An answer to two treatises of Mr. Iohn Can, the leader of the English Brownists in Amsterdam the former called, A necessitie of separation from the Church of England, proved by the Nonconformists principles : the other, A stay against straying : wherein in opposition to M. Iohn Robinson, he undertakes to prove the unlawfulnesse of hearing the ministers of the Church of England ... / by the late learned, laborious and faithfull servant of Jesus Christ, John Ball.

SECTION 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, * 1.1 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 con∣stitution. 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, * 1.2 the Altar the offerings: so the Ordinances of the Church under the Gospell are sanctified unto us. * 1.3 That 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 Ordi∣nances, though true it is, in themselves they are of God. If the false Churches of whom we disputed, * 1.4 be that spi∣rituall 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 con∣sequently not to heare the••e. But the first is true, Ergo, the later is true also. The proposition needs no proofe, be∣cause our opposites and we herein are of opinion alike. The assumption is manifest by these reasons. * 1.5 1. The words in the Text prove it plainely, Come out of her my peo∣ple, that is, remove your selves from all false assem∣blies, 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 ra∣ther that yee have suffered your Consciences to bee

wrought upon by any unlawfull Officers. And thus doe the Learned interpret the place, namely of such a com∣ing out, as that we may not be bodily present at any of their worship. * 1.6 A 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, aevi∣sed or derived from a false power, all their publike admi∣nistrations 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, be∣cause 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 An∣tichrist 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 spiritu∣all Babylon and not to communicate with her in false worship or Idolatry, * 1.7 as 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 co∣ver your nakednesse, when you come to the point in contro∣versie, 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 sepa∣raced from spirituall Babylon in mind and body, and have fled from her worship and Idolatry, who are built upon Christ the

true and firme foundation of his Church, and by Christ him∣selfe acknowledged for his people, and graced with his favou∣rable 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 con∣firmed by the Scripture it self, the joynt consent of learned or∣thodox Divines, and the testimonie of Papists themselves.

But to brand the Churches of Christ since the reformati∣on, 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 god∣ly 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 ac∣cording to our fansies, which is an high point of Antichristia∣nisme.

If you will stand to your principles, within two hundred yeares after Christ, or lesse, there was not one true Christi∣an 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, man∣ners, worship, government, and orders, make a false as∣sembly, 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. un∣till the Lord sent to bring them forth: and the Church lay

hid in Babylon, and that by the providence and approbation of God, long after Rome was miserably corrupted and defi∣led. 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 re∣formed 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 com∣mandement 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, * 1.8 This is to grati∣fie 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 ri∣sing 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. * 1.9 Lay 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 contra∣ry to the scope and drift of the place, the rules of faith, and consent of other Scriptures. It speakes not of leaving all ad∣ministrations in false Churches, as you speake o•• false admini∣strations and false Churches, but of separation from spiritu∣all 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

let us heare your reasons, for if they be ought they will carry more weight.

A devised constitution (you say) is an Idoll, * 1.10 and all that comes from it is tainted with the idolatry of that constituti∣on. You will say, it is a false Church constitution, if the Minister bee not chosen and ordained by the congregation a∣lone, where he is to administer; if a man be received into the societie, who is not a visible Saint; if any idle, ignorant, care∣lesse, scandalons, corrupt, usurping Minister be chosen, ordain∣ed or suffered; if any notorious or scandalous person bee ad∣mitted 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 consti∣tutions. 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-con∣stitution 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 exter∣nall 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, * 1.11 the sanctification of the oblati∣ons 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 speci∣all 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

maimedly or in part only, and as they administer the ordi∣nances 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 * 1.12 may beare children to God, in that they professe and practice, that which Christians should, and doe both professe and practise: and have receiv∣ed 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 nul∣litie. If the Church of Rome were not a Church in some re∣spects, but a meere Idoll, the Pope could not be that Anti∣christ, 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 Anti∣christ, and some ordinances are so administred, as that it can∣not 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 them∣selves. 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, Apo∣stles, Martyrs, and faithfull, have held communion in the Or∣dinances

of 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 la∣vish, as in every thing else, and hide the truth under the am∣biguitie 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 becom∣meth 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 re∣fused 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: * 1.13 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 rea∣son, 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 be∣ing prisoner to Charles the fifth, and promised releasement, if hee would goe to the Masse, Summum in terris Domi∣num 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

Divines 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, * 1.14 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 ver∣tue from God, though in the ministration, that which is e∣vill be not approved of God: for wheresoever any superna∣turall truth of Christian Religion is taught, and any ordinan∣ces of grace dispensed truly for substance, there is some truth of ministery though many wayes polluted. And where the in∣tire 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 Ma∣gistrate, 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 ob∣serve the forme of administration prescribed by Christ.

