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 other glorious things are spoken of the church of the Iewes Ie. 2 5. Ps 1354 And was not Christ their King Psa 44 4. If he were slayne from before the Foundation of the world and the Redeemer of he 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 Golden 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 wheate 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 wa◠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 Censures 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 Sardis by Christ Iesus our blessed Lord and Prophet and that is to repent of what hath beene amisse publik humiliation may fit publike transgression which the Parliament may be intreated to apply to this malady and then not separate from but labour to strengthen and rectifie that which is ready to die The Parliament are about a great and good worke of removing erroneous and scandalous Ministers and seting up godly and learned lights every where and withall giving or confirming rather power to the godly Pastors to keepe off those that are unfit for the Sacrament by grosse ignorance or scandalous life by which meanes Parishes that are already taught may be quickly brought into for better order and those that are not may by teaching be brought to some good measure of understanding and desire of the Sacrament and some at least outward Reformation before they be required or admitted to Communion in the Sacramēt But here we have another Quaere what we shall doe where prophane and ignorant persons are permitted Pell Mell to which he Answers that if Gods Ordinance be Prophane as they are by ignorant and prophaned persons coming to the Lords Table then others also that Communicate with them are guilty of the same prophanation What is this so without any exception prophane and ignorant persons prophane the Word and Prayer and Fasting and these are Gods Ordinances cannot we performe this with them but bee guilty this is new doctrine In the Church of Sardis to which he did compare us were the few names guilty of that prophanation which the rest must needes doe doe not the Scriptures shew the contrary Revel 3 4. their Garments were undefiled is there no other way to keep our selves free from pollution but separation what if we endeavor to remove the prophane is not that a better course and that which was the burthen
still layd upon the godâ—y but never that in this case they should separate themselves or if they cannot separate the wicked but do their part discovering them desiring their ejection will not that free them from guilt I thinke it will and if not I beleeve he must not long keepe in any of his new Churches But the Apostle saith 1 Cor. 5 6. A little leaven leaveneth the whole lump so those that are corrupt will leaven all A. That is If they be accessory to the corruâ—tions of others not else againe how doth leaven leaven the lump but by diffusing a reall quality into it now there being two things in sinne the guilt which is a relation and in this case must come by imputation and the staine or vitiousnesse which is a quality and in this respect the corrupt will leaven only thus when he is suffered and countenanced he is apt to infect others with his ill qualities Thus this sentence must be expounded Gal. 5 9. in egard of infection with the same evils from which they shall be safe enough that bewaile and distast his ill qualities though they be at the Sacrament with him yet if they can get assistance one effect of their distast should be excommunication But the Apostle applies it to mixt Communion ver 8 but he misapplies that Text which others more suitably interpret of ieading our lives not eating the Sacrament And for that verse the 9. not to company with fornicators it s meant of familiarity not of the Sacrament For you may see by the two following verses such an accompanying is there forbidden to a Brother which is allowed with an heathen and therefore cannot be meant of Communion in the Sacrament But I hope by the pietie of our Parliament every godly Minister wil be enabled to keepe off all that be guilty of such crimes if that will serve the turne and remove that objection The place Ephes 5 5 7. Be not partakers with them is clearely meant in regard of their sinnes not the Sacrament as appeares by the following verse In Answering the next objection he brings two places to prove that the holy thing of God should not be prophaned but against what adversary whosoever taught so but that the prophaning of them by one should prophane then to others it s denyed his place Isa 1 1â— will only prove that God rejected their service whose hands were full of blood not the sacrificers of the good else how will he excuse Isaiahs Communion with that Church or Christ Iesus after him when they were as bad or where is his inference made or practised by the Prophets or Christ from this place of necessity of separation where the prophane be In answering his next quaere he tells us that to Communicate with evill doers is to partake of their evill deeds This is affirmed but not proved nor doe I thinke it ever will that my doing a good action well upon command of God with one that doth the same good Action will make me guilty of his sinne sure I am then Christ and his Prophets and Apostles were all sorely defiled His proofe 2 Thes 3 6. is quite misapplied for it s spoken of withdrawing from him in regard of company and respect which is free and Arbitrary not of the Sacrament wherein they were not to withdraw from him but if the quality of the offence did require it