thereof it is not a reasonable postulatum which he demands to be granted him that in the present enquiry the whole thereof be divolved upon the Scriptures of the New Testament Yea were it granted him yet it would disadvantage those separatists with whom he concurs in Judgment about Nonconformity and separation from the Church of England and the Ministers thereof who use many places of the Old Testament not only about the Sabbath and it's observation but also about Baptism and the Lords Supper Churches ministry and ceremonies in their enquiries and himself also in the present enquiry who useth about election of Ministers by the people and other things in this dispute out of the Old Testament and even the Levitical ordinances sundry places and therefore I conceive not any reasonableness in his postulatum of divolving the whole upon the Scriptures of the New Testament Sect. 4. The judgment of the Antients not useless in this controversie That which he also speaks not perplexing our selves nor the consciences of any with the judgments of men in Generations past wherein they cannot acquiesce though to take of the prejudices of some against truth upon the account of its seeming Novelty we may here and there manifest their harmony with us in the main principles of the ensuing structures may seem to be a reasonable postulatum or demand in respect of those who are not able to examine what is said by Fathers Councils Schoolmen Protestant and Popish writers forraign and domestick and I should have liked it well if he had wholly omitted any such citations in this book which hath been dispersed so farr as I can learn chiefly if not only among such Nevertheless if we would intimate as if in this and other controversies of the separatists and others there were not use of studying and alledging those writers I think his postulatum or demand unreasonable For as Dallaeus in his Learned Book against Popish worship hath done much service to the truth in shewing out of the Fathers that the Popish worship of Saints Angels the Host or bread in the Eucharist Crosses Images and Reliques according to the tradition of the Latins was unknown to the Christians of the three first centuries so it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of England was allowed of by the first Fathers and Writers or any approved Council it being a thing of much moment in the arguments about the Lords Day and other Festivals the Sacraments Church and Ministry to understand what was the judgment and practice of the primitive Christians with whom Religion was more pure than in after times though corruptions too soon crept in among them Sect. 5. No approved practice of the Saints afore the Law Countenanceth separation from the present preachers in England Yet saith this Author inasmuch as some Beams of Light may be communicated unto the present Enquiry by a retrospection into the state of things in the time of the Old Law it shall not be grievous to us nor will it be altogether unprofitable to the Reader briefly to remark so far as may concern the matter in hand the state and management of affairs under that Oeconomy and Dispensation Not to mention the Administration of Holy things in the time of the Antediluvian Fathers nor the General Apostacy from the pure wayes of God in the dayes of Seth when according to their duty the faithful remnant the sons of God separated from the Wicked or the daughters of men and solemnly joyned themselves together to worship God according to his holy appointments Gen. 4.26 Let us take a brief view of things with relation unto the People of God after the giving of Moses Law when a Standard was set up for them to repair unto and they became being gathered into one as a City on an Hall conspicuous unto all Answ. How some beams of light may be communicated unto the present enquiry by a retrospection into the state of things in the time of the Old Law will not be easie to discern if the whole thereof be divolved on the Scriptures of the New Testament Yet it will not be grievous to me to examine what I find produced for his purpose I grant that Dr. Owen hath in his Book in Latine of the nature rise progress and study of true Theologie shewed divers Corruptions in the Ages before and after the Flood of Noah in Theologie and the pure Worship of God unto Moses his time and that the restitution of true Theologie was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophaning of the Name of God as some conceive Gen. 4.26 is meant either by blaspheming or by setting up of Idol-worship as it was before Abrahams separation Josh. 24.15 But neither by him nor I think by any other is it shewed that a separation was approved from Preachers that teach no worse Doctrine than is held forth by the Articles Homilies and other avowed Books of the Church of England or from a Society or Church that was no more polluted by Idolatry or other Corruptions in Worship than are chargeable on the publick enjoyned Worship of the Church of England If Gen. 4.26 be meant of a Reformation by setting up separate Congregations as Dr Owen conceives in that Book l 2. c. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call upon the Name of the Lord not from them that did as in the Worship of the Church of England is done And if Noah did reform by separation it was from Wicked men who had filled the earth with violence Gen. 6.13 which doth indeed make a necessary separation though it appear not but that Noah continued to preach to them and live among them 1 Pet. 3.20 2 Pet. 2.5 But is not the cause of the separation avowed by this Author from the Ministers and Church of England And though it be true that by the Law at Mount Sinai and other acts of Gods providence Israel became being gathered into one as a City on a Hill conspicuous unto all yet how then a Standard was set up for the people to repair unto needs some explication sith such as Job and such like holy persons if he or any other lived at that time seem not to have repaired to them nor were bound to repair to them unless they would be made Proselytes which the avoiding Idolatry of the Gentiles might require of them not such Corruptions onely as are in the Church of England But let us see what beams of light may be communicated unto the present enquiry by retrospection into the state of things in the time of the Old Law Sect. 6. Jewish Laws admitted some dispensation and addition First then saith he that the Lord gave unto the people of the Jews whom he had chosen out of all
that are excommunicate of excommunicating suspending or inflicting other censures and penalties on any that offend yea on Princes and Nations Finally of all things of the like sort for governing of the Church even whatsoever toucheth either Preaching of Doctrine or practising of Discipline in the Church of Christ. Which his practice sheweth to be such as to dispense with the Laws of God as by legitimating incestuous Marriages releasing of lawful Oaths granting Indulgences releasing out of Purgatory Canonizing of Saints Consecrating of things for the expulsion of Devils with many more and iâ— it be true which is related in a Book lately printed to have been asserted by the party of Jesuites in the Colledge of Clermont in France that the Pope is not only infallible in matters of Faith but also in matters of Fact he is elevated to that height as to accomplish the prophesie which is 2 Thess. 2.4 But the present Ministers of England do abhorr the giving such power to the King Bishops or Convocation yea it is disclaimed by the King Bishops and Convocation as blasphemous and that power they ascribe to the Church is set down in the 34. Article of Religion Every particular or National Church hath authority to Ordain Change and abolish Ceremonies or Rites of the Church Ordained only by mans authority so that all things be done to edifying And that which they acknowledge belonging to the King as the only Supreme Governour of the Realm of England and of all other his Highness Dominions and Countries as well in all Spiritual or Ecclesiastical things or Causes as temporal is thus explained Artic. 37. We give not to our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the civil Sword the stubborn and evil Doers Which is so far from being no other than the Headship pleaded for by the Church of Rome as this Author saith p. 47. that to shew the calumny of it I need use no other words than those of Dr. John Owen in his answer to a Popish Book entituled Fiat Lux ch 13. p. 271. The Declaration made in the dayes of King Henry the 8. that he was Head of the Church of England intended no more but that there was no other person in the World from whom any Jurisdiction to be exercised in this Church over his Subjects might be derived the Supream Authority for all exteriour Government being vested in him alone that this should be so the Word of God the Nature of the Kingly Office and the ancient Laws of this Realm do require And I challenge our Author to produce any one testimony of Scripture or any one word out of any general Council or any one Catholick Father or Writer to give the least Countenance to his assertion of two Heads of the Church in his sense an Head of Influence which is Jesus himself and an Head of Government which is the Pope in whom all the sacred Hierarchy ends This taking of one half of Christs Rule and Headship out of his hand and giving it to the Pope will not be salved by that expression thrust in by the way under him For the Headship of Influence is distinctly ascribed unto Christ and that of Government to the Pope which evidently asserts that he is not in the same manner Head unto his Church in both senses but he in the one and the Pope in the other I add that Mr. Philip Nye in his Book of the lawfulness of the Oath of Supremacy and power of the Civil Magistrate in Ecclesiastical affairs and subordination of Churches thereunto Printed 1662. though not published hath these words p. 46. For Persons and Causes Spiritual or Ecclesiastical that are properly and indeed such as first Table-duties which contain matters of Faith and Holiness and what conduceth to the eternal welfare of mens souls an interest and duty there is in the Civil Magistrate more suâ— to give Commands and exercise Lawful Jurisdiction about things of that nature And for Persons there is no man for his graces so spiritual or in respect of his gâ—fts and Office so eminent but he is under the Government of the Civil Powers in the place where he lives as much in