CAN Stay. Sect. 15. pag 133.

The Lord hath not promised to them his blessing and acce∣ptance: what the Lord may accept or will, we dispute not, on∣ly 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 gathe∣red according to the Gospell of Christ, is that only lawfull religious societie, or communion of Saints, wherein God will

be 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 consi∣der Gods commandement, * 1.15 so we are bound to Church hear∣ing only in a true Church, and in no other Church can we ex∣pect 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 exce∣pted 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 bles∣sing promised unto the due performance of it. The assum∣ption 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 controver∣sall 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, there∣fore 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 bles∣sing 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. * 1.16 Where 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 com∣mitted his heavenly oracles, and seales of the covenant, a∣mongst whom he feedeth his flock in greene pastures, and

causeth them to lye downe by the still waters, with whom he is present when they meet together. * 1.17 He hath set up his taber∣nacle 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 e∣verlasting. 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 com∣meth unto them, and they sup with him, and he with them. And therefore Christ is our Shepheard, our King, our Savi∣our, 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 glo∣rying 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 su∣pernaturall Christian truth bee received or professed, there is no Church. Infidels being cleane without the Church, deny and utterly reject the principles of Christianitie. He∣retikes 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 pro∣fesse, * 1.18 worship, 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

use of the Sacraments, holinesse of conversation, the sound preaching of the word of life, fervent and pure calling up∣on Gods name, subjection to their spirituall guides, where∣by they may bee directed and built forward in the wayes of life, mutuall communion in the ordinances of worship, * 1.19 and 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 im∣pure, though it may be pure in comparison of others.

The profession of the true faith, * 1.20 and the framing of our life and conversation according to the direction of the word, with the right administration of the Sacraments and comely order, * 1.21 are 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 Sa∣craments, 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 di∣vorce.

True doctrine in all points, and the due and right admini∣stration 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

intirely, nor the integrity of divine worship, nor comely or∣der which God hath appointed for the government of his house, nor holinesse of conversation. But addeth to the Ar∣ticles of faith, to that which is worshipped, and to the substan∣tiall means wherby God is worshipped, and to the holy Com∣mandements, 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, mang∣ling the Ordinances of God, and transforming the lawfull manner of worship into another forme, and inverteth the ho∣ly Commandement by corrupt glosses and sinister interpre∣tations, which destroyeth the life and power of godli∣nesse.

One false Church may bee more corrupt and rotten than a∣nother, 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 wor∣ship both, * 1.22 and 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 ano∣ther, * 1.23 or 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 hold∣eth, 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 corrupti∣on in doctrine and manners, errours, schismes, divisions, su∣perstition or prophanenes, which through humane frailty and negligence cleaveth unto it.

And 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 polluti∣on 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 Congregati∣on 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 scatte∣red, 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 admi∣nistred, 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 Mi∣nistery 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

selfe 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 di∣scipline, disorders in Ministers and people, then as occasion may bee offered Christ hath bound the faithfull to bee pre∣sent 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, E∣mulations, * 1.24 contentions 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 wicked∣nesse was there wincked at, which was not heard of among the heathen; the Lords Supper was horribly profaned, things indifferent used with offence, * 1.25 Fornication 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 extream∣ly 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 corrup∣tions, the proper fruits of negligence, security, selfe concei∣tednesse, &c. For which unlesse she repent, a terrible judge∣ment 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, * 1.26 hee will come in and Suppe with them, and they with him.

