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
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.
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
this sincerely in truth and measure But they never thought nor taught that every member in a sort of the visible Churches were holy and sincere the true sheepe of Christ faithfull and effectually called much lesse that it was no Church of Christ wherein abuses were to be found or ungodly prophane men were tolerated The q Bils The difference between christium subject par 1. pag. 92. These se the Church militant triumphāt be not two but one Church Jerusalem which is above is the mother of us all Gal. 4. Yee be now saith Paul no more strangers and forreiners but Citizens with the Saints and of the houshold of God Eph. 2. For you be come to the Citie of the living God and Heb. 12. where you see the Saints in heaven be not removed from the Church of God but be received to their fellowship Id. part 2. p. 230. The Church in heaven is it another Church from this on earth or the same Certainly Christ hath but one body which it his Church and of that body seeing the Saints sc in heaven be the greater and worthier part they must be counted the same church with us Church militant and triumphant are not two Kingdomes but two degrees of one Kingdome The Church visible and invisible are not two Churches but distinct considerations of the same Church If then we speake of true sound living chiefe principle members of the militant Church such as partake in all the royalties and priviledges of members every member of the Church militant is a true branch in the Vine knit firmely unto Christ quickned by the Spirit and shall be an inheriter of eternall glory But if we speake of members in a sort of visible societies so hypocrites may be members and ungodly men as they are tolerated in the societie when the better part cannot reforme or amend them But to the Arguments in order First The Church may be true though the Ministery be deficient in the order of calling qualification of persons and execution of their office But that Church is false whose Ministery is altogether false for substance of their office that is the doctrine which they teach Sacraments which they administer and functions whereunto they are set apart Thus the Conformists and Inconformists both Now if we speake of the Ministery of the Church of England indefinitly both Conformists and Inconformists will confesse some things to be faulty both in the entrance and execution of their callings as that some are ignorant proud covetous carelesse corrupt not watching over the flocke But absolutely that their Ministery is false in respect of the substance of their office that was never said by either of them as you doe or might well know The knot to be unloosed now remaineth in your conscience in that either you aequivocate in your Major or against knowledge charge the Nonconformists in your Minor with that which they never said Secondly The true Church of Christ that is the true and lively members of the militant church and militant members of the catholique church is a company of r The true Church is an universall cōgregation or fellowship of Gods faithfull and elect people built upon the foundations of the Prophets and Apostles Christ Iesus himselfe being the head corner stone And it hath alwayes three notes or markes whereby it is knowne pure and sound doctrine the Sacraments ministred according to Christs holy institution and the right use of Ecclesiasticall discipline Hom. 2. booke hom for Whites 2. part The Church consisteth not of men but of faithfull men and they be the Church not in respect of flesh and bloud which came from earth but of truth and grace which came from Heaven Bilson Christ Subject part 2. pag. 231. faithfull people a communion of Saints the true flock of Christ which heare know acknowledge beleeve and obey the voyce of Christ the kings daughter which is all glorious within knit to Christ and married unto him But in this societie there are mixed not onely secret hypocrites but fierce Lyons Tigres Wolves Beares wicked Teachers and ungodly livers Thus the Conformists and Inconformists And in this sense the Church of England is a societie of faithfull and beleeving people the flocke of Christ the Kings daughter quickned by the Spirit enriched with grace decked with Gods ordinances walking in sincere constant conscionable obedience though in outward societie and profession mixed with many ignorant vaine prophane persons who have received the presse-money of Christ but indeed fight under the Devils banner as doe all hypocrites and ungodly wretches that is in the Church of England there be some truely of the Church which heare the voyce of Christ mixed with those which in words professe Christ but in their deeds deny him Thus the Conformists and Nonconformists The knot here lyeth onely in an aequivocation or grosse abuse of the word Church which sometimes notes the whole visible societie linked in an externall profession and sometimes the true and living members of Jesus Christ against which the gates of hell shall not prevaile Thirdly The s Deo dat Ital. Ioh. 10.1 The sheepe are the true faithfull endued with spirituall light and discretion sheepe of Christ doe heare his voyce but what sheepe not all that be sheepe in profession but all that be sheepe indeed and truth effectually called and gathered into Christ◠sheep-fold They heare that is acknowledge beleeve and obey Christs voyce sincerely but not perfectly fully and compleatly for the faithfull may erre of frailtie and infirmitie both in faith and manners sometimes they are mislead through ignorance drawne aside by passions foiled by temptations Christs sheepe doe obey his voyce but t Bils Christ. subject part 2. pa. 233. The Church is not simply a number of men for Infidels heretickes and hypocrites are not the Church but men regenerate by the Word Sacraments truely serving God according to the Gospell of his Sonne and sealed by the Spirit of grace against the day of Redemption all that are linked with them in outward societie doe not sincerely obey not yet in conversation fashion themselves to the direction and commandement of Jesus Christ And thus the Church of England that is the true and faithfull people in those societies doe heare and obey the voyce of Christ in truth others mixed with them doe heare and professe but not obey If the Church doe erre it is of ignorance nor of wilfulnesse or stubbornnesse In matters of lesse importance not fundamentall or bordering thereupon It is the errour of some onely add not of the whole Church which errours u Gratian. decret par 2. ca. 24. qu. 1. cap. 9. A rectae in Gloss Novitatibus Ipsa congregatio fidelium hic dicitur Ecclesia 〈◊〉 Ecclesia non potest nonesse cannot make that shee is not the flocke of Christ The knot here to be unloosed is your sinne in charging that upon the Nonconformists the contrary whereto they have ever
America as by divers letters and other wayes some of us have beene informed It is high time therefore to give open check unto these groundles rumours lest the cause here maintained should thereby suffer prejudice either in the mindes of them who are friends or of those who be adversaries thereunto And for this end we intreat the Reader first to consider that this imputation being directly contrary to the former either they must confute each other or else argue the man strangely light in wheeling from one extreame unto another or guilty of a fowler fault in writing one thing and thinking another from both which charges we assure our selves his great soliditie in judgement and pietie in practice will fully absolve him in the consciences of all such who were acquainted with him And as for others we hope they may bee aboundantly satisfied by the ensuing evidence First in that foure or five dayes before his death he expressed to some of us his willingnesse to have this Treatise presented to publike view which hee had composed since the former Secondly so soone as he had finished this book he undertooke a large Treatise of the Church wherein he intended to discover the nature of Schisme and to deale in the main controversies touching the essence and government of the visible Church Concerning these matters we have almost fifty sheets of Paper written with his owne hand wherein many passages expresle his continued dislike of the separations both then and now in practice And these writings together with his other papers he on his death bed committed to the care of some of us to be disposed of for private or publike use as we should judge expedient Had there beene any griefe upon his Spirit or alteration in his judgement in reference to what he had spoken or printed against the separation we know none so likely to have beene acquainted therewith as our selves For one of us dwelling neare unto him was for many years his bosome companion and in his last sicknesse seldome from him Another being requested during his weaknesse to supply his place so journing in the same towne was daily with him The other three of us being his familiar friends did all visit him within one two or three dayes before his end We are all of us as we hope though most unworthy the Ministers of Iesus Christ who desire to be faithful And we doe each for our selves seriously protest in the presence of Almighty God that we never heard any syllable from him sounding that way Yea there is one thing more to be added which may for ever silence all gainesayers viz. That one of us through Gods good providence suspecting what hath since fallen out and being desirous to prevent such false rumours within lesse than two dayes before his death and not many houres before he was speechlesse asked him to this effect Whether he had any remorse or disquiet in his minde for any thing hee had written in opposition to the way of Separation whereto he thus answered I thanke God I have not any but I rather take comfort in what I have done and could have desired if it had beene the will of God to have lived a while longer to have given further assistance in that worke And this question was propounded to him and the Answer returned by him not only in the audience of some other of us but also of sundry other godly friends who can attest the truth of this relation Lastly We boldly challenge any person to come forth and to make proofe either by word or writing that this our Reverend Brother either repented his paines or changed his judgement against the way of separation which if he shall accordingly doe then will we be content to undergoe the severest censures that are due unto unjust suppressors of the truth But if any failing herein shall hereafter persist to promote either by scattering or crediting the forenamed reports wee leave them to the judgement of all indifferent men whether they deserve not to be accounted defamers of the dead and lyars against the truth if not subtile promoters of their owne cause and course by pretending falsly the Patronage of their Adversary when they could not stand before his Arguments But in probabilitie some will thus reply to our Apologie That if your friend did not retract the more was his sin and the lesse his honour Unto whom we returne this answer That this censure strongly presumes his former discourse in the maine matter to be erroneous and unjustifiable whereas that is the thing still in question and as we verily believe cannot be solidly proved And though our Reverend Brother be dead whom God had extraordinarily fitted for disputes of this nature yet we doubt not but the living Lord wil raise up for himself some other instruments to maintain the truth which he had undertaken There is one thing more Christian Reader which we desire thee to take notice of viz. That whereas it is often reported that this Authors former booke was fully answered before it passed the Presse and that therefore further answer thereâ—o cannot bee expected wee shall relate the truth for thy satisfaction in that particular Our worthy Brother having by Conference as some of us and others know with unshaken strength defended the lawfulnes of set formes of Prayer he was afterwards by a Leâ—ter sent from a worthy Gentleman M. Richard Knightly requested to state that question then much in agitation and to give in some arguments for his personall setling Hereupon in the space of one day the Messenger staying for an answer to the letter he did set down his judgment with some grounds thereof and sent them unto his much honoured friend from whom a copie being procured and conveyed into New England it seems an Answer was undertaken by a reverend brother there In the meane time the number of them increasing who withdrew themselves from our Church Assemblies because of the Liturgie there used he was importuned both by Ministers and others from divers parts of this Kingdome to take some further paines in that Controversie This occasioned the perusall of his former papers and the examining of those Arguments which he met withall either in Printed bookes Manuscrip s or the Rela ion on of friends against the use of set forms of prayer in generall and of our Common prayer booke particularly And thus the Embrio biggened and being ready to be brought forth into the light an answer unto the first conceptions came to the Authors hand wherein was nothing materiall as he conceived but what was answered in the bookâ— then about to be licenced yet by reason of some exceptions in another frame suggested he judged it sufcient to annex a few marginall notes unto his booke as thou mayest observe page 13.15.24.33 c. being unwilling in a more open way to reply upon the private answer of him whom he highly prized and intending if God had spared life to have returned more
