that are excommunicate of excommunicating suspending or inflicting other censures and penalties on any that offend yea on Princes and Nations Finally of all things of the like sort for governing of the Church even whatsoever toucheth either Preaching of Doctrine or practising of Discipline in the Church of Christ. Which his practice sheweth to be such as to dispense with the Laws of God as by legitimating incestuous Marriages releasing of lawful Oaths granting Indulgences releasing out of Purgatory Canonizing of Saints Consecrating of things for the expulsion of Devils with many more and iâ— it be true which is related in a Book lately printed to have been asserted by the party of Jesuites in the Colledge of Clermont in France that the Pope is not only infallible in matters of Faith but also in matters of Fact he is elevated to that height as to accomplish the prophesie which is 2 Thess. 2.4 But the present Ministers of England do abhorr the giving such power to the King Bishops or Convocation yea it is disclaimed by the King Bishops and Convocation as blasphemous and that power they ascribe to the Church is set down in the 34. Article of Religion Every particular or National Church hath authority to Ordain Change and abolish Ceremonies or Rites of the Church Ordained only by mans authority so that all things be done to edifying And that which they acknowledge belonging to the King as the only Supreme Governour of the Realm of England and of all other his Highness Dominions and Countries as well in all Spiritual or Ecclesiastical things or Causes as temporal is thus explained Artic. 37. We give not to our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the civil Sword the stubborn and evil Doers Which is so far from being no other than the Headship pleaded for by the Church of Rome as this Author saith p. 47. that to shew the calumny of it I need use no other words than those of Dr. John Owen in his answer to a Popish Book entituled Fiat Lux ch 13. p. 271. The Declaration made in the dayes of King Henry the 8. that he was Head of the Church of England intended no more but that there was no other person in the World from whom any Jurisdiction to be exercised in this Church over his Subjects might be derived the Supream Authority for all exteriour Government being vested in him alone that this should be so the Word of God the Nature of the Kingly Office and the ancient Laws of this Realm do require And I challenge our Author to produce any one testimony of Scripture or any one word out of any general Council or any one Catholick Father or Writer to give the least Countenance to his assertion of two Heads of the Church in his sense an Head of Influence which is Jesus himself and an Head of Government which is the Pope in whom all the sacred Hierarchy ends This taking of one half of Christs Rule and Headship out of his hand and giving it to the Pope will not be salved by that expression thrust in by the way under him For the Headship of Influence is distinctly ascribed unto Christ and that of Government to the Pope which evidently asserts that he is not in the same manner Head unto his Church in both senses but he in the one and the Pope in the other I add that Mr. Philip Nye in his Book of the lawfulness of the Oath of Supremacy and power of the Civil Magistrate in Ecclesiastical affairs and subordination of Churches thereunto Printed 1662. though not published hath these words p. 46. For Persons and Causes Spiritual or Ecclesiastical that are properly and indeed such as first table-Table-duties which contain matters of Faith and Holiness and what conduceth to the eternal welfare of mens souls an interest and duty there is in the Civil Magistrate more suâ— to give Commands and exercise Lawful Jurisdiction about things of that nature And for Persons there is no man for his graces so spiritual or in respect of his gâ—fts and Office so eminent but he is under the Government of the Civil Powers in the place where he lives as much in all respects as any other subject Yea in the Apology of the Brownists Printed 1604. these words are alledged for their common defence out of the Letter of Henry Barrow to a Lady 1593. p. 92. I have every where in my writings acknowledged all duty and obedience to her Majesties government as to the sacred Ordinance of God the Supreme Power he hath set over all causes and persons whether Ecclesiastical or Civil within her Dominions Out of these things I infer that asserting the Kings Supremacy or the power of making Laws owned by the Ministers of England is not making another King besides Christ over his Church nor ascribing such a Headship to the King or Governours of the Church as is pleaded for by the Church of Rome and that for the Kings Supremacy those that dissent about Ceremonies and Church Government do acknowledge it as it is meant in the Oath taken by the Ministers Concerning which Supremacy if what I have written in the little Treatise Printed 1660. intituled A serious consideration of the Oath of the Kings Supremncy in the proof of the fourth and fifth Propositions be not sufficient to produce from the Scripture the institution of such an Headship with the conditions annexed thereunto methinks Dr. Rainold his argument which convinced Hart in the conference with him ch 10. div 1. and such other writings as have been written by Bilson Mason Bramhall and many more should have prevented this calumny of making thereby another head besides Christ equivalent to a denial of his Kingly Office And to his Objections I answer 1. to the first That we use not the title of Head but Supreme Governour yet when it was used it meaning the same it might be used as it was given to Saul 1 Sam. 15.17 though not as it it is given to Christ Ephes. 1.22 and 5.23 29 2 Cor. 11.2 Nor is the title of Head so appropriate to Christ but that it is given to the Man over the Woman 1 Cor. 11.3 to the Husband over the Wife Ephes. 5.23 and may in a qualified sense in respect of Government be given to the King over the Church in his Dominions as to Saul 1 Sam. 15.17 to the chief of Families as Parents or others of greatest authority or esteem as the heads of houses Exod. 6.14 in which sense Parliament men Judges Ecclesiastical Governours may be termed Heads of the Church or State they represent
description of the outward fashion and order the breadth and measure that is the number situation disposition of the parts of the Spiritual Temple as he did to Moses David Soloman Ezra or others of the Material Temple A reed was indeed given to John and a command to measure the Temple of God Revel 11.1 but not that John should set down the figure or quantity of each particular visible Church or the number of persons that are to belong to one visible Church their nearness or remoteness of their dwelling one to another the choice of meeting places and of Ministers to them fixed or unfixed these and such like things were never done by St. John nor do Mr. Brightmans words cited by Mr. Parker import he did but St. Johns measuring of the Temple was his understanding the extent of it that is how large or how narrow the Church should be in after times in what estate of peace or persecution what accidents should happen to it as Mr. Mede Mr. Brightman and others do conceive in order to the fulfilling of that Prophesying which by eating the little Book Rev. 10.10 11 he was assigned to As for Mr. Brightmans words though they be not an oracle yet they may be granted without any detriment to the thing I assert For though it be true as he saith that the true Christian Church is shadowed by the type of the Old Temple of which the several parts were of old most accurately described and measured by the command of God to wit that men might know that this house was made by God that it is not of humane structure and therefore that men should not take upon themselves any whit to change things at their pleasure as if the Heavenly wisdome had not sufficiently provided concerning the most commodious manner of each thing yet it might be true which I assert that God hath not determined the distribution and order of particular Churches so but that he hath left many things therein to humane prudence But Mr. Parker addes some thing more What was the visible Church of the Jewes when that Nation was called to the faith Rev. 21.15 moreover he who spake with me saith John had a golden Reed that he might measure the City and the Gates of it and the Wall of it c. He that will neglect no part of the Jewish Church but designe most diligently the quantity longitude latitude hatr he cast off all care of our Church so as that he hath negligently left it's dimension to humane pleasure Further let it be marked in this last example of Divine care and wisdome that the Church is compared to a City And is any City so negligently administred by men that no regard is had of limits and bounds Answer That the holy City the New Jerusalem descending from God out of Heaven as a Bride prepared and adorned for her Husband is the visible Church of the Jewes when that Nation was or shall be called to the Faith or that the measuring the City and the Gates of it and the wall of it was to design the quantity of particular Churches or the frame and order of a particular Congregation as the first visible Church is scarce probable To me such kinde of arguments as are framed from Jewish Church State from their rites and ceremonial worship to inferre duties priviledges and orders about the Christian visible Church-state government and rites are of no force as savouring more of fancy than of judgment if Christ or his Apostles have not made those arguments before us Yet if any such argument were of weight sith the Apostle Rom. 11.25 26. would not have us ignorant of this mistery that blindness in part is hapned to Israel untill the fulness of the Gentiles be come in and so all Israel shall be saved as it is written there shall come out of Sion the deliverer and shall turn away ungodliness from Jacob I might better argue for a national Church of Gods institution from the visible Church-state of the Jewes at their future calling than for a Congregational Church But I count neither firme nevertheless if God do design more diligently the quantity longitude and latitude of the Jewish Church at their calling hereafter and leave the dimension of our Church to humane choice this may be done out of more special Love to them who are in a peculiar manner beloved by reason of the Fathers Rom. 11.28 and not out of negligence nor so as to have cast off all care of our Church And though the Church be compared to a City the Heavenly Jerusalem Heb. 12.22 yet it may agree well with Gods wisdome and care to leave many things to the prudence of the present governours concerning the distincton of Churches and order of meetings as it may suite well with the wisdome and care of a good Prince who in his charter of incorporating a City sets down what Officers they shall have and what jurisdiction they shall exercise yet leaves it to the choice of some one or more to order their Companies meetings and many particularities of their government as shall be found most Convenient for them From this disgression in answer to Mr. Parker I return to our Author Sect. 18. The Ministry of the Gospel is a true Ministry of Christ. Thirdly He enquires whether there can be a true Ministry in a false Church which he supposeth a national Church to be as not of Divine institution and consequently the Ministry of the Church of England in that it is the Ministry of a national Church cannot be a true Ministry Before the query be resolved it is necessary that it be considered what is the Ministry of which it is enquired whether it be true or false what is the Ministry in a Church and the falsehood of the Church which may be a cause of the falsehood of the Ministry For explication whereof we are to observe 1 That the Ministry is all one with the imployment of a Minister and a Minister is a Latin word answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes the English word Deacon and notes the office of one reaching to another that which he wants or doth any other act whereby he gratifies or helps another and it is for the most part the work of a servant and implies inferiority whence those speeches of our Saviour Luke 22.26 he that is chief as he that serveth Mat 23.11 he that is the greatest of you shall be your Servant or Minister Mat. 20.29 the Son of Man came not to be ministred to but to Minister sometimes to acts which imply no inferiority of condition but freeness or readiness as it is said that when some women ministred to Christ of their substance Luke 8.3 There is another word which is used for the most part of them that do publick offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is said Phil. 2.25 the minister of my need or he that Ministred
heretical or false doctrin And sith the Church of Corinth was manifestly Schismatical 1 Cor. 1.11 12. Yet Apollos a true Minister to them or who else were their Pastors And sith the Church of Sardis is charged as having a name that it lived but was dead yet the Angel of it one of the seven Stars in Christs right hand then may there be a true Ministry in such false Churches Revel 3.1 that is schismatical or hypocritical not consisting of real Saints And if it be that what is charged on Laodicea Rev. 3.15 16 17. were by reason of defect in Church constitution and disciplin as Mr. Brightman conceived then also a false Church in respect of such irregularity may have a true Ministry But because this is only an argument ad homines to such as concurre with Mr. Brightman in his conceit I will prove that in a National Church or a Church irregular in its constitution or discipline miscalled false may be a true Ministry of Christ. 1. If the truth of the Ministry depend upon the truth of the Church or it's regularity then where is no true regular Church there is no true Ministry But that is false sith there may be a true Ministry where there is no Church at all and therefore no true Church Ergo the truth of the Ministry depends not on the truth of the Church but a true Ministry may be in a false Church 2. If there be a true Ministry though to or in a National visible Church or Catholique then that extent which is conceived to be inconsistent with a true Gospel Church makes not the Ministry false but Peters and Pauls Ministry to the Jews or Gentiles Churches were true Ministries though the Churches were National or Catholique even set by God in the Church 1 Cor. 12.18 Ergo. 3. If Ministry to Churches Hypocritical Schismatical and in some sort Heretical may be true Ministry much more to a Church National irregular in constitution and discipline those being greater degrees of falsehood than this But the antecedent is before proved from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Ergo the consequent is true 4. If the regular constitution disciplin of the Church the election of the Church or their sending be extrinsecal or accidental not necessary or essential to the truth of the Ministry then may there be a true Ministry in such a Church as this Author calls false But the antecedent is true sith the Apostles were true Ministers afore the regular constitution and discipline of Churches without their Election or mission therefore the consequent is also true 5. If the denomination of true Ministers be from the truth of their Doctrin and no other form denominating them and there may be a Ministration of true Doctrin in such a supposed false Church then there may be a true Ministry in such a false Church for where the form denominating is there the Subject is rightly denominated from it But the antecedent is true both from all the Texts before alledged which place the truth of Ministry in the Doctrin taught and no other thing and in that the Colossians learned the grace of God in truth from Epaphras he is termed St. Pauls Fellow-Servant and for them a faithfull Minister of Christ Col. 1.6 7. and reason and experience confirms the possibility of preaching true Doctrin in a National mis-called false Church therefore the consequent is also true 6. If false Prophets false Apostles false Brethren be only denominated from their false Doctrin then they are not false Ministers but true who teach the truth of the Gospel notwithstanding their defects or the Churches in which they are But the antecedent is true as may be evinced from 2 Pet. 2.1 2 Cor. 11.13 Gal. 2.4 5. 