came from the Pope as out of the Trojan horses belly to the destruction of Gods kingdome The Church of God never knew them neither doth any reformed Church in the world know them And birds of the same feather are covetous Patrons of Benefices Parsons Vicars Readers Parish Priests Stipendaries and riding Chapleins that under the authoritie of their Masters spoile their flock of the foode of their soules such seeke not the Lord Iesus but their owne bellies clouds they are without raine trees without fruit painted Sepulchers full of dead bones fatted in all aboundance of iniquitie and leane Locusts in all feeling knowledge and sincerity Hier. in Syâ—â— Ruffin Perversi homines ad assentiâ—nem dogmatum suorum sub virorum Sanctorum nomine interseruerunt ea quae illi nunquam scripserunt Virg. An. l. 2. Accipe nunc Danaum insidias crimine ab uno disce omnes CAN. Necess of repar p. 48. 49. 〈◊〉 Can any Legerdemaine be more palpable than to apply these words to the office of Parsons and Vicars and their Ministerie who painefully diligently and profitably spend and have spent their time and strength in the service of the Lord Iesus Christ and of his Church If you will so grossely mistake or pervert their writings how shall wee beleeve you upon your word when you report that this or that you have heard or seene That a man from those principles may infer a lawfull separation from all spirituall communion in the ministerie of our English Churches you think every one if he understand what a principle is will freely grant And for my part I thinke every man that understands what the Non-conformists principles are or what a true conclusion rightly deduced from sound or true principles is will freely grant that your separation from the ministery of the Church of England in the Ordinances of worship is rash groundlesse and sinfull contrary to right reason the Non conformists principles and the holy Scriptures And so I commend the worth or weaknesse of what I have written to your consideration intreating if you can to bring gentle words and weight of matter as best beseemeth a good cause CHAP. II. THat God must be worshipped according to his owne will and commandement Bilson Christ. subject part 3. p. 302. It is onely Gods office to appoint how he will be served Tertul. de praescrip advers haeret Nobis nihil licet de nostro arbitrio indulgere sed nec eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemus Authores qui nec ipsi quidquaÌ„ de suo arbitrio quod inducerunt elegerunt sed acceptum à Christo c. Can. stay sec 3 p. 16 Can. Neces of Separat p. 72 73 74 75 76 77. and that nothing must goe under the name of worship which he hath not commanded or instituted in his Word is a truth confessed and maintained by the Church of England Conformists and Non-conformists So that it is altogether needlesse to spend many words and quote many Authors to prove that which is commonly received if it be not a wrong to mention that as a principle of the Non-conformists which is the doctrine of the Church with one consent professed of all the members of the societie Else where you write but your speech is over-lavish as most commonly it is that all sorts and sects of Writers acknowledg this for a truth that to worship God in any other way or manner than he hath in his Word prescribed is unlawfull And therefore this paines here taken might well have been spared but the plenty herein may serve to hide your poverty in that which is to be proved Your Reason to prove the necessitie of separation from the Non-conformists Principles is thus laid downe The Lord in Scripture hath laid it as a straight charge upon all the faithfull to separate themselves from Idolaters Sect. 1 Can. Neces of Separat cap. 2. sec 3. pag. 83 84. and to be as unlike to them as may be specially in their religious observations and ceremonies The second Commandement proves this effectually for there is absolutely forbidden all participation in any feigned service whether it be to the true God or any other When Jeroboam had set up a false worship we reade Hosea 4.14 15. Amos 5.5 that the good Prophets of that time and after called the godly Israelites away from it and bid them in plaine termes not to joyne therewith but on the contrary to keepe Gods Commandentents and statutes appointed for his service without adding any thing to them or taking any thing from them And this they must doe although the King had confirmed his new Religion by Act of Parliament or Councell and therefore no doubt would persecute most grâ—evously all the refusers thereof c. Thus you goe on in foure leaves or thereabouts to confirme your proposition Answer Ibid. pag. 84. to 92. and yet it may be questioned whether you doe confirme or explaine every particular conteined therein For if it be demanded what it is to be as unlike to Idolaters as much as may be and how that is proved to be necessary either by the commandement of God or practice of the godly without some fit or due limitation which is not added I suppose you will be to seeke much lesse can it be concluded out of this discourse But let us heare your Assumption But the worship of the English-Church-Service-Booke hath no warrant by Gods word Can. Neces p. 85. bid pag. 91. but it is a devised false and idolatrous worship If we take a strict view of that ministery worship and government which they left at Dan and Bethel it will appeare evidently that the same was not more false idolatrous and unlawfull Id. pag. 85. than the present ministery worship and government of the English Assemblyes is by the Non-conformists affirmed to be And because none may thinke that I speake more than can be proved I will therefore here lay downe an apologie or pretext which an idolatrous Israelite might frame in the defence of the Kings Religion Freshsute lib. 2. pag. 80. taken out of their owne writings And if Dr Ames phrase be tolerable I will pawne my head that there is never a Nonconformist this day in the world let him keep to their grounds that is able to give more pretty reasons Course of conform pag. 161. and colourable shewes to justifie the Religion of the Church of England That all worship Answer which hath not warrant from Gods word is unlawfull Socrates was wont to say Every God was to be honoured as he himselfe had given in commandement August de Conf. Evang lib. 1. cap. 18. Wherefore as Michah and Ieroboam grievously offended so whosoever brings into Gods service any thing of his own device he sinneth deadly But Images Crosses and Crucifixes are mens devices whereby they flatter themselves in pleasing God therfore they ought to be abhorred Calfe
said of Paul that he taught Apostasie from the Law the meaning is not that he had revolted to the Gentiles or denyed the Messias or the Law or the Prophets but that under pretence of the Messias he had polluted the purity of the doctrine of the Law and the Prophets This Apostasie then was small in beginning encreased in time Acts 21.21 Non statim desilitur a bonis initiis ad malum finem sed per gradus pedetentim descenditur P. Ramus Epist. ad Carolum Lotharing an 1570. De quindecim a Christo seculis primum vereesse aureum reliqua quò longius abscederent esse nequiora atque deteriora Vsser de siccess ca. 1. S. 8. Jam inde a principio Mysterium iniquitatis peragi caeperit ut mirandum non sit si seculie subsequentibus nonnulla dectrinae pontificiae zizania sensim sine sensu succreverint a veteribus illis aliud praesertim agentibus minus animadversa Euseb Hist l. 3. cap. 32. lib. 4. cap. 22. Edit Graec. Niceph. Hist l. 4. ca. 1. Neque corum qui praecesserunt virtutem assecutos neque ita simplicers ut magistri eorum orationem consecutos esse and grew greater and greater not perceived at first not opposed by godly men it possessed the successors of holy Teachers themselves This corruption of the faith was so brought in by degrees that the most vigilant could scarce discerne it when it was first sowed The successors of Godly men received it and the godly themselves for a great while groaned under it for it was a clandestine Conspiracy and opposition of the faith not directly but obliquely not in expresse tearmes but by consequences So that of the first fifteene ages of the Church of the New Testament that cannot be denyed which Carolus Lotharingus the Cardinall uttered in Porsiacâ responsione That the first was golden but the rest the further they departed the worse and more corrupt they were Whiles the Apostles lived the Church remained a Virgin pure and uncorrupt but within the three first ages from the rising of the Gospell her health was crased by errors in doctrine superstitious abuses crept into the worship of God breach of comely order in Government and offences in life whereof we finde the Pastors to make large complaint It cannot be denyed but that they that succeeded the Apostles did excell in Piety and Godlinesse but withall it is most certaine they did neither attaine the vertue of them that went before them nor teach so purely and truely as their masters and instructors as Nicephorus observeth And what is said of Honâ—er in another matter is not unfitly applyed to this purpose few Children are like to their Parents The liberty of mans will and dignity of workes was too much advanced Many thought the soules of the just should not see God untill the day of judgement The Sacrament of the Supper was ministred to infants which abuse is reformed by the Church of Rome her selfe They dipped the Sacramentall bread into the Wine sometimes and so administred them together Clem. Alex. strom lib. 1. T. C. repl 1 pag. 74. Maldonat in Io. 6 Cypr. de laps Iustin. Mart. apolog 2. Gyp lib. 2. ep 3 ad Caecilium or ep 63. epist 48. Hieron in Mar. cap. 14. Polydor. de inveator rer lab 5. cap. 91. Iust Mart. qu. 155. Basil de Spir. Sanct. Of the controversie about the Feast Easter See Eusch lib. 5. cap. 23. Sozom. l. l. 7. cap. 15. Socrat. l. 5. cap. 22. Altars brought into the Church by Sixtus the second about 265.86 Sewide Apol. art 3. div 26. Tho. Beacon 3. vol. Sup. print Lond. 1562. Which others thinke came into the Church about the yeare 590. They carryed it home with them and laid it up in Chests to be received privately Wine was mixed with water in the administration of the Sacrament of the Supper Deacons preached Women Baptized Baptisme was stained with superstitious rites and Ceremonies in daily use many rites and Customes practised which had no ground in the Word of God and sundry things observed as Apostolicall which were directly contrary to the Apostles Doctrine or example Within two hundred yeares after Christ there was crept into the Church many idle Ceremonies and the simplicity of Christs Ordinances refused Each man as he had either credit or authority presumed of himselfe to adde somewhat to Christs institution and the flesh delighting in her own devices Tertul. de Coron Milit. delivered the same with a strait charge as if Christ Himselfe had taken order for it In Tertullians time we may find many strange inventions taken up in Baptisme Three dippings in the Water Tasting Milke and Hony Abstaining from all other washing for a seven night after Cyp ep 72. ad Bonifacium Cyp ep 34 Cyp. de laps S. 4. Euseb Hist l. 8. c. 1 In Cyprians time there was consecration of water and such estimation of oyle that no man was thought to bee a Christian that was baptised without it of the memorials of Martyrs and what blemishes appeared in the conversation of Christians who list may read in Cyprian and others Sabel Enead 7. l. 4. Nuda fuit abinitio anmis ceremoniarum ratio plus pietatis babens quam apparatus Osiand Hist Eccles cent 3. l. 3. cap. 11 Paulatim cerem niae auctae sunt hominum superstitiosorum â—pinionibuaâ— In the three ages following though the doctrine of salvation and substance of Gods Worship was maintained in all fundamentall points and the Omnipotency of the Pope was not knowne nor Images worshipped the Scripture was read and Prayers made in a knowne tongue the Sacrament of the Supper was administred to the People in both kindes men women and Children had free liberty to read the holy Scriptures the Sacrament was not adored nor the doctrin of Transubstantiation heard of Neverthelesse manifest seeds of Antichristianisme were sowed and began to appeare in some strength The state of the Church was lamentable the corruptions many and great both in respect of doctrine worship government and holinesse of conversation Magdeburg cent 4. cap. 6. col 440. Subiâ—de magis magisque traditiones humanae cumulatae sunt Per. in Rom. sec 106. Aug. Enchiridâ—aâ— 110. Chrys tom 4. ad pop 66. in 1 Cor. 16. hom 43. Cham. panstâ—â— tom 2 lib. 20. c. 5. sec 19. Whitak de Pontif. Rom Praef. ad auditores sec 5. Brâ—ghtm a poc c. 4. 7. 12 6 13 15. Socrat. hist. 7. c. 11. About the year 430 the Romane and Alexandrian Bishops left the sacred function degenerated into secular rule Euscb de vila Constant l. 4. c. 40 43. Socrat. l. 1. c. 8 22 l. 4. c. 18. Arnob. advers Gent. l. 8. Origen cont Cetâ—â— l. 7. Conc. Elib c. 36. Calfeh against Mart. Pref. to the reader Chamier paâ—str t. 2 l. â—6 c. 7 sic 6. Bils Christ. part 14. pag 351 c. Gregor l 7. cp 5 3 ad Secund.
and Idolatrous worship or else you must confesse your great words of false Church and false constitution to bear no weight or to be a meere slander If you will tel us distinctly what you mean by false Churches you shall see your whole building to fall of it self For if you understand therby every Church that labours under some disorder or corruption in gathering and constitution doctrine or discipline it is apparently false If you mean that the better part may not oft ly hid under the worser the true Church in the corrupt which may joyne in the use of Gods holy worship by his approbation and with promise of blessing then the proposition is crosse to the maine current of Scripture If by a false Church you understand that whose doctrine and worship is corrupt in the very maine grounds and essentials of faith and worship necessary to salvation your assumption hath no truth in it May you therefore be pleased here to take notice of that which you observe CAN Stay ag §. 4. p. 33 34. as a cleare difference betweene truth and falshood betweene Christs iustitutions and mens inventions Whatsoever God will have us to doe or not to doe hee layes downe the same openly Prov. 8.7 1 Timothy 4.1 precisely manifestly All the words of his mouth are plaine to him that understandeth The Spirit speaketh expresly c. that the truth is simple and plaine Ethnicks by the light of nature could sufficiently see into such things one of them touching this matter saith thus The truth is simple and plaine and needs not varietie of windlaces Another of them hath these words That phrase or form of speaking hath truth in it Cyp. Epist. ad Pomcont Epist Stepha It commeth of too much presumption and frowardnesse that a man had rather defend his owne though it be false and nought than yeeld to anothers deeds and words Resist not truth to maintain your credit God will surely revenge it Bilson differing part 1 page 69. Contigit saepe ut idem pastor sit vero pastor non sit vere postor secundum vocationeÌ„ ligitimam non vere pastor scundum administrationem operationemque ipsius Hieron ad Heliodor Non omnes Episcopi sunt episcopi attende Petrum sed Iudam considera Grat. 2. q. 7. c. Non omnes Ecclesia aliquandt visibiiis est non tantum cum defectibus multis in doctrina disciplina sacramentis administrandi ratione sed etiam cum variis impuris misturis ita ut Ecclesia sit visibilis cum tamen ecclesia ralis quaew in omnibus sequituto possimus sit invifibilis Ames Bellar enerv tom 2 lib. de Eccles which is common and used of all having in it nothing craftily devised neither cloaking some other thing than is professed Contrariwise when Satan speaketh by his instruments he speaketh so ambignously and cloakedly that one knoweth not how to take it nor which way to apply it And so you goe on in many words to the like purpose which if you will apply to your owne manner of disputing and alledging testimonies You shall discover your selfe to be the deceiver who affect ambiguous and equivocall speeches and seeke by mists and fogs of strange and unusuall arguments and sentences wrested to a contrary sense to blinde the eyes and puzzell the understanding of the simple For you hide your selfe under the termes of false â—â—â—ch false ministery false Prophets false worship flying from 〈◊〉 latry taking heed of idols c. which you have taken uâ—â—n a peculiar sense and running along in that straine you pervert the Scriptures wrong Authors consound things to be distinguished dispute sophistically and whiles you boast of cleare proofe divine precepts example and practice of forefathers from the first age of the world hitherto positions holden in all Schooles written in all books preached every day in Sermons taught in all Churches you doe only raise a dust to daisle the eye for let the matter be looked into and you have neither precept divine nor example of godly forefather to justifie your separation What you teach hath beene evermore condemned in Schooles cryed downe in Sermons disallowed in all Churches of the Saints from the very beginning to this day CAN. Stay Sec. 5. pag. 41 42. Sect. 6. pag. 86 To heare Antichr stian Ministers in their unlawfull assemblies is superstition and will-worship Therefore it is sin to doe it The first proposition is grounded upon Levit. 10.1 2. and the same is without exception The second proposition is thus proved 1. From the nature of superstition which is as Zanchie describes it a taking into the worship of God more than he requires in his worship 2 According to the Schoolemen that is superstition when divine worship is not exhibited either to the person it should be Li. 1 de cult extern oppos col 501 502 Aq. 2. 2 ae q. 92 art 1 or not in the way or manner it ought And this is held to bee a sound truth by all Orthodox Divines 3 This hearing cannot be free of superstition in regard men are present at false worship Jdem sect 5. pag. 75 Whosoever takes to himselfe a practice which is not grounded on Gods word and is strict therein hee is just overmuch and presumeth above that which is written and this is their ease who heare unlawfull Ministers for edification And a little before iâ— the same page The hearing stood for is a spirituall eating with Idolaters and men cannot receive the food without pollution And page 80 81. Herein men worship God bâ—y and in a way and meanes which Idolaters will have instituted The which presence as the learned write is a certaine communication therewith 4 It is a great superstition to approve countenance or give honour to any of the wayes of Antichrist They that are sincere christians saith Bucer cannot abide any thing that is his c. 5 It is vitious and superstitious to symbolize with idolaters The Scriptures forbidâ—t and the Saints in all ages have carefully shunned it 6 Superstition is committed when more estimation is had of a thing more dignitie and excellency placed in it and more regard had to it than God alloweth or can stand with his will ANSWER You rowle the same stone up and downe Is there any thing here for substance but what hath beene repeated oft but not prooved once You talke of superstition false worship idolatry giving honour to the wayes of Antichrist and such like great abominations But if we call for proof of these accusations you are glad to fly off and to play least in sight Superstition false worship idolatry is unlawfull that you can say and no man will deny it But that it is false worship idolatry or superstition to hold communion in our assemblies in the ordinances of grace in this if your bare word will not be received here is nothing to beare you out This reason therefore that is for the substance thereof nothing
or by them as Stewards used of God to set them in office The differences which they put betweene Baptisme and the Ministerie are to no purpose at all to the point in hand For let them disser in what they will herein they agree that in what societie soever the truth of Baptisme is to bee found therein is some truth of Ministerie to bee found though marvellous corrupt and polluted The calling of the Pope and his adherents is earthly false and divellish as they stand in relation to him But so is not the calling of every one that was set in office by them in every respect For some things might bee of men and some things were of God For they derived their authoritie from God and not from them and therefore though the qualitie of the proper calling of Priests and Jesuites bee earthly and carnall it is not necessarie the calling that others receive by them but from God should be of the same nature qualitie or condition And though that calling amongst the Papists was whole corrupt yet not whollie because that which is instituted by God Calfeh art 4 pag. 105. Chry. This is my sacrifice to preach the Gospell my svvord is the Gospell CAN Neces of Separ p. 233. is not made void by the corruptions of men The Ministery of Priests considered in the Masse if I may so speak is corrupt and rotten as they are ordained to offer sacrifices propitratorie for the quick and dead it is the ministerie of the papall apostacie and not Christs but as they are ordained to preach the Gospell and to baptize so we cannot say their ministerie is not of Christ at all or that it is a meere nullitie If you had considered this distinction advisedly you would have beene more sparing in your censure or at least given some weighty reasons of your affirmation But it is easier to blow away an argument with big words than to untie the knot in due order Azor. instit Moral l. 2. c. 19. Ames Bell. enervat tom 2. ca. 2. de vocal minist p. 80. Sadeel deâ—egâ—â— vocat Minist pag. 64. Extraordinaritie dicitur duobus modis aut enim de iis intelligetur qui ita ab ordine vero ac legitime discedunt ut ordinem ipsum violenr c. aut extraordinarium dicitur cum amore solito eoque corrupto ita receditur ut ad verum ordinem qui interruptus fuerat redeatu Quod quidem primis nestris docto thus usa venisse agnoscimus CAN Stay sect 2 p. 51. The papists themselves teach In Episcopo haeretico manere potestatem conferendi ordines quia id facit nomine institutione authoritate Christi ideoque ab haereticis Episcopis ordinatos ad Ecclesiam redeuntes non iterum ordinari Aliqui etiam tenent hariticos Episcopos potestatem quoque jurisdictionis non amittere If the Nonconformists hold any thing extraordinarie in the calling of these prime reformers and servants of God it is not absolutely but in some respect only And the same is affirmed by Conformists also Extraordinariam dicimur quorundam ordinariorum Ministrorum vocationem eo tantum sensu quo Sacerdotes pontificii quaedam ab ipsis Jesuitis dicuntur legitimo jure extraordinario And a little after Sic eo nomine tantum vocatur quia recedit in aliqua parte ab ordine jam depravato ut possit illum restaurare Compare therefore what they have written together and you shall finde nothing which might hinder their communion in the worship of God You say the Scriptures approve not of rending away from true Churches for any corruption I use the word any because so long as we acknowledge the Church to be true whatsoever her sins are a separation from all communion with it is utterly unlawfull But whatsoever the Conformists or Nonconformists have written one against another in this point of the Ministerie they never denied the nature and essence of a true church to bee found among us and therefore cannot bee thought to offend against conscience in that they hold communion together in that which is good and of God SECT 7. CAN Stay ag Sect. 3. pag. 58. THe sinfull office of the Teacher becomes his sin who practiseth will-worship with him For hereby he enwrappeth himselfe into the guilt of his office To heare such a Minicter is to honour approve and uphold his office of Ministeris To yeeld any approbation liking or reverence unto mens institutions in the exercise of religion is sin But in hearing Antichristian Ministers d. §. 4. p. 61. there is approbation liking and reverence yeelded unto mens institution in the exercise of religion Mat. 15.9 Ps 6.4 Col. 2.20 21. De. 5.9 1 Cor. 6.17 Hos 2.16 Exod. 23.13 therefore it is sinne The Major cannot be denyed for the Scriptures teach us the very thing Besides the most judicious Writers affirme it too The Minor is as cleare For first Jt is not possible that men can come to Antichristian Churches to worship God but they must by their precence there shew reverence and honour to the publike falle state and ministerie ANSWER HEre you come over with the same text of Scripture and the same arguments whereunto answer hath beene given already But I must follow you in that path wherein you are pleased to goe before mee 1 Will-worship is unlawful both in the teacher and them that communicate with him in that worship But the preaching of the word and administration of the Sacraments in our assemblies is not will-worship but the ordinance of Christ 2 To yeeld any approbation liking or reverence unto mens institutions devised and to be exercised with opinion of holinesse Babing in Lev. 10 Calv. in loc Iun. anal in loc Piscat ibid. necessitie and worship is sinne And if this be the meaning of your proposition we confesse the Scriptures teach this very thing and judicious learned Divines affirme it And what use there is of heaping up Authors to prove that which is most willingly assented unto I cannot tell The Lord hath laid downe the way and manner of his worship and hath not left it to any creature to meddle with but according to his prescription and appointment CAN Stay § 5. p. 40. The outward worship of God must be strictly done according to his commandement A good intention there hath no place workes devised by mans fancie have not only no promise of reward for doing of them but contrariwise great threatnings and maledictions of God Q. Eliz. Injunct 3. But all institutions of men in the exercise of religion such to wit as be simply matters of order or appurtenances of worship as time place method phrase of speech stinted catechismes formes of blessing and administration of the Sacraments c. bee not of that nature neither doth every thing concerning the qualification and exercise of ministerie belong to the second Commandement So that all institutions in generall are not condemned in Scripture nor
