The Unreasonableness of the Separation Made Apparent, Answer 4
AN ANSWER TO CERTAINE DEMANDES OFTEN PVBLISHED by M. Iohnſon, the deciding wherof (as hee ſaith) will end the controverſies between him and vsus.
The firſt Demande.
WHether the Lord Ieſus Chriſt hauehave by his laſt will and Teſtament, given vntounto and ſet in his Church, ſufficient ordinarie officers, with their calling, worke and maintenance: for the adminiſtration of his holy things, and for the ſufficient ordinarie inſtruction, guidance and ſervice of his Church, to the end of the worlde.
1 I Anſwer directly (vnderſtanding by Officers, ſpirituall officers) that hee hath; And that it is a Sinne herein to breake his will and teſtament, ether by depriving the Church of any of thoſe officers, or by bringing into it any other kinde, with any other kinde of calling, or worke, then hee hath appointed in the ſame.
2. That not withſtanding this, the Civill Magiſtrate hath power, to ſet over the Churches of Chriſt in his Dominions, Commiſſioners and overſeers, which are not ſpecially appointed by Chriſt in his Teſtament, civilly to guide & gouerne the Churches, & to maintaine thoſe priviledges, liberties, offices & orders, that Chriſt hath endowed them with all, againſt all the enemies, both without and within the ſame.
3. Concerning the maintenaunce of the Miniſters: Chriſt hath ſet downe no more in his Teſtament, then this in effect, That the labourer is worthie of his hire: And that for their Miniſtration of Spirituall things, the Churches that enjoy their labours, ought to Miniſter to them, of their Temporals. But after what eſpeciall manner, they ſhall be maintained, he hath (for ought appeareth yet to the contrary) ether left it to the diſcretion of the Churches, if they hauehave the free diſpoſition of their temporall goods in their owne hand: or of the Chriſtian Magiſtrate, who in ſuch caſes may ſee what is fitter, then the Churches themſelues.
The ſecond Demande.
Whether the Offices of Paſtors, Teachers, Elders, Deacons and Helpers, be thoſe offices appointed by Chriſt in his Teſtament before ſaid? Or whether the preſent eccleſiaſticall offices of Arch-Biſhops, Lord-Biſhops, Suffraganes, Deanes, Prebendaries, Cannons, Pettie Cannons, Prieſts, Deacons, Arch-Deacons, Doctors of Divinitie, Chaplins or Houſe-Prieſts, Commiſſaries, Officials, Proctors, Apparitors, Parſons, Vicars, Curats, Vagrant or Mercenary, Preachers, Church-wardens, Sidemen, Clarkes, Sextons. and the reſt now had in the Cathedrall and periſhionall Aſſemblies, bee thoſe offices oppointed by Chriſt in his Teſtament, as is aforeſaid or no?
1. I graunt, that the Offices in the firſt place mentionned, are thoſe very offices which Chriſt hath appointed that there is no Church of Chriſt, but hath vſe and need of them; And that ſuch are ſomeway defective, that want any one of them.
2. That yet not withſtanding, they may bee true Churches, that want ſome of them; yea the chiefeſt of them, as thos Aſſemblies of our owne profeſſion in England, hauehave for many yeares (as I take it) bin without, ether all or chiefeſt of them; And yet they judge themſelues true Churches: yea, though they hauehave not ſo much as the Sacraments adminiſtred amongſt them.
3. Where the Civill Magiſtrate doth his dutie as hee ought: and where the Churches hauehave the benifit of his help, for the ſuppreſſing of ſinne, and the relieving of the poor, and thoſe that are in any diſtres (which the Apoſtolicall Churches wanted) there the want of ſome of theis offices, may bee the better borne with all: and the Church leſſe defective, that doth want them, eſpecially the two latter.
4. I graunt that none of thoſe offices here mentioned in the latter part (excepting that of Deacons,) are in name thoſe offices which Chriſt hath appointed: ſome of them, nether in name, nor in deed: ſome in deed, though not in name; Some hauehave the name of that, which indeed they are not; Some though they bee ſet over the Churches: Yet are not indeed any proper offices of the Church; Some offices here named nether in deed nor name, as they are ſuch, are eccleſiaſtical offices, but onelyonly ſchoole Titles and dignities giuen to men eminent in learning, for incouragement of others to ſtudy good letters, eſpecially divinitie.
