was an unlawfull and Antichristian Minister you reade that he usurped over the faithfull hindred the due execution of Church-censures abused excommunication prated against the Brethren and practised a false government And if the want of discipline or neglect of due execution prove a Church to be no Church the faithfull in that societie were bound to separate If the Church had not the power of government at this time if we may beleeve you or receive your position they were no church if they had power in their hands and suffered it to be abused their sinne was the greater And if you take a view of your dealings in this or other particulars vilifying what you are not able to confute and wresting mens words contrary to their plaine meaning if your paper blush not I can hardly thinke but your conscience will smite SECT II. IF the Church of England hath not Christs keyes Can. Neces of Separat pag. 154. shee is not his saith Mr D. But the Church of England hath not Christs keyes saith Mr Brightman and y Syons plea. 111. others Therefore shee is not his house and consequently to be separated from ANSVVER YOur former reasons out of Mr D. I passe over because they have been answered already and are here thrust in to no purpose but onely to cover the insufficiency of your reply His answer was the want of discipline though an integrall part is no sufficient ground of separation This z Can. Neces of Separat p. 152 153. you offer not to disprove by any substantiall reason but with railing and reproach to disgrace wherein whether you more wound your own conscience or hurt your adversary be judge your selfe a Can. Neces of Separat pag. 212. 1 Pet. 3.9 Rom. 13.21 You say truely It is a Christian part not to render rebuke for rebuke and a thousand times better were it to sustaine even a legion of reproaches than for a man by turning though but one to give cause of suspition that evill hath got some part of conquest over him But if you looke into your own writings you shall finde them stuffed with insolent boasting scornfull taunts and reproaches unbeseeming your place person and a good cause I dare say all the Nonconformists that ever wrote in the cause of discipline never went in practise so much against their Principles as you in this one particular goe against your profession in the foresaid passage and a good conscience The matter in hand betwixt you and Mr D. is the absolute necessitie of Church-discipline to the being of a Church To what end then doe you bring That the Book of common-prayer used in the Assemblies of England is an infectious Liturgie Romish-stuffe a devised service raked out of three Romish Channells That the Ministery of the Church of England is unlawfull and Antichristian That the Ministery worship and government of of England are corruptions Doth this make ought to confirme your position or weaken the answer which was truely given But some thing must be said whether to or besides the purpose it matters not Another stratageme b Can. Neces of Separat pag. 153. you put in practice in the same place not very commendable You would seeme to confute the D. out of himselfe What say you if it appeare that Mr D. arguments doe lead rather to separation and that he speaketh one thing and practiseth another would not this be a strange sight especially to himselfe Now whether this be so we will here try by some reasons in his owne moode and figure But though the moode and figure be his the reasons be your owne and not his and the conclusions unjustly drawne from the Premises as the D. answered and we have shewed before Perhaps in warre stratagems may be of use but in the cause of God such cunning devices are dangerous symptoms This I note to entreat your serious reexamination of what you have done and now I come to the argument here propounded whereunto I make answer as you relate it for I have not the D. Booke to search out what he hath written The power of the keyes is twofold Concioualis Judicialis as it is usually called The first consists in the preaching of the Gospell wherein the kingdome of heaven is opened to the penitent sinnes remitted life promised and heaven shut to the obstinate which is the sword and the scepter of Christ whereby he saveth his people 2 Cor. 1.21 2 Cor. 10.4 Isa 11.4 Rom. 1.16 and conquereth his enemies beateth downe every strong hold pâ—ireeth to the division of foule and spirit and of the joynts and marrow and judgeth the very cogitations and thoughts of the heart These effects Christ executeth by his Word even when it is not assisted by the c To excommunicate is to remove the wicked irrepentant from participation of the Lords Supper least by sacrilegious presuming to violate that Table the ungodly should condemne themselves and defile others Bilson perpet gov cap. 9. discipline spoken of Now if it be rightly understood the Church of God cannot be without this key For the Church is gathered by the Word and is a company or societie which hath received the Word in profession at least and doth possesse it and amongst whom it dwelleth The Judiciall power of the d Excommunication is a meere spirituall punishment reacheth no further by Gods word than to take from offenders the remission of their sinnes by wanting the Word and Sacraments untill they repent Bilson Christian. part 3. pag. 52. keyes is the power of government which consisteth principally in the right ordering and dispensation of Church censures and so of the manners and necessities of all men which agreeth not to any one member nor to the communitie of the faithfull nor to any one singular governour but to the Ecclesiasticall Senate yet with due respect had to the communitie of the faithfull In the first sense the Church of England hath the power of the keyes e Cyp. lib. 1. epist 3. I hardly perswade the people yea I am forced to wrest it from them before they will suffer such to be admitted Bilson perpet gov c. 9. Great reason had those godly Fathers to see the whole Church satisfied before they released the sentence of excommunication c. and so doing they shewed not what right the multitude had to sit Iudges with the Bishop but what â—â—e themselves had to remove from the people all occasions of stumbling Id. pag. 113. If you take Excommunication for removing the unruly from the civill societie of the faithfull untill they conforme themselves unto a more Christian course of life I am not altogether averse that the whole Church should concurre in that action c. See August contr Par Ep. 1 l. 2. ca. 1. Can. Stay Sect. 12. pag. 123. not so much as is to be desired but in an eminent sort and that with Gods
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