of God 2. Their qualification for this office their care in execution and other accessories which may be added of man If for substance of office their calling be of God wee are bound to hold communion with them though in the qualification execution and other adhering circumstances some things bee amisse which it is not in our power to redresse This our Saviour Christ hath expressely taught and made knowne unto uâ— both by his Doctrine and example as hath beene shewed already Hereunto this one thing may be added that many Pastors and teachers in the Church of England be called qualified and doe carry themselves in their charges and places according to the direction of IESVS CHRIST the chiefe shepheard of his sheepe and other for substance of Ministery are Pastors and Teachers CAN Stay Sect. 6. pag 79. If to heare Antichristian Ministers bee to serve God in and by an Ordinance If in preaching the truths of the Gospel in a false Church no Idolatry bee done then may a man vvorship God in a vvay of his ovvne devising blamelesse Id. §. 5. page 77. way or institution devised by Idolaters and with Idolaters then it is unlawfull But the first is true Therefore the second The proposition is undeniable by the Treatisers owne confession you should have said the assumption for if the Treatisers words prove ought they must be applyed thereunto As for the proposition they speake not to it at all But forwardnesse here and in many other places hath made you forget your tearmes of Art He that heares the Ministers of the Bishops sending and of the Parishes sent to he heares in the sense of the Scripturs false Prophets Id page 81. Such as hearken to Antichrists Ministers do therein approve of Antichrists unlavvfull povver over the false Church and the Divels donation or his putting of that povver into his eldest sonâ— hâ—nd Id. §. 6. p. 84. But it is not lawfull to heare false Prophets The Major is proved clearly in defencâ— of our twelfth objection The Minor is certaine by these reasons 1. The hearing of false Prophets is forbidden in the word of God c. ANSWER You busie your selfe to weave the Spiders web which is good for little long in weaving but soone swept downe Our Ministers be not Antichristian Ministers nor false Prophets in the Scriptures sense because they preach the whole counsell of God in all points necessary to salvation and rightly dispense the seales of the Covenant by authoritie derived from Jesus Christ the Lord and King oâ— his Church the great Shepheard of his Sheep At least they are set apart to this office which was never deemed Antichristian in the Church of Christ But if we take these words Antichristian Ministers and false Prophets in your sense for you use them in a peculiar dialect then it is not only lawfull but necessary to heare such as you call Antichristian Ministers For it is commanded in the word and acceptable service unto God the meanes to build up the Church It is to hold communion with God to reverence his name to lay hold upon Christ and lodge him in our bosome It sheweth that a man is one of Christs sheep because hee heareth his voice and a member of his sheepfold the servant of the most high God it manifesteth love and zeale to God and is ordinarily blessed to the soul and conscience of the dutifull hearer And in that which you alledge to the contrary you misalledge Scripture speak evill of the truth revile the heritage of the Lord and grievously wound your owne conscience The religion professed and worship performed in our assemblies is true not only in respect of the object but of nature use and end and whatsoever circumstances are necessarilie required to lawfull worship And the false Prophets mentioned in Scripture are of one sort yours of an other even the true Ministers of Jesus Christ But let us turne over to the twelvth objection to heare the cleare proofe of that which here you affirme for thither you send us CAN Stay §. 12. p. 116 117. The Treatiser as you call him propounding this objection of yours that the Scriptures of the old and new Testament warne Gods people of false prophets which the Ministers of that Church are having an unlawfull calling maketh answer 1 By denying that the Scriptures warn men simply not to hear false Prophets i.e. any false prophet whatsoever And then propounds a distinction of fals Prophets that some fals Prophets were in the Church of God and these might be heard as they had place in the Church till they were orderly repressed or at least discovered others were not in the Church but simply without and these were not to be heard This is the plaine and direct answer of the Treatiser as every man may perceive that is not grosly ignorant or wilfully blind But see how you jest and dally with it unconscionably when you had nothing to answer 1. You say he peremptorily denyeth the whole objection and so consequently affirmes that all false Prophets may be heard But what new Logicke is this whereby we may learne to draw such consequences In former times it hath beene thought reasonable to deny an universall negative or affirmative proposition when they hold not true in all Individuals No false prophet is to be heard This proposition may justly be benyed if any false Prophet may be heard though all might not 2 You adde presently and with the same breath He unsaith what hee said before But this is a palpable and grosse calumny For he said not that all false Prophets might be heard by all nor denyeth what hee granted at the first that some may be heard but plainly implyeth a distinction of false Prophets which I can hardly thinke you did not perceive though you be pleased so to pervert his words If there appeare any deep and inextricable riddle in the words you may fitly apply to your selfe what in this very place you report of Marcus Antonius's souldiers who unawares fell upon an hearb that greatly distempered their heads You tell us Id pag. 116. The Treatiser since he lighted upon his Gourd he is not like himselfe in his other writings and I can easily believe it for in his other writings for separation he is insolent censorious scornfull and slighty In this mild Christian and for the most part more substantiall As you deale with your Treatiser to scorne what you cannot answer so you doe with others in this very argument and that much more absurdlie Master Br. in maintenance of the Ministerie of the Church of England The unreasonab of separation p. 2 3 4 7. as it is established by Law distinguisheth betweene the substance of the Ministerie and the execution thereof the essentiall parts of the Ministery and some accidentall circumstances adhering unto them by man For substance saith he the present Ministerie of our Church assemblies is the very Ministerie which Christ hath set in
word which doth ordinarily beget men unto God ought to bee heard yet wee cannot conclude on the contrary the word which doth not ordinarily beget is not to bee heard For the word is but a morall cause or instrument of faith and repentance whereby the Spirit worketh not necessarily but at pleasure If therefore the Spirit worke by the word as his instrument it is of God and wee are bound to heare it But if God worke not by it effectually to saving conversion it is of him notwithstanding So this affirmative is true sinne deserâ—eth death but this negative will not follow on the contrary good works deserve life For of justice death is due to the sinner as his wages but eternall life is the gift of grace The Papists argue thus Disgrace done to an Image tendeth to dishonour God and therefore by the Rule of Contraries Honour done to an Image tendeth to the honour of GOD. Their inference and yours turne both upon the same hinges And I might truly say unto you in your owne words Ibid. Have you not here shewed your selfe an acute disputer for to pull downe Bethel you build Babell to condemne the true hearing of Gods Word you commend Idolatry Consider therfore your owne reasons and be not so rash and hastie to disgrace your brethren Your obscure translating of Philosophicall Canons CAN. Stay Sect. 2. pag 54. CAN. Stay Sect. 9. pag. 100. I will passe over as Relata sunt simul natura which you English thus Relations in nature are alike and apply it as strangely Qualis causa tale causatum you translate thus As is the cause so that which is caused of the doing of the thing Idem qua idem semper facit idem which you render As is the same so alwayes followes the same effect whereby you turne principles or Canons at least into riddles and it is hard to say whether your interpretation bee more obscure or misapplication unreasonable to speake in your language as vaine as ever man made For that which is spoken of causes univocall necessary and proper at least that you referre to morall instruments as if the word preached by wicked instruments might not bee effectuall or a man could not heare an ungodly Minister preach the Gospell but he must partake in his sin CAN. Stay Sect. pag. Sect. 3.16.17 Id. Sect. 4. pag. 28. sect 5. p. 40. sect 1. p. 49. sect 4. p. 62.63 67 72 73 74 75. You are large in proving what is not questioned as that God must bee served as he hath appointed That it sufficeth not to intend a good end but the meanes must bee lawfull That men must not bow their knees to an Idol under pretence that they reserve their hearts unto God That wee must bee earnest and zealous against Idolatry That the matter of worship must be grounded on the word Consciences shall never find any sure port to run unto but only God Calf p. 22. and that it must be done in a right and lawfull manner order form or way That the law of God is the rule of conscience That custom must not prescribe against truth That we must not doe evill that good may come thereof with other the like which you know well your Opposites do believe and maintaine But that God is not worshipped in our assemblies as he hath appointed That to heare the word preached in our congregations is pernicious Idolatry that the means therein be unlawfull that the ministerie is Idolatrous or the worship vaine that you prove not either by Scripture or any learned approved Author whatsoever you bring in both your bookes to this purpose besides your own peremptorie actions may be shut up in few words The Authors which you quote are oftimes abused you mangle their words and make them seeme to speak what they never meant or intended CAN Stay sect 3. p. 57. The truths they teach you say speaking of the Ministers of the English Church are from God but the office which gives them power and charge to speake them is from Antichrist and a speciall character or marke as the learned write of the beast Simon on Rev. pag. 120. Acts Mon. edit 5. pag. 588. On Rev. ca. 14.9 Though Priests Deacons for preaching Gods word ministring the sacramets with provision for the poor bee grounded on Gods law yet have these sects no manner of ground thereof L. Cobh Act. and Mon. p. 514 5â—5 Thus said Iohn Chaydon a Martyr of Christ The Bishops licence to preach the Word of God is the true character of the beast that is of Antichrist The like M. Bale and others But no word sounding that way is to be found in M. Simons Since their law of Confirmation was made saith hee the Bishop with the Chrisme doth signe the partie in the forehead with the character of the crosse And since they made their new office or sacerdotall thus they make their cate chumine The child or partie is brought to the Church doores where the Priest maketh a crosse with his thumb on the forehead of the childe and at the font the priest maketh a crosse in the right hand of the child c. Thus this Author but to your purpose not one word M. Bale was so farre from condemning the office of Bishops simply as Antichristian that hee himselfe was Bishop of Osyris in Ireland And how likely it is then that he should absolutely condemne a Bishops licence to preach the Gospell of Jesus Christ in the Churches of Christ as the mark and Character of the beast let any man judge What he might condemn in some respect and consideration in popish bishops as they stand sworne slaves to that Antichrist of Rome that cannot be drawn to the testimonie of Bishops CAN Neces of separ p. 25â— who have cast off the authoritie and renounced the doctrine of Antichrist And the same may bee answered to the testimonie of John Châ—ydon You many times repeate that upon the Nonconformists grounds to returne unto the service in the Church of England is to joyne with Idolaters in Idolatry This no doubt is a vehement accusation if it can be proved if it be rashly surmised then it is as pestilent a slander But ground out of the Nonconformists for such conclusions you have shewed none nor once take notice of that which is alledged to the contrarie which you could not but see if you could have found any exception against it They doe not deny but there is a visible Church of God in England and therefore your saying of them that they doe almost in plaine and flat tearmes say that we have not so much as any outward face and shew of the true Church argueth that you have almost no love in you which upon one word once uttered contrary to the tenour of their booke T.C. repl 1. p. 8. Vnreasonab of separation p. 81. and course of their whole life surmise this of them Thus a chiefe Nonconformist
Arian infection both in the reignes of Constantius and Julian the Apostata Athanas Graecolar tom 1. pag. 309. edit Comelit Theodor. hist l. 4. c. 3. Pelagius a Britaine by birth troubled the Churches with his pestilent Doctrine denying the grace of God attributing power and libertie to man to live without sinne and keepe the Commandements if he would This Heresie arose about the yeare 405. or 406. and the Author thereof drew his first breath in Britaine Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trim. 13. speaking of Cyprian saith Gallos fovet imbuit Britannos praesidet Hisperiae Christum serit ultimis Hiberis Vsser de prim Eccles Britan. ca. 16. pag. 787. but he sowed not this hereticall doctrine in Britaine And though it must be confessed That these Churches were not altogether free from that infection yet at first it was opposed and after it was banished by the blessing of God About the yeare 420. flourished Fastidius of whom Gennedius in his catalogue of Ecclesiasticall Writers saith Fastidius Bishop of the Britaines wrote to Fatalis one booke of Christian life and another of keeping Widdow-hood in sound doctrine and according to the truth of God And John Trithemius Fastidius Bishop of the Britaines was a man learned in the holy Scriptures and an excellent Preacher of the word of God famous in life and conversation in speech and wit notable Prosper contra collater cap. 41. Vsser de prim pag. 319 320 323 324. He wrote some devout little works c. And by the vigilancy and care of Lopis and Germanus Antisiodorensis the Britaines were delivered from the contagion which had begun to infect the Churches After this the face of things was miserable in that Kingdome by reason of the invasion of the g Repellūt nos barbari ad mare repellit mare ad barbaros Inter haec duo genera funerū aut jugulamur autmergimur Bed hist eccl l. 1. cap. 14. Bilson The true difference betweene Christians Par. 1. pa. 56. That this Land was infected with Arianisme Pelagianisme as many other places then were I find it reported in the story of Beda Eccl. his gent. Angl. l. 1. c. 8. lib. 1. cap. 17. And the Bishops of France our neighbours upon request made unto them by the Britaines sent Germanus and Lupus two French Bishops chosen in a Synod by the generall liking to convert this realm from Pelagius errour which also they did with great celeritie barbarous enemy the terrible famine the direfull contagion of the Pelagian and Arian heresies and the loosenesse negligence drunkennesse contentions and other vices of the Clergie The Christian Religion thus corrupted was restored againe by the second comming of Germannus but after that grievously oppressed by the comming in of the Anglo-Saxons who could not yet so extinguish the truth of God but it did revive spread and grow though sometimes more pure sometimes more corrupt and sometimes with greater sometimes with lesse freedome But to come to the last reformation which was made of Religion in this Land and it was not the conversion of England from infidelitie to the profession of the Gospell but the restoring of it from a corrupt state or profession to a more pure from Christianitie polluted to Christianitie unpolluted Christians they were who inhabited this Land baptized into the true faith of Jesus Christ but Christians defiled with manifold superstitions led aside into manifold errors which errors and superstitions removed they become sound and true Christians indeed The true h Chaloner Credo S 2. part sect 2 It will soone appeare that the Ch◠of Rome for a thousand yeares after our Saviour professed no other faith nor published any other beliefe in points fundamentall either negative or affirmative than we doe c. After a thousand and some few yeares more were expired Transubstantiation and Adoration of the Host with other dregs of Antichrist being established though we cannot say that the Church of Rome was from thence forth absolutely our Church yet we may boldly say that our church was from that time untill Luther both within the Romane Church and without it Church lay hid in Popery as a little oare in a great lump of drosse not refined not purified not coyned but true gold for substance yea that very same for substance which being purified and stamped is currant coyne When the invocation of Saints worshipping of Images the Latine Service and fabulous Legends the sacrifice of the Masse and adoration of the Sacrament with such like abhominations were taken away and in the roome thereof the true worship of one true God in the mediation of Jesus Christ and the right administration of the Sacraments and the reading of the holy Scriptures in a knowne tongue established when the omnipotency of the Pope is abandoned with all corrupt superstitions which did undermine the foundation it selfe and in stead thereof the intire faith of the Lord Jesus in all points necessary to salvation taught professed and received then is the Church refined and separated from that drosse To bring Infidells from the state of infidelitie to the faith it is necessary that instruction goe before either by reading exhortation preaching or report of Christian faith for faith commeth by hearing But where men professe Christianitie abuses may be reformed by the Edict of the Magigrate without such particular instruction going before as in the former case is requisite Many times * Jo. 2.19 heresie departeth from the Church or Heretickes goe out from the Church and sometimes the Church is compelled to goe out from heresie the heresie still remaining * Revel 18.4 Come out of her my people saith the Lord the godly then departing from Babylon according to Gods commandement gathering themselves into Christian societies the religious Magistrate by his Edict or Proclamation going before them are the true churches of Christ The i Raynold orat epist ad fratrem Non semper heresis exit ab ecclesia aliquando manet heresis ecclesia exire cogitur Papacy was not the church but the church lay hid in the Papacy untill the time of separation which being made according to Gods commandement by the authoritie of the Lords Vicegerent the church which was before k August epist 48. ad Vincent Donatist Ecclesia est quae aliquando obscuratur tanquam obnubilatur multitudine scandalorum obscured doth now shine forth Thus our Divines doe soundly and truely answer to the Papists demanding where our Church was before Luther That it was where now it is but unrefined unstamped that it lay l Beza epist 1. ad Duditium et si Papatun non sit Ecclesia voluit Deus in Papatu servare ecclesiam hid among them for the time as some fit stones for the building under a great heap of rubbish and that we have not erected a new Church but repaired and restored a ruinous m See Dr. Feild of the Church lib. 3. c.
