CAN stay Epist to the Reader CAN Neces of separation Epist to the Reader wisheth tendernesse of conscience to his Reader ever and anon objecteth to his â—pposites what abominations and vile corruptions they labour to justifie which formerly they condemned beareth in hand that the Scriptures speak expresly for him and the learned of all sorts ancient and moderne who would not expect faire cariage and honest dealing whereas let the whole frame of his writings be looked into with a single heart and unpartiall eye and it will be found wery corrupt loose deceitfull for the matter and stuffed with scorne reproach slander insolency and falsifications for the manner Herein whether I speake the words of truth and sobernesse let the Reader search and then give sentence But for mine owne part I desire to answer in the feare of God and not to strive with him in the like measure of sinning A good cause needs no such tricks of wit but as it is of God so it is able to maintaine and defend it self and the more sincerely it is propounded the more it will prevaile In controversies if men will keepe a good conscience their zeale must be tempered with wisedome truth and meeknesse of spirit they must speake as in Gods presence give the right sense of Scripture and make fit application of it seeke the truth in love and that victorie alone which truth will carrie According to the measure of grace received from God I shall desire to walke within these bounds and with this resolution I come to compare cause with cause and reason with reason Let the Scriptures be the only judge betweene us upon which all a Aug. Epist 48. Audi quid dicit Dominus non quid dicit Donatus c. Et de Pastor ca. 4. Ego vocem Pastoris requirâ— lege de Psalmo c. Hieron in Mat. 23. Quod ex Scriptura non habet authoritatem c. Basil de vera fide Nos omnem a Dominica doctrina alienam vocem sententiam fugiamus Chr. in 2 Cor. hom 13. Obsecro oro omnes vos ut relinquatis quid huic vel illi videatur de his scripturis haec omnia inquirite Ambr. tom 3. lib. 5. epist 31. Caeli mysterium doceat me Deus ipse non homo qui seipsum ignoravit Petrus de Aliaco praec Gerson Nullum principis edictum aut ecclesiae decretum est justum nisi sit Divinae legi consonum Novum Testamentum est malleus qui universas haereses interimit est velut lucerna lumen exhibens recurrendum est ad folas Scripturas ut aeteâ—nam salutem adipiscamur conclusions in Divinitie if sound are grounded whereby all distinctions if true are warranted After the voice of God in Scripture the determinations and practices of our Guides who are no b Mat. 11.8 Luc. 7.14 1 Reg. 14.15 sc calamus arundincus non aromaticus sâ—â— mensorius CAN stay answ sect 1. p. 47. Howsoever we must live by our owne faith notwithstanding wee are not lightly to esteeme of the determinations and practices of our Guides specially when we know they are no reedes but men stable and unchangeable in the truth Bilson Christian subject part 2. pag. 351. Many Bishops have taught lyes and and seduced Princes in the Church of God and therfore not their dignitie but their doctrine is it that princes must regard for neither prince nor people stand bound to the persons of men but unto the truth of God and unto their teachers so long as they swerve not from the truth Id. Absolute judge of truth neither prince nor priest may challenge to be for God is truth and of God I trust no man may bee judge The sonne of God saith of himselfe I am truth c. Angust de nuptiis ad Valentin l. 2. cap. 33. Optat. lib. 5. ad Parmenian And page 351. Only God is to limit and appoint by his word what shalt stand for truth and what for errour c. And as Bishops ought to discerne which is the truth before they teach so must the people discerne who teacheth right before they believe Idem page 355. As the pastors have authoritie from Christ to preach the truth and woe be to them that resist the preachers of truth so have all hearers both libertie to discerne and a charge to beware of seducers given them by the same Lord and woe be to them that doe it not reeds but men stable in the truth shall be produced for they are not lightly to be esteemed though their consent cannot bee the ground of Divine faith and assurance The Lord in mercie give us to know the things which concerne our peace comfort and salvation and make us wise to walke in all pleasing before him CHAP. I. THe Question betwixt us is Whether by the Scriptures and principles of the Nonconformists The state of the Question Separation from the Church of England be necessary or lawfull Those that hold it lawfull to be present at the preaching of the Word but not to partake in the prayers of the Congregations nor to be present at the Sacraments there administred I leave to their owne defence The necessity or lawfullnesse of Separation is that which I deny Neither is it here questioned CAN. Necessit of Separ Epist to the Reader Whether the principles of the Nonconformists be true and justifiable but whether the necessity or lawfulnesse of separation can truly and justly be inferred and concluded from them This Position therefore I lay downe as directly contrary to the other That separation from the prayers Sacraments and preaching of the Word of God in the congregations and assemblies of the Church of England is unlawful by the Scriptures that whatsoever complaints whether just or unjust the Nonconformists judicious learned and holy have made of the corruptions in our Church government Ministerie Worship Prayers Administration of the Sacrament and people received or permitted as externall members they doe not inferre either in their judgements or in truth a necessitie or lawfulnesse of Separation from our Churches as no true Churches of Christ our Ministerie as false and Antichristian our Worship as Idolatry And therefore I shall shall hope such as have separated unadvisedly if men of tender hearts they will repent of their rashnesse seeing the grounds where upon they build are rotten the building ruinous and the practice directly tending to the scandall of Religion and discomfort of their soules And now I proceed in the feare of God by the beames of Truth to try and examine what is objected to shew the necessitie of Separation from the Nonconformists principles SEC I. TO Communicate in a false Ministerie CAN. Neces of Separat ca. 1. S. 3 pag. 26 27. The Church acts of Antichristian Ministers are Idolatious Id. Stay sect 1. pag. 5. s 4. p. 28. Id. Stay Answ s 5 pag. 66. Mat. 24.5.24 Hos 4 17. See Jun. on the the place See
a malo est facimus nihilt Calvinus autem eo in loâ—o agit de rutibus adventitiis solum non de ordinatione tota simpliciter Imposition of hands whereby the extraordinary gifts of the Spirit were given unto Beleevers was peculiar to the Apostles Act. 8.14 15.19.6 vide Beza annot major in Act. 19. Synops purior Theol. disput 24. §. 32.33 Jus Pastores â—â—gendâ— est penes Ecclesiam ac â—oâ—inde pâ—bi convenit cum Presbyteris Ius eos ordinandi solis Presbyteris est propriâ— CAN. Neces of sep c. 1. p. 8. Jun. animad in Bell. cont 5. l. 1. ca. 3. not 9 10. Bell. de Cler. l. 1. ca. 3. §. Accedat If an unmeet Minister be set in office by whomsoever the election is made he is of men or humane but forthwith there followeth not a nullitie of his Ministerie If a fit Minister be chosen disorderly in that choice there is somewhat humane but the Office or Ministerie is of God In the body we can distinguish between the substance and the sicknesse which cleaveth unto it betwixt the substance of some member and a bunch or swelling which is a deformitie but destroyeth not the nature taketh not away the use of that part or member But what answere can be given to the argument drawn from their grounds which Proposition in the syllogisme propounded can they denie seeing they are both theirs If both be theirs they cannot denie them but he that hath seen you by your writings only knoweth by experience if he hath made any tryall it is not safe to trust your bare saying or confident Assertion The Nonconformists disclaime the Major as none of theirs and the Assumption so farre as it is true makes nothing against them First the Nonconformists never held Ordination by the people where he is to administer to be necessarie or essentiall in the calling of a Minister For in their opinion ordination belongeth not to the communitie of the Faithfull but to the Presbyterie or Colledge Ecclesiasticall and may and ought to be performed by the Presbyters of neighbouring Congregations if they have none of their owne or not a competent number Thus you your selfe relate their Position Moreover every officer in the Church must be ordained by imposition of hands of the Eldership the whole Church joyning with them in fasting and prayer Secondly They give not the sole power of Election to the communitie of the Faithfull but require their consent in the election by the guidance and direction of their Governors See Calvin Epist 131. Instit l. 4. cap. 3. §. 15. T. C. repl 2. pag. 1. 196.197 Iun. Eccles 3. p. 1. Non solus judicat sed praeeunte moderante Clero Presbyterio soret enim proclive labi in illud incommodum si populus solus eligerit Non est autem ab â—o tantum periculum ubi conjunctus est Clerus actioncan dirigit Presbyterium praesertim consilio auctoritate vicinorum Episcoporum ecclesiarumque accedente Iun. contr 5. l. 1. ca. 7. not 24. Aurcolus in 4. Sent. dist 24. art 2. ra 3. ea quae sunt ordi num omnes recipiunt immediate a Christo Horb Irenic l. 2. cap. 11. prop. 13. pag. 179. Itaque potest cuiquam c. Fr. de Victor in rel de potest eccle Q 2. W E. The Church plea. §. 