1 John 2 1â— 21 22 26. 2. John 7. and many more places which denominate them false Prophets false Teachers false Apostles false Brethren Antichrists not Ministers of Christ from their erroneous Doctrin therefore from it and not from defects of Churches or other things are they false Ministers and if they preach true Doctrin true Ministers though in an irregular Church There being nothing offered against this to be answered I pass on to this Authors next Quaerie Sect. 20. Gods love to us is not less in not determining the whole of his Worship to us as to the Jews 3. Saith he Whether God doth not bear as much love to and exercise as much faithfulness over his New Testament Churches as over the National Church of the Jews Answ. No doubt of it yet doth not God shew his love nor exercise his faithfulness over his New Testament Churches in the same way or course of Providence as he did and perhaps will do over the National Church of the Jews He doth not gather the New Testament Churches by a mighty hand and a stretched-out arm as he did when he brought Israel out of Egypt by the hand of Moses but by the calling of his Word and operation of his Spirit Nor doth he make them Conquerours by Arms but they overcome the old Serpent by the blood of the Lamb and by the Word of their Testimony and they love not their lives unto the death Rev. 12.11 Nor doth God now settle his Church in one fruitful Land under one earthly King as he did the Jews under David and Solomon but in all Countries where they are called protects and feeds them by the Great Shepherd of the Sheep the Lord Jesus Christ and his Spirit in that estate and station wherein they are called Nor is it improbable that in the future calling of the Jews God will shew more remarkable Providences for their re-ingraffing into their own Olive than ever he hath yet shewed towards the Churches of the Gentiles It is added If so then 4. Whether he hath not as of old he did with reference unto the then Church determined the whole of the Worship appertaining unto them to whose Institutions without any Humane additions it is the duty of souls solely to conform Answ. The whole of the Worship appertaining to the New Testament Churches is either inward or outward To the New Testament Churches God hath determined the whole of his inward Worship as of old he did with reference unto the then Chuâ—ch or rather he hath more fully determined the Worship of himself by exercise of Faith and hope in Prayer and Thanksgiving having now more 〈◊〉 opened the mystery of his Will in the way of access to him and accepting of our service than he did to the Jews before Christs coming But for the outward Worship though he have set down sufficiently what we are to place his Worship in and wherein he hath determined by Precept or Example that hath the force of a Precept what is to be done by us that alone we are to account his Worship and to conform solely to it as his Institution without any Humane Additions or Alterations yet in respect of
of a Church and justly be disrobed of that appellation we justly plead against the Church of Rome pleading that they are the Church built on Peter against which the Gates of Hell shall not prevail Mat. 16.18 that the promise is not to that or any other particular visible Church but to the invisible Church of Gods elect and we alledg that St. Paul writing to the Church at Rome tells them Rom. 11.20 21. well because of unbelief they were broken off and thou standest by faith be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee But we add that not every nor many corruptions of some kinde do unchurch there being many in faith worship and conversation in the Churches of Corinth and some of the seven Churches of Asia who yet were Golden Candlesticks amidst whom Christ did walk But such general avowed unrepented of errors in faith as overthrow the foundation of Christian faith to wit Christ the only mediator between God and man and salvation by him corruptions of worship by Idolatry in life by evil manners as are utterly inconsistent with Christianity till which in whole or in part they are not unchurched Sect. 24. Every error makes not a false Prophet Our quaerist proceeds Eighthly whether the Ecclesiastick and spiritual rulers Governours and Officers of such a collapsed Church may not righteously as of old be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship by their Lies or unscriptural traditions innovations and ceremonious Pageantries Answer St. Peter foretold 2 Pet. 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them Jude 4. ungodly men turning the grace of our God into Lasciviousness and denying the only Lord God and our Lord Jesus Christ 1 John 4.1 Many false Prophets are gone out into the World 2 John 7. Many deceivers are entred into the World who confess not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist 1 John 2.22 who is a lier but he that denieth that Jesus is the Christ He is Antichrist that denieth the Father and the Son If any Ecclesiastick and spiritual rulers Governours and Officers of a collapsed Church do in this manner go about to cause the people to forget the name of the Lord or his pure worship they are righteously as of old to be accounted and esteemed as false Prophets But if they hold the foundation that is Jesus Christ and teach the worship of God in the name of Christ without Idolatâ—y in their worship or heresie in their Doctrine though they build upon the foundation layd by the Apostle hay and stubble 1 Cor. 3.12 that is some errours of their own and some additions to the worship of God from unwritten traditions or other supposed power about ceremonies they are not righteously as of old the Prophets of Baal and Balaam and other seducers to be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship I add that if the addition of some humane ceremonies to the pure instituted worship of God and some errours to the sound Doctrin of faith do make the Teachers or Rulers of a Church false Prophets in te ipsum haec cudetur faba neither this Author nor any of the Pastors or Teachers of the Congregational Churches but may be judged false Prophets Sect. 25. Separation by reason of some corruptions unwarrantable It is added 9. Whether separation from such a Collapsed Church in respect of its worship Ministers and Ministry be not only justifiable but as of old the duty of the Lords faithfull Remnant that desire to worship him according to his appointments Answer Separation from a Church somewhat erroneous or corrupt in worship or conversation yet neither Idolatrous in worship nor Heretical in Doctrin nor requiring that to their communion which would be sinful especially if it be total from all parts of worship all attending on Ministers and Ministry at all times is unjustifiable utterly dissonant from any of the rules or examples which either of old the Prophets or holy men or Christ and his Apostles have prescribed is for the most part the fruit of pride or bitter zeal and tends to strife and confusion and every evil work James 3.16 Sect. 26. It is prudence to joyn in worship and hearing where some errours and corruptions remain Yet once more saith the Quaerist Yea 10. whether supposing a Church so called thus dreadfully as aforesaid departed from the pure institutions of Christ never to be according to truth a visible instituted Church of Christ and the Lords poor people living in the Nation never by their free consent members thereof as it is on the pretended Churches part most unheard-of-cruelty to compel them so it be not on the part of the free born Children of God most stupendious folly and disvaluation of the institutions of Christ and ingratitude to God for the light and liberty from the yokes of men received imaginable to joyn affinity with it in worship or attend upon the self invented Ministry that appertains thereunto Many more questions of the like nature and importance might be added Answer Compulsion of men may be cruelty But it is neither pendious folly nor disvaluation of the institutions of Christ nor ingratitude to God but true Christian prudence warranted by the Counsel of St. James and the Elders at Jerusalem by the yielding and practice of St. Paul Acts 21.18 c. Acts 16.3 1 Cor. 9.19 20 21. by Christs example Mat. 17.27 for persons living in a Nation for their peace to joyn in affinity with such a Church which hath some humane inventions in worship and to attend upon that Ministry which appertains to it when they preach the Gospel for the main though not without some mixture of errours and neither require them to practice that which is in it self evil nor binde them to assent unto that which is erroneous What more Questions of the like nature and importance this Quaerist might add I know not I thought it necessary to answer these as being praelusory to the main Question and tending to forestall the reader with unmeer prejudice Having removed these stumbling blocks out of the way I proceed to examine the rest of the writing CHAP. 1. ARG. I. Sect. 1. Some scruples of conscience are of ill consequence AS a preamble to his dispute the Author writes thus This is that which the Lord hath said I will be sanctified in all that draw nigh me and before all the people will I be glorified The great care of Saints in matter of worship is to sanctifie the name of the Lord therein This is the great thing that God looks at the omission whereof
them receiving the Sacraments from them or breaking Bread in the Lords Supper with them or submitting to them or joyning in Ecclesiastical Discipline with them which is in effect to make an utter separation from them as no members of a Christian Church Now this assertion shews not a dram of Christian Love but very much antipathy in him who denies not p. 93. but that there are some amongst the present Preachers of this day that are good men and methinks he should tremble to exclude such from Gospel Communion here from whose Company he would be loath to be excluded hereafter But he doth not insanire sine ratione He implies in his first reason that giving up of our selves each to other he means by Church-covenant in the Congregational way is according to the Will of God and Primitive example which is either explicitely or implicitely to engage themselves one to another to walk together and to hold Communion in all Gospel Ordinances I will not say this is unlawful nor at no time necessary but that it is according to Gods Will by way of Institution for Church Communion or according to any Primitive example I do not yet find Gods Command for such a Church Covenant I remember not to have found alledged nor Primitive example besides 2 Cor. 8.5 which is far from the purpose the Macedonians giving their own selves to the Lord and then to Paul and Timothy by the Will of God being no Covenant between themselves to walk together in Christian Communion but a free addicting themselves to the Ministry to the poor Saints elsewhere in Judaea by making a Collection very liberally for them and urging St. Paul and Timothy to prosecute the Collection at Corinth with offer of assistance of some of their own to that end And the assertion whence such a Brother-hood doth result is groundless For though some have made the Church Covenant the Form of a particular Instituted Church as Mr. Norton in his Answer to Apollonius Ch. 2 c. and thence deduced the right to Communion and the relation of Brother-hood yet the Scripture makes all who hold the same Faith and are Baptized into Christ to be Brethren and Members of all the Churches of the World Gal. 3.26 27 28 29. 1 Cor. 12.12 13. and 10.16 17. Ephes. 4.4 5 6. whence it follows that the assertion of the resultance of Brother-hood in respect of Gospel Communion from such giving up of themselves each to other is opposite to the unity of Christians and doth rather tend to make particular Churches particular Parties than to advance the Communion of Saints in the Catholick Church Dr. Ames is more charitable Trip. p. 523. I doubt not to say according to my conscience that among those which live under the tyranny of the Pope and do not utterly separate from him through ignorance there be many Christians sincere according to their knowledge belonging to the true Catholick Church and so to be accounted our godly Brethren 2. Saith he We cannot as things stand perform the duties of Brethren to them according to Mat. 18. nor will they or can they in the state in which they stand to us Answ. This Reason depends upon many uncertainties if no Errours of which I have said somewhat before in Answer to the Preface Sect. 15. in the Addition to my Apologie Sect. 17. and much more is in Grot. Annot. in Mat. 18.15 16 17. Selden de Syned Ebrae lib. 1 c. 9. where it is argued that Mat. 18.17 cannot be understood of such Ecclesiastical censure as is now in use Certainly without all shew of reason the term Church Mat. 18.17 is restrained to a particular Instituted Church in the Congregational way as the Phrase is and the term Brother to one that is a member of such a Church and to say that men of the Principles with this Author concerning the Independent Discipline cannot as things stand perform the duties of Brethren to the best of the present Ministers of England whereof some are by him confessed to be good men according to Mat. 18. nor will they or can they in the state in which they stand to them is in effect to profess the same hatred or distance as the Scripture notes to have been between the Jews and Samaritans Joh. 4.9 contrary to Christs Doctrine in the Parable of the wounded man Luke 10.37 in that thereby is denied to one another the greatest work of Mercy commanded Levit. 19.17 Thou shalt not hate thy Brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him But he goes on 3. If we acknowledge the best of them for such we must also acknowledge the worst of them For 1. They are all members of the same Church 2. Profess themselves to be one Brother-hood so saith their Rime upon the Lords Prayer Our Father which in Heaven art And makest us all one Brother-hood c. Answ. Gospel Communion is either private or publick There is private Gospel Communion in private reproof and I think as bad as the worst of the present Ministers of England be they are to be accounted by real though perhaps they be not by Pharisaically minded reputed Saints as Brethren in respect of Gospel Communion Even towards them is to be that exhortation Gal. 6.1 Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self lest thou also be tempted which sure humble Saints do There is private Gospel Communion in opening their minds one to another as it is said Mal. 3.16 Then they that feared the Lord spake often one to another and this St. James requires James 5.16 Confess your faults one to another and pray one for another that ye may be healed Now concerning this it follows not if we acknowledge the best of the present Ministers of England as Brethren in respect of Gospel Communion we must also acknowledge the worst of them Publick Gospel Communion may be in hearing them praying with him praising God receiving the Lords Supper exercising with them or submitting to them in respect of Church Discipline In some of these at least I know no sufficient reason why the Saints may not account the worst of the present Ministers of England as Brethren in respect of Gospel Communion Judas might be heard as an Apostle and if he were a Communicant at the Lords Supper as Mr. Seldens discourse in his first Book Chap. 9. de Syned Ebraeorum seems to me to evince there is warrant to receive the Lords Supper with the worst of them We find that those that made acclamation to Christ when he rode into Jerusalem were a mixt multitude of Disciples Children and such as came to the Feast though it is likely they were not Disciples viz. those Greeks that desired to see Jesus as may be gathered by comparing Mat. 21.9 15. Luke 19.37 Joh. 1.12 20 21. Yet our Lord Christ himself justified their
