concerning the Worship of God only Israel might not adde either to the Statutes or Judgements of the Lord and if by Statutes be meant Decrees for Religion or the Worship of God only which cannot be proved by the use of the Word by judgements they cannot be understood likewise By this saith Master Ainsworth God forbiddeth all inventions of men Eccl 7.29 the workes of their owne hands Jer. 25.6 and the Statutes of the Kings of Israel which they after made without the Commandement of the Lord. But the inventions of men respect the Commandments of God in generall and not the Ceremoniall Ordinances only nor yet the immediate worship of God alone He shall doe good service to the Papists that shall limit the Texts in that manner for by such like distinctions they seek to elude them when they are produced to prove the perfection of the written Word of God in all things necessary to salvation Ye shall take heed saith the Lord to all the things that I have said unto you But this cannot be restrained to the ceremoniall precepts concerning Gods Worship but must be referred to all things that God gave them in charge David prayeth Psal 119.133 Direct my steps in thy Word and let none iniquitie have dominion over me But what can be more plaine than that David doth not speake of the worship of God alone but desires that all his counsells thoughts manners actions might be directed according to Gods Word because the Word of God is the rule of all our actions In which sense also it may be affirmed That Negative conclusions in matters of faith and duties Hen. Aiâ—sw 2. Ans p. 55. The 〈◊〉 cited sc Deut. 5.32 12.32 Speak of Gods Commandements in generall you take one in particular and because one is not all therefore all must not be all A Dâ—spute part 1. cap. 4. p. 8. The lavves of the Church declare unto us what is fittest in such things as are in their own nature indifferent and neither enforced by the law of God nor nature Id. p. 21. As when the Church ordaineth that in great Townes there shall be a Sermon on such a day of the week and publike Prayers every day at such an hourt c. First book of Scotish Discip In great Townes we thinke expedient that every day there be either Sermon or Common Prayer c. Zanc. in quartum praeceptum in tract de discip Eccles in fine Calv. Instit l. 4. c. 10. §. 30 31. Eâ—fi fateamur non â—nviti ex insitâ naturali Dei â—ognitione ersi corrupta sequietiam in genere Deum esse colendum Item non solum interno affectu cultum illum fieridebere sed etiam externo actu Negamus tamen naturali leg determinatam esse speriem il am externi cultus Rivet in Gen. exercit 42. Sec Sculâ—et Ethic. lib. 1. Neither Angels nor men can make a Sacrament Caâ—seh art 4. p. 104. follow well from Scriptures silence If the way or manner of Worship be put for immediate Worship then it extends as large as the Commandements of the first Table and the sense of the proposition must be That no Worship publike or private must be performed to God for substance manner or time other than that which God hath prescribed in his Word which holdeth not true unlesse it be added That no worship must be performed as necessary and holy for substance manner and time which God hath not prescribed For what shall we say of the time of rivate Prayer in the familie or closet the forme of catechizing and translations of the Scripture the times for publike Lectures and exercises of Religion upon the week day and ordering and government of Schooles and Universities for these things are not for time words and manner prescribed or determined of God If the word Worship be taken more strictly for substantiall Worship commanded in or referred to the first and second Commandements usually known by the titles of inward and outward worship Naturall and positive instituted Worship though perhaps the termes be not so fit if better were found out then the meaning is that no Worship of God inward or outward naturall or positive is lawfull but what is prescribed and determined of God in his Word But then there want not difficulties for how should Worship be naturall if it must be instituted and prescribed If the light of nature or reason teach it which is planted in the heart by the singer of God how can it be unlawfull unlesse it be prescribed by an externall word of institution What shall wee say of outward gestures made in and upon the body to declare the hidden affection of the soule must these be prescribed and determined or fall under this censure When the Word informeth me to call upon God in the Mediation of Jesus Christ doth not reason it selfe without any further institution teach me to kneele lift up my hands c. At least if worship be naturall or positive must there be a distinction of the institution or prescription of this worship also Doth not positive Worship require one manner of institution naturall another If the way or manner of Worship be restrained to positive or instituted only it is most true No worship is lawfull which is not in speciall commanded or appointed of God in his Word But then the Texts of Scripture quoted by you for proofe will not speak unto it Ye shall not doe saith Moses after all things Deut. 12.8 which wee doe here this day every man all that is right in his owne eyes Some Greek copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is according to the Hebrew Ainsw annot in Deut. 12.8 And the speech of Moses seems to mean the true Service of God which was not yet perfected neither could be in their travells Iun. annot in Deut. 12.8 Analy in loc P. Martyr in 1 Reg. 8. Vetabl Nefeceritis id est Non facietis omnino ut nos c. hodiè ante ingressaÌ„ viz. terrae sanctae hic facimus i. extra terram sanctam Deodar Italic Deut. 12.8 i. concerning sacrifice the law of which they did not observe exactly by occasion of the continuall wandring of the people Ainsw annot in Rev 10.19 Deâ—dat Ital. in Lev. 10 â—9 The Lord hath shewed great wrath against me by the death of my sons how then can I cate of this sacrifice to beare the siâ—s of the people according to the ordinary law the Lord not being pleased with me myselfe Others would have it That he could not eate because he was in heavinelle it bâ—ing â—cet he should eate those things with joy and thanksgiving Vatabl annos in Loc. as it was after in Canaan v. 10.11 Not that they sacrificed after their fancie saith the Geneva notes but that God would be served more purely in the land of Canaan Jun. upon this place noteth Etsi oblationuÌ„ lex unasemper fuit ab
large and particular animadversions to himselfe in private The Almighty speedily cast out of his Church all causes of offence cleare up doubtfull truths unto the hearts of his people Compound all differences amongst Brethren make us all of one minde heart and way in his worship that our divisions may no longer dishonour the Gospell distract the weak conscience disinable us to do that good we desire or put weapons into the hands of then who oppose that reformation the perfecting whereof our soules long for through JESUS CHRIST THOMAS LANGLEY WILLIAM RATHBAND SIMEON ASH FRANCIS WOODCOCK GEORGE CROSSE An Advertisement to the READER THis Booke was divided and sent unto severall Presses that it might the sooner come abroad yet by reason of the multitude of Pamphlets which it met with daily it hath beene thrusting through the throng for the space of halfe a yeare at least before it could see the light In which regard also it pleades excuse if in the printing it be not found every way so punctuall as might be desired Farewell THE ANSWERS TO THE EPISTLES BLessed be the Lord 2 Thes 2.8 We see now in good measure that accomplished which the Apostle foretold touching the revelation of the man of sinne and heartily beg the full consuming of him by the brightnesse of Christs comming But the discoverie of that mysterie of iniquitie and consuming of that monster of abominations standeth not in separation from Christian societies intirely professing the true faith worshipping the Lord with that pure worship which he hath appointed and holding communion in those ordinances which God hath blessed to the comfort of thousands and ten thousands even their soules who with