the Holy things of God by vertue of an Antichristian Power Office or Calling are not to be heard but to be separated from but the present Ministers of England act in the Holy things of God by vertue of an Antichristian Power Office or Calling Therefore The major is evident For 1. The Power Office and Calling of Antichrist is opposite and contrary unto the Power Office and Calling of Christ not to separate from such as act by vertue of such an Office-power is to stand by and plead for Antichrist against Christ. Answ. The ambiguity that is in the termes of this argument is that which makes this Argument seem to many well-meaning people to be of some force which will appear to be a meer fallacie when the terms are clearly opened Concerning which that which is chiefly to be explained is who is the Antichrist here meant and what is meant by Antichristian which hath been so strangely abused especially of late years that every thing that hath been mâ—sliked by an opposite party is branded with the name of Antichrist and mark of the Beast and made a sufficient cause of utter separation from such as own any thing so called and of almost Vatinian hatred The word Antichrist I find not in any place in the Bible but in the Epistles of St. John 1 Joh. 2.18 As ye have heard that Antichrist should come even now are there many Antichrists whereby we know that it is the last time v. 22. He is Antichrist that denieth the Father and the Son ch 4.3 And every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that Spirit of Antichrist whereof ye have heard that it should come and even now already is it in the World 2 John 7. For many deceivers are entered into the World who confess not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist or the Deceiver and the Antichrist In which passages I observe 1. That Antichrist is described as a Deceiver as one that opposeth the grand truth of the Gospel and therefore the word in the Scripture use is not applied to persecuting Princes and Emperours as the great Turk but to false Teachers 2. That the opposition is by denying not by making himself Christ but by denying Jesus to be the Christ and therefore the term Antichrist is not one that sets up himself as if he were Christ they are expressed by another word Pseudo-Christs Mat. 24.24 but one that is against Christ by teaching contrary to him 3. That the term Antichrist is applied to many false Teachers who were in St. Johns time 4. That yet there was one Antichrist more notable than the rest to come into the World About whom hath been variety of opinions of old and of late much controversie whether he should be a single person or a state or rank of persons succeeding one after another whether the Antichrist be already come or is yet to come whether the Popes of Rome for some generations have been the Antichrist or they and some other The opinions of the Fathers were various as conceiving of Antichrist by conjectures after the Popes of Rome began to be so haughty as to usurp dominion over Emperours and Kings and to be tyrannous in cruel persecutions of them that opposed the Papal corruptions many pious and learned men stuck not to stigmatize the Popes of Rome as Antichrists and since the Reformation begun by Luther it hath been the common tenent of Protestants that the later Popes of Rome have been the man of sin foretold 2 Thess. 2.3 4 5 6 7 8 9 10. the City of Rome the Whore of Babylon and the Papacy or Popes the Beast described Rev. 17. which is taken for a Prophesie of Antichrist And though some have endeavoured to apply these Prophesies to Caligula Simon Magus Domitian Mahomet the Turkish Sultans yet generally not only the French and German Protestants but also the English the most esteemed for learning even of the Order of Prelates such as Downham Robert Abbot Usher Bedel Prideaux together with King James and his Defendant Andrews and many more have applied the Prophesies in the Revelation and 2 Thess. 2. to the Roman Popes as the Antichrist that was to come Whence every thing that is retained in the Protestant Churches not taught or exemplified in the Scriptures according to the use of the Church of Rome is usually termed Antichristian as coming from Rome and the mark and image of the Beast in which sense I conceive this Author useth the term Antichristian as being against Christ and by power Antichristian he means Authority and Rule Prelatical by Office-Antichristian the Office of Preaching reading the Common-Prayer Administration of Sacraments and Discipline according to the Church of England by Calling Antichristian he means Ordination by a Bishop Now out of this may be gathered an answer to the Argument If by Antichristian Power Office and Calling be meant the Papal Power Office and Calling and the acting in Holy things be by preaching the Doctrine of the Trent Council in the points determined therein against Protestants by administring Sacraments according to the Roman Missal and Discipline according to the Canon Law of the Popes in which Papal power is established the major is granted and the minor denied For though I deny not that a person Ordained by a Popish Bishop if he forsake Popish Doctrine and preach the Truth taught by Protestants may be heard preach the Gospel though he do not renounce his Ordination yet while he holds that Doctrine he is not to be heard as being an Antichristian Deceiver But if by an Antichristian Power Office or Calling be meant by vertue of Ministry according to the Liturgie Articles of Religion and Homilies of the Church of England from the Ordination and License of the Bishops which this Author terms Antichristian the major is denied and to the Arguments to prove it I answer that that which he calls Antichristian is not truly such but only miscalled such by him and therefore till he proves that Power-Office and Calling which he calls such and means in his major proposition is such his major is denied and it is denied that what he calls Antichristian is opposite and contrary to the Power Office and Calling of Christ or not to separate from such as act by vertue of such an Office power is to stand by and plead for Antichrist against Christ until he proves such acting to be really so And this answer might suffice to invalidate all the other Arguments he brings for his major they all moving upon this unproved Supposition That what he calls Antichristian and standing by and pleading for Antichrist is in truth such But because there are some things to be examined in the other Arguments also I shall survey them also 2. Saith he It 's unlawful to attend upon the teachings of Antichrist therefore upon the teachings of such as act by
bounded with such terms as make it not intolerable sure it is nothing like that which is required of Papists according to the Bull of Pope Pius the fourth supra forma juramenti professionis fidei To the twelfth The practice of leaving Benefices is not strange to any Churches even from New England some have come into Old England leaving their places there nor are there wanting like instances of Congregational men at home perhaps for greater benefit without consent of the people The practices are not on any side justifiable in all yet we read in Scripture of removals of Ministers from one place to another upon urgent occasions To the thirteenth The person Ordained hath authority committed to him by the Bishop to preach the Word of God in the Congregation where he should be lawfully appointed that is by License which is thought needful to be added besides Ordination because all persons are not alike fitted for all Congregations the Voice and other abilities not serving for one Congregation which will for another To the fourteenth Silencing Suspending and Degrading may be necessary in some cases Tit. 1.11 and 3.10 if the Laws intrust the Prelates with it so it hath been in other Churches besides the Popish The abuse of it is justifiable in none To the fifteenth Inequality is judged to have been in the Elders of the Primitive Churches by the inscription of the seven Epistles of Christ to the seven Angels of the seven Churches of Asia and hath been in some sort in all Churches which have been well ordered and too much experience shews that by reason of the inequality of parts and minds it is necessary to settled order What is undue in the Popish or Protestant Churches should be charged on the Authors not on the Ministry it self To the sixteenth The Vestments of English Priests are not all the same with Popish those that are it 's denied to have the same use and therefore not to be charged with the same superstition To the seventeenth Even the late Assembly of Westminster prescribed a Directory for Worship and Ministration The Common-prayer Book that now is urged should not be judged the worse in those prayers or portions of Scripture which are holy and good because they were in the Popes Porluis no more than the acknowledgment of Jesus to be the Son of the most High God is the worse because the Devil used it Mark 5.7 And therefore King Edward the 6. his plea for it was good and the thing not to be misliked because used in the Roman Church who though they have many great corruptions in their Doctrine and Worship yet have they retained the Bible Apostles Creed many prayers from ancient Fathers and some Popes who were holy men and Martyrs in the first Ages which are not to be rejected because continued by later vicious and Antichristian Popes That which is insinuated as if the Common-prayer Book now in use were little different from the Popes Portuis or Missal is very untruly and unjustly suggested He that shall impartially and without prejudice compare the one with the other shall find a vast difference in the things liable to exception I have made some view of the Roman Missal of Pius the 5. and Clement the 8. and Breviary of Pius the 5. and Urban the 8. and though I deny not sundry Collects Prayers Hymns Lessons Psalms Epistles and Gospels are the same in the Common-prayer Book in English with those in Latine as being either parts of Holy Scripture or agreeable to it yet there are so many differences in fundamentals of Doctrine substantials of Worship and in Rituals as the invocation of Saints and the opinions of Merit sacrifice for Quick and Dead adoration of the Host vertue of the Cross half Communion and many more things material that I cannot but judge that either much ignorance or much malice it is that makes any traduce the English Common-Prayer Book as if it were the Popish Mass Book or as bad as it and to deterr men from joyning with those Prayers and Services therein which are good as if it were joyning with Antichrist the Pope or receiving the mark of the Beast when they can hardly be ignorant that the Martyrs in Queen Maries dayes were burnt for it is impudent falshood By the parallel particulars and such other as might be alledged cannot be inferred an exact symmetrie betwixt the Popish Priests and the present Ministers of England In many particulars might there be shewn a parallelism between Ministers of the Congregational Churches and Presbyterial and the Popish yet an exact symmetrie would not thence be demonstrated Few of these particulars alledged are unjustifiable those that are if not excusable yet are far from that which is the main thing charged on the Papists and disputed against learnedly by Mr. Francis Mason against Champney that they Ordain Priests to offer the unbloody sacrifice of the Mass for Quick and Dead which is abhorred by the English Prelates and Ministers and they are not to be charged to symbolize in Office with the Popish Order of Priests for which this Author hath produced nothing though it were the chief thing to be proved and therefore the minor of his Syllogism is denied and it is manifestly false which he saith he hath abundantly demonstrated it he having said nothing to prove it in the main Sect. 5. The Office of Bishops is not proved to be Antichristian but may be found in Scripture It follows Secondly Those that receive their Power Office and Calling from a Lord Bishop and act in the Holy things of God by virtue of that Power Office or Calling act in the Holy things of God by virtue of an Anâ—ichristian Power Office and Calling But the present Ministers of England receive their Power Office and Calling from a Lord Bishop and act in the Holy things of God by virtue of that Power Office and Calling Therefore The consequence of the major or first proposition is manifest the Office of a Lord Bishop is Antichristian therefore those that act by virtue of a Power Office or Calling received from them act by virtue of an Antichristian Power Office or Calling That the Office of Lord Bishops is Antichristian one would wonder should be denied in such a day as this after so full a demonstration thereof by many witnesses of Christ who have wrote so clearly in this matter as if they carried the Sun-beams in their right hand especially that it should be denied by persons of Presbyterian and Congregational principles if indeed any of them do deny it To prosecute this matter to the uttermost is not our present intendment the intelligent Reader knows where to find it done already to our hand and if after all that hath been said any through self love or fear of persecution will herein be ignorant we might say Let them be ignorant Answ. The Office Power and Calling received from a Lord Bishop is all one with the Office Power and Calling
Successors therein in any of the Churches of Christ Where read we of their so doing yea are any qualified with Gifts as they for the discharge of such an Office or doth Christ indeed send forth servants in any imployment and not furnish them with Gifts sutable thereunto Credat Apelles Apella would have been printed What more dishonorable to the Lord Jesus can be asserted It remains then that they being neither Prophets nor Apostles nor Pastors nor Teachers that they are not to be found in the Scripture of the institution of Christ. Nor are they dreamed of in the world of several hundreds of years after Christ. Clemens in his Epistle to the Church of Corinth takes notice of no other besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Deacons which Bishops he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders yea Lombard himself confesses Hos solium Ministrorum duos ordines Ecclesiam primitivam habuisse de his solis praeceptum Apostoli nos habere Lomb. l. 4. Sen. D. 24. h. 3. Ext. The primitive Church he tells you had no other Order of Ministers than Bishops or Presbyters and Deacons Nor did the Apostles give commandment concerning any other That their rise and occasion was from the aims and designs of men to accommodate Ecclesiastical or Church affairs to the state and condition of the Civil Government is ingenuously confest by one that was looked upon to be as great an admirer of and as able a Champion for Diocesan and Metropolitical Prelates as any one of late dayes t is Dr. Hammond we mind who in his Dissertations about Episcopacy Sect. 3. hath these words His sic positis illud statim sequitur ut in Imperii cognitione in provinciâ qualibet cum plures urbes sint una tamen primaria principalis censenda erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo dicta cui itidem inferiores reliquae civitates subjiciebantur ut civitatibus Regiones sic inter Ecclesias Cathedras Episcopales unam semper primariam Metropoliticam fuisse So far is the Office of Lord-Bishops from being of the institution of Christ that their Primacy and Supremacy was the result of the designs and contrivements of men to accommodate the state and frame of the Church to the state and condition of the Government of the Nations Answ. The thing to be proved was that the Office of Lord-Bishops is not to be found in the Scriptures but the whole Discourse is about another thing not the Office but superiority of Order above Presbyters Primacy or Supremacy of degrees among Bishops the dignity of their Sees or Episcopal Chairs which is quite another thing than what he undertook to prove so that we may hereto apply the Poets words Amphora coepit Institui currente rotâ cur urceus exit Which were enough to answer this whole passage yet there are some things to be animadverted therein 1. It is true we read of Diotrephes 3 Joh. 9 10. and of no other in Scripture that he lâ—ved the preeminence either over or among the Church or the brethren and strangers who were to be received that they might be fellow-helpers to the truth v. 5 8. and that St. John if he came would remember his deeds prating against them with malicious words and not content therewâ—th neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church But this was not the usurping the Superiority of Order of a Bishop above a Presbyter but a proud pragmatique arrogant practice over the Church Brethren Strangers even St. John himself together with very injurious violent proceedings in words and deeds which are nothing to the bare challenge by dispute or assuming by collation either of the Civil or Ecclesiastical Power a Superiority of Order above Presbyters nor is Diotrephes mentioned as one of those Antichrists that were then gone abroad into the world or any mention of Antichrist in that Epistle 2. I know not the reason but I take notice that in this passage reciting Ephes. 4.11 twice he leaves out Evangelists and concludes thus It remains then that the Bishops being neither Prophets nor Apostles nor Pastors nor Teachers that they are not to be found in the Scripture of the Institution of Christ. Which conclusion might be overthrown if it were pleaded that they were Evangelists and so successors to Timothy termed an Evangelist 2 Tim. 4.5 and to Titus whose work is alledged for a pattern of Bishops 1 Tim. 1.3 5.19 22. Titus 1.5 But sith that title is declined by pleaders for Episcopal Superiority I let it pass 3. But the term of Pastors and Teachers is challenged by Bishops and what saith he against it This is too great a debasement of their Lordships which is a Satyrical Sarcasm no proof Did any of them say so or count it to be so If any did so he shewed himself unworthy of the name yea forgetful both of what he promised and prayed for alluding to this very Text as his Consecration and which was expresly charged on him by the Arch-Bishop when he delivered him the Bible Nor doth it any whit derogate from the congruity of the titles of Pastors and Teachers as it is given to Bishops that their Parochial Priests over whom they reside are supposed to be Officers in that degree than it doth from the giving of the Title of Teacher to a Presbyter because Assistents or Coadjutors are given them in case age or infirmity hinder them from the frequent doing of that office I omit mention of the living to avoid imputation of flattery but I suppose the Author of this Writing is not ignorant that Jewel Usher and many more have when they were Bishops been truly termed Pastors and Teachers and hope well of others 4. But under the term of Apostles they may not be reckoned True they had extraordinary Commission and Power yet they may be Successors to them Dr. Owen of Schism c. 6. sect 55. Professedly disclaims all thoughts of rejecting those Ministers as Papal and Antichristian who yet adhere to this Ordination in a succession from Popish Bishops being many of them eminently gifted of God to dispense the Word and submitted unto by his people in the administration of the Ordinances and are right worthy Ministers of the Gospel This Author denies not they succeed to them as Christians If so they may be heard as Gifted Brethren which was denied by him to the Ministers chap. 2. But why not in Office was the Apostles Office any other than what Christ injoyned them Mat. 28.19 20. Mark 16.15 and therein they must have Successors though not in the extent of their Commission and in their Power else how should Christ be with them all dayes unto the end of the World But they cannot derive their Succession but through the Papacy and then they are Antichristian I answer They may derive their Succession by proving their consonancy with them in doing the same work after them
