AN anwer To Mr. JOHN DURY His LETTER which he writ from the HAGUE, To 

Mr. Thomas Goodwin.  
Mr. Philip nigh.  
Mr. Samuel Hartlie.    
Concerning the Manner of The Reformation of the CHURCH, and answering other matters of CONSEqVENCE. And King JAMES his Judgement concerning the Book of Common Prayer.  ACTS 17.30. 
And the times of this ignorance God winked at, but now commandeth all men every where to repent.  
Written by a Gentleman of tried integrity.  
LONDON: Printed Anno Dom. 1644.   

SIR,  
FOr the satisfaction of your desire expressed in the Letter, I will first lay down some grounds, which I conceive to be agreeable to truth, and thereupon give you the Reason of my judgement and practise.  
First, I conceive a visible ministering Church, under the gospel to be a Company of Believers, joining themselves together in the name of Christ, for the enjoyment of such Ordinances, and exercise of such spiritual government, as the Lord hath appointed for his worship and honour, and their mutual edification.  
This description doth sufficiently express what is intended.  
An exact definition, such bodies are not so Capable of as some other things may be: Neither needs it when what is meant is fully understood by both Parties; therefore in such a Case to stick upon that, doth produce rather a Litigation about words and terms, then any satisfaction: If the truth of any thing herein be questioned that must stand or fall according to Scripture.  
I call it a[ Visible ministering] Church to distinguish it from that universal, which can be neither: except we will admit the Pope or some Image of him, some such human device, to be it virtually, always to exist visibly, for the performance of such duties as Christ hath enjoined his Churches to perform upon all Occasions of Offence, or otherwise; And yet that will not serve, neither except Courts and Officers be allowed, even to the Apparitors as hands in all places to supply defects in this way.  
I add[ Under the gospel] because the Constitution under the Law was national, the Officers, Ordinances and Places of Worship, all fitted to such a frame; and typical; which under the gospel was changed as appeareth both by Christs institution, Matth. 18. and all the Apostles practise throughout in all places, who best understood our Saviours intention and meaning for the Constitution of Churches Evangelical being by him instructed and left authorized thereunto.  
Secondly, The matter of this Church is a Company of Saints, such whom as the Apostle, so the Church that admits then or joins with them ought to think it meet to judge of every one of them, that Christ hath begun a good work in them and will finished it. The Apostles always style them Saints, and faithful Brethren, or the Church of such a place which is in God the Father and in the Lord Jesus Christ, Saints by Calling, sanctified in Christ Jesus, the Church Elected together with them, and such like titles appliable only unto men sanctified: That they ought to be such in profession will not be denied, that they ought to be what they profess is as evident. The power of the Church and the exercise of that power commanded by our Saviour, is for this end that Offences may be taken away, when men shall appear to be other then they make profession to be, and that they may be prevented so far as man can judge by keeping out false brethren, that they creep not in privily: the unruly are to be admonished, and if upon admonition they will not reform, Christ directeth what course shall be taken with them. And he who is to be cast out when he is known, ought not to be admitted could he be known to be other then a Saint by the Church before he was received.  
Thirdly, The Form of such a visible Church, I conceive to be the Relation, which by their mutual consent is raised between them for spiritual Ends, by which it is that they have power of jurisdiction: and may and ought to judge those that are within, 1 Cor. 5.12.  
Which jurisdiction no man can lawfully be subjected unto, but by his own agreement. The superiority of Jurisdiction either in things spiritual or temporal( if it be not natural as the paternal) must be voiuntarily subjected unto, or it is usurped and tyrannical: Therefore to raise this Relation which gives a power of judging, there must be a voluntary submission of themselves one to another testified by some Act, whether you will call it a Covenant, or Consent, or Agreement between fit Members for such ends.  