most bitternesse oppose those congregations if ever they felt sound comfort indeed Separation from the true Churches of Christ his Ministery and worship of which sort I shall prove that to be by the Word of God for which I plead tendeth not to the overthrow of Antichrist but to the renting of the Church the disgrace of Religion the advancement of pride schisme contention the offence of the weak the griefe of the godly who be better setled the hardening of the wicked and the recoverie or rising againe of Antichristianisme They that condemne our Assemblies Ministerie and Worship and voluntarily separate from the preaching of the Word Prayers and Sacraments as Antichristian if in words they doe not maintaine Antichrist really they doe him more credit than his chiefe upholders For of necessitie they must confesse that in Antichristian Churches the intire faith may be purely professed the doctrine of salvation plentifully preached Ambr. in Luc. l. 6. c. 9. tom 5. Petra tua Christus est fundamentum Ecclesia fides est Si in Petra fueris in Ecclestaeris Pâ—ra est Ch istus Hieron in Psa 133. Ecclesia ibi est â—bi fides vera est Ecclesia autem vera illic erat vbi fides vera eral cum haeretici omnes bas ecclesias possidebant Aug in epâ—st Ich. tract 3. Estautem mater ecclesia uberaejus â—uo Testamenta divinarum Sâ—r. hinc sugatur lac omnium Sacrameatorum pro aeterna salute nostra gestorum Eâ—â—n Psalm 21. Vbicunque timetur Deus laudatur ibi est ecclesia Parker Ep. published in the prophane Schisme of the Brownists CAN A stay against straying answ § .. 1. p. 44. Mediam tennâ—â—e beati The true and pure worship of God is called grosse idolatry CAN stay §. 4. p. 32. Filthy superstition Id. sect 1. p. 49. Our assemblies the harlots house Id. sect 4. p. 61. The best Preachers are the worst Id. sect 5. p. 76. In Scriptures are said to be Robbers and Thievs yea spirituall sorcerie is charged upon them Id. se 8. p. 87. the seales of the covenant for substance rightly administred and by the blessing of God upon his owne meanes Christian soules ordinarily converted and nourished unto life eternall which is much more than all the factors for Antichrist shall ever bee able to make good and if true nothing could be 〈…〉 to the praise of Antichristianisme In effect 〈…〉 they lesse than even persecute the Lord Iesus in his hadst which they revile in his ordinances which they dishonour and in his servants whose footsteps they slander whose 〈◊〉 they desolse whose office they trample upon with 〈…〉 Which if the forward abettors and promoters of this separation did advisedly consider and take the Lord before them they would not furiously brand and abandone that worship and ministerie which hath the approbation and carrieth the seale of God As it is unlawfull to approve that thing which ought to be condemned so to condemne what is to bee justified much more to cast off and reject those godly assemblies which Christ hath and doth grace with the presence of his grace as false and that worship which is tendered to God alone in the mediation of Iesus Christ according to his will as idolatry and that Ministerie which God hath and daily doth blesse to the gaining and edifying of soules unto life everlasting as Antichristian Humble mindes are afraid of novelties CAN stay sect 1. p. 48. But this is the greatest noveltie that ever was heard of in the Churches of the Saints All that we speak we should affirm out of the holy Scriptures soundly interpreted and rightly applyed But this judgement is not of God is not taught in Scripture CAN stay sect 11 p. 112. In corde animáque credentium ponitur idolum quando novuÌ„ dogma constituitur Hier. in Jer. 32. Omne dogma contrarium veritati adorat epera manuum suaruÌ„ constituit idola in terrá suâ Hier. in Isa 2. Ne sitâ—s mulâ—e Magistri dissentiâ—ntes a doctrinâ uniâ—â— Magistri Christi August l. 1. Retract A Stay sect 1. pag. 47. Quicquid pariter omnes uno eodemque consensu c. Vincent Lyrinen cont proph haeret c 4. Field of the Ch. l. 3 〈◊〉 43. p. 175. is not consonant to the doctrine of Christ our only Master as in the examination of particulars shall be shewed If it bee a great sinne to be rash and adventurous upon opinions in matters of Religion where men are not first well informed in judgement by true grounds of knowledge What is it to condemne the Churches Ministery Worship and Servants of the Lord Iesus against the expresse Sentence of our heavenly Master and Teacher If an Idoll be set up in the Church when a new Opinion is broached as some cite it out of Hierom they of the Separation upon tryall will be found the strangest Idoll makers in the world because they have broached the strangest noveltie that ever was maintained in the Church Such as lay downe rules saith the author of the Stay to find out the truth by write thus What the Fathers all with one consent have held and written is a necessarie token to know the truth by And whatsoever hath been holden at all times and in all places by all Christians that have
ab ipsis corpore divelli possumus nos ad meliores conferre onmino debemus sed saepâ— fit ut velis nolis in medio impâ—orumâ—e veâ—sari oporteat caveas igilur ab eorum studâ—is operibus ut Deus tecum loquatur Lavat in Eack cap. 3. Hom. 11. and this is altogether unlawfull For Gods people when the matter commeth to their practice must have the judgement of discretion and further they crave not the judgement I say of discretion to try the Spirits whether they be of God or not And in case the Church whether of ignorance or contention or a man-pleasing humour determine in doctrine against the Word or in ceremonie against the generall Rules their duty is to obey God rather than man But the sinnes of the Minister or other part of the Congregation shall not be imputed to him who doth only communicate in the ordinances of worship 2 To communicate in a false Ministerie may import to communicate in the ordinances of worship with them whose calling is not in every respect approved of God and this is lawfull If then the sense of this reason be That our Ministerie is absolutely false or a meere nullitie it cannot be made good by Scripture grounds or Non-conformists principles but the contrary is most evident And he that shall undertake to prove such a desperate Proposition must grant that there was neither Church or Sacrament nor Ministerie in the world for many hundred yeers past if he finde not just cause to question his owne Christendome But if the meaning be that it is not lawfull to communicate in the worship of God with Ministers not fitly qualified disorderly called or carelesly executing their office and function then it is directly crosse to the Word of truth sound reason and consent of all the learned If you demand as you doe of your Pistoler Where I pray you doe you read in the Scriptures of two kinds of Antichristian churches speak out man shew us the place the chapteâ— and the verse ingenuous dealing requires it Stay sect 3. pag 20. Isa 56 10 11.12 Jer. 8 8.9 10.11 Mâ—c 3.11 Mal. 2.8 Ezek 44.7 8 9 10. See Iun. annot in loc L water ibid. M.c. 3.11 Jerem. 5.31 1 Sam. 2.12 15 16 17 25. 1 Sam. 1.1 2 3 Iâ—h 2 16. See Constant Emperor Comâ—in Misn where wee read in Scripture of these two kinds of false Ministers and communicating with either in the ordinances of worship we will shew you the place the chapter and the verse When the Priests were dumb dogs that could not bark and greedy dogs that could never have enough was their Ministerie true or false were they qualified as becomes the Ministers of the Lord of hoasts or no The strangers and uncircumcised which were set to take the charge of the Lords Sanctuary were they true Ministers or false When the Priests taught for hire and the Prophets prophesied for money when the â—rophets prophesied lies and the Priests bare rule by their means Was their Ministery true or false Were the Sonnes of Eli true or false Ministers qualifyed as becommeth the servants of God they were not but the function which they executed was of God When the Priests bought and sold Doves in the Temple or took upon them to provide Doves or such like things for them that were to offer was their Ministerie true or false Did they that whereunto they were appointed of God or noe Matth 5.20.21 22. c. Matth. 