The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 2 · Chapter 14
TO CHAP. XIV.
HIs 14th Chapter is ſpent in Examining and anſwering a Reaſon that I gave of my ſecond Anſwer to his Objection, which was propounded and cleared in the former Chapter. The Reaſon was this. The Church of Chriſt received many thouſand Jewes, who beleeved on the Name of Chriſt, although they were ſtill zealous of the Law, and ſaw not the beggarly emptineſſe of Moſes his Ceremonies, Act. 21.20. And the Apoſtle Paul directeth the Romans to receive ſuch unto them, as were weake in the faith, and ſaw not their liberty from the ſervile difference of Meats and Dayes, but ſtill lay under the bondage of the Law. Yea he wiſhed them to receive ſuch upon this ground, becauſe Chriſt had received them, Rom. 14.1. to 6. And leſt it ſhould be objected, there was not the like danger of lying under bondage to Moſes, as to Antichriſt; It was ſaid, that even the bondage under Moſes was ſuch, as that if it were continued in, after inſtruction and conviction, it would ſeparate them from Chriſt, (Gal. 5.2.) and bondage under Antichriſt could doe no more.
For Anſwer hereto, the Examiner would have two things to be carefully minded:
1. That the Ordinances of Moſes were ſometimes the Ordinances of God: and when they were to vaniſh, they were to be taken away with ſolemnity. The Ordinances of Antichriſt were the Inventions of Satan, and from firſt to laſt never to be received, nor ſubmitted to, no not for a moment.
2. He would have the difference of times to be obſerved, (which ſaith he, Mr. Cotton himſelfe confeſſeth) after inſtruction and conviction, Moſes Law was deadly, and would ſeparate from Chriſt. Therefore there was a time, when they were not deadly, and did not ſeparate from Chriſt, to wit, untill Moſes was honorably fallen aſleep, &c. To apply then, Paul obſerved a vow, and the Ceremonies of it, Circumciſed Timothy, &c. May therefore a Meſſenger of Chriſt now (as Paul) goe to Maſſe, Pray to Saints, performe Pennance, keepe Chriſtmaſſe, and other Popiſh Feaſts, and Faſts? &c.
Reply. 1. I never heard or read till now, that Paul ever went to Maſſe, Prayed to Saints, kept Chriſtmaſſe, or the like: nor did I ever imagine, that any ingenuous minde would thinke that ever it came into my heart to plead for ſuch things now, or for the retaining of any Popiſh Rite at all. But the wit and lip of man being let looſe, and left to it ſelfe, may inferre quodlibet ex quolibet.
If it be ſaid, his Parentheſis (as Paul) had reference onelyonly to a Meſſenger of Chriſt, (as Paul) not to any ſuch like act of Paul, then his Argument is no more concluſive then a Baculo ad Angulum. What colour were there that any man now ſhould plead Pauls example, to doe that now, which Paul never did, nor any thing like it?
Reply. 2. The Examiner requireth two things here to be carefully minded: In anſwer whereto, I deſire but one thing to be carefully minded: to wit, to what end, I alledged the ignorance of the Jewes in the Primitive times, and the indulgence of the Chriſtian Churches, for receiving them into Church-fellowſhip, notwithſtanding ſuch ignorance: And then ſee, if it doe not inferre that which I brought it for.
If in the Primitive times, the ignorance of the Jewes in many waighty Points of Religion, and ſome of them fundamentall, did not hinder their receiving into Chriſtian Church-fellowſhip, nor diſanull their Church-eſtate (who ſo received them) then it is not ſo neceſſary to Church-fellowſhip, as that without it a Church cannot be, that the Members admitted thereunto, ſhould all of them ſee and expreſly bewaile, all the pollutions, wherewith they have been defiled in their former Church-fellowſhip, Miniſtery, Worſhip, Government, &c. But the former is true, as hath been opened from Acts 21.20. Rom. 14.1. to 6. Gal. 5.2. To which may be added, Acts 15.5. with 24. Where it appeareth ſome of the members of the Church and of the Synod, held forth ſuch Doctrine and Worſhip, touching the neceſſitie of Circumciſion, and obſervation of the Law, as tended to the ſubverſion of ſoules: and yet neither their memberſhip, nor the Eſtate of the Church was thereby diſanulled.
