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
1. The whole Worship of God may according to these mens principles be discharged without any Sermon at all and it is manifest it is frequently so at one time or other in most of the Assemblies of England 2. Those their Prayers are also bounded and limited by the 55th Canon of the Constitutions and Canons Ecclesiastical 3. We had alwayes thought that Christ having given gifts unto men did require the use of those gifts at all times when ever persons were called to the performance of that service for which they were designedly given by him by vertue of the fore-mentioned precepts When Christ hath given a gift of Prayer unto his children and charged them to stirr up the gift given them and not to napkin their Talent we had verily thought that when ever they had been called forth to the performance of that duty he did really intend and expect that they should be found in the exercise of the gift given and see as yet no reason to change our apprehensions in this matter Answ. The major Proposition is not in all cases true The resting on the Sabbath day was a positive duty charged by God yet the sacrificing which was an obstruction of that duty called by our Lord Christ Prophaning the Sabbath Matth. 12.5 was Worship of Gods appointment Following of Christ and preaching the Gospel were Worship of Christs appointment and yet they were obstructions to positive duties required to be done to Parents Wives and Children Therefore it is not true unless the thing which is an obstruction be such of its own nature of it self and not by accident and so necessarily and universally such an obstruction But not to insist on this the minor Proposition is many wayes faulty 1. It is supposed that the Common-Prayer Book worship is a different sort of Worship from such as is used by those which exercise the gift of prayer as he terms it which is absurd For then so many several forms of words as are used should be so many several sorts of Worship all expressions that are not immediately inspired should be Will-worship and so preachers several methods and expressions in preaching should be several sorts of Worship This is that which I assert That the same petitions the same Confessions and Thanksgivings for matter are the same prayer and Worship though in various expressions and that the same prayers read out of the Common-prayer Book and the prayers of the preachers framed by themselves and uttered if they ask the same things in other phrases are the same prayers and Worship And they that can joyn with the one and say Amen to them may as lawfully and safely without sin joyn with and say Amen to the other 2. This Authors phrase doth intimate that ability to conceive compose and utter in variety of expressions petitions to God is the gift of prayer and the exercise of it is the exercise of that gift which is false sith the gift of prayer is by the moving of the affections directing the mind exciting faith as the Text alledged by this Author Rom. 8.26 proves the Spirits work being there to acquaint us what we are to pray for and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to over-intercede for us with groans unspoken or as it is read which cannot be uttered And therefore noâ— in the inspiration of words or method or fitting a person with various or unpremeditated expressions Yea those who express not who do not compose their petitions in any order or method as in Ejaculatory prayers such as Nehemiahs prayer was Nehem. 2.4 Hannahs 1 Sam. 1.13 Hezekiahs Isai. 38.14 Those who premeditate before they pray as David did Psal. 19.14 have as truly and perhaps more rightly and do exercise the gift of prayer as those who in never so extemporary manner enlarge themselves in various expressions and petitions It is true the Author of the Discourse concerning the interest of words in Prayer ch 2. tells us The gift and grace of Prayer are two things This he derives from the spirit of adoption That he defines to be an ability of mind to form words expressive of such desires of our hearts as are according to the will of God conjoyned with a faculty of memoâ—y and of expression and elocution which he saith is partly natural partly by industry attainable But the gift of Prayer here by our Authors words pag. 62. is the donation of the Spirit and usually the exercise of it in expressions unpremeditated or conceived in opposition to praying by a book or written set forms kept in the memory is termed praying in the Spirit and so no natural or acquired ability which is to be observed that the ambiguity of expressions may not deceive the unwary Reader Now if this be observed they that pray in a set form and those that read the Common-Prayer may be truly said to pray in the Spirit if their heart goe with their words and to exercise the gift of Prayer if the gift of Prayer be as the Discourse cited doth describe it 3. The gift of Prayer by alleging Ephes. 4 11 should seem by this Author to be accounted a ministerial gift proper to them for so were the gifts mentioned Ephes. 4.11 which if so then it is not common to the Saints nor the exercise of it a positive duty chaâ—ged by Christ to be performed by the Saints except they be Ministers and so it is not lawful for them except they be Ministers to seek or to use the gift of Prayer If they have it by this Authors arguing they are to exercise it as well as Ministers and it is as unlawful for them to pray by a book as for the Ministers they so praying worship in a way not appointed by God and are Idolaters as well as the Ministers and separation is to be from them as well as from Ministers Whereas iâ— the gift of Prayer be partly natural partly acquired then it is lawful for Ministers or other Saints to make use of any lawful means which may acquire that gift such are any that may be a Directory to know what they aâ—e to pray for that may advantage them for remembring composure or elocution conference imitation of others reading meditation self-examination and if the Common-Prayer Book be a help as some conceive it is it may be lawfully used or any others treatises or forms of Prayer for the obtaining of it And if so the Common Prayer Book worship may be so far from being an obstruction to the positive duty of exercising the gift of Prayer that it may further it by acquainting us with many things we should ask for as the Homilies also may be helps for the knowledge of what Doctrine Preachers are to teach their people And then this Authors Argument may be thus retorted That Form may be lawfully used for Worship which may be a means to further any positive duty charged by Christ to be performed by the Saints But such may be the forms of Prayers
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
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
