An Answer to Two Treatises of John Can, Chapter 1 · Section 5

An Answer to Two Treatises of John Can · Chapter 1 · Section 5

p. 67SECTION 5.

Can. Stay. Sect. 5. Pag 37.38.

THe Word preached by falſe Miniſters is not that word unto which God hath promiſed a bleſſing of encreaſe. Or it is not the ordinary way and meanes, Id. Sect. 15. p. 132.which the Scripture ſpeakes of to beget men to the faith. For as a falſe forged constitution makes a Church a reall and ſubſtantiall Idoll. So all that comes from it, is touched with the Idolatry of that conſtitution. This is a ruled opinion of many Divines, The State makes all the publike actions to be formally good or evill. For as the Temple ſanctifieth the gold, Matth. 23.17.Matt 23:17the Altar the offerings: ſo the Ordinances of the Church under the Goſpell are ſanctified unto us. Bucer. in Mat. 23.17Matt 23:17That is (as Bucer truely ſpeaketh) in the uſe of them made lawfull to us, in that they have their riſe from a true and right power.

Seeing therefore the Church in Queſtion wants a right Conſtitution it muſt follow that all ſpirituall actions, done in it (whether Prayer, Preaching, Sacraments, Cenſures) as they are there done, are none of Gods Ordinances, though true it is, in themſelves they are of God. If the falſe Churches of whom we diſputed, CAN. Stay. Sect. 15. p. 131.132. Id. Sect. 2. p. 8.be that ſpirituall Babylon mentioned in the Revelation, cap. 18.4. then it is unlawfull for Gods people to goe unto them, to performe any ſpirituall or religious action, and ſo conſequently not to heare the…e. But the firſt is true, Ergo, the later is true alſo. The propoſition needs no proofe, becauſe our oppoſites and we herein are of opinion alike. The aſſumption is manifeſt by theſe reaſons. Artopaeus in Rev. 18. pag. 198. Flac. Illyric. in Rev. 18.4 Par. com. in Hoſ. 4. pag. 506. Bulling. in Apoc. ca. 18. con. 76.Rev 18Rev 18:4Hos 41. The words in the Text prove it plainely, Come out of her my people, that is, remove your ſelves from all falſe aſſemblies, covenant together to walk in all the wayes of God, ſerve the Lord among your ſelves in ſpirit and truth, and returne not from whence you are come. But repent rather that yee have ſuffered your Conſciences to bee p. 68wrought upon by any unlawfull Officers. And thus doe the Learned interpret the place, namely of ſuch a coming out, as that we may not be bodily preſent at any of their worſhip. 2 Cor. 6.1. Ioh. 5.21. Zech. 11.17. Botlac. prompt. allegoriar. cap. 21. de Miniſt. It is like that filthy bird, which carryeth this Motto, Contactu omnia ſaedat. The publiſher and others with him have comitted appatant Idolatry, maintained it in the Church, and ſought thereby to pervert the right wayes of the Lord. Jd. ſect. 1. p. 7. Id ſect. 15. p. 133.2 Cor 61 John 5:21Zech 11:17A falſe Church ſtate is rightly likened to the leproſie ſpread in the wals of the houſes of the Lepers, becauſe of the pollution which it cauſeth to the perſons and things. Take for inſtance a Citie or Towne, if the civill State or Corporation, which they have be uſurped, aeviſed or derived from a falſe power, all their publike adminiſtrations are unlawfull, and every one partaking thereof offendeth: So all adminiſtrations done in a falſe Church (whether prayer, Preaching Sacraments, Cenſures) are uncleane actions and doe defile every receiver, J ſay, becauſe of the Idoll State, which is deviſed out of a mans braine, and uſed as a meanes to ſerve God in it and by it.

All the Ordinances done after the invention and will of Antichrist can no otherwiſe be judged, than a brood common to the nature of the breeders, that is, the Devill, and the Whore of Rome, the Father and Mother that did beget them.

ANSWER.

THe Faithfull are commanded to come out of ſpirituall Babylon and not to communicate with her in falſe worſhip or Idolatry, Revel. 18.4.Rev 18:4as the Text doth confirme, and your oppoſites grant. And therein it was needleſſe to muſter up the teſtimonies of the Learned, to give evidence in a caſe maintained and practiſed notoriouſly, ſc. that we muſt flye from the ſociety of Rome, and not be preſent to behold their worſhip. Your labour herein is ſuperfluous, but that the Names of Learned men here numbred up, might ſerve to cover your nakedneſſe, when you come to the point in controverſie, wherein you prove juſt nothing at all.

But our Churches wherein the Goſpell of Chriſt is purely preached and profeſſed in all points fundamentall, the ſeales of the Covenant of Grace rightly adminiſtred, who are ſeparaced from ſpirituall Babylon in mind and body, and have fled from her worſhip and Idolatry, who are built upon Chriſt the p. 69true and firme foundation of his Church, and by Chriſt himſelfe acknowledged for his people, and graced with his favourable preſence: Our Churches, I ſay, cannot be deemed or reputed ſpirituall Babylon, without great injurie to Chriſt his truth, his Church and Saints.

By ſpirituall Babylon in this booke of the Revelation, is meant Rome Chriſtian; departed from the faith, guilty of the blood of Saints, ſtained with manyfold and fearfull Idolatries, the mother of fornications, who hath made drunke the Kings of the earth with the cup of her poyſons, as might bee confirmed by the Scripture it ſelf, the joynt conſent of learned orthodox Divines, and the teſtimonie of Papiſts themſelves.

But to brand the Churches of Chriſt ſince the reformation, who have renounced Antichriſts doctrine, worſhip, and idolatries, and embraced the intire faith of the Lord Jeſus, with that odious hatefull name, is contrary to the truth of God, evident reaſon, and the judgement of all approved godly learned men.

You miſerably corrupt and pervert the Text, when you give this to be the ſenſe thereof, Remove your ſelves from all falſe Aſſemblies, covenant together to walke in all the wayes of God, ſerve the Lord among your ſelves in ſpirit and truth, and returne not from whence you are come. This is not to interpret Scripture, and learne of them what wee are to thinke, but to racke Scriptures to our ſenſe, and make them ſpeake according to our fanſies, which is an high point of Antichriſtianiſme.

If you will ſtand to your principles, within two hundred yeares after Chriſt, or leſſe, there was not one true Chriſtian ſocietie in the whole world, which did walke together in all the wayes of God, and ſerve God in a Church ſtate among themſelves. And will you ſay, the faithfull are charged of God, in this paſſage of holy writ, to remove and ſeparate from all Chriſtian aſſemblies, that then were in the world, and to ſerve God among themſelves. If corruption in doctrine, manners, worſhip, government, and orders, make a falſe aſſembly, Rome was a falſe aſſembly long before the Lord gave commandement to his people to depart thence and ſeparate themſelves.

Iſrael for a time continued in Egypt and Babylon, viz. untill the Lord ſent to bring them forth: and the Church lay p. 70hid in Babylon, and that by the providence and approbation of God, long after Rome was miſerably corrupted and defiled. The matter is notorious, and therefore to ſpend more words about it is needleſſe. Hee that conſidereth the ſtate of things, long before the faithfull ſeparated from Rome, and what is written in defence of that ſeparation, which the reformed Churches have made, cannot be ignorant thereof. If to come out of Babylon then, had beene to remove from all falſe aſſemblies, as you gloſſe it, it was neceſſarie the commandement had beene given much ſooner, or the faithfull ſhould have departed without leave or commandement from God.

I might ſay to you in your owne words, CAN Stay. §. 15 pag. 135This is to gratifie the errour of Montanus, who profeſſed that he knew more than the Apoſtles. For the Apoſtles knew nothing of our removing from all falſe aſſemblies (as you underſtand it) and covenauting together to walke in all Gods wayes, and ſerve God among themſelves. If this had beene knowne to John, when hee foretold the Apoſtaſie from the faith, and the riſing of the great Whore, he would have made more haſte to warne the faithfull to bee gone out of the Churches, and to have withdrawn themſelvs, it being a matter of ſuch weight and importance, and ſo needfull to be done, divers hundred years, before it was ever once thought upon, When the words of a Text are plaine, a gree with the circumſtances of the place, the analogie of faith, and other Scriptures, for men then to leave the native ſenſe, and to force a ſenſe contrary to that the letter expreſſeth, it is to wreſt the Scriptures, as you ſay, and not to expound them by the true rules and Canons of Divinitie. CAN Stay. § 15 p 135. Rev. 18.2, 3. Exite ab ea p…pu… m…. At agit angelus de Babylone mylica, de ſynagaga nempe Romana, quae ipſa fidei & Evangelit ſundamenta corraſit. Park. de polit. Ec… l. 1. c. 14.Rev 18:2Rev 18:3Lay this rule to the preſent interpretation, which you make of this paſſage in Scripture, and whomſoever you accuſe, you ſhall finde your ſelf to be a perverter of Scripture, in degree farre above him. For your interpretation is contrary to the ſcope and drift of the place, the rules of faith, and conſent of other Scriptures. It ſpeakes not of leaving all adminiſtrations in falſe Churches, as you ſpeake o… falſe adminiſtrations and falſe Churches, but of ſeparation from ſpirituall Babylon, which was the habitation of Divels, and cage of every uncleane ſpirit and of every uncleane and hatefull bird: which cannot bee ſaid of all adminiſtrations which you are pleaſed to accuſe as falſe. If it may be, ſpare your words, and p. 71let us heare your reaſons, for if they be ought they will carry more weight.

