sufficient reason of separation but such as this Author who is indeed with others like minded the true Scandalizer or he by whom the offence cometh or else it is the offended persons own inference from the real or imaginary actions of their Brethren of a necessity of separation that scandalizeth him That which this Author brings here is farr from a Demonstration We find Revel 18.4 that St. John heard a voice from Heaven saying Come out of herâ— my people that ye be not partakers of her sins and that ye receive not of her plagues But to â—erch out of this passage this Proposition Christ commands them to separate from every thing of Antichrist and to inferr this conclusion and therefore from his ministry needs a Delian Diver or cunning Alchymist or Sophister that can deduce quidlibet ex quolibet It is plain that the Exhortation is to goe out of Rome called Babylon ch 17 18. Nor do I gainsay that it is meant of it as it is corrupted by the Papacy Nor do I question but the Papal monarchy is an Antichristian state and that though the plain meaning is no more but that Gods people whereof I doubt not some are and will be in Rome when it shall be destroyed should abandon that place afore it be destroyed to avoid participation of its sins and plagues yet too it may be understood of communion with the Papacy in their Idolatry and Heresies But it is a wild conceit to make every thing done or used by Popes to be a thing of Antichrist much more is it to make the ministry of the Ministers of England the ministry of the Pope when it is so directly contrary to the Pope and Popish Doctrine and Worship expresly abjured and abhorred by them How frivolous his proofs are of the present Ministers opposing visibly Christs Kingshâ—p having the characters of false Prophets of being guilty of Idolatry is shewed already What the frame of the spirits of the present Conformists is or hath been God only who is the searcher of hearts is fit to judge what their principles were formerly and are now is to be known either by those that have conversed with them or heard them preach or read their writings sure every sincere Lamb of Christ is neither fit nor able to judge or examine the truth of any number of Conformists spirits or principles and therefore if these alterations which are here mentioned be the ground of the offence that is taken against them it cannot be a just ground of their taking offence If it were there were just ground of offence given to separate from the Separatists Not to mention what of old was charged upon the Brownists whose spirits and principles were such as made many as holy persons as England yielded to dehort the godly from joyning with them in their way of Separation Nor what either Mr. Edwards in his Gangraena or Mr. Baillee in his Disswasive or Mr. Weld in his Story of the Antinomians have written of the state of the Congregational Churches The Elders and Messengers of the Congregational Churches in the Preface to their Dâ—claration of their Faith and Order in their meeting at the Savoy Octob 12. 1658. say It is true That many sad miscarriages divisions breaches fallings off from holy Ordinances of God have along this time of tentation been found in some of our Churches yet they do not at all stumble us as to the truth of our way had they been many more And avow this as their great Principle That amongst all Christian States and Churches there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all perswasions that keep unto and hold fast the necessary Foundations of Faith and Holiness in all other matters extra fundamental whether of Faith or Order Mr. Weld in his Answer to Mr. Rathband heretofore denied not the Congregations Parochial in England to be true Churches though impure And Mr Norton in his Answer to Appollonius ch 16. saith We reject the Separatists who distinguish not between the Church and the Impurities of the Church Whence the great crime of Schism Yet this Author not considering that the Congregational men disclaim his rigid separation avows separation as commanded by Christ from the Church of England as no true Church and condemns hearing the present Ministers as the Ministers of Antichrist though they preach the Gospel of Christ because of some defects conceived in their calling and some impurities real or imaginary in their worship as if it were saying A Confederacy forbidden Isai. 8 12. and a just ground of offence given to the sincere Lambs of Christ in that they do not separate from the Assemblies of England But he hath not yet done but adds Sect. 6. The Separatists give more just cause of Offence to godly sober Christians than the Conformists do to them If it be yet further said Obiect 2. But if I do not goe to hear the Preachers of this day many truly godly and sober Christians will be offended at my forbearance so that whether I hear or whether I forbear I shall offend To this I answer 1 That granting the case to be as is suggested though perhaps somewhat else upon a serious and strict search may be found to lye at the bottom of our Conformity beyond what is here pleaded I am very apt to believe were but a Toleration granted t is not the fear of offending any would cause our conforming Brethren to attend upon the ministry of the present Priests of England Yet supposing it to be as is intimated we ask 1. Do you look upon your going to hear as your duty or meerly as your liberty If the first let it be proved from any positive precept of Christ and we are satisfied if the second you are bound by many solemn injunctions which are at least reduceable to the moral Law not to use your liberty to scandalize your Brethren 2. Let both parties be weighed in an upright ballance such as you judge to be offended with you for not hearing and such as are offended thereat I am bold to say That the last mentioned for number holiness spirituality and tenderness do farr surmount the former who will really be scandalized at your forbearance 3. Let also the grounds of the offence on both sides be weighed the one are offended at you That you build not up in practise in a day of trouble and cause thereby the enemies of the Lord to triumph and blaspheme what in a day of liberty you did in your preaching and practice pull down and destroy The other because of your disobedience to what they are satisfied and you your selves once were God is calling you to viz. to have nothing to do with separate from this generation of men But 4. That t is your duty especially if in a Church-relation to meet together as a people called and picked by the Lord out of the Nations of the world cannot be denied The neglect of which is
on If there be no such thing as a National Church of the institution of Christ as most certain it is there is not then 2. Whether National Ministers are the Ministers of Christ or whether there can be a true Ministry in a false Church as a National Church must be if not of Divine Institution upon what pretence soever it be so denominated Sect. 16. National Ministers may be Ministers of Christ and National Churches true Churches To this Querie I answer 1 That if by National Ministers be meant Ministers for the Nation or such as have inspection over the Nation whether for the maintenance or propagating of true Doctrine or Worship or holiness of life they may be Ministers of Christ though no such thing as a National Church were of the institution of Christ. As for instance I conceive Dr. James Usher when he was alive was a Minister of Christ when he was Primate of Ireland The assertion I prove thus If the Apostles were Ministers of Christ and National Ministers though a National Church were not instituted of Christ than National Ministers may be Ministers of Christ though a National Church be not instituted of Christ But the Apostles were such as for instance Peter had the Apostleship of the Circumcision Paul of the Gentiles Gal. 2.7 8. Rom. 11.13 1 Tim. 2.7 Therefore National Ministers may be Ministers of Christ. 2. Titus was a National Minister of the Cretians For this cause saith St. Paul Tit. 1.5 left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every City as I had appointed thee and yet a Minister of Christ St. Pauls partner and fellow-helper concerning the Corinthians 2 Cor. 8.23 Ergo 3. They that may be Ministers of Christ though they be Ministers for the Body of Christ and all the Members thereof may be Ministers of Christ though National because the denial of a National Ministry is upon this supposition that a Minister of Christ is only for one particular Congregation but the Pastors and Teachers as well as Apostles Evangelists Prophets are given for the edifying of the Body of Christ till we all come in the unity of the faith unto a perfect man Eph. 4.11 12 13. Therefore for all or any and consequently for a Nation and not only for a particular Congregation 4. If any of the Saints as well as one particular Congregation have an interest in all the Ministers of Christ so as that they are truly theirs then Ministers of Christ may be National yea ought to be yea and Oecumenical if they could be serviceable to them in the things of Christ. But 1 Cor. 3.22 23. Paul and Cephas and Apollos were all the Corinthians and all others who were Christs therefore the same may be Ministers of Christ and National Ministers I know not whether this might be an argument ad hominem but this I take to be justifiable that a man may be a Commissioner for approbation of publick Preachers throughout a Nation and so a National Minister or an Itinerant Preacher to the Nation and yet be a Minister of Christ. 2. A National Church denominated so either from the agreement of all the Believers in that Nation in the same profession or from their subjection to some Common Rulers Ecclesiastical or Civil or Convening by Deputies in some National Synod though not of Divine Institution may be a true and not a false Church which I prove thus They may be a true Church who have all things essential to a Church and nothing destructive of its being such But Believers of a Nation or a National Church so denominated any of those wayes may have all things essential to a Church and nothing destructive of its being such Ergo. The Major is taken from the proper notion of the term True Church or its definition For the definition of a Church of Christ or a true Church is and can be no other than a Company or Number of persons believing in Christ or professing the Faith of the Gospel and obedience to God by Christ according unto it not destroying their own profession by any errours concerning the foundation or unholiness of conversation even according to the expression of the Congregational men in their Declaration Octob. 12.1658 ch 26. The Minor is also manifest by Reason and Experience A National Church so denominated may have the Truth of Doctrine of Faith the Truth of Worship the Truth of Holy conversation besides which there is nothing essential to a true Church For the defect of outward order were the order pretended indeed of Christs Institution yet could not nullifie the Church or destroy the Truth of it but only the regularity The Corinthians were a true Church 1 Cor. 1.2 even then when there were disorders in their Meeting 1 Cor. 14.26 in their Discipline 1 Cor. 5.1 2. in their Communion 1 Cor. 11.21 in their Faith 1 Cor. 15.12 in their Conversation 2 Cor. 1.1 and 12 2â— As for the outward form of their Combination by a Church Covenant or their number or their habitation or their descent these and such like things though for convenience they be requisite yet not essential to the Church or its Truth Yea the having of Baptism Organizing by Officers though more necessary and of Divine Institution yet are not essential to a Church or its Truth but that the Church without them may be a true Church though not so regular and well ordered as it should be Nor doth the having of National Rulers Ecclesiastical either single persons or in a Synod or Convocation make a false Church Those of the Congregational way have had Synods and submitted to Courts even in Ecclesiastical things of larger extent than a Congregation of one Town and Churches of a greater number and at greater distance of habitation than could meet in one place every Lords Day for all Ordinances and deny not a Catholick visible Church and therefore should not by reason of the number distance want of Officers of Divine Institution or because modelled by humane prudence call a National Church a false Church The proofs used by those that held that many particular Congregations may be under one Presbyterial Government Printed in the Year 1645. from the number of the Church at Jerusalem yet one Church Acts 8.1 under one Government besides what is found in the Scripture about the Churches of Corinth Ephesus are sufficient to evince that many Congregations may be one Church and that the unity and truth of Churches is to be taken from agreement and verity of Faith and that a National Church so denominated in respect of the agreement in profession or subjection to Government or convention by Deputies or Messengers in one Synod may be one National Church and a true Church of Christ. But it is objected That the first Church is of Christs Institution and that was of so many as might meet in one Congregation even the Church at Jerusalem that
rejoyced in no way was the acting of Pilate or Herod or the Jewes to be abetted but to be abhorred though the Counsel of God was to be justified and extolled as was done Acts 4.24 c. Should the Pope send Jesuites to preach the Gospel and they should continue to preach it and no doctrine antievangelical I know no reason why the Saints might not attend on their Ministry To the 2 d. 3 d. and 4 th Answers I reply That the preaching of Christ in opposition to Paul makes it probable that they were not real Saints nor true Ministers in his sence such motives being contrary to that brotherly love which is in every real Saint 1 John 3.14 and that order of the Church by which is a lawfull mission which me thinks he should not conceive to have been in them that acted in a way of contention against St. Paul the Apostle of the Gentiles And for the Ministers of England I like better the words of Mr. Iohn Robinson in his Justification of the Separation p. 307. then these Authors words In the general I confess there is a proportion and so in that general and large sence wherein Mr. Bernard pag. 313. expounds the word sent or Apostle I do acknowledge many Ministers in England sent of God that is that it comes not to pass without the special providence and Ordination of God that such and such men should rise up and preach such and such truths for the furtherance of the Salvation of Gods elect in the places where they come They which preached Christ of envy and strife to add more afflictions to the Apostles bonds were in this respect sent of God and therefore it was that the Apostle joyed at their preaching How much more they that preach of a sincere mind though through ignorance or infirmity both their place and enterance into it be most unwarrantable And sure if they may in this sense be said to be sent of God it follows Saints may hear them which was to be proved It is added Sect. 8. The truth Ministers teach warrants the hearing of them Object 4. The Ministers of England preach truth and is it not lawfull to hear truth preached We answer 1. That 't is lawfull to hear truth preached is readily granted but this must be done lawfully and in the way of Christs appointment 2. All that preach truth are not to be heard nor will our discenting brethren say they are For 1. There was never yet any Heretical preacher in the world but he preached some truth is it lawfull to hear such This will not be said 2. The Devil himself preached truth yet Christ forbids him and commands that he hold his peace 3. The Popish Priests preach truth yet who will say 't is lawfull to attend upon their Ministry But 3. As the present Ministers of England preach truth so 1. They preach it but by halves and dare not for fear of the L. Bishops inhibition preach any doctrine though never so clearly revealed in the Scriptures and owned by them as the truth of Christ he commands them not to meddle with 2. The main truths they preach at least many of them are contradicted in their practice They 'l tell you that the Lord Jesus is the great Prophet and King of his Church but how palpably this is contradicted by them in their practice conforming to institutions and laws that are not of his prescription who sees not This we have abundantly demonstrated 3. With the truth they preach they mingle errours directly contrary to the Scripture and the revelation of his will therein Instances of this kind have been already exhibited to which may be added many more we shall mention but a few 1. That the Ministry Worship and Government which Christ hath appointed to his Church is not to be received or joyned unto unless the Magistrates where they are reputed Christian do allow it 2. That the Apocryphal books which have in them errors 2 Mac. 12.44 45. 