thereof it is not a reasonable postulatum which he demands to be granted him that in the present enquiry the whole thereof be divolved upon the Scriptures of the New Testament Yea were it granted him yet it would disadvantage those separatists with whom he concurs in Judgment about Nonconformity and separation from the Church of England and the Ministers thereof who use many places of the Old Testament not only about the Sabbath and it's observation but also about Baptism and the Lords Supper Churches ministry and ceremonies in their enquiries and himself also in the present enquiry who useth about election of Ministers by the people and other things in this dispute out of the Old Testament and even the Levitical ordinances sundry places and therefore I conceive not any reasonableness in his postulatum of divolving the whole upon the Scriptures of the New Testament Sect. 4. The judgment of the Antients not useless in this controversie That which he also speaks not perplexing our selves nor the consciences of any with the judgments of men in Generations past wherein they cannot acquiesce though to take of the prejudices of some against truth upon the account of its seeming Novelty we may here and there manifest their harmony with us in the main principles of the ensuing structures may seem to be a reasonable postulatum or demand in respect of those who are not able to examine what is said by Fathers Councils Schoolmen Protestant and Popish writers forraign and domestick and I should have liked it well if he had wholly omitted any such citations in this book which hath been dispersed so farr as I can learn chiefly if not only among such Nevertheless if we would intimate as if in this and other controversies of the separatists and others there were not use of studying and alledging those writers I think his postulatum or demand unreasonable For as Dallaeus in his Learned Book against Popish worship hath done much service to the truth in shewing out of the Fathers that the Popish worship of Saints Angels the Host or bread in the Eucharist Crosses Images and Reliques according to the tradition of the Latins was unknown to the Christians of the three first centuries so it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of England was allowed of by the first Fathers and Writers or any approved Council it being a thing of much moment in the arguments about the Lords Day and other Festivals the Sacraments Church and Ministry to understand what was the judgment and practice of the primitive Christians with whom Religion was more pure than in after times though corruptions too soon crept in among them Sect. 5. No approved practice of the Saints afore the Law Countenanceth separation from the present preachers in England Yet saith this Author inasmuch as some Beams of Light may be communicated unto the present Enquiry by a retrospection into the state of things in the time of the Old Law it shall not be grievous to us nor will it be altogether unprofitable to the Reader briefly to remark so far as may concern the matter in hand the state and management of affairs under that Oeconomy and Dispensation Not to mention the Administration of Holy things in the time of the Antediluvian Fathers nor the General Apostacy from the pure wayes of God in the dayes of Seth when according to their duty the faithful remnant the sons of God separated from the Wicked or the daughters of men and solemnly joyned themselves together to worship God according to his holy appointments Gen. 4.26 Let us take a brief view of things with relation unto the People of God after the giving of Moses Law when a Standard was set up for them to repair unto and they became being gathered into one as a City on an Hall conspicuous unto all Answ. How some beams of light may be communicated unto the present enquiry by a retrospection into the state of things in the time of the Old Law will not be easie to discern if the whole thereof be divolved on the Scriptures of the New Testament Yet it will not be grievous to me to examine what I find produced for his purpose I grant that Dr. Owen hath in his Book in Latine of the nature rise progress and study of true Theologie shewed divers Corruptions in the Ages before and after the Flood of Noah in Theologie and the pure Worship of God unto Moses his time and that the restitution of true Theologie was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophaning of the Name of God as some conceive Gen. 4.26 is meant either by blaspheming or by setting up of Idol-worship as it was before Abrahams separation Josh. 24.15 But neither by him nor I think by any other is it shewed that a separation was approved from Preachers that teach no worse Doctrine than is held forth by the Articles Homilies and other avowed Books of the Church of England or from a Society or Church that was no more polluted by Idolatry or other Corruptions in Worship than are chargeable on the publick enjoyned Worship of the Church of England If Gen. 4.26 be meant of a Reformation by setting up separate Congregations as Dr Owen conceives in that Book l 2. c. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call upon the Name of the Lord not from them that did as in the Worship of the Church of England is done And if Noah did reform by separation it was from Wicked men who had filled the earth with violence Gen. 6.13 which doth indeed make a necessary separation though it appear not but that Noah continued to preach to them and live among them 1 Pet. 3.20 2 Pet. 2.5 But is not the cause of the separation avowed by this Author from the Ministers and Church of England And though it be true that by the Law at Mount Sinai and other acts of Gods providence Israel became being gathered into one as a City on a Hill conspicuous unto all yet how then a Standard was set up for the people to repair unto needs some explication sith such as Job and such like holy persons if he or any other lived at that time seem not to have repaired to them nor were bound to repair to them unless they would be made Proselytes which the avoiding Idolatry of the Gentiles might require of them not such Corruptions onely as are in the Church of England But let us see what beams of light may be communicated unto the present enquiry by retrospection into the state of things in the time of the Old Law Sect. 6. Jewish Laws admitted some dispensation and addition First then saith he that the Lord gave unto the people of the Jews whom he had chosen out of all
they that persecuted them for so doing may expect the like judgments of God to fall on them as fell on the Jewes But if it be otherwise and the things inveighed against be not such as they make them and their bearing testimony be such as tends to infringe the publique peace but not to rectify any thing they are guilty of calumny and their practice not to be judged to proceed from holy zeale but evil passion Sect. 11. The conformist not chargeable as the false Prophets of the Jewes Sixthly saith he that they had all along their corruption in worship and degeneracy from the worship of God false Prophets who ran before they were sent prophesying smooth things to them in the name of the Lord seeing Lying vanities for them according to the desires of the hearts of them and their Rulers who were therefore in great esteem amongst them Isa. 9.15 and 28.7 Jer. 6.13 and 23.11 28. and 28.10 Hos. 9 8 Jer. 2.8 26. and 5.31 and 14.14 and 23.13 21. Ezek. 13.2 and 22.25 28. Mic. 3.5 6 7. Zeph. 3.4 2 Pet. 2.1 Answer All this is granted and if any of the Preachers in England prophesie lies in Gods name or bring in damnable heresies denying the Lord that bought them or are such as those whom the Texts alledged describe let them be branded as false Prophets But if they teach the fundamentals of Christian Religion truly and in respect of the substance of worship use no other than God hath appointed though they may in some points remote from the foundation erre and use some things in and about the worship of God which should not be yet do not overthrow the worship of God in substantials then are they false accusers who accuse them as if they were such as those Texts of Scripture alledged do describe Sâ—ct 12. Invectives against teachers and worship now may be from another spirit than that of the Prophets Seventhly saith he that in the height of their Apostacy God left not himself without a witness having one or other extraordinarily raised up and spirited by him to testify for his name and glory against all their abominations and self-invented worship reserving also a remnant unto himself that were not carried away with the Spirit of whoredoms and delusions 1 Kings 19.14 18. 