determined to be the more excellent of all Episcopal terms the Roman Bishops should alone retain it whereas before it was common to all Bishops hath been judged deservedly the head of Antichrist which Gregory the Great Bishop of Rome had not long before lib. 7. indict 2. Epist. 96. made Antichristian and the Usurper a forerunner of Antichrist yet the Bishops of Rome in the first ages were not so accounted and therefore it follows not though the later Popes be the head of Antichrist that the Office that is derived from and is only to be found in the Papacy is surely Antichristian there having been Offices perhaps derived from good Popes and continued only in the Church of Rome which deserve not that censure but approbation rather Nor is it necessary that every thing derived from Popes since they have been the head of Antichrist and continued only in the Papacy should be Antichristian the head of Antichrist may institute something that is not Antichristian 2. It is not true that the Office of Lord Bishops is derived from and is only to be found in the Papacy It is manifest in the first Nicene Council Canon 6. that then and before were Patriarchs Metropolitan Bishops and Lord Bishops with their Office and that Council was in the fourth Century about the year 326. And that in the Greek Eastern Russian Churches the same Office is continued And therefore though no other of the Reformed Churches had retained that Office besides the English yet there would be no need for the Bishops of England to run to the persecuting Whore and Beast for an Office of Ministery But it is also pleaded that the Lutheran Churches reformed that have separated from the Papacie in Germany Denmark Swethland have retained the same Office under the name of Superintendents which is the same in Latine with Bishops in Greek and that it is false that the true Spouse and witnesses of Christ have in all ages utterly rejected the Office of Lord Bishops and that it hath its entertainment only by that false Antichristian Church Yea it is manifest by the many Epistles written to the English Prelates by the reception at the Synod of Dort and innumerable other wayes that there hath been no such rejection or detestation either by any Church reformed or Eminent Writers of them except those of the Separation who have been also averse from the Discipline of the Protestant Reformed Churches beyond Sea and have given opprobrious Language to and of them as well as the English As for the testimonies here cited some of them as the Speeches of Hierome the Helvetian Confession of the Lord Cobham are only about the superiority of Bishops above Presbyters not of their Office most of them as that of Wickliffe used before by Bernard in his Tract to Pope Eugenius those of the University and Church of Geneva Beza's the Belgick French Confessions Marlorat Bale are against the Popish Hierarchy those of Cartwright Fenner and Authors of the Admonition were Speeches of Adversaries which in no Court pass for testimonies to which Arch-Bishop Whitgift and others have given answers long since It is added Sect. 8. The Ordination of Bishops is also of Presbyters Object One stone of Offence must be removed out of our way ere we pass on further it is this Though Lord Bishops are Antichristian yet it doth not follow that the Office and Ministry derived from them is so For they are also Presbyters and Ordain as Presbyters Answ. Give me leave to say that were not men resolved to say any thing that they might be thought to have somewhat to say we had not heard of this Objection For 1. That they act in the capacity of Presbyters in the matter of Ordination is false 1. Contrary to their own avowed Principles their Lordships think it too great a debasement to be degraded from their Lordly dignity to so mean an Office 2. Contrary to the known Law of the Land by which they receive power to act therein in which they are known and owned only in the capacity of Lord Bishops 3. Contrary to their late practice whereby they have sufficiently declared the nullity of a Ministerial Office received from the hands of a Presbytery in thrusting out of doors several hundreds of Ministers so Ordained Strange That it should be pleaded they act as Presbyters in the matter of Ordination and yet they themselves judge a Presbyterian Ordination invalid But 2. What if this should be granted it would avail nothing except it can be proved that they are and act as Presbyters of the Institution of Christ which these being only in a particular instituted Church of Christ will never be to the worlds end Thus far of the third argument Answ. 'T is true to some that have either renounced Episcopal Ordination as Antichristian or refused to hear Ministers Ordained by Bishops as acting by virtue of Antichristian Calling it hath been told that the Bishops were first Presbyters and Ordained Presbyters together with Presbyters and some of them that held that a Bishop and a Presbyter were not superiour in Order but in Degree did Ordain as Presbyters and that therefore if the Ordination of Presbyters be not Antichristian the Ministers should retain their Ordination by Bishops and the people hear them though that were yielded that Lord Bishops Office were Antichristian Now nothing is here replied to the allegation that Bishops Ordain with Presbyters the Bishop with the Priests present are to lay their hands on the Ordained according to the Book of Ordination Nor to this that some of the Bishops have acknowledged Episcopacy not to be an Order above Presbytery Nor to this that though the Bishop imposing hands do act as of superiour Order yet being a Presbyter his act is valid as he that conveighs a thing as conceiving himself as Heir and Executor if he be not Heir yet if he be only Executor and by that hath power to conveigh it the grant is good But he sayes 1. It is false they Ordain as Presbyters it is contrary to their principles Answ. Whether it be so in all is uncertain nor do I know how this Author can prove it unless they did declare it which is more than I have learned 2. It is contrary to the known Law of the Land Answ. 1. It is not true that the Bishops do receive power by the Law to act in Ordination in it are known and owned only in the capacity of Lord Bishops for the Ordination of Suffragan Bishops who are not Lords is valid by Law 2. The Law which gives power to act ties not Bishops to think themselves of a Superiour Order to Presbyters nor to act with such an intention or under such a notion 3. They have nullified Presbyterian Ordination and required Re-ordination by a Bishop Answ. They do not nullifie Ordination by a Presbyterie in foreign Churches but in England perhaps because the Laws require Episcopal Ordination and it is conceived necessary to avoid Schism
Kingdom of Christ and the real owners of his Authority and Power Answ. That Bishops or Presbyters should be chosen by the common Suffrage of the Church of Christ in each City or Parish or select Congregation I find not to be the appointment of Christ in the Scriptures alledged or any other the impertinency of the Allegations to this purpose is shewed before Chap. 2. Sect. 3. In this Chap. Sect. 6. besides what is said in answer to the Preface Sect. 7.22 the only text not before considered Acts 9.26 27. and 16.17 if it were alledged were altogether impertinent there being no election of St. Paul but to be an Apostle and that by Christ not the Church on whom Ananias laid hands at the appointment of Christ only That he might receive his sight and be filled with the Holy Ghost and to remove the fear of him and non credence of his being a Disciple Barnabas and no other we read of took him and brought him to the Apostles declaring how Christ had converted him Which are altogether impertinent to prove election of Ministers by the common Suffrage of the Church and Ordination thereupon to be the appointment of Christ. It is granted before in the answer to the Preface Sect. 22. that there are relations in antiquity of the election of Bishops by the people which could be no other way then in times of Persecution when the Emperors were Infidels yet withal that even then things grew into such heats that sometimes the Emperor was fain to interpose for quietness and after when Wealth and Power by favour of Christian Emperours were added to Bishops sometimes bloody frayes and other evils made that Election so turbulent that it was found necessary to put it into the hands of fewer until the investiture of Bishops being wrested from the Emperours the Popes seized on it leaving the election of the inferior Clergy unto the Bishops or Patrons that had endowed the Ministers with Estates except in cases reserved to his Romans But where the Reformation is with the consent of Princes much of the power usurped by Popes is recovered by them in other places the people either chuse or consent to the election which being made the whole essence of the Ministerial Call by Congregational men and by Divine Right their opinion is opposed by the London Ministers in their Jus Divinum Ministerii Evangelici Printed 1654. Chap. 8 9. Nevertheless the Testimonies produced by this Author are not fully to his purpose those out of Clements his Epistle are not home the former speaks of constituting and appointing Ministers after the Apostles by other famous and discreet men as it is in Burtons English translation of that Epistle with the good liking and consent of all the Church which is less then Election constituting their Call The other contains only a voluntary offer to prevent breaches which is nothing to the asserting of a power in them rightly seated if it were such it would be more then this Author I think would yield that upon the command of the multitude a Minister is to relinquish his place The words of Luther Bullinger and perhaps the rest of the Protestants whose words are not set down meant no more than the not obtruding Ministers on the Churches of Christ as the Monks and Popish Bishops did who put on the People Priests unable to Preach the Gospel such as fed themselves and not the flock without choice or consent of the people Which if it be any where practised is unjustifiable as on the other side where people are corrupted with Error or Factiousness or Carnal Relations and Sâ—lf aims or are unskilful to judge of the disposition and abilities of a Minister it is unsafe or rather more dangerous to intrust the Church of Christ though a gathered Congregation with the election of their Minister by Common Suffrage without intervention of some discreet and able Ministers to ratifie or disanul it What Cyprian saith upon the occasion of the lapse of Basilides and Martialis Bishops in Spain of their rejection and the election of Sabinus and Felix was agreeable to the Canons then in use and to the state of those times what he saith of Divine Authority is not rightly proved The Scriptures of the New Testament and Old prove no Divine Institution of a certain way of electing or rejecting Ministers so as that there may not be variation from what he saith was in his time yet it is meet that according to the sayings of Cyprian Lambard Gualter or others respect be had to people that they be heard what they can say for or against their Minister and that he who is criminous or insufficient be not imposed on them to their souls hurt What our Reverend Fathers and Ministers of the Church of England say to these things may be seen in Whitgift's Answer to the first Admonition and Defence of the Answer Tr. 3. p. 170. Bilson of the perpetual Government of Christs Church Chap. 15. Andrews respons ad Bellarm. Apolog. Chap. 13. p. 313. after King James his Premonition Hooker Eccles. Pol. l. 5. sect 80. Field of the Church l. 5. c. 54. If the Prelates do any thing unjustly therein they must give an account to God the Ministers who consent not thereto are not chargeable both may be accounted as Subjects of the Kingdom of Christ and the real owners of his Authority and Power notwithstanding what is objected against them especially if the evil be either from the defect or iniquity of Laws Canons and Customs whereby that redress of Grievances in this kind which even the Prelates have complained of is stopped I confess that the continuance in force of so much of the Popes Canon Law or our Common Law as hinders a godly and able Ministry in every Parish hath been deplored and much endeavour hath been to amend things But the experience that hath been of the difficulty therein even when Congregational men have been most industrious to rectifie things should methinks abate the censures of this Author and rather cause men quietly to wait for a remedy using the benefit of the Ministry we have than by separation and popular election in gathered Congregations make things worse than they are Sect. 8. Prophesying is not opposed by the Ministers But this Author hath not yet done but tells us To these many other institutions of Christ may be added which they subject not to What should I mention 6. That Royal Command of our Soveraign King and Lawgiver which the profound self-philosophically wise but indeed foolish and unlearned Doctors of this day wrest to the countenancing of the disorders and confusion of Antichrist darkness so gross that it may be felt that all things be done decently and in Order 1 Cor. 14.40 viz. that the Saints may Prophesie one by one and ought to admonish exhort and build up one another in their most holy faith Rom. 8.26 and 12.6 1 Cor. 4.17 and 5.4 and 11.23 Ephes. 4.7 11 12. 1
which when they have proved that ever the Lord Jesus did intrust an Assembly of the greatest Murderers Adulterers and Idolaters in the world with any power for the sending forth Officers to act in the holy things of God to and for the Church his Spouse will be admitted but that they shall never be able to do so hugely importunate are some of them herein that they are not ashamed to ask us VVhy Ordination may not be received from the Church so called of Rome as well as the Scripture To which we shall only say That when it is proved that we received the Scripture from that Apostate Church by vertue of any Authority thereof as such somewhat of moment may be admitted in that enquiry but this will never be done T is true the Bible was kept among the people in those parts where the Pope prevaileth yet followeth it not from hence that we received it from their Authority as Ordination is received If we did why did we not keep it as delivered from them to us in the Vulgar Latine So that of these things there is not the same reason It will not then be denied but the present Ministers of England act in the holy things of God by vertue of an Office power received by succession from the Church of Rome and so from Idolaters that Church being eminently so as hath been proved Answ. This Objection though it be but a slight thing and of no real force to nullifie or invalidate the Calling of the present Ministers yet because the well-affected Protestants are zealous against Popery as having learned the Pope to be Antichrist and that terrible threanings are in the Revelation against any communion with any thing that is suggested to them by those to whom they adhere to come from Rome or the Pope as being Antichristian it is needful that this thing should be cleared for rectifying the mistakes of people that their unadvised zeal against some things as Popish which are not may not occasion unnecessary Schism and such other evils into which persons perhaps otherwise of honest hearts cast themselves to their ruine It is known to those that study Controversies between Protestants and Papists that this hath been one grand Objection of the Papists against the Reformed Churches that their Ministers are not rightly Ordained and therefore they have no succession which by Bellarmine in his Book de Notis Ecclesiae c. 8. is made a Note of the Church and therefore they are not a true Church but schismatical The Answers given to this Objection are 1. For the truth of the Reformed Churches the succession in them of true Doctrine is sufficient to demonstrate them true Churches as I have asserted in my Romanism discussed against the Manuel of H. T. Art 2. 2. That Ministers may be sent of God who teach the Doctrine of God though they have not Ordination according to Church-Canons as was the case at the first beginning of the Reformation in which there was something extraordinary by reason of the long tyranny of Popes and the great corruptions in the Latine Churches 3. That their Ministers were at first ordained by the Popish Bishops and though they did after renounce the offering Sacrifice for quick and dead yet even by the Papists own Canons and resolutions of their Casuists their power to administer the Word and Sacraments according to the Word of God continued still 4. That those who had been thus ordained had power to ordain others for which the French and other Protestants of the Presbyterial Government allege That Presbyters may Ordain even by the confession of the Romanists and that Bishops though they be hereticks in their account yet they lose not the power of Ordaining no not when degraded of which more may be seen in Rivet sum Controv. tract 2. q. 1. Alsted suppl ad Chamier panstrat de memb Eccl. milit c. 8. Ames Bellar. Enerv. tom 2. l. 3. de clericis c. 2 sect 10. and many more who have still pleaded That notwithstanding the impurity of the Church of Rome yet the Calling which Luther Zuinglius and others had from Popish Bishops was sufficient without any other Ordination for an ordinary calling to the Office of a Minister and that those who have succeeded them have been true Pastours in their Churches The English Protestants who have had Bishops above Presbyters have advantage above other Protestants to plead for the regularity of the Ordination of their Ministers because they have been ordained by Bishops and those Bishops consecrated by other Bishops according to the â—anons of the Ancients in a succession continued from Bishops acknowledged by the Papists themselves To evacuate this plea saith Dr. Prideaux Orat. 8. de Vocatione Ministrorum The Papists would fain find a defect in the succession of the English Bâ—shâ—ps from the preceding Bâ—shops and in the solemnity of their consecration And being beaten off from the denial of Cranmers consecration by the producing of the Popes acknowledging of him Arch-bishop and the register of his consecration as also of other Bishops in King Edwards dayes After Christophorus à sacrâ—bâ—sco or Father Halywood of Dublin in Ireland Anthony Champney and James Wadsworth say That Arch bishop Parker Bishop Jewel and those others which were made Bishops in the beginning of Q. Elizabeth though theâ—e were an attempt of their consecration at a Tavern at the Nags-head in Cheapside yet could not they procure an old Catholick Bishop to joyn with them and therefoâ—e their consecration was disappointed To shew the falshood of this fable and to make evident the compleat solemnity of Paâ—kers and others consecration and the truth of the Ordination of the English Ministers even by the Canons of the Papists Bishop Bâ—del in his Answer to Wadsworth ch 11. and Mr. Francis Mason in his Vindication of the English Ministry have fully proved the solemnity of the consecration out of the Aâ—ch-bishops Begister to have been â—ight and the succession to have been legitimate even according to the Canon Law and the Ministers Ordination to have been good though not ordained sacrificing Priests for quick and dead against the exceptions of Bellarmine 〈◊〉 and such other of the Papists ' as have denied Protestant Ministers true Pastours and their Churches true Churches It is not unlikely that some of the Prelaâ—ical party have vented in writings and conference such expressions as carry a shew of their disclaiming the Churches which have not Bishops and extolling the Popish Churches Government and avouching their Ordination from Rome which hath caused a great aveâ—seness in many zealous persons from Bishops and the conforming Ministers and is taken hold of by this Author and other promoters of Separation as an engine sutable to that end But as those learned men Bedel Mason Prideaux and others have pleaded the succession of Bishops from the Popish Bishops and the Ordination of Ministers by them there is no cause given of that out-cry that is made of the Bishops