CAN stay Epist to the Reader CAN Neces of separation Epist to the Reader wisheth tendernesse of conscience to his Reader ever and anon objecteth to his â—pposites what abominations and vile corruptions they labour to justifie which formerly they condemned beareth in hand that the Scriptures speak expresly for him and the learned of all sorts ancient and moderne who would not expect faire cariage and honest dealing whereas let the whole frame of his writings be looked into with a single heart and unpartiall eye and it will be found wery corrupt loose deceitfull for the matter and stuffed with scorne reproach slander insolency and falsifications for the manner Herein whether I speake the words of truth and sobernesse let the Reader search and then give sentence But for mine owne part I desire to answer in the feare of God and not to strive with him in the like measure of sinning A good cause needs no such tricks of wit but as it is of God so it is able to maintaine and defend it self and the more sincerely it is propounded the more it will prevaile In controversies if men will keepe a good conscience their zeale must be tempered with wisedome truth and meeknesse of spirit they must speake as in Gods presence give the right sense of Scripture and make fit application of it seeke the truth in love and that victorie alone which truth will carrie According to the measure of grace received from God I shall desire to walke within these bounds and with this resolution I come to compare cause with cause and reason with reason Let the Scriptures be the only judge betweene us upon which all a Aug. Epist 48. Audi quid dicit Dominus non quid dicit Donatus c. Et de Pastor ca. 4. Ego vocem Pastoris requirâ— lege de Psalmo c. Hieron in Mat. 23. Quod ex Scriptura non habet authoritatem c. Basil de vera fide Nos omnem a Dominica doctrina alienam vocem sententiam fugiamus Chr. in 2 Cor. hom 13. Obsecro oro omnes vos ut relinquatis quid huic vel illi videatur de his scripturis haec omnia inquirite Ambr. tom 3. lib. 5. epist 31. Caeli mysterium doceat me Deus ipse non homo qui seipsum ignoravit Petrus de Aliaco praec Gerson Nullum principis edictum aut ecclesiae decretum est justum nisi sit Divinae legi consonum Novum Testamentum est malleus qui universas haereses interimit est velut lucerna lumen exhibens recurrendum est ad folas Scripturas ut aeteâ—nam salutem adipiscamur conclusions in Divinitie if sound are grounded whereby all distinctions if true are warranted After the voice of God in Scripture the determinations and practices of our Guides who are no b Mat. 11.8 Luc. 7.14 1 Reg. 14.15 sc calamus arundincus non aromaticus sâ—â— mensorius CAN stay answ sect 1. p. 47. Howsoever we must live by our owne faith notwithstanding wee are not lightly to esteeme of the determinations and practices of our Guides specially when we know they are no reedes but men stable and unchangeable in the truth Bilson Christian subject part 2. pag. 351. Many Bishops have taught lyes and and seduced Princes in the Church of God and therfore not their dignitie but their doctrine is it that princes must regard for neither prince nor people stand bound to the persons of men but unto the truth of God and unto their teachers so long as they swerve not from the truth Id. Absolute judge of truth neither prince nor priest may challenge to be for God is truth and of God I trust no man may bee judge The sonne of God saith of himselfe I am truth c. Angust de nuptiis ad Valentin l. 2. cap. 33. Optat. lib. 5. ad Parmenian And page 351. Only God is to limit and appoint by his word what shalt stand for truth and what for errour c. And as Bishops ought to discerne which is the truth before they teach so must the people discerne who teacheth right before they believe Idem page 355. As the pastors have authoritie from Christ to preach the truth and woe be to them that resist the preachers of truth so have all hearers both libertie to discerne and a charge to beware of seducers given them by the same Lord and woe be to them that doe it not reeds but men stable in the truth shall be produced for they are not lightly to be esteemed though their consent cannot bee the ground of Divine faith and assurance The Lord in mercie give us to know the things which concerne our peace comfort and salvation and make us wise to walke in all pleasing before him CHAP. I. THe Question betwixt us is Whether by the Scriptures and principles of the Nonconformists The state of the Question Separation from the Church of England be necessary or lawfull Those that hold it lawfull to be present at the preaching of the Word but not to partake in the prayers of the Congregations nor to be present at the Sacraments there administred I leave to their owne defence The necessity or lawfullnesse of Separation is that which I deny Neither is it here questioned CAN. Necessit of Separ Epist to the Reader Whether the principles of the Nonconformists be true and justifiable but whether the necessity or lawfulnesse of separation can truly and justly be inferred and concluded from them This Position therefore I lay downe as directly contrary to the other That separation from the prayers Sacraments and preaching of the Word of God in the congregations and assemblies of the Church of England is unlawful by the Scriptures that whatsoever complaints whether just or unjust the Nonconformists judicious learned and holy have made of the corruptions in our Church government Ministerie Worship Prayers Administration of the Sacrament and people received or permitted as externall members they doe not inferre either in their judgements or in truth a necessitie or lawfulnesse of Separation from our Churches as no true Churches of Christ our Ministerie as false and Antichristian our Worship as Idolatry And therefore I shall shall hope such as have separated unadvisedly if men of tender hearts they will repent of their rashnesse seeing the grounds where upon they build are rotten the building ruinous and the practice directly tending to the scandall of Religion and discomfort of their soules And now I proceed in the feare of God by the beames of Truth to try and examine what is objected to shew the necessitie of Separation from the Nonconformists principles SEC I. TO Communicate in a false Ministerie CAN. Neces of Separat ca. 1. S. 3 pag. 26 27. The Church acts of Antichristian Ministers are Idolatious Id. Stay sect 1. pag. 5. s 4. p. 28. Id. Stay Answ s 5 pag. 66. Mat. 24.5.24 Hos 4 17. See Jun. on the the place See
the mouth of one witnesse though his testimony were received yet may no man be condemned See Beza annot Maier in Matth. 18.7 both their owne and Neighbouring Churches so did the Ancients The Ordination of Bishops by themselves alone or their Chaplaines and that of many at a clap so did the Ancients The thrusting of Ministers upon the people without their knowledge or consent so did the Ancients The ordination of Ministers without cure or charge so did the Ancients The ignorance idlenesse pride luxurie pompe covetousnesse contention and schisme of such as thrust themselves rashly ambitiously profanely into offices by favour monie flatterie or other corruption so did the Ancients They reprove these and such like abuses and humbly seek and sue for reformation but tolerate what they cannot amend and hold communion with the Churches of God in the Ordinances of Religion and so did the Ancients And if the Ancients did neither lay the grounds of Separation nor walke contrary to their owne Principles in holding communion it is great ignorance at least to charge the Nonconformists as if they walked not according to their owne rules when they doe not separate Nay if the Non-conformists should not disallow both your positions and practice of Separation they should not walke agreeable to their owne Principles or the truth of Scripture For you hold the power of the keyes originaliter and executivè is given to the community of the faithfull many or few yea though but two or three joyned together in a Church way This the Nonconformists approve not You hold it is necessary and essentiall to the calling of a Minister that he be approved chosen and ordained only by that congregation where he is to administer This the Nonconformists altogether dislike You hold all Ministers that be not chosen and ordained after your forme propounded to be unlawfull Idol Antichristian Ministers This the Nonconformists judge to be Antichristian The consequence of your Positions is this That since the Church of the New Testament was established upon the earth there was scarce a true lawfull Ministerie to be found where with the faithfull might lawfully hold communion in the worship of God This the Non-conformists doe detest and abhorre Of other your positions in the Sections following SEC III. CAN. Stay against Stray Sect. 1. pag. 4 5. WHatsoever God hath bestowed upon his Church as her priviledge the same is to be found in his Word But it is not mentioned there that Beleivers as their priviledge ought to heare Antichristian Teachers The proposition is unquestionably certaine by these Scriptures Psal 19.7 2 Tim. 3.15.16 Isai 8.20 Ioh. 15.17 Act. 20.27 Besides Contra Gentes this is the unanimous consent of learned writers The Scriptures saith Athanasius doe helpe us with the knowledge of every truth c. The first part which is only controversall is evident and cleere Anno. in 1 Cor. 10. §. 21. in 1 Reg. cap 5. v. 19. by these Scriptures Levit. 17.3.4 Deut. 12.5 Prov. 5.8 Hos 4.15 Matth. 7.15 2 Cor. 7.15 16 17. Rev. 18.4 Song 1.6 7. To this all sorts of Writers assent Zanch. on Phil. 3.2 The Authors of the Admonition pag. 27 c. Yea the Papists themselves Rhemists and Doway Translators ANSWER THe sinewes of this Argument are cut already in the first Section if ever it had any and therefore a few words may now suffice In this reason you take for granted that which is most false little lesse than blasphemie to wit that all Ministers in the Church of England be Antichristian For they are in respect of the substance of their office the Ministers of Jesus Christ set apart to preach the Gospel dispense the Sacraments and administer the Discipline of the Lord Christ and many of them the approved servants of Christ furnished with gifts from above sent forth by authoritie to preach the Gospel of God and dispense his Sacraments which they faithfully execute according to commission received from their Lord and Master the King of the Church who worketh by them and blesseth their labours if ever ordinary Ministers had cause to speake of and rejoyce in the blessing of God to the praise of his name But to let that passe Antichristian Teachers if I must speak in your owne language be of divers sorts 1. Such as be not called in every point according to your platforme or at least whose calling is in any respect maymed or defective though they be godly learned painfull every way fit set apart by authority and approved by the Church If Antichristian Teachers be taken in this sense true Beleevers living in societies with them are bound to heare the Word and partake in the Sacraments because they be the ordinances of the Lord Jesus who is present knocking at the doore of the heart and will come in and sup with them that open unto him So long as wee teach the same doctrine which the Apostles did we have the same povver and authority to Preach which they had Bâ—s Chrill 〈◊〉 part 3. p. â— Look what reasons soever can be alledged to prove that Christians ought to joyne together in holy communion the same will strongly convince that ordinarily or occasionally we must hold societie with such Ministers in the ordinances of piety and godlinesse And if this Ministerie be Antichristian divers if not most worthy Martyrs of Jesus Christ that have withstood Antichrist unto blood have stood under some ordinances in their first originall Antichristian or of men in some respects which did not overthrow though it might be some blemish unto their Ministerie 2. Such as be not rightly called by men because not rightly furnished with gifts or faithfully executing their place or teaching erroneous doctrines and traditions of men but yet set apart to an office which is of God and in communion of men professing the true Faith are called Antichristian Ministers And if it be taken in this sense the faithfull are bound in conscience to heare such if they live in their societies because they be the Ministers of Christ in a sort though they be not approved of him and doe his worke for the good of them that be heires of salvation But in so doing they doe not communicate with the Ministers of Antichrists apostasie but with the Lord Christ in his holy ordinance by such meanes as he hath appointed Hieron l. 1. Com in Eph. ad Galat. cap. 1. Hierome noteth that there are foure sorts who are employed in the businesses and affaires of Almighty God The first such as are sent neither of men nor by men but by Jesus Christ The second such as are sent of God but by man The third are such as are sent of man and not of God who are they that are ordained by favour of Men not rightly judging of the quality of them who are to serve in this calling Who yet are not simply denyed to be sent of God as if they had not commission from him but