The Concluſion is evident from theſe Premiſes.
It is a vaine thing now to alledge, that the Ordinances of Moſes were ſometimes the Ordinances of God, but ſo the inventions of Antichriſt never were: and there is not the like honourable reſpect and tenderneſſe to be ſhewed to the inventions of Antichriſt, as to the vaniſhing Ordinances of God; For though this were of weight, in caſe I had pleaded for the practiſe of any Antichriſtian inventions, (which indeed was farre off, both from my meaning and words:) yet in this caſe it is wholly impertinent. For that which I pleaded for, was, the capableneſſe of godly Perſons of Church-eſtate, notwithſtanding their ignorance of ſome weighty and neceſſary truths: and the ſoundneſſe of their Church-eſtate, notwithſtanding their admiſſion and toleration of ſuch ignorant members: unto which the difference of the ſeverall objects of their ignorance maketh nothing at all. For the ignorance of weighty Truths (of one ſort as well as another) neceſſary to ſalvation, is a ſinne of like deſtructive nature, of what kinde ſoever the Truths be.
Beſides, there is no need, either for the clearing of our members, or of our Church-eſtate, to plead for the capableneſſe of godly perſons of Church-eſtate, notwithſtanding their ignorance of the Truths of God, whether more or leſſe neceſſary: For wee doe not look at it as any point of ignorance at all, for our members to believe, they may partake in the gifts of the godly Miniſters in England, in hearing the word of God from them. I know the Examiner is vehement and peremptory in pleading for an abſolute neceſſitie, that godly perſons before they doe joyne to a true Church, and Miniſtery, ſhould ſee and bewaile ſo much as may amount to cut off the ſoule from a falſe Church, (whether Nationall, Pariſhionall, or any other falſly conſtituted Church) Miniſtery, Worſhip, and Government of it.
But the voyce of God is not alwayes in every vehement and mightie winde, that rendeth mountaines, and breaketh rockes, 1 Kings 19.11. The Examiner is not ignorant, that we have ſeene, and bewailed Nationall, and Pariſhionall Church-eſtate, and have cut off our ſelves (by the Grace of Chriſt) from any invented worſhip or government of it: yea and from ſuch entrance into the Miniſtery or Adminiſtration of it, as was corrupt either by Nationall or Pariſhionall Relation. But this is that which he requireth further, (He I ſay, but not the Lord) that wee ſhould cut off our ſelves from hearing the Miniſtery of the Pariſhes in England, as being the Miniſtery of a Nationall, or Pariſhionall Church, whereof both the Church-eſtate is falſly conſtituted, and all the Miniſtery, Worſhip, and Government thereof falſe alſo.
But two things here may ſuffice to anſwer this clamour.
1. Suppoſe all this were true, that he clamoureth, but prooveth not: yet this would I faine learne, wherein lieth the ſinne of our members in hearing the godly Miniſters in the Pariſhes? Why, ſaith he, in that they doe not cut off themſelves from a falſe Miniſtery.
Now by the Miniſtery may be meant, either the office of the Miniſtery, or the exerciſe of the office, and gifts of the Miniſtery. From the office, and from the exerciſe of the office, our members have cut off themſelves, partly by ſubmitting themſelves to a Miniſtery of their own Election in theſe Churches, and partly by ſubmitting themſelves to no act of their Miniſteriall office in England, but what an Indian, or any Pagan might partake in, who yet is cut off farre enough from fellowſhip in their office.
Cutting off, is an act of diſunion, and ſomewhat more violent, and keene, then (it may be) the Examiner requireth. The ſinne he chargeth upon our members in hearing ſuch Miniſters, is union, or communion with them. And what ſhall wee ſay, is there no Communion between our members, and the Miniſters in England, whom they doe heare?
Yes doubtleſſe: For 1. There is a naturall communion between the ſpeaker and the hearer: the one giveth counſell, or inſtruction, or reproofe, or comfort; and the other receiveth it.
2. There is a morall Communion between a Teacher and a learner: and doubtleſſe, our hearers may learne many precious Truths from them.