Circumstantials such as are Time Place Meetings Order in Doing and the like God hath not determined the whole of the outward Worship appertaining to the New Testament Churches as of old he did with reference to the then Church but hath left such things though needful to the well performing of the Worship he hath determined under general rules prescribed in holy Scripture to be set down by men who are Governours to whom obedience is due in order to the end of their directions though not with equal tie of Conscience as to Divine Institutions Nor doth God hereby bear less love or exercise less faithfulness over his New Testament Churches than he did over the National Church of the Jews but rather more 1. Because the determination of the whole of the Worship of God to the National Church of the Jews was the imposing of a yoke on them which neither the elder nor later Jews were able to bear Acts 15.10 and therefore God shewed more love and exercised more faithfulness over his New Testament Churches in not determining the whole of his Worship in Circumstantials as he did to the Jews 2. The determination of the whole of Gods Worship to the Jews in Circumstantials of outward Worship did bring in many things which were unprofitable and weak and made nothing perfect Heb. 7.18 19. And if God had so determined to us he had commanded things unprofitable weak which made nothing perfect therefore he shewed more love and faithfulness to us in not so determining 3. The things God had determined to the Jews about the Circumstantials and Rituals of his Worship were but shadows of good things to come which were not fit to be continued or to be supplied with any other Christ being come who was the Body or Substance Col. 2.16 17. Heb. 10.1 Therefore God in not determining such things to us hath shewed more love and faithfulness 4 Such Ordinances were carnal to endure only until the time of Reformation therefore it is a part of Gods love and faithfulness that neither the same in particular nor other are precisely determined to us by God this time of the Gospel being the time of Reformation Heb 9.9 10. 5. God so determined the whole of his Worship to the Jews because they were in their Minority and therefore were to be kept under those weak and beggerly Elements of the World as under Tutors and Governours until the time appointed of the Father Gal. 4 1 2 3 9. But the Christian Believers are as sons come to age and therefore fit to be released of them and such like and to be at more liberty in these things than they were before v. 7. 6. The time before Christs coming was an estate under Moses a Servant but now the estate of Christians is under Christ the Son Gal. 4.4 5 6 7 Heb 3.5 6. Therefore our freedom from such determinations as were upon the Jews is more congruous than to have them imposed on us and consequently a sign of more love in God 7. If such determinations of the whole of Gods Worship had been to us as were to the Jews we had not reaped the fruit of Christs death by which he did abolish them Eph. 2.14 15. Col. 2.14 and consequâ—ntly had tasted less of the love of God than we have if the same or such precise determinations of the whole of Gods Worship had been continued to us 8. The Apostles judged it a great benefit to the Christian Churches that they were exempt from them and it seemed good to the Holy Ghost and to them to lay upon the Churches no greater burden than those necessary things mentioned Acts 15.28 29. therefore they counted it an effect of Gods love that he had not determined the whole of his Worship to us as he did to the Jews 9. This yields us also another reason why it is an effect of Gods greater love to the Gentile Churches that he hath not determined to them the whole of his Worship as he did to the Jews because those Gentile Christians being of divers Nations and Languages under divers Governments used to divers Customs could not conveniently if at all practice such an uniformity of Circumstances as they must have done if God had determined the whole of his Worship as he did to the Jews 10 To averr that God hath determined the whole of his outward Worship in Circumstantials as he did to the Jews is to infringe our Christian liberty and to bring us into such bondage as they were in who were under the Law which is not agreeable to that love which God hath born to the New Testament Churches and the New Covenant which he hath made under the Gospel Gal. 4.20 21 24. This Author adds Sect 21. Christ designs Officers and Offices for his Church not as were in the Jewish which are the same while their work is the same though some Titles be new Yea 5. Whether he hath not now as then designed the several Officers and Offices his wisdom thought sufficient for the management of the affairs of his house so that the invention of new ones by the sons of men is not only needless but a daring advance against the Soveraignty care and wisdom of God over his Churches Answ. 1. God did besides Moses and the seventy Elders Joshuah and the Judges David and other Kings for the Government of the People of Israel and Prophets raised up as he thought good for special purposes design Aaron and his sons and the Levites for the Services of the Tabernacle and Temple But he hath not designed such Officers or Offices as either Moses and the Jewish Sanhedrin David or the Judges or as the Priests and Levites and their Services were for the management of the affairs of his House that is the Christian Church it being Gods design not to gather this Church or to form it in that way and Government as he did the Jewish Christ did not gather his Church as the Jews were by Moses brought out of Egypt nor were erected into the form of a Political Body but of a School without either infringing the power of the Caesars and their Officers or withdrawing the People from the Officers belonging to the Temple though corrupt If any advance themselves or others into Offices from the Pattern of the Aaronical Priesthood or Services as the Papists who will have their Pope to be Universal Supreme Bishop in correspondence to the High Priest of the Jews to be absolutely obeyed as he was in the Synedrium to be infallible in his determinations to have power of adjudging to death for Heresie to make sacrificing Priests for Quick and Dead in imitation of the Levitical Priests I conceive that the invention of such new ones by Papists or any other of the sons of men is not only needless but a daring advance against the Soveraignty Care and Wisdom of God over his Churches the Temple and the Priesthood thereof being now by God taken away 2. God hath
joyning together in their praying and praising God Mat. 21.16 Luke 19.39 40. Sure it can be no sin in any person to joyn in the true worship and service of God with any if he have no command to withdraw himself from that service because of their presence nor power to exclude them and yet is bound to the duties then performed Believers might prophesie and hear it though Unbelievers came in 1 Cor. 14.24 25. Christians are commanded to separate and not touch the unclean thing 2 Cor. 6.17 But those they are to separate from are no other than Unbelievers and the unclean thing is the Idol v. 15 16. not the true service of God because of the presence of some scandalous Brother The people of God are to come out of Babylon Rev. 18 4. but that is no other than Rome and that because of its Idolatry v. 2 3. Rev. 17.2 3 4 5 6 18. We are not to keep company with a man called a Brother if he be a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner with such an one no not to eat 1 Cor. 5.11 But this prohibited keeping Company and eating can be meant of no other than arbitrary unnecessary society in civil things and eating common Bread because v. 10. that keeping Company which is forbidden to such Brethren is allowed in v. 9 10. to the Fornicators of this world which cannot be Gospel Communion keeping company in eating the Lords Supper but civil eating The Doctrine of defiling our selves by the presence of wickâ—d men at the Lords Supper hath begotten so much superstition in the minds of many well-affected people that they can scarce ever break Bread with comfort no not in the best Instituted Churches there being seldom such an unspotted Congregation but that some or other is known or reported or suspected to be guilty of some sin or errour which is made sufficient to exclude themselves from the Communion so that as they use to speak they are not free to break Bread and that before the fault be examined or the person judged upon trial to be guilty and impenitent which makes those very Churches which by themselves are counted purest and best Disciplined to be full of Brawls and rash censures and separations and without any regular Discipline of any long continuance These things being considered I answer that I know no evil in it to account the worst of the Ministers of England Brethren in respect of Gospel Communion if not under regular censure in Hearing Prayer Praising of God eating the Lords Supper nor evil to account them members of the same Church and of one Brotherhood according to the Rime which should not be derided by any holy sober Christians being only the Lords Prayer in Metre It follows Sect. 5. Tender Consciences may call the Bishops Reverend Fathers Nay 3. We cannot so acknowledge them but we must also acknowledge the Bishops for our Reverend Fathers for theirs they are which how abhorring it is to any tender enlightned soul may easily be conjectured Answ. The Bishops are acknowledged by the present Ministers of the Church of England as their Reverend Fathers in respect of their Ordination but as Brethren only in respect of Gospel Communion Nor do I think the Bishops affect the title of Reverend Fathers as if they were superiours over the Ministers or People in respect of the common Faith had dominion over their Faith or were Lords over Gods heritage or would be called Masters or Fathers in that sense in which our Lord Christ appropriates these Titles to himself and his Father Mat. 23.8 9 10. in which sense I acknowledge any tender enlightned soul should abhor to give it to them I conceive they are far from usurping that Title as the Bishop of Rome doth who now hath ingrossed the Title of Pope that is Father heretofore given to other Ministers even to Deacons and doth claim the Prerogative to be the Oecumenical Bishop and Universal Monarch as Christs Vicar over the whole Church as having power to make Laws binding the Conscience out of the Case of Scandal and Contempt to determine infallibly in point of Faith with much more wherein he sitteth in the Temple of God showing himself that he is God 2 Thess. 2.4 But I conceive the Title of Reverend Fathers is given to them and taken by them in no such sense but that they account not only the Ministers but also the meanest Christian their Brethren in Christ. Yet may they be called Reverend Fathers not only in regard of their Age and their success in begetting others through the Gospel in Christ Jesus as the Apostle of himself 1 Cor. 4.15 in which respect there have been and I presume some of them are rightly termed Fathers in Christ but also in respect of their Office and Dignity according to that of the Apostle 1 Tim. 5.1 Rebuke not an Elder but intreat him as a Father In which respects usual Titles may be given even to the unworthy as St. Paul did Acts 22.1 and 26.25 and such compellations and salutations have been used by holy persons Gen. 42.10 Dan. 6.21 as warrantable which Quakers and tender Consciences not enlightned but darkned by prejudice and undue suggestions abhor as giving flattering Titles to men disclaimed by Elihu Job 32.22 whose example and opinions are not imitable nor doth this Author any good Office to any in such affrightments whereby our Breach is widened and our Wound uncurable Sect 6. It is not proved that the best of the present Ministers are to be separated from as walking disorderly This Author goes on thus But to hear this Plea speak its uttermost let it be granted they are Brethren and may be so esteemed They are Brethren that walk disorderly or they do not That they walk disorderly cannot be denied by such as pretend to Reformation if submiâ—ting to Ordination or Reordination by a Lord Bishop covenanting and protesting with detestation against a Reformation according to the Scripture and the best Reformed Churches to own as consonant to Scripture a Lyturgie or stinted Forms of Prayer in the Church and read them to wear the Surplice c. be disorderly walking they are the very best of them beyond contradiction to be reputed in the number of disorderly Walkers And so after due admonition according to the Scripture and a perseverance in their sin to be separated from by vertue of positive and express precepts of Christ Mat. 18. 2 Thess. 3.6 Now we command you Brethren in the Name of the Lord Jesus Christ that you withdraw your selves from every Brother that walketh disorderly and not after the tradition he received of us with what vehemency authority and holy earnestness doth the Apostle press separation from Brethren that walk disorderly We command you and we command you in the Name of the Lord Jesus and we command you Brethren by vertue of our relation to each other and that love and endearment that is betwixt
virtue of a power derived from him Answ. If by teachings of Antichrist be meant the teachings of the present Doctrin of the Church of Rome according to the Trent Council wherein they dissent from Protestants and the power derived from him be meant of the Englâ—sh Bishops Ordination it is denied that the Preachers of England derive their power from Antichrist Pope or Church of Rome and I say that it is meer impudency to say they do who renounce the Popes authority by solemn Oath and separate from the Church of Rome and are persecuted condemned and put to death where the Pope hath power even because they disclaim the Pope and his Doctrin Yet if any should act by virtue of Ordination from the Pope as doubtless many did before the Reformation such as Wickliffe and many others and yet not teach his Doctrin he might be heard teaching the Gospel and in such a case the consequence were not valid and therefore in this sense it may be denied that because it is unlawful to attend upon the teachings of Antichrist therefore upon the teachings of such as act by virtue of a power derived from him 3. Saith he Christ calls and solemnly charges his upon the penalty of most dreadful Judgments to separate from every thing of Antichrist Rev. 18.4 14.9 10 11. Answ. It is true Rev. 18.4 we read thus And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Which may be understood of a local departure fâ—om Babylon or Rome when her judgment of Destruction from the Kings of the earth draws nigh but if it be extended further to a departure by forsaking communion with her in Worship and leaving the subjection which was yielded to her in her Government yet is it not understood of every Doctrin the Pope teacheth not of the Bible or Apostles Creed or any Doctrin or Service agreeable to these nor of relinquishing every Rite and Usage though undue and illegitimate which is observed by them but the Fornication that is Idolatry Heresie and other wickedness mentioned v. 3. Chap. 17.2 Revel 14.9 10. it is said If any man worship the Beast and his image and receive his mark in his forehead or in his hand the same shall drink of the wine of the wrath of God By the Beast and his image are meant some Empire or State which promotes Idolatry Some conceive it meant of the Pagan Emperors Others and those both more and more accurate Commentators among the Protestants understand by them the Roman Papacy and Latin Empire the worshiping of which is undoubtedly the acknowledging of its power and subjection to their Idolatrous Decrees and Edicts The receiving his mark in the forehead or the hand is allusively to the use of marking Slaves in the forehead and Souldiers in the hand to profess themselves servants to the Popes and ready to fight for them which Mr. Brightman makes to be in the Roman Clergy their indelible character in Ordination in the Emperors their Oath of Protection of the Popes in the Common people their assuming the names of Papists and Roman Catholiques Mr. Mede more exactly in his Comment on Rev. 13.18 thus To receive the mark of the name of the Beast is to subject himself to his authority and to acknowledge him to be his Lord but to receive the number is to imbrace his impiety derived unto him from the Dragon to wit the Idolatry of the Latins whence that happily will not be unworthy consideration although no man can receive the mark of the name of the Beast or be subject to his authority but together also he must receive his number that is be must needs be Partaker of his impiety yet it may be that one may admit the number or impiety of the Beast but yet refuse the mark or name That which now long since is true of the Greeks which doth evince that the worship of the Beast and his Image and receiving his mark in his forehead or in his hand is not retaining of every usage of the Papists no not though it be Corrupt and Superstitious as many zealous persons against Popery but superficially viewing the text conceive much less such customs as are not superstitious in their use but acknowledging the universal Monarchy of the Popes and adoring Images the Host Reliques Crosses invocations of Saints and such like impieties which the present Ministers of England do profess to abhorr and therefore it is without cause that they are charged with receiving the maâ—k of the Beast and people are affrighted with the penalty of the dreadful Judgments Rev. 14.10 unless they separate from them and their Ministry as a thing of Antichrist 4. Saith he There is not a command in the Scripture enioyning Saints to take heed of being deceived to try the Spirits because many Antichrists are gone abroad into the World but is an abundant demonstration of the truth of this Assertion Answ. I grant it if the Assertion were they that act in the holy things as acknowledging the Power teaching the Doctrin owning the Calling of him that is truly Antichrist are not to be heard but to be separated from But being understood of other things which the Separatists call Antichristian it is not true nor proved by the commands in Scripture which forbid only to reject Antichristian Doctrin and Worship not every thing said by any without proof to be a thing of Antichrist The Baptism given in Popery is not by all Separatists rejected as Antichristian there is less reason to call the Ministry of England a thing of Antichrist 5. Saith he The institution of Officers of his own by Christ to be continued in the way appointed by him to the end of the World Ephes. 4.11 Answ. It is true that Christ when he went up into heaven gave gifts to men some Apostles and some Prophets and some Evangelists and some Pastors and Teachers and that some of these are to be continued to the end of the World and in that way he hath appointed But that there is any particular way of Election Ordination and Mission of ordinary Pastors and Teachers in those words appears not nor how the major is proved those that act in the holy things of God by vertue of an Antichristian so called not proved Power Office or Calling are not to be heard but separated from I discern not unless this be the Argument Christ hath appointed these therefore no other are to be heard but to be seperated from which overthrows the hearing of and communion with gifted Brethren whom he would have heard for they are no Officers of Christs institution 6. Saith he That there is not one promise of a blessing in the whole Scripture upon persons attending on such a Ministry with innumerable things of the like tendency and import that might be produced if needful are such a basis upon which the truth of the major
