CAN stay Epist to the Reader CAN Neces of separation Epist to the Reader wisheth tendernesse of conscience to his Reader ever and anon objecteth to his â—pposites what abominations and vile corruptions they labour to justifie which formerly they condemned beareth in hand that the Scriptures speak expresly for him and the learned of all sorts ancient and moderne who would not expect faire cariage and honest dealing whereas let the whole frame of his writings be looked into with a single heart and unpartiall eye and it will be found wery corrupt loose deceitfull for the matter and stuffed with scorne reproach slander insolency and falsifications for the manner Herein whether I speake the words of truth and sobernesse let the Reader search and then give sentence But for mine owne part I desire to answer in the feare of God and not to strive with him in the like measure of sinning A good cause needs no such tricks of wit but as it is of God so it is able to maintaine and defend it self and the more sincerely it is propounded the more it will prevaile In controversies if men will keepe a good conscience their zeale must be tempered with wisedome truth and meeknesse of spirit they must speake as in Gods presence give the right sense of Scripture and make fit application of it seeke the truth in love and that victorie alone which truth will carrie According to the measure of grace received from God I shall desire to walke within these bounds and with this resolution I come to compare cause with cause and reason with reason Let the Scriptures be the only judge betweene us upon which all a Aug. Epist 48. Audi quid dicit Dominus non quid dicit Donatus c. Et de Pastor ca. 4. Ego vocem Pastoris requirâ— lege de Psalmo c. Hieron in Mat. 23. Quod ex Scriptura non habet authoritatem c. Basil de vera fide Nos omnem a Dominica doctrina alienam vocem sententiam fugiamus Chr. in 2 Cor. hom 13. Obsecro oro omnes vos ut relinquatis quid huic vel illi videatur de his scripturis haec omnia inquirite Ambr. tom 3. lib. 5. epist 31. Caeli mysterium doceat me Deus ipse non homo qui seipsum ignoravit Petrus de Aliaco praec Gerson Nullum principis edictum aut ecclesiae decretum est justum nisi sit Divinae legi consonum Novum Testamentum est malleus qui universas haereses interimit est velut lucerna lumen exhibens recurrendum est ad folas Scripturas ut aeteâ—nam salutem adipiscamur conclusions in Divinitie if sound are grounded whereby all distinctions if true are warranted After the voice of God in Scripture the determinations and practices of our Guides who are no b Mat. 11.8 Luc. 7.14 1 Reg. 14.15 sc calamus arundincus non aromaticus sâ—â— mensorius CAN stay answ sect 1. p. 47. Howsoever we must live by our owne faith notwithstanding wee are not lightly to esteeme of the determinations and practices of our Guides specially when we know they are no reedes but men stable and unchangeable in the truth Bilson Christian subject part 2. pag. 351. Many Bishops have taught lyes and and seduced Princes in the Church of God and therfore not their dignitie but their doctrine is it that princes must regard for neither prince nor people stand bound to the persons of men but unto the truth of God and unto their teachers so long as they swerve not from the truth Id. Absolute judge of truth neither prince nor priest may challenge to be for God is truth and of God I trust no man may bee judge The sonne of God saith of himselfe I am truth c. Angust de nuptiis ad Valentin l. 2. cap. 33. Optat. lib. 5. ad Parmenian And page 351. Only God is to limit and appoint by his word what shalt stand for truth and what for errour c. And as Bishops ought to discerne which is the truth before they teach so must the people discerne who teacheth right before they believe Idem page 355. As the pastors have authoritie from Christ to preach the truth and woe be to them that resist the preachers of truth so have all hearers both libertie to discerne and a charge to beware of seducers given them by the same Lord and woe be to them that doe it not reeds but men stable in the truth shall be produced for they are not lightly to be esteemed though their consent cannot bee the ground of Divine faith and assurance The Lord in mercie give us to know the things which concerne our peace comfort and salvation and make us wise to walke in all pleasing before him CHAP. I. THe Question betwixt us is Whether by the Scriptures and principles of the Nonconformists The state of the Question Separation from the Church of England be necessary or lawfull Those that hold it lawfull to be present at the preaching of the Word but not to partake in the prayers of the Congregations nor to be present at the Sacraments there administred I leave to their owne defence The necessity or lawfullnesse of Separation is that which I deny Neither is it here questioned CAN. Necessit of Separ Epist to the Reader Whether the principles of the Nonconformists be true and justifiable but whether the necessity or lawfulnesse of separation can truly and justly be inferred and concluded from them This Position therefore I lay downe as directly contrary to the other That separation from the prayers Sacraments and preaching of the Word of God in the congregations and assemblies of the Church of England is unlawful by the Scriptures that whatsoever complaints whether just or unjust the Nonconformists judicious learned and holy have made of the corruptions in our Church government Ministerie Worship Prayers Administration of the Sacrament and people received or permitted as externall members they doe not inferre either in their judgements or in truth a necessitie or lawfulnesse of Separation from our Churches as no true Churches of Christ our Ministerie as false and Antichristian our Worship as Idolatry And therefore I shall shall hope such as have separated unadvisedly if men of tender hearts they will repent of their rashnesse seeing the grounds where upon they build are rotten the building ruinous and the practice directly tending to the scandall of Religion and discomfort of their soules And now I proceed in the feare of God by the beames of Truth to try and examine what is objected to shew the necessitie of Separation from the Nonconformists principles SEC I. TO Communicate in a false Ministerie CAN. Neces of Separat ca. 1. S. 3 pag. 26 27. The Church acts of Antichristian Ministers are Idolatious Id. Stay sect 1. pag. 5. s 4. p. 28. Id. Stay Answ s 5 pag. 66. Mat. 24.5.24 Hos 4 17. See Jun. on the the place See
ab ipsis corpore divelli possumus nos ad meliores conferre onmino debemus sed saepâ— fit ut velis nolis in medio impâ—orumâ—e veâ—sari oporteat caveas igilur ab eorum studâ—is operibus ut Deus tecum loquatur Lavat in Eack cap. 3. Hom. 11. and this is altogether unlawfull For Gods people when the matter commeth to their practice must have the judgement of discretion and further they crave not the judgement I say of discretion to try the Spirits whether they be of God or not And in case the Church whether of ignorance or contention or a man-pleasing humour determine in doctrine against the Word or in ceremonie against the generall Rules their duty is to obey God rather than man But the sinnes of the Minister or other part of the Congregation shall not be imputed to him who doth only communicate in the ordinances of worship 2 To communicate in a false Ministerie may import to communicate in the ordinances of worship with them whose calling is not in every respect approved of God and this is lawfull If then the sense of this reason be That our Ministerie is absolutely false or a meere nullitie it cannot be made good by Scripture grounds or Non-conformists principles but the contrary is most evident And he that shall undertake to prove such a desperate Proposition must grant that there was neither Church or Sacrament nor Ministerie in the world for many hundred yeers past if he finde not just cause to question his owne Christendome But if the meaning be that it is not lawfull to communicate in the worship of God with Ministers not fitly qualified disorderly called or carelesly executing their office and function then it is directly crosse to the Word of truth sound reason and consent of all the learned If you demand as you doe of your Pistoler Where I pray you doe you read in the Scriptures of two kinds of Antichristian churches speak out man shew us the place the chapteâ— and the verse ingenuous dealing requires it Stay sect 3. pag 20. Isa 56 10 11.12 Jer. 8 8.9 10.11 Mâ—c 3.11 Mal. 2.8 Ezek 44.7 8 9 10. See Iun. annot in loc L water ibid. M.c. 3.11 Jerem. 5.31 1 Sam. 2.12 15 16 17 25. 1 Sam. 1.1 2 3 Iâ—h 2 16. See Constant Emperor Comâ—in Misn where wee read in Scripture of these two kinds of false Ministers and communicating with either in the ordinances of worship we will shew you the place the chapter and the verse When the Priests were dumb dogs that could not bark and greedy dogs that could never have enough was their Ministerie true or false were they qualified as becomes the Ministers of the Lord of hoasts or no The strangers and uncircumcised which were set to take the charge of the Lords Sanctuary were they true Ministers or false When the Priests taught for hire and the Prophets prophesied for money when the â—rophets prophesied lies and the Priests bare rule by their means Was their Ministery true or false Were the Sonnes of Eli true or false Ministers qualifyed as becommeth the servants of God they were not but the function which they executed was of God When the Priests bought and sold Doves in the Temple or took upon them to provide Doves or such like things for them that were to offer was their Ministerie true or false Did they that whereunto they were appointed of God or noe Matth 5.20.21 22. c. Matth. 15.3 4 5. Matth. 23.13.15 When the Scribes and Pharisees corrupted the Law by false glosses taught for doctrines mens precepts made the Commandement of God of none effect by their traditions shut up the Kingdome of heaven before men neither going in themselves nor suffering them that would making those of their profession twofold more the children of hell than themselves When they taught Justification by works and perfect obedience to the whole law and denied in Christ both the Person and office of the Messiah blaspheming him in his doctrine as a deceiver of the people Matth. 12.24 Luk 7 30. Joh. 7.32 Matth. 21.45 36. in his life as a glutton and wine-drinker in his glorious miracles as one that wrought them by the Devill and when they hated to be reformed was their Ministerie true or false were they called of God or did they thrust in themselves before they were sent If their Ministerie was true then an ignorant Idoll profane idle Ministerie which despiseth knowledge opposeth Godlinesse prophaneth the holy things of God corrupteth the Law polluteth the worship strengtheneth the hands of the wicked and leadeth the blinde out of the way may be a true and lawfull Ministerie of God It is besides the marke here to answer that the Scribes and Pharisees did neither minister to any but the Lords people nor in an unlawful place nor by an unlawful entrance For the Question now is of their Ministerie the qualification of their persons to the office which they took upon them Whether such a Ministerie as theirs was to be approved of God and such Persons to be chosen or continued in their standing For be their outward calling what it will and the people to whom they administer as they may if the Ministerie be not of God if the persons be not qualified as God requireth if they execute not their office for God according to his will revealed and the good of his people but against God according to their owne corrupt immaginations and to the griefe of the godly their standing in that place and roome without question is not of Gods approbation nor their calling lawfull It might be added Num 8 9 10. Lâ—â— 8.3 that though the tribe of Levi onely was used to the Ministerie yet all that tribe was not applyed that wayes nor those at all adventure but by choice according to their abilities And therefore if the Pharisees were not fitted in some measure for their office the choice was not by approbation from God nor their entrance lawfull If then their Ministerie was false either it was unlawfull to communicate with them in the ordinances of worship Matth. 8.4 Luk. 17.14 Io. 18.20 Luk. 22.53 which is directly crosse to Scripture the examples of the Prophets our Saviour his Apostles and all the faithfull or to communicate with or in a false Ministerie is not a breach of the second Commandement They that preached Christ of envie Phil. 1.15 St Paul to the Philip. is glad that the Gospel is preached although it be not purely but he would never have been glad if it should have been preached falsly or not truly c. the want of a good calling may give occasion to say that the Word of God is not sincerely taught because there is not a lawfull ordinary calling l. C. repl 1 pag. 28. to adde affliction to Pauls bands were they true Ministers or false What soever you will say to heare them preach Christ was no breach of the
of Gods Worship is one maine cause of great error and going astray In proofe of your proposition also you lavish somewhat when you say without limitation That all sorts and sects of Writers acknowledge it for a truth For the Papists generally hold the contrary as you know But this is a thing with you very usuall and common The later part of your reason which you smoothly passe over as a matter cleere and manifest and for proofe whereof you send us to our consciences in conscience we utterly denie and by the Word of God are assured of the contrary viz. That to joyne with our congregations in the ordinances of Grace is a Worship of God prescribed in his Word coÌ„mended of Christ and blessed of him to them that in conscience obey his Commandements The Worship there performed is that which the Lord hath instituted the doctrine of salvation is taught intirely the Sacraments rightly administred the sacrifice of Prayer offered unto God in the Mediation of Jesus Christ our onely high Priest who is present in the Congregations by the presence of his grace graciously inviteth men to come unto him and sweetly refresheth them that in truth of heart draw nigh unto him Thus God is worshiped in our assemblies and this worship is performed by such as are called of God and many approved of God in their Office and Ministerie That the Preaching and hearing of the Word is a Worship of God if the word Worship be taken largely to comprehend both all naturall worship and all means instituted and ordained whereby God is pleased to teach and instruct his people will easily be granted and such as denie it are justly to be taxed But that distinction of Worship must be admitted which is taught in Scripture and the more exactly tearmes are distinguished the more cleerely the fraud of the Adversary is discovered and the better able shall we be to confute them unlesse we had rather doe it with bigge words than weight of reason Onely here observe your partiality CAN. Necess of Sep. p. 72. Idem 222. For to shew the necessitie of Separation speaking of outward Worship used in the assemblies of England you say As for Preaching it is held to be no part of Divine Service and for proofe you quote Howson Serm. in Psal 118. pag. 18. CAN. 19 Syon plea 326. And Touching Preaching it is no Essentiall part of their Ministerie But against your Pistoler to prove that hearing is Worship CAN. Stay §. 3. p 17. you sing another note None to my knowledge saving a Popish Parasite or two Howson Serm. in Psal 118. pag. 78. ever held otherwise viz. but that hearing was Worship And they by men of better iudgements have been sharpely blamed for it But let us heare how you goe forward in this Argument CAN. Stay against Stray Sect. 3 pag. 17 18. The Church is an Idoll Church Hos 14 8.2 Cor. 6.14 Par. com in 1 Cor. 10 v. 14. and the Ministery an Idoll Ministerie And if be Church he an Holl the Ministerie aâ— Idolâ— who 〈◊〉 aâ— Idoll c. In the words then of the Prophet What have we to dâ—â— any more with Idolls What agreement hath the Temple of God with Idolls Little children keep your selves from Idolls Againe my dearely beloved 〈◊〉 from Idolatrie But how mente corpore faith Pareâ—s that is the worship and reverence of Idollâ— ANSWER The Assumption you leave naked to shift for it selfe because you finde it an easier matter to declaime against Idolatry and holding communion with Idolaters in their Idoll-service which no man ever doubted than to make proofe that to joyne in the ordinances of Religion in our assemblies is will-worship or superstition But if you prove little you have learned to accuse manfully An Idoll Church an Idoll Ministerie an Idoll-government who doth not tremble at such thunder cracks But first you should call to minde what you answere to your opposite CAN. Stay §. 3. p. 20 Arist de interpret l. 1. c. 6. prapter nostrâ—m â—ffirmare vel negare nihil sequitur CAN. Stay §. 7. p. 89. As for your bare saying it is farre from proofe To affirme or denie according to Aristorie is of no consequence Wee cannot take his bare saying de jure fide to be a rule of faith to us For our consciences are not like Samsons shoulders strong enough to beare it If it may suffice to accuse who shall be innocent And if the cause may be carried with clamors and out-cryes you are sure to winne the victory 2 Suppose our Church and Ministerie be an Idoll in some respect it is not a reall Idoll but Metaphoricall not absolute but in some consideration for the Word preached and the Sacraments Administred in our societies are the true Gospel and intire Sacraments of Jesus Christ which could not be if our Church and Ministery was absolutely an Idoll a meere nothing But to draw illimited conclusions from a reall Idoll to a Metaphoricall from an absolute Idoll to an Idoll in some consideration or respect is a new Logick never taught in the Schooles nor learned from the Scriptures The idle Zech. 11.16 17. Isa 56.10 Ezek. 34.1 2 4 5. They will not be able to doe the worke of Pastors where of they bear the name that is they will never be but Idolls T.C. repl 2. p. 1. p. 369 Jere. 5.1 2. Deut. 32.4 5. carelesse unprofitable coâ—etous proâ—d scandalous shepheard who filleth the roome but doth not the office of a shepheard is an Idoll shepheard But the faithfull were not to flie from them both in minde and body so as to have no communion with them in the Ordinances of God In the daies of the Prophet Iereâ—ie the men of Jerusaiem in generall both rich and poore were Idolls who had eyes but saw not eares but heard not But the Prophet had not learned in minde and body to fly from and have no societie with them in the worship of God The stiffe-necked and disobedient Israelites the uncircumcised in heart and life were they not Idols A people not a people Though those their vices must be shunned yet we have not found that Moses and the Prophets did fly from the ordinances of God because they must have nothing to doe with Idols Every thing that is emptie of goodnesse required and so doth faile or frustrate expectation may be called an Idoll a thing of no worth vaine and fruitlesse So an Hypocrite is an Idoll the husband wife father friends who are not faithfull doe not their office Job 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihist as Merar Montan. Tremel Iun. render it Iob 6.15 1 Cht. 16.26 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron idola Psal 96.5 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron vers ex Hebr. sculptile Eph. 5.3 Col. 3.5 with Hal. 1.16 may be called Idols Iob saith to his friends Ye are Physitians of no value because they had deceived him as David saith All the
came from the Pope as out of the Trojan horses belly to the destruction of Gods kingdome The Church of God never knew them neither doth any reformed Church in the world know them And birds of the same feather are covetous Patrons of Benefices Parsons Vicars Readers Parish Priests Stipendaries and riding Chapleins that under the authoritie of their Masters spoile their flock of the foode of their soules such seeke not the Lord Iesus but their owne bellies clouds they are without raine trees without fruit painted Sepulchers full of dead bones fatted in all aboundance of iniquitie and leane Locusts in all feeling knowledge and sincerity Hier. in Syâ—â— Ruffin Perversi homines ad assentiâ—nem dogmatum suorum sub virorum Sanctorum nomine interseruerunt ea quae illi nunquam scripserunt Virg. An. l. 2. Accipe nunc Danaum insidias crimine ab uno disce omnes CAN. Necess of repar p. 48. 49. 〈◊〉 Can any Legerdemaine be more palpable than to apply these words to the office of Parsons and Vicars and their Ministerie who painefully diligently and profitably spend and have spent their time and strength in the service of the Lord Iesus Christ and of his Church If you will so grossely mistake or pervert their writings how shall wee beleeve you upon your word when you report that this or that you have heard or seene That a man from those principles may infer a lawfull separation from all spirituall communion in the ministerie of our English Churches you think every one if he understand what a principle is will freely grant And for my part I thinke every man that understands what the Non-conformists principles are or what a true conclusion rightly deduced from sound or true principles is will freely grant that your separation from the ministery of the Church of England in the Ordinances of worship is rash groundlesse and sinfull contrary to right reason the Non conformists principles and the holy Scriptures And so I commend the worth or weaknesse of what I have written to your consideration intreating if you can to bring gentle words and weight of matter as best beseemeth a good cause CHAP. II. THat God must be worshipped according to his owne will and commandement Bilson Christ. subject part 3. p. 302. It is onely Gods office to appoint how he will be served Tertul. de praescrip advers haeret Nobis nihil licet de nostro arbitrio indulgere sed nec eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemus Authores qui nec ipsi quidquaÌ„ de suo arbitrio quod inducerunt elegerunt sed acceptum à Christo c. Can. stay sec 3 p. 16 Can. Neces of Separat p. 72 73 74 75 76 77. and that nothing must goe under the name of worship which he hath not commanded or instituted in his Word is a truth confessed and maintained by the Church of England Conformists and Non-conformists So that it is altogether needlesse to spend many words and quote many Authors to prove that which is commonly received if it be not a wrong to mention that as a principle of the Non-conformists which is the doctrine of the Church with one consent professed of all the members of the societie Else where you write but your speech is over-lavish as most commonly it is that all sorts and sects of Writers acknowledg this for a truth that to worship God in any other way or manner than he hath in his Word prescribed is unlawfull And therefore this paines here taken might well have been spared but the plenty herein may serve to hide your poverty in that which is to be proved Your Reason to prove the necessitie of separation from the Non-conformists Principles is thus laid downe The Lord in Scripture hath laid it as a straight charge upon all the faithfull to separate themselves from Idolaters Sect. 1 Can. Neces of Separat cap. 2. sec 3. pag. 83 84. and to be as unlike to them as may be specially in their religious observations and ceremonies The second Commandement proves this effectually for there is absolutely forbidden all participation in any feigned service whether it be to the true God or any other When Jeroboam had set up a false worship we reade Hosea 4.14 15. Amos 5.5 that the good Prophets of that time and after called the godly Israelites away from it and bid them in plaine termes not to joyne therewith but on the contrary to keepe Gods Commandentents and statutes appointed for his service without adding any thing to them or taking any thing from them And this they must doe although the King had confirmed his new Religion by Act of Parliament or Councell and therefore no doubt would persecute most grâ—evously all the refusers thereof c. Thus you goe on in foure leaves or thereabouts to confirme your proposition Answer Ibid. pag. 84. to 92. and yet it may be questioned whether you doe confirme or explaine every particular conteined therein For if it be demanded what it is to be as unlike to Idolaters as much as may be and how that is proved to be necessary either by the commandement of God or practice of the godly without some fit or due limitation which is not added I suppose you will be to seeke much lesse can it be concluded out of this discourse But let us heare your Assumption But the worship of the English-Church-Service-Booke hath no warrant by Gods word Can. Neces p. 85. bid pag. 91. but it is a devised false and idolatrous worship If we take a strict view of that ministery worship and government which they left at Dan and Bethel it will appeare evidently that the same was not more false idolatrous and unlawfull Id. pag. 85. than the present ministery worship and government of the English Assemblyes is by the Non-conformists affirmed to be And because none may thinke that I speake more than can be proved I will therefore here lay downe an apologie or pretext which an idolatrous Israelite might frame in the defence of the Kings Religion Freshsute lib. 2. pag. 80. taken out of their owne writings And if Dr Ames phrase be tolerable I will pawne my head that there is never a Nonconformist this day in the world let him keep to their grounds that is able to give more pretty reasons Course of conform pag. 161. and colourable shewes to justifie the Religion of the Church of England That all worship Answer which hath not warrant from Gods word is unlawfull Socrates was wont to say Every God was to be honoured as he himselfe had given in commandement August de Conf. Evang lib. 1. cap. 18. Wherefore as Michah and Ieroboam grievously offended so whosoever brings into Gods service any thing of his own device he sinneth deadly But Images Crosses and Crucifixes are mens devices whereby they flatter themselves in pleasing God therfore they ought to be abhorred Calfe