If by a false Church you unde stand a visible society, wher∣in 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 cal∣ling and ordination of Officers, the forme of government, the Officers set a part for the worke of God, and the lives and con∣versations of the members of that society: If in this sense the false Church bee taken, then it may and hath fallen out for a

long time together, that the true Church of God hath lyen hid in the false, and that by Gods allowance and approbation, * 1.27 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 cor∣rupt 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 overtop∣ped 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, * 1.28 worshipped 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 wor∣ship 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, * 1.29 hath justified her selfe more than treacherous Iuda. And as shee was thus horribly corrupted with Idolatrie, so with profanenesse, impenitency, impuden∣cie 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 Or∣dinances of Religion, or withdraw themselves into a distinct

visible societie from the rest. In the age before our Saviours time it grew exceeding wicked againe. * 1.30 But 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 Or∣dinances, neither as absolute members of the Synagogue, nor yet as the visible Church distinct from it. But as visible mem∣bers of that Primitive Church from which that Synagogue had degenerated.

In the New Testament, * 1.31 the Apostle telleth us the mysterie of iniquitie began to worke in his dayes: whereby he under∣stands 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, gene∣rall, and of long continuance.

That which the Prophet Ieremy, when he speaketh of false Prophets and their Prophecies, calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as the 70. translate it, and the thing it selfe requireth, a declin∣ing, 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 Gen∣tilisme, * 1.32 but a giving too easie heed and attention to some do∣ctors 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,

or 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, * 1.33 and 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 them∣selves for a great while groaned under it, for it was a clande∣stine 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 Lotharin∣gus 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 li∣ved 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 Pa∣stors to make large complaint. It cannot be denyed but that they that succeeded the Apostles did excell in Piety and God∣linesse, but withall it is most certaine they did neither attaine the vertue of them that went before them, nor teach so pure∣ly 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

by the Church of Rome her selfe: They dipped the Sacramen∣tall bread into the Wine sometimes, and so administred them together. * 1.34 They 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 su∣perstitious 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 devi∣ces, * 1.35 delivered the same with a strait charge, as if Christ Him∣selfe had taken order for it. In Tertullians time we may find many strange inventions taken up in Baptisme. Three dip∣pings in the Water; Tasting Milke and Hony; Abstaining from all other washing for a seven night after. * 1.36 In 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. * 1.37

In the three ages following, though the doctrine of salva∣tion 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 Scrip∣tures, the Sacrament was not adored, nor the doctrin of Tran∣substantiation heard of. Neverthelesse manifest seeds of An∣tichristianisme

were sowed and began to appeare in some strength. The state of the Church was lamentable, the cor∣ruptions many and great, both in respect of doctrine, worship, government, and holinesse of conversation. * 1.38 The 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 vi∣gils, and frequenting the Sepulchers of Martyrs. The for∣mer prophanation of the Sacraments by superstitious rites much increased, some whereof are abolished by the papists themselves. Libertie is taken from the Ministers, the Bi∣shops 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 prescri∣ptions and will-worship of Monkes, &c. than to walke ac∣cording to the rule of Gods Word. Now they give them∣selves to corrupt religion, with idle and impure rites: Ima∣ges 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, re∣tained for Historicall and Rhetoricall use, to informe the un∣derstanding, 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 com∣plained 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

thus corrupted, the true church of Christ or a fals? was the true worship of God performed in these assemblies the true wor∣ship, or was it pernicious Idolatry? If a true Church, then a so∣cietie, * 1.39 wherein 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 a∣gainst the Church of England, to prove it a false Church? If a false Church, * 1.40 then either the faithfull were bound to a∣voide all societie and fellowship with it in the ordinances, which a sober minded man will not affirme: or all com∣municating 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 I∣dolaters,

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 uni∣versall Church, Saints were invocated as Mediators, the Com∣munion 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 ado∣ration 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, espe∣cially the worshipping of Images. During which time the faithfull who condemned these abominations did lie hid in the Church, keeping themselves undefiled from these er∣rours, but separated not themselves from the ordinances of grace, nor gathered themselves into a distinct body.

After these abominations were concluded, the first that se∣parated 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

companies according to his will. These are reported to be men of sound life and god linesse, by the testimonie of very e∣nemies themselves, notwithstanding they were most shame∣fully traduced, and grievously persecuted for Christs sake.

But after this separation made by them, * 1.41 divers other god∣ly 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 actu∣ally separate from the societie. And this (as the learned judge) was done, if not by Gods commandement, at least by graci∣ous indulgence. Vntill the time of the Trent Councell (saith one) the Church although oppugned with errours and de∣ceits of divers kinds, oppressed with tyranny, did not pati∣ently 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 af∣ter times cast off the yoke of Antichrist, and abolished his I∣dolatry, did make such a pure and perfect reformation in all things as was to be desired. And therefore if they be measu∣red 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 dis∣order, 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 wor∣ship is corrupt in the very maine grounds and essentials of faith and worship necessary to salvation, your assumption hath no truth in it.

