Plea for Pauls Presbytery in Scotland, Chapter 10

Plea for Pauls Presbytery in Scotland · Chapter 10

p. 120CHAP. X.

Quest. 10. Whither or no it be lawfull to seperate from a true Church visible, for the corruption of teachers, and the wickednesse of Pastours and professours, where Faith is begotten by the preaching of professed truth?

THat we may the more orderly proceed, these distinctions are to be considered, as making way to cleare the question.

1. There is a separation in the visible Church, and a Separation out of, and from the visible Church.

2. There is a Separation totall and whole, from any visible communion with the Church; or partiall and in part, from a point of Doctrine or practise of the Church in a particular only.

3. There is a Separation negative, when we deny the practise of an errour with silence, or refuse publike communion with the Church, but doe not erect a new Church within the Church. There is a separation positive, when we doe not only refuse practise of errours, and protest and pleade against them, but also erect a new visible Church.

4. As there is a three-fold communion, 1. in Baptisme, 2. in hearing of the Word, 3. in communicating with the Church at the Lords Supper, so there is a three-fold separation answerable therunto.

5. The influence of a worship corrupt may either be thought to come from the persons with whom we worship, or 2. from the matter of the worship, if corrupt, and that either, 1. by practise, or 2. by not practising somthing that an affirmative commandement of God impaseth on us.

6. A communion in worship either implyeth a consent p. 121and approbation of the worship, or no consent at all.

7. A communion of worship when the worship in the matter is lawfull, yet for the profession may be most unlawfull, as to heare a Jesuite preach sound Doctrine.

8. There is a separation from a friendly familiarity, and from a communion in worship.

1. Conclusion. We are to separate in the true visible Church, from all communion, wherin need-force we cannot choose but sinne, suppose we separate not from the Church, Eph. 5. 11. Have no fellowship with the unfruitfull workes of darkenesse, but rather reproove them, Col. 2. …1. Touch not, taste not, handle not, 2 Epist. John. Bid him not God speed, that bringeth another doctrine.

2. Conclusion, from the first conclusion it will follow, that a separation in part, I meane, in some acts of publike worship, when we cannot chuse but fall in sin, from a true Church is lawfull, as we must separate from an idolatrous communion, where the bread is adored: for then the Lords Table is made an Idols Table, and yet we are not totally and wholly to separate from the Church and hearing of the word, and praiers and praises of that Church, as we shall heare.

3. Conclusion. Anent separation from Rome, and spirituall Babel: We have two parties to satisfie, if they would in reason be informed. 1. Papists. 2. Separatists, opposers of government Presbyteriall, who thinke we have all as good reason to separate from our selves and Presbyteriall Churches, as from Babel. But I shall speake a little of the first in some few Theses considerable for our purpose.

1. Consideration. Bell. de not. eccles. l. 4. c. 10.It is most false that Bellarmine saith, Churches all withered as branches separated from trees, when they separated from Rome: Joseph grew as a fruitfull Branch, and blessings was on the top of his head, when he was separated from his Brethren, Deut. 33. 16. p. 122For 1. The contrary is seene in the reformed Churches who never flourished, as since our separation from Rome. 2. The Churches in Asia and Africa, and especially the Greeke Church flourished ever since, and they separated from Rome, and had famous learned men in them after the separation, as Theophylact, Damascen, Occumenius, Zonaras, Cedrenus, Elias Cretensis, Basil: Nilus, and many others, and especially the Aethiopian and Armenian Churches had both their Bishops and Assemblies, howbeit generall they could not have, seeing they were apart, not the whole Church.

2. Consideration. The faithfull before Luther, the Albigenses, Waldenses and others, yea the Romane Doctors themselves holding the fundamentall points with some hay and stubble builded upon the foundation made a negative Separation from Babylon▪ and did neither hold, nor professe their grosse Idolatries, and other fundamentall errours, howbeit they did not hold them positively, by erecting a new Church, because the separation was then in the blade, and not ripe for the Harvest.

3. Consideration. We hold that Rome made the Separation from the Reformed Churches, and not we from them, as the rotten wall maketh the schisme in the house, when the house standeth still and the rotten wall falleth.

1. Because we left not Christianity in Rome, but the leprosie of Popery growing upon Christianity, seeing we kept the Apostolike faith, and did positively separate from the pookes, blybes, and ulcers of Christian Rome.

2. We did not separate from the Westerne Churches, either collective or representatively gathered in a generall Councell.

3. We departed not from a Nationall, Provinciall or Parishonall Church, or Pastors that we had before, nor from the materiall Temples and Churches, except that some not very considerable hyrelings and idoll-pastours p. 123would not goe before us.

4. And because the succession of fundamentall truths from generations to generations, is as necessary as the perpetuall existence of the true Catholick Church, while the covenant with night and day and the ordinances of Heaven shall continue, Jer: 31. 37. therfore there were a succession of professours and members of the Catholick Church that did ever hold these fundamentals, which we to this day hold against Rome; suppose Histories cannot cleare the particular persons by name.

5. We have not separated from Romes baptisme and ordination of Pastors according to the substance of the act, nor from the letter of the twelve Articles of the Creed and contents of the old and new Testament, as they stand with relation to the mind and intent of the Holy Ghost, howbeit we have left the false interpretations of the Lords of poore peoples Faith and Consciences.

4. Consideration. We separate not from acts of love to have the reliques of Babel saved, howbeit we have separated from communion in faith and worship.

5. Consideration. The essentiall ingredients and reasons of a lawfull divorce are here. 1. we could not lye in one bed with that sometime sister Church of Rome, but our skin behoved to rub upon her botch-boyle, and therfore we did separate from nothing but corruption. 2. There was there persecutions, and in that we are patients and ejected rather then departers on foot and horse. 3. A professed dominion over our consciences. 4. Necessity of receiving the marke of the beast, and so the plagues of the beast, to worship Images, and the worke of mens hands, a necessity of professing fundamentall errours, that subvert the foundation of faith, did all necessitate our seperation.

6. Consideration. The Church of believers might lawfully use justâ tutelâ aet…rnae salutis, a necessary defence for salvation, and forsake her corrupt guides and p. 124choose others, and so we had the consent of the Church to the separation, and a voice from Heaven, Come out of her my people.

7. Consideration. A collaterall and sister-Church, such as Rome ever was, is not said to separate from another; the lesser separateth alway from the greater, the member from the body. Where there is a schisme, sister-Protestant Churches then cannot be said to separate one from another, nor can the crime of schisme here be more objected to us then to Rome, but rather to Rome separating from Orthodoxe and right beleeving Rome.

8. Consideration. We separate not from men but errours. 2. We separate from Papisme kindly, properly and totally: from Christian Articles in no sort. 3. From points of truth sewed and engraven with Popery only by accident, breaking the thread and needle that sowed them together.