This Consent and agreement ought to be explicit or the well being, but not necessary to the being of a true Church; for it may be implied by such constant and frequent Acts of Communion performed by a company of Saints joined together by cohabitation in towns and Villages, as that the falling in of their spirits into this brotherly fellowship and communion in things spiritual is acted unto the true being of it, but for the want of the clear and full expression thereof among themselves, the relation it raises, the power it gives them one over another, the duty it obligeth them unto in the exercise of that power is obscurely and little apprehended, and less practised.  
This I conceive to be the present state of most of the Churches in this kingdom, which although they be true Churches( I do not mean it of the whole Towns) yet being too ignorant wherein that consisteth, and what power and privilege they have and ought to exercise by it; they suffer themselves by usurpers to be deprived of the exercise of this power, and thereby a mixed multitude press in among them to their own hardening, to the Churches levening, contracting guilt through neglect of their duty to separate the vile from the precious suffering sin to fret like a gangrene; and to the great dishonour of Christ( who hereby is held forth through the negligence of the Church to be an Head unto such members in the eye of the World. There is besides through the same usurpation a yoke of bondage cast upon the Churches by the imposition of many human devices, both upon Officers and Members, full of tyranny and Superstition; the suffering whereof will cause the Lord to have many things against them, but doth not unchurch them, since many wants and many corruptions may stand with the being of a true Church as all Experience sheweth.  
I expect hereupon to be demanded what Reasons I can give why separation should be made from such Churches, which are acknowledged to be true Churches, although with many wants and corruptions: In answering whereof I shall give you an account of that I undertook. And first, I say this word separation is no such bugbear as many would make the world and themselves believe, who hand over head without differencing things or persons, or understanding that whereof they affirm; take it up and cast it abroad with as little charity as Learning.  
separation whereof we speak is either from the Communion of the Invisible Church, Heb. 12. the general Assembly and Church of the first-borne which are written in Heaven; or from this or that particular visible Churches Communion.  
The first cannot be made but by denying the faith for the Requisites unto that Communion are Faith and Love, and this is a separation as fearful and terrible as they would or can make separation to be.  
The second consisteth in refusing to join in the external Communion of this or that particular Church, as in their Liturgies, public Prayers, participation of Sacraments, and th 〈…〉 upon due Cause may be made without any m 〈…〉 or ill Consequences, then there is in keep 〈…〉 e from partaking with other men in their 〈◇〉 and being made, it neither separates those men who made it from the Communion of the catholic Church, nor from internal Communion with the Saints of that particular visible Church, as they are Saints and Members of the catholic Church, but only from the Corruptions of their external Communion, which they hold in that visible Church whereof they are.  
Luther made a separation from the eternal communion of all the Churches in the world, and he with those that adhered to his doctrine in that separation did constitute Churches more pure, both in regard of their constitution, and exercise of external communion, yet none but Papists or such in our times as linger after popery, and would be glad of a Captain to led them back again into Egypt, will accuse him to have made a schism; and brand him with the odious name of a schismatic: For he separated not from believers as believers, but from those corruptions, which were universally spread over all in the external communion that then was held in the Christian world. And this he was bound to do, and others with him who believed his doctrine; if they would keep themselves pure from the guilt of those common corruptions.  
In the second place I answer that there is a necessity laid upon many, and it is( as I conceive) the duty of all that have light to see it, to separate themselves from holding external communion with many Churches here in England, although acknowledged true Churches, and that for these reasons.  
First, Because such things are required of them to bee performed if they will hold external communion, as they cannot practise without sin.  
