Sacraments and that the Preaching of the word be generally corrupted then it wants a third marke of a Visible Church for answere I conceive a distinction suggested by the assertor of the Scotch Discipline to be very true and here pertinent P. 196. A Visible Church may be considered either Metaphysically or politically It is one thing to consider men as living Creatures indued with reason another thing to consider them as Magistrates Masters Fathers servants c. So it is one thing to consider a Visible Church in her essentialls as a Society of men and women separated from the blind world by divine vocation and professing together the Gospell of Iesus Christ another thing to consider it as a compleate politicall body in which the power of Spirituall government and jurisdiction is exercised som governing some governed Now a Church that wants government or hath one that is corrupt may be a true Church in the former sense though not in the latter being a tru Church in the former sense her mēbers may communicat together in these holy things which fall under the power of order which may be called Sacra mystica as word prayer Sacraments though not insuch things as are under the power of jurisdiction For his objections about Sacraments the first I hope hath received already sufficient answere For his second objection of Pell mell admission to the Sacrament if he dispute against the Church of England in generall he must consider what her Lawes are not what the practise of some is It s true the Law enjoynes all to come but it s as true that the same Law forbids those that are in contention or are otherwise offensive to the Congregation to be admitted till satisfaction given So the command is generall that men may not be let alone in prophanenes and the admission is restrained that men may not be suffered to be prophaners And for his Third The Preaching of the word generally corrupted that shewes a mind to cavill rather then any cause seeing that corrupting of the Word was against the Churches Lawes by particular persons and all such decrees against Laws are declared invalid But in this he hath an if at the ministery which he further proposeth in his Fourth particular in these words And to these Curates consideration I refer it whether they be able truely out of good premisses to conclude themselves the Ministers of Christ lawfully called when all of them doe immediatly derive their Ministry from the Antichristian Hierarchy as the sole foundation thereof and under the name of Curates he comprehends all the Godly and learned Pastors in the Church and dare he say that the sole foundation of their Ministry is the Antichristian Hierarchy Are the precious guifts and graces that Christ Jesus hath bestowed upon them and blessed and honoured with the conversion of many soules no part of the foundation of their Ministry Is the free choice of their people desiring them to take the oversight of them no part of the foundation of their Calling Will not these in some mens judgments and it may be of this disputers serve the turne without any thing else Have they any thing from the Bishops but as it were an externall authorising to exercise their guifts in a publique way amongst their people which if it be in som respects corrupt shall this corrupt complement make void the call of God of the people God forbid undoubtedly Christ would never so ordinarily worke by them as he doth were they not his Ministers but Antichrists Besides I beleeve this disputer knowes that by Law the Bishop ought to have divers grave Presbyters with him and then the imposition of hands is by the Presbytery as was Timothies not of Episcopacy only But having answered his Objections Printed its needfull I answere some others occasioned by him Object Oh but say some if these things be not included in the Protestation of what use then is the Protestation Ans Very great Is it not a great matter to fulfill that great charge laid upon the Church of Thyatira Rev. 14. Hold fast that which thou hast God hath given this Church some light whereby almost all the erroneous Doctrines and superstitions of Popery are removed which light by the audaciousnesse and corruption of some Innovators hath beene greatly obscured our Churches Doctrine in matter of Iustification Free-will Free Grace Gods eternall decrees c. hath beene almost utterly overthrowne Altars Images c. brought in and the adversaries were as great as nought and had proceeded far to worke disturbance in the present proceedings whereupon it pleased God to move our wise and Religious Parliament ever blessed be his name for it to make this Protestation to maintaine the truths and purity by Law established which was an excellent meanes to hold fast that they had and prevent apostacy give me leave to illustrate this by an homely comparison When men are lifting up a thing of great weight or Horses are drawing some great burthen up a steep hill when either are at a stand wisdome teacheth them to under-prop the burthen and stay it where it is till breath is taken or more help added to raise it to a desired pitch So was it with our worthy Reformers they were tugging to heave an heavy weight and were at a dead lift This Protestation to defend our Doctrine that is pure was an underpropping that things might not goe backwards till they could add more strength to raise things higher which God be blest they are busily indeavoring and if men will but waite I hope they shall see the Reformation raised as high as the Doctrines of Scriptures which ought to be the