the ordinary way and meanes Id. Sect. 15. p. 132. which the Scripture speakes of to beget men to the faith For as a false forged constitution makes a Church a reall and substantiall Idoll So all that comes from it is touched with the Idolatry of that constitution This is a ruled opinion of many Divines The State makes all the publike actions to be formally good or evill For as the Temple sanctifieth the gold Matth. 23.17 the Altar the offerings so the Ordinances of the Church under the Gospell are sanctified unto us Bucer in Mat. 23.17 That is as Bucer truely speaketh in the use of them made lawfull to us in that they have their rise from a true and right power Seeing therefore the Church in Question wants a right Constitution it must follow that all spirituall actions done in it whether Prayer Preaching Sacraments Censures as they are there done are none of Gods Ordinances though true it is in themselves they are of God If the false Churches of whom we disputed CAN. Stay Sect. 15. p. 131.132 Id. Sect. 2. p. 8. be that spirituall Babylon mentioned in the Revelation cap. 18.4 then it is unlawfull for Gods people to goe unto them to performe any spirituall or religious action and so consequently not to heare theâ—e But the first is true Ergo the later is true also The proposition needs no proofe because our opposites and we herein are of opinion alike The assumption is manifest by these reasons Artopaeus in Rev. 18. pag. 198. Flac. Illyric in Rev. 18.4 Par. com in Hos 4. pag. 506. Bulling in Apoc. ca. 18. con 76. 1. The words in the Text prove it plainely Come out of her my people that is remove your selves from all false assemblies covenant together to walk in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come But repent rather that yee have suffered your Consciences to bee wrought upon by any unlawfull Officers And thus doe the Learned interpret the place namely of such a coming out as that we may not be bodily present at any of their worship 2 Cor. 6.1 Ioh. 5.21 Zech. 11.17 Botlac prompt allegoriar cap. 21. de Minist It is like that filthy bird which carryeth this Motto Contactu omnia saedat The publisher and others with him have comitted appatant Idolatry maintained it in the Church and sought thereby to pervert the right wayes of the Lord. Jd. sect 1. p. 7. Id sect 15. p. 133. A false Church state is rightly likened to the leprosie spread in the wals of the houses of the Lepers because of the pollution which it causeth to the persons and things Take for instance a Citie or Towne if the civill State or Corporation which they have be usurped aevised or derived from a false power all their publike administrations are unlawfull and every one partaking thereof offendeth So all administrations done in a false Church whether prayer Preaching Sacraments Censures are uncleane actions and doe defile every receiver J say because of the Idoll State which is devised out of a mans braine and used as a meanes to serve God in it and by it All the Ordinances done after the invention and will of Antichrist can no otherwise be judged than a brood common to the nature of the breeders that is the Devill and the Whore of Rome the Father and Mother that did beget them ANSWER THe Faithfull are commanded to come out of spirituall Babylon and not to communicate with her in false worship or Idolatry Revel 18.4 as the Text doth confirme and your opposites grant And therein it was needlesse to muster up the testimonies of the Learned to give evidence in a case maintained and practised notoriously sc that we must flye from the society of Rome and not be present to behold their worship Your labour herein is superfluous but that the Names of Learned men here numbred up might serve to cover your nakednesse when you come to the point in controversie wherein you prove just nothing at all But our Churches wherein the Gospell of Christ is purely preached and professed in all points fundamentall the seales of the Covenant of Grace rightly administred who are separaced from spirituall Babylon in mind and body and have fled from her worship and Idolatry who are built upon Christ the true and firme foundation of his Church and by Christ himselfe acknowledged for his people and graced with his favourable presence Our Churches I say cannot be deemed or reputed spirituall Babylon without great injurie to Christ his truth his Church and Saints By spirituall Babylon in this booke of the Revelation is meant Rome Christian departed from the faith guilty of the blood of Saints stained with manyfold and fearfull Idolatries the mother of fornications who hath made drunke the Kings of the earth with the cup of her poysons as might bee confirmed by the Scripture it self the joynt consent of learned orthodox Divines and the testimonie of Papists themselves But to brand the Churches of Christ since the reformation who have renounced Antichrists doctrine worship and idolatries and embraced the intire faith of the Lord Jesus with that odious hatefull name is contrary to the truth of God evident reason and the judgement of all approved godly learned men You miserably corrupt and pervert the Text when you give this to be the sense thereof Remove your selves from all false Assemblies covenant together to walke in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come This is not to interpret Scripture and learne of them what wee are to thinke but to racke Scriptures to our sense and make them speake according to our fansies which is an high point of Antichristianisme If you will stand to your principles within two hundred yeares after Christ or lesse there was not one true Christian societie in the whole world which did walke together in all the wayes of God and serve God in a Church state among themselves And will you say the faithfull are charged of God in this passage of holy writ to remove and separate from all Christian assemblies that then were in the world and to serve God among themselves If corruption in doctrine manners worship government and orders make a false assembly Rome was a false assembly long before the Lord gave commandement to his people to depart thence and separate themselves Israel for a time continued in Egypt and Babylon viz. untill the Lord sent to bring them forth and the Church lay hid in Babylon and that by the providence and approbation of God long after Rome was miserably corrupted and defiled The matter is notorious and therefore to spend more words about it is needlesse Hee that considereth the state of things long before the faithfull separated from Rome and what is written in defence of that separation which
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
the word and elements Bilson Christ subject part 4. p. 356. To the Papists objecting that as Magistrates Parents have part of Gods externall honour because they present his person in judging and blessing so many Images have part of his externall though not of his internall honour Answer is truly returned It is not in your hands to make allowance of Gods honour to whom you list and againe God himselfe hath made a plaine prohibition in this case that Images shall have no part of his externall honour The words are as cleare as day light Thou shalt no bow downe to them Tho Beacon Catech in his workes in fol. printed at London Ann. 1562. f. 484. Fox in Osor lib. 3. pag. 27. The Booke of Common-prayer before the Communion Cypr. Ep. 63. ad Caecisiâ—m Justin Martyr in Apol. 2 Iren. lib. 4. cap. 34 lib. 5. cap. 4. Gratian. Decret part 3. de Conseâ—r dist 2. cap. 10.12 18.36 Durand rational divin offic lib. 4. cap. 5â— how comes it to have those things which are so directly contrary to the Masse that both cannot possibly stand together In our booke of Common-prayer we pray to God onely in the mediation of Jesus Christ and in a knowne language We professe that Christ by one oblation of himselfe once for all hath made a full perfect and sufficient satisfaction for the sinnes of the whole world that he hath commanded a perpetuall remembrance of his death and passion in that his ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the people communicating together were these things taken out of the Masse-booke The Church of Rome joyneth the two first Commandements in one or taketh away the second thereby to cloake their Idolatry in the worshipping of Images But