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
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
vvhat need is there to lay dovvne their false office I cannot say of this mans Logicke as Aristotle did of Theodorus his making Epithites It is his vvhole art CAN. Stay p. 27. that a man may remaine a Minister of a false Church all his life time provided hee onely teach the truths of the Gospell Our reason is for in this if he doe no idolatrous act then hee sinneth not and so consequently no just cause of his comming out from among them ANSWER Ill might you twit your adversarie with his little skill in Logicke unlesse it was done in policie to hide your own loosenes in this and the like arguments For though it be not an Idolatrous act to preach the truth of the Gospell in a false Church in other respects it may be sinne to continue a member in that societie and so also to teach the Gospels Truths As it may be scandalous and offencive an appearance of evill A man may doe that whereunto he is not called from an evill mind Also it may bee sinne to continue in a false Church though a man teach nothing but the truth of the Gospell because he cannot professe all maine and fundamentall truths or that border thereupon nor testifie against all corruptions grosse haereticall reallie Idolatrous which in Conscience cannot bee tolerated or borne withall without grosse hypocrisie or dissimulation or hee cannot keep himselfe from the tincture of Idolatrie in practicâ— As for example though it be not an Idolatrous act for a Popish Priest to preach the Gospell or administer the Sacraments of Baptisme yet it is not lawfull for a Christian to remaine as a member in that society because he cannot partake with them in the Ordinances but he shall commit reall Idolatrie or must dissemble many grievous and hatefull abominations which cannot bee dissembled and shall bee thought to bee of the same Religion with them or of no Religion c. The multitude of Authors which you quote against hearing false Prophets or continuing in false Churches doe they not give other reasons why wee ought to separate from them or doth any one ever lay this down as a truth or foundation of separation In the page following you alledge sixe reasons which you say may bee applyed against the going with others to an Idol ministerie Church or worship c. But if they bee of any strength this reason whereof now wee speake is nought worth for they are directly crosse Here you say If in preaching the truth of the Gospell he doe no Idolatrous act he sinneth not but there you say he sinneth many other wayes But in all this you take that for granted which we confidently denie sc That our Churches worship or Ministerie is false and Idolatrous And therefore taking the proposition in your sense we say It is not only lawfull but necessary to remaine Ministers or members of some Churches which lye under your censure as false and Idolatrous but indeed are the true Ministers and Churches of Iesus Christ graced with his presence covered with his banner and beautified with his Ordinances and tokens of love And that which you call an unblessed standing wee make no question but it is approved and blessed of Christ and therefore regard your reviling the lesse Can. Stay Sect. 5. Pag. 73. If a man performe an action in a state and of publike nature he is to be considered in respect of himselfe as is that state and according to the publike Ordinances For if the state be false and the officer unlawfull it is familisme for him to say I know this state is set up against the Lord Iesus Christ and every commer here to worship according to the constitution is an Idolater but I will have in my selfe a secret meaning from the rest Id. page 77. Seeing false Churches and false Ministers are reall Idols set up by earthly Princes c. Whosoever comes and bovves before those Idols cannot escape the just blame of Idolatry Id. pag. 73. This is a sure thing and let it bee noted No administration performed in a state and by a power and constituted office can be sought desired and received but in so doing the doer ipso facto really approves of that state power and office bee the same lawfull or unlawfull And as for any mans saying to the contrary it is sine capite fabula a vision of his owne Head and will prove as good as the miracles which Iannes and Iambres wrought even meanes to harden his owne heart and some others as they did Pharaohs by doing them ANSWER You say it is an easie thing to Conquer CAN. Stay Sect. 5. page 66. Wee are no such Children as to give the cause so avvay CAN. Necess of sep p. 226. But this vvee cannot give him though hee begge it shamefully because the thing is othervvise as their ovvne vvritings manifest CAN. Stay Sect. 5. page 74. Calfeh against Mart art 3. page 86. if begging might procure it and if confident assertions will carrie a matter you will not goe without it But we must not be driven from the Church the Ordinances and worship of God communion with Christ and societie of Saints by an emptie blast of words No though you shamefully boast you have proved it by our owne writings Doe you thinke your bold impudent asseveration that any mans saying to the contrarie is sine capite fabula a vision of his owne head will make us by and by yeeld to your definitive sentence for which you can produce neither Scripture nor reason nor authoritie but your owne as if your ipse dixit Pope-like were to be rested in Wee are no such Children We are not to be feared with rattles You must bring better matter than your vaine fictions and sounder proofe than vaine repetitions of the same things over and over or else you must expect small credit to bee given unto your words They that joyn together in the worship of God Ambr. in Luk. 6. c. 9. Fides Ecclesiae imprimis quaerenda in quâ si Christus habitator sit haud dubiè legenda c. sed siqua est Ecclesia quae fidem respuat nec Apostolicae praedicationis fundamenta possideat ne quam labem perfidiae posâ—it aspergere deserenda est Sadeel de legit Minist vocat p. 6. Aug. Ex. 166. Our heavenly Master gave us vvarning before hand to make the people secure touching evill overseers lest for their sakes the chaire of vvholesome doctrine should be forsaken And Tract in Ioh. 46. The Lords fold hath some overseers that bee Children some that be hirelings ordinances of Religion they approve the faith protessed in points fundamentall the worship performed for the substance Ordinances administred and the truth of Ministerie for substance whereby these things are dispensed For of necessitie if the doctrine of salvation be restored the lawful use of the ministery is restored also Where God is truelie called upon in the Congregation and the Sacraments
quam Bileami Qui inter quaestiones Christianorum hanc fuisse docet cur Balaam tam manifesta de Christo praedixisset Quem ipse ad Iob 32. de cognitione Abrahan ifuâ—sse docet D. Heins exâ—rcit sacr in Mat. 2. which is spoken of the Prophets in Judah Neverthelesse seeing he is called a Diviner as they are said to take divinations in their hands scil the wages of iniquitie and as there is no divination against Israel that is magicall incantations cannot availe against Jsrael whom God doth protect with his presence I doe rather subscribe to them who conceive that he was a Witch or Wizard than the prophet of God Neither doth the deliverie and utterance of some truth make a true prophet for the Heathen Witches and Wizards nay the Divel himselfe hath spoken some truth that he might the better deceive But as the possession of all supernaturall truth necessarie to salvation is proper to the Church so to preach the whole counsell of God unto his people is the speciall badge of a true Prophet and the fruit whereby hee is knowne Marke this well for to use your owne phrase it sheweth all your answer to be coecum insomnium a vain dream and nothing else It is the note of a false Prophet to run when God doth not send him But can it be shewed that ever Minister did teach the whole counsell of God unto his flocke â—er 14.14 23.21 27.15 Vnreasonabl of separation p. 6. Though it be no new thing that the Ministers of Antichrist should in divers things bring the truth with them yet this is a new thing and never heard of before That the Ministers of Antichrist should teach the whole truth of Iesus Christ for the substance therof That they should oppose directly and zealously against the maine and fundamentall doctrines of Antichrist c. 〈◊〉 42.19 who was not sent of God The places cited make it evident that they whom God did not send they taught false things in his name as they run when he sent them not so they prophesied when he spake not unto them In some cases it is true the Church for a time may bee without Ministers as when the pastor is taken away by death or the Church dispersed by persecution or the people negligent to procure teachers and the like But ordinarily the Church is not destitute of true Ministers nor is there a true ministerie to be found but in the Church And therefore seeing the societie professing the true faith intirely and holding the communion of Saints is the true Church the Ministers teaching sound doctrine in those societies and maintaining the unitie of the Spirit must of necessitie be true Ministers But every unlawfull Minister say you is a false Prophet for these two are all one This is spoken ambiguously and must be distinguished before any direct judgement can bee passed upon it What then doe you understand by unlawfull Minister Is he an unlawfull Minister who is not approved of God designed by Christ qualified as he ought chosen orderly but out of favour partialitie faction or schisme Or is he an unlawfull Minister who teacheth corruptly seeketh not that which was lost bindeth not up that which was broken puts not the weake into his bosome grieveth the godly strengtheneth the hands of the wicked and walketh prophanely Is he an unlawfull Minister who being a secret heretike CAN Necess of Separation page 237. If one bee ordained a Pastor according to Christs institution hee hath certainly lawfull ministerie howsoever things shall afterward fall out yeâ— though hee should sing Masse and Mattens as hee speaketh But hee asketh if any that is in his wits will say so yes and prove it also and if hee himselfe had not wanted some wit in this point he would not thus have confounded one thing so absurâ—ly with another for as a person may bee a servant or subject truly and fully and yet doe afterwards the actions of thieves rebels traitors so a man may take a true Ministerie by ordination and yet in his life and doctrine doe wickedly and â—â—serve justly to be deposed is chosen and ordained by the communitie where hee is to administer without due tryall and examination or being rashly and unadvisedly elected doth after neglect his dutie altogether teach perverse things administer coruptly sing Masse and Mattens If none of these be unlawfull Ministers in your esteeme it will be no losse to us if we grant the proposition for we may boldly affirme if you search our Ministerie with a candle and lanthorn it will bee found true and of God If you take a false prophet and unlawfull Minister in that strict sense as to exclude all the former there is not one Minister a member of our Church that can be a false Prophet If you take all these for unlawfull ministers then all unlawfull Ministers are not false prophets in your account Or else it is lawfull to hold communion with some false prophets which you peremptorily would seeme to deny The want of an outward calling you say makes a man an unlawfull minister and so you might say Ier. 2.8 Ter. de praescript advers Haeret. c. 36. Vnde autem extranâ—i inimici Apostoâ—iâ— haeretici nisiâ—ex diversitate doctrinae quam unusquisque de suo arbitrio adversus Apostolos aut protulit aut recepit doth the want of right qualification and conscionable discharge of his duty for God hath threatned both the one and the other that they shall be no priests unto him both the one and the other are idols in phrase of Scripture But he can not be a minister in a societie of Christians professing the true and intire faith and enjoying the blessing of the Sacraments who is utterly destitute of an outward calling In some Churches the calling is more compleat and exact than in others and at some times things have beene more orderly handled than at others but in all Churches there is an outward calling and effectuall to the truth of the ministerie Long since it was objected against the Nonconformists that they say the Gospell is not truly preached in England because there is no lawfull calling to the ministerie whereunto they have returned this answer We do not say that there is no lawfull or no ordinarie calling in England for we doe not deny but that he may be lawfully called which is not ordinarily as Luther Melancthon Zuinglius and there bee places in England where the Ministers are called by their parishes in such sort as the examples of Scripture doe shew to have been done before the Eldership and government of the Church was established T.C. repl 1. answ to the exhor p. 3. I know not any that saith the Gospell is not truly preached in England and by those that are not of the same judgement that the admonition to the Parliament is of CAN. Necess of Separ pag. 55. The Ministery of England as it is established by law doth
