possimus ut cum coeperit frumentum Dominicis horrcis condi fructum pro opere nostro labore capiamus Contr. Crescen Grammat l. 1. c. 14. That we are not therefore to depart from the Church our selves because we see tares to be in the Church but only to labour that we our selves may be pure grain that when that corn shall be lodged in God's granaries we may receive the fruit of our work and labour 2 Cor. 2.15 16. T is no prejudice unto those to whom the Word of God is the savour of life unto eternal life that the same Word by reason of other mens infidelity becomes unto them the savour of death unto eternal death 1 Cor. 11. T is no prejudice to the worthy receiver of the Holy Communion who feeds upon Christ's body and blood by faith and love and Divine meditation that the unworthy communicant at the same time eats and drinks damnation to himself The very same meat we know is nourishment to a well-disposed stomach which to an ill and depraved one is the matter of crudities and diseases nor is it any whit the less a nourishment unto the healthful because it may be at the same time it contributes accidentally to the encrease of the sick man's distemper Thus now have I declared with all plainness as much as seems necessary to be spoken here about the nature of Christian Churches and the qualification indispensably required in all the members of them CHAP. V. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by arguments of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Jews to their Synagogues The Centurion's Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.18 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to God's worship and service YEt before I leave this Argument quite I will take notice briefly of another acceptation familiarly used of the word Church 'T is confess'd indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we translate church doth primarily referr to the persons assembled but this is no hindrance but that the same word may at other times signifie the place of their assembling in like manner as is usual with many other words for instance sake Colledge â—ynagogue Senate Synod c. Somewhat therefore of the place which we are wont and that upon ground enough to call the â—hurch and this the rather because of what the Catechist hath told the world Catec p. 29. Under the New Testament all difference of and respect unto place is taken away John 4.21 The hour cometh when ye shall neither in this mountain nor yet at Jerusasalem worship the Father but the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in truth for the Father seeketh such to worship him And we are commanded in all places equally to make our prayers and supplications Here then it may not be amiss to consider first the true scope and importance of the place of Scripture here quoted and then such other particulars as shall appear pertinent for our right information about this subject As to the Text of St. John Our B. Saviour was novv conversing with a Samaritan woman who stood up for the worship of her Country in Mount Gerizim against the Jews who confined God's solemn appointed worship St. John 4. 20. to the Temple at Jerusalem These are the words of the 20th verse Our Father 's worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Hereupon therefore 21. 22. c. Christ saith unto her Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father That is The worship of God shall be so far from being limited to this place to this mountain that it shall not be restrained to Jerusalem it self nay a desolation shall shortly over whelm both Ye worship ye know not what We know what vve worship that is Ye Samaritans worship the God of the Land as it is declared 2 Kings 17.26 without knowledg vvho that is and your own Gods with him but vve Jews vvorship the eternal God of Heaven who hath revealed himself to us for salvation is of the Jews The special revelations of God beyond vvhat other nations enjoy belong to the Jews and so all manner of advantages tovvard our eternal good To them God sent his Prophets and of them cometh the Messiah the Saviour of the world The Jews then have the priviledge above the Samaritans or any other people Yet is not this an argument of the perpetual duration of their way of worshipping God by their Sacrifices yearly and other ceremonial observances at Jerusalem But the hour cometh and novv is that the true worshippers shall vvorship the Father in spirit and in truth for the Father seeketh such vvorshippers of him that is Now the time of reformation approacheth wherein God vvill be vvorshipped and obeyed no longer by the Judaical rites which are often call'd carnal consisting most-what in external performances and were to continue only till the time of Reformation Messiah's coming much less according to the Samaritan false worship who worshipped their own Idols together with God 2 Kings 17. but comparatively with these in a pure spiritual manner and such as was typified by those shadows And the Son of man is now come to draw all men to this way of worship i. e. from the Judaical and Samaritan way to the Christian God is a Spirit and they that worship him must worship him in Spirit and truth It is this Christian worship which he is especially delighted with as most suitable to himself nor indeed was he ever pleased with any meer bodily worship principally or in or for it self He will have our souls joyned to our external performances and be worshipped after that way of truth which answers to the fore-going types and shadows i. e. after the Christian manner by Christ revealed But now how weakly is it from hence inferr'd that because these two places whereto the Jews and Samaritans confin'd their worship are taken away and ruined or because there is no special place now under