the common-prayer-booke of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquitie and fetteth downe the words of the second Commandement at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and bloud of Christ is received and eaten carnally that as much is received in one kinde as in both and that in the Masse Christ is offered 〈…〉 a propitiatory unblouddy Sacrifice for the sinnes of 〈◊〉 and dead But the common-prayer-booke of the Church of England in the forme of administring that Sacrament teacheth expresly That spiritually by faith wee feed on him in our hearts eating and drinking in remembrance that Christ dyed and shed his bloud for us In the Masse the Priest receiveth alone the people standing by gazing on but the Minister and people are appointed with us to communicate together according to the institution of Christ and practice of the primitive Church We make the communion of the Eucharist properly a Sacrament They a Sacrament and a Sacrifice propitiatory They celebrate at an Altar wee at a Table according to the example of our Saviour Christ his Apostles and the primitive Church in the purest times Wee pray for the living They for the living and dead And if these be not points directly and expresly contrary to the Romane service Rome is much departed from her selfe Carriers pretence in that particular is a meere jugling trick that he might insinuate a change of Religion might be made among us without any great alteration which is as likely as the light should be turned into darknesse and not espied If many points of Popery be not condemned expresly in the Catechisme or Service-booke which are for the instruction of the simple in the grounds of Religion and the administration of the holy things of God and not to shew what is condemned in Religion yet so many points are there taught directly coÌ„trary to the foundation of Popery that it is not possible Popery should stand if they take place And whereas Antichristianisme standeth in ungodly superstructions and additions to the truth and worship of God both matter and object if the Catechisme and Service-booke have not enough in them in his sense of necessitie they contradict the whole bulke of Popery which confisteth in abhominable superfluities or impious inventions of their owne It is mone proper to say the Masse was added to our common-prayer than that our common-prayer was taken out of the Masse-booke For most things in our common-prayer were to be found in the Liturgies of the Church long before the Masse whereof wee speake was heard of in the world And the Masse was patched up by degrees and added to the Liturgie of the Church now one peice then another so that the ancient truths and holy Liturgies were at last stained with the Idoll of the Masse Bishop Jewel Ser. on Josh 6.1 2 3. The things that may bee reserved viz. in the destruction of Hiericho must not bee dust or chasse or hay or stubble But gold silver iron and brasse I meane they may not be things meet to furnish maintaine superstition but such things as be strong and may serve either directly to serve God or els for comelinesse and good order which was sacrilegiously thrust into them But the prayers and truths of God taught in that Booke pertained to the Church as her prerogative the Masse and the abhominations thereof belonged into the man of sinne And if a true man may challenge his goods which the theese hath drawne into his denne the Church of God may lawfully make claime unto those holy things which Antichrist hath unjustly usurped That answer which is returned to the accusation makes against them that sue for discipline viz. That a great part of their discipline is borrowed from the Anabaptists will serve as a buckler in this case And it is this which I doubt not you will approve Whatsoever is proper either to the heresie of Papists and Anabaptists Donatists or Puritanes that wee utterly condemne to the pit of hell But if amongst the filth of their heresies there may be found any good thing as it were a graine of good corne in a great deale of Darnell that we willingly receive not as theirs but as the Jewes did the holy Arke from the Philistins T. C. repl 2. par 1. Epistle to the Chh of England whereof they were unjust owners For herein that is true that is said The sheepe must not lay downe her fell because shee seeth the Wolfe sometimes cloathed with it August lib. 2. Serm. de Monte yea it may come to passe that the Synagogue of Satan may have some one thing at one time with more convenience than the true and catholique Church of Christ Bishop Jewel Ser. in Iosh 6.1.2.3 In religion no part is to be called little A haire is but little yet it hath a shadow If our Booke please the Papists it is but in some things wherein in reverence to Antiquitie we come too nigh them in some rites and ceremonies but with the substance of the ministration it selfe they cannot be pleased unlesse they be
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
performed was directly contrary to Gods Commandement But they were bound to goe up to Ierusalem though the Priests there Ministering had entred unlawfully and executed their Offices corruptly because God had appointed they should appeare before him in that place and the Service there tendred was of the Lord and by his appointment though the Priests were ignorant proud profane covetous or the like The Faithfull entreate Christ To shew them where he feedeth his flock that they might not turne aside if the words will beare that interpretation to the flocks of his companions that is the Congregations of false Christs and false Prophets That which you adde by his Ministerie with his Spirit Word Seales and Censures And that there they might place themselves for instruction and government is not found in the Text and may be received or refused as it is understood If your meaning be that Christ by these means doth feed or rule his Flock it will easily be granted If it be this That no Christian may lawfully sit downe in any congregation where any one of these is wanting or not executed in all points as it ought you speak of your selfe and not by the warrant of Gods Word For where Christ doth feed his flock there may the Saints of God communicate in the ordinances of Grace and Religion though some be wanting or not so purely performed in all points as they ought though the Minister in some particular enter not as he ought or be not qualified as the Word requireth It is one thing to sacrifice at Bethel Deut. 12.5 Ho. 4.15 â—â—o 4.4 5.5 2 Cron 15.3 11 12 14 15 16. 13.9 10.11 12. which God hath straitly forbidden where is neither God Priest nor Law another to worship God according to his owne appointment though the Minister be not such as he ought I wonder if men doe not tremble thus to abuse and misalledge the holy Scripture Often doe the Prophets Jere. 23.9 Matth 7.15 Christ and his Apostles you say forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church This last clause And from the Church is your glosse but not found in the Texts of Scripture quoted by you Perhaps you would cunningly insinuate That all Ministers not called by the Church or particular Congregation where they are to administer be false Prophets But this is to begge what you shall never be able to prove not to make proofe of that which is questioned Bilson Christ. Subject part â— p. 367. The Lord when he saith Beware of false Prophets noteth there shall be Prophets by their calling which shall be found false by their reaching as S Peter also witnesseth Pet. 2.1 2. distinguished from Godly Teachers not by office but by doctrine Ier. 21.14 v 26 Iere. 11.14 15. v. 21. Iere 6 14 8.11 Ier. 23.25 v. 26. v. 32. Ezek. 13.2 3.6 7. 