only rule and I doubt not but is theirs Q. But if they were in the Protestation ought we not with violence to pull them downe and so deale with all superstitious Pictures c. A. To the consideration of the matters Protested against we must joyne the manner how we protest to oppose them and that is lawfully This Protestation gives men no leave to breake their Ranks it puts not a sword of authority into every private mans hand but every thing is to be don in a lawfull way without breach of that order that God hath appointed in the world or our Laws have ordered in our Land To answere this then distinctly Things Protested against are either private things or publique as for instance some Crucifixes and other inperstitious Pictures are our owne at our own full dispose some are in publique places and as it were of publique interest things that are private in a private mans power this Protestation doth bind him to a present Reformation of without further leave from any But for things that are publique private persons are to make their addresse to Magistracy and intreat them to proceed and then the private persons may follow as Assistants Againe Some corruptions are in our owne persons as our owne bowing to or before the Altar some are in
others that in our owne we are presently to Reforme but if another continue corrupt practises we may admonish them Protest against them but not lay violent hands on them but detect them to the Magistrate who by his Protestation will be bound to punish and Reforme them thus Gods worke will be done in Gods way with more beauty safety and certainty and suteable to the mature Iudgments of the wise Compilers of this usefull Vow After he hath done thus with the Protestation he proceedes to other objections to overthrow all subordination in the particular Churches of a Nation not only to one another which was never dreamt of but to any generall government by Officers gathered out of all and so set over all and so he laies a ground for independant Separate Churches which he desires may be erected in this Nation but this taske of his is undertaken and performed with better order and strength by another Author in the Presbyteriall Government Examined And yet that hath received a solid Answere by the Assertor of the Scotch Government and that not only in the generall by the grounds there layd downe but by a particular view and answere to the Arguments of the examiner and therefore thither I shal remit the Reader that wil-take paines for satisfaction in those points The full discussing of these things is also besides my purpose who do only undertake the Answere of it in reference to what is sayd touching the misinterpretation of the Covenants as impeaching the Doctrine that in the preceding Sermons I desired to publish yet because I perceive many are much unsettled and that even of those to whom I have some relation with the things that are scattered in this discourse I will indeavor briefly to run over the things here that are materiall especially such as have not a full answere in the aboue-mentioned Treatise In this Authors Answers to his owne Quaery what shall be substituted instead of Prelacy Liturgy and Ceremonies many things deserve examination First whereas he saith considering the Church of England to be none other then a National Church its uncapable of constitution This word Nationall Church I finde often used and much put upon it and yet neither is it a Scripture phrase nor do any give us a certaine exposition of it if by it they understand a Church that hath some common Nationall Worship by some common Pastor at some common place as all the Jewes had the same High Priest and Temple and all the Males were to meete thrice a yeare at the place which God should choose In which respect I conceive the Church of the Iewes was properly termed a Nationall Church in this sense Christians have no Nationall Churches But he seemes to make a National Church to be when an whole Nation is taken into a Visible Church or Churches having all of them the outward profession of Religion which he saith is impossible now because particular Visible Churches consist of none but Visible living members and visible Saints under Christ the King of Saints But here I would faine know the reason why it is necessary that the members in a particular Church should be of better mettall then the members of a Nationall Church doth not God require by his precepts as much of a Nationall Church and say as much of them as of a particular Church See Exodus 19.4 5 6 7 8. how often is that Priest on the Nationall Church of the Iewes Be yee holy or Saints for I am holy The very same charge that is prest on Christians 1 Pet. 1.14 15 16. where no more is required of the members of Christian particular Churches then of the members of the Iewish Nationall Church and are not the members of the Iewish Nationall Church called holy or Saints aswell as be commanded to be so How often is this reason given by the Lord for you are an holy people See Deut. 7.6 14◠21 26 19. And many otherglorious things are spoken of the church of the Iewes Ie. 2 5. Ps 135 4. And was not Christ their King Psa 44 4. If he were slayne from before the Foundation of the world and the Redeemer of the Church under the Law was he not their King too What difference then doth Scriptures make betweene the members of a Nationall and particular Church and who dares distinguish where the Scripture doth not If they Answere that the Nationall Church of the Iewes were holy in Profession or are called