all mankinde is the first subject of all power of Civill government and the priviledges thereof and if so whether such consequences will follow as our Brethren deduce from the unity visibility and priority of the Catholich Church Now we reduce what we intend into an Argument thus If all that can be said from Scripture and Reason concerning the unity visibility and priority of the Catholick Church may as truly be affirmed upon like grounds of the Catholick body of mankinde then á pari it will follow that there is no more one Catholick visible instituted totum that is the first subject of Church power and priviledges in the actuall exercise and enjoyment of the same then that there is such a Catholick body of mankinde that is the first subject of Civill power c. and that actually doth or ought to govern and be governed as one Catholick body in communion but it will appear from Scripture and Reason that the same things may be said of mankind that can be said of the other Ergo. And it is proved per partes thus 1 For the unity are not all mankinde oft in Scripture called the world Joh. 3.16 So God loved the world that is mankinde in the world which is one So frequently all mankinde is called man Gen. 6.5 6 7. I will not strive with man c. yea it is one kingdom Psal 145.11 12 13. which if we view the whole Psalm must be understood of the generall government of Gods providence over all the world and especially mankinde therein 1 Chron. 29.11 12. c. so that all is one kingdom Acts 17.26 God hath made of one blood all Nations all are one blood all have their bounds set by God c. that they might seek him and feel after him and as it is said for one Catholick Church because it hath one Lord one Faith one Baptism one Spirit and are bound to love and pray one for the other c. so there is a like unity here for the whole number of mankinde hath one Lord and King over all God who is King over all the earth called an head over all 1 Chron. 29.11 yea Jesus Christ is Lord of Lords and King of Kings and head over all to the Church Ephes 1.22 All have one Law the Morall Law the common rule of equity and righteousness whereby they are bound to walk towards God and one another and this writ in the hearts of all they have all one spirit of reason disposing them to society and mutuall offices of love one faculty of speaking to fit them for communion one end to feel after God Act. 17. and seek ye good of the whole kinde all ought to love one another desire and seek the welfare of the whole and of one another Esay 58.7 yea the Lord as a common head by the working of his common Providence and out of his love of mankinde hath a common and constant influence into all giving not onely life and breath and all good things Acts 17. but also all gifts of wisdom art skill for Government c. to Kings Judges Fathers Masters and all Officers of Civill government for the good of the whole and what ever else may be said to prove the Catholick Church One may here be applyed And as for principles of reason it is easie to conceive that all mankinde will fall either under the notion of one genus homo whereof the individua are species specialissimae or in another respect all persons all Families Cities Kingdomes may in a sense make one totum integrale or aggregatum Secondly it is as evident that all this number of mankinde are one visibile totum by the arguments used for the visible Catholick Church for that which hath visible parts is a visible totum it holds here as well as in the other case Yea if the Catholick Church be one visible Body because it hath organs and visible Officers in it it will hold here for all mankinde is but one Army of the Lord of Hosts who hath Armies of heaven and Armies on earth and in this Body God by his Providence hath set and by his ordinance hath ordained Fathers Masters Husbands Judges Kings c. to govern in this Body of mankinde for the good of the whole Ruling and subjection by the fifth Commandement of the Morall Law which is in all mens hearts is ordained of God for the order peace and welfare of all mankind and therefore why is not this by the same reason a totum visibile Thirdly for Priority it is clear that as God hath firstly in nature and intention given Christ to the whole Church then to this and that particular beleever and the power of feeding and being fed and governed by shepheards First to the whole race of sheep Secondly to this or that flock So in nature and Gods intention he hath firstly given to the race of mankind power of being governed with Government and Governors before they are given to this or that Family City Kingdom c. So likewise what is said of Promises given to the Church Catholick firstly is it not as true here Those promises and blessings increase and multiply Subdue the earth and inhabite it The feare and dread of you shall be on all beasts and all like promises and priviledges of marriage of liberty to eat flesh c. mentioned Gen. 2. 9. and all over the Scripture are they not in nature first given to mankinde and then to this or that person family City So if Church power and all Officers and Offices be firstly given to the Catholick Church not to this or that particular Church So it 's here when the Scripture saith Submit to the higher Powers for all Powers are of God Rom. 13. By me saith God Kings reign and Princes decree judgment and such like Scriptures doth this firstly belong to this or that Kingdome City c. and not rather that God hath firstly set up and ordained Civil Powers for mankind to be obeyed of all mankinde firstly and then in this or that state Is foederall holinesse first the priviledge of the Catholick Church which in a sense we will not now contradict so is legitimation first the priviledge of married society in generall in all mankinde and then of this or that family Are the members of particular Churches firstly of the Catholick Church and is it not so here the members of every family city c. first and last of the number of mankinde and so when the Societies are dissolved they are still of mankinde and doe not all Societies spring of mankinde and are an additament and increase to it the one is true as well as the other It would be over tedious to follow this parallel so farre as wee might these may be sufficient instances to guide the Reader to apply whatever else is or can be said in this kinde from the common nature and logicall notions under which the Catholick Church visible