2 Kings 17.13 Romans 11.3 4. Jer. 18.11 and 25.5 and 35.15 Answer That self invented worship was bowing the Knee to Baal 1 Kings 19.18 Rom. 11.3 4. serving Idols 2 Kings 17.12 burning Incense to vanity Jer. 18.15 going after other Gods to serve them and worship them Jer. 25.6 and 35.15 If there be found any such self-invented worship in the Church of England it will do well to testifie against it But if there be not such abominations and self-invented worship these texts will not justify Persons who have no other than ordinary calling to testify against them much less to censure them as whoredoms and delusions and they that practice them as carried away with the spirit of whoredoms and delusions And though persons may imagine they imitate Elijah are extraordinarily raised up and spirited by God and that they testify for Gods name and Glory when they call the Common-prayer Book an Idol the Ministers that conform Baals Priests the Communion the Mass with such like Billingsgate Rhetorick yet it is not unlikely but that it may be truly verified of such which our Lord Christ said to James and John when they would have fire commanded to come down from Heaven and consume the Samaritans even as Elias did ye know not what manner of Spirit ye are of and that it may be bitter and not holy zeal which moves them and their language judged by God not just reproof but unjust reviling Sect. 13. The forsaking of false Prophets and worship among the Jewes is no justification of separation from the present teachers and worship Eighthly saith he that it was the sin of that People to hearken unto the teachings of such as were not sent by the Lord though they pretended never so much to be sent by him and the unquestionable duty of the Lords preserving Remnant to separate from them as also from all the false devised worship of that day though commended by their Kings and Rulers 2 Kings 17.21 22. Hos. 5.11 The former is evident such Prophets were to be cut off from the middest of them Deut. 18.20 and they are expressely forbidden to hear them Deut. 13.3 Jer. 27.6 16. so is the latter their devised worship being a breach upon the soveraign Authority of God must needs be a grievous sin as the names of Adultery Whoredom Idolatry Fornication by which the Spirit of the Lord doth frequently set it forth abundantly demonstrates Psal. 73.27 Isai. 57.3.8 Jer. 9.2 EZek. 23.45 Hos. 3.7 and 7.3 Lev. 20.5 Jer. 13.27 Ezek. 16 17.20.30 Hos. 1.2 Rev. 14.8 and 18.9.19 20. which without controversie the people of God were to separate from and have no communion with any in upon what pretence soever which is solemnly charged upon them as their duty in the Scripture Hos. 4.15 Amos 5.5 Prov. 4.14 and 5.8 Cant. 4.8 Answer None are said in those Texts or any other I meet with not to be sent by the Lord who delivered the truth of God but they only in those places are denied to be sent by God who delivered falsehoods and such falsehoods as were inciting to Idolatry or contradictions to the messages of the true Prophets and such were not to be heard though they should be commâ—nded by Kings and Rulers who ought to cut them off when they spake in Gods name a word which he had not commanded them to speak or did speak in the name of other Gods Deut. 18.20 And if they sought to turn them from the Lord to serve other Gods they were not only not to hearken to them but also if they were never so near to them they should not spare them but kill them Deut. 13.9 which I presume he will not say of the present ministers of England and therefore me thinks he should have left out these allegations if he had well bethought himself how unfit they were to his present designe That devised worship which is termed Adultery Whoredom Idolatry Fornication is Levit. 20.5 Committing whoredom with Molech Psal. 73.27 being farre from God going a whoring from him Isaia 57.5 inflaming themselves with Idols under every green Tree slaying the Children in the Valleys under the Clefts of the Rocks Jerem. 9.2 treachery Jer. 13.27 abominations on the hill in the fields Ezek. 16.17 making to her self images of men to commit Whoredom with them v. 20. Sacrificing their Sons and Daughters to them to be devoured Ezek. 23.37 Committing Adultery with Idols Hos. 1.2 departing from the Lord Revel 14.8 and 18.9 such fornication as Babylon made all Nations even Kings of the earth to commit and from such it is without controversie the people of God were to separate and have no communion with any in upon any
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
insufficient for what they are produced yet is not the Minor proved till the sin be shewed which is committed by hearing the present Ministers for where there is no Law forbidding there is no transgression Rom. 4.15 and not People affrighted by filling them with unnecessary scruples nor divided one from another upon such suggestions as this Writing yields nor drawn to separations and oppositions which tend to the undoing of men in their Estates hinder the publick Peace and the furtherance of the Gospel To prevent which it little avails that this Author acquaints us with his motive in his writing this piece For though all he sayes of himself were true as Charity binds me to believe it to be yet it serves only to create prejudice in the minds of well-meaning People who are led more by the opinion they have of the Writer than by the strength of his Arguments and for the most part hinders the impartial search for truth and makes men adhere faster to a party We know the opinion that was had of the holiness of the Pharisees was the greatest stumbling-block to the Jews against Christs Doctrine and the opinion of the holiness of Monks was the great furtherance of Popish Superstition and Idolatry and the opinion of many Teachers hath bred many Errours of which I gave warning many years since in a little Treatise Entituled Anthropolatria on 1 Cor 3.21 foreseeing as it hath come to pass that glorying in Teachers would be the mischief of the Churches from which it is time to take off People and to make them more diligent and serious in examining what is said on both sides as the Apostle admonisheth us 1 Thess. 