against Martiall Preface to the reader Bellarm. lib. 3. de justifi c. 8. Non potest aliquid certuÌ„ esse certitudine fidei nisi aut immediate contineatur in verbo Dei aut ex verbo Dei per evidentem consequentiaÌ„ deducatur Park de pol. Eccl. l. 1. c. 1.4 Separabant se sacerdotes et Levitae qui Deum timebant 2 Chro. 11.14 Atqui haec separaâ—â—o ab Israelitis idolatris erar quâ— legemcult umque Dei per idola Ieroboam fundamentaliter sustulerunt Aug. de unit eccl c. 16. Let the Donatists if they can shew their Church not in rumors and speeches of the men of Africa nor in the couÌ„cels of their Bishops nor in the discourses of any writer whatsoever nor in the signes and miracles that may be forged but in the prescript of the Law in the predictions of the Prophets in the verses of the Psalmes in the voyces of the Shepheard himselfe c. that all devised false and idolatrous worship is to be abhorred is confessed and professed by Conformists and Nonconformists It is a constant received position That nothing ought to be tolerated in the Church as necessary unto salvation or as an article of faith except it be expresly contained in the word of God or manifestly to be gathered therefrom and that all ceremonies are to be rejected wherein there is placed opinion of merit worship or necessitie to salvation But that the worship tendred to God in the English Congregations is devised false idolatrous that the Nonconformists never said nor thought and whosoever shall rashly affirme it he shall never be able to make proofe thereof by the word of God If any rite prescribed in the book of Common-prayer be worship in the use thereof the word being taken in a large signification that is not so in the intention and profession of the Church nor apprehended to be so in them that conforme unto it neither doth it defile the worship of God to them that joyne in the ordinances of grace notwithstanding the corruption which in their judgement is annexed to it and practised by some For notwithstanding such corruption or abuse the worship it selfe is that which God hath prescribed approved blessed to them that seeke his face aright and serve him unfeignedly whereat he requireth our presence and wherein he hath promised to sup with us and we with him That the Non-conformists should affirme the worship of God or ministery in the English Assemblies to be as false idolatrous and unlawfull as was the worship of Jeroboam at Dan and Bethel is a most lewd and impudent slander which the sworne shavelingâ— of Antichrist whose profession is to lye and slander for the catholique cause would blush to vent You know it is contrary to their judgement practice prosession and protestations many times renewed Whether the phrase be tolerable or no if you will be prodigall to pawne your head in this case take heed lest you loose it not in Gods cause but in your owne And if you shall be desperate herein your forwardnesse will move no wise man for Religion is to be learned from the truth of God and not from the high adventures of inconsiderate men The Non-conformists can prove the Religion and worship of the Church of England to be of God not by petty reasons and colourable shewes which they leave to them that maintaine a bad cause but by pregnant evidence from the word of truth not by similitudes allegories and forced interpretations of Scripture as you dispute against it but by plaine texts of Scripture and sound reason deduced therefrom against which the gates of hell shall never prevaile The Author of that Booke Bilson Christ subject part 4. p. 349. This is the doubt betwixt us whether we should coÌ„tent our selves with such meanes as he hath devised for us and coÌ„mended unto us thereby daily to renew the memory of our Redemption or else inveÌ„t others of our own heads fit perhaps to provoke us to a naturall and humane affection but not fit to instruct ourfaith c. He knowing that images though they did intertaine the eyes with some delight yet might they snare the souls of many simple silly persons and preferring the least seed of sound faith beholding adoring him in spirit truth before all the dumbe shewes and Imagerie that maÌ„s wit could furnish to win the eye Can. Neces of Separat c. 2. p. 78 79. 254. according to a prescript form culled out of the blasphemous Mass-book 238. That which was takeÌ„ out of the vile Masse-booke c. Sold. â—aâ—w T. C. repl 1. pag. 130. Abridg. p. 89. Adm. 1. p. 9. 2. Adm. p. 41. Fall of Babyl â—9 Altar Damasc pag. 612 613. Syons plea. 29. Perth Assemb 64. Syons plea. 30. pag. 40. 〈…〉 intituled The course of Conformitie sheweth that the Israelites might in generall pretend for Jeroboams calves the same excuses that were made in defence of some corruptions thrust upon the Church of Scotland but the corruptions he doth not make to be like nor the pretences to be of equall validitie nor the state of the Church where such corruptions are tollerated to be the same with the state of the Israelites who worshipped the Calves Abuses that agree in the generall nature of abuse may be coloured with the same pretences when they be not of the same weight qualitie or degree the one may be small the other hainous The same distinction may be brought to countenance the vilest heresie and a petty errour if I may so speake Heresie and Idolatry are both talkative and who doubts but corrupt wits can say much in defence of both shall we thence conclude that errour or heresie are both one every abuse is grosse idolatry The Author you quote was not so unadvised His drift was onely to shew the vanitie of such excuses and not to match the things pleaded for with Jeroboams Idolatry as hath been shewed before But let us see whether you can alledge any colourable shew or petty reason to prove our worship to be false and idolatrous The whole forme of the Church-service is borrowed from the Papists peiced and patched together without reason or order of edification yea not onely is the forme of it taken from the Church of Antichrist but surely the matter also For none can deny but it was culled and picked out of that popish dunghill the portius and vile Masse-booke full of all abhominations From three Romish Channels I say was it raked together namely the Breviarie out of which the common prayers are taken out of the Rituall or booke of Rites the administration of the Sacraments Buriall Matrimony Visitation of the sick are taken and out of the Masse-booke are the Consecration of the Lords Supper Collects Gospels and Epistles And for this cause it is that the Papists like so well of the English Masse for so King James used to call it and makes them say Surely the Romish is the true and
displeased with their owne service and will renounce their owne Religion If Pope Pius the fourth promised to Queene Elizabeth that if shee would reconcile her selfe to the Church of Rome Pius the fourth in his Bull sent forth against Queene Elizabeth saith ImpioruÌ„ numerus tantum potentiâ invaluit nullus jam in orbe locus relictus fit quem illi pessimis doctrinis corruÌ„pere non tentarint And then speaking of Q. Elizabeth Missae sacrificium preces jejunia cihorum delectum caelibatuÌ„ abolevit and acknowledge the supremacy of that Sea he for his part would binde himselfe to declare the sentence pronounced against her Mothers marriage to be unjust to confirme by his authoritie the English Liturgie and to permit the administration of the Sacrament here in England under both kindes It is no new thing for the Pope to permit and confirme both for his owne sinister end what he doth not like or approve It is no strange matter that the Pope should preferre his supremacy before the purity of Religion And by the words of the offer the promise of the Pope seemeth not to be extended to the whole Liturgie and service of the Church as it is established by Law but to some part alone perhaps as it was practised before the sacrifice of the Masse was abolished For why should it be added that he would permit the administration of the Sacraments in both kindes if he would confirme the whole English Liturgie as it is now set forth After Queene Elizabeth was proclaimed a Proclamation came forth that the Letany the Epistles and Gospels the Decalogue the Creede and the Lords-prayer should be read in all Churches in the English tongue but it was the fourteenth of May after being Whitsunday before the sacrifice of the Masse was abolished and the booke of the uniformitie of common-prayer and the administration of the Sacraments publiquely received but whether the whole Service be meant or no it is not much materiall for he could not confirme it but he must condemne himselfe If the Papists for the first ten yeares The seditious Bull of Pius Quintus was set up published by Felton a rebellious traytor in the twelfth yeer of Q. Elizabeth which bare date the fifth of the Calends of March Anno 1569. An. 13. The statute for subscription to the Doctrine of faith SacrameÌ„ts An. 17. of Q. Elizabeth there was great stirre about Ceremonies and Discipline Scripsit haec ille saith Mr. Parker speaking of Dr. Whiteg ante natam separationeÌ„ nostram quae utinam O utinamâ—nata nunquaÌ„ fuisset Park de polit Eccl. l. 1. ca. 14. sect 1. Ann. 20. Began a flourishing time An. 26. Universall subscription offered to the Ministers After which followed grievous troubles and then separation and falling from the Chh. August lib. 1. contr ep Parm. c. 7. Nec quae dicebant probare potuerunt et adhuc in sanctae Ecclesiae praecisione Sacrilego furore ferebantur Acts and Mon. vol. 3. title The Cannon of the Masse resorted to our publique Congregations and service what can we thinke but that the hand of the Lord was with us for good whiles we sought him unfaignedly who caused our enemies at least lyingly to submit themselves For in the first ten yeares of Queen Elizabeth there was sweet consent amongst brethren The Pope durst not curse the Gospell flourished and was glorifyed the Papists durst not oppose themselves and I thinke there was not a man that thought of separation The pressing of subscription and conformitie in the tenth yeare of Queen Elizabeths Reigne was that which brought in all the troubles and contentions following For after that Brethren wrote one against another the Papists they fell backe to their vomit and in processe of time and not long after some of fiery spirits advanced the Controversies to such an height as they forsooke their brethren renounced their Mother and drew themselves into voluntary separation or schisme Which rents have beene encreased unto this day by the violent urging of subscription and conformitie on the one fide and the maintenance of that rash and sinfull departure on the other But these things convince not our service to be idolatrous In few words if our publique worship be false and devised it must be either because it is a stinted or set Liturgie devised by man or for some speciall reason in respect of the former matter If because it is a stinted or set Liturgie devised by man then it is in vaine to say it is picked out of the Masse-booke or it pleaseth the Papists or the Pope would have confirmed it For this doth not make it devised worship but it is devised worship because it is a set or stinted forme And then the same sentence must passe against all set formes of Psalmes Blessings Confessions and Catechismes Then the publique worship of all the Churches of God throughout the whole world for the space of this fourteene hundred yeares if not more was false devised and idolatrous If in respect of the peculiar matter or forme then either the bare forme of words order and methode must be a part of worship or the matter and substance of prayers and administration of the Sacraments be forged and devised worship neither of which was ever said by any Nonconformists nor can be avouched with colour of truth The forme may be too like the Masse-booke in some things and the matter in every point not so pure as is to be desired but the forme is not worship nor prayers and substance of administration devised worship Such is the unholinesse of this Idol-booke Sect. 2. Neces Can. of Separat p. 81 82. 2 Admon pag. 56. Def. Admo pag. 4. 1 Admonit pag. 3. Syons plea. 342. 318 314. Mr. Gilby pag. 29. 2 Admon 57. 1 Admon 3. as the Nonconformists generally have refused to subscribe unto it affirming it to be such a peice of worke at it is strange any will use it there being in it most vile and unallowable things And for this cause they have besought the Peeres of the Readâ—ie that it might be utterly removed and many reasons they have given in severall Treatises to prove their condemnation of it just and lawfull First because it is an infections Liturgie Romish-stuffe a divised service and in it are many Religions â—ixed together of Christ and Antichrist of God and the Devill besides a booke full of fansies and a great many things contrary to Gods Word and prayers which are false foolish superstitious and starke naught Secondly They cannot account it praying as they use it commonly but onely reading or saying of prayers 2 Admon 56. even as a childe that learneth to reads if his lesson be a prayer he readeth a prayer and doth not pray even so it is commonly a saying and reading prayers and not praying Thirdly In all the order there is no edification but confusion Fourthly Wee reade not of any such Liturgie in the Christian Church
Dispute upon communicating at confused Communions affirming that the sitter is accessary to the sinne of the kneeler But he was no English-Nonconformist nor doth intreat of English conformitie And if there be any speciall reasons why presence should be accounted approbation with them in that particular it is no equitie his private opinion should be brought to the prejudice of them that maintaine another cause But as yet we cannot see either from Scripture grounds or Nonconformists principles that it is utterly unlawfull to be present at the worship of God in the administration whereof some superstitious rite is used or some fault committed Your long labour in setting downe the faults to be found in our Liturgie is to small purpose The Nonconformists doe except against many things appointed in the Booke as inconvenient at least and such as should be taken away or reformed as The reading of Apocryphall books under the title of holy Scripture specially such parts as be corrupt for matter The Crosse and Surplice as Idolothites by participation and signes of mysticall signification The corruptions in the translations and some things in the formes of Buriall Matrimony Thanksgiving for Women after child-bed c. But these they condemne not as Idolatry nor as that which maketh the worship it selfe m Magdeburg centu 2. ca. 2. col 109. A true Church as it containes the pure doctrine so also it keepes simplieitie of ceremonies but an hypocriticall Church as it departs from pure doctrine so for the most part it changeth augmenteth the ceremonies instituted of God and multiplieth its owne traditions c. Can. Stay pa. 123. false and idolatrous It is one thing to say such a rite is inconvenient superstitious scandalous borrowed from the Papists not warranted by the word of God in the use will-worship if the word be taken largely another that the worship it selfe is false and idolatrous Therefore I will not stand to examine the particulars therein but proceed to examine what you bring further to shew the necessitie of Separation SECT IV. HEre is a fit place to propound a Question or two First whether to hold teach and practise the errours and lyes contained in their Canons Service-booke Booke of Articles and the ordering of Bishops Priests and Deacons doe mak◠a false Prophet Secondly Whether to hide from the people the knowledge of all the maine truths which concerne the outward regiment of Christs visible Church make a false Prophet Thirdly Whether it be lawfull to heare any false Prophet knowne so to be Qu In what ranke of Prophets unlawfull Ministers be and under what Scripture they are comprehended I would have a private Christian aske this Question of some learned Divine whom he knowes doth hold it lawfull to heare false Ministers And it is very likely he will answer him with deep silence There is one Question more viz. whether the Lords lawfull Priests which served at the Altar in Jerusalem might not as well urge their people to heare Jeroboams Priests at Dan and Bethel as the Ministers now under the Gospell to perswade men to heare in false Churches If is be not all one shew the difference ANSVVER TO your two last Questions answer hath been made divers times in sundry Treatises and in the first chapter of this present answer and you know the Scriptures plainly alledged to confirme what is said which you should have confuted if you had been able and not againe and againe to come over with the same thing If any learned Divine shall answer the demand with deep silence it may be because the partie demanding is uncapable of an answer not because there is any great difficultie in the matter It is a received Rule That the Accuser Plaintiffe and Affirmer should make proofe of what they say and if you erre your Questionist will affirme it is all one for the people of the Jewes to heare Jeroboams Priests at Dan and Bethel and the people in England to heare the word of God in our assemblies you must either bring good evidence for what you say or beare the brand of Slaunderers or false n Beza Epist 2. An enim obsecro aliter est de Sacramētis i. de doctrinae appendicibus quà m de ipsa doctrina judicandum At qui si nullam esse ecclesiā dicamus ubi nullus est prorsus in cunctis doctrinae Christianae dogmatibus naevus refellent nos Pauli Epistolae Corinthiacis et Galaticis Ecclesiis inscriptae c. Itaque ubi non satis pura est Ecclesiâ Ecclesia tamen est in qua salvum manet fundamentum ac multo magis ubi ritus Caenae Domini mutilus est Caena tamen est c. Accusers Is it sufficient thinke you to say If it be not so let them shew the contrary Your second Question will come to be handled in the next Chapter and there it shall be answered Your first Question onely which I scarce thinke another man would have asked pertaineth to this place wherunto I answer directly and plainly That a Minister of the Gospell may hold teach and practise according to the Book of Common Prayer Articles and Ordination and be a true Minister of Jesus Christ Nay he cannot truely hold and practice according to them but of necessitie he must be a true Minister in respect of his office and administration For the worship for substance there prescribed is of God the doctrine professed in respect of faith and Sacraments sound and true No errour either in speech hereticall or which doth tend to overthrow the foundation which is taught in them Suppose the seventie errours which o Can. Neces of Separat pag. 243 244 245. you reckon up were all true and justly taken against the Books and as many more to them might be named as it is not the number but the qualities of the errours which make a false Prophet false Church or false worship One fundamentall errour as the word is commonly used overthroweth the faith and twenty errours of inferiour alloy doe not much hurt the truth and soundnesse of faith The maine truths which concerne the very life and soule of Religion be p Vsher de success Eccl. cap. 1. few and the failings which may stand with the substance of Religion many Let it aske a better wit and head then ever Mr Dar. or your q Can. Neces of Separat pag. 185. selfe had to prove that there are halfe so many corruptions in the Religion professed by the English-Anabaptists adde if you please the Separatists Pelagians Arrians as are to be found in the English-Liturgie It will not be hard to prove that errours must be r The communion of the Catholique Church is not broken by the varietie of rites customes laws and fashions which many places and countries have different each from other except they be repugnant to faith or good manners August Epist 118. ad Ianuar. Euseb hist lib. 5. cap. 26. lib. 5. c. 23. Socrat. lib.