15.3 4 5. Matth. 23.13.15 When the Scribes and Pharisees corrupted the Law by false glosses taught for doctrines mens precepts made the Commandement of God of none effect by their traditions shut up the Kingdome of heaven before men neither going in themselves nor suffering them that would making those of their profession twofold more the children of hell than themselves When they taught Justification by works and perfect obedience to the whole law and denied in Christ both the Person and office of the Messiah blaspheming him in his doctrine as a deceiver of the people Matth. 12.24 Luk 7 30. Joh. 7.32 Matth. 21.45 36. in his life as a glutton and wine-drinker in his glorious miracles as one that wrought them by the Devill and when they hated to be reformed was their Ministerie true or false were they called of God or did they thrust in themselves before they were sent If their Ministerie was true then an ignorant Idoll profane idle Ministerie which despiseth knowledge opposeth Godlinesse prophaneth the holy things of God corrupteth the Law polluteth the worship strengtheneth the hands of the wicked and leadeth the blinde out of the way may be a true and lawfull Ministerie of God It is besides the marke here to answer that the Scribes and Pharisees did neither minister to any but the Lords people nor in an unlawful place nor by an unlawful entrance For the Question now is of their Ministerie the qualification of their persons to the office which they took upon them Whether such a Ministerie as theirs was to be approved of God and such Persons to be chosen or continued in their standing For be their outward calling what it will and the people to whom they administer as they may if the Ministerie be not of God if the persons be not qualified as God requireth if they execute not their office for God according to his will revealed and the good of his people but against God according to their owne corrupt immaginations and to the griefe of the godly their standing in that place and roome without question is not of Gods approbation nor their calling lawfull It might be added Num 8 9 10. Lâ—â— 8.3 that though the tribe of Levi onely was used to the Ministerie yet all that tribe was not applyed that wayes nor those at all adventure but by choice according to their abilities And therefore if the Pharisees were not fitted in some measure for their office the choice was not by approbation from God nor their entrance lawfull If then their Ministerie was false either it was unlawfull to communicate with them in the ordinances of worship Matth. 8.4 Luk. 17.14 Io. 18.20 Luk. 22.53 which is directly crosse to Scripture the examples of the Prophets our Saviour his Apostles and all the faithfull or to communicate with or in a false Ministerie is not a breach of the second Commandement They that preached Christ of envie Phil. 1.15 St Paul to the Philip. is glad that the Gospel is preached although it be not purely but he would never have been glad if it should have been preached falsly or not truly c. the want of a good calling may give occasion to say that the Word of God is not sincerely taught because there is not a lawfull ordinary calling l. C. repl 1 pag. 28. to adde affliction to Pauls bands were they true Ministers or false What soever you will say to heare them preach Christ was no breach of the
performed was directly contrary to Gods Commandement But they were bound to goe up to Ierusalem though the Priests there Ministering had entred unlawfully and executed their Offices corruptly because God had appointed they should appeare before him in that place and the Service there tendred was of the Lord and by his appointment though the Priests were ignorant proud profane covetous or the like The Faithfull entreate Christ To shew them where he feedeth his flock that they might not turne aside if the words will beare that interpretation to the flocks of his companions that is the Congregations of false Christs and false Prophets That which you adde by his Ministerie with his Spirit Word Seales and Censures And that there they might place themselves for instruction and government is not found in the Text and may be received or refused as it is understood If your meaning be that Christ by these means doth feed or rule his Flock it will easily be granted If it be this That no Christian may lawfully sit downe in any congregation where any one of these is wanting or not executed in all points as it ought you speak of your selfe and not by the warrant of Gods Word For where Christ doth feed his flock there may the Saints of God communicate in the ordinances of Grace and Religion though some be wanting or not so purely performed in all points as they ought though the Minister in some particular enter not as he ought or be not qualified as the Word requireth It is one thing to sacrifice at Bethel Deut. 12.5 Ho. 4.15 â—â—o 4.4 5.5 2 Cron 15.3 11 12 14 15 16. 13.9 10.11 12. which God hath straitly forbidden where is neither God Priest nor Law another to worship God according to his owne appointment though the Minister be not such as he ought I wonder if men doe not tremble thus to abuse and misalledge the holy Scripture Often doe the Prophets Jere. 23.9 Matth 7.15 Christ and his Apostles you say forbid men to heare those which thrust themselves into ministeriall offices not being sent of God and from the Church This last clause And from the Church is your glosse but not found in the Texts of Scripture quoted by you Perhaps you would cunningly insinuate That all Ministers not called by the Church or particular Congregation where they are to administer be false Prophets But this is to begge what you shall never be able to prove not to make proofe of that which is questioned Bilson Christ. Subject part â— p. 367. The Lord when he saith Beware of false Prophets noteth there shall be Prophets by their calling which shall be found false by their reaching as S Peter also witnesseth Pet. 2.1 2. distinguished from Godly Teachers not by office but by doctrine Ier. 21.14 v 26 Iere. 11.14 15. v. 21. Iere 6 14 8.11 Ier. 23.25 v. 26. v. 32. Ezek. 13.2 3.6 7. 2 Pet. 2.1 2. Most certaine it is the Prophets Christ and his Apostles doe all warne us to beware of false Prophets But who are false Prophets They who are not chosen called and ordained by the communitie of the faithfull where they are to Administer No or they whose outward calling in the Church is somewhat defective and disordered nay corrupt and sinfull Not so neither But they are false Prophets who walke with falshood and strengthen the hands of the wicked that they might not returne from their wickednesse who speak the vision of their owne hearts not from the mouth of the Lord. Who say to them that despise the Lord yee shall have peace who run when they were not sent and prophesied when God spake not unto them Who prophesie false things in the Name of the Lord the deceit of their heart and thinke to make the people forget the Name of the Lord and seduce the people with their lies Who prophesie out of their owne hearts and follow their owne spirit The Apostle describes them to be false Prophets who bring in damnable doctrines contrary to the doctrine of salvation which we have received and denying the Lord that bought them But this cannot be applied to them who preach the Truth of the Gospel intirely Of false Bâ—e thren see Gal. 2.4 2 Cor. 11.26 With Hereticks and Apostates be they Princes or pâ—ivate men no Châ—istian Pastor or people may Communicate Bilson Christ Subj part 3 p. 78. Infidells be without the Church of their owne accord and Hereticks be put out Idem 79. Matth 7.15 Bevvare of false Prophets Assentior Chrysostomo qui poshemam voâ—em non de haereti is sed de iit acripit qui vulge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—lne dicebantur Tales autem esâ—è ut qui corrupâ—am vitam specie vi 〈◊〉 larva â—egâ—â— Lucas ni sallor eosdem aâ—t innâ—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—â—k 20.20 Hers reâ—â— saâ—◠〈…〉 dispence the holy things of God according as they