A deviſed conſtitution (you ſay) is an Idoll, Whitak. de pontif. Rom. cont. 4. qu 2. p. 146. Si ſemel ea conſuetudo aut lex obtinuerit in Theologia, ut liberum ſit cuivis diſtinctiones comminiſci, nihil in omni religione certum fixumque remanebi…. Quis enim non eo modo quid vis labefactare poterit? Eaplorandae ergo distinctiones dil genlius & â judic ndae ſunt, eaque magni facienda eſt regula, nullas in in Theologia probandas eſſe distinctiones, niſi quae aper…is Scripturarum loc…s nitantur.and all that comes from it is tainted with the idolatry of that conſtitution. You will ſay, it is a falſe Church conſtitution, if the Miniſter bee not choſen and ordained by the congregation alone, where he is to adminiſter; if a man be received into the ſocietie, who is not a viſible Saint; if any idle, ignorant, careleſſe, ſcandalons, corrupt, uſurping Miniſter be choſen, ordained or ſuffered; if any notorious or ſcandalous perſon bee admitted to the ordinances; if any ſtinted Liturgie, or forme of Catechiſing, adminiſtration, or prayer be uſed: with ſundry the like, which in your eſteem, are arguments of falſe conſtitutions. Churches, Miniſterie, and Worſhip. Now tell us plainly, is every ſuch Church-conſtitution an Idoll, and that which is done in theſe Societies unholy and uncleane? If ſo, then there was never any one age, wherein the Church-conſtitution was not an Idoll, and the worſhip of God performed in that Societie, leprous, uncleane, poyſoned with Idolatry. The Temple ſanctified the Gold, and the Altar the offering: but the Temple, and Altar are not types and figures of externall Church-conſtitution. Where doe you read this, in the Law, or the Prophets? &c. And if you read it not, how dare you affirme it. Beſides, Lev. 16.20. Num. 7 10. 1 Reg. 8.63.Lev 16:20Num 7:101 Kgs 8:63the ſanctification of the oblations depended upon one Temple, and Altar therein, yet ſo as both Temple and Altar were ſanctified by the offering.

But if we may ſpeake as you doe, A deviſed conſtitution is twofold, 1 Abſolute and in every reſpect, when neither Doctrine, Ordinances, office or perſons are of God: and this conſtitution is altogether falſe, a nullitie, an Idoll, if you pleaſe ſo to call it. 2 In part corrupt, maimed, defective, but having ſomething of God: and that which is done in ſuch a conſtitution is not falſe, a nullitie, tainted with the idolatry of the conſtitution. This diſtinction is neither deviſed, ſtrange, nor new, but that which hath ever more beene acknowledged in the Church of God, and is manifeſt in Scripture, if wee take the word, deviſed conſtitution, as this Author doth. For Heretikes and Schiſmatikes, though they be not of the ſpeciall number of them, that hold the intire profeſſion of divine truth in unitie, and in that reſpect be a falſe conſtitution; yet as they profeſſe the truth of God revealed in Chriſt, though p. 72maimedly or in part only, and as they adminiſter the ordinances or Sacraments of God, that which they doe is not a meere nullitie.

Hereſie is Idolatry, and cannot beare children to God, in that it is hereſie, but heretikes **See D. Feild of the Church, l. 1. c. 14. Aug. de Bapt. cont. Donat. l. 1. c. 10 See Chamier. panst. tom. 2. l. 16 c. 4. Hieron. ad Algaſiam. Antichristus ſedebit in templo Dei, vel Hie oſolymis ut quidam putant, vel in Eccleſi…, ut verius arbitiamur. 2 Theſ. 2.3. Whitak. de po…. Rom. cont. 4. q. 5. p. 681. Licet Eccleſia papiſtica non ſit vera eccleſia, retinet tamea aliquas p…aerogativas & reliquias eccleſiae Dei ergo di…i poteſt aliquo modo templ… Dei miſore prophanatum, plus quam ſe…uiu…ti…m, pene dirutum alque everſum, &c Habet illa e…cleſia Scripturas, e…ſicerrup…as, & p…eriſ…ue ignotas, tamen aliqui allas legunt & intelligent, & hinc doct…am ſalutarem hauriu…. Fſt apud illos quoddam minis…e…ium, & aliqua verbi prad catio quae valet ſine dubio nonn…llisad ſalutē eſt ibi baptiſmus quoad ſubſtantiam, &c. Calv. inſtit. 4. c. 2. par. 11 CAN Stay §. 15. p. 136. & §. 7 p 93.2 Thess 2:3may beare children to God, in that they profeſſe and practice, that which Chriſtians ſhould, and doe both profeſſe and practiſe: and have received that degree, order, office, Miniſtery; and calling, which is holy, by vertue whereof they doo adminiſter the holy things of God.

The Church of Rome is a falſe conſtitution, but baptiſme adminiſtred in that Church is not idolatry, nor a meere nullitie. If the Church of Rome were not a Church in ſome reſpects, but a meere Idoll, the Pope could not be that Antichriſt, a principall rebell, a notorious traitor againſt Chriſt. If we ſpeak abſolutely, or compare Rome with Churches truly Chriſtian, it is no true Church, but the Synagogue of Satan: But if we ſpeake of it in oppoſition to the Jewes, of Turkes, or other profeſſed Infidels, it hath ſo much of a viſible Church, as a man cannot ſay it is no Church at all; ſo much true doctrine is in it, as ſufficeth to ſupport the title of Antichriſt, and ſome ordinances are ſo adminiſtred, as that it cannot be ſaid, they are meer nullities.

In the true Church many wicked ones are found, that are no leſſe prophane, ſacrilegious, enemies to peace, the vaſſals of Satan, poſſeſſed by the Divell, dead in ſin and accurſed of God, than heretiks or ſchiſmatiks, who yet for that they have that order, office, or degree of miniſterie, which is holy, doe no leſſe nor with leſſe effect adminiſter the holy ſacraments, than thoſe who are the ſamplars of all pietie and vertue.

The faithfull and holy Miniſters adminiſter and receive the Sacraments with good profit, and benefit to themſelves and others. The hypocriticall, with benefit to others, not to themſelves. The prophane being not put from their places, doe officiate with hurt to themſelves, ſcandall to others, but to the everlaſting comfort of them that partake worthily. The hereticall and idolatrous adminiſter the Sacraments, that are holy, and in their owne nature, the meanes, pledges, and aſſurances of ſalvation, but without benefit to themſelves and others, that continue in ſin. Thus the Prophets, Apoſtles, Martyrs, and faithfull, have held communion in the Ordinances p. 73of grace, with ſuch whoſe calling and converſation was not approved of God.

You ſay, the Martyrs firſt and laſt would not receive this diſtinction, leſt to ſave their lives, they ſhould loſe their ſoules, and you reckon up many, who, as you write, would rather give their bodies to the fire, than heare or receive the Sacrament, in falſe Churches or Societies. But in this you laviſh, as in every thing elſe, and hide the truth under the ambiguitie of the phraſe. The Martyrs laid downe their lives, rather than they would defile themſelves with idolatry, bee preſent at the Maſſe, or joyne themſelves as members of that Antichriſtian Synagogue: in all which they did, as becommeth the faithfull ſervants of Jeſus Chriſt. But you cannot produce one Martyr of your opinion, who denyed, that any thing of God was to be found in thoſe Aſſemblies, or that refuſed to joyne in the pure ordinances of God, with Societies ſeparated from ſpirituall Babylon, becauſe of ſome defect or may me in their Church conſtitution.

In the whole Catalogue of Martyrs, try if you can bring forth one, who in theſe things was of your minde. And what a vaine thing is it to pretend the example of all the Martyrs, when there is not one among them that doth approve your cauſe. If the example of the Martyrs be of any weight with you, as here you beare the Reader in hand: CAN Neceſ. of ſeparation, p. 190, 191, 192.of neceſſitie you muſt condemne your raſh and preſumptuous cenſuring, your unadviſed ſinfull ſeparation, from the worſhip and miniſterie in our Church, as Antichriſtian and Idolatrous. For certaine it is, the Martyrs ſtood members of our Societies, and dyed in the defence of that doctrine and worſhip, which we profeſſe and practiſe. Many words you ſpend in anſwer to this reaſon, and reproaches you caſt upon your adverſarie, but one word is not to be found that makes directly to take away the force of the Argument.

It was the anſwer of Frederick Duke of Saxonie, who being priſoner to Charles the fifth, and promiſed releaſement, if hee would goe to the Maſſe, Summum in terris Dominum agnoſco Caeſarem, in coclis Chriſtum. The like did the Prince of Condee: but neither of them did refuſe to joyne with the reformed Churches, becauſe they deemed their Church conſtitution defective or erroneous, in this or that particular. To pretend the conſent of popiſh and proteſtant p. 74Divines in this matter, is egregious ignorance, or impudency, for it is well knowne they are all generally of another minde.