blessing upon the labour of his servants if any other Church under Heaven In the second signification the power of the keyes for substance is in our Church but the manner of ordering and administration of them is corrupt and faultie But this power of the keyes is not of absolute necessitie to the being of the Church but to the well-being onely Here is a fit place to answer your Question Whether to hide from the people the knowledge of all the maine truths which concerne the outward regiment of Christs visible church make a false Prophet It would be knowne what you call maine truths which concerne the outward regiment of Christs visible Church The power of government is proper and communicated Proper that which Christ hath reserved peculiar to himselfe and is executed according to his infinite wisdome by the secret hand of his divine power and the effectuall worke of his holy Spirit making the word of exhortation and reproofe comfort and instruction to some the savour of life unto life whence followeth effectuall answering to their calling rejoycing comfort and growing up to perfection Not to mention further how he succoureth the godly bestoweth some gifts though not such as accompany Salvation upon the wicked bridleth curbeth and confoundeth his enemies His communicated Government is that which being limited within the compasse of certaine Lawes and Canons of his holy Word he hath committed to be exercised and executed in and by Societies according to his appointment The chiefe and principall meanes Christ useth here is the preaching of his Word whereby he saveth his people and conquereth his enemies The discipline is as a Chariot for the Word to ride upon and to keepe other ordinances from contempt but it is not the most ordinary or mighty meanes of Christs government or administration of his Kingdome These things being thus The Ministers of the Gospell are to teach the people the maine grounds and chiefe heads of Christian Religion even all things necessary to salvation in respect of faith and manners otherwise they stand guilty of the bloud of soules They are to teach them also what the Lord hath instituted for the well-ordering of his house but in season order and as they are able to beare it It is not for men to set up the roofe before they have laid the foundation Experience for many yeares hath taught us that divers who have much busied themselves in the doctrine of Church-government have been unable to make f Some deny the use of excoÌ„munication among the Jewes Bils perpet Ch. gov c. 4. The Scribes and Pharises you will say did in Christs time excommunicate and thrust out such as they thought offenders out of their Synagogues But the Pharises never learned that out of Moses A separation of the Leaper from the company of men and of uncleane for comming neere holy places or things Moses prescribeth but not excommunication that I remember c. Aliens were not admitted to be of the number of the Lords people and any uncleannesse of the flesh did separate for a season the Jewes themselves from approaching neere to the Congregation or Tabernacle of God but neither of these is excommunication c. So in the use of excommunication in the Christian Church c. and many such like use of that which they have learned from others If I should bring your selfe for instance who have received many good truths from the writings of the Nonconformists but miserably pervert them to your owne hurt the disturbance of Gods Church scandall of the Gospel and the strengthning of such as are turned aside into dangerous errours I should not much misse the marke and you have more cause to take heed than to be offended Also godly men who follow the truth in love may be of different minds in these things and for men to hide that from the people whereof they are not perswaded that it is the truth of God is not the note of a false Prophet Moreover Those things which you call maine truths concerning the externall government of Christs visible Church may justly be questioned whether they be truths at all If I may conjecture by your writings the maine truths you intend are such as these That power of Church-government is absolutely necessary to the being of a Church That all stinted or set-formes of prayer or Liturgie are forged or devised worship That there is no lawfull Minister who is not chosen called or ordained by that particular Congregation where he is to administer That the Minister of one congregation may performe no ministeriall act in another That the power of Government is in the communitie of the faithfull and from them derived unto the Pastours Teachers or Elders c. These and the like are the maine truths in your esteeme which I conceive have no bottoming in the holy Scripture And if the Nonconformists or some other should aske of you this Question whether to teach such points as maine truths necessary to salvation and to condemne all Churches who conforme not to your platforme as false and Antichristian and their worship as false and idolatrous and whether to wrest and abuse Scriptures and pervert Authors to that purpose make you not a false Prophet consider advisedly what ound and satisfying answer you could returne SECT III. BEfore â—e proceed to another point Can. Neces of Separat p. 159 160. we may here frame this argument If the professors of the Gospell in England have not among them a true Church-government but are under that which came from the great Antichrist then are they bound to set up the ordinance of God and practice it no withstanding the Magistrate doe forbid the said practice But the professors of the Gospell in England have not among their a true Church-government but are under c. Therefore they are bound to set up the ordinance of God and to practice it notwithstanding the Magistrate doth forbid the said practice These are both their owne positions and so soundly proved that no man living is able to confute theus ANSVVER IF your meaning be as the ordinary signification of the words import it is not to the purpose for it is one thing in our owne persons to practice according to the ordinance of Christ another to separate from that societie which doth not practice in all things according to the institution of our Saviour But you give cause to thinke that by these words erecting this power and exercising the same among them you meane that they are to separate and draw themselves into such a societie where they may exercise that power For thus you write I doe not meane Can. Neces of Separat pag. 155. that any private person should meddle with the affaires of the Realme but that every one in his owne person doe place himselfe about the throne of God leaving the abuses of the publique Stateâ— to be reformed by such as have a calling thereto And if this be your minde in
America as by divers letters and other wayes some of us have beene informed It is high time therefore to give open check unto these groundles rumours lest the cause here maintained should thereby suffer prejudice either in the mindes of them who are friends or of those who be adversaries thereunto And for this end we intreat the Reader first to consider that this imputation being directly contrary to the former either they must confute each other or else argue the man strangely light in wheeling from one extreame unto another or guilty of a fowler fault in writing one thing and thinking another from both which charges we assure our selves his great soliditie in judgement and pietie in practice will fully absolve him in the consciences of all such who were acquainted with him And as for others we hope they may bee aboundantly satisfied by the ensuing evidence First in that foure or five dayes before his death he expressed to some of us his willingnesse to have this Treatise presented to publike view which hee had composed since the former Secondly so soone as he had finished this book he undertooke a large Treatise of the Church wherein he intended to discover the nature of Schisme and to deale in the main controversies touching the essence and government of the visible Church Concerning these matters we have almost fifty sheets of Paper written with his owne hand wherein many passages expresle his continued dislike of the separations both then and now in practice And these writings together with his other papers he on his death bed committed to the care of some of us to be disposed of for private or publike use as we should judge expedient Had there beene any griefe upon his Spirit or alteration in his judgement in reference to what he had spoken or printed against the separation we know none so likely to have beene acquainted therewith as our selves For one of us dwelling neare unto him was for many years his bosome companion and in his last sicknesse seldome from him Another being requested during his weaknesse to supply his place so journing in the same towne was daily with him The other three of us being his familiar friends did all visit him within one two or three dayes before his end We are all of us as we hope though most unworthy the Ministers of Iesus Christ who desire to be faithful And we doe each for our selves seriously protest in the presence of Almighty God that we never heard any syllable from him sounding that way Yea there is one thing more to be added which may for ever silence all gainesayers viz. That one of us through Gods good providence suspecting what hath since fallen out and being desirous to prevent such false rumours within lesse than two dayes before his death and not many houres before he was speechlesse asked him to this effect Whether he had any remorse or disquiet in his minde for any thing hee had written in opposition to the way of Separation whereto he thus answered I thanke God I have not any but I rather take comfort in what I have done and could have desired if it had beene the will of God to have lived a while longer to have given further assistance in that worke And this question was propounded to him and the Answer returned by him not only in the audience of some other of us but also of sundry other godly friends who can attest the truth of this relation Lastly We boldly challenge any person to come forth and to make proofe either by word or writing that this our Reverend Brother either repented his paines or changed his judgement against the way of separation which if he shall accordingly doe then will we be content to undergoe the severest censures that are due unto unjust suppressors of the truth But if any failing herein shall hereafter persist to promote either by scattering or crediting the forenamed reports wee leave them to the judgement of all indifferent men whether they deserve not to be accounted defamers of the dead and lyars against the truth if not subtile promoters of their owne cause and course by pretending falsly the Patronage of their Adversary when they could not stand before his Arguments But in probabilitie some will thus reply to our Apologie That if your friend did not retract the more was his sin and the lesse his honour Unto whom we returne this answer That this censure strongly presumes his former discourse in the maine matter to be erroneous and unjustifiable whereas that is the thing still in question and as we verily believe cannot be solidly proved And though our Reverend Brother be dead whom God had extraordinarily fitted for disputes of this nature yet we doubt not but the living Lord wil raise up for himself some other instruments to maintain the truth which he had undertaken There is one thing more Christian Reader which we desire thee to take notice of viz. That whereas it is often reported that this Authors former booke was fully answered before it passed the Presse and that therefore further answer thereâ—o cannot bee expected wee shall relate the truth for thy satisfaction in that particular Our worthy Brother having by Conference as some of us and others know with unshaken strength defended the lawfulnes of set formes of Prayer he was afterwards by a Leâ—ter sent from a worthy Gentleman M. Richard Knightly requested to state that question then much in agitation and to give in some arguments for his personall setling Hereupon in the space of one day the Messenger staying for an answer to the letter he did set down his judgment with some grounds thereof and sent them unto his much honoured friend from whom a copie being procured and conveyed into New England it seems an Answer was undertaken by a reverend brother there In the meane time the number of them increasing who withdrew themselves from our Church Assemblies because of the Liturgie there used he was importuned both by Ministers and others from divers parts of this Kingdome to take some further paines in that Controversie This occasioned the perusall of his former papers and the examining of those Arguments which he met withall either in Printed bookes Manuscrip s or the Rela ion on of friends against the use of set forms of prayer in generall and of our Common prayer booke particularly And thus the Embrio biggened and being ready to be brought forth into the light an answer unto the first conceptions came to the Authors hand wherein was nothing materiall as he conceived but what was answered in the bookâ— then about to be licenced yet by reason of some exceptions in another frame suggested he judged it sufcient to annex a few marginall notes unto his booke as thou mayest observe page 13.15.24.33 c. being unwilling in a more open way to reply upon the private answer of him whom he highly prized and intending if God had spared life to have returned more
performed was directly contrary to Gods Commandement But they were bound to goe up to Ierusalem though the Priests there Ministering had entred unlawfully and executed their Offices corruptly because God had appointed they should appeare before him in that place and the Service there tendred was of the Lord and by his appointment though the Priests were ignorant proud profane covetous or the like The Faithfull entreate Christ To shew them where he feedeth his flock that they might not turne aside if the words will beare that interpretation to the flocks of his companions that is the Congregations of false Christs and false Prophets That which you adde by his Ministerie with his Spirit Word Seales and Censures And that there they might place themselves for instruction and government is not found in the Text and may be received or refused as it is understood If your meaning be that Christ by these means doth feed or rule his Flock it will easily be granted If it be this That no Christian may lawfully sit downe in any congregation where any one of these is wanting or not executed in all points as it ought you speak of your selfe and not by the warrant of Gods Word For where Christ doth feed his flock there may the Saints of God communicate in the ordinances of Grace and Religion though some be wanting or not so purely performed in all points as they ought though the Minister in some particular enter not as he ought or be not qualified as the Word requireth It is one thing to sacrifice at Bethel Deut. 12.5 Ho. 4.15 â—â—o 4.4 5.5 2 Cron 15.3 11 12 14 15 16. 13.9 10.11 12. which God hath straitly forbidden where is neither God Priest nor Law another to worship God according to his owne appointment though the Minister be not such as he ought I wonder if men doe not tremble thus to abuse and misalledge the holy Scripture Often doe the Prophets Jere. 23.9 Matth 7.15 Christ and his Apostles you say forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church This last clause And from the Church is your glosse but not found in the Texts of Scripture quoted by you Perhaps you would cunningly insinuate That all Ministers not called by the Church or particular Congregation where they are to administer be false Prophets But this is to begge what you shall never be able to prove not to make proofe of that which is questioned Bilson Christ. Subject part â— p. 367. The Lord when he saith Beware of false Prophets noteth there shall be Prophets by their calling which shall be found false by their reaching as S Peter also witnesseth Pet. 2.1 2. distinguished from Godly Teachers not by office but by doctrine Ier. 21.14 v 26 Iere. 11.14 15. v. 21. Iere 6 14 8.11 Ier. 23.25 v. 26. v. 32. Ezek. 13.2 3.6 7. 2 Pet. 2.1 2. Most certaine it is the Prophets Christ and his Apostles doe all warne us to beware of false Prophets But who are false Prophets They who are not chosen called and ordained by the communitie of the faithfull where they are to Administer No or they whose outward calling in the Church is somewhat defective and disordered nay corrupt and sinfull Not so neither But they are false Prophets who walke with falshood and strengthen the hands of the wicked that they might not returne from their wickednesse who speak the vision of their owne hearts not from the mouth of the Lord. Who say to them that despise the Lord yee shall have peace who run when they were not sent and prophesied when God spake not unto them Who prophesie false things in the Name of the Lord the deceit of their heart and thinke to make the people forget the Name of the Lord and seduce the people with their lies Who prophesie out of their owne hearts and follow their owne spirit The Apostle describes them to be false Prophets who bring in damnable doctrines contrary to the doctrine of salvation which we have received and denying the Lord that bought them But this cannot be applied to them who preach the Truth of the Gospel intirely Of false Bâ—e thren see Gal. 2.4 2 Cor. 11.26 With Hereticks and Apostates be they Princes or pâ—ivate men no Châ—istian Pastor or people may Communicate Bilson Christ Subj part 3 p. 78. Infidells be without the Church of their owne accord and Hereticks be put out Idem 79. Matth 7.15 Bevvare of false Prophets Assentior Chrysostomo qui poshemam voâ—em non de haereti is sed de iit acripit qui vulge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—lne dicebantur Tales autem esâ—è ut qui corrupâ—am vitam specie vi 〈◊〉 larva â—egâ—â— Lucas ni sallor eosdem aâ—t innâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—â—k 20.20 Hers reâ—â— saâ—◠〈…〉 dispence the holy things of God according as they have received authoritie from God and labour to winne men from sinne unto God though in the entrance into their office or in the execution thereof there be somewhat erroneous faulty and of men Consider then how loosely the Premises of the Scripture and your conclusion hang together Wee must not joyne our selves to Congregations or Assemblies that are without Christ so the Scripture We must forsake Churches and Congregations of Christ this is your conclusion They must be forsaken that refuse the Covenant and worship strange Gods so the Scriptures Wee must forsake them who have received the Covenant and worship the true God in the mediation of Jesus Christ because they observe it imperfectly thus you must conclude or you fay nothing to the purpose If Prophets in the Old Testament had an ordinary outward calling the false Prophets might have a lawfull externall calling as well as the true and then God saith He sent them not because they preached the vision of their own heart lying and deceitfull words to strengthen the hands of the wicked and not the words of Truth to turne men from sinne They were not called of God because the work they went about was not the Lords but their owne But this reacheth not to godly Ministers who preach the Faith of Christ intirely and labour to draw men unto God nor yet unto them who in some sort are called of God according to his Will but not in favour or because he is pleased with their Administration to doe his worke though they be neither qualified as hee requires nor dispence the holy things of God sincerely and purely as they ought When you tell us we must beware of false Prophets you speake the words of Scripture but in your application of it to the Ministers of the Gospel and Congregations in England you robbe and spoile the sense of Scripture which is not the least degree of theft The Priests many times were no better than the false Prophets ut the people is never forbidden to communicate with theâ— in