8. pag. 78. A dispute par 3. cap. 8. pag. 167. Of him who is obtruded and thrust upon a people without their owne election it is vvell said by Zanchius That he can neither exercise his Ministerie with a good conscience nor yet be profitable to the people See Fulk in Rhem. in Ephe. 4.13 As some people be of that disposition that they know better to be governed than to governe Grat. de jure belli lib. 1. c. 3. pag. 49. so it fareth with some Christians that it is better they should be provided for than left to provide for themselves and the Ecclesiasticall Colledge to whom the Government of the Church is committed They allow not that every small companie should doe as they please or stand upon their owne bottome But as the Church is to be governed by common counsell and consent of the Ecclesiasticall Colledge so the election and choice of the Pastor or Teacher is to be made by the direction and counsell of the Senate A Pastor should not be thrust upon the people without their knowledge and approbation neither should the people proceed therein without direction of the Governours Thirdly The Minister doth not derive his power or authoritie either vertually or formally from the people but immediately from Christ whose servant he is for the Churches use and benefit in whose name he must execute his office whose message he must deliver whose seales he must dispence and to whom he must give account This is that which Franciscus de Victoria the master of Canus affirmeth though his words be ignorantly drawne to another purpose I suppose you know by whom That all Bishops doe derive Iurisdiction and power immediately from God Fourthly If the people have given away their power of election or be not fit to chuse through their ignorance or simplicitie or that libertie be taken from them they conceive it to be a maime or defect in the calling of the Minister but this defect doth not make a nullitie of the office or acts done by vertue of that calling which he hath For in every true Church where the Word of God is intirely Preached and received and the Sacraments for substance rightly administred there is a true Ministerie and a true calling to the Ministerie though in some things maimed and faultie In the Church of God and no where else all sound and saving truth is to be found for the Church is the pillar and ground of Truth and where the profession of all saving Truth with the right administration of the Sacraments is found there is the Church which ordinarily cannot be had maintained or continued without a true Ministerie nor that without a true calling The saving truth of God Gratian. Decret dist 63. cap. 22 23. and a true Ministerie are essentiall to the true Church consisting of all it parts and partaker of the Ordinances of grace Something of the se remaine in every complete societie Platima in vita Benedict 2. In the Primitive Church the people which were Lay-men chose their Pastors and for a long time the Bishops of Rome themselves were not chosen without the consent of the Princes c. and the Emperors were possessed of it as their right ever since the daies of Châ—rles Bilson Christ Subject part 3. pag. 168. Sol. Iarchi 2 Mac. 4.7 8 26 27. Ioseph Antiq lib. 20. cap. 18. l. 18. cap. 4. Ctrnel Bertram de pol. Iudaic. cap. 18. Concil Laed c. cap. 13. Non est permittendum turbis c. Iun. animadv in Blâ— contr 5. lib. 1. ca 7 not 16.17 which hath any thing of the Church and for
ab ipsis corpore divelli possumus nos ad meliores conferre onmino debemus sed saepâ— fit ut velis nolis in medio impâ—orumâ—e veâ—sari oporteat caveas igilur ab eorum studâ—is operibus ut Deus tecum loquatur Lavat in Eack cap. 3. Hom. 11. and this is altogether unlawfull For Gods people when the matter commeth to their practice must have the judgement of discretion and further they crave not the judgement I say of discretion to try the Spirits whether they be of God or not And in case the Church whether of ignorance or contention or a man-pleasing humour determine in doctrine against the Word or in ceremonie against the generall Rules their duty is to obey God rather than man But the sinnes of the Minister or other part of the Congregation shall not be imputed to him who doth only communicate in the ordinances of worship 2 To communicate in a false Ministerie may import to communicate in the ordinances of worship with them whose calling is not in every respect approved of God and this is lawfull If then the sense of this reason be That our Ministerie is absolutely false or a meere nullitie it cannot be made good by Scripture grounds or Non-conformists principles but the contrary is most evident And he that shall undertake to prove such a desperate Proposition must grant that there was neither Church or Sacrament nor Ministerie in the world for many hundred yeers past if he finde not just cause to question his owne Christendome But if the meaning be that it is not lawfull to communicate in the worship of God with Ministers not fitly qualified disorderly called or carelesly executing their office and function then it is directly crosse to the Word of truth sound reason and consent of all the learned If you demand as you doe of your Pistoler Where I pray you doe you read in the Scriptures of two kinds of Antichristian churches speak out man shew us the place the chapteâ— and the verse ingenuous dealing requires it Stay sect 3. pag 20. Isa 56 10 11.12 Jer. 8 8.9 10.11 Mâ—c 3.11 Mal. 2.8 Ezek 44.7 8 9 10. See Iun. annot in loc L water ibid. M.c. 3.11 Jerem. 5.31 1 Sam. 2.12 15 16 17 25. 1 Sam. 1.1 2 3 Iâ—h 2 16. See Constant Emperor Comâ—in Misn where wee read in Scripture of these two kinds of false Ministers and communicating with either in the ordinances of worship we will shew you the place the chapter and the verse When the Priests were dumb dogs that could not bark and greedy dogs that could never have enough was their Ministerie true or false were they qualified as becomes the Ministers of the Lord of hoasts or no The strangers and uncircumcised which were set to take the charge of the Lords Sanctuary were they true Ministers or false When the Priests taught for hire and the Prophets prophesied for money when the â—rophets prophesied lies and the Priests bare rule by their means Was their Ministery true or false Were the Sonnes of Eli true or false Ministers qualifyed as becommeth the servants of God they were not but the function which they executed was of God When the Priests bought and sold Doves in the Temple or took upon them to provide Doves or such like things for them that were to offer was their Ministerie true or false Did they that whereunto they were appointed of God or noe Matth 5.20.21 22. c. Matth. 15.3 4 5. Matth. 23.13.15 When the Scribes and Pharisees corrupted the Law by false glosses taught for doctrines mens precepts made the Commandement of God of none effect by their traditions shut up the Kingdome of heaven before men neither going in themselves nor suffering them that would making those of their profession twofold more the children of hell than themselves When they taught Justification by works and perfect obedience to the whole law and denied in Christ both the Person and office of the Messiah blaspheming him in his doctrine as a deceiver of the people Matth. 12.24 Luk 7 30. Joh. 7.32 Matth. 21.45 36. in his life as a glutton and wine-drinker in his glorious miracles as one that wrought them by the Devill and when they hated to be reformed was their Ministerie true or false were they called of God or did they thrust in themselves before they were sent If their Ministerie was true then an ignorant Idoll profane idle Ministerie which despiseth knowledge opposeth Godlinesse prophaneth the holy things of God corrupteth the Law polluteth the worship strengtheneth the hands of the wicked and leadeth the blinde out of the way may be a true and lawfull Ministerie of God It is besides the marke here to answer that the Scribes and Pharisees did neither minister to any but the Lords people nor in an unlawful place nor by an unlawful entrance For the Question now is of their Ministerie the qualification of their persons to the office which they took upon them Whether such a Ministerie as theirs was to be approved of God and such Persons to be chosen or continued in their standing For be their outward calling what it will and the people to whom they administer as they may if the Ministerie be not of God if the persons be not qualified as God requireth if they execute not their office for God according to his will revealed and the good of his people but against God according to their owne corrupt immaginations and to the griefe of the godly their standing in that place and roome without question is not of Gods approbation nor their calling lawfull It might be added Num 8 9 10. Lâ—â— 8.3 that though the tribe of Levi onely was used to the Ministerie yet all that tribe was not applyed that wayes nor those at all adventure but by choice according to their abilities And therefore if the Pharisees were not fitted in some measure for their office the choice was not by approbation from God nor their entrance lawfull If then their Ministerie was false either it was unlawfull to communicate with them in the ordinances of worship Matth. 8.4 Luk. 17.14 Io. 18.20 Luk. 22.53 which is directly crosse to Scripture the examples of the Prophets our Saviour his Apostles and all the faithfull or to communicate with or in a false Ministerie is not a breach of the second Commandement They that preached Christ of envie Phil. 1.15 St Paul to the Philip. is glad that the Gospel is preached although it be not purely but he would never have been glad if it should have been preached falsly or not truly c. the want of a good calling may give occasion to say that the Word of God is not sincerely taught because there is not a lawfull ordinary calling l. C. repl 1 pag. 28. to adde affliction to Pauls bands were they true Ministers or false What soever you will say to heare them preach Christ was no breach of the
sayings in Jolm 10. And thus have the old Writers expounded the places as Iraeneus lib. 4. cap. 4 Clemens Alexan. lib. 1. Strom. Cypr. libs 1. Epist 6. 76. Didimus in Iohn 10. â—upert in Iolm 10. Theodoret ibid. and others But the present Ministeriâ— of the Ecclesiasticall Assemblies of England hath not a true vocation and calling by election approbation and ordination of the Faithfull people where they Administer Therefore none must heare or joyne in Spirituall Communion with the present Ministerie of the Ecclesiasticall Assemblies of England Which of the Propositions the Non-conformists will denie I know not but sure J am they are both theirs Howbeit it may be they doe not so well weigh their owne Principles as they should And hence it is that their practice is not so strictly answerable to their Profession and therefore doe give just occasion I speake it with griefe unto the Prelates and their Parasites to insinuate against them hypocriticall ends in condemning so grievously the Ministerie worship and government of the English Church CAN. Neces separ Epist to the Reader What better should we expect from them who seek to put out the light againe which hath been by themselves chiefly revealed unto many I know what I say and have good experience of this thing and yet to partake in the knowne evills and abuses thereof But for my part I am otherwise minded than the Bishops in this thing and doe thinke that they doe of conscience condemne the state of the Church but doe not maturely consider the responsive conclusions which follow upon their Principles For which cause I have written of purpose this Treatise to prove they cannot justifie their Tenents against that Church and stand members lawfully thereof ANSWER HANNIBAL said once saith M. Parker There was not so much as one in all the enemies campe that was called Gisco In an Epist published in the profane schis of the Brownists Parker of the Crosse part 2. c. y. §. 