not beene noted for noveltie singularitie and division is to bee received as the undoubted truth of God If these assertions be true then is this condemnatorie sentence most unjust and untrue For not only all old writers generally but the most learned of later times yea and all sects and sorts of people professing Christianitie themselves excepted are against it Therefore did they consider the terrour of the Lord CAN stay sect 1 p. 8. and that great day in which the Lord Iesus shall appeare in the brightnesse of his Father to avenge the quarrell of his least Commandement and to judge the wrongs Gregorie to John the Bishop of Constantinople saith thus Tu qâ—â—â— Christo universali ecclesic capiti in extrâ—mi judicii dâ—cturus es examine qui cuactacjus membra tibimet conarts universalis appellatione supponere CAN stay against straying sect 1. p. 8 Parker of the crosse part 2. c. 9. sect 2. I may well compare some of unbridled spirits to the Flaccians whose intemperate furie made Ernestus to deale the more hardly with the Protestants out of a fear they were all of the same spirit and would in the end procure like mischiefe Am. Polan in Dan. c. 9. injuries and reproaches which are cast upon his Church and Saints ordinances and worship they would not speake evill of what they know not revile his heritage despise his worship condemn the righteous vilifie the ordinances of grace abuse Scriptures misalledge Authors cause divisions and schismes in the Churches of God distract the minaes of some obstinate others and expose religion it selfe to contempt Let mee speake to them as the great est zealot in that cause at this day speaketh to his opposite in a cause of lesse importance When God ariseth up what will they answer him what will they say when hee shall not onely charge them that they have made a rent in the Church brought an evill report upon his ordinances spoken contemptuously of that which he approved yea commanded and perverted his word for that end and purpose But also that they have laboured with might and maine to draw others into the same transgression by meanes whereof his name is blasphemed the weake scandalized the godly made sad and that which was halting quite turned aside If it be sure that a more grievous punishment is reserved for them that cause others to offend than for them which doe such things themselves let the adviser weigh seriously whether it doth not concerne himselfe as much as any other to tremble and stand in awe It is a vaine boast that at this day there are few CAN say Episâ— to the Reader The judgment and practice of some men of speciall account in the Church of God have to this day held this impression in me that I esteem the Captaines and Ancient-bearers of this schisme unworthy the honour of any set conflict and publike confutation S. B. the raising of the foundation of Browne Ep. to the Christian Reader CAN Neces of separa Epist to the Reader Galschill to Martial Epist Omnia invalida nihilo sunt aequiâ—â— paranda if any except Formalists and Familists and men of corrupt mindes who suppose that gaine is Godlines that will appeare in defence of our parish Churches Ministerie and Worship For the professors as he is pleased to stile them are of the same judgement touching those things that formerly they have beene of and stand ready by the Scriptures to prove their godly congregations to be the true Churches of Iesus Christ and their worship to be of his holy institution If of later times they have beene silent in these matters it is not because they are better informed or that they see and acknowledge their worship and Ministery to be fals and idolatrous but they would not spend good houres in vaine seeing what soever was written in this kinde had beene learnedly and sufficiently answered not with reproaches taunts and boastings as is suggested but with solid proofe out of the booke of God Christian Religion teacheth men to occupie themselves otherwise than to mispend their time in answering that which in the eares of all indifferent men carryeth a sufficient confutation with it or is sufficiently confuted already specially when experience had lessoned them that they must deale with such as will overcome by peremptory censuring when weight of reason is wanting to them Neverthelesse If not reply if they please and when they will CAN stay Epist When the undertakers have finished their answer and â—ast Dav. published his many things that he hath to say against it Id sect 4. p. 36. least overmuch silence should be interpreted consent or beget too great confidence in men of the goodnesse of their cause and others should stumble at their vaunts as if none durst because they doe not undertake their answer I am purposed by the grace of God to examine the grounds and arguments whereby they would perswade the Necessitie of Separation from our Assemblies and from the worship of God performed amongst us Sundry things M. Canne requesteth of him that shall undertake to read and answer his bookes CAN stay epistle to the Reader 1 That when he setteth himselfe to read hee should set himself as in Gods presence and look on with a single and unpartiall eye 2 That he live by his owne faith and build not upon another mans fancie 3. That he denie himself and be contented to be guided by God alone 4. That for a particular faile hee doe not condemne the whole 5. That hee change not the state of the Question 6. That he may finde plaine dealing Id. Stay sect 1. p. 2.4.5 Sanctis Scripturis non loquentibus quis loquitur Amb. de vocat Gent. tom 2. l. 2. c. 3. Omne quod loquimur debemus â—ffi mare de Scripturis sanctis Hier. in Psal 98. tom 8. Nihil ultra quamsacris literis proditum est definiendum Erasm in Hilar. Solum Dei verbum certum caetera falsa si dâ—ssentiant Fer. ad Rom. c. 3. p. 303. CAN stay sect 4. p. 32. sect 1. p. 44. and what is brought against him be read out of the Prophets or Psalmes the Law or Gospell Whether these conditions be observed by the Author himselfe in his writings let the indifferent judge as namely whether passages of Scripture be truly alledged Authors rightly quoted arguments plainly propounded conclusions soundly drawne his adversaries ingenuously dealt withall Whether in writing he set himselfe in the presence of God and weigh in the Ballance of the Sanctuarie what he commendeth unto his Reader Whether he censure not before he make proofe by Scripture and rather insult over his adversaries with insolent and reproachfull tearmes than confute their grounds with substantiall reasons and whiles he commendeth plaine dealing simplicitie and integritie he doe not play the jugler who pretends plainnesse that he might beguile and deceive the sooner For when he makes semblance of zeale for the puritie of religion
ab ipsis corpore divelli possumus nos ad meliores conferre onmino debemus sed saepâ— fit ut velis nolis in medio impâ—orumâ—e veâ—sari oporteat caveas igilur ab eorum studâ—is operibus ut Deus tecum loquatur Lavat in Eack cap. 3. Hom. 11. and this is altogether unlawfull For Gods people when the matter commeth to their practice must have the judgement of discretion and further they crave not the judgement I say of discretion to try the Spirits whether they be of God or not And in case the Church whether of ignorance or contention or a man-pleasing humour determine in doctrine against the Word or in ceremonie against the generall Rules their duty is to obey God rather than man But the sinnes of the Minister or other part of the Congregation shall not be imputed to him who doth only communicate in the ordinances of worship 2 To communicate in a false Ministerie may import to communicate in the ordinances of worship with them whose calling is not in every respect approved of God and this is lawfull If then the sense of this reason be That our Ministerie is absolutely false or a meere nullitie it cannot be made good by Scripture grounds or Non-conformists principles but the contrary is most evident And he that shall undertake to prove such a desperate Proposition must grant that there was neither Church or Sacrament nor Ministerie in the world for many hundred yeers past if he finde not just cause to question his owne Christendome But if the meaning be that it is not lawfull to communicate in the worship of God with Ministers not fitly qualified disorderly called or carelesly executing their office and function then it is directly crosse to the Word of truth sound reason and consent of all the learned If you demand as you doe of your Pistoler Where I pray you doe you read in the Scriptures of two kinds of Antichristian churches speak out man shew us the place the chapteâ— and the verse ingenuous dealing requires it Stay sect 3. pag 20. Isa 56 10 11.12 Jer. 8 8.9 10.11 Mâ—c 3.11 Mal. 2.8 Ezek 44.7 8 9 10. See Iun. annot in loc L water ibid. M.c. 3.11 Jerem. 5.31 1 Sam. 2.12 15 16 17 25. 1 Sam. 1.1 2 3 Iâ—h 2 16. See Constant Emperor Comâ—in Misn where wee read in Scripture of these two kinds of false Ministers and communicating with either in the ordinances of worship we will shew you the place the chapter and the verse When the Priests were dumb dogs that could not bark and greedy dogs that could never have enough was their Ministerie true or false were they qualified as becomes the Ministers of the Lord of hoasts or no The strangers and uncircumcised which were set to take the charge of the Lords Sanctuary were they true Ministers or false When the Priests taught for hire and the Prophets prophesied for money when the â—rophets prophesied lies and the Priests bare rule by their means Was their Ministery true or false Were the Sonnes of Eli true or false Ministers qualifyed as becommeth the servants of God they were not but the function which they executed was of God When the Priests bought and sold Doves in the Temple or took upon them to provide Doves or such like things for them that were to offer was their Ministerie true or false Did they that whereunto they were appointed of God or noe Matth 5.20.21 22. c. Matth. 15.3 4 5. Matth. 23.13.15 When the Scribes and Pharisees corrupted the Law by false glosses taught for doctrines mens precepts made the Commandement of God of none effect by their traditions shut up the Kingdome of heaven before men neither going in themselves nor suffering them that would making those of their profession twofold more the children of hell than themselves When they taught Justification by works and perfect obedience to the whole law and denied in Christ both the Person and office of the Messiah blaspheming him in his doctrine as a deceiver of the people Matth. 12.24 Luk 7 30. Joh. 7.32 Matth. 21.45 36. in his life as a glutton and wine-drinker in his glorious miracles as one that wrought them by the Devill and when they hated to be reformed was their Ministerie true or false were they called of God or did they thrust in themselves before they were sent If their Ministerie was true then an ignorant Idoll profane idle Ministerie which despiseth knowledge opposeth Godlinesse prophaneth the holy things of God corrupteth the Law polluteth the worship strengtheneth the hands of the wicked and leadeth the blinde out of the way may be a true and lawfull Ministerie of God It is besides the marke here to answer that the Scribes and Pharisees did neither minister to any but the Lords people nor in an unlawful place nor by an unlawful entrance For the Question now is of their Ministerie the qualification of their persons to the office which they took upon them Whether such a Ministerie as theirs was to be approved of God and such Persons to be chosen or continued in their standing For be their outward calling what it will and the people to whom they administer as they may if the Ministerie be not of God if the persons be not qualified as God requireth if they execute not their office for God according to his will revealed and the good of his people but against God according to their owne corrupt immaginations and to the griefe of the godly their standing in that place and roome without question is not of Gods approbation nor their calling lawfull It might be added Num 8 9 10. Lâ—â— 8.3 that though the tribe of Levi onely was used to the Ministerie yet all that tribe was not applyed that wayes nor those at all adventure but by choice according to their abilities And therefore if the Pharisees were not fitted in some measure for their office the choice was not by approbation from God nor their entrance lawfull If then their Ministerie was false either it was unlawfull to communicate with them in the ordinances of worship Matth. 8.4 Luk. 17.14 Io. 18.20 Luk. 22.53 which is directly crosse to Scripture the examples of the Prophets our Saviour his Apostles and all the faithfull or to communicate with or in a false Ministerie is not a breach of the second Commandement They that preached Christ of envie Phil. 1.15 St Paul to the Philip. is glad that the Gospel is preached although it be not purely but he would never have been glad if it should have been preached falsly or not truly c. the want of a good calling may give occasion to say that the Word of God is not sincerely taught because there is not a lawfull ordinary calling l. C. repl 1 pag. 28. to adde affliction to Pauls bands were they true Ministers or false What soever you will say to heare them preach Christ was no breach of the
performed was directly contrary to Gods Commandement But they were bound to goe up to Ierusalem though the Priests there Ministering had entred unlawfully and executed their Offices corruptly because God had appointed they should appeare before him in that place and the Service there tendred was of the Lord and by his appointment though the Priests were ignorant proud profane covetous or the like The Faithfull entreate Christ To shew them where he feedeth his flock that they might not turne aside if the words will beare that interpretation to the flocks of his companions that is the Congregations of false Christs and false Prophets That which you adde by his Ministerie with his Spirit Word Seales and Censures And that there they might place themselves for instruction and government is not found in the Text and may be received or refused as it is understood If your meaning be that Christ by these means doth feed or rule his Flock it will easily be granted If it be this That no Christian may lawfully sit downe in any congregation where any one of these is wanting or not executed in all points as it ought you speak of your selfe and not by the warrant of Gods Word For where Christ doth feed his flock there may the Saints of God communicate in the ordinances of Grace and Religion though some be wanting or not so purely performed in all points as they ought though the Minister in some particular enter not as he ought or be not qualified as the Word requireth It is one thing to sacrifice at Bethel Deut. 12.5 Ho. 4.15 â—â—o 4.4 5.5 2 Cron 15.3 11 12 14 15 16. 13.9 10.11 12. which God hath straitly forbidden where is neither God Priest nor Law another to worship God according to his owne appointment though the Minister be not such as he ought I wonder if men doe not tremble thus to abuse and misalledge the holy Scripture Often doe the Prophets Jere. 23.9 Matth 7.15 Christ and his Apostles you say forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church This last clause And from the Church is your glosse but not found in the Texts of Scripture quoted by you Perhaps you would cunningly insinuate That all Ministers not called by the Church or particular Congregation where they are to administer be false Prophets But this is to begge what you shall never be able to prove not to make proofe of that which is questioned Bilson Christ. Subject part â— p. 367. The Lord when he saith Beware of false Prophets noteth there shall be Prophets by their calling which shall be found false by their reaching as S Peter also witnesseth Pet. 2.1 2. distinguished from Godly Teachers not by office but by doctrine Ier. 21.14 v 26 Iere. 11.14 15. v. 21. Iere 6 14 8.11 Ier. 23.25 v. 26. v. 32. Ezek. 13.2 3.6 7. 2 Pet. 2.1 2. Most certaine it is the Prophets Christ and his Apostles doe all warne us to beware of false Prophets But who are false Prophets They who are not chosen called and ordained by the communitie of the faithfull where they are to Administer No or they whose outward calling in the Church is somewhat defective and disordered nay corrupt and sinfull Not so neither But they are false Prophets who walke with falshood and strengthen the hands of the wicked that they might not returne from their wickednesse who speak the vision of their owne hearts not from the mouth of the Lord. Who say to them that despise the Lord yee shall have peace who run when they were not sent and prophesied when God spake not unto them Who prophesie false things in the Name of the Lord the deceit of their heart and thinke to make the people forget the Name of the Lord and seduce the people with their lies Who prophesie out of their owne hearts and follow their owne spirit The Apostle describes them to be false Prophets who bring in damnable doctrines contrary to the doctrine of salvation which we have received and denying the Lord that bought them But this cannot be applied to them who preach the Truth of the Gospel intirely Of false Bâ—e thren see Gal. 2.4 2 Cor. 11.26 With Hereticks and Apostates be they Princes or pâ—ivate men no Châ—istian Pastor or people may Communicate Bilson Christ Subj part 3 p. 78. Infidells be without the Church of their owne accord and Hereticks be put out Idem 79. Matth 7.15 Bevvare of false Prophets Assentior Chrysostomo qui poshemam voâ—em non de haereti is sed de iit acripit qui vulge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—lne dicebantur Tales autem esâ—è ut qui corrupâ—am vitam specie vi 〈◊〉 larva â—egâ—â— Lucas ni sallor eosdem aâ—t innâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—â—k 20.20 Hers reâ—â— saâ—◠〈…〉 dispence the holy things of God according as they have received authoritie from God and labour to winne men from sinne unto God though in the entrance into their office or in the execution thereof there be somewhat erroneous faulty and of men Consider then how loosely the Premises of the Scripture and your conclusion hang together Wee must not joyne our selves to Congregations or Assemblies that are without Christ so the Scripture We must forsake Churches and Congregations of Christ this is your conclusion They must be forsaken that refuse the Covenant and worship strange Gods so the Scriptures Wee must forsake them who have received the Covenant and worship the true God in the mediation of Jesus Christ because they observe it imperfectly thus you must conclude or you fay nothing to the purpose If Prophets in the Old Testament had an ordinary outward calling the false Prophets might have a lawfull externall calling as well as the true and then God saith He sent them not because they preached the vision of their own heart lying and deceitfull words to strengthen the hands of the wicked and not the words of Truth to turne men from sinne They were not called of God because the work they went about was not the Lords but their owne But this reacheth not to godly Ministers who preach the Faith of Christ intirely and labour to draw men unto God nor yet unto them who in some sort are called of God according to his Will but not in favour or because he is pleased with their Administration to doe his worke though they be neither qualified as hee requires nor dispence the holy things of God sincerely and purely as they ought When you tell us we must beware of false Prophets you speake the words of Scripture but in your application of it to the Ministers of the Gospel and Congregations in England you robbe and spoile the sense of Scripture which is not the least degree of theft The Priests many times were no better than the false Prophets ut the people is never forbidden to communicate with theâ— in