May you therefore be pleased here to take notice of that which you observe, * 1.42 as a cleare difference betweene truth and falshood, betweene Christs iustitutions and mens inven∣tions. Whatsoever God will have us to doe or not to doe, hee layes downe the same openly, * 1.43 precisely, 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 wind∣laces. Another of them hath these words, That phrase or form of speaking hath truth in it, * 1.44 which is common and used of all, having in it nothing craftily devised, neither cloaking some o∣ther 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 per∣vert the Scriptures, wrong Authors, consound things to be di∣stinguished, dispute sophistically: and whiles you boast of cleare proofe, divine precepts, example and practice of fore∣fathers, from the first age of the world hitherto, positions hol∣den 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 ever∣more

condemned in Schooles, cryed downe in Sermons, dis∣allowed 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 assem∣blies, 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, * 1.45 or 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. * 1.46 The which presence (as the learned write) is a certaine commu∣nication therewith. 4 It is a great superstition to approve, countenance; or give honour to any of the wayes of Anti∣christ. They that are sincere christians (saith Bucer) can∣not 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,

but not prooved once? You talke of superstition, false wor∣ship, 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 wor∣ship, 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 School∣mans 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 ab∣surd or senselesse. For it was never imagined to be supersti∣tion, 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 supersti∣tion to heare Antichristian Ministers in their false assemblies (as you stile them) are none of the best, * 1.47 though all should be granted which you desire, for though it be no particular or∣dinance 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 particu∣lar 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 o∣pinion 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,

whosoever takes to himselfe practice, * 1.48 which is not groun∣ded upon Gods word, and is strict therein, hee is just over∣much, 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 sim∣bolize with Idolaters, yet could not this hearing be condem∣ned as will-worship, or superstition, unlesse the breach of e∣very commandement be will-worship, or superstition. Men may be superstitious, in the use of Antichristian rites or devi∣ces, 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 o∣ther 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 magni∣fie your Church order and constitution as an ordinance of that absolute necessitie, as that God cannot lawfully be wor∣shipped, in any other societie or assemblie, and that none o∣ther 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, wor∣ship 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 in∣stitution 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, * 1.49 For it is a most notorious and grosse absur∣ditie: For if every false institution and practice bee the worship of the Divel, it must necessarily follow, that every er∣ror concerning the worship of God, concerning the com∣mandements of the first table, is the worship of the Divell,

which 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 congre∣gation 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 Assem∣blies. 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 commande∣ment, to regard, honour and esteeme what bee alloweth and honoureth, and to worship him, both for matter (and man∣ner according to his will. The precepts, promises and insti∣tution of God, * 1.50 the approved practice of the Saints, from the beginning of the world unto this day, doth plentifully war∣rant this practice to be holy, profitable and necessarie, in re∣spect 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.

Notes

• * 1.1

  Id. Sect. 15. p. 132.
• * 1.2

  Matth. 23.17.
• * 1.3

  Bucer. in Mat. 23.17
• * 1.4

  CAN. Stay. Sect. 15. p. 131.132. Id. Sect. 2. p. 8.
• * 1.5

  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.
• * 1.6

  2 Cor. 6.1. Ioh. 5.21. Zech. 11.17. Botlac. prompt. al∣legoriar. cap. 21. de Minist.

  It is like that filthy bird, which carry∣eth this Motto, Contactu omnia sae∣dat.

  The publisher and others with him have comitted ap∣patant 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.
• * 1.7

  Revel. 18.4.
• * 1.8

  CAN Stay. §. 15 pag. 135
• * 1.9

  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.
• * 1.10

  Whitak. de pontif. Rom. cont. 4. qu 2. p. 146. Si semel ea con∣suetudo aut lex obti∣nuerit in Theologia, ut liberum sit cuivis distinctiones commi∣nisci, nihil in omni religione certum fi∣xumque remanebi••. Quis enim non eo modo quid vis labe∣factare poterit? Ea∣plorandae ergo distin∣ctiones dil genlius & â judic ndae sunt, ea∣que magni facienda est regula, nullas in in Theologia proban∣das esse distinctiones, nisi quae aper••is Scri∣pturarum loc••s nitan∣tur.
• * 1.11