holy in regard of some that were so indeed the denomination being from the better part will not nay must not that answere serve us were all the members of the Apostolicall Churches Visible Saints otherwise then by profession what those that were carnal in Corinth Cap. 3. and defrauders and scandalous contenders too C. 6. Those that were drunk whē they came to the Sacrament too Those that denyed the Resurrection too 1 Cor. 15 12. and those that had not repented of their uncleannesse fornication and Lasciviousnesse too 2 Cor. 12 21. And those that traduced the Apostle too Cap. 11. Then what shall deny the visibility of a Saint or a living member So I might aske touching some in the Ancient holy Church of Rome Romans 16 17 18. And the like of some in the Church of Philippi Cap. 3.18.19 So likewise in the Church of Sardis Revel 3 1 4. and Laodicea Revel 3 16 c. Can these be sayd to consist of Saints or holy people any more then the Iewes must they not have the Title of Saints in regard of their Profession or the denomination from the better part Can Sardis in any other respect have the name of a Colden Candlestick And then I would know againe for what reason it should be more dishonorable to Christ to be the head of a Congregation that are not all Visible Saints further then by profession and outward conformity then to be the head of a Nation where all are not Visible Saints or why Christians should be in more danger for being one by Profession in a Congregationall body then Christ and Prophets for being one with such as were not Visible Saints in a Nationall body these I confesse are Riddles to mee Nay I conceive that though all that doe professe holynesse and life should in-duty be so yet Christ in the parable of the Tares and wheate showes it will not be so and a generall seperation is not to be attempted till the end of the world for the Tares signifie the workers of Iniquitie that grow are to be gathered out of the Kingdome of him who is stiled the King of Saints and out of what Kingdome but the Kingdome parabolized The Kingdome of Heaven Math. 13 24 41. and these Tares were not secret Hypocrits for the Servants did discerne them and tell the Master of them and not the Master the Servants nor doth it any way crosse us that the field is interpreted the world as though the wicked and Godly should be
in the world together but in distinct societies For this cannot be Why should the Servants wonder to see the wicked in the world how could the Tares come after the wheat as they are said to doe seeing the wicked were in the world before the Godly in the Church see verses 25 27 Why should the Servants consult about the wicked in the World What have they to do with those that are without yea if the whate and the Tares be thus interpreted there must by this parable be nothing but wheate in the Church no Chaffe no Judas no hypocrite for all but the tares are righteous and shall shine as the Sun in the Kingdome of the Father verses 41.43 But why then is the Field interpreted to be the world A. For good reasons because the visible Church was not to be limited to Judea but extended to the whole world that would entertaine it Secondly the word of this Kingdome ver 19. was to be Preached in the world and by the word of this Kingdome this Kingdome was to be gathered in the world in which Kingdome should appeare the Tares with the Wheat These things are so suitable to Christs words scop that I do not at al doubt but that this is the true exposition of this parable Nor doth the Argument so confidently held out against it any whit overthrow it if you thus interpret the parable say some you must of necessity exclude all Church Gensures and so crosse other plaine Scriptures A. There is no such necessity in it neither for its a rule in interpreting parables we must not extend them beyond their scope now we must know wicked men are of two rankes one ordinary that though they have no grace visible yet they are formal Professors not guilty of Crimes others that are guilty of notorious crimes as the incestuous person c. Answerably there may be conceived a two fold separation One generall of all the wicked the other speciall of those that are scandalous This Parable treates of a generall Separation of all the wicked from the godly which is here denyed to belong to the State of the Church in this world not of the particular Separation of the evill scandalous by some crime which elsewhere is required to be done by Church censures And in this Answere I am fully confirmed by this Argument Church censures are an Ordinance that is to be used not only for the separating of Tares but Wheate for a time nay sometimes of Wheate not Tares for excommunication is for those that are scandalous now a man may be in the judgment of charity godly in regard of his estate in generall and yet in some particular scandalous and so need and deserve excommunication And a man may be so meerly formall that in the judgment of charity hee cannot be deem'd godly and yet he may be faire-conditioned without crime and without scandall here the Tares will scape and the Wheate undergoe Separation and therefore sith the Separation here inquired of is of another nature then that which is effected by Church censures to exclude Church censures by it is to rack it and wrest it beyond its scope I have stuck the longer in this because this is the Cardo Controversiae the Hing on which the rest is turned now I proceed He after makes great complaint of the State of our Church to which I so far consent that I