2. As for those of the Separation who have confuted them more than wee or who have vvritten more against them Some things of truth they hold with which we thinke it no more sinne for us now to agree than Cyprian once to agree with Novatianus in that which hee esteemed right c. So whatsoever stirre or sedition was moved by the unbeleeving Iewes it was imputed to the Iews that were Christians who were thought to be all one with them Caesar Baron Anâ—al in anno 201. The impuritie of the Gnosticks was drawne to the defamation of all other Christians no difference being made between them Cicer. Parad. 2. M Sutel tract de disc ca. 15. pag. 165. Bell of Ch. Govern cap. 12. pag. 151. 152. Bancroft tract of discip cap. 33. pag. 430. 431. 432 Laus Querim Eccles pag. 62. 63. So whereas the Egyptians were diri ventusi fa ibundi jactantes vani liberi nova um rerum cupientes the Christians and all that are there dwelling are thought to be the very same So may it truly be said now Not so much as one of the Godly Ministers that suffer in England about the Discipline that may deservedly be called a Brownist And the Nonconformists doe no more lay the grounds of Separation than the Reformed Churches sowe the seede of Libertimisme and Anabaptistrie which of all others they have most soundly confuted and judiciously laid open to the world without seeking to justifie ought that elsewhere upon good reason they condemned to be evill But it is no new thing to reproach them as the Authors of errors heresies or schismes who principally laboured the suppressing of them No man cryed downe the Errour of the Manichees concerning a good God and an evill so much as Austine and yet their opinion is charged upon them that hold his opinion of absolute Predestination The positions of the Stoicks answere to the opinions of the Remonstrants concerning Free Will and power in Man but the contrary side is burdened therewith The grounds of the Nonconformists stand directly opposite to the speciall grounds of Separation and yet they heare from some that they be Separatists in heart from others that they have laid the foundation and the Separatists build upon it and that such as have made answere to the Separatists doe against conscience put out the light which hath been by themselves chiefly revealed It is true they complaine of abuses in the Church and not to excuse humane frailty sometimes with heat and fervour excessive and humbly sue for reformation But to seek redresse of what is out of order is rather to endeavour the repaire of what is ruinous than the plucking of it down Jt is one thing dutifully to urge the proceeding of our Church unto perfection another schismatically to leave and forsake her Betwixt these two there is as much difference S. B. The rasing of the foundation c Epist to the Reader as is betweene that child that in tender affection reproveth and laboureth the reformation of his Mother whom he seeth by her indiscreet behaviour to become a reproach among women and him that under pretence of the hate of her uncomely behaviour should pluck out her bowells and forsake her They complaine of abuses remaining in the Reformation not denying that a wonderfull and gracious reformation is already made but moving to a through and perfect reformation of what is wanting and out of order For willingly they confesse that next unto the Lord God every one of them is most deeply bound unto the Kings and Princes whom he hath used as excellent instruments to deliver his Church here out of the spirituall Egypt of Poperie T.C. Repl. 1 fel. 155. This they willingly confesse before men and in their prayers daily give most humble thanks to God for And by their earnest suite and humble desires which they have for further reformation they are so farre from unthankfulnesse that they desire the heape of felicitie to the Church and Commonwealth Which of the Prophets doth not cry out against the Priests in time of the law Against their pride oppression covetousnesse tyrannie that they despised knowledge opposed the true Prophets of the Lord countenanced impietie and profanenesse and shewed themselves enemies to all goodnesse Did the Prophets then who knew what it was to worke according to their owne Principles teach a necessitie of Separation or give presidents to others to separate by their example In all ages of the Church Platina in vita Marcellin Hanc autem calamitatem quam nostri passi sunt a Deo permissam refert Euseb c. Cypr. de duplici Martyâ— Hic discrucior quod non paucos Pastores habeat ecclesia qui non solum non opponunt sua corpora adversus luporum inciersus verum etiam ipfilupos agant c. Concil Nic. 1. ca. 2. Gratian. dist 48 ca 1. Leo ad Afri an Epist. 85. Grat. dist 61. ca. 5. Hieron ad Oâ—e an ep ad Nepoti T.C.
the mouth of one witnesse though his testimony were received yet may no man be condemned See Beza annot Maier in Matth. 18.7 both their owne and Neighbouring Churches so did the Ancients The Ordination of Bishops by themselves alone or their Chaplaines and that of many at a clap so did the Ancients The thrusting of Ministers upon the people without their knowledge or consent so did the Ancients The ordination of Ministers without cure or charge so did the Ancients The ignorance idlenesse pride luxurie pompe covetousnesse contention and schisme of such as thrust themselves rashly ambitiously profanely into offices by favour monie flatterie or other corruption so did the Ancients They reprove these and such like abuses and humbly seek and sue for reformation but tolerate what they cannot amend and hold communion with the Churches of God in the Ordinances of Religion and so did the Ancients And if the Ancients did neither lay the grounds of Separation nor walke contrary to their owne Principles in holding communion it is great ignorance at least to charge the Nonconformists as if they walked not according to their owne rules when they doe not separate Nay if the Non-conformists should not disallow both your positions and practice of Separation they should not walke agreeable to their owne Principles or the truth of Scripture For you hold the power of the keyes originaliter and executivè is given to the community of the faithfull many or few yea though but two or three joyned together in a Church way This the Nonconformists approve not You hold it is necessary and essentiall to the calling of a Minister that he be approved chosen and ordained only by that congregation where he is to administer This the Nonconformists altogether dislike You hold all Ministers that be not chosen and ordained after your forme propounded to be unlawfull Idol Antichristian Ministers This the Nonconformists judge to be Antichristian The consequence of your Positions is this That since the Church of the New Testament was established upon the earth there was scarce a true lawfull Ministerie to be found where with the faithfull might lawfully hold communion in the worship of God This the Non-conformists doe detest and abhorre Of other your positions in the Sections following SEC III. CAN. Stay against Stray Sect. 1. pag. 4 5. WHatsoever God hath bestowed upon his Church as her priviledge the same is to be found in his Word But it is not mentioned there that Beleivers as their priviledge ought to heare Antichristian Teachers The proposition is unquestionably certaine by these Scriptures Psal 19.7 2 Tim. 3.15.16 Isai 8.20 Ioh. 15.17 Act. 20.27 Besides Contra Gentes this is the unanimous consent of learned writers The Scriptures saith Athanasius doe helpe us with the knowledge of every truth c. The first part which is only controversall is evident and cleere Anno. in 1 Cor. 10. §. 21. in 1 Reg. cap 5. v. 19. by these Scriptures Levit. 17.3.4 Deut. 12.5 Prov. 5.8 Hos 4.15 Matth. 7.15 2 Cor. 7.15 16 17. Rev. 18.4 Song 1.6 7. To this all sorts of Writers assent Zanch. on Phil. 3.2 The Authors of the Admonition pag. 27 c. Yea the Papists themselves Rhemists and Doway Translators ANSWER THe sinewes of this Argument are cut already in the first Section if ever it had any and therefore a few words may now suffice In this reason you take for granted that which is most false little lesse than blasphemie to wit that all Ministers in the Church of England be Antichristian For they are in respect of the substance of their office the Ministers of Jesus Christ set apart to preach the Gospel dispense the Sacraments and administer the Discipline of the Lord Christ and many of them the approved servants of Christ furnished with gifts from above sent forth by authoritie to preach the Gospel of God and dispense his Sacraments which they faithfully execute according to commission received from their Lord and Master the King of the Church who worketh by them and blesseth their labours if ever ordinary Ministers had cause to speake of and rejoyce in the blessing of God to the praise of his name But to let that passe Antichristian Teachers if I must speak in your owne language be of divers sorts 1. Such as be not called in every point according to your platforme or at least whose calling is in any respect maymed or defective though they be godly learned painfull every way fit set apart by authority and approved by the Church If Antichristian Teachers be taken in this sense true Beleevers living in societies with them are bound to heare the Word and partake in the Sacraments because they be the ordinances of the Lord Jesus who is present knocking at the doore of the heart and will come in and sup with them that open unto him So long as wee teach the same doctrine which the Apostles did we have the same povver and authority to Preach which they had Bâ—s Chrill 〈◊〉 part 3. p. â— Look what reasons soever can be alledged to prove that Christians ought to joyne together in holy communion the same will strongly convince that ordinarily or occasionally we must hold societie with such Ministers in the ordinances of piety and godlinesse And if this Ministerie be Antichristian divers if not most worthy Martyrs of Jesus Christ that have withstood Antichrist unto blood have stood under some ordinances in their first originall Antichristian or of men in some respects which did not overthrow though it might be some blemish unto their Ministerie 2. Such as be not rightly called by men because not rightly furnished with gifts or faithfully executing their place or teaching erroneous doctrines and traditions of men but yet set apart to an office which is of God and in communion of men professing the true Faith are called Antichristian Ministers And if it be taken in this sense the faithfull are bound in conscience to heare such if they live in their societies because they be the Ministers of Christ in a sort though they be not approved of him and doe his worke for the good of them that be heires of salvation But in so doing they doe not communicate with the Ministers of Antichrists apostasie but with the Lord Christ in his holy ordinance by such meanes as he hath appointed Hieron l. 1. Com in Eph. ad Galat. cap. 1. Hierome noteth that there are foure sorts who are employed in the businesses and affaires of Almighty God The first such as are sent neither of men nor by men but by Jesus Christ The second such as are sent of God but by man The third are such as are sent of man and not of God who are they that are ordained by favour of Men not rightly judging of the quality of them who are to serve in this calling Who yet are not simply denyed to be sent of God as if they had not commission from him but