all respects as any other subject Yea in the Apology of the Brownists Printed 1604. these words are alledged for their common defence out of the Letter of Henry Barrow to a Lady 1593. p. 92. I have every where in my writings acknowledged all duty and obedience to her Majesties government as to the sacred Ordinance of God the Supreme Power he hath set over all causes and persons whether Ecclesiastical or Civil within her Dominions Out of these things I infer that asserting the Kings Supremacy or the power of making Laws owned by the Ministers of England is not making another King besides Christ over his Church nor ascribing such a Headship to the King or Governours of the Church as is pleaded for by the Church of Rome and that for the Kings Supremacy those that dissent about Ceremonies and Church Government do acknowledge it as it is meant in the Oath taken by the Ministers Concerning which Supremacy if what I have written in the little Treatise Printed 1660. intituled A serious consideration of the Oath of the Kings Supremncy in the proof of the fourth and fifth Propositions be not sufficient to produce from the Scripture the institution of such an Headship with the conditions annexed thereunto methinks Dr. Rainold his argument which convinced Hart in the conference with him ch 10. div 1. and such other writings as have been written by Bilson Mason Bramhall and many more should have prevented this calumny of making thereby another head besides Christ equivalent to a denial of his Kingly Office And to his Objections I answer 1. to the first That we use not the title of Head but Supreme Governour yet when it was used it meaning the same it might be used as it was given to Saul 1 Sam. 15.17 though not as it it is given to Christ Ephes. 1.22 and 5.23 29 2 Cor. 11.2 Nor is the title of Head so appropriate to Christ but that it is given to the Man over the Woman 1 Cor. 11.3 to the Husband over the Wife Ephes. 5.23 and may in a qualified sense in respect of Government be given to the King over the Church in his Dominions as to Saul 1 Sam. 15.17 to the chief of Families as Parents or others of greatest authority or esteem as the heads of houses Exod. 6.14 in which sense Parliament men Judges Ecclesiastical Governours may be termed Heads of the Church or State they represent
way that what in their preaching and practice he and they did pull down and destroy conceâ—ning the Pâ—elatical conforming Preachers their communion and Church government and worship by the Common-Prayer Book they do not by conformity in hearing and communion build up because if they should do so they should cause the opposite party whom he counts the enemies of the Lord to triumph that they have brought them to recantation and returning to what they had left and to blaspheme or speak evil of the holy way of endeavouring Reformation they formerly took in the day of liberty because they are now fallen into a day of trouble On the other side That this Author and those of his way being satisfied that God is calling all godly sober Christians to have nothing to do with but to separate from this generation of men that is Ministers that conform to the Common-Prayer Book and Episcopal Government and that these now hearers of them were once satisfied of the same that yet they should disobey this calling of God and hold communion with them have most just cause of offence for their so doing But I presume the godly sober Christians in the Objection were never satisfied with this way of separation which this Author saith God calls them to but though they have been for Reformation yet not for such violent practises and preaching as it may be gathered this Author hath been for as to pull up root and branch of the old form of Government to unsettle all the Ministers to set up itinerant Preachers any gifted Brethren though many of them never studied Divinity but had gotten some ability by hearing Preachers and other wayes to speak of practical points without any ability to convince gainsayers and that they should take away the frame of parochial Churches and gather Churches out of Churches which should though but a few be an entire Church within themselves for government without appeal or subordination to any other Minister or Synod that they should be tyed to use no Form no not the Lords Prayer in effect that there should be as some were wont to speak overturning overturning overturning without setling any thing making the Pastors eligible by every small company that should call themselves a Church who should admit and excommunicate by most voices censure their Pastor desert him allot him maintenance and deprive him as they saw cause Sure the godly sober Châ—istians who now are offended at this Authors separation were then offended as many of their writings then did shew and the Apology of the ejected Non-conformists lately hath shewed p 136. of the 2 d. Edition and particularly at that eminent Independent who would not have the Lords Prayer used in the prescript form of words p. 10. which and the like courses they conceive were in the day of liberty evil and occasions of the day of trouble and if persisted in likely to bring more trouble on themselves and others who neither then nor now did oâ— do approve of