  Lev. 16.20. Num. 7 10. 1 Reg. 8.63.
• * 1.12

  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 Algasi∣am. Antichristus se∣debit in templo Dei, vel Hie osolymis ut quidam putant, vel in Ecclesi••, ut veri∣us 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 prophana∣tum, plus quam se∣••uiu••ti••••m, pene dirutum alque ever∣sum, &c Habet illa e••clesia Scripturas, e••sicerrup••as, & p••e∣ris••ue ignotas, tamen aliqui allas legunt & intelligent, & hinc doct••••••am salutarem hauriu••. Fst apud illos quoddam mini∣s••e••ium, & aliqua verbi prad catio quae valet sine dubio non∣n••llisad salutē est ibi baptismus quoad sub∣stantiam, &c. Calv. instit. 4. c. 2. par. 11 CAN Stay §. 15. p. 136. & §. 7 p 93.
• * 1.13

  CAN Neces. of separation, p. 190, 191, 192.
• * 1.14

  Similitudes bee no syllogismes. Earth∣ly similitudes of your making, may not controll the heavenly precepts of Gods owne gi∣ving. Bilson. Christ. part. 4. pag. 322. Have you no surer ground of your ca∣tholike doctrine for adoring Ima∣ges, than a single similitude taken from the civill and externall reverence that is yeelded to Princes seates and seales? Id p. 329.
• * 1.15

  CAN Stay. §. 3. pag. 59.
• * 1.16

  Rom. 3.2. Can 1.6. Rain. de idolola. l. 2. c. 1. p. 2.
• * 1.17

  Mat. 18.20. Exod. ••0.24. Psal. 134.3. Ioh. 10.4.5.
• * 1.18

  Act. 2.41, 42, 46
• * 1.19

  Eph. 4.11, 12.
• * 1.20

  Acts 14.22.23, 27
• * 1.21

  Ier. 4.22. Mat. 13.14, 15. Isa. 30.9, 10, 11. & 5.7, 8, 9 &c.
• * 1.22

  Ier. 2.11, 13. 2 Reg. 16.3. 1 Reg. 18.21. Ezek. 16.20
• * 1.23

  Hen. Ains. 2. part page 62. Did not the Priests, rulers, and people con∣demne the Pro∣phets 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 Ido∣latry practised of∣ten 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 Da∣mascus, 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.
• * 1.24

  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.
• * 1.25

  2 Cor. 12.20, 21. Ambr. in 1 Cor. 11 They stood striv∣ing for their obla∣tions. Hier. in 1 Cor. 11. In Ec∣clesia convenientes oblationes suas sepa∣ratius offerebant. Apoc. 2.4, 5, 6. Apoc. 3.20, 21.
• * 1.26

  Apoc. 2.20.
• * 1.27

  Field of the Church lib. 3. cap. 8.
• * 1.28

  Iudges 1.76. Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad bujus loci simili∣tudinem 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Verse 26, 27 Verse 29.
• * 1.29

  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.
• * 1.30

  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.
• * 1.31

  2 Thes. 2.7. Revel. 17.5. Iniquitas sed mystica id est, pietatis nomine palliata. Gloss. ordi∣nar. Syr. Mysterium ini∣qui jam incipit effi∣caz esse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est vis certa operandi, non autem significandi. Cham. panst. som. 2. lib. 16. cap. 7. Hesych. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praeparatur, adorna∣tur, instruitur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quoddam doctrinae, quod si 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 13.10.
• * 1.32

  2 Tim. 4.1, 2. Aug. De Civ. Dei li. 26. ca. 19. Quem refugam vocat, uti{que} a Deo vero.
• * 1.33

  Acts 21.21. Non statim desilitur a bonis initiis ad ma∣lum finem, sed per gradus pedetentim descenditur. P. Ramus Epist. ad Carolum Lotharing. an. 1570. De quin∣decim a Christo secu∣lis, 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 de∣ctrinae 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.
• * 1.34

  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.
• * 1.35

  Tertul. de Coron. Milit.
• * 1.36

  Cyp ep. 72. ad Boni∣facium. Cyp ep. 34 Cyp. de laps. S. 4. Euseb. Hist. l. 8. c. 1
• * 1.37