yet as they say in Schooles necessitate praecepti if we consider Gods commandement CAN Stay §. 3. pag. 59. so we are bound to Church hearing only in a true Church and in no other Church can we expect Gods presence promise and acceptance Such Churches unto whom God hath made no promise in his word to blesse the things there done ought not by Gods people to be resorted to but God in his word hath made no promise to blesse the things done in a false church therefore Gods people are not to goe unto false churches The proposition cannot be excepted against for 1. The Scriptures prove it clearly Jer. 23.21 22. Exodus 20 24. Psalme 134.3 and 147.13 Again there is no dutie charged upon us but there is a blessing promised unto the due performance of it The assumption is as cleare and thus wee prove it If false churches have not the promise of Gods presence they cannot from the word of God expect his blessing upon what they doe but the first is true Ergo the second The Major which is only controversall we prove thus If every false church be an Idoll Exod. 20.4 5. And God require his people to come out thence Rev. 18.4 threatned to destroy it Rev. 20.8 9. and will doe it and promise his presence unto his true church Mat. 18.20 Then he is not present in the false But the first is true therefore the second ANSWER You struggle hard as all men may perceive but set not one foot forward Our Church is an idoll therefore wee must not hold communion with it God hath promised no blessing to his ordinances therein because the Church is an Idoll This is your circle wherein you walke up and down But to helpe you out of this mire if it may be 1. Rom. 3.2 Can 1.6 Rain de idolola l. 2. c. 1. p. 2. Where you take it for granted that our Church is false and therfore Christ is not present with us we on the contrary are assured that we are a people in covenant with Christ to whom hee hath committed his heavenly oracles and seales of the covenant amongst whom he feedeth his flock in greene pastures and causeth them to lye downe by the still waters with whom he is present when they meet together Mat. 18.20 Exod. â—0 24 Psal 134.3 Ioh. 10.4.5 He hath set up his tabernacle amongst us and dwelleth with us and watcheth over us and worketh by his Ministers not only to call men unto salvation but to nourish and build them forward unto life everlasting We are separated from Idols wee heare the voice of the true shepheard and follow not strangers but fly from them we believe in the Lord Jesus Christ for salvation and worship him sincerely according to his will He standeth at the doore knocking and to such as open unto him hee commeth unto them and they sup with him and he with them And therefore Christ is our Shepheard our King our Saviour and of his rich grace and love doth embrace us as his people and the flock of his pasture beareth our prayers and accepteth our service This is our glory that Christ is ours and we are his and it were better for us to dye than that our glorying herein should be made void Secondly seeing this tearme False Church is so familiar with you we will consider what it meaneth and how farre it doth stand true that God hath made no promise to blesse things done in a false Church These words True and false Church are used oft to signifie as much as pure and corrupt found and languishing Church And as there is scarce a Church so pure which hath not some impuritie nor so true which hath not some falshood admixed so there is no Church so false or impure which hath not somewhat of God or some supernaturall Christian truth within it For if no supernaturall Christian truth bee received or professed there is no Church Infidels being cleane without the Church deny and utterly reject the principles of Christianitie Heretikes or false Christians in respect of generall truths which they openly professe are Christians or of the Church but in respect of their particular errours condemned of all men that be of sound beliefe A Church is not to be esteemed false for some corruptions nor impure for some disorders no more than we account him a sickly man who now and then findes some wearinesse or distemper Neither is a Church to be accounted true because of some truths which they professe Act. 2.41 42 46 worship which they practise or use of the Sacraments which they retaine The notes of a pure Church are intire profession of the Gospell and saving truth of God the right use of the Sacraments holinesse of conversation the sound preaching of the word of life fervent and pure calling upon Gods name subjection to their spirituall guides whereby they may bee directed and built forward in the wayes of life mutuall communion in the ordinances of worship Eph. 4.11 12. and Christian fellowship with all Saints and true visible Churches of Jesus Christ Those Churches to which all these notes agree truelie are to bee esteemed pure in their measure but those to whom all doe not agree or not so truely they are to be esteemed lesse pure or true and that in comparison more or lesse according as more or fewer of these notes common speciall or proper shall be found more or lesse pure amongst them Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these is wanting or impure the Church is so much defective or impure though it may be pure in comparison of others The profession of the true faith Acts 14.22.23 27 and the framing of our life and conversation according to the direction of the word with the right administration of the Sacraments and comely order Ier. 4.22 Mat. 13.14 15. Isa 30.9 10 11. 5.7 8 9 c. are signes of a Church in a good state and condition But it may fall out that the profession of faith alone by publike preaching and hearing of the word administration of the Sacraments prayers and thanksgiving doth take place when good order is neglected and if life degenerate from the profession for in this case she ceaseth not to be the true CHVRCH of Christ so long as it pleaseth him not to give her a Bill of divorce True doctrine in all points and the due and right administration of the Sacraments in all things according to the word both for substance and circumstance is the note of a pure Church and in good plight But true Doctrine in the maine grounds and Articles of faith though mixt with defects and errours in other matters not concerning the life and soule of Religion and the right administration of the Sacraments for substance though in the manner of dispensation some things be not so well ordered as they might and ought
and Idolatrous worship or else you must confesse your great words of false Church and false constitution to bear no weight or to be a meere slander If you will tel us distinctly what you mean by false Churches you shall see your whole building to fall of it self For if you understand therby every Church that labours under some disorder or corruption in gathering and constitution doctrine or discipline it is apparently false If you mean that the better part may not oft ly hid under the worser the true Church in the corrupt which may joyne in the use of Gods holy worship by his approbation and with promise of blessing then the proposition is crosse to the maine current of Scripture If by a false Church you understand that whose doctrine and worship is corrupt in the very maine grounds and essentials of faith and worship necessary to salvation your assumption hath no truth in it May you therefore be pleased here to take notice of that which you observe CAN Stay ag §. 4. p. 33 34. as a cleare difference betweene truth and falshood betweene Christs iustitutions and mens inventions Whatsoever God will have us to doe or not to doe hee layes downe the same openly Prov. 8.7 1 Timothy 4.1 precisely manifestly All the words of his mouth are plaine to him that understandeth The Spirit speaketh expresly c. that the truth is simple and plaine Ethnicks by the light of nature could sufficiently see into such things one of them touching this matter saith thus The truth is simple and plaine and needs not varietie of windlaces Another of them hath these words That phrase or form of speaking hath truth in it Cyp. Epist. ad Pomcont Epist Stepha It commeth of too much presumption and frowardnesse that a man had rather defend his owne though it be false and nought than yeeld to anothers deeds and words Resist not truth to maintain your credit God will surely revenge it Bilson differing part 1 page 69. Contigit saepe ut idem pastor sit vero pastor non sit vere postor secundum vocationeÌ„ ligitimam non vere pastor scundum administrationem operationemque ipsius Hieron ad Heliodor Non omnes Episcopi sunt episcopi attende Petrum sed Iudam considera Grat. 2. q. 7. c. Non omnes Ecclesia aliquandt visibiiis est non tantum cum defectibus multis in doctrina disciplina sacramentis administrandi ratione sed etiam cum variis impuris misturis ita ut Ecclesia sit visibilis cum tamen ecclesia ralis quaew in omnibus sequituto possimus sit invifibilis Ames Bellar enerv tom 2 lib. de Eccles which is common and used of all having in it nothing craftily devised neither cloaking some other thing than is professed Contrariwise when Satan speaketh by his instruments he speaketh so ambignously and cloakedly that one knoweth not how to take it nor which way to apply it And so you goe on in many words to the like purpose which if you will apply to your owne manner of disputing and alledging testimonies You shall discover your selfe to be the deceiver who affect ambiguous and equivocall speeches and seeke by mists and fogs of strange and unusuall arguments and sentences wrested to a contrary sense to blinde the eyes and puzzell the understanding of the simple For you hide your selfe under the termes of false â—â—â—ch false ministery false Prophets false worship flying from 〈◊〉 latry taking heed of idols c. which you have taken uâ—â—n a peculiar sense and running along in that straine you pervert the Scriptures wrong Authors consound things to be distinguished dispute sophistically and whiles you boast of cleare proofe divine precepts example and practice of forefathers from the first age of the world hitherto positions holden in all Schooles written in all books preached every day in Sermons taught in all Churches you doe only raise a dust to daisle the eye for let the matter be looked into and you have neither precept divine nor example of godly forefather to justifie your separation What you teach hath beene evermore condemned in Schooles cryed downe in Sermons disallowed in all Churches of the Saints from the very beginning to this day CAN. Stay Sec. 5. pag. 41 42. Sect. 6. pag. 86 To heare Antichr stian Ministers in their unlawfull assemblies is superstition and will-worship Therefore it is sin to doe it The first proposition is grounded upon Levit. 