2 Pet. 2.1 2. Most certaine it is the Prophets Christ and his Apostles doe all warne us to beware of false Prophets But who are false Prophets They who are not chosen called and ordained by the communitie of the faithfull where they are to Administer No or they whose outward calling in the Church is somewhat defective and disordered nay corrupt and sinfull Not so neither But they are false Prophets who walke with falshood and strengthen the hands of the wicked that they might not returne from their wickednesse who speak the vision of their owne hearts not from the mouth of the Lord. Who say to them that despise the Lord yee shall have peace who run when they were not sent and prophesied when God spake not unto them Who prophesie false things in the Name of the Lord the deceit of their heart and thinke to make the people forget the Name of the Lord and seduce the people with their lies Who prophesie out of their owne hearts and follow their owne spirit The Apostle describes them to be false Prophets who bring in damnable doctrines contrary to the doctrine of salvation which we have received and denying the Lord that bought them But this cannot be applied to them who preach the Truth of the Gospel intirely Of false Bâ—e thren see Gal. 2.4 2 Cor. 11.26 With Hereticks and Apostates be they Princes or pâ—ivate men no Châ—istian Pastor or people may Communicate Bilson Christ Subj part 3 p. 78. Infidells be without the Church of their owne accord and Hereticks be put out Idem 79. Matth 7.15 Bevvare of false Prophets Assentior Chrysostomo qui poshemam voâ—em non de haereti is sed de iit acripit qui vulge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—lne dicebantur Tales autem esâ—è ut qui corrupâ—am vitam specie vi 〈◊〉 larva â—egâ—â— Lucas ni sallor eosdem aâ—t innâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—â—k 20.20 Hers reâ—â— saâ—◠〈…〉 dispence the holy things of God according as they have received authoritie from God and labour to winne men from sinne unto God though in the entrance into their office or in the execution thereof there be somewhat erroneous faulty and of men Consider then how loosely the Premises of the Scripture and your conclusion hang together Wee must not joyne our selves to Congregations or Assemblies that are without Christ so the Scripture We must forsake Churches and Congregations of Christ this is your conclusion They must be forsaken that refuse the Covenant and worship strange Gods so the Scriptures Wee must forsake them who have received the Covenant and worship the true God in the mediation of Jesus Christ because they observe it imperfectly thus you must conclude or you fay nothing to the purpose If Prophets in the Old Testament had an ordinary outward calling the false Prophets might have a lawfull externall calling as well as the true and then God saith He sent them not because they preached the vision of their own heart lying and deceitfull words to strengthen the hands of the wicked and not the words of Truth to turne men from sinne They were not called of God because the work they went about was not the Lords but their owne But this reacheth not to godly Ministers who preach the Faith of Christ intirely and labour to draw men unto God nor yet unto them who in some sort are called of God according to his Will but not in favour or because he is pleased with their Administration to doe his worke though they be neither qualified as hee requires nor dispence the holy things of God sincerely and purely as they ought When you tell us we must beware of false Prophets you speake the words of Scripture but in your application of it to the Ministers of the Gospel and Congregations in England you robbe and spoile the sense of Scripture which is not the least degree of theft The Priests many times were no better than the false Prophets ut the people is never forbidden to communicate with theâ— in
the ordinances of prescribed Worship though they must take heed to their soules Mâ—â— 15.16 Mâ—â— 5.20 that they be not deceived by them The Scribes and Pharisees were blinde guides who did neither teach the way of life nor walke therein and yet our Saviour forbad not the faithfull to heare or communicate with them in the Worship of God He charged his Disciples to beware of their leaven Mâ—â—th 16.12 23.16 Luk. 12.1 Amsw in Song cap. 1. v. 6. and let them alone because they were blinde leaders of the blinde but so long as they preached the truth and woshipped God aright he never prohibited them to heare and communicate in the ordinances To beware of false Prophets then is not evermore in body to separate from them A Deo â—ocati itque constitutt sunt ut legâ—â—n Moses in Syâ—â—gugis populo praeâ—â—gant c. Quale â—unque 〈◊〉 sunt 〈◊〉 est reciplâ—â—aâ— si veâ—o 〈…〉 consâ—n aâ—â—â— iâ—â—â—â—lenda 〈…〉 Pise it in Matth. 23.2 3. Aug. in Ioh. 〈◊〉 46. 〈…〉 â—â—crâ— nolite audâ—â—c â—olite faecâ—e spanâ— que 〈…〉 Visin de Lâ—â—â— Baptarg desen pag. 1691. Pâ—â—â— 5.3.7 Aug. cp 2â—◠〈…〉 voâ—abub 〈◊〉 disternâ—t quotidiana 〈…〉 quodest inimicumnom ni Christi 〈…〉 consâ—â—cure Lyâ—â— expounds this place of the false Church Tâ—nt 2. p. 314. CAN Sâ—y §. 4. p. 61. but not to receive their doctrine or hearken to the devises of their owne hearts For of false prophets that teach corrupt things and mangle the Word of life some have standing in the house of God and doe performe the office of teachers and dispencers of holy mysteries whose devises we must so reject as that we depart not from the ordinances nor cast off that which is of God Others set up a strange worship which is not of God teach their owne dreames and not the Truth of God be set apart for reall idolatry or have no standing at all in the Church of God and with these we are not to communicate because these things are not of God nor to be performed by any calling or authoritie from God whatsoever But whiles you speake of false Prophets without any distinction you faine a new forme of speech and bring in a new doctrine Solomon exhorteth to attend unto wisedome and keep understanding because otherwise he may be deceived by the lips of the a dulterous woman which drop as the hony combe But with what face or conscience can this be applyed to them who preach the faith of Christ intirely and administer the seale of the Covenant for substance according to the pleasure of the Institutor Or to them that be not rightly qualified who yet are set apart to teach the truth read the Scriptures dispence the Sacraments in societies professing the true faith and doctrine of salvation It will be said False teachers are Adulteresses In some resemblance and similitude they may be so called but Metaphoricall speeches must not be over-retched And who are those false Teachers Not every man who is not rightly qualified for the Ministery enters disorderly Ainsw in Sâ—ng c. 2.15 The taking of these Foxes is the discovering and refuting of â—â—eir errours â—â—e judging censuring and câ—sting them out of the Church 1 Tim. 1.3.18 19 20. or wording them if thâ— be none of the Church 2 Ioh. 10. Qui 〈…〉 deâ—que improvatâ— atque dammatâ— â—â—â—coqucâ—â— posti 〈…〉 est Rolioc in 1 Theol. 5.21 Câ—fehill â—reâ—t of one Crossâ— pag. 25. Stay against Sect. 1. p. 2. Pl. pag. 22. Hen. Amsw First Ansvv c p. 26. Now seeing such vveeds flourished shortly after in the garden of thâ— Lord is it not more Life for us thinke you to keep that foundation of the Apostles and Prophets on which Christs Church is builded thâ—n to build upon the boggs 〈…〉 executeth his office remissely nor every one that now and then mingles his owne devises with the Truth of God For any one or all these may be found in him who supplieth the place and standeth in the roome of a true Teacher with whom the people of God may and ought to communicate not in his sin but in the true Worship of God Sufficient hath been said of this matter before from the example of the Priests Scribes and Pharisees To which this one thing may be added That if all must goe for such false Prophets and Adulteresses with whom it is not lawfull to communicate against whom any exception may be taken in respect of entrance execution doctrine and administration I feare there will scarce be found a Church or Ministerie since the Apostles times wherewith the Faithfull might lawfully hold Communion It is well knowne many errours and superstitions crept into the Church immediately after the Apostles death and the Pastors had their hands deep in the maintenance of them What one saith of Chrysostome as you cite him may be said of others before and after him He was not without his faults His golden mouth wherein he passed others sometime had leaden words which yeelded to the errour and abuse of others I am not ignorant that in his daies many evill customes were crept into the Church which in his workes he reproveth not And so much the aforesaid Author had expressed a little before There is not any of them saith hee that the world doth most wonder at but have had their affections nor I thinke that you adversaries to us and to the Truth will in every respect admit all that any one of the Fathers wrote My selfe were able from the very first after the Apostles times to run them over all and straitly examining their words and assertions finde imperfections in all and thus farre the Authour What then must the Faithfull disclaime them all as false Prophets and Adulteresses and shun all Communion and fellowship with them in the worship of God If boysterous zeal did not blinde mens eyes I should wonder if you be not astonished at your abuse of Scripture in this matter And when you cite Scripture allegorically in this manner you may doe well to call to remembrance what your selfe have noted out of Mr. CAN. Stay §. 