An Answer to Two Treatises of John Can — John Ball

An Answer to Two Treatises of John Can · John Ball

CHAP. IV.

SECT. I.

ALL true viſible Churches gathered and planted according to Gods Word, Can. Neceſ. of Separat. pag. 173.conſiſted in their conſtitution of Saints onelyonly: But the Churches of England after Popery were not ſo conſtituted. For the greateſt number of them were prophane people, even mockers and contemners of Religion, as Atheiſts, Idolaters, Sorcerers, Blaſphemers, and all ſorts of miſcreants and wicked livers. Therefore the Churches of England are not true viſible Churches. There is never a part of this argument they can deny, unleſſe they will let fall their owne principles. For the Aſſumption I make no queſtion, but it will paſſe without exception, and none of them will have the face to oppoſe it, conſidering how generally the thing hath beene affirmed, and ſtill is upon all occaſions both in word and writing. Now that the propoſition may appeare as true alſo, I will prove the ſame; first, by Scriptures; ſecondly, by reaſon; thirdly, by the teſtimonies of the learned.

ANSVVER.

IF both parts of this Argument be Nonconformiſts principles, why doe you labour to prove the propoſition true, more than the aſſumption? If it had been a confeſſed principle, why doe you not fight againſt them with their own weapons, as you pretend to doe throughout your Booke. He is very dull, that doth not ſmell ſomewhat herein. But if it ſo pleaſe you, The propoſition is the Nonconformiſts, and it is not. For if this be the meaning thereof, That all true Churches ſhould conſiſt of viſible Saints, not onelyonly in their firſt gathering, planting, and conſtitution, but alſo in their after continuance and propagations, the Nonconformiſts doe acknowledge it; for when ſinne and wickedneſſe ſpringeth or groweth in the Church, the ordinance of God is violated. But if this be the meaning; That the ſocietie which conſiſteth not of Saints onelyonly, is not the true Church of Jeſus Chriſt, that the Nonconformiſts utterly deny. Alſo it is one thing to ſay, The mHieron. Prefar: lib. 2. in Epiſt. ad Galat. Rurſus facilitatis & ſuperbiae arguunturs Id. ad princ. Marcelle. Epitaph. Difficile eſt in maledicâ civitate, non aliquā ſiniſtri rumoris fabulam contrabere. Id. in Praefat. in lib. Dydimini. Sp. Sa. Cum Babylone verſarer, & purpuratae meritricis eſſem colon…, &c.Church is not planted and gathered in all things according to Gods Word; another to ſay it is no Church at all, which is not planted and gathered in all things agreeable to the Word of God. If then the meaning of the propoſition be this; That all true Churches planted and gathered according to Gods Word, conſiſted of Saints onelyonly, becauſe the ordinance of God is violated, and his houſe polluted; … notorious offenders are received or tolerated; the No…conformiſts will acknowledge it: But if you underſtand it thus; That it is no true Church at all, which conſiſteth not of Saints onelyonly, becauſe it is not gathered, planted, conſtituted, reformed in all things agreeable to the Word of God, they never received it. If you could not diſcerne this in their writings, you were very blinde and partiall. If you did diſcerne it and yet would paſſe it over, that you might with ſome colour traduce them as going contrary to their owne principles, or beguile others with an aequivocation, where was your ſincerity? The Nonconformiſts will not deny, but ſome things in the gathering and planting, or rather the refining and government of the Church of England was and is done amiſſe, not agreeable to the Word of God, which they heartily deſire and labour might be reformed; but for things done amiſſe, they dare not condemne the Church, deny the grace of God, ſeparate from her communion, or approve them that doe it. It may be queſtioned alſo, whether you dare not put a tricke upon your Reader in the phraſe, gathered and planted, as if a church in continuance might conſiſt of ſuch as are not Saint…; but if it be not gathered of ſuch onelyonly at the firſt, it is no Church. If this be your cloſe intendment, the propoſition is farre from truth, the minde of the Nonconformiſts, and the matter in hand: for in the reformation a new Church was not planted, but a corrupt Church refined or purified. And thus I might paſſe over that which followeth in your next Section, becauſe every man may eaſily perceive it reacheth not to the point in hand, but that you ſhould not complaine as if your reaſons were neglected, I will follow you therein.

SECT. II.

IF we take a ſtrict view of all the Churches which the Lord hath conſtituted ſince the beginning of the world, Can. Neceſ. of Separat. pag, 174.it will appeare, that at the orderly gathering and planting, the members of them were all holy and good. I here intend of viſible and externall holineſſe, and ſo farre as me… may judge, and not of that which is within, and hid from us. For I doubt not, but in Gods ſight the pureſt Congregation on earth, might conſist at first of good and bad, and yet of men, every perſon to be judged truely faithfull and ſanctified, untill any one by his iniquitie (outwardly committed) appeared otherwiſe. Not to ſpeak of the Church of the Angels, Dr. Feild of the Church, p. 3, 4. &c. 2 Pet. 2.4. Iude 6. Eccl. 7.29.which God created in heaven, and were all good and holy, till ſome by tranſgreſſion fell away. Neither of it in Paradiſe, conſiſting of two perſons, and both true beleevers. After the fall the conſtitution of the firſt, Church, in the covenant of grace, was of good matters, and ſuch was the Lorde care to have the puritie of it ſtill preſerved, that he th…ſt out Cain from the ſame, for the great wickedneſſe which he fell into. The Lord gave not Circumciſion to Abraham, Gen. 12.1. & 17. Rom. 4.11.10.15.19. 2 Pet. 1.4. Pſal. 45.11. Revel. 18.4. 2 Cor. 6.the ſeale of the righteouſineſſe of faith, untill he left his Fathers houſe, and that idolatrous place wherein he had lived; which ſignifieth to us, that all men muſt neceſſarily come out of the world, and from worldly corruptions, or elſe they are uncapable to have a Church covenant in Christ, confirmed unto them of Cod. As for the viſible Churches planted by the Apostles, it is evident, that in their collection, they conſiſted of ſuch and none other, as were called by the Goſpell, confeſſed their ſinnes, beleeved, walked in the ſpirit, and ſeparated themſelves from the falſe ſtate, in which they ſtood members before. Such a beginning had the Congregations in Rome, Corinth, Galatia, Epheſus, Philippi, Coloſſe, Theſſalonica, &c. And who dares affirme, that there was one man or woman admitted a member at the conſtitution of any of theſe churches, which had been known to be an ill liver, and did not first manifeſt ſound repentance thereof.

ANSVVER.

VVHen you ſpeake of viſible Churches, and viſible and externall holineſſe, ſo farre as men can judge, it is to ſmall purpoſe to mention the Church of Angels in heaven. For the Church whereof you intreat, is a ſocietie of men, holy in profeſſion, and outward conformitie, but not evermore in truth, whereas the ſocietie of Angels (if it be comprehended under the Church) is inviſible and perfectly holy. I ſpeake of them as they were by creation, and of as many as ſtood in their integritie, who onelyonly are to be underſtood by that title.

It is to as little purpoſe, to ſpeake of the Church in Paradiſe in the ſtate of innocency: For the Church underſtood in this pr…ſent buſineſſe, conſiſts of men conſidered in the eſtate, which they now have promiſed by God being made man: or man fallen by ſinne and reſtored by Chriſt, who too…e them by the hand and lifted them up. That is properly the Church, which was gathered after man fallen, and is reſtored in Chriſt, which as it is viſible conſiſteth of good and bad, as you ſay. But the Church in the ſtate of innocency, conſiſted of ſuch onelyonly as were created of God, perfectly holy, as befitted ſuch creatures, untill by tranſgreſſion they fell from their integritie. The ſtate of the Church which we muſt enquire into, is that which God hath gathered, planted, conſtituted, preſerved, continued and propagated ſince the fall of man.

After the Fall, God entred into Covenant with our firſt Parents, Adam and Eve, who received the promiſe, and were partakers of the good things promiſed. Their ſeed alſo was within the Covenant, untill they did diſcommon themſelves; and ſo Cain and Abel as members of the viſible Church offered Sacrifice: In phraſe of Scripture therefore Cain was a Saint in profeſſion; but whether he had given teſtimony of ſound and true holineſſe, ſo farre as man could judge, is more than can be proved. 1 Ioh. 3.12. Iude 11 verſe.The Scripture ſaith plainly, He was of that wicked one, and therefore ſlew his brother. And if no man ſuddenly become deſperately wicked, it is probable Cain had given no great fignes of pietie in former times. Afterwards many and great corruptions came into the Church, when the ſonnes of God tooke unto them wives of the daughters of men, Gen. 6.2. See Rivet. in Gen. exercitat. 50.whom they would: and it is ſtrange to imagine all the members of the viſible Church in thoſe times to be viſible Saints in conformitie, Gen. 9.24, 25.ſo farre as man can judge. The Church of God continued in the family of Noah, wherof Cham remained a member, after the ſentence denounced againſt Canaan: In this Church therefore all viſible members, were not viſible Saints, ſo farre as man can judge. Gen, 10.1, 2, &c.The world after the Deluge was repleniſhed by the ſonnes of Noah, and the Church of God was conſerved in their families, perhaps in the family of Cham, and Canaan his youngeſt ſonne, at leaſt for a time. … Gen. 14.18. Heb. 7.6.For it is probable that Melchizede…, King of Salem, was ſome King of Canaan in ſtock diver from the Hebi…wes, of the poſteritie of Cannan, who planted in thoſe parts, whom God did preſerve in the midſt of an ungodly people. And the promiſe of God made to the poſteritie of Sh…, and ſo of Abraham; did not exclude all other familie… from communion of pietie and godlineſſe. oJun: annot. in Gen. 14.18. Calvin in loc. Mercer. in loc. Nulla prorſus ratione nituntur, qui Semil cum Melchilſedeco confundunt. & probabiliſſinum eſt, id à Iudaeis fuiſſe ex… gitatum, quia non aequo animo ferebant, hominem alienigenam autori gentis ſuae aliqua in re fuiſſe praelatū. Rivet. in Gen. exercit. 77. … Gen. 10.16. Gen. 14.24. v. 13. Gen. 20.5. 9, 10.14, 15. Apparet autem in reſponſione Abimelechi, non fuiſſe hominem impium, vel ō … cognitione. Dei deſtitutum. Nam Deum loquentem agnoſcit, &c. Rivet. in Gen. exercit. 100, 101. See Pſal. 18.21.25. 2 Sam. 22.21. Pſal. 73.13. Rom. 4.11. Gen. 17.12, 13.23. Rivet. in Gen. 17. Chamier. panſtrat. tom. 4. lib, 5. cap. 11.At that time we may well … were ſome others in the Land of Canaan, who did … wou…d worſhip the … Goth. For not … mention A…er, Eſkel, and … with Abrah…, at that time a … in the La…d, with whom they … not have … covenant, it is probable, if they had beene groſſe Idolaters, without all knownledge of the true religion; … King of … his fault) carried himſelf … buſineſſe of Abraham, as a man not altogether deſtitute of the true ſtare of God.