14.41 42. Eccles. 46.20 Wisd. 19.11 untruths 2 Esd. 14.21 22 23. 2 Mac. 2.4.8 Tob. 5.11 12 13. with 12.15 Judith 8.33 10.9 with v. 12. 11.6.12 13 14 15. 1 Mac. 9.3.18 with 2 Mac. 1.13 to 17. and 9.1.5.7.9.28.29 blasphemy Tobit 12.12.15 with Rom. 8.34 1 Tim. 2.5 Rev. 8.3.4 magick Tob. 6.6 7 8. 9.2.3 with 3.7 8. 11.10 11 13. with 2.9 10. and contradiction to the Canonical Scriptures Judith 9.2 3 4. compared with Gen. 49.5 6 7. Esther in the Apocrypha chap. 12.5 15.9 10. with Ester Canonical chap. 6.3 5.2 Eccles. 46.20 with Isa. 57. 2. may be used in the publick worship of God 3. That the most wicked and their seed may be compelled and received to be members of the Church 4. That Marriage may be forbidden at certain seasons as in Lent Advent Rogation-week c. 5. That Baptism is to be administred with a cross in the forehead and that as a symbolical sign 6. That though the most notorious obstinate offenders be partakers of the Lords Supper yet the people that joyn with them are not defiled thereby 7. That there may be Holy days appointed to the Virgin Mary John Baptist to the Apostles all Saints and Angels together also with Fasts on their Eves on Ember-days Fridays Saturdays so called heathenishly enough and Lent 8. That the Cope Surplice Tippit Rocket c. are meet and decent ornaments for the worship of God and Ministry of the Gospel 6. That the Book of Common-prayer is the true worship of God 10. That Christ descended into hell as if Christ descended into the place of the damned as the Papists hold 11. That Lord Bishops can give the holy Ghost and power to forgive and retain sins 12. That Altars Candles Organs c. are necessary and useful in the Church of God 13. That all children when baptized are regenerate and received by the Lord for his own children by adoption Common-prayer-book of publick Baptism Yea 14. That children being baptized have all things necessary for their salvation and shall undoubtedly be saved So they profess in the Order of Conformation in the Common-prayer-book with much more that might be offered in this matter I reply 1. The grant That it is lawfull to hear truth preached is sufficient to prove it lawful to hear the present Ministers preach truth which he denies not they do unless he could prove it were contrary to the way of Christ's appointment to hear the truth from them 2. All that preach some truth are not to be heard yet all that preach the great truths of the Gospel notwithstanding some errours non-non-fundamental may be heard especially if the errours be seldom or never pressed on the hearers but left to them to examine and to be approved or disproved Heretical Preachers are not to be heard because they preach not the great truths of the Gospel but errours which overthrow the foundation so do the Popish Priests yet it were no sin to hear
thought did appertain to me to do because I found that many that had heard of my judgment in another point did imagine that I must needs be also a Separatist from the Church and Ministers as now they are and where my practice is known to the contrary I have been censured as acting against my own tenet yea and my own light and taken to be and shunned as a deserter of that Cause for which I have appeared notwithstanding in many places of my Writings I have disclaimed Separation for that wherein I was dissenter from others alwayes foreseeing that a groundless Separation would be endless and therefore have still professed my desire of such a Reformation as might be without Separation from Brethren who are not heretical in the doctrine of Christian Faith nor Idolatrous in their Worship nor impose that on me for communion with them which I cannot yield to without sin against God and accordingly did in express words in the Addition to my Apology Sect. 4. declare my willingness to joyn with any Churches of Christ and unwillingness to be a Separating Member in any Church being willing to be a conjoyned Member with all the Churches of Christ in general and each in particular Apol. p. 5. I abhor Separation from my Brethren in this regard p. 10. I durst not gather a separated Church as not knowing how to justifie such a practice In refutatione positionis Dr. Henrici Savage Sect. 15. Sanctissimè in conspectu Domini corda scrutantis possum profiteri me in animo semper habuisse ut si fieri posset èsset reformatio absque separatione animorum exacerbatione Praecursor Sect. 15. I am conscious to my self of using what means I could for Reformation without Schism if possible Yea when some of those who agreed with me in that tenet which my Writings held forth differently from others were moved to admit me to their Communion and they excepted against it because I did not disclaim the Church of England nor renounce Ordination by a Bishop nor desert my standing as a Parish Minister nor my maintenance by Tith or Augmentation nor my hearing with the World as they used to speak nor some such like practices as were inconsistent with the principles of the Separatists I refused many years ago to joyn with them that would not otherwise admit me than upon such terms but did answer their exceptions against me and persisted in my refusal unto this day And how averse my spirit and wayes have been from division that Antagonist of mine whose former Writings had given occasion to men to conceive of me as a Sect-master yet hath in his two Epistles Printed before my two Books one against the Quakers about the insufficiency of each mans Light within him for his guidance to God being Nine Sermons on Joh. 1.9 and the other entituled Romanism Discussed against the Papists assertions about their Church and Pope declared his opinion of my inclinableneness to brotherly Communion and agreement notwithstanding our dissent They to whom I was a Teacher even in the times of our greatest Liberty can bear me Witness that I alwayes withstood by Writing and Conference such insinuations as tended to alienate their minds from Dissenters and alwayes advised conjunction in Church Communion and hearing such as taught the truth of the Gospel in respect of the foundation though in their Worship and Preaching some Hay and Stubble were superadded And therefore to shew my constancy in the same opinion and practice I have conceived my self obliged to appear in this matter at this time Sect. 3. The evils consequent on the tenet of Separation urge to an examination of it Which I conceived my self the more urgently provoked to by the direful imputation of serving the Image of the Beast which the Title of the Book chargeth on the Hearers of the present Ministers and the terrible predictions which in the Epistle to the Reader seem to be levelled against compliance in hearing the present Ministers as if it were likely to meet with the same judgment in the day of Gods wrath with the Antichristian Beast and seeming commiserations of such as did joyn in Communion with the publike Church Assemblies in praying and preaching as worshiping with the Nations waiting at the Posts of an Antichristian Ministry and through the power of temptation turned aside by the flocks of the Companions and expostulating with such as forsaking the fountain of living Waters for broken Cisterns that will hold no Water changing their glory for that which will not profit leaving the bread in their Fathers house and going a begging to the doors of Strangers casting contempt upon the pure Institutions of Christ and thereby provoking the Lord to send leanness into their soul giving occasion of grief and stumbling unto their Brethren pouring contempt upon the Offices Wisdom and Faithfulness of Christ hardning persons in a false way of worshiping of God to their eternal ruine disobeying the heavenly voice calling aloud to them to come from the Lions dens and Mountains of the Leopards to come out of Babylon admonishing them to arise depart hence this being not their rest but polluted to hasten their escape and be like the He-goat before the Flocks in their retreat from the Tents of these false Worshippers lest being partakers of their sin they receive of their plagues that are even ready to be poured forth Which is further pressed by intimating as if this may be the last warning such may have from God Which passages if I should my self read without commotion of mind as if they were brutum fulmen a great Thunderclap without any Thunderbolt yet I doubted whether they might not have such operation on many well-meaning persons as to affright them from any hearing or Communion with the present Church or Teachers as judging such compliance a damnable sin such as the Scripture makes drinking of the cup of Fornication of the Whore of Babylon receiving the mark of the Beast in their forehead and in their hand and in some an irremissible sin like that of blasphemy against the Holy Ghost which must needs produce these woful effects an irreconcilable enmity between the Separatists and such as hold Communion with the present Churches and their Pastors and if the Law should not be mitigated the utter ruine of many thousands in respect of their Liberties Estates and perhaps Lives or else the violation of their Consciences if being possessed with these notions out of fear or secular hope they yield to things of so direful an aspect which things have appeared to me of so great importance that I conceived both prudence and charity bound me to examine these pretences and to inform my self and others of what I found conducible to the preventing of those sad consequences which attend the compliance if it it be such as it is pretended to be and the unyieldingness to what Laws injoyn if it be not such an evil as it is accused to be That which
the Church of England that the visible Church of Christ is a Congregation of faithful men in the which the pure Word of God is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite to the same The addition in the Confession of Faith of the Assembly Ch. 25. Art 2. that the visible Church universal under the Gospel consists of all those throughout the World that profess the true Religion and of their Children is not found in the Writings of the New Testament and those Texts that are alledged for it Ezek. 16.20 21. Rom. 11.16 Gen. 3.15 Gen. 17.7 if they were pertinent would as well prove a whole Nation to be Gods visible Church yea all mankind descended from Eve as the visible Church to consist of the children of them that profess the true Religion And the same may be said of them that assert an Ordinance of Infants visible Church-membership unrepealed that alledge Mat. 28.19 as proving Christs appointing Nations as such to be baptized that alledge the Jewish Proselytism as a pattern to us How far this Quaerist agrees with these may be discerned by other passages If he concur with those of the Congregational way about Church-members and their proof from the Covenant to Abraham Gen. 17.7 as made to his natural seed and so to all Believers natural seed I see not how he can avoid the asserting of a National Church like the Jewish which I grant is not agreeable to the Gospel according to which the visible Church of Christ is a Congregation of faithful men as the definition of the Church of England Art 19. expresseth it and hath been fully proved by me in the third part of my Review Sect. 52. c. 2. In answer to the Question Whether there be any National Church under the Oeconomy of the Gospel I say that though there be no National Church so as that the whole Nation and every member of the Nation be to be accounted of the visible Church of Christ by vertue of their Generation or Proselytism and such Covenant as was made to Abraham concerning his natural seed or to Israel at Mount Sinai or elsewhere yet the whole number of Believers of a Nation may by reason of their common profession be called a National Church as well as the whole Body of men throughout the World professing the faith of the Gospel and obedience to God by Christ according unto it not destroying their own profession by any errours everting the foundation or unholiness of Conversation are and may be called the visible Catholick Church of Christ as the Congregational men speak in their Declarat ch 20. Wherefore it is no more against the Gospel to term the Believers of England or Scotland the Church of England or Scotland than it is to term the Believers throughout the World the Catholick Church nor is it more unfit for us to term our selves Members of the Church of England in this respect than to term our selves Members of the Catholick Church nor is there need to shew any institution of the Lord more for the one than for the other Nor is there need to alledge Isa. 49.20 or Isa. 66.8 for such an Institution Nevertheless that the Prophesie Isa 49.23 Kings shall be your Nuâ—sing Fathers c. waits the time of its accomplishment is said with more Confidence than Evidence Many learned Interpreters think otherwise among whom Mr. Gataker in my judgment inferiour to none in his Exposition of Holy Scripture hath these words Annot. on Isa. 49.23 And Kings shall be thy Nursing Fathers and Queens thy Nursing Mothers fulfilled in those Persian Potentates Cyrus Artaxerxes Darius Ahaâ—uerus with the Queens also of some of them that patronised and protected Gods people and promoted Gods work with them Ezra 1.1 4. and 63.12 and 7.12 26. Neh. 2.6 8. Esth. 8.3 8. and much more in other Emperours and Kings together with their Queens as Constantine Theodosius and the like who both embraced the Christian faith themselves and maintained the profession of it Of some whereof see Rev. 17.12 16 17. And Mr. Mede on Rev. 16.17 hath these words For truly out of the same ten horns or Kings they shall be who at length shall hate the Whore whom they have so long born which partly we perceive to be fulfilled shall make her desolate and naked shall eat her flesh and burn her with fire Nor is it to be denied without ingratitude to God and Men that Kings and Queens since the rise of Antichrist though many of them made drunk by the Whores intoxicating cup have been cruel Butcherers of the Saints both before the Reformation and since even in our dayes have been nursing Fathers and nursing Mothers to the Church of Christ and that a National Church in the sense fore-mentioned hath been the result of its accomplishment and we hope in more ample manner will be the result of its fuller accomplishment As for the Text Isa. 66.8 that it is a prophesie expresly relating to the Jews and their miraculous conversion is not certain Mr. Gataker in his Annot. on Isa. 66.8 hath these words The most Interpreters both Jew and Christian understand these words of the strange sudden and unexpected delivery of the remainders of Gods people out of the Babylonian bondage by Cyrus Howbeit divers Interpreters understand them of the restitution and restauration of the Church under the Ministry of the Gospel when so many thousands were so soon and so suddenly converted without any great labour or pains-taking about them of those by whom they were converted Act. 2.41 4.4 and both these Expositions conceived as subordinate the one to the other may very well be admitted And therefore if the Author hear it not pleaded in this matter yet he may find another Exposition than that which he imagines that it expresly relates to a future miraculous Conversion of the Jews However if it did sith it is said Rom. 11.25 26. When the fullness of the Gentiles is come in all Israel shall be saved he might find something for a National Church in that Prophesie Isa. 66.8 As for those words in his Parenthesis that the assertion of a National Church of the institution of Christ is wholly destructive of Gospel administrations they are said with no more truth than proof though we should say a National Church in respect of its Government or Officers is of the Institution of Christ. For suppose it were asserted that Christ had instituted Patriarchs or Arch-bishops and Bishops and the Government of the Church of England or Scotland under them yet this might be without total destruction of Gospel Administrations The preaching of the Gospel administration of Baptism and the Lords Supper with other administrations of Christian Worship and Discipline have been and may be continued even where Archbishops and Bishops have been over a National Church as instituted by Christ. But let us attend his motions thus he goes