a malo est facimus nihilt Calvinus autem eo in loâ—o agit de rutibus adventitiis solum non de ordinatione tota simpliciter Imposition of hands whereby the extraordinary gifts of the Spirit were given unto Beleevers was peculiar to the Apostles Act. 8.14 15.19.6 vide Beza annot major in Act. 19. Synops purior Theol. disput 24. §. 32.33 Jus Pastores â—â—gendâ— est penes Ecclesiam ac â—oâ—inde pâ—bi convenit cum Presbyteris Ius eos ordinandi solis Presbyteris est propriâ— CAN. Neces of sep c. 1. p. 8. Jun. animad in Bell. cont 5. l. 1. ca. 3. not 9 10. Bell. de Cler. l. 1. ca. 3. §. Accedat If an unmeet Minister be set in office by whomsoever the election is made he is of men or humane but forthwith there followeth not a nullitie of his Ministerie If a fit Minister be chosen disorderly in that choice there is somewhat humane but the Office or Ministerie is of God In the body we can distinguish between the substance and the sicknesse which cleaveth unto it betwixt the substance of some member and a bunch or swelling which is a deformitie but destroyeth not the nature taketh not away the use of that part or member But what answere can be given to the argument drawn from their grounds which Proposition in the syllogisme propounded can they denie seeing they are both theirs If both be theirs they cannot denie them but he that hath seen you by your writings only knoweth by experience if he hath made any tryall it is not safe to trust your bare saying or confident Assertion The Nonconformists disclaime the Major as none of theirs and the Assumption so farre as it is true makes nothing against them First the Nonconformists never held Ordination by the people where he is to administer to be necessarie or essentiall in the calling of a Minister For in their opinion ordination belongeth not to the communitie of the Faithfull but to the Presbyterie or Colledge Ecclesiasticall and may and ought to be performed by the Presbyters of neighbouring Congregations if they have none of their owne or not a competent number Thus you your selfe relate their Position Moreover every officer in the Church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer Secondly They give not the sole power of Election to the communitie of the Faithfull but require their consent in the election by the guidance and direction of their Governors See Calvin Epist 131. Instit l. 4. cap. 3. §. 15. T. C. repl 2. pag. 1. 196.197 Iun. Eccles 3. p. 1. Non solus judicat sed praeeunte moderante Clero Presbyterio soret enim proclive labi in illud incommodum si populus solus eligerit Non est autem ab â—o tantum periculum ubi conjunctus est Clerus actioncan dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum ecclesiarumque accedente Iun. contr 5. l. 1. ca. 7. not 24. Aurcolus in 4. Sent. dist 24. art 2. ra 3. ea quae sunt ordi num omnes recipiunt immediate a Christo Horb Irenic l. 2. cap. 11. prop. 13. pag. 179. Itaque potest cuiquam c. Fr. de Victor in rel de potest eccle Q 2. W E. The Church plea. §. 8. pag. 78. A dispute par 3. cap. 8. pag. 167. Of him who is obtruded and thrust upon a people without their owne election it is vvell said by Zanchius That he can neither exercise his Ministerie with a good conscience nor yet be profitable to the people See Fulk in Rhem. in Ephe. 4.13 As some people be of that disposition that they know better to be governed than to governe Grat. de jure belli lib. 1. c. 3. pag. 49. so it fareth with some Christians that it is better they should be provided for than left to provide for themselves and the Ecclesiasticall Colledge to whom the Government of the Church is committed They allow not that every small companie should doe as they please or stand upon their owne bottome But as the Church is to be governed by common counsell and consent of the Ecclesiasticall Colledge so the election and choice of the Pastor or Teacher is to be made by the direction and counsell of the Senate A Pastor should not be thrust upon the people without their knowledge and approbation neither should the people proceed therein without direction of the Governours Thirdly The Minister doth not derive his power or authoritie either vertually or formally from the people but immediately from Christ whose servant he is for the Churches use and benefit in whose name he must execute his office whose message he must deliver whose seales he must dispence and to whom he must give account This is that which Franciscus de Victoria the master of Canus affirmeth though his words be ignorantly drawne to another purpose I suppose you know by whom That all Bishops doe derive Iurisdiction and power immediately from God Fourthly If the people have given away their power of election or be not fit to chuse through their ignorance or simplicitie or that libertie be taken from them they conceive it to be a maime or defect in the calling of the Minister but this defect doth not make a nullitie of the office or acts done by vertue of that calling which he hath For in every true Church where the Word of God is intirely Preached and received and the Sacraments for substance rightly administred there is a true Ministerie and a true calling to the Ministerie though in some things maimed and faultie In the Church of God and no where else all sound and saving truth is to be found for the Church is the pillar and ground of Truth and where the profession of all saving Truth with the right administration of the Sacraments is found there is the Church which ordinarily cannot be had maintained or continued without a true Ministerie nor that without a true calling The saving truth of God Gratian. Decret dist 63. cap. 22 23. and a true Ministerie are essentiall to the true Church consisting of all it parts and partaker of the Ordinances of grace Something of the se remaine in every complete societie Platima in vita Benedict 2. In the Primitive Church the people which were Lay-men chose their Pastors and for a long time the Bishops of Rome themselves were not chosen without the consent of the Princes c. and the Emperors were possessed of it as their right ever since the daies of Châ—rles Bilson Christ Subject part 3. pag. 168. Sol. Iarchi 2 Mac. 4.7 8 26 27. Ioseph Antiq lib. 20. cap. 18. l. 18. cap. 4. Ctrnel Bertram de pol. Iudaic. cap. 18. Concil Laed c. cap. 13. Non est permittendum turbis c. Iun. animadv in Blâ— contr 5. lib. 1. ca 7 not 16.17 which hath any thing of the Church and for
therefore only because if the choosers and ordainers had done their duties they should have made a better choice For being sent by men that have authoritie though abusing the same wee cannot say they have no true or lawfull Ministery for then were all ministration of the Sacraments and other sacred things void performed by scandalous ungodly Ministers and such as by sinister meanes get into these holy places The fourth are of such as are neither sent of God nor of men nor by men but runne of themselves and have no calling at all who are neither Ministers of Christ for themselves nor others Thus farre Hierome 3 Such are Antichristian Ministers as teach false doctrine be set apart to an office meerely of men contrary to the Word of God and live in communion and societie with men professing reall idolatrie as members of that societie though somewhat of God be joyned in this their profession Whereunto may be referred such as being tried are found to be false Prophets censured and cast out of the Church by them that have authority Of which sort are those Hereticks which are condemned of their own conscience and after once or twice admonition are to be shunned 4 Such are Antichristian as be meerely from men dispense onely the things of Antichrist and have nothing of God at all If by Antichristian Teachers be meant false Prophets Thom. Becon his humble supplicat unto God c. written in Queen Martes daies Vol. 2. Purge our temples of all Popish abominations of ceremonies of Images of Altars of Copes of Vestments of Pixes of Crosses of Censers of Holy Water buckets of holy Bread Baskets of Chismatories c. above all Idolatrous Priests and ungodly ignorant Curates Chaloner The Orig. and progr of Haeresie This change of their use by occasion of Altars and other ceremomes which crept in as also by reason of the figurative speeches of the Ancients c. produced in the end a doubt of the change of the substance c. The Pope first Breve in this third and fourth acceptation I grant the faithfull must hold no communion with them because God hath forbidden it and these are false Prophets who have no calling teach their owne dreames minister not the things of God but of men and either never were members of the true Church professing the intire faith or upon their discoverie are cast forth as unsavorie salt And this the passages of Scripture quoted to prove the controversall part as you say doe confirme Whereunto answere hath been given already And the authours of all sorts alledged doe consent for it is most manifest they speake of false Prophets who have no calling teach false doctrine were never members of the Church or springing up and continuing in the Church for a time are censured and cast out that they might not molest tare and devoure the Flock But in this sense the Ministers of the Church of England be not Antichristian that which is spoken against false Prophets cannot be applyed unto them And here consider how plentifull you are in proving that which was never questioned as that the Scripture is perfect to make the man of God wise unto salvation that false Prophets must not be heard or beleeved that the Faithfull must come out of Babylon c. But that the Ministerie of the Church of England is Antichristian and the Teachers false Prophets as the Scripture useth the word in the Texts alledged this we must take upon your bare word or most grievous misapplication of the holy Text. Paul the Fift you say in a certaine Bull sent to the Catholikes in England chargeth them by all meanes not to goe to the Parish Churches or heare their Sermons least they incurre the wrath of God If this testimony will stand in any steed the Pope himselfe doth not esteeme our Parish assemblies Antichristian for then his Catholikes should not incurre the wrath of God by going unto them And what you can gaine by this witnesse I know not unlesse it be to shew that how contrary soever you seeme to be unto the Pope or Antichrist yet in this you consent and agree with him to condemne Christian communiâ—â—â—â—â— in our Assemblies in the holy exercises of Religion CAN. 〈◊〉 p 6 〈…〉 to it 〈…〉 bring 〈…〉 himselves undâ—â— greater curse by using their to agues and pens to raise up againe one part of the Kingdome of the Beast which the Lord before had consumed with the breath of his mouth Nay the sentence of the Pope is milde in comparison of that brand which you set upon communicating the ordinances of God in our assemblies viz. That it tendeth to the putting down of our true King Christ Jesus and to raise up Antichrist againe that bloody Tyrant which bold ignorant censure must needs worke the soule of every sober minded Christian to suspect that in defence of this cause you consulted with furie more than with truth and hoped to winne more with swelling words of vanity than weight of reason But my purpose is to try your strength and for unadvised censures vaine scoffes and mis-application of common received Truths I will leave you to the examination of your owne conscience SECT IV. CAN. Stay against Sect. 3. pag. 16 17. Sect. 2. pag. 14 Sect. 4. pag. 62. Sect. 7. pag. 89. TO worship God in any other way or manner than he hath in his Word prescribed is unlawfull But to heare Antichristian Ministers in false Churches is to worship God in a way and manner which he hath not prescribed The Major No man dares denie I assure my selfe For it is manifest and certaine by the whole course of the Scripture Deut. 12.8 Levit. 10.20 Psal 119.133 Mic. 7.18 Hos 9.15 Ioh. 4.23 Matth. 15.3.4 Col. 2.8 2 Joh. 16.17 Moreover all sorts and sects of writers acknowledge this for a Truth Zanch. explic in Coloss 2.23 tom 4. pag. 319. Luther com in Galat. cap. 6. pag. 871. Brent in Amos. cap. 4. Touching the second part J may spare all proofs and send them to their own consciences That this hearing is a worship the same is manifest and cleere to any that have an eye of reason Howson serm in Psal 118. p. 7. and any light of Religion shining in them None to my knowledge saving a Popish Parasite or two ever held otherwise That this worship is done in a way and manner which the Lord never appointed it is as cleere as the Sun at noon day and cannot with any modest face be denyed c. ANSWER THis is an old garment new turned and the same answer which was made to the former might suffice to this wherein the thing to be proved Bâ—ls Christ. subj part 4 p. 345. God hath not charged us to be curious in searching his Essence but to be carefull in observing his Will He neither takes nor requires any thing at our hands beside his Worship That it we yeeld him according to his Will we
same I leave it to your conscience to judge This is sure neither Scripture nor Author cited doth speake with you in that matter but plainly professe that it was unlawfull because it was expresly forbidden That exercise saith Zanchie did seeme praise-worthy to the Israelites and yet it is to play the harlot Why because it is sacriledge to depart from the Word of the Lord. But the Word of the Lord had commanded that they should worship the Lord only at Ierusalem and by such rites as hee had instituted The Kings who are commended in Scripture who yet tooke not away the high places as Asa Jehosaphat Amasias Azarias and Jothian they were not commended for suffering the high places but that they were constant in faith and religion although they fell into some peculiar sins But withall the abuse of the high places in the worship of God was no light sin but very grievous because it was properly and expresly against the divine law and precept As for the ten Tribes who departed from the house of David they shined grievously in that they worshipped the Calves and that in a place of worship elected of themselves contrary to the word of God leaving and forsaking that place which the Lord bad chosen to himselfe They professed the true God and turned not aside to the gods of the Heathen and in that respect are called the house and family of the Lord 2 King 10.16.31 Hos 9 15. 1 King 12.31 Lev. 17.7 Hebr. Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iun. demonibus Deu. 32.17 1 Cor. 10.10 Ex. 32.1.8 Acts 7.41 1 Cor. 10.7 1 King 12.28 and 14.9 2 Chron. 11.15 Heb. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ainsw Annot. in Lev. 17.7 et Iun. ibid. Rainold de Idolola l. 2. c. 3. Isa 44. Qu. Co. pag. 61. CAN Sta. §. 3 pag. 18. Babingt in Lev. 17. See Iun. in Lev. 17.3 4 11. But as they sacrificed at Bethel and committed Idolatry in worshipping the Calves so their service was abominable and their Priesthood appointed for that service a meer nullitie and humane device Thus all the Jewes and Gentiles are said to sacrifice unto Divels who sacrificed in such sort and place as God had forbidden especially it they sacrificed unto Idols though in them they sacrificed unto the true God in their imagination as the Israelites had done when they made the golden Calse and sacrificed unto it and Ieroboams Idols are called Divels and he is said to make Priests for the high places and for Divels Further this Ordinance of God was typicall and did shadow forth Christ as the learned do observe and not without ground and warrant All Altars Sacrifices Priests and the Temple it selfe where the Altar stood were but types and shadowes of Christ You your selfe cite out of Bishop Babington that hereby was signified that only in the Church by faith in the chiefe high Priest Christ Jesus sacrifice and service accepted of God is and can be offered and done and no where els By the erudiments saith another Christ was shadowed among the Jewes and expiation made on the crosse by his blood From hence briefly let these things be observed 1 That the Jewes sinned by facrificing in the high places and the Israelites at Dan and Bethel because God had forbidden it expresly but against communicating in our assemblies no such prohibition can be brought forth which haply might bee the reason why you had rather say because they had no divine precept for it than because it was forbidden which yet you know to bee most certaine 2 Though it bee not lawfull to communicate with the people of God in their sins yet wee may partake in the ordinances of worship with such as offend grievously in the worship of God as the Prophets and faithfull communicated in the ordinances of God at Jerusalem with them that sacrificed upon the high places 3. That in Idolatrous and false Churches that which is meerely of men is vaine and fruitlesse and a meere nullitie but if among them something which is of God remaine it is not to bee esteemed a thing of nought 4 Wee must neither forsake all societies wherein wee espie many things repugnant to the Word of God nor cast off every thing in those societies wherewith we must not hold communion as false vaine and ineffectuall In Idolatrous societies Cyp. lib. 1. c. 4. The people must not partake with the sacrifice of a sacrilegious Priest there may be some truth which I must not cast away though I must not hold society in their Idolatry In the true Churches of Christ there may be diverse errors and abuses wherewith I must not communicate though I must live and hold fellowship in the society I am bound to keepe the unity of that living body S. B. Second ansvver pag. 20. whereof I am a member even with some inconvenience of sickenesse and unsound parts but I must not joyne my selfe to a strange body and so become a member of Satan 5. They that communicate in the Worship of God in our Assemblies doe neither bring a strange oblation nor goe to a place forbidden for the worship is of God and the Congregation assembled in his Name and he is there present to feast them that draw nigh unto him in truth of heart Can. Stay Sect. 3. Pag. 19. Ought we not to beleeve that as God had commanded us to worship Him that is to heare his Word receive the Sacraments and to use other His Ordinances so Hee hath also called and separated unto himselfe a Church a Communion of Saints and holy ones in and amongst whom these holy things are to be used and that we are to looke in what fellowship wee receive the holy things of God as what the things are we doe receive In a word ought we not to be perswaded that as the legall Sacrifices out of the Tabernacle or Temple within whose circle they were prescribed by the mouth of God were unlawfully offered so all the Ordinances and exercises of the Church under the Gospell done out of a true constituted Church are altogether and every way sinfull Deut. 12.5 6 7. ANSWER God hath separated unto himselfe a Church and amongst them hee is to bee worshipped according to his owne appointment But this Church is of larger extent than that which you call a true constituted Church wee reade that the Lord did chuse a certaine place for sacrifices Deut. 12.5 6 7. after which it was unlawfull to sacrifice in any other and so we read also that the remaindes of the Paschall Lamb was to be burnt and the flesh of the Ramme of Consecration with the bread that remained unto the morning Exod. 12.10 Exod. 29.34 Levit. 15.19 I yeeld the Scripture a witnesse of my sense and my exposition without the Scripture let it bee of no credit Orig. Hom. 9 in Jer. CAN. Necess of separ pag. 2 11. Can. Stay Epistle to the Reader Iohn 2.19 21. 2 Cor. 6.16 So