But as concerning the other point. We see not how we are to separate from the reformed Churches,Ainsworth counterpoyson, p 8. as Ainsworth saith, and how M. Jacob saith, Our reformed Divines cannot satisfie the obiection that Calvin and Luther, and Zuinglius, who had their ordination and calling to be Pastors from the Church of Rome, and so from Antichrist, and so our Ministers having ordination and calling from Ministers, who had their calling from Antichrist cannot be lawfull Ministers, nor our Church a true Church, seeing it wanteth a true Ministery, except we say with them, they had their calling essentially from the suffrages and consent of the Church of beleevers, who have power to ordaine Ministers, and power to depose and excommunicate them if need be. But I answer, this power is in the backe of the Bible, and amongst unwritten traditions, not in the holy Oracles of the old or new Testament. Hence I will speake a word of the calling of our reformers. 2. of the Church of Rome, A…ton Walleu…ne…. … 8.if they could give a calling to our reformers,Eccles. pa. … ▪ 10. seeing we hold them to be an Antichristian Church. Some answer and Walleus approveth p. 125them, that Luther, Zuinglius, Farellus were Pastors ordinary of Churches,Tylen. sytnag. theol. dis. 23. thes. 41, 42, 43. and so had power to convince the gainsayers.Bucan. loc. com. 42. quest. 47. But the question yet remaineth from whence had these before them their calling? Our Divines,Profess Leydens. dis 42. thes. 41, 42, 43. Tylen, Bucan, professors Leyd. Walleus distinguish here three things, 1. Something in the calling of our reformers was from God: so authoritatively, they were called of God, the Ministery being of God. 2. The Christian Church lying under Popery, called, designed, and ordained the men to be Pastors; so their calling according to the substance of the act was from God, and the Romane Church as a Christian Church. 3. There was corruption in the way and manner of their vocation, as the Antichristian ceremonies, and an oath to maintaine the doctrine of the Church of Rome, not onelyonly as a Christian Church, but also as Romish, if any of them did sweare to defend the corruptions of the Church, this latter was taken away by Gods illumination of their minds: A called Minister sweareth to defend the truth, and this truth of this Church; but aye under the notion of truth; and if he see it to be errour he still holdeth the substance of his oath, in as far as it is obligatory and tyeth him in conscience.

It is objected, Obi.An Antichristian Church cannot ordaine Christian Ministers, Rome was then an Antichristian Church, Ergo,

Answ. Ans.That which is wholy, as touching its whole essence Antichristian, cannot ordaine Christian Ministers: True, A dead man cannot beget a living barne: The Romane Church was not wholly Antichristian, but kept some of Christs truth. That which is Antichristian in part onelyonly, may ordaine Ministers, who have the true essence of a Ministeriall calling; for Israel no wife, but a whore, Hos. 2. 2. a whore and no wife merito & iure, in ill deserving; yet a mother and a wife, de facto, and keeping something of a covenanted bride, is called Gods people, Hos. 4. 6. and Ezech. 16. 21. Thou hast slaine my children, then her barnes were Gods barnes p. 126in Covenant, and not bastards: God was still Samaria's God, Hos. 13. 16. a remnant according to election remained, Rom. 11. 5. The Orthodox Fathers acknowledged the Africanes as a true Church, who defended heresie, that barnes baptized by heretickes were to be baptized againe. 2. A calling is extraordinary, either in habit or in exercise; in habit, as to be an Apostle, and have the gift of miracles: Thus our reformers calling was not extraordinary, they were not immediately called by God from heaven; for they would not have concealed such a calling, if they had had any such: Or a calling is extraordinary in the exercise, and that two wayes; Either in the Principle moving them to teach, or 2. in the manner of teaching and efficacy; a calling extraordinary in the principle moving, is twofold: Either a meere Propheticall impulsion of Revelation, stirring them up to such an act, as the Spirit of the Lord came upon Saul, and he prophecyed, this our reformers had not, because we never finde that they alleadge it. 2. A more then ordinary motion with illumination by Gods Spirit, speaking in the Scriptures, in which motions they were not subordinate in the exercise of their Ministery to the Church of Pastors; but immediately in that subordinated to God, and in this I prove that our reformers were extraordinary Doctors.

1. Because Ezech. 34. in a universall aposta…ye of the Prophets and shepheards, the Lord extraordinarily worketh, v. 11. For thus saith the Lord God, behold I, even I will both search my sheep, and seeke them out. Now this is by Pastors, when the ordinary Pastors are all failed. So Rev. 11. in that universall Apostacye under Antichrist, when the Gentiles treade upon the utter Court of the Temple, and the holy City, God stirreth up two witnesses to prophecye in sack…loth; that is, some few Pastors (for two is the smallest number) and they prophecye, and are slaine, and yet they rise againe. We need not apply this to men in particular, as to John Hush, and p. 127Jerome of Prague; but certainly, some few spake against Babylon, and they were borne downe, and oppressed, and killed, and men of that same spirit rose and spake that same truth, as if the very two men who were slaine, had risen within three dayes againe.

2. Because when the Church is overgone with heresie and Apostacye, our reformers in the exercise of their Minestery, were not to keepe a certaine flocke as in a constitute Church, and suppose they had no calling but eminent gifts, they were to spread the Gospell to Nations, as Luther did, and suppose the people should resist them, as in many places they did; yet God called them, and they were not to expect election from people: So Cyprus and Cyrenus preached, Act. 11. and 18. and we reade of no vocation that they had from either people or Apostle.Origen, Homil 11. i… Num. 18.Num 18 So Origen preached to a people in a certain Town, where there was not one Christian, and afterwards he was chosen their Pastor.

As for the Church of Rome, suppose our Reformers have their calling thence, yet have we a true Ministry and there was a Church in Rome before the Lateran Councell, which could constitute a true Ministry, as I cleare in these distinctions, for the Church of Rome it hath these parts.

1. Distinction. 1. The court of Rome and Clergy, 2. The seduced people.

2. Distinction. There is a teaching court professing and teaching Popery, and obtruding it upon the consciences of others. 2. There is a people professing and believing this with heat of zeal. 3. A people misled, ignorant, not doubting but following. 4. There is a people of God, Come out of her my people, ergo. there is a covenanted people of God there, 2 Thess. Antichrist shall sit in the Temple of God, ergo. GOD hath a Temple in Rome.

A third Distinction is necessary; a true Church is one thing veritate Metaphysicâ, with the verity of essence, as a sick-man, or a man wanting a legg is a p. 128true man, and hath a reasonable soule in him, and a true Church veritate Ethicâ, a Church morally true, that is, a sound, whole, a pure Church professing the sound faith, that is another thing. Rome is a sick-Church and a maimed and lamed Church, wanting legs and armes, and so is not morally a true Church, for vile corruption of Doctrine is there, as we say a thief is not a true man, but a false and a taking man, yet he hath a mans nature and a reasonable soule in him; the question is if Rome have the soul, life and being of a Church.