were to put him away In his next Answere he affirmes that no Communion can be had in our Parish Assemblies possibly without setting up new Churches But I hope in this he is much deceived as in the rest He compares us to Sardis formerly yet I hope there Communion might be had without this medicine of new Churches Nay let there be shown any example or any precept in the Scripture that in our case new Churches should be erected and not the old repaired and brought back to the rule from which they have swerved and we will yeeld the cause but if there be no such precept nor example then in vaine are all such pleas as he useth for things which Christ hath neither left precept nor patterne of And when we see God hath heard the Prayers and blest the Nation for the prayers of the godly in our Churches as now they stand and hath made us a people saved by the Lord who is the shield of our helpe and the sword of our excellency more we shal not expect by his new Churches unlesse he convince the necessity of them by better evidence out of the word which when he hath proved we will never put him to trouble to answere inconveniences but will with him buckle our selves to digest them but we will not cast our selves nor will the wisdom of the state suffer it to be cast on inconveniencies for good mens fansies without Christs command Nor wil we ever object it to be too strickt pure or perfect if the rule for it be convinced but we will affirme that being its strayter then the counsell which Christ gave to Sardis and different from it too the pretence of purity and perfection is not to be hearkned to for it is not such in truth but shew because it is not after Christ Col. 2 8. The like we say for envying at them we will blame them that envy at them if they discover the rule for what they doe but till then we shall censure them we hope by this Parliament The Discipline of Christ wil be set up in every Congregation and this will be a better or weaklier managed as the Ministers and members are growne in Christ if then any Christian be where great scandalls are they may remove to other Congregations that have attained a better degree of Reformation and this without any breach His next quaere is what Nationall government shal be set up by the Parliament for which he heartily prayes that God would direct them in so glorious a work and blesseth God for such instruments for such a worke I thanke him for his affection but yet if his Doctrine of the independancy of Churches be sound this prayer cannot be of faith for a man cannot pray in faith that men should meddle with that which is not within their sphaere or Calling and sure if independancy be a liberty of Christ all the Parliament hath to doe is to assert this liberty and what is more is but usurpation Then he tells us that the government of a Nationall Church hath no patterne in the word the full answere of that I refer to the assertion of the government of the Church of Scotland which I doubt not but will give good satisfaction to the indifferent Reader Afterward he discovers me thinkes too much uncharitablenesse and selfe love When he affirmes let them have their liberty and do for the rest what they will t is indifferent to them a litle more care of the soules of Christians might better suite with those that so far transcend others in outward reformation His last objection is inconveniency of independant Churches if they erre as they may they want meanes of reâ—â—â—yming which is better set on by the Scotch Assertor yet he hath said more then he hath well answered for having named all the meanes which their independancy is capable of and being conscious it seemes that they were too weake He adds 2 other that quite destroy the independancy As first that other Churches may excommunicate them how are they independant if under the Iurisdiction of other Churches or how can they be excommunicated by those under whose Iurisdiction they are not sure this is worse dependance then under the Presbytery where a part is only subiected to the whole but here a part is subiected to a part And this second is no better for if they be under the Magistrate for any Haeresy why not for all those that are guilty will not confesse any of their Haeresies for knowne Haeresies but assert them for truth and so chalenge exception for them aswell as any and if that be a known heresy which is such to the judgment of the Magistrat theÌ„ for all heresy they are to be subject to ceÌ„sure their indepeÌ„daÌ„cy is a nullity Thus have I gon through this whole discourse without indeavouring to stifle but rather sincerely to search out what is truth in every particular It is my desire and prayer that I might doe nothing against but for the truth rather would I desire that God should bring me forth to the severest sufferings for the truth then leave me though in simplicity of heart to oppose any the least trueth What remaines but that while we that minde the same things Christs honour in the salvation of his people and right performance of his Ordinances and differ only in the way labour to keepe Vnity of heart till we have unity of judgment and let our Prayers be united at the Throne of Grace though our persons be in different Societies that God may perswade the wanderers into the Tents of those to whom he hath vouchsafed the better light That God may have the more honour and we the more strength comfort by our free and scruple-lesse consociation Which mercy the Lord vouchsafe for Jesus Christ his sake by the helpe of the Spirit of truth leading into al truth to whom be glory for ever Amen FINIS