have received authoritie from God and labour to winne men from sinne unto God though in the entrance into their office or in the execution thereof there be somewhat erroneous faulty and of men Consider then how loosely the Premises of the Scripture and your conclusion hang together Wee must not joyne our selves to Congregations or Assemblies that are without Christ so the Scripture We must forsake Churches and Congregations of Christ this is your conclusion They must be forsaken that refuse the Covenant and worship strange Gods so the Scriptures Wee must forsake them who have received the Covenant and worship the true God in the mediation of Jesus Christ because they observe it imperfectly thus you must conclude or you fay nothing to the purpose If Prophets in the Old Testament had an ordinary outward calling the false Prophets might have a lawfull externall calling as well as the true and then God saith He sent them not because they preached the vision of their own heart lying and deceitfull words to strengthen the hands of the wicked and not the words of Truth to turne men from sinne They were not called of God because the work they went about was not the Lords but their owne But this reacheth not to godly Ministers who preach the Faith of Christ intirely and labour to draw men unto God nor yet unto them who in some sort are called of God according to his Will but not in favour or because he is pleased with their Administration to doe his worke though they be neither qualified as hee requires nor dispence the holy things of God sincerely and purely as they ought When you tell us we must beware of false Prophets you speake the words of Scripture but in your application of it to the Ministers of the Gospel and Congregations in England you robbe and spoile the sense of Scripture which is not the least degree of theft The Priests many times were no better than the false Prophets ut the people is never forbidden to communicate with theâ— in
repent a terrible judgement is denounced against her and yet the faithfull are never exhorted to flee from her society but to repent of her sinne and the promise is made for encouragement that if they open unto him Apoc. 2.20 hee will come in and Suppe with them and they with him If by a false Church you unde stand a visible society wherin the faire greater part is corrupt in the profession of Faith concerning the Articles of Religion and in the wo ship of God by adding and detracting in the substaniall meanes and transforming the object of worship it selfe corrupt in the calling and ordination of Officers the forme of government the Officers set a part for the worke of God and the lives and conversations of the members of that society If in this sense the false Church bee taken then it may and hath fallen out for a long time together that the true Church of God hath lyen hid in the false and that by Gods allowance and approbation Field of the Church lib. 3. cap. 8. in which case the LORD commanded the faithfull to bee present at His Ordinances and promised His blessing unto them though administred in a corrupt Church and after a corrupt manner The true Church in corrupt times hath been mixed with the false not as actuall members of that society as corrupt but as they have been hid in that society as good Corne overtopped with Weedes or a little gold or purer metall in a great clod of Earth God of his infinite mercy so providing for and preserving his poore people In time of the Iudges the Israelites did every man that which seemed good in his owne eyes that is Iudges 1.76 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad bujus loci similitudinem legitur in Sederzata sic extitit seculum absque 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26 27 Verse 29. 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 wiâ—h water They shall be confounded because of their Oakes wherein they delighted The Land viz. of Iudah is filled with Idols they worship the worke of their Hands the Priests said not where is the Lord and they that should minister the Law knew mee not saith the Lord. The Pastors also offended against me and the Prophets prophesied by Baal and went after things that did not profit My people have changed their glory for that which did not profit My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water The house of Israel is confounded they and their Kings and their Princes and their Prophets saying to the wood Thou art my Father All of you have forsaken me saith the LORD Her treacherous Sister Iudah feared not but went and played the Harlot also The backe-sliding Israel Ier. 3 8 11 11 13 14. Ezek. 16 46 47 48 51 52. Ier. 5 1 6 13 7 28 9 1. Isay 57 3 4. hath justified her selfe more than treacherous Iuda And as shee was thus horribly corrupted with Idolatrie so with profanenesse impenitency impudencie in sinning rebellion stubbornnesse oppression and what not But when all things were thus miserably disordered the faithfull in Iuda did not separate themselves from the Ordinances of Religion or withdraw themselves into a distinct visible societie from the rest In the age before our Saviours time it grew exceeding wicked againe Mat. 8.4 Mar. 5.36 Luke 7.4 5 9. Mat. 4.23 Mar. 1.21 Luke 4.6 Iohn 18.20 Luke 2.22 37 41. Iun. animad in Bel. contr 4. lib. 3. c. 16 s 14. 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 Ordinances neither as absolute members of the Synagogue nor yet as the visible Church distinct from it But as visible members of that Primitive Church from which that Synagogue had degenerated In the New Testament 2 Thes 2.7 Revel 17.5 Iniquitas sed mystica id est pietatis nomine palliata Gloss ordinar Syr. Mysterium iniqui jam incipit efficaz esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vis certa operandi non autem significandi Cham. panst som 2. lib. 16. cap. 7. Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparatur adornatur instruitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam doctrinae quod si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vniversalem negamus fore semper igitur erit Ecclesia quamvis lalens Communem fore affirmamus ut affirmat Paulus Ier. 28.16 29 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13.10 the Apostle telleth us the mysterie of iniquitie began to worke in his dayes whereby he understands not common heresies and corruption of manners but some great and hidden thing begun in the Apostles time to creepe on by degrees not suddenly to vanish but to continue for many ages and to grow into an exceeding high mountaine As the mysterie of godlinesse which began presently after the fall took it complement by degrees and that at a certaine and appointed time so it was in this also which at the first was small but grew as things durable by degrees into an exceeding huge bignesse The spirit hath foretold that there should come an Apostasie or defection not from the Roman Empire for that was not opposite to Christ but from the faith and that not light or in some particular point or for a short time for such Haeretickes there had beene already but grievous generall and of long continuance That which the Prophet Ieremy when he speaketh of false Prophets and their Prophecies calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the 70. translate it and the thing it selfe requireth a declining a revolt or Apostasie not every one but that to which the authority of the true God is pretended And so the departure from the faith is not a revolt to Gentilisme 2 Tim. 4.1 2. Aug. De Civ Dei li. 26. ca. 19. Quem refugam vocat utique a Deo vero but a giving too easie heed and attention to some doctors professing yet indeed corrupting the Christian Religion As when it is