Ordinances and Constitutions of the appointment of Christ when or where were they instituted by him I might answer by cross Interrogations Are the Church-Covenant gathering of Churches in the Congregational way by severing choice Members from the rest requiring an account of the manner of their Conversion making Election by the common Suffrage of the Members essential to a Minister imposition of hands tied to the Eldership of that Church maintenance by Collection every Lords day Excommunication by the major part of the Members with many more of the Orders of Congregational Churches Ordinances and Constitutions of the appointment of Christ when and where were they instituted by him It is not I presume altogether forgotten that such questions have been propounded to them by Mr. Ball Apollonius and many others and their answers judged insufficient And if they cannot shew Christs appointment for their Orders which they require why do they charge so deeply the Ministers of England as denying and opposing the Prophetical and Kingly Office of Christ for submitting to Orders which as well may be said to be of Christs appointment as their own or at least when they themselves may by the same reason be concluded to deny or oppose the same Offices But for a direct answer I grant they are not Ordinances and Constitutions of the appointment of Christ and yet judge they may be submitted and conformed to and required of Governours while they are regulated by Laws of Ecclesiastical Policy and do think that Mr. Hooker in his three first Books of Ecclesiastical Policy hath evinced thus much IV. To what is said that these are Posts set by the Lords Posts and thresholds by his thresholds of which the Lord complains Ezek. 43.8 who sees not I answer Diodate his Annot. on Ezek. 43.8 is this Their threshold that is to say they set their Idols and perform their service in my Temple in places and Chappels near to the places which are consecrated to my service See 2 King 16 14. and 21.7 Jer. 11.15 Ezek. 8.3 and 23.39 and 44.7 All the Interpreters I meet with and the words themselves shew that the thing complained of was another thing than making Orders and Constitutions without revelation and appointment of Christ for Ecclesiastical Rule such as those Constitutions in the Canons of the Church of England are which in Christian Churches have in like sort been made in the best times yea and some in the Jewish Church without reproof to wit Idolatrous practices by their Kings such as Ahaz and Manasseh were called Whoredoms v. 7 9. and abominations which they committed and defiled Gods holy Name and for which be consumed them in his anger and therefore tell this Author that I see not those Ordinances he mentions to be Posts set by the Lords Posts and Thresholds by his Thresholds complained of Ezek 43.8 but rather think him in a dream or phrensie that saith he sees it Yea further if it were granted that the complaint were against their Act as adding inventions of men to Gods Ordinances yet this cannot be understood but of such as are made Gods Worship or wherein that which God hath appointed is altered or corrupted And therefore I conclude that it is no small abuse of this Text which occurrs in sundry printed Sermons and other Books to make every Order of men about Gods Worship or the Governing of the Church to be thus branded and out of all infer that what he saith he hath evidently evinced is but a vain brag of this Author Let 's proceed in viewing what follows Sect. 3. Making Canons in things undetermined and subjection to them agrees with Scripture Object If it be said That though these Canons and Constitutions owned by the Ministers of England be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be found in the Scripture of the Institution of Christ in so many words yet by consequence they may rationally be deduced from thence As where it is commanded That all things be done decently and in order 1 Cor. 14.40 which 't is the duty of the Church to make Rules and Constitutions about which when it hath done it is the duty of every son thereof to own or subject to without questioning its authority Answ. Though I assert not that the Canons and Constitutions Ecclesiastical of the Church of England may be rationally deduced from Scripture and therefore make not the Objection as here it is framed yet I assert that Canons and Constitutions Ecclesiastical concerning Divine Worship and Church Covernment may be made by Governours if they be not opposite to such Rules as are in Scripture about Gods Worship and the rule of his Church and be indeed subservient and Conducible to the well-ordering of such Worship and Rule and that the Members of the Churches under their Governours should submit to and yield obedience to them as to other humane Laws not conceiving the things commanded obligatory of their Consciences as things appointed by Divine Authority so as that it should be sin to disobey or omit them in any case But by virtue of the general Precept of Obedience Heb. 13.17 and in Order to the ends of their rule without any Contempt of their Authority or refractariness they should be either actively or passively obeyed though the things themselves be only indifferent and not of themselves or directly binding the Conscience And this I conceive to be proved 1. From Reason because without such regulations Church Societies can no more be continued by reason of the difference of minds and capacities than other Societies which is proved true by experience 2. From the practise of all sorts of Churches who have in process of time found it necessary to have Synods to this end 3. From the course God hath taken with the Christian Churches to whom he hath delivered the Doctrine of Faith and necessaries of Worship in the Scriptures but hath left many accidentals about Worship and Church Government undetermined therefore left them partly to each one 's own light in things concerning himself only partly to the Rulers Domestical National Civil Ecclesiastical in things that concern the several Communities 4. From the Texts 1 Cor. 14.40 Heb. 13.17 and other places For in that after all his discourse about ordering the use of their gifts he ends with this general rule he thereby shews that more things were to be ordered by that rule either by each one himself or by their Governours as he himself did resolve 1 Cor. 11.34 and appointed Titus and Timothy in the Epistles to them and enjoyned obedience Heb. 13.17 Now let us consider what is answered hereto He saith Sect. 4. It 's no derogation from Scripture or Christ that such Canons are made and obeyed Answ. That there is any thing of moment in this Objection though their Achilles in this matter and that which they are upon every turn producing is easily demonstrated The whole of it being built upon as uncertain principles yea upon as notoriously false
suppositions as ever objection in so weighty a case was built upon 1. 'T is supposed that Christ hath not determined in the Scripture how the affairs of his house should be managed with decency and order as well as commanded that they be so which is 1. No small derogation to the perfection of the Scriptures 2. To the wisdom and faithfulness of Christ debasing him herein below Moses though the Scripture in this respect prefers him before him 3. Diametrically opposite to the Scripture instanced in which stands as a two edged Sword to cut the throat of their cause in its approaches thereto for shelter of which take this brief account The Apostle having in the beginning of the Chapter prest the Church of Corinth to follow after spiritual gifts but especially that they might prophesie the liberty of the Saints therein being fully asserted and several directions thereabout given he condemns their disorderly practice in respect of this important duty and priviledge ver 26. and gives direction touching its regular performance and this he doth First Generally ver 26. Let all things be done to edifying which with a little alteration he represses ver 40. Let all things be done decently and in order Secondly Particularly by telling them how they ought to manage this affair in a way of decency order and edification wherein several rules are comprised too long to be here insisted on as in cases of speaking in an unknown tongue ver 27 28. of prophesying by two or three ver 29 30. of the duties of women with respect thereunto ver 34 35. that from hence a power invested in the Church for the binding of the consciences of men touching ceremonies in Worship should be regularly deduced is the first born of improbabilities and absurdities 1. Paul speaking by an infallible spirit of Prophecie advises the Church of Corinth that all things be done decently and in order therefore persons that have not pretend not to such a spirit may of their own heads bind our Consciences by Laws and Rules of their own in the service of God 2. Paul doth not only tell them that all things ought to be done decently and in order but discovers to them wherein that decency and order lies therefore the Church hath power to determine in this matter are such Non-sequiturs as will not in haste be made good I reply as the Argument is framed by me there is moment in the objection which is not built upon the principle he expresseth but this that however Christ hath not only commanded but also determined in generals in the Scripture how the affairs of his House should be managed with decencie and order yet in many particularities he hath not determined how the Worship of God and Rule of his Church should be managed with decencie and order as whether at the Communion there should be a Table spread with a linnen cloth the Service begin with a recital of the Institution or Prayer Publike Prayer begin with Confession of Sin or Thanksgiving or profession of our faith seating of persons in the meeting be with respect to their civil degrees or sexe or promiscuously Sermon begin at the reading of the Text and Prayer be after or before these with many more are indeterminate by Christ or his Apostles in the Scripture and yet are to be determined according to the Rule of Decency and Order either by each person himself in that which is private or by Rulers in that which belongs to the Community and Obedience is due to the determinations of Rulers in these things And it seems to me to use this Authors own phrase the first-born of improbabilities and absurdities that God should charge parents to bring up their children in the nurture and admonition of the Lord Eph. 6.4 that we should first of all make supplications prayers intercessions giving of thanks for all men for Kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 1 Tim. 2.1 2. that the Bishop should be one that takes care of the Church of God 1 Tim. 3.5 If these have no power in the Worship of God and rule of the Church to make Constitutions about things undetermined or that they may without any sin be disobeyed For as for the exception as if such power reaches only to things Civil not Ecclesiastical the contrary is proved by Bishop Sanderson in his sixth Lecture about the obligation of Conscience Nor is there any derogation to the perfection of Scripture or the faithfulness of Christ by such a grant For the sufficiency of the Scripture being in affording Doctrines of Faith and Rules of Life if as able to make a man wise unto salvation through faith in Christ Jesus as the Apostle speaks 2 Tim. 3.15 its perfection is acknowledged there is no lessening of its use though it be said that notwithstanding its sufficiency to its end yet Laws Domestical Civil National Ecclesiastical are necessary to be added for good order and Government And the faithfulness of Christ Heb. 3.2 is not placed in determining every particularity in Worship yea he was faithful in that he did not for then he should have put upon us such a yoke as Moses bid contrary to his Office Joh. 1.17 but in that he discharged the work his Father had appointed him as our High Priest in suffering and interceding for us and as the Apostle of our Profession in teachinng us the counsel of God fully in the Doctrine of the Gospel and that above Moses as being not as a servant in Gods house only as Moses but as a Son over his own house And it is to be considered what Bishop Sanderson observes that if Christs faithfulness must have been extended to the determination of all particularities equally to Moses he must have set down all particularities of Civil Government as Moses did in the judicial Laws of the Jews and so those Laws must be observed as some have attempted and the Common Law of England must be evacuated and a yoke put upon our necks from which Christ hath freed us And therefore a good Argument is hence deducible that God would have the ordering of things undetermined left to Governours because otherwise Christ should not have been faithful as Moses sith he hath not determined them yea should have been unfaithful if he had sith it was the Will of God that Christians should not have such a yoke of Rites put upon them as Moses did put upon the Jews Acts 15.9 10 Gal. 5.1 2 3 4. But the Text 1 Cor. 14.40 requires more consideration sith he saith it is diametrically opposite to that principle it is alledged to establish which is but a meer Dictate of his for which he brings no proof For neither is his account of the Apostles dissertation right it being not true that he asserts the liberty of the Saints in prophesying as if prophesying were the liberty of the Saints as such which