heretical or false doctrin And sith the Church of Corinth was manifestly Schismatical 1 Cor. 1.11 12. Yet Apollos a true Minister to them or who else were their Pastors And sith the Church of Sardis is charged as having a name that it lived but was dead yet the Angel of it one of the seven Stars in Christs right hand then may there be a true Ministry in such false Churches Revel 3.1 that is schismatical or hypocritical not consisting of real Saints And if it be that what is charged on Laodicea Rev. 3.15 16 17. were by reason of defect in Church constitution and disciplin as Mr. Brightman conceived then also a false Church in respect of such irregularity may have a true Ministry But because this is only an argument ad homines to such as concurre with Mr. Brightman in his conceit I will prove that in a National Church or a Church irregular in its constitution or discipline miscalled false may be a true Ministry of Christ. 1. If the truth of the Ministry depend upon the truth of the Church or it's regularity then where is no true regular Church there is no true Ministry But that is false sith there may be a true Ministry where there is no Church at all and therefore no true Church Ergo the truth of the Ministry depends not on the truth of the Church but a true Ministry may be in a false Church 2. If there be a true Ministry though to or in a National visible Church or Catholique then that extent which is conceived to be inconsistent with a true Gospel Church makes not the Ministry false but Peters and Pauls Ministry to the Jews or Gentiles Churches were true Ministries though the Churches were National or Catholique even set by God in the Church 1 Cor. 12.18 Ergo. 3. If Ministry to Churches Hypocritical Schismatical and in some sort Heretical may be true Ministry much more to a Church National irregular in constitution and discipline those being greater degrees of falsehood than this But the antecedent is before proved from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Ergo the consequent is true 4. If the regular constitution disciplin of the Church the election of the Church or their sending be extrinsecal or accidental not necessary or essential to the truth of the Ministry then may there be a true Ministry in such a Church as this Author calls false But the antecedent is true sith the Apostles were true Ministers afore the regular constitution and discipline of Churches without their Election or mission therefore the consequent is also true 5. If the denomination of true Ministers be from the truth of their Doctrin and no other form denominating them and there may be a Ministration of true Doctrin in such a supposed false Church then there may be a true Ministry in such a false Church for where the form denominating is there the Subject is rightly denominated from it But the antecedent is true both from all the Texts before alledged which place the truth of Ministry in the Doctrin taught and no other thing and in that the Colossians learned the grace of God in truth from Epaphras he is termed St. Pauls Fellow-Servant and for them a faithfull Minister of Christ Col. 1.6 7. and reason and experience confirms the possibility of preaching true Doctrin in a National mis-called false Church therefore the consequent is also true 6. If false Prophets false Apostles false Brethren be only denominated from their false Doctrin then they are not false Ministers but true who teach the truth of the Gospel notwithstanding their defects or the Churches in which they are But the antecedent is true as may be evinced from 2 Pet. 2.1 2 Cor. 11.13 Gal. 2.4 5. 1 John 2 1â— 21 22 26. 2. John 7. and many more places which denominate them false Prophets false Teachers false Apostles false Brethren Antichrists not Ministers of Christ from their erroneous Doctrin therefore from it and not from defects of Churches or other things are they false Ministers and if they preach true Doctrin true Ministers though in an irregular Church There being nothing offered against this to be answered I pass on to this Authors next Quaerie Sect. 20. Gods love to us is not less in not determining the whole of his Worship to us as to the Jews 3. Saith he Whether God doth not bear as much love to and exercise as much faithfulness over his New Testament Churches as over the National Church of the Jews Answ. No doubt of it yet doth not God shew his love nor exercise his faithfulness over his New Testament Churches in the same way or course of Providence as he did and perhaps will do over the National Church of the Jews He doth not gather the New Testament Churches by a mighty hand and a stretched-out arm as he did when he brought Israel out of Egypt by the hand of Moses but by the calling of his Word and operation of his Spirit Nor doth he make them Conquerours by Arms but they overcome the old Serpent by the blood of the Lamb and by the Word of their Testimony and they love not their lives unto the death Rev. 12.11 Nor doth God now settle his Church in one fruitful Land under one earthly King as he did the Jews under David and Solomon but in all Countries where they are called protects and feeds them by the Great Shepherd of the Sheep the Lord Jesus Christ and his Spirit in that estate and station wherein they are called Nor is it improbable that in the future calling of the Jews God will shew more remarkable Providences for their re-ingraffing into their own Olive than ever he hath yet shewed towards the Churches of the Gentiles It is added If so then 4. Whether he hath not as of old he did with reference unto the then Church determined the whole of the Worship appertaining unto them to whose Institutions without any Humane additions it is the duty of souls solely to conform Answ. The whole of the Worship appertaining to the New Testament Churches is either inward or outward To the New Testament Churches God hath determined the whole of his inward Worship as of old he did with reference unto the then Chuâ—ch or rather he hath more fully determined the Worship of himself by exercise of Faith and hope in Prayer and Thanksgiving having now more 〈◊〉 opened the mystery of his Will in the way of access to him and accepting of our service than he did to the Jews before Christs coming But for the outward Worship though he have set down sufficiently what we are to place his Worship in and wherein he hath determined by Precept or Example that hath the force of a Precept what is to be done by us that alone we are to account his Worship and to conform solely to it as his Institution without any Humane Additions or Alterations yet in respect of
of a Church and justly be disrobed of that appellation we justly plead against the Church of Rome pleading that they are the Church built on Peter against which the Gates of Hell shall not prevail Mat. 16.18 that the promise is not to that or any other particular visible Church but to the invisible Church of Gods elect and we alledg that St. Paul writing to the Church at Rome tells them Rom. 11.20 21. well because of unbelief they were broken off and thou standest by faith be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee But we add that not every nor many corruptions of some kinde do unchurch there being many in faith worship and conversation in the Churches of Corinth and some of the seven Churches of Asia who yet were Golden Candlesticks amidst whom Christ did walk But such general avowed unrepented of errors in faith as overthrow the foundation of Christian faith to wit Christ the only mediator between God and man and salvation by him corruptions of worship by Idolatry in life by evil manners as are utterly inconsistent with Christianity till which in whole or in part they are not unchurched Sect. 24. Every error makes not a false Prophet Our quaerist proceeds Eighthly whether the Ecclesiastick and spiritual rulers Governours and Officers of such a collapsed Church may not righteously as of old be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship by their Lies or unscriptural traditions innovations and ceremonious Pageantries Answer St. Peter foretold 2 Pet. 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them Jude 4. ungodly men turning the grace of our God into Lasciviousness and denying the only Lord God and our Lord Jesus Christ 1 John 4.1 Many false Prophets are gone out into the World 2 John 7. Many deceivers are entred into the World who confess not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist 1 John 2.22 who is a lier but he that denieth that Jesus is the Christ He is Antichrist that denieth the Father and the Son If any Ecclesiastick and spiritual rulers Governours and Officers of a collapsed Church do in this manner go about to cause the people to forget the name of the Lord or his pure worship they are righteously as of old to be accounted and esteemed as false Prophets But if they hold the foundation that is Jesus Christ and teach the worship of God in the name of Christ without Idolatâ—y in their worship or heresie in their Doctrine though they build upon the foundation layd by the Apostle hay and stubble 1 Cor. 3.12 that is some errours of their own and some additions to the worship of God from unwritten traditions or other supposed power about ceremonies they are not righteously as of old the Prophets of Baal and Balaam and other seducers to be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship I add that if the addition of some humane ceremonies to the pure instituted worship of God and some errours to the sound Doctrin of faith do make the Teachers or Rulers of a Church false Prophets in te ipsum haec cudetur faba neither this Author nor any of the Pastors or Teachers of the Congregational Churches but may be judged false Prophets Sect. 25. Separation by reason of some corruptions unwarrantable It is added 9. Whether separation from such a Collapsed Church in respect of its worship Ministers and Ministry be not only justifiable but as of old the duty of the Lords faithfull Remnant that desire to worship him according to his appointments Answer Separation from a Church somewhat erroneous or corrupt in worship or conversation yet neither Idolatrous in worship nor Heretical in Doctrin nor requiring that to their communion which would be sinful especially if it be total from all parts of worship all attending on Ministers and Ministry at all times is unjustifiable utterly dissonant from any of the rules or examples which either of old the Prophets or holy men or Christ and his Apostles have prescribed is for the most part the fruit of pride or bitter zeal and tends to strife and confusion and every evil work James 3.16 Sect. 26. It is prudence to joyn in worship and hearing where some errours and corruptions remain Yet once more saith the Quaerist Yea 10. whether supposing a Church so called thus dreadfully as aforesaid departed from the pure institutions of Christ never to be according to truth a visible instituted Church of Christ and the Lords poor people living in the Nation never by their free consent members thereof as it is on the pretended Churches part most unheard-of-cruelty to compel them so it be not on the part of the free born Children of God most stupendious folly and disvaluation of the institutions of Christ and ingratitude to God for the light and liberty from the yokes of men received imaginable to joyn affinity with it in worship or attend upon the self invented Ministry that appertains thereunto Many more questions of the like nature and importance might be added Answer Compulsion of men may be cruelty But it is neither pendious folly nor disvaluation of the institutions of Christ nor ingratitude to God but true Christian prudence warranted by the Counsel of St. James and the Elders at Jerusalem by the yielding and practice of St. Paul Acts 21.18 c. Acts 16.3 1 Cor. 9.19 20 21. by Christs example Mat. 17.27 for persons living in a Nation for their peace to joyn in affinity with such a Church which hath some humane inventions in worship and to attend upon that Ministry which appertains to it when they preach the Gospel for the main though not without some mixture of errours and neither require them to practice that which is in it self evil nor binde them to assent unto that which is erroneous What more Questions of the like nature and importance this Quaerist might add I know not I thought it necessary to answer these as being praelusory to the main Question and tending to forestall the reader with unmeer prejudice Having removed these stumbling blocks out of the way I proceed to examine the rest of the writing CHAP. 1. ARG. I. Sect. 1. Some scruples of conscience are of ill consequence AS a preamble to his dispute the Author writes thus This is that which the Lord hath said I will be sanctified in all that draw nigh me and before all the people will I be glorified The great care of Saints in matter of worship is to sanctifie the name of the Lord therein This is the great thing that God looks at the omission whereof
insufficient for what they are produced yet is not the Minor proved till the sin be shewed which is committed by hearing the present Ministers for where there is no Law forbidding there is no transgression Rom. 4.15 and not People affrighted by filling them with unnecessary scruples nor divided one from another upon such suggestions as this Writing yields nor drawn to separations and oppositions which tend to the undoing of men in their Estates hinder the publick Peace and the furtherance of the Gospel To prevent which it little avails that this Author acquaints us with his motive in his writing this piece For though all he sayes of himself were true as Charity binds me to believe it to be yet it serves only to create prejudice in the minds of well-meaning People who are led more by the opinion they have of the Writer than by the strength of his Arguments and for the most part hinders the impartial search for truth and makes men adhere faster to a party We know the opinion that was had of the holiness of the Pharisees was the greatest stumbling-block to the Jews against Christs Doctrine and the opinion of the holiness of Monks was the great furtherance of Popish Superstition and Idolatry and the opinion of many Teachers hath bred many Errours of which I gave warning many years since in a little Treatise Entituled Anthropolatria on 1 Cor 3.21 foreseeing as it hath come to pass that glorying in Teachers would be the mischief of the Churches from which it is time to take off People and to make them more diligent and serious in examining what is said on both sides as the Apostle admonisheth us 1 Thess. 