large and particular animadversions to himselfe in private The Almighty speedily cast out of his Church all causes of offence cleare up doubtfull truths unto the hearts of his people Compound all differences amongst Brethren make us all of one minde heart and way in his worship that our divisions may no longer dishonour the Gospell distract the weak conscience disinable us to do that good we desire or put weapons into the hands of then who oppose that reformation the perfecting whereof our soules long for through JESUS CHRIST THOMAS LANGLEY WILLIAM RATHBAND SIMEON ASH FRANCIS WOODCOCK GEORGE CROSSE An Advertisement to the READER THis Booke was divided and sent unto severall Presses that it might the sooner come abroad yet by reason of the multitude of Pamphlets which it met with daily it hath beene thrusting through the throng for the space of halfe a yeare at least before it could see the light In which regard also it pleades excuse if in the printing it be not found every way so punctuall as might be desired Farewell THE ANSWERS TO THE EPISTLES BLessed be the Lord 2 Thes 2.8 We see now in good measure that accomplished which the Apostle foretold touching the revelation of the man of sinne and heartily beg the full consuming of him by the brightnesse of Christs comming But the discoverie of that mysterie of iniquitie and consuming of that monster of abominations standeth not in separation from Christian societies intirely professing the true faith worshipping the Lord with that pure worship which he hath appointed and holding communion in those ordinances which God hath blessed to the comfort of thousands and ten thousands even their soules who with most bitternesse oppose those congregations if ever they felt sound comfort indeed Separation from the true Churches of Christ his Ministery and worship of which sort I shall prove that to be by the Word of God for which I plead tendeth not to the overthrow of Antichrist but to the renting of the Church the disgrace of Religion the advancement of pride schisme contention the offence of the weak the griefe of the godly who be better setled the hardening of the wicked and the recoverie or rising againe of Antichristianisme They that condemne our Assemblies Ministerie and Worship and voluntarily separate from the preaching of the Word Prayers and Sacraments as Antichristian if in words they doe not maintaine Antichrist really they doe him more credit than his chiefe upholders For of necessitie they must confesse that in Antichristian Churches the intire faith may be purely professed the doctrine of salvation plentifully preached Ambr. in Luc. l. 6. c. 9. tom 5. Petra tua Christus est fundamentum Ecclesia fides est Si in Petra fueris in Ecclestaeris Pâ—ra est Ch istus Hieron in Psa 133. Ecclesia ibi est â—bi fides vera est Ecclesia autem vera illic erat vbi fides vera eral cum haeretici omnes bas ecclesias possidebant Aug in epâ—st Ich. tract 3. Estautem mater ecclesia uberaejus â—uo Testamenta divinarum Sâ—r. hinc sugatur lac omnium Sacrameatorum pro aeterna salute nostra gestorum Eâ—â—n Psalm 21. Vbicunque timetur Deus laudatur ibi est ecclesia Parker Ep. published in the prophane Schisme of the Brownists CAN A stay against straying answ § .. 1. p. 44. Mediam tennâ—â—e beati The true and pure worship of God is called grosse idolatry CAN stay §. 4. p. 32. Filthy superstition Id. sect 1. p. 49. Our assemblies the harlots house Id. sect 4. p. 61. The best Preachers are the worst Id. sect 5. p. 76. In Scriptures are said to be Robbers and Thievs yea spirituall sorcerie is charged upon them Id. se 8. p. 87. the seales of the covenant for substance rightly administred and by the blessing of God upon his owne meanes Christian soules ordinarily converted and nourished unto life eternall which is much more than all the factors for Antichrist shall ever bee able to make good and if true nothing could be 〈…〉 to the praise of Antichristianisme In effect 〈…〉 they lesse than even persecute the Lord Iesus in his hadst which they revile in his ordinances which they dishonour and in his servants whose footsteps they slander whose 〈◊〉 they desolse whose office they trample upon with 〈…〉 Which if the forward abettors and promoters of this separation did advisedly consider and take the Lord before them they would not furiously brand and abandone that worship and ministerie which hath the approbation and carrieth the seale of God As it is unlawfull to approve that thing which ought to be condemned so to condemne what is to bee justified much more to cast off and reject those godly assemblies which Christ hath and doth grace with the presence of his grace as false and that worship which is tendered to God alone in the mediation of Iesus Christ according to his will as idolatry and that Ministerie which God hath and daily doth blesse to the gaining and edifying of soules unto life everlasting as Antichristian Humble mindes are afraid of novelties CAN stay sect 1. p. 48. But this is the greatest noveltie that ever was heard of in the Churches of the Saints All that we speak we should affirm out of the holy Scriptures soundly interpreted and rightly applyed But this judgement is not of God is not taught in Scripture CAN stay sect 11 p. 112. In corde animáque credentium ponitur idolum quando novuÌ„ dogma constituitur Hier. in Jer. 32. Omne dogma contrarium veritati adorat epera manuum suaruÌ„ constituit idola in terrá suâ Hier. in Isa 2. Ne sitâ—s mulâ—e Magistri dissentiâ—ntes a doctrinâ uniâ—â— Magistri Christi August l. 1. Retract A Stay sect 1. pag. 47. Quicquid pariter omnes uno eodemque consensu c. Vincent Lyrinen cont proph haeret c 4. Field of the Ch. l. 3 〈◊〉 43. p. 175. is not consonant to the doctrine of Christ our only Master as in the examination of particulars shall be shewed If it bee a great sinne to be rash and adventurous upon opinions in matters of Religion where men are not first well informed in judgement by true grounds of knowledge What is it to condemne the Churches Ministery Worship and Servants of the Lord Iesus against the expresse Sentence of our heavenly Master and Teacher If an Idoll be set up in the Church when a new Opinion is broached as some cite it out of Hierom they of the Separation upon tryall will be found the strangest Idoll makers in the world because they have broached the strangest noveltie that ever was maintained in the Church Such as lay downe rules saith the author of the Stay to find out the truth by write thus What the Fathers all with one consent have held and written is a necessarie token to know the truth by And whatsoever hath been holden at all times and in all places by all Christians that have
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 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
murderers in the Church of the Jewes sprung up with them and continued amongst them and neither departed themselves nor were cast out by others that had authoritie In the Christian Church divers false Teachers ravening Wolves Antichrists rose up 1 Joh. 2.19 Tit. 3.10 1 Tim 1.20 2 Thes 2.3 4. Phil. 1.15 not from among the heathen or Jews but in and from themselves whereof some went out from the Church and separated themselves others were cast out by excommunication and delivered up to Satan that they might learne not to blaspheme Others were tolerated in the Church either because their heresies were not so pernicious at the first or the better side had not power to cast them out or they preached the fundamentall Truths but of evill mindes These in respect of outward order were lawfully elected or called but false Prophets discovered by their doctrine not by their calling When the Apostle exhorteth Timothy not to partake in other menâ— sins doth he not intimate that unfit unable unworthy Ministers might be ordained in the Churches though unlawfully and some of them continuing in the Church the Faithfull are not forbidden to partake of the Ordinances of God because they are present but to beware of their errours that they be not infected by them But if by strangers we understand onely such as did arise from without and brought blasphemous doctrine directly contrary to the foundation of the Faith or such as are justly cast out by the Church that they might learne not to blaspheme then the Faithfull might neither communicate with them in publike nor receive them unto house but flie from them both in minde and body But thieves who lead not in by the doore Christ who have strange voices which the sheep acknowledge not who bring another foundation besides Jesus Christ Atha ad solitariam vita agentes complaineth against Constantius That whereas the Bishops in those daies were wont to be lawfully chosen by the people of the place and sufficiently examined and allowed by other Bishops ad joyning and openly created in the Church Constantius in stead of the Church would have his â—alace succeed and for the multitude of people and right Assemblies to elect he commanded three Euâ—uches to be present and three of his Spies or Prolers for you cannot call them Bishops that they sixe in his palace might create one Felix a Bishop And notiâ—g what manner the Emperor and his Eunuches made he saith In illorum locum juvenes libidinosos e hnieos ne catechismo quiaem imbutos neâ— non bigamos maximis crimin bus male and entes modo aurum darent vesâ—i emptorese forâ— ad Episcopatu summiserere Bilson Christian Subj part 2. pag 255. these are not to be enrolled with such as teach the doctrine of Faith truly for they are not strangers either in respect of Sect Religion or Lawes they are of the houshold of God they serve the Lord as he hath prescribed and walke according to his Law And what is it to wrest the Scripture if this be not when that which is spoken against utter enemies of our Saviour Christ who refused to be shepheards under him and his Ensigne is applied to them who are furnished with singular knowledge wisedome and utterance teach the truth of the Gospell intirely and leade the sheep of Christ to the waters of life whose labours God hath blessed whose voice the sheep heare and receive in whose message they rejoyce and whom they follow as they teach Christ You pretend the testimony of the learned in this matter but let the places be examined and they will be found either to make directly against you or nothing for you as I shall have occasion to shew in the next Section and shall be done more fully when you shall set downe the words of the Authors whereupon you build and attempt from them to make good your conclusion In the meane space I will forbeare tediously to repeat over and over again that such and such make nothing for you and such and such are grossely abused and falsifyed Now let us lay the Principles and Inference together and see if they close The Nonconformists complain of many grosse abuses in the Ministerie in the Election Ordination Qualities of the Person admitted and execution of the function as that ignorant negligent profane men are set over the flock and Non-residents Pluralists men of corrupt mindes who discourage the godly and hearten the profane But this complaint they put not up against all but many in the Ministery The Inference you would make upon their ground is That it is unlawfull to communicate not onely with these men in the Ordinances of Gods Worship but even with the most learned godly and painfull who teach the Truth live holily dispence the Mysteries of Godlinesse purely be approved of the Congregations and blessed of the most high If I took pleasure in your veine call it as you please I could say CAN. Stay §. 11. p. 114. I suspect my sight and I aske of my selfe againe and againe could the Treat write so unskilfully For if this be not a Non sequitur then Fooles cannot speake Non-sense You may take it home For I know not to whom it can be so fitly applyed as to your selfe When this Inference is made good by Scripture Reason or Learned Author I shall suspect that the Non-conformists doe not walke according to their Principles But till then there is just ground to think that in making such Inferences you abuse both your selfe and others That which you adde concerning the dumbe Ministers out of M. Penry CAN. Neces of Sep. p. 43. Id. Neces of Sep. Epist to the Reader is besides the point for he was no Non-conformist but a Separatist by your confession and if no man of pietie will pleade for them yet men of piety learning and judgement doe and must pleade for it is a truth that there is not an absolute Nullitie of their Ministerie and this I presume upon better advice you will not denie or if you doe you must not stay in the Separation which you have made SEC II. CAN Necessitie of Separation pag. 29 30. NOne may heare or joyne in Spirituall Communion with that Ministerie which hath not a true vocation and calling by election approbation and ordination of that Faithfull people where he is to administer Id pag. 46. If their Parsons Vicars Parish Priests Stipendiaries c. be neither in election nor ordination made Ministers agreeable to the Word of God then is their Ministerie false unlawfull Antichristian and so consequently they deale with the holy things of God CAN. Stay §. 11. pag. 113. All these affirme That whosoever taketh upon him to preach without a lawfull sending commeth in not by a lawfull election and holy Church ordinance but breaketh in against order by force and favour of men and by humane lawes he is a Stranger a thiefe a murderer according to Christs