a special manner as in respect of their Office drawing near to God engaged to offer spiritual sacrifices of Prayer and Praise which the Apostles conceived to belong to them in special manner together with the Ministry of the Word Acts 6.4 and 13.21 yea the Apostle Paul Rom. 15.16 useth this expression that this grace was given to him of God that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word applyed to Christ as a Priest Heb. 8.2 and joyned with Sacrifice Phil. 2.17 the Minister of Jesus Christ to the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring as a Priest the Gospel of God that the offering or sacrificing of the Gentiles might be acceptable and therefore in respect of his Office he might have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest though not properly yet allusively and so may Ministers now as the Christian Church is called the Temple of God the Israel of God the heavenly Jerusalem c. And if as some conceive the word Priest be derived from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be judged the fitter word than Minister which is more apposite to signifie a Deacon than an Elder Selden de Syned vet â—braeo l. 1. c. 14. p. 583. Vocem nostram Priest Teutonum Belgarumque Priester uti Gallorum Prebstre Prestre Italorum Prets a Presbytero deformatam nemo puto non concedit p. 585. Nec pueruli nesciunt voces istas Seniorem Priest Presbyterum Elder ex sui tam naturâ Usuque primario significatione apertissimâ non magis differre quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consulem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regem aut quae alia sic invicem omnino eadem sunt As for that which is added that the present Ministry of England is bounded by men in their Office so as that they must Preach what they would have them and cease when they would have them I think it is not without example in the best ordered Churches I do conceive that in the Churches of the Separatists they would tie their Ministers to Preach according to their Confession and that if any taught otherwise than according to the declaration of the Faith and Order of the Congregational Churches in their meeting at the Savoy Octob. 12. 1658. they would restrain him or withdraw from him Sure the Apostle would have Timothy to abide at Ephesus that he might charge some that they teach no other Doctrin 1 Tim. 1.3 and Titus to reject an Heretick Tit. 3.10 and 1 Cor. 14.30 If any thing be revealed to another that sitteth by let the first hold his peace v. 28. If there be no Interpreter let him keep silence in the Church Which is sufficient proof that even those that are Gifted extraordinarily may be bounded by Order and they that teach otherwise than they should may be silenced Which if the Prelates or others do when they should not they are accountable to Christ who will judge them for it But it is no proof that their Ministry is not from Christ who submit to the commands of men that have power over them forbidding them to teach some truths and forbearing to teach when it cannot be with safety and fruit to the Church of God themselves and them which are without It is added So is it 3. to their admission into this their office viz. by a Lord-Bishop without the consent of the Congregation in which they are as Officers Answ. In the Answer to the second Chapter of this writing Sest 3. hath been shewed that the praeelection or consent of the Congregation in which a Minister is to act as an Officer is not so necessary to his Office or to the communion with him in it but that he may be owned and act lawfully as their Minister in some cases without it The admission of the present Ministers of England hath not alwayes been by Lord Bishops some have been made by Suffragan Bishops not Lords and instituted I think by Dean and Chapter and if ordained or instituted by a Lord Bishop yet not as Lord but as Bishop which is not alwayes without the election of the Congregation who are in some Parishes Patrons and in others there is supposed in Law an implicit consent in their Ancestors yielding that power to the Patron to present and an after consent by receiving him that is instituted as their Minister In some Peculiars and Donatives there 's no institution from a Lord Bishop required nor alwayes any other than a Licence to preach from the Bishop But whether these usages be right or wrong notwithstanding them yet may the Offices of the present Ministers of England be from Christ though this Author further argue to the contrary thus Sect. 3. The term Priest proves not symbolizing with the Popish Order of Priests The very truth is both in their Names Office and Admission thereunto the present Ministers of England symbolize not with the Ministers of Christ but the Popish Order of Priests so that if these do Act by vertue of an Antichristian Office-power then do they as he that runs may read in the ensuing paralled particulars 1. They are both called and own themselves Priests which though some may make light of light of yet considering that it is a term borrowed either from the Priests of the Law the assertion of such a Priesthood being a denial of Christ come in the flesh or from the Priests of the Heathen in conformity to whom as the Druides of old our Priests wear their white Garment or Surplice or from the Antichristian Church so called of Rome such Idolatrous Superstitious names being commanded by the Lord to be abolished Hos. 2.15 Zâ—ch 13.2 wants not it's sufficient weight the retention whereof being also a sore suspicion of too great a compliance with if not a willingness to return to that from whence they are derived Of the same mind with us herein is Hierom upon the 2. of Hosea the Hebrew Doctors Kimchi and Aben-Ezra the Chaldee Paraphrast Ribera though a Jesuite Zanchi Danaeus Sanchius Polanus River and almost all that write upon the said Scripture The last mentioned viz. Learned Rivet hath these words in his Corollaries from Hos. 2.15 16. There are many names which in themselves are good enough and might be used but God abhorreth the use of them because they have been abused to Idolatry he instanceth indeed in the word Mâ—ss but Priest or Altar being of the same aâ—â—ay upon the same foot of account is to be rejected The reformed Churches in Helvetia in their Harmony of Confessions are of the same mind The Ministry say they and the Priesthood are things far different the one from the other he himself viz. Christ remaineth only Priest for ever and we do not communicate the name Priest to any Minister least we should detract something from Christ. Answ. Every one saith Mr. Selden de Syn. Ebrae l. 1. c. 14. p.
is this First those Ministers that in their Names Offices Admission into their Offices are not to be found in the Scripture are not Ministers of Christ act not by vertue of an Authority Office Power Calling received from him Secondly Those Ministers that in their Names Office Admission into their Office are at a perfect agreement with the Ministers of Antichrist such are the Popish Priests acknowledged to be by those with whom we have to do are not the Ministers of Christ have not received any Power Office or Calling from him to act in the holy things of God But such as hath been abundantly demonstrated are the present Ministers of England therefore these have received no Power Office or Calling from Christ and so are Antichristian Quod erat demonstrandum Answ. Of these particulars the three first are granted and avouched as not Popish but justifiable and agreeable to Orthodox antiquity To the fifth I return the same answer that Arch-Bishop Whitgift gave Surely if those things which were good in the Popes Pontifical and either contained in the Scripture or well used before in the ancient Church or well prescribed by General Councils be also in our Pontifical our Pontifical is never the worse for having of them for if the thing it self be good and profitable it forceth not from whom it was taken or of whom it was used so that now it be rightly used But it is most false and untrue that the Book of Ordering Ministers and Deacons c now used is word for word drawn out of the Popes Pontifical being almost in no point correspondent to the same as you might have seen if you had compared them together But ignorance and rashness drives you into many errours To the sixth though the English Prelates avouch not the Opinions of the Popish Writers of giving grace ex opere operato by the Sacrament of Orders as they call it of the indelible character imprinted by the laying on of hands of the Prelates with such other of their errours as wherein they over-magnifie the power they have in their imposition of hands yet they plead that they do use the words Joh. 20.22 23. in the Ordination of Priests without blasphemy or absurdity Archbishop Whitgift in his Answer to the Admonition p. 49. of the Edition 1572. in 40. To use these words Receive the Holy Ghost in Ordering of Ministers which Christ himself used in appointing his Apostles is no more ridiculous and blasphemous than it is to use the words that he used in the Supper But it is blasphemy thus outragiously to speak of the words of Christ. The Bishop by speaking these words doth not take upon him to give the Holy Ghost no more than he doth to remit sins when he pronounceth the remission of sins but by speaking these words of Christ Receive the Holy Ghost Whose sins soever ye remit they are remitted c. he doth shew the principal duty of a Minister and assureth him of the assistance of Gods Holy Spirit if he labour in the same accordingly Mr. Richard Hooker Eccl. Polit. l. 5. sect 77. The Holy Ghost may be used to signifie not the person alone but the gifts of the Holy Ghost and the very power and authority which is given men in the Church to be Ministers of Holy things is contained within the number of those gifts whereof the Holy Ghost is Author and therefore he which giveth this power may say without absurdity or folly Receive the Holy Ghost such power as the Spirit of Christ hath endued his Church withal See Edward Stilling fleets Irenicum part 2. c. 6. p. 231. Bradshaw against Fr. Johnson p. 65. of Gatakers Rejoynder to Can. Though in their Ordination of Ministers the Bishops use as a Ceremonial speech to say Receive the Holy Ghost and therein peradventure offer some force to the Scripture unto which they allude yet they disclaim all actual power and authority of giving the person or gifts of the Holy Ghost unto men Besides I add sith the laying on of hands is together with the designation of the person a sign of prayer as Mat. 19.13 Mark 10.16 and in Confirmation and the Apostles use Acts 8.15 and in Ordination Acts 13.3 those words may be used prayer-wise and freed from exception Whereto perhaps that makes which Dr. Field l. 5. of the Church ch 56 hath The Council of Carthage 4. Canon 3. provideth that in the Ordination of a Presbyter the Bishop holding his hand on his head and blessing him all the Presbyters that are present shall hold their hands by the hand of the Bishop and the person Ordained kneeling joyns in prayer for the Blessing So Dr. Sparks conceived it might be understood ch 15. of Unity and Uniformity Ecclesiast disc of the French Reformed Churches art 8. ch 1. The Ordained shall kneel when they impose their hands on him To the seventh Ordination is not alwayes at a Cathedral and may be before the Congregation to whom the person is to be Priest To the eighth That it is not alwayes so nor when so Popish See before in Answer to the Preface sect 22. and to chap. 2. sect 3. To the nineth To offer a persons self for Ordination may be no evil but in some cases a duty 1 Tim. 3.1 Isa. 6.8 Giving money for Letters of Ordination is no simony but only wages to the Register for his writing as when the Register was paid for writing and sealing the Instrument signifying the person to be an approved Preacher Against any Bishops taking money for Ordition and the Registers exacting overmuch provision is made Canon 135 Eccl 1. Jac. and even in the Council of Trent Sess. 21. Decr. de reformatione c. 1. To the tenth The Priests of England are not to be Ordained without some title according to Cannon 33. even the Trent Council ubi supra c. 2. hath made some provision about it It is necessary that some bâ— Ordained though they have not a fixed flock to attend upon Ministers are necessary for Armies Navies and sundry occasions which continue but for a while Even the Synod of Dort made some Orders about such and the New-England Elders that imploy Ministers to teach the Native salvage people do justifie the Ordaining to Office without a flock to attend upon unless they would have them imployed without Ordination which were incongruous to the Holy Ghosts direction Act 13.2 If Itinerant Preachers should have Approbation they should have Ordination To the eleventh subscription is required by the 36. Canon to three Articles about the Kings Supremacy the Books of Common-prayer and Ordination and the 39. Articles of Religion at Ordination the Priest promiseth obedience to his Ordinary to follow with a glad mind and will his godly admonitions and submit himself to his godly judgment by the late Act unfained Assent and Consent is further required but none of these by Oath the Oath of Canonical Obedience is only required at Institutions into Benefices and is
received from a Bishop Suffragan who is not a Lord and therefore the adding of the title Lord to Bishop being only a civil title they being made Barons of the Land by the King and nothing pertaining to their Ordination but only giving them power to vote in Parliament or Convocation with other dignities is only brought in here ad faciendum populum to create envy or hatred against them in the Common people or others who are prepossessed with prejudice against them What their Office is as Bishops may be best discerned by the Book of Consecration which I gather from their promises and the prayers then used to be the instruction of the people committed to their charge out of the Holy Scripture and to teach or maintain nothing as required of necessity to eternal salvation but that which they shall be perswaded may be concluded and proved by the same faithfully to exercise themselves in the same Holy Scriptures and call upon God by prayer for the true understanding of the same so as they may be able by them to teach and exhort with wholesome Doctrine and to withstand and convince the Gainsayers to be ready with all faithful diligence to banish and drive away all erroneous and strange Doctrine contrary to Gods Word and both privately and openly to call upon and encourage others to the same to maintain and set forward as much as shall lie in them quietness love and peace among men and such as be unquiet disobedient and criminous within their Diocess correct and punish according to such authority as they have by Gods Word and as to them shall be committed by the Ordinance of the Realm to be faithful in Ordaining Sending or Laying hands upon others to shew themselves gentle and merciful for Christs sake to poor and needy People and to all Strangers destitute of help These are their Offices which they are required to perform at their Consecration whatever their practise be it pertains not to the present point this is the Office they undertake and it is as much wonder to me that any sober man should assert this to be Antichristian as it is to him that some should deny it I deny not but there are many that have termed Bishops Antichristian nor have there been wanting who have said as much of persons of Presbyterian and Congregational principles but such use of this term I have alwayes condemned even when Bishops were lowest as tending to nothing but to inflame the minds of Dissenters in opinion with hatred one against another but I have not met with any sober Writer or considerate man who in conference hath judged their Office as it is undertaken by them to be Antichristian I deny not that many learned men at home and abroad have disputed whether Bishops are by Divine Right an Order above Presbyters nor have there been wanting even of the Bishops themselves who have denied it Somewhat I have read on both sides but shall leave that controversie now and only examine what this Author saith to prove the Office of Lord Bishops to be Antichristian We shall saith he propose briefly a word or two in this matter 1. That Office that is not to be found in the Scriptures of the institution of Christ but is contrary to express precepts and commands of his is Antichristian But the Office of Lord-Bishops is not to be found in the Scriptures is contrary to express precepts Therefore Answ. I think the Major is not true if universal The Office of some Religious Votaries is not to be found in the Scriptures of the institution of Christ but is contrary to express Precepts and Commands of his and yet may not be Antichristian in that special sense in which the Scripture useth the word Antichrist nor as I suppose this Author useth it unless he make every sin to be Antichristian But because the Minor is that which he insists on I pass to his proof of it The minor Proposition consists of two parts 1. That the Office of Lord-Bishops is not to be found in Scripture of the institution of Christ He gave indeed Apostles Prophets Pastors and Teachers Ephes. 