vvhat need is there to lay dovvne their false office I cannot say of this mans Logicke as Aristotle did of Theodorus his making Epithites It is his vvhole art CAN. Stay p. 27. that a man may remaine a Minister of a false Church all his life time provided hee onely teach the truths of the Gospell Our reason is for in this if he doe no idolatrous act then hee sinneth not and so consequently no just cause of his comming out from among them ANSWER Ill might you twit your adversarie with his little skill in Logicke unlesse it was done in policie to hide your own loosenes in this and the like arguments For though it be not an Idolatrous act to preach the truth of the Gospell in a false Church in other respects it may be sinne to continue a member in that societie and so also to teach the Gospels Truths As it may be scandalous and offencive an appearance of evill A man may doe that whereunto he is not called from an evill mind Also it may bee sinne to continue in a false Church though a man teach nothing but the truth of the Gospell because he cannot professe all maine and fundamentall truths or that border thereupon nor testifie against all corruptions grosse haereticall reallie Idolatrous which in Conscience cannot bee tolerated or borne withall without grosse hypocrisie or dissimulation or hee cannot keep himselfe from the tincture of Idolatrie in practicâ— As for example though it be not an Idolatrous act for a Popish Priest to preach the Gospell or administer the Sacraments of Baptisme yet it is not lawfull for a Christian to remaine as a member in that society because he cannot partake with them in the Ordinances but he shall commit reall Idolatrie or must dissemble many grievous and hatefull abominations which cannot bee dissembled and shall bee thought to bee of the same Religion with them or of no Religion c. The multitude of Authors which you quote against hearing false Prophets or continuing in false Churches doe they not give other reasons why wee ought to separate from them or doth any one ever lay this down as a truth or foundation of separation In the page following you alledge sixe reasons which you say may bee applyed against the going with others to an Idol ministerie Church or worship c. But if they bee of any strength this reason whereof now wee speake is nought worth for they are directly crosse Here you say If in preaching the truth of the Gospell he doe no Idolatrous act he sinneth not but there you say he sinneth many other wayes But in all this you take that for granted which we confidently denie sc That our Churches worship or Ministerie is false and Idolatrous And therefore taking the proposition in your sense we say It is not only lawfull but necessary to remaine Ministers or members of some Churches which lye under your censure as false and Idolatrous but indeed are the true Ministers and Churches of Iesus Christ graced with his presence covered with his banner and beautified with his Ordinances and tokens of love And that which you call an unblessed standing wee make no question but it is approved and blessed of Christ and therefore regard your reviling the lesse Can. Stay Sect. 5. Pag. 73. If a man performe an action in a state and of publike nature he is to be considered in respect of himselfe as is that state and according to the publike Ordinances For if the state be false and the officer unlawfull it is familisme for him to say I know this state is set up against the Lord Iesus Christ and every commer here to worship according to the constitution is an Idolater but I will have in my selfe a secret meaning from the rest Id. page 77. Seeing false Churches and false Ministers are reall Idols set up by earthly Princes c. Whosoever comes and bovves before those Idols cannot escape the just blame of Idolatry Id. pag. 73. This is a sure thing and let it bee noted No administration performed in a state and by a power and constituted office can be sought desired and received but in so doing the doer ipso facto really approves of that state power and office bee the same lawfull or unlawfull And as for any mans saying to the contrary it is sine capite fabula a vision of his owne Head and will prove as good as the miracles which Iannes and Iambres wrought even meanes to harden his owne heart and some others as they did Pharaohs by doing them ANSWER You say it is an easie thing to Conquer CAN. Stay Sect. 5. page 66. Wee are no such Children as to give the cause so avvay CAN. Necess of sep p. 226. But this vvee cannot give him though hee begge it shamefully because the thing is othervvise as their ovvne vvritings manifest CAN. Stay Sect. 5. page 74. Calfeh against Mart art 3. page 86. if begging might procure it and if confident assertions will carrie a matter you will not goe without it But we must not be driven from the Church the Ordinances and worship of God communion with Christ and societie of Saints by an emptie blast of words No though you shamefully boast you have proved it by our owne writings Doe you thinke your bold impudent asseveration that any mans saying to the contrarie is sine capite fabula a vision of his owne head will make us by and by yeeld to your definitive sentence for which you can produce neither Scripture nor reason nor authoritie but your owne as if your ipse dixit Pope-like were to be rested in Wee are no such Children We are not to be feared with rattles You must bring better matter than your vaine fictions and sounder proofe than vaine repetitions of the same things over and over or else you must expect small credit to bee given unto your words They that joyn together in the worship of God Ambr. in Luk. 6. c. 9. Fides Ecclesiae imprimis quaerenda in quâ si Christus habitator sit haud dubiè legenda c. sed siqua est Ecclesia quae fidem respuat nec Apostolicae praedicationis fundamenta possideat ne quam labem perfidiae posâ—it aspergere deserenda est Sadeel de legit Minist vocat p. 6. Aug. Ex. 166. Our heavenly Master gave us vvarning before hand to make the people secure touching evill overseers lest for their sakes the chaire of vvholesome doctrine should be forsaken And Tract in Ioh. 46. The Lords fold hath some overseers that bee Children some that be hirelings ordinances of Religion they approve the faith protessed in points fundamentall the worship performed for the substance Ordinances administred and the truth of Ministerie for substance whereby these things are dispensed For of necessitie if the doctrine of salvation be restored the lawful use of the ministery is restored also Where God is truelie called upon in the Congregation and the Sacraments
p 32. The practice of the greatest part of the reformed Churches in observing holy dayes cannot commend them in the Church of Scotland 1 Because shee did spue them out wiâ—h so great detestation that shee is more bound to abhorre them than other Churches which did not the like I may wel apply that to them which Caivin saith of the ceremonies of some to Valentinus Pacaeus Vt concedam faetidas illas sordes quibus purgatae fuerunt Ecclesiae vestrae in rebus med is posse censeri carum tamen restitutio erit res media CAN Stay sect 5. p 75.76 and in some cases necessarie to receive the Sacrament with them that kneel in our assemblies And now consider to whom the imputation of folly boldnesse inconsideratenesse and if you will falshood is justly to be attributed To these particulars I will adde one more whereby we may learne what we are to expect and looke for at your hands I think to make known unto thee thus you write what hapned about seven years past in England There was a Gentleman of Warwickshire by name M. Edward Greswold a man very religious as many besides my selfe can testifie Hee and I being bosome friends or to use his owne common saying our hearts being as Davids and Ionathans knit together upon just cause we both left the parish assemblies He afterward by the meanes of some craftie men was perswaded unto hearing againe upon this he fell into great trouble of Spirit and could have no feeling assurance of any peace with God remaining thus a while at length he sent a letter by his servant unto me the which I have kept a long time by me in this letter he largely acknowledgeth his offence and among other passages writes thus Ah you are happy but I by my fall am miserable and wretched and for the present time I feele my soule to be no otherwise than if I were in Hell c. ever since I went to their assemblies I have observed the Lords hand against me c. Wherefore I beseech you by the mercies of God set a day apart for me and seeke the Lord by fasting and praying that the water-flood