That the true Religion was maintained in the family of Sh…, is acknowledged by all ſorts, but in that family it was greatly corrupted: for the Scripture teſtifieth, that … the father of Abraham, and the father of Nachor, and Abraham himſelf before his calling ſerved other Gods. J…ſh. 24.2. The Church of God did ſpread in the family of Abraham; to whom God gave Circumciſion, as the ſeale of the righteouſneſſe of faith: but the members thereof, were as well they that were bought with his money, as they that were borne in his houſe. For ſo we reade that God commanded, and Abraham tooke Iſmael his ſonne, and all that were borne in his houſe, and all that were bought with his money, that is; every man childe among the men of Abrahams houſe, and he circumciſed the foreskin of their fleſh. Not onelyonly Abraham and his ſeede, but all that lawfully appertained unto him, and were in his power, did partake of the ſeale of the covenant, as ſuch as formerly had been, or now were received into covenant. And by analogie we may gather, that not onelyonly the children of beleeving parents, but of Infidels, if they come lawfully into the power and hand of Chriſtians to be trained and brought up by them in the Chriſtian faith, ought to be admitted into Baptiſme. Now in what ſenſe, Iſmael and ſome others in Abrahams family might be eſteemed holy, … others judge. Eſau was a member of Iſaacs family, which was the viſible Church of God in thoſe times, Gen. 25.31, 32, 33. Heb. 12.19.after that he had ſold ſold his birth right for a …eſſe of pottage, and many other wayes had diſcovered himſelfe ſo to walke, as a man could hardly judge him to be truely holy. Gen. 35.22. & 49.3, 4, 5, 6, 7. & 34.25. & 38.25, 26.The family of Jacob was received into covenant, according to the pleaſure and diſpenſation of God, and all his ſonnes were members of the viſible Church, when foule offences were amongſt them unrepented of. Gen. …7.2. Sept. foreign. detr… eos crimine malo.Not to mention the facts of Ruben, Simon, and Levi, and J…dah, it is noted of the ſonnes of Zilpah and …ilkah, that they runne into ſlander, whereof we cannot thinke they repeated ſuddenly. Joſeph his Brethren conceived ſuch hatred againſt him, that they firſt conſpired to kill him, but changing their minds therein, they ſold him unto the Iſ…elites. The whole body of Iſrael was a peculiar people, Lev. 20.24. Sept. foreign.of whom every one was by the word of God ſeparated into the covenant of mercy: and if the whole Nation was the people of God, every particular perſon in that Nation did ſtand under the ſame relation. But what the ſtate and condition of that people was when they were admitted into Church covenant, wee may learne from the holy Scripture.

When I paſſed by thee I ſaw thee polluted in thine owne bloud, Ezek. 16.6.8.and I ſaid unto thee when thou waſt in thy bloud, Thou ſhalt live; even when thou waſt in thy bloud I ſaid unto thee, Thou ſhalt live. Now when I paſſed by thee, and looked upon thee behold, thy time was as the time of love, and I ſpread my skirts over thee, and covered thy filthineſſe: yea, I ſware unto thee, and entred into covenant with thee, 1 Reg. 8.53. Sept. foreign.ſaith the Lord God, and thou be…ameſt …. When God brought Iſrael out of Aegypt by the hand of Moſes his ſervant, he ſeparated them to himſelfe, from among all the people of the earth, Act. 7.38.for an inheritance: and every ſingular perſon in that huge multitude was a viſible, member of that Church, Exod. 32.8, 9.22. Deut. 4.3. & 9.7, 8. Pſal. 106.7.13, 14.19, 2….28. Num. 14.22. Act. 7.39, 40, 41, 42. Amos. 5.25, 26. Joſh. 5.7, 8, 9. Deut. 29.4.and all of them by profeſſion Saints or holy, the flock of God. But oftentimes they ſinned and rebelled againſt the Lord, being a ſtubborne and ſtiffe-necked, people, uncircumciſed in heart, unbeleeving, forgetfull of Gods workes, deſpiſing his covenant, idolatrous, which had neither eyes to ſee, nor eares to heare, nor an heart to under ſtand. And what probabilitie is there, that this whole people was truely holy in the judgement of charitie, or ſo fa…re as man can judge, or that they ceaſed to be the Church of God; when they had groſſely corrupted their wayes? If the true Church be gathered of Saines onelyonly (externally and ſo … as man … judge) and of them alone framed, at of the ſubject …: which is onelyonly true, whileſt it … ſuch, and falſe when it degenerate… from this diſpoſition…, and ſo as … and p…trified ſtuffe to … caſt out of the … let it be conſidered how the Congregation in the Wilderneſſe could be the true Church of God, which ſo oft, …, Act. 7.38.and in many particular ſinned againſt the Lord. It is more true, Exod. 24.3.7.the Church and every member thereof outred into Covenant, either expreſly or implicitely to take God for their God, and to keepe the words of the Covenant, and doe them: to ſeeke the Lord with all their hearts, and to walke before him in truth and uprightneſſe. Deut. 29.4.But Moſes ſaith of them that entred into Covenant, that they had not eyes to ſee, nor eares to heare, nor an heart to underſtand, and with many of them God was diſpleaſed, becauſe they obeyed not his v…y…e. Deut. 29.10, 11, 12.Yee ſtard this day all of you (ſaith Moſes) before the Lord your God, your Captaines of Tribes, your El…ers, and your Officers, with all the men of Iſraell: your little ones, your …ives, and thy ſtranger that is in thy Ca…p; from the … of thy wo…d, to the … of thy water, That thou ſhould … …nto the Covetant … the Lord thy God, &c. But he teſtifieth againſt them alſo, Deut. 32.5, 6.15, 16.that they had corrupted themſelves, that their ſpot was not the ſpot of his children; that they were a froward and perverſe generation, a fooliſh people, and … wiſ…, who forſo…ke God that … them, and regarded not the ſtrong God of their ſalvation. Ioſh. 5.5, 6, 7.Joſhua circumciſed all the people which were borne in the Wilderneſſe (for all that time that Sacrament was neglected) and his fact is approved. But we reade not of any inquiry that was made of all that great multitude, what worke of grace God had wrought in every mans ſoule, and it is very improbable, that there was not one who did not give good hope of ſound and true cleaving unto the Lord with all his heart. Pſal. 78.55, 56, 57.When God had caſt out the Heathen before them, and cauſed them to fall to the lot of his inheritance, and made the Tribes of Iſrael to dwell in their Tabernacles, they tempted and provoked the moſt high God, and kept not his teſtimonies, but turned backe and dealt falſly like their Fathers. they turned like a deceitfull Bow.

Iſrael then was a choſen people, an holy nation, Deut. 14.23. & 29, 10, 11, 12. Rom. 3.2. & 9.4. Act. 3.25. Deut. 32.5, 6. Iſa. 1.1, 2, 3, 4.10.the peculiar people of God, his treaſure of delight or choice jewells; a people in Covenant; the children of the Prophets, and of the Covenant; and yet a ſtiffenecked people, corrupters, ſet on miſchiefe, fooliſh and unwiſe. The Lord proteſteth that Iſrael did rebell againſt him, that they did not underſtand but were a moſt ſinfull Nation, ye… … and Gomor…ah, yet he calleth them his people and … paſſing Socleome in iniquitie, Ezek. 16.47, 48, 49.51. Lam. 4.6.22. Iſa. 5.1, 2, 3.5. Iere. 2.21. Ioſ. 24.1.14, 15.23, 24, 25. Iudg. 2.8.11. & 3.9.15. & 6.7. & 10.10.16.17. 1 Sam. 7.2, 3, 4. 1 Chron. 13.2. &c. 2 Chron. 15.12. 2 Reg. 11.17. 2 Chron. 25.16. 2 Reg. 23.3, 2 Chron. 34.31. Neh. 10.29, 30.and yet the daughter of his people, and the daughter of Zion, his pleaſans plant, and a noble Vine.

We reade oftentimes that Iſrael after ſome grievous fall and requit, renewed their covenant to walke with God; and ſerve him onelyonly, and to obey his …oyce; … the dayes of Joſhu…, Judges, Samuel, David, Aſo, Ju…ſh, Joſiah, Nehemi…h, &c. But herein particular ſcrutin…e was not made, what worke of grace God had wrought in the hearts of particular perſons, … the confeſſion of finne, and profeſſion of obedience was renewed. And if the looke into the ſtate of … all ages of that Church, and particularly under theſe religio…s and godly Princes, by whoſe authoritie the Covenant was renewed, it will eaſily appeare, many did but flatter with their …ips, neither was their heart ſtedfaſt in the covenant. The Prophets every where cry out againſt the great iniquitie of the Princes, Prieſts, and people, their idolatry, injuſtice, oppreſſion, contempt of the Word, impenitency, ſt…bornneſſe, ſo that it is ſuperfluous diligence, to referre to the ſeverall paſſages which mention theſe things.