the goings out thereof and the comings in thereof and all the ordinances thereof and all the forms thereof and all the lavvs thereof and write it in their sight that they may keep the whole form thereof and all the ordinances thereof and do them One vvould guess by these allegations the Catechist and his Brethren vvere far from being avovved enemies to setledforms of worship But that these are allusions only vvhich they are accustomed to cant vvith The former Text relates to the Tabernacle which God appointed Moses to make vvith the appurtenances thereof Act. 7.44 The later is not so easily resolved upon amongst Interpreters what Temple it was to be referr'd unto Grot. in EZek. cap. 40.2 It seems most probable that the Prophet EZekiel received the pattern of the Temple in a Vision as it was when Nebuchodonosor destroyed it and that to this purpose that the Jews might understand hovv great a glory of their Nation they had forfeited by their sins and that vvhen God should restore them from their captivity they might have before them a Sampler to imitate as far as they were able And if any object that the description here made of it doth not exactly square and agree with that of Solomon's 't is answered That those many Kings who came after Solomon did out of the great tributes and gifts brought into the Temple add much unto it by the ornaments of it yea and changed the use of some things about it But I need not lay any stress upon conjectures When we have the priviledge to be taken into the Mount with Moses and behold God's pattern or receive a Vision of it with Ezekiel we shall be certainly obliged to conform unto it but in the interim that vvhich is obtruded upon us by some for it vve can entertain for no other than a dream of men of strong imaginations 9. Those Scriptures which point unto the spiritual worship required by God under the Gospel †See the explication of this text farther in this book hereafter John 4.21 23 24. Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem vvorship the Father but the hour cometh and now is vvhen the true vvorshippers shall vvorship the Father in spirit and truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and truth Heb. 10.19 20 21 22. Having therefore boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh and having an high priest over the house of God Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 1 Cor. 14.20 Brethren be not children in understanding 2 Cor. 3.7 8 9 10 11. where the Apostle compares the ministration of the Spirit with the Law and preferrs it as more glorious If the ministration of death written and ingraven instones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the Spirit be rather glorious For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory for even that which was made glorious had no glory in this respect by reason of the glory that excelleth for if that which was done away was glorious much more that which remaineth is glorious The whole design of which place is to prefer the glory of the everlasting Gospel above that of the Legal dispensation which was to give way to it Catech p. 56.17 58 59 60. Now these places are alledged by the Catechist to prove That the decency and comliness of Gospel-worship doth not in the least depend upon the observation of any external rites or ceremonies But the mistake lies in making that the only excellency and requisite of Gospel-worship which is indeed it 's principal and chiefest qualification The case one would think were very plain We are not our selves naked bodies nor yet ghosts or spirits but spirit and body united together The soul and spirit is the most considerable and ruling part in us and yet the body is a part also though subordinate Our duty then is readily chalked out by the Apostle 1 Cor. 6 10 Glorifie God in your body and spirit which are Gods in body and spirit together Chiefly indeed in and with our souls and spirits which are chief within us but not with our souls only 'T is part of our reasonable service Rom. 12.1 to present our bodies also a living sacrifice holy acceptable unto God Yea whilst we live in Society 't is our greatest concernment in reference unto others by our visible and bodily and external devotions to declare a reverent sense of God and affection to his honour We cannot glorifie God among men but by the