overflow me not c. what his refreshings were after this I cannot say the report is that to his changing he had sad and sorrowfull dayes notwithstanding I am confident that his soule is with Christ in paradise As I am writing this I thinke of the words of the Prophet My flesh trembleth for feare of thee and I am afraid of thy judgements He that is wise will consider of these things For as one saith providing before is better than repenting afterward Psal 119 120. Hal. Antiq. Rom. lib. 11 It is no marvaile that false Churches by some are called officina scelerum carnificina sanctorum shops of wickednesse and shambles of the Saints for what can a tender conscience expect in frequenting them but indeed pricks racks and tortures This is your Relation and the use you make thereof But if you know not how it fared with this distressed Gentleman thus it was He shut up himselfe and his children in his house and would come at no man nor suffer any man to come at him lest hee should communicate with them in their sin Sustenance for himselfe and his Children was brought unto them and put in at some hole or window but hee suffered no man to come in to minister unto them no not when his children and he himselfe lay sick in great misery When by order his house was broken open for the Justices of peace in consideration of his case were constrained thereunto two of his children were found dead in the house and one had lyen so long unburied that the body was corrupted and did annoy the roome The Gentleman himselfe sick on his bed in wofull plight His Bible he had gone thorough and cut out the contents titles and every thing but the very Text it selfe This I have received from credible hands and it is a matter known through that countrie where he lived And if you marke it wisely you may see the originall of his sorrow and heavinesse was not from the hearing of the Word in our assemblies but from your principles which he had too deeply drunk in and out of a desire to keepe and observe made himselfe desolate It is very likely he thought with himselfe that if by hearing the doctring of grace hee did communicate with men in their sins much more was guilt contracted by civill conversings And if you will try it in right reason I cannot see how that consequence from your principles can be avoided Now he desirous to stick to what he had learned and not to delude himself with vaine distinctions as too many of the separation doe fel first into deepe perplexitie and then at last came unto that desperate conclusion to shut up himselfe and his children It is one of your principles That all humane devices whatsoever in the worship of God are idolatrous and therefore conceiving the contents of the Chapters and titles of the bookes to be of men hee cut them out And further it is likely he would have gone if his thoughts had reached further in this matter It was your great sinne to perswade him to separation and it is your great sinne now to impute the cause of his sorrow distresse and anguish to his hearing the Word in our societies when as it was the naturall fruit of his rash and sinfull separation or of those positions whereupon his separation was builded wherein if he was not first instructed he had been built up by you Let false Churches be shops of wickednesse and the shambles of the Saints In our societies the doctrine of faith and pietie is soundly and purely taught our adversaries being judges a thousand thousands can testifie by experience what oule-ravishing comforts and sweet communion with God may be had therein When you wrote these things you had just cause to take shame and sorrow that you had brought a poore soule thus into the snare of your seducements but to take occasion thereby to encourage others harden your selfe in an evill way and to revile and slander the heritage of the Lord is an argument of how great perversnesse You are confident he is with Christ in paradise and I will not goe about to lessen your confidence therein But if you may bee confident of him may not we be confident of the Martyrs who dyed cheerefully for the testimonie of the Lord Jesus being professed members of our societies Infallible knowledge of anothers salvation we challenge not but what you can pronounce confidently of one we may with equall or greater confidence pronounce of many who laid downe their lives for the truth of God And therefore the reason drawne from the practice of the Martyrs professing against Antichrist who lived and dyed members of our Societies and are received into glory to prove that our societies are not Antichristian idolatrous
displeased with their owne service and will renounce their owne Religion If Pope Pius the fourth promised to Queene Elizabeth that if shee would reconcile her selfe to the Church of Rome Pius the fourth in his Bull sent forth against Queene Elizabeth saith ImpioruÌ„ numerus tantum potentiâ invaluit nullus jam in orbe locus relictus fit quem illi pessimis doctrinis corruÌ„pere non tentarint And then speaking of Q. Elizabeth Missae sacrificium preces jejunia cihorum delectum caelibatuÌ„ abolevit and acknowledge the supremacy of that Sea he for his part would binde himselfe to declare the sentence pronounced against her Mothers marriage to be unjust to confirme by his authoritie the English Liturgie and to permit the administration of the Sacrament here in England under both kindes It is no new thing for the Pope to permit and confirme both for his owne sinister end what he doth not like or approve It is no strange matter that the Pope should preferre his supremacy before the purity of Religion And by the words of the offer the promise of the Pope seemeth not to be extended to the whole Liturgie and service of the Church as it is established by Law but to some part alone perhaps as it was practised before the sacrifice of the Masse was abolished For why should it be added that he would permit the administration of the Sacraments in both kindes if he would confirme the whole English Liturgie as it is now set forth After Queene Elizabeth was proclaimed a Proclamation came forth that the Letany the Epistles and Gospels the Decalogue the Creede and the Lords-prayer should be read in all Churches in the English tongue but it was the fourteenth of May after being Whitsunday before the sacrifice of the Masse was abolished and the booke of the uniformitie of common-prayer and the administration of the Sacraments publiquely received but whether the whole Service be meant or no it is not much materiall for he could not confirme it but he must condemne himselfe If the Papists for the first ten yeares The seditious Bull of Pius Quintus was set up published by Felton a rebellious traytor in the twelfth yeer of Q. Elizabeth which bare date the fifth of the Calends of March Anno 1569. An. 13. The statute for subscription to the Doctrine of faith SacrameÌ„ts An. 17. of Q. Elizabeth there was great stirre about Ceremonies and Discipline Scripsit haec ille saith Mr. Parker speaking of Dr. Whiteg ante natam separationeÌ„ nostram quae utinam O utinamâ—nata nunquaÌ„ fuisset Park de polit Eccl. l. 1. ca. 14. sect 1. Ann. 20. Began a flourishing time An. 26. Universall subscription offered to the Ministers After which followed grievous troubles and then separation and falling from the Chh. August lib. 1. contr ep Parm. c. 7. Nec quae dicebant probare potuerunt et adhuc in sanctae Ecclesiae praecisione Sacrilego furore ferebantur Acts and Mon. vol. 3. title The Cannon of the Masse resorted to our publique Congregations and service what can we thinke but that the hand of the Lord was with us for good whiles we sought him unfaignedly who caused our enemies at least lyingly to submit themselves For in the first ten yeares of Queen Elizabeth there was sweet consent amongst brethren The Pope durst not curse the Gospell flourished and was glorifyed the Papists durst not oppose themselves and I thinke there was not a man that thought of separation The pressing of subscription and conformitie in the tenth yeare of Queen Elizabeths Reigne was that which brought in all the troubles and contentions following For after that Brethren wrote one against