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
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
same I leave it to your conscience to judge This is sure neither Scripture nor Author cited doth speake with you in that matter but plainly professe that it was unlawfull because it was expresly forbidden That exercise saith Zanchie did seeme praise-worthy to the Israelites and yet it is to play the harlot Why because it is sacriledge to depart from the Word of the Lord. But the Word of the Lord had commanded that they should worship the Lord only at Ierusalem and by such rites as hee had instituted The Kings who are commended in Scripture who yet tooke not away the high places as Asa Jehosaphat Amasias Azarias and Jothian they were not commended for suffering the high places but that they were constant in faith and religion although they fell into some peculiar sins But withall the abuse of the high places in the worship of God was no light sin but very grievous because it was properly and expresly against the divine law and precept As for the ten Tribes who departed from the house of David they shined grievously in that they worshipped the Calves and that in a place of worship elected of themselves contrary to the word of God leaving and forsaking that place which the Lord bad chosen to himselfe They professed the true God and turned not aside to the gods of the Heathen and in that respect are called the house and family of the Lord 2 King 10.16.31 Hos 9 15. 1 King 12.31 Lev. 17.7 Hebr. Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iun. demonibus Deu. 32.17 1 Cor. 10.10 Ex. 32.1.8 Acts 7.41 1 Cor. 10.7 1 King 12.28 and 14.9 2 Chron. 11.15 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ainsw Annot. in Lev. 17.7 et Iun. ibid. Rainold de Idolola l. 2. c. 3. Isa 44. Qu. Co. pag. 61. CAN Sta. §. 3 pag. 18. Babingt in Lev. 17. See Iun. in Lev. 17.3 4 11. But as they sacrificed at Bethel and committed Idolatry in worshipping the Calves so their service was abominable and their Priesthood appointed for that service a meer nullitie and humane device Thus all the Jewes and Gentiles are said to sacrifice unto Divels who sacrificed in such sort and place as God had forbidden especially it they sacrificed unto Idols though in them they sacrificed unto the true God in their imagination as the Israelites had done when they made the golden Calse and sacrificed unto it and Ieroboams Idols are called Divels and he is said to make Priests for the high places and for Divels Further this Ordinance of God was typicall and did shadow forth Christ as the learned do observe and not without ground and warrant All Altars Sacrifices Priests and the Temple it selfe where the Altar stood were but types and shadowes of Christ You your selfe cite out of Bishop Babington that hereby was signified that only in the Church by faith in the chiefe high Priest Christ Jesus sacrifice and service accepted of God is and can be offered and done and no where els By the erudiments saith another Christ was shadowed among the Jewes and expiation made on the crosse by his blood From hence briefly let these things be observed 1 That the Jewes sinned by facrificing in the high places and the Israelites at Dan and Bethel because God had forbidden it expresly but against communicating in our assemblies no such prohibition can be brought forth which haply might bee the reason why you had rather say because they had no divine precept for it than because it was forbidden which yet you know to bee most certaine 2 Though it bee not lawfull to communicate with the people of God in their sins yet wee may partake in the ordinances of worship with such as offend grievously in the worship of God as the Prophets and faithfull communicated in the ordinances of God at Jerusalem with them that sacrificed upon the high places 3. That in Idolatrous and false Churches that which is meerely of men is vaine and fruitlesse and a meere nullitie but if among them something which is of God remaine it is not to bee esteemed a thing of nought 4 Wee must neither forsake all societies wherein wee espie many things repugnant to the Word of God nor cast off every thing in those societies wherewith we must not hold communion as false vaine and ineffectuall In Idolatrous societies Cyp. lib. 1. c. 4. The people must not partake with the sacrifice of a sacrilegious Priest there may be some truth which I must not cast away though I must not hold society in their Idolatry In the true Churches of Christ there may be diverse errors and abuses wherewith I must not communicate though I must live and hold fellowship in the society I am bound to keepe the unity of that living body S. B. Second ansvver pag. 20. whereof I am a member even with some inconvenience of sickenesse and unsound parts but I must not joyne my selfe to a strange body and so become a member of Satan 5. They that communicate in the Worship of God in our Assemblies doe neither bring a strange oblation nor goe to a place forbidden for the worship is of God and the Congregation assembled in his Name and he is there present to feast them that draw nigh unto him in truth of heart Can. Stay Sect. 3. Pag. 19. Ought we not to beleeve that as God had commanded us to worship Him that is to heare his Word receive the Sacraments and to use other His Ordinances so Hee hath also called and separated unto himselfe a Church a Communion of Saints and holy ones in and amongst whom these holy things are to be used and that we are to looke in what fellowship wee receive the holy things of God as what the things are we doe receive In a word ought we not to be perswaded that as the legall Sacrifices out of the Tabernacle or Temple within whose circle they were prescribed by the mouth of God were unlawfully offered so all the Ordinances and exercises of the Church under the Gospell done out of a true constituted Church are altogether and every way sinfull Deut. 12.5 6 7. ANSWER God hath separated unto himselfe a Church and amongst them hee is to bee worshipped according to his owne appointment But this Church is of larger extent than that which you call a true constituted Church wee reade that the Lord did chuse a certaine place for sacrifices Deut. 12.5 6 7. after which it was unlawfull to sacrifice in any other and so we read also that the remaindes of the Paschall Lamb was to be burnt and the flesh of the Ramme of Consecration with the bread that remained unto the morning Exod. 12.10 Exod. 29.34 Levit. 15.19 I yeeld the Scripture a witnesse of my sense and my exposition without the Scripture let it bee of no credit Orig. Hom. 9 in Jer. CAN. Necess of separ pag. 2 11. Can. Stay Epistle to the Reader Iohn 2.19 21. 2 Cor. 6.16 So
one being knowne the nature of the other may be knowne whether it be or be not whether it may bee or may not bee Wee know likewise that not only good is opposed to evill but evill to evill as covetousnesse to prodigality and this the Philosopher himselfe confesseth So that these propositions must be rightly limited or they are both false Par. in Rom. 10.15 Legitima Vo atio ecclesiae est quae in quavis Ecclesia publica authoritate or dinis causa ad aedisicationeÌ„ instituta Neque umformis est omnium ubique quead circumst intias exterâ—â—s sed libertati Ecclesiae relacta These Philosophicall Rules are impertinently alledged by you for the externall order or government and intire profession of faith are not opposite they may be separated in part and they may and ought to be joyned together The faith and doctrine strictly taken may be intire when the externall order is pure and holy and the order may be maimed and defective when the doctrine is found in points fundamentall And the doctrine may bee very corrupt and rotten when the externall order is observed according to the rule and therefore a Church may be true in doctrin and profession of faith strictly taken when for matters of order it labours under great defects though in respect of outward order and government it cannot be the true Church when it destroyeth the foundation of the faith For if the faith bee taught intirely Rivet in Hosea 4.6 Etsi ad ordinatienem externam nihil ijs deesset se pro sacerdotibus gererent tameÌ„ illos reijeit Dominus Sic Pontificiorum sacerdotes adhuc retinenâ— aliquam ministerij formam externam c. CAN. Stay Sect. 11 page 115. and the Sacraments rightly administred it cannot be but the ministerie in that Church must bee true for substance what other defects soever it labour under But if the foundation of faith be overthrowne or the ministery whereunto men be set apart be strange and meerely devised there can be no true calling or ministery but false and impure If this distinction of a true Church and Ministery for substance of Doctrine in points fundamentall and externall calling and government be denyed absolutely I shall desire you to unty a Knot or two which your selfe have knit The Scribes and Pharisees were blind guids corrupt Teachers false Prophets in respect of their doctrine covetous ambitious and otherwise prophane in respect of their conversation upon what grounds then were they to bee heard because they were called and ordained of God CAN. Stay Sect. 3 page 60. Ier. 2.11 13. 3.8 9 10 11. Ezek. 16.47 48 49 Mat. 11.21 22 2 Chro. 11.13 14. 1 Reg. 12. Hosea 4.6 9. 5.1 â— Reg. 19.10 18 2 Reg. 17.28 Par. in Rom. 11.2 3 4 Dub. 3. Samaria etiam erat de Iudaeorum sâ—nagoga l. cet corruptissimâ— Apostatica Siquidem Jfraelitae ctiam crant de popu o praecogniâ—o alioqui Elias Elizaeus al iâ— prâ—phetae ibi non docuissent that they should preach the Law o God in the Synagogues to the people and exhort them to the observation thereof Is not here the distinction of true and false Teachers in diverse respects Rebellious Indah justified her sister Samaria in some respects and in some other continued the true Church of God From the time that the tenne Tribes departed from the Lord his Temple Paiests Altar c. it was unlawfull to hold communion with them because they committed Iâ—olatry and willfully left the place which the Lord appropriated for his service and sacrifice but still they retained something of a Church and were not to be esteemed altogether as heathens as the very places quoted doe tâ—stifie That the Israelites when they worshipped at Dan and Betheâ— when they committed reall Idolatry with the Calves played the Harlot upon every high hill and under every green Tree forsooke wilfully the place which God had appointed for sacrifice and offered sacrifices in places forbidden rejected the Lords Priests and made of the basest of the people-Priests for that service which the Lord abhorred that they were not more corrupt in Doctrine and worship than the Church of England by the confession of Non conformists is an assertion beyond all credit I may fitly put you in mind what Origen saith of Celsus his workes CAN. Stay Sect. 5 page 39. which you apply to your adversary There is no danger least any faithfull man should bee subverted by your sayings for you talke but reason not yea in your talke you keep no compasse but all men may feele how grossely you mistake Master Ainsworths Arrow against Idolatry I have not seene nor know not how to come by it But if you will bring forth his or your owne darts in this kinde they shall bee tryed and examined by the Word of God You are not afraid not ashamed to write that the Non-conformists affirme the worship of our English Assemblies to be as false and idolatrous as the worship of the Israelites at Dan and Bethel But for proofe you bring the bare testimony of one alone and him no English Non-conformist And if his testimony had been truly alledged can you with truth and honesty charge that upon all which you know is disclaimed by many spoken only by one and he no member of the English societies But that one shamefully abused likewise for when he saith the Idolatry of these times doth equall if not exceed that of Ieroboam he intends the Idolatry of the Romish Synagogues but accuseth not the English Congregations as if they stood guilty of that sin or the like degree For he acknowledgeth the Church of England to be a glorious reformed Church though in some things not throughly reformed as she ought Course of confor page 142. Wherefore saith he for conforming to a glorious Church but in that wherein shee was never raformed And what wonder if all the reformed Churches crept not forth of the Romish deluge equally accomplished Course of confor page 183 What greater wonder than that any should be found free of the smell of that Wine of Fornication whereof they all for so many yeeres were drunke Your pen runneth over almost every where with pernitious I dolatry Aug. Ep. 48. Quis non impudentissine nitatur alie uid in allegoria positum prose interpretari nisi haheat manifesta testimonia quâ—â— lumne 〈…〉 obscura blasphemy and such like out-cries and for colour of what you say pretend the names of men who indeed and truth from their hearts detest your rashnesse and inconsideratnes Whereas if you would be perswaded to talke lesse and reason more and give milder words and bring stronger arguments and deale sincerely in the testimonies which you use you should ease your reader and spare your Conscience SECTION 5. Can. Stay Sect. 5. Pag 37.38 THe Word preached by false Ministers is not that word unto which God hath promised a blessing of encrease Or it is not