5 21. Nevertheless I doubt not but in the progress of this dispute I shall shew Scripture warrant for hearing the Ministers of England that preach the Gospel notwithstanding the objections against them and accordingly proceed in answering this Writing that I may promote Truth and Peace which is my aim however I be censured hoping that in time God will direct honest-hearted persons to unlearn that mischievous course of esteeming res ex personis things by persons and give over that evil custom of too many who speak for or against opinions or practices according to the affection they bear to men and have no other argument why they refuse a thing but this that good people as they judge them are against it nor why they adhere to it but because they are for it Which is in effect to make them their Masters contrary to Christs Prerogative Mat. 23.10 and in some sort idolizing of them Nor do I think it unfit to mind this Author that it were adviseable that he did better examine his Tenet and Arguments sith as Gisbertus Voetius Professour of Utrecht saith Polit. Eccl. part 1 lib. 2. Tract 1. c. 7. Sect. 3. that it is the common opinion of all the Reformed Divines who notwithstanding the defect of Reformation of Rites and Government in the Church of England under Edward Elizabeth James have held fraternity with it constantly that consent in Ceremonies or the manner or form of Government is not necessarily required to retain or restore fraternity between Churches of the greatest greater or lesser diverse union and correspondence CHAP. 2. ARG. 2. Sect. 1. Preachers may be heard as teaching Truth IF it be lawful to hear the present Ministers of England it is lawful to hear them either as Ministers of the Gospel or Gifted Brethren But it is not lawful to hear them either as Ministers of the Gospel or as Gifted Brethren Therefore The major or first Proposition will not be denied That Christ hath appointed some as Ministers by vertue of an Office-power to dispense the Ordinances of the Gospel until his second coming is granted by all that it is permitted to others as their liberty enjoyned them as their duty having Gifts and Enablements from the Lord thereunto to improve those Gifts in Preaching Praying c. for the edification of the body of Christ though not solemnly invested into Office is assented unto at least by some of those with whom we have to do whence a lawfulness to hear them as Ministers or as Gifted Brethren doth necessarily arise Answ. I deny the Major or the consequence of the first proposition 1. Because the disjunction is of terms not opposite but coincident the same persons may be and are both Ministers of the Gospel and Gifted Brethren and may be heard under both considerations 2. The disjunction is not full sith a third member may be assigned that they may be heard as preaching or declaring the Word of God or speaking the truth of the Gospel which is the only consideration requisite to the Hearer to be respected in Hearing 1. Because God hath forbidden hearing of none but such as teach falshoods and therefore Hearers are not bound to decline Hearing any but such as they have reason to conceive teach contrary to Gods Word 2. Because Hearers are not all of them at any time nor any of them at all times enabled or fit to examine the Office Power or Gifts or Brotherhood of those they may hear 3. It is lawful to hear such as are neither in Office Power nor Gifted Brethren as it was lawful for Apollos to hear Priscilla Acts 18.26 Timothy to hear Lois his Grandmother and Eunice his Mother 1 Tim. 1.5 2 Tim. 3.15 the Iberian Prince the Captive Maid the Indians Frumentius 4. The Beraeans are commended for their examining St. Pauls Doctrine without examining his Office Power or his Gifts or Brotherhood Acts 17.11 5. If the Scriptures be the rule of the Doctrine we are to hear then are we bound to look to no more for the lawfulness of our hearing than the congruity or agreement of what we hear with it yea we sin if we do not hear it whoever he be that brings it as on the other side if any bring it not though he be a Minister in Office Power or a Gifted Brother yea or an Apostle or an Angel from Heaven he is not to be heard Gal. 1.8 9. 6. To forbid a man to hear him that preacheth or declares the Truth of God because he knows him not to be or conceives him not to be a Minister in Office Power or a Gifted Brother perhaps out of partial prejudice against him or upon false reports and surmises or because he is not of his Party may be a means to hinder a mans edification and salvation and to harden him to his perdition Which is not unusual but too too often many declining to hear them that preach sound Doctrine because they say they rail when they reprove their errours or vices and choosing to hear those that are of their way and preach according to that which they like or else turn Seekers denying any to be Ministers but such as speak by immediate and unerring motion of the Spirit or hearing none at all because of dissenting judgment from themselves Wherefore though
Successors therein in any of the Churches of Christ Where read we of their so doing yea are any qualified with Gifts as they for the discharge of such an Office or doth Christ indeed send forth servants in any imployment and not furnish them with Gifts sutable thereunto Credat Apelles Apella would have been printed What more dishonorable to the Lord Jesus can be asserted It remains then that they being neither Prophets nor Apostles nor Pastors nor Teachers that they are not to be found in the Scripture of the institution of Christ. Nor are they dreamed of in the world of several hundreds of years after Christ. Clemens in his Epistle to the Church of Corinth takes notice of no other besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Deacons which Bishops he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders yea Lombard himself confesses Hos solium Ministrorum duos ordines Ecclesiam primitivam habuisse de his solis praeceptum Apostoli nos habere Lomb. l. 4. Sen. D. 24. h. 3. Ext. The primitive Church he tells you had no other Order of Ministers than Bishops or Presbyters and Deacons Nor did the Apostles give commandment concerning any other That their rise and occasion was from the aims and designs of men to accommodate Ecclesiastical or Church affairs to the state and condition of the Civil Government is ingenuously confest by one that was looked upon to be as great an admirer of and as able a Champion for Diocesan and Metropolitical Prelates as any one of late dayes t is Dr. Hammond we mind who in his Dissertations about Episcopacy Sect. 3. hath these words His sic positis illud statim sequitur ut in Imperii cognitione in provinciâ qualibet cum plures urbes sint una tamen primaria principalis censenda erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo dicta cui itidem inferiores reliquae civitates subjiciebantur ut civitatibus Regiones sic inter Ecclesias Cathedras Episcopales unam semper primariam Metropoliticam fuisse So far is the Office of Lord-Bishops from being of the institution of Christ that their Primacy and Supremacy was the result of the designs and contrivements of men to accommodate the state and frame of the Church to the state and condition of the Government of the Nations Answ. The thing to be proved was that the Office of Lord-Bishops is not to be found in the Scriptures but the whole Discourse is about another thing not the Office but superiority of Order above Presbyters Primacy or Supremacy of degrees among Bishops the dignity of their Sees or Episcopal Chairs which is quite another thing than what he undertook to prove so that we may hereto apply the Poets words Amphora coepit Institui currente rotâ cur urceus exit Which were enough to answer this whole passage yet there are some things to be animadverted therein 1. It is true we read of Diotrephes 3 Joh. 9 10. and of no other in Scripture that he lâ—ved the preeminence either over or among the Church or the brethren and strangers who were to be received that they might be fellow-helpers to the truth v. 5 8. and that St. John if he came would remember his deeds prating against them with malicious words and not content therewâ—th neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church But this was not the usurping the Superiority of Order of a Bishop above a Presbyter but a proud pragmatique arrogant practice over the Church Brethren Strangers even St. John himself together with very injurious violent proceedings in words and deeds which are nothing to the bare challenge by dispute or assuming by collation either of the Civil or Ecclesiastical Power a Superiority of Order above Presbyters nor is Diotrephes mentioned as one of those Antichrists that were then gone abroad into the world or any mention of Antichrist in that Epistle 2. I know not the reason but I take notice that in this passage reciting Ephes. 4.11 twice he leaves out Evangelists and concludes thus It remains then that the Bishops being neither Prophets nor Apostles nor Pastors nor Teachers that they are not to be found in the Scripture of the Institution of Christ. Which conclusion might be overthrown if it were pleaded that they were Evangelists and so successors to Timothy termed an Evangelist 2 Tim. 4.5 and to Titus whose work is alledged for a pattern of Bishops 1 Tim. 1.3 5.19 22. Titus 1.5 But sith that title is declined by pleaders for Episcopal Superiority I let it pass 3. But the term of Pastors and Teachers is challenged by Bishops and what saith he against it This is too great a debasement of their Lordships which is a Satyrical Sarcasm no proof Did any of them say so or count it to be so If any did so he shewed himself unworthy of the name yea forgetful both of what he promised and prayed for alluding to this very Text as his Consecration and which was expresly charged on him by the Arch-Bishop when he delivered him the Bible Nor doth it any whit derogate from the congruity of the titles of Pastors and Teachers as it is given to Bishops that their Parochial Priests over whom they reside are supposed to be Officers in that degree than it doth from the giving of the Title of Teacher to a Presbyter because Assistents or Coadjutors are given them in case age or infirmity hinder them from the frequent doing of that office I omit mention of the living to avoid imputation of flattery but I suppose the Author of this Writing is not ignorant that Jewel Usher and many more have when they were Bishops been truly termed Pastors and Teachers and hope well of others 4. But under the term of Apostles they may not be reckoned True they had extraordinary Commission and Power yet they may be Successors to them Dr. Owen of Schism c. 6. sect 55. Professedly disclaims all thoughts of rejecting those Ministers as Papal and Antichristian who yet adhere to this Ordination in a succession from Popish Bishops being many of them eminently gifted of God to dispense the Word and submitted unto by his people in the administration of the Ordinances and are right worthy Ministers of the Gospel This Author denies not they succeed to them as Christians If so they may be heard as Gifted Brethren which was denied by him to the Ministers chap. 2. But why not in Office was the Apostles Office any other than what Christ injoyned them Mat. 28.19 20. Mark 16.15 and therein they must have Successors though not in the extent of their Commission and in their Power else how should Christ be with them all dayes unto the end of the World But they cannot derive their Succession but through the Papacy and then they are Antichristian I answer They may derive their Succession by proving their consonancy with them in doing the same work after them
Answ. Though I doubt not but I could retort this Argument upon this Authour whom by sundry passages in this Book I judge to be one that hearkens not to the Revelation Christ hath made and as supreme Lord and Law-giver hath enjoyned to be observed touching the Order and Ordinance of his house even that most express Mat. 28.19 Mark 16.15 16. one of the principles of the Doctrine of Christ and part of the foundation Heb. 6.1 2. Yet I shall wave that and answer directly by denying the major of which I give these reasons 1. Because denial is more than not hearkning to the one is by positive contradiction the other may be only by Omission 2. The not hearkning may be out of ignorance incapacity to understand dulness slothfulness fearfulness mistakes prevalency of temptation without any enmity of heart habitual stubbornness or willful gainsaying which are requisite to a plain denial of the Kingly and Prophetical Office of Christ. 3. There may be sundry Orders of his House revealed by Christ which are controverted whether they be such or no there may be some acknowledged to be Orders of his House yet thought not of such moment as that the peace of the Church should be broken by contending for them or judged not perpetual but temporary or not binding the Ministers to observe till the Magistrate reform as in the case of putting down Images or conceiving in cases of necessity or for avoiding of Scandal they may not hearken to them as in Davids eating the Shew-bread the Apostle Pauls not hearkning to the Order of discontinuing Circumcision and a Jewish Vow and Offering in these and perhaps more cases a person may not hearken to the Revelation Christ hath made and as supreme Lord and Law-giver hath enjoyned to be observed touching the Orders and Ordinances of his House and yet be so far from denying the Prophetical and Kingly Office of Christ that he may be sound in the Faith and a zealous and faithful maintainer of them by holding forth the truth of the Gospel unto the death And therefore I take the major proposition of this Argument to be manifestly false which he seems by not proving to take for manifest truth Sect. 3. It is not proved that Christs Soveraign Authority is rejected by the present Ministers But he goes on thus 'T is the minor or second Proposition that in the thoughts of some is capable of a denial but the verity thereof shines forth as the Sun in its brightness in the review of the Orders and Ordinances of the House of Christ appointed by himself and the present frame and deportment of the present Ministers of England with respect thereunto which of them have they not made void by their Traditions This is that which Christ hath said 1. That all power for the Calling Institution Order and Government of his Church is invested solely in him as the alone Lord Soveraign Ruler and Head thereof Mat. 28.19 1 Tim. 6.14 15. Joh. 3.35 Acts 3.22 and 5.31 'T is upon this foot of account that Christ chargeth his Disciples not to be called of men Rabbi nor to call any Father viz. not to impose their authority upon any or suffer themselves to be imposed upon by any in the matters of their God Mat. 23.8 9 10. because one is their Master and Lord viz. Christ. Hence also the Apostles lay the weight of their exhortations upon the Commandment of Christ 1 Cor. 11.23 and 14.37 Proclaim all to be accursed that preach any other Gospel Gal. 1.8 yea though Angels from Heaven should they live and speak as such charge those to whom they write not to receive any into their houses that bring any other doctrine much more not to receive them as their Teachers 2 Joh. 10. Yea the Spirit of the Lord in the close of the last Revelation of his Will it pleased this great King and Law-giver in such a way to give forth testifies that if any man shall add unto these things the Lord shall add unto him the Plagues that are written in his Book Rev. 22.18 Do the present Ministers of England conform unto this great Institution in words indeed they do so But what meaneth the bleating of the Sheep and lowing of the Oxen in our ears Do they not own other Lords Heads and Governours that have a Law-making power and would enforce the Consciences of the free-born Subjects of Christ over his Churches besides him what doth this less than evidently proclaim their disobedience and rebellion which is as the sin of Witchcraft against the King of Kings and the rejection of his Scepter and Soveraign Authority over them But of this more hereafter Answ. It is no strange thing to find in this Author high Charges backed only with confident assertions and no proofs so that men comparing the one with the other may think he wrote his Dreams rather than Meditations For what are we to think otherwise when we read such passages as these the verity of his minor proposition shines forth as the Sun in his brightness Which is no more than is to be said of the first universal indubitable principles of the light of Nature or Reason which are indisputable and yet he saith in the thoughts of some it is capable of a denial and when he should prove it so clear in stead of an Argument proves all with Interrogations which if the Reader deny he is put to a stand But to shew the vanity of his arguings to his Question which of the Orders and Ordinances of the house of Christ appointed by himself have not the present Ministers of England he means all even the best of them as his words ch 2. and arguings against them indiscriminatim do evince have they not made void by their Traditions I answer by another Question Which of them have they so made void Sure the Ordinances of searching the Scriptures hearing the Word praying to the Father in the name of Christ believing on the Son with many more which are the chief Orders and Ordinances of the house of Christ appointed by himself have not been made void by the Traditions of the Ministers of England that now are at least not by all or the best of them that I know or hear of But he imagines he can prove it by an induction of particulars of which he names only seven though to make his induction full without which it is no good Argument he should have reckoned seven times seven But perhaps he thinks if he can make good the charge in these seven it will be without question his charge is true of the rest Let us then view each of these in order and see how well he hath acquitted himself therein The first of these Orders or Ordinances of Christ is that all power for the Calling Institution Order and Government of his Church is invested solely in him as the alone Lord Soveraign Ruler and Head thereof Which I grant as a truth though I assent not to