the ordinances of prescribed Worship though they must take heed to their soules Mâ—â— 15.16 Mâ—â— 5.20 that they be not deceived by them The Scribes and Pharisees were blinde guides who did neither teach the way of life nor walke therein and yet our Saviour forbad not the faithfull to heare or communicate with them in the Worship of God He charged his Disciples to beware of their leaven Mâ—â—th 16.12 23.16 Luk. 12.1 Amsw in Song cap. 1. v. 6. and let them alone because they were blinde leaders of the blinde but so long as they preached the truth and woshipped God aright he never prohibited them to heare and communicate in the ordinances To beware of false Prophets then is not evermore in body to separate from them A Deo â—ocati itque constitutt sunt ut legâ—â—n Moses in Syâ—â—gugis populo praeâ—â—gant c. Quale â—unque 〈◊〉 sunt 〈◊〉 est reciplâ—â—aâ— si veâ—o 〈…〉 consâ—n aâ—â—â— iâ—â—â—â—lenda 〈…〉 Pise it in Matth. 23.2 3. Aug. in Ioh. 〈◊〉 46. 〈…〉 â—â—crâ— nolite audâ—â—c â—olite faecâ—e spanâ— que 〈…〉 Visin de Lâ—â—â— Baptarg desen pag. 1691. Pâ—â—â— 5.3.7 Aug. cp 2â—◠〈…〉 voâ—abub 〈◊〉 disternâ—t quotidiana 〈…〉 quodest inimicumnom ni Christi 〈…〉 consâ—â—cure Lyâ—â— expounds this place of the false Church Tâ—nt 2. p. 314. CAN Sâ—y §. 4. p. 61. but not to receive their doctrine or hearken to the devises of their owne hearts For of false prophets that teach corrupt things and mangle the Word of life some have standing in the house of God and doe performe the office of teachers and dispencers of holy mysteries whose devises we must so reject as that we depart not from the ordinances nor cast off that which is of God Others set up a strange worship which is not of God teach their owne dreames and not the Truth of God be set apart for reall idolatry or have no standing at all in the Church of God and with these we are not to communicate because these things are not of God nor to be performed by any calling or authoritie from God whatsoever But whiles you speake of false Prophets without any distinction you faine a new forme of speech and bring in a new doctrine Solomon exhorteth to attend unto wisedome and keep understanding because otherwise he may be deceived by the lips of the a dulterous woman which drop as the hony combe But with what face or conscience can this be applyed to them who preach the faith of Christ intirely and administer the seale of the Covenant for substance according to the pleasure of the Institutor Or to them that be not rightly qualified who yet are set apart to teach the truth read the Scriptures dispence the Sacraments in societies professing the true faith and doctrine of salvation It will be said False teachers are Adulteresses In some resemblance and similitude they may be so called but Metaphoricall speeches must not be over-retched And who are those false Teachers Not every man who is not rightly qualified for the Ministery enters disorderly Ainsw in Sâ—ng c. 2.15 The taking of these Foxes is the discovering and refuting of â—â—eir errours â—â—e judging censuring and câ—sting them out of the Church 1 Tim. 1.3.18 19 20. or wording them if thâ— be none of the Church 2 Ioh. 10. Qui 〈…〉 deâ—que improvatâ— atque dammatâ— â—â—â—coqucâ—â— posti 〈…〉 est Rolioc in 1 Theol. 5.21 Câ—fehill â—reâ—t of one Crossâ— pag. 25. Stay against Sect. 1. p. 2. Pl. pag. 22. Hen. Amsw First Ansvv c p. 26. Now seeing such vveeds flourished shortly after in the garden of thâ— Lord is it not more Life for us thinke you to keep that foundation of the Apostles and Prophets on which Christs Church is builded thâ—n to build upon the boggs 〈…〉 executeth his office remissely nor every one that now and then mingles his owne devises with the Truth of God For any one or all these may be found in him who supplieth the place and standeth in the roome of a true Teacher with whom the people of God may and ought to communicate not in his sin but in the true Worship of God Sufficient hath been said of this matter before from the example of the Priests Scribes and Pharisees To which this one thing may be added That if all must goe for such false Prophets and Adulteresses with whom it is not lawfull to communicate against whom any exception may be taken in respect of entrance execution doctrine and administration I feare there will scarce be found a Church or Ministerie since the Apostles times wherewith the Faithfull might lawfully hold Communion It is well knowne many errours and superstitions crept into the Church immediately after the Apostles death and the Pastors had their hands deep in the maintenance of them What one saith of Chrysostome as you cite him may be said of others before and after him He was not without his faults His golden mouth wherein he passed others sometime had leaden words which yeelded to the errour and abuse of others I am not ignorant that in his daies many evill customes were crept into the Church which in his workes he reproveth not And so much the aforesaid Author had expressed a little before There is not any of them saith hee that the world doth most wonder at but have had their affections nor I thinke that you adversaries to us and to the Truth will in every respect admit all that any one of the Fathers wrote My selfe were able from the very first after the Apostles times to run them over all and straitly examining their words and assertions finde imperfections in all and thus farre the Authour What then must the Faithfull disclaime them all as false Prophets and Adulteresses and shun all Communion and fellowship with them in the worship of God If boysterous zeal did not blinde mens eyes I should wonder if you be not astonished at your abuse of Scripture in this matter And when you cite Scripture allegorically in this manner you may doe well to call to remembrance what your selfe have noted out of Mr. CAN. Stay §. 15. p. 135. Knewstubs against the Heresies of N. N. pag. 61. To uphold the heresies of N. N. this is one speciall and principall practice that the historie and native sense of the Word of God is altogether neglected of him and in stead thereof is entertained an allegoricall and bastardly construction foolish and fond distinctions which thing utterly defaceth the certaintie of the sacred Scripture and maketh no other thing of it than a nose of waxe The Apostle giveth charge to beware of dogs Phil 32. Deodat Ital. Bible That is profane and impure thus he calleth false Prophets who taught that the righteousnesse and salvation of man did consist in part in the works of the Law and imposed a necessiâ—â—e to observe the Mosaicall ceremonies Act. 15.1 Zanch. in Ph. 3.2 Sect. de Caâ—eâ—dis falsis Doctor Bern. sup Cant. serm
inficiari quin prius in Christum creded runt quam fecerunt a nobis divortium unde haec fides Annon ex praedicatione in nostra Ecclesia Numquid ergo praedicare quis potest nisi mittatur Rom. 10.13 c. Quid ergo verbum propter labem aliquam externae vocationis tam perverse respuunt cujus vim divinam in cordibus sentiunt Etiamsi fructus ipse non magis culpâ liberat depravationes nostras quam vera proles adulterium Nec igitur nobis in iis acquiescendum est nec iis a nobis propter aliquos naevos deficiendum Quamobrem redite ad unitatem Ecclesiae quae vos genuit aluit Si fugiatis hunc Christum qui cum electis in nostris caetibus caenat ac eos vicissim excipit profectò nusquam invenietis Interim cogitemus etiam nos quantum nobis ipsis malum accersimus qui mordicùs retinendo superstitiones nostras fratres in tantum periculum coniicimus Certe si quid momenti habet quod olim confirmavit ipsa veritas praestaret hujusmodi hominibus suspensa mola asinaria in collis demergi in profundo maris Matth. 18.6 Vtrisque sanitatem mentis precor Here wee see the Non-conformists agreeable to the Scripture sound reason the consent of all Antiquitie and their own Principles doe plainely distinguish betwixt a maime or defect in the calling of a Minister and no calling at all that it is great ignorance or to speak most favourably inconsideratenesse to charge them as if they went against their own Principles in holding Communion with the Churches of England in the ordinances of Gods worship And if haste had not blinded Robinson against Bern. reasons discuss p. 285. this you might have observed out of the Separatists themselves There is saith one speaking of Baptisme in this point a further consideration to be had unto which both the Scriptures and our owne experience doe lead us namely that as the Lord hath his people in Babylon his I meane both in respect of election and of personall sanctification so hath he for their sakes there preserved notwithstanding all the Apostasie and confusion which is found in it sundry his holy truths and ordinances amongst which Baptisme is one But if his ordinances be preserved or any one of them true for substance of necessity some truth of Ministerie whereby those ordinances be administred must bee preserved also It is an injurie to the people as the Non-conformists hold Whitak de pont Rom. contr 4. qu. 1. cap. 1. Si velimus Christum ipsum respicere fuit semper ecclesiae regimen monarchicum si ecclesiae Praebyteros qui in doctrina disciplina suas partes agebant Arâ—stocraticum si totum corpus ecclesiae quatenus in electione episcoporum presbyterorum suffragia serâ—bat ita tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper Praesbyteris servaretur Democraticum Dan. in 1 Tim. 5. pag. 352. that a Minister should be thrust upon them against their wills or whom they never saw nor heard of But if the people be few simple apt to be deceived unable to judge of the fitnesse of a Minister they stand in need of direction not onely from their owne Elders but from other Churches The practice of the Apostles will confirme this for sometimes men were propounded unto the Church to be chosen and sometimes the choice was wholly left unto them And was not this for our direction that more libertie may be given where the danger is lesse and more caution and restraint used where the danger is apparant that if they be left unto themselves either an ill or an unfit choice shall be made In reason it is evident for the childs consent is required in marriage and the more able he is to chuse for himselfe the more liberty may Parents grant him in his choice but if he be not able or lesse able the more watchfull must they be over him and so in this matter The Presbyters are to goe before the people in the examination Heb. 18.7 Tert. in â—pol c. 39. approbation and designement of a man fit for the Ministerie for they are guides to whom the chiefe care and direction of things Ecclesiasticall doth belong As for the people it is not their office and for the most part they are unable to judge of those things To the people therefore it pertaineth onely to give their consent to him that is chosen or to shew their reasons why they cannot approve of him who is propounded but no testimonie of Scripture no example no reason teacheth Kuclin Catech. Hollant de legit â—ocat Minist Th. 10. Plebâ—damus pâ—testatem propanendi si quas habetâ—e usaâ—ionâ—s caâ—sas that the whole businesse should be committed to the desires and requests of the whole and sole multitude The consent of the people is not required to the common election whereby a good godly learned fit Man was chosen to the Ministerie but to the singular election of a Minister whereby he is chosen to be set over this or that congregation Or if that expression be lyable to some exception Ion. animadâ— in Bell coâ—â— 5. l. 1. ca. 3. not 3. ca. 7 â—ot 7. Ibid. not 24.26 The consent of the people is not required in this Whether such a man be fit for the Ministerie and meet to be set apart for the worke of the Lord but whether he be fit or meet to be their Minister by whom they may be edified and builded up in Faith and holinesse Of the former they have no calling or right to judge but in the latter they have great interest Brotherly societie requireth that we mutually admonish exhort reprove and comfort each other as occasion is offered and when need requireth it is the duty of neighbour-Churches to lend helpe to their brethren in the choice and election of their Minister Iun Eccles l. 3. ca. 〈◊〉 For if Churches have not fit men amongst them for the Ministerie nor able men to make choice for themselves they are to be holpen in love without prejudice to their libertie and not to be discarded and cast off as unworthy the name of a Church When the Scripture willeth that one should admonish another it is not only a coÌ„mandement to every singular man towards his fellow Heb. 3.13 Rom. 15.14 Rom. 12.12 Carâ—w repl 2. par 1. p. 23 1. but also to one whol company towards another society St. Paul when he teacheth that all the faithful are meÌ„bers of one mysticall body of Christ who ought to have a mutual care one of another laid the foundation of this policie Bellar asketh Quo jure unus populus episcopum alterius populi eligere potest Junius answereth Bellar. de Clâ—r l. 1. c. 7. Iun. Ibid. cap 7. not 13. eccld 3. c. 1. Not 24. Certè charitatis jure communionis sanctorum nam populus infidelis ipse non potest eligere utpote nondum vocatus sed postea vocandus ad
Christum And a little after to Bellarmine objecting the dangers which may follow in popular elections hee answereth The danger is not so great ubi conjunctus est Clerus actionem dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum Ecclesiarum accedente And after that Et boni vicini quoque accedant ex ordine Not. 27. fratres alti ex communi officio charitatis si quando opus est prout Ambrosium fecisse Nediolanensi Ecclesiae narrat Theodor. hist lib. 4. cap. 7. In the Primitive times one Church might elect and chuse a Pastor for another and the Governours of one Church were chosen by the confent and suffrage of others Ignatius writeth thus to the Philadelphians It behoveth you as the Church of God to chuse a Bishop Of what Church would Ignatius have the Philadelphians to chuse a Bishop Not of their owne The Church of Christ was guided by the common conâ—enâ— and mutuall agreement of both parts as well East as West as a peares in the case of Athanasiu◠〈…〉 Arian Haec quidem Aegyptii ad omnes ad episcopum Romanâ—â— Iâ—l um scripsâ—â—e 〈◊〉 apol 2. Sozom l. 3. c. 7.10 11. Ignat. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. l. 2. ca. 4. Basil Ep. 48. 〈◊〉 Athan. â—1 occiden◠〈…〉 69. 〈◊〉 Gallis 70. Gall. et Jtal. epâ—se 74. occident ep se See 〈◊〉 〈…〉 Or to fend some sufficient legate to heale the breach that was made and quench the flame that was kindled in his Church at Antioch 〈…〉 Govern ca. 7. pa. 76. 〈…〉 13. Cyyrian meant this of such mutuall aâ—d and concord as might profit the Church and well beseem the servants of Christ but allows not that men should run to 〈◊〉 for helpe against the judgement and acts of their Pastors Cypr. 〈◊〉 Epist 3. 4. for in the beginning of his Epistle he greatly commendeth the Bishop which they had already But he exhorteth them to elect a Pastor of the Church at Antioch as the words before going doe make it evident All Bishops saith Cyprian sunt mutuae comcordiae glutine copulatae that if any one hold haeresie the rest should helpe and therefore he moved Stephanus the Pope to write to the Bishops in France that they should depose the Bishop of Arles and to the people that they should chuse another in his roome Theod. l. 5. c. 23. Cypr. l. 4. epist. 8. See Iun. Eccles l 3. c. 1 Amb epist 82. See what Socrates reporteth of the election of Chrysost Socr. hist l. 6. ca. 2. Theod. hist l. 4. c. 6 See Theod. bust l. 5. c. 8. Sozom. l. 7. c. 8. Socr. l. 6. c. 2. Iun. eccles l. 3. c. 1. Erat sanetum talis politia in Ecclesia sicut membrorum in uno corpore ubi omnia uni compatiuntur prespuiunt medentur Illitici catal test lib. 2. p. 109. Theodoret testifieth In the ordination of a Bishop All the Bishops of a Province ought to be called together Cornelius Bishop of Rome was confirmed of the Bishops of Africk Gregorius Presbyter in the life of Nazianzene affirmeth of the Bishops of Macedonia and Egypt that they contradicted the election of Nazianzene because he was made Bishop before they came Ambrose writeth That his election was confirmed of all the Bishops of the East and West and Theodoret That Valentinian the Emperor confirmed it also Election therefore was not ever made by the particular congregation where the Pastor or Teacher was to administer but other Churches and specially the Guides by common consent were called to assist the Church in that weighty businesse And this the Non-conformists judge not only lawfull but meet expedient necessary in some cases And therefore in many particulars they except against the proposition as none of theirs and against your confident assertion that you were sure the propositions were both theirs when as it is neither found in them nor in any writer ancient or moderne nor in the holy Scriptures And when you peruse the testimonies alledged Rhemists annot in Ioh. 10. §. 1. be judge your selfe whether you did not grossely mistake or abuse your Reader when you cite the Rhemists as if they pleaded for the Parochial election of a Pastour as onely lawfull As for the Assumption It is true the Ministers of the Church of England are not ordained by the particular Congregations where they administer nor is it necessarie to a true and entire calling that it should be so That they be not approved of the particular society is false in many of them for they are chosen by their consent to be their Ministers though not absolutely to the Ministerie it selfe And in case they be not so called it is a maime and defect Parker de polit Eccl l. 1. c. 14. Deducere quidem conantur illi ex majoribus nostris minores quasdam sed absurdas inconsequentes Neque enim si necessaria disciplina sit in verbo Dei tradita idcirco separatio sicubi corrumpatur sacienda sâ—atim est nulla connexionis vi hoc porisina sequitur which should be reformed whether it be through the ignorance of the people or the Lawes of the Kingdome or the pride and covetousnesse of them that thrust themselves into that calling or neglect of Patrons or what else soever But this maime doth not make a nullitie of their calling nor the Word and Sacraments dispensed by them to be ineffectuall For in every Church where the doctrine of salvation is soundly and intirely preached and professed the calling of the Ministerie is for substance true and lawfull The Nonconformists therefore in reproving the abuses of the Ministerie and yet holding communion with the Church of England in the ordinances of worship See Calvin Instit l. 4. c. 1. §. 12 13 14 15 c. doe walke according to their own Principles the doctrine and practice of the Churches of God in all ages and direction of the holy Scritures The Non-conformists reprove the tumults of the people in election without the direction of the Presbyters Whitak de pont Rom. contr 4. qu. 1. c. 2 p. 16. Iâ—a v. admissa est populi multitudo ut vitaretur omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne ecclesia esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Act. 19.32 Bilson perpet Gov. Epist to the Read Right Apostolick Bishops were such as were left or sent by the Apostles to be Pastors of the Church and Governors of the Presbyteries in every city that beleeved so long as they ruled well and in their stead as their successors to receive charge of ordaining others for the worke of the Ministerie and guiding the Keyes with the advice and consent of such as laboured with them in the Word and Doctrine Id. ca. 4. Without proofe the Church must not beleeve nor regard thy speech and proofe thou hast none One and the same person cannot be both Accusant and Deponent and in
therefore only because if the choosers and ordainers had done their duties they should have made a better choice For being sent by men that have authoritie though abusing the same wee cannot say they have no true or lawfull Ministery for then were all ministration of the Sacraments and other sacred things void performed by scandalous ungodly Ministers and such as by sinister meanes get into these holy places The fourth are of such as are neither sent of God nor of men nor by men but runne of themselves and have no calling at all who are neither Ministers of Christ for themselves nor others Thus farre Hierome 3 Such are Antichristian Ministers as teach false doctrine be set apart to an office meerely of men contrary to the Word of God and live in communion and societie with men professing reall idolatrie as members of that societie though somewhat of God be joyned in this their profession Whereunto may be referred such as being tried are found to be false Prophets censured and cast out of the Church by them that have authority Of which sort are those Hereticks which are condemned of their own conscience and after once or twice admonition are to be shunned 4 Such are Antichristian as be meerely from men dispense onely the things of Antichrist and have nothing of God at all If by Antichristian Teachers be meant false Prophets Thom. Becon his humble supplicat unto God c. written in Queen Martes daies Vol. 2. Purge our temples of all Popish abominations of ceremonies of Images of Altars of Copes of Vestments of Pixes of Crosses of Censers of Holy Water buckets of holy Bread Baskets of Chismatories c. above all Idolatrous Priests and ungodly ignorant Curates Chaloner The Orig. and progr of Haeresie This change of their use by occasion of Altars and other ceremomes which crept in as also by reason of the figurative speeches of the Ancients c. produced in the end a doubt of the change of the substance c. The Pope first Breve in this third and fourth acceptation I grant the faithfull must hold no communion with them because God hath forbidden it and these are false Prophets who have no calling teach their owne dreames minister not the things of God but of men and either never were members of the true Church professing the intire faith or upon their discoverie are cast forth as unsavorie salt And this the passages of Scripture quoted to prove the controversall part as you say doe confirme Whereunto answere hath been given already And the authours of all sorts alledged doe consent for it is most manifest they speake of false Prophets who have no calling teach false doctrine were never members of the Church or springing up and continuing in the Church for a time are censured and cast out that they might not molest tare and devoure the Flock But in this sense the Ministers of the Church of England be not Antichristian that which is spoken against false Prophets cannot be applyed unto them And here consider how plentifull you are in proving that which was never questioned as that the Scripture is perfect to make the man of God wise unto salvation that false Prophets must not be heard or beleeved that the Faithfull must come out of Babylon c. But that the Ministerie of the Church of England is Antichristian and the Teachers false Prophets as the Scripture useth the word in the Texts alledged this we must take upon your bare word or most grievous misapplication of the holy Text. Paul the Fift you say in a certaine Bull sent to the Catholikes in England chargeth them by all meanes not to goe to the Parish Churches or heare their Sermons least they incurre the wrath of God If this testimony will stand in any steed the Pope himselfe doth not esteeme our Parish assemblies Antichristian for then his Catholikes should not incurre the wrath of God by going unto them And what you can gaine by this witnesse I know not unlesse it be to shew that how contrary soever you seeme to be unto the Pope or Antichrist yet in this you consent and agree with him to condemne Christian communiâ—â—â—â—â— in our Assemblies in the holy exercises of Religion CAN. 〈◊〉 p 6 〈…〉 to it 〈…〉 bring 〈…〉 himselves undâ—â— greater curse by using their to agues and pens to raise up againe one part of the Kingdome of the Beast which the Lord before had consumed with the breath of his mouth Nay the sentence of the Pope is milde in comparison of that brand which you set upon communicating the ordinances of God in our assemblies viz. That it tendeth to the putting down of our true King Christ Jesus and to raise up Antichrist againe that bloody Tyrant which bold ignorant censure must needs worke the soule of every sober minded Christian to suspect that in defence of this cause you consulted with furie more than with truth and hoped to winne more with swelling words of vanity than weight of reason But my purpose is to try your strength and for unadvised censures vaine scoffes and mis-application of common received Truths I will leave you to the examination of your owne conscience SECT IV. CAN. Stay against Sect. 3. pag. 16 17. Sect. 2. pag. 14 Sect. 4. pag. 62. Sect. 7. pag. 89. TO worship God in any other way or manner than he hath in his Word prescribed is unlawfull But to heare Antichristian Ministers in false Churches is to worship God in a way and manner which he hath not prescribed The Major No man dares denie I assure my selfe For it is manifest and certaine by the whole course of the Scripture Deut. 12.8 Levit. 10.20 Psal 119.133 Mic. 7.18 Hos 9.15 Ioh. 4.23 Matth. 15.3.4 Col. 2.8 2 Joh. 16.17 Moreover all sorts and sects of writers acknowledge this for a Truth Zanch. explic in Coloss 2.23 tom 4. pag. 319. Luther com in Galat. cap. 6. pag. 871. Brent in Amos. cap. 4. Touching the second part J may spare all proofs and send them to their own consciences That this hearing is a worship the same is manifest and cleere to any that have an eye of reason Howson serm in Psal 118. p. 7. and any light of Religion shining in them None to my knowledge saving a Popish Parasite or two ever held otherwise That this worship is done in a way and manner which the Lord never appointed it is as cleere as the Sun at noon day and cannot with any modest face be denyed c. ANSWER THis is an old garment new turned and the same answer which was made to the former might suffice to this wherein the thing to be proved Bâ—ls Christ. subj part 4 p. 345. God hath not charged us to be curious in searching his Essence but to be carefull in observing his Will He neither takes nor requires any thing at our hands beside his Worship That it we yeeld him according to his Will we
