An Answer to Two Treatises of John Can, Chapter 1 · Section 9
SECTION 9. CAN Neceſſ. of Separ. pag. 27.28.
The Learned generally affirme, Rhem. anno…. in I…. 10. anno. 1. and in 1. Cor. 10. Sect. 22.that it is unlawfull to communicate in a falſe miniſtery. Par. Com. in Matth. 7.15 All thoſe without doubt are to bee taken for deceivers, who take upon them the office of teaching, without a true calling and a little after he ſaith. That ſo much being diſcouered … Chriſtian muſt … hid …are againſt them, Dow. in a Reg. 5. v. 19. and Pſal. 15. p. 56. Admon. 1. to the Parliament p. 27. T. C. reply, 1. pag. 83.155. CAN. Stay. p. 5.62, 63, 71, 113, 118, 119, &c.and flye from them as from Wolves. Muſcul… in Matth. 7.15. ſaith the like Cope in Prov. 10.20. ſpeaketh as much, and giveth this reaſon for it, becauſe they deſtroy both bodies and ſoules of a… many as e…t her be…eeve or reverence them. Zanch in Phil. 3.2. Ralloc. com. in 1 Theſ. 5.11. page 228. Riv. in Pſal. 16. page 52.53. Oecolamp. in Iſa …2. fol. 20. Cal. in Pſal. 16. Fen. in Song, 1.6.7. Cornel. a Lapid: Com. in Iohn Ep. 2. page 505. ſaith, Falſe Miniſters are favoured and approved in their unlawfull way, when they are bound… Par. in Hoſea 13.2. Sedul. in 2 Reg. 5. M…ty loc. com…p. 119 Virels Grounds, in lib. 2. p. 103. Zanch in …rac. 3. p. 534.
ANSWER.
Blaming your Treatiſer that he comes ſo naked into the field, CAN Stay. Sect. 12. p. 119.you ſay, I never ſaw in my life an error held by a man of Learning, that hath leſſe brought to countenance it than this. For whereas others doe commonly quote Scriptures (albeit miſ-applyed) and alledge for themſelves the judgements of other men, Hieron. in Pſalm 5. Omn… qui ma…è intillig it. Scripturas, in via Dei corruit.He goeth not this way to worke. And better it is to goe plainely and ſimply to worke in the defence of his cauſe, than to wreſt Scripture, miſ-alledge Authors, and abuſe a ſhow of Learning to ſeduce and beguile the ſimple. But you have made choyſe of the more common, though the moſt ſinfull courſe. You pretend Scriptures, but handle them amiſſe: Quote Authors, but chop and change their words, force them to ſpeake, what they never meant; and when all is done, they will bee found to make nothing for, but direct againſt you. Ambr. Intus in animo perdant, modo victores abſcedant. CAN. Neceſſ. of Separ. p. 227. Tertul. de Virgi. veland: If Chriſt w…re ever & afore all, the truth is as ancie… and everlſting.You make uſe of Logicall Maximes and Theologicall Principles, but your miſtakes are groſſe and palpable in the application of them. Some men (you ſay) in matters of controverſie care not though they loſe the peace of Conſcience, ſo they may gaine their ſuppoſed victory. And if you have not offered violence to your Conſcience in thoſe writings, you have not adviſedly conſidered what you have done.
To make this manifeſt in ſome particulars not formerly mentioned; It is an infallible Ma…ime you ſay, (as Doctor Ʋſher and others obſerve out of Tertulli…n.) Whatſoever is firſt, that is trueſt, and what comes after, is adulterate. CAN. Stay. ſect. 2. p. 14. Ʋſher. de Chriſt. Eceleſ. ſucceſſ. & ſtat. c. 1. p. 19 Field of the Ch. lib. 2. c. 5. page 49. CAN. Stay. ſect. 2. p. 11. For with reverence to the phraſe; From the beginning it was not ſo. Baſil. ep. 79. Non eſt aequum ut quae apud ipſos obtinuit conſuetudo, pro lege & canone habeatur rectae doct. inae, Henry Anſw. firſt anſ. p. 31. I grant your Church is ancient, but I deny it to be moſt ancient: ſeeing then the moſt ancient (by your own grant) is moſt true, &c. CAN. Stay. ſect. 4. p. 27. T. C. repl. 1. p. 79. D. T. W. The Doctors of the Synod. 5.6. Warres are judged by their cauſes and not by their conſequences Bilſon Chriſtian ſubject part. 3. page 201.The firſt in any kind or ſort of things, is trueſt and beſt, ſo Field. This is ſpoken of the prime, firſt, originall being of each thing, which is a ſure proofe of goodneſſe and perfection. For all defects found in things are ſwarvings, declinings, and departures, from their originall and firſt eſtate. For truth is before falſe-hood, and good before evill, and habite before privation. But you miſerably apply that Rule to the firſt judgment of the ſeparated Church in London, concerning the hearing of the Word preached, in our Engliſh Aſſemblies, as if it muſt bee trueſt, becauſe it was firſt, and their after judgement adulterate, becauſe it followed.
You diſtinguiſh not betwixt the effect and the event; which I will not ſay was done ignorantly or unadviſedly. To reaſon from the effect of things (you ſay) is unſound, and unconcludable by the Scriptures. This is, as if a man would ſay, the Midwives which lyed to Pharoah, did much good to the Iſraelites, &c. And then you goe forward to produce teſtimonies, that things are to be eſteemed by their cauſes, and not by the event, and that things are not true, becauſe uſefull.