a malo est facimus nihilt Calvinus autem eo in loâ—o agit de rutibus adventitiis solum non de ordinatione tota simpliciter Imposition of hands whereby the extraordinary gifts of the Spirit were given unto Beleevers was peculiar to the Apostles Act. 8.14 15.19.6 vide Beza annot major in Act. 19. Synops purior Theol. disput 24. §. 32.33 Jus Pastores â—â—gendâ— est penes Ecclesiam ac â—oâ—inde pâ—bi convenit cum Presbyteris Ius eos ordinandi solis Presbyteris est propriâ— CAN. Neces of sep c. 1. p. 8. Jun. animad in Bell. cont 5. l. 1. ca. 3. not 9 10. Bell. de Cler. l. 1. ca. 3. §. Accedat If an unmeet Minister be set in office by whomsoever the election is made he is of men or humane but forthwith there followeth not a nullitie of his Ministerie If a fit Minister be chosen disorderly in that choice there is somewhat humane but the Office or Ministerie is of God In the body we can distinguish between the substance and the sicknesse which cleaveth unto it betwixt the substance of some member and a bunch or swelling which is a deformitie but destroyeth not the nature taketh not away the use of that part or member But what answere can be given to the argument drawn from their grounds which Proposition in the syllogisme propounded can they denie seeing they are both theirs If both be theirs they cannot denie them but he that hath seen you by your writings only knoweth by experience if he hath made any tryall it is not safe to trust your bare saying or confident Assertion The Nonconformists disclaime the Major as none of theirs and the Assumption so farre as it is true makes nothing against them First the Nonconformists never held Ordination by the people where he is to administer to be necessarie or essentiall in the calling of a Minister For in their opinion ordination belongeth not to the communitie of the Faithfull but to the Presbyterie or Colledge Ecclesiasticall and may and ought to be performed by the Presbyters of neighbouring Congregations if they have none of their owne or not a competent number Thus you your selfe relate their Position Moreover every officer in the Church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer Secondly They give not the sole power of Election to the communitie of the Faithfull but require their consent in the election by the guidance and direction of their Governors See Calvin Epist 131. Instit l. 4. cap. 3. §. 15. T. C. repl 2. pag. 1. 196.197 Iun. Eccles 3. p. 1. Non solus judicat sed praeeunte moderante Clero Presbyterio soret enim proclive labi in illud incommodum si populus solus eligerit Non est autem ab â—o tantum periculum ubi conjunctus est Clerus actioncan dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum ecclesiarumque accedente Iun. contr 5. l. 1. ca. 7. not 24. Aurcolus in 4. Sent. dist 24. art 2. ra 3. ea quae sunt ordi num omnes recipiunt immediate a Christo Horb Irenic l. 2. cap. 11. prop. 13. pag. 179. Itaque potest cuiquam c. Fr. de Victor in rel de potest eccle Q 2. W E. The Church plea. §. 8. pag. 78. A dispute par 3. cap. 8. pag. 167. Of him who is obtruded and thrust upon a people without their owne election it is vvell said by Zanchius That he can neither exercise his Ministerie with a good conscience nor yet be profitable to the people See Fulk in Rhem. in Ephe. 4.13 As some people be of that disposition that they know better to be governed than to governe Grat. de jure belli lib. 1. c. 3. pag. 49. so it fareth with some Christians that it is better they should be provided for than left to provide for themselves and the Ecclesiasticall Colledge to whom the Government of the Church is committed They allow not that every small companie should doe as they please or stand upon their owne bottome But as the Church is to be governed by common counsell and consent of the Ecclesiasticall Colledge so the election and choice of the Pastor or Teacher is to be made by the direction and counsell of the Senate A Pastor should not be thrust upon the people without their knowledge and approbation neither should the people proceed therein without direction of the Governours Thirdly The Minister doth not derive his power or authoritie either vertually or formally from the people but immediately from Christ whose servant he is for the Churches use and benefit in whose name he must execute his office whose message he must deliver whose seales he must dispence and to whom he must give account This is that which Franciscus de Victoria the master of Canus affirmeth though his words be ignorantly drawne to another purpose I suppose you know by whom That all Bishops doe derive Iurisdiction and power immediately from God Fourthly If the people have given away their power of election or be not fit to chuse through their ignorance or simplicitie or that libertie be taken from them they conceive it to be a maime or defect in the calling of the Minister but this defect doth not make a nullitie of the office or acts done by vertue of that calling which he hath For in every true Church where the Word of God is intirely Preached and received and the Sacraments for substance rightly administred there is a true Ministerie and a true calling to the Ministerie though in some things maimed and faultie In the Church of God and no where else all sound and saving truth is to be found for the Church is the pillar and ground of Truth and where the profession of all saving Truth with the right administration of the Sacraments is found there is the Church which ordinarily cannot be had maintained or continued without a true Ministerie nor that without a true calling The saving truth of God Gratian. Decret dist 63. cap. 22 23. and a true Ministerie are essentiall to the true Church consisting of all it parts and partaker of the Ordinances of grace Something of the se remaine in every complete societie Platima in vita Benedict 2. In the Primitive Church the people which were Lay-men chose their Pastors and for a long time the Bishops of Rome themselves were not chosen without the consent of the Princes c. and the Emperors were possessed of it as their right ever since the daies of Châ—rles Bilson Christ Subject part 3. pag. 168. Sol. Iarchi 2 Mac. 4.7 8 26 27. Ioseph Antiq lib. 20. cap. 18. l. 18. cap. 4. Ctrnel Bertram de pol. Iudaic. cap. 18. Concil Laed c. cap. 13. Non est permittendum turbis c. Iun. animadv in Blâ— contr 5. lib. 1. ca 7 not 16.17 which hath any thing of the Church and for
substance and essence they are true in every true and lawfull complete societie But as the profession of the truth may be found in all fundamentall points though mixed with many errours so for Truth and existence the Ministerie may be lawfull though in many particulars delinquent and deficient In the true Church then there is a true Ministerie But the true Church hath continued there by the blessing of God where the Election of Ministers hath been given away by the people or taken from them In later times the High Priesthood was bought and sold for monie and somtimes it was made annuall that every yeere new Priests were created as those Governours whom Kings change every yeere that as every man would lay out more or lesse monie he should obtaine or lose the Priesthood Which may be seen in the examples of Iason and Menelaus Neverthelesse so long as the Church of the Jewes continued the Church of God the Priesthood continued also In the Primitive Churches when the people had a voice in the choice of their Teachers oftentimes there were factions in the Church the people stood against their Guides and the Guides against their people and the people were divided one against another And sometimes either through sloth or for peace the Pastors left the election of Officers to the people Ruffin lib. 11. c. 10.11 Theod. hist lib. 4. ca. 6. August Epist 110. 225. Socrat. hist lib. 7. ca. 34 35. 39. Concil Antioch cap. 18. Sozom. hist l. 2. ca. 18 19. Naziatrz in Epit. patris Euagr. l. 2. cap. 5.8 Theodor. l. 5. ca. 23. Gratian. dist 63. ca. 11 12. Cypr. l. 3. epist 14. 10. W.B. The Church plea. §. 8. pag. 90. T.C. repl 2. par 1. p. 212. Cypr. l. 2. epist 5. l. 4. Epist 5. l. 3. epist 22. and the like he did for Optatus Satuus Caesernius Numidicus Calv. Inst l 4. c. 4. §. 10. August epist 223. Theod. l. 1. ca. 23. Socrat. hist. l. 2. ca. 19. Sozom. l. 3. c. 20. Socrat. hist. lib. 7. ca. 28. W.B. The Church plea. § 8. pag. 80. Centur. 1. ca. 4. Centur. 6 7. col 591. Centur. 2. c. 7. p. 134. 135. and the people challenged it unto themselves and sometimes againe they took it from their people and challenged it to themselves But in the mids of these broyles he was accounted a true Minister who was elected whether by the Guides or by the people or by the Emperour so he taught the doctrine of Salvation truely And if this be not admitted what shall be done when the people and their Elders be divided in the choice of a fit Officer or Guide If the people prevaile against their Elders he whom they chuse is no Minister to them because not chosen by their Suffrages if the Elders against the people he whom they approve is no Minister because he wants the peoples voice And if the people dissent they must separate and excommunicate one another because to the one part he is no Minister whom the other approve Though Cyprian teach That Ministers should be chosen by the people yet this forme of Election was not in some Churches in Cyprians time who were esteemed true Churches and true Ministers And Cyprian himselfe appointed Aurelius a Reader without advice of the Church by the authoritie of his fellow-Ministers then present Pinianus was ordained of the people Elder of the Church against Augustines minde and will Athanasius made Frumentius Bishop and sent him to the Indies he created Presbyters in other Churches and when he came into Egypt as many as he knew addicted to the Arian haeresie hee put them out of their place and whose Faith he tryed and approved to them he committed the Churches The Church of Cyzicena gave this honor to Atticus that without his consent it could not chuse a Bishop You will not denie but the Ministerie of the Church for the first second and third and fourth hundred yeeres after Christ was true and might be joyned withall For thus writeth a friend of yours and as it is supposed by your aide It is affirmed by the Centuries of Magdenburg that from Christs ascension unto Trajans time which is about an hundred yeers every particular Church was governed by the Bishops Elders and Deacons and describing the state of Christian Churches from Trajans reigne unto Severus that is from the yeere of Christ 100 to 195 thus they write The order of Government was popular for all Churches had equall power of teaching purely the Word of God administration of the Sacraments excommunication of hereticks and wicked persons loosing the penitent the election and ordination of Ministers and the deposition of them againe for just cause And even unto Constantines time The Primitive purity of Church Government was not yet defloured with the dregges of mans invention â—igâ—em in Apoc. 12. pag. 505. 506. Neither had Satan brought in Prelaticall pride into the sheepfold of the Lord but Pastors looked every one to the health of his owne flock And a litle after he citeth Epiphanius â— â— Ibid. pag. 90. Hierome Ambrose Cyrill Hilarie and Gregorie Nazianzene as making for him in the matter of chusing Ministers But most certaine it is within this space of time many things were done in the election and ordination of Ministers which are directly crosse to that which you require as essentiall in his calling See Iun. eccl l. 3. cap. 1. See Sâ—crat l. 4. 〈◊〉 〈◊〉 21. Grâ—e 16 17. c. 35. Gr. lat 29. ca. 36. Gr. ca. 30. lat Sozom. l. 6. ca. 18.20 Evagr. p. 2. c. 8. Socr. hist 13. l. 4. c. 10.33 Theo. l. 4. c. 6. Ambr. offic l. 1. Bils Christian Sub. part 2. pag. 28 2. Sozom. l. 7. cap. 8. Socrat. hâ—st l. 5. ca. 8. Iust in Novel Inst 223. cap. 28.9 Concil Toâ—â—â—an ca. 2â— Greg. epist. lâ—b 40. ca. 78. To Constantia the Empresse The Bishop of Salona was ordered neither â— nor any responsarie witting thereof which thing was never attempted under any of the Princes your predecessors c. Yet I obeying their graces Precepts did from my heart remit unto the said Maximus this his presumption as freely as if he had been ordered by my self c. Concil tom 2. Concil Parisien can 8. if at any time you can prove that all things were observed which I doe not beleeve Ambrose himselfe was chosen Bishop when he was onely Catechumenus before he was baptized so that he was constrained to teach that which himselfe had not learned yesterday catechised to day a Bishop The Election in all things not to be approved as consonant to the rule for the Canons were strong against it and Saint Paul seemeth not willing that a novice should be a Bishop but never thought or esteemed to be none at all Of the election of Nectarius see Sozomene and Socrates Iustinian ordained If any man build a Church or house of prayer and would have Clerkes
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