Your inſtance from a City or Towne, Similitudes bee no ſyllogiſmes. Earthly ſimilitudes of your making, may not controll the heavenly precepts of Gods owne giving. Bilſon. Chriſt. part. 4. pag. 322. Have you no ſurer ground of your catholike doctrine for adoring Images, than a ſingle ſimilitude taken from the civill and externall reverence that is yeelded to Princes ſeates and ſeales? Id p. 329.if the Civill power be uſurped, is not to the purpoſe, nor true in all reſpects. Not to the purpoſe, becauſe what is of God in theſe Societies, is not done by power, meerely uſurped, but by power and vertue from God, though in the miniſtration, that which is evill be not approved of God: for whereſoever any ſupernaturall truth of Chriſtian Religion is taught, and any ordinances of grace diſpenſed truly for ſubſtance, there is ſome truth of miniſtery though many wayes polluted. And where the intire faith is profeſſed and received, and the ordinances of grace adminiſtred truly, there is a true miniſtery for ſubſtance ordained of God, what other defects or maimes ſoever it may labour under.

Not true, becauſe in the Civill eſtate, That which is done by power, uſurped, and unlawfull, in ſome caſes is a nullitie, but in other ſome it is available and ſtands in force. For it is a rule in the Civill law, That it is one thing to be a true Magiſtrate, another to bee in the Magiſtracy, or to execute the Magiſtrates office. From which diſtinction, is gathered this generall ruled caſe, or ſentence, That the acts of him that was a falſe or unlawfull Magiſtrate may be lawfull and juſt. And the ſame may bee ſaid, and was ever held in the Church of God, of corrupt and ungodly Miniſters, though they bee not true Miniſters, that is, approved fit, and rightly qualified, yet ſo long as they be in the place of Miniſters, the acts of their miniſtery be good, that is, effectuall, and of force, if they obſerve the forme of adminiſtration preſcribed by Chriſt.

CAN Stay. Sect. 15. pag 133.

The Lord hath not promiſed to them his bleſſing and acceptance: what the Lord may accept or will, we diſpute not, only this, I ſay, whoſoever heareth in a falſe Church, cannot by any promiſe that he hath in the word of God, expect Gods bleſſing on that which he doth: the reaſon is, becauſe a true constitution of a true Church, that is, where men are gathered according to the Goſpell of Christ, is that only lawfull religious ſocietie, or communion of Saints, wherein God will p. 75be honoured, whereby hee will bee ſerved, and whereto hee hath promiſed his preſence and acceptance, ſo then howſoever we are not bound unto hearing in a true Church, neceſſitate medii; as if Gods grace were tyed to the meanes this way, yet as they ſay in Schooles, neceſſitate praecepti: if we conſider Gods commandement, CAN Stay. §. 3. pag. 59.ſo we are bound to Church hearing only in a true Church, and in no other Church can we expect Gods preſence, promiſe and acceptance. Such Churches unto whom God hath made no promiſe in his word, to bleſſe the things there done, ought not by Gods people to be reſorted to; but God in his word hath made no promiſe to bleſſe the things done in a falſe church; therefore Gods people are not to goe unto falſe churches. The propoſition cannot be excepted againſt: for, 1. The Scriptures prove it clearly, Jer. 23.21, 22. Exodus 20 24. Pſalme 134.3, and 147.13. Again, there is no dutie charged upon us, but there is a bleſſing promiſed unto the due performance of it. The aſſumption is as cleare, and thus wee prove it. If falſe churches have not the promiſe of Gods preſence, they cannot from the word of God expect his bleſſing upon what they doe, but the firſt is true, Ergo, the ſecond. The Major which is only controverſall we prove thus. If every falſe church be an Idoll, Exod. 20.4, 5. And God require his people to come out thence, Rev. 18.4. threatned to deſtroy it, Rev. 20.8, 9. and will doe it, and promiſe his preſence unto his true church, Mat. 18.20. Then he is not preſent in the falſe: But the firſt is true, therefore the ſecond.

ANSWER.

You ſtruggle hard, as all men may perceive, but ſet not one foot forward. Our Church is an idoll, therefore wee muſt not hold communion with it: God hath promiſed no bleſſing to his ordinances therein, becauſe the Church is an Idoll. This is your circle wherein you walke up and down. But to helpe you out of this mire, if it may be: 1. Rom. 3.2. Can 1.6. Rain. de idolola. l. 2. c. 1. p. 2.Rom 3:2Where you take it for granted that our Church is falſe, and therfore Chriſt is not preſent with us; we on the contrary are aſſured, that we are a people in covenant with Chriſt, to whom hee hath committed his heavenly oracles, and ſeales of the covenant, amongſt whom he feedeth his flock in greene paſtures, and p. 76cauſeth them to lye downe by the ſtill waters, with whom he is preſent when they meet together. Mat. 18.20. Exod. …0.24. Pſal. 134.3. Ioh. 10.4.5.Matt 18:20Ps 134He hath ſet up his tabernacle amongſt us, and dwelleth with us, and watcheth over us, and worketh by his Miniſters, not only to call men unto ſalvation, but to nouriſh and build them forward unto life everlaſting. We are ſeparated from Idols, wee heare the voice of the true ſhepheard, and follow not ſtrangers, but fly from them; we believe in the Lord Jeſus Chriſt for ſalvation, and worſhip him ſincerely, according to his will. He ſtandeth at the doore knocking, and to ſuch as open unto him hee commeth unto them, and they ſup with him, and he with them. And therefore Chriſt is our Shepheard, our King, our Saviour, and of his rich grace and love doth embrace us as his people, and the flock of his paſture, beareth our prayers, and accepteth our ſervice. This is our glory that Chriſt is ours, and we are his, and it were better for us to dye, than that our glorying herein ſhould be made void.

Secondly, ſeeing this tearme, Falſe Church, is ſo familiar with you, we will conſider what it meaneth, and how farre it doth ſtand true, that God hath made no promiſe to bleſſe things done in a falſe Church. Theſe words, True and falſe Church, are uſed oft to ſignifie, as much as pure and corrupt, found and languiſhing Church. And as there is ſcarce a Church ſo pure, which hath not ſome impuritie, nor ſo true, which hath not ſome falſhood admixed: ſo there is no Church ſo falſe or impure, which hath not ſomewhat of God, or ſome ſupernaturall Chriſtian truth within it, For if no ſupernaturall Chriſtian truth bee received or profeſſed, there is no Church. Infidels being cleane without the Church, deny and utterly reject the principles of Chriſtianitie. Heretikes or falſe Chriſtians, in reſpect of generall truths which they openly profeſſe, are Chriſtians, or of the Church, but in reſpect of their particular errours, condemned of all men that be of ſound beliefe. A Church is not to be eſteemed falſe for ſome corruptions, nor impure for ſome diſorders, no more, than we account him a ſickly man who now and then findes ſome wearineſſe or diſtemper. Neither is a Church to be accounted true, becauſe of ſome truths which they profeſſe, Act. 2.41, 42, 46Acts 2:41Acts 2:42Acts 2:46worſhip, which they practiſe, or uſe of the Sacraments, which they retaine. The notes of a pure Church are, intire profeſſion of the Goſpell, and ſaving truth of God, the right p. 77uſe of the Sacraments, holineſſe of converſation, the ſound preaching of the word of life, fervent and pure calling upon Gods name, ſubjection to their ſpirituall guides, whereby they may bee directed and built forward in the wayes of life, mutuall communion in the ordinances of worſhip, Eph. 4.11, 12.Eph 4:11Eph 4:12and Chriſtian fellowſhip with all Saints, and true viſible Churches of Jeſus Chriſt.

Thoſe Churches to which all theſe notes agree truelie, are to bee eſteemed pure in their meaſure: but thoſe to whom all doe not agree, or not ſo truely, they are to be eſteemed leſſe pure or true, and that in compariſon more or leſſe according as more or fewer of theſe notes, common, ſpeciall or proper, ſhall be found more or leſſe pure amongſt them.

Where all theſe notes are to be found purely, the Church is excellent for degree, pure and famous; where any of theſe is wanting or impure, the Church is ſo much defective or impure, though it may be pure in compariſon of others.

The profeſſion of the true faith, Acts 14.22.23, 27Acts 14:22Acts 14:23Acts 14:27and the framing of our life and converſation according to the direction of the word, with the right adminiſtration of the Sacraments and comely order, Ier. 4.22. Mat. 13.14, 15. Iſa. 30.9, 10, 11. & 5.7, 8, 9 &c.Jer 4:22Matt 13:14Matt 13:15Isa 30:9Isa 30:10Isa 30:11Isa 5:7Isa 5:8Isa 5:9are ſignes of a Church in a good ſtate and condition. But it may fall out, that the profeſſion of faith alone by publike preaching and hearing of the word, adminiſtration of the Sacraments, prayers and thankſgiving doth take place, when good order is neglected, and if life degenerate from the profeſſion: for in this caſe ſhe ceaſeth not to be the true CHVRCH of Chriſt, ſo long as it pleaſeth him not to give her a Bill of divorce.