honor him as our God if we alter that which he hath appointed for himselfe or adde any thing unto it he rejecteth all our service as done not unto him but to the conceit of our hearts which by nature is no God c. Grat. Caâ—s 11. Qu. 3. c. 101. Sats qui praeest Aug. de Conser Evang. l. 1. c. 18. Socratis sententia est Vnumquemque Deum sic coliopercere quomodose ipse colendum esse praeceperit Aug. in Qu. ex veteri Teslam Qu. 43. Constat â—â—den stultam non solum minime prodesse sed etiam obesse Chry. in Matth. hom 51. Discaâ— us Coristum ex ipsius voluntate honorare Nam qui honoratur â—o maximè honore laetatur 〈◊〉 vuit non quem nos optamus Bils dâ—ffer betw Christ Subj part 1 p. 7. Touching the Sacraments I 〈◊〉 Baptisme and the Lords Supper c. We swerve not a jot from the example of Christ and his Apostles the Scriptures vvill not lie let them be judges is fairely passed over with a brave flourish of words and nothing else If you meet with such company as will be ashamed not to see because you cry out so vehemently It is as cleere as the Sun it cannot be denied with any modest face You may lead him blindfold But if a man will build upon his owne faith and not be led by your fansies he shall never see it proved by any evidence that you have or can bring That by communicating in our Assemblies in the ordinances of Religion God is worshipped in any other way or manner than he hath prescribed But seeing this reason is brought so often and for so many purposes I will examine it more particularly If the meaning of your proposition bee That no positive worship or substantiall means of worship is lawfull but what is in speciall appointed or instituted of God and that no duties of Religion be necessary to salvation but what are taught in Scripture then we grant it is true and confirmed by the course of Scripture though many passages cited by you will not reach unto it For the law of nature commandeth all men who have any sense of a Godhead to receive and not give rules of Religion and Worship The holy care of the Patriarchs was to reverence and obey that which they had received and to attend upon further direction but of themselves not to appoint or undertake any thing as necessary to salvation Divine institution of legall and Evangelicall obedience and worship is equally full and complete in all things necessary which it seemed good to divine Wisedome to determine not leaving any thing of this nature more undetermined in time of the Gospel than it was in time of the Law As the Jews had a commandement neither to adde ought unto nor take ought from the law Deut. 4.2 which the Lord gave unto them so the Apostles received a charge to teach whatsoever the Lord commanded them Whence it is truly observed Matth. 28.20 Zanch. de Ecript that men may not teach their own doctrine but whatsoever Christ hath taught them for hee reserveth this authoritie to himselfe to be the onely Teacher and Author of the doctrine Genev. Bible annot in Matth. 28.20 Shew but one word element or action added omitted or altered in either of them c. Galv Instit l. 4. ca. 10. §. 1.2.5 Hon. Ainsw first answ p. 26. That he taught any thing as needfull for salvation without warrant from the Scriptures I denie Harm confess Helvetic confess cap. 24. Ang. confess ca. De discrim ciborum Chamier tom 4. de Sacram. l. 1. c. 13. §. 8. Bils differ betw Christ Suâ—j par 1. p. 25. This is the duty that Baptisme requireth of us to beleeve no teacher but one which is Christ to follow no stranger to regard or obey no Lord or Law-maker in the Church but only the Son whom the Father appointed to be Master Leader and Ruler of the Gentiles Basil ser de fide It is an evident sliding from the faith c. either to depart from that which is written or to receive that which is not written The King of the Church is her only Lawgiver at all times But if the way or manner of Worship be stretched to the circumstances of time place order phrase of speech and such like not determined by God in particular but left to the libertie of Christians so the generall rules of Scripture be observed then the proposition is not true the Scriptures doe not confirm it it was never acknowledged by Divines of any sort or sect that have appeared to the world For what is in generall only Divine but in particular left without determination from God that in it selfe is indifferent and variable of which sort were the houres of the morning and evening sacrifice their Synagogues Oratories and places of Worship throughout the land of Canaan their course of reading and many the like What God hath commanded in his Word that is not left to the libertie of Christians What is prescribed as necessary worship holy that he hath not left undetermined But that which may be done this way or another at this time or another in this forme of speech and method or another that in respect of this order time method or phrase of speech is not necessarie holy or worship Any circumstance as time place or whatsoever else if it be either appropriated or commanded of God it is necessarie in point of conscience holy and worship as in conscience it must be observed and submitted unto But to place necessitie holinesse or worship in these things when they be not determined or commanded is Will-worship or superstition lawfull they be as agreeable to the Word but not necessary because not determined by the Word The time was when it was lawfull to offer sacrifices upon the high places Drus ad dissic loc O at 12. p. 571. Rivet in Hos 4.13 Ainsvv annot in Levit. 17.5 Iun. annot in Levit. 17 5. in 1 Reg. 3.3 Illud in Theologia bonum est quod Deus praecepit lex enim Deiperfecta est bonitatis moralis regula in Theologia prohibitio Divina perfecturest index Theologieus mali iae mâ—ralis Hen. Ainsvv 3. ans p. 151. Explications of Gods Law by them â—â—uâ—h of his Ministers are allowed of God Neh. 8.8 These are not additions such as God forbids Gal. 3.15 15 Our question is of other or moe lavves or Doctrines than God hath taught Scotia Confess art 20. Iua thes theol c. 6. thes 11.12 Quaecunque verò in carcumslantiis posita sant corumtradiâ—iâ—nes in ecclesiâ—◠â esse auâ—â—esse posse verumtamen pat lares temporaliliberas agnoscimus Atque barum quidem traditionum quae in circumstantiis versantur sex sor Paulo 1 Cor. 14 c. Dan. in 1 Tim. 3.15 Calvin Inst 4. l. c. 15 §. 19. 17. §. 45. 〈◊〉 resp ad lib. de pii veri offic p. 413. Th Beza cansess c. 5.
art 18. viz. when the place for Sacrifices was undetermined and then it had been Will-worship to put holinesse in places or opinion of worship But when God had chosen out and appropriated one place for Sacrifice and none other then it was a matter of necessitie holinesse and worship to sacrifice there and a great sinne to doe it any where else The reason hereof was not simply because it was not commanded for when it was lawfull to the Fathers of Old it was not commanded but left undetermined only and used by them as a circumstance or adjunct allowed not as a matter of necessitie holinesse or worship not could they have used it so without superstition as on the other side after the strict commandement given to Israel to sacrifice in the place which God had chosen and none other and the place of worship precisely determined for typicall signification it was a part of true worship in conscience necessarie for them to doe otherwise was grievously to transgresse and not to doe that which was commanded as necessary holy and worship had been prophanenesse For that which is commanded may not be neglected neither is any thing to be done which is repugnant thereunto But many things in the worship of God are not commanded or determined by God but left to the libertie of Christians many things were unprofitable and needlesse to be determined particularly by divine authoritie as being easily discernable by the light of nature and common reason and many things could not be determined because one order in them could not fit all ages times and places in the world The divisions of the Chapters and verses as they are in our Bibles and the Sections of the Law as among the Jewes are of men and so is the phrase of speech and method used in Prayer Preaching Administration of the Sacraments and the very words of Translations wherein the Scriptures are read and cannot be one and the same in all societies And so are the circumstances how oft at what houre on what day in what place the Pastor shall preach which are particular determinations of the Church and variable If you say these things are prescribed in generall and by consequence because they are done according to the rules of direction given in Scripture Of necessitie you must confesse the proposition is ambiguous for sometimes prescribed shall import as much as determined instituted commanded sanctifyed if not appropriated and sometimes it shall note no more but left at libertie or indetermined Neither will that sense stand in the proposition Synops purior theol disp 35. thes 17. Ab omni traditionum humanarum jugo liberas habeant conscientias cum solius Dei sit res ad religionem pertinentes praescribere for then it should be lawfull to place opinion of necessitie holinesse or worship in those things which are undetermined or not commanded of God which is contrary to the whole scope and drift of Scripture and the judgement of all Orthodox and sound Divines new and old To proceed more distinctly because it is a matter much insisted upon and as much mistaken and misapplyed by many Worship is as large as the Commandement nay as the whole Word of God Bald. de cons l. 4. c. 3. To the precepts of God nothing is to be added Deut. 12. Now God hath commanded these things which are necessarie The rites of the Church are not necessary wherefore if the abrogation or usurpation of any rite be urged as necessary then is an addition made to the commandement of God which is forbidden in the Word c. Dea. 12.2 4 1 2. 5.32 Lev. 18.4 Prâ—v 30.6 Ambr de parad c. 12 tom 4. Nihil vel 〈…〉 gratia adjungerâ—n â—s debemus mandato Nihil vel quoâ— bonum videtur addâ—ndum Addendo de proprio semipl â—um Dei intellexit esse mandatum Docetnos 〈◊〉 praesentis series lection is nequ detraâ—â—re aliquid debere diviris mand â—is neque addere For so it is ordinarily defined A worke commanded done in faith and then it must needs extend it self as far as the Commandement And if to obey God in conscience of his Commandement in all actions Civill and Sacred of Pietie Justice or Mercie be to Worship him then to beleeve whatsoever the Lord hath taught relying upon the truth and credit of the Revealer is worship also And hence it is that the Worship of God is usually divided into Immediate and Mediate Worship which comprehendeth all duties which we owe to God or Man Now if the way or manner of Worship be taken in this acceptation then the sense of the Proposition must be this That no action great or small done to God or man religious or sociall is lawfull unlesse it be prescribed of God And let us consider the passages of Scripture alledged by your selfe and others whether if rightly quoted they doe not affirme as much Whatsoever I command you that shall yee observe to doe Thou shalt not adde thereto neither shalt thou take ought from it To what might they not adde From what might they not diminish Is it not from the whole Law of God which teacheth the whole duty of Man both towards God and towards Man for the Lords sake Hereby the Lord establisheth his Word and his only and his whole word to be the intire rule of Faith and manners Hereby God appointeth his owne Word and Law to be the only rule of his Service without imitating the customes of others or devising any thing of their owne saith Master Ainsworth But if by the Service of God he understand the positive Worship of God only or the immediate only he straitneth the meaning of the Text overmuch Annot in Deut. 12.32 Procopius in loc verba enim Domini cum plena perfecta existant auctarium nullum admittunt Chrysost in 1. ca. 2. Epist ad Tim. hom 2. Siâ—quidem sidci dogma pervertat etiamsi angelus sit obedire noli Annot. in Lev. 18.4 Tert. de praescript advers haeret It is not lawfull for us to devise any thing of our selves nor follow that which others have devised See Cham. pansâ— tom 1. l. 8. c. 6. Rainold apol thes sect 2. p. 205 206 207. Hen Ainsw part 3. p. 150. He inferreth that generall admonition touching all the wayes of God and not the Ten Commandements only Doway annot in Deut. 4.2 12.32 Henry Ainsw 2. Answ p. 55. Prov. 30.6 Loe here all additions and not only things contrary are forbidden Ex. 23.13 Chrysoft oper imperfect hom 20. in 7. cap. Matth. Every Teacher is a servant of the Law because he may neither adde of his owne sense unto the Law nor according to his owne conceit taking any thing from the Law but preach that only which is found in the Law Qu. Co. p. 67. For it speaketh plainly of the whole Law and is fitly alledged to prove the perfection of the Scripture in all matters necessary to salvation and not
concerning the Worship of God only Israel might not adde either to the Statutes or Judgements of the Lord and if by Statutes be meant Decrees for Religion or the Worship of God only which cannot be proved by the use of the Word by judgements they cannot be understood likewise By this saith Master Ainsworth God forbiddeth all inventions of men Eccl 7.29 the workes of their owne hands Jer. 25.6 and the Statutes of the Kings of Israel which they after made without the Commandement of the Lord. But the inventions of men respect the Commandments of God in generall and not the Ceremoniall Ordinances only nor yet the immediate worship of God alone He shall doe good service to the Papists that shall limit the Texts in that manner for by such like distinctions they seek to elude them when they are produced to prove the perfection of the written Word of God in all things necessary to salvation Ye shall take heed saith the Lord to all the things that I have said unto you But this cannot be restrained to the ceremoniall precepts concerning Gods Worship but must be referred to all things that God gave them in charge David prayeth Psal 119.133 Direct my steps in thy Word and let none iniquitie have dominion over me But what can be more plaine than that David doth not speake of the worship of God alone but desires that all his counsells thoughts manners actions might be directed according to Gods Word because the Word of God is the rule of all our actions In which sense also it may be affirmed That Negative conclusions in matters of faith and duties Hen. Aiâ—sw 2. Ans p. 55. The 〈◊〉 cited sc Deut. 5.32 12.32 Speak of Gods Commandements in generall you take one in particular and because one is not all therefore all must not be all A Dâ—spute part 1. cap. 4. p. 8. The lavves of the Church declare unto us what is fittest in such things as are in their own nature indifferent and neither enforced by the law of God nor nature Id. p. 21. As when the Church ordaineth that in great Townes there shall be a Sermon on such a day of the week and publike Prayers every day at such an hourt c. First book of Scotish Discip In great Townes we thinke expedient that every day there be either Sermon or Common Prayer c. Zanc. in quartum praeceptum in tract de discip Eccles in fine Calv. Instit l. 4. c. 10. §. 30 31. Eâ—fi fateamur non â—nviti ex insitâ naturali Dei â—ognitione ersi corrupta sequietiam in genere Deum esse colendum Item non solum interno affectu cultum illum fieridebere sed etiam externo actu Negamus tamen naturali leg determinatam esse speriem il am externi cultus Rivet in Gen. exercit 42. Sec Sculâ—et Ethic. lib. 1. Neither Angels nor men can make a Sacrament Caâ—seh art 4. p. 104. follow well from Scriptures silence If the way or manner of Worship be put for immediate Worship then it extends as large as the Commandements of the first Table and the sense of the proposition must be That no Worship publike or private must be performed to God for substance manner or time other than that which God hath prescribed in his Word which holdeth not true unlesse it be added That no worship must be performed as necessary and holy for substance manner and time which God hath not prescribed For what shall we say of the time of rivate Prayer in the familie or closet the forme of catechizing and translations of the Scripture the times for publike Lectures and exercises of Religion upon the week day and ordering and government of Schooles and Universities for these things are not for time words and manner prescribed or determined of God If the word Worship be taken more strictly for substantiall Worship commanded in or referred to the first and second Commandements usually known by the titles of inward and outward worship Naturall and positive instituted Worship though perhaps the termes be not so fit if better were found out then the meaning is that no Worship of God inward or outward naturall or positive is lawfull but what is prescribed and determined of God in his Word But then there want not difficulties for how should Worship be naturall if it must be instituted and prescribed If the light of nature or reason teach it which is planted in the heart by the singer of God how can it be unlawfull unlesse it be prescribed by an externall word of institution What shall wee say of outward gestures made in and upon the body to declare the hidden affection of the soule must these be prescribed and determined or fall under this censure When the Word informeth me to call upon God in the Mediation of Jesus Christ doth not reason it selfe without any further institution teach me to kneele lift up my hands c. At least if worship be naturall or positive must there be a distinction of the institution or prescription of this worship also Doth not positive Worship require one manner of institution naturall another If the way or manner of Worship be restrained to positive or instituted only it is most true No worship is lawfull which is not in speciall commanded or appointed of God in his Word But then the Texts of Scripture quoted by you for proofe will not speak unto it Ye shall not doe saith Moses after all things Deut. 12.8 which wee doe here this day every man all that is right in his owne eyes Some Greek copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is according to the Hebrew Ainsw annot in Deut. 12.8 And the speech of Moses seems to mean the true Service of God which was not yet perfected neither could be in their travells Iun. annot in Deut. 12.8 Analy in loc P. Martyr in 1 Reg. 8. Vetabl Nefeceritis id est Non facietis omnino ut nos c. hodiè ante ingressaÌ„ viz. terrae sanctae hic facimus i. extra terram sanctam Deodar Italic Deut. 12.8 i. concerning sacrifice the law of which they did not observe exactly by occasion of the continuall wandring of the people Ainsw annot in Rev 10.19 Deâ—dat Ital. in Lev. 10 â—9 The Lord hath shewed great wrath against me by the death of my sons how then can I cate of this sacrifice to beare the siâ—s of the people according to the ordinary law the Lord not being pleased with me myselfe Others would have it That he could not eate because he was in heavinelle it bâ—ing â—cet he should eate those things with joy and thanksgiving Vatabl annos in Loc. as it was after in Canaan v. 10.11 Not that they sacrificed after their fancie saith the Geneva notes but that God would be served more purely in the land of Canaan Jun. upon this place noteth Etsi oblationuÌ„ lex unasemper fuit ab