the reformed Churches have made cannot be ignorant thereof If to come out of Babylon then had beene to remove from all false assemblies as you glosse it it was necessarie the commandement had beene given much sooner or the faithfull should have departed without leave or commandement from God I might say to you in your owne words CAN Stay §. 15 pag. 135 This is to gratifie the errour of Montanus who professed that he knew more than the Apostles For the Apostles knew nothing of our removing from all false assemblies as you understand it and covenauting together to walke in all Gods wayes and serve God among themselves If this had beene knowne to John when hee foretold the Apostasie from the faith and the rising of the great Whore he would have made more haste to warne the faithfull to bee gone out of the Churches and to have withdrawn themselvs it being a matter of such weight and importance and so needfull to be done divers hundred years before it was ever once thought upon When the words of a Text are plaine a gree with the circumstances of the place the analogie of faith and other Scriptures for men then to leave the native sense and to force a sense contrary to that the letter expresseth it is to wrest the Scriptures as you say and not to expound them by the true rules and Canons of Divinitie CAN Stay § 15 p 135. Rev. 18.2 3. Exite ab ea pâ—puâ—â— mâ— At agit angelus de Babylone mylica de synagaga nempe Romana quae ipsa fidei Evangelit sundamenta corrasit Park de polit Ecâ—â— l. 1. c. 14. Lay this rule to the present interpretation which you make of this passage in Scripture and whomsoever you accuse you shall finde your self to be a perverter of Scripture in degree farre above him For your interpretation is contrary to the scope and drift of the place the rules of faith and consent of other Scriptures It speakes not of leaving all administrations in false Churches as you speake oâ— false administrations and false Churches but of separation from spirituall Babylon which was the habitation of Divels and cage of every uncleane spirit and of every uncleane and hatefull bird which cannot bee said of all administrations which you are pleased to accuse as false If it may be spare your words and let us heare your reasons for if they be ought they will carry more weight A devised constitution you say is an Idoll Whitak de pontif Rom. cont 4. qu 2. p. 146. Si semel ea consuetudo aut lex obtinuerit in Theologia ut liberum sit cuivis distinctiones comminisci nihil in omni religione certum fixumque remanebiâ— Quis enim non eo modo quid vis labefactare poterit Eaplorandae ergo distinctiones dil genlius â judic ndae sunt eaque magni facienda est regula nullas in in Theologia probandas esse distinctiones nisi quae aperâ—is Scripturarum locâ—s nitantur and all that comes from it is tainted with the idolatry of that constitution You will say it is a false Church constitution if the Minister bee not chosen and ordained by the congregation alone where he is to administer if a man be received into the societie who is not a visible Saint if any idle ignorant carelesse scandalons corrupt usurping Minister be chosen ordained or suffered if any notorious or scandalous person bee admitted to the ordinances if any stinted Liturgie or forme of Catechising administration or prayer be used with sundry the like which in your esteem are arguments of false constitutions Churches Ministerie and Worship Now tell us plainly is every such Church-constitution an Idoll and that which is done in these Societies unholy and uncleane If so then there was never any one age wherein the Church-constitution was not an Idoll and the worship of God performed in that Societie leprous uncleane poysoned with Idolatry The Temple sanctified the Gold and the Altar the offering but the Temple and Altar are not types and figures of externall Church-constitution Where doe you read this in the Law or the Prophets c. And if you read it not how dare you affirme it Besides Lev. 16.20 Num. 7 10. 1 Reg. 8.63 the sanctification of the oblations depended upon one Temple and Altar therein yet so as both Temple and Altar were sanctified by the offering But if we may speake as you doe A devised constitution is twofold 1 Absolute and in every respect when neither Doctrine Ordinances office or persons are of God and this constitution is altogether false a nullitie an Idoll if you please so to call it 2 In part corrupt maimed defective but having something of God and that which is done in such a constitution is not false a nullitie tainted with the idolatry of the constitution This distinction is neither devised strange nor new but that which hath ever more beene acknowledged in the Church of God and is manifest in Scripture if wee take the word devised constitution as this Author doth For Heretikes and Schismatikes though they be not of the speciall number of them that hold the intire profession of divine truth in unitie and in that respect be a false constitution yet as they professe the truth of God revealed in Christ though maimedly or in part only and as they administer the ordinances or Sacraments of God that which they doe is not a meere nullitie Heresie is Idolatry and cannot beare children to God in that it is heresie but heretikes * See D. Feild of the Church l. 1. c. 14. Aug. de Bapt. cont Donat. l. 1. c. 10 See Chamier panst tom 2. l. 16 c. 4. Hieron ad Algasiam Antichristus sedebit in templo Dei vel Hie osolymis ut quidam putant vel in Ecclesiâ— ut verius arbitiamur 2 Thes 2.3 Whitak de poâ—â— Rom. cont 4. q. 5. p. 681. Licet Ecclesia papistica non sit vera ecclesia retinet tamea aliquas pâ—aerogativas reliquias ecclesiae Dei ergo diâ—i potest aliquo modo templâ— Dei misore prophanatum plus quam seâ—uiuâ—tiâ—â—m pene dirutum alque eversum c Habet illa eâ—clesia Scripturas eâ—sicerrupâ—as pâ—erisâ—ue ignotas tamen aliqui allas legunt intelligent hinc doctâ—â—â—am salutarem hauriuâ— Fst apud illos quoddam minisâ—eâ—ium aliqua verbi prad catio quae valet sine dubio nonnâ—llisad saluteÌ„ est ibi baptismus quoad substantiam c. Calv. instit 4. c. 2. par 11 CAN Stay §. 15. p. 136. §. 7 p 93. may beare children to God in that they professe and practice that which Christians should and doe both professe and practise and have received that degree order office Ministery and calling which is holy by vertue whereof they doo administer the holy things of God The Church of Rome is a false constitution but baptisme administred in that Church is not idolatry nor a meere nullitie
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
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
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
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
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
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
be excused in some things which they judge to be amisse In the admonition presented to the Parliament An. 1570. thus they professe We have at all â—imes born with that which we have could not amend in this Booke and have used the same in our Ministry so farre forth as we might reverencing those times and those persons in which and by whom it was first authorised Though therefore they write Admonit 1. pag. 9. Park of the Crosse part 1. ca. 3. sect 6. pag. 135. that it was taken out of that Popish dunghill the portius and vile Masse-booke that the Papists sucke no little advantage out of our Commumon-Booke which they terme an English translation out of the Masse-booke and out of the difficulty whereby it came in Parsons of the 3. conversions of England pag. 2. many Protestants themselves adjudging that the stable of popish superstition was not throughly purged out of it that Bristow draws the likenesse of our Service-booke to the countenancing of their Masse-booke Brist motiv 34. Rhem. in Iohn 20. sect 5. And the Rhemists the absolution of the sicke prescribed in our Communion-booke to an approbation of their absolution Auricular confession and Sacrament of pennance Howsoever they disallow the service as it is practised in visitations and injoyned in the late Canons which denieth libertie not onely to omit a ceremony but also to adde alter Park of the Crosse par 2. ca. 5. sect 11. pag. 19. or omit any one word of the whole Liturgie when we affirme the words of the Lords prayer and the forme in Baptisme and the Supper may be altered without fault Though in these things they take exception against the Booke and the manner of urging it yet they never disliked the use of it altogether much lesse condemned it as a false devised and idolatrous worship Their profession and practice from time to time both before and since the Controversies were moved about the Booke speake plainly in this matter Can. Neces of Separat pag. 125. Judge then your selfe whether it be not a notorious calumny in you to write That our stinted service devised by the Bishop and translated from the Masse is affirmed by our owne Writers to be a false and forged worship and that it is even so I appeale to many of your consciences For why doe you loath to use the same in your Families but because you know it is not the incense made by fire from the Altar of the Lord. Is it a small thing thus to slander and reproach the servants of Christ contrary to their writings professions and practices and your owne Conscience And what a vaine surmise is this that because they forbeare to use it in their houses therefore in conscience they know it to be strange incense As if many things might not be forborne which in themselves are lawfull In reading the Scriptures a Christian may use one translation when he doth not condemne others as abhomination I may presume in private you make not use of the Lords prayer and so of some others and yet you would not that another should fit in your conscience and judge that you know it is not the incense made by fire from the Altar of the Lord Or if you be so presumptuous sober and well advised men will admit no such conclusions But here you must remember againe that no methode order or phrase of speech in prayer left undetermined of God can truely be called or esteemed the incense made by fire Prayer it selfe and not the phrase of speech whether devised by another or by our selves is resembled thereby But the whole forme you say of the English-Church-service-Book is borrowed out of the Masse-Book picked and culled out of the Dunghill as the Nonconformists write You adde That not onely the forme but the matter also was taken out of the Masse-Booke It is true the Nonconformists say it was in great part picked and culled out of the Masse-booke but it followeth not thence that either it is or was esteemed by them a devised or false worship for many things conteined in the Masse-booke it selfe are good and holy A Pearle may be found upon a Dunghill we cannot more credit the man of sinne than to say that every thing in the Masse-booke is devilish and Antichristian For then it should be Antichristian to pray unto God in the mediation of Jesus Christ to read the Scriptures to professe many fundamentall divine truths necessary to salvation If any have misliked the Booke because it hath too much likelihood to the Masse-booke that hath not beene the judgement of the Nonconformists alone others have said and written as much who never yet condemned the use of the Booke or all things therein conteined Popery is a scab or leprosie which cleaveth unto the Church It standeth mostly in erroneous faultie grosse and abhominable superstructions upon the true foundation whereby they poyson or overthrow the foundation it selfe But take away the superstructions and the foundation remaineth remove the leprosie and the man is sound Many supernaturall divine truths of God are mixed in the Popish Synagogue as pure gold with much drosse or earth which the refiner is to purge and separate but not to cast away Our service was picked and culled out of the Masse-booke you say and so it might and yet be free from 〈…〉 and tincture from all shew and appearance of evill though the Masse-booke it selfe was fraught with all manner of abhominations For if Antichrist fit in the Temple of God and professe himselfe the servant of Jesus Christ of necessitie some treasures riches and jewels of the Church must be gathered into his den which being collected purged and refined might serve to adorne the chaste spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her owne right If shee retaine ought that belongeth to Antichrist that is her staine and blemish but the recovery of that which Christ the King and Bridegroome of his Church hath given as her wealth or ornament must not be imputed a fault Christs Religion is not so needie or unperfect of it selfe so needy and beggarly that it must borrow Embring dayes of the Heathen Altars of the Pope William Salisbur in his Battery of the Popes Batter An. 1550. or Vestments of the Jewes But as the Church is plentifully furnished by Christ and needeth supply from none other so it is her part to retaine what is freely and graciously vouchsafed of him If it be wholly taken out of the Masse-booke Bilson Christ Subject part 4. p. 490. Eating and drinking are not essentiall parts of the Sacrament but of the Supper they are or of the Lords institution For Christs institutioÌ„ conteineth as well the use as the matter or forme that must be used A Supper is not onely the meat provided but also the act of eating that which is provided And so the Lords institution implyeth the use and action as well as