15. p. 135. Knewstubs against the Heresies of N. N. pag. 61. To uphold the heresies of N. N. this is one speciall and principall practice that the historie and native sense of the Word of God is altogether neglected of him and in stead thereof is entertained an allegoricall and bastardly construction foolish and fond distinctions which thing utterly defaceth the certaintie of the sacred Scripture and maketh no other thing of it than a nose of waxe The Apostle giveth charge to beware of dogs Phil 32. Deodat Ital. Bible That is profane and impure thus he calleth false Prophets who taught that the righteousnesse and salvation of man did consist in part in the works of the Law and imposed a necessiâ—â—e to observe the Mosaicall ceremonies Act. 15.1 Zanch. in Ph. 3.2 Sect. de Caâ—eâ—dis falsis Doctor Bern. sup Cant. serm
If the Church of Rome were not a Church in some respects but a meere Idoll the Pope could not be that Antichrist a principall rebell a notorious traitor against Christ If we speak absolutely or compare Rome with Churches truly Christian it is no true Church but the Synagogue of Satan But if we speake of it in opposition to the Jewes of Turkes or other professed Infidels it hath so much of a visible Church as a man cannot say it is no Church at all so much true doctrine is in it as sufficeth to support the title of Antichrist and some ordinances are so administred as that it cannot be said they are meer nullities In the true Church many wicked ones are found that are no lesse prophane sacrilegious enemies to peace the vassals of Satan possessed by the Divell dead in sin and accursed of God than heretiks or schismatiks who yet for that they have that order office or degree of ministerie which is holy doe no lesse nor with lesse effect administer the holy sacraments than those who are the samplars of all pietie and vertue The faithfull and holy Ministers administer and receive the Sacraments with good profit and benefit to themselves and others The hypocriticall with benefit to others not to themselves The prophane being not put from their places doe officiate with hurt to themselves scandall to others but to the everlasting comfort of them that partake worthily The hereticall and idolatrous administer the Sacraments that are holy and in their owne nature the meanes pledges and assurances of salvation but without benefit to themselves and others that continue in sin Thus the Prophets Apostles Martyrs and faithfull have held communion in the Ordinances of grace with such whose calling and conversation was not approved of God You say the Martyrs first and last would not receive this distinction lest to save their lives they should lose their soules and you reckon up many who as you write would rather give their bodies to the fire than heare or receive the Sacrament in false Churches or Societies But in this you lavish as in every thing else and hide the truth under the ambiguitie of the phrase The Martyrs laid downe their lives rather than they would defile themselves with idolatry bee present at the Masse or joyne themselves as members of that Antichristian Synagogue in all which they did as becommeth the faithfull servants of Jesus Christ But you cannot produce one Martyr of your opinion who denyed that any thing of God was to be found in those Assemblies or that refused to joyne in the pure ordinances of God with Societies separated from spirituall Babylon because of some defect or may me in their Church constitution In the whole Catalogue of Martyrs try if you can bring forth one who in these things was of your minde And what a vaine thing is it to pretend the example of all the Martyrs when there is not one among them that doth approve your cause If the example of the Martyrs be of any weight with you as here you beare the Reader in hand CAN Neces of separation p. 190 191 192. of necessitie you must condemne your rash and presumptuous censuring your unadvised sinfull separation from the worship and ministerie in our Church as Antichristian and Idolatrous For certaine it is the Martyrs stood members of our Societies and dyed in the defence of that doctrine and worship which we professe and practise Many words you spend in answer to this reason and reproaches you cast upon your adversarie but one word is not to be found that makes directly to take away the force of the Argument It was the answer of Frederick Duke of Saxonie who being prisoner to Charles the fifth and promised releasement if hee would goe to the Masse Summum in terris Dominum agnosco Caesarem in coclis Christum The like did the Prince of Condee but neither of them did refuse to joyne with the reformed Churches because they deemed their Church constitution defective or erroneous in this or that particular To pretend the consent of popish and protestant Divines in this matter is egregious ignorance or impudency for it is well knowne they are all generally of another minde Your instance from a City or Towne Similitudes bee no syllogismes Earthly similitudes of your making may not controll the heavenly precepts of Gods owne giving Bilson Christ part 4. pag. 322. Have you no surer ground of your catholike doctrine for adoring Images than a single similitude taken from the civill and externall reverence that is yeelded to Princes seates and seales Id p. 329. if the Civill power be usurped is not to the purpose nor true in all respects Not to the purpose because what is of God in these Societies is not done by power meerely usurped but by power and vertue from God though in the ministration that which is evill be not approved of God for wheresoever any supernaturall truth of Christian Religion is taught and any ordinances of grace dispensed truly for substance there is some truth of ministery though many wayes polluted And where the intire faith is professed and received and the ordinances of grace administred truly there is a true ministery for substance ordained of God what other defects or maimes soever it may labour under Not true because in the Civill estate That which is done by power usurped and unlawfull in some cases is a nullitie but in other some it is available and stands in force For it is a rule in the Civill law That it is one thing to be a true Magistrate another to bee in the Magistracy or to execute the Magistrates office From which distinction is gathered this generall ruled case or sentence That the acts of him that was a false or unlawfull Magistrate may be lawfull and just And the same may bee said and was ever held in the Church of God of corrupt and ungodly Ministers though they bee not true Ministers that is approved fit and rightly qualified yet so long as they be in the place of Ministers the acts of their ministery be good that is effectuall and of force if they observe the forme of administration prescribed by Christ CAN Stay Sect. 15. pag 133. The Lord hath not promised to them his blessing and acceptance what the Lord may accept or will we dispute not only this I say whosoever heareth in a false Church cannot by any promise that he hath in the word of God expect Gods blessing on that which he doth the reason is because a true constitution of a true Church that is where men are gathered according to the Gospell of Christ is that only lawfull religious societie or communion of Saints wherein God will be honoured whereby hee will bee served and whereto hee hath promised his presence and acceptance so then howsoever we are not bound unto hearing in a true Church necessitate medii as if Gods grace were tyed to the meanes this way