A DEFENCE OF THE Answer made unto the Nine Questions or Positions sent from New-England Against the REPLY THERETO BY That Reverend servant of Christ Mr. JOHN BALL Entituled A Tryall of the New Church-way in New-England and in Old Wherin beside a more full opening of sundry particulars concerning Liturgies Power of the Keys matter of the visible Church c. is more largely handled that controversie concerning the Catholick visible Church tending to cleare up the Old-way of Christ in New-England Churches By Iohn Allin Pastor of Dedham Tho. Shepard Pastor of Cambridge in New-England Veritas nihil crubescit praeterquam abscondi Tertul. Sua silentia amat Spiritus per quae nobis illabitur seque insinuat cupidis non gloriae sed cognoscendae veritatis Melanct. Let the blessing come upon the head of Joseph and upon the top of the head of him that was separated from his Brethren Deut. 33.16 London Printed by R. Cotes for Andrew Crooke and are to be sold at the Green Dragon in Pauls Church-yard 1648. The Preface to the Reader IT was the profession of the Lord Jesus before Pilate when he questioned with him about his Kingdome John 18.37 That for this cause he was born and came into the world to beare witnesse of the truth Many truths about the spirituall Kingdom of Christ hath he imparted to us if therfore we be born into the world or sent into this Wildernesse to beare witnesse to his truth it is unto us reward sufficient that we should be witnesses thereunto even to the utmost parts of the Earth Wee confesse wee have been too slow in this service of Christ not having to this day set forth an unanimous Confession of that Form of wholsome words which is Preached received and professed in these Churches of the Lord Jesus and which we are not unmindfull of though our distances and other difficulties may delay the opportunity But this in the meane time we professe in generall That so farre as wee know there is the same blessed Spirit of Truth breathing in the Ministery of the Country the same Faith embraced and professed in the Churches which is generally received as the Orthodox Doctrine of the Gospel in the best reformed Churches and particularly by our godly learned Brethren of England and Scotland And though errours have sprung up among us and some are gone out from us that we feare were not of us yet wee have borne witnesse against them and by the blessing of God by the breath of Christ in the mouths of his servants they have been blasted Neither doe we understand that these Churches are accused of any errours about the saving truths of the Gospel and therefore we thought our selves not so much called of God to such a Confession at present as to cleare up to the world those Truths we professe about the kingdome and government of Christ in his Churches which is the great worke of this age and of this nick of time And yet here also we feare that we have been too slack for though it bee said VVee are the Volunteers such as cry up this way c. and so it seemes wee are apprehended to bee one cause of these present differences yet if things be well weighed we may seem rather to bee farre behinde in the duty that lyes upon us Indeed some briefe Answers sent over to some particular persons to satisfie Brethren what our practise is with some briefe touch of our reasons rather then to discâ—…sse those points have been printed by some without our knowledge or assent upon what grounds they best know And some short Treatises by some reverend Brethren have been published to declare their affectionate desires of the unanimous endevours of all our deare Brethren for a generall and holy Reformation But what hath been said or done that either may justly offend the minds of the godly provoke their spirits disunite their affections or hinder a godly Reformation Yea wee have been too slow to cleare our Doctrine and practise from the many objections harsh interpretations and manifold criminations cast upon the same wherein wee feare our lothnesse to intermeddle in these Controversies for feare of making the breach wider amongst Brethren and our desire rather to attend what light we might receive from others in these points wherein wee professe our selves seekers after the truth have made us guilty of neglect in this our duty But now we see our selves pressed hereto by a necessity of justifying our wayes against the many aspersions cast upon them as well as against the Reasons used against them for wee perceive by the first Letter of our Brethren how the with-drawing of Christians from the Liturgy was imputed to us and by this Reply both in the Epistle and divers passages wee cannot but see what apprehensions are raised of us yea many are apt to think that if we had said nothing yet our very act in forsaking the Churches of God in our deare native Country and the Cause of Christ there together with the practise of these Churches thought to bee so different from the reformed Churches have been not onely a great weakening to the hands of the Godly that have stood by the Cause of Christ but also have caused great disturbance to the Reformation in hand To which much might be said but that wee should exceed the bounds of an Epistle Yet let us intreat all the Godly wise to consider and look back