Secondly, If they might be free for their own practise, yet they cannot perform that duty, which by Christs command lieth upon them as members of a visible Church to perform and fulfil, that they may not contract guilt, and be leavened by the sinful practices of fellow members, For the first I will instance in those things which being retained in these Churches, and enjoined upon all, have been ever since the reformation of Religion opposed and witnessed against by the greatest Lights of this later age, both strangers and of our own Nation, yea and cast out by the purest, if not by all other reformed Churches, abjured as Antichristian by some, only these which hang between heaven and earth, and are still moving downward towards the centre of their old superstitions, do not onely retain them, but will suffer none to join in external Communion with them, except they will approve and practise what they do. These are the usurping hierarchy, and the popish Ceremonies, the devices of men, the Ornaments and dress of the Romish Whore, thought decent and fittest for to adorn Gods worship, not in my judgement at any time tolerabilis ineptiae( in their use here) as one calls the Ceremonies, but at this time much less tolerable as they are maintained & pressed, the one not by Commission from the Magistrate but as a superior degree of Ministry by divine Institution, not esteemed to be jure humano; the other not as idle, empty Cerem●nies, but serving to teach and express the inward affections of the heart: The white linen, what can that express, but angelical purity; The cross hath its expression, and what it teacheth is given unto it, constancy in Confession of the faith, kneeling in the act of Receiving urged as a Gesture of more reverence, and fitter for that Ordinance, then that which our Saviour used and thought Congruous to it. Unto these I will add that Composition of a Divine public worship by men, which they call the public Prayers of the Church, the Service book, containing the divine Service. White in his Epstle to the Archbishop of Canterbury, before his book against the Sabbath, stiles it the universal Sacrifice, which amongst the Jews was the daily Offering, the Morning and Evening Sacrifice. This sheweth what apprehensions they have of it, and in what sense they strictly enjoin that no part of it shall at any time be omitted, that so the Divine Worship which the Church hath set apart and consecrated unto God may be fully observed and performed; and then the Offering of God, the daily Sacrifice, wherein all have vote and interest is offered up: see his own words in the place, which is in the end of his Epistle.  
Now this Consecrate thing more holy then the singlar and affencted devotions of private Spirits, because devoted to God by the Church and State for his public service, what is it but a device of man? a new Cart taken up from the Papists as the Israelites in imitation of the philistines heretofore did to ease the Levits who ought to have carried the ark upon their own shoulders, and not suffered to be carried by beasts instead of men.  
The same thing is done here, Christ hath given gifts to men, that those gifts may be the foundation of Offices for the Edification of his body: He hath given Pastors and Teachers, and therefore the Gift of Teaching the Word of Wisdom, and the Word of Knowledge by the exercise of these gifts( in the several administrations, whereto they serve) he will be honoured, and by an effectual operation edify his body: Those who are fitted for such Offices, and called to them, must therefore to these ends give themselves to prayer & to the ministery of the Word: In place hereof is brought in and enjoined to be used, this new Cart which a boy of 12 yeeres old may drive, even the meanest of the people if he will draw near and fill his hand with this Service book, may be a Scribe instructed sufficiently, and furnished to bring forth what is here required; so that instead of Christs way for his own honour and his Churches edification, here is mans way brought in instead of the Gifts which he giveth and furnisheth men with all to be exercised in the ministery: here is a composure and frame of Divine Service pieced up together into a body by some men, which must serve instead of Gifts to all Men, and for all Times, and be enjoined to be used without variation, as coming from the public spirit of the Church and thereby devoted. Hereby they do not only set their Posts by Gods Posts, but they lay aside his, and enjoin theirs only tobe used as fitter for the building.  
If it be said Men are not prohibited to exercise the gift of prayer, nor preaching in their public ministery. I answer they are expressly enjoined to use no prayers but these consecrated prayers of the Church in their public ministery, and this is de jure, what ever in some places is done de facto. And again, if wee yield, that they have authority to consecrate and enjoin one form, which must not in a tittle be receded from, for sanctifying of some Ordinances, as in the administration of the Sacraments; they may with as good authority enjoin a set form for other Ordinances, as the preaching of the Word, and they have done so.  