another the Papists they fell backe to their vomit and in processe of time and not long after some of fiery spirits advanced the Controversies to such an height as they forsooke their brethren renounced their Mother and drew themselves into voluntary separation or schisme Which rents have beene encreased unto this day by the violent urging of subscription and conformitie on the one fide and the maintenance of that rash and sinfull departure on the other But these things convince not our service to be idolatrous In few words if our publique worship be false and devised it must be either because it is a stinted or set Liturgie devised by man or for some speciall reason in respect of the former matter If because it is a stinted or set Liturgie devised by man then it is in vaine to say it is picked out of the Masse-booke or it pleaseth the Papists or the Pope would have confirmed it For this doth not make it devised worship but it is devised worship because it is a set or stinted forme And then the same sentence must passe against all set formes of Psalmes Blessings Confessions and Catechismes Then the publique worship of all the Churches of God throughout the whole world for the space of this fourteene hundred yeares if not more was false devised and idolatrous If in respect of the peculiar matter or forme then either the bare forme of words order and methode must be a part of worship or the matter and substance of prayers and administration of the Sacraments be forged and devised worship neither of which was ever said by any Nonconformists nor can be avouched with colour of truth The forme may be too like the Masse-booke in some things and the matter in every point not so pure as is to be desired but the forme is not worship nor prayers and substance of administration devised worship Such is the unholinesse of this Idol-booke Sect. 2. Neces Can. of Separat p. 81 82. 2 Admon pag. 56. Def. Admo pag. 4. 1 Admonit pag. 3. Syons plea. 342. 318 314. Mr. Gilby pag. 29. 2 Admon 57. 1 Admon 3. as the Nonconformists generally have refused to subscribe unto it affirming it to be such a peice of worke at it is strange any will use it there being in it most vile and unallowable things And for this cause they have besought the Peeres of the Readâ—ie that it might be utterly removed and many reasons they have given in severall Treatises to prove their condemnation of it just and lawfull First because it is an infections Liturgie Romish-stuffe a divised service and in it are many Religions â—ixed together of Christ and Antichrist of God and the Devill besides a booke full of fansies and a great many things contrary to Gods Word and prayers which are false foolish superstitious and starke naught Secondly They cannot account it praying as they use it commonly but onely reading or saying of prayers 2 Admon 56. even as a childe that learneth to reads if his lesson be a prayer he readeth a prayer and doth not pray even so it is commonly a saying and reading prayers and not praying Thirdly In all the order there is no edification but confusion Fourthly Wee reade not of any such Liturgie in the Christian Church
what if you doe not reade that Diotrephes was an unlawfull and Antichristian Minister you reade that he usurped over the faithfull hindred the due execution of Church-censures abused excommunication prated against the Brethren and practised a false government And if the want of discipline or neglect of due execution prove a Church to be no Church the faithfull in that societie were bound to separate If the Church had not the power of government at this time if we may beleeve you or receive your position they were no church if they had power in their hands and suffered it to be abused their sinne was the greater And if you take a view of your dealings in this or other particulars vilifying what you are not able to confute and wresting mens words contrary to their plaine meaning if your paper blush not I can hardly thinke but your conscience will smite SECT II. IF the Church of England hath not Christs keyes Can. Neces of Separat pag. 154. shee is not his saith Mr D. But the Church of England hath not Christs keyes saith Mr Brightman and y Syons plea. 111. others Therefore shee is not his house and consequently to be separated from ANSVVER YOur former reasons out of Mr D. I passe over because they have been answered already and are here thrust in to no purpose but onely to cover the insufficiency of your reply His answer was the want of discipline though an integrall part is no sufficient ground of separation This z Can. Neces of Separat p. 152 153. you offer not to disprove by any substantiall reason but with railing and reproach to disgrace wherein whether you more wound your own conscience or hurt your adversary be judge your selfe a Can. Neces of Separat pag. 212. 1 Pet. 3.9 Rom. 13.21 You say truely It is a Christian part not to render rebuke for rebuke and a thousand times better were it to sustaine even a legion of reproaches than for a man by turning though but one to give cause of suspition that evill hath got some part of conquest over him But if you looke into your own writings you shall finde them stuffed with insolent boasting scornfull taunts and reproaches unbeseeming your place person and a good cause I dare say all the Nonconformists that ever wrote in the cause of discipline never went in practise so much against their Principles as you in this one particular goe against your profession in the foresaid passage and a good conscience The matter in hand betwixt you and Mr D. is the absolute necessitie of Church-discipline to the being of a Church To what end then doe you bring That the Book of common-prayer used in the Assemblies of England is an infectious Liturgie Romish-stuffe a devised service raked out of three Romish Channells That the Ministery of the Church of England is unlawfull and Antichristian That the Ministery worship and government of of England are corruptions Doth this make ought to confirme your position or weaken the answer which was truely given But some thing must be said whether to or besides the purpose it matters not Another stratageme b Can. Neces of Separat pag. 153. you put in practice in the same place not very commendable You would seeme to confute the D. out of himselfe What say you if it appeare that Mr D. arguments doe lead rather to separation and that he speaketh one thing and practiseth another would not this be a strange sight especially to himselfe Now whether this be so we will here try by some reasons in his owne moode and figure But though the moode and figure be his the reasons be your owne and not his and the conclusions unjustly drawne from the Premises as the D. answered and we have shewed before Perhaps in warre stratagems may be of use but in the cause of God such cunning devices are dangerous symptoms This I note to entreat your serious reexamination of what you have done and now I come to the argument here propounded whereunto I make answer as you relate it for I have not the D. Booke to search out what he hath written The power of the keyes is twofold Concioualis Judicialis as it is usually called The first consists in the preaching of the Gospell wherein the kingdome of heaven is opened to the penitent sinnes remitted life promised and heaven shut to the obstinate which is the sword and the scepter of Christ whereby he saveth his people 2 Cor. 1.21 2 Cor. 10.4 Isa 11.4 Rom. 1.16 and conquereth his enemies beateth downe every strong hold pâ—ireeth to the division of foule and spirit and of the joynts and marrow and judgeth the very cogitations and thoughts of the heart These effects Christ executeth by his Word even when it is not assisted by the c To excommunicate is to remove the wicked irrepentant from participation of the Lords Supper least by sacrilegious presuming to violate that Table the ungodly should condemne themselves and defile others Bilson perpet gov cap. 9. discipline spoken of Now if it be rightly understood the Church of God cannot be without this key For the Church is gathered by the Word and is a company or societie which hath received the Word in profession