yet as they say in Schooles necessitate praecepti if we consider Gods commandement CAN Stay §. 3. pag. 59. so we are bound to Church hearing only in a true Church and in no other Church can we expect Gods presence promise and acceptance Such Churches unto whom God hath made no promise in his word to blesse the things there done ought not by Gods people to be resorted to but God in his word hath made no promise to blesse the things done in a false church therefore Gods people are not to goe unto false churches The proposition cannot be excepted against for 1. The Scriptures prove it clearly Jer. 23.21 22. Exodus 20 24. Psalme 134.3 and 147.13 Again there is no dutie charged upon us but there is a blessing promised unto the due performance of it The assumption is as cleare and thus wee prove it If false churches have not the promise of Gods presence they cannot from the word of God expect his blessing upon what they doe but the first is true Ergo the second The Major which is only controversall we prove thus If every false church be an Idoll Exod. 20.4 5. And God require his people to come out thence Rev. 18.4 threatned to destroy it Rev. 20.8 9. and will doe it and promise his presence unto his true church Mat. 18.20 Then he is not present in the false But the first is true therefore the second ANSWER You struggle hard as all men may perceive but set not one foot forward Our Church is an idoll therefore wee must not hold communion with it God hath promised no blessing to his ordinances therein because the Church is an Idoll This is your circle wherein you walke up and down But to helpe you out of this mire if it may be 1. Rom. 3.2 Can 1.6 Rain de idolola l. 2. c. 1. p. 2. Where you take it for granted that our Church is false and therfore Christ is not present with us we on the contrary are assured that we are a people in covenant with Christ to whom hee hath committed his heavenly oracles and seales of the covenant amongst whom he feedeth his flock in greene pastures and causeth them to lye downe by the still waters with whom he is present when they meet together Mat. 18.20 Exod. â—0 24 Psal 134.3 Ioh. 10.4.5 He hath set up his tabernacle amongst us and dwelleth with us and watcheth over us and worketh by his Ministers not only to call men unto salvation but to nourish and build them forward unto life everlasting We are separated from Idols wee heare the voice of the true shepheard and follow not strangers but fly from them we believe in the Lord Jesus Christ for salvation and worship him sincerely according to his will He standeth at the doore knocking and to such as open unto him hee commeth unto them and they sup with him and he with them And therefore Christ is our Shepheard our King our Saviour and of his rich grace and love doth embrace us as his people and the flock of his pasture beareth our prayers and accepteth our service This is our glory that Christ is ours and we are his and it were better for us to dye than that our glorying herein should be made void Secondly seeing this tearme False Church is so familiar with you we will consider what it meaneth and how farre it doth stand true that God hath made no promise to blesse things done in a false Church These words True and false Church are used oft to signifie as much as pure and corrupt found and languishing Church And as there is scarce a Church so pure which hath not some impuritie nor so true which hath not some falshood admixed so there is no Church so false or impure which hath not somewhat of God or some supernaturall Christian truth within it For if no supernaturall Christian truth bee received or professed there is no Church Infidels being cleane without the Church deny and utterly reject the principles of Christianitie Heretikes or false Christians in respect of generall truths which they openly professe are Christians or of the Church but in respect of their particular errours condemned of all men that be of sound beliefe A Church is not to be esteemed false for some corruptions nor impure for some disorders no more than we account him a sickly man who now and then findes some wearinesse or distemper Neither is a Church to be accounted true because of some truths which they professe Act. 2.41 42 46 worship which they practise or use of the Sacraments which they retaine The notes of a pure Church are intire profession of the Gospell and saving truth of God the right use of the Sacraments holinesse of conversation the sound preaching of the word of life fervent and pure calling upon Gods name subjection to their spirituall guides whereby they may bee directed and built forward in the wayes of life mutuall communion in the ordinances of worship Eph. 4.11 12. and Christian fellowship with all Saints and true visible Churches of Jesus Christ Those Churches to which all these notes agree truelie are to bee esteemed pure in their measure but those to whom all doe not agree or not so truely they are to be esteemed lesse pure or true and that in comparison more or lesse according as more or fewer of these notes common speciall or proper shall be found more or lesse pure amongst them Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these is wanting or impure the Church is so much defective or impure though it may be pure in comparison of others The profession of the true faith Acts 14.22.23 27 and the framing of our life and conversation according to the direction of the word with the right administration of the Sacraments and comely order Ier. 4.22 Mat. 13.14 15. Isa 30.9 10 11. 5.7 8 9 c. are signes of a Church in a good state and condition But it may fall out that the profession of faith alone by publike preaching and hearing of the word administration of the Sacraments prayers and thanksgiving doth take place when good order is neglected and if life degenerate from the profession for in this case she ceaseth not to be the true CHVRCH of Christ so long as it pleaseth him not to give her a Bill of divorce True doctrine in all points and the due and right administration of the Sacraments in all things according to the word both for substance and circumstance is the note of a pure Church and in good plight But true Doctrine in the maine grounds and Articles of faith though mixt with defects and errours in other matters not concerning the life and soule of Religion and the right administration of the Sacraments for substance though in the manner of dispensation some things be not so well ordered as they might and ought
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
dist 93 ca 24 dist 95 can 5. Gratian par 2 c 9 qu 2 c. Lugdunens Calvin Justit l 4 c 2 s 11. Chamier panstr Tom 2 l 16 cap. 4 S. 9. Iun animad in Bel de cleric c 14 not 2 c 3 not 59 Chamier Ibid c. 6 s 11. Sed Catholici negaut consquentiā sciunt posse illa omnia extare in media haeresi inter Apostatas Quod si nostri negari incipient Apostatae cur Fararius cur ejus Mecaenas Jacobus Davius nunc Cardinalis non renunciarunt Baptismo apud nos quos ille disputat apostasiam fecisse recepto non jusserunt se denuo ting Author imperfect oper in Mat. hom 49. Omnia haes quae sunt proprie Christi inberitate habent haereses illae inschismate similiter Ecclesias similiter ipsas Scripturas Diviras similiter Episcopos caterosque ordines Clericorum similiter Eucharistiam caetera omnia c. And hereof the grounds and reasons are evident For on the one side it appeareth the Ancient Church did not hold her Constitutions to be absolutely essentiall to the calling of a Minister or to the semper esse thereof as if the omission or non-observation thereof did make them no Ministers Bishops by the Ancient Constitutions of the Church were to be ordained by three other Bishops neere adjoyning But instances there be manefest that the Church hath dispensed with these Canons Pelagius the first as Anastasius writeth in vitâ Pelagij was consecrated of two Bishops only Iohannes de Perusio Bomu de Ferentino Anareas Presbyter de Ostio Evagrius Bishop was consecrated of Paulinus onely Moses refusing to bee ordained of Lucius was created Bishop of them who were banished into the mountaines The Bishops of France only Dionysius ordained It is an humane constitution saith Iohannes Major that a Bishop should be ordayned of three invented for solemnity not as absolutely necessary Presbyters or Elders were ordained by the Bishop The rest of the Presbyters then present laying on their hands But seeing Bishops were greater than Presbyters rather by the Custome of the Church than by divine institution this was not simply required to the essence of ordination but according to the Custome and Ecclesiasticall Ordinances The Chorepiscopi also who were nothing but Presbyters were allowed to ordaine by the leave of the Bishop And on the other side if they bee not lawfull Ministers who receive their Ordination from Bishops the Churches of God throughout the world have beene destitute of lawfull Ministers for the space of this foureteene or fifteene hundred yeares which the Non-conformists will never affirme As Rome it selfe is a Church as the Church is opposed to Turkes and Infidels and as Heretickes specially they whose opinions are not in specie as they say pernicious CAN Stay § 2. pag. 11. are the Church So in Rome and amongst Heretickes so much truth of Ministery is found as the acts they doe are not voyd altogether and of none effect The doctrine of the Nicolaitaus which was that adultery and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their Idol Temples Iren. l. 1. c. 27. Epiphan 1. Tom. 1. Was not you say in the judgment of the Churches at Pergamus Thyatira esteemed as a thing that might not be born withal If Pergamus and Thyatyra so grievously corrupted were true Churches The receiving of Ordination from the hands of a Bishop doth not so leaven the Ministery as to make a nullity thereof or make it unlawfull for others to joyn therewith in the worship of God A Bishop ordained per saltum P. Aureolus in 4. Sent. dist 24 art 2 Capreolus dist 25 art 2. Cusan concord cathol lib. 1. cap 4. Membrum suo officio non contentum sed cupicus prae ripere alienum conturbat corporis ordinem totum c. sic singulorum ornamenta non sunt alijs congrua sed unumquodque requirit sua abijcit aliena Gratian. dist 89 cap. 1. They that hold the Office of Bishops to be of GOD do hold that the Church ceaseth not to be a Church in which this degree is not to be found that never had the Ordination of a Presbyter can neither consecrate and administer the Sacrament of the Lords Supper nor ordaine a Presbyter himselfe being none nor doe any act peculiarly appertaining to Presbyters Ordination therefore is reserved to the Bishop not in respect of superiority in degree of ministery above his brethren for if he be no Presbyter he cannot make Presbyters but for order sake and to prevent Schism and division being for substance of the same order and Consecration with them If one member in the body challenge to it selfe that office which belongeth to many it breeds some disorder and confusion but makes not a nullity of that which is done Succession in the Apostles Doctrine is an essentiall and unchangeable note of the Church which wheresoever it is found doth argue truth of ministery in that society for the Preaching of the Word and administration of the Sacraments to draw men to internall Communion For that particular Church is the true Church of Christ which retayneth unity with the Catholickes sc the unity of the head the unity of the body the unity of Doctrine and unity of the Spirit Iohan. Major l. 2. hist de gest Scotor cap. 2. scribit Scotos per sacerdotes Monachos sine Episcopis in fide eruditos esse usque ad An. Dom. 429. adeo ut Ecclesia scotitae plusquam 230 annos floruerit absque regimine Episcopali Nam Religionem Christianam suscepit Scotiae An. Dom. 203. ficu◠consentiunt Historic◠omnes Ames Bel enerv tom 2. de Eccles Forb Iren. lib 2. cap. 11 prop. 10. Bilson perpetuall Church Government Epistle to the Reader I have alwayes had before mine eyes the most of them are Brethren for the truths sake c A. W. Ansvver to late popish Articles page 73. Iun animadv in Bel cont 5 l. 1. cap. 3. The right and povver of giving Ordination to the Ministers of the Church belongeth primarily vvholly to Christ vvho communicateth the same vvith his Bride the Church Both the Bridegroome for his part and the Bride for her part have delivered this povver of Ordination to the Presbytery jure divino afterward the Presbytery conferred jure humano this power upon them who were specially called Bishops c. Aerius was called an Heretike in the time of Epiphanius not for his opinion but for his separation which he made together with it For so the Fathers of the first Constantinopolitane Councell Can. 6. which in the booke of Canons is 169. Haereticos autem dicimus eos qui olim ab Ecclesia abdicati sunt qui postea a nobis anathemati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter hos autem qui se sanam quidem fidem profiteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subassumunt segregaverunt autem sese