10.1 2. and the same is without exception The second proposition is thus proved 1. From the nature of superstition which is as Zanchie describes it a taking into the worship of God more than he requires in his worship 2 According to the Schoolemen that is superstition when divine worship is not exhibited either to the person it should be Li. 1 de cult extern oppos col 501 502 Aq. 2. 2 ae q. 92 art 1 or not in the way or manner it ought And this is held to bee a sound truth by all Orthodox Divines 3 This hearing cannot be free of superstition in regard men are present at false worship Jdem sect 5. pag. 75 Whosoever takes to himselfe a practice which is not grounded on Gods word and is strict therein hee is just overmuch and presumeth above that which is written and this is their ease who heare unlawfull Ministers for edification And a little before iâ— the same page The hearing stood for is a spirituall eating with Idolaters and men cannot receive the food without pollution And page 80 81. Herein men worship God bâ—y and in a way and meanes which Idolaters will have instituted The which presence as the learned write is a certaine communication therewith 4 It is a great superstition to approve countenance or give honour to any of the wayes of Antichrist They that are sincere christians saith Bucer cannot abide any thing that is his c. 5 It is vitious and superstitious to symbolize with idolaters The Scriptures forbidâ—t and the Saints in all ages have carefully shunned it 6 Superstition is committed when more estimation is had of a thing more dignitie and excellency placed in it and more regard had to it than God alloweth or can stand with his will ANSWER You rowle the same stone up and downe Is there any thing here for substance but what hath beene repeated oft but not prooved once You talke of superstition false worship idolatry giving honour to the wayes of Antichrist and such like great abominations But if we call for proof of these accusations you are glad to fly off and to play least in sight Superstition false worship idolatry is unlawfull that you can say and no man will deny it But that it is false worship idolatry or superstition to hold communion in our assemblies in the ordinances of grace in this if your bare word will not be received here is nothing to beare you out This reason therefore that is for the substance thereof nothing
word which doth ordinarily beget men unto God ought to bee heard yet wee cannot conclude on the contrary the word which doth not ordinarily beget is not to bee heard For the word is but a morall cause or instrument of faith and repentance whereby the Spirit worketh not necessarily but at pleasure If therefore the Spirit worke by the word as his instrument it is of God and wee are bound to heare it But if God worke not by it effectually to saving conversion it is of him notwithstanding So this affirmative is true sinne deserâ—eth death but this negative will not follow on the contrary good works deserve life For of justice death is due to the sinner as his wages but eternall life is the gift of grace The Papists argue thus Disgrace done to an Image tendeth to dishonour God and therefore by the Rule of Contraries Honour done to an Image tendeth to the honour of GOD. Their inference and yours turne both upon the same hinges And I might truly say unto you in your owne words Ibid. Have you not here shewed your selfe an acute disputer for to pull downe Bethel you build Babell to condemne the true hearing of Gods Word you commend Idolatry Consider therfore your owne reasons and be not so rash and hastie to disgrace your brethren Your obscure translating of Philosophicall Canons CAN. Stay Sect. 2. pag 54. CAN. Stay Sect. 9. pag. 100. I will passe over as Relata sunt simul natura which you English thus Relations in nature are alike and apply it as strangely Qualis causa tale causatum you translate thus As is the cause so that which is caused of the doing of the thing Idem qua idem semper facit idem which you render As is the same so alwayes followes the same effect whereby you turne principles or Canons at least into riddles and it is hard to say whether your interpretation bee more obscure or misapplication unreasonable to speake in your language as vaine as ever man made For that which is spoken of causes univocall necessary and proper at least that you referre to morall instruments as if the word preached by wicked instruments might not bee effectuall or a man could not heare an ungodly Minister preach the Gospell but he must partake in his sin CAN. Stay Sect. pag. Sect. 3.16.17 Id. Sect. 4. pag. 28. sect 5. p. 40. sect 1. p. 49. sect 4. p. 62.63 67 72 73 74 75. You are large in proving what is not questioned as that God must bee served as he hath appointed That it sufficeth not to intend a good end but the meanes must bee lawfull That men must not bow their knees to an Idol under pretence that they reserve their hearts unto God That wee must bee earnest and zealous against Idolatry That the matter of worship must be grounded on the word Consciences shall never find any sure port to run unto but only God Calf p. 22. and that it must be done in a right and lawfull manner order form or way That the law of God is the rule of conscience That custom must not prescribe against truth That we must not doe evill that good may come thereof with other the like which you know well your Opposites do believe and maintaine But that God is not worshipped in our assemblies as he hath appointed That to heare the word preached in our congregations is pernicious Idolatry that the means therein be unlawfull that the ministerie is Idolatrous or the worship vaine that you prove not either by Scripture or any learned approved Author whatsoever you bring in both your bookes to this purpose besides your own peremptorie actions may be shut up in few words The Authors which you quote are oftimes abused you mangle their words and make them seeme to speak what they never meant or intended CAN Stay sect 3. p. 57. The truths they teach you say speaking of the Ministers of the English Church are from God but the office which gives them power and charge to speake them is from Antichrist and a speciall character or marke as the learned write of the beast Simon on Rev. pag. 120. Acts Mon. edit 5. pag. 588. On Rev. ca. 14.9 Though Priests Deacons for preaching Gods word ministring the sacramets with provision for the poor bee grounded on Gods law yet have these sects no manner of ground thereof L. Cobh Act. and Mon. p. 514 5â—5 Thus said Iohn Chaydon a Martyr of Christ The Bishops licence to preach the Word of God is the true character of the beast that is of Antichrist The like M. Bale and others But no word sounding that way is to be found in M. Simons Since their law of Confirmation was made saith hee the Bishop with the Chrisme doth signe the partie in the forehead with the character of the crosse And since they made their new office or sacerdotall thus they make their cate chumine The child or partie is brought to the Church doores where the Priest maketh a crosse with his thumb on the forehead of the childe and at the font the priest maketh a crosse in the right hand of the child c. Thus this Author but to your purpose not one word M. Bale was so farre from condemning the office of Bishops simply as Antichristian that hee himselfe was Bishop of Osyris in Ireland And how likely it is then that he should absolutely condemne a Bishops licence to preach the Gospell of Jesus Christ in the Churches of Christ as the mark and Character of the beast let any man judge What he might condemn in some respect and consideration in popish bishops as they stand sworne slaves to that Antichrist of Rome that cannot be drawn to the testimonie of Bishops CAN Neces of separ p. 25â— who have cast off the authoritie and renounced the doctrine of Antichrist And the same may bee answered to the testimonie of John Châ—ydon You many times repeate that upon the Nonconformists grounds to returne unto the service in the Church of England is to joyne with Idolaters in Idolatry This no doubt is a vehement accusation if it can be proved if it be rashly surmised then it is as pestilent a slander But ground out of the Nonconformists for such conclusions you have shewed none nor once take notice of that which is alledged to the contrarie which you could not but see if you could have found any exception against it They doe not deny but there is a visible Church of God in England and therefore your saying of them that they doe almost in plaine and flat tearmes say that we have not so much as any outward face and shew of the true Church argueth that you have almost no love in you which upon one word once uttered contrary to the tenour of their booke T.C. repl 1. p. 8. Vnreasonab of separation p. 81. and course of their whole life surmise this of them Thus a chiefe Nonconformist