But your Piſtoler argueth from the effect, not from the event, from the proper effect, not the effect by accident, as you might eaſily perceive, but that you tooke liberty to deride what you could not anſwer. Thus he argueth, The Doctrine taught in the Church of England is the ſound and true doctrine of ſalvation, profitable to beget faith, and to build men forward unto life eternall (not by accident, but of it ſelfe) and is ordinarily bleſſed of God to that end and purpoſe: Therefore it is not unlawfull to heare the word preached in their aſſemblies. What you talke of Caines murder, Iudas his Treachery, the good that comes by Schiſmes and Hereſies, is only to pleaſe your ſelfe with by-matters: for the argument is drawne from the proper effect, in reſpect of meanes inſtituted, appointed and bleſſed of God.
This Canon is true, if truly applyed, and rightly limited, CAN. Stay. ſect. 4. p. 20. and ſect. 10. p. 111.parium par ratio eſt, & contrariorum eadem eſt ratio. But as you apply it, no good Logician would acknowledge it. For though the word which doth ordinarily beget men unto God, ought to bee heard, yet wee cannot conclude on the contrary. the word which doth not ordinarily beget is not to bee heard. For the word is but a morall cauſe or inſtrument of faith and repentance, whereby the Spirit worketh not neceſſarily, but at pleaſure. If therefore the Spirit worke by the word as his inſtrument, it is of God and wee are bound to heare it: But if God worke not by it, effectually to ſaving converſion, it is of him notwithſtanding: So this affirmative is true, ſinne deſer…eth death: but this negative will not follow on the contrary, good works deſerve life. For of juſtice death is due to the ſinner as his wages, but eternall life is the gift of grace. The Papiſts argue thus. Diſgrace done to an Image tendeth to diſhonour God; and therefore by the Rule of Contraries; Honour done to an Image, tendeth to the honour of GOD. Their inference and yours turne both upon the ſame hinges.
And I might truly ſay unto you in your owne words. Ibid.Have you not here ſhewed your ſelfe an acute diſputer, for to pull downe Bethel you build Babell; to condemne the true hearing of Gods Word, you commend Idolatry. Conſider therfore your owne reaſons, and be not ſo raſh and haſtie to diſgrace your brethren.
Your obſcure tranſlating of Philoſophicall Canons, CAN. Stay. Sect. 2. pag 54. CAN. Stay. Sect. 9. pag. 100.I will paſſe over, as Relata ſunt ſimul natura, which you Engliſh thus; Relations in nature are alike: and apply it as ſtrangely. Qualis cauſa, tale cauſatum, you tranſlate thus; As is the cauſe, ſo that which is cauſed, of the doing of the thing: Idem qua idem ſemper facit idem; which you render. As is the ſame ſo alwayes followes the ſame effect: whereby you turne principles or Canons at leaſt into riddles, and it is hard to ſay, whether your interpretation bee more obſcure, or miſapplication unreaſonable (to ſpeake in your language) as vaine as ever man made.
For that which is ſpoken of cauſes univocall, neceſſary and proper at leaſt, that you referre to morall inſtruments; as if the word preached by wicked inſtruments might not bee effectuall, or a man could not heare an ungodly Miniſter preach the Goſpell, but he muſt partake in his ſin.CAN. Stay. Sect. pag. Sect. 3.16.17. Id. Sect. 4. pag. 28. & ſect. 5. p. 40. ſect 1. p. 49. ſect. 4. p. 62.63, 67, 72, 73 74, 75.
You are large in proving what is not queſtioned; as that God muſt bee ſerved as he hath appointed: That it ſufficeth not to intend a good end, but the meanes muſt bee lawfull: That men muſt not bow their knees to an Idol, under pretence that they reſerve their hearts unto God: That wee muſt bee earneſt and zealous againſt Idolatry: That the matter of worſhip muſt be grounded on the word, Conſciences ſhall never find any ſure port to run unto, but only God Calf. p. 22.and that it muſt be done in a right and lawfull manner, order, form or way: That the law of God is the rule of conſcience; That cuſtom muſt not preſcribe againſt truth; That we muſt not doe evill that good may come thereof, with other the like, which you know well, your Oppoſites do believe and maintaine. But that God is not worſhipped in our aſſemblies as he hath appointed: That to heare the word preached in our congregations is pernicious Idolatry: that the means therein be unlawfull, that the miniſterie is Idolatrous; or the worſhip vaine; that you prove not, either by Scripture or any learned & approved Author, whatſoever you bring in both your bookes to this purpoſe, beſides your own peremptorie actions may be ſhut up in few words.