A fourth Distinction is: That the question is either of a teaching Church and a Ministeriall, professing Christ, the Word and Baptisme, or of a believing Church and Spouse of Christ.

The fifth Distinction is. If Rome relatively be a wife in comparison of other Churches, or if Rome absolutely in her self be a Church.

The sixth Distinction is. If Rome be jure and merito, a Spouse, or an Harlot, or de facto, a wife, not having received a Bill of Divorcement, as the Church of the Iewes.

The seventh Distinction is. If Rome according to some parts be a Spouse, and keepeth any list of marriage kindnes to her husband, or if she be according to other parts a cast off whore.

The eighth and last is, if Rome be materially a Church, having in it the Doctrine of faith, or if formally it bee no Church, having no professed faith that hath the nature of faith.

Hence shortly I say, The Court of Rome as Popish, is the falling-sicknesse of the Church, not the Church. But the same Court teaching something of Christ, baptisme, good-works, &c, hath something of the life and being of a Church, howbeit she be not a whole Church, her skinne being leprous, pocky and polluted.

1. Because in a Church that is no Church, there cannot p. 129be a true feale of Gods covenant, but in the Court of Rome there is true baptisme; for we baptize not againe children once baptized there; some of the Separation called it Idoll-baptisme, and no baptisme, which is Anabaptisme, for then all converted Papists must be baptized againe, no lesse then converted Turkes and Iewes; But 1. The covenant is there, Come out of her my people: then their baptisme confirmeth this covenant. 2. Circumcision even in apostate Israel is true circumcision, her barnes the Lords barnes, Ezech. 16. 21. hee is Israels God, the holy one of Israel in the midst thereof. In Hezokiahs reformation the people ate the Passeover, and yet all had corrupted their wayes, and had beene a long time worshipping Idols, and they are not, 2 Chro. 30. circumcised againe, and yet Exod. 12. none but the circumcised might eate the `Passeover.

2. Because the word of God and so the contract of Marriage is professed amongst them, and so there is an externall active calling there, and the word of the covenant sounding amongst them, and a passive calling also, because many secretly believe and obey. 3. Many fundamentall truths are taught that may beget faith, and so there are true and valid pastorall acts in that Church. 2. I say there is an hid and invisible Church and Temple in Rome, and these God warneth to come out of Babel, and these we by writings cry unto, that they would forsake their harlot mother, and worship the Lord in truth, and they obey, howbeit they dare not professe the truth. But the teaching Church teaching Popery and fundamentall truths, and obtruding them upon the consciences of others, is not the believing Church, and so not the spouse and body of Christ. 3. Rome now compared with Paules Rome which he did write unto, is no Church, no spouse, as a whorish wife compared with her selfe in her first monethmonth to her Husband, while she was chaste, is now, when she imbraceth the bosome of a stranger, no wife, and yet Rome compared with Indians who worship Sathan, with Persians who worship p. 130the Sunne, with the Egyptians who worshipped gods growing in their gard…ns, as Oneons and Garlick, for so Juvenal, O sanctas gentes quibus haec nascuntur in hortis Numina. I say,Franci… John ans. to ob of Separat, pag 62, 63. being compared with these, they are the Lords Temple, 2 Thes. 24. Rev. 18. 4. and his Wife, as (one saith well) apostate Israel compared with Syrians, Philistines is counted Gods people, having the true God for their God, 2 King. 5. 8, 15, 17. But being compared with Judah which ruled with God, and was faithfull with the Saints, is called no wife, but an harlot, Hose 2. 2, 5. & 4. 15. & 5. 3, 4. 4. Rome iure and merito, in her bad deserving to her Lord, is no wife, no Church, no spouse, no people in covenant with God, and yet de facto and formally in possession, in profession, and for matrimoniall tables which she keepeth is a Church, and differeth from the Jewes, as a Church and no Church. 1. Because albeit the Jewes have the old Testament, which implicity and by interpretation is the covenant, yet they want two things which Rome hath which destroyeth the essence of a true Church. 1. The Iewes give not so much as a virtuall consent to the Marriage and the very externall active calling and invitation to come to Christ, and all ministeriall publishing of the newes of salvation is removed from them, Acts 13. 46. but there is a virtuall consent to the Marriage with Christ in Rome, and salvation there in the word, and some ministeriall and pastorall publication thereof as in the seed. 2. Iewes directly oppugne the Cardinall foundation of salvation, 1 Cor. 3. 11. Acts 4. 12. 1 Thes. 2. 15, 16. Christ Jesus, Papists professe him, and have his seales amongst them, especially baptisme. 5. Rome in concreto, according to her best part, to wit, secret beleevers groaning and sighing in Egypts bondage is a true Church; but Rome in abstracto, the faction of Papists, as Papists, are no spouse of Christ, but the whore of Babel, and mother of fornications. 6. Howsoever p. 131Rome be materially a true Church, having the materiall object of faith, the doctrine of the old and new Testament common with us, yet formally they are not one Church with us, but there is a reall and essentiall separation betwixt us and them, as betwixt a true Church and an Antichristian Church, a spouse of Christ and no spouse; for faith relatively taken, faith of many united in one society doth essentially constitute a Church, and the formall object of their faith is the word of the Church, and of men, or Gods word as expounded by men, and our faiths object formall is the word of God, as the word of God, and so doe formally differ. 7. Howbeit I say Rome is a Church teaching and professing, and hath something of the life and being of a true Church, yet I hold not that Rome is Christs body, nor his wife. Neither meane I with our late novators, Prelates and their faction sometimes in this Land, and now in England, that Rome is a true Church, as they taught, that is,Calv. iustit. lib. 4 cap. 2. sect. 11. so a true Church as, 1. We erred in separating from that leaper whore. 2. That her errours are not fundamentall,Junius, lib sing…, de eccl. cap. 17. and that we and this mother can be reconciled and bedde together.Whittaker, contr…, 2 quest 3. cap. 2. But what I say, is holden by our Divines Calvin, Junius, Whittaker, that famous Divine Rivetus; Rivet, in Catho. orthodox. 101. q. 7. tract. 2. 11.that most learned Professor Gilbertus Voetius, Gil…. vo…ti… desper. causae papatus lib. 3. cap. 7. sect. 2.and our Divines. Voetius maketh nine rankes of these that were not dyed and engrained Papists in the popish Church. 1. Some deceived. 2. Some compelled. 3. Some ignorant. 4. Some carelesse, who took… not heed to that faith. 5. Some doubting. 6. Some loathing it. 7. Some sighing. 8. Some opposing and contradicting it. 9. Some separating from it. Now seeing our Church hath nothing to doe with Rome, and our ministry lawfull, Separatists may hence be satisfied.Spalat…. de. Rep. eccl. in osten e…r. Sua. c. 1. pag. 887. 888, Neither yet doe I thinke with Spalato de repub. Eccles. in ostensione error. Suarezij cap. 1. pag. 887, 888. That the Roimane Church is erronious onelyonly in excesse, seeing …n substantiall points there is such defect also as averteth aith.