upon the-season of this great enterprise undertaken by us and the manner of our proceedings in it with the admirable workings of Gods Providence first and last about it and we think though we were silent they may easily satisfie themselves whether this was of God or men a sinfull neglect of the Cause of Christ or a manifest attestation to the truth by open profession against Corruptions of Worship in use and for the necessity of reformation of the Church and that confirmed by no small degree of sufferings for the same For was it not a time when humane Worship and inventions were growne to such an intolerable height that the consciences of Gods saints and servants inlightened in the truth could no longer bear them was not the power of the tyrannicall Prelates so great that like a strong Current carryed all down streame before it what ever was from the law or otherwise set in their way Did not the hearts of men generally faile them Where was the people to bee found that would cleave to their godly Ministers in their sufferings but rather thought it their discretion to provide for their owne quiet and safety Yea when some freely in zeale of the Truth preached or professed against the corruptions of the times did not some take offence at it judge it rashnesse and to bee against all rules of discretion who since are ready to censure us for deserting the Cause Many then thought it is an evill time the prudent shall hold their peace and might wee not say this is not
our resting place And what would men have us doe in such a case Must wee study some distinctions to salve our Consciences in complying with so manifold corruptions in Gods Worship or should wee live without Gods ordinances because wee could not partake in the corrupt administration thereof or content our selves to live without those ordinances of Gods Worship and Communion of Saints which hee called us unto and our soules breathed after or should wee forsake the publique Assemblies and joyne together in private separated Churches how unsufferable it would then have been the great offence that now is taken at it is a full evidence And if in Cities or some such great Townes that might have been done yet how was it possible for so many scattered Christians all over the Countrey It is true we might have suffered if wee had sought it wee might easily have found the way to have filled the Prisons and some had their share therein But whether wee were called thereunto when a wide doore was set open of liberty otherwise and our witnesse to the truth through the malignant policy of those times could not bee open before the world but rather smothered up in close prisons or some such wayes together with our selves wee leave to bee considered Wee cannot see but the rule of Christ to his Apostles and Saints and the practise of Gods Saints in all ages may allow us this liberty as well as others to fly into the Wildernesse from the face of the Dragon But if it had been so that the Godly Ministers and Christians that fled to New-England were the most timorous and faint hearted of all their Brethren that stayed behinde and that those sufferings were nothing in comparison of their Brethrens for why should any boast of sufferings yet who doth not know that the Spirit who gives various gifts and all to profit withall in such times doth single out every one to such worke as hee in wisdome intends to call them unto And whom the Lord will honour by suffering for his Cause by imprisonment c. hee gives them spirits suitable thereto whom the Lord will reserve for other service or imploy in other places hee inclines their hearts rather to fly giving them an heart suitable to such a condition It is a case of Conscience frequently put and oft resolved by holy Bradford Peter Martyr Philpot and others in Queene Maries bloody dayes viz. Whether it was lawfull to flee out of the Land To which their answer was that if God gave a spirit of courage and willingnesse to glorifie him by sufferings they should sâ—…ay but if they found not such a spirit they might lawfully fly yea they advised them thereunto Those Servants of Christ though full of the spirit of glory and of Christ to outface the greatest persecuters in profession of the Truth unto the death yet did not complaine of the cowardize of such as fled because they deserted them and the Cause but rather advised divers so to doe and rejoyced when God gave liberty to their brethren to escape with their lives to the places of liberty to serve the Lord according to his Word Neither were those faithfull Saints and servants of God uselesse and unprofitable in the Church of God that fled from the bloody Prelates The infinite and onely wise God hath many workes to doe in the World and hee doth by his singular Providence give gifts to his Servants and disposeth them to his Worke as seemeth best to himselfe If the Lord will have some to beare witnesse by imprisonments dismembring c. wee honour them therein if hee will have others instrumentall to promote reformation in England wee honor them and rejoyce in their holy endeavours praying for a blessing upon themselves and labours And what if God will have his Church and the Kingdome of Christ goe up also in these remote parts of the world that his Name may bee known to the Heathen or whatsoever other end hee hath and to this end will send forth a company of weake-hearted Christians which dare not stay at home to suffer why should wee not let the Lord alone and rejoyce that Christ is preached howsoever and wheresoever And who can say that this work was not undertaken and carryed on with sincere and right ends and in an holy serious manner by the chiefe and the body of such as undertooke the same The Lord knows whether the sincere desires of worshipping himselfe according to his will of promoting and propagating the Gospel was not