The Authors which you quote, are oftimes abuſed, you mangle their words and make them ſeeme to ſpeak what they never meant or intended. CAN Stay ſect. 3. p. 57.The truths they teach (you ſay) ſpeaking of the Miniſters of the Engliſh Church) are from God, but the office which gives them power and charge to ſpeake them is from Antichriſt, and a ſpeciall character or marke (as the learned write of the beaſt). Simon on Rev. pag. 120. Acts & Mon. edit. 5. pag. 588. On Rev. ca. 14.9. Though Prieſts & Deacons for preaching Gods word, miniſtring the ſacramets, with proviſion for the poor bee grounded on Gods law, yet have theſe ſects no manner of ground thereof, L. Cobh, Act. and Mon. p. 514 5…5.Thus ſaid Iohn Chaydon a Martyr of Chriſt: The Biſhops licence to preach the Word of God, is the true character of the beaſt, that is, of Antichriſt, The like M. Bale and others: But no word ſounding that way, is to be found in M. Simons, Since their law of Confirmation was made (ſaith hee) the Biſhop with the Chriſme doth ſigne the partie in the forehead with the character of the croſſe, And ſince they made their new office or ſacerdotall, thus they make their cate chumine. The child or partie is brought to the Church doores, where the Prieſt maketh a croſſe with his thumb on the forehead of the childe, and at the font, the prieſt maketh a croſſe in the right hand of the child, &c. Thus this Author, but to your purpoſe not one word. M. Bale was ſo farre from condemning the office of Biſhops ſimply as Antichriſtian, that hee himſelfe was Biſhop of Oſyris in Ireland: And how likely it is then, that he ſhould abſolutely condemne a Biſhops licence to preach the Goſpell of Jeſus Chriſt in the Churches of Chriſt, as the mark and Character of the beaſt, let any man judge? What he might condemn, in ſome reſpect and conſideration in popiſh biſhops, as they ſtand ſworne ſlaves, to that Antichriſt of Rome; that cannot be drawn to the teſtimonie of Biſhops CAN Neceſ. of ſepar. p. 25….who have caſt off the authoritie, and renounced the doctrine of Antichriſt: And the ſame may bee anſwered to the teſtimonie of John Ch…ydon.
You many times repeate, that upon the Nonconformiſts grounds to returne unto the ſervice in the Church of England, is to joyne with Idolaters in Idolatry. This no doubt is a vehement accuſation, if it can be proved: if it be raſhly ſurmiſed, then it is as peſtilent a ſlander: But ground out of the Nonconformiſts for ſuch concluſions you have ſhewed none nor once take notice of that which is alledged to the contrarie, which you could not but ſee, if you could have found any exception againſt it. They doe not deny, but there is a viſible Church of God in England, and therefore your ſaying of them, that they doe almoſt in plaine and flat tearmes, ſay that we have not ſo much as any outward face, and ſhew of the true Church, argueth that you have almoſt no love in you, which upon one word once uttered, contrary to the tenour of their booke, T.C. repl. 1. p. 8. Vnreaſonab. of ſeparation p. 81.and courſe of their whole life, ſurmiſe this of them. Thus a chiefe Nonconformiſt long agoe. Another in the booke, which you pretend to anſwer, and in theſe very pages, He moſt ſhamefully and lewdly, as a man void of all common honeſtie and grace, maketh the Miniſters of Lincoln to affirme, that the Prelates are reviled to be great Antichriſts and their Miniſterie and conſtitution, to be great troublers of the Church at this day, and that it cannot but be very ſinfull and hurtfull to retaine or communicate with them. CAN Stay §. 3. p. 59.69. Rai…old. de idelo…l. 2. c. 1. §. 2. Bilſon. Chriſt. ſubj. part. 3. pag. 269. The Divell himſelfe can ſhew no greater malice, than to pervert that which is well ſpoken: and to force a lewd ſeneſ of his owne or another mans wordsThe Divell himſelfe would have beene aſhamed in this open manner to have told ſuch a lie, and therefore he is to be truſted no further, than he is ſeen. This you paſſe over in ſilence; and if the ſubſtance of the accuſation bee applyed unto your ſelfe, I know not what apologie you can make.
Chriſt (ſaith Rainolds as you quote him) the Paſtor of his Church, doth tell us, that he feeds not in Antichriſtian aſſemblies, in the denne of theeves; neither is it his will, that his flock ſhould there reſt at noone: But in the pleaſant paſture, by the ſtill waters, that is, in the ſhadowes of the true Chriſtian Churches deteſting Idolatry. But D. Rainolds words are, not in caetibus papiſticis, ſpeluncis idol…latrarum, &c. but in untbraculis orthodoxorumcatuum. Whether this change of Antichriſtian Aſſemblies, for popiſh Aſſemblies, and true Chriſtian Churches for Orthodox Aſſemblies, CAN Stay § 3. p 22. D. … by words and Letters teſtimoniall 2…4.w… made in ſimplicitie, be judge your ſelfe. You might eaſily conjecture, your credulous reader might conceit, our aſſemblies to be Antichriſtian, and not true Churches, but popiſh Aſſemblies, and not Orthodox he could not imagine them to be.