any spirituall communion with it Truely it would make a man admire if he should understandingly compare together the writings of these two companies touching a Church ministery For in their opinious about it they are as contrary each to other as light to darkenesse Christ to Belial righteousnesse to unrighteousnesse notwithstanding though so different in judgement yea they will communicate together in one ministery but one of these against knowledge offend surely let them look well to it For to him that knoweth to doe good and doth it not to him it is sinne that is his fault is so much the more and propertionably his condemnation shall be without repentance ANSWER Instead of sound arguments wee have here your rash and unadvised censure the one of these you say against knowledge offend surely But what evidence can you bring to justifie this condemnatorie sentence or how can you reconcile your selfe unto your selfe herein CAN Necess of separat page 30. August de civ Dei lib. 5. c. 17. Nihil est loquacius vanitate quae non ideo potest quod van tas quia si volue it plus etiam clamare potest quam veretas Here you tell us the Conformists many of them at least offend not against their Conscience and formerlie you expresse your Charitie to the Non-conformists that although their practice is not strictsie answerable to their profession and therefore doe give just occasion to the Prelates to insinnate against them hypocriticall ends yet you for your part are other wise minded than the Bishops in this thing and doe thinke that they doe of Conscience condemne the state of that Church but doe not maturely consider the responsive conclusions which follow upon their principles These were your thoughts then and what should occasion this sudden change And if you will weigh what you have written of necessity you must accuse your selfe of grosse inconsideratenesse in saying you know not what and perverting mens words of all sorts or of sinne against Conscience if you write what you know to be false Considering how you deale in both your bookes throughout I scarce know an Author who hath more need to look home than your selfe It is true the Conformists and Non-conformists have written on both sides one against the other in matters of Church Government and Ceremonies and perhaps with bitternesse more than beseemeth wherein alwayes the forwardest men have not been of the greatest judgment or best moderation And therefore every thing that is written must not be interprered as the judgment of all or most of either side but as the private opinion of the pen-man which falleth out in all controversies amongst all sorts But whatsoever outcry you make of contrarieties there is no point of that weight and moment controverted betwixt them as might justly hinder communion together in the Ordinances of Religion If their contention had broken forth to such an head they might have beene answered more justly the one or both sides to offend of furie if not against conscience The Conformists you say keepe much better to their grounds than the other doe Calfeh against Mar. cap. 1. pag. 21. b. Somebuild timber and hey and stubble yet must vvee not take the hope of Gods mercy from such evill car penters as lay so rotten a covering upon so sure a building whereas othervvise they offending in tristes be sound enough in other matters and stick to Christ the only substantiall and true foundation for they consesse down right that their Ministerie is from the Church of Rome It seemeth you did neither much care nor enquire what they professe else you might have seene they say and professe in this point as the others doe The Conformists I use that word because you are pleased so to speake maintaine against the Papists that the first Bishops who laboured reformation in this kingdome did receive their ordination from Romish Bishops and had such calling as was to be found in that Church But doe they only acknowledge so much was not this evermore received for a truth in the ancient Church that ordination received from heretikes not erring in the maine fundamentall truths directly was true and effectuall Doe not all reformed Churches which have separated from the abominations of Rome professe that the first reformers amongst them received some ordinary calling in the Church of Rome which remained in that time of the visible Church corrupted For some of them were Bishops some Priests and Doctors approved of the Vniversities and ordinarie Churches many of them preached the Gospell and administred the Sacraments before excommunication or persecution raised by the Adverfaries in that they were sent unto or set over severall Churches or congregations in which they ought to execute their office or ministration therein they received commandement to preach the Gospel If men that sent them did mix anything else to their calling they must be obedient to divine institution not to humane addition So being after an ordinary manner sent of God singularly they were extraordinarily stirred up of him to promote and set forward his kingdome Rivet Cathol Orthe tract 2. q 8. s 3 Belthaz Lydias no. in disp Tabari c. 11. Whit de ecc q. 5. c. 6. Bucer Siquid boni fuit in successione vocatione ordinatione Ecclesia jum cum primos nostros doctores Deminus excitavit id totum in illis si fuisse dixerimus quid cantra obycient poâ—lificit Num exim cedo vel Judaei vel Turcae vel Barbari ac prophans homines de reformanda Ecclesia prim verba facere ac non potius viri gravissimi doctissimi que Ecclesia passoris Thus Luther Hus Wickliffe and others were called both ordinarilie and extraordinarilie an ordinary calling they received in a corrupt Church and extraordinarily they were stirred up to fulfill the Ministerie they had received according to the commandement of God and not after the traditions of men It is generally received for a truth at this day that Baptisme administred by heretikes who erre not in the maine fundamentall truths of Baptisme In the ordination of bishops it is said Interrogamus te si omnem prudentiam tuam quantum tua capax est natura divinae scripturae sensibus accommoder evolueris vis ea quae ex divinis scripturis intelligis plebem cui ordinanduses verbis docere exemplis Accipe Euangesiâ— vade praedica populo tibi commâ—sso or deny not the essentiall forme of Baptisme is true for substance And if Baptisme be true and must bee reverenced as Gods ordinance deserveth there is some truth of Ministerie amongst them They that thinke the basest of Rome will acknowledge the Baptisme administred by Priests and Jesuites to bee true for substance And if the Baptisme of God may bee received or derived from their Ministerie it is no absurditie to affirme that the first seekers of reformation derived authoritie from God to preach the Word and administer the Sacraments by their Ministerie
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
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
his Church howsoever it may in some particular parts of the execution happily bee defective in some places The ordinarie ministerie of our Church is the ordinarie and perpetuall Ministerie given by Christ to his Church Id pag. 10. and such as the Princes of the earth are bound by Gods law to protect and maintaine And if there be any corruption in and about the same which they ought to abolish it is accidental or personall Page 8. and not essentiall to destroy the true nature of the ministerie of God And though it should be granted that our people stand under some kinde of observances and offices which in their own nature and first originall are in some kind Antichristian yet such a manner of standing cannot be said to overthrow though it somewhat staine the Ministery of Christ Thus is the substance of the answer throughout the booke CAN Neces of Separ p. 216 217. But how doe you confute or take away this distinction or weaken the force of this answer That you doe not once assay by Scripture or sound reason but you cry out of shifts and trifling and contradictions beggerly I sayâ—s or ifs base maintenance of the vilest abominations and justification of corruptions generally condemned by the same carnall and corrupt reasons which the Prelates use to doe That it serves to strengthen the hands of the wicked Id. pag. 220. grieve the hearts of the righteous and to discover his owne vile halting and double dealing The dumb dogs caterpillars and idle bellies never had a better proctor than this man to pleade for their unlawfull standing For he saith The Magistrate is bound to protect their Ministerie But how can wee believe him seeing the Nonconformists teach otherwise The rest of your answer is of the same marke which for shame I will not stand to confute You say any one may see by his worke Page 22â— that he meant not to tye his conscience short but would make a little bold with it or the present and so he might fetch over a sure blow upon us He cared not though with every stroke hee made wounds through the sides of his brethren But if you be able bring forth one sentence wherein the indifferent may see that hee hath made bold with his conscience or made the least wound in the side of any brother wherein he hath contradicted himselfe or the nonconformists justified any abomination pleaded for any corruption or spoken one word in defence of dumbe dogs caterpillars or idle bellies And if you cannot do this let the indifferent judge whether you have not offered violence to your conscience and made bold to wound your soule that you might defame the Ministerie of the Gospell and slander the gifts of God in his servants This practice is Antichristian borrowed from the vilest bondslaves of that man of sinne if not from Satan himselfe But I will not defend the Treatisers opinion nor trouble my selfe further to examine your answer to Master Br. That which I am to enquire into is How you prove all the Ministers of the Church of England in respect of their office and standing to be false Prophets or Antichristian If ought can be found to this purpose bare words excepted CAN Stay sect 12 pag. 119 120. If an unlawfull outward calling make an unlawfull Minister then it makes a false Prophet For according to the Scriptures it is all one thing only expressed in divers terms c. We know no meane betweene true Prophets and false for whosoever is not a true Prophet is a false Prophet Id. p. 121. and whosoever is a false Prophet cannot be a true Prophet of God He that is of God is a true Prophet he that is of the Devill is a false Prophet neither doth the deliverie and utterance of some truths make him a true Prophet for then the Devill should be a true Prophet who sometimes speakes the truth albeit to a sinister end Balaam was a very witch a wizard a false Prophet a true sorcerer famous or rather infamous for his Divellish magick which he practised among the wicked idolatrous nation So Attersol and many others so too as Junius Simpson Ferus Canutus and before them Origen Greg. Nazianzene Basil ANSWER As for Balaam whether he were a Witch Wizard or Magician it is not materiall to the point in hand If the Treatiser did put that instance amisse it will not follow that you have truly proved the Ministers of the Church of England to be false Prophets or soundly confuted what hee answered for himselfe And if the Treatisers friends be of your disposition you may soone heare from them that you have answered nothing for you have brought the sayings and opinions of men but reason out of the Scripture you have alledged none to prove him simply a Witch and a false Prophet And if the opinions and sayings of men will serve the turne there bee some that have thought Balaam to be a Prophet of God Tertul. cont Marc. lib. 4. Numb 22.19 2â— 7 Iosh 13.22 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trem. Iun Divinum id est qui divinat and that for reasons not to be disregarded Tertullian amongst others thought Balaam to be a true Prophet and such a Prophet as should be numbred among the servants of God because he professeth that he would aske counsell of God and that he would speake nothing but what God should say unto him And he doth not only say so but indeed he propoundeth those things which he had received of God and which consent with truth and pietie In Scripture he is called a Diviner which word is sometimes used in a good sense to note one that doth prophesie true things or wisely and truly divine things to come Prov. 16.10 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In. Sagac Pisc Divinatio i.e. quasi divinaâ—io hoc est sogatitas qualis est divinantium Mercer in Prov. 16.10 Isaia 3.3 Iun. Sagacem Pisc Heb. Divinatorem sed hic accipitur in bonam parâ—em Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjectorem Hieron ariolum Dovvay Southsayer Moller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quâ—d hoc loco in bonampartem accipitur Car. in Prov. 16.10 quidem frequentissimè in Scriptura usu patur in malam partem pro his qui artibus Diaboâ—iâ—is abdita rimantur sed aliquando etiam ut Isa 13. Ezek. 13.6 usurpatur in bonam partem pro his qui aliquid aâ—cani proponunt quod legitimè vel revelatione divinâ vel solerti mvestigatione assequuti sunt Divination or a wise sentence is in the lips of Kings The Judge and the Prophet the Diviner and the old Man The Prophets divine for silver Mic. 3.11 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 27.7 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. precium divinationis 2 Per. 2.15 Numb 23.27 See Rainold censur praelect 201 B. Hieron alibi nullam illustriorem de adventâ—â— Domini extare prophetiam dicit sci