4.11 of Pastors and Teachers we read Rom. 12.7 8. Ephes. 4.8 Bishops also and Deacons without the interposition of any other Order we find 1 Tim. 3.12 Deacons we have appointed Acts 7. Elders Acts 14.23 those who are Bishops we find called Presbyters Tit. 1.5 7. and those who are Presbyters we find termed Bishops Acts 20.28 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops but where the Office of Lord-Bishops was instituted by Christ we are yet to seek indeed some appearances of a spirit striving to ascend into this chair of wickedness was seen in Diotrephes and others in the Apostles time but these were the Antichrists that were then gone abroad into the world The Scripture before mentioned Ephes. 4.11 speaks as fully to the Officers and Offices instituted by Christ as any we meet with Fail they in their deduction of their Office from hence and they will undoubtedly prove successless in their attempts Let us then fix here a little mention we find here of Apostles Prophets Pastors and Teachers none at all either here or elsewhere of Lord-Bishops But perhaps their Office though they are called by another name is comprehended in some one or other of these let that then be considered Are they Prophets that in the sense of the Spirit in this place they will not pretend to Are they Pastors or Teachers This is too great a debasement of their Lordships their Parochial Priests over whom they preside are supposed to be Offiâ—ers in that degree What then are they Apostles Their successors they do indeed boast themselves to be and are so accounted by their abettors and so doth the Pope himself but how prove they their Succession from them if they derive it through the Papacy who sees not the invalidity thereof How lubricous and uncertain is that their Succession How do they therein proclaim their shame and yield the matter in Controversie What clearer argument that they are Antichristian if the Pope be the Antichristian Head over many Countries as is by the generality of Protestants believed and will not by themselves be gainsayed But in what sense do they pretend to be the Apostles Successors Do they succeed them as Christians that is not the thing in question they stand or fall in respect thereof to their own Master herein we have no controversie with them as not willing to judge any thing before the time Do they succeed them in respect to their Offâ—ice let them prove that and take the cause The Apostles were first immediately sent by Christ secondly extraordinary Officers Commissionated to the Preaching of the Gospel throughout the Nations of the World Are their Lordships such what can be imagined more frivolous or false Where find we any Apostles after the departure of those that were immediately by Christ called to that Office Did the Apostles ordain any as their
suppositions as ever objection in so weighty a case was built upon 1. 'T is supposed that Christ hath not determined in the Scripture how the affairs of his house should be managed with decency and order as well as commanded that they be so which is 1. No small derogation to the perfection of the Scriptures 2. To the wisdom and faithfulness of Christ debasing him herein below Moses though the Scripture in this respect prefers him before him 3. Diametrically opposite to the Scripture instanced in which stands as a two edged Sword to cut the throat of their cause in its approaches thereto for shelter of which take this brief account The Apostle having in the beginning of the Chapter prest the Church of Corinth to follow after spiritual gifts but especially that they might prophesie the liberty of the Saints therein being fully asserted and several directions thereabout given he condemns their disorderly practice in respect of this important duty and priviledge ver 26. and gives direction touching its regular performance and this he doth First Generally ver 26. Let all things be done to edifying which with a little alteration he represses ver 40. Let all things be done decently and in order Secondly Particularly by telling them how they ought to manage this affair in a way of decency order and edification wherein several rules are comprised too long to be here insisted on as in cases of speaking in an unknown tongue ver 27 28. of prophesying by two or three ver 29 30. of the duties of women with respect thereunto ver 34 35. that from hence a power invested in the Church for the binding of the consciences of men touching ceremonies in Worship should be regularly deduced is the first born of improbabilities and absurdities 1. Paul speaking by an infallible spirit of Prophecie advises the Church of Corinth that all things be done decently and in order therefore persons that have not pretend not to such a spirit may of their own heads bind our Consciences by Laws and Rules of their own in the service of God 2. Paul doth not only tell them that all things ought to be done decently and in order but discovers to them wherein that decency and order lies therefore the Church hath power to determine in this matter are such Non-sequiturs as will not in haste be made good I reply as the Argument is framed by me there is moment in the objection which is not built upon the principle he expresseth but this that however Christ hath not only commanded but also determined in generals in the Scripture how the affairs of his House should be managed with decencie and order yet in many particularities he hath not determined how the Worship of God and Rule of his Church should be managed with decencie and order as whether at the Communion there should be a Table spread with a linnen cloth the Service begin with a recital of the Institution or Prayer Publike Prayer begin with Confession of Sin or Thanksgiving or profession of our faith seating of persons in the meeting be with respect to their civil degrees or sexe or promiscuously Sermon begin at the reading of the Text and Prayer be after or before these with many more are indeterminate by Christ or his Apostles in the Scripture and yet are to be determined according to the Rule of Decency and Order either by each person himself in that which is private or by Rulers in that which belongs to the Community and Obedience is due to the determinations of Rulers in these things And it seems to me to use this Authors own phrase the first-born of improbabilities and absurdities that God should charge parents to bring up their children in the nurture and admonition of the Lord Eph. 6.4 that we should first of all make supplications prayers intercessions giving of thanks for all men for Kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 1 Tim. 2.1 2. that the Bishop should be one that takes care of the Church of God 1 Tim. 3.5 If these have no power in the Worship of God and rule of the Church to make Constitutions about things undetermined or that they may without any sin be disobeyed For as for the exception as if such power reaches only to things Civil not Ecclesiastical the contrary is proved by Bishop Sanderson in his sixth Lecture about the obligation of Conscience Nor is there any derogation to the perfection of Scripture or the faithfulness of Christ by such a grant For the sufficiency of the Scripture being in affording Doctrines of Faith and Rules of Life if as able to make a man wise unto salvation through faith in Christ Jesus as the Apostle speaks 2 Tim. 3.15 its perfection is acknowledged there is no lessening of its use though it be said that notwithstanding its sufficiency to its end yet Laws Domestical Civil National Ecclesiastical are necessary to be added for good order and Government And the faithfulness of Christ Heb. 3.2 is not placed in determining every particularity in Worship yea he was faithful in that he did not for then he should have put upon us such a yoke as Moses bid contrary to his Office Joh. 1.17 but in that he discharged the work his Father had appointed him as our High Priest in suffering and interceding for us and as the Apostle of our Profession in teachinng us the counsel of God fully in the Doctrine of the Gospel and that above Moses as being not as a servant in Gods house only as Moses but as a Son over his own house And it is to be considered what Bishop Sanderson observes that if Christs faithfulness must have been extended to the determination of all particularities equally to Moses he must have set down all particularities of Civil Government as Moses did in the judicial Laws of the Jews and so those Laws must be observed as some have attempted and the Common Law of England must be evacuated and a yoke put upon our necks from which Christ hath freed us And therefore a good Argument is hence deducible that God would have the ordering of things undetermined left to Governours because otherwise Christ should not have been faithful as Moses sith he hath not determined them yea should have been unfaithful if he had sith it was the Will of God that Christians should not have such a yoke of Rites put upon them as Moses did put upon the Jews Acts 15.9 10 Gal. 5.1 2 3 4. But the Text 1 Cor. 14.40 requires more consideration sith he saith it is diametrically opposite to that principle it is alledged to establish which is but a meer Dictate of his for which he brings no proof For neither is his account of the Apostles dissertation right it being not true that he asserts the liberty of the Saints in prophesying as if prophesying were the liberty of the Saints as such which
pretenders hereunto have done If the second let one iota be produced from the Scripture of the Institution of such an Headship with the conditions annexed thereunto and we shall be so far from denying of it that we shall cheerfully pay whatever respect homage or duty by the Laws of God or Man may righteously be expected from us But this will not we humbly conceive in hast be performed and that because 1. The Scripture makes mention of no other Head in and over the Church but Christ Ephes. 1.22 5.23 29 2 Cor. 11.2 2. If there be any other Head he must either be within or without the Church The latter will not be affirmed Christ had not sure so little respect unto his flock as to appoint Wolves and Lions to be their Governours and Guides in matters Ecclesiastical nor can the former for all in the Church are Brethren have no dominion over each others Faith or Conscience Luke 22.25 3. If any other be Head of the Church but Christ then is the Church the Body of some others besides Christ but this is absurd and false not to say impious and blasphemous 4. There was no Head of the Church in the Apostles dayes but Christ. 5. If any be Head of the Church beside Christ they either have their Headship from an Original Right seated in themselves or by donation from Christ. To assert the first were no less then blasphemy if the second let them shew when and where and how they came to be invested in such a right and this Controversie will be at an end 6. He that is asserted in Scripture to be the Head of the Church is said to govern feed and nourish it to eternall life is her Spouse and Husband 2 Cor. 11.2 In which sense none of the Sons of men one or other can be the Head thereof and yet of any other Head the Scripture is wholly silent But of this matter thus far It cannot by any sober person be denied but an owning of a visible Head over the Church having power of making and giving forth Laws with respect to Worship such an Headship not being of the institution of Christ must needs be a denial of his Soveraign Authority and Power Answ. This Author in this Argument seems to me to hide his meaning as they say the Fish Saepia doth by casting out some black colour whereby the water is infected and she not discerned A Headship over the Church besides Christ's he makes the present Ministers to acknowledge in some of the sons of men but who they are he means what the Headship is and how it is opposite to Christs Kingly and Prophetical Office is not plainly expressed nor in what Subscription Oath or Conformity they own and submit to it Headship is a Metaphor and sometime notes Origination vital influence direction or guidance superiority power authority or government which may be in many things No Minister I think gives such a Headship to any of the sons of men as to Christ over his whole Body either so as to derive their being members having their faith or eternal life or dominion over their Consciences or Sovereign power authority to rule or dispose of soul or body as Christ hath And that which the Bishop of Rome claims over the Universal Church is utterly disclaimed by the present Ministers The Headship which is made a denial of Christs Headship ascribed by the present Ministers to some person on Earth is expressed in various phrases A Headship in and over his Church to act in the Holy things of God a Dominion and Soveraignty over the Subjects of Christs Kingdom with respect to Worship a visible head over the Church having power of making and giving forth Laws with respect to Worship which it 's said they own by conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads and Governours of the Church thâ—y own an Headship that is not in all things subordinate to Christ having a a Law making and Law-giving power touching Institutions of Worship that never came into his heart Headship over the Church to make Laws introduce Constitutions of their own framing in matters relating to Worship This can be conceived to be ascribed by the present Ministers to no other than the Bishops or Convocation or the King whose Supremacy in Causes Spiritual or Ecclesiastical seems to be that Headship here meant by the answer to the second Objection What Headship is ascribed to the Bishops or Convocation in making Laws or Constitutions about Worship to wit the accidentals thereof undetermined in order to the orderly decent performance of it to edification by the present Ministers hath been examined all along in the answer to this Book specially to the 4. and 5. Chapters Sect. 3. and as yet no such Headship is proved by this Author to be ascribed by the present Ministers as amounts to a denial of the Prophetical and Kingly Offices of Christ that the taking of the Oath of the Kings Supremacie or submission to his Edicts about matters of Worship is not owning such a Headship is further to be cleared And first I deny his major That those who acknowledge another Head over the Church beside Christ by acknowledging the King as Supream Governour in Causes Ecclesiastical or Spiritual as the Oath of Supremacy is proved by me in my Book of the Serious Consideration of the Oath of the Kings Supremacy ought to be understood particularly that he or with him the Bishops or Convocation may make Laws or Constitutions in the accidentals of Worship undetermined in Scripture observing the rules of Order Decency Edification deny Christs Prophetical and Kingly Office and to the proofs of it I answer This Author doth most injuriously suppose the power and authority asserted to the King of England in the Oath of Supremacie to make Laws or Canons about the Worship of God with the Counsel of a Synod or Convocation or Parliament is making another King besides Christ over his Church For there is no such thing acknowledged thereby which is proper to Christ to wit to be the universal Monarch of the whole Church to prescribe what Faith or Worship shall be given to God to be Infallible Interpreter of Gods Will and the Supreme Judge and Lawgiver who is able to save and to destroy or which is arrogated by the Popes of Rome and thus acknowledged by Hart the Jesuite in his Conference with Dr. John Rainold in the Tower of London ch 1. div 2. in these words The power which we mean to the Pope by this title of the Supream Head is that the Government of the whole Church of Christ throughout the World doth depend of him in him doth lye the power of judging and determining all causes of Faith of ruling Councils as President and ratifying their Decrees of Ordering and Confirming Bishops and Pastors of deciding Causes brought him by Appeals from all the coasts of the Earth of reconciling any