5 21. Nevertheless I doubt not but in the progress of this dispute I shall shew Scripture warrant for hearing the Ministers of England that preach the Gospel notwithstanding the objections against them and accordingly proceed in answering this Writing that I may promote Truth and Peace which is my aim however I be censured hoping that in time God will direct honest-hearted persons to unlearn that mischievous course of esteeming res ex personis things by persons and give over that evil custom of too many who speak for or against opinions or practices according to the affection they bear to men and have no other argument why they refuse a thing but this that good people as they judge them are against it nor why they adhere to it but because they are for it Which is in effect to make them their Masters contrary to Christs Prerogative Mat. 23.10 and in some sort idolizing of them Nor do I think it unfit to mind this Author that it were adviseable that he did better examine his Tenet and Arguments sith as Gisbertus Voetius Professour of Utrecht saith Polit. Eccl. part 1 lib. 2. Tract 1. c. 7. Sect. 3. that it is the common opinion of all the Reformed Divines who notwithstanding the defect of Reformation of Rites and Government in the Church of England under Edward Elizabeth James have held fraternity with it constantly that consent in Ceremonies or the manner or form of Government is not necessarily required to retain or restore fraternity between Churches of the greatest greater or lesser diverse union and correspondence CHAP. 2. ARG. 2. Sect. 1. Preachers may be heard as teaching Truth IF it be lawful to hear the present Ministers of England it is lawful to hear them either as Ministers of the Gospel or Gifted Brethren But it is not lawful to hear them either as Ministers of the Gospel or as Gifted Brethren Therefore The major or first Proposition will not be denied That Christ hath appointed some as Ministers by vertue of an Office-power to dispense the Ordinances of the Gospel until his second coming is granted by all that it is permitted to others as their liberty enjoyned them as their duty having Gifts and Enablements from the Lord thereunto to improve those Gifts in Preaching Praying c. for the edification of the body of Christ though not solemnly invested into Office is assented unto at least by some of those with whom we have to do whence a lawfulness to hear them as Ministers or as Gifted Brethren doth necessarily arise Answ. I deny the Major or the consequence of the first proposition 1. Because the disjunction is of terms not opposite but coincident the same persons may be and are both Ministers of the Gospel and Gifted Brethren and may be heard under both considerations 2. The disjunction is not full sith a third member may be assigned that they may be heard as preaching or declaring the Word of God or speaking the truth of the Gospel which is the only consideration requisite to the Hearer to be respected in Hearing 1. Because God hath forbidden hearing of none but such as teach falshoods and therefore Hearers are not bound to decline Hearing any but such as they have reason to conceive teach contrary to Gods Word 2. Because Hearers are not all of them at any time nor any of them at all times enabled or fit to examine the Office Power or Gifts or Brotherhood of those they may hear 3. It is lawful to hear such as are neither in Office Power nor Gifted Brethren as it was lawful for Apollos to hear Priscilla Acts 18.26 Timothy to hear Lois his Grandmother and Eunice his Mother 1 Tim. 1.5 2 Tim. 3.15 the Iberian Prince the Captive Maid the Indians Frumentius 4. The Beraeans are commended for their examining St. Pauls Doctrine without examining his Office Power or his Gifts or Brotherhood Acts 17.11 5. If the Scriptures be the rule of the Doctrine we are to hear then are we bound to look to no more for the lawfulness of our hearing than the congruity or agreement of what we hear with it yea we sin if we do not hear it whoever he be that brings it as on the other side if any bring it not though he be a Minister in Office Power or a Gifted Brother yea or an Apostle or an Angel from Heaven he is not to be heard Gal. 1.8 9. 6. To forbid a man to hear him that preacheth or declares the Truth of God because he knows him not to be or conceives him not to be a Minister in Office Power or a Gifted Brother perhaps out of partial prejudice against him or upon false reports and surmises or because he is not of his Party may be a means to hinder a mans edification and salvation and to harden him to his perdition Which is not unusual but too too often many declining to hear them that preach sound Doctrine because they say they rail when they reprove their errours or vices and choosing to hear those that are of their way and preach according to that which they like or else turn Seekers denying any to be Ministers but such as speak by immediate and unerring motion of the Spirit or hearing none at all because of dissenting judgment from themselves Wherefore though
immediate or next terminus or object is the creature though it be intended further to or for God as the last or utmost term bound or object to which it is exhibited But unless it be exhibited to the creature it is not Idolatry though it be done before the creature as before notes only the presence of it with the worshipper whether seen or unseen minded or not minded and not any respect to it in the act of worshipping Worshipping at the Temple before the Ark or Altar was no Idolatry it was a duty required Psal 99.5 Worship at his footstool meaning the Sanctuary and Ark there saith Mr. Ainsworth in his Annot. Not as the Vulgar reads it and the Papists would have it Worship his footstool no nor if the Lord be worshipped before a creature as the Objectum à quo as the matter or thing which is the occasion motive or reason of worshipping the Lord at that time is it therefore Idolatry though the worship be not instituted in respect of the time We read 2 Chron. 7.3 And when all the children of Israel saw how the fire came down and the glory of the Lord upon the House the Temple they bowed themselves with their faces to the ground upon the pavement and worshipped and praised the Lord yet was no Idolatry therein nor in that which Manoah and his Wife did Judg. 12.20 or the people 1 Kings 18.39 2 Chron. 20.18 Exod. 4.31 and 12.27 Whence I inferr that though there be divers sorts of Idolatry yet in every of them there is Divine Worship and that as Tertullian in his Book of Idolatry c. 15. speaks of the three Children refusing to worship the golden Image of Nebuchadnezzar Probantes Idololatriam esse quicquid ultra humani honoris modum ad instar Divinae sublimitatis extâ—llitur then it is Idolatry when any thing that is not God is extolled beyond the measure of humane honour to the likeness of Divine sublimity whether it be terminatively or as a representative Concerning which I acknowledge that the Papists are deeply guilty in praying to the Cross the Virgin Mary Saints Angels c. in which they give them and their Breaden-God Images and Reliques that which the Scripture counts Latriam or the Service which is to be given to God only as to the Image of Christ Aqu. sum parte 3. qu. 25 art 3. â—aith is to be adored with the adoration of Latria yea Bellarmine l. 2. de Imagin Sanctorum c. 21. holds that the Images of Christ and the Saints are to have veneration not only by accident or improperly but also by themselves and properly so as that themselves terminate the veneration and not only as they supply the place of the Samplar And this veneration is expressed in the Trent Council Sess. 25. to be the kissing of them uncovering the head and falling down before them which are the same which were done to the Image of Baal 1 Kings 19.18 and counted Idolatrous being given to an Image And so are the services done to the Virgin Mary though I think the Papists do not affirm expresly as this Author saith of them That the Virgin Mary may be worshipped with that worship which they call Cultus Latriae which yet they say is due only to God for they in words deny they give her Latriam and call her Worship Hyperduliam Nor do I conceive the worshipping of God in any other way than what he hath prescribed is the Idolatry forbidden in the second Commandment or that all who write upon the second Commandment say so or that the oblation of worship or service to God that hath been offered up to Idols for which there is no prescription in the Scripture is Idolatry though perhaps it may be superstitious and Will-worship Between which if a distinction be not made the Pharisees that worshipped God by washing their hands after the tradition of the Elders will be sound Idolaters of which Christ doth not accuse them Matth. 