in the hearts of very many in this enterprise and hee that seeth in secret and rewardeth openly knows what prayers and teares have been poured out to God by many alone and in dayes of fâ—…sting and prayer of Gods servants together for his counsell direction assistance blessing in this worke How many longings and paâ—…tings of heart have been in many after the Lord Jesus to see his goings in his Sanctuary as the one thing their soules desired and requested of God that they might dwell in his house for ever the fruit of which prayers and desires this liberty of New-England hath been taken to bee and thankfully received from God Yea how many serious consultations with one another and with the faithfull Ministers and other eminent servants of Christ have been taken about this worke is not unknowne to some which cleares us from any rash heady rushing into this place out of discontent as many are ready to conceive Wee will here say nothing of the persons whose hearts the Lord stirred up in this businesse surely all were not rash weake-spirited inconsiderate of what they left behinde or of what it was to goe into a Wildernesse But if it were well knowne and considered or if wee were able to expresse and recount the singular workings of divine Providence for the bringing on of this Worke to what it is come unto it would stop the mouths of all that have not an heart to accuse and blaspheme the goodnesse of God in his glorious workes whatever many may say or think wee beleeve after-times will admire and adore the Lord herein when all his holy ends and the wayes he hath used to bring them about shall appeare Look from one end of the heaven to another whether the Lord hath assayed to do such a Worke as this in any Nation so to carry out a people of his owne from so flourishing a State to a wildernesse so far distant for such ends and for such a worke Yea and in few yeares hath done for them as hee hath here done for his poore despised people When wee looke back and consider what a strange poise of spirit the Lord hath laid upon many of our hearts wee cannot but wonder at our selves that so many and some so weak and tender with such cheerfulnesse and constant resolutions against so many perswasions of friends discouragements from the ill report of this Countrey the straits wants and tryalls of Gods people in it
griefe offence and alienations of affections through the subtilty of Satan and the corruption of our hearts are ready to follow And this makes us both fearfull of our selves lest wee should give way to any unloving thoughts towards the deare servants of Christ or returne any offensive language unto them yea this causeth us oft to bewaile that which can never bee enough lamented the sad distances and sharpe contentions between such neare brethren whom the Lord hath so conjoyned in the same Cause of Reformation And oh that our deare brethren would beare with us a little here and give us leave to poure out our humble and affectionate requests and expostulations into their bosomes Wee would bee very loath to impute any thing to our deare Country and beloved brethren that is not evident or to rip up private failings and make them publique but when Pulpits and Presses proclaime to the world not onely the distances in judgement but also alienation of affections when there is such straining to make the contrary tenents as odious to the world as may bee such inlarging of differences as if the wounds could never bee healed such gall and vineger poured on in stead of the salt of savoury speeches and the oyle of smooth and soft words to calm and pacifie spirits already provoked yea when there want not some that seeke all private Letters they can gather up and search every corner to discover and publish to the world the seeming failings of brethren when contentions are grown to that passe that such orthodox learned and godly brethren whose faithfull labours in the Lords worke and great service and use they may be of in time to come might worthily plead for a roome in the bosomes and inmost affections of their brethren are cryed out against as not to bee indured in the Countrey because of some difference in some points of discipline when these things are so who that have any sense of Gods dishonour or true love to his Countreys good can forbeare from teares or hold his peace that have any opportunity to utter his griefe Wee will not take upon us to say who began this fray or who have most transgressed the rules of charity and to sedome The Lord give every man an heart that hath failed to bee affected with their owne and ready to pity and pardon one anothers weaknesses neither doe wee hereby blame loving and candid debating of differences to finde out the truth but give us leave to say thus much to all for our hearts and soules are with all the faithfull servants of Christ that desire according to their light to promote the kingdome of Christ Jesus what ever their distance of judgement from us may be What deare brethren is there no balme in Gilead no Physitian to heale this wound alasse how is it now so wide and deep that at the first was presented to the world so small or scarce any at all When the Prelates petitioned for their government because the Reformers were not nor could ever agree upon one Forme it was professed that in six Points whereof some are now the greatest bones of contention all did agree and doubted not but if the Prelates were downe all would agree in one And was this bare words to put off the Prelaticall petition or did the Author speake without ground at adventures God forbid wee should thinke so but what the common adversary will think and speak it would grieve a godly heart to consider How comes it then to passe the breach is growne so great It rejoyced our hearts to see that ingenuous Christian and peaceable disposition in that