that are excommunicate of excommunicating suspending or inflicting other censures and penalties on any that offend yea on Princes and Nations Finally of all things of the like sort for governing of the Church even whatsoever toucheth either Preaching of Doctrine or practising of Discipline in the Church of Christ. Which his practice sheweth to be such as to dispense with the Laws of God as by legitimating incestuous Marriages releasing of lawful Oaths granting Indulgences releasing out of Purgatory Canonizing of Saints Consecrating of things for the expulsion of Devils with many more and iâ— it be true which is related in a Book lately printed to have been asserted by the party of Jesuites in the Colledge of Clermont in France that the Pope is not only infallible in matters of Faith but also in matters of Fact he is elevated to that height as to accomplish the prophesie which is 2 Thess. 2.4 But the present Ministers of England do abhorr the giving such power to the King Bishops or Convocation yea it is disclaimed by the King Bishops and Convocation as blasphemous and that power they ascribe to the Church is set down in the 34. Article of Religion Every particular or National Church hath authority to Ordain Change and abolish Ceremonies or Rites of the Church Ordained only by mans authority so that all things be done to edifying And that which they acknowledge belonging to the King as the only Supreme Governour of the Realm of England and of all other his Highness Dominions and Countries as well in all Spiritual or Ecclesiastical things or Causes as temporal is thus explained Artic. 37. We give not to our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the civil Sword the stubborn and evil Doers Which is so far from being no other than the Headship pleaded for by the Church of Rome as this Author saith p. 47. that to shew the calumny of it I need use no other words than those of Dr. John Owen in his answer to a Popish Book entituled Fiat Lux ch 13. p. 271. The Declaration made in the dayes of King Henry the 8. that he was Head of the Church of England intended no more but that there was no other person in the World from whom any Jurisdiction to be exercised in this Church over his Subjects might be derived the Supream Authority for all exteriour Government being vested in him alone that this should be so the Word of God the Nature of the Kingly Office and the ancient Laws of this Realm do require And I challenge our Author to produce any one testimony of Scripture or any one word out of any general Council or any one Catholick Father or Writer to give the least Countenance to his assertion of two Heads of the Church in his sense an Head of Influence which is Jesus himself and an Head of Government which is the Pope in whom all the sacred Hierarchy ends This taking of one half of Christs Rule and Headship out of his hand and giving it to the Pope will not be salved by that expression thrust in by the way under him For the Headship of Influence is distinctly ascribed unto Christ and that of Government to the Pope which evidently asserts that he is not in the same manner Head unto his Church in both senses but he in the one and the Pope in the other I add that Mr. Philip Nye in his Book of the lawfulness of the Oath of Supremacy and power of the Civil Magistrate in Ecclesiastical affairs and subordination of Churches thereunto Printed 1662. though not published hath these words p. 46. For Persons and Causes Spiritual or Ecclesiastical that are properly and indeed such as first Table-duties which contain matters of Faith and Holiness and what conduceth to the eternal welfare of mens souls an interest and duty there is in the Civil Magistrate more suâ— to give Commands and exercise Lawful Jurisdiction about things of that nature And for Persons there is no man for his graces so spiritual or in respect of his gâ—fts and Office so eminent but he is under the Government of the Civil Powers in the place where he lives as much in all respects as any other subject Yea in the Apology of the Brownists Printed 1604. these words are alledged for their common defence out of the Letter of Henry Barrow to a Lady 1593. p. 92. I have every where in my writings acknowledged all duty and obedience to her Majesties government as to the sacred Ordinance of God the Supreme Power he hath set over all causes and persons whether Ecclesiastical or Civil within her Dominions Out of these things I infer that asserting the Kings Supremacy or the power of making Laws owned by the Ministers of England is not making another King besides Christ over his Church nor ascribing such a Headship to the King or Governours of the Church as is pleaded for by the Church of Rome and that for the Kings Supremacy those that dissent about Ceremonies and Church Government do acknowledge it as it is meant in the Oath taken by the Ministers Concerning which Supremacy if what I have written in the little Treatise Printed 1660. intituled A serious consideration of the Oath of the Kings Supremncy in the proof of the fourth and fifth Propositions be not sufficient to produce from the Scripture the institution of such an Headship with the conditions annexed thereunto methinks Dr. Rainold his argument which convinced Hart in the conference with him ch 10. div 1. and such other writings as have been written by Bilson Mason Bramhall and many more should have prevented this calumny of making thereby another head besides Christ equivalent to a denial of his Kingly Office And to his Objections I answer 1. to the first That we use not the title of Head but Supreme Governour yet when it was used it meaning the same it might be used as it was given to Saul 1 Sam. 15.17 though not as it it is given to Christ Ephes. 1.22 and 5.23 29 2 Cor. 11.2 Nor is the title of Head so appropriate to Christ but that it is given to the Man over the Woman 1 Cor. 11.3 to the Husband over the Wife Ephes. 5.23 and may in a qualified sense in respect of Government be given to the King over the Church in his Dominions as to Saul 1 Sam. 15.17 to the chief of Families as Parents or others of greatest authority or esteem as the heads of houses Exod. 6.14 in which sense Parliament men Judges Ecclesiastical Governours may be termed Heads of the Church or State they represent
or are subject to them To the second though all in the Church are Brethren have no dominion oâ— authority over each others faith or conscience yet neither are all equal in the Church nor doth Luke 22.25 prove it The Apostles sure had power over the members of the Church to command 1 Cor. 7.10 to give orders 1 Cor. 16.1 to judge 1 Cor. 5.3 though no superiority over one another And though the King and Bishops or Convocation are Brethren yet are they Superiours Rulers Rom. 13.1 Heb. 13.17 and though they have no dominion or authority over each others faith or conscience so as that their Laws shall bind the conscience immediately and must be obeyed as precisely and fully as the Laws of God and Christ yet their Laws Edicts Commands Canons or Rules even in the worship of God in things undetermined by God and according to such Rules as the Scripture directs them to observe bind in some sort the conscience as the commands of Parents and Masters by virtue of the authority given them by God Rom. 13.5 1 Peter 2.13 14 16 18 19. though not in respect of the things commanded by them To the third the Church is not the body of any other than Christ as joyned to any or depending on any or subject to any absolutely as unto Christ yet may particular Churches in respect of that Ministration and Government which their Governours afford them be said to be the bodies of their Governors as a wife is in some râ—spect the body of her husband Ephes. 5 28. nor is there any impiety or blasphemy in so saying And in this sense the Apostles and Bishops or Elders were heads of the Church in the Apostles dayes which answers the fourth To the fifth their Headship is by donation from Christ in the places often alledged and in answer to the sixth though not as Christ is termed the Husband of Believers 2 Cor. 11.2 can any be termed Husband nor to govern feed and nourish to eternal life as Christ by influence of his Spirit or power to give eternal life 1 Cor. 6 17. John 17.2 nor their Father as God is said to be Ephes. 4.6 1 Cor. 8.6 Jam. 1.18 Joh. 1.13 yet the Apostles and all others may be in a qualified sense who are instruments to convert or build up others by the Word or Discipline be termed their Fathers in Christ 1 Cor. 4 15. and to govern feed and nourish them to eternal life as 1 Thess. 2.7 11. the Apostle saith of himself Whence I conclude in answer to his major that notwithstanding what he hath said it may by a sober person be denyed that an owning of a visible head or heads over the Church having power of making and giving forth Laws with respect to worship as the King Parliament Bishops or Convocation do may be no denial of Christs Soveraign authority and power Le ts view that which remains Sect. 12. Conformity to Laws opposite to Christ's proves not owning another King coordinate to him That saith he the present Ministers of England do own and submit to such an Headship is undeniable witness their Subscription Oath Conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads and Governours of the Church which are not onely foreign to but as hath been already demonstrated lift up themselves in opposition against the royal institutions of Christ. This being matter of fact the Individuals charged herewith must either acquit themselves by a denial of what they are impleaded as guilty or prove what they do is not criminous but lawful to be done The former being too notoriously known to admit of a denial 't is the latter must be insisted on what is therein offered is nextly to be considered Answ. Though I cannot justifie all that the present Ministers of England do in their Subscriptions and Conformity as if it were no way criminous but in every thing lawful to be done nor perhaps will all of them plead so for themselves as being mindful of the Psalmists words Psal. 19.12 Who can understand his errours cleanse thou me from secret faults Yet for the Oaths of Supremacy and Allegiance which are the only Oaths I know they have taken as I have so I do still plead that the taking of them is not criminous but may be lawfully done And I further say that were it yielded that the Laws and Edicts made and given forth by those sons of men he means as Heads and Governours of the Church not only foreign to but which I utterly deny he hath demonstrated that they lift up themselves in opposition against the royal Institutions of Christ yet might the Ministers be free from that which he chargeth them with as denying Christs Kingly Office and setting up another King besides Christ as his Peer sith it is clear that such Conformity and Subscription may be out of weakness or errour not out of Faction or Rebellion nor doth he who conforms or subscribes to the Laws or Edicts of an Usurper own his power when he yields subjection to his commands Those who obeyed the Laws of Richard the 3. of England did not thereby acknowledge him to be the King of right nor do all that submit to the decrees of the Trent Council or the Popes Edicts either own the one or the other as being just or the power as rightly claimed but for peace sake submit to what they cannot remedy Sect. 13. Headship of the Church under Christ is not monstrous It is added This is that some say Obj. 1. That they acknowledge another Head besides Christ cannot indeed be denied but the Headship owned and acknowledged by them is an Headship only under Christ. To which we answer Answ. 1. But this Headship is either of Christs appointment or 't is not if it be let it be shewn where it was instituted by him and as we said this controversie is at an end if it be not the assertion of such an Headship even in subordination to Christ over his Churches as such hinders not but persons owning submitting thereunto are guilty of denying the Kingly Office of Christ. 2. The Headship pleaded for by the Church of Rome is no other 3. 'T is not so as is pretended they own an Headship that is not in all things subordinate to Christ having a Law-making and Law-giving power touching institutions of Worship that never came into his heart are flatly against his appointments as hath been proved 4. One Head in subordination to another doth as really make the Body a Monster as two Heads conjoined Answ. 1. The term Head of the Church is not used in the Oath of Supremacy but Supreme Governour and this is agreeable to Scripture Rom. 13.1 1 Tim. 2.2 1 Pet. 2.13 and how out of these and other Scriptures his Government is proved in that sense in which it is asserted by the Ministers is shewed by me in my Book of the serious consideration of the Oath of the Kings
other points of the Trent Council A great part of the worship of the Ministers of the Church of England is in their prayers to God their praises of God in Psalms and Hymns in their teaching and instructing of the people Let this Author shew any part of this worship of the Ministers of England to be a drop of the Whores Cup of Fornication or a shred of that great lye of Antichrist even according to the exposition of the Authors named or any other sober Author yea though he be biassed towards the Congregational way such as Mr. Cotton Mr. Thomas Parker or any other of that party or else let him be branded lege Remnia as an egregious Calumniator As for that inserted passage 't were well if upon some of them it had not a litteral accomplishment it had been honest dealing if he knew any that he had either reproved them or complained to their Superiors but thus obliquely to insinuate it to the Readers too apt to entertain any suggestions against the present Ministers whether true or false was neither the part of a charitable Christian nor of a candid Moralist Sect. 4. The Ministers are not proved to strengthen the hands of evil doers as Jer. 23.14 is meant 3. Saith he That they strengthen the hands of evil doers that none doth return from his wickedness Jer. 23.13 That the present Ministers of England really do so is capable of an ocular demonstration perhaps they do in their Sermons reprove sin thunder out the Judgments of God against the transgressors of his Law as much as any but alas what is this to condemn them in the state wherein they stand without repentance to the pit of Hell in the Pulpit and by and by to saint them in the Chancel and tell them there without exception that the Body of Christ was broken for them his Blood shed for them O how many millions of souls are and have been thereby hardened to their own undoing and their hands strengthned in wickedness What should I mention their admission of the Children of all to Baptism without exception their owning them as Church-Members yea die they never so wickedly as Brethren of whose joyful resurrection they profess they have a sure and certain hope thereby proclaiming their undoubted perswasion that they are a people in covenant with God not to take notice of the terrible reflections and uncharitable censures are publickly past by them upon men truly fearing God because they cannot conform to them How desparately are the hands of the wicked hereby strengthned so that none indeed doth return from his wickedness How rare a thing is it to hear of one soul that is brought over to God by all their preaching so that visibly that judgment of God seems to be upon them ver 32. therefore they shall not at all profit this people Answ. They confirm them in their wickedness and so keep them from repentance by bearing them in hand that they shall do well enough whatsoever Gods messengers tell them that though they do continue in their sins see Ezek. 13.22 is Mr. Gatakers paraphrase of this passage of the Prophet And this Author is not ashamed to say that the present Ministers of England really do so is capable of an ocular demonstration when his next words acquit them Perhaps they do in their Sermons reprove sin thunder out Gods Judgments against transgressors of his Law as much as any if so they do not strengthen the hands of evil doers by bearing them in hand that they shall do well enough though they do continue in their sins And that which he acknowledgeth they do is enough to acquit them from that character of the false Prophets here charged upon them which perhaps might more truly be imputed to those who have taught Arminian and Antinomian errors which have been too rife in the Congregational Churches In the point of Baptism I can acquit the one no more than the other nor will I justifie the censures of men truly fearing God I have some grounds to think that it is oft a matter of mourning not only to the present Ministers but also to some of the Bishops and that they wish that there were a remedy in that and in the admission of many ignorant and evil doers to the Lords Supper and they conceive by the warning before the Communion the enlargement of power to the Minister in the Liturgy as now it is in the joynt confession of Sin and preaching before the Communion besides conference and examination which may be used to redress it some provision is made against it however Laws restrain them from doing more which being made against Recusant Papists are thought fit to be continued though used concerning others who are not such That expression of the breaking of Christs Body for them and shedding his Blood is known to be but a charitable speech upon the supposal of the persons repentance and faith the truth of which is above the Ministers cognizance professed by them they use and if Judas were at the Lords Supper it was used by Christ and being understood as those speeches 1 Cor. 8.11 Through thy knowledge shall thy weak brother perish for whom Christ died Heb. 10.29 Hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing are not liable ro exception If any do undoe themselves by mis-understanding it the same thing happened to Christs hearers John 6.61 66. and is to be remedied by expounding the meaning and warning persons that they do not abuse it to their destruction That the Ministers own men as brethren die they never so wickedly is not true if by legal censure or judgment they are declared criminal if not the Ministers are not allowed to exclude persons from brotherhood upon their own opinion without proof and judicial sentence if they do call them brethren so all men are and those that profess Faith may be charitably accounted Christian Brethren In the words used at Burial the Minister doth not profess he hath a sure and certain hope of the joyful resurrection of all them that are interred but the words are in sure and certain hope of the resurrection to eternal life without application of it to the person then to be interred and therefore these allegations are too short of proving Ministers strengthening the hands of evil doers as false Prophets If their success in preaching be not as were to be wished it is the same that the Prophets complained of Isa. 49.4 Isa 53.1 and was verified of Christ John 12.37 38. And if it fall out that people are hardened notwithstanding their Ministers do preach as here it s not denied they do it is from themselves and I wish their hardening and destruction be not to be charged on this Author and such others as are of the separation who by declaiming against them as Antichristian alienate the spirits of people from them so as to refuse to hear the word which I count a most