True doctrine in all points, and the due and right adminiſtration of the Sacraments in all things according to the word both for ſubſtance and circumſtance, is the note of a pure Church, and in good plight. But true Doctrine in the maine grounds and Articles of faith, though mixt with defects and errours in other matters, not concerning the life and ſoule of Religion, and the right adminiſtration of the Sacraments for ſubſtance, though in the manner of diſpenſation ſome things be not ſo well ordered as they might and ought, are notes and markes of a true and ſound Church, though ſomewhat craſed in health and ſoundneſſe, by errors in doctrine, corruptions in the worſhip of God, and evils in life and manners.

A falſe Church is that which holds neither the truth of faith p. 78intirely, nor the integrity of divine worſhip, nor comely order which God hath appointed for the government of his houſe, nor holineſſe of converſation. But addeth to the Articles of faith, to that which is worſhipped, and to the ſubſtantiall means wherby God is worſhipped, and to the holy Commandements, which God hath given for the direction of his people, or detracteth and perverteth the right ſenſe of faith, not conſidering that which is worſhipped as is meete, mangling the Ordinances of God, and transforming the lawfull manner of worſhip into another forme, and inverteth the holy Commandement by corrupt gloſſes and ſiniſter interpretations, which deſtroyeth the life and power of godlineſſe.

One falſe Church may bee more corrupt and rotten than another, as being more deepely tainted in matters of higher importance and more generally than another: as ſome may bee corrupt in matters of faith, others in doctrine and worſhip both, Ier. 2.11, 13. 2 Reg. 16.3. 1 Reg. 18.21. Ezek. 16.20Jer 2:11Jer 2:132 Kgs 16:31 Kgs 18:21Ezek 16:20and ſome in all the particulars mentioned. Thus Iſrael worſhipped God and the Calves, yea the Lord and Baal.

And as one falſe Church may be more corrupt than another, Hen. Ainſ. 2. part page 62. Did not the Prieſts, rulers, and people condemne the Prophets of God ſent in all ages; and vvas not Ieruſalem the holy City & ſeate of the Prieſt-hood guilty of their bloud? Luke 13.33, 34. vvas not vile and groſſe Idolatry practiſed often in Judah and Jeruſalem by the Prieſts and Princes? Ezek. 23.11. Did not Iuda forſake the Lord and turne their faces from his Tabernacle, ſhut the doores of his houſe, quench his Lamps, and neither burn Incenſe nor offer burnt offering in the Sanctuary, unto the God of Jſrael? 2 Chro. 29.6, 7. Ʋriah the Prieſt made an Altar Idolatrous like that in Damaſcus, and polluted Gods Worſhip in the Temple, 2 Reg. 16.10, 11, 12, 16. Paſhur the ſonne of Immer the Prieſt being Governour in the Houſe of the Lord perſecuted Ieremie for preaching the truth, Jer. 20.1, 2. and himſelfe propheſied lyes, ve. 6. See Ier. 32.31, 32, 33, 34, 35, 36. Mic. 3.11. Mal. 2.8, 9.Luke 13:33Luke 13:34Ezek 23:112 Chr 29:62 Chr 29:72 Kgs 16:102 Kgs 16:112 Kgs 16:122 Kgs 16:16Jer 20:1Jer 20:2Jer 32:31Jer 32:32Jer 32:33Jer 32:34Jer 32:35Jer 32:36Mic 3:11Mal 2:8Mal 2:9or at one time than another: ſo one falſe Church may have more of God in it than another, and at another time. For the leſſe grievous the errors are which the falſe Church holdeth, or the leſſe abominable the idolatry which it maintaineth, the more divine truth it embraceth, the more effectuall is that worſhip of God which it retaineth.

The true Church of God which is comparatively pure, may be called falſe though improperly, in reſpect of that corruption in doctrine and manners, errours, ſchiſmes, diviſions, ſuperſtition or prophanenes, which through humane frailty and negligence cleaveth unto it.

p. 79And a falſe Church may comparatively be called a Church true or pure in reſpect of them that be more groſſely defiled, as it hath more truth and purity in it.

Alſo the true Churches of God have ſometimes bin diſtinct viſible ſocieties from the falſe Churches, and by many degrees in themſelves more pure from tincture and infection, than at other times and ſome others have beene. As in the dayes of Abiah, Iudah was by many degrees more free from pollution than afterwards.

In Pauls time the integrity of Rome was famous: Corinth many wayes reproved: They of Galatia much more out of ſquare. But the true and Orthodox Church hath ſometimes beene ſo mixed with others in outward ſociety, that it hath beene hard to find in the whole world a diſtinct Congregation of ſound and intire profeſſors of all ſupernaturall truths, who joyned in the uſe of Gods Holy Ordinances, but the members of the true viſible Church were diſperſed and ſcattered, and mingled with falſe Chriſtians or falſe worſhippers in ſociety, and the true Church lay hid in the falſe.

Now to apply theſe things.

1. If by a falſe Church you underſtand a Church erring in points of faith exceeding dangerous, and corrupting the pure worſhip of God with reall Idolatry, with whom the faithfull may not lawfully hold Communion: yet then that which they have of God amongſt them, though not rightly adminiſtred, is effectuall by the bleſſing of GOD according, to promiſe.

As Baptiſme adminiſtred by the Heretikes holding the forme of Baptiſme, and of Popiſh Prieſts, is true Baptiſme, and not to be reiterated. For one and the ſame ſociety may in one ſenſe have ſomewhat of the true Church, and in another bee the Synagogue of Satan: and their Miniſters exerciſe the Miniſtery and ſervice of Chriſt, when they themſelves bee the bond-ſlaves of Satan. It is true, God threatens to deſtroy ſuch ſocieties, and is highly diſpleaſed with the ſervice that is done there as ſuch, becauſe it is not done as it ought: but as he is pleaſed to continue his Ordinance, ſo he is pleaſed to give it force and validity according to his inſtitution. And it is not ſtrange that God ſhould bee diſpleaſed with a thing not done according to his inſtitution, when the inſtitution it p. 80ſelfe hee doth approve and bleſſe to ſome according to his free covenant.

2. If by a falſe Church you underſtand a Church maimed and corrupt with errors in doctrin and manners, neglect of diſcipline, diſorders in Miniſters and people, then as occaſion may bee offered Chriſt hath bound the faithfull to bee preſent at his ordinances in ſuch Aſſemblies, and promiſed to bleſſe them that draw nigh unto him therein.

In the Church of Corinth there were Diviſions, Sects, Emulations, 1 Cor. 3.3. 1 Cor. 6.1, 2. 2 Cor. 10.10. 1 Cor. 15.12. 1 Cor. 5.1. 1 Cor. 11.19, 20.1 Cor 3:31 Cor 6:11 Cor 6:22 Cor 10:101 Cor 15:121 Cor 5:11 Cor 11:191 Cor 11:20contentions and quarrels; going to Law one with another for every trifle, and that under Infidels. Pauls name and credit was deſpitefully called into queſtion there, the reſurrection of the dead was denyed by ſome; that wickedneſſe was there wincked at, which was not heard of among the heathen; the Lords Supper was horribly profaned, things indifferent uſed with offence, 2 Cor. 12.20, 21. Ambr. in 1 Cor. 11 They ſtood ſtriving for their oblations. Hier. in 1 Cor. 11. In Eccleſia convenientes oblationes ſuas ſeparatius offerebant. Apoc. 2.4, 5, 6. Apoc. 3.20, 21.2 Cor 12:202 Cor 12:211 Cor 11Rev 2:4Rev 2:5Rev 2:6Rev 3:20Rev 3:21Fornication not repented of, and idolatry practiſed in eating meats ſacrificed to Idols in the Idoll Temple. And all this notwithſtanding, the aſſemblies were kept, the faithfull frequented the Ordinances and God did bleſſe them according to promiſe. Epheſus was extreamly decayed in her firſt love, and though threatned to have her candleſticke removed unleſſe ſhe repent, Chriſt doth never lay his charge upon the faithful to depart from his Ordinances. Of Laodicea it is ſaid, that ſhe was neither hot nor cold, and then we may eaſily conceive ſhe was overgrown with corruptions, the proper fruits of negligence, ſecurity, ſelfe conceitedneſſe, &c. For which unleſſe ſhe repent, a terrible judgement is denounced againſt her: and yet the faithfull are never exhorted to flee from her ſociety, but to repent of her ſinne, and the promiſe is made for encouragement, that if they open unto him, Apoc. 2.20.Rev 2:20hee will come in and Suppe with them, and they with him.

If by a falſe Church you unde ſtand a viſible ſociety, wherin the faire greater part is corrupt in the profeſſion of Faith concerning the Articles of Religion, and in the wo ſhip of God, by adding and detracting in the ſubſtaniall meanes, and transforming the object of worſhip it ſelfe; corrupt in the calling and ordination of Officers, the forme of government, the Officers ſet a part for the worke of God, and the lives and converſations of the members of that ſociety: If in this ſenſe the falſe Church bee taken, then it may and hath fallen out for a p. 81long time together, that the true Church of God hath lyen hid in the falſe, and that by Gods allowance and approbation, Field of the Church lib. 3. cap. 8.in which caſe the LORD commanded the faithfull to bee preſent at His Ordinances, and promiſed His bleſſing unto them, though adminiſtred in a corrupt Church and after a corrupt manner.