For preaching I never yet saw substantial reason given; that might show a difference between these two, the taking authority to make a book of common public Prayer to red which all shall be tied to in the exercise of the function of pastor and teacher, instead of pr●… and the taking authority to make a book of common public Sermons, and enjoining all Pastors & Teachers, to red those instead of preaching. But if it be unlawful to introduce and enjoin a public Homily book in place of the gift of teaching, it will be no less unlawful to bring in a book of common and pubique Prayers, and enjoin the same upon all Pastors and Teachers in place of the gift of prayer. Therefore as they have done the one they may with as good reason and authority do the other: For if the reading of Homilies, commanded in place of preaching, and all other preaching prohibited do appear unto us unlawful, and in that case we should apprehended Gods Ordinance thrust out, and mans device brought in in place of it, I would see a reason given why we should not have the same apprehension of the other also, but that use and custom hath reconciled us to the one and not to the other.  
Here to fall into a dispute of set forms of Prayers in general, and endeavour,( as Master Ball and others do) to prove that some set forms of Prayer, may in some cases by some persons be used, or to ask whether all directary Liturgies appointed in some other Churches, by way of direction only not of injunction( the Officers being left at liberty, and the Churches to make use of them, or not, as they see occasion, and as their own gifts may bee excited and helped thereby) be altogether unlawful, is altogether besides the question, and rather changeth the state of the Question then answereth the Objection that is made against this( to use King James his words) ill translated Masbook, wherein some gross things only are pared off, and that as being enjoined upon all Churches, and thus pressed for such reasons, and with such respects and circumstances, for if this may not be used; the parties whom they seek to satisfy, receive no satisfaction by all that can be spoken of the other to induce them to use this.  
In the second place, if men for their own practise, could bee free and dispensed withall for these particulars, yet there lieth a duty upon every member of a visible Church, which he is obliged to perform, or else he will partake of the guilt of other mens sins, and this duty he shall not be suffered to perform.  
This obligation lying upon every member in communion with a visible Church ariseth from the power of the keys, wherewith every visible Church, & every member thereof for his part is in trusted by Christ, and for the exercise of Church trust, as the whole body, so every particular member shall be accountable according to the neglect of duty therein,  
For this end the Lord by the Apostles hath cast Evangelicall Churches into such bodies, as might conveniently meet together in one place, upon all occasions to exercise this power, as the Apostle directeth the Church of Corinth to do, and blames them that they had not done their duty therein before, whereby it came to pass that they were all leavened and became guilty, 1 Cor. 5.  
This was the constitution of all Churches that were apostolical; Gal, 1.22. 2 Cor. 8.1. Gal. 1.2. The Churches of Judea, Churches of Macedonia, Churches of Galatia, and such Churches, 1 Cor. 14.23. as might come together in one place, When the whole Church shall be come together in some place. 1 Cor. 5.4.  
Other frames of universal, national, provincial, and such like visible Churches are mens Devices and Constitutions, serving for and tending to an universal Vicar, being either the same or the Image thereof, standing upon the same grounds and reasons of human policy, and cannot be always existent for the remedy of Offences & Scandals to be brought to them as Christ commandeth, but in a way of Antichristian usurpation by Courts, chancellors, Commissaries, Officials, and such like Officers of the kingdom of Antichrist, in imitation of earthly Kingdoms, whereof there is no footstep in apostolical direction or practise, but the clean contrary, as appeareth in the places forecited: But after their times the mystery of iniquity soon brought forth, first, the foundations of this tyranny, and then by degrees the entire building. This power therefore being placed in the whole Church Officers & Members, and to be exercised when these are gathered together, and this Church such as may for that end come together in one place, as is evident out of 1 Cor. 5.4. When this duty is neglected, and such power not exercised upon due Occasions, according to the Commandement of our Saviour, the whole Church is guilty and every Member, except that be done by particulars, which may keep them free from partaking in the guilt of such common neglect. I think it will not be denied but that the whole Church of Corinth was guilty, and every particular Member involved in the common guilt of their negligence.  
The duty that lieth upon every Church by Christs command, Math. 18. Is to cast out obstinate sinners who will not by the use of all due proceedings be brought to Repentance: This if they do not, but will endure those, who are evil, and impenitent in their evils, the Church bringeth a great guilt upon themselves, 2 Cor. 5.8. and that is the condition of most, if not of all the Churches in this Land.  