When John the Baptiſt began to preach the Goſpell, Matth. 3.5, 6.and gather a new people for Chriſt, he admitted none to Baptiſme but upon confeſſion of their ſinnes, which was both a renouncing of them, and a promiſing of amendment of life. But we finde not that he repulſed any that voluntarily ſubmitted themſelves, nor tooke time for tryall, whether they made nonfeſſion in truth of heart, or no. It appeareth many wayes, that when the Apoſtles planted Churches, Act. 2.38. & 8.37. & 19, 17, 18, 19.the people whom they received did enter into Covenant with God: But it is diligehtly to be obſerved, whom they did receive upon confeſſion of ſinnes and profeſſion of faith, and whom they ſuffered after they were received. Simon Mag…s. beleeved and was baptized, Act. 8.13. 1 Cor. 3.1, 2, 3. & 15.10.11. &c. Gal. 3.1. Phil. 2.21. Iude 12 verſe. Iac. 2.1, 2, 3. Rev. 2.14.20, &c.who not long after offered money that he might obtaine the gifts of the holy Ghoſt. In Corinth Galatina and other Churches, many were admitted into the ſocietie, who in ſhort time turned aſide both in practice and opinion, as to deny the reſurrection, and joyn the ceremonies of the Law with Chriſt in the point of juſtification, and many other abuſes: which is a great preſumption, they gave no ſure teſtimony of any ſound worke of grace in their ſoules, when firſt entertained into fellowſhip. And though the Apoſtles required a confeſſion of faith, and profeſſion of obedience of them that joyned in Chriſtian ſocietie, yet they tollerated great abuſes in private perſons, which they could not redreſſe. For without queſtion they condemned the having of many wives at once in all men, but when that cuſtome at leaſt ſecret and indirect, 1 Tim. 3.2.12. Tit. 1.6. Calvin in 1 Tim. 3.2.prevailed among the Jewes and Gentiles both in thoſe times, they give no pDan. in loc. Rivet. cathol. orthod: tract. 2. qu. 24. ſect. 6.7. Chryſost. in epiſt. 1. ad Tim. hom. 10. & in epiſt. ad Tit. hom. 2. Hieron. in epiſt. 1. ad Tim. ca. 3. cathar. cathol. adverſ. error. Cajet. err. 99. Jewel def. of apel. par. 2. cap. 8. Div. 1. pag. 179. 1 Tim. 1.20. 1 Cor. 5.7.13. Rev. 2.5.16. & 3.16.Commandement that each beleever having two wives, ſhould be caſt out of the ſocietie, but onelyonly that he ſhould not be choſen into the place of a Biſhop or Deacon. Great and manifold abuſes crept into the Churches, even whileſt the Apoſtles lived, and ſhortly after they were planted, and ſome of thoſe were reprehended onelyonly, calling the Churches to reformation and amendment; the groſſe, obſtinate, and moſt abhominable tranſgreſſors, either they gave up to Satan, or gave commandement to the Churches that they ſhould caſt them out: but evermore, with ſuch mildneſſe and moderation, as it is moſt evident, they forbore to plucke up the tares, leaſt they ſhould plucke up the good corne alſo. It is alſo manifeſt, they threaten ſome Churches with Gods diſpleaſure, as that he would remove his Candleſtick, caſt them into the bed of ſickneſſe, ſpew them out of his mouth, unleſſe they repent: but they diſchurch them not, becauſe of the diſorders committed by ſome, tolerated by others, nor yet did they command or counſell the godly in thoſe ſocieties to ſeparate from the ordinances of Religion, but to keep themſelves pure.

The Hiſtory of the Goſpel in the New Teſtament containeth but a ſhort time, viz. from the time wherin John the Baptiſt began to preach, to the end of the acts and writings of the Apoſtles, which is not full fourſcore yeares: ſo that we cannot ſhew the repetition of the Covenant from time to time, or what patience was ſhewed in tolerating abuſes, or when men were adjudged obſtinate, or what repentance and profeſſion was required in generall abuſes or revolts; but by that which is ſaid, we may diſcerne who in phraſe of Scripture are called Saints, and holy, faithfull, and called, and choſen; even, all and every member of the common-wealth of Iſrael, and Chriſtian Churches, untill they were cut off, or caſt out, though they lived not according to their profeſſion, but were ſtiffenecked, ſcandalous, prophane.

The practice of the Church according to the example of the Apoſtles in qConcil. Laodicen. 14.46. Hilar. ad conſtant. lib. 2. imperf. I cannot receive any man, but him that is willing: I cannot give care, but to him that entreateth a I cannot ſigne any, but him that profeſſeth. Raban. de inſtit. cleric. lib. 1. cap. 25.27. Juſtine Martyr. apol. 2.receiving Heathens and them that were without into ſocietie was this. Firſt, They were taught in the principles of Religion, and then the doctrine of Chriſt being received, profeſſion made, with promiſe to renounce the world, the fleſh, and the Devill, they were baptized. Juſtine ſometime an Heathen Philoſopher, but after a famous Martyr of Chriſt, in his ſecond Apologie for Chriſtians, reporteth. That if any Heathen man deſired to be received into the fellowſhip of the Church, he was firſt rConcil. Agathenſ. ca. 25. Iudaei quorū perfidia frequenter ad vomitum redit, ſi ad legem catholicā venire voluerint, octo mēſes inter catechumenos Eccleſiae limen introeant, & ſi pura fide no ſcuntur venire, tum demum, &c. Socrat. lib. 7. hiſt. cap. 30. Hieron. ad Pammach. Tert. de Baptiſm. Tert. de praeſcript. ca 14. & in apolog. ca. 47. Ruff. in ſymbol. Math. 28.19. foreign. Baſil. cont. Eunom. l. 3. Our Baptiſme is according to the tradition of the Lord, In the name of the Father, the Sonne, and the holy Ghoſt.catechiſed in the principles of Religion, & then hearing further the word of God, as it were, the Conditions of the Covenant of grace; afterwards came into the face of the Congregation, and confeſſed that he did beleeve, and promiſed that he would obey the word of God; whereupon he was baptized, and received into the fellowſhip of the Church. And that this order might be the better obſerved, the Church appointed certain times, and in ſome places a longer ſpace, at other times, and in other places a ſhorter time, for catechiſing of Heathen, before they were baptized. Socrates writeth that when the Burgonians deſired to be initiated into the number of Chriſtian people, after they had been catechiſed ſeven dayes, they were baptized the eighth. Hierome ſaith, the cuſtome in his dayes was to catechize them fortie dayes, and then to baptize them. Tertullian witneſſeth, that there were two times in the yeare, Eaſter and Whitſontide, eſpecially appointed by the Church for Baptiſme; and ſtrangers from the Covenant were inſtructed in the principles of Religion, all the reſt of the yeare, againſt theſe two times.

The profeſſion at firſt required of all that were received to Baptiſme, was that they beleeved in the Father, Sonne, and holy Ghoſt. The Creede is honoured of the Ancients with glorious titles, as the rule of faith, the Summe of faith, the body of faith, the perſwaſion of faith. But by the Creede, they underſtand the Rule of truth, and law of faith, and inſtitution of Chriſt, which was then given, when he was about to aſcend into heaven, and commanded his Diſciples, ſaying, Goe and teach all Nations, Baptiſing them into the name of the Father, Sonne, and holy Ghost. Regulam fidei per Baptiſmum accipimus. Iren. lib. 1. cap. 2. Per ipſam Baptiſmi traditionem habemus confeſſionem; Baſil. deſpir. fanct. cap. 10. Regula quidem fidei, una omnino eſt, ſola immobilis, & irreformabilis, Socrat. Hiſt. lib. 1. ca. 5. Niceph. lib. 8. ca. 17. Hiſt. Trip. lib. 2. ca. 9.credendi ſc, in unicum Deum omnipotentem, mundi conditores, & filium ejus Jeſum, &c. Tertul. de veland. virgin. The expoſitions of the Creede, which are found in the ancient Fathers, Martial, Ignatius, Juſtine, Jreneus, Tertullian, Origen, de rect. fid. dialog. princ. Novatian, lib. de Trin. 3. and others of that age, goe not beyond the Trinitie, within which bounds the Nicene Creede is terminated, as it is ſet downe in Hiſtory. Arius and Euzonius conclude their confeſſion of faith thus; Socrat. Hiſt. lib. 2. cap. 7. & lib. 1. cap. 19.Sicut Dominus noſter cùm Diſcipules ſuos ad praedicandum mitteret, &c. This faith we received from the Goſpel, the Lord himſelfe ſaying to his Diſciples, Goe teach all Nations, &c. Eraſm. ad cenſur. facult. Theolog. Pariſien. tit. 11.Eraſmus ſheweth how the Creed was encreaſed by the addition of divers Articles, againſt the hereſies that did ariſe, and though for ſubſtance it was the very ſame every where, yet in ſome places, it received more enlargement then in others. The weſterne Churches, herein applyed themſelves to the capacities of the meaner ſo…t, more than the Eaſterne did, uſing in their Baptiſme, that ſhorter forme of confeſſion commonly called the Apoſtles Creed, which in more ancient times, was briefer alſo than now it is; as we may eaſily perceive by comparing the ſymboll recited by Marcellus Anciranus (in the profeſſion of the faith, Apud. Epiphan. in haereſ. 72.which he delivered to Pope Julius) with the expoſitions of the Apoſtles Creed, written by the Latine Doctors. Wherein the mention of the Fathers being maker of heaven and earth, the Sonnes death and deſcending into hell, and the communion of Saints is wholly omitted. The Creede which the Eaſterne Churches uſed in Baptiſme, was larger than this, being either the ſame, Euſeb. epiſt. apud Socrat. lib 1. ca. 5. et 8. Theodor. lib. 8. ca. 12.or very little different from that which we commonly call the Nicene Creede, becauſe the greateſt part of it was repeated and confirmed in the firſt generall councell held at Nice, where the firſt draught thereof was preſented to the Synod, by Euſebius Biſhop of Ceſarea, with this Preamble, As we have received from the Biſhops that were before us, both at our firſt catechiſing, and when we received Baptiſme, and as we have learned from the holy Scriptures, and as we have both beleeved and taught, when we entred into the Miniſtery, and in our Biſhopricke it ſelfe. So beleeving at this preſent alſo, we declare this our faith unto you. To this the Nicene Fathers added a more cleare explication of the deitie of the Sonne (againſt the Arrian Hereſie, wherewith the Church was troubled) profeſſing him to be begotten not made, Concil. Conſtan. ap. Theoder. lib. 5. c. 9.and to be of one ſubſtance with the Father. The ſecond generall Councell which was aſſembled fifty-ſix yeares after at Conſtantinople, approving this confeſſion of the faith, as moſt ancient, and agreeable to Baptiſme, enlarged it ſomewhat in the Article that concerned the Holy Ghoſt eſpecially, which at that time was moſt oppugned by the Macedonian Heretiques. Epipha. in foreign. pag. 518. edit. Gr. Caſſian. de incarn. verb. lib. 5.And whereas the Nicene confeſſion proceeded no further than to the beliefe, which we have in the Holy Trinitie, the Fathers of the Conſtantinople made it up, by adding that which was commonly profeſſed, touching the catholique Church, and the priviledges belonging thereunto. Epiphanius repeating this Creede at large, affirmeth it to have been delivered unto the Church by the Apoſtles. Caſſianus avoucheth as much, where he urgeth this againſt Neſtorius, as the Creed anciently received in the Church of Antioch, from whence he came. The Romane Church after the dayes of Charles the Great, added the Article of the proceſſion of the Holy Ghoſt from the Sonne, unto this Symboll. In the sSee Bellarm. li. 4. de verbo Dei. c. 11. Quaedam in doctrina Chriſtiana tam fidei, quam morum, ſunt ſimpliciter omnibus neceſſaria ad ſalutem, qualis eſt notitia articulorum. Symboli 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 tClement. conſtit. lib. 8. ca. 32. foreign, &c. foreign.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 uSecrat. 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 wSozom. li. 1. c. 7. foreign, &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 xEuſeb. 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. yEuſeb. 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 zCamden. 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 aOrigen. in Ezek. Hom. 4. Hieron. ad Heliodor. ep. 3. Gildas. Ʋſser de prim. cap. 16. pag. 740. Theodor. lib. 9. foreign. 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 bEp. 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 onelyonly one yeare. For Conſtantius Chlorus, being declared Augustus, cEuſeb. 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, dEuſeb. 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, eEuſeb. 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 fTom. 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 Cō ſtant. 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 Arian infection, both in the reignes of Conſtantius, and Julian the Apoſtata. Athanaſ. Graecolar. tom. 1. pag. 309. edit. Comelit. Theodor. hiſt. l. 4. c. 3.Pelagius a Britaine by birth, troubled the Churches with his peſtilent Doctrine, denying the grace of God, attributing power and libertie to man to live without ſinne, and keepe the Commandements, if he would. This Hereſie aroſe about the yeare 405. or 406. and the Author thereof drew his firſt breath in Britaine, Prudent. foreign. Trim. 13. ſpeaking of Cyprian ſaith, Gallos fovet, imbuit Britannos, praeſidet Hiſperiae, Chriſtum ſerit ultimis Hiberis. Ʋſſer. de prim. Eccleſ. Britan. ca. 16. pag. 787.but he ſowed not this hereticall doctrine in Britaine. And though it muſt be confeſſed, That theſe Churches were not altogether free from that infection, yet at firſt it was oppoſed, and after it was baniſhed, by the bleſſing of God. About the yeare 420. flouriſhed Faſtidius, of whom Gennedius in his catalogue of Eccleſiaſticall Writers, ſaith, Faſtidius Biſhop of the Britaines, wrote to Fatalis one booke of Chriſtian life, and another of keeping Widdow-hood, in ſound doctrine, and according to the truth of God. And John Trithemius, Faſtidius Biſhop of the Britaines, was a man learned in the holy Scriptures, and an excellent Preacher of the word of God, famous in life and converſation, in ſpeech and wit notable: Proſper. contra. collater. cap. 41. Vſſer de prim. pag. 319, 320, 323, 324.He wrote ſome devout little works, &c. And by the vigilancy and care of Lopis, and Germanus Antiſiodorenſis, the Britaines were delivered from the contagion which had begun to infect the Churches. After this the face of things was miſerable in that Kingdome, by reaſon of the invaſion of the gRepellūt nos barbari ad mare, repellit mare ad barbaros. Inter haec duo genera funerū, aut jugulamur autmergimur. Bed. hiſt. eccl. l. 1. cap. 14. Bilſon. The true difference betweene Chriſtians. Par. 1. pa. 56. That this Land was infected with Arianiſme, & Pelagianiſme, as many other places then were, I find it reported in the ſtory of Beda Eccl. hiſ. gent. Angl. l. 1. c. 8. & lib. 1. cap. 17. And the Biſhops of France our neighbours upon requeſt made unto them by the Britaines, ſent Germanus and Lupus, two French Biſhops, choſen in a Synod by the generall liking, to convert this realm from Pelagius errour, which alſo they did with great celeritie.barbarous enemy, the terrible famine, the direfull contagion of the Pelagian and Arian hereſies, and the looſeneſſe, negligence, drunkenneſſe, contentions, and other vices of the Clergie. The Chriſtian Religion thus corrupted, was reſtored againe by the ſecond comming of Germannus: but after that grievouſly oppreſſed by the comming in of the Anglo-Saxons, who could not yet ſo extinguiſh the truth of God, but it did revive, ſpread and grow, though ſometimes more pure, ſometimes more corrupt, and ſometimes with greater, ſometimes with leſſe freedome.