15.9 And therefore if in respect of this it is that the Ministers be asserted Idolaters his proof will come short but let us view it Thus he writes Sect. 2. All Will-worship of God is not Idolatry Arg. 1. Thâ—se that worship the true God in any other way than he hath said he will be worshipped in and is prescribed by him are Idolaters But the present Ministers of England worshâ—p the true God in another way than he hath said he will be worshipped it and is prescribed by him Therefore The maâ—or or first Proposition is evident from this single Consideration To woâ—ship the true God through false mediums is Idolatry such as so woâ—ship him are Idolaters This must be so or else there is little or no Idolatry in the world nor ever was The Athenians and other Gentiles worshipped the true God for they worshâ—pped him whom Paul declared to them even that God that made the world Acts 17.23 24. Yet none doubts but they were Idolaters which they cannot be charged with upon any other account than their worshipping the true God through false mediums But to worship God in any other way than what is of his own prescription is to worship him through a false medium Therefore so to worship him is Idolatry and they that so worship him are Idolaters Answ. If by any other way be meant of any creature as the medium or representative of God as the golden calf or brazen serpent I yield the major to be true and deny the minor But if he meant by any other way any sort of worship such as was the worship of God by washing of hands according to the tradition of the Elders Mark 7.3 4. I deny both major and minor And to his proof of the major I answer Though the worshipping of the true God through such traditions of men which he seems to call false mediums be not Idolatry there is and hath been too much Idolatry in the world Paganish and Jewish and Popish and is yet at this day and in the Athenian worshipping of the true God Acts 17.23 24. there was Idolatry in that they worshipped this unknown God by an Image worshipping the Image as the representative of God which may be gathered from v. 16. where the City of Athens is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wholly given to Idolatry as we translate it but more rightly full of idols which is thus expressed by Dr. Owen in his third Book of his Theologumena c. 13. The streets of the City were called Pagi because to every of their Deities some Stone that is a Pillar consecrated to this or that Idol was erected Thence to signifie sâ—me part of the City the use of the word was first drawn The same was done at Athens as was done at Jerusalem Jerem. 2.13 For according in the number of thy Cities so are thy Gods O Judah and according to the number of the streets of Jerusalem ye have made Altars to that shame Altars to burn
sufficient reason of separation but such as this Author who is indeed with others like minded the true Scandalizer or he by whom the offence cometh or else it is the offended persons own inference from the real or imaginary actions of their Brethren of a necessity of separation that scandalizeth him That which this Author brings here is farr from a Demonstration We find Revel 18.4 that St. John heard a voice from Heaven saying Come out of herâ— my people that ye be not partakers of her sins and that ye receive not of her plagues But to â—erch out of this passage this Proposition Christ commands them to separate from every thing of Antichrist and to inferr this conclusion and therefore from his ministry needs a Delian Diver or cunning Alchymist or Sophister that can deduce quidlibet ex quolibet It is plain that the Exhortation is to goe out of Rome called Babylon ch 17 18. Nor do I gainsay that it is meant of it as it is corrupted by the Papacy Nor do I question but the Papal monarchy is an Antichristian state and that though the plain meaning is no more but that Gods people whereof I doubt not some are and will be in Rome when it shall be destroyed should abandon that place afore it be destroyed to avoid participation of its sins and plagues yet too it may be understood of communion with the Papacy in their Idolatry and Heresies But it is a wild conceit to make every thing done or used by Popes to be a thing of Antichrist much more is it to make the ministry of the Ministers of England the ministry of the Pope when it is so directly contrary to the Pope and Popish Doctrine and Worship expresly abjured and abhorred by them How frivolous his proofs are of the present Ministers opposing visibly Christs Kingshâ—p having the characters of false Prophets of being guilty of Idolatry is shewed already What the frame of the spirits of the present Conformists is or hath been God only who is the searcher of hearts is fit to judge what their principles were formerly and are now is to be known either by those that have conversed with them or heard them preach or read their writings sure every sincere Lamb of Christ is neither fit nor able to judge or examine the truth of any number of Conformists spirits or principles and therefore if these alterations which are here mentioned be the ground of the offence that is taken against them it cannot be a just ground of their taking offence If it were there were just ground of offence given to separate from the Separatists Not to mention what of old was charged upon the Brownists whose spirits and principles were such as made many as holy persons as England yielded to dehort the godly from joyning with them in their way of Separation Nor what either Mr. Edwards in his Gangraena or Mr. Baillee in his Disswasive or Mr. Weld in his Story of the Antinomians have written of the state of the Congregational Churches The Elders and Messengers of the Congregational Churches in the Preface to their Dâ—claration of their Faith and Order in their meeting at the Savoy Octob 12. 1658. say It is true That many sad miscarriages divisions breaches fallings off from holy Ordinances of God have along this time of tentation been found in some of our Churches yet they do not at all stumble us as to the truth of our way had they been many more And avow this as their great Principle That amongst all Christian States and Churches there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all perswasions that keep unto and hold fast the necessary Foundations of Faith and Holiness in all other matters extra fundamental whether of Faith or Order Mr. Weld in his Answer to Mr. Rathband heretofore denied not the Congregations Parochial in England to be true Churches though impure And Mr Norton in his Answer to Appollonius ch 16. saith We reject the Separatists who distinguish not between the Church and the Impurities of the Church Whence the great crime of Schism Yet this Author not considering that the Congregational men disclaim his rigid separation avows separation as commanded by Christ from the Church of England as no true Church and condemns hearing the present Ministers as the Ministers of Antichrist though they preach the Gospel of Christ because