right Religion Else the Heretiques in England would never have received so much of it For some have avouched it to my face saith the Author of the Curtaine of Church-power that the service there is nothing to the Masse in the English others that it wants nothing but the Popes consecration These things thus retrived it was also thought that popish Kings and Princes would be the lesse offended what marvaile seeing the Jesuites themselves are so well pleased with the ceremonies and service that I heard one of them God is my witnesse herein make it his hope that the maintenance of them against the Puritans would make England the sooner returne to Rome in the rest Quâ—vadis sec 4. Mine eyes and eares saith Bishop Hall can witnesse with what approofe and applause divers of the catholique royall as they are termed entertained the new translated Liturgies of our Church Which is the lesse wonder seeing Pope Pius the fourth sending Vicentio Parpatia Cambd. An. 1560. Abbot of Saint Saviours to Queene Elizabeth offered to confirme the English Liturgie by his Authoritie if shee would yeeld to him in some other things Indeed it pleased them so well Fresh suit l. 1 203. that for the first eleven yeares of Queene Elizabeth Papists came to the English Church and service as the Lord Cooke sheweth L. Cooke de jure Regis Eccles f. 34. Syons plea. 49.91 Others of them affirme the same namely their Church-service pleaseth marveilous well the Romish Beast and his ungodly followers Witnesse the Pacification of the Devonshire-Papists in the time of King Edward the sixth when as they understood it was no other but the very Masse-booke put into English Witnesse also the assertion of Dr Carrier a dangerous seducing Papist The common-prayer-booke saith he and the Catechisme conteined in it hold no point of doctrine expresly contrary to Antiquitie that is Consider pag. 45. sect 8 9. as he explaineth himselfe the Romish-service onely hath not enough in it And for the doctrine of predestination Sacraments grace free-will and sin c. The new Catechismes and Sermons of the Puritan-preachers run wholly against the common-prayer and Catechisme therein conteined c. Motiv Preface to the Answ And thereupon he comforteth himselfe upon the hope of the supply of the rest To this effect speaketh Bristow and Harding If these things be right why not the rest It shall not be amisse to marke one occurrence in Queene Elizabeths time who being interdicted by the Popes Bull Secretary Walsingham tryed a tricke of State-policy to reverse the same He caused two of the Popes Intelligencers at the Popes appointment to be brought as it were in secret into England to whom he appointed a guide being a State Intelligencer who should shew them in Canterbury and London service solemnly sung and said with all their pomp and procession Which order the popish Intelligencers seeing and so much admiring they wondred that their Master would be so unadvised as to interdict a Prince or State whose service and ceremonies so symbolized with his owne So returning it the Pope they shewed him his oversight affirming that they saw no service ceremonies or Church-order's in England but they might have very well beene performed in Rome whereupon the Bull was presently called in That which you alledge against the English-Service-booke in particular Answer you intend against all set-formes of prayer or stinted Liturgies whatsoever For the use of them is a false devised idolatrous antichristian worship in your account Thus you know your Brethren of the Separation have disallowed all set and stinted formes Johnson Ainsworth Robinson Greenewood c. as humane inventions forbidden in the second Commandement Images Will-worship Idol-prayers False-worship Lip-labour c. And you your selfe insist upon this principle of the Nonconformists as the cause of Separation from the Church of England that all formes of worship not prescribed of God are will-worship which if it maketh against one holdeth against all prescribed Liturgies Can. Neces of Separat pag. 114. Id. pag. 115. Againe you confesse that every Church is not to be forsaken or left which hath something in it by participation idolatrous And therefore our Service is not devised worship because it is taken out of the Masse-booke as you alledge but simply because it is devised whencesoever it had its originall if it be devised worship First therefore we must consider the matter in generall Oylsâ—hil speaking of Images brought into the Church saith Wee might justly condemn the whole faithlesse fond invention For it was but a will-worship a naughtie service having no ground of the Word of God and onely spring of errour Calf Preface to the Reader testifieth Bilson Christ subject part 2. p. 297. That Princes may prescribe what faith they list what service of God they please what forme of administration of the Sacraments they thinke best is no part of our thought or point of our doctrine yet that Princes may by their lawes prescribe the right faith to bee preached the right service of God in spirit and truth to be used c. T. C. repl 1. pag. 8. Park of the Crosse par 1. ca. 4. sect 7. pag. 177. A. W. ans to late popish Artic. p. 73. and then try what is alledged against our booke of Common-prayer These words Formes of worship may be taken two wayes First to note the substantiall parts or meanes of worship and in this sense it is most true That all formes of worship not prescribed of God are unlawfull and false worship because devised by men Secondly To note a bare order methode or phrase wherein divine Service is performed And in this sense the Nonconformists never said That all formes of worship not prescribed are false or devised worship For they know that no forme is determined and prescribed of God precisely in all parts of his worship and where none is set apart by his Majestie it is a breach of his Commandement and devised worship to place an opinion of worship in the simple order or phrase of speech used in prayer or administration of holy things The Nonconformists condemne not a Liturgie or stinted forme of prayer but desire that all things therein might be ordered as doth tend most to edification Whatsoever exceptions they have taken against our Booke of Common-prayer they never disliked the use of it so far as they judged it sound and good They doe not condemne it wholly but finde fault with it as in some points disagreeing with the word of God What hath beene their seeking from time to time a razing of the Communion Booke No but a purging and filing of it after the patterne of that care which former examples set us The Booke of Common-prayer they condemne not as a wicked and ungodly Booke much lesse the Service as false devised and idolatrous but they have and doe use the booke and professe their readinesse so to doe onely they desire to
5. ca. 21. weighed and not numbred and that the errours of all these sorts are in specie much more dangerous and pernicious though not so many If you can prove any one errour in specie hereticall to be taught in those Bookes according to the true meaning and intent of the Bookes then I will consent unto you that he which administers in all things according unto them is not a true Minister of Jesus Christ But if that cannot be done and I presume you will hardly be drawne to attempt it in all your raging termes and reproachfull taunts cast upon our worship Church and Ministery you doe but foame out your owne shame The true Ministers of Christ may erre in many things else it will hardly be found that there is any true Minister and therefore to prove a Minister to be a false Prophet it sufficeth not to say he s Cypr. li. 2. Ep. 3. If any of our predecessors either ignotantly or simply did not observe keepe that which the Lord by his example and authoritie willed his simplicitie may be pardoned by the goodnesse of God Aug. Ep. 48. This blemish in his most beautifull breast hee covered with the teares of charitie August de Baptis l. 4. cap. 5. Ignosci potest simpliciter erranti erreth in many things but wee must shew the errours for qualitie to be such as cannot be in a true or lawfull Prophet of the Lord And here I would aske you this one Question Whether there was any true Ministery in the Christian Churches within the space of the fourth fift or fixt ages after Christ If not what is then become of the promises of God made to the Churches of the New Testament If yes whether was not their course of administration polluted with as many or more dangerous errours than can truely be named in all the Bookes forementioned And so expecting your resolution of this one demand I proceed to your third ground of Separation drawne as you say from the Nonconformists Principles CHAP. III. SECT I. IF the publique Assemblies of England have not the power of the censures Can. Neces of Separat p. 149 150. and excommunication but stand under a government which came wholly and every part from the Devill and Antichrist then is their condition naught then are they false and Antichristian Churches The reason is because this power is of absolute necessitie for the Churches of Christ an essentiall propertie thereof and serve not onely for their well-being but the being it selfe for without this there can be no coupling of the parts and members together And so much t De consc lib. 4. cap. 24. pag. 214. Dr Ames testifieth Now the Assemblies of England were not gathered by any such power but in their first constitution wanted the same and had this false power which is exercised at this day as the Nonconformists doe acknowledge Our arguments which we have used in this point have been to this effect Every true visible Church hath a power immediately under Christ to execute Church-government But the publique Congregations of England have not any such power under Christ to execute Church-government Therefore they are not true visible Churches What they will say to this I know not but hitherto they have been silent or answered to no purpose in the world For it is usually their manner to tell us how the Churches in Corinth Pergamus Thyatira c. neglected to execute discipline as though there were no difference betwixt omitting to administer the ordinance and the want wholly of it yea and to have an Antichristian and devilish in the roome of it ANSVVER YOu undertooke to prove the necessitie of Separation from the Nonconformists Principles But here you reject their Principles with disdaine and build your responsive conclusions as you call them upon your own foundation which you know doth not accord with their Principles The Nonconformists hold discipline necessary to the well-being of a Church the safety of Religion the preservation of Gods ordinances from contempt They compare it to the u Bilson perpet ch gov ca. 1. Since the Church of Christ is the house of God the Citie of the living GOD and the kingdome of his welbeloved Sonne Shall we thinke that God is carefull for others carelesse for his own or that confusion ought to be lesse doubted and feared in heavenly than in earthly things wall of a Citie hedge of a Vineyard fence of a Garden and bounds of an Orchard but never said it to be of absolute w Jewel Serm. on Iosh 6.1 2 3. Discipline is so needfull that neither without it shall ye be able thoroughly to discomfort those that seeke to build up Jericho c. necessitie that there could be no Citie Vineyard Garden or Orchard without it But this in your judgement is broken-stuffe not worthy any answer For where doe they read say x Can. Neces of Separat pag. 151. you in Scripture that this power which Christ hath given to his Church is compared to a wall or hedge c. But rather it may be likened to the power of the body which receiveth food and thereby excrements are purged and avoided the want whereof were in nature prodigious neither could the body possibly