his Paraphrase on Mat. 23.8 9 10. as if Christ did forbid the Apostles to impose their Authority upon any in the matters of their God which they did Act 15.25 28. But how comes this to be an Order Ordinance Institution of the house of Christ appointed by himself Such Orders I took to be Precepts of Christ to us but this seems to be Gods gift to him Mat. 28.18 Joh. 3.35 and 5.22 26 27. and 17.2 Acts 3.22 and 5.31 Ephes. 1.22 c. no Precept to us But let it imply a Precept to us Do not the present Ministers of England conform to it He grants they do so in words but not in deeds Why so They own other Lords that have a Lawâ—making power and would enforce the Consciences of the Free-born Subjects of Christ over his Churches besides him and thereby proclaim their disobedience and rebellion which is as the sin of Witchcraft against the King of Kings and their rejection of his Scepter and Soveraign Authority over them This is a high charge and if true would unchristen them but I see no proof of it so that I take this to be only a piece of Oratory such as Tertullus used against St. Paul Acts 24. which is so much the more venomous in that it is in generalibus without instancing in particulars which is the sign of a Diabolical Calumniatour Yet I shall not let it pass The Lords he means are either the King or the Bishops The King is owned by the Ministers in the Oath of Supremacie the Bishops in the promise at their Ordination wherein they promise the Lord being their helper to obey reverently their Ordinary and other Ministers unto whom is committed the charge and government over them following with a glad mind and will their godly admonitions and submitting themselves to their godly judgements The Law-making power of the King is with the Parliament of the Bishops in the Convocation the enforcing of the Conscience though it be an uncouth phrase as supposing the Conscience can be enforced by man which is impossible is meant of Causative Compulsion by enjoyning men to act or speak according to such Statutes or Canons as are imposed on them under certain penalties How many and which of these Acts or Speeches are rebellion and rejection of Christs Authority is to be demonstrated and not persons of place and Authority to be thus criminated after the manner of Railers and Scolds And sure it is not easie to prove that though such Acts and Speeches were imagined to be such Rebellion yet that they are so in them unless it could be proved they did them presumptuously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a proud heart and an high hand which if this Author hath not learned the Maxime Calumniare audacter aliquid haerebit methinks he should tremble to attempt But sith he tells us of this more hereafter I intend to observe his motion He goes on Sect. 4. Ministers oppose not the Will of Christ by not joyning in the Separation pleaded for 2. Saith he This great Prophet and King hath also revealed and proclaimed That 't is his Will that those whom he hath called by his Word should separate from the World walk together in particular Societies and Churches having given up themselves to the Lord and one another according to the Will of God for their mutual edification and comfort in the Lord. The truth of this soveraign Institution of Christ he that runs may read in the Scriptures hereunto annexed 1 Cor. 1.2 and 5.12 2 Cor. 6.17 Rev. 18.4 Joh. 15.19 and 17.6 Acts 2.40 and 19.9 Phil. 1.5 Acts 2.41 and 17.4 2 Cor. 8.5 with many more In the proof of this we might be copious but that we study brevity The diligent Reader knows where to find this Theam at large treated of by learned Ainsworth Bartlet Cotton Rogers c. How do the Ministers of England acquit themselves in respect of this solemn appointment of the Lord alass who sees not that they are in their practice at open defiance herewith have it in derision and contempt making no difference betwixt the Holy and Prophane admitting persons led captive by the Devil at his will that openly blaspheme the spirit of the Lord and deride its effectual operation in the Consciences of men into their society Are any too vile except such as truly fear God and desire to press after holiness to be admitted by them into their Communion Is not their Church-state so unlike is it to the Institution of Christ a very Babel a Den of Dragons and Hold of unclean Beasts Answ. This Crimination proceeds on these suppositions 1. That Christians should separate from the Parish Assemblies and joyn together in the Congregational way by Church-Covenant which they call separating from the World 2. That Ministers are bound to reject and not to admit to the Communion those that are profane and to admit only real Saints in the judgment of Charity and that by opposing the way of separation and promiscuous admission to the Communion they infringe the solemn appointment of the Lord. For my part having read somewhat in Mr. Ainsworths and Mr. Cottons Writings both concerning the way of the Separatists in the Low-Countries and the Independents in New-England I do not either in the Scriptures here alledged find such a solemn appointment of Christ either that private persons or Ministers are to make such a Separation as these Authors do press upon the Consciences of others nor hath experience either in the Low-Countries or Old or New-England given such encouragement to sober minded Christians as to engage them in that way but rather many divisions declinings into errour and other evils have given too much cause for men to doubt whether it were ever a Plant of Gods planting It is granted that it is the will of Christ that those whom he hath called by his Word should separate from the World And this they are to do in respect of their Worship so as not to have Communion with them therein and this I doubt not may be proved from 2 Cor. 6.17 and some other of the Texts alledged But then by the World are meant professed Infidels such as denied the Lord Jesus and worshipped Idols or at least such as were professed Unbelievers as John 15.19 and 17.6 Acts 2.40 and 19.9 the Jews were and yet the Apostles did not refuse to go to the Temple to pray nor to go into their Synagogues or to take a Vow and purifie themselves at the Temple notwithstanding the corruptions of their Priests Service and People and their open opposition to the Christian Faith But that ever it was the Will of Christ that Christians should separate from the true Worship of God and the Professors of true Faith in Christ because of either known evil in the Coversation of those present or only suspected or reported is without all colour of Precept or Example in the Holy Scripture It is true the people of God are invited Rev.
other may be said to be Idolaters the hearts of the best men 〈◊〉 too often going forth too farr in desires after and secret dependence upon things beneath the Lord which yet they are watching and warring against waiting and longing for the day in which they shall be câ—mpleatly swallowed up in the will of God T is in respect of the sâ—cond particular before instanc'd in that we assert the present Ministers of England to be Idolaters To the proof whereof we now addâ—ess ourselves Answ. The Conclusion is not the same with that which at first Ch. 1. was undertaken to be defended That it is not lawful for the Saints to hear the present Ministers of England nor doth it necessarily follow that if we may not have communion with persons nor own them as our teachers but separate from them That we may not hear them preach the Gospel An excommunicate person I am not to have communion with nor to own the Teachers of forreign Churches as suppose the Lutheran as my teachers yea I may be bound to separate from such as suppose a Popish Priest as Jansenist preaching the doctrine of original sin of efficacious grace or the Gospel concerning redemption by the blood of Christ whom yet I may lawfully hear handling those truths according to the received doctrine of St. Augustin Nor is the maâ—or true if the Idolatry be in that way which he here calls Idolatry the worshipping of God in any other way than what he hath prescribed nor if the Idolatry be secret and not open nor though it be open if by infirmity he fall into it and repents or be not censured as such or teacheth nor such Idolatry nor requires any communion with him in his Idolatry Nor do the Texts prove his maâ—or 1 Cor. 5 11. forbids no oâ—her communion than eating and that eating which might be with Idolaters of this wâ—â—ld v. 10 and therefore not eating the Lords Supper Nor doth it any moâ—e forbid eating with a Bâ—other called an 〈◊〉 than with a Brother called a fornicatour or covetous 〈…〉 or an extortioner and therefore if this Text prove a necessity of separation from such in holy exercises as Prayer or the Lords Supper it forbids doing these things with a covetous person or railer and then a Christian Brother must have cognizance of such sins and be a Judge of every one he communicates with which were absurd and therefore it can be meant of no other than arbitrary familiar converse as in eating where I am at liberty to eat or not to eat and of private judgement of discretion which each one is to exercise in the choice of his company But nothing to the owning of a Teacher or shunning to hear him For here the person is considered only as a Brother not a Teacher in Office 1 Cor. 10 14. is less to the purpose for it requires only to flee from Idolatry not from Teachers that are any way Idolatrous so as not to hear them 2 Cor. 6.14 15 16 17 18. requires not to be yoaked with Infidels not to have part with them not to agree with Idols to come out from among Infidels to be separate not to touch the unclean thing that is the Idol which may be done and yet a person some way guilty of Idolatry may be heard yea owned as our Teacher and we may have some communion with him in holy things as in Prayer and the Lords Supper and praising God which are not Idolatrous That which is premised by this Author before his confirmation of the minor requires some Animadversions upon it The definition of Idolatry which hitherto hath been received by all Protestants that I know of is that which Dr. John Rainold hath delivered in his 2 d. Book de Idololatria Ecclesiae Romanae c. 1. that it is the exhibiting of Divine Worship to a Creature and hath proved it from Rom. 1.25 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be read instead of the Creatour as explained by the Authors of the writing of the Constitutions of Clemens by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is cited by Grotius in his Annot. or Praeterito Creatore the Creatour being forsaken or neglected as Beza after Hilarius or besides the Creatour as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that which is laid 1 Cor. 3 11. or as the Vulgar Potius quam Creatori rather than to the Creatour or as ours more than the Creatour shews that there is a worship and service proper to the Creatour and herein was the Idolatry of the Gentiles and all other that they worshipped and served the creature with that which was due only to the Creatour And therefore I conceive it not to be Idolatry where Divine Worship is not exhibited to a creature that is directed to some person or thing substance or accident real or imagined which is not the Creatour of all things It is true that Heathen-Idolaters did many of them make the Creatour of all the utmost bound or terminus of their Image-worship as the Apostle saith Acts 17.23 that the Athenians did ignorantly worship the unknown God and yet were Idolaters because their worship was first of the Image as the next terminus or object to which it was exhibited And the same is true of the Israelites worshipping of the calf though they worshipped God in it Exod. 32.5 because though they did not worship the Calf terminatively that is so as to intend to direct their worship to it as the utmost bound of it or last or chief object yet it was the molten Image which they worshipped Psal. 106.19 Exod. 32.8 It is indeed most gross and absurd Idolatry when the creature is worshipped terminatively and therefore the worship of Baal is accounted worse than the worship of the golden calves at Dan and Bethel 1 Kings 16.31 because it was terminated lastly to the Sun or to the Devil who was worshipped by Molech to whom they sacrificed their Sons and Daughters Psal. 106.37 38. And this Idolatry was the Idolatry of the Canaanites and a great part of the world and of the Jewes at last as St. Stephen chargeth them with Acts 7.41 42 43. Nor do I think it true which this Author here and p. 63. saith that there are few or none that worship the creature Terminative sith not only of old the host of Heaven was worshipped by most of the Idolaters as may be gathered out of the Scriptures and is largely demonstrated by Mâ— Selden in his Syntagma de Diis Syris but also at this day the Devil himself is worshipped in the East and West-Indies in some Northern Countries and Southern if the relation of Travellers Historians and Chorographers be true It is granted that it is somewhat more refined Idolatry when we offer up any worship or homage proper and due to God only before any creature as the medium or representative of God For then the worship is directed to it as Gods Deputy to receive it for him and so the
may Not forbidding to pray for other things or in other words than are there set down And blessed be the Almighty that yet Ministers have liberty at all times to express themselves in prayer and preaching as fully as there is need that the Kings Majesty invites to fasting and prayer That notwithstanding it is to be bewailed that the Worship of God is no better performed than it is and that the intemperate abuses of some have caused more severe restraint on others than were to be wished Yet there is so much purity of Worship and Doctrine as that Separation is unnecessary And this Author as if he imitated the Gloss in the Canon Law Non satis discretus esset c. writes causelesly if not blasphemously that Folly may righteously be imputed to Christ if the Common-Prayer Book worship be a Worship of his appointment He goes on thus Sect. 6. Common-Prayer Book Worship is not of pure humane invention But 3ly The Common-Prayer Book woâ—ship is a Worship of which we find no footsteps in the Scripture nor in some centuries of years after Christ as hath already been demonstrated Whence it follows That 't is a Worship of pure humane invention which is not only not of Christs appointment but contrary to the very nature of instituted Woâ—ship as is proved in our first Argument and to very many precepts of the Lord in thâ— Scripture Exod. 20.4 5 Deut. 4 2. and 12.32 Prov. 30 16. Jer. 7 31. Matth. 15.9 13. Mark 7.7 8. Rev. 22.18 The mind of God in which Scriptures we have exemplified Lev. 10.1 2 3 4. Josh. 22.10 c. Judg. 8 2. 2 Kings 16 11. 1 Chron 15.13 Answ This Author runs on in his gross mistakes as if the form of words in the Common-Prayer Book were the Worship that it were a several sort of Worship from the prayers made by a Preacher of his own conception and that such prayers were worship of Christs institution and not the other Which mistakes are shewed before And what he saith here is answered either in this chapter sect 4. or chapt 1. sect 3. The Common-Prayer Book worship is no more a pure humane invention than Preachers conceived-prayers Nor is it any Idol forbidden Exod. 20.4 5. Nor any Prophecy added to the Book of the Revelation forbidden Revel 22.18 Nor such an Ephod as Gideon made Judg. 8.24 Nor such a not seeking God after the due order as was the carrying of the Ark in a cart and Uzzah 's putting his hand to it 1 Chron. 15.13 Nor such an invention forbidden as was the Altar of Damascus imitated by Uriah 2 Kings 16 11. And therefore it is sufficient to deny what is here said without forming of an Argument As for Josh 22 10. c. it makes for the Common-Prayer-Book not against it sith that Altar was allowed of though it were for religious signification and yet not by Divine institution and therefore proves that all inventions of men whereby our Worship of God is signified are not unlawful if they be not made necessary nor the Worship of God placed in the things so invented or their use It follows Sect. 7. Common-Prayer Book worship is the same with the Worship of the Reformed Churches 4. That Worship which is not necessary for the edification comfort or preservation of the Saints in the Faith and Vnity of the Gospel is not of the institution of Christ But such is the worship of the Common-Prayer Book Therefore The major or first Proposition will not be denied The Lord Jesus having freeed his Disciples from all obligations to the ceremonies of the Law institutes nothing de novo but what he knâ—w to be necessary at least would be so by vertuâ— of his institution for the ends assigned which was the great Aim in all Gospel administrations Ephes 4.7 to 15. Col. 2.19 Acts 9.31 Rom. 14.14 15. 1 Cor. 10.23 and 14.3 4 5 12 26. 2 Cor 12 10. 