You alledge D. Amos ſaying, It cannot be a true Church that wants order; For by this the parts and members thereof are knit together. But this is not to bee found in the place mentioned: But D. Aines moving the queſtion, whether it be lawfull to ſtick to that Church, from whom power of removing ſcandals, and purging out the ungodly, is taken away? He anſwereth. That power, …jure & quoad actum primum, cannot be ſeparated from the true Church, becauſe immediately and neceſſarily it floweth from the eſſence it ſelfe, for it is contained in that covenant, whereby the faithfull are gathered into a Church. The uſe of this power cannot be taken away, without the great ſin of them that take it away, and the hainous injurie of them from whom it is taken. Neither ought the Church to reſt in this, that, ſhe ſeeth her ſelfe unjuſtly oppreſſed of others. For it belongeth to the office of the Church to defend that libertie, where with ſhe is endowed of Chriſt. But yet if the faithfull contending for their libertie, cannot obtaine their right in that part, nor without grievous inconveniences come to a more free Church, and can keepe themſelves from the approbation of evill, and doe alſo ſtudie as much as in them lieth to ſupply that want, they ſinne not, if they joyne themſelves to ſuch a Church, or continue in it; Thus D. Ames, cleane contrary to that which you make him affirme.
Maſter Baines, as you alledge him, writes. CAN Stay ſect. 2. p. 55. Bain. dioceſan.That no people can worſhip God in repairing to any Church or miniſtery without warrant of the Word. Let the Reader note it, ſay you. And if it be wiſely noted, it makes nothing againſt partaking in our aſſemblies in the ordinances of Grace, becauſe that is warranted, approved; commanded of God in his holy Word. But Maſter Baines words, are, No people can worſhip God in repairing to this place and miniſterie, without warrant of his Word. And he ſpeakes of a Dioceſan worſhip, and miniſterie peculiarly appropriated to that place, as it was at Hieruſalem: which is nothing to your purpoſe.
You pretend that you have taken your principles, out of the Nonconformiſts, ever the chiefeſt of them, which for learning, CAN Neceſ. of ſepar. To the Read.zeale, judgement, holineſſe of life, &c. have ever held that cauſe. But ſome things brought in their names, is neither the opinion of all, nor of the moſt, nor of the beſt learned, nor of many, but either the private opinion of ſome one, or the conceit of ſuch indeed, as were ſeparated from the communion of the Church of England, and not from the abuſes only which were in the Church.
You cite Maſter Penry ſaying, CAN ſtay ſect. 3. p. 57. M. Penry of the Miniſterie of the Church of Engl. p. 37.38. CAN Neceſ. of ſepar. p. 16 28.43. Exhortation to the government of Wales. 42, 46, 26 CAN Neceſ. of ſeparation, Epiſt. to the Reader. CAN Neceſ. of ſepar. p. 252.It is moſt certaine, Satan rules in the conſciences of men, not only by falſe doctrine, but alſo by his falſe power and ordinances; his kingdome of darkneſſe not only conſiſteth in the lies, falſe doctrin and worſhip, which he hath coined, but alſo in the falſe and Antichriſtian ordinances, which he hath invented for the ruling of his idolatrous denne. And therefore the children and Saints of God, ought to avoid both the one and the other. But whatſoever his meaning bee, in that or other paſſages cited, Maſter Penry was not a Nonconformiſt but a Separatiſt, by your owne confeſſion, and therefore his ſayings are not to bee received for the Nonconformiſts principles.
Maſter Br. ſaith, It is lawfull to communicate in that worſhip where the ceremonies are uſed: but wee cannot believe him, (ſay you) for his brethren both affirme and prove the contrary. And here now is a fit place, to write down the words, wherof mention was made in p. 99. partly becauſe the author is a principle Nonconformiſt, and partly to diſcover the raſhneſſe and folly of this inconſiderate man, wch durſt without any reaſon (more than boldneſſe) ſtill juſtifie the very thing, wch his brethren by many ſound arguments, have manifeſted to be evill and unlawfull: and then you goe on to rehearſe the words of the author, of a diſpute upon communicating at confuſed communions, pag. 68.69.
Who that Author is I know not, the booke I have not ſeen, but by the words which you relate, it appeares hee was no Engliſh Nonconformiſt, neither doth he ſpeake of communicating in our Engliſh ſocieties. And if he did, he ſpeakes but his private opinion, and not what is the judgement of Nonconformiſts. It may be queſtioned, whether Maſter Br. booke was not penned and publiſhed, before hee could either ſee or thinke of the other. But whatſoever is to be thought in that particular, M. Br. knew it to bee the common practice and uniforme judgment of all Nonconformiſts in England, both heretofore, and at that preſent when he wrote, that it is lawfull, A diſpute againſt Engl. part 1. ca. 9. ſect. 3. p, 32. The practice of the greateſt part of the reformed Churches in obſerving holy dayes, cannot commend them in the Church of Scotland. 1 Becauſe ſhee did ſpue them out wi…h ſo great deteſtation, that ſhee is more bound to abhorre them, than other Churches, which did not the like: & I may wel apply that to them which Caivin ſaith of the ceremonies of ſome to Valentinus Pacaeus. Ʋt concedam faetidas illas ſordes quibus purgatae fuerunt Eccleſiae vestrae, in rebus med is poſſe cenſeri, carum tamen restitutio erit res media. CAN Stay ſect. 5. p 75.76.and in ſome caſes neceſſarie, to receive the Sacrament with them that kneel in our aſſemblies. And now conſider to whom the imputation of folly, boldneſſe, inconſiderateneſſe, and (if you will) falſhood, is juſtly to be attributed.