certainly depend upon the Bishops calling wholly and no manâ— else and if any in the Land stand otherwise hee cannot properly be said to be a Minister of that Church but rather is a schismatike from it Id. p. 57. according to the formall constitution of it c. The most free Parish hath but only a liberty to admit of a Minister before made by the Bishops so that the people give him not any part much lesse the substance of his calling Id. p. 61. but a bare permission only to exercise by vertue of that calling But none may heare or have spirituall communion with such a Ministerie Id. p. 213. whose calling doth essentially depend upon the Bishops calling If the ministerie of the Prelates belong not to any ordinarie assemblies then is the same Antichristian and so consequently is that which is derived from it And so much from their own principles wee have formerly proved Id. p. 213. The Ministerie begotten by the Prelatesis illegitimate and false I say those which take their offices and callings from them are bastardly Ministers The Ordination of Priests and Deacons by the Prelates is unlawfull and Antichristian and the Ministery is false so long as they doe retain that false calling which they tooke first of the Bishops Id. p. 45. they of the Pope and he from the Divell Whosoever he be that dealeth with the holy things of God and worketh upon the consciences of men See CAN Stay §. 6. p. 78.79 by vertue of an Antichristian power office and calling him the people of God ought not to receive or joyne themselves unto But all the Parsons Vicars Parish Priests stipendaries c. that stand over the Church Assemblies in England deale with the holy things of God and worke upon mens consciences by vertue of an Antichristian power office and calling ANSWER Vpon this one prop lyeth all the weight of your building wheâ—em you strangely triumph as if you had stopped the mouth of the Non-conformists for ever that either they must goe backe from what they have writen against the abuses of the ministery or confesse they have said and unsaid as occasions have changed now maintaining that as right which even now they condemned as false and Antichristian And this you presse over and over with great confidence and insolencie But this stay I have plucked out of your hands already and shewed that this exception hath no weight or soundnesse either from truth or Non-conformists principles In answer to this renewed blast of words I will briefly repeate what hath been proved more at large Bilson Christian subject part 2. page 296. Bishops have their Authority to preach and administer the Sacraments not from the Prince but from Christ Himselfe Goe teach all Nations c. onely the Prince giveth him publiked libertie without let oâ— disturbance to doe that which Christ commandeth Id. p. 309. The charge which the Preachers and Bishops of England have over their flocks proceedeth neither from Prince nor Pope ner dependeth on the will or word of any earthly creature Chaloner Credo second par◠§. 2. He which conferres Baptisme and Orders as the principall Donor is Christ the Bishop or Pastor confers them only as his instrument August contr Crescon l. 4. c 6. per ministros dâ—spares Dei miâ—us aequâ—â— est quitâ—n â—â—illorum sed ejus est CAN. Stay §. 3. p. 60. August in Psalme 10. Christ sent him that betrayed him Bilson Christ subject part 2. p. 860. The ghostly worke is Gods the bodily service is the Priests wherein Iudas the thiefe Simon the Sorcerer c. may challenge as James c. First the Ministers of the Gospell derive not their authority or office from the Bishop Patron Presbyterie or people but immediately from Iesus Christ whose servants they are whose words they preach whose Sacraments they administer whose flocke they feed by whom they are protected and to whom they must give account If he be an Antichristian Minister who derives his authoritie from the Classis or Bishop he is Antichristian likewise who derives it from the communitie of the faithfull for neither the one nor the other can justly challenge that authoritie to themselves The Bishop Colledge Ecclesiasticall or Church cannot make a Minister formally or vertually but only as Stewards they put him in office whom Christ the King of Saints and head of the Church hath designed Wherein if Pastors or people shall walke disorderly challenging more than of right belongeth unto them or giving up their right through sloth negligence ignorance or security or not attending unto the direction of the great Shepheard of the flocke shall chuse a man unfit or not well qualified or shall proceed rashly tumultuously upon misguided affection in that weightie businesse though they incurre just blame and reprehension yet that makes not a nullitie of the Ministery or of the Ordinances dispensed upon that Election and Ordination Your selfe telleth us and that from the example of the Scribes and Pharisees That men being lawfully called to the Ministery are to be heard howsoever in some qualifications defective And if disorderly proceeding in election or want of just and fit qualification in the person elected do not make the election voyd how shall the meere want of consent in the people cause a nullity in the ministration If the carelesse or wilfull neglect of administration and execution of his office cause not a nullitie of the choyce Vnreasonablenesse of Separ p. 56. They may acknowledge a further calling than that of the Prelates yet not therein renounce the calling received from them for the Prelates being learned Divines and having approved their gifts and by words and Letter te stimoniall giving liberty to execute the Ministery of the Gospell they doe not therby thrust them into a Ministery but leave them c An Examin of D. â— Cen. p. 33. why shall the lacke of the peoples suffrage which they voluntarily have given away or otherwise lost make the ordinances dispensed by him that is chosen to be of none effect 2. The consent of the people is not required to make a man simply a Minister neither doth Episcopall Ordination make a man the Minister of this or that people Therefore it doth not hinder but a man may bee made Minister by the Bishops according to the constitutions of the Church and a Minister of this or that people by the free choice approbation and consent of the faithfull So in the fourth age of the Church somtimes the people would chuse a Minister whom they thought meete and afterward bring him to the Bishop to be admitted by him as appeareth in the worke of Chrysostome de Sacer of the chusing of Basil when Iohn Chrysostome himselfe gave him the slip Sometimes the Bishop would espie a meete man himselfe and require the consent of the people to chuse â—s it appeareth by Augustine in the election of Eradius to be his successor 3. The
or standing of honour in the house of GOD have they cause to aske pardon of this also if they shall thinke their ministerie may be effectuall to the faithfull A Minister lawfully called say you according to Christs institution is incontinently upon his outward lawfull calling a true Minister let his practices afterward be good or bad Put case then the Church should accuse such a Minister utterly neglecting his charge or inclining to say Masse and Mattens or loose and scandalous in behaviour as unworthie his place and office have they just cause to crave pardon of him because they acknowledged him to be a Minister but unworthily Many abuses not to be tolerated may cleave to the Ministery when the ministerie it selfe is not to be cast off as altogether ineffectuall SECTION 9. CAN Necess of Separ pag. 27.28 The Learned generally affirme Rhem. annoâ— in Iâ— 10. anno 1. and in 1. Cor. 10. Sect. 22. that it is unlawfull to communicate in a false ministery Par. Com. in Matth. 7.15 All those without doubt are to bee taken for deceivers who take upon them the office of teaching without a true calling and a little after he saith That so much being discouered 〈◊〉 Christian must 〈◊〉 hid â—are against them Dow. in a Reg. 5. v. 19. and Psal 15. p. 56. Admon 1. to the Parliament p. 27. T. C. reply 1. pag. 83.155 CAN. Stay p. 5.62 63 71 113 118 119 c. and flye from them as from Wolves Musculâ—â— in Matth. 7.15 saith the like Cope in Prov. 10.20 speaketh as much and giveth this reason for it because they destroy both bodies and soules of aâ— many as eâ—t her beâ—eeve or reverence them Zanch in Phil. 3.2 Ralloc com in 1 Thes 5.11 page 228. Riv. in Psal 16. page 52.53 Oecolamp in Isa â—â—2 fol. 20. Cal. in Psal 16. Fen. in Song 1.6.7 Cornel. a Lapid Com. in Iohn Ep. 2. page 505. saith False Ministers are favoured and approved in their unlawfull way when they are boundâ— Par. in Hosea 13.2 Sedul in 2 Reg. 5. Mâ—â—ty loc comâ—p 119 Virels Grounds in lib. 2. p. 103. Zanch in â—rac 3. p. 534. ANSWER Blaming your Treatiser that he comes so naked into the field CAN Stay Sect. 12. p. 119. you say I never saw in my life an error held by a man of Learning that hath lesse brought to countenance it than this For whereas others doe commonly quote Scriptures albeit mis-applyed and alledge for themselves the judgements of other men Hieron in Psalm 5. Omnâ— qui maâ—è intillig it Scripturas in via Dei corruit He goeth not this way to worke And better it is to goe plainely and simply to worke in the defence of his cause than to wrest Scripture mis-alledge Authors and abuse a show of Learning to seduce and beguile the simple But you have made choyse of the more common though the most sinfull course You pretend Scriptures but handle them amisse Quote Authors but chop and change their words force them to speake what they never meant and when all is done they will bee found to make nothing for but direct against you Ambr. Intus in animo perdant modo victores abscedant CAN. Necess of Separ p. 227. Tertul. de Virgi veland If Christ wâ—re ever afore all the truth is as ancieâ—â— and everlsting You make use of Logicall Maximes and Theologicall Principles but your mistakes are grosse and palpable in the application of them Some men you say in matters of controversie care not though they lose the peace of Conscience so they may gaine their supposed victory And if you have not offered violence to your Conscience in those writings you have not advisedly considered what you have done To make this manifest in some particulars not formerly mentioned It is an infallible Maâ—ime you say as Doctor Vsher and others observe out of Tertulliâ—n Whatsoever is first that is truest and what comes after is adulterate CAN. Stay sect 2. p. 14. Vsher de Christ Eceles success stat c. 1. p. 19 Field of the Ch. lib. 2. c. 5. page 49. CAN. Stay sect 2. p. 11. For with reverence to the phrase From the beginning it was not so Basil ep 79. Non est aequum ut quae apud ipsos obtinuit consuetudo pro lege canone habeatur rectae doct inae Henry Answ first ans p. 31. I grant your Church is ancient but I deny it to be most ancient seeing then the most ancient by your own grant is most true c. CAN. Stay sect 4. p. 27. T. C. repl 1. p. 79. D. T. W. The Doctors of the Synod 5.6 Warres are judged by their causes and not by their consequences Bilson Christian subject part 3. page 201. The first in any kind or sort of things is truest and best so Field This is spoken of the prime first originall being of each thing which is a sure proofe of goodnesse and perfection For all defects found in things are swarvings declinings and departures from their originall and first estate For truth is before false-hood and good before evill and habite before privation But you miserably apply that Rule to the first judgment of the separated Church in London concerning the hearing of the Word preached in our English Assemblies as if it must bee truest because it was first and their after judgement adulterate because it followed You distinguish not betwixt the effect and the event which I will not say was done ignorantly or unadvisedly To reason from the effect of things you say is unsound and unconcludable by the Scriptures This is as if a man would say the Midwives which lyed to Pharoah did much good to the Israelites c. And then you goe forward to produce testimonies that things are to be esteemed by their causes and not by the event and that things are not true because usefull But your Pistoler argueth from the effect not from the event from the proper effect not the effect by accident as you might easily perceive but that you tooke liberty to deride what you could not answer Thus he argueth The Doctrine taught in the Church of England is the sound and true doctrine of salvation profitable to beget faith and to build men forward unto life eternall not by accident but of it selfe and is ordinarily blessed of God to that end and purpose Therefore it is not unlawfull to heare the word preached in their assemblies What you talke of Caines murder Iudas his Treachery the good that comes by Schismes and Heresies is only to please your selfe with by-matters for the argument is drawne from the proper effect in respect of meanes instituted appointed and blessed of God This Canon is true if truly applyed and rightly limited CAN. Stay sect 4. p. 20. and sect 10. p. 111. parium par ratio est contrariorum eadem est ratio But as you apply it no good Logician would acknowledge it For though the
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