the ordinary way and meanes Id. Sect. 15. p. 132. which the Scripture speakes of to beget men to the faith For as a false forged constitution makes a Church a reall and substantiall Idoll So all that comes from it is touched with the Idolatry of that constitution This is a ruled opinion of many Divines The State makes all the publike actions to be formally good or evill For as the Temple sanctifieth the gold Matth. 23.17 the Altar the offerings so the Ordinances of the Church under the Gospell are sanctified unto us Bucer in Mat. 23.17 That is as Bucer truely speaketh in the use of them made lawfull to us in that they have their rise from a true and right power Seeing therefore the Church in Question wants a right Constitution it must follow that all spirituall actions done in it whether Prayer Preaching Sacraments Censures as they are there done are none of Gods Ordinances though true it is in themselves they are of God If the false Churches of whom we disputed CAN. Stay Sect. 15. p. 131.132 Id. Sect. 2. p. 8. be that spirituall Babylon mentioned in the Revelation cap. 18.4 then it is unlawfull for Gods people to goe unto them to performe any spirituall or religious action and so consequently not to heare theâ—e But the first is true Ergo the later is true also The proposition needs no proofe because our opposites and we herein are of opinion alike The assumption is manifest by these reasons Artopaeus in Rev. 18. pag. 198. Flac. Illyric in Rev. 18.4 Par. com in Hos 4. pag. 506. Bulling in Apoc. ca. 18. con 76. 1. The words in the Text prove it plainely Come out of her my people that is remove your selves from all false assemblies covenant together to walk in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come But repent rather that yee have suffered your Consciences to bee wrought upon by any unlawfull Officers And thus doe the Learned interpret the place namely of such a coming out as that we may not be bodily present at any of their worship 2 Cor. 6.1 Ioh. 5.21 Zech. 11.17 Botlac prompt allegoriar cap. 21. de Minist It is like that filthy bird which carryeth this Motto Contactu omnia saedat The publisher and others with him have comitted appatant Idolatry maintained it in the Church and sought thereby to pervert the right wayes of the Lord. Jd. sect 1. p. 7. Id sect 15. p. 133. A false Church state is rightly likened to the leprosie spread in the wals of the houses of the Lepers because of the pollution which it causeth to the persons and things Take for instance a Citie or Towne if the civill State or Corporation which they have be usurped aevised or derived from a false power all their publike administrations are unlawfull and every one partaking thereof offendeth So all administrations done in a false Church whether prayer Preaching Sacraments Censures are uncleane actions and doe defile every receiver J say because of the Idoll State which is devised out of a mans braine and used as a meanes to serve God in it and by it All the Ordinances done after the invention and will of Antichrist can no otherwise be judged than a brood common to the nature of the breeders that is the Devill and the Whore of Rome the Father and Mother that did beget them ANSWER THe Faithfull are commanded to come out of spirituall Babylon and not to communicate with her in false worship or Idolatry Revel 18.4 as the Text doth confirme and your opposites grant And therein it was needlesse to muster up the testimonies of the Learned to give evidence in a case maintained and practised notoriously sc that we must flye from the society of Rome and not be present to behold their worship Your labour herein is superfluous but that the Names of Learned men here numbred up might serve to cover your nakednesse when you come to the point in controversie wherein you prove just nothing at all But our Churches wherein the Gospell of Christ is purely preached and professed in all points fundamentall the seales of the Covenant of Grace rightly administred who are separaced from spirituall Babylon in mind and body and have fled from her worship and Idolatry who are built upon Christ the true and firme foundation of his Church and by Christ himselfe acknowledged for his people and graced with his favourable presence Our Churches I say cannot be deemed or reputed spirituall Babylon without great injurie to Christ his truth his Church and Saints By spirituall Babylon in this booke of the Revelation is meant Rome Christian departed from the faith guilty of the blood of Saints stained with manyfold and fearfull Idolatries the mother of fornications who hath made drunke the Kings of the earth with the cup of her poysons as might bee confirmed by the Scripture it self the joynt consent of learned orthodox Divines and the testimonie of Papists themselves But to brand the Churches of Christ since the reformation who have renounced Antichrists doctrine worship and idolatries and embraced the intire faith of the Lord Jesus with that odious hatefull name is contrary to the truth of God evident reason and the judgement of all approved godly learned men You miserably corrupt and pervert the Text when you give this to be the sense thereof Remove your selves from all false Assemblies covenant together to walke in all the wayes of God serve the Lord among your selves in spirit and truth and returne not from whence you are come This is not to interpret Scripture and learne of them what wee are to thinke but to racke Scriptures to our sense and make them speake according to our fansies which is an high point of Antichristianisme If you will stand to your principles within two hundred yeares after Christ or lesse there was not one true Christian societie in the whole world which did walke together in all the wayes of God and serve God in a Church state among themselves And will you say the faithfull are charged of God in this passage of holy writ to remove and separate from all Christian assemblies that then were in the world and to serve God among themselves If corruption in doctrine manners worship government and orders make a false assembly Rome was a false assembly long before the Lord gave commandement to his people to depart thence and separate themselves Israel for a time continued in Egypt and Babylon viz. untill the Lord sent to bring them forth and the Church lay hid in Babylon and that by the providence and approbation of God long after Rome was miserably corrupted and defiled The matter is notorious and therefore to spend more words about it is needlesse Hee that considereth the state of things long before the faithfull separated from Rome and what is written in defence of that separation which
the reformed Churches have made cannot be ignorant thereof If to come out of Babylon then had beene to remove from all false assemblies as you glosse it it was necessarie the commandement had beene given much sooner or the faithfull should have departed without leave or commandement from God I might say to you in your owne words CAN Stay §. 15 pag. 135 This is to gratifie the errour of Montanus who professed that he knew more than the Apostles For the Apostles knew nothing of our removing from all false assemblies as you understand it and covenauting together to walke in all Gods wayes and serve God among themselves If this had beene knowne to John when hee foretold the Apostasie from the faith and the rising of the great Whore he would have made more haste to warne the faithfull to bee gone out of the Churches and to have withdrawn themselvs it being a matter of such weight and importance and so needfull to be done divers hundred years before it was ever once thought upon When the words of a Text are plaine a gree with the circumstances of the place the analogie of faith and other Scriptures for men then to leave the native sense and to force a sense contrary to that the letter expresseth it is to wrest the Scriptures as you say and not to expound them by the true rules and Canons of Divinitie CAN Stay § 15 p 135. Rev. 18.2 3. Exite ab ea pâ—puâ—â— mâ— At agit angelus de Babylone mylica de synagaga nempe Romana quae ipsa fidei Evangelit sundamenta corrasit Park de polit Ecâ—â— l. 1. c. 14. Lay this rule to the present interpretation which you make of this passage in Scripture and whomsoever you accuse you shall finde your self to be a perverter of Scripture in degree farre above him For your interpretation is contrary to the scope and drift of the place the rules of faith and consent of other Scriptures It speakes not of leaving all administrations in false Churches as you speake oâ— false administrations and false Churches but of separation from spirituall Babylon which was the habitation of Divels and cage of every uncleane spirit and of every uncleane and hatefull bird which cannot bee said of all administrations which you are pleased to accuse as false If it may be spare your words and let us heare your reasons for if they be ought they will carry more weight A devised constitution you say is an Idoll Whitak de pontif Rom. cont 4. qu 2. p. 146. Si semel ea consuetudo aut lex obtinuerit in Theologia ut liberum sit cuivis distinctiones comminisci nihil in omni religione certum fixumque remanebiâ— Quis enim non eo modo quid vis labefactare poterit Eaplorandae ergo distinctiones dil genlius â judic ndae sunt eaque magni facienda est regula nullas in in Theologia probandas esse distinctiones nisi quae aperâ—is Scripturarum locâ—s nitantur and all that comes from it is tainted with the idolatry of that constitution You will say it is a false Church constitution if the Minister bee not chosen and ordained by the congregation alone where he is to administer if a man be received into the societie who is not a visible Saint if any idle ignorant carelesse scandalons corrupt usurping Minister be chosen ordained or suffered if any notorious or scandalous person bee admitted to the ordinances if any stinted Liturgie or forme of Catechising administration or prayer be used with sundry the like which in your esteem are arguments of false constitutions Churches Ministerie and Worship Now tell us plainly is every such Church-constitution an Idoll and that which is done in these Societies unholy and uncleane If so then there was never any one age wherein the Church-constitution was not an Idoll and the worship of God performed in that Societie leprous uncleane poysoned with Idolatry The Temple sanctified the Gold and the Altar the offering but the Temple and Altar are not types and figures of externall Church-constitution Where doe you read this in the Law or the Prophets c. And if you read it not how dare you affirme it Besides Lev. 16.20 Num. 7 10. 1 Reg. 8.63 the sanctification of the oblations depended upon one Temple and Altar therein yet so as both Temple and Altar were sanctified by the offering But if we may speake as you doe A devised constitution is twofold 1 Absolute and in every respect when neither Doctrine Ordinances office or persons are of God and this constitution is altogether false a nullitie an Idoll if you please so to call it 2 In part corrupt maimed defective but having something of God and that which is done in such a constitution is not false a nullitie tainted with the idolatry of the constitution This distinction is neither devised strange nor new but that which hath ever more beene acknowledged in the Church of God and is manifest in Scripture if wee take the word devised constitution as this Author doth For Heretikes and Schismatikes though they be not of the speciall number of them that hold the intire profession of divine truth in unitie and in that respect be a false constitution yet as they professe the truth of God revealed in Christ though maimedly or in part only and as they administer the ordinances or Sacraments of God that which they doe is not a meere nullitie Heresie is Idolatry and cannot beare children to God in that it is heresie but heretikes * See D. Feild of the Church l. 1. c. 14. Aug. de Bapt. cont Donat. l. 1. c. 10 See Chamier panst tom 2. l. 16 c. 4. Hieron ad Algasiam Antichristus sedebit in templo Dei vel Hie osolymis ut quidam putant vel in Ecclesiâ— ut verius arbitiamur 2 Thes 2.3 Whitak de poâ—â— Rom. cont 4. q. 5. p. 681. Licet Ecclesia papistica non sit vera ecclesia retinet tamea aliquas pâ—aerogativas reliquias ecclesiae Dei ergo diâ—i potest aliquo modo templâ— Dei misore prophanatum plus quam seâ—uiuâ—tiâ—â—m pene dirutum alque eversum c Habet illa eâ—clesia Scripturas eâ—sicerrupâ—as pâ—erisâ—ue ignotas tamen aliqui allas legunt intelligent hinc doctâ—â—â—am salutarem hauriuâ— Fst apud illos quoddam minisâ—eâ—ium aliqua verbi prad catio quae valet sine dubio nonnâ—llisad saluteÌ„ est ibi baptismus quoad substantiam c. Calv. instit 4. c. 2. par 11 CAN Stay §. 15. p. 136. §. 7 p 93. may beare children to God in that they professe and practice that which Christians should and doe both professe and practise and have received that degree order office Ministery and calling which is holy by vertue whereof they doo administer the holy things of God The Church of Rome is a false constitution but baptisme administred in that Church is not idolatry nor a meere nullitie
and Idolatrous worship or else you must confesse your great words of false Church and false constitution to bear no weight or to be a meere slander If you will tel us distinctly what you mean by false Churches you shall see your whole building to fall of it self For if you understand therby every Church that labours under some disorder or corruption in gathering and constitution doctrine or discipline it is apparently false If you mean that the better part may not oft ly hid under the worser the true Church in the corrupt which may joyne in the use of Gods holy worship by his approbation and with promise of blessing then the proposition is crosse to the maine current of Scripture If by a false Church you understand that whose doctrine and worship is corrupt in the very maine grounds and essentials of faith and worship necessary to salvation your assumption hath no truth in it May you therefore be pleased here to take notice of that which you observe CAN Stay ag §. 4. p. 33 34. as a cleare difference betweene truth and falshood betweene Christs iustitutions and mens inventions Whatsoever God will have us to doe or not to doe hee layes downe the same openly Prov. 8.7 1 Timothy 4.1 precisely manifestly All the words of his mouth are plaine to him that understandeth The Spirit speaketh expresly c. that the truth is simple and plaine Ethnicks by the light of nature could sufficiently see into such things one of them touching this matter saith thus The truth is simple and plaine and needs not varietie of windlaces Another of them hath these words That phrase or form of speaking hath truth in it Cyp. Epist. ad Pomcont Epist Stepha It commeth of too much presumption and frowardnesse that a man had rather defend his owne though it be false and nought than yeeld to anothers deeds and words Resist not truth to maintain your credit God will surely revenge it Bilson differing part 1 page 69. Contigit saepe ut idem pastor sit vero pastor non sit vere postor secundum vocationeÌ„ ligitimam non vere pastor scundum administrationem operationemque ipsius Hieron ad Heliodor Non omnes Episcopi sunt episcopi attende Petrum sed Iudam considera Grat. 2. q. 7. c. Non omnes Ecclesia aliquandt visibiiis est non tantum cum defectibus multis in doctrina disciplina sacramentis administrandi ratione sed etiam cum variis impuris misturis ita ut Ecclesia sit visibilis cum tamen ecclesia ralis quaew in omnibus sequituto possimus sit invifibilis Ames Bellar enerv tom 2 lib. de Eccles which is common and used of all having in it nothing craftily devised neither cloaking some other thing than is professed Contrariwise when Satan speaketh by his instruments he speaketh so ambignously and cloakedly that one knoweth not how to take it nor which way to apply it And so you goe on in many words to the like purpose which if you will apply to your owne manner of disputing and alledging testimonies You shall discover your selfe to be the deceiver who affect ambiguous and equivocall speeches and seeke by mists and fogs of strange and unusuall arguments and sentences wrested to a contrary sense to blinde the eyes and puzzell the understanding of the simple For you hide your selfe under the termes of false â—â—â—ch false ministery false Prophets false worship flying from 〈◊〉 latry taking heed of idols c. which you have taken uâ—â—n a peculiar sense and running along in that straine you pervert the Scriptures wrong Authors consound things to be distinguished dispute sophistically and whiles you boast of cleare proofe divine precepts example and practice of forefathers from the first age of the world hitherto positions holden in all Schooles written in all books preached every day in Sermons taught in all Churches you doe only raise a dust to daisle the eye for let the matter be looked into and you have neither precept divine nor example of godly forefather to justifie your separation What you teach hath beene evermore condemned in Schooles cryed downe in Sermons disallowed in all Churches of the Saints from the very beginning to this day CAN. Stay Sec. 5. pag. 41 42. Sect. 6. pag. 86 To heare Antichr stian Ministers in their unlawfull assemblies is superstition and will-worship Therefore it is sin to doe it The first proposition is grounded upon Levit. 10.1 2. and the same is without exception The second proposition is thus proved 1. From the nature of superstition which is as Zanchie describes it a taking into the worship of God more than he requires in his worship 2 According to the Schoolemen that is superstition when divine worship is not exhibited either to the person it should be Li. 1 de cult extern oppos col 501 502 Aq. 2. 2 ae q. 92 art 1 or not in the way or manner it ought And this is held to bee a sound truth by all Orthodox Divines 3 This hearing cannot be free of superstition in regard men are present at false worship Jdem sect 5. pag. 75 Whosoever takes to himselfe a practice which is not grounded on Gods word and is strict therein hee is just overmuch and presumeth above that which is written and this is their ease who heare unlawfull Ministers for edification And a little before iâ— the same page The hearing stood for is a spirituall eating with Idolaters and men cannot receive the food without pollution And page 80 81. Herein men worship God bâ—y and in a way and meanes which Idolaters will have instituted The which presence as the learned write is a certaine communication therewith 4 It is a great superstition to approve countenance or give honour to any of the wayes of Antichrist They that are sincere christians saith Bucer cannot abide any thing that is his c. 5 It is vitious and superstitious to symbolize with idolaters The Scriptures forbidâ—t and the Saints in all ages have carefully shunned it 6 Superstition is committed when more estimation is had of a thing more dignitie and excellency placed in it and more regard had to it than God alloweth or can stand with his will ANSWER You rowle the same stone up and downe Is there any thing here for substance but what hath beene repeated oft but not prooved once You talke of superstition false worship idolatry giving honour to the wayes of Antichrist and such like great abominations But if we call for proof of these accusations you are glad to fly off and to play least in sight Superstition false worship idolatry is unlawfull that you can say and no man will deny it But that it is false worship idolatry or superstition to hold communion in our assemblies in the ordinances of grace in this if your bare word will not be received here is nothing to beare you out This reason therefore that is for the substance thereof nothing