are notes and markes of a true and sound Church though somewhat crased in health and soundnesse by errors in doctrine corruptions in the worship of God and evils in life and manners A false Church is that which holds neither the truth of faith intirely nor the integrity of divine worship nor comely order which God hath appointed for the government of his house nor holinesse of conversation But addeth to the Articles of faith to that which is worshipped and to the substantiall means wherby God is worshipped and to the holy Commandements which God hath given for the direction of his people or detracteth and perverteth the right sense of faith not considering that which is worshipped as is meete mangling the Ordinances of God and transforming the lawfull manner of worship into another forme and inverteth the holy Commandement by corrupt glosses and sinister interpretations which destroyeth the life and power of godlinesse One false Church may bee more corrupt and rotten than another as being more deepely tainted in matters of higher importance and more generally than another as some may bee corrupt in matters of faith others in doctrine and worship both Ier. 2.11 13. 2 Reg. 16.3 1 Reg. 18.21 Ezek. 16.20 and some in all the particulars mentioned Thus Israel worshipped God and the Calves yea the Lord and Baal And as one false Church may be more corrupt than another Hen. Ains 2. part page 62. Did not the Priests rulers and people condemne the Prophets of God sent in all ages and vvas not Ierusalem the holy City seate of the Priest-hood guilty of their bloud Luke 13.33 34. vvas not vile and grosse Idolatry practised often in Judah and Jerusalem by the Priests and Princes Ezek. 23.11 Did not Iuda forsake the Lord and turne their faces from his Tabernacle shut the doores of his house quench his Lamps and neither burn Incense nor offer burnt offering in the Sanctuary unto the God of Jsrael 2 Chro. 29.6 7. Vriah the Priest made an Altar Idolatrous like that in Damascus and polluted Gods Worship in the Temple 2 Reg. 16.10 11 12 16. Pashur the sonne of Immer the Priest being Governour in the House of the Lord persecuted Ieremie for preaching the truth Jer. 20.1 2. and himselfe prophesied lyes ve 6. See Ier. 32.31 32 33 34 35 36. Mic. 3.11 Mal. 2.8 9. or at one time than another so one false Church may have more of God in it than another and at another time For the lesse grievous the errors are which the false Church holdeth or the lesse abominable the idolatry which it maintaineth the more divine truth it embraceth the more effectuall is that worship of God which it retaineth The true Church of God which is comparatively pure may be called false though improperly in respect of that corruption in doctrine and manners errours schismes divisions superstition or prophanenes which through humane frailty and negligence cleaveth unto it And a false Church may comparatively be called a Church true or pure in respect of them that be more grossely defiled as it hath more truth and purity in it Also the true Churches of God have sometimes bin distinct visible societies from the false Churches and by many degrees in themselves more pure from tincture and infection than at other times and some others have beene As in the dayes of Abiah Iudah was by many degrees more free from pollution than afterwards In Pauls time the integrity of Rome was famous Corinth many wayes reproved They of Galatia much more out of square But the true and Orthodox Church hath sometimes beene so mixed with others in outward society that it hath beene hard to find in the whole world a distinct Congregation of sound and intire professors of all supernaturall truths who joyned in the use of Gods Holy Ordinances but the members of the true visible Church were dispersed and scattered and mingled with false Christians or false worshippers in society and the true Church lay hid in the false Now to apply these things 1. If by a false Church you understand a Church erring in points of faith exceeding dangerous and corrupting the pure worship of God with reall Idolatry with whom the faithfull may not lawfully hold Communion yet then that which they have of God amongst them though not rightly administred is effectuall by the blessing of GOD according to promise As Baptisme administred by the Heretikes holding the forme of Baptisme and of Popish Priests is true Baptisme and not to be reiterated For one and the same society may in one sense have somewhat of the true Church and in another bee the Synagogue of Satan and their Ministers exercise the Ministery and service of Christ when they themselves bee the bond-slaves of Satan It is true God threatens to destroy such societies and is highly displeased with the service that is done there as such because it is not done as it ought but as he is pleased to continue his Ordinance so he is pleased to give it force and validity according to his institution And it is not strange that God should bee displeased with a thing not done according to his institution when the institution it selfe hee doth approve and blesse to some according to his free covenant 2. If by a false Church you understand a Church maimed and corrupt with errors in doctrin and manners neglect of discipline disorders in Ministers and people then as occasion may bee offered Christ hath bound the faithfull to bee present at his ordinances in such Assemblies and promised to blesse them that draw nigh unto him therein In the Church of Corinth there were Divisions Sects Emulations 1 Cor. 3.3 1 Cor. 6.1 2. 2 Cor. 10.10 1 Cor. 15.12 1 Cor. 5.1 1 Cor. 11.19 20. contentions and quarrels going to Law one with another for every trifle and that under Infidels Pauls name and credit was despitefully called into question there the resurrection of the dead was denyed by some that wickednesse was there wincked at which was not heard of among the heathen the Lords Supper was horribly profaned things indifferent used with offence 2 Cor. 12.20 21. Ambr. in 1 Cor. 11 They stood striving for their oblations Hier. in 1 Cor. 11. In Ecclesia convenientes oblationes suas separatius offerebant Apoc. 2.4 5 6. Apoc. 3.20 21. Fornication not repented of and idolatry practised in eating meats sacrificed to Idols in the Idoll Temple And all this notwithstanding the assemblies were kept the faithfull frequented the Ordinances and God did blesse them according to promise Ephesus was extreamly decayed in her first love and though threatned to have her candlesticke removed unlesse she repent Christ doth never lay his charge upon the faithful to depart from his Ordinances Of Laodicea it is said that she was neither hot nor cold and then we may easily conceive she was overgrown with corruptions the proper fruits of negligence security selfe conceitednesse c. For which unlesse she
but a new furbishing over of the same broken staffe might well be passed over in silence But lest the credulous reader should conceit it is slighted because it containeth some matter of importance I will in few words lay open the weaknesse and vanitie thereof First you translate the Schoolmans words vel cui non debet vel non eo modo quo debet very improperly when divine worship is not exhibited either to the person it should be c. and indeed make his speech absurd or senselesse For it was never imagined to be superstition not to exhibite divine worship to God but Atheisme or prophanesse rather You say superstition is that which is done supra statutum when more estimation is had of a thing more dignitie placed in it than is meet which is contrary to the not exhibiting of divine honour to God but this is your common practice 2. Your reasons to prove it superstition to heare Antichristian Ministers in their false assemblies as you stile them are none of the best If there vvere no more but giving obedience to such â—â—dinance as are imposed vvith a necessitie upon us that meerely for conscience of the ordinance it is enough to infect the actions vvith superstition A dispute against Engl. popish part 1. ca. 3. p. 9. Calvin Instit l. 4. c. 10. §. 