of some defects conceived in their calling and some impurities real or imaginary in their worship as if it were saying A Confederacy forbidden Isai. 8 12. and a just ground of offence given to the sincere Lambs of Christ in that they do not separate from the Assemblies of England But he hath not yet done but adds Sect. 6. The Separatists give more just cause of Offence to godly sober Christians than the Conformists do to them If it be yet further said Obiect 2. But if I do not goe to hear the Preachers of this day many truly godly and sober Christians will be offended at my forbearance so that whether I hear or whether I forbear I shall offend To this I answer 1 That granting the case to be as is suggested though perhaps somewhat else upon a serious and strict search may be found to lye at the bottom of our Conformity beyond what is here pleaded I am very apt to believe were but a Toleration granted t is not the fear of offending any would cause our conforming Brethren to attend upon the ministry of the present Priests of England Yet supposing it to be as is intimated we ask 1. Do you look upon your going to hear as your duty or meerly as your liberty If the first let it be proved from any positive precept of Christ and we are satisfied if the second you are bound by many solemn injunctions which are at least reduceable to the moral Law not to use your liberty to scandalize your Brethren 2. Let both parties be weighed in an upright ballance such as you judge to be offended with you for not hearing and such as are offended thereat I am bold to say That the last mentioned for number holiness spirituality and tenderness do farr surmount the former who will really be scandalized at your forbearance 3. Let also the grounds of the offence on both sides be weighed the one are offended at you That you build not up in practise in a day of trouble and cause thereby the enemies of the Lord to triumph and blaspheme what in a day of liberty you did in your preaching and practice pull down and destroy The other because of your disobedience to what they are satisfied and you your selves once were God is calling you to viz. to have nothing to do with separate from this generation of men But 4. That t is your duty especially if in a Church-relation to meet together as a people called and picked by the Lord out of the Nations of the world cannot be denied The neglect of which is
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
communion with a Minister that preacheth the truth prayes to God in the name of Christ for things agreeable to Gods will administers the Lords Supper in remembrance of Christs death because of his personal sins Partaking with a Minister in these things in this case is not having fellowshâ—p with the unfruitful works of darkness or being partakers 〈◊〉 whoâ—â—mongers or unclean persons or covetous Idolaters forbidden Ephâ—s 5 7.17 It is nothing for but against this Authors puâ—pose which the Apostle chargeth Timothy 1 Tâ—m 6.3 4 5. That he should withdraw himself that is not 〈…〉 to himself in the work of the ministry such as 〈◊〉 otherwise than St. Paul had instructed Timothy that consenâ— not to whâ—lesome words the words of our Lord Jesus Christ 〈◊〉 the Doctrine which is according to godliness As for the last Text though it be still in the mouths of the Separatists and is ridiculously applyed to every thing that they call Babylon as Bishops Common Prayer Ministers of any party besides their own Tythes at the last by the Quintomonarchians to all the pâ—esent Rulers so it is by this Author often uâ—ged still besides the purpose of the holy Ghost it being only a warning for the people of God to come out of Rome whether by local departure from the City or by leaving the communion of the Papacy in Doctrine and worship which is nothing to a separation from hearing or joyning with the Ministers in holy things because of their personal sins Nevertheless this Author cracks of abundant demonstration and as if nothing in the world carried 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 sins just as if one should say He that heard Judas preach the Gospel was partaker with him in his theft which is more like the inference of a man crazed in his intellectuals than a sober minded man But because some mens confident words prevail with some persons addiâ—ted to them more than sound reason let 's consider what brightness is in his application Is not our so doing saith he a secret consenting with them and encouraging of them in 〈◊〉 evil deeds Marvellous brightness clear evidence No wonder he applauds himself like an Archimedes and cryes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found I have found the Demonstraâ—â—on and that his followers add their plaudite thereto 〈◊〉 we moâ—â—s do not see the brightness of this consequence A Christian Professor goes to hear a Minister that preacheth the Word of God truly therefore he consents to his intrusion into his place he doth openly hear therefore he doth secretly consent he applyes himself to learn the word of God from him therefore he encourageth him in his evil deeds It is too favourable a censure to say his Argument is a baculo ad angulum as if a man argued the staff stands in the corner therefore it will rain to morrow he seems to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak contradictions He that goes to hear him preach Gods Word doth consent with him that teacheth in doing well and encourage him to preach the truth not as this Author saith in evil deeds it may more truly be said that this Author and other Separatists are guilty of sin in not consenting with the Preacher but discouraging him in well doing Did not Ministers heretofore and perhaps this Author complain that their auditories were thin that good people withdrew from publique exercises to pâ—ivate meetings that this was a discouragement to them in their work and is it now to go hear them an encouragement in their evil deeds Is not this to blow hot and cold with the same breath We silly Ignaro's think we ought not to discourage any who preach the truth of the Gospel be they Episcopal Presbyterian Independent Antipaedobaptist by our absence or exceptions against him for his personal failings but to countenance and encourage him by our presence and otherwise and think we have the example of St Paul Philip 1.18 to warrant us therein and marvel that such should argue thus who blame them that silence good Preachers for not assenting to the Liturgy not considering that they may thus argue If we should permit the Separatists to preach we should consent secretly with them and encourage them in their evil deeds such as they conceive their gathering a separate Congregation and taking their mission from it to be Yet we have more of this doughty Demonstration in a Socratical way of disputing by questioning Is this to discharge those duties incumbent upon us if we indeed look upon them as Brethren for their reclaiming It seems it can hardly go down with this Author to call them Brethren their conformity hath unchristened them But I answer If it be not the discharging their duty for the reclaiming them which as it is stated would perhaps be rather their sin than their duty yet it is to discharge their duty in hearing Gods Word which is so farr from hindring them in the discharge of any duty incumbent on them for the reclaiming of Ministers from any sin they are to reprove in them that it rather fits them for it For the hearing them shews they do not as