is with the Spirit pray that he may interpret that is not only speak with the Spirit but also with the Mind Therefore it is manifest that the prayers Rom 8.26 1 Cor. 14.15 are meant of such as are in extraordinary raptures and ecstacies such as the Prophets sometimes had and St. Paul speaks of 2 Cor. 12.1 2 3 4. and cannot be applied to the ordinary publike prayers of the whole Congregation Thirdly the help of the Spirit cannot be meant of suggesting a Form of words because it is said the spirit it self maketh intercession for us with groans unutterable and 1 Cor. 14.15 is such praying in the spirit as may be without the understanding of him that prays or others even such as he that occupieth the room of the unlearned cannot say Amen to seeing he understandeth not what the Speaker saith Fourthly The praying with the Spirit is such as is unfruitful of it self v. 14. and not to be affected of it self nor can be a matter of duty sith it is motus liberi spiritus as the School-men speak rightly a motion of the free Spirit such as lumen propheticum prophetical illumination is which is such a gift as that it may be our duty to use it when we have it not our duty to acquire it Upon all which reasons it is apparent that these Texts are much perverted against the use of a prescript Form of words in Prayer devised by man because of the Spirits help Rom. 8.26 praying in the Spirit 1 Cor. 14 15. sith they cannot be meant of ordinary publike prayers and of praying in words unpremeditated as immediately suggested by the Spirit of God Sect 8. The admission of vitious persons to Communion justifies not separation 8. That wicked and ungodly persons and their seed are lawful members of the Church and if they consent not willingly to be so they may be compelled thereunto contrary to Psal. 110.3 Acts 2.40 41 47. and 19 9. 2 Cor. 6.14 17. and 9.13 Answ. This Author shews not where the Law is nor when or how the Ministers subscribes to a Constitution of this instance not know I where to find either It is said Psal. 110.3 Thy people shall be willing in the day of thy power But it doth not therefore follow that men may not be compelled by pecuniary mulcts or other penalties to come to Common Prayer or the Communion For however the question be resolved about liberty of Conscience and toleration in the New Testament yet David meant not that there must none be then compelled if so neither Asa nor Josiah did well in urging the people to swear to cleave to God and to stand to it 2 Chron. 34.32 If understood of the times of the New Testament it proves that members of the Church should be a willing people but not that no other may be lawful members or admitted or caused by commands of Rulers or penalties to joyn with the Church in Gods Worship For then it must be the duty of them that admit members into the Church to know that they whom they admit are a willing people which I think none now can do It is true Acts 2.40 Peter exhorted the Jews to save themselves from that perverse generation of them that opposed Christ and v. 41. Then they that gladly received his Word were baptized and v. 47. The Lord added to the Church such as should be saved but how this proves that wicked and ungodly persons may not be admitted as lawful members of the visible Church Christian nor compelled thereunto I discern not Sure Judas was admitted to the Apostleship and to the Passover if not to the Lords Supper Ananias and Saphira were taken as lawful members Simon Magus baptized we find none blamed for admission to the Lords Supper of disorderly Corinthians And for compulsion from Idolatrous Worship and other evils if Parents may correct these in their children Princes may do it in their Subjects and if Parents may by penalties compel their children to conform to true Religion so may Princes The separation Acts 19 9. is nothing to countenance the separation from the Service and assemblies of the Church of England for that separation was not because of the presence of professed Christians of vitious life but because of divers who were hardned and believed not but spake evil of the way of Christ before the multitude and so endeavour to disturb them in the practice of Christian Religion The words 2 Cor. 6.14 whether we read it be not unequally yoked or unevenly ballanced to the other side with Infidels and whether we expound it of marriage or familiar converse or as the words v. 16. What agreement hath the Temple of God with Idols do plainly evince it to be meant do not joyn with the Idolaters in their Idol Temples to eat there things offered to Idols which he had forbidden 1 Cor. 8.7 10. to partake of the table of Devils 1 Cor. 10.21 it is manifest from v. 15. to be meant of professed Infidels opposite to him that believeth and therefore cannot be understood of not joyning in prayer and the Lords Supper with a professed Believer though of vitious life Nor can the separation from among men v. 17. be understood of any other than professed Infidels nor the the touching the unclean thing be any other then joyning in service of Idols mentioned v. 16. and therefore is manifestly impertinent to the separation from Believers by profession in the service of God by reason of their personal wickedness The last Text 2 Cor. 9.13 is less to the purpose For what shew of consequence is there in this Christians glorifie God for others professed subjection or the subjection of their Confession or consent to the Gospel of Christ therefore wicked persons and such as consent not willingly are not to be taken for lawful members of the Church nor may be compelled thereto It is added 9. That women may administer the Sacrament of Baptism contrary to 1 Cor. 14.34 1 Tim. 2.12 Matth. 28.18 19 20. Ephes. 4.11 Answ. That it is true that in Q. Elizabeths time Baptism by Women in supposed case of necessity was in the English Churches either tolerated or allowed and the like hath been in the Lutheran Churches and Mr. Hooker in his fifth Book of Ecclesiastical Policy sect 62. saith somewhat for it yet since the Conference at Hampton Court in the beginning of King James his reign to the Rubrick of private Baptism in the Common Prayer Book the words lawful Minister were added which still continue the Baptism of Women is not allowed by any constitution nor owned by the present Ministers that I know and therefore this instance is unjustly here recited Yet thus much may be said that notwithstanding Women are excluded from any Ordinary Ministery of the Word or Sacraments in the Church by the Texts alledged 1 Cor. 14.34 1 Tim. 2.12 and from baptizing Mat. 28.18 19 20. Ephes. 4.11 Sith we find that Philip the Evangelist had four
thereupon and so his distinction as to this thing is rather to be accounted vain and idle than the fear he mentions were the distinction good yet the fear will not quickly vanish nor be discovered to be idle and vain sith if we must abstain from all appearance to others of our evil we must abstain from all appearance of evil whether it be real from the condition of our work of it self or imaginary by accident through others interpretation which must cause perplexities unavoidable without number Yea 3. That may appear to be evil to others which is our necessary duty as Christs doctrine and actions did to the Pharisees the Apostles preaching to the Jews yea to good men as Peters going in to Cornelius Acts 11.1 2. the Magistrates punishing some vices according to his duty may seem evil to good Subjects the obeying Laws of Governours Commands of Parents and Masters do often seem evil to some that are sincere-hearted but weak in judgment yea the necessary defence of truth may be opposed and appear as evil to godly learned and otherwise judicious Divines If we must abstain from every appearance of evil to others we must abstain from these duties Gods Laws will cross one another and we must infringe or suspend one or otherwise be necessitated to sin Governours must revoke their Laws and Subjects cease to obey Gods Laws and so all confusion and Anarchy must follow Lastly Were the precept so meant that we must abstain from every thing of ours which is an appearance of evil to another our Christian liberty were evacuated there being nothing we do which will not appear evil to some or other and many things lawful and indifferent will appear evil even to the best It s true there are many cases in which we are to forbear our liberty of which before Mr. Jeans his first Edition of his Treatise I wrote in the fourth Chapter of my Book of Scandalizing but the forbearance of our liberty I did not ascribe barely to the appearance of evil to others but to the scandal that is ruine or harm to another consequent thereon And to prevent the frequent abuse of the Text 1 Thess. 5.22 I wrote thus p 284. Lastly if it were granted that the Apostle for bids us to abstain from all that which appears to be evil to another yet no Interpreter that I meet with understands it of such appearance of evil as is conceited to be such upon some erroneous principles in him that conceives it to be such Or by reason of the meer phansie or rigid austerity or evil will or such like cause of him that thinks it evil but they usually apply it to such causes or signs of manifest evil as are means of drawing to some notorious sin as going to hear a Mass which is a cause and sign of Idolatry or wanton dalliance which is a cause or sign of whoredom And they apply hereto that saying of Julius Caesar that Caesars wife should be free not only from evil but also from the suspition of it So that even in their intent this Scripture is not appliable to this purpose as if the Apostle did prohibit a Christian to use any thing that another thought evil whether he thought so upon probable reason or no reason upon some ground or none And to speak truth the application of this Text in that manner as it is by some as if the Apostle did forbid us the use of any thing though in different in it self when it appears as evil to another without any further restraint is very absurd and so unreasonable as that it will bring a yoke upon mens consciences impossible to be born sith there is scarce any thing a man can do but some or other Infidel or Christian weak or strong in the faith Orthodox or Superstitious will think it to be evil that saying by experience being found true quot homines tot sententiae so many men so many minds nor shall a mans own Conscience only make a thing evil to him but the conscience of any other man in the World Out of all which I gather that the Ministers tenent or practice in receiving the Lords Supper kneeling is not directly opposite to this positive precept as being what hath an appearance of evil in it unless it be in it self evil or evil in their own opinion or else a probable sign and cause of their adoration of the Papists Breaden god Whereas this Author himself in this Chapter p. 40. does not say though some would say that kneeling at the Lords Supper smells very strong of the Popish leven and is but one peg beneath the adoration of their Breaden god In answering which passage sect 2. of this Chapter I shewed that it could not be taken for such by any that will candidly and charitably interpret their actions as for other reasons very clear and convincing so from the words of the Rubrick at the end of the Communion which I here subjoyn Whereas it is ordained in this Office for the administration of the Lords Supper that the Communicants should receive the same kneeling which Order is well meant for a signification of our humble and grateful acknowledgement of the benefits of Christ therein given to all worthy râ—ceivers and for the avoiding such prophanation and disorder in the holy Communion as might otherwise ensue yet lest the same kneeling should by any persons either out of ignorance and infirmity or out of malice and obstinacy be misconstrued and depraved it is here declared that thereby no adoration is intended or ought to be done either unto the Sacramental Bread and Wine there bodily received or unto any corporal presence of Christs natural flesh and blood For the Sacramental Bread and Wine remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And the natural body and blood of our Saviour Christ are in Heaven and not here it being against the truth of Christs natural body to be at one time in more places then one Thus the Common Prayer Book That which is said that the receiving of the Lords Supper kneeling is a gesture used by the Papists in the adoration of their Breaden god is denied by Dr. John Burges in his Treatise of the lawfulness of kneeling in the act of receiving the Lords Supper cap. 21. p. 67. p. 479. of the Rejoynder where he thus saith With us the Bishops or Ministers communicate kneeling as well as the people But with the Papists the Pope when himself performeth the office receiveth sitting as being a type of Christ the Mass Priests receive standing reverently by the Canon of the Mass and for this he cites in the Margin Ord. Rom. apud Bâ—bl Pat. Col. â—om 8. p. 390. Colum. 1. liter â— edit Colon. 1618. The People indeed receive it kneeling as we do as did also the Priest till such time as the Doctrine of Transubstantiation bâ—got the
the characters of false Prophets and Priests upon them Therefore The major or first Proposition stands upon too firm a basis to be quickly removed nor will any attempt so to do Christ having charged his to beware of such Mat. 7.15 to take heed that none deceive them Mat. 24 4 5 23 24 25. not to believe every spirit but to try the spirits because many false Prophets are gone out in the world 1 Joh. 4.1 not to receive such into their houses 2 Joh. 10.11 to watch against them Acts 20.29 30 31. with much more that might be said if needful for its confirmation is a sufficient evidence of the truth thereof But herein the parties litigant are at a perfect agreement Answ. It is true the major is yielded if the hearing be meant of hearing them of choice or with reception and separation from them in respect of that wherein they are false Prophets and Priests But if it should fall out that one that should as Balaam at one time prophesie as he did Numb 23. and 24. at another time through his counsel cause the committing of a trespass against the Lord as in the matter of Peor Numb 31.16 hold the doctrine of Balaam who taught Balack to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication Rev. 2.14 or as Caiaphas being high Priest that year at one time prophesie that Jesus should die for that Nation and not for that Nation only but that also he should gather together in one the children of God that were scattered abroad Joh. 11.51 52. At another time say that Christ had spoken blasphemy Mat. 26 65. Such a one may be heard joyned with in the former though not in the latter Whence it follows that it is not the Character or property of the man who is a false Prophet or a false Priest that is the reason why he is not to be heard or is to be separated from but his false doctrine and his evil counsel whereby he seeks to thrust us away from the Lord our God Deut. 13.2 6 10. or the damnable heresies denying the Lord that bought them as it is 2 Pet. 2.1 turning the grace of God into lasciviousness and denying the only Lord God and our Lord Jesus Christ Jude 4. that do denominate them false Prophets or false Priests and bind us to a refusal of hearing them or joyning with them in that Communion in which we cannot partake without fellowship in their errour false Worship or other sin And this is it which is to be collected from the Texts alledged not that we are to refuse to hear persons or separate from them because of their personal vices or irregular obtruding themselves into their places but in respect of their pernicious Doctrine and impious Worship by which we are in danger to be ensnared and defiled We are bidden Beware of false Prophets Mat. 7.15 but no where is any called a false Prophet but from his false Doctrine And therefore though his counterfeit shews of Piety be mentioned as the bait to catch men yet the false doctrine is the hook they are to beware of as in like manner St. Paul warns Rom. 16.17 18. and St. Peter 2 Pet. 2.1 2 3. And thus in the places cited where Christ bids take heed that no man deceive them he alledgeth the reason For many shall come in my name saying I am Christ and shall deceive many Mat. 24.4 5. and v. 23. If any man shall say unto you Lo here is Christ or there believe it not for there shall arise false Christs and false Prophets and shall shew great signs and wonders insomuch that if it were possible they shall deceive the very Elect v. 24. the false Prophets that were gone out into the world 1 Joh. 4.1 were they that confessed not that Jesus Christ is come in the flesh v. 3. the person not to be received into house 2 Joh. 10.11 is he that brought not the doctrine of Christ v. 9. that confessed not that Jesus Christ is come in the flesh who is the Deceiver and Antichrist v. 