could wish with Ieremy my head waters and mine eyes fountaines to send forth rivers of teares for the breakers of Gods Law But he takes up afterward and tells us that like Sardis we have a few names which have not defiled their garments and the way of reformation he prescribes it by separating these few names into a new Church for which he cites 2 Cor 6 17. But stay is this Christs way doth he so counsell the Church of Sardis if so I will yeeld if not is not this way of his humane presumption exalted against the wisdome of Christ Now Christs Counsell is to repent of the evill hold fast the good ver 3. to strengthen the things that are ready to die ver 2. but not a word of separating the few How dare any then presume to do it I have often sought and long a resolution of this doubt but could never yet finde it but this Author thinkes he hath found a command 2 Cor. 6 17. Come out from among them and be yee separate A strange thing saith he be yee separate but a strange proofe say I That a command to Christians to come out from among Heathen Idolaters and not to touch any sinfull thing should be thought to prove it the duty of Christians to be separate from formall prophane Christians and not to touch any holy thing with them what proportion is here for an inference And for my part I must confesse I have wondred to see men so strict in this that they will not joyne in holy duties with the Prophane which yet I see make no scruple to joyne in following vaine fashions with them which was wont to be counted an uncleane thing But this is further confirmed by a direction to Ieremy Ier. 15 20. If thou take forth the precious from the vile but this is likewise as unfit a shaft for his Bow for Ieremy lived in a Nationall Church in which such a Separation as here this disputer strives for he confesseth is not requisite nor was it practised by Isaiah 8 18. though he had occasion or by any other I marvaile then that this Author or any other should bring this place of Ieremy to prove their Separation There is a Doctrinall Separation which is required in every Minister if he divide the word of truth aright and that we are bound to as well as Ieremy and the Godly Ministers do carefully performe but for such a Separation as this Protestor requires here can be no ground for which they affirme was not required from the Church of the Iewes But it is further affirmed that after such an Apostacy as ours Churches must be gathered anew as when the Apostles planted Churches where the Gospell had not been Preacht this is onely dictated without proofe and yet is neither true nor probable there being so wide a difference betweene our Nation now and when Ioseph of Arimathea first planted the Gospell in it when it was purely Paganish besides If this were requisite then must God also give Ministers qualified to gather Churches and not only to goe on in the ordinary worke of the Ministry that is Ministers indued with extraordinary guifts having immediate callings to Preach where they will without the leave of men with extraordinary assistance without which ordinarily no liberty can be expected to gather Churches till therefore I see the like guifts and callings in some measure I shall not beleeve the like worke or duty to lye on Ministers now But some may aske what shall then be done A. Can we have better Counsell then was given to
opposing of Popery so far as it is opposite to the Doctrine of the Church of England to be meant against all Popery whatsoever though it be granted it be maintained in the Church of England His foundation then is most rotten and what firmnesse can be in the building But he makes the objection Page 2. which he indeavors to answere aswell as he can The Objection is that these things are established by the Law therefore we may not cast them off till the Law be abrogated and we protest against Popery to cast it out so far as lawfully we may Thus the Protestor where in he hath objected what he hath not well answered though all be don very rawly For first he should have framed the Argument thus Those things are established by the Lawes of England where the Doctrine of the Church of England is established and therefore according to the Doctrine of the Church of England these things cannot be interpreted to be Popery and so not within the Verge of that Protestation which is against Popery as it is opposite to the Doctrine of the Church of England which objection if he ever answere erit mihi magnus Apollo The Objection which he hath made he strengthens from the words of the Protestation that we protest to cast out things as far as lawfully we may which clause doth not at all respect the matter protested against but the meanes and manner of pursuance that we shall not doe it in any tumultuous or seditious or illegall way but by honest and lawful meanes A thing needfull to be taken notice of by many respective Readers of this Booke who while they learne of him that they must oppose the things mentioned as parts of Popery from them selves infer that it ought to be done in a violent way without waiting for the direction of Authority which in private persons is not to oppose lawfully but illegally and seditiously But now let us heare his Answer First saith he All Lawes are to be interpreted according to their cleere intention and end Now the Law for reformation never intended to allow or set up Popery in the Church of England Ans This rule for the interpretation of Laws in the (a) There is a twofold intention of Lawes one generall arising from mens goodnesse