To theſe particulars I will adde one more, whereby we may learne what we are to expect and looke for at your hands. I think to make known unto thee (thus you write) what hapned about ſeven years paſt in England. There was a Gentleman of Warwickſhire, by name M. Edward Greſwold a man very religious, as many beſides my ſelfe can teſtifie: Hee and I being boſome friends (or to uſe his owne common ſaying, our hearts being as Davids and Ionathans knit together,) upon juſt cauſe we both left the pariſh aſſemblies. He afterward by the meanes of ſome craftie men, was perſwaded unto hearing againe: upon this he fell into great trouble of Spirit, and could have no feeling aſſurance of any peace with God: remaining thus a while, at length he ſent a letter by his ſervant unto me (the which I have kept a long time by me) in this letter he largely acknowledgeth his offence, and among other paſſages writes thus: Ah you are happy but I by my fall am miſerable and wretched, and for the preſent time, I feele my ſoule to be no otherwiſe, than if I were in Hell, &c. ever ſince I went to their aſſemblies, I have obſerved the Lords hand againſt me. &c. Wherefore I beſeech you by the mercies of God, ſet a day apart for me, and ſeeke the Lord by faſting and praying, that the water-flood overflow me not, &c. what his refreſhings were after this I cannot ſay, the report is, that to his changing he had ſad and ſorrowfull dayes: notwithſtanding I am confident, that his ſoule is with Chriſt in paradiſe. As I am writing this, I thinke of the words of the Prophet, My fleſh trembleth for feare of thee, and I am afraid of thy judgements. He that is wiſe will conſider of theſe things: For as one ſaith, providing before, is better than repenting afterward. Pſal. 119, 120. Hal. Antiq. Rom. lib. 11It is no marvaile that falſe Churches, by ſome are called officina ſcelerum, & carnificina ſanctorum, ſhops of wickedneſſe, and ſhambles of the Saints: for what can a tender conſcience expect in frequenting them, but indeed pricks, racks and tortures? This is your Relation and the uſe you make thereof.
But if you know not how it fared with this diſtreſſed Gentleman, thus it was: He ſhut up himſelfe and his children in his houſe, and would come at no man, nor ſuffer any man to come at him, leſt hee ſhould communicate with them in their ſin. Suſtenance for himſelfe and his Children was brought unto them, and put in at ſome hole or window, but hee ſuffered no man to come in to miniſter unto them, no not when his children and he himſelfe lay ſick in great miſery. When by order his houſe was broken open (for the Juſtices of peace in conſideration of his caſe were conſtrained thereunto) two of his children were found dead in the houſe, and one had lyen ſo long unburied, that the body was corrupted and did annoy the roome. The Gentleman himſelfe ſick on his bed, in wofull plight. His Bible he had gone thorough, and cut out the contents, titles and every thing, but the very Text it ſelfe. This I have received from credible hands, and it is a matter known through that countrie where he lived. And if you marke it wiſely, you may ſee the originall of his ſorrow and heavineſſe, was not from the hearing of the Word in our aſſemblies, but from your principles, which he had too deeply drunk in, and out of a deſire to keepe and obſerve, made himſelfe deſolate. It is very likely he thought with himſelfe, that if by hearing the doctring of grace hee did communicate with men in their ſins, much more was guilt contracted by civill converſings. And if you will try it in right reaſon, I cannot ſee how that conſequence from your principles can be avoided. Now he deſirous to ſtick to what he had learned, and not to delude himſelf with vaine diſtinctions, as too many of the ſeparation doe, fel firſt into deepe perplexitie, and then at laſt came unto that deſperate concluſion, to ſhut up himſelfe and his children. It is one of your principles, That all humane devices whatſoever in the worſhip of God are idolatrous: and therefore conceiving the contents of the Chapters, and titles of the bookes to be of men, hee cut them out. And further it is likely he would have gone, if his thoughts had reached further in this matter. It was your great ſinne to perſwade him to ſeparation; and it is your great ſinne now to impute the cauſe of his ſorrow, diſtreſſe, and anguiſh, to his hearing the Word in our ſocieties, when as it was the naturall fruit of his raſh and ſinfull ſeparation, or of thoſe poſitions, whereupon his ſeparation was builded, wherein if he was not firſt inſtructed, he had been built up by you. Let falſe Churches be ſhops of wickedneſſe, and the ſhambles of the Saints: In our ſocieties the doctrine of faith and pietie is ſoundly and purely taught, our adverſaries being judges: a thouſand thouſands can teſtifie by experience what oule-raviſhing comforts, and ſweet communion with God may be had therein. When you wrote theſe things, you had juſt cauſe, to take ſhame and ſorrow, that you had brought a poore ſoule thus into the ſnare of your ſeducements: but to take occaſion thereby to encourage others, harden your ſelfe in an evill way, and to revile and ſlander the heritage of the Lord, is an argument of how great perverſneſſe? You are confident he is with Chriſt in paradiſe, and I will not goe about to leſſen your confidence therein. But if you may bee confident of him, may not we be confident of the Martyrs, who dyed cheerefully for the teſtimonie of the Lord Jeſus, being profeſſed members of our ſocieties? Infallible knowledge of anothers ſalvation we challenge not, but what you can pronounce confidently of one, we may with equall or greater confidence pronounce of many, who laid downe their lives for the truth of God. And therefore the reaſon drawne from the practice of the Martyrs, profeſſing againſt Antichriſt, who lived and dyed members of our Societies, and are received into glory, to prove that our ſocieties are not Antichriſtian, idolatrous, falſe worſhip, is neither abſurd nor childiſh, howſoever you are pleaſed to ſpurne and kick at it. Peruſe your owne manner of arguing implyed here, CAN Neceſ. of ſeparat. p. 190: 191.and then ſpeak of your anſwer to the other: be not raſh and partiall.
