the mouth of one witnesse though his testimony were received yet may no man be condemned See Beza annot Maier in Matth. 18.7 both their owne and Neighbouring Churches so did the Ancients The Ordination of Bishops by themselves alone or their Chaplaines and that of many at a clap so did the Ancients The thrusting of Ministers upon the people without their knowledge or consent so did the Ancients The ordination of Ministers without cure or charge so did the Ancients The ignorance idlenesse pride luxurie pompe covetousnesse contention and schisme of such as thrust themselves rashly ambitiously profanely into offices by favour monie flatterie or other corruption so did the Ancients They reprove these and such like abuses and humbly seek and sue for reformation but tolerate what they cannot amend and hold communion with the Churches of God in the Ordinances of Religion and so did the Ancients And if the Ancients did neither lay the grounds of Separation nor walke contrary to their owne Principles in holding communion it is great ignorance at least to charge the Nonconformists as if they walked not according to their owne rules when they doe not separate Nay if the Non-conformists should not disallow both your positions and practice of Separation they should not walke agreeable to their owne Principles or the truth of Scripture For you hold the power of the keyes originaliter and executivè is given to the community of the faithfull many or few yea though but two or three joyned together in a Church way This the Nonconformists approve not You hold it is necessary and essentiall to the calling of a Minister that he be approved chosen and ordained only by that congregation where he is to administer This the Nonconformists altogether dislike You hold all Ministers that be not chosen and ordained after your forme propounded to be unlawfull Idol Antichristian Ministers This the Nonconformists judge to be Antichristian The consequence of your Positions is this That since the Church of the New Testament was established upon the earth there was scarce a true lawfull Ministerie to be found where with the faithfull might lawfully hold communion in the worship of God This the Non-conformists doe detest and abhorre Of other your positions in the Sections following SEC III. CAN. Stay against Stray Sect. 1. pag. 4 5. WHatsoever God hath bestowed upon his Church as her priviledge the same is to be found in his Word But it is not mentioned there that Beleivers as their priviledge ought to heare Antichristian Teachers The proposition is unquestionably certaine by these Scriptures Psal 19.7 2 Tim. 3.15.16 Isai 8.20 Ioh. 15.17 Act. 20.27 Besides Contra Gentes this is the unanimous consent of learned writers The Scriptures saith Athanasius doe helpe us with the knowledge of every truth c. The first part which is only controversall is evident and cleere Anno. in 1 Cor. 10. §. 21. in 1 Reg. cap 5. v. 19. by these Scriptures Levit. 17.3.4 Deut. 12.5 Prov. 5.8 Hos 4.15 Matth. 7.15 2 Cor. 7.15 16 17. Rev. 18.4 Song 1.6 7. To this all sorts of Writers assent Zanch. on Phil. 3.2 The Authors of the Admonition pag. 27 c. Yea the Papists themselves Rhemists and Doway Translators ANSWER THe sinewes of this Argument are cut already in the first Section if ever it had any and therefore a few words may now suffice In this reason you take for granted that which is most false little lesse than blasphemie to wit that all Ministers in the Church of England be Antichristian For they are in respect of the substance of their office the Ministers of Jesus Christ set apart to preach the Gospel dispense the Sacraments and administer the Discipline of the Lord Christ and many of them the approved servants of Christ furnished with gifts from above sent forth by authoritie to preach the Gospel of God and dispense his Sacraments which they faithfully execute according to commission received from their Lord and Master the King of the Church who worketh by them and blesseth their labours if ever ordinary Ministers had cause to speake of and rejoyce in the blessing of God to the praise of his name But to let that passe Antichristian Teachers if I must speak in your owne language be of divers sorts 1. Such as be not called in every point according to your platforme or at least whose calling is in any respect maymed or defective though they be godly learned painfull every way fit set apart by authority and approved by the Church If Antichristian Teachers be taken in this sense true Beleevers living in societies with them are bound to heare the Word and partake in the Sacraments because they be the ordinances of the Lord Jesus who is present knocking at the doore of the heart and will come in and sup with them that open unto him So long as wee teach the same doctrine which the Apostles did we have the same povver and authority to Preach which they had Bâ—s Chrill 〈◊〉 part 3. p. â— Look what reasons soever can be alledged to prove that Christians ought to joyne together in holy communion the same will strongly convince that ordinarily or occasionally we must hold societie with such Ministers in the ordinances of piety and godlinesse And if this Ministerie be Antichristian divers if not most worthy Martyrs of Jesus Christ that have withstood Antichrist unto blood have stood under some ordinances in their first originall Antichristian or of men in some respects which did not overthrow though it might be some blemish unto their Ministerie 2. Such as be not rightly called by men because not rightly furnished with gifts or faithfully executing their place or teaching erroneous doctrines and traditions of men but yet set apart to an office which is of God and in communion of men professing the true Faith are called Antichristian Ministers And if it be taken in this sense the faithfull are bound in conscience to heare such if they live in their societies because they be the Ministers of Christ in a sort though they be not approved of him and doe his worke for the good of them that be heires of salvation But in so doing they doe not communicate with the Ministers of Antichrists apostasie but with the Lord Christ in his holy ordinance by such meanes as he hath appointed Hieron l. 1. Com in Eph. ad Galat. cap. 1. Hierome noteth that there are foure sorts who are employed in the businesses and affaires of Almighty God The first such as are sent neither of men nor by men but by Jesus Christ The second such as are sent of God but by man The third are such as are sent of man and not of God who are they that are ordained by favour of Men not rightly judging of the quality of them who are to serve in this calling Who yet are not simply denyed to be sent of God as if they had not commission from him but
the word and elements Bilson Christ subject part 4. p. 356. To the Papists objecting that as Magistrates Parents have part of Gods externall honour because they present his person in judging and blessing so many Images have part of his externall though not of his internall honour Answer is truly returned It is not in your hands to make allowance of Gods honour to whom you list and againe God himselfe hath made a plaine prohibition in this case that Images shall have no part of his externall honour The words are as cleare as day light Thou shalt no bow downe to them Tho Beacon Catech in his workes in fol. printed at London Ann. 1562. f. 484. Fox in Osor lib. 3. pag. 27. The Booke of Common-prayer before the Communion Cypr. Ep. 63. ad Caecisiâ—m Justin Martyr in Apol. 2 Iren. lib. 4. cap. 34 lib. 5. cap. 4. Gratian. Decret part 3. de Conseâ—r dist 2. cap. 10.12 18.36 Durand rational divin offic lib. 4. cap. 5â— how comes it to have those things which are so directly contrary to the Masse that both cannot possibly stand together In our booke of Common-prayer we pray to God onely in the mediation of Jesus Christ and in a knowne language We professe that Christ by one oblation of himselfe once for all hath made a full perfect and sufficient satisfaction for the sinnes of the whole world that he hath commanded a perpetuall remembrance of his death and passion in that his ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the people communicating together were these things taken out of the Masse-booke The Church of Rome joyneth the two first Commandements in one or taketh away the second thereby to cloake their Idolatry in the worshipping of Images But the common-prayer-booke of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquitie and fetteth downe the words of the second Commandement at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and bloud of Christ is received and eaten carnally that as much is received in one kinde as in both and that in the Masse Christ is offered 〈…〉 a propitiatory unblouddy Sacrifice for the sinnes of 〈◊〉 and dead But the common-prayer-booke of the Church of England in the forme of administring that Sacrament teacheth expresly That spiritually by faith wee feed on him in our hearts eating and drinking in remembrance that Christ dyed and shed his bloud for us In the Masse the Priest receiveth alone the people standing by gazing on but the Minister and people are appointed with us to communicate together according to the institution of Christ and practice of the primitive Church We make the communion of the Eucharist properly a Sacrament They a Sacrament and a Sacrifice propitiatory They celebrate at an Altar wee at a Table according to the example of our Saviour Christ his Apostles and the primitive Church in the purest times Wee pray for the living They for the living and dead And if these be not points directly and expresly contrary to the Romane service Rome is much departed from her selfe Carriers pretence in that particular is a meere jugling trick that he might insinuate a change of Religion might be made among us without any great alteration which is as likely as the light should be turned into darknesse and not espied If many points of Popery be not condemned expresly in the Catechisme or Service-booke which are for the instruction of the simple in the grounds of Religion and the administration of the holy things of God and not to shew what is condemned in Religion yet so many points are there taught directly coÌ„trary to the foundation of Popery that it is not possible Popery should stand if they take place And whereas Antichristianisme standeth in ungodly superstructions and additions to the truth and worship of God both matter and object if the Catechisme and Service-booke have not enough in them in his sense of necessitie they contradict the whole bulke of Popery which confisteth in abhominable superfluities or impious inventions of their owne It is mone proper to say the Masse was added to our common-prayer than that our common-prayer was taken out of the Masse-booke For most things in our common-prayer were to be found in the Liturgies of the Church long before the Masse whereof wee speake was heard of in the world And the Masse was patched up by degrees and added to the Liturgie of the Church now one peice then another so that the ancient truths and holy Liturgies were at last stained with the Idoll of the Masse Bishop Jewel Ser. on Josh 6.1 2 3. The things that may bee reserved viz. in the destruction of Hiericho must not bee dust or chasse or hay or stubble But gold silver iron and brasse I meane they may not be things meet to furnish maintaine superstition but such things as be strong and may serve either directly to serve God or els for comelinesse and good order which was sacrilegiously thrust into them But the prayers and truths of God taught in that Booke pertained to the Church as her prerogative the Masse and the abhominations thereof belonged into the man of sinne And if a true man may challenge his goods which the theese hath drawne into his denne the Church of God may lawfully make claime unto those holy things which Antichrist hath unjustly usurped That answer which is returned to the accusation makes against them that sue for discipline viz. That a great part of their discipline is borrowed from the Anabaptists will serve as a buckler in this case And it is this which I doubt not you will approve Whatsoever is proper either to the heresie of Papists and Anabaptists Donatists or Puritanes that wee utterly condemne to the pit of hell But if amongst the filth of their heresies there may be found any good thing as it were a graine of good corne in a great deale of Darnell that we willingly receive not as theirs but as the Jewes did the holy Arke from the Philistins T. C. repl 2. par 1. Epistle to the Chh of England whereof they were unjust owners For herein that is true that is said The sheepe must not lay downe her fell because shee seeth the Wolfe sometimes cloathed with it August lib. 2. Serm. de Monte yea it may come to passe that the Synagogue of Satan may have some one thing at one time with more convenience than the true and catholique Church of Christ Bishop Jewel Ser. in Iosh 6.1.2.3 In religion no part is to be called little A haire is but little yet it hath a shadow If our Booke please the Papists it is but in some things wherein in reverence to Antiquitie we come too nigh them in some rites and ceremonies but with the substance of the ministration it selfe they cannot be pleased unlesse they be
negligence unjust usurpation or the like The right of government in Christs name belongeth unto them because it flowes from the ordinance and constitution of Christ as a proper adjunct which cannot be separated from the subject But the action it selfe of government may be n A disput part 3. c. 8. p. 189. When we teach that the Pastour or Pastours of every particular Church or congregation with the Elders of the same being met together have power to bind and loose we understand this onely of such places wherein a competent number of understanding and qualified men may be had to make up an Eldership hindred divers wayes when the being of the Church is not destroyed The Pastours and Teachers may be ignorant of their priviledges and so give away that which of right belongeth unto them or they may be negligent in the execution of their office and not heedfully attend to the Ministery committed unto them The greater part may prevaile against the better or some few may usurpe into their owne hands the power which belongeth unto the Societie which being once gained cannot easily be regained or redeemed in which cases the lawfull action of government is hindred when yet the Church remaineth the true Church of Christ Thus it hath been with the o Ambros in 1 Cor. cap. 5. The Apostle decreed that by the consent and in the presence of all men hee should be cast out of the Church c. Church of God in all ages ever since there was a Church upon the face of the earth And from this fountaine have sprung the errors abuses and corruptions which have prevailed in the Church of God For if p Hieron ad Heâ—iodor in Id. ad Reparium advers Vigilantium disorders get head of necessitie the action of government is some way hindred or neglected Now to your Assumption First Every particular q August contr eâ— Parm. lib. 3. c. 2. Societie of beleevers in the Church of England or singular Pastour of this or that Congregation hath not the power of government neither doth it of right or by divine gift belong unto the communitie of the faithfull or one singular Pastour Secondly The power of Government as it consisteth in discerning betwixt the precious and the vile admonishing the inordinate and excommunicating the obstinate is considered either in respect of the substance parts and duties thereof or in respect of the ordering and administration by such persons and in such a course This distinction must be granted or else all the Churches which administer discipline amisse in any circumstance at any time must be charged to have no discipline at all and they that commit the administration of discipline to persons in mens opinion not designed by Christ not to have the discipline of Christ for substance For example they that commit the execution of discipline to the Presbytery or Classis have not the discipline of Christ in the judgement of the Separation because Christ as they say hath committed it to the communitie or body of the Societie And they that commit the power of government to the r Chrysost in Math. Hom. 83. No small vengeance hangeth over your heads if you suffer any hainous offender to be partaker of this Table people or communitie joyntly with the Elders in the judgement of reformed Churches have not the discipline of Christ because he hath committed it to the Presbytery And every act of government may be excepted against as a nullity because in some circumstance or other the order prescribed by Christ is not fully observed This then considered the Church of England is not without the s If any Prince would be baptized or approach to the Lords Table with manifest shew of unbeliefe or irrepentance the Minister is bouÌ„d freely to speak and rather to lay downe his life at the Princes feet then to let the King of Kings be provoked the mysteries defiled his own soule and the Princes endangered for lacke of often and earnest admonition discipline of Christ for substance whether the word be taken largely or strictly whether we respect right or execution but the outward forme and ordering of the discipline is not in all things according to the Word of God Iâ— by divine right the power of government belongeth either to the societie of Church-governours or the communitie of the faithfull it belongeth also to the Pastours Teachers Elders Assemblies among us As for the execution of discipline largely taken all men know the Word is truely preached and the Sacraments are duely and rightly t Bilson Christian subj part 2. p. 302. If you meane they may not minister the Sacraments unto Princes without faith repentance which God requireth of men that shall be baptized or have accesse to his Table we grant they must rather hazzard their lives than baptize Princes which beleeve not or distribute the Lords mysteries to them that repent not Bilson Christ subj part 3 p. 2. part 3. p. 248. If the Prince will not submit himselfe to the rules and precepts of Christ but wilfully maintaine heresie open impurity the Bishops are without flattery to reprove and admonish the Prince of the danger that is imminent from God and if he persist they must cease to communicate with him in divine prayer and mysteries Bils Ch. sub part 3. pag. 63 64. 74. administred and in what societie soever God is truely worshipped of necessitie the discipline of Christ is in some sort observed If we speake of discipline more strictly all men know the Church of England by doctrine professeth by Law hath established and daily practiseth for substance the execution of the very discipline of Christ The ordering and administration of the censures as it is in the Church of England is faultie and corrupt and how the godly have laboured according to their places the redresse of that evill is not unknowne to the world in part But the want of due execution of discipline or disordered administration thereof doth not argue the Church to want discipline but the due ordering of discipline nor to be no Church but to be defective and much out of order In the Church of the Jewes in the old u Jer. 20.1.2 3. 29.26 27 Mat. 10.17 Iude v. 4.7.8.10 Testament there was many times great neglect of discipline and abuse thereof In the Churches of the New Testament as in Corinth Galatia the Churches to which James and Jude wrote and Rome the execution of discipline could not take place or was much neglected Diotrephes usurped over the Church and corrupted the discipline when the Church continued the true Church of Christ and the faithfull abode in that societie This instance Dr Ames truely alledged to shew that the reprovers of abuses doe not lay the foundation of schisme or separation from the Church which x Can. Neces of Separat pag. 163. you doe well to spurne at because you know not how to remove it For
with the triumphant church And not by all sorts as in outward societie and profession are linked together who yet are not excluded from the societie in respect of profession nor denied to be members of the Church in their kinde or in a sort such as are called onely by externall vocation are members in their kinde of that company called or externally selected but not true members of the Church militant nor militant members of the Church catholique whereof Christ is the head And thus the church is a company of faithfull people sincere upright walking with God which is mixed with hypocrites and wicked livers not as living members of Jesus Christ but as members in a sort of the visible societie as members in the church by outward profession but not of the true militant church SECT V. BEfore I end this point Neces of Separat p. 179 180 181. Babel no Bethel pag. 108. Chall ca. 1. pag 33 34. I will here lay downe some few Syllogismes intirely made up between the Inconformists and Conformists all concluding the forenamed position That Church which hath not a lawfull Ministery is not a true visible Church But the Church of England hath not a true lawfull Ministery Ergo The Church of England is not a true visible Church The proposition is affirmed of the Conformists Sutcl Chal. pa. 40. and answ to the except pag. 65. as Burton Sutcliffe The Assumption is granted by the Nonconformists as we have in the first chapter largely shewed The true visible Church of Christ is a societie of beleeving and faithfull people and a communion of Saints so say the Conformists But the Church of England is not a societie of beleeving and faithfull people a communion of Saints thus write the Nonconformists see page 169. Ergo the Church of England is not the true visible Church The true Church is the Kings daughter described in Psalme 45. But the Church of England is not the Kings daughter so described Therefore the Church of England is not the true Church of Christ Burton answer to Hicholia pag. 100. The proposition is laid downe by the Conformists whereby they prove Rome a false Church The Assumption is the Nonconformists For if they say the truth their members have not those qualities belonging to the Kings daughter neither the Priest nor people See pag. 15.16 39.137 â—â— 69.170 The true Church of Christ is the flocke of Christ 〈◊〉 the Church of England is not the true flock of Christ therefore the Church of England is not the true Church of Christ. The proposition say the Conformists is undeniable BurtoÌ„ in the same Booke pag. 99. Song 1.6 7 Act 20.28 Joh 10.16 Theâ—e Assumption is proved by the Nonconformists Principles compared with Joh. 10.3 4.27 Christs flocke heare his voice and live it and follow it But the Church of England submitting to aâ— unlawfull Minisstery worship and discipline heare not Christs voice nor know nor acknowledge nor follow it but the voyce of Antichrist The Church of God doth keepe the doctrine of the Apostles and Prophets without addition alteration or corruption thus the Conformists Sutcl Chal. cap. 1. pag. 6. arg 9. But the Church of England keepes not the doctrine of the Apostles and Prophets without addition alteration and corruption say the Nonconformists Sec pag 108 Ergo shee is not the Church of God No societie can be tearmed Gods Church which retaineth not Gods true worship this the Conformists But the Church of England doth not retaire Gods true worship say the Nonconformists See pag. 78 to the 213. Ergo The same Booke pag. 13. arg 19. shee cannot be tearmed Gods church The true Church consisteth not of fierce Lyons Wolves Tigres and such like wilde and fierce beasts But of Sheepe and Lambes which learne of Christ and are meeke humble gentle c. So say the Conformists But the English Church doth consist of Lyons Id. pag. 27. arg 〈◊〉 Wolves Tigres and such like wilde and fierce beast's and not of Sheepe and Lambes which learne of Christ and are meeke humble and gentle c. Thus the Nonconformists see pag. 31. c. 145.169 Therefore it is not the true Church Here the Reader seeth cleerely how the Conformists Majors and the Nonconformists Minors make up intire Syllogismes of Separation And how they will be able to loose these knots I know not except by revoking utterly their own grounds which if either of them doe yet I doubt not but we shall be well enough able to maintaine them against men ANSVVER YOu please your selfe with the same Song which here we have over againe and againe tuned with the same art But that which you talke of the Conformists Majors and the Inconformists Minors your slanders set aside is idle and toyish For in that matter there is no difference betwixt the Conformists and the Inconsormists The Conformists Majors as they are truely meant the Inconformists doe assent unto And the abuse of ignorance idlenesse prophanenesse both of Ministers people whereof the Nonconformists complaine the Conformists doe acknowledge and bewaile And your selfe a little after in a matter of the same nature affirme that herein you say no more than what in effect is fully acknowledged Can. Neces of Separat pag. 193. by the Nonconformists Conformists the Church of England the learned generally and all the reformed Churches upon earth and for proofe you quote the same Authors you here all edge And why then doe you trifle thus with the Conformists Major and Inconformists Minor Did the sound of those words please you so well But let the Majors and Minors be whose they will no intire or perfect Syllogismes of Separatisme can be made up of them but such as ignorance in not understanding or an evill conscience in perverting or falsifying their sayings doth conclude They may well stand to their grounds and unloose those knots and if they understand their owne principles they cannot but untie them But how you can free your selfe from the guilt of an evill conscience unlesse you recant what you have written repent of your Separation and acknowledg the wrong you have done to the Nonconformists by misreporting perverting and falsifying their principles as you call them I leave to your serious consideration and the reexamination of what you have done For the right understanding of the Conformists propositions Iâ— speake in your phrase against the Church of Rome we must note That the Romanists hold the Church of Rome to be the catholique Church of Christ here on earth under the Pope the Head in which sense their propositions are to be understood For the true catholique militant Church is a faithfull people a communion of Saints the flocke of Christ that heareth his voyce keepeth the doctrine of the Prophets and Apostles without addition or alteration and worshippeth God truly according to his will And there is truly and properly no member of the militant Church catholique which doth not
this sincerely in truth and measure But they never thought nor taught that every member in a sort of the visible Churches were holy and sincere the true sheepe of Christ faithfull and effectually called much lesse that it was no Church of Christ wherein abuses were to be found or ungodly prophane men were tolerated The q Bils The difference between christium subject par 1. pag. 92. These se the Church militant triumphāt be not two but one Church Jerusalem which is above is the mother of us all Gal. 4. Yee be now saith Paul no more strangers and forreiners but Citizens with the Saints and of the houshold of God Eph. 2. For you be come to the Citie of the living God and Heb. 12. where you see the Saints in heaven be not removed from the Church of God but be received to their fellowship Id. part 2. p. 230. The Church in heaven is it another Church from this on earth or the same Certainly Christ hath but one body which it his Church and of that body seeing the Saints sc in heaven be the greater and worthier part they must be counted the same church with us Church militant and triumphant are not two Kingdomes but two degrees of one Kingdome The Church visible and invisible are not two Churches but distinct considerations of the same Church If then we speake of true sound living chiefe principle members of the militant Church such as partake in all the royalties and priviledges of members every member of the Church militant is a true branch in the Vine knit firmely unto Christ quickned by the Spirit and shall be an inheriter of eternall glory But if we speake of members in a sort of visible societies so hypocrites may be members and ungodly men as they are tolerated in the societie when the better part cannot reforme or amend them But to the Arguments in order First The Church may be true though the Ministery be deficient in the order of calling qualification of persons and execution of their office But that Church is false whose Ministery is altogether false for substance of their office that is the doctrine which they teach Sacraments which they administer and functions whereunto they are set apart Thus the Conformists and Inconformists both Now if we speake of the Ministery of the Church of England indefinitly both Conformists and Inconformists will confesse some things to be faulty both in the entrance and execution of their callings as that some are ignorant proud covetous carelesse corrupt not watching over the flocke But absolutely that their Ministery is false in respect of the substance of their office that was never said by either of them as you doe or might well know The knot to be unloosed now remaineth in your conscience in that either you aequivocate in your Major or against knowledge charge the Nonconformists in your Minor with that which they never said Secondly The true Church of Christ that is the true and lively members of the militant church and militant members of the catholique church is a company of r The true Church is an universall cōgregation or fellowship of Gods faithfull and elect people built upon the foundations of the Prophets and Apostles Christ Iesus himselfe being the head corner stone And it hath alwayes three notes or markes whereby it is knowne pure and sound doctrine the Sacraments ministred according to Christs holy institution and the right use of Ecclesiasticall discipline Hom. 2. booke hom for Whites 2. part The Church consisteth not of men but of faithfull men and they be the Church not in respect of flesh and bloud which came from earth but of truth and grace which came from Heaven Bilson Christ Subject part 2. pag. 231. faithfull people a communion of Saints the true flock of Christ which heare know acknowledge beleeve and obey the voyce of Christ the kings daughter which is all glorious within knit to Christ and married unto him But in this societie there are mixed not onely secret hypocrites but fierce Lyons Tigres Wolves Beares wicked Teachers and ungodly livers Thus the Conformists and Inconformists And in this sense the Church of England is a societie of faithfull and beleeving people the flocke of Christ the Kings daughter quickned by the Spirit enriched with grace decked with Gods ordinances walking in sincere constant conscionable obedience though in outward societie and profession mixed with many ignorant vaine prophane persons who have received the presse-money of Christ but indeed fight under the Devils banner as doe all hypocrites and ungodly wretches that is in the Church of England there be some truely of the Church which heare the voyce of Christ mixed with those which in words professe Christ but in their deeds deny him Thus the Conformists and Nonconformists The knot here lyeth onely in an aequivocation or grosse abuse of the word Church which sometimes notes the whole visible societie linked in an externall profession and sometimes the true and living members of Jesus Christ against which the gates of hell shall not prevaile Thirdly The s Deo dat Ital. Ioh. 10.1 The sheepe are the true faithfull endued with spirituall light and discretion sheepe of Christ doe heare his voyce but what sheepe not all that be sheepe in profession but all that be sheepe indeed and truth effectually called and gathered into Christ◠sheep-fold They heare that is acknowledge beleeve and obey Christs voyce sincerely but not perfectly fully and compleatly for the faithfull may erre of frailtie and infirmitie both in faith and manners sometimes they are mislead through ignorance drawne aside by passions foiled by temptations Christs sheepe doe obey his voyce but t Bils Christ. subject part 2. pa. 233. The Church is not simply a number of men for Infidels heretickes and hypocrites are not the Church but men regenerate by the Word Sacraments truely serving God according to the Gospell of his Sonne and sealed by the Spirit of grace against the day of Redemption all that are linked with them in outward societie doe not sincerely obey not yet in conversation fashion themselves to the direction and commandement of Jesus Christ And thus the Church of England that is the true and faithfull people in those societies doe heare and obey the voyce of Christ in truth others mixed with them doe heare and professe but not obey If the Church doe erre it is of ignorance nor of wilfulnesse or stubbornnesse In matters of lesse importance not fundamentall or bordering thereupon It is the errour of some onely add not of the whole Church which errours u Gratian. decret par 2. ca. 24. qu. 1. cap. 9. A rectae in Gloss Novitatibus Ipsa congregatio fidelium hic dicitur Ecclesia 〈◊〉 Ecclesia non potest nonesse cannot make that shee is not the flocke of Christ The knot here to be unloosed is your sinne in charging that upon the Nonconformists the contrary whereto they have ever
maintained Fourthly In the true Church of Christ the true doctrine of Jesus Christ the Prophets and Apostles in matters fundamentall is kept but so as the living members may erre both in doctrine and manners and others in societie with them may erre grossely impenitently finally And thus the Church of England doth keepe the doctrine of w Chaloner Credo Sanct. 2 part subject The church in respect of its outward part as it enters the Creed is not onely an outward profession of a doctrine or discipline but a profession of the same under the notion of truth And that the Church in this sense is invisible Gregory de Valent. confes in his third Tom. upō Thomas disp 1 qu. 1. pag. 7. sect 16. and Bellarm in his third Book de Eccles ca. 15. Bilson Christ subject par 3. pag. 305. The visible Church consisting of good and bad elect reprobate hath no such promise but shee may erre only the chosen of christ which are the true members of his body properly called his Church they shall not erre unto perdition c. Christ the Prophets and Apostles intirely without addition or alteration though in the government and administration there be many things amisse though in the societie there be many who be not qualified as sheepe humble and meeke but fierce and cruell Fifthly No societie is the Church of Christ which retaineth not the true worship of God but in the true Church of God his pure worship may be stained with rites and ceremonies which might well be spared and are justly disliked Thus both Conformists and Nonconformists and all other sorts and sects of men And thus in the Church of England the true worship of God is for substance rightly maintained though the Nonconformists dislike and the Conformists groane under some ceremonies not abandoned The onely knot here to be unloosed againe is your slander against the Nonconformists in that you charge them to say that the Church of England doth not retaine the true worship of God And now I shall desire you calmely to consider how according to your principles you can untie a knot or two if they should be knit for you in this wise First He is no true Pastor of Jesus Christ who grossely perverteth the Scripture falsifieth Authors deceiveth with aequivocations condemneth the true worship of God as pernicious idolatrie and the x Jewell upon the first to the Thes chap. 1. v. 1. The Church of God is in God the Father and in the Lord Iesus Christ it is the company of the faithfull whom God hath gathered together in Christ by his Word and by the holy Ghost to honour him as he himselfe hath appointed This Church heareth the voyce of the Shepheard It will not follow a stranger but flyeth from him Of this Church Hieron in Mic. lib. 1. cap. 1. saith Ecclesia Christi in toto orbe Ecclesias possidens c. societies of Saints as idolatrous and Antichristian Assemblies and laboureth to draw Christians from the communion of Saints which ought to be kept and maintained Examine your writings in the feare of God and adde the proposition wanting Secondly He is no true Minister who derives his authoritie from them that are not able to give it But he that derives his authoritie from the people derives it from them that have no authoritie to give it You know the conclusion and where it will light Thirdly The true Church of God is the true flock of Christ the Kings Daughter quickened by the Spirit married unto Christ gentle meeke humble retaining the true worship of God without addition or alteration and keeping the unitie of the Spirit in the bond of peace But the societie of Separatists is not the true flocke of Christ quickned by the Spirit humble meeke gentle keeping the unitie of the Spirit in the bond of peace These properties doe not agree to all and every one in that societie in truth according as in the former propositions you say they belong to the true Church of God If you shall be able to maintaine the former propositions against men as you vaunt I doe not beleeve you shall be able to unloose these few knots CHAP. V. SECT I. IT may be some will expect that I should write something of their Lecturers Can. Neces of Separat pag. 49 50. and the rather because they in the judgement of many are thought to be the best Ministers Of their life and doctrine I say nothing But as for their Ministery surely it is new and strange For the Originall of their name manner of entrance and Administration is unknowne wholly to the Scriptures and I thinke never before heard of till in these latter broken and confused times Therefore it is no marvell when the Question hath beene propounded to some of them as it was by the Pharisees to John Who art thou That they have not been able for their life to answer to answer the point Neither could agree among themselves what kinde of Ministery it is that they have taken up And being hard pressed for resolution they have ingenuously confessed that unlesse they be Evangelists they could not see how their Ministery doth accord with any Ministery mentioned in the New Testament This I write upon my owne certain knowledge the persons I thinke are yet living whose names for some reason I forbeare to expresse Howbeit I can and will doe it if I see there be a just and necessary occasion I doe not thinke it strange that they should thus speake for indeed I know not what they can say better in defence of their standing Pastours I am sure they will not say they are For First They doe not take any particular charge of a flocke upon them Secondly They performe not the office thereof for they agree with the people onely to preach and not to administer either the seales or censures to them Thirdly Their comming unto the people is in a strange sort for they make a covenant each with other for some certaine yeares and when that time is out both parties are free and so may leave one the other and doe many times but a true Pastour may not doe so For if he should he were worse than an hireling which leaves not the sheepe till he see the Wolfe comming But many of these when they see a richer Lectureship comming towards them Fourthly He that is a Parson or Vicar is taken generally for the Minister of the place And truely howsoever their calling be false and Anttchristian as the Nonconformists say yet in many respects they doe better resemble a true Minister than any Lecturer whatsoever Therefore not without just cause Neces of Discipl pag. 74. doe the Reformists utterly condemne this extraordinary office of Preachers And affirme that they are neither Pastours nor Teachers which the Scripture alloweth of ANSVVER THis point concerning Lecturers I have purposely deferred unto this place because it is distinct from the former in your apprehension
sayings in Jolm 10. And thus have the old Writers expounded the places as Iraeneus lib. 4. cap. 4 Clemens Alexan. lib. 1. Strom. Cypr. libs 1. Epist 6. 76. Didimus in Iohn 10. â—upert in Iolm 10. Theodoret ibid. and others But the present Ministeriâ— of the Ecclesiasticall Assemblies of England hath not a true vocation and calling by election approbation and ordination of the Faithfull people where they Administer Therefore none must heare or joyne in Spirituall Communion with the present Ministerie of the Ecclesiasticall Assemblies of England Which of the Propositions the Non-conformists will denie I know not but sure J am they are both theirs Howbeit it may be they doe not so well weigh their owne Principles as they should And hence it is that their practice is not so strictly answerable to their Profession and therefore doe give just occasion I speake it with griefe unto the Prelates and their Parasites to insinuate against them hypocriticall ends in condemning so grievously the Ministerie worship and government of the English Church CAN. Neces separ Epist to the Reader What better should we expect from them who seek to put out the light againe which hath been by themselves chiefly revealed unto many I know what I say and have good experience of this thing and yet to partake in the knowne evills and abuses thereof But for my part I am otherwise minded than the Bishops in this thing and doe thinke that they doe of conscience condemne the state of the Church but doe not maturely consider the responsive conclusions which follow upon their Principles For which cause I have written of purpose this Treatise to prove they cannot justifie their Tenents against that Church and stand members lawfully thereof ANSWER HANNIBAL said once saith M. Parker There was not so much as one in all the enemies campe that was called Gisco In an Epist published in the profane schis of the Brownists Parker of the Crosse part 2. c. y. §. 2. As for those of the Separation who have confuted them more than wee or who have vvritten more against them Some things of truth they hold with which we thinke it no more sinne for us now to agree than Cyprian once to agree with Novatianus in that which hee esteemed right c. So whatsoever stirre or sedition was moved by the unbeleeving Iewes it was imputed to the Iews that were Christians who were thought to be all one with them Caesar Baron Anâ—al in anno 201. The impuritie of the Gnosticks was drawne to the defamation of all other Christians no difference being made between them Cicer. Parad. 2. M Sutel tract de disc ca. 15. pag. 165. Bell of Ch. Govern cap. 12. pag. 151. 152. Bancroft tract of discip cap. 33. pag. 430. 431. 432 Laus Querim Eccles pag. 62. 63. So whereas the Egyptians were diri ventusi fa ibundi jactantes vani liberi nova um rerum cupientes the Christians and all that are there dwelling are thought to be the very same So may it truly be said now Not so much as one of the Godly Ministers that suffer in England about the Discipline that may deservedly be called a Brownist And the Nonconformists doe no more lay the grounds of Separation than the Reformed Churches sowe the seede of Libertimisme and Anabaptistrie which of all others they have most soundly confuted and judiciously laid open to the world without seeking to justifie ought that elsewhere upon good reason they condemned to be evill But it is no new thing to reproach them as the Authors of errors heresies or schismes who principally laboured the suppressing of them No man cryed downe the Errour of the Manichees concerning a good God and an evill so much as Austine and yet their opinion is charged upon them that hold his opinion of absolute Predestination The positions of the Stoicks answere to the opinions of the Remonstrants concerning Free Will and power in Man but the contrary side is burdened therewith The grounds of the Nonconformists stand directly opposite to the speciall grounds of Separation and yet they heare from some that they be Separatists in heart from others that they have laid the foundation and the Separatists build upon it and that such as have made answere to the Separatists doe against conscience put out the light which hath been by themselves chiefly revealed It is true they complaine of abuses in the Church and not to excuse humane frailty sometimes with heat and fervour excessive and humbly sue for reformation But to seek redresse of what is out of order is rather to endeavour the repaire of what is ruinous than the plucking of it down Jt is one thing dutifully to urge the proceeding of our Church unto perfection another schismatically to leave and forsake her Betwixt these two there is as much difference S. B. The rasing of the foundation c Epist to the Reader as is betweene that child that in tender affection reproveth and laboureth the reformation of his Mother whom he seeth by her indiscreet behaviour to become a reproach among women and him that under pretence of the hate of her uncomely behaviour should pluck out her bowells and forsake her They complaine of abuses remaining in the Reformation not denying that a wonderfull and gracious reformation is already made but moving to a through and perfect reformation of what is wanting and out of order For willingly they confesse that next unto the Lord God every one of them is most deeply bound unto the Kings and Princes whom he hath used as excellent instruments to deliver his Church here out of the spirituall Egypt of Poperie T.C. Repl. 1 fel. 155. This they willingly confesse before men and in their prayers daily give most humble thanks to God for And by their earnest suite and humble desires which they have for further reformation they are so farre from unthankfulnesse that they desire the heape of felicitie to the Church and Commonwealth Which of the Prophets doth not cry out against the Priests in time of the law Against their pride oppression covetousnesse tyrannie that they despised knowledge opposed the true Prophets of the Lord countenanced impietie and profanenesse and shewed themselves enemies to all goodnesse Did the Prophets then who knew what it was to worke according to their owne Principles teach a necessitie of Separation or give presidents to others to separate by their example In all ages of the Church Platina in vita Marcellin Hanc autem calamitatem quam nostri passi sunt a Deo permissam refert Euseb c. Cypr. de duplici Martyâ— Hic discrucior quod non paucos Pastores habeat ecclesia qui non solum non opponunt sua corpora adversus luporum inciersus verum etiam ipfilupos agant c. Concil Nic. 1. ca. 2. Gratian. dist 48 ca 1. Leo ad Afri an Epist. 85. Grat. dist 61. ca. 5. Hieron ad Oâ—e an ep ad Nepoti T.C.