p. 1324. Conclusion, There be three sorts that have communion rightly with our Church, 1. Infants baptised, for baptisme is a seale of their fellowship with Christ, and therefore of communion with the Church, because Separatists will have none members of the Church, while they can give proofes thereof by signes of regeneration, infants must be without the Church, as Infidels and Turks, for none are the Church to them, but the royall generation, partakers of the holy faith, taught of God, called and separated from the world, the rest are without: hence baptisme shall either seale no entring of infants in the Church, contrary to Gods word, or the baptizing of infants is not lawfull, as Anabaptists teach. 2. The hearers of the word have a communion with the Church as is cleare, seeing these that eate of one bread are one body, these that professe in the hearing of the word, that same faith, are also that same body in profession; yet excommunicate persons are admitted as hearers of the word. Hence only the extreame and great excommunication, 1 Cor. 16. 22. cutteth of men from being simply no members of the Church, that excommunication that maketh the party as a heathen and Publican, supposeth him still to be a brother and hearer of the word, 2 Thes. 3. 14, 15. And all these are members of the Church and yet not necessarily converted. 3. The regenerate and beleevers that communicate of one bread and one cup at the Lords Table, are most neerely and properly members of one visible body, and none of these are to separate from Christs body.

5. Conclusion, It is not lawfull to separate from any worship of the Church for the sinnes of the fellow-worshippers, whether they be officers or private Christians.

1. Because Scribes and Pharisees, 1 Arg.and the Church in Christs dayes was a most perverse Church, the rulers perverted the Law, Mat. 5. 21. denyed that hatred and rash anger was a sinne, ver. 22. or heart adultery a sin. Made the commandement of God of no effect by their traditions, Mat. 15. 6. polluted the worship with superstition p. 133and will-worship, ver. 7. 8. Mark. 7. 6, 7, 8. said it was nothing to sweare by the Temple, devoured widdows houses, made their proselites children of damnation, Mat. 13. 14, 15, 16. were blind guides, filled the measure of their fathers wrath, slew the Lord of glory, 1 Cor. 2. 8, 9. killed and crucisied the Prophets, were blind guides, and the blind people followed them, and slew the Lord of glory also. The Priest-hood was keeped by Moyen, Caiphas was High-priest that yeare. But Christ by practice and precept forbad to separate from this Church. Ergo, &c, The assumption is cleare. Mat. 23. They sit in Moses his chaire, heare them, Mat. 10. 6, 7. Goe to the lost sheepe of the house of Israel and preach. And Christ and his Disciples observed their feasts, preached in the Temple and Synagogues, Joh. 1. 7, 37. Joh 8. 2. Luk. 4. 16. Luk. 1. 9. Christ reasoned with them about religion, Ioh. 10. 24, 25, 26.

Ainsworth replyeth to this,Ainsworth conuterposs. pag. 8. Christ and his Disciples separated from the corruptions of the Iewish Church: and from false Churches, as from the Samaritanes. Answ. We acknowledge separation from corruption, but not from the worship of corrupters, when they keepe the foundation, the Samaratine-Church had not the foundation, but worshipped they knew not what, neither was there salvation in their Church, Iohn 4. 2. but there was the true God worshipped among the Iewes and salvation amongst them.

2. Ainsworth replyeth, The Iewish Church consisted still, as Moses had ordained, Levit. 20. 24. of a people separated from the heathen, and were the children of the Prophets and covenant, Joh. 4. 9. Acts 3. 25. but your Church consisteth of an unseparated people? Answ. The Priest-hood was changed,Toletus in Ioh. 10. Calvin in loo.John 10 Ioh. 11. 51. Caiphas was High-priest that yeare, against the Law (as Tollet observeth) for the High-priest,Iosephus antiq. Iud. lib. 18. cap. 3. Exod. 28. 29. by the Law was High-priest till his dying day. But all was corrupted (saith Calvin,) and all bought and sold (saith Iosephus:) this was as Anti-Mosaicall as our reformers Ministry is Antichristian, if they had their calling only from Rome. p. 1342. The Jewish Church consisted of men separated from heathen, who said stand back, I am holier then thou, Isaiah 65. but they were corrupters of the L…w, murtherers of the Prophets and the heire Christ, Math. 21. hypocrites, will-worshippers, blind guides, blind people, &c.

Our second Argument,2. Arg. If Gods Prophets and people were never commanded to separate from the publike worship, but commanded to come up to Ierusalem and worship, pray, sacrifice with Gods people, Deut. 12, 11, 12, 13. Deut. 15. 19, 20. Deut. 16. 7, 8. v. 16, 17. And yet that people was a crooked and perverse generation, Deut. 32. 5. not his children, provokers of God to jealousie with strange gods, sacrificers to Divells, ver. 16, 17. their workes for bitternesse like the clusters and grapes of Sodome, ver. 32. a people that had neither eyes nor eares, nor heart to understand God, Deut. 29, 3, 4. stiffe necked, foolish, proud, murmurers, idolaters, &c. Then the sinfulnesse of the worshippers defileth not the worship, and we are not to separate from the worship for the wickednesse of the worshippers. But the former is Scripture, Ergo separate we cannot upon this pretence. The proposition is sure, for God cannot both command his people to come and worship publikely with his people, and then also forbid them, because for the wickednesse of the worshippers, they were to abstaine. Also 2. It will follow that the people should not have gone to Shiloh when God commanded them to sacrifice with Elies sonnes,1 …am. 2. because they committed silthinesse with the women at the doore of the Tabernacle of the Congregation, because Elies soones wickednesse made men to abhorre the Lords sacrifice.

Also 3. Because to prophecy to a people,3. Arg. and for the people to heare the word of prophecy are both acts of worshipping God, it will follow, if we must abstaine from the worship for the knowne sinnes of fellow-worshippers, then Isaiah sinned in prophecying to a people laden with iniquity, corrupt children, the seede of evill doers, p. 135hypocrites, rebells, Sodome and Gomorrah, murtherers, oppressors, &c. Isa. 1. for Isaiah and that wicked people worshipping together, the worship was defiled to Isaiah, by these wicked hearers, and he should have abstained from prophecying and separated from that polluted and unlawfull worship. Hence Ieremiah sinned in prophecying to Israel and Iudah, Hosea sinned, Amos sinned in prophecying to wicked people, Ionah sinned in prophecying to Niniveh; Paul sinned in preaching Christ to the obstinate Iewes, to the scoffing Athenians. And seeing they were commanded to prophecy obedience to Gods commandements, shall it be sin and disobedience, for certainely the preacher and the hearers of the preaching joyne in one and the same worship.