such rigid separation or deformation of all instead of Reformation conceiving a middle way might agree better with truth and peace They condemn such heavy censures of them that aâ—e of the opposite party as if they were the enemies of the Lord a generation of men they were called by God to have nothing to do with but to separate from them sith they are Christians of the same Faith they judge that this Author and such as acted as he seems to have done should have brought glory to God and peace to their own consciences if they had un-said those things which abusing their liberty they vented heretofoâ—e and did endeavour to promote union as they have done division and this would tend to their honour as Augustine's Retâ—actaâ—ions did and would not cause the enemies of the Lord to triumph and blaspheme but both them and all sober godly Christians to rejoyce and bless God for their so doing who are now justly offended at these Separatists pertinacy and have by their moderate conformity in hearing Ministers who preach the Gospel and joyning in the publique worship of prayer and the communion given no just cause of offence to this Author or any other Nor do they think iâ— their duty to meet together as a sepaâ—ate Church Nor do they conceive that Heb. 10 â—5 requires such assembling but that the foâ—saking thâ— assembling there meant was the forsaking the assemblâ—ng of Christâ—ans and going back from Christianity to Judaism as the whole series of the Text shews and that their joyning in the publique assemblies in England is agreeable to the precept there and that it â—ends noâ— to Apâ—stacy But the Assemblies according to the Separatists pâ—inciples are Schismatical and that spiritual Saints will be offended at them at giving just cause of Scandal nor can they expect peace by so doing Nor is that which is here made a rule 〈◊〉 that way that hath most of the crâ—ss in it right suffeâ—ings being nâ—t â—ight unless the cause be for God Sometimes the â—onforming 〈◊〉 sometimes the Popish Prâ—estâ— have been under sufferings yet I suppose this Author would not have men go their way and therefore his rule is not sale until the cause for which we are to suffer be proved to be for God Sect. 7. Hearing the present Ministers may be without participation with them in sin Arg. 8. That which Saints cannot do without being guilty of partaking with others in their sin is utterly unlawful for them to do But the Saints cannot attend upon the ministry of England without being guâ—lty of partaking with them in their sin Therefore The major Proposition is clearly bottom'd upon Scripture Psal. 50. â—8 Ephes. 5.7 1 Tim. 5.22 2 John 11. Revel 18.4 which mâ—ght be abundantly demonstrated were it needful Sure that God who commands me to abstain from all appearance of evil 1 Thes. 5.22 never enjoyned expects noâ— that I should be in the practice of what without sin cannot be performed by me The 〈◊〉 Pâ—â—pâ—sition That the Saints cannot attend upon the mâ—â—â—stry of England without being partakers with them in theiâ— sin will admit of a speedy dispuâ—â—h Two things are briefly to be enquired into 1. What that or those sins are we suppose the Ministers of England to be guilty of 2. How it will appear That any person's amending upon their ministâ—y renders him guilty of partaking with them therein Of the former we have already treaâ—â—d and proved beyond what any are able to say to the contrary That they are guilty of the sins of worshipping God in a way that is not of his appointment of acting in the holy things of God by vertue of an Antichristian pâ—wer office or calling of opposing really the Prophetical and Kingly Office of Christ of using and conforming to modes and rites in worship not appointed by the Lord that have been abused to Idoâ—atry c. Nor is it denied by our conforming Brethren but with some of these things the present
pretenders hereunto have done If the second let one iota be produced from the Scripture of the Institution of such an Headship with the conditions annexed thereunto and we shall be so far from denying of it that we shall cheerfully pay whatever respect homage or duty by the Laws of God or Man may righteously be expected from us But this will not we humbly conceive in hast be performed and that because 1. The Scripture makes mention of no other Head in and over the Church but Christ Ephes. 1.22 5.23 29 2 Cor. 11.2 2. If there be any other Head he must either be within or without the Church The latter will not be affirmed Christ had not sure so little respect unto his flock as to appoint Wolves and Lions to be their Governours and Guides in matters Ecclesiastical nor can the former for all in the Church are Brethren have no dominion over each others Faith or Conscience Luke 22.25 3. If any other be Head of the Church but Christ then is the Church the Body of some others besides Christ but this is absurd and false not to say impious and blasphemous 4. There was no Head of the Church in the Apostles dayes but Christ. 