to be planted there if hee allow maintenance for them and place such as be worthy they shall be ordained upon his Nomination And the Toletan Councel decreed That as long as the founders of Churches doe live they shall be suffered to have the chiefe and continuall care of the said Churches and shall offer fit Rectors to the Bishop to be ordained And if the Bishop neglecting the founders shall presume to place any others let him know that his admission shall be voide and to his shame but if such as they chuse be prohibited by the Canons as unworthy then let the Bishop take to promote some whom he thinketh more worthy In these particulars the coÌ„sent of the people is too much abridged as in some other particulars they tooke too much upon them or they gave their right away when yet the calling of the Minister or the office whereunto he was called in those cases was not a nullitie Jn many things saith the Councell of Paris which was the complaint of the Nicene Councell long before the old custom is neglected and the decrees of the Canons are broken But the Ministerie of the Word and Sacraments was not made voide thereby The godly learned consonant to the Scriptures have evermore distinguished betwixt an error in admission into an office and a flat nullitie of the office it selfe The Ministers election into his office Neque tamen ubique ea in parte felix fuit Ecclesia alicubi enim haeretici locum docendi adepti sunt alicubi etiam omissa accurata diligentia invocatione electione minus idonei rerum habenis sunt potiti ut Irenaeus ad Victorem scribens testatur Illiric catalog test lib. 2. tit Eccles Gubern Hatina in vita Damâ—f 2. Adeo enim inoleveraâ— hic mos ut jam cuique ambitioso liceret Petri sedem inv dere Id. in vita Benedict 4. Vbi cum ipsis opibus lascivire caepit Ecclesia Dei versis ejus cultoribus a severitate ad lisciviam c. T C. repl 1. pag. 23. Ibid. Leo. Epist. 40. Concil Niâ—â—â— 2. August oper brev collat cap 5. â—i 2 conâ—r epâ—set Parmen ca. 13. Georg. Pâ—nce Anâ—t sol 66. ought to be according to the Rules of the Word before he enter into the Ministerie he should be blamelesse apt to teach sound in Faith and much more is he to approve himself to be such a one in the execution considering that falls in the execution are much more dangerous to the Church than before But defects in the election doe not make the calling it selfe utterly unlawfull If one blame-worthy be elected or tolerated after he is not to be reputed as one that ministers altogether without a calling Therefore the Non-conformists never taught that the Minister is not to be heard or that wee must not hold communion with him in the Ordinances of Worship who is not elected and ordained by the societie where he is to administer though they maintain the consent of the people to be essentiall to the full compleat call of a Minister to that place and people Thus they doe professe in answere to this and such like accusations Where saith T.C. doe they reason thus The Word of God is not preached because the Mnisters are not rightly proved and elected c. Is it all one to say it is not purely preached it is not truly preached c. They nver said that there is no Ministerie in England nor yet doe ever conclude that there is no Word nor Sacraments nor Discipline nor Church Herein they affirme or teach nothing but what the godly learned in all ages have acknowledged Anatolius consecrated of Dioscorus was approved of Leo and Tharasius The Orthodox Fathers professed so the Donatists would returne to the Catholike true and Apostolicall Faith or Doctrine they would not disallow their Bishops that they might understand saith Augustine that Catholikes did not detest Christian consecration but humane errour We use this moderation saith George Prince Anhalt That they who are called forth to Parochiall offices if they promise that they for the time to come will preach the Word purely and administer the Sacraments according to Christs institution we receive them Horumque contenti vocatione See Grat. Decret 2 part ca. 2. Qu. 7. ca. 8.18 19 20. ca. 1. qu. 1. ca. 52. Socrat. hist. l. 1. ca. 9. Art Smal. par 3. art 10. Stay §. 11. p. 133. Par. in Heb. 5.4 Stay §. 4. p. 30. Par. in Rom. 10.14 15. Legitima autem vocatio ecclesiae est quae in quâvis ecclesiâ publica authoritate ordinis causâ ad aedificationem instituta Dan. in 1. Tim 5. pag. 363.364 pag. 343. Stay §. 4. pag. 30. §. 11. pag. 113. For. Iren. l. 2. cap. 11 prop. 13. tit de Haeretic Certe ad agnoscimus de omnibus clericis haereticis quoad jus liciti exercitii quoad alios uâ—ab corum communione abstincant cis non obediant sed non est accipiendum de onmibus haereticis quoad valorem exercitii in Sacramentorum administratione licet iniustae eorum censurae etiaÌ„ ipso iure nullae sint muneris demandati commissione ordinationem manus impositionem non iteremus So Art Smal. Si. Episcopi suo officio recte fungerentur cur am ecclesiae Evangelii gererent c. Pareus is praysed by your self as an interpreter one of a thousand and oft cited by you in this matter as one that condemneth the hearing of them that are unlawfully sent But according to Pareus He is lawfully sent who is called according to the order which is instituted by publique authoritie in every Church for order sake and to edification Danaeus sharply taxeth the manner of calling Ministers which be conceived to be in use in England and is againe and againe alledged by you in this question but he doth admonish withall that we must distinguish betweene a calling maimed and none at all Ex his autem omnibus saith hee apparet quam nulla sit vel non legitima eorum verbi Dei Ministrorum vel ecclesiae Pastorum vocatio qui solius regis vel reginae vel patroni vel episcopi vel Archiepiscopi authoritate diplomate bullis jussu judicio fit vel eligitur Id quod dolendum est adhuc fieri in iis ecclesiis quae tamen purum Dei verbum habent sequuntur veluti in media Anglia Nam Anglos homines alio qui sapientissimos acutissimos pientissimos in istis tamen papisticae idololatriae tyrannidis reliquiis agnoscendis tollendis scientes prudentesque caecutire mirum est Itaque praeclare sentiunt qui omnem illam chartulariam episcopaticam curionum pastorum Ecclesiae creandorum rationem item ex solo episcopi consensu diplomate ministrorum verbi caelestis vocationem approbationem inaugurationem damnant tollendamque ex reformata ad Dei verbum Ecclesiâ censent quòd ordo Dei verbo praescriptus
Christum And a little after to Bellarmine objecting the dangers which may follow in popular elections hee answereth The danger is not so great ubi conjunctus est Clerus actionem dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum Ecclesiarum accedente And after that Et boni vicini quoque accedant ex ordine Not. 27. fratres alti ex communi officio charitatis si quando opus est prout Ambrosium fecisse Nediolanensi Ecclesiae narrat Theodor. hist lib. 4. cap. 7. In the Primitive times one Church might elect and chuse a Pastor for another and the Governours of one Church were chosen by the confent and suffrage of others Ignatius writeth thus to the Philadelphians It behoveth you as the Church of God to chuse a Bishop Of what Church would Ignatius have the Philadelphians to chuse a Bishop Not of their owne The Church of Christ was guided by the common conâ—enâ— and mutuall agreement of both parts as well East as West as a peares in the case of Athanasiu◠〈…〉 Arian Haec quidem Aegyptii ad omnes ad episcopum Romanâ—â— Iâ—l um scripsâ—â—e 〈◊〉 apol 2. Sozom l. 3. c. 7.10 11. Ignat. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. l. 2. ca. 4. Basil Ep. 48. 〈◊〉 Athan. â—1 occiden◠〈…〉 69. 〈◊〉 Gallis 70. Gall. et Jtal. epâ—se 74. occident ep se See 〈◊〉 〈…〉 Or to fend some sufficient legate to heale the breach that was made and quench the flame that was kindled in his Church at Antioch 〈…〉 Govern ca. 7. pa. 76. 〈…〉 13. Cyyrian meant this of such mutuall aâ—d and concord as might profit the Church and well beseem the servants of Christ but allows not that men should run to 〈◊〉 for helpe against the judgement and acts of their Pastors Cypr. 〈◊〉 Epist 3. 4. for in the beginning of his Epistle he greatly commendeth the Bishop which they had already But he exhorteth them to elect a Pastor of the Church at Antioch as the words before going doe make it evident All Bishops saith Cyprian sunt mutuae comcordiae glutine copulatae that if any one hold haeresie the rest should helpe and therefore he moved Stephanus the Pope to write to the Bishops in France that they should depose the Bishop of Arles and to the people that they should chuse another in his roome Theod. l. 5. c. 23. Cypr. l. 4. epist. 8. See Iun. Eccles l 3. c. 1 Amb epist 82. See what Socrates reporteth of the election of Chrysost Socr. hist l. 6. ca. 2. Theod. hist l. 4. c. 6 See Theod. bust l. 5. c. 8. Sozom. l. 7. c. 8. Socr. l. 6. c. 2. Iun. eccles l. 3. c. 1. Erat sanetum talis politia in Ecclesia sicut membrorum in uno corpore ubi omnia uni compatiuntur prespuiunt medentur Illitici catal test lib. 2. p. 109. Theodoret testifieth In the ordination of a Bishop All the Bishops of a Province ought to be called together Cornelius Bishop of Rome was confirmed of the Bishops of Africk Gregorius Presbyter in the life of Nazianzene affirmeth of the Bishops of Macedonia and Egypt that they contradicted the election of Nazianzene because he was made Bishop before they came Ambrose writeth That his election was confirmed of all the Bishops of the East and West and Theodoret That Valentinian the Emperor confirmed it also Election therefore was not ever made by the particular congregation where the Pastor or Teacher was to administer but other Churches and specially the Guides by common consent were called to assist the Church in that weighty businesse And this the Non-conformists judge not only lawfull but meet expedient necessary in some cases And therefore in many particulars they except against the proposition as none of theirs and against your confident assertion that you were sure the propositions were both theirs when as it is neither found in them nor in any writer ancient or moderne nor in the holy Scriptures And when you peruse the testimonies alledged Rhemists annot in Ioh. 10. §. 1. be judge your selfe whether you did not grossely mistake or abuse your Reader when you cite the Rhemists as if they pleaded for the Parochial election of a Pastour as onely lawfull As for the Assumption It is true the Ministers of the Church of England are not ordained by the particular Congregations where they administer nor is it necessarie to a true and entire calling that it should be so That they be not approved of the particular society is false in many of them for they are chosen by their consent to be their Ministers though not absolutely to the Ministerie it selfe And in case they be not so called it is a maime and defect Parker de polit Eccl l. 1. c. 14. Deducere quidem conantur illi ex majoribus nostris minores quasdam sed absurdas inconsequentes Neque enim si necessaria disciplina sit in verbo Dei tradita idcirco separatio sicubi corrumpatur sacienda sâ—atim est nulla connexionis vi hoc porisina sequitur which should be reformed whether it be through the ignorance of the people or the Lawes of the Kingdome or the pride and covetousnesse of them that thrust themselves into that calling or neglect of Patrons or what else soever But this maime doth not make a nullitie of their calling nor the Word and Sacraments dispensed by them to be ineffectuall For in every Church where the doctrine of salvation is soundly and intirely preached and professed the calling of the Ministerie is for substance true and lawfull The Nonconformists therefore in reproving the abuses of the Ministerie and yet holding communion with the Church of England in the ordinances of worship See Calvin Instit l. 4. c. 1. §. 12 13 14 15 c. doe walke according to their own Principles the doctrine and practice of the Churches of God in all ages and direction of the holy Scritures The Non-conformists reprove the tumults of the people in election without the direction of the Presbyters Whitak de pont Rom. contr 4. qu. 1. c. 2 p. 16. Iâ—a v. admissa est populi multitudo ut vitaretur omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne ecclesia esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Act. 19.32 Bilson perpet Gov. Epist to the Read Right Apostolick Bishops were such as were left or sent by the Apostles to be Pastors of the Church and Governors of the Presbyteries in every city that beleeved so long as they ruled well and in their stead as their successors to receive charge of ordaining others for the worke of the Ministerie and guiding the Keyes with the advice and consent of such as laboured with them in the Word and Doctrine Id. ca. 4. Without proofe the Church must not beleeve nor regard thy speech and proofe thou hast none One and the same person cannot be both Accusant and Deponent and in
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
one being knowne the nature of the other may be knowne whether it be or be not whether it may bee or may not bee Wee know likewise that not only good is opposed to evill but evill to evill as covetousnesse to prodigality and this the Philosopher himselfe confesseth So that these propositions must be rightly limited or they are both false Par. in Rom. 10.15 Legitima Vo atio ecclesiae est quae in quavis Ecclesia publica authoritate or dinis causa ad aedisicationeÌ„ instituta Neque umformis est omnium ubique quead circumst intias exterâ—â—s sed libertati Ecclesiae relacta These Philosophicall Rules are impertinently alledged by you for the externall order or government and intire profession of faith are not opposite they may be separated in part and they may and ought to be joyned together The faith and doctrine strictly taken may be intire when the externall order is pure and holy and the order may be maimed and defective when the doctrine is found in points fundamentall And the doctrine may bee very corrupt and rotten when the externall order is observed according to the rule and therefore a Church may be true in doctrin and profession of faith strictly taken when for matters of order it labours under great defects though in respect of outward order and government it cannot be the true Church when it destroyeth the foundation of the faith For if the faith bee taught intirely Rivet in Hosea 4.6 Etsi ad ordinatienem externam nihil ijs deesset se pro sacerdotibus gererent tameÌ„ illos reijeit Dominus Sic Pontificiorum sacerdotes adhuc retinenâ— aliquam ministerij formam externam c. CAN. Stay Sect. 11 page 115. and the Sacraments rightly administred it cannot be but the ministerie in that Church must bee true for substance what other defects soever it labour under But if the foundation of faith be overthrowne or the ministery whereunto men be set apart be strange and meerely devised there can be no true calling or ministery but false and impure If this distinction of a true Church and Ministery for substance of Doctrine in points fundamentall and externall calling and government be denyed absolutely I shall desire you to unty a Knot or two which your selfe have knit The Scribes and Pharisees were blind guids corrupt Teachers false Prophets in respect of their doctrine covetous ambitious and otherwise prophane in respect of their conversation upon what grounds then were they to bee heard because they were called and ordained of God CAN. Stay Sect. 3 page 60. Ier. 2.11 13. 3.8 9 10 11. Ezek. 16.47 48 49 Mat. 11.21 22 2 Chro. 11.13 14. 1 Reg. 12. Hosea 4.6 9. 5.1 â— Reg. 19.10 18 2 Reg. 17.28 Par. in Rom. 11.2 3 4 Dub. 3. Samaria etiam erat de Iudaeorum sâ—nagoga l. cet corruptissimâ— Apostatica Siquidem Jfraelitae ctiam crant de popu o praecogniâ—o alioqui Elias Elizaeus al iâ— prâ—phetae ibi non docuissent that they should preach the Law o God in the Synagogues to the people and exhort them to the observation thereof Is not here the distinction of true and false Teachers in diverse respects Rebellious Indah justified her sister Samaria in some respects and in some other continued the true Church of God From the time that the tenne Tribes departed from the Lord his Temple Paiests Altar c. it was unlawfull to hold communion with them because they committed Iâ—olatry and willfully left the place which the Lord appropriated for his service and sacrifice but still they retained something of a Church and were not to be esteemed altogether as heathens as the very places quoted doe tâ—stifie That the Israelites when they worshipped at Dan and Betheâ— when they committed reall Idolatry with the Calves played the Harlot upon every high hill and under every green Tree forsooke wilfully the place which God had appointed for sacrifice and offered sacrifices in places forbidden rejected the Lords Priests and made of the basest of the people-Priests for that service which the Lord abhorred that they were not more corrupt in Doctrine and worship than the Church of England by the confession of Non conformists is an assertion beyond all credit I may fitly put you in mind what Origen saith of Celsus his workes CAN. Stay Sect. 5 page 39. which you apply to your adversary There is no danger least any faithfull man should bee subverted by your sayings for you talke but reason not yea in your talke you keep no compasse but all men may feele how grossely you mistake Master Ainsworths Arrow against Idolatry I have not seene nor know not how to come by it But if you will bring forth his or your owne darts in this kinde they shall bee tryed and examined by the Word of God You are not afraid not ashamed to write that the Non-conformists affirme the worship of our English Assemblies to be as false and idolatrous as the worship of the Israelites at Dan and Bethel But for proofe you bring the bare testimony of one alone and him no English Non-conformist And if his testimony had been truly alledged can you with truth and honesty charge that upon all which you know is disclaimed by many spoken only by one and he no member of the English societies But that one shamefully abused likewise for when he saith the Idolatry of these times doth equall if not exceed that of Ieroboam he intends the Idolatry of the Romish Synagogues but accuseth not the English Congregations as if they stood guilty of that sin or the like degree For he acknowledgeth the Church of England to be a glorious reformed Church though in some things not throughly reformed as she ought Course of confor page 142. Wherefore saith he for conforming to a glorious Church but in that wherein shee was never raformed And what wonder if all the reformed Churches crept not forth of the Romish deluge equally accomplished Course of confor page 183 What greater wonder than that any should be found free of the smell of that Wine of Fornication whereof they all for so many yeeres were drunke Your pen runneth over almost every where with pernitious I dolatry Aug. Ep. 48. Quis non impudentissine nitatur alie uid in allegoria positum prose interpretari nisi haheat manifesta testimonia quâ—â— lumne 〈…〉 obscura blasphemy and such like out-cries and for colour of what you say pretend the names of men who indeed and truth from their hearts detest your rashnesse and inconsideratnes Whereas if you would be perswaded to talke lesse and reason more and give milder words and bring stronger arguments and deale sincerely in the testimonies which you use you should ease your reader and spare your Conscience SECTION 5. Can. Stay Sect. 5. Pag 37.38 THe Word preached by false Ministers is not that word unto which God hath promised a blessing of encrease Or it is not
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
If the Church of Rome were not a Church in some respects but a meere Idoll the Pope could not be that Antichrist a principall rebell a notorious traitor against Christ If we speak absolutely or compare Rome with Churches truly Christian it is no true Church but the Synagogue of Satan But if we speake of it in opposition to the Jewes of Turkes or other professed Infidels it hath so much of a visible Church as a man cannot say it is no Church at all so much true doctrine is in it as sufficeth to support the title of Antichrist and some ordinances are so administred as that it cannot be said they are meer nullities In the true Church many wicked ones are found that are no lesse prophane sacrilegious enemies to peace the vassals of Satan possessed by the Divell dead in sin and accursed of God than heretiks or schismatiks who yet for that they have that order office or degree of ministerie which is holy doe no lesse nor with lesse effect administer the holy sacraments than those who are the samplars of all pietie and vertue The faithfull and holy Ministers administer and receive the Sacraments with good profit and benefit to themselves and others The hypocriticall with benefit to others not to themselves The prophane being not put from their places doe officiate with hurt to themselves scandall to others but to the everlasting comfort of them that partake worthily The hereticall and idolatrous administer the Sacraments that are holy and in their owne nature the meanes pledges and assurances of salvation but without benefit to themselves and others that continue in sin Thus the Prophets Apostles Martyrs and faithfull have held communion in the Ordinances of grace with such whose calling and conversation was not approved of God You say the Martyrs first and last would not receive this distinction lest to save their lives they should lose their soules and you reckon up many who as you write would rather give their bodies to the fire than heare or receive the Sacrament in false Churches or Societies But in this you lavish as in every thing else and hide the truth under the ambiguitie of the phrase The Martyrs laid downe their lives rather than they would defile themselves with idolatry bee present at the Masse or joyne themselves as members of that Antichristian Synagogue in all which they did as becommeth the faithfull servants of Jesus Christ But you cannot produce one Martyr of your opinion who denyed that any thing of God was to be found in those Assemblies or that refused to joyne in the pure ordinances of God with Societies separated from spirituall Babylon because of some defect or may me in their Church constitution In the whole Catalogue of Martyrs try if you can bring forth one who in these things was of your minde And what a vaine thing is it to pretend the example of all the Martyrs when there is not one among them that doth approve your cause If the example of the Martyrs be of any weight with you as here you beare the Reader in hand CAN Neces of separation p. 190 191 192. of necessitie you must condemne your rash and presumptuous censuring your unadvised sinfull separation from the worship and ministerie in our Church as Antichristian and Idolatrous For certaine it is the Martyrs stood members of our Societies and dyed in the defence of that doctrine and worship which we professe and practise Many words you spend in answer to this reason and reproaches you cast upon your adversarie but one word is not to be found that makes directly to take away the force of the Argument It was the answer of Frederick Duke of Saxonie who being prisoner to Charles the fifth and promised releasement if hee would goe to the Masse Summum in terris Dominum agnosco Caesarem in coclis Christum The like did the Prince of Condee but neither of them did refuse to joyne with the reformed Churches because they deemed their Church constitution defective or erroneous in this or that particular To pretend the consent of popish and protestant Divines in this matter is egregious ignorance or impudency for it is well knowne they are all generally of another minde Your instance from a City or Towne Similitudes bee no syllogismes Earthly similitudes of your making may not controll the heavenly precepts of Gods owne giving Bilson Christ part 4. pag. 322. Have you no surer ground of your catholike doctrine for adoring Images than a single similitude taken from the civill and externall reverence that is yeelded to Princes seates and seales Id p. 329. if the Civill power be usurped is not to the purpose nor true in all respects Not to the purpose because what is of God in these Societies is not done by power meerely usurped but by power and vertue from God though in the ministration that which is evill be not approved of God for wheresoever any supernaturall truth of Christian Religion is taught and any ordinances of grace dispensed truly for substance there is some truth of ministery though many wayes polluted And where the intire faith is professed and received and the ordinances of grace administred truly there is a true ministery for substance ordained of God what other defects or maimes soever it may labour under Not true because in the Civill estate That which is done by power usurped and unlawfull in some cases is a nullitie but in other some it is available and stands in force For it is a rule in the Civill law That it is one thing to be a true Magistrate another to bee in the Magistracy or to execute the Magistrates office From which distinction is gathered this generall ruled case or sentence That the acts of him that was a false or unlawfull Magistrate may be lawfull and just And the same may bee said and was ever held in the Church of God of corrupt and ungodly Ministers though they bee not true Ministers that is approved fit and rightly qualified yet so long as they be in the place of Ministers the acts of their ministery be good that is effectuall and of force if they observe the forme of administration prescribed by Christ CAN Stay Sect. 15. pag 133. The Lord hath not promised to them his blessing and acceptance what the Lord may accept or will we dispute not only this I say whosoever heareth in a false Church cannot by any promise that he hath in the word of God expect Gods blessing on that which he doth the reason is because a true constitution of a true Church that is where men are gathered according to the Gospell of Christ is that only lawfull religious societie or communion of Saints wherein God will be honoured whereby hee will bee served and whereto hee hath promised his presence and acceptance so then howsoever we are not bound unto hearing in a true Church necessitate medii as if Gods grace were tyed to the meanes this way
yet as they say in Schooles necessitate praecepti if we consider Gods commandement CAN Stay §. 3. pag. 59. so we are bound to Church hearing only in a true Church and in no other Church can we expect Gods presence promise and acceptance Such Churches unto whom God hath made no promise in his word to blesse the things there done ought not by Gods people to be resorted to but God in his word hath made no promise to blesse the things done in a false church therefore Gods people are not to goe unto false churches The proposition cannot be excepted against for 1. The Scriptures prove it clearly Jer. 23.21 22. Exodus 20 24. Psalme 134.3 and 147.13 Again there is no dutie charged upon us but there is a blessing promised unto the due performance of it The assumption is as cleare and thus wee prove it If false churches have not the promise of Gods presence they cannot from the word of God expect his blessing upon what they doe but the first is true Ergo the second The Major which is only controversall we prove thus If every false church be an Idoll Exod. 20.4 5. And God require his people to come out thence Rev. 18.4 threatned to destroy it Rev. 20.8 9. and will doe it and promise his presence unto his true church Mat. 18.20 Then he is not present in the false But the first is true therefore the second ANSWER You struggle hard as all men may perceive but set not one foot forward Our Church is an idoll therefore wee must not hold communion with it God hath promised no blessing to his ordinances therein because the Church is an Idoll This is your circle wherein you walke up and down But to helpe you out of this mire if it may be 1. Rom. 3.2 Can 1.6 Rain de idolola l. 2. c. 1. p. 2. Where you take it for granted that our Church is false and therfore Christ is not present with us we on the contrary are assured that we are a people in covenant with Christ to whom hee hath committed his heavenly oracles and seales of the covenant amongst whom he feedeth his flock in greene pastures and causeth them to lye downe by the still waters with whom he is present when they meet together Mat. 18.20 Exod. â—0 24 Psal 134.3 Ioh. 10.4.5 He hath set up his tabernacle amongst us and dwelleth with us and watcheth over us and worketh by his Ministers not only to call men unto salvation but to nourish and build them forward unto life everlasting We are separated from Idols wee heare the voice of the true shepheard and follow not strangers but fly from them we believe in the Lord Jesus Christ for salvation and worship him sincerely according to his will He standeth at the doore knocking and to such as open unto him hee commeth unto them and they sup with him and he with them And therefore Christ is our Shepheard our King our Saviour and of his rich grace and love doth embrace us as his people and the flock of his pasture beareth our prayers and accepteth our service This is our glory that Christ is ours and we are his and it were better for us to dye than that our glorying herein should be made void Secondly seeing this tearme False Church is so familiar with you we will consider what it meaneth and how farre it doth stand true that God hath made no promise to blesse things done in a false Church These words True and false Church are used oft to signifie as much as pure and corrupt found and languishing Church And as there is scarce a Church so pure which hath not some impuritie nor so true which hath not some falshood admixed so there is no Church so false or impure which hath not somewhat of God or some supernaturall Christian truth within it For if no supernaturall Christian truth bee received or professed there is no Church Infidels being cleane without the Church deny and utterly reject the principles of Christianitie Heretikes or false Christians in respect of generall truths which they openly professe are Christians or of the Church but in respect of their particular errours condemned of all men that be of sound beliefe A Church is not to be esteemed false for some corruptions nor impure for some disorders no more than we account him a sickly man who now and then findes some wearinesse or distemper Neither is a Church to be accounted true because of some truths which they professe Act. 2.41 42 46 worship which they practise or use of the Sacraments which they retaine The notes of a pure Church are intire profession of the Gospell and saving truth of God the right use of the Sacraments holinesse of conversation the sound preaching of the word of life fervent and pure calling upon Gods name subjection to their spirituall guides whereby they may bee directed and built forward in the wayes of life mutuall communion in the ordinances of worship Eph. 4.11 12. and Christian fellowship with all Saints and true visible Churches of Jesus Christ Those Churches to which all these notes agree truelie are to bee esteemed pure in their measure but those to whom all doe not agree or not so truely they are to be esteemed lesse pure or true and that in comparison more or lesse according as more or fewer of these notes common speciall or proper shall be found more or lesse pure amongst them Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these is wanting or impure the Church is so much defective or impure though it may be pure in comparison of others The profession of the true faith Acts 14.22.23 27 and the framing of our life and conversation according to the direction of the word with the right administration of the Sacraments and comely order Ier. 4.22 Mat. 13.14 15. Isa 30.9 10 11. 5.7 8 9 c. are signes of a Church in a good state and condition But it may fall out that the profession of faith alone by publike preaching and hearing of the word administration of the Sacraments prayers and thanksgiving doth take place when good order is neglected and if life degenerate from the profession for in this case she ceaseth not to be the true CHVRCH of Christ so long as it pleaseth him not to give her a Bill of divorce True doctrine in all points and the due and right administration of the Sacraments in all things according to the word both for substance and circumstance is the note of a pure Church and in good plight But true Doctrine in the maine grounds and Articles of faith though mixt with defects and errours in other matters not concerning the life and soule of Religion and the right administration of the Sacraments for substance though in the manner of dispensation some things be not so well ordered as they might and ought
are notes and markes of a true and sound Church though somewhat crased in health and soundnesse by errors in doctrine corruptions in the worship of God and evils in life and manners A false Church is that which holds neither the truth of faith intirely nor the integrity of divine worship nor comely order which God hath appointed for the government of his house nor holinesse of conversation But addeth to the Articles of faith to that which is worshipped and to the substantiall means wherby God is worshipped and to the holy Commandements which God hath given for the direction of his people or detracteth and perverteth the right sense of faith not considering that which is worshipped as is meete mangling the Ordinances of God and transforming the lawfull manner of worship into another forme and inverteth the holy Commandement by corrupt glosses and sinister interpretations which destroyeth the life and power of godlinesse One false Church may bee more corrupt and rotten than another as being more deepely tainted in matters of higher importance and more generally than another as some may bee corrupt in matters of faith others in doctrine and worship both Ier. 2.11 13. 2 Reg. 16.3 1 Reg. 18.21 Ezek. 16.20 and some in all the particulars mentioned Thus Israel worshipped God and the Calves yea the Lord and Baal And as one false Church may be more corrupt than another Hen. Ains 2. part page 62. Did not the Priests rulers and people condemne the Prophets of God sent in all ages and vvas not Ierusalem the holy City seate of the Priest-hood guilty of their bloud Luke 13.33 34. vvas not vile and grosse Idolatry practised often in Judah and Jerusalem by the Priests and Princes Ezek. 23.11 Did not Iuda forsake the Lord and turne their faces from his Tabernacle shut the doores of his house quench his Lamps and neither burn Incense nor offer burnt offering in the Sanctuary unto the God of Jsrael 2 Chro. 29.6 7. Vriah the Priest made an Altar Idolatrous like that in Damascus and polluted Gods Worship in the Temple 2 Reg. 16.10 11 12 16. Pashur the sonne of Immer the Priest being Governour in the House of the Lord persecuted Ieremie for preaching the truth Jer. 20.1 2. and himselfe prophesied lyes ve 6. See Ier. 32.31 32 33 34 35 36. Mic. 3.11 Mal. 2.8 9. or at one time than another so one false Church may have more of God in it than another and at another time For the lesse grievous the errors are which the false Church holdeth or the lesse abominable the idolatry which it maintaineth the more divine truth it embraceth the more effectuall is that worship of God which it retaineth The true Church of God which is comparatively pure may be called false though improperly in respect of that corruption in doctrine and manners errours schismes divisions superstition or prophanenes which through humane frailty and negligence cleaveth unto it And a false Church may comparatively be called a Church true or pure in respect of them that be more grossely defiled as it hath more truth and purity in it Also the true Churches of God have sometimes bin distinct visible societies from the false Churches and by many degrees in themselves more pure from tincture and infection than at other times and some others have beene As in the dayes of Abiah Iudah was by many degrees more free from pollution than afterwards In Pauls time the integrity of Rome was famous Corinth many wayes reproved They of Galatia much more out of square But the true and Orthodox Church hath sometimes beene so mixed with others in outward society that it hath beene hard to find in the whole world a distinct Congregation of sound and intire professors of all supernaturall truths who joyned in the use of Gods Holy Ordinances but the members of the true visible Church were dispersed and scattered and mingled with false Christians or false worshippers in society and the true Church lay hid in the false Now to apply these things 1. If by a false Church you understand a Church erring in points of faith exceeding dangerous and corrupting the pure worship of God with reall Idolatry with whom the faithfull may not lawfully hold Communion yet then that which they have of God amongst them though not rightly administred is effectuall by the blessing of GOD according to promise As Baptisme administred by the Heretikes holding the forme of Baptisme and of Popish Priests is true Baptisme and not to be reiterated For one and the same society may in one sense have somewhat of the true Church and in another bee the Synagogue of Satan and their Ministers exercise the Ministery and service of Christ when they themselves bee the bond-slaves of Satan It is true God threatens to destroy such societies and is highly displeased with the service that is done there as such because it is not done as it ought but as he is pleased to continue his Ordinance so he is pleased to give it force and validity according to his institution And it is not strange that God should bee displeased with a thing not done according to his institution when the institution it selfe hee doth approve and blesse to some according to his free covenant 2. If by a false Church you understand a Church maimed and corrupt with errors in doctrin and manners neglect of discipline disorders in Ministers and people then as occasion may bee offered Christ hath bound the faithfull to bee present at his ordinances in such Assemblies and promised to blesse them that draw nigh unto him therein In the Church of Corinth there were Divisions Sects Emulations 1 Cor. 3.3 1 Cor. 6.1 2. 2 Cor. 10.10 1 Cor. 15.12 1 Cor. 5.1 1 Cor. 11.19 20. contentions and quarrels going to Law one with another for every trifle and that under Infidels Pauls name and credit was despitefully called into question there the resurrection of the dead was denyed by some that wickednesse was there wincked at which was not heard of among the heathen the Lords Supper was horribly profaned things indifferent used with offence 2 Cor. 12.20 21. Ambr. in 1 Cor. 11 They stood striving for their oblations Hier. in 1 Cor. 11. In Ecclesia convenientes oblationes suas separatius offerebant Apoc. 2.4 5 6. Apoc. 3.20 21. Fornication not repented of and idolatry practised in eating meats sacrificed to Idols in the Idoll Temple And all this notwithstanding the assemblies were kept the faithfull frequented the Ordinances and God did blesse them according to promise Ephesus was extreamly decayed in her first love and though threatned to have her candlesticke removed unlesse she repent Christ doth never lay his charge upon the faithful to depart from his Ordinances Of Laodicea it is said that she was neither hot nor cold and then we may easily conceive she was overgrown with corruptions the proper fruits of negligence security selfe conceitednesse c. For which unlesse she
in l. 9. cp 9. Aug. epi. 118 119 See Caranz sum Concil fol. 43. Iustin Martyr Tortullian Clomens Romanus Eactantius and others vvere of opinion that no particular judgement passed upon the Saints untill the laft day Sixt. Sen. Biblioth l. 6. an 345. The Pastors of this age spake more unwarily of justification and grace than was meet prayer for the dead was ordinarie the foundation of prayer unto Saints was laid and defended by the teachers themselves with overgreat zeale in the superstitious vigils and frequenting the Sepulchers of Martyrs The former prophanation of the Sacraments by superstitious rites much increased some whereof are abolished by the papists themselves Libertie is taken from the Ministers the Bishops contend among themselves with ambition hatred affecting high titles and precedencie more than the good of Gods Church the pleasure of peace and securitie tooke away all care of godlinesse Now they seeke the reliques of Saints goe on pilgrimage to Ierusalem consecrate Temples to Martyrs esteeme it more religion to build certaine places and to pray in them than in others and to live by prescriptions and will-worship of Monkes c. than to walke according to the rule of Gods Word Now they give themselves to corrupt religion with idle and impure rites Images that were not mentioned in the first and second ages of the Church in the fourth fifth and sixt age were brought into the Church in some parts painted upon the walles retained for Historicall and Rhetoricall use to informe the understanding and stirre up devotion and of some began to be worshiped which Gregory himselfe disliked Monkes kept the communion at home and wanting a priest communicate themselves No publike assemblies could be found in which the ordinances of God did flourish intirely Augustine complained of the multitude of rites and ceremonies which were in his time wherewith the Church was grievously burdened but in the ages following was much more intolerable Of the particular slips and errours of the ancients it is needlesse to say more Here I would demand was this Church all this while thus corrupted the true church of Christ or a fals was the true worship of God performed in these assemblies the true worship or was it pernicious Idolatry If a true Church then a societie T. C. repl 1. pag. 73 wherein corruption of Doctrine and of the Sacraments hurtfull Ceremonies dominion and pomp of the clergie new orders and functions of the Ministerie is to be found may be the true Church of God And what then can you object against the Church of England to prove it a false Church If a false Church Fulk ansvver to the Rhem. in Eph 4.13 all the true Bishops of the primitive Church for six hundred yeares and more after Christ in all necessary points of doctrine agree vvith us and therefore vvere ancestors of our Church In the later times also for every age vvee can name divers pastours and teachers even in the most darke times c. Calfeh against Mar. preface to the reader Greg. epist. l. 7 indict 2 c. 109. Concil Nicen. a but that Councel vvas not generally received Sigth in an 755. Reger Howden continuat Beda anno 792. Feild of the chuteh l. 3 cap. 8. See Calfehil against Mart. art 3. p. 58 69 c. Bilson Christian subject part 4 page 316 317. This vvas about the yeare of our Lord 1160. See Vsser de suceess Eccles History of the Waldenses Daltha Lydia hist Chaloner credo Eccles part 2 sect 2. then either the faithfull were bound to avoide all societie and fellowship with it in the ordinances which a sober minded man will not affirme or all communicating with a false Church in the ordinances of God is not pernicious idolatry The faithfull which lay hid in this corrupted state of the Church and did partake in the ordinances of worship were never held and reputed Idolaters In the ages following the mystery of iniquitie did grow amaine for the worship of Images first began and after was concluded the Pope obtained to bee called head of the universall Church Saints were invocated as Mediators the Communion was mangled and delivered in one kind the merit and dignitie of workes advanced to the prejudice of Gods grace the doctrine of reall presence and orall eating of Christs flesh in the Sacramant by good and bad and the adoration of the Eucharist was taught and received These grosse corruptions prevailed for a time in the Church before they were concluded upon in Synods or Councels opposed by some condemned by others and manfully withstood especially the worshipping of Images During which time the faithfull who condemned these abominations did lie hid in the Church keeping themselves undefiled from these errours but separated not themselves from the ordinances of grace nor gathered themselves into a distinct body After these abominations were concluded the first that separated themselves were the Waldenses Albigenses or poore men of Lyons who withdrew themselves from the societie of the Romane Synagogue and worshiped God in distinct companies according to his will These are reported to be men of sound life and god linesse by the testimonie of very enemies themselves notwithstanding they were most shamefully traduced and grievously persecuted for Christs sake But after this separation made by them If sheepe in a pasture vvhere venemous hearbs are mixed with vvholsome can by the instinct of nature make choise of that vvhich is proper for them and abstaine from the contrary vvhat marvaile is it if the flocke of Christ vvho know the voice of the true Shepheard from the voice of strangers should by the guidance of Gods assisting spirit doe the same Chaloncredo Cameron dc Eccles ca. de schism See Field of the church l. 3 〈◊〉 6 8. Carleton descript ca. 1 p. 8. divers other godly men did patiently endure the tyranny of Antichrist and groaned under that heavie yoake bewailing the misery and reproving the sinnes of the time sought to reclaime others and labour to keepe their owne selves free but did not actually separate from the societie And this as the learned judge was done if not by Gods commandement at least by gracious indulgence Vntill the time of the Trent Councell saith one the Church although oppugned with errours and deceits of divers kinds oppressed with tyranny did not patiently endure the tyranny of the Pope and the impudency of the Fraterculi And though oftentimes before they had thought of separation yet they could never effect it untill that was fulfilled which the Scripture had foretold It is here to be further noted that neither the Waldenses who first separated nor the reformed Churches which in after times cast off the yoke of Antichrist and abolished his Idolatry did make such a pure and perfect reformation in all things as was to be desired And therefore if they be measured by your meat-wand they must all lye under the censure of false and idolatrous Churches who worship God with a false