As for the particular point in hand, the authors alledged by you, ſpeake nothing to your purpoſe. For men may run when they bee not ſent two wayes. Firſt, when they are outwardly called, but not inwardly qualified, as with knowledge, truth, holineſſe, or care to doe the duties of their place, and theſe are lawfull and unlawfull Miniſters both: lawfull as Miniſters of Gods providence, for the puniſhment of ſome, and the good of others, unlawfull as not approved of God in their place and ſtanding. Secondly, when they have no manner of calling, neither ſet apart by men in authoritie, nor received by the Church, nor qualified as they ought, and theſe are every way unlawfull. Againe falſe Prophets are of two ſorts. I Such as ſpring up in the Church, teaching corrupt or perverſe things, but either not diſcovered, or not convicted, or not caſt out. Theſe the faithfull muſt not believe, though they may not forſake or caſt off the Societies where ſuch are tolerated. 2. Such as teach damnable doctrines, are not ſet apart to offices falſe and idolatrous, and either never were in the ſocietie of the true Church, or bee lawfully convicted, and juſtly caſt out, and with theſe the faithfull muſt hold no communion,
This is that which the learned teach, as it hath beene ſhewed, but it makes nothing at all to your purpoſe. For you can never prove from Scripture, reaſon or Nonconformiſts principles, either that the miniſterie of the Church of England is abſolutely falſe, or that any Miniſters in the Church be falſe in the ſecond acceptation of the word.
It is needleſſe to proceed further in the examination of particular Authors, CAN Stay ſect. 12. p. 118:becauſe you your ſelfe doe affirme as much. The godly (ſay you) are admoniſhed to examine doctrines delivered to them in a right way and order. And if they find any by teaching to be a falſe Prophet, Id. ſect. 11. p. 115.they are to depoſe him, and afterwards not to heare him againe. Againe, it is a queſtion whether the godly in the Jewiſh Church, having by hearing diſcovered the Scribes and Phariſees to be ſtrangers, that is, falſe Prophets, might afterward heare them againe. Robinſ. Iuſtif of ſepara. p. 434.The Treatiſer was once of minde, that they might not, and gave ſome reaſons for it. But howſoever the caſe is not eaſily to be determined, conſidering the ſtate of that Church and time: yet this is cleare to all men of ſound judgement, that in the Churches now under the Goſpell, falſe Prophets may not be ſuffered: But after due and orderly conviction (being found ſo, and obſtinate) they are to bee rejected, and ſo no outward hearing of them any more. Whence briefly let theſe things be noted. Firſt, that the effects may be right and lawfull, when the inſtruments are wrong and unlawfull in themſelves, and that a man may lawfully communicate, in the effects of ſuch actions, whoſe inſtruments are unlawfull. For the Scribes and Phariſees were unlawfull inſtruments, by your own confeſſion, T.C. to his ſiſter Anne Stubs. You have indeed enough that bitterly ſpeake againſt us: but having no reproofes in their mouths, nor arguments to confute their thunderbolts of judgement and condemnation, are like headleſſe arrowes, not taken out of the Lords quiver, but from their owne ſides, &c.but the effects of their miniſterie, in which the faithfull might and did lawfully communicate. A falſe Prophet not diſcovered, not convicted orderly, before he can be deemed obſtinate and caſt forth, is an unlawfull inſtrument, but you will not ſay, the effects of his Miniſterie are unlawfull, and not to be communicated in. I might here adde, that is unskillfull to confound inſtruments and working cauſes, or linke them together, as if there were the ſame reaſon of both, ſeeing all inſtruments are not working cauſes. Secondly the Miniſters of the Church of England, have not duely and orderly beene convinced of corruption in doctrine, eſpecially in points fundamentall, or that their place and ſtanding is unlawfull: much leſſe can they be eſteemed obſtinate. They were never caſt out by the faithfull, and true members of the Church, but approved, maintained and reverenced by them: All reformed Churches, all the faithfull in the reformed Churches doe acknowledge them the ſervants of Jeſus Chriſt, approve their ſtanding, reverence their gifts, hold communion with them, profeſſe the ſame doctrine which they maintaine, and praiſe God for his bleſſing upon their labours. And now conſider with what uprightneſſe and integritie you have alleadged theſe Authors, againſt the hearing of the word in our Engliſh Aſſemblies, as if all the Miniſters of the Church were falſe Prophets, convicted, obſtinate, and outed the Church.