16 27 29. Aug. confes ca. de discyiminâ— ciboruÌ„ though all should be granted which you desire for though it be no particular ordinance in respect of time or place yet it followeth not that it is superstition For if for substance the duty be of God it may be done without superstition when it is not in particular commanded May not the case fall out that it is free for a man whether he will heare the word at such a time or follow the duties of his calling and if hee doe the one or the other in so doing he is not to be deemed superstitious To place opinion of necessitie holinesse or worship in that which God hath not instituted or sanctified is superstition But to do this or that act which is commanded or allowed of God cannot be called superstition though in some particular circumstance above mentioned it be no particular ordinance You say whosoever takes to himselfe practice Chemnit Exam part 2. in Sess 13. can 10. Calvin de neces reform Eccles Quum putarentur observatu necessariae esse hominum leges corrigi debuit perniciosus hic error c. Châ—mier panstr tom 4. de Eus. l. 6 c. 4 sect 3 4. Magdeb. praef 7. cen It is not lavvfull for civill Magistrates to devise formes of Religion in destruction of the truth and so to reconcile truth and errour that they may both bee lulled asleepe They may not prescribe religion alone they must not engender new articles of faith they must not strangle the truth vvith errour nor shackle it vvhen it is revealed that they may let loose the bridle of corruption c. Matthevv 4. 9 See Par. in loc Luke 4.7 2 Chroni 11.15 1 Cor. 10.20 Rev. 9.20 1 Tim. 4.1 which is not grounded upon Gods word and is strict therein hee is just overmuch why doe you adde and is strict therein if every act simply not commanded be superstition And if by such hearing a man did approve countenance or give honour unto any the wayes of Antichrist or did simbolize with Idolaters yet could not this hearing be condemned as will-worship or superstition unlesse the breach of every commandement be will-worship or superstition Men may be superstitious in the use of Antichristian rites or devices and so they may in the use of their owne devices yea of the ordinances of God themselves But whosoever doth countenance or approve any of the wayes of Antichrist he is not therein though hee breake the commandement some other way superstitious or a wil-worshipper 3 If superstition be committed when more estimation or regard is had to a thing than God alloweth or can stand with his will revealed in his word beware lest you convince your selfe superstitious in an high degree For when you magnifie your Church order and constitution as an ordinance of that absolute necessitie as that God cannot lawfully be worshipped in any other societie or assemblie and that none other Church is true You place more excellency and dignitie in it and give more estimation and regard unto it than God alloweth in his word I might adde that in many particulars you advance your owne imaginations as the necessarie and holy ordinances of God which if it bee not idolatry at least is superstition in your language Observable it is you say whereas one Evangelist setting downe the Tempters words to Christ saith worship me another hath it worship before me shewing it is all one to worship before the Divell or to worship him Whereupon you adde now hee is worshipped when Idols are worshipped or any false institution is observed or practice used which if it was true I should not feare to charge you as a pernicious idolater or worshipper of the Divell But I will not make use of such leaden weapons CAN. Stay Sect. 4. page 63. For it is a most notorious and grosse absurditie For if every false institution and practice bee the worship of the Divel it must necessarily follow that every error concerning the worship of God concerning the commandements of the first table is the worship of the Divell which a Christian should blush to speake and abâ—â—ere to heare 4 In your esteeme all Churches are false which are not constituted after your manner and all Ministers Antichristian who are not called and ordained by that particular congregation where they are to administer and being so taken I answer It is neither superstition nor will-worship to heare Antichristian Ministers in your stile but indeed the true lawfull approved Ministers of Jesus Christ in their Assemblies To heare or to communicate with them is not to approve or honour any Antichristian way or sembolize with idolaters but to approve maintaine and exercise purely the ordinances of grace to yeeld obedience to Gods commandement to regard honour and esteeme what bee alloweth and honoureth and to worship him both for matter and manner according to his will The precepts promises and institution of God Ames Bell. Eâ—â—â—tem 2. lâ—â—de â—ccâ—notis 〈…〉 catus ille in quo christus adest dum demonstratur ubi sit Christus Ille autem caetus est ecclesia christus erim ambulat inter 7. candelabâ—â— quae sunt 7. ecâ—lesie the approved practice of the Saints from the beginning of the world unto this day doth plentifully warrant this practice to be holy profitable and necessarie in respect of divine institution This doctrine hath evermore been professed in all Churches defended by Orthodox Divines taught in Sermons received by the Faithfull and most plainely confirmed by the Scriptures But not to repeat so many things spoken already I proceed to examine what you have
Dispute upon communicating at confused Communions affirming that the sitter is accessary to the sinne of the kneeler But he was no English-Nonconformist nor doth intreat of English conformitie And if there be any speciall reasons why presence should be accounted approbation with them in that particular it is no equitie his private opinion should be brought to the prejudice of them that maintaine another cause But as yet we cannot see either from Scripture grounds or Nonconformists principles that it is utterly unlawfull to be present at the worship of God in the administration whereof some superstitious rite is used or some fault committed Your long labour in setting downe the faults to be found in our Liturgie is to small purpose The Nonconformists doe except against many things appointed in the Booke as inconvenient at least and such as should be taken away or reformed as The reading of Apocryphall books under the title of holy Scripture specially such parts as be corrupt for matter The Crosse and Surplice as Idolothites by participation and signes of mysticall signification The corruptions in the translations and some things in the formes of Buriall Matrimony Thanksgiving for Women after child-bed c. But these they condemne not as Idolatry nor as that which maketh the worship it selfe m Magdeburg centu 2. ca. 2. col 109. A true Church as it containes the pure doctrine so also it keepes simplieitie of ceremonies but an hypocriticall Church as it departs from pure doctrine so for the most part it changeth augmenteth the ceremonies instituted of God and multiplieth its owne traditions c. Can. Stay pa. 123. false and idolatrous It is one thing to say such a rite is inconvenient superstitious scandalous borrowed from the Papists not warranted by the word of God in the use will-worship if the word be taken largely another that the worship it selfe is false and idolatrous Therefore I will not stand to examine the particulars therein but proceed to examine what you bring further to shew the necessitie of Separation SECT IV. HEre is a fit place to propound a Question or two First whether to hold teach and practise the errours and lyes contained in their Canons Service-booke Booke of Articles and the ordering of Bishops Priests and Deacons doe mak◠a false Prophet Secondly 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 Thirdly Whether it be lawfull to heare any false Prophet knowne so to be Qu In what ranke of Prophets unlawfull Ministers be and under what Scripture they are comprehended I would have a private Christian aske this Question of some learned Divine whom he knowes doth hold it lawfull to heare false Ministers And it is very likely he will answer him with deep silence There is one Question more viz. whether the Lords lawfull Priests which served at the Altar in Jerusalem might not as well urge their people to heare Jeroboams Priests at Dan and Bethel as the Ministers now under the Gospell to perswade men to heare in false Churches If is be not all one shew the difference ANSVVER TO your two last Questions answer hath been made divers times in sundry Treatises and in the first chapter of this present answer and you know the Scriptures plainly alledged