ever honoured brother Mr. Herle who brought the distance in his Preface to such a narrow as if one plaster more might seeme to have healed it oh that there had been many more of that peaceâ—…making spirit what heart-burnings and contentions had been prevented Wee thought also that meeke Apologetick Narration gave a faire opportunity of closing with brethren in such things as they professed to concur in but what contrary entertainment it found wee lament to consider And is it now come to this passe that these who were in a manner one cannot live together in the same kingdome Oh the depth of the malice and subtilty of that old Serpent Oh the policy and undermining faculty of the Jesuiticall generation who no doubt have a great influence in this division Oh the frailties of flesh and blood in Gods dearest Saints Oh the unsearchable depths of the Lords eternall counsels that for holy ends leaves his owne to such temptations and yet knows how and will assuredly improve all this to his owne glory and the lifting up of the name and kingdome of Christ in despite of all the gates of hell and give his servants once a season to sing together this song of Moses and of the Lambe in triumph over all their enemies But what is the cause past helpe and remedy shall we think alasse there is no hope they will not leave untill they have devoured each other better for us to say nothing wee shall bee but censured and slighted of all God forbid have wee ventured thus farre and shall wee not presume a little further Oh that we were worthy and fit to propound any thing that might tend to mollifie this sore Or that the Lord himselfe would speake by such poore creatures any word in season to helpe at least a little in this sad case We will not deare Brethren make this long Epistle more tedious by presenting unto you all that might be said to move and perswade your hearts to study peace and unity and with one shoulder to set your selves to further this blessed worke of publique Reformation for which the Lord hath put such an opportunity into your hands as never was the like and God knows whether ever it will bee if this bee slipped Wee are perswaded when the heate of contention is laid aside the blessed Spirit of Christ in you doth secretly suggest arguments enough unto your hearts Doe you not oft heare such whisperings as these Are they not Brethren who differ from us hath not the Lord received them doe they not stand or fall to their own Master and how shall wee reject or judge them have we not our ignorances and frailties what is there no consolation in Christ no comfort of love no fellowship of the spirit or if so should not this perswade us to bee of one minde in the Lord doe wee not hope to live in heaven together and shall wee stand at such distances here shall wee thus suffer peace to goe from us and not follow and pursue it shall we lose the blessing of peace-makers shall wee by such differences thus gratifie Satan Jesuites Prelates c. and strengthen their hands by weakening our owne are we not in the high-way to devoure each other and expose all to ruine is it not high time for us that are one in the Orthodox truth to joyne heart
and hand to pray and preach and write as one to stop the floud-gate of errours and abominations that Satan hath set open to the drowning of many soules and the hazzard of many of the sheep of Christ whiles wee are contending about some matters of order which though they bee of moment yet must give way unto more fundamentall truths and oh that this mischief were sufficiently laid to heart and the dangerous spreadings of such gangrenes looked to in season What will not all our vowes covenants and solemne Oaths binde us together These and many such heart-breaking considerations wee doubt not are before your eyes daily which therefore wee will not inlarge Onely give us leave to propound what we conceive in our weake judgement might somewhat tend to heale this distance Wee confesse wee stand farre from the marke and may misse the matter but if we doe let our well-meaning bee accepted and our weaknesse pardoned Two things as we touched before we conceive keep our deare brethren from closing together in one to promote the publique and generall Reformation First that point of Reformation which concernes the members of the Churches and here wee feare the distance at present is great For when it 's thought on the one hand that there is no need of â—…ending godly Preachers to the ignorant and prophane Parishes to instruct them humble them and prepare them for a gracious Reformation but that Pastors if they could bee found should bee sent to them and minister to them as they are if they will but joyne in the nationall Covenant as most have done for we see no other required and when godly Pastors may not have power to try their people whether they can examine themselves discerne the Lords body and walke according to Christ before they admit them to the Lords Table nor may exclude them but upon some scandalous evill which seemes short of that which even the Common-prayer-booke did allow Considering in what a state multitude of Parishes are in England how full of Malignants Atheists prophane Wretches c. wee must needs acknowledge it will bee very hard for the godly to satisfie their consciences in such Church-communion or godly Pastors to minister unto their Parishes in such a state and therefore wee cannot wholly condemn such Ministers and people as have been gathered into congregations if there were no hope of remedy in this case Secondly on the other hand when some shall gather out of many Congregations the most godly and able Christians into severed Churches wee must acknowledge it may occasion grief to the Ministers of such Congregations But is there no middle way wherein according to God these two might meet wee suppose there is If the Lord