the Children of God that the first Beast hath exercised upon the Saints for this 1260. years to be charged upon this Generation of men yea who do more eagerly press a rigid Conformity not only contrary to the Kings Declaration from Breda and others since published by him but also as is thought to his natural temper and the inclination and bent of his spirit though to the infringing of the liberty the banishment the taking away the lives of the Saints who love Truth and Peace and humbly beg that they may be suffered for the tribute they pay as in the Dominion of the Grand Seignior they are in quietness to serve God according to their perswasins Answ. It is true false Prophets are noted by Christ Matth. 7.15 to be in outward shew as sheep meek and holy inwardly cruel But this is not the form denominating them false Prophets nor a signal character of them by which they are known but a reason of the caution of being deceived by their fair shews That by which they are false Prophets and are known to be such is their fruits v. 16. which though variously expounded by the Ancients and Maldonat understands it of their works Grotius of the works of iniquity yet of the Ancients some understand it of their faith Protestants some by fruits understand their false doctrine and evil life as Beza their doctrine manner of teaching spiritual efficacy in their hearts their life customes and intentions so Diodati Annot. their doctrin self-seeking and wickedness so the large Annot. Pareus The fruit of a false Prophet is his false and damnable doctrine Dr. Hammond Ye shall certainly know and discern them if you take notice of and weigh the doctrines which when they have gotten some authority with you they will presently endeavour to infuse into you Piscator in his Scholies From the effects of their doctrin For as for what pertains to life it may be that he may teach well who lives ill Molin Vates l. 3. c. 5. The fruits which their doctrine produceth in the minds of Auditors That the doctrin is meant by the fruits Matth. 7.16 was long since in my Antidote Sect. 9. asserted and in my Praecursor vindicated Sect. 14. to which I still adhere and therefore count this which is here made a signal character of a false Prophet unfit to that end as being congruous to them who are no Prophets in pretence and to them who may be true Prophets or Teachers The second Beast Revel 13.11 is saith Molin Vates l. 5. c. 17. The Roman Clergy with the Pope himself the Bishop of Rome with his Clergy saith Mr. Mede Comment on Revel 13.11 most of the Protestant Divines make it either the Pope when he usurped the power over the Emperour or the Pope and his Clergy who were indeed terrible in their Edicts and Laws stirring up and making use of the powers of the world to persecute kill and destroy the Saints But this did not shew them false Prophets but their false doctrine But that as face answers face in a glass so do the present Ministers of England the false Prophets there spoken of is said with much heat and without proof That all the Persecutions Imprisonments slaughters and butcheries of the Children of God that the first Beast whether he mean it of the Roman Emperours or ten Horns that is ten Kings into which it was parted or the Bishop of Rome hath exercised upon the Saints for this 1260. years are to be charged upon this generation of men that is the present Hierarchy and Ministry of England which he means if he speak pertinently is I confess a very dreadful and heavy sentence but pronounced à non judice who I hope will be found a false Prophet in the event as it shews him inwardly cruel to them and by his own rule is a signal character of himself being a false Prophet I hope by their appeal to heaven they will get this Indictment quasht I presume the rigid conformity pressed hath not yet tended to the banishment the taking away of the lives of the Saints who love Truth and Peace and I wish such writings and practices as this Author and some others are deemed to use do not exasperate the King and Parliament to effect it I assent to what he saith of his Majesty as having by experience found it true which in all humble thankfulness I acknowledge nor do I doubt but he is as the Poet describes a good Prince Est piger ad paenas Princeps ad praemia velox Quique dolet quoties cogitur esse ferox Concerning the Declaration from Breda and other Declarations since published by his Majesty how far the pressing of rigid Conformity opposeth and who are the causes thereof is above our cognizance who are at so great a distance That the present Ministers who are the ordinary Teachers to be heard are the men that do it hath no likelihood sith they are the men upon whom the rigid conformity is pressed and therefore this allegation is very inaptly made a signal character of their being false Prophets Sect. 8 The charge Ezek. 22.26 reacheth not the Ministers of England It follows 9. That they put no difference betwixt the Holy and Prophane Ezek. 22.26 Do not even the Ministers of England the same Are not all their dear Brethren and Sisters living and dead though Drunkards Swearers Adulterers and Adulteresses c. Are not as was said the children of them all admitted to the Font and they themselves to the Lords Table Is not the childrens meat frequently given unto Dogs and the holy Ordinances prostituted to be polluted by the worst of men Answ. The charge Ezek. 22.26 is against the Priests of the Law accusing them of neglecting to discern between clean and unclean Offerings as Piscator in his Analysis Grotius They made not them to understand to wit the difference from that which was common They are the very words from Lev. 10.10 where they are commanded to do what here they are said to have neglected That is holy which is dedicated unto God Profane which is in common use Polluted which is forbidden to be eaten clean which it is lawful to eat Aynsworth on Lev. 10.10 That ye may separate or to make difference and this is meant not only for themselves but others as in Ezek. 44.23 They shall teach my people the difference between holy and profane and cause them to discern between unclean and clean And for not doing this the Priests are blamed Ezek. 22.16 see also Lev. 20.25 holy Heb. holiness meaning of persons and things In Greek Between the holy ones and the profane which Texts and others as Levit. 22.1 2 3. shew that this thing was an evil indeed of a Levitical Priest when either they admitted unclean and profane Offerings of Beasts or Fowls or legally unclean persons or taught not the people to put difference between them yet was no Character distinguishing a false Priest from a true
Antichristianism declining to Popery or of Separation for that reason the Presbyâ—erian Churches making the like plea for themselves That the first Reformers had ordinary calling even according to the Papists own Canons and the Episcopal Divines pleading only the same thing more fully Yet it is not true which this Author saith That either the one or other make the succession from Popish Bishâ—ps one of the best pleas they have for the justâ—fication of their ministâ—y For though they plead this succession against the clamorous and violent actings of the Popish party which Petrus Molinaeus in his 3 d. Epistle to Bishop Andrews mentions to have been in France by Arnola the Jesuite and the writings of Champney Wadsworth and others shew to have been in England yet they have justified their ministry without it as may be seen in Amos Alsâ—ed Bâ—del and others And for the present Ministers of England I conceive they will deny that they act by vertue of an Office-power from the Combination and Assembly of Idolaters in the Church of Rome their Office-power being not such as Priests are ordained to in the Church of Rome to offer Sacrifice propitiatory for quick and dead but to preach the Gospel administer Sacraments and Discipline according to Christs institution And in the solemnity of their Ordination the Româ—sts rites being relinquished by the Ordainers who are not a Combination or Assembly of Idolaters but professors of the true Faith and haters of popish Idolatry though some succession of their Predecessors from Idolaters be alleged to stop the mouths of Papists who pervert their proselytes by impuâ—ation of novelty to the reformed Churches and their Ministers rather than by proving their Doctrine out of Scripture As for that which is obâ—ected That Christ would never entrust such to send forth Officers to act in the holy things of God for his Church it is without reason objected sith many of them might be and in charity we are to conceive were the servants of God who abode in the communion of the Roman Church Dr. Ames himself in his Animadversions on the Remonstrants Scripta Synodalia Artic. 5. c. 7. saith We believe there were and yet are many who have not so farr separated themselves from the Papists but that they are polluted with their manifold Idolatry who yet have their part in the Kingdom of God Even in the dayes of King Henry the 8 th and Q Mary all the Bishops were not like Gardiner Bonner and such as were inhumane persecutors Why Christ should not entrust Cranmer Tonstall and such like to send forth Officers to act in the holy things of God as well as Judas to be an Apostle I find not cause The baptism received in the Church of Rome the Brownists in their Apology p. 112. acknowledge to be so farr valid as not to need rebaptization and why not then the Ordination by their Bishops Bishops and Ministers though they be evil men and unduly get into power yet as it is with other Officers their actings are valid as Caiaphas Ananias and such like persons who by bribes unjustly and irregularly usurped the High-Priests Office yet their sentence and ministration were not therefore disannulled He who said We received the Bible from the Church of Rome it is not likely meant it to have been received by vertue of their authority but their ministry Preachers having been sent by the Pope to instruct the Saxons in the Faith But whatever was meant by that speech this we may safely say That if the Office-power of the present Ministers had been as it is not received by succession from the Church of Rome and so from Idolaters yet being no other Office-power than what hath been instituted by Christ it no more proves the present Ministers Idolaters than the receiving of baptism or the Scriptures by the ministry of men in that Church It is further added Sect. 14. The Common-Prayer Book worship was not abused to Idolatry 3. Nor can it be denied but they offer up to God a VVorship meerly of humane composition as the Common-Prayer Book worship hath been proved to be once abused to Idolatry with the mâ—â—es â—nd rites of Idolaters That the Commonâ—Prayer Book worship is a worship that was once abused to Idolatry being the worship of that Church whose worship at least in the complex thereof is so cannot with the least pretence of reason be denied That the whole of it is derived from and taken out of the Popes Portuis as are the Common-prayers out of the Breviary The administration of the Sacraments Burial Matrimony Visitation of the Sick out of the Ritual or Book of Rites The Consecration of the Lords Supper Collects Epistles Gospels out of the Mass Book The Ordination of Arch-bishops Bishops and Priests out of the Roman Pontifical hath been aâ—â—erted and proved by many VVhich might be evidenced if needful beyond exception not only by comparing the one with the other but also from the offer was made by Pope Pius the 4th and Gregory the 13th to Q. Elizabeth to confirm the English Liturgy which did it not symbolize with the service of the Church of Rome they would not have done Yea when the said Queen was interdicted by the Popes Bull Secretary Walsingham procures two Intelligencers from the Pope who seeing the service of London and Canterbury in the pomp thereof wonder that their Lord the Pope should be so unadvised as to interdict a Prince whose service and ceremonies did so symbolize with his own VVhen they come to Rome they satisfie the Pope That they saw no service ceremonies or orders in England but might very well serve in Rome upon which the Bull was recalled Not to mention what we have already minded viz. the testimomy of King Edward the 6th and his Council witnessing the English service to be the same and no other but the old the self-same words in English that were in Latine which was the worship of England and Rome in Queen Maries dayes it is evident That the present Minsters of England offer up a worship to God once abused to Idolatry That they do this with the rites ceremonies and modes of Idolaters viz. such as are in use in that Idolatrous Church of Rome needs not many words to demonstrate What else is the Priests change of voice posture and place of worship enjoyned them Not to mention their holy Vestments Bowings Cringings Candles Altars c. all which as it s known owe their original unto the appointments thereof In the margin Maccovius loc com append de adiaph p. 860. saith Non licet mutuari aut retinere res aus ritus sacros Idololatrarum sive Ethnicorum sife Pontificiorum c. etsi in se res fuerint adiaphorae quia vitandam esse omnem consormitatem cum Idololatris docemur Lev. 19.4.27 and 21.5 Deut. 14 1 It remaineth That the present Mâ—nisters of England acting in the holy things of God by vertue of an Office-power received from Idolaters and offering
preaching of the Gospel though 't was preached out of envy Phil. 1.15 16. To which briefly 1. There may be cause of rejoycing in respect of the issue and event of things by the wise providence of God though the means used for their production be evil and not to be abetted or complyed with In what have Christians greater cause of rejoycing than in the death of Christ yet had it been utterly unlawfull to have joyn'd in counsel with or any wayes abetted or encouraged those wicked persons that Crucified and slew him Should the Pope send some Jesuits into any remote parts of Africa to preach the Gospel to the poor Indians there here were upon some accounts ground of rejoycing yet no ground for Saints to attend upon a Jesuitical Ministry But 2ly It appears not that these Paul speaks of were not true Gospel Ministers and so it reacheth not the case in hand This being that we have proved the Ministers of England guilty of viz. and acting in the holy things of God without any commission from Christ which when our dissenting brethren prove they have we shall easily acknowledge the lawfullness of attending upon their Ministry 3ly It follows not in the least that these the Apostle speaks of were either not real Saints or not true Ministers of Christ because they are said to preach him out of envy the object whereof was not Christ for had they envyed him they would never have preached him but Paul thinking sayes he to add afflictions to my bonds which is consistent with grace and a lawfull mission to the preaching of the Gospel Yet 4ly Here is not in this Scripture the least word requiring Christians to hear them That because Paul rejoyces at their preaching therefore 't is the duty of Saints to attend upon their Ministry is such a non-sequitur as will never be made good I reply nor needs it the lawfulness to hear the present Ministers of England not the duty of the Saints to attend upon their Ministers being the thing in question and therefore it is sufficient for my purpose if I prove hence the lawfulness of hearing them though I should not prove it the Saints duty to attend on their Ministry Which I conceive may be done by this argument They in whose preaching of Christ we may rejoyce though they should not preach Christ sincerely but in pretence out of envy not good will out of contention thinking to add affliction to other Ministers bonds may be heard by the Saints lawfully But the Saints may rejoyce in the present Ministers of England their preaching of Christ though they should not preach Christ sincerely but in pretence out of envy not good will out of contention thinking to add affliction to other Ministers bonds Therefore the Saints may hear the present Ministers of England lawfully The major is grounded on this that the thing we may rejoyce in is good for which we may thank God and consequently hear which is agreeable to that of the Prophets Esai 52.7 Nahum 1.15 applyed by the Apostle Rom. 10.15 to the preaching of the Gospel who he supposeth are to be welcomed and heard The minor is proved from the Apostles example Phil. 1.15 16 17.18 That preaching of Christ that is no other then St. Paul rejoyced in and professed he would rejoyce in the Saints now may rejoyce in though it be not sincerely but in pretence out of envy not good will out of contention to add affliction to other Ministers bonds But such is the preaching Christ by the present Ministers ergo the Saints may rejoyce in it The major is not to be denyed unless it be shewed that the Apostle did evil in so rejoycing The minor is manifest in that no other exception is taken against their preaching then such as with as great reason might have nullified the joy of St. Paul in that which moved him to rejoyce In a word though personal defects and miscarriages were in the preaching of Christ yet the thing it self being good and occasioning the magnifying of Christ it is and should be matter of joy to all that love Christ. To this Argument I find the Author of the Pamphlet intituled prelatical preachers none of Christs teachers p. 45. answering thus that preaching of Christ is not to be rejoyced in without limitation because of these texts Mark 1.24 25. Luke 4.34 35.41 Acts 16.18 Acts 15.1 Gal. 5.2 4.12 Phil. 3.2 3. Acts 20.29 Psal. 50.16.18 But he sets not down the limitation he would gather thence only it may seâ—m by the texts that we are not to rejoyce in the confession of Christ or his servants by the Devils when the necessity of circumcision and keeping the law of Moses for justification is taught when hypocrites take Gods law into their mouths by professing or declaring of it but hate to be reformed Which we grant but say all these texts and the limitation thence deducible are impertinent to the present argument for as much as these do not preach Christ. Nor saith that Author in propriety and strictness of speech can Christ be said to be preached by a prelatical Ministry they justifie them that deny Christ to be the sole law-giver of his Church and so make him an Idol Which to be false is shewed in the answer to the 5th chapter of this treatise Yet saith that Author p. 46. In case such a Minister as this that preacheth by the Bishops licence should in his Doctrine or Sermon affirm Jesus Christ to be the sole law-giver unto his Churches yet in and by his very act of preaching he should deny it should the Apostle rejoyce in that preaching of Christ which is a denying him An horrible speech of monstrous absurdity and impudent malice I should not say so much of such preaching though it were by the Popes licence or the Devils instigation For though I should not rejoyce in the motive or impulsive cause by which it is done yet I would not so censure the thing it self as a denying of Christ. But how the receiving of a license from a Protestant Bishop to preach the Gospel within his Diocess and preaching there by vertue of it according to the order established by the law of the land should be a denying of Christs legislative power is to me incomprehensible and to use that Authors phrasifying the first born of absurdities I should rejoyce and bless God to obtain such power upon justifiable conditions But to our Author His First answer is not to the purpose For rejoycing in the Ministers preaching of Christ or those that preached out of envy is not a rejoycing in the good event by evil means but in a good event by good means the preaching Christ is a good thing in which the Apostle and we rejoyce and the effect is good although the motive and end of the preachers be evil The putting of Christ to death was in it self evil and not to be rejoyced in though the effect of it be good and to be