The true Church in corrupt times hath been mixed with the falſe, not as actuall members of that ſociety as corrupt, but as they have been hid in that ſociety, as good Corne overtopped with Weedes; or a little gold or purer metall in a great clod of Earth; God of his infinite mercy ſo providing for and preſerving his poore people.

In time of the Iudges the Iſraelites did every man that which ſeemed good in his owne eyes, that is, Iudges 1.76. Sept. foreign Ad bujus loci ſimilitudinem legitur in Sederzata ſic, extitit ſeculum abſ que rege. Ioſeph. lib. 5. c. 2. 1 Reg. 19, 10. Rom. 11, 3, 4. Hoſea 4, 1, 6. 2 Par. 13, 5. Iſa. 1, 2, 3, 4, 21, 22 29. Iſa. 57, 3. Ezc. 14, 5. Ier. 23, 8, 14 Lam. 4, 13, 14. Ier 2, 8, 11, 13. Sept. foreign. Verſe 26, 27 Verſe 29.Judg 1:761 Kgs 19:10Rom 11:3Rom 11:4Hos 4:1Hos 4:62 Chr 13:5Isa 1:2Isa 1:3Isa 1:4Isa 1:21Isa 1:22Isa 57:3Jer 23:8Jer 23:14Lam 4:13Lam 4:14Jer 2:8Jer 2:11Jer 2:13worſhipped God as hee pleaſed. The Prophets teſtifie, that the Church did not only faile in Iſrael, but in Iudah likewiſe. I have brought up Children and they have rebelled againſt me. Ah ſinfull Nation, a people laden with iniquitie, a corrupt ſeede. How is the faithfull Citie become an Harlot! Thy ſilver is turned into droſſe, and thy Wine mixed wi…h water. They ſhall be confounded becauſe of their Oakes wherein they delighted. The Land (viz. of Iudah) is filled with Idols, they worſhip the worke of their Hands, the Prieſts ſaid not, where is the Lord? and they that ſhould miniſter the Law, knew mee not ſaith the Lord. The Pastors alſo offended againſt me, and the Prophets propheſied by Baal, and went after things, that did not profit. My people have changed their glory for that which did not profit. My people have committed two evils; they have forſaken me the fountaine of living waters, to digge them pits, even broken pits, that can hold no water. The houſe of Iſrael is confounded, they, and their Kings, and their Princes, and their Prophets, ſaying to the wood, Thou art my Father. All of you have forſaken me, ſaith the LORD, Her treacherous Siſter Iudah feared not, but went and played the Harlot alſo. The backe-ſliding Iſrael, Ier. 3, 8, 11, & 11, 13, 14. Ezek. 16, 46, 47, 48, 51, 52. Ier. 5, 1 & 6, 13, & 7, 28, & 9, 1. Iſay 57, 3, 4.Jer 3:8Jer 3:11Jer 11:13Jer 11:14Ezek 16:46Ezek 16:47Ezek 16:48Ezek 16:51Ezek 16:52Jer 5:1Jer 6:13Jer 7:28Jer 9:1Isa 57:3Isa 57:4hath juſtified her ſelfe more than treacherous Iuda. And as ſhee was thus horribly corrupted with Idolatrie, ſo with profaneneſſe, impenitency, impudencie in ſinning, rebellion, ſtubbornneſſe, oppreſſion, and what not? But when all things were thus miſerably diſordered, the faithfull in Iuda did not ſeparate themſelves from the Ordinances of Religion, or withdraw themſelves into a diſtinct p. 82viſible ſocietie from the reſt. In the age before our Saviours time it grew exceeding wicked againe. Mat. 8.4. Mar. 5.36 Luke 7.4, 5, 9. Mat. 4.23. Mar. 1.21. Luke 4.6. Iohn 18.20. Luke 2.22, 37, 41. Iun. animad. in Bel. contr. 4. lib. 3. c. 16 ſ. 14.Matt 8:4Mark 5:36Luke 7:4Luke 7:5Luke 7:9Matt 4:23Mark 1:21Luke 4:6John 18:20Luke 2:22Luke 2:37Luke 2:41But neither did our Saviour, nor his Diſciples before his death take upon them to crect a new viſible Church altogether diſtinct from the erring Synagogue, but lived in that Church and frequented the Ordinances, neither as abſolute members of the Synagogue, nor yet as the viſible Church diſtinct from it. But as viſible members of that Primitive Church from which that Synagogue had degenerated.

In the New Teſtament, 2 Theſ. 2.7. Revel. 17.5. Iniquitas ſed myſtica id eſt, pietatis nomine palliata. Gloſſ. ordinar. Syr. Myſterium iniqui jam incipit efficaz eſſe. foreign eſt vis certa operandi, non autem ſignificandi. Cham. panst. ſom. 2. lib. 16. cap. 7. Heſych. foreign, praeparatur, adornatur, inſtruitur. foreign quoddam doctrinae, quod ſi foreign ſumptum contrarium ſit fidei, Cham. panst. tom. 2. l. 16. cap. ſ 5. 2 Theſ. 2.3. Heb. 3.13. Matth. 13.25, 39. 2 Cor. 11.3.13, 15. Jun. cont. 4. lib. 3. cap. 16. Generalis deceſsio ſen Apostaſia dicitur univerſalis ant communis. Ʋniverſalem negamus fore, ſemper igitur erit Eccleſia, quamvis lalens. Communem fore affirmamus, ut affirmat Paulus. Ier. 28.16. & 29, 32. Sept. foreign Deut. 13.10.2 Thess 2:7Rev 17:52 Thess 2:3Heb 3:13Matt 13:25Matt 13:392 Cor 11:32 Cor 11:132 Cor 11:15Jer 28:16Jer 29:32Deut 13:10the Apoſtle telleth us the myſterie of iniquitie began to worke in his dayes: whereby he underſtands not common hereſies, and corruption of manners, but ſome great and hidden thing begun in the Apoſtles time to creepe on by degrees, not ſuddenly to vaniſh, but to continue for many ages, and to grow into an exceeding high mountaine. As the myſterie of godlineſſe, which began preſently after the fall, took it complement by degrees, and that at a certaine and appointed time: ſo it was in this alſo, which at the firſt was ſmall, but grew as things durable by degrees into an exceeding huge bigneſſe. The ſpirit hath foretold, that there ſhould come an Apoſtaſie or defection, not from the Roman Empire (for that was not oppoſite to Chriſt) but from the faith, and that not light or in ſome particular point, or for a ſhort time (for ſuch Haeretickes there had beene already) but grievous, generall, and of long continuance.

That which the Prophet Ieremy, when he ſpeaketh of falſe Prophets and their Prophecies, calleth foreign, that is, as the 70. tranſlate it, and the thing it ſelfe requireth, a declining, a revolt or Apoſtaſie, not every one, but that to which the authority of the true God is pretended.

And ſo the departure from the faith is not a revolt to Gentiliſme, 2 Tim. 4.1, 2. Aug. De Civ. Dei li. 26. ca. 19. Quem refugam vocat, uti que a Deo vero.2 Tim 4:12 Tim 4:2but a giving too eaſie heed and attention to ſome doctors profeſſing, yet indeed corrupting the Chriſtian Religion. As when it is ſaid of Paul, that he taught Apoſtaſie from the Law, the meaning is not that he had revolted to the Gentiles, p. 83or denyed the Meſſias, or the Law or the Prophets, but that under pretence of the Meſſias he had polluted the purity of the doctrine of the Law and the Prophets. This Apoſtaſie then was ſmall in beginning, encreaſed in time, Acts 21.21. Non ſtatim deſilitur a bonis initiis ad malum finem, ſed per gradus pedetentim deſcenditur. P. Ramus Epist. ad Carolum Lotharing. an. 1570. De quindecim a Chriſto ſeculis, primum vereeſſe aureum, reliqua quò longius abſcederent, eſſe nequiora at que deteriora. Ʋſſer de ſicceſs. ca. 1. S. 8. Jam inde a principio Mysterium iniquitatis peragi caeperit, ut mirandum non ſit, ſi ſeculie ſubſequentibus, nonnulla dectrinae pontificiae zizania ſenſim & ſine ſenſu ſuccreverint, a veteribus illis, aliud praeſertim agentibus, minus animadverſa. Euſeb. Hiſt. l. 3. cap. 32. & lib. 4. cap. 22. Edit. Graec. Niceph. Hiſt. l. 4. ca. 1. Neque corum qui praeceſſerunt virtutem aſſecutos, neque ita ſimplicers, ut magiſtri eorum, orationem conſecutos eſſe.Acts 21:21and grew greater and greater, not perceived at firſt, not oppoſed by godly men, it poſſeſſed the ſucceſſors of holy Teachers themſelves. This corruption of the faith was ſo brought in by degrees, that the moſt vigilant could ſcarce diſcerne it, when it was firſt ſowed. The ſucceſſors of Godly men received it, and the godly themſelves for a great while groaned under it, for it was a clandeſtine Conſpiracy and oppoſition of the faith, not directly but obliquely, not in expreſſe tearmes but by conſequences.