dist 93 ca 24 dist 95 can 5. Gratian par 2 c 9 qu 2 c. Lugdunens Calvin Justit l 4 c 2 s 11. Chamier panstr Tom 2 l 16 cap. 4 S. 9. Iun animad in Bel de cleric c 14 not 2 c 3 not 59 Chamier Ibid c. 6 s 11. Sed Catholici negaut consquentiā sciunt posse illa omnia extare in media haeresi inter Apostatas Quod si nostri negari incipient Apostatae cur Fararius cur ejus Mecaenas Jacobus Davius nunc Cardinalis non renunciarunt Baptismo apud nos quos ille disputat apostasiam fecisse recepto non jusserunt se denuo ting Author imperfect oper in Mat. hom 49. Omnia haes quae sunt proprie Christi inberitate habent haereses illae inschismate similiter Ecclesias similiter ipsas Scripturas Diviras similiter Episcopos caterosque ordines Clericorum similiter Eucharistiam caetera omnia c. And hereof the grounds and reasons are evident For on the one side it appeareth the Ancient Church did not hold her Constitutions to be absolutely essentiall to the calling of a Minister or to the semper esse thereof as if the omission or non-observation thereof did make them no Ministers Bishops by the Ancient Constitutions of the Church were to be ordained by three other Bishops neere adjoyning But instances there be manefest that the Church hath dispensed with these Canons Pelagius the first as Anastasius writeth in vitâ Pelagij was consecrated of two Bishops only Iohannes de Perusio Bomu de Ferentino Anareas Presbyter de Ostio Evagrius Bishop was consecrated of Paulinus onely Moses refusing to bee ordained of Lucius was created Bishop of them who were banished into the mountaines The Bishops of France only Dionysius ordained It is an humane constitution saith Iohannes Major that a Bishop should be ordayned of three invented for solemnity not as absolutely necessary Presbyters or Elders were ordained by the Bishop The rest of the Presbyters then present laying on their hands But seeing Bishops were greater than Presbyters rather by the Custome of the Church than by divine institution this was not simply required to the essence of ordination but according to the Custome and Ecclesiasticall Ordinances The Chorepiscopi also who were nothing but Presbyters were allowed to ordaine by the leave of the Bishop And on the other side if they bee not lawfull Ministers who receive their Ordination from Bishops the Churches of God throughout the world have beene destitute of lawfull Ministers for the space of this foureteene or fifteene hundred yeares which the Non-conformists will never affirme As Rome it selfe is a Church as the Church is opposed to Turkes and Infidels and as Heretickes specially they whose opinions are not in specie as they say pernicious CAN Stay § 2. pag. 11. are the Church So in Rome and amongst Heretickes so much truth of Ministery is found as the acts they doe are not voyd altogether and of none effect The doctrine of the Nicolaitaus which was that adultery and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their Idol Temples Iren. l. 1. c. 27. Epiphan 1. Tom. 1. Was not you say in the judgment of the Churches at Pergamus Thyatira esteemed as a thing that might not be born withal If Pergamus and Thyatyra so grievously corrupted were true Churches The receiving of Ordination from the hands of a Bishop doth not so leaven the Ministery as to make a nullity thereof or make it unlawfull for others to joyn therewith in the worship of God A Bishop ordained per saltum P. Aureolus in 4. Sent. dist 24 art 2 Capreolus dist 25 art 2. Cusan concord cathol lib. 1. cap 4. Membrum suo officio non contentum sed cupicus prae ripere alienum conturbat corporis ordinem totum c. sic singulorum ornamenta non sunt alijs congrua sed unumquodque requirit sua abijcit aliena Gratian. dist 89 cap. 1. They that hold the Office of Bishops to be of GOD do hold that the Church ceaseth not to be a Church in which this degree is not to be found that never had the Ordination of a Presbyter can neither consecrate and administer the Sacrament of the Lords Supper nor ordaine a Presbyter himselfe being none nor doe any act peculiarly appertaining to Presbyters Ordination therefore is reserved to the Bishop not in respect of superiority in degree of ministery above his brethren for if he be no Presbyter he cannot make Presbyters but for order sake and to prevent Schism and division being for substance of the same order and Consecration with them If one member in the body challenge to it selfe that office which belongeth to many it breeds some disorder and confusion but makes not a nullity of that which is done Succession in the Apostles Doctrine is an essentiall and unchangeable note of the Church which wheresoever it is found doth argue truth of ministery in that society for the Preaching of the Word and administration of the Sacraments to draw men to internall Communion For that particular Church is the true Church of Christ which retayneth unity with the Catholickes sc the unity of the head the unity of the body the unity of Doctrine and unity of the Spirit Iohan. Major l. 2. hist de gest Scotor cap. 2. scribit Scotos per sacerdotes Monachos sine Episcopis in fide eruditos esse usque ad An. Dom. 429. adeo ut Ecclesia scotitae plusquam 230 annos floruerit absque regimine Episcopali Nam Religionem Christianam suscepit Scotiae An. Dom. 203. ficu◠consentiunt Historic◠omnes Ames Bel enerv tom 2. de Eccles Forb Iren. lib 2. cap. 11 prop. 10. Bilson perpetuall Church Government Epistle to the Reader I have alwayes had before mine eyes the most of them are Brethren for the truths sake c A. W. Ansvver to late popish Articles page 73. Iun animadv in Bel cont 5 l. 1. cap. 3. The right and povver of giving Ordination to the Ministers of the Church belongeth primarily vvholly to Christ vvho communicateth the same vvith his Bride the Church Both the Bridegroome for his part and the Bride for her part have delivered this povver of Ordination to the Presbytery jure divino afterward the Presbytery conferred jure humano this power upon them who were specially called Bishops c. Aerius was called an Heretike in the time of Epiphanius not for his opinion but for his separation which he made together with it For so the Fathers of the first Constantinopolitane Councell Can. 6. which in the booke of Canons is 169. Haereticos autem dicimus eos qui olim ab Ecclesia abdicati sunt qui postea a nobis anathemati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter hos autem qui se sanam quidem fidem profiteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subassumunt segregaverunt autem sese
vvhat need is there to lay dovvne their false office I cannot say of this mans Logicke as Aristotle did of Theodorus his making Epithites It is his vvhole art CAN. Stay p. 27. that a man may remaine a Minister of a false Church all his life time provided hee onely teach the truths of the Gospell Our reason is for in this if he doe no idolatrous act then hee sinneth not and so consequently no just cause of his comming out from among them ANSWER Ill might you twit your adversarie with his little skill in Logicke unlesse it was done in policie to hide your own loosenes in this and the like arguments For though it be not an Idolatrous act to preach the truth of the Gospell in a false Church in other respects it may be sinne to continue a member in that societie and so also to teach the Gospels Truths As it may be scandalous and offencive an appearance of evill A man may doe that whereunto he is not called from an evill mind Also it may bee sinne to continue in a false Church though a man teach nothing but the truth of the Gospell because he cannot professe all maine and fundamentall truths or that border thereupon nor testifie against all corruptions grosse haereticall reallie Idolatrous which in Conscience cannot bee tolerated or borne withall without grosse hypocrisie or dissimulation or hee cannot keep himselfe from the tincture of Idolatrie in practicâ— As for example though it be not an Idolatrous act for a Popish Priest to preach the Gospell or administer the Sacraments of Baptisme yet it is not lawfull for a Christian to remaine as a member in that society because he cannot partake with them in the Ordinances but he shall commit reall Idolatrie or must dissemble many grievous and hatefull abominations which cannot bee dissembled and shall bee thought to bee of the same Religion with them or of no Religion c. The multitude of Authors which you quote against hearing false Prophets or continuing in false Churches doe they not give other reasons why wee ought to separate from them or doth any one ever lay this down as a truth or foundation of separation In the page following you alledge sixe reasons which you say may bee applyed against the going with others to an Idol ministerie Church or worship c. But if they bee of any strength this reason whereof now wee speake is nought worth for they are directly crosse Here you say If in preaching the truth of the Gospell he doe no Idolatrous act he sinneth not but there you say he sinneth many other wayes But in all this you take that for granted which we confidently denie sc That our Churches worship or Ministerie is false and Idolatrous And therefore taking the proposition in your sense we say It is not only lawfull but necessary to remaine Ministers or members of some Churches which lye under your censure as false and Idolatrous but indeed are the true Ministers and Churches of Iesus Christ graced with his presence covered with his banner and beautified with his Ordinances and tokens of love And that which you call an unblessed standing wee make no question but it is approved and blessed of Christ and therefore regard your reviling the lesse Can. Stay Sect. 5. Pag. 73. If a man performe an action in a state and of publike nature he is to be considered in respect of himselfe as is that state and according to the publike Ordinances For if the state be false and the officer unlawfull it is familisme for him to say I know this state is set up against the Lord Iesus Christ and every commer here to worship according to the constitution is an Idolater but I will have in my selfe a secret meaning from the rest Id. page 77. Seeing false Churches and false Ministers are reall Idols set up by earthly Princes c. Whosoever comes and bovves before those Idols cannot escape the just blame of Idolatry Id. pag. 73. This is a sure thing and let it bee noted No administration performed in a state and by a power and constituted office can be sought desired and received but in so doing the doer ipso facto really approves of that state power and office bee the same lawfull or unlawfull And as for any mans saying to the contrary it is sine capite fabula a vision of his owne Head and will prove as good as the miracles which Iannes and Iambres wrought even meanes to harden his owne heart and some others as they did Pharaohs by doing them ANSWER You say it is an easie thing to Conquer CAN. Stay Sect. 5. page 66. Wee are no such Children as to give the cause so avvay CAN. Necess of sep p. 226. But this vvee cannot give him though hee begge it shamefully because the thing is othervvise as their ovvne vvritings manifest CAN. Stay Sect. 5. page 74. Calfeh against Mart art 3. page 86. if begging might procure it and if confident assertions will carrie a matter you will not goe without it But we must not be driven from the Church the Ordinances and worship of God communion with Christ and societie of Saints by an emptie blast of words No though you shamefully boast you have proved it by our owne writings Doe you thinke your bold impudent asseveration that any mans saying to the contrarie is sine capite fabula a vision of his owne head will make us by and by yeeld to your definitive sentence for which you can produce neither Scripture nor reason nor authoritie but your owne as if your ipse dixit Pope-like were to be rested in Wee are no such Children We are not to be feared with rattles You must bring better matter than your vaine fictions and sounder proofe than vaine repetitions of the same things over and over or else you must expect small credit to bee given unto your words They that joyn together in the worship of God Ambr. in Luk. 6. c. 9. Fides Ecclesiae imprimis quaerenda in quâ si Christus habitator sit haud dubiè legenda c. sed siqua est Ecclesia quae fidem respuat nec Apostolicae praedicationis fundamenta possideat ne quam labem perfidiae posâ—it aspergere deserenda est Sadeel de legit Minist vocat p. 6. Aug. Ex. 166. Our heavenly Master gave us vvarning before hand to make the people secure touching evill overseers lest for their sakes the chaire of vvholesome doctrine should be forsaken And Tract in Ioh. 46. The Lords fold hath some overseers that bee Children some that be hirelings ordinances of Religion they approve the faith protessed in points fundamentall the worship performed for the substance Ordinances administred and the truth of Ministerie for substance whereby these things are dispensed For of necessitie if the doctrine of salvation be restored the lawful use of the ministery is restored also Where God is truelie called upon in the Congregation and the Sacraments
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
or standing of honour in the house of GOD have they cause to aske pardon of this also if they shall thinke their ministerie may be effectuall to the faithfull A Minister lawfully called say you according to Christs institution is incontinently upon his outward lawfull calling a true Minister let his practices afterward be good or bad Put case then the Church should accuse such a Minister utterly neglecting his charge or inclining to say Masse and Mattens or loose and scandalous in behaviour as unworthie his place and office have they just cause to crave pardon of him because they acknowledged him to be a Minister but unworthily Many abuses not to be tolerated may cleave to the Ministery when the ministerie it selfe is not to be cast off as altogether ineffectuall SECTION 9. CAN Necess of Separ pag. 27.28 The Learned generally affirme Rhem. annoâ— in Iâ— 10. anno 1. and in 1. Cor. 10. Sect. 22. that it is unlawfull to communicate in a false ministery Par. Com. in Matth. 7.15 All those without doubt are to bee taken for deceivers who take upon them the office of teaching without a true calling and a little after he saith That so much being discouered 〈◊〉 Christian must 〈◊〉 hid â—are against them Dow. in a Reg. 5. v. 19. and Psal 15. p. 56. Admon 1. to the Parliament p. 27. T. C. reply 1. pag. 83.155 CAN. Stay p. 5.62 63 71 113 118 119 c. and flye from them as from Wolves Musculâ—â— in Matth. 7.15 saith the like Cope in Prov. 10.20 speaketh as much and giveth this reason for it because they destroy both bodies and soules of aâ— many as eâ—t her beâ—eeve or reverence them Zanch in Phil. 3.2 Ralloc com in 1 Thes 5.11 page 228. Riv. in Psal 16. page 52.53 Oecolamp in Isa â—â—2 fol. 20. Cal. in Psal 16. Fen. in Song 1.6.7 Cornel. a Lapid Com. in Iohn Ep. 2. page 505. saith False Ministers are favoured and approved in their unlawfull way when they are boundâ— Par. in Hosea 13.2 Sedul in 2 Reg. 5. Mâ—â—ty loc comâ—p 119 Virels Grounds in lib. 2. p. 103. Zanch in â—rac 3. p. 534. ANSWER Blaming your Treatiser that he comes so naked into the field CAN Stay Sect. 12. p. 119. you say I never saw in my life an error held by a man of Learning that hath lesse brought to countenance it than this For whereas others doe commonly quote Scriptures albeit mis-applyed and alledge for themselves the judgements of other men Hieron in Psalm 5. Omnâ— qui maâ—è intillig it Scripturas in via Dei corruit He goeth not this way to worke And better it is to goe plainely and simply to worke in the defence of his cause than to wrest Scripture mis-alledge Authors and abuse a show of Learning to seduce and beguile the simple But you have made choyse of the more common though the most sinfull course You pretend Scriptures but handle them amisse Quote Authors but chop and change their words force them to speake what they never meant and when all is done they will bee found to make nothing for but direct against you Ambr. Intus in animo perdant modo victores abscedant CAN. Necess of Separ p. 227. Tertul. de Virgi veland If Christ wâ—re ever afore all the truth is as ancieâ—â— and everlsting You make use of Logicall Maximes and Theologicall Principles but your mistakes are grosse and palpable in the application of them Some men you say in matters of controversie care not though they lose the peace of Conscience so they may gaine their supposed victory And if you have not offered violence to your Conscience in those writings you have not advisedly considered what you have done To make this manifest in some particulars not formerly mentioned It is an infallible Maâ—ime you say as Doctor Vsher and others observe out of Tertulliâ—n Whatsoever is first that is truest and what comes after is adulterate CAN. Stay sect 2. p. 14. Vsher de Christ Eceles success stat c. 1. p. 19 Field of the Ch. lib. 2. c. 5. page 49. CAN. Stay sect 2. p. 11. For with reverence to the phrase From the beginning it was not so Basil ep 79. Non est aequum ut quae apud ipsos obtinuit consuetudo pro lege canone habeatur rectae doct inae Henry Answ first ans p. 31. I grant your Church is ancient but I deny it to be most ancient seeing then the most ancient by your own grant is most true c. CAN. Stay sect 4. p. 27. T. C. repl 1. p. 79. D. T. W. The Doctors of the Synod 5.6 Warres are judged by their causes and not by their consequences Bilson Christian subject part 3. page 201. The first in any kind or sort of things is truest and best so Field This is spoken of the prime first originall being of each thing which is a sure proofe of goodnesse and perfection For all defects found in things are swarvings declinings and departures from their originall and first estate For truth is before false-hood and good before evill and habite before privation But you miserably apply that Rule to the first judgment of the separated Church in London concerning the hearing of the Word preached in our English Assemblies as if it must bee truest because it was first and their after judgement adulterate because it followed You distinguish not betwixt the effect and the event which I will not say was done ignorantly or unadvisedly To reason from the effect of things you say is unsound and unconcludable by the Scriptures This is as if a man would say the Midwives which lyed to Pharoah did much good to the Israelites c. And then you goe forward to produce testimonies that things are to be esteemed by their causes and not by the event and that things are not true because usefull But your Pistoler argueth from the effect not from the event from the proper effect not the effect by accident as you might easily perceive but that you tooke liberty to deride what you could not answer Thus he argueth The Doctrine taught in the Church of England is the sound and true doctrine of salvation profitable to beget faith and to build men forward unto life eternall not by accident but of it selfe and is ordinarily blessed of God to that end and purpose Therefore it is not unlawfull to heare the word preached in their assemblies What you talke of Caines murder Iudas his Treachery the good that comes by Schismes and Heresies is only to please your selfe with by-matters for the argument is drawne from the proper effect in respect of meanes instituted appointed and blessed of God This Canon is true if truly applyed and rightly limited CAN. Stay sect 4. p. 20. and sect 10. p. 111. parium par ratio est contrariorum eadem est ratio But as you apply it no good Logician would acknowledge it For though the
in the dayes of the Apostles 1 Admon pag. 14. Altar Dam. 178. nor in many ages following till blindnesse ignorance and lazinesse occasioned a prescript forme to be made for idle and dumbe Priests Fifthly If this were not many would make more profession of Love to preaching and hearing Gods Word but by this meanes it is neglected and despised for worldlings usurers drunkards whore-mongers and other earthly and prophane people away with nothing so well as English Masse Against Br. 43. Curt. Ch. power 42.45 and why but because it doth not sharply reprove them of their sinnes nor disclose the secret of their hearts but that they may continue in all kinde of voluptuousnesse and all other kinde of wickednesse Learn Discour of Eccl. Govern 68. Mart. Senior p. 2. Pract. of Prin. addi and therefore rightly it is called their sterve-us-booke Sixthly God hath no where appointed that the Church should be tyed to reade the Booke of Common-prayer for his worship and therefore to doe it is an high transgression before him as great as the sinne of Nadab and Abihu and such are liable unto the like or greater punishment Seventhly If this were praying and there were never an ill word nor sentence in all the prayers yet to appoint it to be used or to use it as Papists did their Mattens and Evening-song for a seâ—-service to God though the words be good the use is naught The words of the first Chapter in John be good but to be put into a Tablet of gold 2 Admon pag. 55. for a soveraigne thing to be worne the use is superstitious and naught and so is the use of this Service The Nonconformists never passed any condemnatorie sentence against the Booke of Common-prayer Answer as if it was false or devised worship or against the use of a stinted forme as if to reade it was an high transgression before the Lord. Enough hath beene said of their opinion in the former section whereunto adde this testimony of a man of another Nation whom you are pleased to stile a chiefe Nonconformist Course of Confor pag. 58. The famous confession of faith well known and commended at home and abroad the formes of prayer publiquely used in the Congregations and families of Scotland must be cast in a new mould It is true Beza Epist 2. Gravissimè nimirum in semetipsos in fratres reliquos peccare qui naevis istis aut etiam si mavis corruptâ—lis et suas ex aliorum cosâ—entias non leviter perturbant perinde ac si de Christianismo semel ablato ageretur c. Sed vitia a vitiis quae condonanda sunt Christianae chariâ—ati ab iis quae prorsus sunt execranda pradenter distinguenda esset censeo idque tamen non ex carnis sed spiritus prudentiâ—â— the Nonconformists judge it unlawfull to subscribe to that Booke that every thing conteined therein is agreeable to the Scripture but they condemne not the Booke as an Idol or prophane nor the use of the Booke in those things which are consonant to the truth And of this their judgement there is evident ground for we must not approve the least error though in it selfe never so harmlesse for truth because that were to lie against the truth and the God of truth needeth not my lie But many things must be tolerated when it is not in our power to amend them which we cannot approve otherwise we must hold communion with no Church or societie in the world And of this marke are the corruptions noted in the Communion-Booke as hath been shewed and is evident by the particulars mentioned in passages which you alledge It is true likewise they judge the Booke in the forme thereof to come too nigh the Papists and so have others as well as they and therefore have petitioned that it might be reformed that we might depart further from them and come neerer to the reformed Churches But herein they shew what they judge most convenient not condemning the Booke for the substance thereof as a forged worship How much more convenient were it saith T. C. T.C. repl 2. p. 109. that according to the manner of the reformed Churches first the Minister with an humble and generall confession of faults should desire the assistance of the Lord for the fruitfull handling and receiving of the Word of God and then after we have heard the Lord speake unto us in his Word by his Minister the Church should likewise speake unto the Lord and present petitions and suits at once c. But how carefull he was to prevent such wayes and speeches as some professors of the Gospel being private men might be emboldned to breake forth upon such like exceptions T.C. repl 1. p. 106. is evident by that solemn request he makes unto them that professe the Gospell in the name of God that they abuse not his labour to other ends than he bestowed it and that they keep themselves in their callings commit the matter by prayer unto the Lord leaving to the Ministers of the word of God and to the Magistrate that which pertaineth to them The Protestants in France for substance of matter agree with the Nonconformists herein The use of the whole Booke for matter and manner in every thing without addition or alteration they doe not approve because they conceive some things faulty others inconvenient and some things defective and strictly to be tyed to words and syllables is more than the Lord hath bound us unto in the administration of his holy Sacraments But the substance of prayers in the Booke they never disallowed nor the use of the booke 2 Admonit pag. 56. â— Admonit pag. 3. as of a vile and filthy thing Thus the Authors of the Admonition must be understood when they say The Booke is such a peice of worke as it is strange we will use it And now they are bound of necessitie to a prescript order of service and booke of common-prayer in which a great number of things contrary to Gods Word are conteined c. For they professe they have tolerated what they could not amend 1 Admonit pag. 9. Park of the Crosse part 2. ca. 9. sect 4. Wee receive the Communion-book in what wee may and in omitting of the ceremonies we doe in equitie keep the Law because of the end which is to edifie and used the Booke in their Ministery so farre as they might even where they object as great corruptions against it as in any other place To reade or repeate a prayer by heart as if the bare rehearsall thereof in so many words and syllables and none other was a part of Gods worship is a transgression of his commandement whether it be prescribed by others or devised of our selves or set downe in Scripture And the same may be said of the preaching of the Word to place opinion of worship in the meere act done in such words or methode is will-worship
or superstition And we may say of both these exercises so used 2 Admonit pag. 56. as the Admonition doth wee cannot account them praying or preaching but onely reading or rehearsing or saying of a Sermon or prayer even as a childe that learneth a prayer or Sermon without booke if he rehearse what he hath learned he rehearseth a prayer or Sermon but he doth not pray or preach But this is onely the sinne of him that useth not these prayers as he ought it argueth not the prayers themselves to be evill nor the use of a stinted forme publique or private in them that use it or them that joyne to be disallowed If it be not praying as it is used ignorantly for custome without affection it is praying when used aright with understanding faith feeling and such like affections required in holy prayer We reade not of any such Liturgie in the Church of Christ in the dayes of the a Bilson Christ subsect part 4. p. 407 408. You may well perceive by the Apostles words that they had neither Sermons nor Service prefixed nor limited in his time but when the chh came together the Elders and Ministers instructed the people and made their prayers by miraculous instinct or inspiratiō This was all the church-service they had to which they added the celebration of the Lords Supper but without any setled or prefixed order of prayer except it were the LORDS prayer which they observed in all places c. Apostles and therefore no such Liturgie is any part of Gods worship or substantiall meanes thereof to be used without addition or alteratiō of all or any Church with opinion of necessitie holinesse or merit But a set Liturgie might be in use in their times though we reade not of it for the Apostles set not downe a Catalogue of all and every particular order that was in the Church but give us a perfect rule or canon of faith and manners in all things necessary to salvation and all things unchangeably concerning the government of the Church unto the end of the world And if there was no stinted Liturgie in their dayes yet for order a set forme of prayer to be used in publique meeting is not unlawfull because it is of the number of things which God hath not determined in his Word and b In the additions to the Admonitiō it is read thus Remove Homilies Articles Injunctions and that prescript order wherein they declare that their meaning is not to disallow of prescript service of prayer but of this forme that we have T. C. repl 1. pag. 105. Dr. Whiteg answer to the Admonition pag. 143. where God hath not prescribed any forme there no forme must be esteemed any part of worship or condemned as simply unlawfull For as to call that holy which God hath not sanctified is superstition so it is erroneous to condemne that as unholy or prophane which God alloweth or is consonant to his Word though it be not precisely commanded But that there was no such c Bilson ibid. pag. 409. Had they set an order for the service of the church durst any man after have broken it or any church refused it Liturgie in many ages following till blindnesse ignorance and lazinesse occasioned a prescript forme to be made for idle and dumbe Priests is your addition to the Nonconformists reasons and not their saying and more then can be proved by good Authoritie Of the precise antiquitie of stinted Liturgies it is hard to determine but that they have beene in use in the Christian Church for the space of this fourteene hundred yeares if not above no man can denie It is more than probable that stinted formes were in use in the Greeke Churches before they came to the d The Bishops of Rome were 600. yeares and upward patching peicing the Masse before they brought it to any setled forme Polydor. De Invent. rer l. 5. c. 10. Latine at least many things were translated out of the Greeke Liturgies into the Latine But in the Latine Church we finde a stinted forme was in use in Cyprians time in the administration of the Supper not to insist upon that which some mention of the Lords prayer used in the celebration from the very times of the Apostles And some the chiefe promoters of a stinted Liturgie are renowned for their constant and unwearied paines in preaching every day in the weeke and sometimes twice So that there is no probabilitie that the first occasion of a stinted e Rome had one forme of service Millain another France a third Greg. respon ad 3. interrogat Aug. Liturgie was to helpe the ignorant idle or dumbe Priest as you are pleased to phrase it Where you borrowed this clause I know not but I cannot finde that ever the f See T. C. repl 1. pag. 106. Nonconformists have thus written In all the order there is you say no edification but confusion but the g 2 Admon pag. 14. Author of the Admonition saith In all their order of service there is no edification according to the Rule of the Apostle but confusion which seemeth to be referred rather to the h In the Church of Corinth some of their Elders strangers or inhabitāts to venditate themselves and the gifts they had of God might sometimes blesse or make their prayers at the Lords Table in a tongue not understood of the whole multitude But this abuse doth not condemne the exercise it selfe abuse in too many places than to the order it selfe prescribed in the booke as the instances following of tossing the Psalmes like tennise-balls in many places and the peoples standing walking talking reading by themselves doe evidence But the Booke is not to be burdened with the faults of men though too ordinary and common The Nonconformists dislike that nothing els should be required of Ministers but barely to reade service and the ordaining of ignorant Ministers they condemne as contrary to the Word of God and the meanes to nuzzle people in ignorance securitie lukewarmnesse and sinne But the use of a stinted Liturgie or the reading of prayers in the publique assembly they never gainesaid as unlawfull or inexpedient We agree saith i T C. repl 1. p. 106. T. C. of a prescript forme of prayer to be used in the Church And in the other no question many Conformists doe consent with them A prescript service therefore and an k Rutges Metaph. institut lib. 1. ca. de Bono Effectus per accidens secutus ex actione vel omissione alicujus non imputatur ei nisi intercedat obligatio cavendi unum ne aliud sequatur Hoc pacto unus bomo nonpotest juste recte intendere permissionem lapsus alterius ignorant or carelesse Ministery have no necessary coherence the one is lawfull the other unlawfull the one may be retained the other ought to be taken away It is no consequence to reason thus The Nonconformists disallow a Ministery that can
5. ca. 21. weighed and not numbred and that the errours of all these sorts are in specie much more dangerous and pernicious though not so many If you can prove any one errour in specie hereticall to be taught in those Bookes according to the true meaning and intent of the Bookes then I will consent unto you that he which administers in all things according unto them is not a true Minister of Jesus Christ But if that cannot be done and I presume you will hardly be drawne to attempt it in all your raging termes and reproachfull taunts cast upon our worship Church and Ministery you doe but foame out your owne shame The true Ministers of Christ may erre in many things else it will hardly be found that there is any true Minister and therefore to prove a Minister to be a false Prophet it sufficeth not to say he s Cypr. li. 2. Ep. 3. If any of our predecessors either ignotantly or simply did not observe keepe that which the Lord by his example and authoritie willed his simplicitie may be pardoned by the goodnesse of God Aug. Ep. 48. This blemish in his most beautifull breast hee covered with the teares of charitie August de Baptis l. 4. cap. 5. Ignosci potest simpliciter erranti erreth in many things but wee must shew the errours for qualitie to be such as cannot be in a true or lawfull Prophet of the Lord And here I would aske you this one Question Whether there was any true Ministery in the Christian Churches within the space of the fourth fift or fixt ages after Christ If not what is then become of the promises of God made to the Churches of the New Testament If yes whether was not their course of administration polluted with as many or more dangerous errours than can truely be named in all the Bookes forementioned And so expecting your resolution of this one demand I proceed to your third ground of Separation drawne as you say from the Nonconformists Principles CHAP. III. SECT I. IF the publique Assemblies of England have not the power of the censures Can. Neces of Separat p. 149 150. and excommunication but stand under a government which came wholly and every part from the Devill and Antichrist then is their condition naught then are they false and Antichristian Churches The reason is because this power is of absolute necessitie for the Churches of Christ an essentiall propertie thereof and serve not onely for their well-being but the being it selfe for without this there can be no coupling of the parts and members together And so much t De consc lib. 4. cap. 24. pag. 214. Dr Ames testifieth Now the Assemblies of England were not gathered by any such power but in their first constitution wanted the same and had this false power which is exercised at this day as the Nonconformists doe acknowledge Our arguments which we have used in this point have been to this effect Every true visible Church hath a power immediately under Christ to execute Church-government But the publique Congregations of England have not any such power under Christ to execute Church-government Therefore they are not true visible Churches What they will say to this I know not but hitherto they have been silent or answered to no purpose in the world For it is usually their manner to tell us how the Churches in Corinth Pergamus Thyatira c. neglected to execute discipline as though there were no difference betwixt omitting to administer the ordinance and the want wholly of it yea and to have an Antichristian and devilish in the roome of it ANSVVER YOu undertooke to prove the necessitie of Separation from the Nonconformists Principles But here you reject their Principles with disdaine and build your responsive conclusions as you call them upon your own foundation which you know doth not accord with their Principles The Nonconformists hold discipline necessary to the well-being of a Church the safety of Religion the preservation of Gods ordinances from contempt They compare it to the u Bilson perpet ch gov ca. 1. Since the Church of Christ is the house of God the Citie of the living GOD and the kingdome of his welbeloved Sonne Shall we thinke that God is carefull for others carelesse for his own or that confusion ought to be lesse doubted and feared in heavenly than in earthly things wall of a Citie hedge of a Vineyard fence of a Garden and bounds of an Orchard but never said it to be of absolute w Jewel Serm. on Iosh 6.1 2 3. Discipline is so needfull that neither without it shall ye be able thoroughly to discomfort those that seeke to build up Jericho c. necessitie that there could be no Citie Vineyard Garden or Orchard without it But this in your judgement is broken-stuffe not worthy any answer For where doe they read say x Can. Neces of Separat pag. 151. you in Scripture that this power which Christ hath given to his Church is compared to a wall or hedge c. But rather it may be likened to the power of the body which receiveth food and thereby excrements are purged and avoided the want whereof were in nature prodigious neither could the body possibly subsist and live In the same page you take up Dr Laiton roundly after your manner for saying that the y Cypr. lib. 1. ep 10. Concil Carthag 3. ca. 35. Gratian. decr p. 3. dist 2. cap. 95 96. Bils Christ subject part 2. pa. 335. I do not mislike that malefactors of all kinds not only drūkards railers perjurers adulterers usurers and such like but also theeves robbers ravishers murderers plagiaries incendiaries traytors and all other hainous offenders when their lives be spared by Princes should be driven to earnest and open repentance before they be received into the Church or admitted to the divine mysteries yea rather I thinke it very needfull in a Christian Common-wealth that God be pleased and the Church preserved from all communion with these monstrous impieties c. want of an integrall part of the whole is no sufficient ground of Separation He speakes you say as a man most ignorant of the nature of Church-power for were he able truly to define it he should see that it is of such necessitie as a people cannot constitute themselves in the right order of the Gospell without it as we have before expressed Expressed it may be but not proved by Scripture or reason drawne from Scripture How palpably you abuse Dr Ames testimony is shewed before and it makes as plainly against your reason as a thing can be spoken But that is broken-stuffe which pleaseth you not and he is ignorant that applauds not your dictates To be taunted and reviled is answer sufficient to be given to us simple poore ignorants who know not truely to define what Church-power is But whether this stuffe be broken or the Nonconformists ignorant what Church-power is or
this the Norâ—â—â—formists doe both teach and practice and therefore they have humbly sued for reformation but never either practised or approved your separation That which you cite out of the Harmony of confessions as if the reformed Churches did allow or teach what you practice I will set downe and leave it to every man to judge of your fidelitie The Church k Gallic confest art 26. None but Princes can give freedome and protectioÌ„ to these spirituall functions and actions Bilson Christian part 2. pag. 309. Gallican saith thus Credimus igitur nemiâ—â—â— licerâ— sese catibus subducerâ— in seipso aequiescere sed patius 〈◊〉 sâ—â—â—il tuendam conservandam esse Ecclesiae unitatem sese communi institutioni jugo Christi subijciendo ubjcunque Deus verâ—â—n illam disaiplinam Ecclesiastioâ—n constistuerit etiamsi Magistratuum edicta reclament à quo oxdiâ—â— quicubque seipsos seiâ—â—gunt ordinationi Dei resistant Psal 5. 42. Ephes 4.11 Act. 4.19 5.29 Heb. 10.25 And the l Belgic confessart 28. Without the helpe of Princes though the faith and Canons of Christs Church may bee privately professed and observed of such as be willing yet can they not be generally planted or setled in any kingdome nor urged by publique Lawes externall punishments on such as refuse but by their coÌ„sents that beare the sword Bils ibid. pag. 327. Id. part 3. pag. 296. If you will have the assistance of the Magistrates sword to settle the truth and prohibites errour and by wholesome punishments to prevent the disorder of all degrees that authoritie lieth onely in the Prince Belgick thus Credimus qued cum sacer hic caetus congregatio sit corum qui servari debent salus nulla sit extra eam neminem cujuscunque dignitatis aut nominiâ— is fuerit sese ab ea-subducere aut segregari debere ut sua tantuâ— consuâ—tudine contentus solus ac separatim vivat Sed conâ—â—a â—â—â—es as singulos teneri huic caetui se adjungere Ecclesiae unitatem sollicitè conservare seque illius tum doctrinae tum disciplinae subjicere collum denique Christi jugo sponte submittere tanquanâ— communia ejusdem corporis membra adificationi fratrum inservire prout Deus unicuique sua dona fuerit largitus Porro ut haee melius observentur omnium fidelium partes sunt sese juxta Dei verbum ab eis omnibus disjungere qui sunt extra ecclesiam constituti huicque fidelium caetui ac congregationi sese adjungere ubicunque illam Deus constituerit et si id contraria principum vel Magistratuum edicta prohibeant indicta etiam in eos capitis mortis corporcae poenâ qui id fecerint Quicunque igitur à vera illa Ecclesia recedunt aut sese illi aggregare recusant apertè Dei mandato repugnant Thus the Conclusion CHAP. IV. SECT I. ALL true visible Churches gathered and planted according to Gods Word Can. Neces of Separat pag. 173. consisted in their constitution of Saints onely But the Churches of England after Popery were not so constituted For the greatest number of them were prophane people even mockers and contemners of Religion as Atheists Idolaters Sorcerers Blasphemers and all sorts of miscreants and wicked livers Therefore the Churches of England are not true visible Churches There is never a part of this argument they can deny unlesse they will let fall their owne principles For the Assumption I make no question but it will passe without exception and none of them will have the face to oppose it considering how generally the thing hath beene affirmed and still is upon all occasions both in word and writing Now that the proposition may appeare as true also I will prove the same first by Scriptures secondly by reason thirdly by the testimonies of the learned ANSVVER IF both parts of this Argument be Nonconformists principles why doe you labour to prove the proposition true more than the assumption If it had been a confessed principle why doe you not fight against them with their own weapons as you pretend to doe throughout your Booke He is very dull that doth not smell somewhat herein But if it so please you The proposition is the Nonconformists and it is not For if this be the meaning thereof That all true Churches should consist of visible Saints not onely in their first gathering planting and constitution but also in their after continuance and propagations the Nonconformists doe acknowledge it for when sinne and wickednesse springeth or groweth in the Church the ordinance of God is violated But if this be the meaning That the societie which consisteth not of Saints onely is not the true Church of Jesus Christ that the Nonconformists utterly deny Also it is one thing to say The m Hieron Prefar lib. 2. in Epist ad Galat. Rursus facilitatis superbiae arguunturs Id. ad princ Marcelle Epitaph Difficile est in maledicâ civitate non aliquaÌ„ sinistri rumoris fabulam contrabere Id. in Praefat. in lib. Dydimini Sp. Sa. Cum Babylone versarer purpuratae meritricis essem colonâ— c. Church is not planted and gathered in all things according to Gods Word another to say it is no Church at all which is not planted and gathered in all things agreeable to the Word of God If then the meaning of the proposition be this That all true Churches planted and gathered according to Gods Word consisted of Saints onely because the ordinance of God is violated and his house polluted 〈◊〉 notorious offenders are received or tolerated the Noâ—conformists will acknowledge it But if you understand it thus That it is no true Church at all which consisteth not of Saints onely because it is not gathered planted constituted reformed in all things agreeable to the Word of God they never received it If you could not discerne this in their writings you were very blinde and partiall If you did discerne it and yet would passe it over that you might with some colour traduce them as going contrary to their owne principles or beguile others with an aequivocation where was your sincerity The Nonconformists will not deny but some things in the gathering and planting or rather the refining and government of the Church of England was and is done amisse not agreeable to the Word of God which they heartily desire and labour might be reformed but for things done amisse they dare not condemne the Church deny the grace of God separate from her communion or approve them that doe it It may be questioned also whether you dare not put a tricke upon your Reader in the phrase gathered and planted as if a church in continuance might consist of such as are not Saintâ— but if it be not gathered of such onely at the first it is no Church If this be your close intendment the proposition is farre from truth the minde of the Nonconformists and the matter in hand for in the reformation a new