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
is bound to separate from that societie wherewith he is not permitted to hold communion in the worship of God without sinne and that a man cannot hold communion with the Church of England in the worship of God without sinne The first of these propositions is most true taught in Scripture which forbiddeth q Rom. 3.7 8. to doe evill that good may come thereof or r Iob 13.9 tell a lie for the glory of God and acknowledged by the learned of all sorts and professions whatsoever If the Church shall deny communion to any member because he will not approve the least sinne or acknowledge the least knowne errour for truth in that case the Church is schismaticall which doth cast out such a member and not the member which doth suffer himselfe injuriously to be cast out For God needs not my lie and by divine precept I am obliged not to allow against conscience what the Lord condemneth You need not therefore take such paines as you doe to prove the corruptions in our Booke of publique service to be so many in number or hainous in quality as you would make the world beleeve much lesse to straine your conscience in misreporting as you have done For if you can shew that by communicating in the ordinances of worship in that or any other societie or Church under Heaven we necessarily partake in sinne of what sort soever great or small either approving what is unlawfull or subscribing to an errour knowne so to be it will easily be granted that it is unlawfull to joyne in that communitie Be the s The good Kings of Judah were favoured and blessed of God for walking in the waies of David their Father and purging the Land from all sacrifices and ceremonies not prescribed by Moses Law Bils Christ subject part 1. p. 32. But if the Princes were remisse the people were not commanded to separate from the ordinances of worship corruptions few or many great or small if by communicating in the ordinances of grace in that societie I must necessarily partake in sinne small or great one or many my communicating is unwarrantable And let the abuses be many and great yet if I may be present at the true worship of God without sinne consent unto or approbation of such abuses or corruptions in voluntary separation I sinne against God his Church and mine owne soule withdrawing my selfe from the ordinances of grace the comfortable presence of Christ and the societie of his Saints without allowance or approbation from God to whom I owe my selfe wholly Your long Catalogue of corruptions to be found in our Liturgie is to small purpose unlesse you could prove some of them to be fundamentall hereticall and really idolatrous which you can never doe or that by communicating in the ordinances of grace we doe t Be the abuses never so palpable if the person be not authorized of God to reforme them or separate it is not Just or lawfull for private persons to attempt them For when Malefactors deserve to die it is not for private men to put them to death without the Magistrate Bilson Christ subject part 3. pa. 97. David committed adultery Salomon erected idolatry both offences being death by Gods law might the people therefore have David and Salomon to death approve such corruptions and then be they one or many great or small wee must not communicate in the ordinances with them Which if any man shall lightly beleeve he may know from whom but not whither to flie For there will be found no societie in the whole world whereunto a Christian might lawfully joyne himselfe and yours much lesse than many others You tell us very confidently that as zealous and judicious Nonconformists as ever held that cause affirme that a man cannot without sinne communicate in that worship where the Ceremonies are used But whether should a man admire more your impudency or vaine confidence herein Must not he mistrust you in every thing that shall consider how notoriously you lavish in this particular Is it not contrary to their profession protestation and practice Doe they not usually frequent the Congregations have they not written in maintenance and defence thereof who have cryed downe by conference preaching writing the neglect of Gods ordinances or the practice of separation more than they And yet you blush not to write that our Assumption is assented unto by as judicious and zealous Nonconformists as ever held that cause and they have brought good reasons for it First You quote Mr u Parker lib. 1. pag. 20 21. Parker That men must flie from Idols and Idolothites but men when they come to worship God in societies where the Ceremonies are used they doe not flie from Idols but draw neere unto them But if a man should have sought out a place of purpose to manifest your fraudulent and unconscionable alledging of mens words and sayings he could scarce have found a second more pregnant The whole passage in Mr Parker to which you send us I will set downe at large because it serves to cleere the matter in many particulars and all men may take the better notice of your fidelitie There is an Idoll more strictly taken saith he and an Idoll of larger sence which will include the Crosse For the better understanding whereof wee must borrow a distinction from the w Tho. Aqui. com in Epist ad Coloss c. 1. sect 4. Schoolmen by which a thing may be guilty of Idolatry Essentialiter participative and causaliter which our doctrine at * Hom. of Idolat par 1. pag. 4 5. home doth backe that is confirmed by act of Parliament affirming that to be an Idoll in Gods service which hath beene or is like to be worshipped What is worshipped by our selves that is an Idoll essentially what hath been worshipped or is now worshipped abroad by others that is an Idoll by participation what is likely to be worshipped that is an x August vet Testam qu. lib. 7. qu. 41. Idoll causing Idolatry in time to come In which sense Gideons Ephod may be termed an Idoll quedam modo and that it may be even before it was adored And hereby are many objections answered Our y Rainold de Idol lib. 2. â—ap 2. sect 2. Bilson Christ subject part 4. p. 321. Call you the Image of Christ an Idoll not unlesse it be worshipped but if it be then it is an Idoll and incense burnt unto it is Idolatrie Writers deny an Image in the Church say some to be an Idoll in case it be not worshipped True an Idoll essentially but as many of them as desire to have Images thrust out of the Church of which sort there be a great number they hold them guilty of Idolatry by participation and by occasioning or els why will they thrust them out A second objection is wont to be made If the signe of the Crosse be an Idol with us then must men separate from our Church and from
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.
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
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
that clause you greatly wrong the Nonconformists and reformed Churches in charging them with this position For it is their direct assertion to the contrary that for want of orderly administration of discipline Christians are not to separate from the true and sound Churches of Jesus Christ Your phrase likewise of placing themselves about the throne of God is in no sort approved of them or of the truth it selfe As if none were placed about the throne of God or God did not graciously vouchsafe his presence unto or reigne over any assembly wherein discipline is not rightly and orderly in all points administred But here it must be noted that the power of government must be considered either in respect of the substance of it or the orderly manner of administration as was said before And a thing or office is called Antichristian in two respects First as whatsoever is not of Christ is Antichristian in which sense they of the Separation call all stinted Liturgies Antichristian Secondly as that which is derived from the authoritie and headship of the great Antichrist of Rome and dependeth upon him as his owne institution is Antichristian And to apply these things to the purpose if we take the word Antichristian in the first signification the true Church of God may be under Antichristian government in respect of the manner of dispensation of the censures that is the dispensation of the censures may be committed to such persons as are not instituted approved and set apart of Christ for that purpose and in such manner As if it be committed to an usurped power over the Brethren or to some few of many or to such as be ignorant prophant or the like It is true the light hath no fellowship with darknesse nor truth with falshood but in this life light in men is miked with darknesse and the best Christians infected with errours of Antichristianisme In many of the Martyrs of Jesus Christ both before since the revelation of Antichrist their knowledge was mingled with more darknesse and their Christianitie with more antichristianisme if you will so call it than can be found in our Church and Ministery Jos 5.7.9 See Iun. annot It is true the faithfull must labour every one in his place to bring in the ordinances of God and reforme abuses but if they cannot prevaile they must not cut themselves off from the body and excommunicate the societie For if the Church may want yea neglect the use of the Sacraments for a time and yet continue the true g Hieron in Tit. 1. Amb. in 1 Tim. 5. Bils perpet c. 11. Gratian. Decret cap. 15. qu. 7. ca. 2.5 6 7. Concil Turon 2. c. 7. Nic. Abbas Panor in decret Gregor 9. de consuetud cap. 4. Olim presbyteri in communi regebant ecclesiā ordinabant Sacerdotes Cypr. epist 6. or lib. 3. epist 10. lib. 1. epist 9. Concil Carthag 4. ca. 23. Tho. 1. 〈◊〉 qu. 71. art 5. ad tertium Bonav in 1 sent dist 48. art 2. qu. 1. in resol Scor. in 3 sent dist 9. qu. unica n. 4. Church of God then it may want the orderly use of discipline in respect of the officers by whom and the manner how it should be duely exercised For the politicall guiding of a Church by the censuring discipline is not to be compared to the want neglect of the Seales If the Church shall thinke good to keepe in a member which some private man judgeth worthy to be excommunicated must he cut off himselfe or cast out the offender contrary to the order If the Power of government be exercised by the whole body of the Societie which I conceive to belong onely to the Colledge Ecclesiasticall must I needs separate from them as no Church of Christ Affirmative precepts binde perpetually but not to all times to disposition and readinesse alwayes but to practice onely when time place and opportunitie occurreth For example a man is ever obliged to thinke the truth if he know it but not either to professe or speake the truth at all times Of affirmative duties some are absolutely necessary in men of age and discretion without which there can be no salvation as beliefe in Christ and repentance from dead works Others are necessary when God giveth h Neither doe I know what warrant any ordinary Minister hath by Gods word in such a case so to draw any such Church or people to his private ministry that therby they should hazzard their outward state quiet in the Common-wealth where they live when in some cōpetent measure they may publikely with the grace and the favour of the Magistrate injoy the ordinarie means of their salvation Vnreasona c. pag. 61. Aug. epist contr Parm. lib. 3. cap. 2. Bezacontr Eras de Excom Feild of the Ch◠lib. 1. cap. 17. Eccl. Lugdun lib. de tenenda verit script post medium in Biblioth patr tom 4. par 2. edit 4. opportunitie and calleth a man forth thereunto as profession of the faith by joyning our selves to the Church of God and partaking of the Sacraments Others oblige in a time free which doe not oblige in a time not free as when urgent necessitie the circumstance of time and place the state and condition of things doe restraine and keepe backe As the exercise of Ecclesiasticall discipline against open obstinâte offenders is an affirmative dutie imposed by divine law upon the Governours of the Church or as you say upon the whole Societie But it lyeth not upon this or that particular member to doe it or separate when others be remisse and either be not perswaded of or doe neglect their dutie and will not be drawne unto it They be not of the lowest ranke who thinke it may and ought to be forborne when it cannot be used without open and unavoidable schisme When a doctrinall errour of lesse importance and small evill consequence prevaileth in a Church by publique authoritie it is not the dutie of a private Teacher publiquely to strive against it to manifest apparent schismes but rather in a milde and peaceable manner to cure them and peaceably to tolerate some things when the good of Gods Church doth call for and require it Who doth not calmely and peaceably moderate that which he thinketh but is readie incontinent to contentions dissentions and scandals although he have not an hereticall sense most certainly he hath an hereticall minde And though the i The Apostleanever erected planted publike Churches and Ministers in the face of the Magistrate whether they would or no or in despite of them But such in respect of the eye of the Magistrate were as private as might be Vnreasonablenesse of Separat pag. 59. Government of the Church dependeth upon the ordinance of God yet it is not for every particular and private man to set up that order in societies professing the faith publiquely and established by Law against the mind and pleasure of the Christian Magistrate And