But to come to the laſt reformation which was made of Religion in this Land, and it was not the converſion of England from infidelitie to the profeſſion of the Goſpell, but the reſtoring of it from a corrupt ſtate or profeſſion to a more pure; from Chriſtianitie polluted, to Chriſtianitie unpolluted. Chriſtians they were who inhabited this Land, baptized into the true faith of Jeſus Chriſt, but Chriſtians defiled with manifold ſuperſtitions, led aſide into manifold errors, which errors and ſuperſtitions removed, they become ſound and true Chriſtians indeed. The true hChaloner. Credo S: 2. part. ſect. 2: It will ſoone appeare that the Ch… of Rome for a thouſand yeares after our Saviour, profeſſed no other faith, nor publiſhed any other beliefe in points fundamentall, either negative or affirmative, than we doe, &c. After a thouſand and ſome few yeares more were expired (Tranſubſtantiation, and Adoration of the Hoſt, with other dregs of Antichriſt being eſtabliſhed) though we cannot ſay that the Church of Rome was from thence forth abſolutely our Church, yet we may boldly ſay, that our church was from that time untill Luther, both within the Romane Church and without it.Church lay hid in Popery, as a little oare in a great lump of droſſe, not refined, not purified, not coyned, but true gold for ſubſtance, yea, that very ſame for ſubſtance which being purified and ſtamped, is currant coyne. When the invocation of Saints, worſhipping of Images, the Latine Service, and fabulous Legends, the ſacrifice of the Maſſe, and adoration of the Sacrament, with ſuch like abhominations, were taken away; and in the roome thereof, the true worſhip of one true God in the mediation of Jeſus Chriſt, and the right adminiſtration of the Sacraments, and the reading of the holy Scriptures in a knowne tongue eſtabliſhed; when the omnipotency of the Pope is abandoned, with all corrupt ſuperſtitions, which did undermine the foundation it ſelfe: and in ſtead thereof the intire faith of the Lord Jeſus, in all points neceſſary to ſalvation, taught, profeſſed, and received; then is the Church refined and ſeparated from that droſſe. To bring Infidells from the ſtate of infidelitie to the faith, it is neceſſary that inſtruction goe before, either by reading, exhortation, preaching, or report of Chriſtian faith, for faith commeth by hearing. But where men profeſſe Chriſtianitie, abuſes may be reformed by the Edict of the Magigrate, without ſuch particular inſtruction going before, as in the former caſe is requiſite. Many times *Jo. 2.19.hereſie departeth from the Church, or Heretickes goe out from the Church: and ſometimes the Church is compelled to goe out from hereſie, the hereſie ſtill remaining. *Revel. 18.4.Come out of her my people, ſaith the Lord: the godly then departing from Babylon, according to Gods commandement, & gathering themſelves into Chriſtian ſocieties, the religious Magiſtrate, by his Edict or Proclamation going before them, are the true churches of Chriſt. The iRaynold. orat. epiſt. ad fratrem. Non ſemper hereſis exit ab eccleſia, aliquando manet hereſis, eccleſia exire cogitur.Papacy was not the church, but the church lay hid in the Papacy, untill the time of ſeparation, which being made according to Gods commandement, by the authoritie of the Lords Vicegerent, the church, which was before kAuguſt. epiſt. 48. ad Vincent. Donatiſt. Eccleſia est, quae aliquando obſcuratur, & tanquam obnubilatur, multitudine ſcandalorum.obſcured, doth now ſhine forth. Thus our Divines doe ſoundly and truely anſwer to the Papiſts demanding, where our Church was before Luther, That it was where now it is, but unrefined, unſtamped; that it lay lBeza. epiſt. 1. ad Duditium: et ſi Papatun non ſit Eccleſia, voluit Deus in Papatu ſervare eccleſiam.hid among them for the time, as ſome fit ſtones for the building, under a great heap of rubbiſh; and that we have not erected a new Church, but repaired and reſtored a ruinous mSee Dr. Feild of the Church, lib. 3. c. 6. & 8. Beza. epiſt. 81. Quid interim miſera Dei eccleſia? nempe haec tunc erat ipſius cō ditio, quae olim in Iſraele temporibus Eliae, delireſcentibu… in ſpelūca fidelibus Dei Prophetis: et qualis rum erar, quum everſo Dei templo, & jugi ceſſante ſacrificio, captiva in Babylone teneretur. Servabat tamen Dominus renaſcituri ſuo tempore, populi ſemen. Manebat ſalvus in papatu Baptiſmus, in patris, filij & Sp. Sancti nomen, &c.decayed and corrupt Church. If any of our men deny the Churches wherein our Fathers lived to be the Churches of God, their meaning is limited in reſpect of the prevailing faction that was in the church, and including them and all the wicked impieties by any of them defended; in which ſence, their negative is to be underſtood. Theſe things ſtanding thus, might not the chriſtian Magiſtrate take away the Idoll of the Maſſe, injoyne the reading of the Scriptures in a knowne tongue; appoint that prayer ſhould be made to God onelyonly in the mediation of Jeſus Chriſt, and take order that the Sacrament of the Supper might be adminiſtred in both kindes, *2 Chron. 17.7, 8 9, 10.according to the inſtitution? Might he not nNabuchadneezer made a law, That no man ſhould blaſpheme the God of Shadrac, &c. Dan. 3.29. Darius, that men trēble & feare before the God of Daniel, Dan. 6.26. Joſhua made a covenant with the people, that they ſhould put away their ſtrange gods, Ioſ. 24.23. Aſa deſtroyed Idolatrie, & commanded the people to ſerve and ſeeke the Lord, 2 Par. 14.3, 4. & 15, 8, 9, 10, &c. Jehoſaphat ſent Princes to teach in the Cities of Judah, & with them Levites, 2 Chro. 17.7, 8, 9. & 19.4. Hezekiah ſent to all Iſrael & Iudah, that they ſhould come to the houſe of the Lord, 2 Par. 30.1.6. Alſo he took away the high places, 2 Reg. 18.4. Ioſiah brake downe the altars of Baal, and brought backe the people to the worſhip of God, 2 Chron. 34.3, 4, 5.7 29, 30, 32, 33. Polonia, Ruſſia, Lithuania was forced at the commandement of their Rulers to forſake their ancient Idols, and receive Baptiſme. Munſter Coſmograph. fol. 894.902. and divers good Princes maintained long and ſharpe warres, of purpoſe to compell the Saxons and Vandals to the faith, Idem lib. 3. fol. 719.743. It is a ſtrange & new kind of preaching (for Biſhops) to drive men to beleeve with whippings, as Bonner did; but in Princes, who beare the ſword, and are Gods Lievetenants, not onelyonly to procure peace between men, but alſo by Lawes to maintaine Religion towards God, we neither did, nor doe diſpraiſe moderate correction, when need ſo requireth, Auguſt. Epiſt. 127. Idem contra Ereſcon. lib. 3. cap. 50. Idem contra lit. Petilian. lib. 2. cap. 86.83. Codex. lib. 1. tit. 5. de Haeretic. Socrat. lib. 1. ca. 34. Gr. lat. 21, 22. Euſeb. de vità Conſt. lib. 1. cap. 37. Theoderet. lib. 5. cap. 20. Multa enim cogit ferre neceſſitas quae tamen non probantur.command all people throughout his Dominions profeſſing the faith, to learne the grounds of Religion, to call upon the Name of the Lord, to heare his Word and to worſhip him truly and purely, according as the Lord himſelfe hath appointed? And when the people could not, or were careleſſe and negligent, might he not provide meanes for their inſtruction and edification in the faith of the Lord Jeſus? This the Chriſtian Magiſtrates did amongſt us by authority from God. They provided that the Scriptures ſhould be read in a known language in all Congregations, Miniſters injoyned to catechiſe in the grounds of Chriſtian Religion, the Goſpell was preached in many places, diſputation was profered to the learned for ſatisfaction. If theſe things be adviſedly confidered, we ſhall heare no more from the Brethren of the Separation, that our Church was gathered without the Word, by meere Proclamation, not called but made up a Church in one day, at the commandement of the evill Magiſtrate: at leaſt, no man that hath truly taſted of the Word of life, will be moved with ſuch like cavills, unleſſe it be to condemne their raſhneſſe and unthankfulneſſe ſo much the more. It might here be added; that before reformation many did earneſtly deſire it; ſome lay hid all the dayes of Queene Mary, who never came to the Maſſe, but trained up their children and ſervants at home in the grounds of Chriſtian Religion; others fled into forraine parts: ſome met together in private in their owne Countryes, as they had opportunitie, and many groaned under that bondage in which they were held; all which did gladly welcome the truth, when it ſhined forth, and rejoyced when they might joyn in the Congregation, underſtand their prayers, heare the Scriptures, and be inſtructed in the principles of faith and holineſſe. And if I ſhould ſay, that at the firſt reformation, there were more godly, learned, painfull Preachers, that endeavoured to bring forward the people in the wayes of godlineſſe, by an hundred to one, than ever wane of your Separation ſince the Goſpell ſhined unto the world, I conceive you ſhall not be able to finde an Hyperbole in the ſpeech.