3. What ſhall I ſay further; Is there not alſo a ſpirituall Communion between the Preacher and the Hearer, when the Preacher communicateth many ſpirituall and heavenly Points, and the Hearer receiveth them?
Anſw. 1. Some would ſay; It is not neceſſary, that this ſhould breed a ſpirituall Communion between the Preacher and the Hearer: No more then it maketh a Mathematicall Communion between a reader of the Mathematicks, and the learner of ſome Principles, or Concluſions from him.
But 2. I would rather anſwer otherwiſe. For ſuppoſe a member of our Churches, though a viſible Saint here, yet indeed an hypocrite, ſhould occaſionally heare a Miniſter in England, and by the Power of the Spirit of Grace breathing in his Miniſtery, be effectually brought home to Chriſt, and by lively faith united to him: Here is a ſpirituall Relation and Communion wrought between them: the one is a ſpirituall Father; the other a naturall Sonne in the Faith.
Nevertheleſſe, this I would ſay, that this ſpirituall Communion is not between this Hearer and this Miniſter, in reſpect of his Office, but in reſpect of his Gifts, and of the Power of the Spirit of Grace breathing in the diſpenſation of his Gifts. In which reſpect this Communion doth not amount to Church-communion: Any ſtranger might enjoy as much. Any Pagan Corinthian might come in, and heare in the Church of Corinth, 1 Cor. 14.24, 25. and reape a bleſſing thereby, who yet had not Eccleſiaſticall Communion with their Office. Alſo the Prophet Jeremy heard the falſe Prophet Hanani, yea (and in ſome ſence) ſaid Amen to his Prophecy: yet had he no communion with his falſe Office, Jer. 28.1. to 6. If he ſtill urge, that we have not yet cut off our ſelves from communion, no not with the falſe office of the Miniſtery of England, and with their falſe Church-eſtate, in as much as we ſtill retaine their Baptiſme, wherein we ſubjected our ſelves to their Office, and to their Church-eſtate, (which are both falſe:) as well as their Worſhip, and their Government.
Anſw. This is a further Objection, then he held forth whileſt he continued with us: and therefore no marvell, if my Letter ſpake nothing to it. But therefore let me now propound another Point, which may ſuffice both for an Anſwer to this Objection, as alſo for a ſecond Anſwer unto the former clamour, and exception againſt hearing of the godly Miniſters in England. The Point is this; That I doe not ſee, how the Examiner can juſtifie his grievous charge, that their Church is falſly conſtituted, (whether Nationall or Pariſhionall) and accordingly, that their Miniſtery, Worſhip, and Government are all of them falſe. Foure things he chargeth to be falſe. 1. Their Church conſtitution, Pariſhionall and Nationall. 2. Their Miniſters. 3. Their Worſhip. 4. Their Government.
For the firſt, touching the conſtitution of their Pariſhionall Churches, let it be conſidered what I ſaid before, that where there be viſible Saints, there is the true matter of the Church; and where there is a Covenant or Agreement (whether explicite or implicite) to aſſemble together in one Congregation, to worſhip the Lord, and to edifie one another in the Ordinances of Chriſt, there is (for ſubſtance) the true forme of a Church. And where there is the true matter, and true forme of a Church, it cannot be truely ſaid, that ſuch a Church is falſly conſtituted. For there being but two cauſes of which a thing is conſtituted, matter and forme: whatſoever hath true matter, and true forme, is truly conſtituted.
Againſt this, what he will accept I doe not know: and therefore know not how to prevent him with a fit and juſt defence. But by others, two things are wont to be objected.
Object. 1. From the matter of the Church. Object. 2. From the efficient cauſe of the Church.
From the matter of the Church, it is objected, that there be not onelyonly viſible Saints in the Engliſh Pariſhes, but with them are mingled many ignorant, and ſcandalous perſons, drunkards, whoremongers, deſpiſers and perſecutors of them that are good, Prophane ſwearers, that have not ſo much as a forme of godlineſſe, but doe utterly deny and deride the power of it.