sensible expressions of our religion and therefore God in the second Commandment mentions these and the ordering of these is the proper matter of humane cognizance and government to busie it self about In the first place we must have Grace in our hearts that we may serve God acceptably but then it is but fitting that we discover that inward grace by the external acts of a becoming reverence also Let us have grace Hebr. 12.28 29. that we may serve God acceptably with reverence and godly fear for our God is a consuming fire St. Paul thought it fit not only to provide that the Church at Corinth might serve God understandingly and with the spirit but after this decent manner also the man uncovered 1 Cor. 11. and the woman covered Nor is it fitting that the honour of God's publick worship should in this particular be left to the uncertainties of every clownish and fantastick humour 10. It is said to be the main design of the second commandment Catech. p. 62 63. to forbid the making unto our selves any thing in the worship of God to add unto his appointments whereof an instance is given in that of making and worshiping Images To this purpose we are frequently referr'd unto Exodus 20.4 5. Thou shalt not make unto thy self any graven image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the earth Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God c. It may seem neer akin to adding unto the Word of God for any to presume to turn the body of a precept into an instance only The main design of the commandment is plainly against Idolatry God's jealousie therefore is in this case said to be moved when we do as the wife that admits
A SERIOUS EXAMINATION OF THE Independent's Catechism AND THEREIN Of the Chief Principles of Non-conformity to and Separation from The CHURCH of ENGLAND By BENJAMIN CAMFIELD Rector of Whitwell in Derbyshire In two parts The first General the second more Particular Transfigurat se Satanas velut Angelum lucis de Scripturis saepè divinis laqueum fidelibus parat Ergo non te capiat haereticus quia potest de Scripturis aliqua exempla proferre Utitur Diabolus testimoniis Scripturarum non ut doceat sed ut fallat á S. Ambros De secunda tentatione Christi LONDON Printed by J. Redmayne for the Author And are to be sold by Henry Eversden at his Shop under the Crown Tavern in West-Smith-field 1668. IMPRIMATUR Tho. Tomkyrs Reverendissimo in Christo Patri ac Domino Domino GILBERTO Divina Providentia Archi. Ep. Cant. à Sac. Dom. Ex Aed Lambethanis Junii 12. 1668. TO THE READER Christian Reader THe ensuing Treatise designs not so much the gratifying of the Learned as the satisfaction of the more ignorant and mis-informed and the motive to this publick exposing of it unto view is a necessity rather of the Times than of the Thing it self The very same truths have been frequently suggested by eminent Defenders of the English Church the most Reverend Whitgift Hooker Andrews Morton Hammond Sanderson and others But so long as old mistakes and errors have the confidence to creep abroad into the World daily in some or other new Disguise it is but charity to endeavour the removal of that stumbling-stone and rock of offence which may be otherwise cast in the way of the unskilful The Book examined is the sink indeed of all Non-conforming and Separating Principles from the Protestant Religion established in these Kingdoms under the modest Name of A brief Instruction in the VVorship of God and discipline of the Churches of the New Testament by way of Question and Answer with an Explication and Confirmation of those Answers Printed 1667. †So in the Title page and then contractedly in the head of the following pages A short Catechism with an Explication upon the same The Author I neither know nor list to enquire after but am content to leave his character to thy discretion upon the impartial perusal of that which follows wherein I have demonstrated him First False in his fundamental Principle that runs through all the rest Secondly False unto it and so in the first part undermined his general foundation and in the second cast down the chief of his superstructures If thou art a friend to the Holy Scripture it will offend thee I am confident to see it so much abused under a pretence of cleaving most exactly to it if to the Reformed Interest to find it so disgraced by opening a gap unto all confusions But not to trouble thee with a tedious preface I crave no more belief at thy hands than evidence shall extort from thy Vnderstanding only I beseech thee to read without prejudice and consider what thou readest and That God the Father of Lights would guide us all into and confirm us in the Truth is the hearty Prayer of Thy Well-wishing Friend and Servant B. C. THE Independent's Catechism EXAMINED In two Parts Part I. CHAP. I. Error in first and foundation-Principles most dangerous The Catechist's grand mistake noted The Method of this first part in order to the full conviction thereof The Protestant Doctrine of the perfection of H. Scripture as a rule and guide restrained to matters of Divine