And now ſuppoſe in this great and admirable worke, ſuch a courſe to be held, as cannot be juſtified in all things, ſhall this make a nullitie of that which is proſperouſly effected by the bleſſing of God? If ignorant Miniſters ſhould not have beene ſet over the people, when better could not be had; if people ſhould not have been admitted to the Lords Supper, before better inſtruction in the grounds of Chriſtian Religion (when yet the Law doth preſuppoſe them in ſome ſort inſtructed;) If prophane and notorious wicked perſons, which ſhould have been caſt out, unleſſe they had repented, were received into communion, without any due courſe held before to reform and amend them, this argueth oBeza. epiſt. 1. ad Dudetium. Valentinian the elder was a good man, & worthy the Empire, being himſelf of the Nicene faith. Theod. lib. 4. ca. 5. Sozom. lib. 6. cap. 6. and yet he moleſted not any that were of the contrary faith, neither thought he it good to change Eccleſiaſtical laws into better or worſe, Sozom. li. 6. ca. 20. Socrat. l. 4. c. 1 and made a Law, that every man that would might have two wives, & himſelfe gave the firſt example in taking two. Socrat. l. 4. Gr. ca. 30. lat. ca. 16. Can. Neceſ. of Separat. p. 175, 176: 1 Reg. 6.17, 18. 2 Chron. 1.8, 9.imperfection in the reformation, and juſt cauſe that we ſhould ſtrive forward to perfect what was happily begun, but proveth not the aſſemblies to be Antichriſtian, or the reformation to be of no worth and validitie.

Looke through all the Reformations mentioned in Scripture, or recorded in other Antiquities; and ſet if this reformation be a nullity, whether ever there was a reformed church in the world for any continuance.

SECT. II.

THe materiall Temple was a type of the viſible Churches under the Goſpell; Now we read, that it was built from the very foundation …f coſtly ſtones, of Cedars, Algum, Firre, and the like choice and ſpeciall trees, and thoſe all prepared aforehand, hewed and perfect for the building, ſo that neither hammer, nor axe, nor any toole was to be hea din the houſe, in the building of it; no common or vile thing was uſed towards it; neither might any polluted perſon enter it and offer, untill he had repented and embraced the faith, 2 Chron. 23.19. Levit. 22.19. & 27.11.and beene cleanſed from his filthineſſe. By the gates of the houſe were Porters ſet to keepe the unworthy out. Ʋpon the Altar there might be offered no uncleane beaſt, no nor that which was cleane, having a blemiſh upon it. What in all this was ſignified? OnelyOnly this: Such as will build a ſpirituall houſe for the Lord to dwell in, muſt be an holy people: for he is of that infinite puritie, that he will not vouchſafe his ſpeciall preſence unto prophane companies, which joyne themſelves together; and therefore let it be far from all men to prepare a place for him, with ſuch traſh, or to defile his holy things with ſuch uncleane perſons, or to offend his noſtrills with the ſtinke of ſuch ſacrifices.

ANSVVER.

IF this reaſon be ought worth, not only ſuch as would build a ſpirituall houſe to the Lord for his Majeſtie to dwell in, but ſuch as would preſerve it being built, muſt be an holy people, holy in truth, and not onelyonly in the judgement of charitie: for he is an holy God, who will not be worſhipped of the hypocrite or prophane, will not take the wicked diſſembler by the hand, will not heare the prayers of them that with delight looke unto iniquitie. If the Temple was built from the very foundation with coſtly ſtone, hewen and prepared, after it was built, it muſt be kept from all pollution. And then if the Temple was a type of the viſible Church in ſuch ſenſe as this reaſon affirmeth, it muſt be gathered of a people truely holy and ſeparated from the world, and onelyonly of ſuch, ſo that if any hypocrite ſhall craftily creep into it, or any wicked perſon be tolerated afterwards, it muſt ceaſe to be a Church: Auguſt. de Baptiſ. contr. Petilian. ca. 14. & in Epiſt. 1. Joh. Beda in epiſt. 1 Iob. Gloſſa ordinar. Sic ſunt ficti in eccleſia, quomodo humores mali in corpore; quando evomūtur, releuatur corpus, ſic qudndo excunt mali, relevatur Eccleſia.which is directly contrary to the whole current of Scripture, and to that which your ſelfe many times affirme. The Temple is thought to be a type of Chriſt, of a Chriſtian, of the Church, but whether of the true Catholique Church, whereof every member is a living ſtone, elect and precious, or of the viſible congregationall aſſembly, conſiſting of good and bad, ſincere and hypocriticall profeſſors, it may well be queſtioned: For the viſible Church is not built all of coſtly ſtones, hewen and prepared: Therein many perſons inwardly polluted doe offer, though outwardly they appeare cleane, and ſome may be ſuffered to offer, which inwardly and outwardly appeare to be uncleane.

And if it was a type of the viſible Church, it muſt be conſidered how farre the ſignification is to be extended, and wherein the reſemblance ſtandeth. For as it appertaineth to God onelyonly to deſigne a type, ſo it is peculiar to him alone to expound or notifie the pA diſpute. par. 3. cap. 8. pag. 169. Men may never at their pleaſure aſcribe to any rite whatſoever, a holy ſignification of ſome myſterie of faith or dutie of pietie.ſignification of the type wherein it conſiſteth: It is an addition prohibited for us to interpret divine inſtituted types upon our owne heads, without ground and warrant from God. The common Rule is good, if rightly limited; Theologia ſymbolica non eſt argumentativa, which you had need to ſtudy better, for here and elſe-where throughout your bookes, you thruſt ſuch ſignifications of types uſed in the old Teſtament upon your Reader, as are not taught in Scripture, not for the matter it ſelfe conſonant to the qAuguſt. contr. 2. Gaudent. epiſt. l. 2. cap. 25. Did God or man tell it you? If God, reade it unto us out of the Law, the Prophets and Pſalmes, the Apoſtolicall or Evangelicall Writings? Reade it if you can, which hitherto you never could; but if men have ſaid it (or rather no man but your ſelfe) behold the device of men, behold what you worſhip, behold what you ſerve, behold wherfore you rebell, you rage, you waxe madde. Bilſ. Christ. ſubject. parſ 3. pag. 22. You promiſed full proofes out of the Word of God, &c. and now you come with empty figures of your own, applying without truth or coherence. Amb. Epist. lib. 5. ep. 31. The myſtery of Heaven, let God himſelf teach me, which made (Heaven) not man which knew not himſelfe; whom ſhould I rather beleeve concerning God, than God himſelfe.Scripture: and your whole frame of arguing is drawne from ſimilitudes and compariſons, which is the moſt popular, but deceitfull and looſe kinde of reaſoning, if they be not rightly drawne and well proportioned. Let this particular in hand be for example, and let us grant you more than you will defire, ſcil. That the Temple was a type of the viſible Church, and that all the members thereof ought to be holy, truly holy and not in appearance onelyonly, ſincere Chriſtians in the ſight of God, and in the judgement of charitie alone, Saints and faithfull in truth, and not onelyonly in profeſſion and converſation in ſome meaſure anſwerable: be it that no uncleane thing muſt be offered upon the altar, that no hypocriticall ſervice ſhall be accepted: Hence it will not follow, that the ſocietie is no viſible Church of God where ſuch are tolerated, or that the pure and unfeigned worſhip of the faithfull, ſhall not be accepted; when it is tendered in a ſocietie amongſt whom there be ſome rebellious, which hate to be reformed.