and that may be to remove whatsoever is evill the other speciall arising from mens light and that is to remove such particulars as are discovered to be evil the latter intention is the rule of interpreting Laws not the former and this Author speakes of the former sense he takes it is a device of his owne that hath neither authority nor reason for the confirmation of it Lawes are to be interpreted according to the minde of the Law-giver which the Grammaticall sense of the words doth usually discover Indeed in matters doubtfull where the words are capable of a double sense the intention of the Law may there cleere what sense is most Genuine but that the generall intention of of the Law shall give a sense contrary to the letter of the Law is without doubt a groundlesse and dangerous fancy It s true the Law never intended to set up Popery but the question is whether it be destructive of all Popery The Law can reach no further then the light of the Law-givers who if they saw not all Popery could not by their Lawes condemne all nor did if the things in Question be Popery Lex Currit cum praxi The generall practise especially of those that are regular discovers the mind of the Law and the practise hath been to maintaine these things therefore it s not the meaning of the Law to condemne them nor of this Protestation to abjure them Secondly he saith If humane Lawes be found to be contrary to Gods word they are invalid and void ipso facto Ans This rightly understood is in part a truth but here misapplied we are subjected to all Terrene superiours by the Lord and under the Lord when they then command any thing contrary to GOD the Laws have noe binding power because by a superiour Law we are bound to the contrary But yet such Lawes are not Ipso facto void or if void yet they are void in foro conscientiae in the Court of Heaven not in foro politico in Courts on Earth though we are not bound to obey them yet we are without resistance to submit to such penalties under the danger of Sedition which were there noe Lawes we were free from Againe this Thesis of his is misapplied for thence he infers Thirdly that having made this Protestation we ought to have no communion with the aforesaid particulars notwithstanding they be confirmed by Law which inference is therfore faulty because the Protestation is onely against Popery as it is against the Doctrine of the Church and that which is confirmed by our law though it be Popery yet it is not Popery opposite to the Doctrine of the Church of England If the Lawes of the Land and the Doctrine of our Church had their establishment in different Courts then that which is establisht by Law might be against the Doctrine of the Church but the Doctrine of the Church and the Laws of the Lands having both their establishment in Parliament what is confirmed by Law cannot be Popery against the Doctrine of the Church and therefore this Authors arguing must needs be irrationall But now we are furnished with a second Objection which we are to consider of and whether this Author hath with any better successe taken of then he hath the former what saith hee If the Parliament did not by Popery understand the Liturgy Ceremonies Government of our Church and he gives good reason to conceive they did not for then many of them would not have taken it What shal we do then that is his Quaere now heare his Answers First saith he we are sure they intended it against all Popery To which I Answere that its most cleare and so he himselfe expresseth in the former Page they only intend it against Popery as it is opposite against the Doctrine of the Church of England and such Popery the mentioned things cannot be Secondly saith he They expresse that the words are not to be extended to the maintaining of any forme of Worship Discipline or Ceremonies in the said Church What doth he thence inferre why forsooth that therefore we may not Protest for the maintenance of these why was that the Question whether we should be bound to maintaine them or whether we are bound to abolish them What ridiculous disputing then is this But hence I Argue If the Protestation do not include them for confirmation because they are no parts of Doctrine it doth not exclude them for abolition but leaves them for determination to another opportunity Thirdly saith he Suppose that at the first making of the Protestation that these particulars were not mentioned in the Catalogue of Popery yet no good Christian can or will
asmuch Act that way to wrastle with the Lord for the rooting up of those plants which our heavenly Father hath not planted as any way but nothing ingaged by this Protestation but only by that allegiance which I owe to Christ and his word But some may say If you be against those things why doe you pleade for them Ans Mistake not I plead not for them but to cleare the sense of the Protestation that it may not be wrested to include them as it is by this Author of which wresting I see and feare manifest inconveniences First the Honourable Houses of Parliament are by it wronged and are thereby like to grow more opposite to the removing of the things here pleaded against and so as it is usually this making hast will hinder the work it aymes to further unlesse this conceit be seasonably corrected Secondly This misinterpretation will hinder many from entring this Protestation which remora of so good a worke had need be removed which this Answere may further Thirdly Many that have taken it are partly troubled because such things are yet suffered that they think they have