The ways for particular Members to keep themselves from being leavened and involved in the guilt of such common sins, are but two, Either first, the doing of that for their part, which is their duty in such a communion; or secondly, if that will not be suffered, or will not prevail to disclaim the holding of such communion, and join in a more pure.  
The necessity therefore that lieth upon particulars, who live in communion with such Churches, is, either to perform that which in such a case is their own duty as Members of such Churches and interested for their parts in this power, which should be exercised according to the Commandement of the Lord to separate the vile, but by the Church is neglected; or else for their neglect also together with the rest, to be involved in the guilt of this common disobedience.  
That which is their own duty in such a case being equally entrusted, is, to exhort the rest to obedience, to be humbled and mourn for their Offences and Scandals given by parties offending, and obstinate, and for the Churches neglect to apply that remedy that Christ hath enjoined: to profess to the Church their own readiness to perform obedience to Christs command, if the rest of the Church will join with them; to protest against their disobedience if they refuse, either through negligent security, being puffed up with pride as the Church of Corinth, or through the base fear of man.  
I think it will be granted that if any particular Member in the Church of Corinth, had done this in case of the Incestuous person, he had been free, and no way involved in the guilt of that Church, which the Apostle chargeth them all with: For which the Apostle expresseth to have been the duty of all, if any particular for his part had performed the same as far as lay in him, & made public confession of that truth, to the edification of the rest, professing against their disobedience, he had not been leavened for the leavening and corruptions in this case is not physical, as one man receiveth the infection of the Plague from another, but onely moral; by reason of neglect of duty; and the corrupting by ill example, working upon the same ill Principles of our evil Nature is( through the just judgement of God) a consequence of such neglect of duty, which were it performed either in general or in particular, as it is appointed for a remedy, so would it be a preservation: And I think such a particular Member or Members in such case might( as altogether unleavened) keep the Feast in sincerity and truth, and with comfort and profit partake of the Ordinances, notwithstanding the sin and obstinacy of other Men, and the sin of that Church( in neglecting to cast them out) with which they are in Communion; yet with these Cautions.  
First, that they be not otherwise pressed with Superstitions in the use of the Ordinances for their own practise.  
Secondly, that if they cannot prevail with the Church( by their duty so performed) to exercise that power that Christ hath given them for edification, and to keep his Temple undefiled, that the Members of Harlots may not still be held forth in profession to be the Members of Christ, one body with the rest, as partaking of one bread, then that they leave such external Communion which they hold with them, if they can join in communion with a purer Church, where they may bring more honour to the Lord Christ, and more comfort and edification to themselves and others with whom they do walk in communion.  
This I was willing to express by the way because it is usual for men to fall into long disputes, and bring many arguments to prove that the Ordinances are not made less comfortable, or the partaking in them made sinful to one man, because of the sins of other men who partake with them: They set up a man of straw to contend withall, and fight against what themselves have framed. It is not the sins of other men, as they are their personal acts that can cast guilt upon any but themselves, but it is the suffering of these sins and sinners to pass without such censure as the Lord hath appointed to be pronounced against them, by those whom he hath invested with power to that end, which makes these sins the sins of the whole body, that so neglect their duty enjoined them and hereby a little leaven leaveneth the whole lump. So that they either deceive or are deceived that agitate with so much eagerness, this( as they say) strange opinion that another mans sins should hinder any from partaking comfortably in the Ordinances. It is not another mans sin that hindereth but their own( as they that will see may perceive, consisting in the neglect of what( upon his sinning) is there duty to do, and not in any act by him committed.  
Now particular members are not suffered to discharge themselves by doing that duty which in such a case of the Churches neglect, dothly upon them to perform, or if they will perform it to their own acquitting, and the Churches edifying whereof they are members, they are no less certain to run upon ruin in 
* This discourse was written some years since when the times were perilous.  these times, then to qrevail nothing at all with Churches so constituted, and consisting of such mixed multitudes as the most are.  