would vouchsafe to help his people in these few things 1 Is it not possible to obtaine of that â—…ver Renowned Parliament not onely such liberty for godly Pastors and their Churches to debarre from the Lords Table such as are not qualified according to the former description of the Reverend Assembly but also all favour and furtherance from Authority to purge out of the Church all such according to rule that live impenitently in any known sinne and scandalous evill we cannot doubt but that if brethren would agree with one heart to petition the same such as have done so worthily many things for purging the House of God would also promote this needfull point of Reformation 2 If all the godly Ministers would joyne as one man and take unto them the zeale of John Bap. thundering out the direfull wrath of God against the pride vanity luxury prophanenesse and late swarmes of monstrous errors the usuall tares accompanying Reformation and other sinnes of the time to lay all levell before the Lord and with holy Calvin resolve to suffer their hands to bee cut off rather then to deliver that holy seale of grace to the openly wicked and impenitent sinner how would the Lord goe out with his servants and cut downe sin by the sharpe sword of his Word and severity of Discipline if all joyned together Whereas we feare sin and prophanenesse will out-stare all godly Pastors when they stand so much divided 3 If these things being obtained and agreed all godly Ministers and Christians which are the salt of the earth and might by the blessing of God season the Congregations wherein they live they would not cast them off or withdraw from them till first by publike and private admonitions and exhortations they had convinced them of sin and sought by all good meanes their reformation Whereby some no doubt might be gained and what a blessed worke were that And as for others that prove obstinate and impenitent there would bee just cause of rejecting them from the ordinances and society of the Church or if this part of the kingdom of Christ would not be born in Congregations with how much peace and satisfaction to their owne soules and to the consciences of all should such godly Ministers and people withdraw themselves from them to a nearer communion one with another And shall wee not hope that England is capable of such a Reformation as this if Gods faithfull Ministers would with one heart and mind endeavour the same Farre farre be it from our deare Countrey after all those notable steps unto Reformation that it should stick in this which is the life of all the rest But if it should bee so that either the great ones should bee too big to stoope downe to the Lord Jesus in the wayes of his wholsome Discipline or the multitude so carnall worldly wilfull prophane impenitent as not to reforme themselves families and so their congregations humbly submitting to the rule of Christ or if the Ministers at least most of them should looke at preferment honour credit riches authority over the people and not minde such a work as this is And this after all the heavy humbling dreadfull judgements of God come upon the Land after all the glorious out breakings of the light of the Gospel in many parts of the Kingdome after all the protestations covenants oaths whereby so many have bound themselves to this particular reformation of themselves and to further the reformation of the Publique wee tremble to speake it but our hearts cannot but feare it that woe woe woe will bee to poore sinfull England It seemes to us to bee a propheticall speech of Mr. Briâ—â—ly long since at rest with God when lamenting the prophanenesse of England with their connivence at Popery and complyance with the wicked he saith That if the Lord of Hosts doe call for them meaning the Popish faction to rise up against us in new conspiracies or open violence and with them all the crew of wicked and ungodly men in whom we have so delighted to take part with those to our destruction as they it is to bee feared will be as outragious as the other against all soundly fearing God is it not just yea if hee should let them make it
the Church in neglecting them to goe immediately to the Classis and yet some of our Brethren at the requests of tender consciences might declare their judgement when no rule called them to write to their Pastors which perhaps were bitter persecutors or if better yet such as they had no knowledge of and if any by such writings did abstaine from the sacrament for such corruptions as their consciences would be defiled with no hinderance from us was in the way but that you might call them to account before the Church and convince and censure them if there were just cause which was the objection against Mr. P. in flying presently to the Classis CHAP. III. 2 Position That it is not lawfull to joyne in Prayer or receive the Sacraments where a stinted Liturgie is used Or as wee conceive your meaning to bee in this as in the former c. viz. where and when that stinted Liturgie is used Reply IF we mistake not your judgement and practise both you have born witnesse against both that you call the rigid separation and this more moderate also and wee humbly wish that the moderate doe not degenerate into the rigid ere long it is very strange if they take not great encouragement upon your grounds Answ If you will needs account not joyning in that stinted imposed Liturgy to bee a moderate separation wee must confesse we have witnessed against such separation yea not onely conformed to that corrupt Worship but also to divers of the Ceremonies thereof some of us with shame before the Lord may confesse it But we desire that may be no prejudice to the truth since discovered to us but wee have ever conceived that the separation witnessed against both by your selves and us have been such as to separate from the Churches