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
6. 8. Beza epist 81. Quid interim misera Dei ecclesia nempe haec tunc erat ipsius cōditio quae olim in Israele temporibus Eliae delirescentibu◠in spelūca fidelibus Dei Prophetis et qualis rum erar quum everso Dei templo jugi cessante sacrificio captiva in Babylone teneretur Servabat tamen Dominus renascituri suo tempore populi semen Manebat salvus in papatu Baptismus in patris filij Sp. Sancti nomen c. decayed and corrupt Church If any of our men deny the Churches wherein our Fathers lived to be the Churches of God their meaning is limited in respect of the prevailing faction that was in the church and including them and all the wicked impieties by any of them defended in which sence their negative is to be understood These things standing thus might not the christian Magistrate take away the Idoll of the Masse injoyne the reading of the Scriptures in a knowne tongue appoint that prayer should be made to God onely in the mediation of Jesus Christ and take order that the Sacrament of the Supper might be administred in both kindes * 2 Chron. 17.7 8 9 10. according to the institution Might he not n Nabuchadneezer made a law That no man should blaspheme the God of Shadrac c. Dan. 3.29 Darius that men trēble feare before the God of Daniel Dan. 6.26 Joshua made a covenant with the people that they should put away their strange gods Ios 24.23 Asa destroyed Idolatrie commanded the people to serve and seeke the Lord 2 Par. 14.3 4. 15 8 9 10 c. Jehosaphat sent Princes to teach in the Cities of Judah with them Levites 2 Chro. 17.7 8 9. 19.4 Hezekiah sent to all Israel Iudah that they should come to the house of the Lord 2 Par. 30.1.6 Also he took away the high places 2 Reg. 18.4 Iosiah brake downe the altars of Baal and brought backe the people to the worship of God 2 Chron. 34.3 4 5.7 29 30 32 33. Polonia Russia Lithuania was forced at the commandement of their Rulers to forsake their ancient Idols and receive Baptisme Munster Cosmograph fol. 894.902 and divers good Princes maintained long and sharpe warres of purpose to compell the Saxons and Vandals to the faith Idem lib. 3. fol. 719.743 It is a strange new kind of preaching for Bishops to drive men to beleeve with whippings as Bonner did but in Princes who beare the sword and are Gods Lievetenants not onely to procure peace between men but also by Lawes to maintaine Religion towards God we neither did nor doe dispraise moderate correction when need so requireth August Epist 127. Idem contra Erescon lib. 3. cap. 50. Idem contra lit Petilian lib. 2. cap. 86.83 Codex lib. 1. tit 5. de Haeretic Socrat. lib. 1. ca. 34. Gr. lat 21 22. Euseb de vità Const lib. 1. cap. 37. Theoderet lib. 5. cap. 20. Multa enim cogit ferre necessitas quae tamen non probantur command all people throughout his Dominions professing the faith to learne the grounds of Religion to call upon the Name of the Lord to heare his Word and to worship him truly and purely according as the Lord himselfe hath appointed And when the people could not or were carelesse and negligent might he not provide meanes for their instruction and edification in the faith of the Lord Jesus This the Christian Magistrates did amongst us by authority from God They provided that the Scriptures should be read in a known language in all Congregations Ministers injoyned to catechise in the grounds of Christian Religion the Gospell was preached in many places disputation was profered to the learned for satisfaction If these things be advisedly confidered we shall heare no more from the Brethren of the Separation that our Church was gathered without the Word by meere Proclamation not called but made up a Church in one day at the commandement of the evill Magistrate at least no man that hath truly tasted of the Word of life will be moved with such like cavills unlesse it be to condemne their rashnesse and unthankfulnesse so much the more It might here be added that before reformation many did earnestly desire it some lay hid all the dayes of Queene Mary who never came to the Masse but trained up their children and servants at home in the grounds of Christian Religion others fled into forraine parts some met together in private in their owne Countryes as they had opportunitie and many groaned under that bondage in which they were held all which did gladly welcome the truth when it shined forth and rejoyced when they might joyn in the Congregation understand their prayers heare the Scriptures and be instructed in the principles of faith and holinesse And if I should say that at the first reformation there were more godly learned painfull Preachers that endeavoured to bring forward the people in the wayes of godlinesse by an hundred to one than ever wane of your Separation since the Gospell shined unto the world I conceive you shall not be able to finde an Hyperbole in the speech And now suppose in this great and admirable worke such a course to be held as cannot be justified in all things shall this make a nullitie of that which is prosperously effected by the blessing of God If ignorant Ministers should not have beene set over the people when better could not be had if people should not have been admitted to the Lords Supper before better instruction in the grounds of Christian Religion when yet the Law doth presuppose them in some sort instructed If prophane and notorious wicked persons which should have been cast out unlesse they had repented were received into communion without any due course held before to reform and amend them this argueth o Beza epist 1. ad Dudetium Valentinian the elder was a good man worthy the Empire being himself of the Nicene faith Theod. lib. 4. ca. 5. Sozom. lib. 6. cap. 6. and yet he molested not any that were of the contrary faith neither thought he it good to change Ecclesiastical laws into better or worse Sozom. li. 6. ca. 20. Socrat. l. 4. c. 1 and made a Law that every man that would might have two wives himselfe gave the first example in taking two Socrat. l. 4. Gr. ca. 30. lat ca. 16. Can. Neces of Separat p. 175 176 1 Reg. 6.17 18. 2 Chron. 1.8 9. imperfection in the reformation and just cause that we should strive forward to perfect what was happily begun but proveth not the assemblies to be Antichristian or the reformation to be of no worth and validitie Looke through all the Reformations mentioned in Scripture or recorded in other Antiquities and set if this reformation be a nullity whether ever there was a reformed church in the world for any continuance SECT II. THe materiall Temple was a type of the visible Churches under the