Not to make such public profession as they think their duty obligeth them unto, is to live in sin against conscience; and that is, against Christianity, to do it to no profit and with certain ruin, when another way may be taken to prevent the sin and avoid the danger is against Christian wisdom; therefore there is a necessity that dothly upon many to disjoin themselves from being members of divers Churches in this kingdom, that the obligation which by reason of such a relation willy upon their conscience may not press them when they cannot discharge the same, and to unite themselves in membership and communion, where they may in doing and submitting themselves mutually unto all that Christ enjoineth them, for his honour and their edification exercise a Communion in the use of all the Ordinances, free from the mixture of human inventions, and antichristian usurpations.  
Suppose a congregation in this Land, some town or Parish( to speak common road language) wherein a company of godly men( Saints all) so far as man can judge had united themselves together by mutual consent to walk in all the Ordinances and ways of the Lord, without admitting the Linsy-woolsie mixture of any human invention, and with resolution not to be the servants of men, but to cast off their yeakes in things spiritual, and exalt the Lord alone, to rule and judge in them and by them according to the guidance of his word, if finding this society, and their course fully to answer the persuasion of my heart concerning the way of God: I should change my habitation, and take a house in that Town that I might thereby join myself to this company in Church fellowship, because this is your dark and ignorant way of falling into fellowship here in this Land, there would be no complaining no out cry of separation, no whispering and muttering of forsaking the mother Church, no writing up and down to intimate the great fear there was of lediction and separation, and the scanned all that would arise from thence, and yet I should come out thereby from holding external Communion with one Congregation whose external communion I saw so many corruptions so weaved into that I could not hold it and be free from them, and join myself in communion with another, who exercised a Communion between themselves free from such corruptions and bondage; And should I or others do any more but the same thing if in one street of a town we should join ourselves together in Communion for spiritual ends, and separate ourselves from the external communion which is held in another, burdened with many superstitions, and submitting themselves to bear the yoke of bondage imposed by men, who Lord it over them in things spiritual, and all this without breaking off from internal Communion. Will any Saint amongst them, consisting in the embracing and holding the doctrine of the same true faith and obedience, but separating alone from their corruptions and continuance in disobedience. Whereunto then serveth the raising of so much uoise, and clamour, of separation, but to give up friends into the hands of enemies.  
I have in my plain way endeavoured to express my judgement in these particulars, desiring to be always ready to open mine eyes, to receive further light from whomsoever it shall be shewed unto me. in the mean time I must walk according to that I have accepting no mans person, nor giving flattering titles to man, as is said in Job.  
I pretend not to so much Scholership, that you should require of me exactness in Method or Expression: therefore I pray you stick not upon some Expressions which you may conceive not so meet to winnow and fan them by scholastic wit. Neither quarrel me for a loose discourse: I rest satisfied with expressing myself to be understood; But if there be any begged Principles or Grounds wanting proof, or any thing inferred from Grounds too weak to maintain the same, stay upon these and make that appear unto me, and I shall either make them good, and able to stand upon solid foundation( at least to my apprehension) or quit them: Any other way of answer but this only will be received by me as the fruit of an acute wit, much exercised in curtal writing, and work no other effect.  
I expect upon your answer to be put to make good these two.  
First, The Constitution of a visible Church under the gospel.  
Secondly, the power thereof wherein will consist Card● Quaestionis, all turning about upon the determination of these.  
I shall make appear what I have said, I hope not to be the fancy of M. Jacob( as you please to say) a learned man deserving not to be slighted) nor of any man, but the truth of God having ground in his Word, and embraced for such not by Shrubs in Learning, as some may be thought to be, but by the strongest and tallest Cedars of Lebanon for Learning and piety.  
FINIS.   

Errata. page. 4. line 30, for eternal red external.