1 Tim 1.4 That the Common-Prayer Book wâ—â—shâ—p is nâ—t necessary for the edification comfort or preservation of the Saints in the Faith and Vnity of the Gâ—spel what ever is pretended by its admirers might many wayes be demonstrated Take one pâ—â—grant instance instead of all that will make it exceeding manâ—fest The Churches of Christ for the first four centuries of years and more after his Ascension knew not any thing of such a Worshâ—p as hath been already demonstrated not to mention the reformed Churches at this day to whom it is as a polluted accuâ—sed abominable thing yet than those first and purer Churches for light consolation truth of Doctrine and Gospel-Vnion hitherto there hath not been any extant in the world more famous or excellent no nor by many degrees comparable to them But we shall not further prosecute this Argument enough hath been said to demonstrate That the Common Prayer Book worshâ—p is not of the appointment of the Lord Therefore such as worship him in the way thereof worship him in a way that is not of his prescription If the former notwithstanding all that hath been said be scrupled by any we referr him to Tracts written by Smectymnuus V. Powel to a Treatise entituled A Discourse concerning the Interest of Words in Prayer by H. D. M. A. The Common-Prayer Book Unmask'd as also to a Treatise lately published by a learned but nameless Author entituled A Discourse concerning Liturgies and their Imposition In which that matter is industriously and laâ—gely debatâ—d Aâ—sw This Author still continues his confounding of the Worship of the Common-Prayer Book with the form of it that is the method and phraâ—e and manner of it which no man that speaks distinctly calls the Common-Prayer Book Worship The Common-Prayer Book Worship is no other than the prayers praises lessons ministration of the Sacraments And these are of Christs institution and are necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel and accordingly the miâ—or Proposition is false which denies it But sith this Author by Worship understands the forms and modes of it though they be not prescribed or determined in Scripture or the kind of Woâ—ship in respect of those forms meaning that the Worship for example pâ—ayer praiâ—e and the like which are expressed or performed by forms or modes not prescribed by Christ though the kind or soâ—t of Worship be of Christs institution yet because it is performed in such forms or modes as are not necessary for the ediâ—ication comfort or pâ—eservation of the Saints in the Faith and Unity of the Gospel it is so adulteraeâ—d thereby that it is not of the institution of Christ. In which sense the majâ—â— Proposition is to be denied and the Argument may be 〈◊〉 thus That Worship which in respect of the mode or form of performing is not necessary for the edifâ—cation comfort or pâ—eservation of the Saints in the Faith and Unity of the Gospel is not of the institution of Christ But such is the
which when they have proved that ever the Lord Jesus did intrust an Assembly of the greatest Murderers Adulterers and Idolaters in the world with any power for the sending forth Officers to act in the holy things of God to and for the Church his Spouse will be admitted but that they shall never be able to do so hugely importunate are some of them herein that they are not ashamed to ask us VVhy Ordination may not be received from the Church so called of Rome as well as the Scripture To which we shall only say That when it is proved that we received the Scripture from that Apostate Church by vertue of any Authority thereof as such somewhat of moment may be admitted in that enquiry but this will never be done T is true the Bible was kept among the people in those parts where the Pope prevaileth yet followeth it not from hence that we received it from their Authority as Ordination is received If we did why did we not keep it as delivered from them to us in the Vulgar Latine So that of these things there is not the same reason It will not then be denied but the present Ministers of England act in the holy things of God by vertue of an Office power received by succession from the Church of Rome and so from Idolaters that Church being eminently so as hath been proved Answ. This Objection though it be but a slight thing and of no real force to nullifie or invalidate the Calling of the present Ministers yet because the well-affected Protestants are zealous against Popery as having learned the Pope to be Antichrist and that terrible threanings are in the Revelation against any communion with any thing that is suggested to them by those to whom they adhere to come from Rome or the Pope as being Antichristian it is needful that this thing should be cleared for rectifying the mistakes of people that their unadvised zeal against some things as Popish which are not may not occasion unnecessary Schism and such other evils into which persons perhaps otherwise of honest hearts cast themselves to their ruine It is known to those that study Controversies between Protestants and Papists that this hath been one grand Objection of the Papists against the Reformed Churches that their Ministers are not rightly Ordained and therefore they have no succession which by Bellarmine in his Book de Notis Ecclesiae c. 8. is made a Note of the Church and therefore they are not a true Church but schismatical The Answers given to this Objection are 1. For the truth of the Reformed Churches the succession in them of true Doctrine is sufficient to demonstrate them true Churches as I have asserted in my Romanism discussed against the Manuel of H. T. Art 2. 2. That Ministers may be sent of God who teach the Doctrine of God though they have not Ordination according to Church-Canons as was the case at the first beginning of the Reformation in which there was something extraordinary by reason of the long tyranny of Popes and the great corruptions in the Latine Churches 3. That their Ministers were at first ordained by the Popish Bishops and though they did after renounce the offering Sacrifice for quick and dead yet even by the Papists own Canons and resolutions of their Casuists their power to administer the Word and Sacraments according to the Word of God continued still 4. That those who had been thus ordained had power to ordain others for which the French and other Protestants of the Presbyterial Government allege That Presbyters may Ordain even by the confession of the Romanists and that Bishops though they be hereticks in their account yet they lose not the power of Ordaining no not when degraded of which more may be seen in Rivet sum Controv. tract 2. q. 1. Alsted suppl ad Chamier panstrat de memb Eccl. milit c. 8. Ames Bellar. Enerv. tom 2. l. 3. de clericis c. 2 sect 10. and many more who have still pleaded That notwithstanding the impurity of the Church of Rome yet the Calling which Luther Zuinglius and others had from Popish Bishops was sufficient without any other Ordination for an ordinary calling to the Office of a Minister and that those who have succeeded them have been true Pastours in their Churches The English Protestants who have had Bishops above Presbyters have advantage above other Protestants to plead for the regularity of the Ordination of their Ministers because they have been ordained by Bishops and those Bishops consecrated by other Bishops according to the â—anons of the Ancients in a succession continued from Bishops acknowledged by the Papists themselves To evacuate this plea saith Dr. Prideaux Orat. 8. de Vocatione Ministrorum The Papists would fain find a defect in the succession of the English Bâ—shâ—ps from the preceding Bâ—shops and in the solemnity of their consecration And being beaten off from the denial of Cranmers consecration by the producing of the Popes acknowledging of him Arch-bishop and the register of his consecration as also of other Bishops in King Edwards dayes After Christophorus à sacrâ—bâ—sco or Father Halywood of Dublin in Ireland Anthony Champney and James Wadsworth say That Arch bishop Parker Bishop Jewel and those others which were made Bishops in the beginning of Q. Elizabeth though theâ—e were an attempt of their consecration at a Tavern at the Nags-head in Cheapside yet could not they procure an old Catholick Bishop to joyn with them and therefoâ—e their consecration was disappointed To shew the falshood of this fable and to make evident the compleat solemnity of Paâ—kers and others consecration and the truth of the Ordination of the English Ministers even by the Canons of the Papists Bishop Bâ—del in his Answer to Wadsworth ch 11. and Mr. Francis Mason in his Vindication of the English Ministry have fully proved the solemnity of the consecration out of the Aâ—ch-bishops Begister to have been â—ight and the succession to have been legitimate even according to the Canon Law and the Ministers Ordination to have been good though not ordained sacrificing Priests for quick and dead against the exceptions of Bellarmine 〈◊〉 and such other of the Papists ' as have denied Protestant Ministers true Pastours and their Churches true Churches It is not unlikely that some of the Prelaâ—ical party have vented in writings and conference such expressions as carry a shew of their disclaiming the Churches which have not Bishops and extolling the Popish Churches Government and avouching their Ordination from Rome which hath caused a great aveâ—seness in many zealous persons from Bishops and the conforming Ministers and is taken hold of by this Author and other promoters of Separation as an engine sutable to that end But as those learned men Bedel Mason Prideaux and others have pleaded the succession of Bishops from the Popish Bishops and the Ordination of Ministers by them there is no cause given of that out-cry that is made of the Bishops
charged by the Lord as the first step to Apostacy Heb. 10.25 Be you in the practice of this duty and see what spiritual Saint will be offended at you if any should you might have peace therein you doing your duty no just cause of Scandal is given Yet further 5. Consider on which side the Cross lies which the flesh and fleshly interest is most opposite to whether in going or forbearing to goe to hear these men Vsually that is the way of God that hath most of the Cross in it and the flesh is most strugling and contesting against But thus much of the 7th Argument Answ. If the case be granted as is suggested the same Argument which proves it unlawful to hear the present Ministers proves it unlawful not to hear them unless omission may not be said to scandalize which is contrary to Matth. 17.27 No serious and strict search of men can find what lies at the bottom of mens conformity till God discover it It is not fit to insinuate conceits of others which beget evil surmises in us of them true charity believeth all things 1 Cor. 13.7 It is a fruit of malignity to say I am very apt to believe what may beget evil prejudice in me or another towards a Brother But what if there were an embracing a Toleration if granted This would only shew That they did not tye themselves to the present ministry not that then or now they hold it unlawful to hear them nor that their hearing is only to avoid offence but for other reasons conjunct with it which may be lawfully aimed at in the same act Sure it is not evil in doing that which is lawful to arm at our own peace and other outward advantage besides the avoiding of offence If a man were disposed to retaliate it might perhaps be told this Author that perhaps somewhat else lay at the bottom besides his not offending the Lambs of Christ that he did separate heretofore it may be credit preferment power and gain lay that way it may be adherence to a party interest in their affections that I say no more retains him still in this way Yet would he take this ill and why he should do to other what he would not they should do to him I see no cause Christ taught otherwise Matth. 7.1 2 3 4 5 12. But to the question I answer It is their duty to hear the present Ministers while they preach the Gospel or Word of God And though by immediate precept a man is not bound to hear this or that particular Minister of this or that way of Church-government or perswasion but is at liberty to choose as may be all things considered for his conveniency yet if other things concurr he ought to hear such as the providence of God hath placed over him or near his habitation though he be not chosen by himself to be his Pastour which I think may be proved from 1 Thâ—s 5.12 Heb. 13.17 John 10 27 Mark 4.23 How we are to avoid Scandalizing our Brethren is shewed above But it favours of Schism to appropriate the term Brethren to Christians of our perswasion or of our society Who exceed in number holiness spirituality and tenderness is a hard thing to determine Vivorum difficilis est censura Who can tell what measure of these qualifications there is in them that are living Who can point out who are such who not Who can tell what men may prove for all their fair shews How is it possible for this Author or any other to number them compare weigh them in an upright ballance May not those be more carnal yea very hypocrites which he counts spiritual Saints Are not he and all others specially of his way of separation most apt to magifie those who jump with him in his way and to disparage dissenters Are not the sincere Lambs of Christ oftentimes carried away with false shews and partial affections and wrong reports What a Lesbian leaden rule doth this Author then give whose offence is to be avoided rather than anothers Yea the rule is against his scope For if those non-hearers be such holy spiritual persons as he makes them there is the less danger of offending them Yet I dare not grant it they are The experience the world hath had of the Brethren of the Congregational way hath yet given us no such assurance of their surpassing holiness but that they have been many of them caâ—nal and walked as men Have not they even some of the prime leaders of them shewed as much passion pride covetousness self-seeking and other sinister affections as others of different wayes Sure Hildersham Ball Bradshaw Gataker and many other who have opposed the way of Separation of old and of late have given as much proof of their holiness spirituality and tenderness as Johnson Ainsworth Robinson and others in Old or New England or Holland have done Nor do I think any of the Congregational way have exceeded I will not say the martyr'd Bishops in Q. Maries dayes but even late Bishops Vsher Bedel Potter and others of the Prelatical Ministers and Churches in holiness spirituality and tenderness Let the Reader pardon my just indignation at this rotten and stinking course of puffing up his own party and disparaging dissenters which can never tend to clear truth and beget righteous judgements in men but to delude men with specious pretences and â—oment divisions Non est ex personis fides aestimanda sed ex fide persona said Tertullian Truth is not to be measured by the persons but the persons by truth If we must know our duty by this Authors rule we must leave studying the holy Scripture and study men Every weak Christian must take upon him an impossible task to weigh two parties in an upright ballance one offended at hearing the present Ministers and the other for not hearing them and both being conceived godly and sober Christians judge which party is most numerous holy spiritual and tender Nor is the next direction much better It supposeth that they who conform whether Ministers or hâ—arers blame the Separatists that they do not build up in practice in a day of trouble what in a day of liberty they did in their preaching and practice pull down and destroy and thereby cause the enemies of the Lord to blaspheme and that this is the ground of the offence on the one side That thâ—y are disobedient to what they are satisfied and the Conformists Ministers or hearers of them or both once were that God is calling them to have nothing to do with to separate from this generation of men and that this is the ground of the offence on the other side and that the ground of the offence is more just on the side of these later These words are aenigmatical and require an Oâ—dipus to unriddle them However this I conceive is his meaning That the godly and sober Christians have no reason to be offended at him and others of his