at least and doth possesse it and amongst whom it dwelleth The Judiciall power of the d Excommunication is a meere spirituall punishment reacheth no further by Gods word than to take from offenders the remission of their sinnes by wanting the Word and Sacraments untill they repent Bilson Christian. part 3. pag. 52. keyes is the power of government which consisteth principally in the right ordering and dispensation of Church censures and so of the manners and necessities of all men which agreeth not to any one member nor to the communitie of the faithfull nor to any one singular governour but to the Ecclesiasticall Senate yet with due respect had to the communitie of the faithfull In the first sense the Church of England hath the power of the keyes e Cyp. lib. 1. epist 3. I hardly perswade the people yea I am forced to wrest it from them before they will suffer such to be admitted Bilson perpet gov c. 9. Great reason had those godly Fathers to see the whole Church satisfied before they released the sentence of excommunication c. and so doing they shewed not what right the multitude had to sit Iudges with the Bishop but what â—â—e themselves had to remove from the people all occasions of stumbling Id. pag. 113. If you take Excommunication for removing the unruly from the civill societie of the faithfull untill they conforme themselves unto a more Christian course of life I am not altogether averse that the whole Church should concurre in that action c. See August contr Par Ep. 1 l. 2. ca. 1. Can. Stay Sect. 12. pag. 123. not so much as is to be desired but in an eminent sort and that with Gods
Church was not planted but a corrupt Church refined or purified And thus I might passe over that which followeth in your next Section because every man may easily perceive it reacheth not to the point in hand but that you should not complaine as if your reasons were neglected I will follow you therein SECT II. IF we take a strict view of all the Churches which the Lord hath constituted since the beginning of the world Can. Neces of Separat pag 174. it will appeare that at the orderly gathering and planting the members of them were all holy and good I here intend of visible and externall holinesse and so farre as meâ— may judge and not of that which is within and hid from us For I doubt not but in Gods sight the purest Congregation on earth might consist at first of good and bad and yet of men every person to be judged truely faithfull and sanctified untill any one by his iniquitie outwardly committed appeared otherwise Not to speak of the Church of the Angels Dr. Feild of the Church p. 3 4. c. 2 Pet. 2.4 Iude 6. Eccl. 7.29 which God created in heaven and were all good and holy till some by transgression fell away Neither of it in Paradise consisting of two persons and both true beleevers After the fall the constitution of the first Church in the covenant of grace was of good matters and such was the Lorde care to have the puritie of it still preserved that he thâ—â—â—st out Cain from the same for the great wickednesse which he fell into The Lord gave not Circumcision to Abraham Gen. 12.1 17. Rom. 4.11.10.15.19 2 Pet. 1.4 Psal 45.11 Revel 18.4 2 Cor. 6. the seale of the righteousinesse of faith untill he left his Fathers house and that idolatrous place wherein he had lived which signifieth to us that all men must necessarily come out of the world and from worldly corruptions or else they are uncapable to have a Church covenant in Christ confirmed unto them of Cod. As for the visible Churches planted by the Apostles it is evident that in their collection they consisted of such and none other as were called by the Gospell confessed their sinnes beleeved walked in the spirit and separated themselves from the false state in which they stood members before Such a beginning had the Congregations in Rome Corinth Galatia Ephesus Philippi Colosse Thessalonica c. And who dares affirme that there was one man or woman admitted a member at the constitution of any of these churches which had been known to be an ill liver and did not first manifest sound repentance thereof ANSVVER VVHen you speake of visible Churches and visible and externall holinesse so farre as men can judge it is to small purpose to mention the Church of Angels in heaven For the Church whereof you intreat is a societie of men holy in profession and outward conformitie but not evermore in truth whereas the societie of Angels if it be comprehended under the Church is invisible and perfectly holy I speake of them as they were by creation and of as many as stood in their integritie who onely are to be understood by that title It is to as little purpose to speake of the Church in Paradise in the state of innocency For the Church understood in this prâ—sent businesse consists of men considered in the estate which they now have promised by God being made man or man fallen by sinne and restored by Christ who tooâ—e them by the hand and lifted them up That is properly the Church which was gathered after man fallen and is restored in Christ which as it is visible consisteth of good and bad as you say But the Church in the state of innocency consisted of such onely as were created of God perfectly holy as befitted such creatures untill by transgression they fell from their integritie The state of the Church which we must enquire into is that which God hath gathered planted constituted preserved continued and propagated since the fall of man After the Fall God entred into Covenant with our first Parents Adam and Eve who received the promise and were partakers of the good things promised Their seed also was within the Covenant untill they did discommon themselves and so Cain and Abel as members of the visible Church offered Sacrifice In phrase of Scripture therefore Cain was a Saint in profession but whether he had given testimony of sound and true holinesse so farre as man could judge is more than can be proved 1 Ioh. 3.12 Iude 11 verse The Scripture saith plainly He was of that wicked one and therefore slew his brother And if no man suddenly become desperately wicked it is probable Cain had given no great fignes of pietie in former times Afterwards many and great corruptions came into the Church when the sonnes of God tooke unto them wives of the daughters of men Gen. 6.2 See Rivet in Gen. exercitat 50. whom they would and it is strange to imagine all the members of the visible Church in those times to be visible Saints in conformitie Gen. 9.24 25. so farre as man can judge The Church of God continued in the family of Noah wherof Cham remained a member after the sentence denounced against Canaan In this Church therefore all visible members were not visible Saints so farre as man can judge Gen 10.1 2 c. The world after the Deluge was replenished by the sonnes of Noah and the Church of God was conserved in their families perhaps in the family of Cham and Canaan his youngest sonne at least for a time â— Gen. 14.18 Heb. 7.6 For it is probable that Melchizedeâ— King of Salem was some King of Canaan in stock diver from the Hebiâ—wes of the posteritie of Cannan who planted in those parts whom God did preserve in the midst of an ungodly people And the promise of God made to the posteritie of Shâ—â— and so of Abraham did not exclude all other familieâ— from communion of pietie and godlinesse o Jun annot in Gen. 14.18 Calvin in loc Mercer in loc Nulla prorsus ratione nituntur qui Semil cum Melchilsedeco confundunt probabilissinum est id à Iudaeis fuisse exâ—â—gitatum quia non aequo animo ferebant hominem alienigenam autori gentis suae aliqua in re fuisse praelatuÌ„ Rivet in Gen. exercit 77. 〈…〉 Gen. 10.16 Gen. 14.24 v. 13. Gen. 20.5 9 10.14 15. Apparet autem in responsione Abimelechi non fuisse hominem impium vel oÌ„â— cognitione Dei destitutum Nam Deum loquentem agnoscit c. Rivet in Gen. exercit 100 101. See Psal 18.21.25 2 Sam. 22.21 Psal 73.13 Rom. 4.11 Gen. 17.12 13.23 Rivet in Gen. 17. Chamier panstrat tom 4. lib 5. cap. 11. At that time we may well 〈◊〉 were some others in the Land of Canaan who did 〈◊〉 wouâ—d worship the 〈◊〉 Goth. For not 〈◊〉 mention Aâ—er Eskel and 〈…〉 with Abrahâ—â— at that