Anſw. This is indeed juſt matter of mourning and lamentation to all the Saints of Chriſt, and may be alſo (in due order) juſt warrant of ſome degree of ſeparation from them, as from a corrupt Church. It cannot but offend and deeply grieve the ſpirit of a Chriſtian, to ſit downe at the Lords Table, and drinke the bloud of the Lord with ſuch, who may be ready the next day to ſpill the bloud of ſincere Communicants as Puritan Round-Heads.
But whileſt the Saints of Chriſt continue amongſt them, the mixt fellowſhip of ignorant and prophane perſons doth not evacuate or diſanull their Church eſtate. The ſtore of malignant and noyſome humours in the body, yea the deadneſſe and rottenneſſe of many members in the body, though they may make the body an unſound and corrupt body, yet they doe not make the body no body. When the Prophet Iſaiah complained, that in the Church of Judah, from the ſoale of the foote to the crowne of the head, there was no ſoundneſſe in it, but wounds, and bruiſes, and putrifying ſores; yet whileſt there was a Remnant amongſt them of faithfull Saints, they were not yet no Church, they were not yet Sodome and Gomorrha, though but for that Remnant, they had been as Sodome, and like unto Gomorrha, Iſa. 1.6. with 9. Say not though Hieruſalem and Judah were at that time degenerate, yet they had been at firſt an holy Nation, a faithfull Citie, (Iſa. 1.21.) and ſo had a true conſtitution: which the Churches of England never had.
For 1. I might anſwer, That though in regard of ſome prime members, Hieruſalem was counted a faithfull Citie, and the Nation Holy, by Priviledge of their Covenant: yet for the body of the people, Hieruſalem was alwayes a City of the provocation of Gods wrath from the day they built it, Jer. 32.31, 32. And for the body of the Nation, Moſes charged them; Yee have alwayes been rebellious againſt the Lord, ſince the day that I knew you, Deut. 9.7.24. And Stephen proteſteth againſt them; They had alwayes wont to reſiſt the Holy Ghoſt, they and their fathers, Act. 7.51.
2. I doe not underſtand, but that (according to Scripture) thoſe corruptions which doe not deſtroy a Church conſtituted, the ſame do not deſtroy the conſtitution of a Church. The Church is conſtituted, and continued by the ſame Grace.
3. The eſtate of the Churches of England was not corrupt in their firſt conſtitution. Baronius himſelfe confeſſeth, that England received the Goſpel ten yeares before Rome; and that from the Miniſtery of the Apoſtles, and Apoſtolick men: who doubtleſſe conſtituted the Engliſh Churches:) not after the manner of Rome, (which was then Pagan;) but after the Apoſtolick Rules and Patternes.
This may ſuffice touching the matter of the Engliſh Churches. Now touching the ſecond thing objected, which was from the efficient cauſe of their conſtitution; It is ſaid, they were gathered not by the preaching of the Goſpel, (by which Churches ſhould be planted and conſtituted) but by the Proclamation of Princes.
Anſw. 1. The efficient cauſe of a Church is a thing without the Church, and ſo no eſſentiall cauſe of the Conſtitution of a Church. The Proclamation of King Hezekiah, and of the Princes, drew on multitudes of Apoſtate Iſraelites to the Communion of the Church at Hieruſalem, and many of them in much pollution: yet neither their own pollution, nor the Proclamation of the King and Princes did evacuate their Church-eſtate, but encourage them rather in their Church-worke, 2 Chron. 30.5. to 9. and verſes 11, 12.17, 18, 19, 20. It was no pollution to the ſecond Temple at Hieruſalem, that it was built by the encouragement of the Proclamation of Cyrus, Ezra 1.
Anſw. 2. Whereſoever there be viſible Saints gathered into a Church, they were firſt gathered by the Miniſtery of the Goſpel. For Proclamations cannot make Saints, but the word of the Goſpel onelyonly. If any hypocrites, or time-ſervers, doe for feare joyne themſelves with the Saints in ſuch a worke; though their fellowſhip may weaken and blemiſh the worke, yet it doth not deſtroy it.
Thus much touching the conſtitution of their Pariſhionall Churches: Now touching their Nationall Conſtitution, it ſtandeth partly in their Nationall Officers, Archbiſhops, Biſhops, and their Servitors; partly, in their Nationall Synods and convocations; and partly alſo in their Nationall Eccleſiaſticall Courts.