If the Temple be a type of the viſible Church as it was built from the very foundation of coſtly ſtones, what can it ſignifie in your ſenſe, but that the ſpirituall houſe of the Lord muſt conſiſt of them that are truely holy, faithfull, and called, ſo that they ſhould need, neither axe, hammer, nor any toole (ſo you preſſe the matter) to fit or ſquare. And then by your owne confeſſion we are to expect no Church upon the earth, if ever there hath beene any: For in the viſible Church hypocrites are and have been mixed with the faithfull, as rubbiſh or counterfeit with coſtly ſtones, which could have no place in the Temple. *Can. Stay. ſect. 4. pag. 33.Thus (I might ſay to you, as you to your Piſtoler) The man is ſnared in his owne words, and may ſay with the Poet; Heu! patior telis vulnera facta meis! If the Temple might be a type of the Church this notwithſtanding, then it ſhewes onelyonly what the Church ought to be, not what it is; of whom it doth conſiſt as prime, chiefe, principall members, partakers of all the Royalties and priviledges thereof, and not who are tolerated and ſuffered there as members in an inferiour degree, or as maimes and blemiſhes: And then you muſt lie under the juſt imputation of abuſing this inſtance to another purpoſe, not agreeable to the truth. Can. Neceſ. of Separat. pag. 195. It will not be found that ever wee have denied, but many hypocrites may be in the true church, yea, of open and vile tranſgreſſors: but here lyeth the point; If any man ſhall affirme that the ſame may be firſt gathered of knowne lewd, and unconverted men, that indeed we deny utterly, &c.When you are preſſed with the examples where wicked and ungodly men were tolerated in the Church and did beare chiefe ſway, and poſſeſſed the greateſt places and office in the Church, you fly to this, that you plead againſt the firſt building of a Church of ſuch wicked and ungodly men, and here you ſay. He that will build a ſpirituall houſe to the Lord, and the orderly gathering and planting of the members of them, were all holy: But if this reaſon be of any force, it concludes for the cōtinuance of the Church as well as the firſt planting or gathering, that the members thereof muſt be truly holy. And if this be not more cunning than beſeemeth the ſincere handler of Gods Word in a matter of ſuch importance, let the indifferent conſider.

SECT. III.

THe reaſons upon which our propoſition is grounded are theſe; Neceſ. of Separat. pag. 176, 177. Pſal. 50.16. Iſa. 35.8. Zach. 14.21. Rev. 21. ult.firſt, All wicked men are forbidden expreſly by the Word of God, for medling with his ordinance or covenant. Now if men to eſcape temporall puniſhment are afraid to tranſgreſſe against the Lawes of worldly Princes! much more fearefull ſhould they be to breake his, who is the King of Kings, and will inflict for it upon their ſoules and bodies torments eternally 2. That which deſtroyeth a Church and makes it either to become a falſe Church or no Church at all, cannot be a true Church, or be true matter whereof it is made: But men viſibly wicked and prophane, make the Church a Synagogue of Satan, Babylon, Sodome, Aegypt, and ſo be ſpied out and removed. 3. It is against ſenſe and common reaſon, that a Church ſhould be conſtituted of unholy people: For as in a materiall houſe the wood and ſtone must be firſt prepared, and then laid orderly in the building: So in the ſpirituall, men and women by the word of God must neceſſarily be firſt reformed, before they are any way fit to have any place therein. 4. They which have no right to the holy things of God in the Church, are not to be admitted into it, neither is that Church which is ſo gathered, rightly conſtituted. Matth. 7.6.But men of wicked converſation have no right to the holy things of God in the Church: And therefore that Church which is gathered of ſuch, is not rightly conſtituted. 5. They cannot performe the ſervices and duties of members, Eph. 2.1.for they are ſpiritually dead; If a Maſter will who covenant with one to be his ſervant, which hath in him no naturall life, much leſſe, &c. 6. They have not Chriſt for their head, and therefore cannot be of his body; For as in the naturall body there muſt firſt be a naturall … of the parts with the head, before there can be day action of naturall conjunction, Ioh. 15.2.4, Rom. 8.betweene the head and the members, and one member and another: ſo in the ſpirituall body, the members muſt be first united with Chriſt the head, and became one with him, before they can any way partake in his benefits, Rom. 7.2. Hoſ…a 2.19, 20.or have communion one with another, as members of the ſ…me body … him the head. 7. They are altogether uncapable of this covenant; For as a woman which hath beene once a wife, cannot marry againe with another man, untill her firſt husband be deceaſed, or ſhee from him lawfully divorced; So neither can theſe be married to the …, till they have mortified their corruptions, and put the world and Satan away, unto which they were before (as it were) married. 8. The godly and wicked are contraries, guided and lead by different cauſes: Now true contraries are not capable of one and the ſame forme.

ANSVVER.

THe beſt way to be ſecure from the force of your darts, is to run unto the marke. For here we have reaſons numbred up which have weight in them for ſome purpoſe (ſome of them at the leaſt) but direct them to your marke, and they recoyle backe upon your ſelfe. When you have reckoned up firſt, ſecond, and third, &c. the concluſion is ever wanting, and not ſo much as one premiſe which lookes to the right concluſion to be confirmed. The thing to be proved is this, that it is no true Church of God, which is not planted, gathered, or built of Saints onelyonly: but that conſequence will never follow from thoſe premiſſes. For every thing in thoſe Reaſons muſt as well be applied to the continuance of the church, as to the firſt gathering and planting of it. The wicked are expreſly forbidden to meddle with the covenant, or ordinances of God, men viſibly wicked make the church a Synagogue of Satan: Men muſt be hewen and reformed before they are fit to have any place in the Church of God: Men of wicked converſation have no right to the holy things of God: Bilſon. perpet. govern. ca. 10. p. 147. With open reproving by the Word, & excluding from the Sacramēts ſuch as notoriouſly ſinned, Paſtours and Prophets might intermeddle, the people might not: It was no part of their charge, but in baniſhing of malefactors from all fellowſhip and company both civill & ſacred, with the faithfull: Paſtours were to direct, the people to aſſiſt and execute that judgement. The Apoſtles doe not leave it to the peoples liking, as a matter indifferet, till they have cōſented, but enjoyneth it as a neceſſary duty, and cōmādeth them in the namē of Chriſt Ieſus to withdraw themſelves from every brother that walketh inordinately, &c. Where there wanteth à beleeving Magiſtrate, the Paſtour ſhall not doe wiſely to proceed to any ſuch rigour againſt wilfull and obſtinate ſinners, without the knowledge and conſent of the people. Euſeb. hiſt. lib. 6. cap. 34. Theodoret. lib. 5. cap. 17. Bilſon. Chriſtian ſubject. part. 3. pag. 81, 82, 83, 86. The Queſtion is not whether Biſhops ſhall receive Kings with open and obſtinate vices to the Lords Table; but whether they ſhall chaſe them from their Kingdomes or no: we miſlike not repentance in Princes, but reſiſtance in ſubjects, &c. But marke what care Auguſtine will have obſerved, how and when diſcipline ſhould be adminiſtred.They cannot performe the duties of members, they have nor Chriſt for their head; they are uncapable of the covenant, &c. Is any thing here ſpoken peculiar to the members of the Church at the firſt planting thereof, which doth not hold true of the members of the Church eſtabliſhed and confirmed? Are not the wicked at all times forbidden to meddle with the ordinances of God, uncapable of the covenant, ſpiritually dead, not fit to have place in the houſe of God? And if this hold true againſt ſuch members of the Church at all times, why doe you beare the Reader in hand. That you onelyonly plead againſt the firſt building of a Church of ſuch wi…ed and ungodly perſons? *Can. Neceſ. of Separat. pag. 194, 195.The Queſtion (you ſay) hath ever been about the true and naturall members, whereof Gods Church is orderly gathered, and planted, and not about the degenerate and decayed eſtate thereof. But if any of theſe Reaſons will conclude ought, there was never ſocietie to be eſteemed the true church of God, all whoſe members were not Saints and holy, ſpiritually enlived, fit to performe the duties of members, fitted, prepared and laid orderly in the building, married to the Lord Chriſt. What you hold, that is not materiall in this point, but what your Arguments conclude: for if they inferre one thing and you maintaine another, of neceſſitie they are weake, or you are croſſe to your ſelfe, or both. *Can. Neceſ. of Separat. pag. 195.If they ſhall ſay, (thus you write) that obſtinate and incorrigible ſinners, may lawfully be ſuffered therein, This we affirme to be untrue: But if they ſay, that in a true viſible Church, there may be great evills committed, you and along time tolerated, we aſſent unto it. Howbeit, it is certaine (as D^r. Ames faith) This forbearance is a grievous ſinne before God. Of the lawfull toleration of obſtinate and incorrigible perſons, we have no controverſie with you; But if any one reaſon here be brought by you to the purpoſe, it cannot be the true Church of God, where any one obſtinate knowne offender is ſuffered, or which hath not right to the holy things of God. That the members of the Church ought to walke in holineſſe, you need not prove; but that the Congregation cannot be the true Church of God, where ſuch things are ſuffered as ought not to be: And yet your Reaſons goe higher than ſo.

For if they be duely examined, whether doe they ſpeake of ſuch as be truly holy, or onelyonly viſibly holy? Saints and faithfull in the fight of God, or onelyonly in the eyes and approbation of men? OnelyOnly the Saints are capable of the Covenant, ſpiritually alive unto God, married unto Jeſus Chriſt, and have communion with him: onelyonly they are hewen, fitly prepared and layd truely upon the ſpirituall foundation; onelyonly their ſervice is accepted of God in Jeſus Chriſt. It is nothing here to anſwer, the members of the Church are ſuch in the judgement of charitie: For in the degenerate ſtate, the Church doth not ever conſiſt of ſuch as you confeſſe: and your reaſons here ſpeake of them that be ſuch indeed, in the judgement of truth, quickned by the Spirit, acceptable to God, Saints by Covenant, the living members of Jeſus Chriſt, and ſo heires of ſalvation.

And if we looke into this matter more narrowly, the concluſion fighteth with the premiſſes, and doth manifeſtly overturne what you would build. Pſal. 50.16. Moller. in Pſal. 50.16.The wicked are expreſly forbidden to meddle with the Covenant. But thoſe wicked ones to whom the Lord ſpeaketh at that time, more viſible members of the true Church. The wicked make the Church of God (you ſay) a Synagogue of Satan, Sodome, &c. And doth not the Prophet call them Princes of Sodome, Iſa. 1.10.and people of Gomorrah, who were the people of God by covenant, members of the true Church? Doe they provoke God to ſpew them out of his mouth, or to remove his Candleſticke? But untill he remove his Candleſticke, or ſpew them out of his mouth, they continue his Church and people. Ezek. 16.45, 46, 47, &c.Rebellious Judah juſtified her Siſters Sodome and Samaria, and yet ſhee continued the Church of God, when they were caſt off; A tree unhewen and unprepared is unfit matter for an houſe, and ſo are tares, blaſted corne, and dry eares, to grow together in the field with good corne, as wheat, &c. But the houſe ceaſeth not to be an houſe, though a piece of timber unprepared be put into it, or the corne field to be a field of corne, becauſe the tares are ſuffered to abide untill the harveſt. A dead man cannot perform the office of a living member, but inſtrumentally he may doe the office of a member, or he may be an inſtrument which the head is pleaſed to uſe, for the good of the body; otherwiſe no hypocrite who is ſpiritually dead could be any means of good unto the ſocietie. No wicked man is ſpiritually married unto Chriſt, nor hypocrite, but hypocrites and wicked men may be members of the ſocietie which in reſpect of externall covenant is married unto Chriſt, or elſe the Church of the Jewes was not beloved of him. The godly and wicked are lead by different cauſes, and ſo are hypocrites and ſincere Chriſtians, but they may be linked together in the ſame outward ſocietie. Hypocrites, you confeſſe, are members of the Church, untill they be diſſevered and caſt out: But the upright and the double-hearted are contraries, lead by different cauſes, and ſo uncapable of the ſame forme, to uſe your phraſes.