also termed St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-labourers in the Lord Rom. 16.3 which proves that Christians did and might hear others besides Officers of particular instituted Churches yea that they might and did make use of the gifts of any though a woman that could expound to them the way of the Lord. 3. That this is against the practise of the Congregational Churches who do allow the hearing of gifted brethren that are not Officers who send Preachers to convert the natives such as Mr. Eliat Mr. Mayhew who yet are no Officers to them who hear the Pastors of other Congregations than those of which they are members which is not agreeable to this Authours principle That other than their own Officers are strangers to them and if it be as some have delivered That the Ministry is limited to that Church to which he is Pastor he cannot Preach as a Minister when they hear him nor they hear him under that consideration and if a Minister be an Officer onely to the people who chose him and they are bound to attend on his Ministery who chose him and not others then a Minister ceaseth to be a Minister when his Electors are dead or removed they that choose him not though he be elected by the major part are not to take him for their Minister nor may hear him sith his voice is the voice of a stranger 4. To be tied to attend on such mens Ministery and not to have liberty to hear others puts an yoke of bondage intolerable and pernicious on mens consciences 1. In that in case the Minister become empty or erroneous yet being his Minister and the major part adhere to him he must also attend on his Ministery who is weary of it and may not use the benefit of anothers Ministry more sound and profitable no not though it be of great consequence for the finding out the truth in that he doubts which is an art like to the practise of the Papists who will allow none of their Church to hear Protestant Preachers or confer with them or read their Books lest their errours should be detected Thus it might come to pass that if Mr. Ainsworth deliver errour his people might not go to hear Mr. Paget in the same Town who might discover his errour and there is the same reason concerning any in England as in London a Minister to an Independent Church must be heard though a man of mean abilities and perhaps an Antinomian and none other though a neighbour Godly Learned Conformist Preach truth profitably near to him 2. In case a member of a separated Church as a woman removed with her husband from London into the Countrey far from her Pastour have a Godly learned able Teacher who is a Conformist near her and no other she must not hear him because a stranger none of Christs Officers but must rather live without the benefit of the publique Ordinance though it be to the great decay of that spiritual life heat and vigour in godliness which she once had These and more evil consequences attend the Position of this Authour That those onely who are Christs Officers in his sense are to be heard Yet he goes on thus Sect. 5. Hearing the present Ministers casts no contempt on Christs Institutions Not to mention more let it be weighed whether the hearing of the present Ministers of England doth not cast contempt upon these Institutions of Christ. What is more evidently Preached by such a practise than 1. That separation from the Assemblies of England ' though in their Constitution carnal and worldly and the worship thereof although false and meerly of humane invention was and is our sin and evil 2dly That it 's not by vertue of any Soveraign institution of Christ the duty of Saints to meet together as a body distinct without going out to other Assemblies to worship with them for their mutual edification in the Lord. 3dly That particular Assemblies are not solely of the institution of the Lord Jesus but that National are also to be accounted as the true Churches of Christ though they have no footing in the Scripture of the New Testament from whence the pattern of Gospel-Churches is solely to be deduced Yea 4thly That the Officers of Christs appointment are not sufficient for the Saints but together with them the help of false and Idol-shepherds is to be sought after than which what greater contempt can be poured upon the forementioned Institutions of our dear Lord Yet who sees not all this to be the language which is heard and goes forth into the nations from the practise of our brethren in the matter we are debating If they look upon separation in the sense before minded to be of the institution of Christ can thâ—y offer a greater affront thereunto than to run into the Assemblies of the nation If they judge it their duty to meet together distinct from the world and it's worshippers why run they thereunto If they apprehend National Churches to be the result of humane prudence without bottom in the Scripture and the Ministers of Christ to be onely in contradistinction to the Ministers that are not of his appointment attended unto why give they the right hand of fellowship unto such Assemblies as profess themselves to be parts of such a National Church and hear Ministers that have relation thereunto who have received as hath been proved no mission from Christ to their Ministry If this be not evidently to pour contempt upon the Institutions of Christ and confessedly so we shall for ever despair of success in the most facile and righteous undertaking Answ. I acknowledge that he who granteth your Premisses cannot deny your Conclusion But none but dissemblers will attend on the Ministry of the present Ministers and hold the Assemblies of England in their constitution carnal and worldly and the worship thereof false and meerly of humane invention That the members of the Assemblies of the English Church are the world in contradistinction to the Saints That they are the worshippers of the world not of the true Churches of Christ That the Ministers are false and Idol-shepherds who have received no mission from Christ to their Ministry By this Answer this Authour may perceive that these charges are judged false criminations not at all proved by him nor are those things granted to be Institutions of Christ which he makes such And therefore if the practise of going to the Parish-Assemblies be a casting contempt on his way it is not on Christs Institutions but his unjustifiable separation And yet the truth is our hearing the present Ministers is for the performance of our own duty that we may hear the word of God and worship God truly and our doing this we account not any approbation of any thing evil in the Ministers or giving the right hand of fellowship to the Assemblies in any thing that is disorderly Nor do we condemn any thing but their sin in the separated meetings whose
Prelatical Preachers as well as to those of the separated Churches while they Preach the same word of God the promise being not made to the hearing of the men because of their personal qualities their Church-relation or any such consideration extrinsecal to the faithful discharge of the work of Preaching but to the teaching of Gods word in hearing of which men have been blessed though the Teachers themselves had no blessing the hearers have been saved when the Preachers themselves have been castaways as S. Paul speaks And if we look to experience of former times there is ground now to expect a blessing froâ— conforming Preachers as well or rather more then from Preachers of the separated Churches Sure the conversion consolation strengthening establishing of souls in the truth haâ—h been more in England from Preachers who were enemies to separation whether Non-conformists to Ceremonies or Conformists Presbyterial or Episcopal even from Bishops themselves then from the best of the Separaratists I think all that are acquainted with the History of things in this last age will acknowledge that more good hath been to the souls of men by the Preaching of Usher Potter Abbot Jewel and some other Bishops by Preston Sibs Taylour Whately Hildersham Ball Perkins Dod Stock and many thousands adversaries to the separated Churches then ever was done by Ainsworth Johnson Robinson rigid Separatists or Cotton Thomas Hooker and others though men of precious memory promoters of the way of the Churches Congregational And therefore if the Bishops and conforming Preachers now apply themselves as we hope when the heat of contention is more allayed they will to the profitable way of Preaching against Popery and profaneness exciting auditors to the life of faith in Christ duties of holiness towards God not onely in publique but also in private Families and righteousness love peace towards men there may be as good ground if not better considering how much the spirits of Separatists are for their party and the speaking of the truth in love edifying in love is necessary to the growth of the body Ephes. 4.15 16. to expect by them a blessing in promoting the power of godliness than from Separatists And as for this Authours reasons to the contrary The first of them is from a fond application of what is said of Gods dwelling in Sion which is meant of the special presence there in that his Temple and service was upon that hill in the time of the old Testament to the Congregational Churches as if Gods blessing were appropriated to them and excluded from the Assemblies of England they were not the Sion of God in their present constitution nor Christs Candlestick or Garden in which he walks but a wilderness that Babel Revel 18.4 And saith we are not surer of any thing than we are of this which if true it is an article of his Creed of which he is as sure as that Jesus is the Christ. But he gives no proof of it to assure us of it but that we may take him to be phrenetick or to be in a dream and notwithstanding his confidence he can make no better proof of this then the Romanists can for the new Article of their Creed Subesse Romano Pontifici est de necessitate ad salutem It is indeed said Heb. 12.22 That the Hebrew Christians were come to mount Sion in opposition to mount Sinai that is to say say the Annot. to the Church under the Gospel as Gal. 4.26 whereof mount Sion was a Type Psal. 14.7 50.20 Esa 2.3 and where the Gospel was first proclaimed without that terrour wherewith the Law was delivered Esa. 2.3 But why the Assemblies of England should not be the Sion of God as well as the separated Churches no reason is given but the vain conceit that of late he and others have entertained of appropriating that title to Churches of their way whose maintenance of Ministers by Collection they call the provision of Sion Psal. 132.15 in opposition to maintenance by Tithes counted Babylonish with such like language whereby many well-meaning Christians of weak judgement are misled Sure if the Church be called mount Sion from the Preaching of the Gospel the Assemblies of England may be called Sion Christs Candlesticks and Garden as well as any Christians in the world and if the Constitution of Churches is by faith their Constitution is as good as the Constitution of the separated Churches And methinks the separated Churches which have consisted of persons converted and instructed and edified in the Assemblies of the Church of England should have acknowledged that Gods blessing may be in them their own calling therein proving it if there were any spark of ingenuity and love of truth in them and not as this Authour express such malignity as to make them a very wilderness and that Babel out of which the Lord commands his people to hasten their escape Revel 18.4 which how grossly it hath been abused by this Authour sundry times before hath been shewed for which I now onely say The Lord rebuke thee As for the second reason the worship of England is no more polluted and not of his appointment then I have shewed to have been in the Jewish Corinthian some of the Asian Churches whom Christ yet walked in the midst of as his golden Candlesticks and yet Gods blessing did belong to them And why should we not expect Gods blessing to be on the Assemblies of England in which the true faith is preached and the true worship of God is constituted notwithstanding errours or pollutions remaining in them That Jer. 23.32 is wrongfully applied to the present Ministers of England is shewed before in answer to Ch. 6. Sect. 2. And how shamefully mirum ni contra conscientiam Revel 18.4 is applied to a call of Gods people out of the Church of England when it is by the holy Ghost interpreted Revel 17.18 of that great City which then reigned over the Kings of the earth and acknowledged by Papists the Jesuites themselves to be Rome hath been often shewed before In his last reason that which he saith That God is not in respect of his special presence and grace in the midst of the Parochial Assemblies of England is a speech of a man of an uncharitable venemous spirit but we hope such as that which Solomon speaks of Prov. 26.2 As the bird by wandring as the swallow by flying so the curse causeless shall not come And to his question Where are the souls that are converted comforted strengthened stablished that are waiting at the doors of their house I say that though there were none such yet this proves not God not to be present in them if they complain of the little effect of their Preaching is it any other then we meet with elsewhere Isa. 49.4 Isa. 53.1 John 12.38 Rom. 10.16 Isa. 65.2 Rom. 10.21 Micah 7.1 2. Luke 7.31 32 33 34. Matth 23.37 May they not say That these very men that upbraid them with the paucity
the Church of Rome And therefore if it be unlawful to hear the present Ministers the Papists have a just plea for their not coming to Church which evacuates all the Laws and Government requiring it It is added Sect. 13. Conformists Ministry hath been instrumental to Convert Souls Object 9. But the Ministers of England are true Gospel-Ministers for they convert Souls which the Apostle makes the Seal of his Ministry or Apostleship therefore it is lawful to hear them To this we say 1. That the Ministers of England are true Gospel-Ministers is absolutely denyed by us what is offered in this Objection proves nothing 1. Paul makes not the Conversion of the Church of Corinth singly a sufficient demonstration or convincing argument of his Apostleship he only useth it as what was most likely to win and work upon their affections who upon other accounts could not but know that he was an Apostle of the Lord Jesus 2. Conversion of Souls is no argument either of a lawfull call to an Apostleship or Ministry of Christ. For 1. Many have converted Souls that were not Apostles as ordinary Ministers 2. The Lord hath used private brethren women yea some remarkable providences as instruments in his hand for the conversion of many Souls yet who will say that private brethren women or Divine Providences are Apostles or Ministers of the Lord Jesus But 3. Should it be granted that conversion of Souls is an argument of a lawfull Ministry where are the Churches nay where are the particular persons converted by them We have not heard of any nor will it be an easie task for the Objectors to produce instances in this matter I reply That the Ministers of England who preach the Gospel truely are true Gospel Ministers may be denied absolutely but not justly their preaching the Gospel truely being it which alone is the form denominating a Minister a true Gospel Minister though more be required to his regularity Election by a Congregational Church Ordination by an Eldership or Bishop do not make a true Gospel Minister without it and it doth it notwithstanding some other defects But conversion of Souls is no certain sign of a true Gospel Minister or the defect of it an argument against it nor do I alledge 1 Cor. 9.1 2. to prove either Yet when the Gospel of Christ is truly preached and so blessed an effect follows on their labours who do so it is a good motive to the converted to hear them who have been instruments of their conversion and is an engagement to them to follow their doctrine and conversation 1 Cor. 4.15 16. Heb. 13.7.17 1 Thes. 5.12 13. And if this Author or any other do separate from them who have been instruments of their conversion and continue still to preach the Gospel truly because they abide in their station without renouncing Episcopal Ordination or accepting of an election by a congregational Church they do it unwarrantably and injuriously As for the words of the Apostle 1 Cor. 9.1 2. the Apostles aime is to shew he was as free and might use his liberty as much as any other Apostle being as truly an Apostle as any other which might besides other evidences from the effect of his Apostleship on them appear to them so that it is an argument of his Apostleship though not singly not as this Author conceives a motive to win upon their affections yet I think it an argument from and of some thing proper to the Apostle and the Corinthians and therefore would not meerly from conversion of Souls conclude a true Gospel Ministry in all that have been instruments therein As for the demand where are the Churches where are the particular persons converted by them It may perhaps be as justly