7. those that the Ephesian Elders were to watch against Acts 20 31. were grievous wolves that should enter in among them not sparing the flock and men arising of their own selves speaking perverse things to draw away Disciples after them v. 29 30. And thus farr I agree to the major let us see how he proves the Ministers to be such Sect. 2. The Ministers not false Prophets because not sent as Jer. 23.21 Rom. 10.15 is meant 'T is the minor Proposition saith he that is judged by some to come short of a sufficient substraction viz. That the present Ministers of England have the properties and characters of false Prophets and Priests upon them This we doubt not by a serious observation of the characters are given of such in the Scriptures by the Holy Ghost will to any ordinary understanding be made exceeding perspicuous and evident The signal characters of whom are 1. That they run before they are sent Jer. 23.21 That a mission from the Lord is of the essence of a lawful Ministry that whoever wants such a mission is no officer of Christ but a false Prophet and Minister of Antichrist may hence rationally at least by way of Analogy be deduced is evident which also exactly accords with what is asserted by the Apostle Rom. 10.15 That the present Ministers of England want such a mission hath already been demonstrated and we shall not actum agere In a word when it shall be proved that they have received their authority from Christ either immediately or mediately from any rightly constituted Church of Christ or by succession from the Church in the Wilderness we shall acknowledge them to be Ministers of Christ and look upon our selves as obliged to pay them all honour and duty that as such we are charged in Scripture to do But if they have nothing else to plead for themselves but what is usually instanced in by them a succession from the Church of Rome That Apostate Church having lost her Churchship and therewith all lawful power for the sending forth Officers into the Churches of Christ we shall not fear to say That they are such as are characterized here by the Prophet persons that run before they are sent Answ. A man that meant honestly and had any spark of charity justice or ingenuity would not charge so deeply the whole order of men throughout a Nation containing many thousands of men of years breeding parts and by reason of their Calling to be reverenced and some of them by his own Confession good men as being false Prophets who by the Law of Moses Deut. 13.5 were to die and as false Priests without some irrefragable proof unless he had learned that accursed art of him in Terence Calumniare audacter aliquid haerebit or having once past the bounds of modesty were resolved to be gnaviter impudens But
in the Liturgy of the Church of England Therefore The major is grounded on the rule given by Divines about the Decalogue That which requires a duty requires the means conducing thereto The minor is proved in that the Common-Prayer Book directs what things are to be prayed for by reason of the brevity of Collects the Responds the frequent use the plain expressions help the memory and elocution wherein the acquired gift of Prayer consists therefore it is not an obstruction but a help to the gift of Prayer But this Author though he may perhaps count this tolerable in others yet not in Ministers let 's view what he saith of them He alledgeth Eph. 4.11 and would inferr from thence That all Ministers have the gift of Prayer and are to use it that the Common-Prayer Book worship shuts it out of doors as unnecessary and therefore is not of Christs appointment But 1. The Text expresseth not the several sorts of Qualifications but the several sorts of Officers 2. If it be supposed that ministerial gifts are also implyed yet whether extraordinary or ordinary may be doubted 3. If ordinary gifts there may be a question Wheâ—her the gift of Prayer as he means it were one that is Whether Christ hath required that every Minister should be able on all occasions to express himself without any stinted form either conceived by himself or composed by others to make known the requests which it concerns his people to whom he is Pastour in the most solemn and publick auditory to ask of God in their behalf in words and elocution fitting the matter and auditory I doubt not but the Minister should be able to express the requests of the people as he should be able to declare the mind of God to the people yet neither the one nor the other is of necessity to be done or the Minister tied to do it every way but the best way he is able or at least that way as is fit for the end of his expressions to wit the peoples understanding not the ostentation of his parts The Apostles could preach without study but Timothy was to give attendance to reading to meditate to give himself wholly to thâ—se things whereby his profiting might appear to all and yet had a gift given by prophecy 1 Tim. 4.13 14 15. Ministers are to preach the Word now but they are not tyed to preach without notes without study without other helps which God affords Nor are Ministers bound to express themselves alwayes without pre-conceived or prescribed forms in prayer and yet they may faithfully discharge their work Now God doth not give gifts as he did in the Apostles times and therefore the same readiness and exuberancy of expressions or composure of petitions is not to be expected of Ministers now as was of them 4· I add That though the Apostles said Acts 6.4 We will give our selves continually to Prayer and to the ministry of the Word And St Paul 1 Tim. 2.1 exhorts Thaâ— first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and all that are in authority Yet we read not that this is made the Ministers work to express the common necessities of the Church in a publick auditory or any rules about the form or manner of praying Nor do we find that either Christ or his Apostles used any forms of prayer before or after their preaching and therefore conceive not this to be the proper work of a Minister or that either way of praying is determined and therefore both may lawfully be used by the Minister or other Christians Nor doth the one way of Worship shut out of doors the other or the Minister by using the Common-prayer Book exclude conceived prayer by the speakers If they were tyed by the Governours to use no other than the Common-prayer Book expressions yet this is not to be imputed either to the Common-prayer Book or its way of worship or to the Ministers but unto those who do so rigidly impose it I add further That were there a prohibition of using any other than the Common-prayer yet this were not a shutting out of doors Christs institution unless it were proved Christs institution that at all times in Prayer no stinted form should be used Nor doth it shut out of doors the gift of Prayer unless it be proved they only have the gift of Prayer who use their own conceived expressions which if so not only those who use the forms of Prayer though with never so much fervency of spiâ—it which they read or remember in the Common-Prayer Book or in the Practice of Piety or any other such Book of mens composure but also those who use the words of the Psalms or the Lords-Prayer yea that do say Amen to the words of any Preacher before Sermon or any that gives thanks afore meals should shut out of doors the gift of Prayer or the exercise of it sith he useth not the gift he hath to wit the ability of mind to form words and to utter them which is the definition of the gift of Prayer before given There are many in the Congregation perhaps yea some Women that can form and utter words as fit for Prayer as the Minister will not this Author have this gift of Prayer shut out of doors and yet not conclude that a positive duty is obstructed thereby Besides there may be a restraint of a duty as unseasonable sith affirmative precepts bind not ad semper to be done at all times perhaps time will not permit or weather or some accidents or more necessary business and yet the gift not shut out of doors as unnecessary but as only inconvenient at that time Do not the most able Preachers sometimes omit the exercise of their gifts and yet count not them shut out of doors as unnecessary Yea doth not the Apostle 1 Cor. 1â— put some restraints upon Prophecying to keep order Did he then shut out of doors as unnecessary the gift of Prophecy I have read that the Separatists in the Low Countries have spent so much time on the Lords day in debating causes and matters of Discipline that they have omitted exercise of their gifts in some other Ordinances and yet I presume they have not shut them out of doors as unnecessary If at one meeting of Christians no other thing had been done but the reading of St. Pauls Epistles as he appointed Col. 4.16 yet were not the exercise of Aâ—chippus his ministry thereby shut out of doors as unnecessary but only suspended for that time And this would be no Napkining up of his Talent nor such exclusion of the gift of preaching or prophecying as with others this Author clamouâ—ously inveighs against The 55 th Canon directs Preachers what they should pray for doth not limit or bound them in the words or matter It saith They shall move the people to joyn with them in prayer in this form or to this effect as briefly as conveniently they
and urging that against the present Ministers which the holy Martyrs rejoyced in and the Ministers think themselves happy that they are found like them Me-thinks when you wrote this chapter you should have thought of that which is Psal. 73.15 If I say I will speak thus behold I should offend against the generation of thy children And have taken heed how you had perswaded to separation for that which in the Martyrs you make their infirmity and in charity you might so conceive of the present Ministers whereof many of them even of the Bishops and such as were in exile with the King and others at home and abroad have shewed their constant adherence to the Doctrine of the Church of England particularly against the adoâ—ation of the consecrated host when they were tempted to joyn with the Papists I wish you did not strengthen the hands of the Papists by this your pleading rather than help to reduce them from their great abominations and that you did not weaken the Protestant party by hindâ—ing the union that should be among men that agree in the main though they dissent in some things considerable in this time wherein the common Cause is endangered by divisions If the Martrys were but peeping out of the gates of Babylon it may seem they were not in your opinion escaped thence if some of the filth of the great Whores fornications did cleave to them how is it they are now with Christ where no unclean thing enters That they should repent of that which they offered to justifie a little afore they dyed is not likely It would be more for your comfort and the Churches peace if by getting out of Babylon you did not run to the contrary extreme of Fanaâ—icism and in seeking Reformation you did noâ— unsettle all and that you did review this Argument in which I find strong accusation and weak proof CHAP. 8. ARG. 7 th and 8 th Sect. 1. Every Offence of others makes not sinful that which otherwise is lawful T Is not lawful for Saints to do any thing for the doing whereof there is no positive pâ—ecept in the Scripture that is an offence grief scandal and cause of stumbling to their Brethren But the hearing the present Ministers of England as there is no positive precept in the Scripture for it so it is an offence grief scandal and cause of stumbling to the Brethren Therefore The major or first Proposition is bottom'd upon express precepts in the Scripture Rom. 14.13 15 20. 1 Cor. 8.9 13 and 10.24 Answ. There are varieties of circumstances and cases incident to the point of Scandal which make the action from which it ariseth to be lawful or unlawful there are several effects of Scandal and divers degrees considerable there are several states of persons offending and offended All which and more besides do require caution in denying or granting the major Proposition Of these I wrote many years agoe a Treatise of Scandalizing sold by Richard Râ—yston at the Sign of the Angel in Ivy-Lane in London from whence many limitations may be fetch'd by the intelligent Reader wherewith to limit the major Proposition without which it is not to be granted nor is it to be proved from the Texts alleged Nevertheless because if â— should take them in here I should enlarge and encumber the present Dispute too much I think to let the major pass at present and to wave also the exception which might be taken at the form of the Argument the conclusion either not being that which is to be proved but by consequence or if it be there be four terms in the Syllogism and to examin what he saith for his minor Sect. 2. Hearing the present Ministers may be the Saints duty The minor or second proposition saith he consists of two parts 1. That for hearing the present Ministers of England there is no positive warrant in the Scripture if there be let it be produced and this controversie is at an end The contrary thereunto hath all along been manifest in this present dâ—scourse It cannot enter into our hearts to imagin that the Lord Jesus having instituted Officers of his own for the management of affairs in his house should ordain that any of his houshold should attend upon the Ministry of such as are not of his institution as hath been abundantly demonstrated touching the present Ministers of England that they are not nor is it by many pleaded as their duty so to do but onely as their liberty which they judge they may or they may not do without sin Answ. What warrant there is to hear the present Ministers of England hath been shewed and that which hath been produced to the contrary examined especially ch 1. 2. The institution of Christ concerning Ministers and what concerns their calling hath been also discussed especially in answer to the preface and the 2 chapter in which places is shewed that warrant by permission is sufficient to justify the hearing of Ministers that the positive precept for hearing determins not hearing of Ministers as thus called but as teaching the word of God that such election and ordination as this Author requires are not necessary to make make men instituted officers of Christ that while the present Ministers preach the word of God the Saints may and ought to attend on their ministery and that they are not bound to examine their outward calling but to leave that to Rulers and themselves only to examin their doctrine that they may as lawfully attend on their ministry if edifying them in the faith as on the ministers of a gathered congregation that they ought rather in obedience to Rulers and to avoid Schism and to prevent the intangling of themselves with private and novel opinions which are more easily vented in private meetings then in publique and more readily entertaineâ— by private persons few of whom are learned and judicious than in more publique and solemn auditories to hear ministers that preach the truth in publique congregations caeteris paribus if their abilities and faithfulness be alike than to hear ministers in gathered churches privately meeting And with these explications I asseâ—t it not onely the Saints liberty but also their duty to attend upon the ministry of the present Ministers of England It follows Sect. 8. Sinful scandalizing is not by hearing the present Ministers 2. That for the Saints such as are visibly so profess themselves to be such to hear the present Ministers of England is an Offence Grief Scandal and occasion of stumbling to their Brethren This is too evident to be denyed to how many thousands in England for whom those that as yet attend upon the present Ministry thereof dare not but think Christ dyed is the practice of some herein a Grief Scandal and occasion of stumbling Their Groanes and Tears alone and together upon this foot of account will better demonstrate the truth thereof than our words can Yea how many poor souls have been drawn by reason