So that of the firſt fifteene ages of the Church of the New Teſtament, that cannot be denyed which Carolus Lotharingus the Cardinall uttered in Porſiacâ reſponſione; That the firſt was golden, but the reſt, the further they departed, the worſe, and more corrupt they were. Whiles the Apoſtles lived the Church remained a Virgin, pure and uncorrupt: but within the three firſt ages from the riſing of the Goſpell, her health was craſed by errors in doctrine, ſuperſtitious abuſes crept into the worſhip of God, breach of comely order in Government, and offences in life, whereof we finde the Paſtors to make large complaint. It cannot be denyed but that they that ſucceeded the Apoſtles did excell in Piety and Godlineſſe, but withall it is moſt certaine they did neither attaine the vertue of them that went before them, nor teach ſo purely and truely as their maſters and inſtructors, as Nicephorus obſerveth; And what is ſaid of Hon…er in another matter is not unfitly applyed to this purpoſe, few Children are like to their Parents.

The liberty of mans will and dignity of workes was too much advanced: Many thought the ſoules of the juſt ſhould not ſee God untill the day of judgement. The Sacrament of the Supper was miniſtred to infants, which abuſe is reformed p. 84by the Church of Rome her ſelfe: They dipped the Sacramentall bread into the Wine ſometimes, and ſo adminiſtred them together. Clem. Alex. ſtrom. lib. 1. T. C. repl. 1 pag. 74. Maldonat. in Io. 6 Cypr. de lapſ. Iustin. Mart. apolog 2. Gyp. lib. 2. ep. 3 ad Caecilium or ep. 63. & epiſt. 48. Hieron. in Mar. cap. 14. Polydor. de inveator. rer. lab. 5. cap. 91. Iuſt Mart. qu. 155. Baſil. de Spir. Sanct. Of the controverſie about the Feaſt Eaſter, See Euſch. lib. 5. cap. 23. Sozom. l. l. 7. cap. 15. Socrat. l. 5. cap. 22. Altars brought into the Church by Sixtus the ſecond about 265.86. Sewide Apol. art. 3. div. 26. Tho. Beacon. 3. vol. Sup. print. Lond. 1562. Which others thinke came into the Church about the yeare, 590.John 6Mark 14They carryed it home with them, and laid it up in Cheſts to be received privately; Wine was mixed with water in the adminiſtration of the Sacrament of the Supper. Deacons preached. Women Baptized, Baptiſme was ſtained with ſuperſtitious rites and Ceremonies in daily uſe, many rites and Cuſtomes practiſed which had no ground in the Word of God, and ſundry things obſerved as Apoſtolicall, which were directly contrary to the Apoſtles Doctrine or example. Within two hundred yeares after Chriſt, there was crept into the Church many idle Ceremonies, and the ſimplicity of Chriſts Ordinances refuſed. Each man as he had either credit or authority, preſumed of himſelfe to adde ſomewhat to Chriſts inſtitution, and the fleſh delighting in her own devices, Tertul. de Coron. Milit.delivered the ſame with a ſtrait charge, as if Chriſt Himſelfe had taken order for it. In Tertullians time we may find many ſtrange inventions taken up in Baptiſme. Three dippings in the Water; Taſting Milke and Hony; Abſtaining from all other waſhing for a ſeven night after. Cyp ep. 72. ad Bonifacium. Cyp ep. 34 Cyp. de lapſ. S. 4. Euſeb. Hiſt. l. 8. c. 1In Cyprians time there was conſecration of water, and ſuch eſtimation of oyle, that no man was thought to bee a Chriſtian, that was baptiſed without it: of the memorials of Martyrs; and what blemiſhes appeared in the converſation of Chriſtians, who liſt may read in Cyprian and others.Sabel. Enead. 7. l. 4. Nuda fuit abinitio anmis ceremoniarum ratio; plus pietatis babens quam apparatus. Oſiand. Hiſt. Eccleſ. cent. 3. l. 3. cap. 11 Paulatim cerem niae auctae ſunt, hominum ſuperſtitioſorum …pinionibua….

In the three ages following, though the doctrine of ſalvation and ſubſtance of Gods Worſhip, was maintained in all fundamentall points, and the Omnipotency of the Pope was not knowne, nor Images worſhipped, the Scripture was read and Prayers made in a knowne tongue; the Sacrament of the Supper was adminiſtred to the People in both kindes; men women and Children had free liberty to read the holy Scriptures, the Sacrament was not adored, nor the doctrin of Tranſubſtantiation heard of. Nevertheleſſe manifeſt ſeeds of Antichriſtianiſme p. 85were ſowed and began to appeare in ſome ſtrength. The ſtate of the Church was lamentable, the corruptions many and great, both in reſpect of doctrine, worſhip, government, and holineſſe of converſation. Magdeburg cent. 4. cap. 6. col. 440. Subi…de magis magiſque traditiones humanae cumulatae ſunt, Per. in Rom. ſec. 106. Aug. Enchirid…a… 110. Chryſ. tom. 4. ad pop. 66. in 1 Cor. 16. hom 43. Cham. panſt…. tom. 2 lib. 20. c. 5. ſec. 19. Whitak. de Pontif. Rom Praef. ad auditores ſec. 5. Br…ghtm. a poc. c. 4. 7. & 12, 6, 13, 15. Socrat. hist. 7. c. 11. About the year 430, the Romane and Alexandrian Biſhops left the ſacred function, & degenerated into ſecular rule, Euſcb. de vila Conſtant. l. 4. c. 40, 43. Socrat. l. 1. c. 8, 22, & l. 4. c. 18. Arnob. adverſ. Gent. l. 8. Origen. cont. Cet… l. 7. Conc. Elib. c. 36. Calfeh. againſt Mart. Pref. to the reader. Chamier. pa…ſtr. t. 2 l. …6; c. 7, ſic. 6. Bilſ. Christ. part. 14. pag, 351, &c. Gregor. l, 7. cp. 5 3, ad Secund. in & l. 9. cp. 9. Aug. epi. 118, 119, See Caranz. ſum. Concil. fol. 43. Iuſtin Martyr, Tortullian, Clomens Romanus, Eactantius and others, vvere of opinion, that no particular judgement paſſed upon the Saints, untill the laft day, Sixt. Sen. Biblioth. l. 6. an. 345.1 Cor 16The Paſtors of this age ſpake more unwarily of juſtification, and grace, than was meet, prayer for the dead was ordinarie, the foundation of prayer unto Saints, was laid and defended by the teachers themſelves, with overgreat zeale, in the ſuperſtitious vigils, and frequenting the Sepulchers of Martyrs. The former prophanation of the Sacraments by ſuperſtitious rites much increaſed, ſome whereof are aboliſhed by the papiſts themſelves. Libertie is taken from the Miniſters, the Biſhops contend among themſelves, with ambition, hatred, affecting high titles and precedencie, more than the good of Gods Church, the pleaſure of peace and ſecuritie tooke away all care of godlineſſe. Now they ſeeke the reliques of Saints, goe on pilgrimage to Ieruſalem, conſecrate Temples to Martyrs, eſteeme it more religion to build certaine places and to pray in them, than in others, and to live by preſcriptions and will-worſhip of Monkes, &c. than to walke according to the rule of Gods Word. Now they give themſelves to corrupt religion, with idle and impure rites: Images that were not mentioned in the firſt and ſecond ages of the Church, in the fourth, fifth, and ſixt age, were brought into the Church in ſome parts, painted upon the walles, retained for Hiſtoricall and Rhetoricall uſe, to informe the underſtanding, and ſtirre up devotion, and of ſome began to be worſhiped, which Gregory himſelfe diſliked. Monkes kept the communion at home, and wanting a prieſt, communicate themſelves. No publike aſſemblies could be found, in which the ordinances of God did flouriſh intirely. Augustine complained of the multitude of rites and ceremonies which were in his time, wherewith the Church was grievouſly burdened, but in the ages following was much more intolerable. Of the particular ſlips and errours of the ancients it is needleſſe to ſay more.