this the Norâ—â—â—formists doe both teach and practice and therefore they have humbly sued for reformation but never either practised or approved your separation That which you cite out of the Harmony of confessions as if the reformed Churches did allow or teach what you practice I will set downe and leave it to every man to judge of your fidelitie The Church k Gallic confest art 26. None but Princes can give freedome and protectioÌ„ to these spirituall functions and actions Bilson Christian part 2. pag. 309. Gallican saith thus Credimus igitur nemiâ—â—â— licerâ— sese catibus subducerâ— in seipso aequiescere sed patius 〈◊〉 sâ—â—â—il tuendam conservandam esse Ecclesiae unitatem sese communi institutioni jugo Christi subijciendo ubjcunque Deus verâ—â—n illam disaiplinam Ecclesiastioâ—n constistuerit etiamsi Magistratuum edicta reclament à quo oxdiâ—â— quicubque seipsos seiâ—â—gunt ordinationi Dei resistant Psal 5. 42. Ephes 4.11 Act. 4.19 5.29 Heb. 10.25 And the l Belgic confessart 28. Without the helpe of Princes though the faith and Canons of Christs Church may bee privately professed and observed of such as be willing yet can they not be generally planted or setled in any kingdome nor urged by publique Lawes externall punishments on such as refuse but by their coÌ„sents that beare the sword Bils ibid. pag. 327. Id. part 3. pag. 296. If you will have the assistance of the Magistrates sword to settle the truth and prohibites errour and by wholesome punishments to prevent the disorder of all degrees that authoritie lieth onely in the Prince Belgick thus Credimus qued cum sacer hic caetus congregatio sit corum qui servari debent salus nulla sit extra eam neminem cujuscunque dignitatis aut nominiâ— is fuerit sese ab ea-subducere aut segregari debere ut sua tantuâ— consuâ—tudine contentus solus ac separatim vivat Sed conâ—â—a â—â—â—es as singulos teneri huic caetui se adjungere Ecclesiae unitatem sollicitè conservare seque illius tum doctrinae tum disciplinae subjicere collum denique Christi jugo sponte submittere tanquanâ— communia ejusdem corporis membra adificationi fratrum inservire prout Deus unicuique sua dona fuerit largitus Porro ut haee melius observentur omnium fidelium partes sunt sese juxta Dei verbum ab eis omnibus disjungere qui sunt extra ecclesiam constituti huicque fidelium caetui ac congregationi sese adjungere ubicunque illam Deus constituerit et si id contraria principum vel Magistratuum edicta prohibeant indicta etiam in eos capitis mortis corporcae poenâ qui id fecerint Quicunque igitur à vera illa Ecclesia recedunt aut sese illi aggregare recusant apertè Dei mandato repugnant Thus the Conclusion CHAP. IV. SECT I. ALL true visible Churches gathered and planted according to Gods Word Can. Neces of Separat pag. 173. consisted in their constitution of Saints onely But the Churches of England after Popery were not so constituted For the greatest number of them were prophane people even mockers and contemners of Religion as Atheists Idolaters Sorcerers Blasphemers and all sorts of miscreants and wicked livers Therefore the Churches of England are not true visible Churches There is never a part of this argument they can deny unlesse they will let fall their owne principles For the Assumption I make no question but it will passe without exception and none of them will have the face to oppose it considering how generally the thing hath beene affirmed and still is upon all occasions both in word and writing Now that the proposition may appeare as true also I will prove the same first by Scriptures secondly by reason thirdly by the testimonies of the learned ANSVVER IF both parts of this Argument be Nonconformists principles why doe you labour to prove the proposition true more than the assumption If it had been a confessed principle why doe you not fight against them with their own weapons as you pretend to doe throughout your Booke He is very dull that doth not smell somewhat herein But if it so please you The proposition is the Nonconformists and it is not For if this be the meaning thereof That all true Churches should consist of visible Saints not onely in their first gathering planting and constitution but also in their after continuance and propagations the Nonconformists doe acknowledge it for when sinne and wickednesse springeth or groweth in the Church the ordinance of God is violated But if this be the meaning That the societie which consisteth not of Saints onely is not the true Church of Jesus Christ that the Nonconformists utterly deny Also it is one thing to say The m Hieron Prefar lib. 2. in Epist ad Galat. Rursus facilitatis superbiae arguunturs Id. ad princ Marcelle Epitaph Difficile est in maledicâ civitate non aliquaÌ„ sinistri rumoris fabulam contrabere Id. in Praefat. in lib. Dydimini Sp. Sa. Cum Babylone versarer purpuratae meritricis essem colonâ— c. Church is not planted and gathered in all things according to Gods Word another to say it is no Church at all which is not planted and gathered in all things agreeable to the Word of God If then the meaning of the proposition be this That all true Churches planted and gathered according to Gods Word consisted of Saints onely because the ordinance of God is violated and his house polluted 〈◊〉 notorious offenders are received or tolerated the Noâ—conformists will acknowledge it But if you understand it thus That it is no true Church at all which consisteth not of Saints onely because it is not gathered planted constituted reformed in all things agreeable to the Word of God they never received it If you could not discerne this in their writings you were very blinde and partiall If you did discerne it and yet would passe it over that you might with some colour traduce them as going contrary to their owne principles or beguile others with an aequivocation where was your sincerity The Nonconformists will not deny but some things in the gathering and planting or rather the refining and government of the Church of England was and is done amisse not agreeable to the Word of God which they heartily desire and labour might be reformed but for things done amisse they dare not condemne the Church deny the grace of God separate from her communion or approve them that doe it It may be questioned also whether you dare not put a tricke upon your Reader in the phrase gathered and planted as if a church in continuance might consist of such as are not Saintâ— but if it be not gathered of such onely at the first it is no Church If this be your close intendment the proposition is farre from truth the minde of the Nonconformists and the matter in hand for in the reformation a new
Church was not planted but a corrupt Church refined or purified And thus I might passe over that which followeth in your next Section because every man may easily perceive it reacheth not to the point in hand but that you should not complaine as if your reasons were neglected I will follow you therein SECT II. IF we take a strict view of all the Churches which the Lord hath constituted since the beginning of the world Can. Neces of Separat pag 174. it will appeare that at the orderly gathering and planting the members of them were all holy and good I here intend of visible and externall holinesse and so farre as meâ— may judge and not of that which is within and hid from us For I doubt not but in Gods sight the purest Congregation on earth might consist at first of good and bad and yet of men every person to be judged truely faithfull and sanctified untill any one by his iniquitie outwardly committed appeared otherwise Not to speak of the Church of the Angels Dr. Feild of the Church p. 3 4. c. 2 Pet. 2.4 Iude 6. Eccl. 7.29 which God created in heaven and were all good and holy till some by transgression fell away Neither of it in Paradise consisting of two persons and both true beleevers After the fall the constitution of the first Church in the covenant of grace was of good matters and such was the Lorde care to have the puritie of it still preserved that he thâ—â—â—st out Cain from the same for the great wickednesse which he fell into The Lord gave not Circumcision to Abraham Gen. 12.1 17. Rom. 4.11.10.15.19 2 Pet. 1.4 Psal 45.11 Revel 18.4 2 Cor. 6. the seale of the righteousinesse of faith untill he left his Fathers house and that idolatrous place wherein he had lived which signifieth to us that all men must necessarily come out of the world and from worldly corruptions or else they are uncapable to have a Church covenant in Christ confirmed unto them of Cod. As for the visible Churches planted by the Apostles it is evident that in their collection they consisted of such and none other as were called by the Gospell confessed their sinnes beleeved walked in the spirit and separated themselves from the false state in which they stood members before Such a beginning had the Congregations in Rome Corinth Galatia Ephesus Philippi Colosse Thessalonica c. And who dares affirme that there was one man or woman admitted a member at the constitution of any of these churches which had been known to be an ill liver and did not first manifest sound repentance thereof ANSVVER VVHen you speake of visible Churches and visible and externall holinesse so farre as men can judge it is to small purpose to mention the Church of Angels in heaven For the Church whereof you intreat is a societie of men holy in profession and outward conformitie but not evermore in truth whereas the societie of Angels if it be comprehended under the Church is invisible and perfectly holy I speake of them as they were by creation and of as many as stood in their integritie who onely are to be understood by that title It is to as little purpose to speake of the Church in Paradise in the state of innocency For the Church understood in this prâ—sent businesse consists of men considered in the estate which they now have promised by God being made man or man fallen by sinne and restored by Christ who tooâ—e them by the hand and lifted them up That is properly the Church which was gathered after man fallen and is restored in Christ which as it is visible consisteth of good and bad as you say But the Church in the state of innocency consisted of such onely as were created of God perfectly holy as befitted such creatures untill by transgression they fell from their integritie The state of the Church which we must enquire into is that which God hath gathered planted constituted preserved continued and propagated since the fall of man After the Fall God entred into Covenant with our first Parents Adam and Eve who received the promise and were partakers of the good things promised Their seed also was within the Covenant untill they did discommon themselves and so Cain and Abel as members of the visible Church offered Sacrifice In phrase of Scripture therefore Cain was a Saint in profession but whether he had given testimony of sound and true holinesse so farre as man could judge is more than can be proved 1 Ioh. 3.12 Iude 11 verse The Scripture saith plainly He was of that wicked one and therefore slew his brother And if no man suddenly become desperately wicked it is probable Cain had given no great fignes of pietie in former times Afterwards many and great corruptions came into the Church when the sonnes of God tooke unto them wives of the daughters of men Gen. 6.2 See Rivet in Gen. exercitat 50. whom they would and it is strange to imagine all the members of the visible Church in those times to be visible Saints in conformitie Gen. 9.24 25. so farre as man can judge The Church of God continued in the family of Noah wherof Cham remained a member after the sentence denounced against Canaan In this Church therefore all visible members were not visible Saints so farre as man can judge Gen 10.1 2 c. The world after the Deluge was replenished by the sonnes of Noah and the Church of God was conserved in their families perhaps in the family of Cham and Canaan his youngest sonne at least for a time â— Gen. 14.18 Heb. 7.6 For it is probable that Melchizedeâ— King of Salem was some King of Canaan in stock diver from the Hebiâ—wes of the posteritie of Cannan who planted in those parts whom God did preserve in the midst of an ungodly people And the promise of God made to the posteritie of Shâ—â— and so of Abraham did not exclude all other familieâ— from communion of pietie and godlinesse o Jun annot in Gen. 14.18 Calvin in loc Mercer in loc Nulla prorsus ratione nituntur qui Semil cum Melchilsedeco confundunt probabilissinum est id à Iudaeis fuisse exâ—â—gitatum quia non aequo animo ferebant hominem alienigenam autori gentis suae aliqua in re fuisse praelatuÌ„ Rivet in Gen. exercit 77. 〈…〉 Gen. 10.16 Gen. 14.24 v. 13. Gen. 20.5 9 10.14 15. Apparet autem in responsione Abimelechi non fuisse hominem impium vel oÌ„â— cognitione Dei destitutum Nam Deum loquentem agnoscit c. Rivet in Gen. exercit 100 101. See Psal 18.21.25 2 Sam. 22.21 Psal 73.13 Rom. 4.11 Gen. 17.12 13.23 Rivet in Gen. 17. Chamier panstrat tom 4. lib 5. cap. 11. At that time we may well 〈◊〉 were some others in the Land of Canaan who did 〈◊〉 wouâ—d worship the 〈◊〉 Goth. For not 〈◊〉 mention Aâ—er Eskel and 〈…〉 with Abrahâ—â— at that