Also 4. Baruch should not have gone to the house of the Lord at the commandement of Ieremiah, 4. Arg.and so at Gods commandement, Ier. 36, 6, 7. to reade the booke of the Prophecie of Jeremiah, in the eares of the Princes and people at the entry of the new-gate of the Lords house, ver. 10. because the Princes, Priests, Prophets and people followed Baalim, slew their children to Molech, forsooke the Lord their God, said to a stock thou art my father, came to Gods house and cryed, the Temple of the Lord, the Temple of the Lord, and yet did steale, murther, commit adultery, sweare falsly, burne incense to Baal, and walke after other gods, Jer. 9. 2, 3, 13, 14. Chap. 5. 31. Chap. 7. 8, 9, 10. Chap. 2. 13, 14. ver. 27. Chap. 14. 15, 16. Chap. 23. 1, 2, 3, 9, 10, 11, 12. Chap. 7. 30, 31, 32. Chap. 15. 1. No people could be more desperately wicked; yet Ieremiah worshipped God with them, commanded Baruch to worship God, and commanded the King, his servants, and the people publikely to worship and heare and beleeve the word, Chap. 22. 2, 3. v. 5. Chap. 19. 3, 4. Chap. 26. 2. And besides he should have commanded the faithfull to separate from such an Idolatrous Church, and not commanded them to heare in the Lords house, and beleeve and obey. So Ezechiel commandeth a most wicked p. 136and idolatrous people to joyn in the publick worship, Ezek. 6 2, 3. Chap. 20. 3, 4, 5. Chap. 21. 3, 4. so all the rest of the Prophets.

1. This idolatrous people in the judgement of charity could not be judged visible Saints, seeing they were visible Idolaters, lyars, murtherers, adulterers, and an Assembly of treacherous persons.

2. It cannot be said, that to prophecy to them in publick is not to keep a religious communion with them. For to heare on Messiah preached, these same promises, threatnings, covenant, and that ordinarily, is an evident signe of a Church-fellowship, and joynt worshipping of God together.

There only reason that they give to this is. Robinson against Bernard. p. 100.The common-wealth of Israel was a policy established by God, by covenant without exception, and so long as the Covenant stood unbroken on Gods part, though broken on their part, it was not lawfull to separate from that Church. So Robinson.

Others say, Ainsworth counterpoyson p. 8,Christ behooved to be borne of the true Church, therefore they never left off to be the true Church till Christ came.

Answ. First, we have Robinson contrary to Ainsworth, the Israelites then sacrifi…ed to Divels, not to God, Deut. 32. 17. … Chron. 11. 15. and will you say the Prophets separated no… from them, saith Ainsworth. We say in the act of sacrificing to Divels, the Prophets that were holy separated from them, but not from their Church and lawful worship. Robinson saith, They were to hold communion with that Church of Israel without exception.

2. We have a faire confession, Separatist confes. …. 31.that contrary to the 31. Article, The faithfull may become and stand members, and have a spirituall communion with a people, as an orderly gathered and constituted Church of Christ that are Idolaters, thieves, murtherers, worshippers of Baal, so being they worship the true God publickly as he commandeth, and be in externall covenant with him.

3. Suppose the Church of Israel should have had a typicall p. 137priviledge in this beyond all the Churches of the new Testament, which Ainsworth will not grant, neither can we see it, yet all the Separatists goodly arguments hence fall to the ground, if the faithfull might lawfully keep Church fellowship with the Church of Israel so corrupted. Then in the old Testament Christ and Belial, light and darkenesse might be in one Church worship. Then in the old Testament, the seed of the woman, and the Serpents seed could agree together, then it was lawfull to remain in Babel, lawfull to become members of an Harlot Church, and be defiled with their unlawfull worship, and to consent therunto. Then it was not required in the old Testament, that the Church of God, and his people in Covenant should be a Royall Priest-hood, an holy people. In the old Testament, the Church might be a whoore, Worship Baal, Sacrifice to Divel…, and yet remain the Spouse and wife of Jehovah. All their passages cited in the old Testament for separation from a Church fall. The Church of Israel had not Christ for their King, Priest and Prophet, and therfore was not separated from all false Churches, as they prove from Hos. 2. 2. Cant. 1. 7, 8. Psal. 84. 10. in the old Testament, The wicked might have taken the covenant of God in their mouth, contrary to Psal. 50. 16, 17. which place the authour of the Guide to Zion, Guide to Zion, pos. 32. p. 16.alleadgeth, to prove that idolaters and wicked persons are not members of the true visible Church. Separat 3. petit to K. Iams.; pos.Then it is false that Separatists said, The Lord in all ages appointed, and made a separation of his people from the world, before the Law, under the Law, and now in the time of the Gospell. For M. Robinson teacheth us in the old Testament none were to separate from the Church of Israel though never so abhominable in wickednesse.

Lastly, The Church of Israel had no such priviledge as that persons who were idolaters, thieves, worshippers of Baal, and forsakers of the true God, and going a whoring after strange gods should remaine members of Christs true body, and a redeemed Church; for then p. 138they should have had a priviledge, to goe to Heaven, holding the broad way to Hell, for Christs true body shall be glorified.

Also 5. Elijah should have grievously sinned against God in gathering together all Israel on Mount Carmell, 5. Arg.amongst the which there were seven thousand that bowed not their knee to Baal,…o…. 11. and was the Lords elected and sanctified people, and also with them the idolatrous people that halted betwixt God and Baal, 1 Kin. 18. for so he brought light and darkenesse, Christ and Belial to one and the same publick worship, for there was praying and preaching and a miraculous sacrifice, and ver. 39. All the people fell on their faces and worshipped, and Elijah knew them to be an idolatrous people, and that the faithfull in that worship behoved to have bin defiled and consenters to the unlawfull worship of these halters betwixt God and Baal.

Master Canne, M. Canne neces▪ of Sepa…. pa. 107.poore soule doubtsome what to say, saith, These that preach to people have not spirituall communion with all which are present and heare the same, for the Divell is often a hearer. But this is a poore shift, for neither Saviour, Word of God, covenant, promise, or seale belongeth to Satan: He is a hearer to carry away the seed that falleth by the way side, Mat. 13. And so because the word is not Satans in offer, and he commeth uncalled, he hath no Church communion with the Church, but the Word preached to men, and especially in an ordinary way is a professed communion with all professours, for so the word of God saith, Eze. 33. 3. They come unto thee as the people commeth, and they sit before thee as my people, and they heare thy words. And Esa. 58. 2. They aske of me the ordinances of Justice, they take delight in approaching to God. And Esa. 2. 2. The peoples communion with one another in going to the Lords Mountaine to be taught his Word, is set downe as a marke of the called Church of the Gentiles.