staggerings and grosse delusions in others CAN. Necess of Separ p. 39. 48. c. Bilson Christ Subject part â— page 406. would have occasioned out-cries to raise the Countrey As for that which you alledge against ignorant idle profane Ministers it is not to the purpose for that respects not the office it selfe but the men in the office who may enter unlawfully and continue in the execution of their office The Church of Corinth had then as al other Churches now have or should have both praying preaching annexed and adjoyned to the ministration of the Lords Supper Both these yet are and ever were the meanes which God ordained to prepare us to be fit guests for that Table Bishop Iewel his Sermon on Iosh 6.1 2 3. This care must shew it selfe in removing blinde watch-men which have no knowledge who are but dumbe dogges that cannot bark c. Nonresidence and absence from their cure is a fault that would be amended CAN. Necess of Separ page 44. 45. Admonit 1. page 15. 16. Sold. Barw in the shep-heards of the Lords flocke Though they be never so able to instruct and therefore vvorthy to have roomes in the Church yet if they have not a desire to doe good c. CAN. Necess of Separ page 216. Another fault no lesse hurtfull to the Church of God is the suffering of pluralities when one taketh the profit of two or more Benefices c. when the Ministery it selfe for substance and that which is done by Ministers unlawfully executing their place is not to be condemned as a nullitie It is one thing to justifie an ignorant or idle ministerie another to make use of that which hee doth to our edification according to the Ordinance of God They are not approved of God in their ministration but what they doe administer is effectuall and God approveth that his people when they cannot remove them should make use of their Ministerie This the Non-conformists hold agreeable to their owne principles as hath been shewed at large Parsons Vicars Stipendaries Parish Priests Chapleines are but various Titles given to the same kinde of Ministerie in divers persons which is Evangelicall instituted of Christ and to be exercised and maintained in the Church untill the comming of Christ to judgment You affirm with great confidence that the Non-conformists condemn both their names and offices as wholly from that Roman Antichrist These be your words If you will know say the Non-conformists whence all these came wee can easily answer you that they came from the Pope as out of the Trojan horses belly to the destruction of Gods kingdome It is certaine that their name and office is wholly from that Roman Antichrist never instituted either by Christ or his Apostles For the Church of God never knew them neither doth any reformed Church in the world know them These are cloudes without raine trees without fruit painted Sepulchers full of dead bones fatted in all abundance of iniquity such as seeke not the Lord Iesus but their owne bellies Againe touching their Parsons Vicars Stipendaries Chapleines c. we have proved from their writings that these names and offices came wholly from the Divell and Antichrist and therefore his pleading for Baal is altogether here unusefull as to say All is one kinde of Ministerie and in this respect they are Parsons and in that respect Vicars c. For as much may a Papist say of their Parsons Vicars c. We strive not with you for names and words but about the substance of the Office and Ministery Non enim in nominibus sed in rebus sita est nostra religio ut rectè monet Gregorius Theologus in Orat. quam habuit coram 150. Episcopis in Concil secundo Constantino anno 382. Nihil apud me distat in verbo quod non distat in sensu Ambr. com in Luc. lib. 2. Every godly and learned Minister Pastor of the Church hath more interest right in respect of his office c. for as much as he hath an ordinary calling of God and function appointed in Scriptures which he exerciseth T. C. rep 1. pag. 21. It is observed by the Learned that this hath been not the least of Satans sleights in conveying Popery from step to step and point to point to keep the speech change the sense of the Learned and Ancient Fathers As the Papists deale with the Fathers so doe you with the Nonconformists and as true too If therefore he would have justified those men he should first have manifested that his Brethren have notoriously sâ—andred their ministery and so have quite taken away their reasons better by shewing better c. But we have learned to try before we trust To contend about the bare names and Titles of Parson is vain and frivolous but if we speake of their office and ministery as it is exercised by the godly learned and painefull Ministers in the Church of England for the substance thereof it is instituted of Christ acknowledged by all true Churches in the world ever since the first plantation of the Christian Church knowne by all reformed Churches at this day blessed of God abundantly and so maintained by the Non-conformists Against the Name it may bee some have taken exception and against the pride idlenesse covetousnesse c. of some much hath bin written but that the office it selfe of Parson or Vicar as they preach the Gospell of Iesus Christ or administer the Sacraments according to the Institution and watch over the flock of Christ committed to their charge that this office I say for substance should bee condemned as Anticâ—ristian by the Non-conformists is notoriously false and the contrary is apparently known unto your selfe For many of them have publikely maintained the truth of their ministery in writing others have publikely professed they acknowledge the Church and ministery to bee true and of God and diverse have exercised the functions of Vicars and Parsons in our Assemblies And whether it be probable that so many seeking for reformation would publikely condemne that office as altogether Antichristian which they exercised in the Church let your Conscience judge In that which you alledge out of the admonition to this purpose you grossely play the juggler For it speakes not of the office of Parsons and Vicars at all much lesse of them all Their words let them bee compared with that which you write in their name are these wee should be too long to tell your honours of Cathed Churches the Dens aforesaid of all lovtering lâ—bbeâ—s where M. Deane M Vice-Deane M. Canons or Prebendaries the greater Mr. Pettie Canons or Canons the lesser Mr. Chancellour of the Church M. Treasurer otherwise called Iudas the Pursebearer the chiefe Chaunter Singing men speciall favourers of Religion Squealing Choristers Organ-Players Gospellers Pistelers Pensioners Readers Vergerers c. live in great idlenesse and have their abiding If you would know whence all these came we can easily answer you that they
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
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
no this is evident your inferences in this point are not correspondent to their Principles nor can be deduced from them as in the beginning you promised And then upon what bottome doth this reason stand or by what prop is it underset but your own bare affirmation which is much too weake to beare so great a weight Whosoever meanes z Can. Neces of Separat pag. 210. you say to settle well the conscience especially in a maine point of faith and Religion ought necessarily to bring good proofes from Scripture for the things whereof he speaketh For otherwise men must give no trust unto his words or if they doe it must be unadvisedly And what thinke you then if men upon your bare word give credit unto this argument is it not unadvised You bid a Bilson difference part 1. pag. 20. What we say without proofe reject you without answer If that rule may stand we need no further confutation of the rest of your Apologie for there besides taunts termes I see nothing prove the contrary if any man be able But that is not to ground the conscience upon Gods truth If your assertion be not taught in holy Scripture it is an unwritten tradition an humane invention a dreame of your owne in your conceit false worship and flat Idolatry though your opposites be able to say nothing against it but this that it is not taught of God What the Nonconformists will say to this argument you know not but hitherto they have said nothing or as good as nothing It is well you say not both Propositions are theirs as you doe in the former with as little truth as if you had said it here But if you had perused their writings against Separation as you have observed what sharp words they let fall against the corruptions in our Church and Liturgie you might have knowne that they say somewhat and somewhat to the purpose not worthy your answer but what can never be truly answered First Discipline they say is taken two wayes First Largely for the whole order pertaining to the gathering and governing of a Church the ordering of divine worship and manner of men And in this sense b Bilson perpet Ch. govern cap. 1. pag. 3. Order and Discipline the very nurse and mother of all peace and quietnesse as well in divine as in humane Societies assemblies though it be not the life or spirit that quickneth the Church yet doth it fasten and knit the members thereof as joynts and sinewes do the parts of our bodies Id. ca. 9. The Gospell must be preached the Sacramēts must be frequented for which purpose some must be taken to the publique service and ministery of the Church c. Neither onely the lack of the Word and Sacraments but the prophanation and abuse of either how greatly doth it endanger the state and welfare of the whole Church of Christ yea the casting of holy things to dogs and of pearles before swine how dreadfull a judgement doth it procure as well to the consenters as presumers A little Leaven sowreth the whole masse So that power to send Labourers into Gods harvest and to separate prophane persons for defiling the mysteries and assemblies of the faithfull must be retained and used in the Church of Christ unlesse we will turne the house of God into a den of theeves c. Act. 2.41 42.44 45 46 47. 11.20 21.26 13.43.48 14.1.21 22 23. Discipline is neither the matter nor forme of the Church but an inseparable propertie and so there can be no Church without some Discripline Secondly It is taken strictly for the administration of the censures in which sense it is not absolutely necessary to the being but to the well-being and safetie of the Church Secondly They answer that by divine right the power of the keyes is given to every compleat Apostolicall Church but the execution of this power may be wanting either through their negligence or because they are hindred as in Sardis Thyatira Ephesus c. And this is to the purpose for the Question is of the power to execute the Discipline of Christ and not of the simple right to execute it And in your opinion the execution of Discipline is absolutely necessary to the being of the Church without which it can neither be gathered nor subsist Take your owne comparison unlesse the body doe both receive food and purge out excrements it is not possible it should subsist and live If therefore Sardis Pergamus Thyatira c. continued the true Churches of Christ when the greater sort would not and the better could not purge out excrements or all were grossely negligent it followeth that the execution of discipline or power to execute discipline is not absolutely necessary to the being of the Church Thirdly The Church of England wanteth not the discipline of Christ for substance either in respect of right or execution though it be not administred as it ought These are the Answers which they give and they are too heavie to be spurned away with scorne when ever you shall try their weight Thus I might dismisse your first band as being put to flight already But I will spend a little time to examine both propositions And for the first it is to be noted that the word Church to let passe other significations is taken First For the communitie of the faithfull few or many two three or more men or women without guides or officers for beleevers dispersed and scattered by persecution spoyled of their guides or such as being newly called never had guides set over them are yet the true Church of Christ Secondly The societie of the faithfull joyning together in the ordinances of worship under a lawfull Pastour is a true Church though defective in many officers and ordinances required to the perfection of the Church Thirdly A c Bilson ibid. ca. 1. The internall regiment that God hath by his Spirit and truth in the hearts of the faithfull is the true kingdom of christ cannot be varied is not questioned in the Church of England But there is a necessitie also of externall goverment which respecteth the appointing of meete men and repelling of unmeete to be trusted with the heavenly treasures of the Word and Sacraments As also the good using and right dividing of so precious Iewells committed to their charge competent number of faithfull people joyned in societie under lawfull Pastours Teachers and Elders to watch over rule feed and guide them in the waies of God are a true and compleat constituted Church of Jesus Christ The word Discipline also is used two wayes as hath been said First In a larger sense as comprehending all order and behaviour concerning a Church in outward duties and so among the rest the daily planting and building by the calling and offering of the Word by the Ministers and the hearing receiving and obeying by the people As military discipline is put for the whole art or manner of