disliked by godly and learned men so the generall given for direction in such cases be observed 3 We hold it unlawfull outwardly and but in appearance to joyne with Idolaters in their Idolatry Many words in this matter might well bee spared But wee desire to see your commandement why for every particular act that in a large sense is Idolatrous adjoyned to the true worship of God Calfeb against Mar. art 10. p. 185 186. we should forbeare our presence at the worship it selfe or be said to communicate in the sinne there committed For then no man might present himselfe with good conscience at any publike worship of GOD wherein any thing is done amisse for matter or manner which is in effect to say hee cannot bee present at any at all 4 To communicate in the ordinances of God with the Ministers of the Church of England is not to like approve or reverence the institutions of men in the exercises of religion nor to communicate with the Teacher in his sin nor in ought else that is amisse For the worship is of God both for matter and manner And put case the Minister bee disorderly chosen enter not as he ought be Symoniacall covetous froward corrupt idle scandalous doe the people partake in his sin in that they make use of his Ministery No Scripture teacheth any such thing no reason doth confirm it noe approved authors ever said it That which you alledge for proofe falleth utterly short It appertaineth to the vertue of truth Dav. determ 7. p. 40. that as a man sheweth himselfe by externall signes so he is indeed to be esteemed And such as frequent or repair unto unlawfull assemblies for the publike worship of God by their being there are to be reputed of the same religion or else dissemblers as it were to have no care of religion knowing God Dovvay annot in 4. King 5.19 p. 778. but not glorifying him as God But herein you have misrelated the Doway translators for their words are But in a Christian countrey where all beare the name of Christians especially where men are at controversie about the true Christian Religion all that frequent or repaire unto the same assemblies for publike service of God are to be reputed of the same religion or else dissemblers Bodily presence at false worship by which they shew a liking unto it is unlawfull To eate of meates sacrificed unto Idols in the Idoll Temple Your condemning the worship of God performed in our assemblies as pernicious idolatry vvherein is it a lesser sinne han the Popes prohibition of publike prayer and restraint of the Word and Sacraments throughout the Realm you can neither shevv us warrant for it an the Scriptures nor example of it in the Church of God You that so teach and censure stand guiltie of great impietie and they that hearken unto your persvvasions are partakers of your iniquity in some sort of the vvrong imaginations of Christians Aug. in Tract â—o 19. saith Quae omnia idola cordis sunt T. Caepl 1. art 3. pag. 4. is to communicate with Idolaters These things are evident and freely granted But the Assemblie met to call upon God in the mediation of Jesus Christ alone to heare the doctrine of salvation soundly and purely preached to receive the Sacrament rightly administred is not a false idolatrous assemblie they that repaire unto it be not Idolatrous â—â—false worshippers If you esteem of them as they shew themselves by out ward signes you must esteem them to be of the true religion and the true worshippers of God according to his will The ministerie in that assembly to be true sound and faithfull and of God of substance In this lieth the point of the controversie which you are contented to passe by in silence without any proofe at all But if any humane frailtie or infirmitie cleave to the ministerie or congregation in respect of doctrine manners lawes government or order which concernes not the life and soul but only the safety of the Church or wellfare of Religion In these a Christian doth not partake by his presence at the ordinances as the Scripture reason and the approved practice of the Saints in all ages of the Church do plentifully witnesse This is the judgement and practice of the Nonconformists and therefore they professe they praise God for this reformation so farre forth as it is agreeable to the Word of God they are glad the Word of God is preached that the Sacraments are administred that which is wanting they desire to be added that which is overmuch cut off But that a Christian must separate from the Word and Sacrament by reason of some superfluities or defects is no responsive conclusion that can be gathered soundly from their writings CAN Stay Sect. 5. pag. 66. In preaching of the truths of the Gospell by a false Minister an Idolatrous act is performed For Divine worship is not to be determined by a particular thing howbeit in it selfe good but as the essentiall parts belonging thereto whether they are persons or things are kept and observed The Church of Rome in Baptisme useth water and in the Sacrament of the Lords Supper gives bread and wine otherwhile too doth this cleare their administrations of Idolatry I think all men doe thinke that Vzziah committed an Idolatrous act 2 Chron. 26.16 when he invaded the Priests office But what made it so tooke he unlawfull incense no. Vsed he strange fire no. Offered hee prohibited Sacrifice or upon a wrong Altar No Where then lay the fault the Scripture telleth us Verse 18. it pertained not to him to burne incense unto the Lord but to the sons of Aaron To apply this if his act were Idolatrous because he wanted a calling howbeit observed many truths of the law By the same reason the Church acts of Artichristian Ministers are Idolatrous yea and as for the truths which they preach this cleares their acts no more from Idolatry than Vzziahs true Incense and the Altar quitted him from transgression ANSWER Your great words are of small force CAN. Stag. §. 3. p. 56. for should I speake my conscience it is your phrase They are words without weight of reason For still you presuppose the Ministerie of the Church of England to bee false and idolatrous which is to beg not to conclude the question But that being presupposed let us see how you goe forward In preaching the truth of the Gospell by a false Minister an Idolatrous act is performed you say But doth the Scripture say so Do you read it in the Law or in the Prophets in the Apostles or in the Evangelists The Scribes and Pharisees were false Ministers but it was not an Idolatrous worke in them to expound the Law of Moses or dispence other Church ordinances at that time commanded The popish Priests and Bishops are false Prophets but the simple administration of Baptisme by them is not an idolatrous act The Minister that is prophane and
hateth to be reformed is a false Minister and hath nothing to doe to take the covenant of God into his mouth but the Word preached by a treacherous Judas proud Diotrephes covetous Demas or one that envieth the prosperitie of Saints and peace of Ierusalem is not an Idolatrous act If it be Idolatrous in him that performeth it yet it doth not follow that it is idolatrous in them that joyne in the ordinance Let it bee idolatrous in the priests who despise knowledge and live prophanely put case Elies sons to offer sacrifice it is idolatrous likewise for the people to appeare before God in his holy Temple That Vzziah committed a grievous offence when he invaded the Priests office all men thinke In what respect all men conceive it to be an idolatrous act I cannot say but all false Ministers do not usurpe the Priests office as Vzziah nor all things done by false Prophets Ex. 30.7 8. Psal 141.2 Apoc. 8 3. Moller in Ps 141.2 Heris ibid. Deod Bibâ— Ital. annot in Psa 141.2 Apoc. 8.3 Oriin Ios hom 17. tom 1. Est in coelis all re Paschal Rhadbert in Lam. Ier. l. 2. Biblioth pat tom 9. paâ—t 1. Christus altare â—â—edi uâ— esse hostia sacrifiâ—ium pont fex sacerdos Ambr. Enar. in Ps 118. Greg. Magan Psa 7 paenit Altare Domini Christus An. Ex of Dâ—â— censure art 15 p. 19. to be matched with Vzziahs offering incense For the offering of Incense was typicall and might be a shadow of Christs intercession and so the act of Vzziah might be Idolatrous and in that particular directly crosse to the institution of God But many Church actions typifie no such thing Vzziah had no calling to offer incense but some false Ministers may have some calling to administer the things of God though they be not approved of God Vzziah could not offer incense in any respect by authoritie from God but a false Minister in one respect may be called of God in some other to doe an act ministeriall that is by authoritie from God hee may doe some acts for substance lawfull and effectuall though the Minister himselfe be not approved Thus the Nonconformists upon whose grounds you pretend to build your conclusions let it be as the censure reporteth that his words are of a Minister which cannot preach Doth he doubt whether he be in any respect a a Minister or no because he saith if I may so call him Indeed this manner of speaking declareth that he judgeth him that cannot preach a man unworthy to bee a Minister but he doth not deny him altogether But in your esteeme all Ministers not called and ordained of that particular Church whereunto they doe administer and performing their authoritie by vertue and authoritie derived from them are false Ministers because all other administer by power usurped and Antichristian which is with one breath to blast all the worship and service which hath beene done unto God in the congregations of his Saints for this fourteene or fifteene hundred yeares or more CAN. Stay Sec. 5. pag. 76. It is very true said of one Lavater In Iosh 22 hom 63. we ought not to conclude of an action that it is good because it hath in it something which in it selfe is so and this is true as in things divine Omne totum suis partibus ordinatur mensuratur determinatur so in humane too For it is a knowne tenent of Philosophers The whole is composed measured and determined of all the parts ANSWER It is true an action is not good Aqu. 1.2 qu. 8. art 3. Cameron pralâ—ct Tom. 2. p. 49. Amb Catharin in the Councell of Trent l. 2. p. 224. CAN. Stay Sect. 6 page 85. Rutgers instit Metaphys l. 2. cap. de Bon. Quemadmodum convenientia ad rationalem Naturam â—â—ve dictamen rectae rationis consurgit in actu honesto ex bonitate objecti finis aliarum circumstantiarum ita contraria disconvenientia seu defectus in malo culpae consurgit ex defectu illorum in actione ita ut si vel minimum contrariuÌ„ desit actus exeostatim reddatur culpabilis five pectaminosus Dionys dixit Bonum est ex integra causa malum autem ex quolibet defectu Revet in Hosea 4.14 p. 152. Iob 14 4. Hag. 2 12 13. See Iun. iâ— loe unlesse all circumstances required to the doing of a good act be observed but the act good in it-selfe is evill in the doer if one circumstance bee evill For every thing that is morally good must be conformable to the rule which that which is defective in any part required cannot be But how shall this bee applyed to the purpose Is every deficient act forthwith Idolatrous Or that which is by circumstance unlawfull in the doer because of his failing unlawfull to every one that doth communicate with him in the Ordinance but not in the defect If a Minister preach Christ of envie doe they sinne that heare sincerely and receive the truth in love If a man give almes in vaine-glory doth the poore man sinne who receives it in humilitie and thanksgiving An action done in one forme and manner may be sinne which in another forme and manner is the true worship of God which may be observed of him that is present in our Assemblies CAN. Ibid. As Iob saith who can bring a cleane thing out of an uncleane Not one But the false office is uncleane as is acknowledged And this further may bee amplified by that passage of the Prophet where it is shewed That holy things are polluted by touching things which are uncleane ANSWER That which is uncleane cannot causally univocallie and properlie bring forth that which is cleane but instrumentally it may A profane Minister may be the instrument of God to convert a sinner from the errour of his way and indispensation of the Sacrament seale to the worthy receiver the pardon of his sinne though he himselfe reape no profit or benefit thereby For herein the good that is wrought is not effected by any vertue or power in the Minister who is the Lords Officer or instrument but by the power of Gods Spirit and his free grace who knoweth how to use and blesse evill instruments for his owne purpose An uncleane Officer or person pollutes the holy things of God to himselfe but not to others who use them in faith according to the Lords appointment Why you should referre us to Iunius annotations I see not unlesse it be to shew us your forwardnesse to quote Authors which make nothing to your purpose For all that Iunius observeth is this That the Iewes being impure and polluted in heart did receive no sanctitie from the touch of Temple or Altar CAN. IBID. If in preaching the truth no Idolatrous act is performed then it will follow Ibid. Sect. 11. p. 116 They need not by his vvriting leave their unblessed standing For so they preach the truths of the Gospell they sinne not And then
Papists themselves who stand so much upon the necessitie of succession and ordination by three Bishops according to the constitutions of the Church Bellar. de Eccl. l. 3. c. 10. S. Ad Secundum are yet forced to acknowledge That to know that Pastors are true there is required neither faith not lawfull Election but this onely that they be acknowledged such of the Church and that they hold the place of Christ de facto though not de jure And seeing you pretend to build upon the Non-conformists principles you may take notice of their profession which is this Baptisme administred by Popish Priests is good and sufficient and they are to bee accounted for Ministers though they bee not good and lawfull Ministers but usurpers and intruders The like may be said of such as without ordinary calling An Examin of D. W. Cen. art 11 page 14. counterfeite themselves to be Ministers and so deceive the Church In these the secret consent of the Church receiving them for Ministers untill their wicked usurpation bee espied may be sufficient to authorize their ministery toward others CAN. Necess of Separ Page 234. If I were not unwilling to give occasion unto the Bishops to insult over these men I could hence manifest much bad dealing in them but I will forbeare for the present and do referre the Reader to their owne principles which is Jd. page 239. CAN. Necess of Separ p. 221. Are the Princes of the earth bound by Gods Lawes to maintaine the ordinary ministery of your Assemblies then have you from time to time shamfully mocked and abused them in craving so earnestly for their ayde to have and place thereof CAN. Stay Sect. 1. page 50. that all Ecclesiasticall officers ought necessarily to bee made by the free choyce of the Congregation wherein they are to administer And if they can prove all this I doe not see but the Controversie may easily be taken up betweene them and the Bishops only then they have just cause to begge pardon of them for their pleas against their Prelacy and the maine heavy accusations which they have put up both to Princes and Parliaments against them ANSWER Here you play the Rhetorician and make shew what you could doe but that you will for the present take some compassion upon the Non-conformists Whereunto I will returne no other answer than what you have made to my hand As for your minsing figure of extenuation I could hence manifest I like it not For you do here none otherwise than if a Thiefe when hee hath stript a man out of all that hee hath would faine yet bee counted mercifull in that he doth not murder him or binde him as some others have done Let any indifferent man read your writings and he will say you have not spared your opposites but shot at them Arrowes of bitter words and made them as odious and vile as man can do But blessed is hee that is not offended at the truth for such things Looke upon your selfe in that which you say against your opposites You referre your selfe to their Principles and they make nothing for you as it hath beene alreadly shewed and you might see your selfe if you did not shut your eyes The reason which here you bring is but your owne saying said over many times and indeed bewrayeth more cunning CAN. Stay §. 2. page 55. than reason truth or Consciene and to speake in your phrase sophistry than sincerity For in plaine termes this is your forme of arguing If the Episcopall ordination be not a meere nullitie Vnreasonabl of Separ page 54. I know none having received Ordination from the Prelates that need deny that they preach partly by vertue of the Ministery which they have taken from them T. C. repl 1. Ep. By exercising unlawfull authority and by taking unto them partly such things as belong by no meanes unto the Church and partly which are common unto them with the whole Church or else with others the Ministers and Governours of the same if the ministerie of the idle carelesse prophane yea of the learned godly and painefull be not a meere Idol then have the Non-conformists just cause to begge pardon of the Prelates which hangeth together as a rope of sand The ministery of the Priests Scribes and Pharisees was true in time of the Old Testament and in the dayes of our Saviour Christ had the Prophets then and our Saviour just cause to beg pardon because they accused them of ignorance pride tyrannie contempt of the truth oppressions hypocrisie as blind guides and ravening Wolves who spoyled and made havocke of the flockes The Non-conformists never deemed the ministery of the Church of England for the substance and essentiall parts therof to be false and Idolatrous nor craved the aide of the Prince and Parliament to have it quite or in part abolished you have just cause to begge pardon that slander them in this manner But they complaine of abuses in the ministery and these they desire might be reformed That the ministery might be more pure and incorrupt They complaine of the usurpation of some who challenge that as peculiar to themselves which belongeth to their brethren in common who admit the basest of the people into the office of the ministerie doe that by their sole pleasure which should be done by common Counsell King Canutus made a Lavv by the Counsell of his sages at Winchester That Bishops be Preachers and Teachers of Gods Law and carefull followers of good works Leg. 26. And that every Christian learne so much that he can the true faith and the true understanding therof namely the Lords Prayer and the Creed or else not to have Christian buriall neither to bee admitted whiles he liveth to the Lords Table c. Amb. de dignit sacerdot ca. 3. Quantò prae caeteris gradus Episcopalis altior est tanto si per negligentiâ—m dilabadur ruina gravior est Magna sublimitas magnam debet habere cautelam CAN. Stay S. 12. p. 120 Honor grandis grandiori debet soliciâ—udine circumvallors and disregard the consent and approbation of the Church both in Ordinations and excommunications and if the ministery of the Church of England be true for substance might they not without blame desire and crave the reformation of this abuse they complaine of the pompous Non-residents who feede themselves and regard not the flocke strive after preferment and heape up livings but labour not in the word and doctrine nor look after the welfare of mens soules they accuse these as the poyson and bane of the Church or unfaithfull shepheards who leave the flock to be dispersed and scattered and yet they will not say their ministery is false or Idolatrous or a meere nullitie doe they then shamefullly mocke or abuse the Prince or Parliament in petitioning that this grosse corruption might be reformed They accuse the ignorant carelesse prophane Ministers of neglect of their office and unworthy any place