2. To heare or professe hearing of the word is a worshipping of God: therefore joynt-hearers are joynt-worshippers, p. 139and have communion together.

3. To eate at one Table of the Lord is a profession that the eaters are one body, 1 Cor. 10. 17. with that same Lord, and promises are offered in the word that are sealed in the Sacrament.

4. All our Divines proove the Church of the Iewes, and the Church under the New Testament to be one Church, because that same word of the covenant, and that same faith in substance that was preached and sealed to us, was preached to them, 1 Cor. 10. 1, 2, 3, 4. Heb: 11. Heb: 13. 8. Heb: 3. 7, 8, 12, 13. none deny this but Arminians, Socinians, Papists, and some other perverters of the Scriptures.

5. If a joynt hearing of the Word be denied to be a Church-communion in externall worship, upon this ground, because all that heare doe not believe, but many scoffe at the Word, many hate it, many reject it in their hearts, as Separatists reason; this is most weake and prooveth that all have not an internall communion by faith and love, but it is nothing against a Church-communion, in the matter of Separation. Also hence it might be concluded, none have a Church-communion that eateth at one Table, and eateth one bread and drinketh one cup, except only believers, and so all Hypocrites in the visible Church, hearing together, praying and praysing and receiving the seales of the covenant together in one politick and visible body with believers, should be Separatists from believers, having no Church communion with believers, the contrary whereof reason and s…nse teacheth, and Scripture, Psalm. 42. 4. Psalm. 55. 13, 14. 1 Cor: 10. 17. Math: 13. 47. Mat: 12. 13. confirmeth. Master Canne seeing this saith, We affirme not that there can be no religious communion, but with members of a visible Church, our profession and practise is daily otherwaies, yet so that they be such persons, howbeit not in Church-state, yet to bee judged in the Faith by their gracious and holy walking, and are persons in the judgement of Men gracious and holy p. 140in their walking, but members of a visible Church are visible Saints, and so if there be no religious communion to be kept, but with persons judged gracious, then is there no religious communion to bee kept, but with members of the visible Church, who are gracious and holy, which is a plain contradiction.

Moreover 6.6. Arg. The zeale of Josiah commended so highly by God, should have bin sinfull and wicked zeale, in commanding all the people to keepte the most solemne Passeover that ever had beene since the daies of the Judges, 2 King. 23. 21, 22. and yet Iudah was universally corrupted with high places, idolatry and false Priest-hood, images, groves, &c. It is true Iosiah reformed all these, it is as true he sought no more of the people for their externall right worship, but profession, and could get no more, yet he commanded not separation from the Church of Iudah, for these corruptions, howbeit much heart wickednesse was amongst them, as is cleare, v. 26. Notwithstanding God turned not from the fiercenesse of his great anger against Judah.

Moreover 7.7. Arg. Asa his zeale should have bin as sinfull in commanding all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, to conveene in an Assembly (which was farre from separation) to a solemne service of swearing a Covenant, to se…k the Lord, under the paine of death, to both men and woemen, and presently after such abominable Idols as …ad bin in Iudah and Beniamin, 2 Chron. 15. 8. were they all turned visible Saints, a holy people, a chosen generation, all taught of God, all partakers of the faith and promises, so suddenly at one Proclamation?

Also 8.8. Arg. Ioshua 24. conveened all the Tribes and exhorted them to serve the Lord, he charged them all to conveene, and they did enter in a covenant with the Lord, and he set up a stone under an oake that was by the Sanctuary, ver: 26. Now this conveening of them all, even these who v. 14. and 23. had strange gods amongst them beside the Lord, as Ioshuah knew well, and gave p. 141warning therof, must have bin a sinfull fact in Ioshua, in commanding a mixture of Gods people, and these that had strange gods, to assemble in the Sanctuary, and enter in covenant with God, and heare the servant of God exhort them so heavenly in that Sermon Chap. 23. and Chap. 24. of Ioshuah, this was light and darknesse, Christ and Belial to come to one Sanctuary to defile the worship of God, pollute the people with leaven, take the name of God in vaine, if Separatists teach true Doctrine.

And 9.9. Arg. Moses sinned grievously, Deut. 29. in assembling all the men of Israel, their little ones, wives, strangers, hewers of wood, drawers of water to enter in an oath and covenant to serve God, which was a solemne publick worship; for there was amongst that company, who ought to have bin separated, v. 4. those to whom the Lord had not given a heart to perceive, nor eyes to see, nor ears to heare to this day. So Moses in that prophaned the name of God, polluted the word of the covenant. Many other instances might bee given for this purpose.

3. Argument. …. Principall Arg.If Paul doe not only not command separation in the Church of Corinth, but also command and approove their meeting together in Church-communion, 1 Cor. 5. 4. 1 Cor. 11. 18, 20, 21, 22. 1 Cor. 14. 23. 1 Cor. 16. 2. where there was schismes and contentious, 1 Cor. 1. 12, 13. envying and strife, 1 Cor. 3. 3. incest, and incest tolerated, such as is not named amongst the Gentiles, 1 Cor. 5. 1. going to law with their brethren for gain before Infidels, 1 Cor. 6. Harlotry, v. 15, 16. Eating at the Idols-Table, 1 Cor. 8. Keeping fellowship with Divels, 1 Cor. 10. 20, 2, 22. comming to the Lords Table drunken, 1 Cor. 11. 21. eating and drinking damnation, v. 29, 30. A denying of a fundamentall point of faith, the resurrection of the dead, and that with scoffing at it, 1 Cor. 15. 35. Murthering of weak soules, whom Christ had dyed for, 1 Cor. 8. 12, 13. Pauls name despitefully traduced, 2 Cor. 10. 8, 9. &c. Then it p. 142is unlawfull to separate from the pure worship of God, because a Church is not constitute of visible Saints, and a people all taught of God.

To this Master Barrow answereth. Barrow of a false Church, p 24.1. These were faults of frailty and ignorance.

Answ. Such sinnes of the flesh against the law of nature, as envy, strife, extortion, drunkennesse at the Lords Table are not sinnes of frailty, malitious hating and reproaching the knowne and approoved servant of God, 1 Corinth: 10. 11, 12. 1 Corinth: 4. 18, 19, 20. are not frailties, but must contaminate the worship, no lesse then sins to the which obstinacy is added, howbeit possibly not in alike measure and degree. 2. We then are to thinke them members of a visible Church, and not to separate from them, howbeit in the judgement of charity we cannot say, they are a royall Priest-hood, the holy seed, the sheepe of Christ, the Spouse and body of Christ, and all taught of God, as you say, for so the constitution of the visible Church is marred, and a company that is not such, is not the matter of a visible Church, as you teach.