5. If any be Head of the Church beside Christ they either have their Headship from an Original Right seated in themselves or by donation from Christ. To assert the first were no less then blasphemy if the second let them shew when and where and how they came to be invested in such a right and this Controversie will be at an end 6. He that is asserted in Scripture to be the Head of the Church is said to govern feed and nourish it to eternall life is her Spouse and Husband 2 Cor. 11.2 In which sense none of the Sons of men one or other can be the Head thereof and yet of any other Head the Scripture is wholly silent But of this matter thus far It cannot by any sober person be denied but an owning of a visible Head over the Church having power of making and giving forth Laws with respect to Worship such an Headship not being of the institution of Christ must needs be a denial of his Soveraign Authority and Power Answ. This Author in this Argument seems to me to hide his meaning as they say the Fish Saepia doth by casting out some black colour whereby the water is infected and she not discerned A Headship over the Church besides Christ's he makes the present Ministers to acknowledge in some of the sons of men but who they are he means what the Headship is and how it is opposite to Christs Kingly and Prophetical Office is not plainly expressed nor in what Subscription Oath or Conformity they own and submit to it Headship is a Metaphor and sometime notes Origination vital influence direction or guidance superiority power authority or government which may be in many things No Minister I think gives such a Headship to any of the sons of men as to Christ over his whole Body either so as to derive their being members having their faith or eternal life or dominion over their Consciences or Sovereign power authority to rule or dispose of soul or body as Christ hath And that which the Bishop of Rome claims over the Universal Church is utterly disclaimed by the present Ministers The Headship which is made a denial of Christs Headship ascribed by the present Ministers to some person on Earth is expressed in various phrases A Headship in and over his Church to act in the Holy things of God a Dominion and Soveraignty over the Subjects of Christs Kingdom with respect to Worship a visible head over the Church having power of making and giving forth Laws with respect to Worship which it 's said they own by conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads and Governours of the Church thâ—y own an Headship that is not in all things subordinate to Christ having a a Law making and Law-giving power touching Institutions of Worship that never came into his heart Headship over the Church to make Laws introduce Constitutions of their own framing in matters relating to Worship This can be conceived to be ascribed by the present Ministers to no other than the Bishops or Convocation or the King whose Supremacy in Causes Spiritual or Ecclesiastical seems to be that Headship here meant by the answer to the second Objection What Headship is ascribed to the Bishops or Convocation in making Laws or Constitutions about Worship to wit the accidentals thereof undetermined in order to the orderly decent performance of it to edification by the present Ministers hath been examined all along in the answer to this Book specially to the 4. and 5. Chapters Sect. 3. and as yet no such Headship is proved by this Author to be ascribed by the present Ministers as amounts to a denial of the Prophetical and Kingly Offices of Christ that the taking of the Oath of the Kings Supremacie or submission to his Edicts about matters of Worship is not owning such a Headship is further to be cleared And first I deny his major That those who acknowledge another Head over the Church beside Christ by acknowledging the King as Supream Governour in Causes Ecclesiastical or Spiritual as the Oath of Supremacy is proved by me in my Book of the Serious Consideration of the Oath of the Kings Supremacy ought to be understood particularly that he or with him the Bishops or Convocation may make Laws or Constitutions in the accidentals of Worship undetermined in Scripture observing the rules of Order Decency Edification deny Christs Prophetical and Kingly Office and to the proofs of it I answer This Author doth most injuriously suppose the power and authority asserted to the King of England in the Oath of Supremacie to make Laws or Canons about the Worship of God with the Counsel of a Synod or Convocation or Parliament is making another King besides Christ over his Church For there is no such thing acknowledged thereby which is proper to Christ to wit to be the universal Monarch of the whole Church to prescribe what Faith or Worship shall be given to God to be Infallible Interpreter of Gods Will and the Supreme Judge and Lawgiver who is able to save and to destroy or which is arrogated by the Popes of Rome and thus acknowledged by Hart the Jesuite in his Conference with Dr. John Rainold in the Tower of London ch 1. div 2. in these words The power which we mean to the Pope by this title of the Supream Head is that the Government of the whole Church of Christ throughout the World doth depend of him in him doth lye the power of judging and determining all causes of Faith of ruling Councils as President and ratifying their Decrees of Ordering and Confirming Bishops and Pastors of deciding Causes brought him by Appeals from all the coasts of the Earth of reconciling any