to confirme what is said which you should have confuted if you had been able and not againe and againe to come over with the same thing If any learned Divine shall answer the demand with deep silence it may be because the partie demanding is uncapable of an answer not because there is any great difficultie in the matter It is a received Rule That the Accuser Plaintiffe and Affirmer should make proofe of what they say and if you erre your Questionist will affirme it is all one for the people of the Jewes to heare Jeroboams Priests at Dan and Bethel and the people in England to heare the word of God in our assemblies you must either bring good evidence for what you say or beare the brand of Slaunderers or false n Beza Epist 2. An enim obsecro aliter est de Sacramētis i. de doctrinae appendicibus quà m de ipsa doctrina judicandum At qui si nullam esse ecclesiā dicamus ubi nullus est prorsus in cunctis doctrinae Christianae dogmatibus naevus refellent nos Pauli Epistolae Corinthiacis et Galaticis Ecclesiis inscriptae c. Itaque ubi non satis pura est Ecclesiâ Ecclesia tamen est in qua salvum manet fundamentum ac multo magis ubi ritus Caenae Domini mutilus est Caena tamen est c. Accusers Is it sufficient thinke you to say If it be not so let them shew the contrary Your second Question will come to be handled in the next Chapter and there it shall be answered Your first Question onely which I scarce thinke another man would have asked pertaineth to this place wherunto I answer directly and plainly That a Minister of the Gospell may hold teach and practise according to the Book of Common Prayer Articles and Ordination and be a true Minister of Jesus Christ Nay he cannot truely hold and practice according to them but of necessitie he must be a true Minister in respect of his office and administration For the worship for substance there prescribed is of God the doctrine professed in respect of faith and Sacraments sound and true No errour either in speech hereticall or which doth tend to overthrow the foundation which is taught in them Suppose the seventie errours which o Can. Neces of Separat pag. 243 244 245. you reckon up were all true and justly taken against the Books and as many more to them might be named as it is not the number but the qualities of the errours which make a false Prophet false Church or false worship One fundamentall errour as the word is commonly used overthroweth the faith and twenty errours of inferiour alloy doe not much hurt the truth and soundnesse of faith The maine truths which concerne the very life and soule of Religion be p Vsher de success Eccl. cap. 1. few and the failings which may stand with the substance of Religion many Let it aske a better wit and head then ever Mr Dar. or your q Can. Neces of Separat pag. 185. selfe had to prove that there are halfe so many corruptions in the Religion professed by the English-Anabaptists adde if you please the Separatists Pelagians Arrians as are to be found in the English-Liturgie It will not be hard to prove that errours must be r The communion of the Catholique Church is not broken by the varietie of rites customes laws and fashions which many places and countries have different each from other except they be repugnant to faith or good manners August Epist 118. ad Ianuar. Euseb hist lib. 5. cap. 26. lib. 5. c. 23. Socrat. lib.
to renounce the world the flesh and the Devill they were baptized Justine sometime an Heathen Philosopher but after a famous Martyr of Christ in his second Apologie for Christians reporteth That if any Heathen man desired to be received into the fellowship of the Church he was first r Concil Agathens ca. 25. Iudaei quoruÌ„ perfidia frequenter ad vomitum redit si ad legem catholicaÌ„ venire voluerint octo meÌ„ses inter catechumenos Ecclesiae limen introeant si pura fide no scuntur venire tum demum c. Socrat. lib. 7. hist cap. 30. Hieron ad Pammach Tert. de Baptism Tert. de praescript ca 14. in apolog ca. 47. Ruff. in symbol Math. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cont Eunom l. 3. Our Baptisme is according to the tradition of the Lord In the name of the Father the Sonne and the holy Ghost catechised in the principles of Religion then hearing further the word of God as it were the Conditions of the Covenant of grace afterwards came into the face of the Congregation and confessed that he did beleeve and promised that he would obey the word of God whereupon he was baptized and received into the fellowship of the Church And that this order might be the better observed the Church appointed certain times and in some places a longer space at other times and in other places a shorter time for catechising of Heathen before they were baptized Socrates writeth that when the Burgonians desired to be initiated into the number of Christian people after they had been catechised seven dayes they were baptized the eighth Hierome saith the custome in his dayes was to catechize them fortie dayes and then to baptize them Tertullian witnesseth that there were two times in the yeare Easter and Whitsontide especially appointed by the Church for Baptisme and strangers from the Covenant were instructed in the principles of Religion all the rest of the yeare against these two times The profession at first required of all that were received to Baptisme was that they beleeved in the Father Sonne and holy Ghost The Creede is honoured of the Ancients with glorious titles as the rule of faith the Summe of faith the body of faith the perswasion of faith But by the Creede they understand the Rule of truth and law of faith and institution of Christ which was then given when he was about to ascend into heaven and commanded his Disciples saying Goe and teach all Nations Baptising them into the name of the Father Sonne and holy Ghost Regulam fidei per Baptismum accipimus Iren. lib. 1. cap. 2. Per ipsam Baptismi traditionem habemus confessionem Basil despir fanct cap. 10. Regula quidem fidei una omnino est sola immobilis irreformabilis Socrat. Hist lib. 1. ca. 5. Niceph. lib. 8. ca. 17. Hist Trip. lib. 2. ca. 9. credendi sc in unicum Deum omnipotentem mundi conditores filium ejus Jesum c. Tertul. de veland virgin The expositions of the Creede which are found in the ancient Fathers Martial Ignatius Justine Jreneus Tertullian Origen de rect fid dialog princ Novatian lib. de Trin. 3. and others of that age goe not beyond the Trinitie within which bounds the Nicene Creede is terminated as it is set downe in History Arius and Euzonius conclude their confession of faith thus Socrat. Hist lib. 2. cap. 7. lib. 1. cap. 19. Sicut Dominus noster cùm Discipules suos ad praedicandum mitteret c. This faith we received from the Gospel the Lord himselfe saying to his Disciples Goe teach all Nations c. Erasm ad censur facult Theolog. Parisien tit 11. Erasmus sheweth how the Creed was encreased by the addition of divers Articles against the heresies that did arise and though for substance it was the very same every where yet in some places it received more enlargement then in others The westerne Churches herein applyed themselves to the capacities of the meaner soâ—t more than the Easterne did using in their Baptisme that shorter forme of confession commonly called the Apostles Creed which in more ancient times was briefer also than now it is as we may easily perceive by comparing the symboll recited by Marcellus Anciranus in the profession of the faith Apud Epiphan in haeres 72. which he delivered to Pope Julius with the expositions of the Apostles Creed written by the Latine Doctors Wherein the mention of the Fathers being maker of heaven and earth the Sonnes death and descending into hell and the communion of Saints is wholly omitted The Creede which the Easterne Churches used in Baptisme was larger than this being either the same Euseb epist apud Socrat. lib 1. ca. 5. et 8. Theodor. lib. 8. ca. 12. or very little different from that which we commonly call the Nicene Creede because the greatest part of it was repeated and confirmed in the first generall councell held at Nice where the first draught thereof was presented to the Synod by Eusebius Bishop of Cesarea with this Preamble As we have received from the Bishops that were before us both at our first catechising and when we received Baptisme and as we have learned from the holy