Barrow secondly saith, We should not separate, till their sinnes be reprooved and censured, and they declared incorrigible, and such as will not heare admonition, such were not the Corinthians.

Answ. Then we are to esteeme denyers of the resurrection, schismatickes, extortioners, drunkards, incestuous persons, fornicatours knowne so to us, to bee a Royall Priest-hood, the Sheepe, bodie and Spouse of Christ, regenerate, plants of righteousnesse, precious stones of Zion, all taught of God, aye and while the Church and Professours rebuke them and censure them.

2. If these were not dispisers of Pauls admonitions, why should Paul say, 1 Cor. 4. 21. shall I come to you with the rodde? how were some of them puffed up as though Paul would not come, ver. 18. and why doth Paul never once command that they separate from the p. 143Church, if the Church will not use the rodde against them? if the servant of God must waite on gainsayers and obstinate persons, if at any time God shall give them repentance, 2 Tim. 2. 14, 15, 16. Should not one wait on a whole Church, or many in a Church and keep communion with them,Separatists, con…ess. art 36. pag 26. till God give them repentance? It's true, Separatists say there should be no separation from a Church till all meanes be used of rebuking, but why did not then Elijah, Moses, Joshuah, Isaiah, Ieremiah command separation? and why did they command Church-fellowship after all meanes are used, and Israel declared stiffe-necked, Deut. 9. 6. Sodome, Gomorrah, Isa. 1. 10. impudent and hard-hearted, Ezech. 3. 7. stiffe hearted, chap. 2. 4. refusing to hearken, pulling away the shoulder, stopping their eare, making their heart as an Adamant? Zach. 7. 11, 12. after all which Church communion with them in the word, covenant and oath of God, Sacraments, Passeover, circumcision, prayer, hearing of the word is commanded.

4. Argument. 4. Principall Arg.If the Apostle tearme the Gallatians the Church of Christ, brethren; Gal. 1. 2. receivers of the Spirit by the hearing of faith, chap. 3. 2. the children of God by faith in Christ, ver. 26. spirituall, chap. 6. 1. and so esteemeth them a right constitute Church not to be separated from, howbeit they were in part removed from Christ to another Gospell, Gal. 1. 8. bewitched, foolish, joyning circumcision and the workes of the Law with faith, and so fallen from Christ, Christ profiting them nothing, fallen from grace, running in vaine, under the Law againe, and not under Christ, Gal. 5. 4, 5, 6, 18. beginning in the Spirit, ending in the flesh, Gal. 3▪ 3. if so (I say) then is it not lawfull to separate from a Church, for the sinnes of the worshippers. But the former is true, Ergo, so is the latter. The proposition is clear, because Pauls stiles which he giveth them make them the body and spouse of Christ, and so it is not lawfull to separate from them. Also Paul writeth to them as to the Church of Christ, which is an acknowledged Church-communion.

p. 1445. Argument. … ▪ Principall Arg.If the Church of Ephesus be a true Church, holding the candlesticke of Christ and Christs presence walking in it, that su…fered for Christs name, and fainted not, Rev. 2. and yet had fallen from her first-love. If Pergamus held the doctrine of Balaam, and the Nicolaitans, and murthered the Saints, had Sathans throne amongst them, ver. 13. 14. If Thyatira suffered the woman Jezabel to seduce the servants of Christ. If Sardis had a name to live, and was dead, and her workes were not perfect before God; If Laodicea turned cold, indifferent and lukewarme in the matters of God, and was ready to be spewed out at Christs mouth. Then may a church remaine a true Church with a lawfull, visible Ministry, having power of the word, seales and Church discipline, as all these had, and cannot be separated from, except we would leave the candlesticke, and Christ walking in the midst of the golden candlesticks.

6. Argument. 6. Principall Arg.If we are to beare long in patience, and brotherly kindnesse, with the most refractarie, and stiffe-necked gainsayers, and to preach to them, and so keepe externall communion with them, as Paul saith the servant of God must doe, 2 Tim. 2. 24, 25. much more owe we this to a whole Church which doth contumaciously suffer, or defend a sinne, and a sinner. But the former is true, Ergo▪ so is the latter. The proposition is proved, If we owe patience and longanimity to one, then farre more to a hundred, five hundred, ten hundred, so Iohn Epist 3. ver. 10, 11. did beare with the Church wherein wickednesse was tollerated. This argument is confirmed, That which the Prophets of God at Gods command did, preaching, and waiting on upon an obstinate Church all the day long, that same onwaiting patience owe we to the Church, whereof we are members: But the Prophets, at Gods command, kept Church-fellowship of prophecying to a people disobedient, and obstinate aye till God cast them off, as Isaiah doth chap. 65. 2, 3. all the day long: The Prophets went and preached to Ierusalem after they had stoned, and killed p. 145the former Prophets, Mat. 23. 37. and after they had killed the heire Christ Iesus, they preached to them also, Acts 2. 22. Acts 3. 13, 14. Acts 4. 1, 2, 3. 5. 4, &c. so Jer. 3▪ 12. Ieremiah after he had beene put in the stockes, and the word of the Lord became a reproach, yet still prophecyed, Ier, 20. 9. Ier. 26. 12. Now a preacher in a constitute Church is a member and part of that Church where he preacheth, and is to beleeve and be saved by that same word which he commandeth others to heare, as a meane of their salvation, 1 Tim 4. 16.