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
Arian infection both in the reignes of Constantius and Julian the Apostata Athanas Graecolar tom 1. pag. 309. edit Comelit Theodor. hist l. 4. c. 3. Pelagius a Britaine by birth troubled the Churches with his pestilent Doctrine denying the grace of God attributing power and libertie to man to live without sinne and keepe the Commandements if he would This Heresie arose about the yeare 405. or 406. and the Author thereof drew his first breath in Britaine Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trim. 13. speaking of Cyprian saith Gallos fovet imbuit Britannos praesidet Hisperiae Christum serit ultimis Hiberis Vsser de prim Eccles Britan. ca. 16. pag. 787. but he sowed not this hereticall doctrine in Britaine And though it must be confessed That these Churches were not altogether free from that infection yet at first it was opposed and after it was banished by the blessing of God About the yeare 420. flourished Fastidius of whom Gennedius in his catalogue of Ecclesiasticall Writers saith Fastidius Bishop of the Britaines wrote to Fatalis one booke of Christian life and another of keeping Widdow-hood in sound doctrine and according to the truth of God And John Trithemius Fastidius Bishop of the Britaines was a man learned in the holy Scriptures and an excellent Preacher of the word of God famous in life and conversation in speech and wit notable Prosper contra collater cap. 41. Vsser de prim pag. 319 320 323 324. He wrote some devout little works c. And by the vigilancy and care of Lopis and Germanus Antisiodorensis the Britaines were delivered from the contagion which had begun to infect the Churches After this the face of things was miserable in that Kingdome by reason of the invasion of the g Repellūt nos barbari ad mare repellit mare ad barbaros Inter haec duo genera funerū aut jugulamur autmergimur Bed hist eccl l. 1. cap. 14. Bilson The true difference betweene Christians Par. 1. pa. 56. That this Land was infected with Arianisme Pelagianisme as many other places then were I find it reported in the story of Beda Eccl. his gent. Angl. l. 1. c. 8. lib. 1. cap. 17. And the Bishops of France our neighbours upon request made unto them by the Britaines sent Germanus and Lupus two French Bishops chosen in a Synod by the generall liking to convert this realm from Pelagius errour which also they did with great celeritie barbarous enemy the terrible famine the direfull contagion of the Pelagian and Arian heresies and the loosenesse negligence drunkennesse contentions and other vices of the Clergie The Christian Religion thus corrupted was restored againe by the second comming of Germannus but after that grievously oppressed by the comming in of the Anglo-Saxons who could not yet so extinguish the truth of God but it did revive spread and grow though sometimes more pure sometimes more corrupt and sometimes with greater sometimes with lesse freedome But to come to the last reformation which was made of Religion in this Land and it was not the conversion of England from infidelitie to the profession of the Gospell but the restoring of it from a corrupt state or profession to a more pure from Christianitie polluted to Christianitie unpolluted Christians they were who inhabited this Land baptized into the true faith of Jesus Christ but Christians defiled with manifold superstitions led aside into manifold errors which errors and superstitions removed they become sound and true Christians indeed The true h Chaloner Credo S 2. part sect 2 It will soone appeare that the Ch◠of Rome for a thousand yeares after our Saviour professed no other faith nor published any other beliefe in points fundamentall either negative or affirmative than we doe c. After a thousand and some few yeares more were expired Transubstantiation and Adoration of the Host with other dregs of Antichrist being established though we cannot say that the Church of Rome was from thence forth absolutely our Church yet we may boldly say that our church was from that time untill Luther both within the Romane Church and without it Church lay hid in Popery as a little oare in a great lump of drosse not refined not purified not coyned but true gold for substance yea that very same for substance which being purified and stamped is currant coyne When the invocation of Saints worshipping of Images the Latine Service and fabulous Legends the sacrifice of the Masse and adoration of the Sacrament with such like abhominations were taken away and in the roome thereof the true worship of one true God in the mediation of Jesus Christ and the right administration of the Sacraments and the reading of the holy Scriptures in a knowne tongue established when the omnipotency of the Pope is abandoned with all corrupt superstitions which did undermine the foundation it selfe and in stead thereof the intire faith of the Lord Jesus in all points necessary to salvation taught professed and received then is the Church refined and separated from that drosse To bring Infidells from the state of infidelitie to the faith it is necessary that instruction goe before either by reading exhortation preaching or report of Christian faith for faith commeth by hearing But where men professe Christianitie abuses may be reformed by the Edict of the Magigrate without such particular instruction going before as in the former case is requisite Many times * Jo. 2.19 heresie departeth from the Church or Heretickes goe out from the Church and sometimes the Church is compelled to goe out from heresie the heresie still remaining * Revel 18.4 Come out of her my people saith the Lord the godly then departing from Babylon according to Gods commandement gathering themselves into Christian societies the religious Magistrate by his Edict or Proclamation going before them are the true churches of Christ The i Raynold orat epist ad fratrem Non semper heresis exit ab ecclesia aliquando manet heresis ecclesia exire cogitur Papacy was not the church but the church lay hid in the Papacy untill the time of separation which being made according to Gods commandement by the authoritie of the Lords Vicegerent the church which was before k August epist 48. ad Vincent Donatist Ecclesia est quae aliquando obscuratur tanquam obnubilatur multitudine scandalorum obscured doth now shine forth Thus our Divines doe soundly and truely answer to the Papists demanding where our Church was before Luther That it was where now it is but unrefined unstamped that it lay l Beza epist 1. ad Duditium et si Papatun non sit Ecclesia voluit Deus in Papatu servare ecclesiam hid among them for the time as some fit stones for the building under a great heap of rubbish and that we have not erected a new Church but repaired and restored a ruinous m See Dr. Feild of the Church lib. 3. c.
not beene noted for noveltie singularitie and division is to bee received as the undoubted truth of God If these assertions be true then is this condemnatorie sentence most unjust and untrue For not only all old writers generally but the most learned of later times yea and all sects and sorts of people professing Christianitie themselves excepted are against it Therefore did they consider the terrour of the Lord CAN stay sect 1 p. 8. and that great day in which the Lord Iesus shall appeare in the brightnesse of his Father to avenge the quarrell of his least Commandement and to judge the wrongs Gregorie to John the Bishop of Constantinople saith thus Tu qâ—â—â— Christo universali ecclesic capiti in extrâ—mi judicii dâ—cturus es examine qui cuactacjus membra tibimet conarts universalis appellatione supponere CAN stay against straying sect 1. p. 8 Parker of the crosse part 2. c. 9. sect 2. I may well compare some of unbridled spirits to the Flaccians whose intemperate furie made Ernestus to deale the more hardly with the Protestants out of a fear they were all of the same spirit and would in the end procure like mischiefe Am. Polan in Dan. c. 9. injuries and reproaches which are cast upon his Church and Saints ordinances and worship they would not speake evill of what they know not revile his heritage despise his worship condemn the righteous vilifie the ordinances of grace abuse Scriptures misalledge Authors cause divisions and schismes in the Churches of God distract the minaes of some obstinate others and expose religion it selfe to contempt Let mee speake to them as the great est zealot in that cause at this day speaketh to his opposite in a cause of lesse importance When God ariseth up what will they answer him what will they say when hee shall not onely charge them that they have made a rent in the Church brought an evill report upon his ordinances spoken contemptuously of that which he approved yea commanded and perverted his word for that end and purpose But also that they have laboured with might and maine to draw others into the same transgression by meanes whereof his name is blasphemed the weake scandalized the godly made sad and that which was halting quite turned aside If it be sure that a more grievous punishment is reserved for them that cause others to offend than for them which doe such things themselves let the adviser weigh seriously whether it doth not concerne himselfe as much as any other to tremble and stand in awe It is a vaine boast that at this day there are few CAN say Episâ— to the Reader The judgment and practice of some men of speciall account in the Church of God have to this day held this impression in me that I esteem the Captaines and Ancient-bearers of this schisme unworthy the honour of any set conflict and publike confutation S. B. the raising of the foundation of Browne Ep. to the Christian Reader CAN Neces of separa Epist to the Reader Galschill to Martial Epist Omnia invalida nihilo sunt aequiâ—â— paranda if any except Formalists and Familists and men of corrupt mindes who suppose that gaine is Godlines that will appeare in defence of our parish Churches Ministerie and Worship For the professors as he is pleased to stile them are of the same judgement touching those things that formerly they have beene of and stand ready by the Scriptures to prove their godly congregations to be the true Churches of Iesus Christ and their worship to be of his holy institution If of later times they have beene silent in these matters it is not because they are better informed or that they see and acknowledge their worship and Ministery to be fals and idolatrous but they would not spend good houres in vaine seeing what soever was written in this kinde had beene learnedly and sufficiently answered not with reproaches taunts and boastings as is suggested but with solid proofe out of the booke of God Christian Religion teacheth men to occupie themselves otherwise than to mispend their time in answering that which in the eares of all indifferent men carryeth a sufficient confutation with it or is sufficiently confuted already specially when experience had lessoned them that they must deale with such as will overcome by peremptory censuring when weight of reason is wanting to them Neverthelesse If not reply if they please and when they will CAN stay Epist When the undertakers have finished their answer and â—ast Dav. published his many things that he hath to say against it Id sect 4. p. 36. least overmuch silence should be interpreted consent or beget too great confidence in men of the goodnesse of their cause and others should stumble at their vaunts as if none durst because they doe not undertake their answer I am purposed by the grace of God to examine the grounds and arguments whereby they would perswade the Necessitie of Separation from our Assemblies and from the worship of God performed amongst us Sundry things M. Canne requesteth of him that shall undertake to read and answer his bookes CAN stay epistle to the Reader 1 That when he setteth himselfe to read hee should set himself as in Gods presence and look on with a single and unpartiall eye 2 That he live by his owne faith and build not upon another mans fancie 3. That he denie himself and be contented to be guided by God alone 4. That for a particular faile hee doe not condemne the whole 5. That hee change not the state of the Question 6. That he may finde plaine dealing Id. Stay sect 1. p. 2.4.5 Sanctis Scripturis non loquentibus quis loquitur Amb. de vocat Gent. tom 2. l. 2. c. 3. Omne quod loquimur debemus â—ffi mare de Scripturis sanctis Hier. in Psal 98. tom 8. Nihil ultra quamsacris literis proditum est definiendum Erasm in Hilar. Solum Dei verbum certum caetera falsa si dâ—ssentiant Fer. ad Rom. c. 3. p. 303. CAN stay sect 4. p. 32. sect 1. p. 44. and what is brought against him be read out of the Prophets or Psalmes the Law or Gospell Whether these conditions be observed by the Author himselfe in his writings let the indifferent judge as namely whether passages of Scripture be truly alledged Authors rightly quoted arguments plainly propounded conclusions soundly drawne his adversaries ingenuously dealt withall Whether in writing he set himselfe in the presence of God and weigh in the Ballance of the Sanctuarie what he commendeth unto his Reader Whether he censure not before he make proofe by Scripture and rather insult over his adversaries with insolent and reproachfull tearmes than confute their grounds with substantiall reasons and whiles he commendeth plaine dealing simplicitie and integritie he doe not play the jugler who pretends plainnesse that he might beguile and deceive the sooner For when he makes semblance of zeale for the puritie of religion
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
Stay against straying s 13. p. 124. 125. Iere. 23.6 Prov. 5.3 Mat. 7.15 Ioh 104 5. Phil. 3 2. See Stay against Sect. 12. pag. 116 117 118 119. s â—â— p. 112 113 Ioh 4.23 Rom. 12.12 Numb 16. Isal 50.18 1 Tim. 5.22 〈◊〉 against Stray sect 6 pag. 81.82 sect 13. pag. 89. Matth. 28.19 20. Luk. 10.16 〈◊〉 Theâ—â— 2.2 3 4. Revel 13 14 9 12. 18.4 is certainly a breach of the Second Commandement For what doe they but indeed set up an Idoll yea and bow downe unto it who serve God in and by a devised and usurped Ministery In Song 1.7 8. The faithfull entreat Christ to be shewed where he by his Ministery with his Spirit Word Seales Censures c. feedeth his Flock that there they might place themselves for Instruction and Government and not turn aside to the flocks of his companions that is the congregations of false Christs and false Prophets which came in his Name saying I am Christ and deceive many Againe Ephraim is joyned to Idolls What were they among others they were Priests which Jeroboam ordained for the high Places What follows let him alone that is have no communion with him either in his false Ministery or other Idolatry Often doe the Prophets Christ and his Apostles forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church To communicate in a false ministerie is to doe a vaine worship and therefore unacceptable altogether unto the Lord. In this men doe abet the party in his sin and so make it their owne by imputation and inwrap themselves in the same guilt with the offender God hath promised no blessing to his Word but in his own Ordinance though I confesse he may yea and doth grant oft times that through his infinite Godnesse which no man can challenge by an ordinary promise To doe otherwise is to rebell grievously against the Lord and to uphold what in us lyeth that which the Lord will consume therefore as no good Subject should assist or communicate with any person in the administration of civill justice to the Kings Subjects no although he administer the same never so legally justly impartially except the same person had a commission from the King so to doe so neither ought the Subjects of Christs Kingdome A dumb Mâ—â—sterâ—e being unlawfull and false is to be separated from their Ministers for the greatest part are dumb Ministers Câ—â— Necess of Separ pag. 42. to partake with any person whatsoever in the dispensation of any Spirituall ordinance though in it selfe never so holy without sufficient warrant and commission from the most absolute and Soveraigne King of his Church Christ Jesus Such as have spirituall communion in a false Ministery doe embrace the bosome of a stranger and so commit spirituall whoredome against the Lord. Christ setteth it downe as a propertie of his sheep to be observed that they follow not strangers but flie from them for that they know not their voice ANSWER THis Reason is grounded upon the complaint which Nonconformists make of some great abuses in the Ministery but in them it is not to be understood of all Ministers Where are the words or what be they that condemne all the Ministers for some that say all Ministers are unlawfully admitted for some or that there is none good because some are bad If there be no words that carry with them any such sense then you do wrong to your brethren The Lord blesse and encrease an hundred fold the godly wise learned grave Ministers of this Church T. C. repl 1. pag. 25. And so others in their complaints are to be understood Nolo autem 〈◊〉 quis existimet per ea quae ecclesiasticorum permissa sunt me omnes prorsus ecclesiasticos nullo excepto comprehâ—ndere velle Nic. Clem. Specul Eccles nor to inferre a nullitie of the Ministery It is nor to be understood of all Ministers for amongst them there be many learned wise godly and painfull as the truth is and they acknowledge duly called and approved whose Ministerie God hath sealed and blessed It doth not inferre a nullitie of the Ministerie of others for even the idle unlearned scandalous being in the roome of Ministers are Ministers to others though not to themselves and their Ministery so long as they Minister the things of God is effectuall to the people of God If then your meaning be that the whole Ministery of the Church of England is false impure unlawfull according to the principles and complaints of the Nonconformists it is notorious If that the Ministerie of the Church of England in generall is a nullitie by reason of some maims and defects found therein which they desire might be redressed in that also you doe them apparant wrong In the Proposition as it is set down that we may understand the sense thereof two things are to be considered 1. What is meant by a false Ministerie 2. What it is to communicate in a false Ministerie In plaine and distinct dealing a false Ministery is not to be confounded with a maymed defective or impure Ministery for as the Gospel may be preached truly when it is taught impurely so may the Ministery be true for substance when it is impure in some respects But seeing in your language every unlearned scandalous negligent Minister is a false Minister and the Ministerie which he executeth is a false Ministery therefore to omit further contestation about the word It must be noted That a false Ministery is twofold 1. Absolute viz. such as is no wayes appointed of God in respect of the substance of the office whereunto he is set apart as if a Minister be called to preach pernicious and damnable doctrine or to offer Sacrifice propitiatory for quick and dead and this Ministery is a meere nullitie 2 Comparative or in some respect as that which is maymed in the qualities or care of the party chosen or designed as if a man unlearned scandalous idle be chosen if he feed not the flock or teach without power and authoritie And this Ministery is defective but of force and efficacy to the people of God for substance it is of God for the good of his flock and what is done in the administration is done by the authoritie of God but the persons themselves if in no measure qualified are not allowed and approved of God The second phrase To communicate in the false Ministery may import two things First to communicate in the sinnes of the Ministery Iniqua lex est quae se exammari non patuur Tert. in Aâ—ol Non tam vi cogere homines ad obsequium quam ratione persuadere debenteae leges quae scribuntur a pio nomotheta Dan polit Christ lib. 5. cap. 3. Course of confor pag. 149. Gratian. Decr. 1. dist 12. cap. 1. Bilson Christ Subject par 2. p. 353. 354. Quomodo vero discedimus ab impiâ—s hominibus Morum dissimilitudine Si
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
repl 1. pag. 41. Ambr de offic lib. 1. cap. 50 Grat dist 93. cap. 21. Ex quo iâ— Ecclesis sicut in imperio Romano crevit avaritia perit iex de sacerdote visia de Prpheta Bas in Asceticis Chry. desacer complaints have been made against abuses of this nature by all sorts ancient and moderne who never denyed the Churches where the true faith was professed to be the true Churches of Christ Cyprian complaines thus Here I am grievously troubled that the Church hath many Pastors who not onely doe not oppose their bodies against the incursions of wolves but also they themselves doe play the parts of wolves whiles they destroy the souls of the simple they themselves serving their bellies gaine and ambition and make merchandise of the Word of God and adulterate it with ungodly opinions The Counsell of Nicâ— makes complaint That many things in the admission of Presbyters and Bishops was done contrary to the Rule Leo That the office of a Pastor and government of the Church was committed to men altogether unworthy Hierom reproacheth the Bishop of Ierusalem that he could as himselfe boasted make in one houre a thousand Clarks and condemneth it in others That Clarkes run to the Bishops suffraganes certaine times of the yeere and bringing some summe of money they are ordained being chosen of none Ambrose sheweth the abuse in his time to be this If a man asked some of them who preferred them to be Priests answers is made by and by that the Archbishop for an hundred shillings ordained me Bishop Nazianzon in Apolog That they which handle holy things with unwashen hands and polluted souls are more in number than they over whom they rule Miseri in â—iotate miseri in splendore And ad Maximum Ad Pastoralis muneris administrationem nihil contulerunt ui 〈◊〉 quod comam quam turpiter alere studuerunt raserunt And in the same place De pecumiis jam in ecclesia bellum geritus When Basil of an Heathen was made a Christian he saith That he did greatly wonder at the dissentions which were in the Church concerning Faith and the contentions of the Governors because every one leaving the doctrine of our Lord Iesus Christ did challenge to himself by his owne authoritie certaine rules and orders Also J perceived dissentions to arise from hence because there was no discipline no knowledge of God or it was perveâ—se if any Chrysostome Neque immeritos solum adlegâ— sed idone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Toletan Councells complaine that for eighteen yeeres no Synod was held Whence came grosse ignorance and corruption of the Ministers It would be too long to set downe at large the grave sharpe and lamentable complaints that Nicholas de Clemang Petrus de Aliaco See Nichol. Clemang speculum Eccles Petrus de Aliaco reformat Eccle. Bern. in Conv. S. P. ser 1. Heu Heu Domine Deus Ipsi sunt in persecutione tua primi qui videatur in Eccl sia tua primatum genere Id. in Cant. ser 76. Parum est nostris vigilibus quod non servant nisi perdant Gildas See Vsser de primord Eccles Brâ—â— Hâ—oper on the 8 Command pag. 74 79. Whitaker de pont Rom. presat ad Audito res In sch smatis remedium hoc primo invenâ—um est quod ipso morbo magis pericudesum fuisse molti virt sancti prudentes judicarunt Quod quamquam non statim apparuit tamen misera experientia demceps demonstravit Tum enim ambitio irepsit in Ecclesiam Episcopi caeperunt non minus de dignitate suarum sedium quam de Christi grege cogitare c. Gregor Nazianz. orat 2. pag 399. They intrude themselves unto the most holy Ministeries with unwashen hands and minds as they say and before they are worthy to come unto the Sacraments they affect the Sanctuarie it selfe circum sacrasanctam mensam premuntur protenduntur esteeming this order not an example of vertue but a maintenance and helpe of life Bernard and our Gildas have published against the Ecclesiasticall Governours of their times for their ignorance pride luxurie riot drunkennesse persecution of all true godlinesse covetousnesse rapine contentions brawles simonie and what not And since the time of Reformation not the Inconformists only but the godly Bishops and Martyrs themselves have observed bewailed and reproved these abuses Father Latimer in his Sermons generally but in his Sermon of the Plough is plaine and large against the pompe and idlenesse of Bishops who Lord it over but feed not the Flock of Christ muzzle the people in ignorance and profanenesse live riotously hunt after preferment but seek not the winning of souls unto God Bishop Hooper complaines saying It is great pity to see how farre that office of a Bishop is degenerated from the originall in the Scripture it was not so at the beginning when Bishops were at the best as the Epist of Paul to Titus testifieth that willed him to ordaine in every Citie of Creete a Bishop And as sharply and closely he censureth the Bishops of his daies for arrogating to themselves so much witt as to Rule and serve in both States in the Church and in the Civill Policie and to the contrary professeth That one of them is more than any man is able to satisfie and that it is not possible that one should doe both well and that it is a great oversight of the Princes and higher Powers of the earth so to charge them with two burdens when none of them as he saith is able to beare the least of them both The accusations which are brought against both the Ministers and members in the Separatists Congregations are not few nor light nor such as can be wiped away with reproaches All these have borne witnesse of the great disorders and corruptions which have been in the Church of God but they never deemed the societie was to be abandoned because of these great and erroneous blemishes rather they sought the redresse and reformation of what was amisse If some things of man be mixed with that which is of God as humane superioritie with divine Ministerie the pure wheat with some chasse the holy Sacraments with rites savouring of superstition a found Christian is not to cast away what is of God as a nullitie fruitlesse defiled Antichristian Idolatrous because somewhat humane is annexed unto them nor in defence of the good to be charged or condemned as going crosse to that which he taught against the evill Aug. de fid bon oper tom 4.4 Nos vero ad piam doctrinam pertinere arbitramur ut canes in ecclesia propter pacem ecclesiae toleremus Iun. animad in Bell. contr 5. l. 1 ca. 3. l. 1. ca. 3. not 24. Speaking of Popish ordination saith A parte ad totum non procedit argumentatio In ordinatione aliquid nihil facâ—unt ergo nihili faciunt ordinationem Quod Dei quod ecclesiae in ea est permagni facimus quod
a malo est facimus nihilt Calvinus autem eo in loâ—o agit de rutibus adventitiis solum non de ordinatione tota simpliciter Imposition of hands whereby the extraordinary gifts of the Spirit were given unto Beleevers was peculiar to the Apostles Act. 8.14 15.19.6 vide Beza annot major in Act. 19. Synops purior Theol. disput 24. §. 32.33 Jus Pastores â—â—gendâ— est penes Ecclesiam ac â—oâ—inde pâ—bi convenit cum Presbyteris Ius eos ordinandi solis Presbyteris est propriâ— CAN. Neces of sep c. 1. p. 8. Jun. animad in Bell. cont 5. l. 1. ca. 3. not 9 10. Bell. de Cler. l. 1. ca. 3. §. Accedat If an unmeet Minister be set in office by whomsoever the election is made he is of men or humane but forthwith there followeth not a nullitie of his Ministerie If a fit Minister be chosen disorderly in that choice there is somewhat humane but the Office or Ministerie is of God In the body we can distinguish between the substance and the sicknesse which cleaveth unto it betwixt the substance of some member and a bunch or swelling which is a deformitie but destroyeth not the nature taketh not away the use of that part or member But what answere can be given to the argument drawn from their grounds which Proposition in the syllogisme propounded can they denie seeing they are both theirs If both be theirs they cannot denie them but he that hath seen you by your writings only knoweth by experience if he hath made any tryall it is not safe to trust your bare saying or confident Assertion The Nonconformists disclaime the Major as none of theirs and the Assumption so farre as it is true makes nothing against them First the Nonconformists never held Ordination by the people where he is to administer to be necessarie or essentiall in the calling of a Minister For in their opinion ordination belongeth not to the communitie of the Faithfull but to the Presbyterie or Colledge Ecclesiasticall and may and ought to be performed by the Presbyters of neighbouring Congregations if they have none of their owne or not a competent number Thus you your selfe relate their Position Moreover every officer in the Church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer Secondly They give not the sole power of Election to the communitie of the Faithfull but require their consent in the election by the guidance and direction of their Governors See Calvin Epist 131. Instit l. 4. cap. 3. §. 15. T. C. repl 2. pag. 1. 196.197 Iun. Eccles 3. p. 1. Non solus judicat sed praeeunte moderante Clero Presbyterio soret enim proclive labi in illud incommodum si populus solus eligerit Non est autem ab â—o tantum periculum ubi conjunctus est Clerus actioncan dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum ecclesiarumque accedente Iun. contr 5. l. 1. ca. 7. not 24. Aurcolus in 4. Sent. dist 24. art 2. ra 3. ea quae sunt ordi num omnes recipiunt immediate a Christo Horb Irenic l. 2. cap. 11. prop. 13. pag. 179. Itaque potest cuiquam c. Fr. de Victor in rel de potest eccle Q 2. W E. The Church plea. §. 8. pag. 78. A dispute par 3. cap. 8. pag. 167. Of him who is obtruded and thrust upon a people without their owne election it is vvell said by Zanchius That he can neither exercise his Ministerie with a good conscience nor yet be profitable to the people See Fulk in Rhem. in Ephe. 4.13 As some people be of that disposition that they know better to be governed than to governe Grat. de jure belli lib. 1. c. 3. pag. 49. so it fareth with some Christians that it is better they should be provided for than left to provide for themselves and the Ecclesiasticall Colledge to whom the Government of the Church is committed They allow not that every small companie should doe as they please or stand upon their owne bottome But as the Church is to be governed by common counsell and consent of the Ecclesiasticall Colledge so the election and choice of the Pastor or Teacher is to be made by the direction and counsell of the Senate A Pastor should not be thrust upon the people without their knowledge and approbation neither should the people proceed therein without direction of the Governours Thirdly The Minister doth not derive his power or authoritie either vertually or formally from the people but immediately from Christ whose servant he is for the Churches use and benefit in whose name he must execute his office whose message he must deliver whose seales he must dispence and to whom he must give account This is that which Franciscus de Victoria the master of Canus affirmeth though his words be ignorantly drawne to another purpose I suppose you know by whom That all Bishops doe derive Iurisdiction and power immediately from God Fourthly If the people have given away their power of election or be not fit to chuse through their ignorance or simplicitie or that libertie be taken from them they conceive it to be a maime or defect in the calling of the Minister but this defect doth not make a nullitie of the office or acts done by vertue of that calling which he hath For in every true Church where the Word of God is intirely Preached and received and the Sacraments for substance rightly administred there is a true Ministerie and a true calling to the Ministerie though in some things maimed and faultie In the Church of God and no where else all sound and saving truth is to be found for the Church is the pillar and ground of Truth and where the profession of all saving Truth with the right administration of the Sacraments is found there is the Church which ordinarily cannot be had maintained or continued without a true Ministerie nor that without a true calling The saving truth of God Gratian. Decret dist 63. cap. 22 23. and a true Ministerie are essentiall to the true Church consisting of all it parts and partaker of the Ordinances of grace Something of the se remaine in every complete societie Platima in vita Benedict 2. In the Primitive Church the people which were Lay-men chose their Pastors and for a long time the Bishops of Rome themselves were not chosen without the consent of the Princes c. and the Emperors were possessed of it as their right ever since the daies of Châ—rles Bilson Christ Subject part 3. pag. 168. Sol. Iarchi 2 Mac. 4.7 8 26 27. Ioseph Antiq lib. 20. cap. 18. l. 18. cap. 4. Ctrnel Bertram de pol. Iudaic. cap. 18. Concil Laed c. cap. 13. Non est permittendum turbis c. Iun. animadv in Blâ— contr 5. lib. 1. ca 7 not 16.17 which hath any thing of the Church and for
substance and essence they are true in every true and lawfull complete societie But as the profession of the truth may be found in all fundamentall points though mixed with many errours so for Truth and existence the Ministerie may be lawfull though in many particulars delinquent and deficient In the true Church then there is a true Ministerie But the true Church hath continued there by the blessing of God where the Election of Ministers hath been given away by the people or taken from them In later times the High Priesthood was bought and sold for monie and somtimes it was made annuall that every yeere new Priests were created as those Governours whom Kings change every yeere that as every man would lay out more or lesse monie he should obtaine or lose the Priesthood Which may be seen in the examples of Iason and Menelaus Neverthelesse so long as the Church of the Jewes continued the Church of God the Priesthood continued also In the Primitive Churches when the people had a voice in the choice of their Teachers oftentimes there were factions in the Church the people stood against their Guides and the Guides against their people and the people were divided one against another And sometimes either through sloth or for peace the Pastors left the election of Officers to the people Ruffin lib. 11. c. 10.11 Theod. hist lib. 4. ca. 6. August Epist 110. 225. Socrat. hist lib. 7. ca. 34 35. 39. Concil Antioch cap. 18. Sozom. hist l. 2. ca. 18 19. Naziatrz in Epit. patris Euagr. l. 2. cap. 5.8 Theodor. l. 5. ca. 23. Gratian. dist 63. ca. 11 12. Cypr. l. 3. epist 14. 10. W.B. The Church plea. §. 8. pag. 90. T.C. repl 2. par 1. p. 212. Cypr. l. 2. epist 5. l. 4. Epist 5. l. 3. epist 22. and the like he did for Optatus Satuus Caesernius Numidicus Calv. Inst l 4. c. 4. §. 10. August epist 223. Theod. l. 1. ca. 23. Socrat. hist. l. 2. ca. 19. Sozom. l. 3. c. 20. Socrat. hist. lib. 7. ca. 28. W.B. The Church plea. § 8. pag. 80. Centur. 1. ca. 4. Centur. 6 7. col 591. Centur. 2. c. 7. p. 134. 135. and the people challenged it unto themselves and sometimes againe they took it from their people and challenged it to themselves But in the mids of these broyles he was accounted a true Minister who was elected whether by the Guides or by the people or by the Emperour so he taught the doctrine of Salvation truely And if this be not admitted what shall be done when the people and their Elders be divided in the choice of a fit Officer or Guide If the people prevaile against their Elders he whom they chuse is no Minister to them because not chosen by their Suffrages if the Elders against the people he whom they approve is no Minister because he wants the peoples voice And if the people dissent they must separate and excommunicate one another because to the one part he is no Minister whom the other approve Though Cyprian teach That Ministers should be chosen by the people yet this forme of Election was not in some Churches in Cyprians time who were esteemed true Churches and true Ministers And Cyprian himselfe appointed Aurelius a Reader without advice of the Church by the authoritie of his fellow-Ministers then present Pinianus was ordained of the people Elder of the Church against Augustines minde and will Athanasius made Frumentius Bishop and sent him to the Indies he created Presbyters in other Churches and when he came into Egypt as many as he knew addicted to the Arian haeresie hee put them out of their place and whose Faith he tryed and approved to them he committed the Churches The Church of Cyzicena gave this honor to Atticus that without his consent it could not chuse a Bishop You will not denie but the Ministerie of the Church for the first second and third and fourth hundred yeeres after Christ was true and might be joyned withall For thus writeth a friend of yours and as it is supposed by your aide It is affirmed by the Centuries of Magdenburg that from Christs ascension unto Trajans time which is about an hundred yeers every particular Church was governed by the Bishops Elders and Deacons and describing the state of Christian Churches from Trajans reigne unto Severus that is from the yeere of Christ 100 to 195 thus they write The order of Government was popular for all Churches had equall power of teaching purely the Word of God administration of the Sacraments excommunication of hereticks and wicked persons loosing the penitent the election and ordination of Ministers and the deposition of them againe for just cause And even unto Constantines time The Primitive purity of Church Government was not yet defloured with the dregges of mans invention â—igâ—em in Apoc. 12. pag. 505. 506. Neither had Satan brought in Prelaticall pride into the sheepfold of the Lord but Pastors looked every one to the health of his owne flock And a litle after he citeth Epiphanius â— â— Ibid. pag. 90. Hierome Ambrose Cyrill Hilarie and Gregorie Nazianzene as making for him in the matter of chusing Ministers But most certaine it is within this space of time many things were done in the election and ordination of Ministers which are directly crosse to that which you require as essentiall in his calling See Iun. eccl l. 3. cap. 1. See Sâ—crat l. 4. 〈◊〉 〈◊〉 21. Grâ—e 16 17. c. 35. Gr. lat 29. ca. 36. Gr. ca. 30. lat Sozom. l. 6. ca. 18.20 Evagr. p. 2. c. 8. Socr. hist 13. l. 4. c. 10.33 Theo. l. 4. c. 6. Ambr. offic l. 1. Bils Christian Sub. part 2. pag. 28 2. Sozom. l. 7. cap. 8. Socrat. hâ—st l. 5. ca. 8. Iust in Novel Inst 223. cap. 28.9 Concil Toâ—â—â—an ca. 2â— Greg. epist. lâ—b 40. ca. 78. To Constantia the Empresse The Bishop of Salona was ordered neither â— nor any responsarie witting thereof which thing was never attempted under any of the Princes your predecessors c. Yet I obeying their graces Precepts did from my heart remit unto the said Maximus this his presumption as freely as if he had been ordered by my self c. Concil tom 2. Concil Parisien can 8. if at any time you can prove that all things were observed which I doe not beleeve Ambrose himselfe was chosen Bishop when he was onely Catechumenus before he was baptized so that he was constrained to teach that which himselfe had not learned yesterday catechised to day a Bishop The Election in all things not to be approved as consonant to the rule for the Canons were strong against it and Saint Paul seemeth not willing that a novice should be a Bishop but never thought or esteemed to be none at all Of the election of Nectarius see Sozomene and Socrates Iustinian ordained If any man build a Church or house of prayer and would have Clerkes