Here I would demand, was this Church all this while p. 86thus corrupted, the true church of Chriſt or a fals? was the true worſhip of God performed in theſe aſſemblies the true worſhip, or was it pernicious Idolatry? If a true Church, then a ſocietie, T. C. repl. 1. pag. 73wherein corruption of Doctrine and of the Sacraments, hurtfull Ceremonies, dominion and pomp of the clergie, new orders and functions of the Miniſterie, is to be found, may be the true Church of God. And what then can you object againſt the Church of England, to prove it a falſe Church? If a falſe Church, Fulk anſvver to the Rhem. in Eph 4.13 all the true Biſhops of the primitive Church for ſix hundred yeares and more, after Chriſt, in all neceſſary points of doctrine agree vvith us, and therefore vvere anceſtors of our Church. In the later times alſo for every age vvee can name divers paſtours and teachers even in the moſt darke times, &c. Calfeh. againſt Mar. preface to the reader: Greg. epist. l. 7, indict. 2, c. 109. Concil Nicen. a, but that Councel vvas not generally received. Sigth. in an. 755. Reger Howden continuat. Beda anno 792. Feild of the chuteh l. 3, cap. 8. See Calfehil againſt Mart. art. 3. p. 58, 69, &c. Bilſon Chriſtian ſubject, part 4, page 316, 317. This vvas about the yeare of our Lord 1160. See Vſſer de ſuceeſſ. Eccleſ. Hiſtory of the Waldenſes, Daltha Lydia hiſt, Chaloner credo Eccleſ. part 2, ſect. 2.Eph 4:13then either the faithfull were bound to avoide all ſocietie and fellowſhip with it in the ordinances, which a ſober minded man will not affirme: or all communicating with a falſe Church in the ordinances of God, is not pernicious idolatry. The faithfull which lay hid in this corrupted ſtate of the Church, and did partake in the ordinances of worſhip, were never held and reputed Idolaters,

In the ages following the myſtery of iniquitie did grow amaine, for the worſhip of Images firſt began, and after was concluded, the Pope obtained to bee called head of the univerſall Church, Saints were invocated as Mediators, the Communion was mangled and delivered in one kind, the merit and dignitie of workes advanced to the prejudice of Gods grace; the doctrine of reall preſence, and orall eating of Chriſts fleſh in the Sacramant by good and bad, and the adoration of the Euchariſt, was taught and received. Theſe groſſe corruptions prevailed for a time in the Church, before they were concluded upon in Synods or Councels, oppoſed by ſome, condemned by others, and manfully withſtood, eſpecially the worſhipping of Images. During which time the faithfull who condemned theſe abominations did lie hid in the Church, keeping themſelves undefiled from theſe errours, but ſeparated not themſelves from the ordinances of grace, nor gathered themſelves into a diſtinct body.

After theſe abominations were concluded, the firſt that ſeparated themſelves were the Waldenſes, Albigenſes, or poore men of Lyons, who withdrew themſelves from the ſocietie of the Romane Synagogue, and worſhiped God in diſtinct p. 87companies according to his will. Theſe are reported to be men of ſound life and god lineſſe, by the teſtimonie of very enemies themſelves, notwithſtanding they were moſt ſhamefully traduced, and grievouſly perſecuted for Chriſts ſake.

But after this ſeparation made by them, If ſheepe in a paſture, vvhere venemous hearbs are mixed with vvholſome, can by the inſtinct of nature make choiſe of that vvhichwhich is proper for them, and abſtaine from the contrary; vvhat marvaile is it if the flocke of Chriſt, vvho know the voice of the true Shepheard from the voice of ſtrangers, ſhould by the guidance of Gods aſſiſting ſpirit doe the ſame, Chaloncredo, Cameron, dc Eccleſ. ca. de ſchiſm, See Field of the church. l. 3 … 6, 8. Carleton deſcript. ca. 1, p. 8.divers other godly men did patiently endure the tyranny of Antichriſt and groaned under that heavie yoake, bewailing the miſery, and reproving the ſinnes of the time, ſought to reclaime others, and labour to keepe their owne ſelves free, but did not actually ſeparate from the ſocietie. And this (as the learned judge) was done, if not by Gods commandement, at leaſt by gracious indulgence. Vntill the time of the Trent Councell (ſaith one) the Church although oppugned with errours and deceits of divers kinds, oppreſſed with tyranny, did not patiently endure the tyranny of the Pope, and the impudency of the Fraterculi. And though oftentimes before they had thought of ſeparation, yet they could never effect it, untill that was fulfilled which the Scripture had foretold.

It is here to be further noted, that neither the Waldenſes, who firſt ſeparated, nor the reformed Churches which in after times caſt off the yoke of Antichriſt, and aboliſhed his Idolatry, did make ſuch a pure and perfect reformation in all things as was to be deſired. And therefore if they be meaſured by your meat-wand, they muſt all lye under the cenſure of falſe and idolatrous Churches, who worſhip God with a falſe and Idolatrous worſhip, or elſe you muſt confeſſe your great words of falſe Church and falſe conſtitution to bear no weight, or to be a meere ſlander.

If you will tel us diſtinctly what you mean by falſe Churches you ſhall ſee your whole building to fall of it ſelf. For, if you underſtand therby every Church, that labours under ſome diſorder, or corruption in gathering and conſtitution, doctrine, or diſcipline it is apparently falſe. If you mean that the better part may not oft ly hid under the worſer, the true Church in the corrupt, which may joyne in the uſe of Gods holy worſhip by his approbation and with promiſe of bleſſing, then the propoſition is croſſe to the maine current of Scripture. If by a falſe Church you underſtand that whoſe doctrine and worſhip is corrupt in the very maine grounds and eſſentials of faith and worſhip neceſſary to ſalvation, your aſſumption hath no truth in it.

p. 88May you therefore be pleaſed here to take notice of that which you obſerve, CAN Stay. ag. §. 4. p. 33, 34.as a cleare difference betweene truth and falſhood, betweene Chriſts iuſtitutions and mens inventions. Whatſoever God will have us to doe or not to doe, hee layes downe the ſame openly, Prov. 8.7 1 Timothy 4.1Prov 8:71 Tim 4:1preciſely, manifeſtly. All the words of his mouth, are plaine to him that underſtandeth. The Spirit ſpeaketh expreſly, &c. that the truth is ſimple and plaine. Ethnicks by the light of nature, could ſufficiently ſee into ſuch things, one of them touching this matter ſaith thus, The truth is ſimple and plaine, and needs not varietie of windlaces. Another of them hath theſe words, That phraſe or form of ſpeaking hath truth in it, Cyp. Epist. ad Pomcont. Epiſt. Stepha. It commeth of too much preſumption and frowardneſſe, that a man had rather defend his owne, though it be falſe and nought, than yeeld to anothers deeds and words. Reſiſt not truth to maintain your credit, God will ſurely revenge it, Bilſon differing, part 1, page 69. Contigit ſaepe ut idem paſtor ſit vero paſtor, & non ſit vere poſtor ſecundum vocationē ligitimam; non vere paſtor, ſcundum adminiſtrationem, operationemque ipſius. Hieron. ad Heliodor. Non omnes Epiſcopi ſunt epiſcopi: attende Petrum, ſed Iudam conſidera Grat. 2. q. 7. c. Non omnes. Eccleſia aliquandt viſibiiis eſt, non tantum cum defectibus multis in doctrina, diſciplina, ſacramentis, & adminiſtrandi ratione, ſed etiam cum variis impuris miſturis: ita ut Eccleſia ſit viſibilis, cum tamen eccleſia ralis, quaew in omnibus ſequituto poſſimus ſit invifibilis. Ames Bellar, enerv. tom. 2, lib. de Eccleſ.which is common and uſed of all, having in it nothing craftily deviſed, neither cloaking ſome other thing than is profeſſed. Contrariwiſe when Satan ſpeaketh by his inſtruments, he ſpeaketh ſo ambignouſly, and cloakedly, that one knoweth not how to take it, nor which way to apply it. And ſo you goe on in many words to the like purpoſe, which if you will apply to your owne manner of diſputing and alledging teſtimonies, You ſhall diſcover your ſelfe to be the deceiver, who affect ambiguous and equivocall ſpeeches, and ſeeke by miſts, and fogs of ſtrange and unuſuall arguments and ſentences wreſted to a contrary ſenſe, to blinde the eyes, and puzzell the underſtanding of the ſimple. For you hide your ſelfe under the termes of, falſe …ch, falſe miniſtery, falſe Prophets, falſe worſhip, flying from … latry, taking heed of idols, &c. which you have taken u…n a peculiar ſenſe; and running along in that ſtraine, you pervert the Scriptures, wrong Authors, conſound things to be diſtinguiſhed, diſpute ſophiſtically: and whiles you boaſt of cleare proofe, divine precepts, example and practice of forefathers, from the firſt age of the world hitherto, poſitions holden in all Schooles, written in all books, preached every day in Sermons, taught in all Churches, you doe only raiſe a duſt to daiſle the eye: for let the matter be looked into, and you have neither precept divine, nor example of godly forefather to juſtifie your ſeparation. What you teach hath beene evermore p. 89condemned in Schooles, cryed downe in Sermons, diſallowed in all Churches of the Saints, from the very beginning to this day.