of England as no true Churches the Ministery as no true Ministery their separations from corruptions in Doctrine and Worship their endeavour to enjoy all the ordinances of the Lord Jesus in purity if wee bee not mistaken your judgement and practise with ours have alwayes approved and the question now in hand is not about a new kinde of separation more moderate from the Churches and Ministery of England but whether the Liturgy of England be not indeed one of those corruptions in Worship which you and wee had need reject as well as the ceremonies and no longer conforme to the same And wee heartily wish that the growing endeavours of the godly after more purity of Worship and to bee purged from all the pollutions of the man of sinne bee not too rashly branded with the odium of separation and breach of peace and unity of the Church As for degenerating into the rigid separation wee think you need not feare it upon our principles no more then upon the common grounds of Non-conformists and you know what they inferre upon those principles now justly it concernes you to consider as well as 〈◊〉 but as it is truly observed in England it was the justification and pressing of ceremonies and other corruptions that drave many to separation not the endeavour of further Reformation so you may feare the too too much conformity of Ministers to humane impositions and justification of the Liturgie c. have and will more dangerously alienate godly minds from your Churches and Ministery and so drive to separation then all the principles and progresse of the godly in wayes of reformations and wee shall refer it to the judicious and common experience whether the discovery of the corrupt worship in the Liturgy or contrary conformity to it be the greater block of offence and strengthens the hands of the Separatists most which yet you after object unto us Wee suppose the Worthies of this renowned Parliament together with those of the reverend Assembly would not so soone have removed the whole frame and fabrick of this Book nor wholly stopped up this pit if building of battlements about it and keeping watchmen neare it to bid passengers take heed had been the readiest way to cure separation nor doe wee thinke that this reverend man of God would have been in more jealousie and feare of us if hee had considered how tenderly we returned our answer to the question then of those faithfull witnesses in Scotland who separated their lives into the hands of death rather then communicate in the use of this Booke and yet wee thinke they deserve a better place then to bee ranked so neare to the rigid separation notwithstanding for our selves we are heartily thankfull for what he humbly wisheth and for his jealousie over us so farre as it is godly but so farre as such wishes cast a cloud of evill suspition over us in the hearts of others as if we were going faster then we knew where to stay we wish humbly such words had been spared till some other time Concerning this distinction a letter of this subject is cited printed without the Authors knowledge that put a difference indeed between the reasons of the Separatists proper to them qua tales and other reasons used by himself common to others studious of Reformation To which we answer 1 That letter acknowledgeth no such distinction of separation rigid and moderate onely if you will a separation from Churches and separation from the sins and corruptions of Churches which latter is all we professe 2 Those Reasons which the letter ascribes to them qua tâ—…les will wee suppose bee found in their Books thus farre that the Prayers Preachings Sacraments c. are unlawfull because offered in a false Church by a false Ministery for the subjects of Antichrists kingdome That there should be no Separatists in the world because none it is said none plead against the Booke of Commonâ—…prayer as unlawfull because offered up in a false Church is strange to us that this learned Author should not read or observe the same exceeding frequently in the Separatists writings take but a taste in the first pages of Mr. Smith against Bernard in his parallels censures and observations his words pag. 9. are these Hee would prove that an erroneous constitution of a Church is a reall Idol and the prayers they offer with the prayers of the wicked comming from that false constitution are tainted with the Idolatry of that constitution And pag. 10. It is Idolatry to offer up service to God in a Church of a false constitution And pag. 13. Tell mee Mr. Bernard can there be a true Ministery true baptisme true faith true prayer true preaching and administring the supper true excommunication in a Church which is falsly constituted Did the Lord accept the sacrifice of the Church constituted by Jeroboam so page 14. A Church falsly constituted is not accepted of God neither are their actions ecclesiasticall as prayer preaching c. acceptable in the sight of God And againe a false Ministery Worship government may bee in a true Church through ignorance and the like but a true Ministery worship government cannot possibly bee in a