of them may be good men and secondly that his meaning was to note how unworthy they are as of the office so of the name of a Minister of the Gospel not to make void their Ministerie such as it is in the administration of the Sacraments which faith hee I confesse as in the Popish Priests Baptisme for that they be the publike officers appointed thereto although unduely administred to be the holy Sacraments of God Out of Master Brightman Bâ—ight in Apoc. 3. you make a large discourse of the base and shamefull beggerlinesse of the Clergie as that the Curates are both in very deed and in all mens account a company of beggarly fellows and those that by means of their more full purses walke more lustily they run up and downe bribe impudently importunately begge and flatter CAN. Necess of Sep. p. 19 20.21 to compasse Ecclesiasticall promotions c. But you tell us not how he doth immediately after in many words and with strong reasons consonant to the Non-conformists Principles disprove and censure your Separation as wicked and ungodly which because you omit I will present unto the Reader Sed nunquidergo saith he destituti sumus ab omni bono nequaquam sed gemino adhuc fruimur electis salutari quorum primum est introitus Christi ad â—os qui aperiunt Secundum suavissimum eorundem apud Christum accubatio Illud est dulcissimum solatium recipiendi Christum quod percipiunt Sancti quoties ad verbum praedicatum aperiri corda per fidem opera Spiritus sentiunt Tunc enim ingreditur nobiscum caenat Parker of the Crosse pâ—t 2. cap. 9 § 2. pag 113. The second slander of the ceremonies â—ccuseth us for Donaâ—ists whom the Anabaptists â—â—vive with either of whom have we to doe For besides that wee make no Separation as they did then and there doe now we are as for both from hâ—ir judgement and from their practice as our â—â—â—sers c. The first position of the Donatists was That the Church is pure without spot and without wrinkle in this life and whereas Christian Churches tolerated famous men advanced also one Caecilan accused of reâ—a se they held it their duty to separate from them as being no true Churches 〈◊〉 see here a perfect image of the Brownists and of the Anabaptists but not so much as any liâ—â—ament of any English Protestant Preacher that is desirous of reformation impertiendo seipsum benignissimè jucundissime quemadmodum quidem Zachaeum cupientem illum videre in Sycomorum ascendentem descendere jussit sibi parare apud se hospitium Luk. 19.5 c. Nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caenat qui sic amplectentibus eum hoc iis tribuit ut filii Dei fiant Joh 1.12 Ille vicissim nos excipit ut unâ— cum eo caenemus quoties integris animis accedimus ad Sacramentum caenae In qua perfidem nos carne sanguineque suo pascit lautissimis deliciis supra omne quod vel dici vel cogitari potest Quo sensu dictum est apud Lucam cap. 13.29 Tunc venient ab Oriente Occidente Borea Austro discumbent in regno Dei i. e. homines ex omnibus oris ad Evangelium confluent amplectentur doctrinam regni veréque Christi participes fient cujus pignora capient Panem Vinum discumbentes ad ejus mensam in câ—lebrandâ Sacrâ caenâ Loquitur enim de vocatione Gentium quâ—rum fidem ascensionem in totam veritatem per unâ—m sacramentalem actionem designat Hos jam convivas Christus vocaret cum interin Judaei de quibus agitur in illâ parabola prorsus a ratione salutis abhorrerent uti factam jam vidimus per multa secula Quo pertinet etiam illud quod ibidem afferunt exclusi Judaei postulantes sibà aditum propter pristinam familiaritatem edendi bibendique in ejus conspectu supra V. 26. q. d. Nos saepâ— Domine communicati mensâ tuâ hilare convivium tecum agitavimus eden do ex tuis sacrificiis an fores nunc contra nos obserabu Haec enim ratione Iudaeis idem erat cibus sacrificiorum quod panis vinum nobis Neque tamen haec ita sunt accipienda quasi gaudium electorum finibus hujus vitae circumscriberetur sed quia caena quae peragitur in terris est pignus aeterni convivii in caelis Haec igitur docens duplex adbuc ingens bonum in Anglicanae Ecclesia residere Praedicationem nimirum verbi legitimam Sacramentorum administrationem In quibus utrisque se Christus suis impertit mutuum convivium cum eis celebrans ipse primum per auditionem a nobis exceptus deinde caena sui corporis nos vicissim excipiens O nos igitur sordidissimos quoties a verbo audiendo refugimus Christum enim convivam respuimus O nos impios contemptores quoties recipiendo Sacramento cum fratribus nos subducimus Christum enim vocantem ad Caenam spernimus Sed haec adiiciuntur in singulare solatium piorum Etenim qui non trepidarent de fugiendo quamprimum ab hac Ecclesiâ cogitarent cum audirent exosam esse Christo conditionem ministrerum quos brevi non resipiscentes evâ—miturus sit ex ore nisi verbis ipsius Christi certiores fierent de suâ cum co coÌ„municatione Laus igitur tibi mitissime Agne qui fores occlusas contra offendens non statim te proripis furore percitus nosque pro meritis omni ratione salutis orbas sed luculentam adhuc tui copiam relinquis omnibus qui tibi per verbum pulsanti aperiunt suavissimam tuam invitationem per Sacramenta non spernunt Igitur scelestus blasphemus est corum error Parker de polit Eccl. lib. 1. ca. 14. Quo prâ—eseâ—â—â—â— cum Anglia â—â—â—ba vitae aeternae â—aâ—eat Ioh 6.68 Ibid. Non in â—uridâ— jectione sed iâ— fundamentâ— ipsius elemolitione separatio dunt axat licita Jâ—id Aquibus vos separate 1 Tim. 6.3.5 Ac loquitur Paulus de fund◠〈◊〉 corrâ—ptione doctrinae ill us quae est secun pietatem Separavit Discipuâ—os Paulus Act. 19.9.28 Athae separatio a Iudaeis erat ipsa Evangelii fundamentâ— blasphemantibus Postremò siparationem illam 〈◊〉 praec pitur 1 Cor. 5.11 Psal 17.4 2 Pet 28. 2 Tim. 3.5 At nulla in â—is Scriptâ— locis 〈…〉 privata praecipitur quae samiliaritate abstinct malâ—feriâ—torum hominum 〈…〉 Nullam igitu separationis vestrae in Scripturis aâ— exemplum piorum hominâ—m aut preceptâ— ophetarum Apostolorum â—xâ—at c. qui sic ab haâ— ecclesia deficiunt quasi Christus hinc prorsus exularet nec ulla spes salutis manentibus esse posset Cogitent hic Christum convivantem cum suis An pudebit eos illic discumbere ubi vident Christum non pudere An illo sanctiores mundiores erunt Sed quare se non convincunt suo ipsorum usu Non possunt
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
gods of the people are vanitie or vaine The covetous person is an Idolater and his goods are Idols must therefore these goods bee destroyed and the persons be abhorred Nay the outward Ordinances of God themselves Circumcision Baptisme the Lords Supper may be called Idols things of no value that presit not as separated from the inward grace or thing signified And if wee shall annex your Assumption and now then in the words of the Prophet What have we any more to do with Idols What agreement hath the Temple of God with Idols Will you grant the conclusion or condemne the inference as unlearned foolish perverse not free from grosse abuse of Scripture 3 Our Church and Ministery is not free from spots and staines Iob 3.24 Rom. 2.28 Ier. 9.25.26 Sardis vera Ecclesia est etsi vocem Christi plenè non audiat etsi illius obedientia plena non sit etsi in plenum ficut oportuit ab Ethniasmo non fuerit reformata Apo 3.2 Park de polit Eccl. lib. 1. ca. 13. §. 1. Brightâ— in Apoc 3.2 Ambr. in Luc. lib 6. cap. 9. Tom. 5. Fides igitur in primis Ecclesiae quaerenda mandetur in qua si Christus habita or sit haud dubie legenda Si qua est ecclesia quae fidem respuat defe endaest Ibid Petra tua Châ—istus est fundamentum Ecclesiae fides est St non in petra fueris in Ecclesia cris petrà est Christus Hieron in Symbol tom 4. Ita est Ecclesia sancta quae fidem Christi integramservat Stapleton relect cont â— qu. 4. art 5. Fides verae Ecclesiâ— vita est Bilson Christian subject part 2. p. 365. Where faith faileth the Church faileth and hee that affirmes your doctrine to bee false denies your assemblies and multitudes to be the Church wee freely confesse to the praise of Gods glorious grace and heartily beseech his Highnesse to supply what is wanting to amend what is out of order and to remove what is superfluous But not withstanding any defects or corruptions that can be charged upon us the Church and Ministery is true and sound enjoying whatsoever is essentially necessarie to the life and soule of a true Church and Ministery given by Christ and such as the Kings of the earth are bound by Gods law to protect and maintaine For our Church is built upon Jesus Christ the sole foundation of his Church We acknowledge Christ our only King Priest and Prophet God hath given unto us the Tables of his Covenant and we have received themâ— and his free and gracious Covenant is confirmed by the true and effectuall seales which he hath annexed unto his promise and committed unto his Church as their prerogative Christs Name is truly and only called upon in our Assemblies his Gospell is intirely Preached and savingly received by his people and hee is present with his Ordinances to blesse them to the worthy partakers If any stubble bee laid upon the foundation in respect of the Church or societie it is done ignorantly for ought wee can judge and with a minde teachable and ready to give place when light doth evince it at least it is not in points fundamentall that is such as are so maine that without them there is no salvation or of so cleare consequence from them that who so is truly perswaded of the one cannot but see the other The passages of Scripture annexed are grosly abused and so are the Authors alledged for they speak of reall Idolatry and Idols from which we must fly but cannot so much as colourably be applyed to separation from the worship of God in our congregations because of some abuses which are not reformed But you goe forward and we must follow you CAN. Stay Sec. 3. pag. 18. If it was Israels great sin to carry the oblations under the law to a place howbeit sometimes lawfull and where their godly Ancestors had before truly worshipped because they had no commandement so to doe then certainly more in fault are those which with the worship of the Gospell goe where it was never lawfull publikely to serve God and where their forefathers never to this day rightly served him ANSWER Here youtâ—g what we shall never grant If a mortall enemy may both accuse and judge and proceed upon no better ground than suspition you may quickly condemne any man of heresie Bilson Chri. part 3. pag. 203. nor you be able to prove to wit that our Church is an Idoll Church our Ministery an Idoll Ministery and that our forefathers never rightly served God in our Assemblies which is an easie kind of disputing if you get a reader as credulous and willing to bee mislead as you are peremptorie in passing sentence But if we should believe you herein wee should bely the mercy of God and condemn the generation of his Saints As for the high places of which wee read often in Scripture it was lawfull for the Fathers of old to offer Sacrifices upon them when it was not precisely commanded but only the place for sacrifice undetermined But after that God had chosen deteâ—mined and appropriated a peculiar place for sacrifice where it was to be offered and not else where Alsted praecog lib. 2. pag. 369. Tert de dololat It is no hurt that the same God by his lavv forbad a similitude to be made and by an extraordinary precept coÌ„manded the similitude of the brazen serpent to bee made which may be applyed to this purpose with a little variation Deut. 12.13 14.23 1 Chr. 17.6 2 Chron. 6.6 Psal 78.68 Rivet in Hos 4.13 Colendo verum Deum in collibus est in exceâ—sis contra Dei legem et rium praeseripium Zanch. in Hos 4.13 Laudabile exercitua illud â—sraelitis videbatur tamen est scortari Quare quia sacrilegium eâ— discedere a verbe Domini Verbuma Domini jusserat ut taxtum Harosolymis ritibuâ— a Den irstitutis sinc saâ—â—â— Deum colerenâ— See lun Annot. in 1. Reg. 33. 2 Reg. 22.4 1 King 15.12 14. King 22.43 2 King 12. 〈◊〉 King 25.4 2 King 15.35 Bilson Christ subject part 4. pag. 340. Gods act 〈…〉 no warrant for you to breake his savv By his law hee restraineth you not humselfe from the making of any such similitudes 2 Kings 4.15.19 then it was a great sinne for them without extraordinary dispen ation or commandement to offer in those places where their godly Ancestors had truly worshiped before not because they had no commandement so to do for that may be said of their Ancestors they had no commandement to offer there but because it was expresly forbidden And here you may see how the first part of the sentence doth crosse the later For if godly Ancestors did truly worship God in the high places when they were not commanded then the Israelites did not finne grievously in carrying their oblations thither because it was not commanded What moved you so to write and to alledge Authors as if they affirmed the
the Altar is put for Christ in the Ancients Ignat. ad Magnesian To one Altar to one Lord Iesus Christ Ad Philadel one Altar to all the Church Iren. adv haeres l 4 ca. 34. est Ergo Altare in caelis Euseb Hist lib. 10. cap. 4. and the flesh of the peace-offering But that all Ordinances of the Church done out of a true constituted Church in your sense should be altogether unlawfull or that the Ordinances are tyed to your Church constitution as the Sacrifices were to the Temple that we reade not and how then shall we be perswaded of it Remember your owne request Let the Scripture speake in the points betweene us for without it nothing is to be affirmed and beyond it nothing to be concluded Principally of old the Temple shaddowed Christ in and through whom we must present our service unto God and then the Church of Christians but that the externall constitution of a Congregationall societie is represented thereby in such sort as if it be thus or thus constituted it should be lawfull to joyne with them but if this or that externall rite be lacking it should be unlawfull to joyne in the worship of God is most unprobable In all ages the Lord hath had his Church in which he hath beene worshipped But evermore the faithfull were not to bring their sacrifices to the Tabernacle or Temple And if the Lord had chosen not that place for sacrifice other service pleasing and acceptable might and ought to bee performed in other places Therefore that Sacrifices should prefigure all Ordinances and exercises of the Christian Church Fulke in Matth. 23. Sect. 7. The Lords Altar that was in the Temple was a figure of Christs onely true sacrifice once offered Bishop Babin comfort notes upon Exod. 27. and the Tabernacle and Temple the externall frame and constitution of a Church is an unwritten tradition It is more reasonable a great deale to compare the externall frame of the Iewish Church with the outward order which God hath instituted for the Evangelicall Churches and worship with worship substance of Religion with substance and then it will follow that as the faithfull and religious Iewes might and ought to hold societie in the Ordinances of Religion when many things were amisse in the externall frame and constitution of the Church as the Priests idle covetous prophane the people dissolute impenitent rebellious so the faithfull in the Christian Church must hold Communion in the Ordinances of Grace though in the constitution of the Church the Officers and members much be out of order Doway annot in 3. booke of Kings pag. 7 15. The Doway glosse hath much more probbaility than yours To conserve unity say they there was but one Tabernacle one Altar for sacrifice in the whole people of Israel Wherupon when the two tribes and an halfe on the other side Iordan had made a severall Altar all the Tribes that dwelt in Canaan suspecting it was for Sacrifice sent presently to admonish them Aug. Epist 48 Quis non impudentissemè c. vid page seq Omnis ea distinctio in re Theologica est inanis fictio quae ex Dei mentiri nescis authoritate non accipitur quaeque rem ipsam de qua agitur tollit c. Martin de persona Christ page 632. c. but what end shall we have if every man upon his owne head may devise or Coyne significations of Gods Ordinances What is this but to bring in a new word to set up Sacraments upon our own heads Herein we say to you and them as you to your opposite I require the voyce of the Shepheard Read it mee out of the Prophets Shew it mee out of the Psalmes c. In the interpretation of the Types and Figures of the Law mens judgements if the Scripture goe not before them are of small credit Can. Stay Sect. 3. Pag. 20.21 If that be true in the Philosopher Opposit a sunt simul natura Arist Topic l. b. 6. Bonum est cujus contrarium est malum Rhetor. l. 1. If vvee take a strâ—ct vievv and enquirie of that Ministery Worship and Government vvhich they left at Dan Bethel it will appear evidently that the same was not more salfe idolatrous and unlawful than the present Ministerie worship and Government of the English Assemblies is by the Non-conformists affirmed to be Jeroboams Apolog in his Arrovv against Idolatry CAN Necess of Sep. p. 85.86 87 88. Course of Comfor p. 161.162 Opposite things in nature are alike Againe That is good whose contrary is evill It must needs followes that as some Churches are visibly true in respect of faith and order so others may bee true too having outward order albeit the members thereof have no faith at all The which assertion is not to bee answered but abhorred The tenne Tribes which departed from the Lord from his Temple Sacrifices Priests Altar and other holy signes of his presence at Ierusalem from the time and still after were not Gods Church so the Scriptures shew Hos 2.2 and 2 Chron. 15.3 Ier. 3.8 Amos 9.7 c. And the Israelites when they worshipped at Dan and Bethel were not in respect of faith and Doctrine more corrupt than the other now is Mr. Amsworth and the Non conformists affirme that the Apostate Iewes could justifia their way and course of Religion as well if not better than the other ANSWER The Philosophicall Maxime to which you have reference is Arist. de Caelo lib. 2. cap. 3. Text. 19. Posito une contrariorum ponitur alterum But as you cite it It is as hard to be found as your translation is to be understood That it is not universall appeareth out of Arist himselfe who putteth down the contrary Maxime as true and certaine Arist Gategor l. c. 11 de contrar Non necessarium est Si contrariorum alterum sit alterum esse Nam si omnes sint sanitas quidem erit morbus non erit So in the first Creation of all things all things were very good and there was nothing evill All things created are finite in act but amongst things created there neither is nor can be a naturall infinite Truth and false-hood good and evill Piety and Idolatry are opposite and that before ever false-hood evill or Idolatry had any being in the world Contraries we know expell one another Or if one be necessary in the subject the other cannot be in it at least in the intense degree as if fire be hot it cannot be cold Now it is necessary that every thing created be finite and good as created and therefore good had a being before evill If it be objected that opposites are relatives and relatives are together in nature the answer is they are relatives secundum dici as they speake not secundum esse which may bee said to be together in nature Not that both are in act existent out of their causes but because the nature of
repent a terrible judgement is denounced against her and yet the faithfull are never exhorted to flee from her society but to repent of her sinne and the promise is made for encouragement that if they open unto him Apoc. 2.20 hee will come in and Suppe with them and they with him If by a false Church you unde stand a visible society wherin the faire greater part is corrupt in the profession of Faith concerning the Articles of Religion and in the wo ship of God by adding and detracting in the substaniall meanes and transforming the object of worship it selfe corrupt in the calling and ordination of Officers the forme of government the Officers set a part for the worke of God and the lives and conversations of the members of that society If in this sense the false Church bee taken then it may and hath fallen out for a long time together that the true Church of God hath lyen hid in the false and that by Gods allowance and approbation Field of the Church lib. 3. cap. 8. in which case the LORD commanded the faithfull to bee present at His Ordinances and promised His blessing unto them though administred in a corrupt Church and after a corrupt manner The true Church in corrupt times hath been mixed with the false not as actuall members of that society as corrupt but as they have been hid in that society as good Corne overtopped with Weedes or a little gold or purer metall in a great clod of Earth God of his infinite mercy so providing for and preserving his poore people In time of the Iudges the Israelites did every man that which seemed good in his owne eyes that is Iudges 1.76 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad bujus loci similitudinem legitur in Sederzata sic extitit seculum absque rege Ioseph lib. 5. c. 2. 1 Reg. 19 10. Rom. 11 3 4. Hosea 4 1 6. 2 Par. 13 5. Isa 1 2 3 4 21 22 29. Isa 57 3. Ezc. 14 5. Ier. 23 8 14 Lam. 4 13 14. Ier 2 8 11 13. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26 27 Verse 29. worshipped God as hee pleased The Prophets testifie that the Church did not only faile in Israel but in Iudah likewise I have brought up Children and they have rebelled against me Ah sinfull Nation a people laden with iniquitie a corrupt seede How is the faithfull Citie become an Harlot Thy silver is turned into drosse and thy Wine mixed wiâ—h water They shall be confounded because of their Oakes wherein they delighted The Land viz. of Iudah is filled with Idols they worship the worke of their Hands the Priests said not where is the Lord and they that should minister the Law knew mee not saith the Lord. The Pastors also offended against me and the Prophets prophesied by Baal and went after things that did not profit My people have changed their glory for that which did not profit My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water The house of Israel is confounded they and their Kings and their Princes and their Prophets saying to the wood Thou art my Father All of you have forsaken me saith the LORD Her treacherous Sister Iudah feared not but went and played the Harlot also The backe-sliding Israel Ier. 3 8 11 11 13 14. Ezek. 16 46 47 48 51 52. Ier. 5 1 6 13 7 28 9 1. Isay 57 3 4. hath justified her selfe more than treacherous Iuda And as shee was thus horribly corrupted with Idolatrie so with profanenesse impenitency impudencie in sinning rebellion stubbornnesse oppression and what not But when all things were thus miserably disordered the faithfull in Iuda did not separate themselves from the Ordinances of Religion or withdraw themselves into a distinct visible societie from the rest In the age before our Saviours time it grew exceeding wicked againe Mat. 8.4 Mar. 5.36 Luke 7.4 5 9. Mat. 4.23 Mar. 1.21 Luke 4.6 Iohn 18.20 Luke 2.22 37 41. Iun. animad in Bel. contr 4. lib. 3. c. 16 s 14. But neither did our Saviour nor his Disciples before his death take upon them to crect a new visible Church altogether distinct from the erring Synagogue but lived in that Church and frequented the Ordinances neither as absolute members of the Synagogue nor yet as the visible Church distinct from it But as visible members of that Primitive Church from which that Synagogue had degenerated In the New Testament 2 Thes 2.7 Revel 17.5 Iniquitas sed mystica id est pietatis nomine palliata Gloss ordinar Syr. Mysterium iniqui jam incipit efficaz esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vis certa operandi non autem significandi Cham. panst som 2. lib. 16. cap. 7. Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparatur adornatur instruitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam doctrinae quod si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptum contrarium sit fidei Cham. panst tom 2. l. 16. cap. s 5. 2 Thes 2.3 Heb. 3.13 Matth. 13.25 39. 2 Cor. 11.3.13 15. Jun. cont 4. lib. 3. cap. 16. Generalis decessio sen Apostasia dicitur universalis ant communis Vniversalem negamus fore semper igitur erit Ecclesia quamvis lalens Communem fore affirmamus ut affirmat Paulus Ier. 28.16 29 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13.10 the Apostle telleth us the mysterie of iniquitie began to worke in his dayes whereby he understands not common heresies and corruption of manners but some great and hidden thing begun in the Apostles time to creepe on by degrees not suddenly to vanish but to continue for many ages and to grow into an exceeding high mountaine As the mysterie of godlinesse which began presently after the fall took it complement by degrees and that at a certaine and appointed time so it was in this also which at the first was small but grew as things durable by degrees into an exceeding huge bignesse The spirit hath foretold that there should come an Apostasie or defection not from the Roman Empire for that was not opposite to Christ but from the faith and that not light or in some particular point or for a short time for such Haeretickes there had beene already but grievous generall and of long continuance That which the Prophet Ieremy when he speaketh of false Prophets and their Prophecies calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the 70. translate it and the thing it selfe requireth a declining a revolt or Apostasie not every one but that to which the authority of the true God is pretended And so the departure from the faith is not a revolt to Gentilisme 2 Tim. 4.1 2. Aug. De Civ Dei li. 26. ca. 19. Quem refugam vocat utique a Deo vero but a giving too easie heed and attention to some doctors professing yet indeed corrupting the Christian Religion As when it is
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
but a new furbishing over of the same broken staffe might well be passed over in silence But lest the credulous reader should conceit it is slighted because it containeth some matter of importance I will in few words lay open the weaknesse and vanitie thereof First you translate the Schoolmans words vel cui non debet vel non eo modo quo debet very improperly when divine worship is not exhibited either to the person it should be c. and indeed make his speech absurd or senselesse For it was never imagined to be superstition not to exhibite divine worship to God but Atheisme or prophanesse rather You say superstition is that which is done supra statutum when more estimation is had of a thing more dignitie placed in it than is meet which is contrary to the not exhibiting of divine honour to God but this is your common practice 2. Your reasons to prove it superstition to heare Antichristian Ministers in their false assemblies as you stile them are none of the best If there vvere no more but giving obedience to such â—â—dinance as are imposed vvith a necessitie upon us that meerely for conscience of the ordinance it is enough to infect the actions vvith superstition A dispute against Engl. popish part 1. ca. 3. p. 9. Calvin Instit l. 4. c. 10. §. 16 27 29. Aug. confes ca. de discyiminâ— ciboruÌ„ though all should be granted which you desire for though it be no particular ordinance in respect of time or place yet it followeth not that it is superstition For if for substance the duty be of God it may be done without superstition when it is not in particular commanded May not the case fall out that it is free for a man whether he will heare the word at such a time or follow the duties of his calling and if hee doe the one or the other in so doing he is not to be deemed superstitious To place opinion of necessitie holinesse or worship in that which God hath not instituted or sanctified is superstition But to do this or that act which is commanded or allowed of God cannot be called superstition though in some particular circumstance above mentioned it be no particular ordinance You say whosoever takes to himselfe practice Chemnit Exam part 2. in Sess 13. can 10. Calvin de neces reform Eccles Quum putarentur observatu necessariae esse hominum leges corrigi debuit perniciosus hic error c. Châ—mier panstr tom 4. de Eus. l. 6 c. 4 sect 3 4. Magdeb. praef 7. cen It is not lavvfull for civill Magistrates to devise formes of Religion in destruction of the truth and so to reconcile truth and errour that they may both bee lulled asleepe They may not prescribe religion alone they must not engender new articles of faith they must not strangle the truth vvith errour nor shackle it vvhen it is revealed that they may let loose the bridle of corruption c. Matthevv 4. 9 See Par. in loc Luke 4.7 2 Chroni 11.15 1 Cor. 10.20 Rev. 9.20 1 Tim. 4.1 which is not grounded upon Gods word and is strict therein hee is just overmuch why doe you adde and is strict therein if every act simply not commanded be superstition And if by such hearing a man did approve countenance or give honour unto any the wayes of Antichrist or did simbolize with Idolaters yet could not this hearing be condemned as will-worship or superstition unlesse the breach of every commandement be will-worship or superstition Men may be superstitious in the use of Antichristian rites or devices and so they may in the use of their owne devices yea of the ordinances of God themselves But whosoever doth countenance or approve any of the wayes of Antichrist he is not therein though hee breake the commandement some other way superstitious or a wil-worshipper 3 If superstition be committed when more estimation or regard is had to a thing than God alloweth or can stand with his will revealed in his word beware lest you convince your selfe superstitious in an high degree For when you magnifie your Church order and constitution as an ordinance of that absolute necessitie as that God cannot lawfully be worshipped in any other societie or assemblie and that none other Church is true You place more excellency and dignitie in it and give more estimation and regard unto it than God alloweth in his word I might adde that in many particulars you advance your owne imaginations as the necessarie and holy ordinances of God which if it bee not idolatry at least is superstition in your language Observable it is you say whereas one Evangelist setting downe the Tempters words to Christ saith worship me another hath it worship before me shewing it is all one to worship before the Divell or to worship him Whereupon you adde now hee is worshipped when Idols are worshipped or any false institution is observed or practice used which if it was true I should not feare to charge you as a pernicious idolater or worshipper of the Divell But I will not make use of such leaden weapons CAN. Stay Sect. 4. page 63. For it is a most notorious and grosse absurditie For if every false institution and practice bee the worship of the Divel it must necessarily follow that every error concerning the worship of God concerning the commandements of the first table is the worship of the Divell which a Christian should blush to speake and abâ—â—ere to heare 4 In your esteeme all Churches are false which are not constituted after your manner and all Ministers Antichristian who are not called and ordained by that particular congregation where they are to administer and being so taken I answer It is neither superstition nor will-worship to heare Antichristian Ministers in your stile but indeed the true lawfull approved Ministers of Jesus Christ in their Assemblies To heare or to communicate with them is not to approve or honour any Antichristian way or sembolize with idolaters but to approve maintaine and exercise purely the ordinances of grace to yeeld obedience to Gods commandement to regard honour and esteeme what bee alloweth and honoureth and to worship him both for matter and manner according to his will The precepts promises and institution of God Ames Bell. Eâ—â—â—tem 2. lâ—â—de â—ccâ—notis 〈…〉 catus ille in quo christus adest dum demonstratur ubi sit Christus Ille autem caetus est ecclesia christus erim ambulat inter 7. candelabâ—â— quae sunt 7. ecâ—lesie the approved practice of the Saints from the beginning of the world unto this day doth plentifully warrant this practice to be holy profitable and necessarie in respect of divine institution This doctrine hath evermore been professed in all Churches defended by Orthodox Divines taught in Sermons received by the Faithfull and most plainely confirmed by the Scriptures But not to repeat so many things spoken already I proceed to examine what you have
to say out of the Nonconformists against our Ministery in respect of their orders and degrees SECTION 6. CAN. Necess of Separation Pag. 37. IF the calling and office of their bishops be as the Nonconformists say it is of the earth false divellish Antichristian c. than it followes that the calling and office of the whole Ministery must necessarily be of the same nature qualities and condition to wit of the earth false divellish and Antichristian c. which is wholly derived from it which receives J say and takes it life and being of it only and no where else For if their Bishops have not a right power in themselves then can they not transferre it to another As the law saith Nemo potest plus juris transferre in ahum Regul juris 79. quam sibi competere dignoscatur No man can give more to another than he hath himselfe If Corah Dathan and Abitam when they usurped the priesthood and government of the Church should by that false power which they assumed have ordained some of the people unto the Priests office no doubt all the Israelites which feared God would have judged their place and standing unlawfull because they which made them had no commission from God so to doe The case of their Ministery is just so ANSWER IF some things of men bee mixed with that which is of God as the holy Sacraments with humane rites and humane pompe and glory with the Ministery that is from above a prudent Christian must separate one from another and not cast away what is of God as a nullitie fruitlesse unprofitable defiled because somewhat humane is annexed to them Accidentall defects or superfluities in or about the Ministery doe not destroy the nature and substance of the Ministery In the office and calling of Bishops two things are to be considered 1 The substance of their office and Ministery whereunto they are separated to wit to preach the Gospell dispense the Sacraments and administer the discipline of Jesus Christ Hieron in epist ad Tit. ca. 1. ad Evag. epist 2. Bilson chr part 2. pag. 318 319. Calv. tract deneces reform eccles Calvin instit l. 4 c. 4. sect 1.2 4 15. Zanch. in 4. praeteptum toâ— 732 733. Forb Irenic l. 2 prop 7 8 9 10. and this is of God 2 The superioritie they take or challenge over their brethren which makes not a difference or nullitie in the substance of their ministery and this is of men All Ministers of the Gospell are stewards of Jesus Christ set apart to doe his worke wherein if any one shall challenge more than of right appertaineth unto him or doe ought out of pride partialitie sinister affection tyrannie or sedition or receiveth such authoritie to himselfe alone as belongeth not to his place and office or is common to many in that he is blameworthy but thereupon his Ministery or ministeriall acts done by him are not made voide and of none effect Thus the Church of England The institution of a Christian man c. of the Sacram. of Orders Ievvel apol def par 2. c. 3. div 1 5 c. 9. div 1. in 1 Tim. 3. in 1 Tim. hom 11 Qu. ex utroque Testamento ca. 100. at least the prime maintainers of Religion against the Papists have taught That there is little or no difference betwixt a Bishop and a Presbyter to which purpose Iewell cites many passages out of the Ancient Fathers as of Ambrose there is one Ordination of a Bishop and a Presbyter Chrys betwixt a Bishop and a Presbyter there is almost no difference Aug. what is a Bishop but the first or chiefe Presbyter And both Conformists and Non-conforâ—â—ists agree in this that ministers rightly qualified with gifts and preaching the doctrine of salvation purely bee the Ministers of Iesus Christ whether ordayned by Bishops or the Eldership Forb Iren. l. 2. c. 11 prop. Carleton de Eccl. c. 11. p 283.284 D. Field of the Church lib. 3. c. 39 T. C. repl 1. p. 82. There being great resemblance between the Popedome and Archbishop I meane having regard to the bare functions without respecting the Doctrine good or bad which they uphold there is yet great difference betweene the persons which execute them P. Lombard l. 4. sen dist 24. Capreol in 4. sent dist 2. qu. 1. Episcopatus non est alius distinctus ordo a sacerdotio Bonavent in 4 sent dist 24. art 2. qu. 3. Th. Aqui. 3. suppl qu. 40. art 5. They that hold Bishops by Divine right greater than Presbyters and that the power of Ordination belongeth unto them doe yet acknowledge Ordination given by the Eldership to be true by the judgement of the Catholike Church And they that maintaine the equalitie of Bishops and Presbyters by the Word of God deny not those Ministers to be of God who teach sound doctrine and feed the flocke of God committed to their charge though they received Ordination from Bishops The learned among the Papists themselves freely confesse that that wherein a Bishop excelleth a Presbyter is not a distinct and higher order or power of order but a kind of dignity or office and employment only Episcopacy is not another order distinct from the Priest-hood saith Capreolus No Prelate hath more concerning Sacramentall power or of order than simple Priests So Armachanus As concerning Sacerdotall order Armach l. 11. Dom. a Soto l. 10. de just jure q. 1. art 2. de 4. dist 24 q. 2 art 3 Darand in 4 sent dist 24 qu 5. Staple relect contr 2 qu. 3 art 3. Bellar. de Cler. l. 1. c 11 s 14. cusan concord l. 2. c. 13. and things that pertaine to order they are equall Thus Bellarmine himselfe Although a Bishop and Presbyter are distinguished yet as concerning Sacrifice they exercise the same ministery and therefore they make one order and not two Cusanus goeth further All Bishops and haply also Presbyters are of equall power in respect of jurisdiction although not of execution which executive exercise is shut up and restrayned by certaine positive Lawes And Iohannes de Parisijs de potost Regal Papal ca. 10. Some say a Presbyter hath the same power in his Parish that a Bishop hath in his Diocesse From which their confession it will evidently follow that Ministers ordained by Presbyters to whom the care and government of the Church belongeth are true Ministers In Alexandria and all Aegypt the Presbyters gave Ordination vvhen a Bishop vvas not present as Augustine Ambrose both confesse Ambr ad Eph. c 4 August Quest Nov vet 4 101 Concil Nicen can 4 Concil Arelatens 2. c. 5. Con Affris can 16 Bellar. de Eccl. l 4 c. 8 s Ex quo Gratian Decr dist 23 c. 8 Theodoret hist lib. 5 c. 23. Socrates hist. lib 4 c. 35 Gr. Johan Major in 4 sent dist 25 qu. 3 inter oper Gerson Paris 1606 p. 681 Greg 1 lib. 12 ep 31. indict 7. Bedal 1 c 27. Gratian. 1 par
adversus Canonicos nostros Episcopos congregationem faciunt Howsoever therefore the Non-conformists dissent from others touching the Office and calling of Bishops as it is esteemed a degree of ministery above Pastors and Ministers of the whole Diocesse who leave the care of Preaching to particular flockes unto others and challenge that as peculiar to themselves which is common to others or properly belongeth to many yet they never denyed the word Preached by them that professe the intire faith and the Sacraments administred by them to be the true effectuall Ordinances of Iesus Christ And most that approve the calling of Bishops deny not that there may be a Presbytery but that a Presbytery is so fit for a Monarchy being of opinion that the forme of government is left to the discretion of every Church And both sides professe that there is not any difference betwixt them which may either deprive them of salvation by the death of CHRIST or barre them from living brotherly and Christianly as members of one and the same Church It is a rule you say That no man can give more to another than hee hath himselfe But this rule of Law is unskilfully applyed or else while you dispute against one false ministery you set up another or destroy the ministery altogether For the community of the faithfull have not power to preach the Word or administer the Sacraments and hee that derives his authority from them which they have not to give is no true Minister If they be false Ministers who derive their authority from them that have it not then they that derive it from the Church as the Primitive and immediate subject must goe in that number For the Church hath not that authority and she cannot give what shee hath not Bellar. de Sacram. I. 1. ca. 26. Hussilae ordinationes sacerdetum a Romano pontifice petere consueverant Hier. in Dialog advers Luciferian Luciferiani admittebant baptisma collatum ab hereticis sed non ordinationem Bel. ubi supra Iohan 12. a Leone 8. antipapa schismatico ordinatos dicere compulit pater meus nihil habuit sibi nihil mihi dedit Nic. 1. Ep. 1. Si execrabilis utique non and bilis sinon audibilis inefficax Euseb hist. l. 7. c. 2 3 4 8 Hâ—rm Conf. conf Behem art 12. de Bapt. Grat. par 2 c 1. q. 1 c. 30.31 32 33 c 40 46 47. Bel. de facr l. 1 c 26 de Eccl. l. 3. c 9. §. Resp igitur Iun. animadv Contr. 4 l 3 c 9. not 1.1 Greg. Naz. orat 40 Sint duo annuli alter aureus alter serreus Cal. Instit l. 4. c. 15 s 16. Antidot concil Trid. ad can 12. The Classis or Presbytery you will say hath no authority to ordaine a Minister which is to administer in another congregation and hee that derives his authoritie from them that have it not to give is no true Minister If the people and guides of the Church both consent they have no authoritie to call or consecrate an unlearned covetous profane hereticall Minister and he that derives authority from them that have it not to give is no Minister and that which is done by him is of no validity his prayers are not heard the Sacraments administred by him are not seale of the covenants or internall communion with Christ or his faithfull people A false Church or ministery hath no power to call and ordaine a Minister or to give him power to preach the pardon of sinnes or dispense the seales of grace and the authority granted by them that have it not is a meere blanke These and such like are the proper consequences of this rule misapplyed All which no fort of Christians ever admitted as sound and true The Papists are very forward to challenge the reformed Churches as no true Churches because they have no true Ministers but such as were ordained by Heretickes or are fallen into heresie And yet when they have spent their breath they dare not deny but baptisme administred by Heretickes who hold intyre the forme of Baptisme is true and so the Lords Supper and ordination likewise For the impiety of the Minister cannot pollute the purity of divine mysteries neither shall they be ineffectuall to the children of God although dispensed by Iudas the Traytor Heretickes have not saith Bellarmine the remission of sinnes formally but they have it ministerially as a servant who hath not one farthing of his owne may carry many thousands of his Masters to some other man In things naturall and artificiall the effect is not like to the instrument but to the principall cause as heate is the instrument of fire though it have not the substantiall forme of fire and the baptisme which is administred and the word which is preached of wicked men is not the baptism or word of wicked men but of Christ Anatolius was consecrated of Dioscorus Felix of the Arians See Gratian decret cap. 1. qu. 1. cap. 32.33 34 35 36. 37 47. Every Minister of the Gospell derives his authority gifts and office immediately from Iesus Christ the Church people patron Presbytery or Bishop are only Stewards to set him in Office whom the Lord hath designed Aug. Consess art 8. Gratian. dist 19. can 8. Cusan concord Cathol lib. 1. cap. 5. Ex quo nunc apparet ad salutem membrorum Ecclesiae fictos in exercitu existentes effectualiter ministrare Bilson Christian sub j. part 3. p. 102. AARON was called to that office not by Moses but by God Himselfe though hee vvere annointed by Moses hands Heb. 5. Cath. Cons p. 130. Yates model of Divinity page 257. Mason Success of Bishops published by authority aâ— 1614. wherein if any one or all of them shall challenge more than of right appertaineth to them or doe ought out of partiality seditiously tyrannically or disorderly in so doing they deserve blame but that which is done is not in every respect voyd and of none effect as it hath beene shewed at large The power of ministration is received from Christ and not derived from men either formally or vertually for they have it not to give but the designation of the person is by mâ—n ministerially or instrumentally Can. Neces of Separat Pag. 38. The Conformists keepe much better to their grounds than the other doe For they professe downe right that their ministery is from the Church of Rome so that if the Popish Bishops Priests and Deacons be good theirs bee good also they being from them Now no doubt these men doe well perceive that their ministery cannot possibly be justified unlesse it bee by this way of dispute In this respect their judgment and practice is one and so farre they are to bee commended and I verily thinke that if they were sure that the ministery brought into the Land by the Prelates from Rome is false and Antichristian as the Nonconformists affirme it to be that many of them would not hereafter ever have