this Author count them their or the Lords enemies which makes a reproof to be better taken and is agreeable to the Apostles rule even when we shun the company of any that is unruly to count him not as an enemy but to admonish him as a brother 2 Thes. 3.15 But doth indeed this Author think it the duty of every hearer to reclaim or else separate from every Minister that either enters into his ministry unduly or doth not discharge his function as he should Suppose a John de Cluse is unduly made an Elder or a Johnson excommanicate his Brother and Father rashly an Ainsworth disagree with Johnson or Robinson about private communion with the members of the Church of England a Wheel-wright vent Antinomian errours must every hearer reclaim them or separate from them or be guilty of their sin They that leave the Church of England to be in Congregations of such principles would find it to be matter of repentance to avoid Episcopal government to be under popular would be like Tinkers work to stop one hole and to make two under shew of better Discipline to introduce Anarchy and confusion But enough of answer to this wild Argument in which the Author accuseth deeply but brings no proof only puts questions for proofs and would have the Defendant prove himself Not guilty when it concerned the Accuser to prove his Indictment I hasten to the remainder CHAP. 9. ARG. 9. Sect. 1. Separation of some from other Christians is no institution of Christ. THat the doing whereof doth cast contempt upon the wayes and institutions some or more of them of our Lord Jesus and hardens persons in a false way of worship rebellion against him is utterly unlawful for the
also termed St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-labourers in the Lord Rom. 16.3 which proves that Christians did and might hear others besides Officers of particular instituted Churches yea that they might and did make use of the gifts of any though a woman that could expound to them the way of the Lord. 3. That this is against the practise of the Congregational Churches who do allow the hearing of gifted brethren that are not Officers who send Preachers to convert the natives such as Mr. Eliat Mr. Mayhew who yet are no Officers to them who hear the Pastors of other Congregations than those of which they are members which is not agreeable to this Authours principle That other than their own Officers are strangers to them and if it be as some have delivered That the Ministry is limited to that Church to which he is Pastor he cannot Preach as a Minister when they hear him nor they hear him under that consideration and if a Minister be an Officer onely to the people who chose him and they are bound to attend on his Ministery who chose him and not others then a Minister ceaseth to be a Minister when his Electors are dead or removed they that choose him not though he be elected by the major part are not to take him for their Minister nor may hear him sith his voice is the voice of a stranger 4. To be tied to attend on such mens Ministery and not to have liberty to hear others puts an yoke of bondage intolerable and pernicious on mens consciences 1. In that in case the Minister become empty or erroneous yet being his Minister and the major part adhere to him he must also attend on his Ministery who is weary of it and may not use the benefit of anothers Ministry more sound and profitable no not though it be of great consequence for the finding out the truth in that he doubts which is an art like to the practise of the Papists who will allow none of their Church to hear Protestant Preachers or confer with them or read their Books lest their errours should be detected Thus it might come to pass that if Mr. Ainsworth deliver errour his people might not go to hear Mr. Paget in the same Town who might discover his errour and there is the same reason concerning any in England as in London a Minister to an Independent Church must be heard though a man of mean abilities and perhaps an Antinomian and none other though a neighbour Godly Learned Conformist Preach truth profitably near to him 2. In case a member of a separated Church as a woman removed with her husband from London into the Countrey far from her Pastour have a Godly learned able Teacher who is a Conformist near her and no other she must not hear him because a stranger none of Christs Officers but must rather live without the benefit of the publique Ordinance though it be to the great decay of that spiritual life heat and vigour in godliness which she once had These and more evil consequences attend the Position of this Authour That those onely who are Christs Officers in his sense are to be heard Yet he goes on thus Sect. 5. Hearing the present Ministers casts no contempt on Christs Institutions Not to mention more let it be weighed whether the hearing of the present Ministers of England doth not cast contempt upon these Institutions of Christ. What is more evidently Preached by such a practise than 1. That separation from the Assemblies of England ' though in their Constitution carnal and worldly and the worship thereof although false and meerly of humane invention was and is our sin and evil 2dly That it 's not by vertue of any Soveraign institution of Christ the duty of Saints to meet together as a body distinct without going out to other Assemblies to worship with them for their mutual edification in the Lord. 3dly That particular Assemblies are not solely of the institution of the Lord Jesus but that National are also to be accounted as the true Churches of Christ though they have no footing in the Scripture of the New Testament from whence the pattern of Gospel-Churches is solely to be deduced Yea 4thly That the Officers of Christs appointment are not sufficient for the Saints but together with them the help of false and Idol-shepherds is to be sought after than which what greater contempt can be poured upon the forementioned Institutions of our dear Lord Yet who sees not all this to be the language which is heard and goes forth into the nations from the practise of our brethren in the matter we are debating If they look upon separation in the sense before minded to be of the institution of Christ can thâ—y offer a greater affront thereunto than to run into the Assemblies of the nation If they judge it their duty to meet together distinct from the world and it's worshippers why run they thereunto If they apprehend National Churches to be the result of humane prudence without bottom in the Scripture and the Ministers of Christ to be onely in contradistinction to the Ministers that are not of his appointment attended unto why give they the right hand of fellowship unto such Assemblies as profess themselves to be parts of such a National Church and hear Ministers that have relation thereunto who have received as hath been proved no mission from Christ to their Ministry If this be not evidently to pour contempt upon the Institutions of Christ and confessedly so we shall for ever despair of success in the most facile and righteous undertaking Answ. I acknowledge that he who granteth your Premisses cannot deny your Conclusion But none but dissemblers will attend on the Ministry of the present Ministers and hold the Assemblies of England in their constitution carnal and worldly and the worship thereof false and meerly of humane invention That the members of the Assemblies of the English Church are the world in contradistinction to the Saints That they are the worshippers of the world not of the true Churches of Christ That the Ministers are false and Idol-shepherds who have received no mission from Christ to their Ministry By this Answer this Authour may perceive that these charges are judged false criminations not at all proved by him nor are those things granted to be Institutions of Christ which he makes such And therefore if the practise of going to the Parish-Assemblies be a casting contempt on his way it is not on Christs Institutions but his unjustifiable separation And yet the truth is our hearing the present Ministers is for the performance of our own duty that we may hear the word of God and worship God truly and our doing this we account not any approbation of any thing evil in the Ministers or giving the right hand of fellowship to the Assemblies in any thing that is disorderly Nor do we condemn any thing but their sin in the separated meetings whose