You tell us peremptorily, CAN. Neceſſ. of Separ. p. 188.If the reformed Churches do juſtifie the Engliſh, therein they condemne greatly their own practice: for in their conſtitution, miniſterie, worſhip and Government they are as oppoſite as light and darknes one to the other. Bilſon Chriſt, ſubject part 4 p. 542. We would have you regard, if not your conſciences before God yet your credits before men.Can you find nothing to object, that the Sun doth not ſhine at Nooneday? Is it not apparant to all the Chriſtian world, that the reformed Churches doe give unto us the right hand of fellowſhip, and eſteem as us the true Churches of Ieſus Chriſt? In manner of government they differ from us, and they have aboliſhed ſome rites and Ceremonies, which we retaine as matters indifferent, not as matters of holines, neceſſity, or worſhip (this is the profeſſion of our Church) but in doctrine, worſhip and miniſtery for the ſubſtance thereof, there is a ſweete agreement. And the differences, that are betwixt them and us in other matters, Calv. inſtit. l. 4. c. 18 Sect. 32. Confeſſ. Helv. c. 27 Angl. Conf. art. 34 Aug. Conf. art. 7. Bohem. Conf. art. 15. Calv Ep. col. 170. …p. col. 478.they have ſo learned to tolerate, as neither to condemne their owne practice, nor to diſ-church us: and the like Chriſtian moderation, they receive from us backe againe. The Churches of Chriſt have not learned to cure every ſcratch of a pin, with a knife or launce: This art of curing they leave to you, who was never admitted into the ſociety of diſcreete Phyſitians among them or us. Thirdly conſider how uncertaine their wayes are who walke in darkneſſe. Sometimes the Scribes and Phariſees were to be heard, becauſe they were lawfully called: Sometimes they might not be heard: ſometime it is a caſe not eaſily determined: and ſometimes in the Churches now under the New Teſtament falſe Prophets are not to be ſuffered; as if the paſſages of Scripture forbidding to heare falſe Prophets, muſt be reſtrained to the times of the Golpell. Such ſtaggerings and groſſe deluſions in others, CAN. Neceſſ. of Separ. p. 39. 48. &c. Bilſon Chriſt. Subject. part. …. page 406.would have occaſioned out-cries to raiſe the Countrey.
As for that which you alledge againſt ignorant, idle, profane Miniſters, it is not to the purpoſe, for that reſpects not the office it ſelfe, but the men in the office, who may enter unlawfully, and continue in the execution of their office, The Church of Corinth had then, as al other Churches now have (or ſhould have) both praying & preaching annexed and adjoyned to the miniſtration of the Lords Supper. Both theſe yet are and ever were the meanes which God ordained to prepare us to be fit gueſts for that Table. Biſhop Iewel his Sermon on Ioſh. 6.1, 2, 3. This care muſt ſhew it ſelfe in removing blinde watch-men, which have no knowledge, who are but dumbe dogges, that cannot bark, &c. Nonreſidence and abſence from their cure is a fault that would be amended. CAN. Neceſſ. of Separ. page 44. 45. Admonit. 1. page 15. 16. Sold. Barw. in the ſhep-heards of the Lords flocke. Though they be never ſo able to inſtruct, and therefore vvorthy to have roomes in the Church, yet if they have not a deſire to doe good, &c. CAN. Neceſſ. of Separ. page 216. Another fault no leſſe hurtfull to the Church of God is the ſuffering of pluralities, when one taketh the profit of two or more Benefices, &c.when the Miniſtery it ſelfe for ſubſtance, and that which is done by Miniſters unlawfully executing their place, is not to be condemned as a nullitie. It is one thing to juſtifie an ignorant or idle miniſterie, another to make uſe of that which hee doth to our edification according to the Ordinance of God. They are not approved of God in their miniſtration, but what they doe adminiſter is effectuall, and God approveth that his people, when they cannot remove them, ſhould make uſe of their Miniſterie. This the Non-conformiſts hold agreeable to their owne principles, as hath been ſhewed at large.
Parſons, Vicars, Stipendaries, Pariſh Prieſts, Chapleines are but various Titles given to the ſame kinde of Miniſterie in divers perſons, which is Evangelicall, inſtituted of Chriſt, and to be exerciſed and maintained in the Church, untill the comming of Chriſt to judgment. You affirm with great confidence, that the Non-conformiſts condemn both their names and offices as wholly from that Roman Antichriſt. Theſe be your words. If you will know (ſay the Non-conformiſts) whence all theſe came, wee can eaſily anſwer you, that they came from the Pope, as out of the Trojan horſes belly, to the deſtruction of Gods kingdome. It is certaine that their name and office is wholly from that Roman Antichriſt, never inſtituted either by Chriſt or his Apoſtles. For the Church of God never knew them, neither doth any reformed Church in the world know them. Theſe are cloudes without raine, trees without fruit, painted Sepulchers full of dead bones, fatted in all abundance of iniquity, ſuch as ſeeke not the Lord Ieſus, but their owne bellies. Againe touching their Parſons. Vicars, Stipendaries Chapleines, &c. we have proved from their writings, that theſe names and offices came wholly from the Divell and Antichriſt: and therefore his pleading for Baal is altogether here unuſefull, as to ſay, All is one kinde of Miniſterie, and in this reſpect they are Parſons, and in that reſpect Vicars, &c. For as much may a Papiſt ſay, of their Parſons, Vicars, &c. We ſtrive not with you for names and words, but about the ſubſtance of the Office and Miniſtery. Non enim