any spirituall communion with it Truely it would make a man admire if he should understandingly compare together the writings of these two companies touching a Church ministery For in their opinious about it they are as contrary each to other as light to darkenesse Christ to Belial righteousnesse to unrighteousnesse notwithstanding though so different in judgement yea they will communicate together in one ministery but one of these against knowledge offend surely let them look well to it For to him that knoweth to doe good and doth it not to him it is sinne that is his fault is so much the more and propertionably his condemnation shall be without repentance ANSWER Instead of sound arguments wee have here your rash and unadvised censure the one of these you say against knowledge offend surely But what evidence can you bring to justifie this condemnatorie sentence or how can you reconcile your selfe unto your selfe herein CAN Necess of separat page 30. August de civ Dei lib. 5. c. 17. Nihil est loquacius vanitate quae non ideo potest quod van tas quia si volue it plus etiam clamare potest quam veretas Here you tell us the Conformists many of them at least offend not against their Conscience and formerlie you expresse your Charitie to the Non-conformists that although their practice is not strictsie answerable to their profession and therefore doe give just occasion to the Prelates to insinnate against them hypocriticall ends yet you for your part are other wise minded than the Bishops in this thing and doe thinke that they doe of Conscience condemne the state of that Church but doe not maturely consider the responsive conclusions which follow upon their principles These were your thoughts then and what should occasion this sudden change And if you will weigh what you have written of necessity you must accuse your selfe of grosse inconsideratenesse in saying you know not what and perverting mens words of all sorts or of sinne against Conscience if you write what you know to be false Considering how you deale in both your bookes throughout I scarce know an Author who hath more need to look home than your selfe It is true the Conformists and Non-conformists have written on both sides one against the other in matters of Church Government and Ceremonies and perhaps with bitternesse more than beseemeth wherein alwayes the forwardest men have not been of the greatest judgment or best moderation And therefore every thing that is written must not be interprered as the judgment of all or most of either side but as the private opinion of the pen-man which falleth out in all controversies amongst all sorts But whatsoever outcry you make of contrarieties there is no point of that weight and moment controverted betwixt them as might justly hinder communion together in the Ordinances of Religion If their contention had broken forth to such an head they might have beene answered more justly the one or both sides to offend of furie if not against conscience The Conformists you say keepe much better to their grounds than the other doe Calfeh against Mar. cap. 1. pag. 21. b. Somebuild timber and hey and stubble yet must vvee not take the hope of Gods mercy from such evill car penters as lay so rotten a covering upon so sure a building whereas othervvise they offending in tristes be sound enough in other matters and stick to Christ the only substantiall and true foundation for they consesse down right that their Ministerie is from the Church of Rome It seemeth you did neither much care nor enquire what they professe else you might have seene they say and professe in this point as the others doe The Conformists I use that word because you are pleased so to speake maintaine against the Papists that the first Bishops who laboured reformation in this kingdome did receive their ordination from Romish Bishops and had such calling as was to be found in that Church But doe they only acknowledge so much was not this evermore received for a truth in the ancient Church that ordination received from heretikes not erring in the maine fundamentall truths directly was true and effectuall Doe not all reformed Churches which have separated from the abominations of Rome professe that the first reformers amongst them received some ordinary calling in the Church of Rome which remained in that time of the visible Church corrupted For some of them were Bishops some Priests and Doctors approved of the Vniversities and ordinarie Churches many of them preached the Gospell and administred the Sacraments before excommunication or persecution raised by the Adverfaries in that they were sent unto or set over severall Churches or congregations in which they ought to execute their office or ministration therein they received commandement to preach the Gospel If men that sent them did mix anything else to their calling they must be obedient to divine institution not to humane addition So being after an ordinary manner sent of God singularly they were extraordinarily stirred up of him to promote and set forward his kingdome Rivet Cathol Orthe tract 2. q 8. s 3 Belthaz Lydias no. in disp Tabari c. 11. Whit de ecc q. 5. c. 6. Bucer Siquid boni fuit in successione vocatione ordinatione Ecclesia jum cum primos nostros doctores Deminus excitavit id totum in illis si fuisse dixerimus quid cantra obycient poâ—lificit Num exim cedo vel Judaei vel Turcae vel Barbari ac prophans homines de reformanda Ecclesia prim verba facere ac non potius viri gravissimi doctissimi que Ecclesia passoris Thus Luther Hus Wickliffe and others were called both ordinarilie and extraordinarilie an ordinary calling they received in a corrupt Church and extraordinarily they were stirred up to fulfill the Ministerie they had received according to the commandement of God and not after the traditions of men It is generally received for a truth at this day that Baptisme administred by heretikes who erre not in the maine fundamentall truths of Baptisme In the ordination of bishops it is said Interrogamus te si omnem prudentiam tuam quantum tua capax est natura divinae scripturae sensibus accommoder evolueris vis ea quae ex divinis scripturis intelligis plebem cui ordinanduses verbis docere exemplis Accipe Euangesiâ— vade praedica populo tibi commâ—sso or deny not the essentiall forme of Baptisme is true for substance And if Baptisme be true and must bee reverenced as Gods ordinance deserveth there is some truth of Ministerie amongst them They that thinke the basest of Rome will acknowledge the Baptisme administred by Priests and Jesuites to bee true for substance And if the Baptisme of God may bee received or derived from their Ministerie it is no absurditie to affirme that the first seekers of reformation derived authoritie from God to preach the Word and administer the Sacraments by their Ministerie
or by them as Stewards used of God to set them in office The differences which they put betweene Baptisme and the Ministerie are to no purpose at all to the point in hand For let them disser in what they will herein they agree that in what societie soever the truth of Baptisme is to bee found therein is some truth of Ministerie to bee found though marvellous corrupt and polluted The calling of the Pope and his adherents is earthly false and divellish as they stand in relation to him But so is not the calling of every one that was set in office by them in every respect For some things might bee of men and some things were of God For they derived their authoritie from God and not from them and therefore though the qualitie of the proper calling of Priests and Jesuites bee earthly and carnall it is not necessarie the calling that others receive by them but from God should be of the same nature qualitie or condition And though that calling amongst the Papists was whole corrupt yet not whollie because that which is instituted by God Calfeh art 4 pag. 105. Chry. This is my sacrifice to preach the Gospell my svvord is the Gospell CAN Neces of Separ p. 233. is not made void by the corruptions of men The Ministery of Priests considered in the Masse if I may so speak is corrupt and rotten as they are ordained to offer sacrifices propitratorie for the quick and dead it is the ministerie of the papall apostacie and not Christs but as they are ordained to preach the Gospell and to baptize so we cannot say their ministerie is not of Christ at all or that it is a meere nullitie If you had considered this distinction advisedly you would have beene more sparing in your censure or at least given some weighty reasons of your affirmation But it is easier to blow away an argument with big words than to untie the knot in due order Azor. instit Moral l. 2. c. 19. Ames Bell. enervat tom 2. ca. 2. de vocal minist p. 80. Sadeel deâ—egâ—â— vocat Minist pag. 64. Extraordinaritie dicitur duobus modis aut enim de iis intelligetur qui ita ab ordine vero ac legitime discedunt ut ordinem ipsum violenr c. aut extraordinarium dicitur cum amore solito eoque corrupto ita receditur ut ad verum ordinem qui interruptus fuerat redeatu Quod quidem primis nestris docto thus usa venisse agnoscimus CAN Stay sect 2 p. 51. The papists themselves teach In Episcopo haeretico manere potestatem conferendi ordines quia id facit nomine institutione authoritate Christi ideoque ab haereticis Episcopis ordinatos ad Ecclesiam redeuntes non iterum ordinari Aliqui etiam tenent hariticos Episcopos potestatem quoque jurisdictionis non amittere If the Nonconformists hold any thing extraordinarie in the calling of these prime reformers and servants of God it is not absolutely but in some respect only And the same is affirmed by Conformists also Extraordinariam dicimur quorundam ordinariorum Ministrorum vocationem eo tantum sensu quo Sacerdotes pontificii quaedam ab ipsis Jesuitis dicuntur legitimo jure extraordinario And a little after Sic eo nomine tantum vocatur quia recedit in aliqua parte ab ordine jam depravato ut possit illum restaurare Compare therefore what they have written together and you shall finde nothing which might hinder their communion in the worship of God You say the Scriptures approve not of rending away from true Churches for any corruption I use the word any because so long as we acknowledge the Church to be true whatsoever her sins are a separation from all communion with it is utterly unlawfull But whatsoever the Conformists or Nonconformists have written one against another in this point of the Ministerie they never denied the nature and essence of a true church to bee found among us and therefore cannot bee thought to offend against conscience in that they hold communion together in that which is good and of God SECT 7. CAN Stay ag Sect. 3. pag. 58. THe sinfull office of the Teacher becomes his sin who practiseth will-worship with him For hereby he enwrappeth himselfe into the guilt of his office To heare such a Minicter is to honour approve and uphold his office of Ministeris To yeeld any approbation liking or reverence unto mens institutions in the exercise of religion is sin But in hearing Antichristian Ministers d. §. 4. p. 61. there is approbation liking and reverence yeelded unto mens institution in the exercise of religion Mat. 15.9 Ps 6.4 Col. 2.20 21. De. 5.9 1 Cor. 6.17 Hos 2.16 Exod. 23.13 therefore it is sinne The Major cannot be denyed for the Scriptures teach us the very thing Besides the most judicious Writers affirme it too The Minor is as cleare For first Jt is not possible that men can come to Antichristian Churches to worship God but they must by their precence there shew reverence and honour to the publike falle state and ministerie ANSWER HEre you come over with the same text of Scripture and the same arguments whereunto answer hath beene given already But I must follow you in that path wherein you are pleased to goe before mee 1 Will-worship is unlawful both in the teacher and them that communicate with him in that worship But the preaching of the word and administration of the Sacraments in our assemblies is not will-worship but the ordinance of Christ 2 To yeeld any approbation liking or reverence unto mens institutions devised and to be exercised with opinion of holinesse Babing in Lev. 10 Calv. in loc Iun. anal in loc Piscat ibid. necessitie and worship is sinne And if this be the meaning of your proposition we confesse the Scriptures teach this very thing and judicious learned Divines affirme it And what use there is of heaping up Authors to prove that which is most willingly assented unto I cannot tell The Lord hath laid downe the way and manner of his worship and hath not left it to any creature to meddle with but according to his prescription and appointment CAN Stay § 5. p. 40. The outward worship of God must be strictly done according to his commandement A good intention there hath no place workes devised by mans fancie have not only no promise of reward for doing of them but contrariwise great threatnings and maledictions of God Q. Eliz. Injunct 3. But all institutions of men in the exercise of religion such to wit as be simply matters of order or appurtenances of worship as time place method phrase of speech stinted catechismes formes of blessing and administration of the Sacraments c. bee not of that nature neither doth every thing concerning the qualification and exercise of ministerie belong to the second Commandement So that all institutions in generall are not condemned in Scripture nor
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
rightlie dispensed there is a true ministerie whereby these offices are rightlie exercised But the particular Lawes manner of Government and orders in the Church the qualifications or qualities of the Minister or Communicants their disorders carelesnesse or other miscarriage in the administration he doth not approve reallie or interpretatively by his presence at the Ordinances If the Ministers be carelesse proud covetous superstitious enemies to true godlinesse friends to profanenesse if they aspire after dignitie love preheminence prate against the brethren they that communicate with them in the Ordinances of Religion doe neither in so doing countenance them in sinne nor approve their doiâ—gs If the Communicants be ignorant earthlie minded disobedient prophane scandalous they that communicate with them in the true worship of God and therein hold externall societie because they have not libertie to depart themselves nor power to cast the others out they are not defiled with their sinne nor partakers in their transgression And the same may be said of orders and rites established by the constitution of men presence at the ordinance doth not enwrape a Christian within the guilt thereof nor was it ever the pubâ—lke intention of the state that all present should approve every particular institution or order It sufficeth if they approve the faith professed and worship performed which are of God It is true that by words works example silence men may become guiltie of others sins and that some kind of dissimulation is a denying of Christ But it is true withall that presence at Gods Ordinances is no dissimulation nor participation in the sinnes of others by word example silence or other waies If a man doe one thing and pretend another and hope to save himselfe by his secret meaning you may rebuke his hypocrisie as the cause requireth But we say in reparing to the Ordinances of God our heart and actions goe together and both are allowed and approved of God And here consider whether you doe not directly confute your selfe by the Engine of your owne acknowledgment as you phrase it For here you say CAN. Stay Sect. 6. p. 78. no administration performed in a state and by power and constituted office can be sought desired and received And in your Margin There is a maine difference betweene a mans bare presence in a constituted state as being there unawares unwillinglie or by compulsion and presence there Jd. page 75. of purpose to partake of the administrations And a little before you argue thus whosoever takes to himselfe a practice which is not grounded on Gods Word and therein is strict he is just overmuch Id. page 74. 122 And many times you inculcate that you are to bee understood of hearing in a Church way and of Church officers Now if you deale plainely herein let the indifferent judge whether you doe not more than insinuate that all hearing in our assemblies is not absolutelie to be condemned but that wherein a man is strict that which is sought and desired And how then can it be esteemed an act of Idolatrie or compared to bowing downe before an Image For the worship of an Image though occasionally done and that but once with what intent or purpose soever you wil acknowledge to bee sin and if hearing the Word preached in our assemblies occasionallie be not a sin you have sinned grievously in matching it with Idolatrie of the most hainous kind and abused both Scripture and learned Authors to countenance your impietie SECTION 8. CAN. STAY against Sect. 5. Pag. 74. 75. If to heare in a false Church bee any lawfull ordinary meanes of edification which Christ the onely Teacher of his Church hath appointed then it is set downe by the Apostle in Eph. 4 11 12 13. The reason is because Paul there mentioneth all ministeriall meanes for the perfect and compleat building of the Church from the first to the last And if Christ who in those last dayes speakes evidently by his Gospell and Spirit Id. Sect. 12. p. 117 had judged it fit that his children should goe unto false Churches hee would certainely have made knowne the same unto them ANSWER The Apostle in the place alledged describes what officers Christ hath given to and doth approve in his Church for the ministerie of the word and dispensation of the heavenly mysteries The Papists alledg this Text of the Apostle to prove that in the Church there hath ever bin a visible succession of Pastors or Teachers See Rhem annot in Eph. 4 13 And the Ansvver vvhich is returned to them by our Divines vvill serve in this case See Fulk ansvver to the Rhem Ibid. Carâ—w Ibid. Cameron Myroth in Eph. 4.11 Non sequitur tamen inde Pastores istos fuisse ejusmodi qui oves conduxerint in ea pas cua quibus cicuta aconitum nascatur satis est ut duxerint in ea pascua quibus etsi insit virus tamen in est unde oves pascantur and intimateth also how they should be qualified and behave themselves in the execution of their Office But the Apostle saith not that the Church hath or shall evermore injoy such officers both for substance of their office qualification of gifts and manner of dispensation as are there commended Nor yet that the Church is onely to heare such as be rightly qualified and doe faithfully execute their office It derogates nothing from the glory of Christs wisdome and faithfulnesse in providing for the full and perfect instruction of the Church that such Pastors be sometimes wanting and cannot bee had for he never promised to provide otherwise for them in all ages of the Church but told them of the scarcitie which might come before and in wisdome saw iâ—to be most for his owne glory Christ never laid this charge upon the faithfull to separate from those teachers which preached truely the doctrine of salvation if any exception could bee taken against their calling qualification manner of life or execution of their office The Pastors of the Church should be wise vigilant holy examples to the flock both in doctrine and conversation not seeking their owne but that which is Jesus Christs And after they be chosen they should execute their office with al diligence But if they be carelesse covetous pompous intangling themselves in things of this world scandalous yet if they preach Christ and be not or cannot be removed the faithfull are bound to heare them The Primitive Bishops and Martyrs were neither Pastors nor Doctors according to every circumstance which your will require in a Pastor or Teacher but the faithfull in those times held communion with and heard them as they preached Christ and him crucified and that by the commandement and approbation of Christ Himselfe what was of God they were obliged to submit unto wisely distinguishing it from that which is annexed of man In the Officers of the Church two things are to bee considered 1. The substance of their calling which is to seed the flock
of God 2. Their qualification for this office their care in execution and other accessories which may be added of man If for substance of office their calling be of God wee are bound to hold communion with them though in the qualification execution and other adhering circumstances some things bee amisse which it is not in our power to redresse This our Saviour Christ hath expressely taught and made knowne unto uâ— both by his Doctrine and example as hath beene shewed already Hereunto this one thing may be added that many Pastors and teachers in the Church of England be called qualified and doe carry themselves in their charges and places according to the direction of IESVS CHRIST the chiefe shepheard of his sheepe and other for substance of Ministery are Pastors and Teachers CAN Stay Sect. 6. pag 79. If to heare Antichristian Ministers bee to serve God in and by an Ordinance If in preaching the truths of the Gospel in a false Church no Idolatry bee done then may a man vvorship God in a vvay of his ovvne devising blamelesse Id. §. 5. page 77. way or institution devised by Idolaters and with Idolaters then it is unlawfull But the first is true Therefore the second The proposition is undeniable by the Treatisers owne confession you should have said the assumption for if the Treatisers words prove ought they must be applyed thereunto As for the proposition they speake not to it at all But forwardnesse here and in many other places hath made you forget your tearmes of Art He that heares the Ministers of the Bishops sending and of the Parishes sent to he heares in the sense of the Scripturs false Prophets Id page 81. Such as hearken to Antichrists Ministers do therein approve of Antichrists unlavvfull povver over the false Church and the Divels donation or his putting of that povver into his eldest sonâ— hâ—nd Id. §. 6. p. 84. But it is not lawfull to heare false Prophets The Major is proved clearly in defencâ— of our twelfth objection The Minor is certaine by these reasons 1. The hearing of false Prophets is forbidden in the word of God c. ANSWER You busie your selfe to weave the Spiders web which is good for little long in weaving but soone swept downe Our Ministers be not Antichristian Ministers nor false Prophets in the Scriptures sense because they preach the whole counsell of God in all points necessary to salvation and rightly dispense the seales of the Covenant by authoritie derived from Jesus Christ the Lord and King oâ— his Church the great Shepheard of his Sheep At least they are set apart to this office which was never deemed Antichristian in the Church of Christ But if we take these words Antichristian Ministers and false Prophets in your sense for you use them in a peculiar dialect then it is not only lawfull but necessary to heare such as you call Antichristian Ministers For it is commanded in the word and acceptable service unto God the meanes to build up the Church It is to hold communion with God to reverence his name to lay hold upon Christ and lodge him in our bosome It sheweth that a man is one of Christs sheep because hee heareth his voice and a member of his sheepfold the servant of the most high God it manifesteth love and zeale to God and is ordinarily blessed to the soul and conscience of the dutifull hearer And in that which you alledge to the contrary you misalledge Scripture speak evill of the truth revile the heritage of the Lord and grievously wound your owne conscience The religion professed and worship performed in our assemblies is true not only in respect of the object but of nature use and end and whatsoever circumstances are necessarilie required to lawfull worship And the false Prophets mentioned in Scripture are of one sort yours of an other even the true Ministers of Jesus Christ But let us turne over to the twelvth objection to heare the cleare proofe of that which here you affirme for thither you send us CAN Stay §. 12. p. 116 117. The Treatiser as you call him propounding this objection of yours that the Scriptures of the old and new Testament warne Gods people of false prophets which the Ministers of that Church are having an unlawfull calling maketh answer 1 By denying that the Scriptures warn men simply not to hear false Prophets i.e. any false prophet whatsoever And then propounds a distinction of fals Prophets that some fals Prophets were in the Church of God and these might be heard as they had place in the Church till they were orderly repressed or at least discovered others were not in the Church but simply without and these were not to be heard This is the plaine and direct answer of the Treatiser as every man may perceive that is not grosly ignorant or wilfully blind But see how you jest and dally with it unconscionably when you had nothing to answer 1. You say he peremptorily denyeth the whole objection and so consequently affirmes that all false Prophets may be heard But what new Logicke is this whereby we may learne to draw such consequences In former times it hath beene thought reasonable to deny an universall negative or affirmative proposition when they hold not true in all Individuals No false prophet is to be heard This proposition may justly be benyed if any false Prophet may be heard though all might not 2 You adde presently and with the same breath He unsaith what hee said before But this is a palpable and grosse calumny For he said not that all false Prophets might be heard by all nor denyeth what hee granted at the first that some may be heard but plainly implyeth a distinction of false Prophets which I can hardly thinke you did not perceive though you be pleased so to pervert his words If there appeare any deep and inextricable riddle in the words you may fitly apply to your selfe what in this very place you report of Marcus Antonius's souldiers who unawares fell upon an hearb that greatly distempered their heads You tell us Id pag. 116. The Treatiser since he lighted upon his Gourd he is not like himselfe in his other writings and I can easily believe it for in his other writings for separation he is insolent censorious scornfull and slighty In this mild Christian and for the most part more substantiall As you deale with your Treatiser to scorne what you cannot answer so you doe with others in this very argument and that much more absurdlie Master Br. in maintenance of the Ministerie of the Church of England The unreasonab of separation p. 2 3 4 7. as it is established by Law distinguisheth betweene the substance of the Ministerie and the execution thereof the essentiall parts of the Ministery and some accidentall circumstances adhering unto them by man For substance saith he the present Ministerie of our Church assemblies is the very Ministerie which Christ hath set in
quam Bileami Qui inter quaestiones Christianorum hanc fuisse docet cur Balaam tam manifesta de Christo praedixisset Quem ipse ad Iob 32. de cognitione Abrahan ifuâ—sse docet D. Heins exâ—rcit sacr in Mat. 2. which is spoken of the Prophets in Judah Neverthelesse seeing he is called a Diviner as they are said to take divinations in their hands scil the wages of iniquitie and as there is no divination against Israel that is magicall incantations cannot availe against Jsrael whom God doth protect with his presence I doe rather subscribe to them who conceive that he was a Witch or Wizard than the prophet of God Neither doth the deliverie and utterance of some truth make a true prophet for the Heathen Witches and Wizards nay the Divel himselfe hath spoken some truth that he might the better deceive But as the possession of all supernaturall truth necessarie to salvation is proper to the Church so to preach the whole counsell of God unto his people is the speciall badge of a true Prophet and the fruit whereby hee is knowne Marke this well for to use your owne phrase it sheweth all your answer to be coecum insomnium a vain dream and nothing else It is the note of a false Prophet to run when God doth not send him But can it be shewed that ever Minister did teach the whole counsell of God unto his flocke â—er 14.14 23.21 27.15 Vnreasonabl of separation p. 6. Though it be no new thing that the Ministers of Antichrist should in divers things bring the truth with them yet this is a new thing and never heard of before That the Ministers of Antichrist should teach the whole truth of Iesus Christ for the substance therof That they should oppose directly and zealously against the maine and fundamentall doctrines of Antichrist c. 〈◊〉 42.19 who was not sent of God The places cited make it evident that they whom God did not send they taught false things in his name as they run when he sent them not so they prophesied when he spake not unto them In some cases it is true the Church for a time may bee without Ministers as when the pastor is taken away by death or the Church dispersed by persecution or the people negligent to procure teachers and the like But ordinarily the Church is not destitute of true Ministers nor is there a true ministerie to be found but in the Church And therefore seeing the societie professing the true faith intirely and holding the communion of Saints is the true Church the Ministers teaching sound doctrine in those societies and maintaining the unitie of the Spirit must of necessitie be true Ministers But every unlawfull Minister say you is a false Prophet for these two are all one This is spoken ambiguously and must be distinguished before any direct judgement can bee passed upon it What then doe you understand by unlawfull Minister Is he an unlawfull Minister who is not approved of God designed by Christ qualified as he ought chosen orderly but out of favour partialitie faction or schisme Or is he an unlawfull Minister who teacheth corruptly seeketh not that which was lost bindeth not up that which was broken puts not the weake into his bosome grieveth the godly strengtheneth the hands of the wicked and walketh prophanely Is he an unlawfull Minister who being a secret heretike CAN Necess of Separation page 237. If one bee ordained a Pastor according to Christs institution hee hath certainly lawfull ministerie howsoever things shall afterward fall out yeâ— though hee should sing Masse and Mattens as hee speaketh But hee asketh if any that is in his wits will say so yes and prove it also and if hee himselfe had not wanted some wit in this point he would not thus have confounded one thing so absurâ—ly with another for as a person may bee a servant or subject truly and fully and yet doe afterwards the actions of thieves rebels traitors so a man may take a true Ministerie by ordination and yet in his life and doctrine doe wickedly and â—â—serve justly to be deposed is chosen and ordained by the communitie where hee is to administer without due tryall and examination or being rashly and unadvisedly elected doth after neglect his dutie altogether teach perverse things administer coruptly sing Masse and Mattens If none of these be unlawfull Ministers in your esteeme it will be no losse to us if we grant the proposition for we may boldly affirme if you search our Ministerie with a candle and lanthorn it will bee found true and of God If you take a false prophet and unlawfull Minister in that strict sense as to exclude all the former there is not one Minister a member of our Church that can be a false Prophet If you take all these for unlawfull ministers then all unlawfull Ministers are not false prophets in your account Or else it is lawfull to hold communion with some false prophets which you peremptorily would seeme to deny The want of an outward calling you say makes a man an unlawfull minister and so you might say Ier. 2.8 Ter. de praescript advers Haeret. c. 36. Vnde autem extranâ—i inimici Apostoâ—iâ— haeretici nisiâ—ex diversitate doctrinae quam unusquisque de suo arbitrio adversus Apostolos aut protulit aut recepit doth the want of right qualification and conscionable discharge of his duty for God hath threatned both the one and the other that they shall be no priests unto him both the one and the other are idols in phrase of Scripture But he can not be a minister in a societie of Christians professing the true and intire faith and enjoying the blessing of the Sacraments who is utterly destitute of an outward calling In some Churches the calling is more compleat and exact than in others and at some times things have beene more orderly handled than at others but in all Churches there is an outward calling and effectuall to the truth of the ministerie Long since it was objected against the Nonconformists that they say the Gospell is not truly preached in England because there is no lawfull calling to the ministerie whereunto they have returned this answer We do not say that there is no lawfull or no ordinarie calling in England for we doe not deny but that he may be lawfully called which is not ordinarily as Luther Melancthon Zuinglius and there bee places in England where the Ministers are called by their parishes in such sort as the examples of Scripture doe shew to have been done before the Eldership and government of the Church was established T.C. repl 1. answ to the exhor p. 3. I know not any that saith the Gospell is not truly preached in England and by those that are not of the same judgement that the admonition to the Parliament is of CAN. Necess of Separ pag. 55. The Ministery of England as it is established by law doth
certainly depend upon the Bishops calling wholly and no manâ— else and if any in the Land stand otherwise hee cannot properly be said to be a Minister of that Church but rather is a schismatike from it Id. p. 57. according to the formall constitution of it c. The most free Parish hath but only a liberty to admit of a Minister before made by the Bishops so that the people give him not any part much lesse the substance of his calling Id. p. 61. but a bare permission only to exercise by vertue of that calling But none may heare or have spirituall communion with such a Ministerie Id. p. 213. whose calling doth essentially depend upon the Bishops calling If the ministerie of the Prelates belong not to any ordinarie assemblies then is the same Antichristian and so consequently is that which is derived from it And so much from their own principles wee have formerly proved Id. p. 213. The Ministerie begotten by the Prelatesis illegitimate and false I say those which take their offices and callings from them are bastardly Ministers The Ordination of Priests and Deacons by the Prelates is unlawfull and Antichristian and the Ministery is false so long as they doe retain that false calling which they tooke first of the Bishops Id. p. 45. they of the Pope and he from the Divell Whosoever he be that dealeth with the holy things of God and worketh upon the consciences of men See CAN Stay §. 6. p. 78.79 by vertue of an Antichristian power office and calling him the people of God ought not to receive or joyne themselves unto But all the Parsons Vicars Parish Priests stipendaries c. that stand over the Church Assemblies in England deale with the holy things of God and worke upon mens consciences by vertue of an Antichristian power office and calling ANSWER Vpon this one prop lyeth all the weight of your building wheâ—em you strangely triumph as if you had stopped the mouth of the Non-conformists for ever that either they must goe backe from what they have writen against the abuses of the ministery or confesse they have said and unsaid as occasions have changed now maintaining that as right which even now they condemned as false and Antichristian And this you presse over and over with great confidence and insolencie But this stay I have plucked out of your hands already and shewed that this exception hath no weight or soundnesse either from truth or Non-conformists principles In answer to this renewed blast of words I will briefly repeate what hath been proved more at large Bilson Christian subject part 2. page 296. Bishops have their Authority to preach and administer the Sacraments not from the Prince but from Christ Himselfe Goe teach all Nations c. onely the Prince giveth him publiked libertie without let oâ— disturbance to doe that which Christ commandeth Id. p. 309. The charge which the Preachers and Bishops of England have over their flocks proceedeth neither from Prince nor Pope ner dependeth on the will or word of any earthly creature Chaloner Credo second par◠§. 2. He which conferres Baptisme and Orders as the principall Donor is Christ the Bishop or Pastor confers them only as his instrument August contr Crescon l. 4. c 6. per ministros dâ—spares Dei miâ—us aequâ—â— est quitâ—n â—â—illorum sed ejus est CAN. Stay §. 3. p. 60. August in Psalme 10. Christ sent him that betrayed him Bilson Christ subject part 2. p. 860. The ghostly worke is Gods the bodily service is the Priests wherein Iudas the thiefe Simon the Sorcerer c. may challenge as James c. First the Ministers of the Gospell derive not their authority or office from the Bishop Patron Presbyterie or people but immediately from Iesus Christ whose servants they are whose words they preach whose Sacraments they administer whose flocke they feed by whom they are protected and to whom they must give account If he be an Antichristian Minister who derives his authoritie from the Classis or Bishop he is Antichristian likewise who derives it from the communitie of the faithfull for neither the one nor the other can justly challenge that authoritie to themselves The Bishop Colledge Ecclesiasticall or Church cannot make a Minister formally or vertually but only as Stewards they put him in office whom Christ the King of Saints and head of the Church hath designed Wherein if Pastors or people shall walke disorderly challenging more than of right belongeth unto them or giving up their right through sloth negligence ignorance or security or not attending unto the direction of the great Shepheard of the flocke shall chuse a man unfit or not well qualified or shall proceed rashly tumultuously upon misguided affection in that weightie businesse though they incurre just blame and reprehension yet that makes not a nullitie of the Ministery or of the Ordinances dispensed upon that Election and Ordination Your selfe telleth us and that from the example of the Scribes and Pharisees That men being lawfully called to the Ministery are to be heard howsoever in some qualifications defective And if disorderly proceeding in election or want of just and fit qualification in the person elected do not make the election voyd how shall the meere want of consent in the people cause a nullity in the ministration If the carelesse or wilfull neglect of administration and execution of his office cause not a nullitie of the choyce Vnreasonablenesse of Separ p. 56. They may acknowledge a further calling than that of the Prelates yet not therein renounce the calling received from them for the Prelates being learned Divines and having approved their gifts and by words and Letter te stimoniall giving liberty to execute the Ministery of the Gospell they doe not therby thrust them into a Ministery but leave them c An Examin of D. â— Cen. p. 33. why shall the lacke of the peoples suffrage which they voluntarily have given away or otherwise lost make the ordinances dispensed by him that is chosen to be of none effect 2. The consent of the people is not required to make a man simply a Minister neither doth Episcopall Ordination make a man the Minister of this or that people Therefore it doth not hinder but a man may bee made Minister by the Bishops according to the constitutions of the Church and a Minister of this or that people by the free choice approbation and consent of the faithfull So in the fourth age of the Church somtimes the people would chuse a Minister whom they thought meete and afterward bring him to the Bishop to be admitted by him as appeareth in the worke of Chrysostome de Sacer of the chusing of Basil when Iohn Chrysostome himselfe gave him the slip Sometimes the Bishop would espie a meete man himselfe and require the consent of the people to chuse â—s it appeareth by Augustine in the election of Eradius to be his successor 3. The
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
long agoe Another in the booke which you pretend to answer and in these very pages He most shamefully and lewdly as a man void of all common honestie and grace maketh the Ministers of Lincoln to affirme that the Prelates are reviled to be great Antichrists and their Ministerie and constitution to be great troublers of the Church at this day and that it cannot but be very sinfull and hurtfull to retaine or communicate with them CAN Stay §. 3. p. 59.69 Raiâ—old de ideloâ—l 2. c. 1. §. 2. Bilson Christ subj part 3. pag. 269. The Divell himselfe can shew no greater malice than to pervert that which is well spoken and to force a lewd senes of his owne or another mans words The Divell himselfe would have beene ashamed in this open manner to have told such a lie and therefore he is to be trusted no further than he is seen This you passe over in silence and if the substance of the accusation bee applyed unto your selfe I know not what apologie you can make Christ saith Rainolds as you quote him the Pastor of his Church doth tell us that he feeds not in Antichristian assemblies in the denne of theeves neither is it his will that his flock should there rest at noone But in the pleasant pasture by the still waters that is in the shadowes of the true Christian Churches detesting Idolatry But D. Rainolds words are not in caetibus papisticis speluncis idolâ—latrarum c. but in untbraculis orthodoxorumcatuum Whether this change of Antichristian Assemblies for popish Assemblies and true Christian Churches for Orthodox Assemblies CAN Stay § 3. p 22. D. 〈◊〉 by words and Letters testimoniall 2â—4 wâ— made in simplicitie be judge your selfe You might easily conjecture your credulous reader might conceit our assemblies to be Antichristian and not true Churches but popish Assemblies and not Orthodox he could not imagine them to be You alledge D. Amos saying It cannot be a true Church that wants order For by this the parts and members thereof are knit together But this is not to bee found in the place mentioned But D. Aines moving the question whether it be lawfull to stick to that Church from whom power of removing scandals and purging out the ungodly is taken away He answereth That power â—jure quoad actum primum cannot be separated from the true Church because immediately and necessarily it floweth from the essence it selfe for it is contained in that covenant whereby the faithfull are gathered into a Church The use of this power cannot be taken away without the great sin of them that take it away and the hainous injurie of them from whom it is taken Neither ought the Church to rest in this that she seeth her selfe unjustly oppressed of others For it belongeth to the office of the Church to defend that libertie where with she is endowed of Christ But yet if the faithfull contending for their libertie cannot obtaine their right in that part nor without grievous inconveniences come to a more free Church and can keepe themselves from the approbation of evill and doe also studie as much as in them lieth to supply that want they sinne not if they joyne themselves to such a Church or continue in it Thus D. Ames cleane contrary to that which you make him affirme Master Baines as you alledge him writes CAN Stay sect 2. p. 55. Bain diocesan That no people can worship God in repairing to any Church or ministery without warrant of the Word Let the Reader note it say you And if it be wisely noted it makes nothing against partaking in our assemblies in the ordinances of Grace because that is warranted approved commanded of God in his holy Word But Master Baines words are No people can worship God in repairing to this place and ministerie without warrant of his Word And he speakes of a Diocesan worship and ministerie peculiarly appropriated to that place as it was at Hierusalem which is nothing to your purpose You pretend that you have taken your principles out of the Nonconformists ever the chiefest of them which for learning CAN Neces of separ To the Read zeale judgement holinesse of life c. have ever held that cause But some things brought in their names is neither the opinion of all nor of the most nor of the best learned nor of many but either the private opinion of some one or the conceit of such indeed as were separated from the communion of the Church of England and not from the abuses only which were in the Church You cite Master Penry saying CAN stay sect 3. p. 57. M. Penry of the Ministerie of the Church of Engl. p. 37.38 CAN Neces of separ p. 16 28.43 Exhortation to the government of Wales 42 46 26 CAN Neces of separation Epist to the Reader CAN Neces of separ p. 252. It is most certaine Satan rules in the consciences of men not only by false doctrine but also by his false power and ordinances his kingdome of darknesse not only consisteth in the lies false doctrin and worship which he hath coined but also in the false and Antichristian ordinances which he hath invented for the ruling of his idolatrous denne And therefore the children and Saints of God ought to avoid both the one and the other But whatsoever his meaning bee in that or other passages cited Master Penry was not a Nonconformist but a Separatist by your owne confession and therefore his sayings are not to bee received for the Nonconformists principles Master Br. saith It is lawfull to communicate in that worship where the ceremonies are used but wee cannot believe him say you for his brethren both affirme and prove the contrary And here now is a fit place to write down the words wherof mention was made in p. 99. partly because the author is a principle Nonconformist and partly to discover the rashnesse and folly of this inconsiderate man which durst without any reason more than boldnesse still justifie the very thing which his brethren by many sound arguments have manifested to be evill and unlawfull and then you goe on to rehearse the words of the author of a dispute upon communicating at confused communions pag. 68.69 Who that Author is I know not the booke I have not seen but by the words which you relate it appeares hee was no English Nonconformist neither doth he speake of communicating in our English societies And if he did he speakes but his private opinion and not what is the judgement of Nonconformists It may be questioned whether Master Br. booke was not penned and published before hee could either see or thinke of the other But whatsoever is to be thought in that particular M. Br. knew it to bee the common practice and uniforme judgment of all Nonconformists in England both heretofore and at that present when he wrote that it is lawfull A dispute against Engl. part 1. ca. 9. sect 3.