Ministers of England may be justly charged That they worship God after the way of the Common Prayer Book with modes and rites used in the Papacy cannot be denied Nor can their undue administration of that great ordinance of our Lord Jesus of bâ—eaking bread to all according to thâ— form therein prescribed That they are Ordained and some of them re-ordained by the Episcopacy is also known I ask are these things the sin and evil of thâ—se men or are they not If they are not Why did not our preaching Brethren receive the Ordination from the Bishâ—ps these received Yea why do not our half-conforming Brethren attend upon the reading of the Service used joyn with them in the Sacrament of the Lords Supper as administred by them Doth not their absenting themselves herefrom abundantly demonstrate that they in their consciences are perswaded that t is the sin and evil of the preseâ—t Priests of England thus to act and from such a mission in the worship of the Lord Answ. The major Proposition is granted To what he saith he hath already proved answer is made before That the present Ministers are justly charged by him or that they worship God with modes and rites Popish that their bâ—eaking bread to all according to the form prescribed is undue or their Ordination requires proof The not receiving Ordination may be from another cause than perswasion in conscience that t is the sin and evil of the Ministers that they act by such a mission perhaps they cannot subscribe to what is required They may forbear the Communion not because Ministers sin in not keeping back some but because they scruple the gesture prescribed Here then is no proof of their sin let 's see how if it were granted that they did sin participation in their guilt is proved As for the Second saith he That the hearing the present Ministers of England is that which renders a man guilty of being partaker with them in their sin the consideration of the several wayes persons may be justly charged with being guilty of partaking with â—thers in their sin will abundantly demonstrate the truth thereof To instance in a few particulars Then may persons be justly chaâ—ged as guilty hereof 1. When they are found any way consenting with thâ—m in their sin Ps. 50.18 When thou sawest a thief then thou consentedst with him and hast been partaker with the adulterers T is not the doing of the act that was done by these wicked persons that is here called partaking with them but a secret consenting with them therein 2. When they do that which hath a real tendency to encourage persons in their sin 2 John 11. Receive them not into your houses bid them not God speed for he that biddeth them God speed is partaker of their evil deeds 3. When they neglect the doing of those duties which the Lord requires at their hands for the reclaiming of them from their sin such are watching over rebuking admonishing first privately then by two and in case of obstinacy and perseverance therein telling it to the Church which are duties eminently câ—mprised in the ensuing Scriptures 1 Thes. 5 14. Heb. 3.12 13. and 10.24 25. Levit. 19.17 Mat. 18 15 16 17. 4. When they notwithstanding all that they have done or can do being under an utter incapacity of proceeding further therein perceive them to persevere in their sin shall still continue to hold communion with them and not separate from them Rev. 18.4 Come out of her my people left being partakers of her sins ye receive of her plagues The abiding with obstinate persevering Offenders as it is against positive injunctions of the most High Rom. 16.17 2 Cor. 6.14 15 16 17. 1 Tim. 6.5 Ephes. 5.8 11. Rev. 18.4 So is it in the last place instanc'd in assigned by the Spirit to be one way of partaking with others in their sins Not to multiply more particulars let us in a few words make application of these remarkes to the business in hand Is there any thing in the world that carries a greater brightness and evidence with it than this That the hearing the present Ministers of England is to be partakers with them in their sin Is not our so doing a secret consenting with them and encouraging of them in their evil deeds Is this to discharge those duties incumbent upon us if we indeed look upon them as Brethren for their reclaiming Yea is this to come out of and separate from them What less So then except it can be proved that the particulars instanc'd in are not some of those wayes whereby persons do become guilty of partaking with other mens sins Or that to attend upon the present Ministers of England is not what doth symbolize with some one more or all of them which can never be done it evidently follows That t is not lawful for Saints to hear the present Ministers of England the doing whereof is apparently a partaking with them in their evil deeds Answ. I grant consent in sin doing that which hath a real tendency to encourage persons in their sin neglect of rebuking admonishing when they are our duty makes us guilty of others sins Nor do I except against the Texts brought to prove these except that Mat. 18.15 16 17. which I have said before in my Answer to the Preface of this Book sect 15. is a rule not of reproving all sorts of sins but only of particular injuries and that telling the Church is not telling a particular separate Congregation in the Independent way but such a number of Brethren as may be fit to compose the difference above two or three and that not of necessity so as if the Complainant did not do it should be his sin but as of indulgence and conveniency as being the way fittest to rectifie the Offendor The last way of partaking with other mens sins is not true to wit that if after admonition and obstinacy of the Offendor we joyn in hearing the Word of God praying with him receiving the Lords Supper we are partakers with the Minister that preacheth prayeth or administers the Lords Supper in his personal sins such as are acting by an unlawful mission or other using a sinful irregular way in his calling Nor do the Texts alleged prove it The first Rom. 16.17 is an admonition to them which cause divisions and offences contrary to the doctrine they had learnâ—d which is nothing to the avoiding of him that teacheth the same Doctrine that the Apostles taught because of his personal sins It may more fitly be applyed against such as this Author who causeth divisions and offences by his doctrine of Separation from them that hold and teach the true Faith which is contrary to the Doctrine of St. Paâ—l Râ—m 15.5 6. The coming out from among Infidels being 〈…〉 not touching the unclean thing that is the Idol or unâ—ighteousness 2 Cor. 6.14 15 16 17. is nothing to prove a separation from hearing or joyning in prayer or the
Prelatical Preachers as well as to those of the separated Churches while they Preach the same word of God the promise being not made to the hearing of the men because of their personal qualities their Church-relation or any such consideration extrinsecal to the faithful discharge of the work of Preaching but to the teaching of Gods word in hearing of which men have been blessed though the Teachers themselves had no blessing the hearers have been saved when the Preachers themselves have been castaways as S. Paul speaks And if we look to experience of former times there is ground now to expect a blessing froâ— conforming Preachers as well or rather more then from Preachers of the separated Churches Sure the conversion consolation strengthening establishing of souls in the truth haâ—h been more in England from Preachers who were enemies to separation whether Non-conformists to Ceremonies or Conformists Presbyterial or Episcopal even from Bishops themselves then from the best of the Separaratists I think all that are acquainted with the History of things in this last age will acknowledge that more good hath been to the souls of men by the Preaching of Usher Potter Abbot Jewel and some other Bishops by Preston Sibs Taylour Whately Hildersham Ball Perkins Dod Stock and many thousands adversaries to the separated Churches then ever was done by Ainsworth Johnson Robinson rigid Separatists or Cotton Thomas Hooker and others though men of precious memory promoters of the way of the Churches Congregational And therefore if the Bishops and conforming Preachers now apply themselves as we hope when the heat of contention is more allayed they will to the profitable way of Preaching against Popery and profaneness exciting auditors to the life of faith in Christ duties of holiness towards God not onely in publique but also in private Families and righteousness love peace towards men there may be as good ground if not better considering how much the spirits of Separatists are for their party and the speaking of the truth in love edifying in love is necessary to the growth of the body Ephes. 4.15 16. to expect by them a blessing in promoting the power of godliness than from Separatists And as for this Authours reasons to the contrary The first of them is from a fond application of what is said of Gods dwelling in Sion which is meant of the special presence there in that his Temple and service was upon that hill in the time of the old Testament to the Congregational Churches as if Gods blessing were appropriated to them and excluded from the Assemblies of England they were not the Sion of God in their present constitution nor Christs Candlestick or Garden in which he walks but a wilderness that Babel Revel 18.4 And saith we are not surer of any thing than we are of this which if true it is an article of his Creed of which he is as sure as that Jesus is the Christ. But he gives no proof of it to assure us of it but that we may take him to be phrenetick or to be in a dream and notwithstanding his confidence he can make no better proof of this then the Romanists can for the new Article of their Creed Subesse Romano Pontifici est de necessitate ad salutem It is indeed said Heb. 12.22 That the Hebrew Christians were come to mount Sion in opposition to mount Sinai that is to say say the Annot. to the Church under the Gospel as Gal. 4.26 whereof mount Sion was a Type Psal. 14.7 50.20 Esa 2.3 and where the Gospel was first proclaimed without that terrour wherewith the Law was delivered Esa. 2.3 But why the Assemblies of England should not be the Sion of God as well as the separated Churches no reason is given but the vain conceit that of late he and others have entertained of appropriating that title to Churches of their way whose maintenance of Ministers by Collection they call the provision of Sion Psal. 132.15 in opposition to maintenance by Tithes counted Babylonish with such like language whereby many well-meaning Christians of weak judgement are misled Sure if the Church be called mount Sion from the Preaching of the Gospel the Assemblies of England may be called Sion Christs Candlesticks and Garden as well as any Christians in the world and if the Constitution of Churches is by faith their Constitution is as good as the Constitution of the separated Churches And methinks the separated Churches which have consisted of persons converted and instructed and edified in the Assemblies of the Church of England should have acknowledged that Gods blessing may be in them their own calling therein proving it if there were any spark of ingenuity and love of truth in them and not as this Authour express such malignity as to make them a very wilderness and that Babel out of which the Lord commands his people to hasten their escape Revel 18.4 which how grossly it hath been abused by this Authour sundry times before hath been shewed for which I now onely say The Lord rebuke thee As for the second reason the worship of England is no more polluted and not of his appointment then I have shewed to have been in the Jewish Corinthian some of the Asian Churches whom Christ yet walked in the midst of as his golden Candlesticks and yet Gods blessing did belong to them And why should we not expect Gods blessing to be on the Assemblies of England in which the true faith is preached and the true worship of God is constituted notwithstanding errours or pollutions remaining in them That Jer. 23.32 is wrongfully applied to the present Ministers of England is shewed before in answer to Ch. 6. Sect. 2. And how shamefully mirum ni contra conscientiam Revel 18.4 is applied to a call of Gods people out of the Church of England when it is by the holy Ghost interpreted Revel 17.18 of that great City which then reigned over the Kings of the earth and acknowledged by Papists the Jesuites themselves to be Rome hath been often shewed before In his last reason that which he saith That God is not in respect of his special presence and grace in the midst of the Parochial Assemblies of England is a speech of a man of an uncharitable venemous spirit but we hope such as that which Solomon speaks of Prov. 26.2 As the bird by wandring as the swallow by flying so the curse causeless shall not come And to his question Where are the souls that are converted comforted strengthened stablished that are waiting at the doors of their house I say that though there were none such yet this proves not God not to be present in them if they complain of the little effect of their Preaching is it any other then we meet with elsewhere Isa. 49.4 Isa. 53.1 John 12.38 Rom. 10.16 Isa. 65.2 Rom. 10.21 Micah 7.1 2. Luke 7.31 32 33 34. Matth 23.37 May they not say That these very men that upbraid them with the paucity