Scriptures and as we have both beleeved and taught when we entred into the Ministery and in our Bishopricke it selfe So beleeving at this present also we declare this our faith unto you To this the Nicene Fathers added a more cleare explication of the deitie of the Sonne against the Arrian Heresie wherewith the Church was troubled professing him to be begotten not made Concil Constan ap Theoder lib. 5. c. 9. and to be of one substance with the Father The second generall Councell which was assembled fifty-six yeares after at Constantinople approving this confession of the faith as most ancient and agreeable to Baptisme enlarged it somewhat in the Article that concerned the Holy Ghost especially which at that time was most oppugned by the Macedonian Heretiques Epipha in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 518. edit Gr. Cassian de incarn verb. lib. 5. And whereas the Nicene confession proceeded no further than to the beliefe which we have in the Holy Trinitie the Fathers of the Constantinople made it up by adding that which was commonly professed touching the catholique Church and the priviledges belonging thereunto Epiphanius repeating this Creede at large affirmeth it to have been delivered unto the Church by the Apostles Cassianus avoucheth as much where he urgeth this against Nestorius as the Creed anciently received in the Church of Antioch from whence he came The Romane Church after the dayes of Charles the Great added the Article of the procession of the Holy Ghost from the Sonne unto this Symboll In the s See Bellarm. li. 4. de verbo Dei c. 11. Quaedam in doctrina Christiana tam fidei quam morum sunt simpliciter omnibus necessaria ad salutem qualis est notitia articulorum Symboli
6. 8. Beza epist 81. Quid interim misera Dei ecclesia nempe haec tunc erat ipsius cōditio quae olim in Israele temporibus Eliae delirescentibu◠in spelūca fidelibus Dei Prophetis et qualis rum erar quum everso Dei templo jugi cessante sacrificio captiva in Babylone teneretur Servabat tamen Dominus renascituri suo tempore populi semen Manebat salvus in papatu Baptismus in patris filij Sp. Sancti nomen c. decayed and corrupt Church If any of our men deny the Churches wherein our Fathers lived to be the Churches of God their meaning is limited in respect of the prevailing faction that was in the church and including them and all the wicked impieties by any of them defended in which sence their negative is to be understood These things standing thus might not the christian Magistrate take away the Idoll of the Masse injoyne the reading of the Scriptures in a knowne tongue appoint that prayer should be made to God onely in the mediation of Jesus Christ and take order that the Sacrament of the Supper might be administred in both kindes * 2 Chron. 17.7 8 9 10. according to the institution Might he not n Nabuchadneezer made a law That no man should blaspheme the God of Shadrac c. Dan. 3.29 Darius that men trēble feare before the God of Daniel Dan. 6.26 Joshua made a covenant with the people that they should put away their strange gods Ios 24.23 Asa destroyed Idolatrie commanded the people to serve and seeke the Lord 2 Par. 14.3 4. 15 8 9 10 c. Jehosaphat sent Princes to teach in the Cities of Judah with them Levites 2 Chro. 17.7 8 9. 19.4 Hezekiah sent to all Israel Iudah that they should come to the house of the Lord 2 Par. 30.1.6 Also he took away the high places 2 Reg. 18.4 Iosiah brake downe the altars of Baal and brought backe the people to the worship of God 2 Chron. 34.3 4 5.7 29 30 32 33. Polonia Russia Lithuania was forced at the commandement of their Rulers to forsake their ancient Idols and receive Baptisme Munster Cosmograph fol. 894.902 and divers good Princes maintained long and sharpe warres of purpose to compell the Saxons and Vandals to the faith Idem lib. 3. fol. 719.743 It is a strange new kind of preaching for Bishops to drive men to beleeve with whippings as Bonner did but in Princes who beare the sword and are Gods Lievetenants not onely to procure peace between men but also by Lawes to maintaine Religion towards God we neither did nor doe dispraise moderate correction when need so requireth August Epist 127. Idem contra Erescon lib. 3. cap. 50. Idem contra lit Petilian lib. 2. cap. 86.83 Codex lib. 1. tit 5. de Haeretic Socrat. lib. 1. ca. 34. Gr. lat 21 22. Euseb de vità Const lib. 1. cap. 37. Theoderet lib. 5. cap. 20. Multa enim cogit ferre necessitas quae tamen non probantur command all people throughout his Dominions professing the faith to learne the grounds of Religion to call upon the Name of the Lord to heare his Word and to worship him truly and purely according as the Lord himselfe hath appointed And when the people could not or were carelesse and negligent might he not provide meanes for their instruction and edification in the faith of the Lord Jesus This the Christian Magistrates did amongst us by authority from God They provided that the Scriptures should be read in a known language in all Congregations Ministers injoyned to catechise in the grounds of Christian Religion the Gospell was preached in many places disputation was profered to the learned for satisfaction If these things be advisedly confidered we shall heare no more from the Brethren of the Separation that our Church was gathered without the Word by meere Proclamation not called but made up a Church in one day at the commandement of the evill Magistrate at least no man that hath truly tasted of the Word of life will be moved with such like cavills unlesse it be to condemne their rashnesse and unthankfulnesse so much the more It might here be added that before reformation many did earnestly desire it some lay hid all the dayes of Queene Mary who never came to the Masse but trained up their children and servants at home in the grounds of Christian Religion others fled into forraine parts some met together in private in their owne Countryes as they had opportunitie and many groaned under that bondage in which they were held all which did gladly welcome the truth when it shined forth and rejoyced when they might joyn in the Congregation understand their prayers heare the Scriptures and be instructed in the principles of faith and holinesse And if I should say that at the first reformation there were more godly learned painfull Preachers that endeavoured to bring forward the people in the wayes of godlinesse by an hundred to one than ever wane of your Separation since the Gospell shined unto the world I conceive you shall not be able to finde an Hyperbole in the speech And now suppose in this great and admirable worke such a course to be held as cannot be justified in all things shall this make a nullitie of that which is prosperously effected by the blessing of God If ignorant Ministers should not have beene set over the people when better could not be had if people should not have been admitted to the Lords Supper before better instruction in the grounds of Christian Religion when yet the Law doth presuppose them in some sort instructed If prophane and notorious wicked persons which should have been cast out unlesse they had repented were received into communion without any due course held before to reform and amend them this argueth o Beza epist 1. ad Dudetium Valentinian the elder was a good man worthy the Empire being himself of the Nicene faith Theod. lib. 4. ca. 5. Sozom. lib. 6. cap. 6. and yet he molested not any that were of the contrary faith neither thought he it good to change Ecclesiastical laws into better or worse Sozom. li. 6. ca. 20. Socrat. l. 4. c. 1 and made a Law that every man that would might have two wives himselfe gave the first example in taking two Socrat. l. 4. Gr. ca. 30. lat ca. 16. Can. Neces of Separat p. 175 176 1 Reg. 6.17 18. 2 Chron. 1.8 9. imperfection in the reformation and just cause that we should strive forward to perfect what was happily begun but proveth not the assemblies to be Antichristian or the reformation to be of no worth and validitie Looke through all the Reformations mentioned in Scripture or recorded in other Antiquities and set if this reformation be a nullity whether ever there was a reformed church in the world for any continuance SECT II. THe materiall Temple was a type of the visible Churches under the
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