belief and practise necessary unto Salvation OF all Errors none so pernicious as those which corrupt the first and foundation-principles of our Discourse for these communicate a leaven of Falshood unto all the consequences from thence inferr'd and such is that which may be observed to run through the Catechism now examined a principle which comprizeth the whole mystery of Non-conformity and Separation in it's bowels viz. That nothing must be done oâ— admitted of by us in or about Religion God's worship and service which himself hath not commanded in the Holy Scriptures That whatsoever is not found instituted and commâ—nded in the â—ord of God cannot be of Faith and therefore the practise or allowance of it is upon that account sinful That the VVord of God condemâ—eth not only what is done against the warrant thereof but that also which is done besides or without it Now to give this matter it 's full consideration I determine by God's hâ—lp to speak distinctly unto these five particulars First The common belief of Protestant Divines in this argument Secondly The corruption and abuse of the Protestant Belief by the Doctrine of the Non-conforming Brethren Thirdly The words wherein our Catechist hath declared his opinion Fourthly The manifest falshood of the Assertion And Lastly The genuine explication of those texts of Scripture which are pretended to countenance it As to the first of these That which is owned among Protestants in common is This That the Holy Scriptures are the onely and sufficient guide and rule in all matters of necessary belief and observance in order unto salvation able to make us wise unto salvation and therefore Whosoever doth either derogate from this their perfection or add any thing unto them as necessary to be believed or done in order unto Salvation are certainly guilty of most presumptuous and unaccountable profaneness and This we justly tax the Church of Rome withall for enjoyning of unwritten traditions and Papal determinations to be received with an equal reverence unto the Holy Scriptures But then it is not their meaning by virtue of this Declaration to condemn all opinions as false and actions as unlawful which the Holy Scripture prescribeth not or to extend the perfection of Holy Scripture so far as the punctual determination of the circumstantials of Divine worship The perfection of God's Word is judged by them with relation unto that special end whereto it is designed viz. the instruction of men in all things necessary unto salvation the knowledge whereof they could not otherwise attain unto than by Divine revelation for it was not aimed to destroy or extinguish the light of nature but to help advance and perfect it It is not therefore any of God's purpose in the Holy Scriptures to comprize all things which men may know believe or practise as if natural reason and discretion were no longer to continue it's guidance or to determine all rituals and circumstances appertaining to the external ordering of Divine worship so as to have nothing for Ecclesiastical laws to be employed about That which they teach of the Scriptures sufficiency is ever restrained to matters of necessary belief and duties of necessary observance in order unto salvation and never enlarged to all things that may be believed or done by us in the general or to particular circumstances which have respect unto the good order decency and external regulation of Divine worship CHAP. II. The Puritan disguises of this
20 21. As the Father gave judgment to the Son so the Son gave judgment to the Apostles As the Father gave the Son power on earth to remit sins so the Son gave the Apostles power to remit sins on earth also As the Father gave the Son the Keys of the house of David so the Son gave the Keys to the Apostles As the Father gave the Son to sit on his Throne so the Son gave the Apostles also to sit on twelve Thrones c. As the Father gave the Son to be the Foundation or corner-stone of his Church so the Son gave the Apostles to be the Foundations upon the Foundation And lastly As the Father sent the Son so the Son also sent the Apostles And hence it is that the Angel sent from Heaven to St. John who was one of this number calls himself the Fellow-servant of Him Rev. 19 20. and of those that have the testimony of Jesus i. e. of the Apostles adding this reason of it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testification of the Resurrection of Christ and the Christian Faith the Apostolical Office Acts 1.22 was the spirit of prophesie i. e. a succeeding of Christ in his great Prophetick office This power wherein the Apostles succeeded Christ being thus entirely conferr'd on each of them a several Throne for every one and being of so visible use not only for the first planting but propagating and conservation of the Church it cannot be imagined that it should be temporary and determine in the persons of those Twelve The necessity of order and rules both for the supply of those things which should be found wanting for the well-being and preservation of each Church Tit. 