false worship is neither absurd nor childish howsoever you are pleased to spurne and kick at it Peruse your owne manner of arguing implyed here CAN Neces of separat p. 190 191. and then speak of your answer to the other be not rash and partiall As for the particular point in hand the authors alledged by you speake nothing to your purpose For men may run when they bee not sent two wayes First when they are outwardly called but not inwardly qualified as with knowledge truth holinesse or care to doe the duties of their place and these are lawfull and unlawfull Ministers both lawfull as Ministers of Gods providence for the punishment of some and the good of others unlawfull as not approved of God in their place and standing Secondly when they have no manner of calling neither set apart by men in authoritie nor received by the Church nor qualified as they ought and these are every way unlawfull Againe false Prophets are of two sorts I Such as spring up in the Church teaching corrupt or perverse things but either not discovered or not convicted or not cast out These the faithfull must not believe though they may not forsake or cast off the Societies where such are tolerated 2. Such as teach damnable doctrines are not set apart to offices false and idolatrous and either never were in the societie of the true Church or bee lawfully convicted and justly cast out and with these the faithfull must hold no communion This is that which the learned teach as it hath beene shewed but it makes nothing at all to your purpose For you can never prove from Scripture reason or Nonconformists principles either that the ministerie of the Church of England is absolutely false or that any Ministers in the Church be false in the second acceptation of the word It is needlesse to proceed further in the examination of particular Authors CAN Stay sect 12. p. 118 because you your selfe doe affirme as much The godly say you are admonished to examine doctrines delivered to them in a right way and order And if they find any by teaching to be a false Prophet Id. sect 11. p. 115. they are to depose him and afterwards not to heare him againe Againe it is a question whether the godly in the Jewish Church having by hearing discovered the Scribes and Pharisees to be strangers that is false Prophets might afterward heare them againe Robins Iustif of separa p. 434. The Treatiser was once of minde that they might not and gave some reasons for it But howsoever the case is not easily to be determined considering the state of that Church and time yet this is cleare to all men of sound judgement that in the Churches now under the Gospell false Prophets may not be suffered But after due and orderly conviction being found so and obstinate they are to bee rejected and so no outward hearing of them any more Whence briefly let these things be noted First that the effects may be right and lawfull when the instruments are wrong and unlawfull in themselves and that a man may lawfully communicate in the effects of such actions whose instruments are unlawfull For the Scribes and Pharisees were unlawfull instruments by your own confession T.C. to his sister Anne Stubs You have indeed enough that bitterly speake against us but having no reproofes in their mouths nor arguments to confute their thunderbolts of judgement and condemnation are like headlesse arrowes not taken out of the Lords quiver but from their owne sides c. but the effects of their ministerie in which the faithfull might and did lawfully communicate A false Prophet not discovered not convicted orderly before he can be deemed obstinate and cast forth is an unlawfull instrument but you will not say the effects of his Ministerie are unlawfull and not to be communicated in I might here adde that is unskillfull to confound instruments and working causes or linke them together as if there were the same reason of both seeing all instruments are not working causes Secondly the Ministers of the Church of England have not duely and orderly beene convinced of corruption in doctrine especially in points fundamentall or that their place and standing is unlawfull much lesse can they be esteemed obstinate They were never cast out by the faithfull and true members of the Church but approved maintained and reverenced by them All reformed Churches all the faithfull in the reformed Churches doe acknowledge them the servants of Jesus Christ approve their standing reverence their gifts hold communion with them professe the same doctrine which they maintaine and praise God for his blessing upon their labours And now consider with what uprightnesse and integritie you have alleadged these Authors against the hearing of the word in our English Assemblies as if all the Ministers of the Church were false Prophets convicted obstinate and outed the Church You tell us peremptorily CAN. Necess of Separ p. 188. If the reformed Churches do justifie the English therein they condemne greatly their own practice for in their constitution ministerie worship and Government they are as opposite as light and darknes one to the other Bilson Christ subject part 4 p. 542. We would have you regard if not your consciences before God yet your credits before men Can you find nothing to object that the Sun doth not shine at Noone-day Is it not apparant to all the Christian world that the reformed Churches doe give unto us the right hand of fellowship and esteem as us the true Churches of Iesus Christ In manner of government they differ from us and they have abolished some rites and Ceremonies which we retaine as matters indifferent not as matters of holines necessity or worship this is the profession of our Church but in doctrine worship and ministery for the substance thereof there is a sweete agreement And the differences that are betwixt them and us in other matters Calv. instit l. 4. c. 18 Sect. 32. Confess Helv. c. 27 Angl. Conf. art 34 Aug. Conf. art 7. Bohem. Conf. art 15. Calv Ep. col 170. â—p col 478. they have so learned to tolerate as neither to condemne their owne practice nor to dis-church us and the like Christian moderation they receive from us backe againe The Churches of Christ have not learned to cure every scratch of a pin with a knife or launce This art of curing they leave to you who was never admitted into the society of discreete Physitians among them or us Thirdly consider how uncertaine their wayes are who walke in darknesse Sometimes the Scribes and Pharisees were to be heard because they were lawfully called Sometimes they might not be heard sometime it is a case not easily determined and sometimes in the Churches now under the New Testament false Prophets are not to be suffered as if the passages of Scripture forbidding to heare false Prophets must be restrained to the times of the Golpell Such
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
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
be excused in some things which they judge to be amisse In the admonition presented to the Parliament An. 1570. thus they professe We have at all â—imes born with that which we have could not amend in this Booke and have used the same in our Ministry so farre forth as we might reverencing those times and those persons in which and by whom it was first authorised Though therefore they write Admonit 1. pag. 9. Park of the Crosse part 1. ca. 3. sect 6. pag. 135. that it was taken out of that Popish dunghill the portius and vile Masse-booke that the Papists sucke no little advantage out of our Commumon-Booke which they terme an English translation out of the Masse-booke and out of the difficulty whereby it came in Parsons of the 3. conversions of England pag. 2. many Protestants themselves adjudging that the stable of popish superstition was not throughly purged out of it that Bristow draws the likenesse of our Service-booke to the countenancing of their Masse-booke Brist motiv 34. Rhem. in Iohn 20. sect 5. And the Rhemists the absolution of the sicke prescribed in our Communion-booke to an approbation of their absolution Auricular confession and Sacrament of pennance Howsoever they disallow the service as it is practised in visitations and injoyned in the late Canons which denieth libertie not onely to omit a ceremony but also to adde alter Park of the Crosse par 2. ca. 5. sect 11. pag. 19. or omit any one word of the whole Liturgie when we affirme the words of the Lords prayer and the forme in Baptisme and the Supper may be altered without fault Though in these things they take exception against the Booke and the manner of urging it yet they never disliked the use of it altogether much lesse condemned it as a false devised and idolatrous worship Their profession and practice from time to time both before and since the Controversies were moved about the Booke speake plainly in this matter Can. Neces of Separat pag. 125. Judge then your selfe whether it be not a notorious calumny in you to write That our stinted service devised by the Bishop and translated from the Masse is affirmed by our owne Writers to be a false and forged worship and that it is even so I appeale to many of your consciences For why doe you loath to use the same in your Families but because you know it is not the incense made by fire from the Altar of the Lord. Is it a small thing thus to slander and reproach the servants of Christ contrary to their writings professions and practices and your owne Conscience And what a vaine surmise is this that because they forbeare to use it in their houses therefore in conscience they know it to be strange incense As if many things might not be forborne which in themselves are lawfull In reading the Scriptures a Christian may use one translation when he doth not condemne others as abhomination I may presume in private you make not use of the Lords prayer and so of some others and yet you would not that another should fit in your conscience and judge that you know it is not the incense made by fire from the Altar of the Lord Or if you be so presumptuous sober and well advised men will admit no such conclusions But here you must remember againe that no methode order or phrase of speech in prayer left undetermined of God can truely be called or esteemed the incense made by fire Prayer it selfe and not the phrase of speech whether devised by another or by our selves is resembled thereby But the whole forme you say of the English-Church-service-Book is borrowed out of the Masse-Book picked and culled out of the Dunghill as the Nonconformists write You adde That not onely the forme but the matter also was taken out of the Masse-Booke It is true the Nonconformists say it was in great part picked and culled out of the Masse-booke but it followeth not thence that either it is or was esteemed by them a devised or false worship for many things conteined in the Masse-booke it selfe are good and holy A Pearle may be found upon a Dunghill we cannot more credit the man of sinne than to say that every thing in the Masse-booke is devilish and Antichristian For then it should be Antichristian to pray unto God in the mediation of Jesus Christ to read the Scriptures to professe many fundamentall divine truths necessary to salvation If any have misliked the Booke because it hath too much likelihood to the Masse-booke that hath not beene the judgement of the Nonconformists alone others have said and written as much who never yet condemned the use of the Booke or all things therein conteined Popery is a scab or leprosie which cleaveth unto the Church It standeth mostly in erroneous faultie grosse and abhominable superstructions upon the true foundation whereby they poyson or overthrow the foundation it selfe But take away the superstructions and the foundation remaineth remove the leprosie and the man is sound Many supernaturall divine truths of God are mixed in the Popish Synagogue as pure gold with much drosse or earth which the refiner is to purge and separate but not to cast away Our service was picked and culled out of the Masse-booke you say and so it might and yet be free from 〈…〉 and tincture from all shew and appearance of evill though the Masse-booke it selfe was fraught with all manner of abhominations For if Antichrist fit in the Temple of God and professe himselfe the servant of Jesus Christ of necessitie some treasures riches and jewels of the Church must be gathered into his den which being collected purged and refined might serve to adorne the chaste spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her owne right If shee retaine ought that belongeth to Antichrist that is her staine and blemish but the recovery of that which Christ the King and Bridegroome of his Church hath given as her wealth or ornament must not be imputed a fault Christs Religion is not so needie or unperfect of it selfe so needy and beggarly that it must borrow Embring dayes of the Heathen Altars of the Pope William Salisbur in his Battery of the Popes Batter An. 1550. or Vestments of the Jewes But as the Church is plentifully furnished by Christ and needeth supply from none other so it is her part to retaine what is freely and graciously vouchsafed of him If it be wholly taken out of the Masse-booke Bilson Christ Subject part 4. p. 490. Eating and drinking are not essentiall parts of the Sacrament but of the Supper they are or of the Lords institution For Christs institutioÌ„ conteineth as well the use as the matter or forme that must be used A Supper is not onely the meat provided but also the act of eating that which is provided And so the Lords institution implyeth the use and action as well as
is bound to separate from that societie wherewith he is not permitted to hold communion in the worship of God without sinne and that a man cannot hold communion with the Church of England in the worship of God without sinne The first of these propositions is most true taught in Scripture which forbiddeth q Rom. 3.7 8. to doe evill that good may come thereof or r Iob 13.9 tell a lie for the glory of God and acknowledged by the learned of all sorts and professions whatsoever If the Church shall deny communion to any member because he will not approve the least sinne or acknowledge the least knowne errour for truth in that case the Church is schismaticall which doth cast out such a member and not the member which doth suffer himselfe injuriously to be cast out For God needs not my lie and by divine precept I am obliged not to allow against conscience what the Lord condemneth You need not therefore take such paines as you doe to prove the corruptions in our Booke of publique service to be so many in number or hainous in quality as you would make the world beleeve much lesse to straine your conscience in misreporting as you have done For if you can shew that by communicating in the ordinances of worship in that or any other societie or Church under Heaven we necessarily partake in sinne of what sort soever great or small either approving what is unlawfull or subscribing to an errour knowne so to be it will easily be granted that it is unlawfull to joyne in that communitie Be the s The good Kings of Judah were favoured and blessed of God for walking in the waies of David their Father and purging the Land from all sacrifices and ceremonies not prescribed by Moses Law Bils Christ subject part 1. p. 32. But if the Princes were remisse the people were not commanded to separate from the ordinances of worship corruptions few or many great or small if by communicating in the ordinances of grace in that societie I must necessarily partake in sinne small or great one or many my communicating is unwarrantable And let the abuses be many and great yet if I may be present at the true worship of God without sinne consent unto or approbation of such abuses or corruptions in voluntary separation I sinne against God his Church and mine owne soule withdrawing my selfe from the ordinances of grace the comfortable presence of Christ and the societie of his Saints without allowance or approbation from God to whom I owe my selfe wholly Your long Catalogue of corruptions to be found in our Liturgie is to small purpose unlesse you could prove some of them to be fundamentall hereticall and really idolatrous which you can never doe or that by communicating in the ordinances of grace we doe t Be the abuses never so palpable if the person be not authorized of God to reforme them or separate it is not Just or lawfull for private persons to attempt them For when Malefactors deserve to die it is not for private men to put them to death without the Magistrate Bilson Christ subject part 3. pa. 97. David committed adultery Salomon erected idolatry both offences being death by Gods law might the people therefore have David and Salomon to death approve such corruptions and then be they one or many great or small wee must not communicate in the ordinances with them Which if any man shall lightly beleeve he may know from whom but not whither to flie For there will be found no societie in the whole world whereunto a Christian might lawfully joyne himselfe and yours much lesse than many others You tell us very confidently that as zealous and judicious Nonconformists as ever held that cause affirme that a man cannot without sinne communicate in that worship where the Ceremonies are used But whether should a man admire more your impudency or vaine confidence herein Must not he mistrust you in every thing that shall consider how notoriously you lavish in this particular Is it not contrary to their profession protestation and practice Doe they not usually frequent the Congregations have they not written in maintenance and defence thereof who have cryed downe by conference preaching writing the neglect of Gods ordinances or the practice of separation more than they And yet you blush not to write that our Assumption is assented unto by as judicious and zealous Nonconformists as ever held that cause and they have brought good reasons for it First You quote Mr u Parker lib. 1. pag. 20 21. Parker That men must flie from Idols and Idolothites but men when they come to worship God in societies where the Ceremonies are used they doe not flie from Idols but draw neere unto them But if a man should have sought out a place of purpose to manifest your fraudulent and unconscionable alledging of mens words and sayings he could scarce have found a second more pregnant The whole passage in Mr Parker to which you send us I will set downe at large because it serves to cleere the matter in many particulars and all men may take the better notice of your fidelitie There is an Idoll more strictly taken saith he and an Idoll of larger sence which will include the Crosse For the better understanding whereof wee must borrow a distinction from the w Tho. Aqui. com in Epist ad Coloss c. 1. sect 4. Schoolmen by which a thing may be guilty of Idolatry Essentialiter participative and causaliter which our doctrine at * Hom. of Idolat par 1. pag. 4 5. home doth backe that is confirmed by act of Parliament affirming that to be an Idoll in Gods service which hath beene or is like to be worshipped What is worshipped by our selves that is an Idoll essentially what hath been worshipped or is now worshipped abroad by others that is an Idoll by participation what is likely to be worshipped that is an x August vet Testam qu. lib. 7. qu. 41. Idoll causing Idolatry in time to come In which sense Gideons Ephod may be termed an Idoll quedam modo and that it may be even before it was adored And hereby are many objections answered Our y Rainold de Idol lib. 2. â—ap 2. sect 2. Bilson Christ subject part 4. p. 321. Call you the Image of Christ an Idoll not unlesse it be worshipped but if it be then it is an Idoll and incense burnt unto it is Idolatrie Writers deny an Image in the Church say some to be an Idoll in case it be not worshipped True an Idoll essentially but as many of them as desire to have Images thrust out of the Church of which sort there be a great number they hold them guilty of Idolatry by participation and by occasioning or els why will they thrust them out A second objection is wont to be made If the signe of the Crosse be an Idol with us then must men separate from our Church and from
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
ordering Souldiers Secondly In a more strict signification it is the politicall guiding of the Church and is exercised principally if not onely in the d Henry Ainsw first answer c. pag. 30. Whereupon Christ pronounced a blessing and annexed promises not for himselfe but as you grant for his successours also as I defend for the other Apostles also Ibid. Set you down by the scriptures what is meāt by keyes and I will shew you by Scriptures also that the 12 Apostles had equall power in using them administration of Church censures and this is that discipline which generally all Ecclesiasticall Writers speake of And this power likewise must be considered either in respect of right or the first act as they call it or in respect of execution and the second act These distinctions thus plainly propounded the answer to the Proposition is distinctly this First If the word Discipline be taken in the largest acceptation it is necessary to the Church because no Societie can be held or gathered without some order Secondly If it be taken in the strictest signification it belongeth not to the Communitie of the faithfull few or many For the power of governing the Church belongeth to them primarily and in respect of use and execution to e Bils Christ Subject part 2. p. 361. The Priest hath his Commission as a servant to call for subjection and obedience not unto himselfe but unto his Lord and Master that sent him c. who must preach himself the servant of meaner men than Princes and make himselfe the servant of all men if he note wel the words of his Commission c. whom Christ hath communicated it But Christ hath not given this power to the faithfull few or more but to his officers whom he hath appointed to feed and governe his folke Thirdly If a societie enjoy but one Pastour or Teacher for the time the power of government doth not belong unto him For Christ hath not committed this power unto one but unto many The power of f A dispute part 3. c. 8. p. 188. We must distinguish a twofold power of the keyes the one Concionalis the other Judicialis The former is proper for Pastours alone whose vocation it is by the preaching and publishing of Gods Word to shut and open the Kingdome of heaven The keyes of externall discipline belongeth to the whole Consistory Trelcat instit Theol. lib. 2. pag. 287. preaching and administration of the Sacraments is given to one and may be executed by him alone But the power of guiding or governing is given to the Colledge Ecclesiasticall or company of Governours and must not be executed by any others And if one alone may not challenge that which is committed unto a societie it is not for one Pastour to excommunicate his people And hence it followes necessarily that discipline or power of governing or dispencing the keyes is not absolutely necessary to the being of the Church For if there may be a true Christian Church without Pastours or Teachers but not g Pareus in 1 Cor. 5. de Excom Eorum quae conveniunt Presbyteris vi ordinis sui Presbyterialis duo sunt genera Alia enim immediatè conveniunt singulis personaliter alia vero immediatè conveniunt non quidem singulis personaliter sed conjunctis collegialiter sive Presbyterio Forb Irenis lib. 2. cap. 10. prop. 13. pag. 191. de prohibitis ordinantibus power of the keyes or Ecclesiasticall government then the power of government is not absolutely necessary to the being of a Church And if the Presbytery be the onely executioners of the censuring discipline then if the Church may be without a Presbytery it may want the discipline in respect of execution For where the Officer is wanting there the office also is wanting as touching the execution thereof If all the Officers of discipline should dye at once or the Church should want her officers the faithfull have not power of discipline either originally or actually either to conveigh it virtually or formally to her Ministers whom shee might chuse or to execute it her selfe But the faithfull doe remaine a Church when her officers are h Bilson perp gover cap. 10. It is not to be doubted that in the Apostles times every citie where the Gospell was received had many Prophets Pastours and Teachers not only travelling to and fro to exhort and confirme the brethren but abiding persisting in the same all laboring to encrease the number of the Church c. dispersed by persecution taken away by death be wanting through her negligence or some other way In your own way and constitution the Church may be without both Pastour and Teacher and that for a long time till fit men may be chosen unto that office in all which time it must want the administration of the Sacraments and execution of discipline We have not learned that every Christian is a King and a Prince to rule with i Bilson perpet gover cap. 3. Externall Regiment is no part of Christs Kingdome which is proper to his person and by many degrees excelleth all other governments for the divine force and grace that are eminent in the spirituall fruits and effects of his Kingdome Christ by open rebuke if no other doe rebuke in season or by debarring them from communion and fellowship of the Church whom he judgeth or censureth worthy to be cast out as men out of covenant For if all that are made of Christ by communion with him Kings Priests unto God should be made Kings and Priests unto God in order politicall to rule and governe his Church then power to governe should be given to every singular person not to the communitie alone to women and children no lesse than unto men The life and being of a Church standeth in the very knitting of the faithfull unto Christ for it is Christ that giveth salvation to the body And if union give it the forme of a Church it must necessarily be a Church before it practice this discipline because it hath no place but in an united body or Congregation Those three thousand soules that were gained at one prosperous k Act. 2.38.41 42 44 45 46 47. Sermon of Peter were the Church of God when they received the Word with gladnesse and were baptized before any power of Government was given unto or established among them The like is of the l Act. 8.5 6.11 9.31 Church or Congregation of Samaria Fourthly Of right the communicated power of government belongeth to every compleat Societie or rather to every Ecclesiasticall colledge or assembly set apart by Christ for the guidance of his people but the execution of that power may be hindred through m Zanc. de oper redempt in 4. praecep de discipl Eccles If it be a small Church and not consisting of many learned and skilful men excommunication ought not to be done except the neighbour churches be asked counsell of ignorance
that clause you greatly wrong the Nonconformists and reformed Churches in charging them with this position For it is their direct assertion to the contrary that for want of orderly administration of discipline Christians are not to separate from the true and sound Churches of Jesus Christ Your phrase likewise of placing themselves about the throne of God is in no sort approved of them or of the truth it selfe As if none were placed about the throne of God or God did not graciously vouchsafe his presence unto or reigne over any assembly wherein discipline is not rightly and orderly in all points administred But here it must be noted that the power of government must be considered either in respect of the substance of it or the orderly manner of administration as was said before And a thing or office is called Antichristian in two respects First as whatsoever is not of Christ is Antichristian in which sense they of the Separation call all stinted Liturgies Antichristian Secondly as that which is derived from the authoritie and headship of the great Antichrist of Rome and dependeth upon him as his owne institution is Antichristian And to apply these things to the purpose if we take the word Antichristian in the first signification the true Church of God may be under Antichristian government in respect of the manner of dispensation of the censures that is the dispensation of the censures may be committed to such persons as are not instituted approved and set apart of Christ for that purpose and in such manner As if it be committed to an usurped power over the Brethren or to some few of many or to such as be ignorant prophant or the like It is true the light hath no fellowship with darknesse nor truth with falshood but in this life light in men is miked with darknesse and the best Christians infected with errours of Antichristianisme In many of the Martyrs of Jesus Christ both before since the revelation of Antichrist their knowledge was mingled with more darknesse and their Christianitie with more antichristianisme if you will so call it than can be found in our Church and Ministery Jos 5.7.9 See Iun. annot It is true the faithfull must labour every one in his place to bring in the ordinances of God and reforme abuses but if they cannot prevaile they must not cut themselves off from the body and excommunicate the societie For if the Church may want yea neglect the use of the Sacraments for a time and yet continue the true g Hieron in Tit. 1. Amb. in 1 Tim. 5. Bils perpet c. 11. Gratian. Decret cap. 15. qu. 7. ca. 2.5 6 7. Concil Turon 2. c. 7. Nic. Abbas Panor in decret Gregor 9. de consuetud cap. 4. Olim presbyteri in communi regebant ecclesiā ordinabant Sacerdotes Cypr. epist 6. or lib. 3. epist 10. lib. 1. epist 9. Concil Carthag 4. ca. 23. Tho. 1. 〈◊〉 qu. 71. art 5. ad tertium Bonav in 1 sent dist 48. art 2. qu. 1. in resol Scor. in 3 sent dist 9. qu. unica n. 4. Church of God then it may want the orderly use of discipline in respect of the officers by whom and the manner how it should be duely exercised For the politicall guiding of a Church by the censuring discipline is not to be compared to the want neglect of the Seales If the Church shall thinke good to keepe in a member which some private man judgeth worthy to be excommunicated must he cut off himselfe or cast out the offender contrary to the order If the Power of government be exercised by the whole body of the Societie which I conceive to belong onely to the Colledge Ecclesiasticall must I needs separate from them as no Church of Christ Affirmative precepts binde perpetually but not to all times to disposition and readinesse alwayes but to practice onely when time place and opportunitie occurreth For example a man is ever obliged to thinke the truth if he know it but not either to professe or speake the truth at all times Of affirmative duties some are absolutely necessary in men of age and discretion without which there can be no salvation as beliefe in Christ and repentance from dead works Others are necessary when God giveth h Neither doe I know what warrant any ordinary Minister hath by Gods word in such a case so to draw any such Church or people to his private ministry that therby they should hazzard their outward state quiet in the Common-wealth where they live when in some cōpetent measure they may publikely with the grace and the favour of the Magistrate injoy the ordinarie means of their salvation Vnreasona c. pag. 61. Aug. epist contr Parm. lib. 3. cap. 2. Bezacontr Eras de Excom Feild of the Ch◠lib. 1. cap. 17. Eccl. Lugdun lib. de tenenda verit script post medium in Biblioth patr tom 4. par 2. edit 4. opportunitie and calleth a man forth thereunto as profession of the faith by joyning our selves to the Church of God and partaking of the Sacraments Others oblige in a time free which doe not oblige in a time not free as when urgent necessitie the circumstance of time and place the state and condition of things doe restraine and keepe backe As the exercise of Ecclesiasticall discipline against open obstinâte offenders is an affirmative dutie imposed by divine law upon the Governours of the Church or as you say upon the whole Societie But it lyeth not upon this or that particular member to doe it or separate when others be remisse and either be not perswaded of or doe neglect their dutie and will not be drawne unto it They be not of the lowest ranke who thinke it may and ought to be forborne when it cannot be used without open and unavoidable schisme When a doctrinall errour of lesse importance and small evill consequence prevaileth in a Church by publique authoritie it is not the dutie of a private Teacher publiquely to strive against it to manifest apparent schismes but rather in a milde and peaceable manner to cure them and peaceably to tolerate some things when the good of Gods Church doth call for and require it Who doth not calmely and peaceably moderate that which he thinketh but is readie incontinent to contentions dissentions and scandals although he have not an hereticall sense most certainly he hath an hereticall minde And though the i The Apostleanever erected planted publike Churches and Ministers in the face of the Magistrate whether they would or no or in despite of them But such in respect of the eye of the Magistrate were as private as might be Vnreasonablenesse of Separat pag. 59. Government of the Church dependeth upon the ordinance of God yet it is not for every particular and private man to set up that order in societies professing the faith publiquely and established by Law against the mind and pleasure of the Christian Magistrate And
Church was not planted but a corrupt Church refined or purified And thus I might passe over that which followeth in your next Section because every man may easily perceive it reacheth not to the point in hand but that you should not complaine as if your reasons were neglected I will follow you therein SECT II. IF we take a strict view of all the Churches which the Lord hath constituted since the beginning of the world Can. Neces of Separat pag 174. it will appeare that at the orderly gathering and planting the members of them were all holy and good I here intend of visible and externall holinesse and so farre as meâ— may judge and not of that which is within and hid from us For I doubt not but in Gods sight the purest Congregation on earth might consist at first of good and bad and yet of men every person to be judged truely faithfull and sanctified untill any one by his iniquitie outwardly committed appeared otherwise Not to speak of the Church of the Angels Dr. Feild of the Church p. 3 4. c. 2 Pet. 2.4 Iude 6. Eccl. 7.29 which God created in heaven and were all good and holy till some by transgression fell away Neither of it in Paradise consisting of two persons and both true beleevers After the fall the constitution of the first Church in the covenant of grace was of good matters and such was the Lorde care to have the puritie of it still preserved that he thâ—â—â—st out Cain from the same for the great wickednesse which he fell into The Lord gave not Circumcision to Abraham Gen. 12.1 17. Rom. 4.11.10.15.19 2 Pet. 1.4 Psal 45.11 Revel 18.4 2 Cor. 6. the seale of the righteousinesse of faith untill he left his Fathers house and that idolatrous place wherein he had lived which signifieth to us that all men must necessarily come out of the world and from worldly corruptions or else they are uncapable to have a Church covenant in Christ confirmed unto them of Cod. As for the visible Churches planted by the Apostles it is evident that in their collection they consisted of such and none other as were called by the Gospell confessed their sinnes beleeved walked in the spirit and separated themselves from the false state in which they stood members before Such a beginning had the Congregations in Rome Corinth Galatia Ephesus Philippi Colosse Thessalonica c. And who dares affirme that there was one man or woman admitted a member at the constitution of any of these churches which had been known to be an ill liver and did not first manifest sound repentance thereof ANSVVER VVHen you speake of visible Churches and visible and externall holinesse so farre as men can judge it is to small purpose to mention the Church of Angels in heaven For the Church whereof you intreat is a societie of men holy in profession and outward conformitie but not evermore in truth whereas the societie of Angels if it be comprehended under the Church is invisible and perfectly holy I speake of them as they were by creation and of as many as stood in their integritie who onely are to be understood by that title It is to as little purpose to speake of the Church in Paradise in the state of innocency For the Church understood in this prâ—sent businesse consists of men considered in the estate which they now have promised by God being made man or man fallen by sinne and restored by Christ who tooâ—e them by the hand and lifted them up That is properly the Church which was gathered after man fallen and is restored in Christ which as it is visible consisteth of good and bad as you say But the Church in the state of innocency consisted of such onely as were created of God perfectly holy as befitted such creatures untill by transgression they fell from their integritie The state of the Church which we must enquire into is that which God hath gathered planted constituted preserved continued and propagated since the fall of man After the Fall God entred into Covenant with our first Parents Adam and Eve who received the promise and were partakers of the good things promised Their seed also was within the Covenant untill they did discommon themselves and so Cain and Abel as members of the visible Church offered Sacrifice In phrase of Scripture therefore Cain was a Saint in profession but whether he had given testimony of sound and true holinesse so farre as man could judge is more than can be proved 1 Ioh. 3.12 Iude 11 verse The Scripture saith plainly He was of that wicked one and therefore slew his brother And if no man suddenly become desperately wicked it is probable Cain had given no great fignes of pietie in former times Afterwards many and great corruptions came into the Church when the sonnes of God tooke unto them wives of the daughters of men Gen. 6.2 See Rivet in Gen. exercitat 50. whom they would and it is strange to imagine all the members of the visible Church in those times to be visible Saints in conformitie Gen. 9.24 25. so farre as man can judge The Church of God continued in the family of Noah wherof Cham remained a member after the sentence denounced against Canaan In this Church therefore all visible members were not visible Saints so farre as man can judge Gen 10.1 2 c. The world after the Deluge was replenished by the sonnes of Noah and the Church of God was conserved in their families perhaps in the family of Cham and Canaan his youngest sonne at least for a time â— Gen. 14.18 Heb. 7.6 For it is probable that Melchizedeâ— King of Salem was some King of Canaan in stock diver from the Hebiâ—wes of the posteritie of Cannan who planted in those parts whom God did preserve in the midst of an ungodly people And the promise of God made to the posteritie of Shâ—â— and so of Abraham did not exclude all other familieâ— from communion of pietie and godlinesse o Jun annot in Gen. 14.18 Calvin in loc Mercer in loc Nulla prorsus ratione nituntur qui Semil cum Melchilsedeco confundunt probabilissinum est id à Iudaeis fuisse exâ—â—gitatum quia non aequo animo ferebant hominem alienigenam autori gentis suae aliqua in re fuisse praelatuÌ„ Rivet in Gen. exercit 77. 〈…〉 Gen. 10.16 Gen. 14.24 v. 13. Gen. 20.5 9 10.14 15. Apparet autem in responsione Abimelechi non fuisse hominem impium vel oÌ„â— cognitione Dei destitutum Nam Deum loquentem agnoscit c. Rivet in Gen. exercit 100 101. See Psal 18.21.25 2 Sam. 22.21 Psal 73.13 Rom. 4.11 Gen. 17.12 13.23 Rivet in Gen. 17. Chamier panstrat tom 4. lib 5. cap. 11. At that time we may well 〈◊〉 were some others in the Land of Canaan who did 〈◊〉 wouâ—d worship the 〈◊〉 Goth. For not 〈◊〉 mention Aâ—er Eskel and 〈…〉 with Abrahâ—â— at that