word which doth ordinarily beget men unto God ought to bee heard yet wee cannot conclude on the contrary the word which doth not ordinarily beget is not to bee heard For the word is but a morall cause or instrument of faith and repentance whereby the Spirit worketh not necessarily but at pleasure If therefore the Spirit worke by the word as his instrument it is of God and wee are bound to heare it But if God worke not by it effectually to saving conversion it is of him notwithstanding So this affirmative is true sinne deserâ—eth death but this negative will not follow on the contrary good works deserve life For of justice death is due to the sinner as his wages but eternall life is the gift of grace The Papists argue thus Disgrace done to an Image tendeth to dishonour God and therefore by the Rule of Contraries Honour done to an Image tendeth to the honour of GOD. Their inference and yours turne both upon the same hinges And I might truly say unto you in your owne words Ibid. Have you not here shewed your selfe an acute disputer for to pull downe Bethel you build Babell to condemne the true hearing of Gods Word you commend Idolatry Consider therfore your owne reasons and be not so rash and hastie to disgrace your brethren Your obscure translating of Philosophicall Canons CAN. Stay Sect. 2. pag 54. CAN. Stay Sect. 9. pag. 100. I will passe over as Relata sunt simul natura which you English thus Relations in nature are alike and apply it as strangely Qualis causa tale causatum you translate thus As is the cause so that which is caused of the doing of the thing Idem qua idem semper facit idem which you render As is the same so alwayes followes the same effect whereby you turne principles or Canons at least into riddles and it is hard to say whether your interpretation bee more obscure or misapplication unreasonable to speake in your language as vaine as ever man made For that which is spoken of causes univocall necessary and proper at least that you referre to morall instruments as if the word preached by wicked instruments might not bee effectuall or a man could not heare an ungodly Minister preach the Gospell but he must partake in his sin CAN. Stay Sect. pag. Sect. 3.16.17 Id. Sect. 4. pag. 28. sect 5. p. 40. sect 1. p. 49. sect 4. p. 62.63 67 72 73 74 75. You are large in proving what is not questioned as that God must bee served as he hath appointed That it sufficeth not to intend a good end but the meanes must bee lawfull That men must not bow their knees to an Idol under pretence that they reserve their hearts unto God That wee must bee earnest and zealous against Idolatry That the matter of worship must be grounded on the word Consciences shall never find any sure port to run unto but only God Calf p. 22. and that it must be done in a right and lawfull manner order form or way That the law of God is the rule of conscience That custom must not prescribe against truth That we must not doe evill that good may come thereof with other the like which you know well your Opposites do believe and maintaine But that God is not worshipped in our assemblies as he hath appointed That to heare the word preached in our congregations is pernicious Idolatry that the means therein be unlawfull that the ministerie is Idolatrous or the worship vaine that you prove not either by Scripture or any learned approved Author whatsoever you bring in both your bookes to this purpose besides your own peremptorie actions may be shut up in few words The Authors which you quote are oftimes abused you mangle their words and make them seeme to speak what they never meant or intended CAN Stay sect 3. p. 57. The truths they teach you say speaking of the Ministers of the English Church are from God but the office which gives them power and charge to speake them is from Antichrist and a speciall character or marke as the learned write of the beast Simon on Rev. pag. 120. Acts Mon. edit 5. pag. 588. On Rev. ca. 14.9 Though Priests Deacons for preaching Gods word ministring the sacramets with provision for the poor bee grounded on Gods law yet have these sects no manner of ground thereof L. Cobh Act. and Mon. p. 514 5â—5 Thus said Iohn Chaydon a Martyr of Christ The Bishops licence to preach the Word of God is the true character of the beast that is of Antichrist The like M. Bale and others But no word sounding that way is to be found in M. Simons Since their law of Confirmation was made saith hee the Bishop with the Chrisme doth signe the partie in the forehead with the character of the crosse And since they made their new office or sacerdotall thus they make their cate chumine The child or partie is brought to the Church doores where the Priest maketh a crosse with his thumb on the forehead of the childe and at the font the priest maketh a crosse in the right hand of the child c. Thus this Author but to your purpose not one word M. Bale was so farre from condemning the office of Bishops simply as Antichristian that hee himselfe was Bishop of Osyris in Ireland And how likely it is then that he should absolutely condemne a Bishops licence to preach the Gospell of Jesus Christ in the Churches of Christ as the mark and Character of the beast let any man judge What he might condemn in some respect and consideration in popish bishops as they stand sworne slaves to that Antichrist of Rome that cannot be drawn to the testimonie of Bishops CAN Neces of separ p. 25â— who have cast off the authoritie and renounced the doctrine of Antichrist And the same may bee answered to the testimonie of John Châ—ydon You many times repeate that upon the Nonconformists grounds to returne unto the service in the Church of England is to joyne with Idolaters in Idolatry This no doubt is a vehement accusation if it can be proved if it be rashly surmised then it is as pestilent a slander But ground out of the Nonconformists for such conclusions you have shewed none nor once take notice of that which is alledged to the contrarie which you could not but see if you could have found any exception against it They doe not deny but there is a visible Church of God in England and therefore your saying of them that they doe almost in plaine and flat tearmes say that we have not so much as any outward face and shew of the true Church argueth that you have almost no love in you which upon one word once uttered contrary to the tenour of their booke T.C. repl 1. p. 8. Vnreasonab of separation p. 81. and course of their whole life surmise this of them Thus a chiefe Nonconformist
staggerings and grosse delusions in others CAN. Necess of Separ p. 39. 48. c. Bilson Christ Subject part â— page 406. would have occasioned out-cries to raise the Countrey As for that which you alledge against ignorant idle profane Ministers it is not to the purpose for that respects not the office it selfe but the men in the office who may enter unlawfully and continue in the execution of their office The Church of Corinth had then as al other Churches now have or should have both praying preaching annexed and adjoyned to the ministration of the Lords Supper Both these yet are and ever were the meanes which God ordained to prepare us to be fit guests for that Table Bishop Iewel his Sermon on Iosh 6.1 2 3. This care must shew it selfe in removing blinde watch-men which have no knowledge who are but dumbe dogges that cannot bark c. Nonresidence and absence from their cure is a fault that would be amended CAN. Necess of Separ page 44. 45. Admonit 1. page 15. 16. Sold. Barw in the shep-heards of the Lords flocke Though they be never so able to instruct and therefore vvorthy to have roomes in the Church yet if they have not a desire to doe good c. CAN. Necess of Separ page 216. Another fault no lesse hurtfull to the Church of God is the suffering of pluralities when one taketh the profit of two or more Benefices c. when the Ministery it selfe for substance and that which is done by Ministers unlawfully executing their place is not to be condemned as a nullitie It is one thing to justifie an ignorant or idle ministerie another to make use of that which hee doth to our edification according to the Ordinance of God They are not approved of God in their ministration but what they doe administer is effectuall and God approveth that his people when they cannot remove them should make use of their Ministerie This the Non-conformists hold agreeable to their owne principles as hath been shewed at large Parsons Vicars Stipendaries Parish Priests Chapleines are but various Titles given to the same kinde of Ministerie in divers persons which is Evangelicall instituted of Christ and to be exercised and maintained in the Church untill the comming of Christ to judgment You affirm with great confidence that the Non-conformists condemn both their names and offices as wholly from that Roman Antichrist These be your words If you will know say the Non-conformists whence all these came wee can easily answer you that they came from the Pope as out of the Trojan horses belly to the destruction of Gods kingdome It is certaine that their name and office is wholly from that Roman Antichrist never instituted either by Christ or his Apostles For the Church of God never knew them neither doth any reformed Church in the world know them These are cloudes without raine trees without fruit painted Sepulchers full of dead bones fatted in all abundance of iniquity such as seeke not the Lord Iesus but their owne bellies Againe touching their Parsons Vicars Stipendaries Chapleines c. we have proved from their writings that these names and offices came wholly from the Divell and Antichrist and therefore his pleading for Baal is altogether here unusefull as to say All is one kinde of Ministerie and in this respect they are Parsons and in that respect Vicars c. For as much may a Papist say of their Parsons Vicars c. We strive not with you for names and words but about the substance of the Office and Ministery Non enim in nominibus sed in rebus sita est nostra religio ut rectè monet Gregorius Theologus in Orat. quam habuit coram 150. Episcopis in Concil secundo Constantino anno 382. Nihil apud me distat in verbo quod non distat in sensu Ambr. com in Luc. lib. 2. Every godly and learned Minister Pastor of the Church hath more interest right in respect of his office c. for as much as he hath an ordinary calling of God and function appointed in Scriptures which he exerciseth T. C. rep 1. pag. 21. It is observed by the Learned that this hath been not the least of Satans sleights in conveying Popery from step to step and point to point to keep the speech change the sense of the Learned and Ancient Fathers As the Papists deale with the Fathers so doe you with the Nonconformists and as true too If therefore he would have justified those men he should first have manifested that his Brethren have notoriously sâ—andred their ministery and so have quite taken away their reasons better by shewing better c. But we have learned to try before we trust To contend about the bare names and Titles of Parson is vain and frivolous but if we speake of their office and ministery as it is exercised by the godly learned and painefull Ministers in the Church of England for the substance thereof it is instituted of Christ acknowledged by all true Churches in the world ever since the first plantation of the Christian Church knowne by all reformed Churches at this day blessed of God abundantly and so maintained by the Non-conformists Against the Name it may bee some have taken exception and against the pride idlenesse covetousnesse c. of some much hath bin written but that the office it selfe of Parson or Vicar as they preach the Gospell of Iesus Christ or administer the Sacraments according to the Institution and watch over the flock of Christ committed to their charge that this office I say for substance should bee condemned as Anticâ—ristian by the Non-conformists is notoriously false and the contrary is apparently known unto your selfe For many of them have publikely maintained the truth of their ministery in writing others have publikely professed they acknowledge the Church and ministery to bee true and of God and diverse have exercised the functions of Vicars and Parsons in our Assemblies And whether it be probable that so many seeking for reformation would publikely condemne that office as altogether Antichristian which they exercised in the Church let your Conscience judge In that which you alledge out of the admonition to this purpose you grossely play the juggler For it speakes not of the office of Parsons and Vicars at all much lesse of them all Their words let them bee compared with that which you write in their name are these wee should be too long to tell your honours of Cathed Churches the Dens aforesaid of all lovtering lâ—bbeâ—s where M. Deane M Vice-Deane M. Canons or Prebendaries the greater Mr. Pettie Canons or Canons the lesser Mr. Chancellour of the Church M. Treasurer otherwise called Iudas the Pursebearer the chiefe Chaunter Singing men speciall favourers of Religion Squealing Choristers Organ-Players Gospellers Pistelers Pensioners Readers Vergerers c. live in great idlenesse and have their abiding If you would know whence all these came we can easily answer you that they
no this is evident your inferences in this point are not correspondent to their Principles nor can be deduced from them as in the beginning you promised And then upon what bottome doth this reason stand or by what prop is it underset but your own bare affirmation which is much too weake to beare so great a weight Whosoever meanes z Can. Neces of Separat pag. 210. you say to settle well the conscience especially in a maine point of faith and Religion ought necessarily to bring good proofes from Scripture for the things whereof he speaketh For otherwise men must give no trust unto his words or if they doe it must be unadvisedly And what thinke you then if men upon your bare word give credit unto this argument is it not unadvised You bid a Bilson difference part 1. pag. 20. What we say without proofe reject you without answer If that rule may stand we need no further confutation of the rest of your Apologie for there besides taunts termes I see nothing prove the contrary if any man be able But that is not to ground the conscience upon Gods truth If your assertion be not taught in holy Scripture it is an unwritten tradition an humane invention a dreame of your owne in your conceit false worship and flat Idolatry though your opposites be able to say nothing against it but this that it is not taught of God What the Nonconformists will say to this argument you know not but hitherto they have said nothing or as good as nothing It is well you say not both Propositions are theirs as you doe in the former with as little truth as if you had said it here But if you had perused their writings against Separation as you have observed what sharp words they let fall against the corruptions in our Church and Liturgie you might have knowne that they say somewhat and somewhat to the purpose not worthy your answer but what can never be truly answered First Discipline they say is taken two wayes First Largely for the whole order pertaining to the gathering and governing of a Church the ordering of divine worship and manner of men And in this sense b Bilson perpet Ch. govern cap. 1. pag. 3. Order and Discipline the very nurse and mother of all peace and quietnesse as well in divine as in humane Societies assemblies though it be not the life or spirit that quickneth the Church yet doth it fasten and knit the members thereof as joynts and sinewes do the parts of our bodies Id. ca. 9. The Gospell must be preached the Sacramēts must be frequented for which purpose some must be taken to the publique service and ministery of the Church c. Neither onely the lack of the Word and Sacraments but the prophanation and abuse of either how greatly doth it endanger the state and welfare of the whole Church of Christ yea the casting of holy things to dogs and of pearles before swine how dreadfull a judgement doth it procure as well to the consenters as presumers A little Leaven sowreth the whole masse So that power to send Labourers into Gods harvest and to separate prophane persons for defiling the mysteries and assemblies of the faithfull must be retained and used in the Church of Christ unlesse we will turne the house of God into a den of theeves c. Act. 2.41 42.44 45 46 47. 11.20 21.26 13.43.48 14.1.21 22 23. Discipline is neither the matter nor forme of the Church but an inseparable propertie and so there can be no Church without some Discripline Secondly It is taken strictly for the administration of the censures in which sense it is not absolutely necessary to the being but to the well-being and safetie of the Church Secondly They answer that by divine right the power of the keyes is given to every compleat Apostolicall Church but the execution of this power may be wanting either through their negligence or because they are hindred as in Sardis Thyatira Ephesus c. And this is to the purpose for the Question is of the power to execute the Discipline of Christ and not of the simple right to execute it And in your opinion the execution of Discipline is absolutely necessary to the being of the Church without which it can neither be gathered nor subsist Take your owne comparison unlesse the body doe both receive food and purge out excrements it is not possible it should subsist and live If therefore Sardis Pergamus Thyatira c. continued the true Churches of Christ when the greater sort would not and the better could not purge out excrements or all were grossely negligent it followeth that the execution of discipline or power to execute discipline is not absolutely necessary to the being of the Church Thirdly The Church of England wanteth not the discipline of Christ for substance either in respect of right or execution though it be not administred as it ought These are the Answers which they give and they are too heavie to be spurned away with scorne when ever you shall try their weight Thus I might dismisse your first band as being put to flight already But I will spend a little time to examine both propositions And for the first it is to be noted that the word Church to let passe other significations is taken First For the communitie of the faithfull few or many two three or more men or women without guides or officers for beleevers dispersed and scattered by persecution spoyled of their guides or such as being newly called never had guides set over them are yet the true Church of Christ Secondly The societie of the faithfull joyning together in the ordinances of worship under a lawfull Pastour is a true Church though defective in many officers and ordinances required to the perfection of the Church Thirdly A c Bilson ibid. ca. 1. The internall regiment that God hath by his Spirit and truth in the hearts of the faithfull is the true kingdom of christ cannot be varied is not questioned in the Church of England But there is a necessitie also of externall goverment which respecteth the appointing of meete men and repelling of unmeete to be trusted with the heavenly treasures of the Word and Sacraments As also the good using and right dividing of so precious Iewells committed to their charge competent number of faithfull people joyned in societie under lawfull Pastours Teachers and Elders to watch over rule feed and guide them in the waies of God are a true and compleat constituted Church of Jesus Christ The word Discipline also is used two wayes as hath been said First In a larger sense as comprehending all order and behaviour concerning a Church in outward duties and so among the rest the daily planting and building by the calling and offering of the Word by the Ministers and the hearing receiving and obeying by the people As military discipline is put for the whole art or manner of