Protested against which they think they should not only omit to Act but also by all meanes oppose partly I see men are taken off for praying for the abolition of such things as they conceive are already cast off by Protestation and are inclined by carnall violence under this pretence to do that in the Church which by a spirituall violence they should indeavor to prevaile for with GOD that so they may be prevailers with men to have publique corruptions purged by publique authority which is a safe comfortable and honorable way Lastly Some that think somethings in themselves lawfull and tolerable I find by this Protestation Protested to conceive them unlawfull as against the Protestation though in themselves indifferent As to instance though they thinke and justly That the use of the Liturgy in the whole forme of it as a compleate service of GOD to be many waies vitious yet they think the use of some of the formes there which are without exception and most suited to the peoples wants to be in themselves lawfull Notwithstanding though not for his Arguments to prove them Popish yet for the exposition of the Protestation they refuse them and not only refuse them but lay imputation on those that use them as breakers of their Vow and Protestation Now as I have proved no use of the Service-Book is against the Protestation so nor the use of some prayers in such a manner out of the Booke can as I conceive be justly termed Popish for suppose that the forme we use be in the Masse-Book why may we not aswell ask the same Christian Graces that Papists and we both conceive to be necessary to a Christian soule as expresse the same faith touching the Trinity or any other point wherein we agree in the same words and that without the guilt or imputation of Popery And againe he that doth thus use the Booke not according to the whole frame of it but selecting what is most holy nor according to the set words of it but with liberty of correcting the expressions which to our times seeme harsh and unsutable doth hereby as I conceive avoid his second Argument the imposition makes it not Popish to him because he useth it with liberty of conscience To this we may add further There is I conceive a true and usefull distinction to be made of humane constitutions some are helps and so are in genere boni good in their kind the other have no ground but meere imposition and so are in genere mali in their kind evill Now formes of Prayer are humane helps and so good in their kind Prayer is an Ordinance of GOD it requires a forme of words especially in publique all men are not able to conceive a forme and therefore a composed forme to them is an helpe The forme of words in Prayer is not the service but modus the manner of serving God in that Ordinance and so good in its kind Now for the Governors of the Church where there is need of a form to tye to one forme which they conceive pure of purpose to exclude others which they conceive corrupt is I conceive no usurpation upon Christ And this was the end of our Godly reformers in appointing this Prayer Booke Now though many men need not this helpe and it may be can conceive better expressions yet being that formes are human helps and not in themselves evill I conceive we may use some of the Prayers without sin for though it s often said that we may not do evill that good may come thereon yet I never heard it proved that we may not sometime do a lesse good and not the greater for peace and order and to enjoy the greater good at other times more fully and freely This giveth me satisfaction and I beleeve many godly and so prevents division from the Church Assemblies which is desirable for breaches if they be not necessary are justly scandalous If any dissent from us we shall be more ready to contend with GOD then them with God I say that he would move the Parliament to remove this forme so excepted against and corrupt in the generall composure of it and what ever other they prescribe not exactly to tie the well guifted to it but leave a liberty to vary as God shall enable them as I have heard it hath been in our deare Sister Church of Scotland Or if they tie them to any forme that they will rather tie them to the matter then the words to prevent the broaching of errors in Prayers which some thinke was the first occasion of set formes There be Haereticall Prayers as well as Sermons A Socinian may vent his Haeresy against the person of Christ or the grace of Christ An Anabaptist may vent his Haeresy against the Magistrates of Christ or Ordinances of Christ in his Prayer as well as Preaching therefore the Governors may justly tie them to set heads of Prayer though they leave a liberty to the able to use their own expressions so Haeresy shal be prevented and no breach of liberty justly pretended but this I refer to the wisdome of that Honorable Court Another Evill of this Treatise which needed cure it hath bred in some and nourisht in others an opinion that our Churches are not Churches nor our Ministers true Ministers nor our Sacraments to be participated without sinne whereby some are drawne to and others confirmed in a neglect of the servants and service of God which is no small evill that deserveth cure Give me leave therefore a little to examine his grounds His first assay against our Churches is in the close of the proofe of his third point the Discipline of our Church to be Antichristian whence he concludes we want Discipline and from the Book-prayer and pell mell admission to the Sacrament he affirmes in his judgment we want true