  Sabel. Enead. 7. l. 4. Nuda fuit abinitio anmis ceremoniarum ratio; plus pietatis babens quam appa∣ratus. Osiand. Hist. Eccles. cent. 3. l. 3. cap. 11 Paulatim cerem niae auctae sunt, homi∣num superstitiosorum ••pinionibua••.
• * 1.38

  Magdeburg cent. 4. cap. 6. col. 440. Sub∣i••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 audi∣tores 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 Roma∣nus, 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.
• * 1.39

  T. C. repl. 1. pag. 73
• * 1.40

  Fulk ansvver to the Rhem. in Eph 4.13 all the true Bi∣shops of the primi∣tive Church for six hundred yeares and more, after Christ, in all neces∣sary points of do∣ctrine agree vvith us, and therefore vvere ancestors of our Church. In the later times also for every age vvee can name divers pa∣stours and teachers even in the most darke times, &c. Calfeh. against Mar. preface to the rea∣der: Greg. epist. l. 7, in∣dict. 2, c. 109. Concil Nicen. a, but that Councel vvas not generally re∣ceived. Sigth. in an. 755. Reger Howden con∣tinuat. 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, Chalo∣ner credo Eccles. part 2, sect. 2.
• * 1.41

  If sheepe in a pa∣sture, vvhere vene∣mous hearbs are mixed with vvhol∣some, can by the instinct of nature make choise of that vvhich is pro∣per 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 stran∣gers, should by the guidance of Gods assisting spirit doe the same, Chalon∣credo, Cameron, dc Eccles. ca. de schism, See Field of the church. l. 3 〈◊〉〈◊〉 6, 8. Carleton descript. ca. 1, p. 8.
• * 1.42

  CAN Stay. ag. §. 4. p. 33, 34.
• * 1.43

  Prov. 8.7 1 Timothy 4.1
• * 1.44

  Cyp. Epist. ad Pom∣cont. Epist. Stepha. It commeth of too much presumption and frowardnesse, that a man had ra∣ther defend his owne, though it be false and nought, than yeeld to ano∣thers deeds and words.

  Resist not truth to maintain your cre∣dit, God will sure∣ly 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 ad∣ministrationem, ope∣rationemque ipsius. Hieron. ad Helio∣dor.

  Non omnes Episcopi sunt episcopi: atten∣de Petrum, sed Iu∣dam considera Grat. 2. q. 7. c. Non omnes. Ecclesia aliquandt visibiiis est, non tantum cum de∣fectibus 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.
• * 1.45

  Li. 1 de cult. extern. oppos. col. 501, 502 Aq. 2. 2ae q. 92, art. 1
• * 1.46

  Jdem sect. 5. pag. 75 Whosoever takes to himselfe a pra∣ctice, which is not grounded on Gods word, and is strict therein, hee is just overmuch, and pre∣sumeth above that which is written: and this is their ease who heare un∣lawfull 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.
• * 1.47

  If there vvere no more but giving o∣bedience to such ••••dinance, as are imposed vvith a ne∣cessitie upon us, & that meerely for conscience of the ordinance it is e∣nough to infect the actions vvith super∣stition. A dispute against Engl. po∣pish. part 1. ca. 3. p. 9. Calvin. Instit. l. 4. c. 10. §. 16, 27, 29. Aug. confes. ca. de discyimin•• ciborū.
• * 1.48

  Chemnit. Exam part. 2. in Sess. 13. can. 10. Calvin de neces. re∣form. Eccles. Quum putarentur observatu necessariae esse homi∣num leges, corrigi de∣buit 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 destru∣ction of the truth and so to reconcile truth and errour that they may both bee lulled asleepe. They may not pre∣scribe religion, a∣lone, they must not engender new arti∣cles of faith, they must not strangle the truth vvith er∣rour, 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. 4.1
• * 1.49

  CAN. Stay. Sect. 4. page 63.
• * 1.50

  Ames. Bell. E••••••∣tem. 2. l••••de ••cc••no∣tis. 〈…〉〈…〉 ca∣tus ille in quo chri∣stus adest, dum de∣monstratur ubi sit Christus. Ille autem caetus est ecclesia, christus erim ambu∣lat inter 7. candela∣b••••, quae sunt 7. ec∣••lesie.