of their converts are the cause thereof by their invectives begetting enmity and prejudice against them in the minds of men May it not be said to themselves Where are the souls that are converted comforted strengthened stablished by your Ministry Were not many if not most in your Churches wrought upon at first by other Preachers And if so may it not be said Ye your selves are the seal of their Ministry in the Lord nevertheless though God onely can tell exactly and fully what is the fruit of any mens Ministry yet I hope there are that can testifie their receiving good by the Ministry of some of the present Ministers and that however it be by reason of the many stumbling-blocks cast in the way God will yet have mercy on the people of England and give them hearts to receive the truth Preached to them in the love of it Sure this Authour should rather pray it may be so and encourage the Ministers to do the work of the Lord more faithfully and not weaken their hands by drawing their auditors from them As for that which he saith of the decaies of the auditors of the Ministers I joyn with him but add withall That so far as mine acquaintance or intelligence reacheth there is too great and sensible a decay of the spirit of love power and of a sound mind in the Congregational Churches of old and new England and that a spirit of bitterness consoriousness misreporting mistaking dissenters words and actions unrghteousness unpeaceableness is too abundant in them that I say nothing of their proneness to embrace Antinomianism Quakerism and other dangerous errours Iliacos intra muros peccatur extra The Lord pardon our evils and heal our breaches Yet there is one more Argument to be answered Sect. 9. Hearing the present Ministers is no step to Apostacy Argument 12. That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore The major Proposition will readily be granted by all The beginnings of great evils are certainly to be â—esisted Apostacy is one of the greatest evils in the world The minor or second proposition Viz. That the hearing of the present Ministers is one step to Apostacy is evident 1. It cannot be done especially by persons of Congregational principles without a relinquishment of principles owned by them as received from God That the Church of England as National is a Church of the institution of Christ That persons not called to the office of the Ministry by the Saints are rightfull Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in the hearing the present Ministers for we suppose 't will not be asserted by those with whom we have to do that there can be a true Ministery in a false Church or that false Ministers may be heard and yet the present Ministers are Ministers in and of the national Church of England and were never solemnly deputed to that office of the suffrage of the Lords people 2ly Nor can it be done without the neglect of that duty which with others is eminently of the appointment of the Lord to secure from Apostacy instanc'd in by the Author to the Hebrews Hebr. 10.25 Not forsaking the assembling of your selves together as the manner of some is but exhorting one another and so much the more as you see the day approaching in which the duty of Saints assembling themselves together as a body distinct from the world and it's assemblies â—s also their frequent and as often as may be exhorting one another as a medium to secure them by the blessing of the Lord thereupon from a spirit of degeneracy and Apostacy from God is clearly asserted whence it undeniably follows that the hearing of the present Ministers of England being inconsistent with the constant and diligent use of the means prescribed for the preservation of the Saints in the way of God for whilst they are attending upon their teachings they cannot assemble themselves according to the prescription of God in the forementioned Scripture is at least one step to the dreadfull sin of Apostacy from God and therefore it is utterly unlawful for Saints so to do And thus far of the Twelfth Argument for the proof of the assertion under our maintenance viz. That 't is not lawful for Saints to hear the present Ministers of England to which many others might be added but we doubt not to the truly tender and humble enquiring Christian what hath been offered will be abundantly sufficient to satisfie his Conscience in the present enquiry Answ. If by Apostasie be meant Apostatie from the living God and the Christian faith the major is granted and the minor is denied nor is there any thing tending to a shew of proof of it produced for it and if it should be meant of such Apostasie the thing is so notoriously false the hearers of such Ministers as â—e now Ministers in England having been as constant in the profession and practice of Christianity both against Popery and other ungodliness in times of persecution by Papists and at other times as other Christians in other ages that this Author would be hissed at as one extremely impudent in asserting so palpable an untruth But I conceive by his proof of the minor he means by Apostasie the relinquishing of the Congregational principles and practise Concerning which I conceive the major may be denyed it being not unlawfull but a necessary duty to depart from some of their principles and practises I mean such as are for separation in communion from dissenting Christians Yet I do not think but the Conscience may well acquiesce in the hearing of the present Ministers as teaching truth without relinquishment of the two principles owned by them as received from God I think if they will weigh what is here written they may find if not the congregational principles yet separation inferred from them to be an errour and to beget nothing but Superstition in their minds and sinfull uncharitable division in their practise Nor do I think it necessary that they which still adhere to that way of Communion need neglect the duty of meeting and exhorting one another according to Hebr. 10.25 the mistake of which is shewed in the answer to this chapter Sect. 2. They that hear the present Ministers some hours may hear other Ministers at other hours they that at one time hear them may at another time exhort one another Heretofore persons of Congregational Principles could hear in Parochial Assemblies Parochial Ministers why they may not do so still I understand not were it not that opinions of separation animated them to division and faction which the Lord amend and make them diligent to provoke one another to love and to good works I have now answered the Jury of Twelve Arguments which I have found brutum fulmen as the shooting off Ordinances without a bullet
as a wine-bibber and gluttonous person in his miracles as one that wrought them by the Devil who are therefore condemned by Christ as guilty of the very sin of blasphemy against the holy Ghost Matth. 12.31 is known as being what is frequently remarked in the Scripture 4. We no where find the disciples attending upon the Ministry of the Scribes and Pharisees notwithstanding this supposed command or permission of Christ. Nay 5 We cannot but think the supposition hereof not onely inconsistent with and opposite to that expression concerning Christ Mar. 6.34 And Jesus when he saw much people was moved with compassion towards them because they were as sheep not having a shepherd what without a shepherd and yet the Scribes and Pharisees whose feeding they might lawfully attend upon doth Christ pity them in this desperate state and not give them one word of direction to wait upon these profound and worthy Doctors but also contrary to that solemn command given forth from the Lord Acts 2.40 Save your selves from this untoward generation and the practice of the disciples who continued in the Apostles doctrine and fellowship and breaking of bread and prayer Acts 2.42 6. Were that the intendment of Christ as is suggested and the argument of our brethren valid a lawfulness to hear the veriest blasphemer in the world that denies that Christ is the Messiah affirms that he was a deluder of the people a gluttonous person a winebibber one that did miracles by Belzebub the prince of Devils that persecutes even to death Christ in his people might by a like parity of reason be deduced Christ commanded or at least permitted his disciples to hear the Pharisees who were such as hath been proved therefore 't is lawful to hear persons with the same characters upon them But God forbid any such injurious dealing should be offered to Christ or that any who pretend to fear God and I hope do so in reality should stand by a cause which hath no better arguments to defend it than what may be as righteously every way made use of for the attending upon the Ministry of the greatest blasphemer or opposer of Christ in the world Evident then it is notwithstanding the great flourish that many make with this Scripture for the abetting their attendance upon the present Ministers of England that it refuses to admit the least sanctuary thereunto The Scribes and Pharisees mentioned Matth. 23.1 2. may for ought we know be Magistrates not Ministers if Ministers they were as hath been proved lawfully so Christ says concerning them Whatever they bid you observe and do that observe and do Therefore 't is lawful to attend upon the Ministers of England whose lawful calling to their office cannot be proved yea though there is not the least intimation of a command from Christ or so much as a permission to his disciples to hear the Scribes aad Pharisees Nugae tricae siculae If this be to dispute a man need not fear but to be able to multiply arguments at an easie rate for whatever he hath a mind to undertake the defence of Yet this is supposed by many to be of greatest moment in this controversie I reply If by attendance on the Ministry of the Scribes and Pharisees be meant a constant and ordinary hearing of them as their ordinary shepherds as this Authous words seem to import doubtless neither Christ did command nor permit his disciples such an attendance both for the reasons given by this Authour and specially because he asserts himself as their onely Master or Doctour Matth 23.8.10 yet the mention of their sitting in Moses his chair or seat notes more then their discourse upon particular occasional meeting to wit their ordinary expounding the Law of Moses in their Schools where our Lord Christ permitted his disciples and the multitude to hear them with this limitation and proviso in and as they taught the Law which hearing he did not forbid them but allow them with such caveats as are there given in that Chapter And against such hearing none of the reasons of this Authour are of force Not the first for though such personal evils were sufficient motives to keep back people either from following their example or private counsels yet not to keep them back from hearing Gods Law expounded by them The same answer is for the second reason The permission of Christ is not to hear the Pharisees teach all the Doctrines of their Sect he had before warned them of receiving their traditions Matth. 15.14 the leaven of their doctrine Matth. 16.12 In which no doubt they understood the doctrine about justification by the works of the Law to be comprehended But the permission of hearing them is onely as they sate in Moses his seat that is as they taught them the duties of Moses his Law which he said Matt. 5.17 He came not to destroy but to fulfil which is manifest from the illative particle therefore v. 2. because they sit in Moses seat and bid you observe what Moses did you are to observe what they bid you observe and consequently may hear them so teaching The third reason hath the same answer with this overplus That to prevent any conceit of allowing the hearing of them in their blaphemy he avoucheth himself to be their Master and Teacher v. 8.10 To the fourth it is but from a testimony negatively and so of no force We read not that they used the Lords Prayer yet none will say they did not less that they might not we read not of their alms or fasting yet they might do both To the fifth it was but a limited permission of hearing them as they taught Moses Law not as allowing constant attendance on them as their shepherds Christ did conceive the people to be without a shepherd notwithstanding the Pharisees teaching the duties of the Law because though that doctrine were right and to be observed yet it was not sufficient to feed them to eternal life Acts 2.40 St. Peter did well to exhort his auditors to save themselves from that untoward generation of opposers of Christ as his Master before would have him and all his disciples do not doing after their works nor following their perverse doctrine and the Church did rightly practice in continuing in the Apostles Doctrine and fellowship and breaking of bread and prayer yet he neither did nor was to disswade them from hearing or practising the Pharisees doctrine of the observing the duties of Moses his Law which they were obliged to observe To the sixht I grant it lawful to hear any man teach truth which is Gods and may be heard from the mouth of any man with whom God allows us converse and communion as they are men though we are to hold no communion with them in wickedness nor willingly hear their blasphemies That the Pharisees as such were not Magistrates nor lawful Ministers nor considered as such is shewed before Neither do we say that Christ permitted attendance on the Ministry
not against any Ordinance of Jesus Christ yet we are afraid that those poor Souls that know not how to spend the Lords day without hearing do too much Idolize that Ordinance of God and never knew what it was to spend that day with him 2. You need not sit at home if you are enquiring after God and communion with his people you may soon hear of some one or other of the Assemblies of the Saints whither you may repair to wait upon the Lord with them 3. But thirdly were it or should it be otherwise yet better be idle than do worse better do nothing than sin against God encourage others in their evil deeds pollute and wound thy own Soul grieve the Saints stumble and harden the wicked and cause them to blaspheme his Name Sanctuary and such as dwell therein But 4. There is no necessity of being idle if thou knowest not where to hear on that day hast thou no work to do save that 1. Art sure that God and Christ and Eternal Glory are thy portion and inheritance Thou walkest in the light of assurance or thou dost not If thou dost is one day in seven too much to spend in the solemn admiration of grace that ever so vile a creature as thou should be accounted worthy of such unexpressible kindness and glory What O what will Eternity be then If thou dost not are not these worthy of thy utmost diligence to get assurance of What stand idle and an interest in God Christ and Eternal Glory to make sure of 2. Art thou sufficiently acquainted with thine own heart Dost know so much of thy self as thou needest to know Or judgest thou this to be a work that requires not thy utmost diligence and attendance 3. Hast thou no sin to be mortified no want to be supplyed no grace to be quickned and strengthned in thee 4 Hast thou as much communion with God as thou desirest Hast heard as often from him by the teaâ—hings of the Spirit the incomparably and infinitely best teacher as thou dost wish Or dost think that God will not manifest himself to and teach in a corner a poor Soul that 's there waiting for him alone because there be no Assemblies of Saints he knows of to whom he might joyn himself and he dares not have Communion with Adulterers If thou have not fellowship with God thou desirest and teachings from him as who hath stir up thy self to lay hold on God groan and cry after him till he hath brought thee into his chambers and afforded thee richer displayes of his glory 5. Art thou altogether ready trimmed without more ado for the coming and Kingdom of Christ Jesus what should I mention those important duties of reading the Scriptures meditation on them c. hast thou all this to do and much more that might be added and yet nothing to do on the Lords day set about these things in good earnest and when thou livest in the light of assurance without the least doubt or clouding when thou art sufficiently acquainted with thine own heart the will and Scriptures of the Lord when thou hast as much communion with God in retirement as thou desirest and teachings from his Spirit when thou hast no sin to be mortified nor grace to be quickened and strengthened when thou art quite ready for the day of Christ and needest no further fittings we shall consider what may be further said to this Objection but till then it cannot be pleaded when souls have all this work to do that they must sit at home idle if they go not to hear the Preachers of this day But thus far of the Objections that are by some made against the assertion of the unlawfulness of attending upon the present Ministers of England which are all of any moment we have yet met with what of weight is in them must be left to the judgement of the Christian Reader to determine We shall add no more but this that we have spoken our judgement and conscience herein as in sincerity in the sight of God with what meekness Christian tenderness and fear of giving any just offence to the truly conscientious he knows The sole of our aim in the whole is That Christ may be glorified in the recovery of any poor lamb that is turned aside to the flocks of the companions in this cloudy and dark day that others that have hitherto kept themselves from Idols might be further established in the will of God and strengthened to follow Christ in his temptations that they may inherit that kingdom and glory prepared for them before the foundation of the world May we but in the least contribute by Divine blessing hereunto whatever becomes of these papers or however they be by others accounted of we have our end and shall rest satisfied I reply this objection I find made not onely by some of the common sort of professors but also particulaly by Mr. Crofton and made by him as an argument wherefore he did and ought to joyn in hearing and praying in publick on the Lords day notwithstanding the defects in the ministerial mode and method of the publick Ministers the worship of God substantially existing in matter and essential form in their Ministration and the Lords day being to be observed in publick as well as private where and when the Ordinances cannot be enjoyed in a purer manner His second in the book intituled Jerubbaal justified doth reduce his plea to this Syllogism Communion with the Church visible in Gods solemn publick worship is an essential part of the sanctification of the Sabbath and indispensable duty But communion with the English Church in the worship by her celebrated is communion with the Church visible in Gods solemn worship Ergo Communion with the English Church having no opportunity with any other in the worship of her celebrated is to me an essential part of the sanctification of the Sabbath and indispensable duty This Syllogism is defended in that Book to which I refer the Reader and consider the objection as here it is urged and answered The objection proceeds upon suppositions of the Separatists or Independents in the number of whom he is to be accounted as appears by his wordes in this Chapter in answer to the 7th objection where he saith Learned Ainsworth Cotton c. have been and are of the same apprehension with us in this matter Now in Mr. Cottons way of the Churches of Christ in New England it is put into the definition of a visible Church that they are a number that may meet every Lords day for all Ordinances and in the Declaration of the Elders and Messengers of the Congregational Churches at the Savoy Oct. 12. 