initiâ— praescripta a Deo non potuit tamen usque adeo in ambulatoriis Israelitarum castris observari an t summo jure ab illis exigi prout ostendit Antithesis Vers 11. vide Num 28.6 The Doway Divines on the place give this observation In the Desart they could not observe the Ceremonies of the Law but comming to rest they were bound to keepe all one set forme of holy rites The conclusion from this Text is That God is pleased to dispence with his people in his owne prescribed Worship untill if he hath appointed determined or appropriated a certaine forme time and place they have opportunitie to serve him at that time in that place and after that forme But thence it followeth not that he hath determined or appropriated a certaine forme of place or that no other Worship may be tendred but what he hath in particular appointed or prescribed This I say cannot be concluded from the Text though I grant it is a truth rightly understood as I said before Such things saith Aaron have befallen me and if I had eaten the sin-offering to day should it have been good in the eyes of the Lord In these words Aaron excuseth himselfe by reason of his sorrow which made him unfit and unworthy to eate of those holy things Deutr. 12.7 26.14 Hos 9.4 The Doway Divines somewhat to the same purpose Naturall griefe of minde made Aaron both unwilling to eate and lesse apt to complete all the ceremonies so without sin he omitted that pertained to his own coÌ„modity offering it unto God The Geneva notes Moses bare with his infirmitie considering his great sorrow but doth not leave an example to forgive them that malitiously transgresse the commandement of God The vulgar reades it Quomodo potui comedore eam aut placere Domino in ceremoniis mente lugubri Vatablus or Leo Iuda Taliaque mihi acciderunt et si comedissem hostiam pro peccato hodiè num hoc benè factum esset in oculis Domini Or Mihi autem acciderunt hujusmodi si igitur comedissem hodie oblationem illam pro peccato an placuisset Deo And the sense of the place he gives thus Mihi tamen mortui sunt filii mei quod certè argumento est illorum sacrificium Deo non placuisse ignorabat enim Aaron causam mortis filiorum Si igitur comedissem quod mibi debebatur ex eâ oblatione quomodo placuissem Deo quum oblatio ipsa non placuerit q. d. Non putavifore Deo gratum quumea victima non fuerit placatus Jun. annot in loc Iun. gives the words another sense Ego quoque non satis attendi ad officium mihi imperatum lege sed per imprudentiam peccavi ut filii mei supersâ—ites â—â—ejusdem negligentiae perturbationis reus sum gratumne ei foret si ego adhut-in peccato haerens peccatum populi expiandum in me transtulissem The conclusions from this Text of Scripture may be such as these That oftentimes the letter of the Law giveth place to great necessities or that Gods worship where he hath prescribed and determined the manner must be performed as he hath appointed But that no other service may be tendered unto God than he hath instituted though that be a Truth or that in every title he hath determined the manner of his Service that cannot be gathered from this Text. All their wickednesse is in Gilgal saith the Lord by the Prophet for there doe I hate them Hos 9.15 Hos 4.15 1â— 11 Amos 4.4 5.5 for the wickednesse of their inventions I will cast them out of mine house I will love them no more all their Princes are rebells The wickednesse of Gilgal was that horrible idolatrie wherewith it was polluted and by their inventions wee must understand their idolatrous Worship set up directly against the Commandement of God And by the house of God neither the land which the Lord gave them to possesse or the family of God is meant but the condition of the people of Israel will not suffer the Sanctuary or Tabernacle to be understood For they set up Altars and sacrificed in Gilgal where was neither the Arke nor Sanctuary of the Lord and when God had expresly forbidden either to multiply Altars or to sacrifice in any other place than that which he had chosen unto himselfe Cypr. Cecilio fratri ep 68. Non hominis corsuetudinem sequi oporteâ— sed Dei veritatem cum per Isaiam Prophetam Deus loquatur dicat sine causa autem colunt me mandata doctrinas hominum docentes iterum Dominus in Evangeâ—o hoc idem repetit dicens Reiicistis c. Matth. 15 3 4. Col. 2.8 Rivet ad Gen. praelect 44 Quiequid ad colendum Deum ab hominibus institu tur sine Dei mandato vanumest rsal 19.13 Math. 15.8 Heb. 11.6 Rom. 10.17 Non camen-negamus posse eos quiecclesium regunt prasâ—ribere aliquid fingulare de circumstantiis ad Dei cul um pertiâ—e tibus ex vâ—râ—â— Dei generâ—libus axioâ—atis ut de leco tempore pabli orum conventuum siâ—dibus quae ad pretatem ecclesiasticam pertinent sed negamus in talibus formaâ—iter cul um Det consistere CAN Stay sect 2. p. 9. Melanâ—th l. 4. c. de distinct Keckerm Thcol. l. 1. p. 59. directly contrary to Gods Commandement is unlawfull therefore it is unlawfull to worship God in any other way or manner than he hath instituted The thing concluded is true but it hangs to the Premises as a rope of sand Two passages of Scripture are rightly alledged by you the rest are mustered up meerely to make a shew and argue your great inconsideratenesse in citing Scripture against will-worship and superstitious rites or emptie shewes of Religion For the soule of Religion is to doe acts with relation to Gods Commandement and where there is no Commandement or Institution there can be no conscience of worship no expectation of a blessing In this sense therefore the proposition is to be admitted But in a matter of such importance so much insisted upon by your selfe it became you to deale distinctly and prove substantially what you affirme and not to confound things that differ confidently to affirme what you can never make good and heape up Scriptures and Authors to no purpose You say it is a certaine rule as Logicians teach Things are really to be distinguished which in themselves are to be separated each from other But the rule is That all things are really distinguished which may be separated each from other as the body is really distinguished from the apparrel because the garment may be separated from the body the body from the garment How truely you understand or fitly apply that Maxime it is needlesse to examine further but what you observe in your Pistoler as you stile him that is most true in your selfe and some others that ignorance or neglect of distinguishing things that differ in this matter
of Gods Worship is one maine cause of great error and going astray In proofe of your proposition also you lavish somewhat when you say without limitation That all sorts and sects of Writers acknowledge it for a truth For the Papists generally hold the contrary as you know But this is a thing with you very usuall and common The later part of your reason which you smoothly passe over as a matter cleere and manifest and for proofe whereof you send us to our consciences in conscience we utterly denie and by the Word of God are assured of the contrary viz. That to joyne with our congregations in the ordinances of Grace is a Worship of God prescribed in his Word coÌ„mended of Christ and blessed of him to them that in conscience obey his Commandements The Worship there performed is that which the Lord hath instituted the doctrine of salvation is taught intirely the Sacraments rightly administred the sacrifice of Prayer offered unto God in the Mediation of Jesus Christ our onely high Priest who is present in the Congregations by the presence of his grace graciously inviteth men to come unto him and sweetly refresheth them that in truth of heart draw nigh unto him Thus God is worshiped in our assemblies and this worship is performed by such as are called of God and many approved of God in their Office and Ministerie That the Preaching and hearing of the Word is a Worship of God if the word Worship be taken largely to comprehend both all naturall worship and all means instituted and ordained whereby God is pleased to teach and instruct his people will easily be granted and such as denie it are justly to be taxed But that distinction of Worship must be admitted which is taught in Scripture and the more exactly tearmes are distinguished the more cleerely the fraud of the Adversary is discovered and the better able shall we be to confute them unlesse we had rather doe it with bigge words than weight of reason Onely here observe your partiality CAN. Necess of Sep. p. 72. Idem 222. For to shew the necessitie of Separation speaking of outward Worship used in the assemblies of England you say As for Preaching it is held to be no part of Divine Service and for proofe you quote Howson Serm. in Psal 118. pag. 18. CAN. 19 Syon plea 326. And Touching Preaching it is no Essentiall part of their Ministerie But against your Pistoler to prove that hearing is Worship CAN. Stay §. 3. p 17. you sing another note None to my knowledge saving a Popish Parasite or two Howson Serm. in Psal 118. pag. 78. ever held otherwise viz. but that hearing was Worship And they by men of better iudgements have been sharpely blamed for it But let us heare how you goe forward in this Argument CAN. Stay against Stray Sect. 3 pag. 17 18. The Church is an Idoll Church Hos 14 8.2 Cor. 6.14 Par. com in 1 Cor. 10 v. 14. and the Ministery an Idoll Ministerie And if be Church he an Holl the Ministerie aâ— Idolâ— who 〈◊〉 aâ— Idoll c. In the words then of the Prophet What have we to dâ—â— any more with Idolls What agreement hath the Temple of God with Idolls Little children keep your selves from Idolls Againe my dearely beloved 〈◊〉 from Idolatrie But how mente corpore faith Pareâ—s that is the worship and reverence of Idollâ— ANSWER The Assumption you leave naked to shift for it selfe because you finde it an easier matter to declaime against Idolatry and holding communion with Idolaters in their Idoll-service which no man ever doubted than to make proofe that to joyne in the ordinances of Religion in our assemblies is will-worship or superstition But if you prove little you have learned to accuse manfully An Idoll Church an Idoll Ministerie an Idoll-government who doth not tremble at such thunder cracks But first you should call to minde what you answere to your opposite CAN. Stay §. 3. p. 20 Arist de interpret l. 1. c. 6. prapter nostrâ—m â—ffirmare vel negare nihil sequitur CAN. Stay §. 7. p. 89. As for your bare saying it is farre from proofe To affirme or denie according to Aristorie is of no consequence Wee cannot take his bare saying de jure fide to be a rule of faith to us For our consciences are not like Samsons shoulders strong enough to beare it If it may suffice to accuse who shall be innocent And if the cause may be carried with clamors and out-cryes you are sure to winne the victory 2 Suppose our Church and Ministerie be an Idoll in some respect it is not a reall Idoll but Metaphoricall not absolute but in some consideration for the Word preached and the Sacraments Administred in our societies are the true Gospel and intire Sacraments of Jesus Christ which could not be if our Church and Ministery was absolutely an Idoll a meere nothing But to draw illimited conclusions from a reall Idoll to a Metaphoricall from an absolute Idoll to an Idoll in some consideration or respect is a new Logick never taught in the Schooles nor learned from the Scriptures The idle Zech. 11.16 17. Isa 56.10 Ezek. 34.1 2 4 5. They will not be able to doe the worke of Pastors where of they bear the name that is they will never be but Idolls T.C. repl 2. p. 1. p. 369 Jere. 5.1 2. Deut. 32.4 5. carelesse unprofitable coâ—etous proâ—d scandalous shepheard who filleth the roome but doth not the office of a shepheard is an Idoll shepheard But the faithfull were not to flie from them both in minde and body so as to have no communion with them in the Ordinances of God In the daies of the Prophet Iereâ—ie the men of Jerusaiem in generall both rich and poore were Idolls who had eyes but saw not eares but heard not But the Prophet had not learned in minde and body to fly from and have no societie with them in the worship of God The stiffe-necked and disobedient Israelites the uncircumcised in heart and life were they not Idols A people not a people Though those their vices must be shunned yet we have not found that Moses and the Prophets did fly from the ordinances of God because they must have nothing to doe with Idols Every thing that is emptie of goodnesse required and so doth faile or frustrate expectation may be called an Idoll a thing of no worth vaine and fruitlesse So an Hypocrite is an Idoll the husband wife father friends who are not faithfull doe not their office Job 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihist as Merar Montan. Tremel Iun. render it Iob 6.15 1 Cht. 16.26 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron idola Psal 96.5 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron vers ex Hebr. sculptile Eph. 5.3 Col. 3.5 with Hal. 1.16 may be called Idols Iob saith to his friends Ye are Physitians of no value because they had deceived him as David saith All the
disliked by godly and learned men so the generall given for direction in such cases be observed 3 We hold it unlawfull outwardly and but in appearance to joyne with Idolaters in their Idolatry Many words in this matter might well bee spared But wee desire to see your commandement why for every particular act that in a large sense is Idolatrous adjoyned to the true worship of God Calfeb against Mar. art 10. p. 185 186. we should forbeare our presence at the worship it selfe or be said to communicate in the sinne there committed For then no man might present himselfe with good conscience at any publike worship of GOD wherein any thing is done amisse for matter or manner which is in effect to say hee cannot bee present at any at all 4 To communicate in the ordinances of God with the Ministers of the Church of England is not to like approve or reverence the institutions of men in the exercises of religion nor to communicate with the Teacher in his sin nor in ought else that is amisse For the worship is of God both for matter and manner And put case the Minister bee disorderly chosen enter not as he ought be Symoniacall covetous froward corrupt idle scandalous doe the people partake in his sin in that they make use of his Ministery No Scripture teacheth any such thing no reason doth confirm it noe approved authors ever said it That which you alledge for proofe falleth utterly short It appertaineth to the vertue of truth Dav. determ 7. p. 40. that as a man sheweth himselfe by externall signes so he is indeed to be esteemed And such as frequent or repair unto unlawfull assemblies for the publike worship of God by their being there are to be reputed of the same religion or else dissemblers as it were to have no care of religion knowing God Dovvay annot in 4. King 5.19 p. 778. but not glorifying him as God But herein you have misrelated the Doway translators for their words are But in a Christian countrey where all beare the name of Christians especially where men are at controversie about the true Christian Religion all that frequent or repaire unto the same assemblies for publike service of God are to be reputed of the same religion or else dissemblers Bodily presence at false worship by which they shew a liking unto it is unlawfull To eate of meates sacrificed unto Idols in the Idoll Temple Your condemning the worship of God performed in our assemblies as pernicious idolatry vvherein is it a lesser sinne han the Popes prohibition of publike prayer and restraint of the Word and Sacraments throughout the Realm you can neither shevv us warrant for it an the Scriptures nor example of it in the Church of God You that so teach and censure stand guiltie of great impietie and they that hearken unto your persvvasions are partakers of your iniquity in some sort of the vvrong imaginations of Christians Aug. in Tract â—o 19. saith Quae omnia idola cordis sunt T. Caepl 1. art 3. pag. 4. is to communicate with Idolaters These things are evident and freely granted But the Assemblie met to call upon God in the mediation of Jesus Christ alone to heare the doctrine of salvation soundly and purely preached to receive the Sacrament rightly administred is not a false idolatrous assemblie they that repaire unto it be not Idolatrous â—â—false worshippers If you esteem of them as they shew themselves by out ward signes you must esteem them to be of the true religion and the true worshippers of God according to his will The ministerie in that assembly to be true sound and faithfull and of God of substance In this lieth the point of the controversie which you are contented to passe by in silence without any proofe at all But if any humane frailtie or infirmitie cleave to the ministerie or congregation in respect of doctrine manners lawes government or order which concernes not the life and soul but only the safety of the Church or wellfare of Religion In these a Christian doth not partake by his presence at the ordinances as the Scripture reason and the approved practice of the Saints in all ages of the Church do plentifully witnesse This is the judgement and practice of the Nonconformists and therefore they professe they praise God for this reformation so farre forth as it is agreeable to the Word of God they are glad the Word of God is preached that the Sacraments are administred that which is wanting they desire to be added that which is overmuch cut off But that a Christian must separate from the Word and Sacrament by reason of some superfluities or defects is no responsive conclusion that can be gathered soundly from their writings CAN Stay Sect. 5. pag. 66. In preaching of the truths of the Gospell by a false Minister an Idolatrous act is performed For Divine worship is not to be determined by a particular thing howbeit in it selfe good but as the essentiall parts belonging thereto whether they are persons or things are kept and observed The Church of Rome in Baptisme useth water and in the Sacrament of the Lords Supper gives bread and wine otherwhile too doth this cleare their administrations of Idolatry I think all men doe thinke that Vzziah committed an Idolatrous act 2 Chron. 26.16 when he invaded the Priests office But what made it so tooke he unlawfull incense no. Vsed he strange fire no. Offered hee prohibited Sacrifice or upon a wrong Altar No Where then lay the fault the Scripture telleth us Verse 18. it pertained not to him to burne incense unto the Lord but to the sons of Aaron To apply this if his act were Idolatrous because he wanted a calling howbeit observed many truths of the law By the same reason the Church acts of Artichristian Ministers are Idolatrous yea and as for the truths which they preach this cleares their acts no more from Idolatry than Vzziahs true Incense and the Altar quitted him from transgression ANSWER Your great words are of small force CAN. Stag. §. 3. p. 56. for should I speake my conscience it is your phrase They are words without weight of reason For still you presuppose the Ministerie of the Church of England to bee false and idolatrous which is to beg not to conclude the question But that being presupposed let us see how you goe forward In preaching the truth of the Gospell by a false Minister an Idolatrous act is performed you say But doth the Scripture say so Do you read it in the Law or in the Prophets in the Apostles or in the Evangelists The Scribes and Pharisees were false Ministers but it was not an Idolatrous worke in them to expound the Law of Moses or dispence other Church ordinances at that time commanded The popish Priests and Bishops are false Prophets but the simple administration of Baptisme by them is not an idolatrous act The Minister that is prophane and