time a 〈◊〉 in the Laâ—â—d with whom they 〈◊〉 not have 〈◊〉 covenant it is probable if they had beene grosse Idolaters without all knownledge of the true religion 〈◊〉 King of 〈…〉 his fault carried himself 〈…〉 businesse of Abraham as a man not altogether destitute of the true stare of God That the true Religion was maintained in the family of Shâ—â— is acknowledged by all sorts but in that family it was greatly corrupted for the Scripture testifieth that 〈◊〉 the father of Abraham and the father of Nachor and Abraham himself before his calling served other Gods Jâ—sh 24.2 The Church of God did spread in the family of Abraham to whom God gave Circumcision as the seale of the righteousnesse of faith but the members thereof were as well they that were bought with his money as they that were borne in his house For so we reade that God commanded and Abraham tooke Ismael his sonne and all that were borne in his house and all that were bought with his money that is every man childe among the men of Abrahams house and he circumcised the foreskin of their flesh Not onely Abraham and his seede but all that lawfully appertained unto him and were in his power did partake of the seale of the covenant as such as formerly had been or now were received into covenant And by analogie we may gather that not onely the children of beleeving parents but of Infidels if they come lawfully into the power and hand of Christians to be trained and brought up by them in the Christian faith ought to be admitted into Baptisme Now in what sense Ismael and some others in Abrahams family might be esteemed holy 〈◊〉 others judge Esau was a member of Isaacs family which was the visible Church of God in those times Gen. 25.31 32 33. Heb. 12.19 after that he had sold sold his birth right for a â—esse of pottage and many other wayes had discovered himselfe so to walke as a man could hardly judge him to be truely holy Gen. 35.22 49.3 4 5 6 7. 34.25 38.25 26. The family of Jacob was received into covenant according to the pleasure and dispensation of God and all his sonnes were members of the visible Church when foule offences were amongst them unrepented of Gen. â—7 2 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detrâ—â—â— eos crimine malo Not to mention the facts of Ruben Simon and Levi and Jâ—dah it is noted of the sonnes of Zilpah and â—ilkah that they runne into slander whereof we cannot thinke they repeated suddenly Joseph his Brethren conceived such hatred against him that they first conspired to kill him but changing their minds therein they sold him unto the Isâ—elites The whole body of Israel was a peculiar people Lev. 20.24 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom every one was by the word of God separated into the covenant of mercy and if the whole Nation was the people of God every particular person in that Nation did stand under the same relation But what the state and condition of that people was when they were admitted into Church covenant wee may learne from the holy Scripture When I passed by thee I saw thee polluted in thine owne bloud Ezek. 16.6.8 and I said unto thee when thou wast in thy bloud Thou shalt live even when thou wast in thy bloud I said unto thee Thou shalt live Now when I passed by thee and looked upon thee behold thy time was as the time of love and I spread my skirts over thee and covered thy filthinesse yea I sware unto thee and entred into covenant with thee 1 Reg. 8.53 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord God and thou beâ—amest 〈◊〉 When God brought Israel out of Aegypt by the hand of Moses his servant he separated them to himselfe from among all the people of the earth Act. 7.38 for an inheritance and every singular person in that huge multitude was a visible member of that Church Exod. 32.8 9.22 Deut. 4.3 9.7 8. Psal 106.7.13 14.19 2â— 28 Num. 14.22 Act. 7.39 40 41 42. Amos. 5.25 26. Josh 5.7 8 9. Deut. 29.4 and all of them by profession Saints or holy the flock of God But oftentimes they sinned and rebelled against the Lord being a stubborne and stiffe-necked people uncircumcised in heart unbeleeving forgetfull of Gods workes despising his covenant idolatrous which had neither eyes to see nor eares to heare nor an heart to under stand And what probabilitie is there that this whole people was truely holy in the judgement of charitie or so faâ—re as man can judge or that they ceased to be the Church of God when they had grossely corrupted their wayes If the true Church be gathered of Saines onely externally and so 〈◊〉 as man 〈◊〉 judge and of them alone framed at of the subject 〈◊〉 which is onely true whilest it 〈…〉 such and false when it degenerateâ— from this dispositionâ— and so as 〈◊〉 and pâ—â—trified stuffe to 〈◊〉 cast out of the 〈◊〉 let it be considered how the Congregation in the Wildernesse could be the true Church of God which so oft 〈◊〉 Act. 7.38 and in many particular sinned against the Lord. It is more true Exod. 24.3.7 the Church and every member thereof outred into Covenant either expresly or implicitely to take God for their God and to keepe the words of the Covenant and doe them to seeke the Lord with all their hearts and to walke before him in truth and uprightnesse Deut. 29.4 But Moses saith of them that entred into Covenant that they had not eyes to see nor eares to heare nor an heart to understand and with many of them God was displeased because they obeyed not his vâ—â—yâ—e Deut. 29.10 11 12. Yee stard this day all of you saith Moses before the Lord your God your Captaines of Tribes your Elâ—â—ers and your Officers with all the men of Israell your little ones your â—ives and thy stranger that is in thy Caâ—p from the 〈◊〉 of thy woâ—d to the 〈◊〉 of thy water That thou should 〈◊〉 â—nto the Covetant 〈◊〉 the Lord thy God c. But he testifieth against them also Deut. 32.5 6.15 16. that they had corrupted themselves that their spot was not the spot of his children that they were a froward and perverse generation a foolish people and â—â—wisâ— who forsoâ—ke God that 〈◊〉 them and regarded not the strong God of their salvation Iosh 5.5 6 7. Joshua circumcised all the people which were borne in the Wildernesse for all that time that Sacrament was neglected and his fact is approved But we reade not of any inquiry that was made of all that great multitude what worke of grace God had wrought in every mans soule and it is very improbable that there was not one who did not give good hope of sound and true cleaving unto the Lord with all his heart Psal 78.55 56 57. When God had
Gospell Now we read that it was built from the very foundation â—f costly stones of Cedars Algum Firre and the like choice and speciall trees and those all prepared aforehand hewed and perfect for the building so that neither hammer nor axe nor any toole was to be hea din the house in the building of it no common or vile thing was used towards it neither might any polluted person enter it and offer untill he had repented and embraced the faith 2 Chron. 23.19 Levit. 22.19 27.11 and beene cleansed from his filthinesse By the gates of the house were Porters set to keepe the unworthy out Vpon the Altar there might be offered no uncleane beast no nor that which was cleane having a blemish upon it What in all this was signified Onely this Such as will build a spirituall house for the Lord to dwell in must be an holy people for he is of that infinite puritie that he will not vouchsafe his speciall presence unto prophane companies which joyne themselves together and therefore let it be far from all men to prepare a place for him with such trash or to defile his holy things with such uncleane persons or to offend his nostrills with the stinke of such sacrifices ANSVVER IF this reason be ought worth not only such as would build a spirituall house to the Lord for his Majestie to dwell in but such as would preserve it being built must be an holy people holy in truth and not onely in the judgement of charitie for he is an holy God who will not be worshipped of the hypocrite or prophane will not take the wicked dissembler by the hand will not heare the prayers of them that with delight looke unto iniquitie If the Temple was built from the very foundation with costly stone hewen and prepared after it was built it must be kept from all pollution And then if the Temple was a type of the visible Church in such sense as this reason affirmeth it must be gathered of a people truely holy and separated from the world and onely of such so that if any hypocrite shall craftily creep into it or any wicked person be tolerated afterwards it must cease to be a Church August de Baptis contr Petilian ca. 14. in Epist 1. Joh. Beda in epist 1 Iob. Glossa ordinar Sic sunt ficti in ecclesia quomodo humores mali in corpore quando evomuÌ„tur releuatur corpus sic qudndo excunt mali relevatur Ecclesia which is directly contrary to the whole current of Scripture and to that which your selfe many times affirme The Temple is thought to be a type of Christ of a Christian of the Church but whether of the true Catholique Church whereof every member is a living stone elect and precious or of the visible congregationall assembly consisting of good and bad sincere and hypocriticall professors it may well be questioned For the visible Church is not built all of costly stones hewen and prepared Therein many persons inwardly polluted doe offer though outwardly they appeare cleane and some may be suffered to offer which inwardly and outwardly appeare to be uncleane And if it was a type of the visible Church it must be considered how farre the signification is to be extended and wherein the resemblance standeth For as it appertaineth to God onely to designe a type so it is peculiar to him alone to expound or notifie the p A dispute par 3. cap. 8. pag. 169. Men may never at their pleasure ascribe to any rite whatsoever a holy signification of some mysterie of faith or dutie of pietie signification of the type wherein it consisteth It is an addition prohibited for us to interpret divine instituted types upon our owne heads without ground and warrant from God The common Rule is good if rightly limited Theologia symbolica non est argumentativa which you had need to study better for here and else-where throughout your bookes you thrust such significations of types used in the old Testament upon your Reader as are not taught in Scripture not for the matter it selfe consonant to the q August contr 2. Gaudent epist l. 2. cap. 25. Did God or man tell it you If God reade it unto us out of the Law the Prophets and Psalmes the Apostolicall or Evangelicall Writings Reade it if you can which hitherto you never could but if men have said it or rather no man but your selfe behold the device of men behold what you worship behold what you serve behold wherfore you rebell you rage you waxe madde Bils Christ. subject pars 3. pag. 22. You promised full proofes out of the Word of God c. and now you come with empty figures of your own applying without truth or coherence Amb. Epist. lib. 5. ep 31. The mystery of Heaven let God himself teach me which made Heaven not man which knew not himselfe whom should I rather beleeve concerning God than God himselfe Scripture and your whole frame of arguing is drawne from similitudes and comparisons which is the most popular but deceitfull and loose kinde of reasoning if they be not rightly drawne and well proportioned Let this particular in hand be for example and let us grant you more than you will defire scil That the Temple was a type of the visible Church and that all the members thereof ought to be holy truly holy and not in appearance onely sincere Christians in the sight of God and in the judgement of charitie alone Saints and faithfull in truth and not onely in profession and conversation in some measure answerable be it that no uncleane thing must be offered upon the altar that no hypocriticall service shall be accepted Hence it will not follow that the societie is no visible Church of God where such are tolerated or that the pure and unfeigned worship of the faithfull shall not be accepted when it is tendered in a societie amongst whom there be some rebellious which hate to be reformed If the Temple be a type of the visible Church as it was built from the very foundation of costly stones what can it signifie in your sense but that the spirituall house of the Lord must consist of them that are truely holy faithfull and called so that they should need neither axe hammer nor any toole so you presse the matter to fit or square And then by your owne confession we are to expect no Church upon the earth if ever there hath beene any For in the visible Church hypocrites are and have been mixed with the faithfull as rubbish or counterfeit with costly stones which could have no place in the Temple * Can. Stay sect 4. pag. 33. Thus I might say to you as you to your Pistoler The man is snared in his owne words and may say with the Poet Heu patior telis vulnera facta meis If the Temple might be a type of the Church this notwithstanding then it shewes onely what the Church