1.5 and also for the securing of the flock from the wolves Act. 20.29 the hereticks which it was fore-seen would so early infest them and the plantation and propagation of the Christian faith without any assistance of the Rulers among the Jews and the Emperours and Princes among other parts of the Heathen world nay when it was so opposed and persecuted by them is a competent collection of reasons to assure us That the power which Christ gave the Apostles who were but short-lived and should many of them be put to death by those persecutors was designed to endure longer than their time But Reason is not a commodious medium to inferr or conclude a matter of fact and therefore that must of necessity be done either 1. By affirmations and promises of Christ touching this matter or if those be not so clear as to convince the gain-sayers then 2. By supplying that want of light from the Histories and relations of those times by which it will as clearly appear as any thing in story can that the office of power in the Church bestowed by Christ on the Apostles was not to determine in their persons but to continue in their successors to future ages For the former of these we may discern somewhat perhaps from the passage in Christ's prayer to his Father where St. John 17. 18 20. having spoken of his Apostles whom he had sent as his Father sent him into the world verse 18. i. e. given them in designation Commissions for the Government of his Church and then to his prayer for them verse 17. that God would sanctifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or for his truth i. e. consecrate them for the preaching of the Gospel as St. Chrysostome expounds it Adding farther verse 19. That for their sakes he sanctifies himself i. e. offers up himself a sacrifice for the consecrating of them that they also may be sanctified for the truth i. e. consecrated and set apart for this function and after his example venture their lives in their preaching God's Will as he hath done at length he concludes verse 20. but I pray not for these alone Which being in all reason to be interpreted of the same matter concerning which he had prayed for the Apostles before it follows that this Prayer of his for the consecrating of Officers in his Church is not confined to his Apostles alone which then attended him but the same prayer he offers up for those also that shall believe through their word i. e. for others that by these Apostles preaching should be brought to the Faith and as the event demonstrates ordained by them to be Bishops and Deacons in several Churches But then consider farther Christ's promise to his Apostles at his parting from them Behold St. Matt. 28.20 I am with you all the dayes untill the end of the world 'T is certain that this presence of Christ with them referrs to his Authority derived and assistance made over to them in order to the discharge of their office of gathering disciples baptizing and teaching verse 19. and as certain that the Apostles should not personally live to execute that office till the period there named the end of the world and then it is not imaginable how Christ's presence should be continued with them till the end of the world unless they be considered in complexo in conjunction with their posterity or successors in that office as the promises made to Abraham are performed to his posterity though not to his person to whom therefore this promised assistance belongs all the dayes i. e. for the whole term of this new age And this is the more demonstrative because this was said by Christ after his Resurrection immediately before his Ascending to Heaven which being the beginning of the last age of the world the Kingdom of Christ when all power was given unto him verse 18 It necessarily follows that what was to be continued till the consummation or conclusion of that age should last till the end of the world in the largest sense that those words can signifie And this may be supposed also to be meant by the promise of Christ Rev 1.26 27. Rev. 2. to those of the Church of Thyatira which should overcome and keep i. e. adhere constantly to the Faith in spight of all temptations verse 26. That he will give them power over the Nations as he received of his Father verse 27. Where in the very same manner that S. John 20. 21. Power is instated on the Apostles As my Father sendeth me so send I you sending and giving power being sent and receiving power being phrases of the same importance The like power is by Christ promised to be instated on these faithful Confessors afterward and that belonging to the planting and propagating of the Faith among the Gentiles bringing them in to repentance which is the breaking them to shivers there and ruling them with a rod of iron i. e. the Scepter of Christ's spiritual Kingdom his Gospel and Power and Pastoral authority committed to them But if this being by the prophetick stile wherein it is veiled somewhat obscure bring not that evidence with it which is expected let it pass for a conjecture which pretends only to be considerable