1658. ch 22. art 8. The Sabbath is then kept holy to the Lord when men are taken up the whole time in the publick and private exercises of his worship and in the duties of necessity and mercy Among these art 5. The reading of the Scriptures preaching and
hearing of the word of God are reckoned and art 6. God is to be worshipped as in private families daily and in secret each one by himself so more solemnly in the publick assemblies which are not carelesly nor wilfully to be neglected or forsaken when God by his word or providence calleth thereunto Upon which and other suppositions it concerns every tender conscience which receiveth these principles to consider how they can acquit themselves from not observing the Lords day in publick assemblies where God is invocated in the name of Christ and the word of God truly taught especially in such places where they may enjoy these performed by the present Ministers and are deprived of their former Ministers and communion and cannot of themselves discharge these duties That which this Authour answers doth not solve the doubt That such persons conceive they cannot spend the Lords day without hearing is not out of any Idolizing the Ordinances of God but from those grounds which are by the declaration afore named and the generality of zealous Preacher pressed upon Christians That it is one duty of sanctifying the Lords day not onely to abstain from labour which makes onely Sabbatum asinorum a Sabbath that beasts have as well as men nor onely to exercise themselves in reading and prayer at home for that is every days duty but also to frequent the publick assemblies where God is worshipped which this Authour conceives injoyned Heb. 10.25 and is gathered from Exod. 20.8 Acts 20.7 Revel 1.10 1 Cor. 16.1.2 John 20.19.26 That many persons cannot in many places find such assemblies of the Saints as this Authour means is a thing out of doubt with me Were publick hearing a sin I confess it were better to do nothing than do that But that is not yet proved and I think it fit to acquaint the Reader That Mr. Norton of New England in that Answer to Apollonius his questions which is commended by Mr. Cotton Dr. Thomas Goodwin Mr. Philip Nye and Mr. Sidrach Simpson ch 13. doth thus determine Such things being observed as are to be observed it may be lawful to use forms of prayers administrations of Sacraments c. prescribed in the Church neither are the Churches which use them guilty of superstition will-worship and violating the second Commandment yea it is lawful to embrace communion with them where such forms in the publick worship are in use neither doth it lie as a duty on a believer that he separate and disjoyn himself from such a Church unless he would partake in the superstitious worship of Images Communion with a Church quâ utitur as it useth worship of it self unlawful is unlawful communion with a Church quae utitur which useth it to wit in other lawful worship is lawful and separation from it is unlawfull And to shew how evil the counsel of this Authour is to men to spend the Lord's day in a corner idle at home rather then go to hear in publick I think good to subjoyn some words of Mr John Paget in his Preface to the Christian Reader before his Book Intituled An Arrow against the separation of the Brownists Of the Brownists there are sundry sorts some separate from the Church of England for corruptions and yet confess both it and Rome and it also to be a true Church as the followers of Mr. Johnson Christian Plea p. 216 217. Some renounce the Church of England as a false Church and yet allow private communion with the godly therein as Mr. Robinson Justifie p. 339 340 247. and his followers Relig. Com. p. 1. c. Some renounce all religious communion both publique and private with any Member of that Church whosoever as Mr. Ainsworth Counterpoy pag. 197. and such as hearken unto him being deepest and stiffest in their Schism The evil of this separation is great First The minds of many are troubled and distracted hereby even of such as do not separate but have some liking thereof especially if it be true which Mr. Robinson writes of them Relig. comm preface to wit That they seeing it not to be for their purposes that the world should so esteem of them do undoubtedly strain and wring the neck of their consciences and courses to look the contrary way c. What can be more miserable then to have the necks of consciences thus broken by the doctrine of separation Secondly for those that separate but do not yet joyn unto them or being joyned do withhold from actual communion living alone and hearing the word of God in no Church as some do How great is their misery also Mr. Robinson himself ibid. p. 36.39 shews it at large noâ—ing them to be Idol-members such as break the commandment of Christ loose the fruit of his ascension and fail their own edification and salvation many ways c. Thirdly for those that being enjoyned to them do also live with them seeing they have in effect excommunicate themselves from all other Churches of Christ and consequently from the fellowship of Christ Jesus himself and from the participation of his grace and glory so far as he reveals the same by dwelling in those Churches It is therefore no wonder to hear Mr. Johnson treat on Matt. 18. Preface A. 2. complaining of the evils among them as emulation debate and other sins which daily arise and spread themselves to the great dishonour of God c. As for the directions given by this Authour how to spend at home the Lords day some of them are such as weak persons women and novices cannot make use of it yea they would be dangerous to them occasioning them to fall into errours Enthusiastick conceits some of them Antinomians count unnecessary and those that are good yet by the deprivation of society and publick teaching and heavily performed and they that take such courses do either very frequently decay in the exercise of godliness grow barren and liveless in prayer and holy conferences or turn Seekers Quakers Ranters Censurers Scoffers Libertines However were they all used yet they solve not the doubt arising from those principles which require publick hearing for hallowing the Lords day which is to be observed not onely for the benefit of our own edification but also for the glory of God and testification of our profession which is not done by private exercise of Religion And although some persons may more benefit themselves in knowledge by reading at home yet the example hinders others from the use of the publick Ordinances whereto we should by our practice encourage them For these and other reasons often urged by those who have been for separation it is not to be expected that such private exercises should be blessed or accepted of God when the publick are to be performed Both certainly should be done in their seasons not one exclude the other I have thus answered all I find in this Authour and do joyn with him in referring the thing to the Reader who if he will not cheat his
27. The Schism in the Church of Corinth did arise from the affecting of and addicting themselves to some teachers with relinquishment if not disclaiming of others as appears by that which is said 1 Cor. 1.12 Every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ whereupon there were among them envying and strife and division 1 Cor. 3.3 and they sorted themselves into companies severed from others as may be gathered from 1 Cor. 11.17 18. and that about the Lords Supper v. 21.33 Now the not hearing of the present Ministers and the separation from the Churches that hear them and adhering only to their own teachers and Churches according to the principles of the Separatists is either the same or very like the Schism or division among the Corinthians or tends to it and hath begotten and is like to beget the same if not worse effects among the Christians in England as were in the Church of Corinth and therefore it is to be censured to be alike evil as the Schism among the Corinthians and is reckoned Gal. 5.20 21. among the works of the flesh excluding out of the Kingdom of God What is alledged by this Authour to justifie such separation is answered before That which Dr. John Owen hath in his book of Schism tending to acquit such separation from the crime of Schism or to difference it from that which was the evil among the Corinthians hath been examined by Mr. Daniel Cawdrey That notion which is appropriated to the Corinthian Schism as if it were onely division in the same particular Church and not separation from others not joyned in the same particular Congregation or such congregational Church is not agreeable with what the Apostle delivers 1 Cor. 10.17 and 12.12 13. Rom. 12.4 5. Ephes. 4.4 Ephes. 5.30 31 32. Ephes. 1.23 Col. 3.11.15 whereby every Christian believer where-ever is counted of the same body to which they should be joyned in love peace mutual affection and correspondent endeavours for their good and if the Apostle 1 Cor. 12.25 expresly count it a Schism in the body when any Christian doth neglect another and not take care of another much more is it Schism when Christians separate wiâ—hout necessary cause from communion with others and more specially when they disclaim them that are teachers of the Word of God as if Christ were divided as St. Paul speaks 1 Cor. 1.13.23 St. James in his Epistle ch 2.1 writes thus My brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons and he expresseth himself by instance that they preferred the rich before the poor in placing them in their Assemblies and taxeth them therefore as partial in themselves and judges of evil thoughts Now to hear one that preacheth the faith of Christ because he is of our particular Society or by reason of particular interest or agreement in opinion or any other then the unity of faith in the Lord Jesus and to disclaim hearing another that hath the same faith preacheth it and holds communion with them that embrace it and to separate from such to despise or oppose such is to have the faith of our Lord Jesus Christ with respect of persons for other reasons then their faith and therefore is condemned by St. James as evil 24. St. Paul Rom. 16 17. writes thus Now I beseech you brethren maâ—k them which cause divisions and offences contrary to the Doctrine which ye have learned and avoyd them But those who teach men not to hear their Ministers which preach to them the truth of Gods Word because they are not in a congregational Church or not elected or ordained according to the rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasons of unlawfulness to hear the present Ministers who preach the Gospel do cause offences and divisions contrary to the Doctrine Rom. 12.4.5 Rom. 14.1 c. Rom. 15.1 c. therefore their Doctrine is to be avoyded 25. The Apostle 1 Cor. 14.36 speaks thus What came the Word of God out from you or came it unto you only Which seems to reprehend the conceits whether schismatical or arrogant as if the Word of God were from them as the onely right teachers or confined to them as the only persons to whom it was communicated and from whom it might be received and so condemns such supposed inclosures by any Church or company of teachers But such conceits and inclosures they have and make who deny the present Ministers are to be heard conceiving the separated Churches and Ministers the only right Churches and Ministers to be heard 26. The Apostle Philip. 3 15 16. writes thus Let us therefore as many as be perfect be thus minded and if in any thâ—ng ye be otherwise minded God shâ—ll reveal even this unto you thaâ— is as many of you as are well instructed in the Christian Doctrine for so the word is used 1 Cor. 2.6 1 Coâ— 14.20 Hâ—b 5 14. being opposed to Children and Babes that is wâ—ak in thâ— faith Rom. 14.1 Lâ—t them be minded as I am which he had expressed before in the chapter from v. 4. to v. 15. and if any through weakness â—n faith be otherwise minded as those Rom. 14 2.5 that thought Mosaical Laws were yet obligatory God would in time reveal this to be their liberty whicâ— I now judge to be mine Nevertheless saith he whereto ye have already attained let us walk by the same rule let us mind the same things Which requires Christian communion without separation notwithstâ—nding such difference and consequently condemns separation from Ministerâ— or Christians by reason of diversity of judgement about Church Government and Liturgy and different practise about Conformity or Non-conformity to them which are of less moment than those differences about meats and dayes and therefore notwithstanding them there should be walking together in preaching hearing praying and other duties of Christian communion 27. The Holy Ghost hath recorded the Prophesie of â—alaam Numb 24.3 4. c. of Caiaphas John 1â— 51 52. yea the sayings of Greek Infidel Idolatrous Poets cited by St. Paul as the words of Aratus Acts 17.28 of Menander 1 Cor. 15.33 of Epimâ—nides Titus 1.12 which shews the lawfulness of reading hearing and making use of true sayings of any though neither true Ministers of Christ nor believers but Idolaters and wicked enemies to the faith much more may the books be read and the Sermons heard of such learned men or preachers as clear and deliver the word of God notwithstanding dissent or disconformity to others about Liturgy and Church Discipline 28. The Apostle 1 Thess. 5.20 21. requires Christians not to despise prophesyings but to prove all things to hold fast that which is good St. John 1 Epist. chap. 4. Beloved believe not every Spirit but try the Spirits whether they are of God they make it not sin meerly to hear them