7. Argument. 7. Principall Arg.If the wickednesse of a Church have such influence as to pollute the publike worship, and to defile these that communicate in the worship, so as they must separate therefrom, and if the unconverted preacher be not to be heard, as a lawfull Pastor. Then also we can communicate in no Church, where there are lurking hypocrites; But both these are against the word of God, Ergo separation from the Church in that kind must be against the word of God also. The proposition is cleare: If the sinnes of these that heare, and communicate with me, defile the worship to me, they defile it whether I know their sinnes or no. If a pest man eating with me, defile my meate; the meate is infected to me, whether I know it or no, and if I be obliged to know it, and know it not, my ignorance is sinnefull, and doth not excuse me. Now certainely no beleever is obliged to know the latent hypocrite, it was no sinne in the eleven Apostles, that they knew not Iudas to be the traitor while God discovered him. The assumption I prove, an unconverted man may be a called Pastor, whom we may lawfully heare, as Iudas was a chosen Apostle, so Mat. 7. 22, 23. Phil. 1. 16, 17, 18. Also it were lawfull to be a member of no visible Church, if the sinnes of unknown hypocrites should defile the worship, because in the net and barne-floore there are alwayes bad fish and ch…ffe. Barrow discov. pag. 30.Judge then if M. Barrow teach judiciously. If the open sinnes (saith he) of Ministers or people defile not word and Sacraments administrated p. 146by them, why hath God said the sacrifice of the wicked is abhomination to the Lord? Prov. 15. and that the wicked may as well kill a man, as a bullock, and what the defiled …riest toucheth is defiled, their prayers and sacraments are not the Ordinances of God. Answ. Except by Anabaptists, I never read the Scripture so perverted; the praying, preaching, sacraments of a defiled Priest, and an unconverted man, to himselfe, but not to others, are abhominable, and sinne before God; whether they be censured by the Church or no, whether they be known to be defiled and polluted sinners in the state of nature, or not knowne; because their persons are not reconciled in Christ to God, as all our Divines prove, as Augustine and Prosper proveth against Pelagians, August. cont. Julian lib. 4. cap. 13. & cont. Pesag & C…lest. lib. …. cap. …6 Prosper. cont. Collat. cap. 18.and our Divines against Arminians; see for this what Arminius, Corvinus, and the Jesuite Bellarmine, Suarez and …asques saith on the contrary. The notoriety of Ministers and professors sinnes,Armin. an…berk. pag 244. ad a…t. 31. pag. 25…. or their secrecy is all one, the sinne defileth the man, and the mans worship, preaching and prayers to himselfe,Collat. Hag. pag. 250, 251. but their sinnes doe not an…ll, and make of no effect the ordinances of God,Corv. cont Molin. cap. 38. that are publike, the prayer of the unconverted Minister is the prayer of the Church,Bellarm. de grat. & lib arbit. lib. 5. cap. …. and heard for Christs sake, howbeit the man himselfe be a taker of Gods name in vaine,Suarez. de grat. lib. 1. cap. 21. else infants baptised by an unconverted Pastour, were infidels, and yet unbaptised,Vasquez. in 12. tom. 2. disp. if his sacraments administred by him in the state of sinne be no ordinances of Christ, but abhominations that defile others as well as himselfe. Thus the preaching of Scribes and Pharisees, the abhominable slaves of hell, as concerning their conversation, were not to be heard, even while they sate on Moses chayre, the contrary whereof Christ commandeth, Mat. 23. 2, 3, 4.

8. Argument If the Church-worship must be forsaken,8. Principall Arg. for the wickednesse of the fellow-worshippers, then the publike ordinances of word and sacraments, should have their worth and dignity from the persons worshipping: as preaching should be more the word of God, p. 147the holier the preacher be; and lesse the word of God, the lesse holy that he be, and not the word of God at all, if the preacher be an unwashen and an unhallowed Priest (whereof there are too many, alas, in our age) But this were absurd, the word hath all the essentiall dignity and holinesse from God, and preaching and baptizing are true pastorall acts and meanes of salvation, so the men be called by God and the Church having their power from Christ Jesus, whose ordinances they are, what ever be the mens morall carriage. I grant it is more unsavoury, and worketh the lesse, if the man be an ungracious slave of sinne, but that is by accident and from our corruption who cannot looke to Gods word, and receive it as his word, but we must looke who he is, a good, or a bad man who carrieth the letters; and what vessell it be that beareth Gods-treasure, if of gold, or of earth.August. contr. Donatists. This argument Augustine presseth against the Donatists.

9. Argument. 9 Principall Arg.If Church-worship, where wicked people worship with us, be defiled to us beleevers, then Peters preaching was defiled to the converts, Acts 2. because Ananias and Saphira, Simon Magus did worship with them: Moses, Elijah, Joshua could not but be defiled by the prefence of stiffe-necked people, whose hearts were going after Baalim, and they sinned in taking part and consenting to a polluted covenant, Passeover, feast of the Lord, Sermon or the like. It is not enough to say, if they knew the worshippers to b… such, they were not to communicate with them. I answer, then the worship publike where wicked persons doe communicate, doth not of it selfe contaminate and pollute the worship to others who are true believers, but only upon condition that believers know the wickednesse, for 1. We desire a warrant of this from the Word of God, or the nature of the worship. 2. And if so be baptisme administred by a private person, whom we take to be a faithfull Pastor, should be lawfull, I never thought our knowledge had p. 148power to change worship from a pure and cleane case, to make it impure and uncleane, by this meanes light and darkenesse, Christ and Beliall, the womans seede and the Serpents seede may remaine together, we may stay with the infectious botch of uncleane worship, while we know it, and the Church rebuke and censure it, but it is too long, to lye in the fire, and be burnt to ashes, till we take notice of the secrets that are known to God, that is, whether the whole thousand professors that worship with us, be beleevers or unbeleevers. 3. This answer helpeth not against our argument, for Moses, Isaiah, Ieremiah and the Apostles, knew most part that these with whom they did publikely communicate in publike worship were stiffe-necked, rebellious, idolatrous, superstitious, and yet they did not separate from the publike worship, for their wickednesse.

10. Argument. 10. Principall. Arg.That which is so hainous a sinne, as to prophane Gods name, and ordinances, to marry Christ and Belial, to mixe God and Idols that are Divells, should have been forbidden in the old and new Testament; but separation from the true worship of God for the sinnes of the worshippers is never forbidden, and communion is ever commanded in the old, or new Testament, therfore separation cannot be lawfull, and communion cannot be such a sin.

6. Conclusion. 6. ConclusionA worship may be false in the matter two wayes, either when we are to practice it, or give our assent to it, as to receive the Sacraments after an unlawfull manner, to assent to corrupt doctrine, that is never lawfull, and here we may separate from the worship, when we separate not from the Church. Or then the worship is false in the matter, but our presence doth not make it unlawfull to us; as professors may heare a preacher who preacheth the body of divinity soundly, howbeit he mixe errors with it, because what every one heareth they are to try ere they beleeve, as the Spirit of God teacheth, 1 Thes. 5. 21. Try all things, hold fast what p. 149is good, 1 Joh. 4. 1. Try the spirits: in so doing we separate from the Sermon, while we heare the good and refuse the evill: because we separate from the error of the worship, therefore to heare unsound doctrine is not to partake of false worship, because we are to heare the Pharisees, but to beware of their leaven, and finding it to be soure and unsound doctrine, we are to reject it.

7. Conclusion. 7. Conclusion▪A communion in worship true in the matter, where the person called, for example, the Preacher is a minister of Antichrist, is unlawfull, because we are not to acknowledge any of Babel, or Baals Priests professing their calling to be of the Pope, the man of sinne.

8. Conclusion. 8. ConclusionWhen we separate from a Church overturning the foundation of religion, as from Rome, we are to keepe a desire of gaining them, howbeit not a brotherly fellowship with them. Augustine saith with us, we are in mercy to rebuke what we cannot amend, and to beare it patiently, and else where: So Ciprian, August. Epist. 162. & 50. sheweth, the Africans were esteemed a Church of Christ, howbeit they strictly held baptisme, by heretiques, to be no baptisme.