against Martiall Preface to the reader Bellarm. lib. 3. de justifi c. 8. Non potest aliquid certuÌ„ esse certitudine fidei nisi aut immediate contineatur in verbo Dei aut ex verbo Dei per evidentem consequentiaÌ„ deducatur Park de pol. Eccl. l. 1. c. 1.4 Separabant se sacerdotes et Levitae qui Deum timebant 2 Chro. 11.14 Atqui haec separaâ—â—o ab Israelitis idolatris erar quâ— legemcult umque Dei per idola Ieroboam fundamentaliter sustulerunt Aug. de unit eccl c. 16. Let the Donatists if they can shew their Church not in rumors and speeches of the men of Africa nor in the couÌ„cels of their Bishops nor in the discourses of any writer whatsoever nor in the signes and miracles that may be forged but in the prescript of the Law in the predictions of the Prophets in the verses of the Psalmes in the voyces of the Shepheard himselfe c. that all devised false and idolatrous worship is to be abhorred is confessed and professed by Conformists and Nonconformists It is a constant received position That nothing ought to be tolerated in the Church as necessary unto salvation or as an article of faith except it be expresly contained in the word of God or manifestly to be gathered therefrom and that all ceremonies are to be rejected wherein there is placed opinion of merit worship or necessitie to salvation But that the worship tendred to God in the English Congregations is devised false idolatrous that the Nonconformists never said nor thought and whosoever shall rashly affirme it he shall never be able to make proofe thereof by the word of God If any rite prescribed in the book of Common-prayer be worship in the use thereof the word being taken in a large signification that is not so in the intention and profession of the Church nor apprehended to be so in them that conforme unto it neither doth it defile the worship of God to them that joyne in the ordinances of grace notwithstanding the corruption which in their judgement is annexed to it and practised by some For notwithstanding such corruption or abuse the worship it selfe is that which God hath prescribed approved blessed to them that seeke his face aright and serve him unfeignedly whereat he requireth our presence and wherein he hath promised to sup with us and we with him That the Non-conformists should affirme the worship of God or ministery in the English Assemblies to be as false idolatrous and unlawfull as was the worship of Jeroboam at Dan and Bethel is a most lewd and impudent slander which the sworne shavelingâ— of Antichrist whose profession is to lye and slander for the catholique cause would blush to vent You know it is contrary to their judgement practice prosession and protestations many times renewed Whether the phrase be tolerable or no if you will be prodigall to pawne your head in this case take heed lest you loose it not in Gods cause but in your owne And if you shall be desperate herein your forwardnesse will move no wise man for Religion is to be learned from the truth of God and not from the high adventures of inconsiderate men The Non-conformists can prove the Religion and worship of the Church of England to be of God not by petty reasons and colourable shewes which they leave to them that maintaine a bad cause but by pregnant evidence from the word of truth not by similitudes allegories and forced interpretations of Scripture as you dispute against it but by plaine texts of Scripture and sound reason deduced therefrom against which the gates of hell shall never prevaile The Author of that Booke Bilson Christ subject part 4. p. 349. This is the doubt betwixt us whether we should coÌ„tent our selves with such meanes as he hath devised for us and coÌ„mended unto us thereby daily to renew the memory of our Redemption or else inveÌ„t others of our own heads fit perhaps to provoke us to a naturall and humane affection but not fit to instruct ourfaith c. He knowing that images though they did intertaine the eyes with some delight yet might they snare the souls of many simple silly persons and preferring the least seed of sound faith beholding adoring him in spirit truth before all the dumbe shewes and Imagerie that maÌ„s wit could furnish to win the eye Can. Neces of Separat c. 2. p. 78 79. 254. according to a prescript form culled out of the blasphemous Mass-book 238. That which was takeÌ„ out of the vile Masse-booke c. Sold. â—aâ—w T. C. repl 1. pag. 130. Abridg. p. 89. Adm. 1. p. 9. 2. Adm. p. 41. Fall of Babyl â—9 Altar Damasc pag. 612 613. Syons plea. 29. Perth Assemb 64. Syons plea. 30. pag. 40. 〈…〉 intituled The course of Conformitie sheweth that the Israelites might in generall pretend for Jeroboams calves the same excuses that were made in defence of some corruptions thrust upon the Church of Scotland but the corruptions he doth not make to be like nor the pretences to be of equall validitie nor the state of the Church where such corruptions are tollerated to be the same with the state of the Israelites who worshipped the Calves Abuses that agree in the generall nature of abuse may be coloured with the same pretences when they be not of the same weight qualitie or degree the one may be small the other hainous The same distinction may be brought to countenance the vilest heresie and a petty errour if I may so speake Heresie and Idolatry are both talkative and who doubts but corrupt wits can say much in defence of both shall we thence conclude that errour or heresie are both one every abuse is grosse idolatry The Author you quote was not so unadvised His drift was onely to shew the vanitie of such excuses and not to match the things pleaded for with Jeroboams Idolatry as hath been shewed before But let us see whether you can alledge any colourable shew or petty reason to prove our worship to be false and idolatrous The whole forme of the Church-service is borrowed from the Papists peiced and patched together without reason or order of edification yea not onely is the forme of it taken from the Church of Antichrist but surely the matter also For none can deny but it was culled and picked out of that popish dunghill the portius and vile Masse-booke full of all abhominations From three Romish Channels I say was it raked together namely the Breviarie out of which the common prayers are taken out of the Rituall or booke of Rites the administration of the Sacraments Buriall Matrimony Visitation of the sick are taken and out of the Masse-booke are the Consecration of the Lords Supper Collects Gospels and Epistles And for this cause it is that the Papists like so well of the English Masse for so King James used to call it and makes them say Surely the Romish is the true and
be excused in some things which they judge to be amisse In the admonition presented to the Parliament An. 1570. thus they professe We have at all â—imes born with that which we have could not amend in this Booke and have used the same in our Ministry so farre forth as we might reverencing those times and those persons in which and by whom it was first authorised Though therefore they write Admonit 1. pag. 9. Park of the Crosse part 1. ca. 3. sect 6. pag. 135. that it was taken out of that Popish dunghill the portius and vile Masse-booke that the Papists sucke no little advantage out of our Commumon-Booke which they terme an English translation out of the Masse-booke and out of the difficulty whereby it came in Parsons of the 3. conversions of England pag. 2. many Protestants themselves adjudging that the stable of popish superstition was not throughly purged out of it that Bristow draws the likenesse of our Service-booke to the countenancing of their Masse-booke Brist motiv 34. Rhem. in Iohn 20. sect 5. And the Rhemists the absolution of the sicke prescribed in our Communion-booke to an approbation of their absolution Auricular confession and Sacrament of pennance Howsoever they disallow the service as it is practised in visitations and injoyned in the late Canons which denieth libertie not onely to omit a ceremony but also to adde alter Park of the Crosse par 2. ca. 5. sect 11. pag. 19. or omit any one word of the whole Liturgie when we affirme the words of the Lords prayer and the forme in Baptisme and the Supper may be altered without fault Though in these things they take exception against the Booke and the manner of urging it yet they never disliked the use of it altogether much lesse condemned it as a false devised and idolatrous worship Their profession and practice from time to time both before and since the Controversies were moved about the Booke speake plainly in this matter Can. Neces of Separat pag. 125. Judge then your selfe whether it be not a notorious calumny in you to write That our stinted service devised by the Bishop and translated from the Masse is affirmed by our owne Writers to be a false and forged worship and that it is even so I appeale to many of your consciences For why doe you loath to use the same in your Families but because you know it is not the incense made by fire from the Altar of the Lord. Is it a small thing thus to slander and reproach the servants of Christ contrary to their writings professions and practices and your owne Conscience And what a vaine surmise is this that because they forbeare to use it in their houses therefore in conscience they know it to be strange incense As if many things might not be forborne which in themselves are lawfull In reading the Scriptures a Christian may use one translation when he doth not condemne others as abhomination I may presume in private you make not use of the Lords prayer and so of some others and yet you would not that another should fit in your conscience and judge that you know it is not the incense made by fire from the Altar of the Lord Or if you be so presumptuous sober and well advised men will admit no such conclusions But here you must remember againe that no methode order or phrase of speech in prayer left undetermined of God can truely be called or esteemed the incense made by fire Prayer it selfe and not the phrase of speech whether devised by another or by our selves is resembled thereby But the whole forme you say of the English-Church-service-Book is borrowed out of the Masse-Book picked and culled out of the Dunghill as the Nonconformists write You adde That not onely the forme but the matter also was taken out of the Masse-Booke It is true the Nonconformists say it was in great part picked and culled out of the Masse-booke but it followeth not thence that either it is or was esteemed by them a devised or false worship for many things conteined in the Masse-booke it selfe are good and holy A Pearle may be found upon a Dunghill we cannot more credit the man of sinne than to say that every thing in the Masse-booke is devilish and Antichristian For then it should be Antichristian to pray unto God in the mediation of Jesus Christ to read the Scriptures to professe many fundamentall divine truths necessary to salvation If any have misliked the Booke because it hath too much likelihood to the Masse-booke that hath not beene the judgement of the Nonconformists alone others have said and written as much who never yet condemned the use of the Booke or all things therein conteined Popery is a scab or leprosie which cleaveth unto the Church It standeth mostly in erroneous faultie grosse and abhominable superstructions upon the true foundation whereby they poyson or overthrow the foundation it selfe But take away the superstructions and the foundation remaineth remove the leprosie and the man is sound Many supernaturall divine truths of God are mixed in the Popish Synagogue as pure gold with much drosse or earth which the refiner is to purge and separate but not to cast away Our service was picked and culled out of the Masse-booke you say and so it might and yet be free from 〈…〉 and tincture from all shew and appearance of evill though the Masse-booke it selfe was fraught with all manner of abhominations For if Antichrist fit in the Temple of God and professe himselfe the servant of Jesus Christ of necessitie some treasures riches and jewels of the Church must be gathered into his den which being collected purged and refined might serve to adorne the chaste spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her owne right If shee retaine ought that belongeth to Antichrist that is her staine and blemish but the recovery of that which Christ the King and Bridegroome of his Church hath given as her wealth or ornament must not be imputed a fault Christs Religion is not so needie or unperfect of it selfe so needy and beggarly that it must borrow Embring dayes of the Heathen Altars of the Pope William Salisbur in his Battery of the Popes Batter An. 1550. or Vestments of the Jewes But as the Church is plentifully furnished by Christ and needeth supply from none other so it is her part to retaine what is freely and graciously vouchsafed of him If it be wholly taken out of the Masse-booke Bilson Christ Subject part 4. p. 490. Eating and drinking are not essentiall parts of the Sacrament but of the Supper they are or of the Lords institution For Christs institutioÌ„ conteineth as well the use as the matter or forme that must be used A Supper is not onely the meat provided but also the act of eating that which is provided And so the Lords institution implyeth the use and action as well as
in the dayes of the Apostles 1 Admon pag. 14. Altar Dam. 178. nor in many ages following till blindnesse ignorance and lazinesse occasioned a prescript forme to be made for idle and dumbe Priests Fifthly If this were not many would make more profession of Love to preaching and hearing Gods Word but by this meanes it is neglected and despised for worldlings usurers drunkards whore-mongers and other earthly and prophane people away with nothing so well as English Masse Against Br. 43. Curt. Ch. power 42.45 and why but because it doth not sharply reprove them of their sinnes nor disclose the secret of their hearts but that they may continue in all kinde of voluptuousnesse and all other kinde of wickednesse Learn Discour of Eccl. Govern 68. Mart. Senior p. 2. Pract. of Prin. addi and therefore rightly it is called their sterve-us-booke Sixthly God hath no where appointed that the Church should be tyed to reade the Booke of Common-prayer for his worship and therefore to doe it is an high transgression before him as great as the sinne of Nadab and Abihu and such are liable unto the like or greater punishment Seventhly If this were praying and there were never an ill word nor sentence in all the prayers yet to appoint it to be used or to use it as Papists did their Mattens and Evening-song for a seâ—-service to God though the words be good the use is naught The words of the first Chapter in John be good but to be put into a Tablet of gold 2 Admon pag. 55. for a soveraigne thing to be worne the use is superstitious and naught and so is the use of this Service The Nonconformists never passed any condemnatorie sentence against the Booke of Common-prayer Answer as if it was false or devised worship or against the use of a stinted forme as if to reade it was an high transgression before the Lord. Enough hath beene said of their opinion in the former section whereunto adde this testimony of a man of another Nation whom you are pleased to stile a chiefe Nonconformist Course of Confor pag. 58. The famous confession of faith well known and commended at home and abroad the formes of prayer publiquely used in the Congregations and families of Scotland must be cast in a new mould It is true Beza Epist 2. Gravissimè nimirum in semetipsos in fratres reliquos peccare qui naevis istis aut etiam si mavis corruptâ—lis et suas ex aliorum cosâ—entias non leviter perturbant perinde ac si de Christianismo semel ablato ageretur c. Sed vitia a vitiis quae condonanda sunt Christianae chariâ—ati ab iis quae prorsus sunt execranda pradenter distinguenda esset censeo idque tamen non ex carnis sed spiritus prudentiâ—â— the Nonconformists judge it unlawfull to subscribe to that Booke that every thing conteined therein is agreeable to the Scripture but they condemne not the Booke as an Idol or prophane nor the use of the Booke in those things which are consonant to the truth And of this their judgement there is evident ground for we must not approve the least error though in it selfe never so harmlesse for truth because that were to lie against the truth and the God of truth needeth not my lie But many things must be tolerated when it is not in our power to amend them which we cannot approve otherwise we must hold communion with no Church or societie in the world And of this marke are the corruptions noted in the Communion-Booke as hath been shewed and is evident by the particulars mentioned in passages which you alledge It is true likewise they judge the Booke in the forme thereof to come too nigh the Papists and so have others as well as they and therefore have petitioned that it might be reformed that we might depart further from them and come neerer to the reformed Churches But herein they shew what they judge most convenient not condemning the Booke for the substance thereof as a forged worship How much more convenient were it saith T. C. T.C. repl 2. p. 109. that according to the manner of the reformed Churches first the Minister with an humble and generall confession of faults should desire the assistance of the Lord for the fruitfull handling and receiving of the Word of God and then after we have heard the Lord speake unto us in his Word by his Minister the Church should likewise speake unto the Lord and present petitions and suits at once c. But how carefull he was to prevent such wayes and speeches as some professors of the Gospel being private men might be emboldned to breake forth upon such like exceptions T.C. repl 1. p. 106. is evident by that solemn request he makes unto them that professe the Gospell in the name of God that they abuse not his labour to other ends than he bestowed it and that they keep themselves in their callings commit the matter by prayer unto the Lord leaving to the Ministers of the word of God and to the Magistrate that which pertaineth to them The Protestants in France for substance of matter agree with the Nonconformists herein The use of the whole Booke for matter and manner in every thing without addition or alteration they doe not approve because they conceive some things faulty others inconvenient and some things defective and strictly to be tyed to words and syllables is more than the Lord hath bound us unto in the administration of his holy Sacraments But the substance of prayers in the Booke they never disallowed nor the use of the booke 2 Admonit pag. 56. â— Admonit pag. 3. as of a vile and filthy thing Thus the Authors of the Admonition must be understood when they say The Booke is such a peice of worke as it is strange we will use it And now they are bound of necessitie to a prescript order of service and booke of common-prayer in which a great number of things contrary to Gods Word are conteined c. For they professe they have tolerated what they could not amend 1 Admonit pag. 9. Park of the Crosse part 2. ca. 9. sect 4. Wee receive the Communion-book in what wee may and in omitting of the ceremonies we doe in equitie keep the Law because of the end which is to edifie and used the Booke in their Ministery so farre as they might even where they object as great corruptions against it as in any other place To reade or repeate a prayer by heart as if the bare rehearsall thereof in so many words and syllables and none other was a part of Gods worship is a transgression of his commandement whether it be prescribed by others or devised of our selves or set downe in Scripture And the same may be said of the preaching of the Word to place opinion of worship in the meere act done in such words or methode is will-worship
is bound to separate from that societie wherewith he is not permitted to hold communion in the worship of God without sinne and that a man cannot hold communion with the Church of England in the worship of God without sinne The first of these propositions is most true taught in Scripture which forbiddeth q Rom. 3.7 8. to doe evill that good may come thereof or r Iob 13.9 tell a lie for the glory of God and acknowledged by the learned of all sorts and professions whatsoever If the Church shall deny communion to any member because he will not approve the least sinne or acknowledge the least knowne errour for truth in that case the Church is schismaticall which doth cast out such a member and not the member which doth suffer himselfe injuriously to be cast out For God needs not my lie and by divine precept I am obliged not to allow against conscience what the Lord condemneth You need not therefore take such paines as you doe to prove the corruptions in our Booke of publique service to be so many in number or hainous in quality as you would make the world beleeve much lesse to straine your conscience in misreporting as you have done For if you can shew that by communicating in the ordinances of worship in that or any other societie or Church under Heaven we necessarily partake in sinne of what sort soever great or small either approving what is unlawfull or subscribing to an errour knowne so to be it will easily be granted that it is unlawfull to joyne in that communitie Be the s The good Kings of Judah were favoured and blessed of God for walking in the waies of David their Father and purging the Land from all sacrifices and ceremonies not prescribed by Moses Law Bils Christ subject part 1. p. 32. But if the Princes were remisse the people were not commanded to separate from the ordinances of worship corruptions few or many great or small if by communicating in the ordinances of grace in that societie I must necessarily partake in sinne small or great one or many my communicating is unwarrantable And let the abuses be many and great yet if I may be present at the true worship of God without sinne consent unto or approbation of such abuses or corruptions in voluntary separation I sinne against God his Church and mine owne soule withdrawing my selfe from the ordinances of grace the comfortable presence of Christ and the societie of his Saints without allowance or approbation from God to whom I owe my selfe wholly Your long Catalogue of corruptions to be found in our Liturgie is to small purpose unlesse you could prove some of them to be fundamentall hereticall and really idolatrous which you can never doe or that by communicating in the ordinances of grace we doe t Be the abuses never so palpable if the person be not authorized of God to reforme them or separate it is not Just or lawfull for private persons to attempt them For when Malefactors deserve to die it is not for private men to put them to death without the Magistrate Bilson Christ subject part 3. pa. 97. David committed adultery Salomon erected idolatry both offences being death by Gods law might the people therefore have David and Salomon to death approve such corruptions and then be they one or many great or small wee must not communicate in the ordinances with them Which if any man shall lightly beleeve he may know from whom but not whither to flie For there will be found no societie in the whole world whereunto a Christian might lawfully joyne himselfe and yours much lesse than many others You tell us very confidently that as zealous and judicious Nonconformists as ever held that cause affirme that a man cannot without sinne communicate in that worship where the Ceremonies are used But whether should a man admire more your impudency or vaine confidence herein Must not he mistrust you in every thing that shall consider how notoriously you lavish in this particular Is it not contrary to their profession protestation and practice Doe they not usually frequent the Congregations have they not written in maintenance and defence thereof who have cryed downe by conference preaching writing the neglect of Gods ordinances or the practice of separation more than they And yet you blush not to write that our Assumption is assented unto by as judicious and zealous Nonconformists as ever held that cause and they have brought good reasons for it First You quote Mr u Parker lib. 1. pag. 20 21. Parker That men must flie from Idols and Idolothites but men when they come to worship God in societies where the Ceremonies are used they doe not flie from Idols but draw neere unto them But if a man should have sought out a place of purpose to manifest your fraudulent and unconscionable alledging of mens words and sayings he could scarce have found a second more pregnant The whole passage in Mr Parker to which you send us I will set downe at large because it serves to cleere the matter in many particulars and all men may take the better notice of your fidelitie There is an Idoll more strictly taken saith he and an Idoll of larger sence which will include the Crosse For the better understanding whereof wee must borrow a distinction from the w Tho. Aqui. com in Epist ad Coloss c. 1. sect 4. Schoolmen by which a thing may be guilty of Idolatry Essentialiter participative and causaliter which our doctrine at * Hom. of Idolat par 1. pag. 4 5. home doth backe that is confirmed by act of Parliament affirming that to be an Idoll in Gods service which hath beene or is like to be worshipped What is worshipped by our selves that is an Idoll essentially what hath been worshipped or is now worshipped abroad by others that is an Idoll by participation what is likely to be worshipped that is an x August vet Testam qu. lib. 7. qu. 41. Idoll causing Idolatry in time to come In which sense Gideons Ephod may be termed an Idoll quedam modo and that it may be even before it was adored And hereby are many objections answered Our y Rainold de Idol lib. 2. â—ap 2. sect 2. Bilson Christ subject part 4. p. 321. Call you the Image of Christ an Idoll not unlesse it be worshipped but if it be then it is an Idoll and incense burnt unto it is Idolatrie Writers deny an Image in the Church say some to be an Idoll in case it be not worshipped True an Idoll essentially but as many of them as desire to have Images thrust out of the Church of which sort there be a great number they hold them guilty of Idolatry by participation and by occasioning or els why will they thrust them out A second objection is wont to be made If the signe of the Crosse be an Idol with us then must men separate from our Church and from