subsist and live In the same page you take up Dr Laiton roundly after your manner for saying that the y Cypr. lib. 1. ep 10. Concil Carthag 3. ca. 35. Gratian. decr p. 3. dist 2. cap. 95 96. Bils Christ subject part 2. pa. 335. I do not mislike that malefactors of all kinds not only drūkards railers perjurers adulterers usurers and such like but also theeves robbers ravishers murderers plagiaries incendiaries traytors and all other hainous offenders when their lives be spared by Princes should be driven to earnest and open repentance before they be received into the Church or admitted to the divine mysteries yea rather I thinke it very needfull in a Christian Common-wealth that God be pleased and the Church preserved from all communion with these monstrous impieties c. want of an integrall part of the whole is no sufficient ground of Separation He speakes you say as a man most ignorant of the nature of Church-power for were he able truly to define it he should see that it is of such necessitie as a people cannot constitute themselves in the right order of the Gospell without it as we have before expressed Expressed it may be but not proved by Scripture or reason drawne from Scripture How palpably you abuse Dr Ames testimony is shewed before and it makes as plainly against your reason as a thing can be spoken But that is broken-stuffe which pleaseth you not and he is ignorant that applauds not your dictates To be taunted and reviled is answer sufficient to be given to us simple poore ignorants who know not truely to define what Church-power is But whether this stuffe be broken or the Nonconformists ignorant what Church-power is or
Apostolici item cogniti◠decem praeceptorum c. Symboll which Cyprian expoundeth there is added The resurrection of this flesh because of the Originists who professed we should rise againe not with these but with other bodies For things to be beleeved this was the acknowledgement which the Church required of them that were to be received into the Congregation of Christs flocke And for the practicall part or things to be done shee required of them an t Clement constit lib. 8. ca. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abrenunciation of the Devill the world and the flesh with all their sinfull workes and lusts which being solemnly-done they were then baptised into this faith The meanes whereby men were brought to the knowledge of Christ were divers Some were wonne by the preaching of the Word others by private teaching conference admonition the constancy of the Saints in suffering and the fame and report of the great things which the Lord was pleased to worke by his people as Rahab was converted by the fame of the great things which the Lord had wrought for Israell Thus the Countrey of the u Secrat hist lib. 1. cap. 16. lat Gr. cap. 20. Theodor. lib. 1. cap. 24. Sozom. hist lib. 2. cap. 6. Sozom. hist lib. 1. cap. 7. Iberians was converted by a captive woman who after shee had instructed the King and the Queene they both became Teachers of the Gospell to the people Theridates is reported to be called to the Christian Religion by a w Sozom. li. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wonderfull and divine vision which appeared about his house and by his Edict he commanded all his Subjects that they should addict themselves to the faith of Christ The Persians were brought to the faith by the conference which they had with the Oswenians and Armenians Origen when yet he was not allowed for a Minister by the Church did by the blessing of God turne many to the faith who gave testimony thereunto by the losse of their lives He preached also publikely by the consent of the Church-Governours when he was not made Minister which x Euseb hist lib. 6. cap. 4. Alexander Bishop of Hierusalem and Theoctistus Bishop of Cesarea defend against Demetrius by the like examples of Eusebius Paulinus and Theodorus and as they adde it is likely the same was done in other places y Euseb hist lib. 6. ca. 20. Gr. 3. lat See Whitaker advers Staplet Duplic lib. 1. cap. 7. pag. 100. ca 9. pag. 139 ca. 11 pag. 176 177. Fulk answ to the Rh in Rom. 10 15. Wotton tryall of the Church See Socrat hist l. 5. cap. 10. Theodor. l. 5 ca. 16. Socrat. hist lib. 1. ca. 15. lat ca. 19. Gr. Hence we may perceive whom the Church both in the first planting and reforming of Religion judged to be Saints who were to be received into societie wherein we are further to note If ought were done amisse in this or that particular circumstance it did not nullifie the worke or reformation Now to apply this to the state of the Brittish Churches both in their first plantation continuance after and that reformation which was made by King Edward first and after by Queen Elizabeth and so is continued Some z Camden Britan. pag. 47. edit Lond. An. 1607. Fr. Godwin de conv Britan ca. 3. pag. 23. Vsser de prim Eccl. Brit. ca. 1. Gildas learned men are of opinion that the Druides did instruct the Britaines in the knowledge and worship of one God but it is more probable they lay drowned in the dayes of ignorance as other Nations in the most miserable and fearfull idolatry of serving and worshipping many and strange gods But when the light of the Gospel began to shine unto the world of the Gentiles it pleased God of his free and boundlesse mercy and compassion to looke upon this a Origen in Ezek. Hom. 4. Hieron ad Heliodor ep 3. Gildas Vsser de prim cap. 16. pag. 740. Theodor. lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist l. 2. ca. 2 3. Vsser de prim ca. 2. pag. 20. ca. 16. pag. 740 741. viz. Vsser de prim Eccl. Britan. ca. 1 2 3. Iland and to send unto us the word of reconciliation which was received brought forth fruit grew and encreased untill at length it filled the Land Which of the Apostles first preached the Gospell among us is uncertaine but that from the springing forth of the light the faith of Christ was received is a thing generally acknowledged Of the yeare when King Lucius received the faith of Christ and was baptized there is great diversitie among Historians but in the thing it selfe they all b Ep. eleuther ad Lutium inter léges Edward cap. 17. Euseb hist l. 4. c. 7. Lat. 5. Gr. Ruffin Eccl. hist l. 4. cap. 8. Gildas Bedae hist l. 7. c. 4. Orig. in Ezek hom 4. in Luc. cap. 1. hom 6. Tertul. lib. advers Iudae ca. 7. Gildas scriptor antiquissimus Reges Dei vicarij Vsser de prim ca. 6. p. 104. cap 7. pag. 143 144 c. agree in the times of Hadrian and Antoninus Emperours the Christian faith received mighty encrease as in the rest of the world so in Brittaine and amongst some remained intire and undefiled untill the persecution of Dioclesian which persecution burned furiously for the space of ten yeares in many Provinces but in Britaine it continued onely one yeare For Constantius Chlorus being declared Augustus c Euseb de vita Constan l. 1 c. 12. 9. restored peace to Christians in the Province of his Dominions scil Spaine France and Britaine After the death of Constantius d Euseb hist lib. 8. c. 29. Gr. Ruffin 29 Sozom. l. 1. c. 6. Constantine his Son borne in England and present with his Father at Yorke when he dyed was made Emperour in whose time and reigne persecution ceased peace was generally given to the Church e Euseb hist. lib. 10. ca. 2. lib 40. cap. 5. f. Temples built which before had been made equall with the ground and the profession of Christian faith restored Under Constantine two great Councells were called The first at f Tom. 1. Concil Gall. edit Paris An. 1629. Arles in France An. 314. to take knowledge of the cause of the Donatists where were present out of our Britaine Eborius Bishop of Yorke Euseb de vita Cōstant lib. 3. ca. 18. Socrat. l. 1. cap. 6. lib. 5. cap. 21. Theodor. l. 1. ca. 10. Restitutus Bishop of London Adelphius Bishop of Colchester and Arminius Diaconus Presbyter The second was the Nicene Councell in Bythinia An. 325 against Arius where the Britaines also were assembled And though in the Councell of Ariminum in Italy under Constantius where Bishops out of Britaine were assembled with others it was concluded for Arius yet Britaine was preserved safe from the
with the triumphant church And not by all sorts as in outward societie and profession are linked together who yet are not excluded from the societie in respect of profession nor denied to be members of the Church in their kinde or in a sort such as are called onely by externall vocation are members in their kinde of that company called or externally selected but not true members of the Church militant nor militant members of the Church catholique whereof Christ is the head And thus the church is a company of faithfull people sincere upright walking with God which is mixed with hypocrites and wicked livers not as living members of Jesus Christ but as members in a sort of the visible societie as members in the church by outward profession but not of the true militant church SECT V. BEfore I end this point Neces of Separat p. 179 180 181. Babel no Bethel pag. 108. Chall ca. 1. pag 33 34. I will here lay downe some few Syllogismes intirely made up between the Inconformists and Conformists all concluding the forenamed position That Church which hath not a lawfull Ministery is not a true visible Church But the Church of England hath not a true lawfull Ministery Ergo The Church of England is not a true visible Church The proposition is affirmed of the Conformists Sutcl Chal. pa. 40. and answ to the except pag. 65. as Burton Sutcliffe The Assumption is granted by the Nonconformists as we have in the first chapter largely shewed The true visible Church of Christ is a societie of beleeving and faithfull people and a communion of Saints so say the Conformists But the Church of England is not a societie of beleeving and faithfull people a communion of Saints thus write the Nonconformists see page 169. Ergo the Church of England is not the true visible Church The true Church is the Kings daughter described in Psalme 45. But the Church of England is not the Kings daughter so described Therefore the Church of England is not the true Church of Christ Burton answer to Hicholia pag. 100. The proposition is laid downe by the Conformists whereby they prove Rome a false Church The Assumption is the Nonconformists For if they say the truth their members have not those qualities belonging to the Kings daughter neither the Priest nor people See pag. 15.16 39.137 â—â— 69.170 The true Church of Christ is the flocke of Christ 〈◊〉 the Church of England is not the true flock of Christ therefore the Church of England is not the true Church of Christ. The proposition say the Conformists is undeniable BurtoÌ„ in the same Booke pag. 99. Song 1.6 7 Act 20.28 Joh 10.16 Theâ—e Assumption is proved by the Nonconformists