c. Is any thing here spoken peculiar to the members of the Church at the first planting thereof which doth not hold true of the members of the Church established and confirmed Are not the wicked at all times forbidden to meddle with the ordinances of God uncapable of the covenant spiritually dead not fit to have place in the house of God And if this hold true against such members of the Church at all times why doe you beare the Reader in hand That you onely plead against the first building of a Church of such wiâ—â—ed and ungodly persons * Can. Neces of Separat pag. 194 195. The Question you say hath ever been about the true and naturall members whereof Gods Church is orderly gathered and planted and not about the degenerate and decayed estate thereof But if any of these Reasons will conclude ought there was never societie to be esteemed the true church of God all whose members were not Saints and holy spiritually enlived fit to performe the duties of members fitted prepared and laid orderly in the building married to the Lord Christ What you hold that is not materiall in this point but what your Arguments conclude for if they inferre one thing and you maintaine another of necessitie they are weake or you are crosse to your selfe or both * Can. Neces of Separat pag. 195. If they shall say thus you write that obstinate and incorrigible sinners may lawfully be suffered therein This we affirme to be untrue But if they say that in a true visible Church there may be great evills committed you and along time tolerated we assent unto it Howbeit it is certaine as Dr. Ames faith This forbearance is a grievous sinne before God Of the lawfull toleration of obstinate and incorrigible persons we have no controversie with you But if any one reason here be brought by you to the purpose it cannot be the true Church of God where any one obstinate knowne offender is suffered or which hath not right to the holy things of God That the members of the Church ought to walke in holinesse you need not prove but that the Congregation cannot be the true Church of God where such things are suffered as ought not to be And yet your Reasons goe higher than so For if they be duely examined whether doe they speake of such as be truly holy or onely visibly holy Saints and faithfull in the fight of God or onely in the eyes and approbation of men Onely the Saints are capable of the Covenant spiritually alive unto God married unto Jesus Christ and have communion with him onely they are hewen fitly prepared and layd truely upon the spirituall foundation onely their service is accepted of God in Jesus Christ It is nothing here to answer the members of the Church are such in the judgement of charitie For in the degenerate state the Church doth not ever consist of such as you confesse and your reasons here speake of them that be such indeed in the judgement of truth quickned by the Spirit acceptable to God Saints by Covenant the living members of Jesus Christ and so heires of salvation And if we looke into this matter more narrowly the conclusion fighteth with the premisses and doth manifestly overturne what you would build Psal 50.16 Moller in Psal 50.16 The wicked are expresly forbidden to meddle with the Covenant But those wicked ones to whom the Lord speaketh at that time more visible members of the true Church The wicked make the Church of God you say a Synagogue of Satan Sodome c. And doth not the Prophet call them Princes of Sodome Isa 1.10 and people of Gomorrah who were the people of God by covenant members of the true Church Doe they provoke God to spew them out of his mouth or to remove his Candlesticke But untill he remove his Candlesticke or spew them out of his mouth they continue his Church and people Ezek. 16.45 46 47 c. Rebellious Judah justified her Sisters Sodome and Samaria and yet shee continued the Church of God when they were cast off A tree unhewen and unprepared is unfit matter for an house and so are tares blasted corne and dry eares to grow together in the field with good corne as wheat c. But the house ceaseth not to be an house though a piece of timber unprepared be put into it or the corne field to be a field of corne because the tares are suffered to abide untill the harvest A dead man cannot perform the office of a living member but instrumentally he may doe the office of a member or he may be an instrument which the head is pleased to use for the good of the body otherwise no hypocrite who is spiritually dead could be any means of good unto the societie No wicked man is spiritually married unto Christ nor hypocrite but hypocrites and wicked men may be members of the societie which in respect of externall covenant is married unto Christ or else the Church of the Jewes was not beloved of him The godly and wicked are lead by different causes and so are hypocrites and sincere Christians but they may be linked together in the same outward societie Hypocrites you confesse are members of the Church untill they be dissevered and cast out But the upright and the double-hearted are contraries lead by different causes and so uncapable of the same forme to use your phrases SECT IV. FOr this we have the judgement of the learned also Can. Neces of Separat pag. 178. In Psal 15. There must be saith Mollerus a profession of true Religion and obedience yeelded thereto at least outwardly to become a member of the visible Church Beza saith Anno. in Act. 2.40 He is rightly joyned to the Church which separates himselfe from the wicked Paul calls the Romanes Saints saith Aretius to put a difference betweene their former estate wherein they lived In Rom. 1.7 Vol. thes theolog pag. 256. which was unholy and impure and the condition to which they were now called Piscator affirmes the matter of a particular Church to be a company of Beleevers c. ANSVVER YOu may easily bring heapes of testimonies for that which these Authors affirme For I suppose there is not Marke what care S. Augustine will have observed how when discipline should bee used August contr Parmenian lib. 3. ca. 2. If contagion of sin have invaded a multitude the mercifull severitie of correction from God himselfe is necessary Nam concilia separationis inania sunt perniciosa atque sacrilega c. nor ever was godly orthodox Divine of another judgement But that which they say and you maintaine are incompatible Their Assertion is taught in Scripture professed by the godly learned in all ages and is most evident to right reason illuminated by faith But that which you contend for is neither taught in Scripture nor confirmed by reason or professed by godly and learned Authors
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
maintained Fourthly In the true Church of Christ the true doctrine of Jesus Christ the Prophets and Apostles in matters fundamentall is kept but so as the living members may erre both in doctrine and manners and others in societie with them may erre grossely impenitently finally And thus the Church of England doth keepe the doctrine of w Chaloner Credo Sanct. 2 part subject The church in respect of its outward part as it enters the Creed is not onely an outward profession of a doctrine or discipline but a profession of the same under the notion of truth And that the Church in this sense is invisible Gregory de Valent. confes in his third Tom. upō Thomas disp 1 qu. 1. pag. 7. sect 16. and Bellarm in his third Book de Eccles ca. 15. Bilson Christ subject par 3. pag. 305. The visible Church consisting of good and bad elect reprobate hath no such promise but shee may erre only the chosen of christ which are the true members of his body properly called his Church they shall not erre unto perdition c. Christ the Prophets and Apostles intirely without addition or alteration though in the government and administration there be many things amisse though in the societie there be many who be not qualified as sheepe humble and meeke but fierce and cruell Fifthly No societie is the Church of Christ which retaineth not the true worship of God but in the true Church of God his pure worship may be stained with rites and ceremonies which might well be spared and are justly disliked Thus both Conformists and Nonconformists and all other sorts and sects of men And thus in the Church of England the true worship of God is for substance rightly maintained though the Nonconformists dislike and the Conformists groane under some ceremonies not abandoned The onely knot here to be unloosed againe is your slander against the Nonconformists in that you charge them to say that the Church of England doth not retaine the true worship of God And now I shall desire you calmely to consider how according to your principles you can untie a knot or two if they should be knit for you in this wise First He is no true Pastor of Jesus Christ who grossely perverteth the Scripture falsifieth Authors deceiveth with aequivocations condemneth the true worship of God as pernicious idolatrie and the x Jewell upon the first to the Thes chap. 1. v. 1. The Church of God is in God the Father and in the Lord Iesus Christ it is the company of the faithfull whom God hath gathered together in Christ by his Word and by the holy Ghost to honour him as he himselfe hath appointed This Church heareth the voyce of the Shepheard It will not follow a stranger but flyeth from him Of this Church Hieron in Mic. lib. 1. cap. 1. saith Ecclesia Christi in toto orbe Ecclesias possidens c. societies of Saints as idolatrous and Antichristian Assemblies and laboureth to draw Christians from the communion of Saints which ought to be kept and maintained Examine your writings in the feare of God and adde the proposition wanting Secondly He is no true Minister who derives his authoritie from them that are not able to give it But he that derives his authoritie from the people derives it from them that have no authoritie to give it You know the conclusion and where it will light Thirdly The true Church of God is the true flock of Christ the Kings Daughter quickened by the Spirit married unto Christ gentle meeke humble retaining the true worship of God without addition or alteration and keeping the unitie of the Spirit in the bond of peace But the societie of Separatists is not the true flocke of Christ quickned by the Spirit humble meeke gentle keeping the unitie of the Spirit in the bond of peace These properties doe not agree to all and every one in that societie in truth according as in the former propositions you say they belong to the true Church of God If you shall be able to maintaine the former propositions against men as you vaunt I doe not beleeve you shall be able to unloose these few knots CHAP. V. SECT I. IT may be some will expect that I should write something of their Lecturers Can. Neces of Separat pag. 49 50. and the rather because they in the judgement of many are thought to be the best Ministers Of their life and doctrine I say nothing But as for their Ministery surely it is new and strange For the Originall of their name manner of entrance and Administration is unknowne wholly to the Scriptures and I thinke never before heard of till in these latter broken and confused times Therefore it is no marvell when the Question hath beene propounded to some of them as it was by the Pharisees to John Who art thou That they have not been able for their life to answer to answer the point Neither could agree among themselves what kinde of Ministery it is that they have taken up And being hard pressed for resolution they have ingenuously confessed that unlesse they be Evangelists they could not see how their Ministery doth accord with any Ministery mentioned in the New Testament This I write upon my owne certain knowledge the persons I thinke are yet living whose names for some reason I forbeare to expresse Howbeit I can and will doe it if I see there be a just and necessary occasion I doe not thinke it strange that they should thus speake for indeed I know not what they can say better in defence of their standing Pastours I am sure they will not say they are For First They doe not take any particular charge of a flocke upon them Secondly They performe not the office thereof for they agree with the people onely to preach and not to administer either the seales or censures to them Thirdly Their comming unto the people is in a strange sort for they make a covenant each with other for some certaine yeares and when that time is out both parties are free and so may leave one the other and doe many times but a true Pastour may not doe so For if he should he were worse than an hireling which leaves not the sheepe till he see the Wolfe comming But many of these when they see a richer Lectureship comming towards them Fourthly He that is a Parson or Vicar is taken generally for the Minister of the place And truely howsoever their calling be false and Anttchristian as the Nonconformists say yet in many respects they doe better resemble a true Minister than any Lecturer whatsoever Therefore not without just cause Neces of Discipl pag. 74. doe the Reformists utterly condemne this extraordinary office of Preachers And affirme that they are neither Pastours nor Teachers which the Scripture alloweth of ANSVVER THis point concerning Lecturers I have purposely deferred unto this place because it is distinct from the former in your apprehension
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