for us shew that Christs words are at well meant of preaching in his name as of casting out devils at least the reason of them is of like force for the not prohibiting of men to Preach in his name as to cast out devils Whence I argue They may be heard Preach in Christs name who are not to be forbidden to Preach in Christs name But the present Ministers of England are not to be forbidden to Preach in Christs name therefore they may be heard Preach in Christs name The major is of it self evident there being no reason to be given why they that are allowed to Preach in Christs name should not be heard by the same allowance allowance to Preach being vain and frivolous without allowance for others to hear The minor is also proved by parity of reason for allowing them to preach as well as those who cast out Devils in Christs name yet joyned not with the Disciples sith so doing they did not speak evil of Christ nor were against him but for him nor is there so much reason of prohibiting the Ministers to preach in Christs name because they are not in a separated Church nor elected by the Members thereof as there was of prohibiting them that followed not with the Apostles to cast out Devils in Christs name If Christ would not have these forbidden to do a miracle in his name neither would he have the other forbidden to preach in his name which they do in effect who make it unlawfull to hear them 14. I shall adjoyn to this that our Saviour Matth. 7.22 23. where he alleageth the plea and expectation of formal hypocrites he doth not reject them for prophesying in his name but for their working iniquity thereby shewing that he allowed their prophesying in his name as good though not sufficient without obedience Whence I argue if their prophesying in Christs name who were workers of iniquity then much more their teaching in Christs name who are only supposed to be defective in outward calling or faulty in some actions consistent with Christianity is to be allowed and if their teaching be allowed then the hearing of them is by consequence allowed for these are conjugates 15. Our Lord Christ saith Luke 10.16 concerning the seventy Disciples he that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me The reason hereof is because they preached the same Doctrine if if there be an outward mission and the same Doctrine which Christ taught is not preached Christ is not heard but when the same Doctrine is heard which Christ taught he is heard and if it be rejected he is despised Whence I argue They may be lawfully heard by hearing of whom we may hear Christ. But by hearing of the present Ministers who preach the Doctrine of Christ we hear Christ therefore we may hear the present Ministers who preach the Dâ—â—trine of Christ. The reason of the minor is from that speech 〈◊〉 Christ John 7.16 my Doctrine is not mine but his that sent 〈◊〉 in the preachers Doctrine which he preacheth after Christ is not his own but Christs who sent him as an Embassadours message is his Kings not his own and by hearing him deliver it according to his Commission his Master is heard 16. This is further confirmed from Rom. 10.15 And how shall they preach except they be sent As it is written How beautifull are the feet of them that preach the Gospel of Peace and bring glad tydings of good things The citation of these words to prove that they cannot preach who are not sent doth presuppose 1. That they who preach the Gospel of Peace that bring the glad tydings of good things are sent to preach and that by hearing of it comes faith and that the word of God is heard else were the citation impertinent and the inference v. 17. inconsequent 2. That their feet are beautifull and that they are to be heard in this respect But I subsume the present Ministers who preach the Doctrine they undertake to teach preach the Gospel of Peace and bring the glad tydings of good things therefore are they sent their feet are beautifull and are to be heard 17. In the parable of the talents Matth. 25.15 or pounds Luke 19.13 our Saviour saith the Kingdom of Heaven is as when a noble man goes into a farr Country gives his Servants his money to trade with and they are to gain more thereby 1 Cor. 12.7.8 the gifts of the spirit are given to profit withall in which are reckoned the word of wisdome of knowledge teachers v. 28 29. Ephes. 4.11 for the edâ—fying of the body of Christ in the unity of the faith and of the knowledge of the son of God Whence it is apparent 1. That ability to teach the things of Christ to edifie the body of Christ is a gift of Christ 2. That they who do use this ability do it unto Christ's advantage according to his design 3. That not to improve this gift is to disappoint Christ of his end in giving it 4. For any to hinder this improvement is sinfull Whence I argue They that have ability to preach the Gospel have received a Talent from Christ to improve it their improving is by preaching this cannot be done unless they be heard therefore the not hearing them makes voyd the use of that gift The present Ministers who preach the Gospel have received this gift and by preaching do use iâ— therefore they are to be heard and the not hearing them is to dâ—sable them from improving it and consequently is a sin against Christs designe 18 As from the end of Christs gifts so from the duty of them that have received them we may prove that the present Ministers are to be heard 1 Pet. 4 10.11 As every man hath received the gift even so Minister the same one to another as good Stewards of the manifold grace of God If any man speak let him speak as the Oracles of God Whence I argue If the present Mâ—nisters have received a gift to speak the Oracles of God then are they to Minister the same and consequently to be heard This is acknowledged by this Author ch 2. in these words That Christ hath appointed some as Ministers by vertue of an office power to dispense the Ordinances of the Gospel untill his Second Coming is granted by all that 't is permitted to others as their liberty enjoyned them as their duty having received gifts and enablements from the Lord thereunto to improve those gifts in preaching praying c. for the edification of the body of Christ though not solemnly invested into office is assented unto at least by some of those with whom we have to do whence a lawfulness to hear them as Ministers or as gifted brethren doth necessarily arise But the present Ministers have received a gift to speak the Oracles of God as experience shews and that equally if not beyond the teachers of the
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