Principles compared with Joh. 10.3 4.27 Christs flocke heare his voice and live it and follow it But the Church of England submitting to aâ— unlawfull Minisstery worship and discipline heare not Christs voice nor know nor acknowledge nor follow it but the voyce of Antichrist The Church of God doth keepe the doctrine of the Apostles and Prophets without addition alteration or corruption thus the Conformists Sutcl Chal. cap. 1. pag. 6. arg 9. But the Church of England keepes not the doctrine of the Apostles and Prophets without addition alteration and corruption say the Nonconformists Sec pag 108 Ergo shee is not the Church of God No societie can be tearmed Gods Church which retaineth not Gods true worship this the Conformists But the Church of England doth not retaire Gods true worship say the Nonconformists See pag. 78 to the 213. Ergo The same Booke pag. 13. arg 19. shee cannot be tearmed Gods church The true Church consisteth not of fierce Lyons Wolves Tigres and such like wilde and fierce beasts But of Sheepe and Lambes which learne of Christ and are meeke humble gentle c. So say the Conformists But the English Church doth consist of Lyons Id. pag. 27. arg 〈◊〉 Wolves Tigres and such like wilde and fierce beast's and not of Sheepe and Lambes which learne of Christ and are meeke humble and gentle c. Thus the Nonconformists see pag. 31. c. 145.169 Therefore it is not the true Church Here the Reader seeth cleerely how the Conformists Majors and the Nonconformists Minors make up intire Syllogismes of Separation And how they will be able to loose these knots I know not except by revoking utterly their own grounds which if either of them doe yet I doubt not but we shall be well enough able to maintaine them against men ANSVVER YOu please your selfe with the same Song which here we have over againe and againe tuned with the same art But that which you talke of the Conformists Majors and the Inconformists Minors your slanders set aside is idle and toyish For in that matter there is no difference betwixt the Conformists and the Inconsormists The Conformists Majors as they are truely meant the Inconformists doe assent unto And the abuse of ignorance idlenesse prophanenesse both of Ministers people whereof the Nonconformists complaine the Conformists doe acknowledge and bewaile And your selfe a little after in a matter of the same nature affirme that herein you say no more than what in effect is fully acknowledged Can. Neces of Separat pag. 193. by the Nonconformists Conformists the Church of England the learned generally and all the reformed Churches upon earth and for proofe you quote the same Authors you here all edge And why then doe you trifle thus with the Conformists Major and Inconformists Minor Did the sound of those words please you so well But let the Majors and Minors be whose they will no intire or perfect Syllogismes of Separatisme can be made up of them but such as ignorance in not understanding or an evill conscience in perverting or falsifying their sayings doth conclude They may well stand to their grounds and unloose those knots and if they understand their owne principles they cannot but untie them But how you can free your selfe from the guilt of an evill conscience unlesse you recant what you have written repent of your Separation and acknowledg the wrong you have done to the Nonconformists by misreporting perverting and falsifying their principles as you call them I leave to your serious consideration and the reexamination of what you have done For the right understanding of the Conformists propositions Iâ— speake in your phrase against the Church of Rome we must note That the Romanists hold the Church of Rome to be the catholique Church of Christ here on earth under the Pope the Head in which sense their propositions are to be understood For the true catholique militant Church is a faithfull people a communion of Saints the flocke of Christ that heareth his voyce keepeth the doctrine of the Prophets and Apostles without addition or alteration and worshippeth God truly according to his will And there is truly and properly no member of the militant Church catholique which doth not
their servant from whom you derive your office and authoritie and from whom you receive your Commission your Ministery in that respect is no lesse false and antichristian than theirs that derive it from the Bishops Secondly If Lecturers have received ordination from the Bishops and be called and chosen by the people their calling is just and lawfull according to the rules of Scripture and their Ministery heavenly and from above if they preach the intire faith and feed the flocke of God For they preach the pure doctrine of salvation not by authoritie from men but by commission from the chiefe Shepheard and Bishop of our soules their calling may be justified by the Word and warrant of truth which shall stand for ever the more hainous and fearefull is your sinne in matching the Ministery of such men to the idolatry of Jehu Thirdly You are bold to affirme That no Church under Heaven hath power from Christ to ordaine such a kinde of Ministery c. And it is true the Church hath no power to ordaine any Ministery for Christ is the Author and institutour of the Ministery for his Church But your meaning is That this kinde of Ministery is against the Scripture not ordained and then if we call for your proofe we have nothing here but I deny it Can. Neces of Separat pag. 217. You take up Mr Br. how well it becomes you let the Reader judge as a bold Sophister because he makes flat deniall of expressed truthes As thus I say it is false I deny it c. As if the weight of an argument were sufficiently removed by empty denials But when you should make proofe of what you affirme it sufficeth you to say I deny or this proves it not or I have proved from their writings when you have falfified them onely And if an empty deniall be not sufficient answer to an empty affirmation it is very strange Bilson Christ subject par 1. p. 41. I may justly say to you as Dr Bilson to the Papist whom he answered If great vaunts were sound proofes the victory were yours you have words and cracks at will they cost you nothing SECT III. THat it is so I prove it thus Neces of Separat pag. 53. That Ministery is unlawfull which none may lawfully give But none may lawfully bestow the Ministery of a Lecturer Therefore that Ministery is unlawlawfull The Assumption for shame cannot be denied if the nature of it be considered For as we but even now said their Lecturers take no charge of a flocke upon them they make covenant weâ—h the people but for a certaine time the peculiar worke of a Minister is not by the people laid upon them weither expected of them If any object that they preach the Word To this Dr Ames gives an answer fully that the preaching of the Gospell is not a worke peculiar to a Minister for such as are private men and out of office may and ought to preach the Word as occasion is offered and not onely privately but saith he in the publique Congregation c. ANSVVER VVE have here the same thing over againe and when all is said it is but this I deny it or I say it The assumption cannot for shame be denied The proposition rightly understood is true and sound but it may carry divers constructions As first the meaning may be That Ministery is for substance unlawfull which none may lawfully give to such or such persons scil to such as be unfit or prophane And in this sense the proposition is not sound For the Ministery is unlawfully committed to an ungodly man an hypocrite but the Ministery it selfe is heavenly and from above Or the sense may be That Ministery is unlawfull which men may not lawfully give virtually or formally And then it is weake For Pastours and Teachers are the gifts of Christ unto his Church from whom they receive their office and not from men Or it may beare this sense That Ministery is unlawfull which none may lawfully give in such forme and manner as it is executed And then it is lyable to exception For of right the power of administration of the Seales and Censures of the Church belong to the Pastours Teachers and Governours of the Church when in the execution of this office they may be hindred It is lawfull to be an assistant or helper to a Pastour for a time when it is not lawfull to give the office of Ministery to a man for a time onely and then to expire To the assumption The Lecturers of whom we speak have derived their office from the Lord Jesus Christ by the Ministery of his Church as instruments their entrance into it lawfull the service and worke it selfe holy the manner of performing it warrantable and the authoritie they have received the same which Christ hath communicated to the Ministers of the Gospell To publish the truth by way of instruction or exhortation is not peculiar to the Ministers of the Gospell but by authoritie 〈…〉 â—â—culiar to the Minister For the Scripture joyneth together the preaching of the Word and dispensation of the Seales as both belonging to the Officers Math. 28.19 1 Cor. 1. who have received commission from Jesus Christ And if private persons may preach the Word in this sense we see no reason why they may not administer the Sacraments likewise and so the Governours of the Church shall have power to doe nothing which every private member of the societie may not doe as well as they But Lecturers preach the Gospell by authoritie and as men set in office by the Lord of the harvest And this may suffice to shew the vanitie of such exceptions as are taken against our Church Ministery and worship to prove it to be no true Church worship and Ministery and how untruly and unjustly the Nonconformists are charged to lay the grounds of that 〈◊〉 and affected Separation which some have run into To examine what argument is returned to Dr Ames Mr Daw Mr Br is needlesse for nothing of weight is said against them but the same things vainly repeated with insolent scoffes and reproaches as if by evill speaking you hoped to get the victory It is to be observed generally you say Can. Neces of Separat pag. 211. that those which stand for bad causes doe after this sort still reproach the Adversaries Thus doe the Papists the Protestants so the Protestants the Puritanes and so they us as here and in other writings usually Now I would entreat you to review your two books and speake in good earnest whether in scoffing reproaching falsifications you doe not ordinarily exceed all men that ever you met withall Consider seriously and then let conscience be Judge whether it be the note of a good or evill cause c. FINIS A Table of some principall Points handled in this Treatise In the first Part. Concerning a false Ministerie and communicating therein p. 3 4. Nonconformists lay not the grounds