demanded of this Author where are the Churches or particular persons converted by the Ministers of the congregational Churches in old or new England or Holland Mr. Robert Baylie of Scotland in his Dissuasive from the Errors of the time Mr. Thomas Edwards in his Gangraena tell stories of the fruit of separation which I will not avow as true yet so much of truth may be picked out of them as may stop the mouths of them that extoll those Ministers and decry the best of the Conformists who yet have been if not of late yet heretofore Fathers in Christ to the Members of the Congregational Churches and to the most eminent in the Churches of old or new England But this disparagement of some and extolling of others is an odious course tending to nothing but promoting of faction and weakning the hands of them that do the work of Christ and therefore do pray that this spirit of pride and bitterness may be extinguished than in love we may serve one another and that nothing be done out of strife and vain-glory but that in lowliness of mind each may esteem others better than our selves And I wish none had vented or read such criminations as those in the book entituled Prelatical preachers none of Christs teachers in which he breaks out thus p 61. They that were â—oundly right down without any abatement or need of explication Ministers of a Prelatical Ordination have amongst them in matters of true Religion sound knowledge and piety towards God reduced the generality of the Nation to a morsel of bread All those Idolatrous and Superstitious conceits and practises all the bloody ignorance and prophaeess all that customary boldness in sinning that hatred of goodness and good men which are the nakedness and shame of the land and render it obnoxious to Divine displeasure may justly call this generation of men either fathers or foster fathers or both p. 75. he terms their Ministry a Ministry which is no where approved or sanctified by Christ in his word but obtruded upon Christians with an high hand by those who are confederate both in spirit and in practise with the scarlet coloured beast and drunken with the blood of the Saints a description which belyeth not the Prelatical Priesthood and Ministry and then applies the description Revel 13.11 to them and the warning Revel 14 9. to those who joyn to them p 76 77. he makes the Bishops to comply with Antichrist in claiming and exercising a power of imposing on men what they please in matters of Religion or faith and worship under what penalties they please also makes those ordained and Ministers under them and by them to receive the mark of the beast p. 52. though God did before the discovery of the evil of Prelacy benefit Souls by them yet not after But enough of this there remains yet that which follows Sect. 14. To the observation of the Lords day hearing the present Ministers as the case now is may be requisite Object 10. But our Ministers are removed and we know not where to go to hear would you have us sit at home idle We cannot so spend the Lords day Answ. To which we would humbly offer a few things 1. That though we are
that are erroneous if they try them they may hear pretenders prophesying if they prove it much more those Ministers who preach the truth it is each Christians duty to try their doctrine nor their sin to hear their Sermons 29. This Authour himself ch 2. in the words before cited alowed the hearing of gifted brethren though not solemnly invested into office nor do I think he would think it unlawful to hear Parents or Masters Catechize or Readers in the University when they read Divinity Lectures or dispuâ—e in Divinity Schools and therefore by a like reason must allow the hearing of such Ministers who Preach the Gospel and are found in the faith and are regularly ordained according to the discipline of that Church in which they live and are taken for true Ministers by the godly and learned at home and the most able and pious Pastours and brethren of the Reformed Churches abroad 30. The reasons of this Authour and other Separatists against hearing the present Ministers may be retorted against themselves Mr. William Bradshaw having answered Mr. Francis Johnsons Arguments to prove this conclusion It is not lawful to hear or have any spiritual communion with the present Ministry of the Church-assemblies of England added Reasons or Arguments tending to prove That it is a sin to separate from the publick Ministry of the Church-assemblies of England directly contrary to Mr. Johnsons own Reasons and usually in that regard made in the same mood and figure which are to be seen in the unreasonableness of the separation p. 126. c. Printed 1640. in Mr. Gatakers Rejoynder against the Reply of Mr. John Canne And as for this Authours 12. Arguments it were no hard matter to prove That the Ministers of the separated Churches are not to be heard by some if not by all the middle terms he hath used to prove That the present Ministers of the Church of England are not to be heard As for instance That they come not in by the door but climb another way by usurping Ministry without any regular Ordination by other Ministers That they walk disorderly in separating themselves from true Churches they have Antichristian names or titles in being called Masters That they deny Christs Offices in submitting to and imposing Orders or Ordinances about worship not appointed by Christ as Church-covenant Paedobaptism c. That they are false prophets that deny them to be true Churches of Christ who hold the faith of Christ That some commands of the Ceremonial Law of Moses are Rules to us Christians That they are Babylon and Antichristian in their constitution and their practice in dividing from other Churches not submitting to their Teachers those who have begotten them through the Gospel without any well setled order among themselves that they therefore long agree not but crumble into many small companies and sometimes take them to be members of their Churches who dwell in remote places so that their gathered Churches extend as far some times as a Bishops Diocess that they ascribe the power of the keys to the whole Church confound Governours and Governed allow men not set apart to that function to teach publickly and that frequently if not constantly those to take upon them to prophesie who are no Prophets That they scandalize their brethren their Governours by their invectives That they partake of the sins of others in allowing them to usurp that power which Christ hath not committed to them That they cast contempt upon the ways of Christ to wit the Prayers and Preaching of the Ministers of the Church of England That they go to the places of false worship as Mr. Iohn Paget in his Arrow against the Separatists proves against Ainsworth that they cannot expect a blessing from God upon their separation it having no promise of God but is against the union that should be among Christians That it is a step to Apostacy is a forsaking of the assembly of the Saints to refuse to hear the present Ministers and to joyn in Prayers with them and too much experience hath proved what backsliding if not to Popery yet to other errours of Antinomians Familists Quakers Seekers Ranters hath been the fruit of Separation But I forbear recrimination and touching the sore which I rather desire may be healed and that our breaches may be made up and not widened to which this Authours reasonings tend 31. The grounds upon which this Authour and other Separatists deny the lawfulness of hearing the present Ministers are either false or doubtful as That nothing is to be done in the worship of God and Church-discipline without a particular institution That onely a Congregational Church is of Christs institution That a true Ministry cannot be in a false Church That a prescibed form of prayer by men is unlawful That we may not use any thing in Gods worship which hath been composed by Popes or used in the Church of Rome with many more whereof many are shewed in this answer to be false or uncertain and insufficient for this Authours separation and the fallacy of them manifested in so many other Treatises of Conformists and non-conformists extant in Print that I need not add any more in this place 32. On the other side the Ministers of the Church of England have so sufficiently proved the truth of their Ministry against Papists and Separatists and so firmly by wrirting and otherwise opposed Popery even the Prelates whom the Separatists do so much cry down as Antichristian Popish c. that were not men resolved never to lay down a calumny they have once taken up they would lay this down and forbear pressing separation upon such exceptions and imputations as this Authour hath gathered together in this his dung-cart to furnish the inconsiderate though perhaps otherwise well-minded in matters of Religion to cast into their faces 33 If it be not lawful to hear the present Ministers because they are not rightly Elected Ordained in and by a Congregational Church according to Christs institution as this Authour conceives or because they use the Common-prayer-book are faulty in their lives or some evil consequences as offence of some Saints contempts of some ways of God by accident ensue thereupon then it will follow that every hearer before he hears a Minister must 1. be able to judge of the validity of these Reasons whether they can warrant his not hearing 2. He must be able to judge every Minister or Preacher he hears whether he be rightly thus Elected Ordained or qualified 3. He must actually examine him afore he hears him 4. He must have power either to silence or withdraw from him if he be not so qualified and must use that power But 1. Such ability is not in every hearer nor indeed is it as the estate of things in this life is ordinarily possible it should be 2. Then Ministers Preaching and Ministry should be at the will of their Auditors For if one may forbear hearing all may upon the same reason and so
the Minister be silenced or deprived for want of hearers 3. This would put power in hearers over their Ministers and overthrow all Church-government 4. It would introduce greater oppression of Ministers then either Prelats or their Canons bring upon them 5. Even the Ministers of Congregational Churches would be in danger of being deserted by their members their maintenance withdrawn they exposed to penury and other grievances as well as Conforning Ministers Nor do I think but that many even of them have found the bitter fruits of such popular licentiousness out of such principles of separation as well as others 6. Nor can there be any setled order of government in Church or civil State if the stated Ministers or Magistrates according to the present Laws though perhaps in some things unjust yet in the main upholding truth of faith and worship and the publick good should be deserted or disobeyed because every hearers or subjects conscience or minde is not satisfied 34 Such a plea as is made by these men is made by Papists for their Recusancy that the Ministers of the Church of England are not rightly called that they are in a Schism with other the like objections and then if the Plea of the Separatists be allowed they have this advantage That they should not be urged to hear the Ministers nor have the penalties of Recusancy imposed on them I say not that this reason would reach to the toleration of their Priests and Mass but onely if such a Plea should be allowed why the present Ministers should not be heard the same or the like justifies the Papists for not hearing them and condemns the inflicting penalties for Recusancy because if this Authour say true it is unlawful to hear the present Ministers The same may be said in behalf of Quakers Seekers profane persons ignorant people they are not to be required to hear the Ministers if it be unlawfull and so the Magistrate should sin if he command them to hear though Mr. Robinson himself in his Justification of Separation pag. 242. as Printed in the year 1639. writes thus That godly Magistrates are by compulsion to repress publick and notable Idolatry as also to provide that the truth of God in his Ordinance be taught and published in their Dominions I make no doubt It may be also it is not unlawful for them by some penalty or other to provoke their subjects universally unto hearing for their instruction and conversion yea to grant they may inflict the same upon them if after due teaching they offer not themselves unto the Church 35. That position which takes away a considerable and important part of Christians liberty and puts a yoke on their neâ—ks grievous to be born is not to be received it being contrary to that which the Apostle chargeth on Christians that they should stand fast in the liberty wherewith Christ hath made us free and not be again intangled with the yoke of bondage Gal. 5.1 Ye are bought with a price become ye not the servants of men 1 Cor. â— 23 But if we hold it unlawful to hear the truth of Gods word taught by the present Ministers we let go our liberty of hearing which Christ hath not debarred us of and make our selves servants to some whom alone we might hear to the insharing of us if they err so as that we may not hear them who may free us which is no small bondage to a Christian and tends to the calling Rabbines or Masters forbidden Matt. 23.8 10 and is an artifice by which Papists and others have still held people from discerning their errours and kept them in dependence on them and adherence to their party Therefore it should not be received by us 36. There is a negative superstition when men abstain from some things under a notion of Religion or worship of God which are not forbidden by God but left free and indifferent either not forbidden or if once they were now antiquated or outdated And of this soâ—â— was that Col 2.21 Touch not taste not handle not which was superstitious negative will-worship as Mr. Cawdrey in his Treatise of Superstition Sect 5. writes This the Apostle v. 20. blames as being dogmatized or yielding to mens ordinances as living in the world not dead with Christ from the elements of the world though it have a shew of wisdom in will-worship such was that of the Pharisees in not eating till they had washed their hands observing the tradition of the elders condemned by Christ Mark 7.7 as teaching doctrines the commandments of men which he counts worshipping God in vain and it hath these evil effects 1. That it occasions the neglect of Gods commands 2. It begeâ—s unnecessary perplexities in mens spirits 3. It puffs men up with conceit of more holiness then others 4. Makes them censorious of those that are not as scrupulous as themselves as if they were loose and profane That such is the opinion of the unlawfulness of hearing the present Ministers as it is maintained by this Authour I suppose is manifested by the answer and reasons foregoing and that it hath the evil effects here named is too evident by experience in the neglect of the publick communion in worship and other duties of love to them with whom communion in publick worship is not held in the doubts and opinions of not observing the present Ministers with any respect nor paying them dues imposed by Law in conceiving themselves the Saints others Antichristian with many bitter taunts scoffs reproaches revilings tales of and against them contrary to the fruits of the spirit of God mentioned Gal. 5.22 Therefore it is not be to received 37. Hereto is to be added That upon the same suppositions the opinion of denying the lawfulness of hearing the present Ministers as it is asserted by this Authour is an usurpation of Christs regal office in putting a law on the consciences of men arrogating that power which is proper to that one Lawgiver who is able to save and destroy James 4.12 binding heavy burthens and grievous to be born and laying them on mens shoulders Matt. 23.4 imitating therein Pharisaical pride and Papal dominion and such other practises as they condemn in others They that condemn those that permit not them to Preach who will not use Ceremonies are guilty of the like Imposition who permit not Christians to hear Preachers of the Gospel unless they be in a Congregational Church and be called by them and while they charge others with adding to the word the inventions of men are themselves guilty thereof 38. Nor is it a light matter but to be well pondered That by this means the knowledge of the word of God is much hindred and thereby the furthering of the kingdom of God the coming of which we are to pray for is neglected such as hold the opinion of not hearing the Ministers in publick thinking it enough if they can teach those of their society if by conference they instill any