rejoyced in no way was the acting of Pilate or Herod or the Jewes to be abetted but to be abhorred though the Counsel of God was to be justified and extolled as was done Acts 4.24 c. Should the Pope send Jesuites to preach the Gospel and they should continue to preach it and no doctrine antievangelical I know no reason why the Saints might not attend on their Ministry To the 2 d. 3 d. and 4 th Answers I reply That the preaching of Christ in opposition to Paul makes it probable that they were not real Saints nor true Ministers in his sence such motives being contrary to that brotherly love which is in every real Saint 1 John 3.14 and that order of the Church by which is a lawfull mission which me thinks he should not conceive to have been in them that acted in a way of contention against St. Paul the Apostle of the Gentiles And for the Ministers of England I like better the words of Mr. Iohn Robinson in his Justification of the Separation p. 307. then these Authors words In the general I confess there is a proportion and so in that general and large sence wherein Mr. Bernard pag. 313. expounds the word sent or Apostle I do acknowledge many Ministers in England sent of God that is that it comes not to pass without the special providence and Ordination of God that such and such men should rise up and preach such and such truths for the furtherance of the Salvation of Gods elect in the places where they come They which preached Christ of envy and strife to add more afflictions to the Apostles bonds were in this respect sent of God and therefore it was that the Apostle joyed at their preaching How much more they that preach of a sincere mind though through ignorance or infirmity both their place and enterance into it be most unwarrantable And sure if they may in this sense be said to be sent of God it follows Saints may hear them which was to be proved It is added Sect. 8. The truth Ministers teach warrants the hearing of them Object 4. The Ministers of England preach truth and is it not lawfull to hear truth preached We answer 1. That 't is lawfull to hear truth preached is readily granted but this must be done lawfully and in the way of Christs appointment 2. All that preach truth are not to be heard nor will our discenting brethren say they are For 1. There was never yet any Heretical preacher in the world but he preached some truth is it lawfull to hear such This will not be said 2. The Devil himself preached truth yet Christ forbids him and commands that he hold his peace 3. The Popish Priests preach truth yet who will say 't is lawfull to attend upon their Ministry But 3. As the present Ministers of England preach truth so 1. They preach it but by halves and dare not for fear of the L. Bishops inhibition preach any doctrine though never so clearly revealed in the Scriptures and owned by them as the truth of Christ he commands them not to meddle with 2. The main truths they preach at least many of them are contradicted in their practice They 'l tell you that the Lord Jesus is the great Prophet and King of his Church but how palpably this is contradicted by them in their practice conforming to institutions and laws that are not of his prescription who sees not This we have abundantly demonstrated 3. With the truth they preach they mingle errours directly contrary to the Scripture and the revelation of his will therein Instances of this kind have been already exhibited to which may be added many more we shall mention but a few 1. That the Ministry Worship and Government which Christ hath appointed to his Church is not to be received or joyned unto unless the Magistrates where they are reputed Christian do allow it 2. That the Apocryphal books which have in them errors 2 Mac. 12.44 45. 14.41 42. Eccles. 46.20 Wisd. 19.11 untruths 2 Esd. 14.21 22 23. 2 Mac. 2.4.8 Tob. 5.11 12 13. with 12.15 Judith 8.33 10.9 with v. 12. 11.6.12 13 14 15. 1 Mac. 9.3.18 with 2 Mac. 1.13 to 17. and 9.1.5.7.9.28.29 blasphemy Tobit 12.12.15 with Rom. 8.34 1 Tim. 2.5 Rev. 8.3.4 magick Tob. 6.6 7 8. 9.2.3 with 3.7 8. 11.10 11 13. with 2.9 10. and contradiction to the Canonical Scriptures Judith 9.2 3 4. compared with Gen. 49.5 6 7. Esther in the Apocrypha chap. 12.5 15.9 10. with Ester Canonical chap. 6.3 5.2 Eccles. 46.20 with Isa. 57. 2. may be used in the publick worship of God 3. That the most wicked and their seed may be compelled and received to be members of the Church 4. That Marriage may be forbidden at certain seasons as in Lent Advent Rogation-week c. 5. That Baptism is to be administred with a cross in the forehead and that as a symbolical sign 6. That though the most notorious obstinate offenders be partakers of the Lords Supper yet the people that joyn with them are not defiled thereby 7. That there may be Holy days appointed to the Virgin Mary John Baptist to the Apostles all Saints and Angels together also with Fasts on their Eves on Ember-days Fridays Saturdays so called heathenishly enough and Lent 8. That the Cope Surplice Tippit Rocket c. are meet and decent ornaments for the worship of God and Ministry of the Gospel 6. That the Book of Common-prayer is the true worship of God 10. That Christ descended into hell as if Christ descended into the place of the damned as the Papists hold 11. That Lord Bishops can give the holy Ghost and power to forgive and retain sins 12. That Altars Candles Organs c. are necessary and useful in the Church of God 13. That all children when baptized are regenerate and received by the Lord for his own children by adoption Common-prayer-book of publick Baptism Yea 14. That children being baptized have all things necessary for their salvation and shall undoubtedly be saved So they profess in the Order of Conformation in the Common-prayer-book with much more that might be offered in this matter I reply 1. The grant That it is lawfull to hear truth preached is sufficient to prove it lawful to hear the present Ministers preach truth which he denies not they do unless he could prove it were contrary to the way of Christ's appointment to hear the truth from them 2. All that preach some truth are not to be heard yet all that preach the great truths of the Gospel notwithstanding some errours non-fundamental may be heard especially if the errours be seldom or never pressed on the hearers but left to them to examine and to be approved or disproved Heretical Preachers are not to be heard because they preach not the great truths of the Gospel but errours which overthrow the foundation so do the Popish Priests yet it were no sin to hear
the Church of Rome And therefore if it be unlawful to hear the present Ministers the Papists have a just plea for their not coming to Church which evacuates all the Laws and Government requiring it It is added Sect. 13. Conformists Ministry hath been instrumental to Convert Souls Object 9. But the Ministers of England are true Gospel-Ministers for they convert Souls which the Apostle makes the Seal of his Ministry or Apostleship therefore it is lawful to hear them To this we say 1. That the Ministers of England are true Gospel-Ministers is absolutely denyed by us what is offered in this Objection proves nothing 1. Paul makes not the Conversion of the Church of Corinth singly a sufficient demonstration or convincing argument of his Apostleship he only useth it as what was most likely to win and work upon their affections who upon other accounts could not but know that he was an Apostle of the Lord Jesus 2. Conversion of Souls is no argument either of a lawfull call to an Apostleship or Ministry of Christ. For 1. Many have converted Souls that were not Apostles as ordinary Ministers 2. The Lord hath used private brethren women yea some remarkable providences as instruments in his hand for the conversion of many Souls yet who will say that private brethren women or Divine Providences are Apostles or Ministers of the Lord Jesus But 3. Should it be granted that conversion of Souls is an argument of a lawfull Ministry where are the Churches nay where are the particular persons converted by them We have not heard of any nor will it be an easie task for the Objectors to produce instances in this matter I reply That the Ministers of England who preach the Gospel truely are true Gospel Ministers may be denied absolutely but not justly their preaching the Gospel truely being it which alone is the form denominating a Minister a true Gospel Minister though more be required to his regularity Election by a Congregational Church Ordination by an Eldership or Bishop do not make a true Gospel Minister without it and it doth it notwithstanding some other defects But conversion of Souls is no certain sign of a true Gospel Minister or the defect of it an argument against it nor do I alledge 1 Cor. 9.1 2. to prove either Yet when the Gospel of Christ is truly preached and so blessed an effect follows on their labours who do so it is a good motive to the converted to hear them who have been instruments of their conversion and is an engagement to them to follow their doctrine and conversation 1 Cor. 4.15 16. Heb. 13.7.17 1 Thes. 5.12 13. And if this Author or any other do separate from them who have been instruments of their conversion and continue still to preach the Gospel truly because they abide in their station without renouncing Episcopal Ordination or accepting of an election by a congregational Church they do it unwarrantably and injuriously As for the words of the Apostle 1 Cor. 9.1 2. the Apostles aime is to shew he was as free and might use his liberty as much as any other Apostle being as truly an Apostle as any other which might besides other evidences from the effect of his Apostleship on them appear to them so that it is an argument of his Apostleship though not singly not as this Author conceives a motive to win upon their affections yet I think it an argument from and of some thing proper to the Apostle and the Corinthians and therefore would not meerly from conversion of Souls conclude a true Gospel Ministry in all that have been instruments therein As for the demand where are the Churches where are the particular persons converted by them It may perhaps be as justly demanded of this Author where are the Churches or particular persons converted by the Ministers of the congregational Churches in old or new England or Holland Mr. Robert Baylie of Scotland in his Dissuasive from the Errors of the time Mr. Thomas Edwards in his Gangraena tell stories of the fruit of separation which I will not avow as true yet so much of truth may be picked out of them as may stop the mouths of them that extoll those Ministers and decry the best of the Conformists who yet have been if not of late yet heretofore Fathers in Christ to the Members of the Congregational Churches and to the most eminent in the Churches of old or new England But this disparagement of some and extolling of others is an odious course tending to nothing but promoting of faction and weakning the hands of them that do the work of Christ and therefore do pray that this spirit of pride and bitterness may be extinguished than in love we may serve one another and that nothing be done out of strife and vain-glory but that in lowliness of mind each may esteem others better than our selves And I wish none had vented or read such criminations as those in the book entituled Prelatical preachers none of Christs teachers in which he breaks out thus p 61. They that were â—oundly right down without any abatement or need of explication Ministers of a Prelatical Ordination have amongst them in matters of true Religion sound knowledge and piety towards God reduced the generality of the Nation to a morsel of bread All those Idolatrous and Superstitious conceits and practises all the bloody ignorance and prophaeess all that customary boldness in sinning that hatred of goodness and good men which are the nakedness and shame of the land and render it obnoxious to Divine displeasure may justly call this generation of men either fathers or foster fathers or both p. 75. he terms their Ministry a Ministry which is no where approved or sanctified by Christ in his word but obtruded upon Christians with an high hand by those who are confederate both in spirit and in practise with the scarlet coloured beast and drunken with the blood of the Saints a description which belyeth not the Prelatical Priesthood and Ministry and then applies the description Revel 13.11 to them and the warning Revel 14 9. to those who joyn to them p 76 77. he makes the Bishops to comply with Antichrist in claiming and exercising a power of imposing on men what they please in matters of Religion or faith and worship under what penalties they please also makes those ordained and Ministers under them and by them to receive the mark of the beast p. 52. though God did before the discovery of the evil of Prelacy benefit Souls by them yet not after But enough of this there remains yet that which follows Sect. 14. To the observation of the Lords day hearing the present Ministers as the case now is may be requisite Object 10. But our Ministers are removed and we know not where to go to hear would you have us sit at home idle We cannot so spend the Lords day Answ. To which we would humbly offer a few things 1. That though we are
that are erroneous if they try them they may hear pretenders prophesying if they prove it much more those Ministers who preach the truth it is each Christians duty to try their doctrine nor their sin to hear their Sermons 29. This Authour himself ch 2. in the words before cited alowed the hearing of gifted brethren though not solemnly invested into office nor do I think he would think it unlawful to hear Parents or Masters Catechize or Readers in the University when they read Divinity Lectures or dispuâ—e in Divinity Schools and therefore by a like reason must allow the hearing of such Ministers who Preach the Gospel and are found in the faith and are regularly ordained according to the discipline of that Church in which they live and are taken for true Ministers by the godly and learned at home and the most able and pious Pastours and brethren of the Reformed Churches abroad 30. The reasons of this Authour and other Separatists against hearing the present Ministers may be retorted against themselves Mr. William Bradshaw having answered Mr. Francis Johnsons Arguments to prove this conclusion It is not lawful to hear or have any spiritual communion with the present Ministry of the Church-assemblies of England added Reasons or Arguments tending to prove That it is a sin to separate from the publick Ministry of the Church-assemblies of England directly contrary to Mr. Johnsons own Reasons and usually in that regard made in the same mood and figure which are to be seen in the unreasonableness of the separation p. 126. c. Printed 1640. in Mr. Gatakers Rejoynder against the Reply of Mr. John Canne And as for this Authours 12. Arguments it were no hard matter to prove That the Ministers of the separated Churches are not to be heard by some if not by all the middle terms he hath used to prove That the present Ministers of the Church of England are not to be heard As for instance That they come not in by the door but climb another way by usurping Ministry without any regular Ordination by other Ministers That they walk disorderly in separating themselves from true Churches they have Antichristian names or titles in being called Masters That they deny Christs Offices in submitting to and imposing Orders or Ordinances about worship not appointed by Christ as Church-covenant Paedobaptism c. That they are false prophets that deny them to be true Churches of Christ who hold the faith of Christ That some commands of the Ceremonial Law of Moses are Rules to us Christians That they are Babylon and Antichristian in their constitution and their practice in dividing from other Churches not submitting to their Teachers those who have begotten them through the Gospel without any well setled order among themselves that they therefore long agree not but crumble into many small companies and sometimes take them to be members of their Churches who dwell in remote places so that their gathered Churches extend as far some times as a Bishops Diocess that they ascribe the power of the keys to the whole Church confound Governours and Governed allow men not set apart to that function to teach publickly and that frequently if not constantly those to take upon them to prophesie who are no Prophets That they scandalize their brethren their Governours by their invectives That they partake of the sins of others in allowing them to usurp that power which Christ hath not committed to them That they cast contempt upon the ways of Christ to wit the Prayers and Preaching of the Ministers of the Church of England That they go to the places of false worship as Mr. Iohn Paget in his Arrow against the Separatists proves against Ainsworth that they cannot expect a blessing from God upon their separation it having no promise of God but is against the union that should be among Christians That it is a step to Apostacy is a forsaking of the assembly of the Saints to refuse to hear the present Ministers and to joyn in Prayers with them and too much experience hath proved what backsliding if not to Popery yet to other errours of Antinomians Familists Quakers Seekers Ranters hath been the fruit of Separation But I forbear recrimination and touching the sore which I rather desire may be healed and that our breaches may be made up and not widened to which this Authours reasonings tend 31. The grounds upon which this Authour and other Separatists deny the lawfulness of hearing the present Ministers are either false or doubtful as That nothing is to be done in the worship of God and Church-discipline without a particular institution That onely a Congregational Church is of Christs institution That a true Ministry cannot be in a false Church That a prescibed form of prayer by men is unlawful That we may not use any thing in Gods worship which hath been composed by Popes or used in the Church of Rome with many more whereof many are shewed in this answer to be false or uncertain and insufficient for this Authours separation and the fallacy of them manifested in so many other Treatises of Conformists and non-conformists extant in Print that I need not add any more in this place 32. On the other side the Ministers of the Church of England have so sufficiently proved the truth of their Ministry against Papists and Separatists and so firmly by wrirting and otherwise opposed Popery even the Prelates whom the Separatists do so much cry down as Antichristian Popish c. that were not men resolved never to lay down a calumny they have once taken up they would lay this down and forbear pressing separation upon such exceptions and imputations as this Authour hath gathered together in this his dung-cart to furnish the inconsiderate though perhaps otherwise well-minded in matters of Religion to cast into their faces 33 If it be not lawful to hear the present Ministers because they are not rightly Elected Ordained in and by a Congregational Church according to Christs institution as this Authour conceives or because they use the Common-prayer-book are faulty in their lives or some evil consequences as offence of some Saints contempts of some ways of God by accident ensue thereupon then it will follow that every hearer before he hears a Minister must 1. be able to judge of the validity of these Reasons whether they can warrant his not hearing 2. He must be able to judge every Minister or Preacher he hears whether he be rightly thus Elected Ordained or qualified 3. He must actually examine him afore he hears him 4. He must have power either to silence or withdraw from him if he be not so qualified and must use that power But 1. Such ability is not in every hearer nor indeed is it as the estate of things in this life is ordinarily possible it should be 2. Then Ministers Preaching and Ministry should be at the will of their Auditors For if one may forbear hearing all may upon the same reason and so