time a 〈◊〉 in the Laâ—â—d with whom they 〈◊〉 not have 〈◊〉 covenant it is probable if they had beene grosse Idolaters without all knownledge of the true religion 〈◊〉 King of 〈…〉 his fault carried himself 〈…〉 businesse of Abraham as a man not altogether destitute of the true stare of God That the true Religion was maintained in the family of Shâ—â— is acknowledged by all sorts but in that family it was greatly corrupted for the Scripture testifieth that 〈◊〉 the father of Abraham and the father of Nachor and Abraham himself before his calling served other Gods Jâ—sh 24.2 The Church of God did spread in the family of Abraham to whom God gave Circumcision as the seale of the righteousnesse of faith but the members thereof were as well they that were bought with his money as they that were borne in his house For so we reade that God commanded and Abraham tooke Ismael his sonne and all that were borne in his house and all that were bought with his money that is every man childe among the men of Abrahams house and he circumcised the foreskin of their flesh Not onely Abraham and his seede but all that lawfully appertained unto him and were in his power did partake of the seale of the covenant as such as formerly had been or now were received into covenant And by analogie we may gather that not onely the children of beleeving parents but of Infidels if they come lawfully into the power and hand of Christians to be trained and brought up by them in the Christian faith ought to be admitted into Baptisme Now in what sense Ismael and some others in Abrahams family might be esteemed holy 〈◊〉 others judge Esau was a member of Isaacs family which was the visible Church of God in those times Gen. 25.31 32 33. Heb. 12.19 after that he had sold sold his birth right for a â—esse of pottage and many other wayes had discovered himselfe so to walke as a man could hardly judge him to be truely holy Gen. 35.22 49.3 4 5 6 7. 34.25 38.25 26. The family of Jacob was received into covenant according to the pleasure and dispensation of God and all his sonnes were members of the visible Church when foule offences were amongst them unrepented of Gen. â—7 2 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detrâ—â—â— eos crimine malo Not to mention the facts of Ruben Simon and Levi and Jâ—dah it is noted of the sonnes of Zilpah and â—ilkah that they runne into slander whereof we cannot thinke they repeated suddenly Joseph his Brethren conceived such hatred against him that they first conspired to kill him but changing their minds therein they sold him unto the Isâ—elites The whole body of Israel was a peculiar people Lev. 20.24 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom every one was by the word of God separated into the covenant of mercy and if the whole Nation was the people of God every particular person in that Nation did stand under the same relation But what the state and condition of that people was when they were admitted into Church covenant wee may learne from the holy Scripture When I passed by thee I saw thee polluted in thine owne bloud Ezek. 16.6.8 and I said unto thee when thou wast in thy bloud Thou shalt live even when thou wast in thy bloud I said unto thee Thou shalt live Now when I passed by thee and looked upon thee behold thy time was as the time of love and I spread my skirts over thee and covered thy filthinesse yea I sware unto thee and entred into covenant with thee 1 Reg. 8.53 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord God and thou beâ—amest 〈◊〉 When God brought Israel out of Aegypt by the hand of Moses his servant he separated them to himselfe from among all the people of the earth Act. 7.38 for an inheritance and every singular person in that huge multitude was a visible member of that Church Exod. 32.8 9.22 Deut. 4.3 9.7 8. Psal 106.7.13 14.19 2â— 28 Num. 14.22 Act. 7.39 40 41 42. Amos. 5.25 26. Josh 5.7 8 9. Deut. 29.4 and all of them by profession Saints or holy the flock of God But oftentimes they sinned and rebelled against the Lord being a stubborne and stiffe-necked people uncircumcised in heart unbeleeving forgetfull of Gods workes despising his covenant idolatrous which had neither eyes to see nor eares to heare nor an heart to under stand And what probabilitie is there that this whole people was truely holy in the judgement of charitie or so faâ—re as man can judge or that they ceased to be the Church of God when they had grossely corrupted their wayes If the true Church be gathered of Saines onely externally and so 〈◊〉 as man 〈◊〉 judge and of them alone framed at of the subject 〈◊〉 which is onely true whilest it 〈…〉 such and false when it degenerateâ— from this dispositionâ— and so as 〈◊〉 and pâ—â—trified stuffe to 〈◊〉 cast out of the 〈◊〉 let it be considered how the Congregation in the Wildernesse could be the true Church of God which so oft 〈◊〉 Act. 7.38 and in many particular sinned against the Lord. It is more true Exod. 24.3.7 the Church and every member thereof outred into Covenant either expresly or implicitely to take God for their God and to keepe the words of the Covenant and doe them to seeke the Lord with all their hearts and to walke before him in truth and uprightnesse Deut. 29.4 But Moses saith of them that entred into Covenant that they had not eyes to see nor eares to heare nor an heart to understand and with many of them God was displeased because they obeyed not his vâ—â—yâ—e Deut. 29.10 11 12. Yee stard this day all of you saith Moses before the Lord your God your Captaines of Tribes your Elâ—â—ers and your Officers with all the men of Israell your little ones your â—ives and thy stranger that is in thy Caâ—p from the 〈◊〉 of thy woâ—d to the 〈◊〉 of thy water That thou should 〈◊〉 â—nto the Covetant 〈◊〉 the Lord thy God c. But he testifieth against them also Deut. 32.5 6.15 16. that they had corrupted themselves that their spot was not the spot of his children that they were a froward and perverse generation a foolish people and â—â—wisâ— who forsoâ—ke God that 〈◊〉 them and regarded not the strong God of their salvation Iosh 5.5 6 7. Joshua circumcised all the people which were borne in the Wildernesse for all that time that Sacrament was neglected and his fact is approved But we reade not of any inquiry that was made of all that great multitude what worke of grace God had wrought in every mans soule and it is very improbable that there was not one who did not give good hope of sound and true cleaving unto the Lord with all his heart Psal 78.55 56 57. When God had
Gospell Now we read that it was built from the very foundation â—f costly stones of Cedars Algum Firre and the like choice and speciall trees and those all prepared aforehand hewed and perfect for the building so that neither hammer nor axe nor any toole was to be hea din the house in the building of it no common or vile thing was used towards it neither might any polluted person enter it and offer untill he had repented and embraced the faith 2 Chron. 23.19 Levit. 22.19 27.11 and beene cleansed from his filthinesse By the gates of the house were Porters set to keepe the unworthy out Vpon the Altar there might be offered no uncleane beast no nor that which was cleane having a blemish upon it What in all this was signified Onely this Such as will build a spirituall house for the Lord to dwell in must be an holy people for he is of that infinite puritie that he will not vouchsafe his speciall presence unto prophane companies which joyne themselves together and therefore let it be far from all men to prepare a place for him with such trash or to defile his holy things with such uncleane persons or to offend his nostrills with the stinke of such sacrifices ANSVVER IF this reason be ought worth not only such as would build a spirituall house to the Lord for his Majestie to dwell in but such as would preserve it being built must be an holy people holy in truth and not onely in the judgement of charitie for he is an holy God who will not be worshipped of the hypocrite or prophane will not take the wicked dissembler by the hand will not heare the prayers of them that with delight looke unto iniquitie If the Temple was built from the very foundation with costly stone hewen and prepared after it was built it must be kept from all pollution And then if the Temple was a type of the visible Church in such sense as this reason affirmeth it must be gathered of a people truely holy and separated from the world and onely of such so that if any hypocrite shall craftily creep into it or any wicked person be tolerated afterwards it must cease to be a Church August de Baptis contr Petilian ca. 14. in Epist 1. Joh. Beda in epist 1 Iob. Glossa ordinar Sic sunt ficti in ecclesia quomodo humores mali in corpore quando evomuÌ„tur releuatur corpus sic qudndo excunt mali relevatur Ecclesia which is directly contrary to the whole current of Scripture and to that which your selfe many times affirme The Temple is thought to be a type of Christ of a Christian of the Church but whether of the true Catholique Church whereof every member is a living stone elect and precious or of the visible congregationall assembly consisting of good and bad sincere and hypocriticall professors it may well be questioned For the visible Church is not built all of costly stones hewen and prepared Therein many persons inwardly polluted doe offer though outwardly they appeare cleane and some may be suffered to offer which inwardly and outwardly appeare to be uncleane And if it was a type of the visible Church it must be considered how farre the signification is to be extended and wherein the resemblance standeth For as it appertaineth to God onely to designe a type so it is peculiar to him alone to expound or notifie the p A dispute par 3. cap. 8. pag. 169. Men may never at their pleasure ascribe to any rite whatsoever a holy signification of some mysterie of faith or dutie of pietie signification of the type wherein it consisteth It is an addition prohibited for us to interpret divine instituted types upon our owne heads without ground and warrant from God The common Rule is good if rightly limited Theologia symbolica non est argumentativa which you had need to study better for here and else-where throughout your bookes you thrust such significations of types used in the old Testament upon your Reader as are not taught in Scripture not for the matter it selfe consonant to the q August contr 2. Gaudent epist l. 2. cap. 25. Did God or man tell it you If God reade it unto us out of the Law the Prophets and Psalmes the Apostolicall or Evangelicall Writings Reade it if you can which hitherto you never could but if men have said it or rather no man but your selfe behold the device of men behold what you worship behold what you serve behold wherfore you rebell you rage you waxe madde Bils Christ. subject pars 3. pag. 22. You promised full proofes out of the Word of God c. and now you come with empty figures of your own applying without truth or coherence Amb. Epist. lib. 5. ep 31. The mystery of Heaven let God himself teach me which made Heaven not man which knew not himselfe whom should I rather beleeve concerning God than God himselfe Scripture and your whole frame of arguing is drawne from similitudes and comparisons which is the most popular but deceitfull and loose kinde of reasoning if they be not rightly drawne and well proportioned Let this particular in hand be for example and let us grant you more than you will defire scil That the Temple was a type of the visible Church and that all the members thereof ought to be holy truly holy and not in appearance onely sincere Christians in the sight of God and in the judgement of charitie alone Saints and faithfull in truth and not onely in profession and conversation in some measure answerable be it that no uncleane thing must be offered upon the altar that no hypocriticall service shall be accepted Hence it will not follow that the societie is no visible Church of God where such are tolerated or that the pure and unfeigned worship of the faithfull shall not be accepted when it is tendered in a societie amongst whom there be some rebellious which hate to be reformed If the Temple be a type of the visible Church as it was built from the very foundation of costly stones what can it signifie in your sense but that the spirituall house of the Lord must consist of them that are truely holy faithfull and called so that they should need neither axe hammer nor any toole so you presse the matter to fit or square And then by your owne confession we are to expect no Church upon the earth if ever there hath beene any For in the visible Church hypocrites are and have been mixed with the faithfull as rubbish or counterfeit with costly stones which could have no place in the Temple * Can. Stay sect 4. pag. 33. Thus I might say to you as you to your Pistoler The man is snared in his owne words and may say with the Poet Heu patior telis vulnera facta meis If the Temple might be a type of the Church this notwithstanding then it shewes onely what the Church
their servant from whom you derive your office and authoritie and from whom you receive your Commission your Ministery in that respect is no lesse false and antichristian than theirs that derive it from the Bishops Secondly If Lecturers have received ordination from the Bishops and be called and chosen by the people their calling is just and lawfull according to the rules of Scripture and their Ministery heavenly and from above if they preach the intire faith and feed the flocke of God For they preach the pure doctrine of salvation not by authoritie from men but by commission from the chiefe Shepheard and Bishop of our soules their calling may be justified by the Word and warrant of truth which shall stand for ever the more hainous and fearefull is your sinne in matching the Ministery of such men to the idolatry of Jehu Thirdly You are bold to affirme That no Church under Heaven hath power from Christ to ordaine such a kinde of Ministery c. And it is true the Church hath no power to ordaine any Ministery for Christ is the Author and institutour of the Ministery for his Church But your meaning is That this kinde of Ministery is against the Scripture not ordained and then if we call for your proofe we have nothing here but I deny it Can. Neces of Separat pag. 217. You take up Mr Br. how well it becomes you let the Reader judge as a bold Sophister because he makes flat deniall of expressed truthes As thus I say it is false I deny it c. As if the weight of an argument were sufficiently removed by empty denials But when you should make proofe of what you affirme it sufficeth you to say I deny or this proves it not or I have proved from their writings when you have falfified them onely And if an empty deniall be not sufficient answer to an empty affirmation it is very strange Bilson Christ subject par 1. p. 41. I may justly say to you as Dr Bilson to the Papist whom he answered If great vaunts were sound proofes the victory were yours you have words and cracks at will they cost you nothing SECT III. THat it is so I prove it thus Neces of Separat pag. 53. That Ministery is unlawfull which none may lawfully give But none may lawfully bestow the Ministery of a Lecturer Therefore that Ministery is unlawlawfull The Assumption for shame cannot be denied if the nature of it be considered For as we but even now said their Lecturers take no charge of a flocke upon them they make covenant weâ—h the people but for a certaine time the peculiar worke of a Minister is not by the people laid upon them weither expected of them If any object that they preach the Word To this Dr Ames gives an answer fully that the preaching of the Gospell is not a worke peculiar to a Minister for such as are private men and out of office may and ought to preach the Word as occasion is offered and not onely privately but saith he in the publique Congregation c. ANSVVER VVE have here the same thing over againe and when all is said it is but this I deny it or I say it The assumption cannot for shame be denied The proposition rightly understood is true and sound but it may carry divers constructions As first the meaning may be That Ministery is for substance unlawfull which none may lawfully give to such or such persons scil to such as be unfit or prophane And in this sense the proposition is not sound For the Ministery is unlawfully committed to an ungodly man an hypocrite but the Ministery it selfe is heavenly and from above Or the sense may be That Ministery is unlawfull which men may not lawfully give virtually or formally And then it is weake For Pastours and Teachers are the gifts of Christ unto his Church from whom they receive their office and not from men Or it may beare this sense That Ministery is unlawfull which none may lawfully give in such forme and manner as it is executed And then it is lyable to exception For of right the power of administration of the Seales and Censures of the Church belong to the Pastours Teachers and Governours of the Church when in the execution of this office they may be hindred It is lawfull to be an assistant or helper to a Pastour for a time when it is not lawfull to give the office of Ministery to a man for a time onely and then to expire To the assumption The Lecturers of whom we speak have derived their office from the Lord Jesus Christ by the Ministery of his Church as instruments their entrance into it lawfull the service and worke it selfe holy the manner of performing it warrantable and the authoritie they have received the same which Christ hath communicated to the Ministers of the Gospell To publish the truth by way of instruction or exhortation is not peculiar to the Ministers of the Gospell but by authoritie 〈…〉 â—â—culiar to the Minister For the Scripture joyneth together the preaching of the Word and dispensation of the Seales as both belonging to the Officers Math. 28.19 1 Cor. 1. who have received commission from Jesus Christ And if private persons may preach the Word in this sense we see no reason why they may not administer the Sacraments likewise and so the Governours of the Church shall have power to doe nothing which every private member of the societie may not doe as well as they But Lecturers preach the Gospell by authoritie and as men set in office by the Lord of the harvest And this may suffice to shew the vanitie of such exceptions as are taken against our Church Ministery and worship to prove it to be no true Church worship and Ministery and how untruly and unjustly the Nonconformists are charged to lay the grounds of that 〈◊〉 and affected Separation which some have run into To examine what argument is returned to Dr Ames Mr Daw Mr Br is needlesse for nothing of weight is said against them but the same things vainly repeated with insolent scoffes and reproaches as if by evill speaking you hoped to get the victory It is to be observed generally you say Can. Neces of Separat pag. 211. that those which stand for bad causes doe after this sort still reproach the Adversaries Thus doe the Papists the Protestants so the Protestants the Puritanes and so they us as here and in other writings usually Now I would entreat you to review your two books and speake in good earnest whether in scoffing reproaching falsifications you doe not ordinarily exceed all men that ever you met withall Consider seriously and then let conscience be Judge whether it be the note of a good or evill cause c. FINIS A Table of some principall Points handled in this Treatise In the first Part. Concerning a false Ministerie and communicating therein p. 3 4. Nonconformists lay not the grounds