may be considered What is said that may more properly concern the case under the notion of an instituted Society we shall consider in due place Now from that which hath been said the Conclusion as we conceive doth easily and naturally follow That as notwithstanding all that is said there is no Catholick visible Body of mankinde to which or to the Officers wherof is given the power and priviledges of Civill government to rule this Catholick Body either as one totum politicum or the parts of it Families Cities Kingdoms in communi by subordination of all Societies with reference to the whole or so as every King Major c. should be an Officer of the whole So these and like consequences will not follow in respect of the guides government priviledges c. of the Catholick Church notwithstanding all that is said from these considerations of unity visibility priority of nature c. Object 1 If any shall Object the case is not alike because in this Catholick Church were universall Officers set up as the Apostles not so in the world of mankinde Ans We say these were but for a time in the first beginning for the setting up of the first order in all the Churches who being dead there is none to succeed them in that respect of Catholick power Secondly we say likewise at the first for a time Adam and after Noah had a generall power over mankinde though after them none had the like as it is here And therefore the comparison stil runs clear Object 2 If any object as some doe in answer to an argument somewhat like this that this similitude holds not because there is not that externall union of visible communion in the Common-wealths of the world as in the Church if one say God hath placed Kings Dukes in the Common-wealths as in one organicall Body who have one head who giveth influence to so many organs of head feet c. as the Apostle speaketh of the Body the Church 1 Cor. 12. then indeed all the Common-wealths of the world would make but one body Answ To the Scripture alledged we shall speak after here onely let us clear our parallel And first take the similitude as it is stated by us and it will be clear First compare the Catholick number of mankinde with the Catholick Church which is the number of called ones and then there is as much externall union of visible communion in one as in the other For first all mankinde may and ought to maintain Civill communion one with another in all Offices of humanity for the common good of the whole as the members of the Catholick Church doe or ought to doe and common humanity and the command of the Morall Law binds thereto as well as Christianity and rules of the Gospel bind here Secondly if we compare Civill societies as Families Cities Common-wealths with instituted Churches it is as possible and as well the duty of all Common-wealths in the world by principles of humanity and the Morall Law in all mens hearts to maintain externall union of leagues of friendship and communion in all Offices of Civill society as it is possible and the duty of all Church societies by the principles of Christianity and rule of the Gospel to maintain externall union of visible communion in the duties of Church society Thirdly not to dispute here whether there be such an externall union of visible communion amongst all the visible Churches as parts of the Church Catholick if the reason alledged be sufficient to prove the same viz. because there is one head in the Church who giveth influence to so many organs of head feet eyes c. in the Church Then still our parallel will hold for as this Head is no other then Christ Jesus in his spirituall Kingdom the Church giving that influence named so the same Lord that is King and Head over all 1 Chron. 29.11 Ephes 1.22 doth give influence to many organs in this Body of Mankinde even to all Kings Judges Fathers of Families And Christ is the same in respect of all authority power gifts administrations Civill c. to this Kingdome of Men as he is to the Kingdom of his Church of all power spiritual And although the Church be a Body of nearer relation to Christ then the Body of mankinde yet in regard of a common relation between a Head and Body there is a similitude which is sufficient in this case There is one thing more we meet withall that here we shall remove viz. when it is objected that the Catholick visible Church cannot be one because it cannot convent together in one Society it is answered usually that such comming together in one society is not needfull because as a Kingdom may be one though all parts of it never meet together having the same King Laws c. And as an Army may be one having the same Generall the same Laws of Discipline the same cause c. though the severall Brigades should never be drawn up into one body So the Catholick Church having the same King Laws Cause Enemies is but one though it never meet To this we shall here Reply so far as it lyes in our way 1 As all union is for communion and all communion flows from union so look of what nature the union is such and no other is the communion and look of what nature the communion ought to be of like nature ought the union to be else it will not reach the end And therefore here as the mysticall spirituall union of the Catholick Church to Christ the head by faith and to one another by love is sufficient to afford spirituall communion with the same So unto Politicall communion there must bee a Politicall union into one policy And as the nature of Politicall communion is such must the nature of the union be that it may reach the end To apply this a Politicall Church is instituted of Christ for communion in all the Worship and Ordinances of Christ instituted in the Gospel as the Ministery of the Word the Seales and Discipline now no Church as One can have communion with Christ and one another in these things but it must have a Politicall union suitable thereunto that is they must be one Society that can at least meet to combine together And therefore if all Churches make one Politicall Body for Politicall communion it must be such an union as will reach that end which cannot be imagined in such a Catholick totum politicum as the Catholick Church 'T is true distinct Churches as distinct Kingdoms may have communion in some politicall priviledges answerable to their union consisting in a fraternall relation one unto another yet not make up one Body Politicall of which we speak Secondly to the similitudes brought we answer This whole Kingdom or Army is properly and clearly one Politicall Body under one Politicall head the King or General as stands by Covenant as members of that one Policy and those