in nominibus, ſed in rebus, ſita eſt nostra religio, ut rectè monet Gregorius Theologus in Orat. quam habuit coram 150. Epiſcopis, in Concil. ſecundo Conſtantino. anno. 382. Nihil apud me distat in verbo, quod non diſtat in ſenſu. Ambr. com. in Luc. lib. 2. Every godly and learned Miniſter & Paſtor of the Church, hath more intereſt & right in reſpect of his office &c. for as much as he hath an ordinary calling of God and function appointed in Scriptures which he exerciſeth T. C. rep. 1. pag. 21. It is obſerved by the Learned that this hath been not the leaſt of Satans ſleights in conveying Popery from ſtep to ſtep and point to point, to keep the ſpeech, & change the ſenſe of the Learned and Ancient Fathers: As the Papiſts deale with the Fathers, ſo doe you with the Nonconformiſts.and as true too, If therefore he would have juſtified thoſe men, he ſhould firſt have manifeſted that his Brethren have notoriouſly ſ…andred their miniſtery, and ſo have quite taken away their reaſons better, by ſhewing better, &c. But we have learned to try before we truſt. To contend about the bare names and Titles of Parſon, is vain and frivolous; but if we ſpeake of their office and miniſtery as it is exerciſed by the godly, learned and painefull Miniſters in the Church of England, for the ſubſtance thereof, it is inſtituted of Chriſt, acknowledged by all true Churches in the world, ever ſince the firſt plantation of the Chriſtian Church, knowne by all reformed Churches, at this day bleſſed of God abundantly, and ſo maintained by the Non-conformiſts. Againſt the Name (it may bee) ſome have taken exception, and againſt the pride, idleneſſe, covetouſneſſe, &c. of ſome much hath bin written, but that the office it ſelfe of Parſon or Vicar, as they preach the Goſpell of Ieſus Chriſt, or adminiſter the Sacraments according to the Inſtitution, and watch over the flock of Chriſt committed to their charge, that this office (I ſay) for ſubſtance ſhould bee condemned, as Antic…riſtian by the Non-conformiſts, is notoriouſly falſe, and the contrary is apparently known unto your ſelfe. For many of them have publikely maintained the truth of their miniſtery in writing, others have publikely profeſſed, they acknowledge the Church and miniſtery to bee true and of God, and diverſe have exerciſed the functions, of Vicars and Parſons in our Aſſemblies. And whether it be probable that ſo many ſeeking for reformation would publikely condemne that office, as altogether Antichriſtian, which they exerciſed in the Church, let your Conſcience judge. In that which you alledge out of the admonition to this purpoſe, you groſſely play the juggler. For it ſpeakes not of the office of Parſons and Vicars at all, much leſſe of them all. Their words (let them bee compared with that which you write in their name) are theſe; wee ſhould be too long to tell your honours of Cathed. Churches, the Dens aforeſaid of all lovtering l…bbe…s, where, M. Deane, M Vice-Deane, M. Canons or Prebendaries the greater, Mr. Pettie Canons, or Canons the leſſer, Mr. Chancellour of the Church, M. Treaſurer otherwiſe called Iudas the Purſebearer, the chiefe Chaunter, Singing men, ſpeciall favourers of Religion, Squealing Choriſters, Organ-Players, Goſpellers, Piſtelers, Penſioners, Readers, Vergerers, &c. live in great, idleneſſe, and have their abiding. If you would know whence all theſe came, we can eaſily anſwer you, that they came from the Pope, as out of the Trojan horſes belly, to the deſtruction of Gods kingdome. The Church of God never knew them, neither doth any reformed Church in the world, know them. And birds of the ſame feather are covetous Patrons of Benefices, Parſons, Vicars, Readers, Pariſh Prieſts, Stipendaries, and riding Chapleins, that under the authoritie of their Maſters, ſpoile their flock, of the foode of their ſoules: ſuch ſeeke not the Lord Ieſus, but their owne bellies, clouds they are without raine, trees without fruit, painted Sepulchers full of dead bones, fatted in all aboundance of iniquitie, and leane Locuſts in all feeling, knowledge, and ſincerity. Hier. in Sy…. Ruffin, Perverſi homines ad aſſenti…nem dogmatum ſuorum, ſub virorum Sanctorum nomine interſeruerunt ea, quae illi nunquam ſcripſerunt. Virg. An. l. 2. Accipe nunc Danaum inſidias, & crimine ab uno disce omnes. CAN. Neceſſ. of repar. p. 48. 49. …Can any Legerdemaine be more palpable, than to apply theſe words to the office of Parſons, and Vicars, and their Miniſterie; who painefully, diligently and profitably, ſpend and have ſpent their time and ſtrength, in the ſervice of the Lord Ieſus Chriſt, and of his Church? If you will ſo groſſely miſtake or pervert their writings, how ſhall wee beleeve you upon your word, when you report that this or that you have heard or ſeene?
That a man from thoſe principles may infer a lawfull ſeparation from all ſpirituall communion, in the miniſterie of our Engliſh Churches, you think every one (if he underſtand what a principle is) will freely grant. And for my part I thinke, every man that underſtands what the Non-conformiſts principles are, or what a true concluſion rightly deduced from ſound or true principles is, will freely grant, that your ſeparation from the miniſtery of the Church of England in the Ordinances, of worſhip, is raſh, groundleſſe, and ſinfull, contrary to right reaſon, the Non conformiſts principles, and the holy Scriptures. And ſo I commend the worth or weakneſſe of what I have written to your conſideration, intreating if you can, to bring gentle words and weight of matter, as beſt beſeemeth a good cauſe.