5. All the offices appointed by Chriſt to bee in his Church▪ to the end of the world, in effect and ſubſtance may be found conteined vnderunder ſome of theis, though ſomwhat diſguiſed with ſtrange names, borrowed from the Church of Rome: and the principall & moſt neceſſary, are vnderunder ſome of theis. For many of theis which you diſpitfully cal, mercenary Preachers, Prieſts, Houſe-Prieſts: yea, Parſons, Vicars, Curats, are in very deed and truth, in office & practice (whatſoever they are in name) The very Paſtors and Teachers, that Chriſt hath ordained, miniſtring in his Churches, according to their places and callings: And thoſe gifts which Chriſt had beſtowed vponupon them al, the ordinary meanes of ſalvation. As for theis varitie of names, moſt of them ariſe, from that varitie of maintenance that is in our Churches, and not of their ſpirituall offices; So that in this manner to diſpute againſt our Churches, becauſe the Miniſters therof, hauehave ſuch & ſuch names, is: as though one ſhould diſpute againſt the Church of the Iewes in Chriſts time and hauehave denied communion with it, asking; whether Prieſts, Levites, and Prophets, were not thoſe officers which God had appointed to governe the Church of the Iewes with all? Or whether Scribes, Phariſies, Saduces, Captaines of the Temple, Rulers of the Synagogues, Doctors of the Law, Centurions, Souldiers, the high-Prieſts Servants, &c. were thoſe Officers? Or as if one diſputing againſt your owne Churches, or thoſe which hauehave (though not ſo fully, as you would hauehave them) interteined the ſame diſcipline with you, ſhould: to warrant their ſeperation from you, & their condemnation of you as falſe Churches, move the very ſame queſtion in nature vntounto you; Asking you whether Paſtors, Teachers, Elders, Deacons & Helpers, be not thoſe Offices, which Chriſt hath appointed in his Teſtament: Or whether Schiſmaticks, Refractaries, lay-Aldermen; Pariſh Biſhops, Conſiſtorians, Pariſh Popes, Proctors of ſpitle houſes, Dawbers, Thackers, Tailers, Tinkers, &c. be thoſe Officers? for thus it hath pleaſed ſome, to put theis odious names vponupon thoſe, which bearre & exerciſe the offices of Paſtors, Teachers, Elders, &c.
The third Demande.
Whether the callings and entrance into the eccleſiaſticall offices aforeſaid, their adminiſtration and maintenance, now had and retained in England, bee the manner of calling, adminiſtration and maintenance, which Chriſt hath appointed, for the Offices of the Church, aboue named, or no?
Not to ſtand (for the avoiding of multiplicity of vnneſſarie queſtions) vponupon defence of the calling, entrance, adminiſtration and maintenaunce of all; I aunſwer directly and plainly, That the Calling, entraunce, adminiſtration and maintenance, of many (at the leaſt) that are called into eccleſiaſticall offices, is in very effect and ſubſtance the ſame, that Chriſt hath appointed. They are men inſtructed in the knowledge of good Letters, eſpecially in divinitie. They hauehave a gift in ſome good meaſure, to devide the word of God, according to the neceſſities of the people, over whom they are ſet. They hauehave a deſire, to do Chriſt and his Church ſervice in his Miniſtrie, and a purpoſe to giuegive themſelues over vntounto that worke. They hauehave in ſome good meaſure, (for none hath them in perfection) all thoſe graces and gifts that Paul to Timothie, requires to bee in Biſhops and Elders; They are ſo judged and eſteemed to bee of other Miniſters, and well grounded Chriſtians, and of thoſe people which ſubmit vntounto their Miniſtrie, who accepting of them and their Miniſtrie as ſent of God, deſiring and yealding themſelues to liue vnderunder them, as is fitting for Chriſtians: And they reſolving to guide and governe them, as becometh ſpirituall leaders and guides; Such calling and entraunce as this, hauehave many of our Church-officers; more then this in ſubſtance and effect, is not appointed by Chriſt. Thoſe defects and errors which over and beſides, many time; they yeald vntounto in their calling, entraunce and adminiſtration, are not of that nature and qualitie, that they make anullitie thereof, or make it a fals, and Antichriſtian calling, entrance or adminiſtration. The maintenance they liue by, as it is no where in ſpeciall appointed of Chriſt: ſo is it no where in generall, or ſpeciall forbidden; In the yealding wher-of vntounto the Miniſters, they fulfill the Teſtament of Chriſt, in giving of their temporall things, for ſpirituall, in giving hire to the Labourers, &c. and do not therin breake any parts els therof, hee having no where forbiden, any ſuch manner of maintenance, but left it indifferent, to giuegive money or fruits, In fruits to giuegive the twentith, the twelfth, the tenth, the eighth of the increaſe, according ether to their eſtate, or the neceſſitie of the Miniſters, wherein the Magiſtrate hath authority to rule and define, who hath in his hand, the power of mens temporall eſtates; or the Church, if the Magiſtrate leaue vntounto them, the free vſe of their owne Temporalties; Nether is the tenth required to be giuen by the Magiſtrate, or yealded to bee given by the Church, to the maintenaince of the Miniſters, any more ceremoniall or Iudaicall, in regard of the number, then in regard of the matter; Nether did their any Miniſtery, lie ſo much in the quantity of the thing given, as in the very gift and offering it ſelfe; So that by the ſame reaſon, that you make it vnlawfull, for Miniſters to be maintained by tithes, you make it vnlawfull for them, to hauehave any kinde of maintenaunce from the Church, there having bin a Ceremonie, in the very matter it ſelf, as much as in the quantitie, or number. For not onelyonly their giving the tithe of their increaſe, but alſo the very giving of their increaſe it ſelfe, out of that conſideration, was ceremoniall.
The fourth Demande.