cast out the Heathen before them and caused them to fall to the lot of his inheritance and made the Tribes of Israel to dwell in their Tabernacles they tempted and provoked the most high God and kept not his testimonies but turned backe and dealt falsly like their Fathers they turned like a deceitfull Bow Israel then was a chosen people an holy nation Deut. 14.23 29 10 11 12. Rom. 3.2 9.4 Act. 3.25 Deut. 32.5 6. Isa 1.1 2 3 4.10 the peculiar people of God his treasure of delight or choice jewells a people in Covenant the children of the Prophets and of the Covenant and yet a stiffenecked people corrupters set on mischiefe foolish and unwise The Lord protesteth that Israel did rebell against him that they did not understand but were a most sinfull Nation ye◠〈…〉 and Gomorâ—ah yet he calleth them his people and 〈…〉 passing Socleome in iniquitie Ezek. 16.47 48 49.51 Lam. 4.6.22 Isa 5.1 2 3.5 Iere. 2.21 Ios 24.1.14 15.23 24 25. Iudg. 2.8.11 3.9.15 6.7 10.10.16.17 1 Sam. 7.2 3 4. 1 Chron. 13.2 c. 2 Chron. 15.12 2 Reg. 11.17 2 Chron. 25.16 2 Reg. 23.3 2 Chron. 34.31 Neh. 10.29 30. and yet the daughter of his people and the daughter of Zion his pleasans plant and a noble Vine We reade oftentimes that Israel after some grievous fall and requit renewed their covenant to walke with God and serve him onely and to obey his â—oyce 〈…〉 the dayes of Joshuâ— Judges Samuel David Aso Juâ—sh Josiah Nehemiâ—h c. But herein particular scrutinâ—e was not made what worke of grace God had wrought in the hearts of particular persons 〈◊〉 the confession of finne and profession of obedience was renewed And if the looke into the state of 〈…〉 all ages of that Church and particularly under these religioâ—s and godly Princes by whose authoritie the Covenant was renewed it will easily appeare many did but flatter with their â—ips neither was their heart stedfast in the covenant The Prophets every where cry out against the great iniquitie of the Princes Priests and people their idolatry injustice oppression contempt of the Word impenitency stâ—bornnesse so that it is superfluous diligence to referre to the severall passages which mention these things When John the Baptist began to preach the Gospell Matth. 3.5 6. and gather a new people for Christ he admitted none to Baptisme but upon confession of their sinnes which was both a renouncing of them and a promising of amendment of life But we finde not that he repulsed any that voluntarily submitted themselves nor tooke time for tryall whether they made nonfession in truth of heart or no. It appeareth many wayes that when the Apostles planted Churches Act. 2.38 8.37 19 17 18 19. the people whom they received did enter into Covenant with God But it is diligehtly to be observed whom they did receive upon confession of sinnes and profession of faith and whom they suffered after they were received Simon Magâ—s beleeved and was baptized Act. 8.13 1 Cor. 3.1 2 3. 15.10.11 c. Gal. 3.1 Phil. 2.21 Iude 12 verse Iac. 2.1 2 3. Rev. 2.14.20 c. who not long after offered money that he might obtaine the gifts of the holy Ghost In Corinth Galatina and other Churches many were admitted into the societie who in short time turned aside both in practice and opinion as to deny the resurrection and joyn the ceremonies of the Law with Christ in the point of justification and many other abuses which is a great presumption they gave no sure testimony of any sound worke of grace in their soules when first entertained into fellowship And though the Apostles required a confession of faith and profession of obedience of them that joyned in Christian societie yet they tollerated great abuses in private persons which they could not redresse For without question they condemned the having of many wives at once in all men but when that custome at least secret and indirect 1 Tim. 3.2.12 Tit. 1.6 Calvin in 1 Tim. 3.2 prevailed among the Jewes and Gentiles both in those times they give no p Dan. in loc Rivet cathol orthod tract 2. qu. 24. sect 6.7 Chrysost in epist 1. ad Tim. hom 10. in epist ad Tit. hom 2. Hieron in epist 1. ad Tim. ca. 3. cathar cathol advers error Cajet err 99. Jewel def of apel par 2. cap. 8. Div. 1. pag. 179. 1 Tim. 1.20 1 Cor. 5.7.13 Rev. 2.5.16 3.16 Commandement that each beleever having two wives should be cast out of the societie but onely that he should not be chosen into the place of a Bishop or Deacon Great and manifold abuses crept into the Churches even whilest the Apostles lived and shortly after they were planted and some of those were reprehended onely calling the Churches to reformation and amendment the grosse obstinate and most abhominable transgressors either they gave up to Satan or gave commandement to the Churches that they should cast them out but evermore with such mildnesse and moderation as it is most evident they forbore to plucke up the tares least they should plucke up the good corne also It is also manifest they threaten some Churches with Gods displeasure as that he would remove his Candlestick cast them into the bed of sicknesse spew them out of his mouth unlesse they repent but they dischurch them not because of the disorders committed by some tolerated by others nor yet did they command or counsell the godly in those societies to separate from the ordinances of Religion but to keep themselves pure The History of the Gospel in the New Testament containeth but a short time viz. from the time wherin John the Baptist began to preach to the end of the acts and writings of the Apostles which is not full fourscore yeares so that we cannot shew the repetition of the Covenant from time to time or what patience was shewed in tolerating abuses or when men were adjudged obstinate or what repentance and profession was required in generall abuses or revolts but by that which is said we may discerne who in phrase of Scripture are called Saints and holy faithfull and called and chosen even all and every member of the common-wealth of Israel and Christian Churches untill they were cut off or cast out though they lived not according to their profession but were stiffe-necked scandalous prophane The practice of the Church according to the example of the Apostles in q Concil Laodicen 14.46 Hilar. ad constant lib. 2. imperf I cannot receive any man but him that is willing I cannot give care but to him that entreateth a I cannot signe any but him that professeth Raban de instit cleric lib. 1. cap. 25.27 Justine Martyr apol 2. receiving Heathens and them that were without into societie was this First They were taught in the principles of Religion and then the doctrine of Christ being received profession made with promise
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
ought to be not what it is of whom it doth consist as prime chiefe principall members partakers of all the Royalties and priviledges thereof and not who are tolerated and suffered there as members in an inferiour degree or as maimes and blemishes And then you must lie under the just imputation of abusing this instance to another purpose not agreeable to the truth Can. Neces of Separat pag. 195. It will not be found that ever wee have denied but many hypocrites may be in the true church yea of open and vile transgressors but here lyeth the point If any man shall affirme that the same may be first gathered of knowne lewd and unconverted men that indeed we deny utterly c. When you are pressed with the examples where wicked and ungodly men were tolerated in the Church and did beare chiefe sway and possessed the greatest places and office in the Church you fly to this that you plead against the first building of a Church of such wicked and ungodly men and here you say He that will build a spirituall house to the Lord and the orderly gathering and planting of the members of them were all holy But if this reason be of any force it concludes for the coÌ„tinuance of the Church as well as the first planting or gathering that the members thereof must be truly holy And if this be not more cunning than beseemeth the sincere handler of Gods Word in a matter of such importance let the indifferent consider SECT III. THe reasons upon which our proposition is grounded are these Neces of Separat pag. 176 177. Psal 50.16 Isa 35.8 Zach. 14.21 Rev. 21. ult first All wicked men are forbidden expresly by the Word of God for medling with his ordinance or covenant Now if men to escape temporall punishment are afraid to transgresse against the Lawes of worldly Princes much more fearefull should they be to breake his who is the King of Kings and will inflict for it upon their soules and bodies torments eternally 2. That which destroyeth a Church and makes it either to become a false Church or no Church at all cannot be a true Church or be true matter whereof it is made But men visibly wicked and prophane make the Church a Synagogue of Satan Babylon Sodome Aegypt and so be spied out and removed 3. It is against sense and common reason that a Church should be constituted of unholy people For as in a materiall house the wood and stone must be first prepared and then laid orderly in the building So in the spirituall men and women by the word of God must necessarily be first reformed before they are any way fit to have any place therein 4. They which have no right to the holy things of God in the Church are not to be admitted into it neither is that Church which is so gathered rightly constituted Matth. 7.6 But men of wicked conversation have no right to the holy things of God in the Church And therefore that Church which is gathered of such is not rightly constituted 5. They cannot performe the services and duties of members Eph. 2.1 for they are spiritually dead If a Master will who covenant with one to be his servant which hath in him no naturall life much lesse c. 6. They have not Christ for their head and therefore cannot be of his body For as in the naturall body there must first be a naturall 〈◊〉 of the parts with the head before there can be day action of naturall conjunction Ioh. 15.2.4 Rom. 8. betweene the head and the members and one member and another so in the spirituall body the members must be first united with Christ the head and became one with him before they can any way partake in his benefits Rom. 7.2 Hosâ—a 2.19 20. or have communion one with another as members of the sâ—me body 〈◊〉 him the head 7. They are altogether uncapable of this covenant For as a woman which hath beene once a wife cannot marry againe with another man untill her first husband be deceased or shee from him lawfully divorced So neither can these be married to the 〈◊〉 till they have mortified their corruptions and put the world and Satan away unto which they were before as it were married 8. The godly and wicked are contraries guided and lead by different causes Now true contraries are not capable of one and the same forme ANSVVER THe best way to be secure from the force of your darts is to run unto the marke For here we have reasons numbred up which have weight in them for some purpose some of them at the least but direct them to your marke and they recoyle backe upon your selfe When you have reckoned up first second and third c. the conclusion is ever wanting and not so much as one premise which lookes to the right conclusion to be confirmed The thing to be proved is this that it is no true Church of God which is not planted gathered or built of Saints onely but that consequence will never follow from those premisses For every thing in those Reasons must as well be applied to the continuance of the church as to the first gathering and planting of it The wicked are expresly forbidden to meddle with the covenant or ordinances of God men visibly wicked make the church a Synagogue of Satan Men must be hewen and reformed before they are fit to have any place in the Church of God Men of wicked conversation have no right to the holy things of God Bilson perpet govern ca. 10. p. 147. With open reproving by the Word excluding from the SacrameÌ„ts such as notoriously sinned Pastours and Prophets might intermeddle the people might not It was no part of their charge but in banishing of malefactors from all fellowship and company both civill sacred with the faithfull Pastours were to direct the people to assist and execute that judgement The Apostles doe not leave it to the peoples liking as a matter indifferet till they have coÌ„sented but enjoyneth it as a necessary duty and coÌ„maÌ„deth them in the nameÌ„ of Christ Iesus to withdraw themselves from every brother that walketh inordinately c. Where there wanteth à beleeving Magistrate the Pastour shall not doe wisely to proceed to any such rigour against wilfull and obstinate sinners without the knowledge and consent of the people Euseb hist lib. 6. cap. 34. Theodoret. lib. 5. cap. 17. Bilson Christian subject part 3. pag. 81 82 83 86. The Question is not whether Bishops shall receive Kings with open and obstinate vices to the Lords Table but whether they shall chase them from their Kingdomes or no we mislike not repentance in Princes but resistance in subjects c. But marke what care Augustine will have observed how and when discipline should be administred They cannot performe the duties of members they have nor Christ for their head they are uncapable of the covenant
c. Is any thing here spoken peculiar to the members of the Church at the first planting thereof which doth not hold true of the members of the Church established and confirmed Are not the wicked at all times forbidden to meddle with the ordinances of God uncapable of the covenant spiritually dead not fit to have place in the house of God And if this hold true against such members of the Church at all times why doe you beare the Reader in hand That you onely plead against the first building of a Church of such wiâ—â—ed and ungodly persons * Can. Neces of Separat pag. 194 195. The Question you say hath ever been about the true and naturall members whereof Gods Church is orderly gathered and planted and not about the degenerate and decayed estate thereof But if any of these Reasons will conclude ought there was never societie to be esteemed the true church of God all whose members were not Saints and holy spiritually enlived fit to performe the duties of members fitted prepared and laid orderly in the building married to the Lord Christ What you hold that is not materiall in this point but what your Arguments conclude for if they inferre one thing and you maintaine another of necessitie they are weake or you are crosse to your selfe or both * Can. Neces of Separat pag. 195. If they shall say thus you write that obstinate and incorrigible sinners may lawfully be suffered therein This we affirme to be untrue But if they say that in a true visible Church there may be great evills committed you and along time tolerated we assent unto it Howbeit it is certaine as Dr. Ames faith This forbearance is a grievous sinne before God Of the lawfull toleration of obstinate and incorrigible persons we have no controversie with you But if any one reason here be brought by you to the purpose it cannot be the true Church of God where any one obstinate knowne offender is suffered or which hath not right to the holy things of God That the members of the Church ought to walke in holinesse you need not prove but that the Congregation cannot be the true Church of God where such things are suffered as ought not to be And yet your Reasons goe higher than so For if they be duely examined whether doe they speake of such as be truly holy or onely visibly holy Saints and faithfull in the fight of God or onely in the eyes and approbation of men Onely the Saints are capable of the Covenant spiritually alive unto God married unto Jesus Christ and have communion with him onely they are hewen fitly prepared and layd truely upon the spirituall foundation onely their service is accepted of God in Jesus Christ It is nothing here to answer the members of the Church are such in the judgement of charitie For in the degenerate state the Church doth not ever consist of such as you confesse and your reasons here speake of them that be such indeed in the judgement of truth quickned by the Spirit acceptable to God Saints by Covenant the living members of Jesus Christ and so heires of salvation And if we looke into this matter more narrowly the conclusion fighteth with the premisses and doth manifestly overturne what you would build Psal 50.16 Moller in Psal 50.16 The wicked are expresly forbidden to meddle with the Covenant But those wicked ones to whom the Lord speaketh at that time more visible members of the true Church The wicked make the Church of God you say a Synagogue of Satan Sodome c. And doth not the Prophet call them Princes of Sodome Isa 1.10 and people of Gomorrah who were the people of God by covenant members of the true Church Doe they provoke God to spew them out of his mouth or to remove his Candlesticke But untill he remove his Candlesticke or spew them out of his mouth they continue his Church and people Ezek. 16.45 46 47 c. Rebellious Judah justified her Sisters Sodome and Samaria and yet shee continued the Church of God when they were cast off A tree unhewen and unprepared is unfit matter for an house and so are tares blasted corne and dry eares to grow together in the field with good corne as wheat c. But the house ceaseth not to be an house though a piece of timber unprepared be put into it or the corne field to be a field of corne because the tares are suffered to abide untill the harvest A dead man cannot perform the office of a living member but instrumentally he may doe the office of a member or he may be an instrument which the head is pleased to use for the good of the body otherwise no hypocrite who is spiritually dead could be any means of good unto the societie No wicked man is spiritually married unto Christ nor hypocrite but hypocrites and wicked men may be members of the societie which in respect of externall covenant is married unto Christ or else the Church of the Jewes was not beloved of him The godly and wicked are lead by different causes and so are hypocrites and sincere Christians but they may be linked together in the same outward societie Hypocrites you confesse are members of the Church untill they be dissevered and cast out But the upright and the double-hearted are contraries lead by different causes and so uncapable of the same forme to use your phrases SECT IV. FOr this we have the judgement of the learned also Can. Neces of Separat pag. 178. In Psal 15. There must be saith Mollerus a profession of true Religion and obedience yeelded thereto at least outwardly to become a member of the visible Church Beza saith Anno. in Act. 2.40 He is rightly joyned to the Church which separates himselfe from the wicked Paul calls the Romanes Saints saith Aretius to put a difference betweene their former estate wherein they lived In Rom. 1.7 Vol. thes theolog pag. 256. which was unholy and impure and the condition to which they were now called Piscator affirmes the matter of a particular Church to be a company of Beleevers c. ANSVVER YOu may easily bring heapes of testimonies for that which these Authors affirme For I suppose there is not Marke what care S. Augustine will have observed how when discipline should bee used August contr Parmenian lib. 3. ca. 2. If contagion of sin have invaded a multitude the mercifull severitie of correction from God himselfe is necessary Nam concilia separationis inania sunt perniciosa atque sacrilega c. nor ever was godly orthodox Divine of another judgement But that which they say and you maintaine are incompatible Their Assertion is taught in Scripture professed by the godly learned in all ages and is most evident to right reason illuminated by faith But that which you contend for is neither taught in Scripture nor confirmed by reason or professed by godly and learned Authors
ancient or moderne of one sort or other parties excepted For it is one thing to say the Church is a societie of faithfull people joyning together in the ordinances of worship Another that it is no Church where the ignorant or prophane are tolerated The first of these is affirmed The latter is that which you must prove out of those Writers which you can never doe or else you abuse both your selfe and them Order is requisite in every administration of the Church Can. Neces of Separat pag. 186. as the Apostle teacheth and chiefly in the collection thereof you say But the want of order in every point requisite either in the collection or government of the Church doth not make it no Church You know it is an usuall received distinction that hypocrites and ungodly men are in the Church but not of the Church And if at any time you read that notorious offenders are neither of the Church T. C. repl 1. pa. 34 35. nor in the Church The same Author hath explained himselfe that when he saith There be no knowne Drunkards or Whoremongers in the Church he speakes of that which should be T. C. 2. repl par 1 pag. 242. As when Paul saith That the Church of God hath no custome to contend Aug. de mor. Eccl. cathol lib. 1. c. 34. Bring me not such ChristiaÌ„s as either know not or keepe not the force of their profession Rake not after the ruder sort which even in true Religion are intangled with superstition my selfe knew many that are worshippers of tombes and pictures he setteth forth not that which alwayes commeth to passe but what ought to be alwayes For it may be that contention may continue in a Church many yeares and yet it cease not to be the true Church of God In Mollerus I can finde nothing that makes to your purpose but many things directly against you First he entreateth in that Psalme of the true lively members of the Church and therefore your glosse at least outwardly corrupteth the Text. Thus in the argument of the Psalme he writeth Ostendit qui sint cultus aut opera quae Deo placeant quomodo vera viva membra Ecclesia ab hypocritis alijs manifestè impijs discerni possint debeant And in the whole Psalme he sheweth that he speaketh of the living members of the Church for whom salvation is prepared and to whom it is reserved and not of visible members onely Thus upon the first verse Vâ—itur autem hoc verbo August contr Par. lib. 3. cap. 2. It cannot be an healthfull reproving by many but when he that is reproved hath no number to take his part But if the same disease hath possessed many the good have nothing left for them to doe but to sorrow mourne ut ostendat discrimen inter perpetuos Ecclesiae cives 〈◊〉 inquilinos seu hypocritas qui ad tempus sunt illis permisti Hi enim etiamsi venditent se pro veris Ecclesiae membris externâ prefessione observatione rituum tamen quia verâ solidâ pietate carent varijs sordibus sunt polluti tandem judicio divino separabuntur à veris Ecclesiae membris And in his third observation upon the first Verse Quia saepè contingit Ecclesiam Dei multis inquinamentis deforment cernere ne quis ad hoc scandalum impingat discrimen constituendum est inter perpetuos Ecclesiae cives inquilinos qui ad tempus sunt illis permisti Damnandi igitur sunt Anabaptisti qui non putant veram esse Ecclesiam quae vitia quaedane tolerare cogitur If this be not sufficient see what he hath upon the fifth Verse And his observations upon the first and fifth Verses But what you alledge out of him I cannot finde Mr. Beza hath that which you cite out of him but he meaneth nothing lesse than that a Christian should separate from the Church and ordinances of grace because ungodly men are suffered which should be removed but are not Bezae Annot. Major in Act. 2.40 In his Major Annotations he explaineth himselfe thus Expresse usus est hoc verbo Lucas Bezae epist 2. pag. 28 29. Nec enim ut ritè ad caenam accedam ut scrutandum est mihi quâ quisque conscientiâ ad eam mecum accedat sed de meâ ipsius conscientia mihi laborandum est It aque cum Adulteris cum Homicidis et cum sceleratisstmis quibusvis medò nulla meâ culpâ tales sint si ad caenam castus sceleris puras accessero nihil illoruÌ„ impuritas mihi nocuerit Et quod de moribus duo etiam de doctrina dico quod interdum nec pastores satis puraÌ„ tradunt nec auditores satis recte percipiunt Dicam etiaÌ„ amplius si vel Turcam vel JudeuÌ„ Past or quispiaÌ„ sive prudenter sive imprudenter admitteret tota illius facti culpa in illum recideret nec ego propterea ouÌ„ctanter ad meÌ„sam Domini accesserò c. ut ostenderet ipsarum animarum salutem positam esse in discessione à prophanorum caetibus But the Church of God wherein prophane persons are suffered to abide is not the congregation of prophane men in Mr. Beza's judgement from which we must depart Let this or that be faultily done or pretermitted of some saith he are they not therefore Christians or to be esteemed brethren But they will say This is at least to communicate in their sinne nay this confequence is most false For if I come prepared to the Supper I am not to search with what conscience any man doth come to it with me but I must take care of mine owne conscience Therefore if I come to the Supper chaste and free from wickednesse though I communicate with adulterers with murderers and with most wicked wretches so they be such by no fault of mine their impuritie shall not hurt me And what I speake of manners I also say of doctrine which sometimes the Pastours doe not purely deliver nor the hearers receive well and holily I will say more if some Pastour either ignorantly or advisedly should admit a Jew or Turke the whole fault of that fact shall fall upon him and I would not come no more slackly to the Table of the Lord because his impure conscience so I be without fault doth not pollute mine which is pure and that very Supper is pure to me which that impure person prophaneth Thus Beza And this may be shewed to be the constant judgement of all orthodox Divines not parties in this case and it is a thing so well knowne that it is superfluous labour to examine the rest particularly And here let it be noted That it is usuall to define the Church by the better part by the true and living chiefe principall and perpetuall members partakers of the royalties and liberties of the catholike Church knit unto Christ quickned by the Spirit heires of salvation one
13.2 15.2 Col. 4.11 Iames 5.14 Epiphan haeres 27. Ignat. ad Tralleus Sozom. li. 4. ca. 14. Euseb hist lib. 6. cap. 10 11. Gr. ca. 9. lat Gratian. Decret part 2. cap 7. qu. 1. can 12. And it is to be remembred that in Rome Corinth Ephesus Philippi Colosse Thessalonica and such other Cities inhabited by Christians there were more Pastours than one which did in common governe all the Churches within that Citie and there was not any one Pastour who by himselfe governed a certaine part of the Citie peculiarly assigned to his charge Thus also the Ancients write that Peter and Paul were the first Bishops and Apostles at Rome Paul had Linus and Timothy Peter Clemens and Anacletus Liberius and Felix both governed the Apostolicall Seat Valerius and Augustine Narcissus and Alexander in the Church of Hippo. It is apparent the Apostles ordained many Overseers in one societie and it is not repugnant either to Scripture or reason to thinke there might be many Pastours of one flocke And the flocke might be one under the joynt care of many Shepheards Bilson perpet Gover ca. 10. pa. 155. Every church with them had many Prophets Pastours and Teachers the number and neede of the people and time so requiring T. C. repl l. pa. 34. though they did not ordinarily meete together in one place For to assemble together in one place is meerely accidentall to the unitie of a societie Certaine it is in times of persecution they cannot so meete and it is most probable in the Apostles times many Churches were too populous in that manner to assemble together Those that know the state of France in time of persecution doe well understand that every Church almost was gathered of Townes whereof some were six miles some seven some more from the place of meeting and keeping their Congregations And therefore could not meete so often nor know one another so well as we by the grace of God may doe Fourthly No one Pastour or Teacher hath the power of the censures belonging unto him and whether the power of dispensing the Seales belong to every Minister of the Gospell I leave it to your consideration for I know not what you will resolve but the actuall dispensation of the Seales may be forborne by some to whom the right of dispencing doth appertaine specially when there be others at hand to doe that office The Apostles had power to baptize 1 Cor. 1.14 15 16. Can. Neces of Separat pag. 236. but we may well thinke they did not ordinarily baptize themselves It is possible you say a man may be a true Ecclesiasticall Officer and yet never doe the services thereof Fifthly The Minister of the Gospell is not made absolutely a Minister by the choice or election of this or that people but onely their Minister for the time of his abode and continuance with them Lay these things together and then your exceptions against the office of Lecturers will vanish For if they have not the chiefe charge or cure of soules they be not sole Pastours or Teachers of the flocke but joyned in care or charge with others as Helpers or Assistants or chosen by the people to supply the want of such as should but doe not feed the flocke If they dispence not the Seales neither is that necessary in respect of their standing for right and power from Christ they have to dispence them but in the execution of that power they may be hindred or forbeare it for a time If they leave their place being lawfully called to another flocke it may be with consent of the societie and of the Church and what then doth make it unlawfull or if the charge should be unlawfull it doth not make the Ministery strange or new which is the thing in question SECT II. THat Ministery which is instituted and set up besides those which God hath appointed in his Word Neces of Separat pag. 51 52. is unlawfull and false But the Ministery of Lecturers in England is instituted and set beside these which God hath appointed in his Word Therefore that Ministery is unlawfull and false The proposition is plaine and undeniable and we have their owne words to confirme it For thus they say All the Ministery is by the Word of God and not left to the will of man to devise at their pleasure as appeareth by that which is noted of John where the Pharisees comming to him after that he had denied to be either Christ or Elias or another Prophet conclude if he be neither Christ nor Elias nor of the Prophets why baptizest thou Which had been no good argument if John might have been of other function than of those which were ordinary in the Church T. C. repl 1. pa. 62 63. and instituted of God c. Againe to devise another Ministery than that which God hath appointed is condemned by the second Commandement The Assumption is thus proved First if their Lecturers have taken ordination from the Bishops and exercise by that power onely then is their office false by the reasons before laid downe Secondly If it be objected that they never received the Prelates orders or have repented thereof I answer This proves not that they are therefore true Ministers For as Jehu though he did well to suppresse Ahabs idolatrie yet in that he followed the wayes of Jeroboam he himselfe continued still a grosse Idolater Even so howsoever some may privately report that they stand Ministers by no relation to the Bishops yet are they notwithstanding unlawfull Ministers seeing they were never elected chosen ordained according to Gods Word If any reply that they have their calling of the people I answer the thing is surely otherwise as shall be manifested presently But if this were granted yet I deny that any Church under heaven hath power from Christ to ordaine such a kinde of Ministery and therefore if any people should doe it seeing it is against the Scripture it must needs follow that it is an unlawfull Ministery and so consequently not to be communicated with ANSVVER YOu are strangely taken with this note for you have brought nothing but a bare repetition of what you have said over and over If you speake of the substantiall and essentiall parts of the Ministery it is freely granted that the true Ministery is by the word of God and heavenly But if you extend it to every circumstantiall order whereby in this or that Societie the Minister is to execute the function he hath received of God it is not approved But of this you need not to have made so many words To your assumption answer hath been returned already First That the Ministers of the Gospell receive their office and authoritie neither from the Bishop Patron people or Colledge Ecclesiasticall but from Christ immediately whose servants they are in whose name they minister whose flocke they attend and who hath assigned them their worke And if you receive your Ministery from the people as
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
of Separation by complaining of the abuses in our Church p. 20 21. From whence the outward calling of a Minister is derived p. 24 25. Herein a distinction is considerable betwixt an errour in admission into an office and a flat nullitie of the office it selfe p. 29. Who are not and who are Antichristian teachers p. 41. The true nature of worship and what it is to worship God in a right manner p. 43. Of an Idoll Church and Ministerie p. 45. Places of publike worship allowed and prohibited unto Isrâ—ellâ— p. 59. Of worshipping God in a true Church p. 61. Our Churches are not to be reputed spirituall Babylon p. 69. Concerning Churches true and false p. 71 Corrupt mixtures in true Churches p. 81. The nature of superstition p. 89. Of Ordination received from Bishops p. 93. Concerning presence at Gods true worship where something is faultie in the Ministers calling and the â—annâ—r of administration p. 105. Some things may staine which yet overthrow not the Ministerie p. 119. From whence the Ministers of the Gospell derive their office p. 126. The Ministers ignorance and scandalous life doth not nullifie his Ministerie p. 128. Some touch given of Master Cannes grosse abuse of philosophicall Canons and of some Authors by him cited p. 132 133 134 c. When Ministers may be said to runne though not sent p. 139. Forreigne reformed Churches acknowledg us the true Churches of Christ p. 141. The Ministers calling is not to bee judged by the titles of Parson Vicar c. p. 143. In the second Part. THe lawfulnesse of set formes of prayer p. 3. Nonconformists never utterly condemned any use of our Common Prayer Booke p. 7 15 16. Nor allowed separation because of some abuses p. 20 22. The discussing and discovering of that argument used against the Common prayer booke viz. that it was taken out of the Masse Book 9 10 11 12. The pressing of subscription in the tenth yeare of Queene Elizabeth caused separation and other troubles in our Church p. 13. The antiquitie of set Liturgies p. 17. Concerning idols and separation from them p. 23 24 25. Of discipline how far necessarie in a Church and how wanting amongst us p. 33 35 37. c. Concerning the matter and manner of gathering Churches 50 unto 64 c. The office of Lecturers justified p. 84. FINIS Errata in Part 1. Page 2 line 1 put out shall p. 7 Marg. l. last adde lib. 1. p. 8. marg at end adâ—e et Repl. 1. p. 33. p. 9. marg adde hoc autem p. 11. marg adde Ier. 23.11.34 Esa 28.7.9 Ier. 23.16.17 p. 44. l. 4. add in p. 54. l. 14. add the most of p. 53 l. 11. for neither read either p. 57. l. 12. for rom r. say l. 17. our ministerie is insert true though p. 62. l. 25. put out not p. 64. l. 7. adde sani p. 80. l. 32. adde in marg 3. p. 90. l. 12. read shaft p. 100. l. last for answered r. censured p. 105. l. 4. unto generall adde rules p. 108. l. 1. for it is r. is it p. 139. l. 37. put out nor p. 140. l. 30. adde it In part 2. P. 7. l. 18. put out have p. 11. l. 34. for made r. makes p. 13. l. 24. for former matter r. forme or matter p. 16. l. 4. adde into p. 26. l. 31. for when r. then p. 38. l. 7. for constitution r. institution p. 50. l. 25. for dare r. doe p. 52. l. 6. for promised r. purchased p. 55. l. 6. for more r. most p. 72. l. 23. for more r. were p. 73. l. 11. for dissevered r discovered p. 74 last line r. Anabaptistae p 84 l 12 adde in