SECT. IV.

FOr this we have the judgement of the learned alſo, Can. Neceſ. of Separat. pag. 178. In Pſal. 15.There muſt be (ſaith Mollerus) a profeſſion of true Religion and obedience yeelded thereto, at leaſt, outwardly to become a member of the viſible Church. Beza ſaith, Anno. in Act. 2.40.He is rightly joyned to the Church, which ſeparates himſelfe from the wicked. Paul calls the Romanes Saints (ſaith Aretius) to put a difference betweene their former eſtate wherein they lived, In Rom. 1.7. Vol. theſ. theolog. pag. 256.which was unholy and impure, and the condition to which they were now called. Piſcator affirmes the matter of a particular Church to be a company of Beleevers, &c.

ANSVVER.

YOu may eaſily bring heapes of teſtimonies for that which theſe Authors affirme. For I ſuppoſe there is not, Marke what care S. Auguſtine will have obſerved, how & when diſcipline ſhould bee uſed. Auguſt. contr Parmenian. lib. 3. ca. 2. If contagion of ſin have invaded a multitude, the mercifull ſeveritie of correction from God himſelfe is neceſſary. Nam concilia ſeparationis inania ſunt, & pernicioſa at que ſacrilega; &c.nor ever was, godly, orthodox Divine, of another judgement. But that which they ſay, and you maintaine, are incompatible. Their Aſſertion is taught in Scripture, profeſſed by the godly learned in all ages, and is moſt evident to right reaſon, illuminated by faith. But that which you contend for, is neither taught in Scripture, nor confirmed by reaſon, or profeſſed by godly and learned Authors, ancient or moderne, of one ſort or other, parties excepted. For it is one thing to ſay, the Church is a ſocietie of faithfull people, joyning together in the ordinances of worſhip: Another, that it is no Church where the ignorant or prophane are tolerated. The firſt of theſe is affirmed: The latter is that which you muſt prove out of thoſe Writers (which you can never doe) or elſe you abuſe both your ſelfe and them. Order is requiſite in every adminiſtration of the Church, Can. Neceſ. of Separat. pag. 186.as the Apoſtle teacheth, and chiefly in the collection thereof, you ſay. But the want of order in every point requiſite, either in the collection or government of the Church, doth not make it no Church. You know it is an uſuall received diſtinction, that hypocrites and ungodly men are in the Church, but not of the Church. And if at any time you read that notorious offenders are neither of the Church, T. C. repl. 1. pa. 34, 35.nor in the Church; The ſame Author hath explained himſelfe, that when he ſaith, There be no knowne Drunkards or Whoremongers in the Church, he ſpeakes of that which ſhould be: T. C. 2. repl. par. 1: pag. 242.As when Paul ſaith, That the Church of God hath no cuſtome to contend, Aug. de mor. Eccl. cathol. lib. 1. c. 34. Bring me not ſuch Chriſtiās as either know not or keepe not the force of their profeſſion. Rake not after the ruder ſort, which even in true Religion are intangled with ſuperſtition: my ſelfe knew many that are worſhippers of tombes and pictures.he ſetteth forth, not that which alwayes commeth to paſſe, but what ought to be alwayes. For it may be that contention may continue in a Church many yeares, and yet it ceaſe not to be the true Church of God.

In Mollerus I can finde nothing that makes to your purpoſe, but many things directly againſt you. Firſt, he entreateth in that Pſalme of the true lively members of the Church, and therefore your gloſſe (at leaſt outwardly) corrupteth the Text. Thus in the argument of the Pſalme he writeth; Oſtendit qui ſint cultus, aut opera quae Deo placeant, & quomodo vera & viva membra, Eccleſia ab hypocritis & alijs manifeſtè impijs, diſcerni poſſint & debeant. And in the whole Pſalme he ſheweth that he ſpeaketh of the living members of the Church, for whom ſalvation is prepared, and to whom it is reſerved, and not of viſible members onelyonly. Thus upon the firſt verſe, Ʋ …itur autem hoc verbo, Auguſt. contr. Par. lib. 3. cap. 2. It cannot be an healthfull reproving by many, but when he that is reproved hath no number to take his part. But if the ſame diſeaſe hath poſſeſſed many, the good have nothing left for them to doe, but to ſorrow & mourne.ut oſtendat diſcrimen inter perpetuos Eccleſiae, cives, … inquilinos, ſeu hypocritas; qui ad tempus ſunt illis permisti. Hi enim etiamſi venditent ſe pro veris Eccleſiae membris, externâ prefeſſione, & obſervatione rituum: tamen quia verâ & ſolidâ pietate carent, & varijs ſordibus ſunt polluti, tandem judicio divino ſeparabuntur à veris Eccleſiae membris. And in his third obſervation upon the firſt Verſe; Quia ſaepè contingit, Eccleſiam Dei multis inquinamentis deforment cernere, ne quis ad hoc ſcandalum impingat, diſcrimen conſtituendum eſt, inter perpetuos Eccleſiae cives & inquilinos, qui ad tempus ſunt illis permiſti. Damnandi igitur ſunt Anabaptiſti, qui non putant veram eſſe Eccleſiam, quae vitia quaedane tolerare cogitur. If this be not ſufficient, ſee what he hath upon the fifth Verſe. And his obſervations upon the firſt and fifth Verſes. But what you alledge out of him I cannot finde.

M^r. Beza hath that which you cite out of him, but he meaneth nothing leſſe, than that a Chriſtian ſhould ſeparate from the Church and ordinances of grace, becauſe ungodly men are ſuffered, which ſhould be removed but are not. Bezae Annot. Major in Act. 2.40.In his Major Annotations, he explaineth himſelfe thus; Expreſſe uſus eſt hoc verbo Lucas, Bezae, epiſt. 2. pag. 28, 29. Nec enim ut ritè ad caenam accedam, ut ſcrutandum eſt mihi quâ quiſque conſcientiâ ad eam mecum accedat, ſed de meâ ipſius conſcientia mihi laborandum eſt. It aque & cum Adulteris, & cum Homicidis, et cum ſceleratiſſtmis quibuſvis, medò nulla meâ culpâ tales ſint, ſi ad caenam caſtus & ſceleris puras acceſſero, nihil illorū impuritas, mihi nocuerit. Et quod de moribus duo etiam de doctrina, dico, quod interdum nec paſtores, ſatis purā tradunt, nec auditores ſatis recte percipiunt. Dicam etiā amplius ſi vel Turcam vel Judeū Paſt or quiſpiā ſive prudenter ſive imprudenter admitteret, tota illius facti culpa, in illum recideret, nec ego propterea oūctanter ad mēſam Domini acceſſerò, &c.ut oſtenderet ipſarum animarum ſalutem poſitam eſſe in diſceſſione à prophanorum caetibus. But the Church of God, wherein prophane perſons are ſuffered to abide, is not the congregation of prophane men in M^r. Beza's judgement, from which we muſt depart. Let this or that be faultily done or pretermitted of ſome (ſaith he) are they not therefore Chriſtians, or to be eſteemed brethren? But they will ſay, This is at leaſt to communicate in their ſinne, nay, this confequence is moſt falſe. For if I come prepared to the Supper, I am not to ſearch with what conſcience any man doth come to it with me, but I muſt take care of mine owne conſcience. Therefore if I come to the Supper, chaſte and free from wickedneſſe, though I communicate with adulterers, with murderers, and with moſt wicked wretches, ſo they be ſuch by no fault of mine, their impuritie ſhall not hurt me. And what I ſpeake of manners, I alſo ſay of doctrine, which ſometimes the Paſtours doe not purely deliver, nor the hearers receive well and holily. I will ſay more, if ſome Paſtour either ignorantly or adviſedly, ſhould admit a Jew or Turke, the whole fault of that fact ſhall fall upon him, and I would not come no more ſlackly to the Table of the Lord; becauſe his impure conſcience, ſo I be without fault, doth not pollute mine which is pure; and that very Supper is pure to me, which that impure perſon prophaneth. Thus Beza. And this may be ſhewed to be the conſtant judgement of all orthodox Divines, not parties in this caſe, and it is a thing ſo well knowne, that it is ſuperfluous labour to examine the reſt particularly. And here let it be noted, That it is uſuall to define the Church by the better part, by the true and living, chiefe principall and perpetuall members, partakers of the royalties and liberties of the catholike Church, knit unto Chriſt, quickned by the Spirit, heires of ſalvation, & one 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 onelyonly 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 … 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: Burtō in the ſame Booke, pag. 99.Song. 1.6, 7, Act: 20.28. Joh: 10.16. The…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 a… 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 (I… ſpeake in your phraſe) againſt the Church of Rome, we muſt note, That the Romaniſts hold the Church of Rome to be the catholique Church of Chriſt here on earth, under the Pope the Head; in which ſenſe their propoſitions are to be underſtood: For the true catholique militant Church is a faithfull people, a communion of Saints, the flocke of Chriſt, that heareth his voyce, keepeth the doctrine of the Prophets and Apoſtles, without addition or alteration, and worſhippeth God truly according to his will: And there is truly and properly no member of the militant Church catholique, which doth not this ſincerely in truth and meaſure. But they never thought nor taught, that every member in a ſort, of the viſible Churches, were holy and ſincere, the true ſheepe of Chriſt faithfull, and effectually called: much leſſe, that it was no Church of Chriſt, wherein abuſes were to be found, or ungodly prophane men were tolerated. The qBilſ. The difference between chriſtium ſubject par. 1. pag. 92. Theſe (ſe. the Church militant & triumphāt) be not two but one Church. Jeruſalem which is above, is the mother of us all. Gal. 4. Yee be now, ſaith Paul, no more ſtrangers and forreiners, but Citizens with the Saints, and of the houſhold of God, Eph. 2. For you be come to the Citie of the living God, and Heb. 12. where you ſee the Saints in heaven, be not removed from the Church of God, but be received to their fellowſhip. Id. part 2. p. 230. The Church in heaven, is it another Church from this on earth, or the ſame? Certainly, Chriſt hath but one body which it his Church, and of that body ſeeing the Saints (ſc. in heaven) be the greater and worthier part, they muſt be counted the ſame church with us.Church militant and triumphant, are not two Kingdomes, but two degrees of one Kingdome. The Church viſible and inviſible are not two Churches, but diſtinct conſiderations of the ſame Church. If then we ſpeake of true, ſound, living, chiefe, principle members of the militant Church, ſuch as partake in all the royalties and priviledges of members, every member of the Church militant is a true branch in the Vine, knit firmely unto Chriſt, quickned by the Spirit, and ſhall be an inheriter of eternall glory. But if we ſpeake of members in a ſort of viſible ſocieties, ſo hypocrites may be members, and ungodly men, as they are tolerated in the ſocietie, when the better part cannot reforme or amend them.