Whether every true viſible Church of Chriſt, bee not a companie of people called and ſeperated out from the worlde, and the fals worſhip and waies therof, by the word of God: and joined together in the fellowſhip of the Goſpell, by voluntarie profeſſion of the faith, and obedience of Chriſt?
I anſwer, 1. That every true viſible Church of Chriſt is ſuch a people.
2. That yet, not withſtanding they bee ſuch; they may in their infirmitie and ignorance, walke in ſome of the waies, and practice ſome parts of the fals worſhip of the world, not withſtanding their ſaid ſeperation, conjunction and profeſſion.
3. They may in time become, the true viſible Churches of Chriſt, which at the firſt were not, in the ſaid manner and forme, called, ſeperated and joined together, but forced and conſtrained againſt their will by the ſword of the Magiſtrate. 4. Many of thoſe Churches in our kingdome from which you ſeperate, as they now ſtand, are ſuch a companie of people, ſo called, ſeperated and joined together: though in all three, there may bee ſome kinde of defects and wants.
The fift Demande.
Whether the Sacraments, being the ſeales of righteouſnes which is by faith, may be adminiſtred vntounto any other, but to the faithfull and their feed: or in any other Miniſtrie, or māner then is appointed by Ieſus Chriſt, the Apoſtle and high Prieſt of our profeſſion? And whether they be no otherwiſe adminiſtred, in our Cathedrall & Pariſhionall Churches in England.
1. I graunt, that the Sacraments ought to bee adminiſtred, onelyonly to the faithfull in outward profeſſion, and their ſeed, and in no other Miniſtrie, or manner, then is appointed by Chriſt.
2. In many of our Churches (at the leaſt) they are adminiſtred in no other manner, from and by no other Miniſtry, then Chriſt hath appointed: nor to no other perſons. 3. Every error and defect, in ſome part of the matter, and forme, and miniſtrie, a riſing of ignorance, or infirmity, maketh not the Churches fals Churches; except you hould, That no true perticuler Church can erre, which is a more groſſe opinion, then that of the Papiſts.
The ſixt Demande.
Whether the booke of Common Praier, with the feaſts, faſts, holy daies, ſtinted Praiers & liturgie preſcribed therin, & vſed in theis Aſſemblies, be the true worſhip of God, commaunded in his word: or the deuiſe & invention of man, for Gods worſhip & ſervice.
1. Though it ſhould bee graunted, that the booke of Common praier in all the parts and percels therof, is not the true worſhip of God, but containeth in it ſome deviſes and inventions of man; yet, the true worſhip of God (not withſtanding) is preſcribed in it.
2. So much of it as is vſed in many of our Churches, is the true worſhip of God, and in effect commanded in his word.
3. Thoſe deviſes and inventions of men, with the feaſts, faſts & holy daies therin preſcribed, though they ſhould be graunted, to be ſinnes and corruptions in our Churches, & ſuch as ought not to be conformed vntounto: & ſuch as we ought rather to ſeperate frō our Churches then ether by ſubſcription, conformity, or any other meanes, to approue; yet are they not of that nature, that the ſimple vſe of any, or all of them, doth deſtroy the very being of thoſe Churches, which vſe them: making them fals Churches, and ſuch as wee may hauehave no ſpirituall communion withall, no not in the beſt things.
The ſeaventh Demande.
Whether all people and Churches without exception, be not bound in Religion onelyonly, to receive and ſubmit vntounto that Miniſtry, worſhip and order, which Chriſt as Lord and King, hath given and appointed to his Church? Or whether any may receiue & joine vntounto another deviſed by man, for the ſervice of God? And conſequently, whether they that joine to the preſent eccleſiaſticall Miniſtery, worſhip and order of the Cathedrall, and Pariſhionall Aſſemblies, can bee aſſured by the word of God, that they joine to the former ordained by Chriſt, and not to the latter deviſed by man, even the man of ſinne, for the worſhip and ſervice of God?
1. I graunt that wee are bound in Religion, to do that which is ſpecified in the firſt part of your queſtion.
2. To joine with our eccleaſiiaſticall Miniſtrie, worſhip and orders (at leaſt in thoſe Aſſemblies, whether Cathedrall or other, when and where all things are not performed, according to the rigour of our lawes) is not to joine with a Miniſtrie and worſhip, deviſed by that man of ſinne: but (though not in all the ſpecialties and formalities therof) with ſuch a Miniſtrie and worſhip, as is required and inſtituted of God.
3. They which joine to the preſent eccleſiaſticall Miniſtrie, worſhip and order of the Cathedral or Pariſhionall Aſſemblies in thoſe things which are performed therein, according to the true intent and meaning of our lawes, though ſome things bee done not warrantable by the word: yet they may bee aſſured by the word of God, that they joine to the ſubſtance of that Miniſtrie, worſhip and order, which Chriſt as Lord & King, hath given and appointed to his Church; At leaſt they may bee as well aſſured therof by Gods word, as any that joine with the preſent eccleſiaſticall Miniſtery, worſhip and order of the Aſſemblies of thoſe of the Seperation, can bee aſſured by the ſame word, that they joine to that forme, which is ordained by Chriſt.
End of the text · William Bradshaw, The Unreasonableness of the Separation Made Apparent (1614)