CAN. Stay. Sec. 5. pag. 41, 42. & Sect. 6. pag. 86

To heare Antichr, stian Miniſters in their unlawfull aſſemblies, is ſuperſtition and will-worſhip. Therefore it is ſin to doe it. The first propoſition is grounded upon, Levit. 10.1, 2. and the ſame is without exception. The ſecond propoſition is thus proved. 1. From the nature of ſuperſtition which is as Zanchie deſcribes it, a taking into the worſhip of God more than he requires in his worſhip. 2 According to the Schoolemen, that is ſuperſtition, when divine worſhip is not exhibited, either to the perſon it ſhould be, Li. 1 de cult. extern. oppoſ. col. 501, 502 Aq. 2. 2ae q. 92, art. 1or not in the way or manner it ought. And this is held to bee a ſound truth by all Orthodox Divines. 3 This hearing cannot be free of ſuperstition, in regard men are preſent at falſe worſhip. Jdem ſect. 5. pag. 75 Whoſoever takes to himſelfe a practice, which is not grounded on Gods word, and is ſtrict therein, hee is juſt overmuch, and preſumeth above that which is written: and this is their eaſe who heare unlawfull Miniſters for edification. And a little before i… the ſame page. The hearing ſtood for, is a ſpirituall eating with Idolaters, and men cannot receive the food without pollution. And page 80, 81. Herein men worſhip God, b…y and in a way and meanes which Idolaters will have inſtituted.The which preſence (as the learned write) is a certaine communication therewith. 4 It is a great ſuperstition to approve, countenance; or give honour to any of the wayes of Antichriſt. They that are ſincere chriſtians (ſaith Bucer) cannot abide any thing that is his, &c. 5 It is vitious and ſuperſtitious to ſymbolize with idolaters. The Scriptures forbid…t, and the Saints in all ages have carefully ſhunned it. 6 Superſtition is committed, when more eſtimation is had of a thing, more dignitie and excellency placed in it; and more regard had to it, than God alloweth, or can ſtand with his will.

ANSWER.

You rowle the ſame ſtone up and downe. Is there any thing here for ſubſtance, but what hath beene repeated oft, p. 90but not prooved once? You talke of ſuperſtition, falſe worſhip, idolatry, giving honour to the wayes of Antichriſt, and ſuch like great abominations. But if we call for proof of theſe accuſations, you are glad to fly off, and to play leaſt in ſight. Superſtition, falſe worſhip, idolatry is unlawfull, that you can ſay, and no man will deny it. But that it is falſe worſhip, idolatry, or ſuperſtition to hold communion in our aſſemblies in the ordinances of grace, in this if your bare word, will not be received, here is nothing to beare you out.

This reaſon therefore, that is, for the ſubſtance thereof nothing but a new furbiſhing over of the ſame broken ſtaffe, might well be paſſed over in ſilence. But leſt the credulous reader ſhould conceit it is ſlighted, becauſe it containeth ſome matter of importance, I will in few words lay open the weakneſſe and vanitie thereof. Firſt you tranſlate the Schoolmans words (vel cui non debet, vel non eo modo quo debet) very improperly, when divine worſhip is not exhibited, either to the perſon it ſhould be, &c. and indeed make his ſpeech abſurd or ſenſeleſſe. For it was never imagined to be ſuperſtition, not to exhibite divine worſhip to God, but Atheiſme or prophaneſſe rather. You ſay, ſuperſtition is that which is done ſupra statutum, when more eſtimation is had of a thing, more dignitie placed in it than is meet; which is contrary to the not exhibiting of divine honour to God: but this is your common practice. 2. Your reaſons to prove it ſuperſtition to heare Antichriſtian Miniſters in their falſe aſſemblies (as you ſtile them) are none of the beſt, If there vvere no more but giving obedience to ſuch …dinance, as are impoſed vvith a neceſſitie upon us, & that meerely for conſcience of the ordinance it is enough to infect the actions vvith ſuperſtition. A diſpute againſt Engl. popiſh. part 1. ca. 3. p. 9. Calvin. Inſtit. l. 4. c. 10. §. 16, 27, 29. Aug. confeſ. ca. de diſcyimin… ciborū.though all ſhould be granted which you deſire, for though it be no particular ordinance in reſpect of time or place, yet it followeth not that it is ſuperſtition: For if for ſubſtance the duty be of God, it may be done without ſuperſtition, when it is not in particular commanded. May not the caſe fall out, that it is free for a man whether he will heare the word at ſuch a time, or follow the duties of his calling? and if hee doe the one or the other, in ſo doing he is not to be deemed ſuperſtitious? To place opinion of neceſſitie, holineſſe, or worſhip, in that which God hath not inſtituted or ſanctified, is ſuperſtition. But to do this or that act which is commanded or allowed of God, cannot be called ſuperſtition, though in ſome particular circumſtance above mentioned, it be no particular ordinance. You ſay, p. 91whoſoever takes to himſelfe practice, Chemnit. Exam part. 2. in Seſſ. 13. can. 10. Calvin de neceſ. reform. Eccleſ. Quum putarentur obſervatu neceſſariae eſſe hominum leges, corrigi debuit pernicioſus hic error, &c. Ch…mier. panſtr. tom. 4. de Eus. l. 6, c. 4, ſect. 3, 4. Magdeb. praef. 7. cen. It is not lavvfull for civill Magiſtrates to deviſe formes of Religion in deſtruction of the truth and ſo to reconcile truth and errour that they may both bee lulled aſleepe. They may not preſcribe religion, alone, they muſt not engender new articles of faith, they muſt not ſtrangle the truth vvith errour, nor ſhackle it vvhen it is revealed that they may let looſe the bridle of corruption, &c. Matthevv 4. 9 See Par. in loc. Luke 4.7. 2 Chroni. 11.15 1 Cor. 10.20 Rev. 9.20 1 Tim. 4.1Luke 4:7Luke 4:21 Cor 10:20Rev 9:201 Tim 4:1which is not grounded upon Gods word, and is ſtrict therein, hee is juſt overmuch, why doe you adde, (and is ſtrict therein) if every act ſimply not commanded be ſuperſtition?

And if by ſuch hearing a man did approve, countenance, or give honour unto any the wayes of Antichriſt, or did ſimbolize with Idolaters, yet could not this hearing be condemned as will-worſhip, or ſuperſtition, unleſſe the breach of every commandement be will-worſhip, or ſuperſtition. Men may be ſuperſtitious, in the uſe of Antichriſtian rites or devices, and ſo they may in the uſe of their owne devices, yea of the ordinances of God themſelves. But whoſoever doth countenance or approve any of the wayes of Antichriſt, he is not therein (though hee breake the commandement ſome other way) ſuperſtitious or a wil-worſhipper.

3 If ſuperſtition be committed when more eſtimation or regard is had to a thing, than God alloweth, or can ſtand with his will revealed in his word, beware, leſt you convince your ſelfe ſuperſtitious in an high degree. For when you magnifie your Church order and conſtitution as an ordinance of that abſolute neceſſitie, as that God cannot lawfully be worſhipped, in any other ſocietie or aſſemblie, and that none other Church is true. You place more excellency and dignitie in it, and give more eſtimation and regard unto it, than God alloweth in his word. I might adde, that in many particulars you advance your owne imaginations, as the neceſſarie and holy ordinances of God, which if it bee not idolatry, at leaſt is ſuperſtition in your language. Obſervable it is (you ſay) whereas one Evangeliſt ſetting downe the Tempters words to Chriſt, ſaith, worſhip me, another hath it, worſhip before me, ſhewing it is all one to worſhip before the Divell or to worſhip him. Whereupon you adde, now hee is worſhipped when Idols are worſhipped, or any falſe inſtitution is obſerved, or practice uſed; which if it was true, I ſhould not feare to charge you as a pernicious idolater, or worſhipper of the Divell: But I will not make uſe of ſuch leaden weapons, CAN. Stay. Sect. 4. page 63.For it is a moſt notorious and groſſe abſurditie: For if every falſe inſtitution and practice bee the worſhip of the Divel, it muſt neceſſarily follow, that every error concerning the worſhip of God, concerning the commandements of the firſt table, is the worſhip of the Divell, p. 92which a Chriſtian ſhould bluſh to ſpeake, and ab…ere to heare.

4 In your eſteeme all Churches are falſe which are not conſtituted after your manner, and all Miniſters Antichriſtian, who are not called and ordained by that particular congregation where they are to adminiſter: and being ſo taken, I anſwer. It is neither ſuperſtition nor will-worſhip to heare Antichriſtian Miniſters (in your ſtile, but indeed the true lawfull approved Miniſters of Jeſus Chriſt) in their Aſſemblies. To heare or to communicate with them, is not to approve or honour any Antichriſtian way, or ſembolize with idolaters: but to approve maintaine and exerciſe purely the ordinances of grace, to yeeld obedience to Gods commandement, to regard, honour and eſteeme what bee alloweth and honoureth, and to worſhip him, both for matter (and manner according to his will. The precepts, promiſes and inſtitution of God, Ameſ. Bell. E… tem. 2. l…de …cc…notis. … catus ille in quo christus adeſt, dum demonſtratur ubi ſit Chriſtus. Ille autem caetus eſt eccleſia, christus erim ambulat inter 7. candelab…, quae ſunt 7. ec…leſie.the approved practice of the Saints, from the beginning of the world unto this day, doth plentifully warrant this practice to be holy, profitable and neceſſarie, in reſpect of divine inſtitution. This doctrine hath evermore been profeſſed in all Churches, defended by Orthodox Divines, taught in Sermons, received by the Faithfull, and moſt plainely confirmed by the Scriptures. But not to repeat ſo many things ſpoken already, I proceed to examine what you have to ſay out of the Nonconformiſts againſt our Miniſtery, in reſpect of their orders and degrees.