But to the Arguments in order.

Firſt, The Church may be true though the Miniſtery be deficient in the order of calling, qualification of perſons, and execution of their office: But that Church is falſe whoſe Miniſtery is altogether falſe for ſubſtance of their office, that is the doctrine which they teach, Sacraments which they adminiſter, and functions whereunto they are ſet apart. Thus the Conformiſts and Inconformiſts both. Now if we ſpeake of the Miniſtery of the Church of England, indefinitly, both Conformiſts and Inconformiſts will confeſſe ſome things to be faulty both in the entrance and execution of their callings; as that ſome are ignorant, proud, covetous, careleſſe, corrupt, not watching over the flocke: But abſolutely that their Miniſtery is falſe in reſpect of the ſubſtance of their office, that was never ſaid by either of them, as you doe or might well know. The knot to be unlooſed now remaineth in your conſcience, in that either you aequivocate in your Major, or againſt knowledge, charge the Nonconformiſts in your Minor, with that which they never ſaid.

Secondly, The true Church of Chriſt, that is, the true and lively members of the militant church, and militant members of the catholique church, is a company of rThe true Church is an univerſall cō gregation or fellowſhip of Gods faithfull and elect people, built upon the foundations of the Prophets and Apoſtles, Chriſt Ieſus himſelfe, being the head corner ſtone. And it hath alwayes three notes or markes whereby it is knowne; pure and ſound doctrine, the Sacraments miniſtred according to Chriſts holy inſtitution, and the right uſe of Eccleſiaſticall diſcipline, Hom. 2. booke, hom. for Whiteſ. 2. part. The Church conſiſteth not of men, but of faithfull men, and they be the Church, not in reſpect of fleſh and bloud, which came from earth, but of truth and grace, which came from Heaven. Bilſon. Chriſt. Subject. part 2. pag. 231.faithfull people, a communion of Saints, the true flock of Chriſt, which heare, know, acknowledge, beleeve, and obey the voyce of Chriſt; the kings daughter which is all glorious within, knit to Chriſt and married unto him: But in this ſocietie there are mixed not onelyonly ſecret hypocrites, but fierce Lyons, Tigres, Wolves, Beares, wicked Teachers, and ungodly livers. Thus the Conformiſts and Inconformiſts. And in this ſenſe the Church of England is a ſocietie of faithfull and beleeving people, the flocke of Chriſt, the Kings daughter, quickned by the Spirit, enriched with grace, decked with Gods ordinances, walking in ſincere conſtant conſcionable obedience, though in outward ſocietie and profeſſion, mixed with many ignorant, vaine prophane perſons, who have received the preſſe-money of Chriſt, but indeed fight under the Devils banner, as doe all hypocrites and ungodly wretches; that is, in the Church of England, there be ſome truely of the Church which heare the voyce of Chriſt, mixed with thoſe which in words profeſſe Chriſt, but in their deeds deny him: Thus the Conformiſts and Nonconformiſts. The knot here lyeth onelyonly in an aequivocation or groſſe abuſe of the word Church, which ſometimes notes the whole viſible ſocietie, linked in an externall profeſſion, and ſometimes the true and living members of Jeſus Chriſt, againſt which the gates of hell ſhall not prevaile.

Thirdly, The sDeo dat. Ital. Ioh. 10.1. The ſheepe are the true faithfull, endued with ſpirituall light and diſcretion.ſheepe of Chriſt doe heare his voyce, but what ſheepe? not all that be ſheepe in profeſſion, but all that be ſheepe indeed and truth, effectually called and gathered into Chriſt… ſheep-fold. They heare, that is, acknowledge, beleeve and obey Chriſts voyce ſincerely, but not perfectly, fully, and compleatly: for the faithfull may erre of frailtie and infirmitie, both in faith and manners: ſometimes they are miſlead through ignorance, drawne aſide by paſſions, foiled by temptations. Chriſts ſheepe doe obey his voyce, but tBilſ. Christ. ſubject. part 2. pa. 233. The Church is not ſimply a number of men; for Infidels, heretickes, and hypocrites, are not the Church, but men regenerate by the Word & Sacraments, truely ſerving God, according to the Goſpell of his Sonne, and ſealed by the Spirit of grace, againſt the day of Redemption.all that are linked with them in outward ſocietie, doe not ſincerely obey, not yet in converſation faſhion themſelves to the direction and commandement of Jeſus Chriſt. And thus the Church of England, that is, the true and faithfull people in thoſe ſocieties, doe heare and obey the voyce of Chriſt in truth, others mixed with them doe heare and profeſſe but not obey. If the Church doe erre, it is of ignorance, nor of wilfulneſſe, or ſtubbornneſſe: In matters of leſſe importance, not fundamentall or bordering thereupon: It is the errour of ſome onelyonly, add not of the whole Church, which errours uGratian. decret. par. 2. ca. 24. qu. 1. cap. 9. A rectae in Gloſſ. Novitatibus. Ipſa congregatio fidelium, hic dicitur Eccleſia, & … Eccleſia non poteſt noneſſe.cannot make that ſhee is not the flocke of Chriſt. The knot here to be unlooſed, is your ſinne in charging that upon the Nonconformiſts, the contrary whereto they have ever maintained.

Fourthly, In the true Church of Chriſt, the true doctrine of Jeſus Chriſt, the Prophets and Apoſtles in matters fundamentall is kept, but ſo as the living members may erre both in doctrine and manners, and others in ſocietie with them may erre groſſely, impenitently, finally. And thus the Church of England doth keepe the doctrine of wChaloner. Credo Sanct. 2 part, ſubject. The church in reſpect of its outward part (as it enters the Creed) is not onelyonly an outward profeſſion of a doctrine or diſcipline, but a profeſſion of the ſame under the notion of truth. And that the Church in this ſenſe is inviſible. Gregory de Valent. confeſ. in his third Tom. upō Thomas diſp. 1 qu. 1. pag. 7. ſect. 16. and Bellarm. in his third Book de Eccleſ. ca. 15. Bilſon Chriſt. ſubject. par. 3. pag. 305. The viſible Church conſiſting of good and bad, elect & reprobate, hath no ſuch promiſe, but ſhee may erre: only the choſen of chriſt, which are the true members of his body, properly called his Church, they ſhall not erre unto perdition, &c.Chriſt, the Prophets and Apoſtles intirely without addition or alteration, though in the government and adminiſtration there be many things amiſſe; though in the ſocietie there be many who be not qualified as ſheepe, humble and meeke, but fierce and cruell.

Fifthly, No ſocietie is the Church of Chriſt, which retaineth not the true worſhip of God, but in the true Church of God, his pure worſhip may be ſtained with rites and ceremonies, which might well be ſpared, and are juſtly diſliked. Thus both Conformiſts and Nonconformiſts, and all other ſorts and ſects of men. And thus in the Church of England, the true worſhip of God is for ſubſtance rightly maintained, though the Nonconformiſts diſlike, and the Conformiſts groane under ſome ceremonies not abandoned, The onelyonly knot here to be unlooſed againe is your ſlander againſt the Nonconformiſts, in that you charge them to ſay, that the Church of England doth not retaine the true worſhip of God.

And now I ſhall deſire you calmely to conſider how according to your principles you can untie a knot or two, if they ſhould be knit for you in this wiſe.

Firſt, He is no true Paſtor of Jeſus Chriſt, who groſſely perverteth the Scripture, falſifieth Authors, deceiveth with aequivocations, condemneth the true worſhip of God as pernicious idolatrie, and the xJewell upon the firſt to the Theſ. chap. 1. v. 1. The Church of God is in God the Father, and in the Lord Ieſus Chriſt; it is the company of the faithfull, whom. God hath gathered together in Chriſt, by his Word, and by the holy Ghoſt, to honour him, as he himſelfe hath appointed. This Church heareth the voyce of the Shepheard. It will not follow a ſtranger, but flyeth from him. Of this Church. Hieron. in Mic. lib. 1. cap. 1. ſaith, Eccleſia Chriſti in toto orbe Eccleſias poſſidens, &c.ſocieties of Saints as idolatrous and Antichriſtian Aſſemblies, and laboureth to draw Chriſtians from the communion of Saints, which ought to be kept and maintained. Examine your writings in the feare of God, and adde the propoſition wanting.

Secondly, He is no true Miniſter who derives his authoritie from them that are not able to give it. But he that derives his authoritie from the people, derives it from them that have no authoritie to give it. You know the concluſion, and where it will light.

Thirdly, The true Church of God is the true flock of Chriſt, the Kings Daughter, quickened by the Spirit, married unto Chriſt, gentle, meeke, humble, retaining the true worſhip of God, without addition or alteration, and keeping the unitie of the Spirit in the bond of peace; But the ſocietie of Separatiſts is not the true flocke of Chriſt, quickned by the Spirit, humble, meeke, gentle, keeping the unitie of the Spirit in the bond of peace. Theſe properties doe not agree to all and every one in that ſocietie in truth, according as in the former propoſitions, you ſay, they belong to the true Church of God. If you ſhall be able to maintaine the former propoſitions againſt men, as you vaunt, I doe not beleeve you ſhall be able to unlooſe theſe few knots.

An Answer to Two Treatises of John Can, Chapter 4

p. 49CHAP. IV.

SECT. I.

ANSVVER.

SECT. II.

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SECT. II.

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SECT. III.

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SECT. IV.

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SECT. V.

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CHAP. IV.