our Baptisme which followeth not From Idols essentially men ought to separate by the example of the z 2 Chron. 11.13.10 Levites and the two tribes that made separation from the Calves of Jeroboam From Idols of participation and occasion men ought to keepe their owne selves pure but not to separate by the ensample of the a 2 Reg. 16.21 godly who separated not from the Temple of God for Damascus Altar there and from the b 1 Reg. 22.43 Church because of her high places It is objected once more against us If our signe of the Crosse be an Idoll then our Ministers that doe make it be Idolaters and our Church Idolatrous also This followes not neither For denomination being from the forme and the crosse not being formally an Idoll amongst us but materially I speake in comparison of the Popish Crosse in regard whereof we may be said to use that which is an Idoll but we doe not use it idolatrously therefore as Dr Fulke c Dr. Fulk against Greg. Mart. cap. 3 sect 20. concludes of the Lutherans for having Images in their Churches the same must be said of all those Protestants that will retaine crosses they sinne against the two first Commandements through Idolothisme not directly through Idolatry and therefore they may not be tearmed Idolaters Howbeit by way of reduction Idolothisme is in some sort guilty of Idolatry as sheweth the d 1 Cor. 10.34 Apostle who in stead of saying Flie from Idolothisme saith Flie from Idolatry This Idolatry by reduction what is it els but Idolatry by participation as doth appeare by the 18.20 and 24. verses following But this participation is not in our Crosse will our opposits say who first least haply they should mistake us we desire to recount the ancient e Pet. Martyr in 1 Cor. 10.16 distinction Plus est communio quà m participatio nam ad hanc satis est partem habere sed ad illam requiritur ut prorsus uniamur atque totum percipiamus quod nobis proponitur This being premised that wee charge the Crosse not with a totall communion but with a f Things ordained by God must have reverence though they be but creatures as things that be sacred by the word ordinance of God But adoration they must not have Aug. de doct Christ lib. 3. cap. 9. Qui veneratur utile signum divinitus institutum cujus vim significationemque intelligit non hoc veneratur quod videtur sed illud potius quo talia cuncta referenda sunt But Images are signes unprofitable to serve God with and dangerous And since the Law of God expresly and strictly chargeth us not so much as to bow our bodies or knees to the likenesse of any thing in Heaven or Earth which is made with hands it can neither be Christian nor catholique to doe it See Bilson Christ subject part pag. 391. 534. Theodoret. Dial. 2. useth the word Adoration for an externall regard and reverence Veneration is a word that Augustine foundeth all the signes sacraments of the old and new Testament Adoration he reserveth to God onely Aug. de docr Christ lib. 3. cap. 9. participation in part onely we doe thus bring in our evidence against him Thus Mr Parker Now consider how many wayes you falsifie his testimony and whether you did it willingly or no let your conscience judge Mr Parker saith The Crosse is an Idoll materially but not formally that is amongst the Papists it is an Idoll essentially and so the use of the Crosse is the use of that which is an Idoll but not used idolatrously amongst us You make him to say because we must flie from Idols therefore wee cannot communicate in the worship of God where the Crosse is used without sinne He saith Men must keepe themselves pure from Idolothites and not partake in the use of them but not separate from the Church or ordinances of grace because such rites or ceremonies are used in the administration you cleane contrary make him to say That men cannot communicate in the ordinances or worship God in that societie where such things are practised but of necessitie they must communicate in the sinne He teacheth That he that useth the Idolothite or materiall Idoll is not an Idolater because he doth not use it idolatrously but you make the Nonconformists to say that it is an idolatrous worship and that it defileth the true worship of God to all that are present Mr Parker extendeth the guilt of participation in part onely to him that useth the Idolothite you make him to affirme that every one present at the worship doth communicate in his offence Perhaps you will say it is your inference upon his words But the consequence is absurd and sencelesse And to charge men to affirme directly as a principle what you would inferre contrary to their expresse words is far from honest and plaine dealing Secondly You produce Mr Bates saying That bare presence argues approbation or yeelding in shew to Ceremonies I cannot say you deale with Mr Bates as you have done by Mr Parker and others for I have not seene his Booke But if any such passage be found in him it is his private opinion not the judgement of the most learned and zealous Inconformists It is a bare assertion not confirmed by Scripture or backed with reason as is meete and convenient when it is the maine thing in question and might easily be opposed by the testimonies of Scripture approved practice of the Saints in all ages of the Church the judgement of the godly learned sound reason and the consent of all States that ever upheld or maintained Christian Religion If bare presence be approbation I desire to know how you can reconcile your selfe to your selfe When Dr Ames alledgeth that every Church is not to be left which hath something in it by participation Idolatrous g Can. Neces of Separat pa. 114 115. You answer I know no man holds the contrary therefore I cannot tell for what end he speakes it much lesse why he puts a schismaticall conceit upon the Rej whose words if they be well rectified have substance and weight in them But if bare presence be approbation how can we hold communion with that Church wherein any thing is left which is by participation idolatrous when this is that which the Nonconformists impute to the Crosse among us that it is by participation idolatrous in them that use it And if the reason following be well weighed though in it selfe it hath neither weight nor substance it will over-weigh this For if bare presence be approbation why should not the personall sinnes of the Minister hurt the people or why are they not guilty of his personall sinnes by participation when they communicate with him in the worship of God where they are practiced as in prayer preaching administration of the Sacraments reading the Scriptures c. Presence in the Idoll-Temple at Idoll-worship is sinfull though in
blessing upon the labour of his servants if any other Church under Heaven In the second signification the power of the keyes for substance is in our Church but the manner of ordering and administration of them is corrupt and faultie But this power of the keyes is not of absolute necessitie to the being of the Church but to the well-being onely Here is a fit place to answer your Question Whether to hide from the people the knowledge of all the maine truths which concerne the outward regiment of Christs visible church make a false Prophet It would be knowne what you call maine truths which concerne the outward regiment of Christs visible Church The power of government is proper and communicated Proper that which Christ hath reserved peculiar to himselfe and is executed according to his infinite wisdome by the secret hand of his divine power and the effectuall worke of his holy Spirit making the word of exhortation and reproofe comfort and instruction to some the savour of life unto life whence followeth effectuall answering to their calling rejoycing comfort and growing up to perfection Not to mention further how he succoureth the godly bestoweth some gifts though not such as accompany Salvation upon the wicked bridleth curbeth and confoundeth his enemies His communicated Government is that which being limited within the compasse of certaine Lawes and Canons of his holy Word he hath committed to be exercised and executed in and by Societies according to his appointment The chiefe and principall meanes Christ useth here is the preaching of his Word whereby he saveth his people and conquereth his enemies The discipline is as a Chariot for the Word to ride upon and to keepe other ordinances from contempt but it is not the most ordinary or mighty meanes of Christs government or administration of his Kingdome These things being thus The Ministers of the Gospell are to teach the people the maine grounds and chiefe heads of Christian Religion even all things necessary to salvation in respect of faith and manners otherwise they stand guilty of the bloud of soules They are to teach them also what the Lord hath instituted for the well-ordering of his house but in season order and as they are able to beare it It is not for men to set up the roofe before they have laid the foundation Experience for many yeares hath taught us that divers who have much busied themselves in the doctrine of Church-government have been unable to make f Some deny the use of excoÌ„munication among the Jewes Bils perpet Ch. gov c. 4. The Scribes and Pharises you will say did in Christs time excommunicate and thrust out such as they thought offenders out of their Synagogues But the Pharises never learned that out of Moses A separation of the Leaper from the company of men and of uncleane for comming neere holy places or things Moses prescribeth but not excommunication that I remember c. Aliens were not admitted to be of the number of the Lords people and any uncleannesse of the flesh did separate for a season the Jewes themselves from approaching neere to the Congregation or Tabernacle of God but neither of these is excommunication c. So in the use of excommunication in the Christian Church c. and many such like use of that which they have learned from others If I should bring your selfe for instance who have received many good truths from the writings of the Nonconformists but miserably pervert them to your owne hurt the disturbance of Gods Church scandall of the Gospel and the strengthning of such as are turned aside into dangerous errours I should not much misse the marke and you have more cause to take heed than to be offended Also godly men who follow the truth in love may be of different minds in these things and for men to hide that from the people whereof they are not perswaded that it is the truth of God is not the note of a false Prophet Moreover Those things which you call maine truths concerning the externall government of Christs visible Church may justly be questioned whether they be truths at all If I may conjecture by your writings the maine truths you intend are such as these That power of Church-government is absolutely necessary to the being of a Church That all stinted or set-formes of prayer or Liturgie are forged or devised worship That there is no lawfull Minister who is not chosen called or ordained by that particular Congregation where he is to administer That the Minister of one congregation may performe no ministeriall act in another That the power of Government is in the communitie of the faithfull and from them derived unto the Pastours Teachers or Elders c. These and the like are the maine truths in your esteeme which I conceive have no bottoming in the holy Scripture And if the Nonconformists or some other should aske of you this Question whether to teach such points as maine truths necessary to salvation and to condemne all Churches who conforme not to your platforme as false and Antichristian and their worship as false and idolatrous and whether to wrest and abuse Scriptures and pervert Authors to that purpose make you not a false Prophet consider advisedly what ound and satisfying answer you could returne SECT III. BEfore â—e proceed to another point Can. Neces of Separat p. 159 160. we may here frame this argument If the professors of the Gospell in England have not among them a true Church-government but are under that which came from the great Antichrist then are they bound to set up the ordinance of God and practice it no withstanding the Magistrate doe forbid the said practice But the professors of the Gospell in England have not among their a true Church-government but are under c. Therefore they are bound to set up the ordinance of God and to practice it notwithstanding the Magistrate doth forbid the said practice These are both their owne positions and so soundly proved that no man living is able to confute theus ANSVVER IF your meaning be as the ordinary signification of the words import it is not to the purpose for it is one thing in our owne persons to practice according to the ordinance of Christ another to separate from that societie which doth not practice in all things according to the institution of our Saviour But you give cause to thinke that by these words erecting this power and exercising the same among them you meane that they are to separate and draw themselves into such a societie where they may exercise that power For thus you write I doe not meane Can. Neces of Separat pag. 155. that any private person should meddle with the affaires of the Realme but that every one in his owne person doe place himselfe about the throne of God leaving the abuses of the publique Stateâ— to be reformed by such as have a calling thereto And if this be your minde in
maintained Fourthly In the true Church of Christ the true doctrine of Jesus Christ the Prophets and Apostles in matters fundamentall is kept but so as the living members may erre both in doctrine and manners and others in societie with them may erre grossely impenitently finally And thus the Church of England doth keepe the doctrine of w Chaloner Credo Sanct. 2 part subject The church in respect of its outward part as it enters the Creed is not onely an outward profession of a doctrine or discipline but a profession of the same under the notion of truth And that the Church in this sense is invisible Gregory de Valent. confes in his third Tom. upō Thomas disp 1 qu. 1. pag. 7. sect 16. and Bellarm in his third Book de Eccles ca. 15. Bilson Christ subject par 3. pag. 305. The visible Church consisting of good and bad elect reprobate hath no such promise but shee may erre only the chosen of christ which are the true members of his body properly called his Church they shall not erre unto perdition c. Christ the Prophets and Apostles intirely without addition or alteration though in the government and administration there be many things amisse though in the societie there be many who be not qualified as sheepe humble and meeke but fierce and cruell Fifthly No societie is the Church of Christ which retaineth not the true worship of God but in the true Church of God his pure worship may be stained with rites and ceremonies which might well be spared and are justly disliked Thus both Conformists and Nonconformists and all other sorts and sects of men And thus in the Church of England the true worship of God is for substance rightly maintained though the Nonconformists dislike and the Conformists groane under some ceremonies not abandoned The onely knot here to be unloosed againe is your slander against the Nonconformists in that you charge them to say that the Church of England doth not retaine the true worship of God And now I shall desire you calmely to consider how according to your principles you can untie a knot or two if they should be knit for you in this wise First He is no true Pastor of Jesus Christ who grossely perverteth the Scripture falsifieth Authors deceiveth with aequivocations condemneth the true worship of God as pernicious idolatrie and the x Jewell upon the first to the Thes chap. 1. v. 1. The Church of God is in God the Father and in the Lord Iesus Christ it is the company of the faithfull whom God hath gathered together in Christ by his Word and by the holy Ghost to honour him as he himselfe hath appointed This Church heareth the voyce of the Shepheard It will not follow a stranger but flyeth from him Of this Church Hieron in Mic. lib. 1. cap. 1. saith Ecclesia Christi in toto orbe Ecclesias possidens c. societies of Saints as idolatrous and Antichristian Assemblies and laboureth to draw Christians from the communion of Saints which ought to be kept and maintained Examine your writings in the feare of God and adde the proposition wanting Secondly He is no true Minister who derives his authoritie from them that are not able to give it But he that derives his authoritie from the people derives it from them that have no authoritie to give it You know the conclusion and where it will light Thirdly The true Church of God is the true flock of Christ the Kings Daughter quickened by the Spirit married unto Christ gentle meeke humble retaining the true worship of God without addition or alteration and keeping the unitie of the Spirit in the bond of peace But the societie of Separatists is not the true flocke of Christ quickned by the Spirit humble meeke gentle keeping the unitie of the Spirit in the bond of peace These properties doe not agree to all and every one in that societie in truth according as in the former propositions you say they belong to the true Church of God If you shall be able to maintaine the former propositions against men as you vaunt I doe not beleeve you shall be able to unloose these few knots CHAP. V. SECT I. IT may be some will expect that I should write something of their Lecturers Can. Neces of Separat pag. 49 50. and the rather because they in the judgement of many are thought to be the best Ministers Of their life and doctrine I say nothing But as for their Ministery surely it is new and strange For the Originall of their name manner of entrance and Administration is unknowne wholly to the Scriptures and I thinke never before heard of till in these latter broken and confused times Therefore it is no marvell when the Question hath beene propounded to some of them as it was by the Pharisees to John Who art thou That they have not been able for their life to answer to answer the point Neither could agree among themselves what kinde of Ministery it is that they have taken up And being hard pressed for resolution they have ingenuously confessed that unlesse they be Evangelists they could not see how their Ministery doth accord with any Ministery mentioned in the New Testament This I write upon my owne certain knowledge the persons I thinke are yet living whose names for some reason I forbeare to expresse Howbeit I can and will doe it if I see there be a just and necessary occasion I doe not thinke it strange that they should thus speake for indeed I know not what they can say better in defence of their standing Pastours I am sure they will not say they are For First They doe not take any particular charge of a flocke upon them Secondly They performe not the office thereof for they agree with the people onely to preach and not to administer either the seales or censures to them Thirdly Their comming unto the people is in a strange sort for they make a covenant each with other for some certaine yeares and when that time is out both parties are free and so may leave one the other and doe many times but a true Pastour may not doe so For if he should he were worse than an hireling which leaves not the sheepe till he see the Wolfe comming But many of these when they see a richer Lectureship comming towards them Fourthly He that is a Parson or Vicar is taken generally for the Minister of the place And truely howsoever their calling be false and Anttchristian as the Nonconformists say yet in many respects they doe better resemble a true Minister than any Lecturer whatsoever Therefore not without just cause Neces of Discipl pag. 74. doe the Reformists utterly condemne this extraordinary office of Preachers And affirme that they are neither Pastours nor Teachers which the Scripture alloweth of ANSVVER THis point concerning Lecturers I have purposely deferred unto this place because it is distinct from the former in your apprehension