their servant from whom you derive your office and authoritie and from whom you receive your Commission your Ministery in that respect is no lesse false and antichristian than theirs that derive it from the Bishops Secondly If Lecturers have received ordination from the Bishops and be called and chosen by the people their calling is just and lawfull according to the rules of Scripture and their Ministery heavenly and from above if they preach the intire faith and feed the flocke of God For they preach the pure doctrine of salvation not by authoritie from men but by commission from the chiefe Shepheard and Bishop of our soules their calling may be justified by the Word and warrant of truth which shall stand for ever the more hainous and fearefull is your sinne in matching the Ministery of such men to the idolatry of Jehu Thirdly You are bold to affirme That no Church under Heaven hath power from Christ to ordaine such a kinde of Ministery c. And it is true the Church hath no power to ordaine any Ministery for Christ is the Author and institutour of the Ministery for his Church But your meaning is That this kinde of Ministery is against the Scripture not ordained and then if we call for your proofe we have nothing here but I deny it Can. Neces of Separat pag. 217. You take up Mr Br. how well it becomes you let the Reader judge as a bold Sophister because he makes flat deniall of expressed truthes As thus I say it is false I deny it c. As if the weight of an argument were sufficiently removed by empty denials But when you should make proofe of what you affirme it sufficeth you to say I deny or this proves it not or I have proved from their writings when you have falfified them onely And if an empty deniall be not sufficient answer to an empty affirmation it is very strange Bilson Christ subject par 1. p. 41. I may justly say to you as Dr Bilson to the Papist whom he answered If great vaunts were sound proofes the victory were yours you have words and cracks at will they cost you nothing SECT III. THat it is so I prove it thus Neces of Separat pag. 53. That Ministery is unlawfull which none may lawfully give But none may lawfully bestow the Ministery of a Lecturer Therefore that Ministery is unlawlawfull The Assumption for shame cannot be denied if the nature of it be considered For as we but even now said their Lecturers take no charge of a flocke upon them they make covenant weâ—h the people but for a certaine time the peculiar worke of a Minister is not by the people laid upon them weither expected of them If any object that they preach the Word To this Dr Ames gives an answer fully that the preaching of the Gospell is not a worke peculiar to a Minister for such as are private men and out of office may and ought to preach the Word as occasion is offered and not onely privately but saith he in the publique Congregation c. ANSVVER VVE have here the same thing over againe and when all is said it is but this I deny it or I say it The assumption cannot for shame be denied The proposition rightly understood is true and sound but it may carry divers constructions As first the meaning may be That Ministery is for substance unlawfull which none may lawfully give to such or such persons scil to such as be unfit or prophane And in this sense the proposition is not sound For the Ministery is unlawfully committed to an ungodly man an hypocrite but the Ministery it selfe is heavenly and from above Or the sense may be That Ministery is unlawfull which men may not lawfully give virtually or formally And then it is weake For Pastours and Teachers are the gifts of Christ unto his Church from whom they receive their office and not from men Or it may beare this sense That Ministery is unlawfull which none may lawfully give in such forme and manner as it is executed And then it is lyable to exception For of right the power of administration of the Seales and Censures of the Church belong to the Pastours Teachers and Governours of the Church when in the execution of this office they may be hindred It is lawfull to be an assistant or helper to a Pastour for a time when it is not lawfull to give the office of Ministery to a man for a time onely and then to expire To the assumption The Lecturers of whom we speak have derived their office from the Lord Jesus Christ by the Ministery of his Church as instruments their entrance into it lawfull the service and worke it selfe holy the manner of performing it warrantable and the authoritie they have received the same which Christ hath communicated to the Ministers of the Gospell To publish the truth by way of instruction or exhortation is not peculiar to the Ministers of the Gospell but by authoritie 〈…〉 â—â—culiar to the Minister For the Scripture joyneth together the preaching of the Word and dispensation of the Seales as both belonging to the Officers Math. 28.19 1 Cor. 1. who have received commission from Jesus Christ And if private persons may preach the Word in this sense we see no reason why they may not administer the Sacraments likewise and so the Governours of the Church shall have power to doe nothing which every private member of the societie may not doe as well as they But Lecturers preach the Gospell by authoritie and as men set in office by the Lord of the harvest And this may suffice to shew the vanitie of such exceptions as are taken against our Church Ministery and worship to prove it to be no true Church worship and Ministery and how untruly and unjustly the Nonconformists are charged to lay the grounds of that 〈◊〉 and affected Separation which some have run into To examine what argument is returned to Dr Ames Mr Daw Mr Br is needlesse for nothing of weight is said against them but the same things vainly repeated with insolent scoffes and reproaches as if by evill speaking you hoped to get the victory It is to be observed generally you say Can. Neces of Separat pag. 211. that those which stand for bad causes doe after this sort still reproach the Adversaries Thus doe the Papists the Protestants so the Protestants the Puritanes and so they us as here and in other writings usually Now I would entreat you to review your two books and speake in good earnest whether in scoffing reproaching falsifications you doe not ordinarily exceed all men that ever you met withall Consider seriously and then let conscience be Judge whether it be the note of a good or evill cause c. FINIS A Table of some principall Points handled in this Treatise In the first Part. Concerning a false Ministerie and communicating therein p. 3 4. Nonconformists lay not the grounds
with the triumphant church And not by all sorts as in outward societie and profession are linked together who yet are not excluded from the societie in respect of profession nor denied to be members of the Church in their kinde or in a sort such as are called onely by externall vocation are members in their kinde of that company called or externally selected but not true members of the Church militant nor militant members of the Church catholique whereof Christ is the head And thus the church is a company of faithfull people sincere upright walking with God which is mixed with hypocrites and wicked livers not as living members of Jesus Christ but as members in a sort of the visible societie as members in the church by outward profession but not of the true militant church SECT V. BEfore I end this point Neces of Separat p. 179 180 181. Babel no Bethel pag. 108. Chall ca. 1. pag 33 34. I will here lay downe some few Syllogismes intirely made up between the Inconformists and Conformists all concluding the forenamed position That Church which hath not a lawfull Ministery is not a true visible Church But the Church of England hath not a true lawfull Ministery Ergo The Church of England is not a true visible Church The proposition is affirmed of the Conformists Sutcl Chal. pa. 40. and answ to the except pag. 65. as Burton Sutcliffe The Assumption is granted by the Nonconformists as we have in the first chapter largely shewed The true visible Church of Christ is a societie of beleeving and faithfull people and a communion of Saints so say the Conformists But the Church of England is not a societie of beleeving and faithfull people a communion of Saints thus write the Nonconformists see page 169. Ergo the Church of England is not the true visible Church The true Church is the Kings daughter described in Psalme 45. But the Church of England is not the Kings daughter so described Therefore the Church of England is not the true Church of Christ Burton answer to Hicholia pag. 100. The proposition is laid downe by the Conformists whereby they prove Rome a false Church The Assumption is the Nonconformists For if they say the truth their members have not those qualities belonging to the Kings daughter neither the Priest nor people See pag. 15.16 39.137 â—â— 69.170 The true Church of Christ is the flocke of Christ 〈◊〉 the Church of England is not the true flock of Christ therefore the Church of England is not the true Church of Christ. The proposition say the Conformists is undeniable BurtoÌ„ in the same Booke pag. 99. Song 1.6 7 Act 20.28 Joh 10.16 Theâ—e Assumption is proved by the Nonconformists Principles compared with Joh. 10.3 4.27 Christs flocke heare his voice and live it and follow it But the Church of England submitting to aâ— unlawfull Minisstery worship and discipline heare not Christs voice nor know nor acknowledge nor follow it but the voyce of Antichrist The Church of God doth keepe the doctrine of the Apostles and Prophets without addition alteration or corruption thus the Conformists Sutcl Chal. cap. 1. pag. 6. arg 9. But the Church of England keepes not the doctrine of the Apostles and Prophets without addition alteration and corruption say the Nonconformists Sec pag 108 Ergo shee is not the Church of God No societie can be tearmed Gods Church which retaineth not Gods true worship this the Conformists But the Church of England doth not retaire Gods true worship say the Nonconformists See pag. 78 to the 213. Ergo The same Booke pag. 13. arg 19. shee cannot be tearmed Gods church The true Church consisteth not of fierce Lyons Wolves Tigres and such like wilde and fierce beasts But of Sheepe and Lambes which learne of Christ and are meeke humble gentle c. So say the Conformists But the English Church doth consist of Lyons Id. pag. 27. arg 〈◊〉 Wolves Tigres and such like wilde and fierce beast's and not of Sheepe and Lambes which learne of Christ and are meeke humble and gentle c. Thus the Nonconformists see pag. 31. c. 145.169 Therefore it is not the true Church Here the Reader seeth cleerely how the Conformists Majors and the Nonconformists Minors make up intire Syllogismes of Separation And how they will be able to loose these knots I know not except by revoking utterly their own grounds which if either of them doe yet I doubt not but we shall be well enough able to maintaine them against men ANSVVER YOu please your selfe with the same Song which here we have over againe and againe tuned with the same art But that which you talke of the Conformists Majors and the Inconformists Minors your slanders set aside is idle and toyish For in that matter there is no difference betwixt the Conformists and the Inconsormists The Conformists Majors as they are truely meant the Inconformists doe assent unto And the abuse of ignorance idlenesse prophanenesse both of Ministers people whereof the Nonconformists complaine the Conformists doe acknowledge and bewaile And your selfe a little after in a matter of the same nature affirme that herein you say no more than what in effect is fully acknowledged Can. Neces of Separat pag. 193. by the Nonconformists Conformists the Church of England the learned generally and all the reformed Churches upon earth and for proofe you quote the same Authors you here all edge And why then doe you trifle thus with the Conformists Major and Inconformists Minor Did the sound of those words please you so well But let the Majors and Minors be whose they will no intire or perfect Syllogismes of Separatisme can be made up of them but such as ignorance in not understanding or an evill conscience in perverting or falsifying their sayings doth conclude They may well stand to their grounds and unloose those knots and if they understand their owne principles they cannot but untie them But how you can free your selfe from the guilt of an evill conscience unlesse you recant what you have written repent of your Separation and acknowledg the wrong you have done to the Nonconformists by misreporting perverting and falsifying their principles as you call them I leave to your serious consideration and the reexamination of what you have done For the right understanding of the Conformists propositions Iâ— speake in your phrase against the Church of Rome we must note That the Romanists hold the Church of Rome to be the catholique Church of Christ here on earth under the Pope the Head in which sense their propositions are to be understood For the true catholique militant Church is a faithfull people a communion of Saints the flocke of Christ that heareth his voyce keepeth the doctrine of the Prophets and Apostles without addition or alteration and worshippeth God truly according to his will And there is truly and properly no member of the militant Church catholique which doth not