The Examiner is not ignorant, that (by the Grace of Chriſt) we have withdrawen our ſelves, and our Churches alſo from this Nationall Conſtitution, and from all Communion with them.
If it be ſaid; But we ſtill keepe Communion with the Pariſh-Churches, (in hearing the Word there) who doe ſubject themſelves to theſe Nationall Officers, Convocations, and Courts.
Anſw. 1. Though the Pariſh-Churches were lately ſubject to them, it was a burden (which as they did diſcerne the iniquitie thereof) they groaned under, and now by the mightie Power of the gracious Redemption of the Lord Jeſus, they have ſhaken off through the helpe of the Honorable, and Religious Prudence and Piety of the Parliament.
2. Though thoſe Nationall Courts in their Officers, did for many yeares tread downe the Pariſh-Churches, yet they did not extinguiſh their Church-eſtate. The Text is plaine, The Gentiles (that is, men of Gentile-like prophaneneſſe, and malignitie, and iniquitie, who had the keeping of the Church-Courts) they did tread downe the Holy City, Rev. 11.2. Tread downe (I ſay) but not deſtroy the Holy City. Yea though the Tranſlation reade it, They did tread it downe, or, Tread it under-foote: yet the Originall word may be rendred ſomewhat more mildly: foreign, may expreſſe their walking upon it, or elſe the Peripateticks were a more violent ſect then either their Principles, or their Practiſe did declare them.
I come now to ſpeake of the ſecond Falſhood, which the Examiner chargeth upon the Engliſh Churches, which was the falſeneſſe of their Miniſtery: which wherein it lyeth, he ſhould have done well to have told us: for himſelfe diſliketh it in me, to wander in Generalities.
But for our ſelves, we are farre from that ſupercilious, and Phariſaicall arrogancy, as to condemne ſuch for falſe Miniſters, in whom we finde Truth of Godlineſſe, Truth of Miniſteriall Gifts, Truth of Election and acceptance unto Office by true Churches of Chriſt, Truth of ſound, & wholeſome, and ſoule-ſaving Doctrine, and Truth of holy and exemplary Converſation. And ſuch are all the Miniſters whom either the members of our Churches affect to Heare, or our Churches doe allow them ordinarily for to Heare. And when I ſay Truth, I ſpeake it not in oppoſition to Eminency, (for ſundry of them excell in Eminency of ſundry of theſe things:) but in oppoſition to the falſhood which the Examiner objecteth.
I know not what exception lyeth againſt their Miniſtery, to argue it of falſhood, (ſave what hath been excepted and anſwered already touching the conſtitution of their Pariſhionall Churches) but onelyonly the falſeneſſe of the Power from whence their Miniſtery is derived, to wit, from Epiſcopall Ordination.
But the Examiner is much miſtaken, if he take us to conceive, or if he himſelfe conceive, that the Power of the Miniſteriall calling is derived from Ordination, whether Epiſcopall or Presbyteriall, or Congregationall. The Power of the Miniſteriall Calling is derived chiefly from Chriſt, furniſhing his ſervants with Gifts fit for the Calling; and nextly, from the Church, (or Congregation) who obſerving ſuch whom the Lord hath gifted, doe elect and call them forth to come and helpe them. For from that ground, Paul and Silas (to uſe the words of the Text) aſſuredly gathered that the Lord had called them to preach the Goſpel to the Macedonians, Acts 16.9, 10. to wit, becauſe a man of Macedonia (in the name of the reſt) had called unto them to come into Macedonia and helpe them. Paſtor and flock are Relatives: and Relatives doe conſiſt ex mutuâ alterius affectione, Their mutuall acceptance of one another is the eſſentiall cauſe of their Relation. Ordination is but adjunctum conſummans (as Dr. Ames rightly obſerveth) of the Miniſters Calling: the Relation between him and the people was truly wrought before. As the Coronation of the Prince is not that which giveth the Eſſency of his Princely Calling, but Election by the People, (where the Government is Elective:) ſo neither is Ordination that which giveth Eſſence to the Miniſters Calling, but the peoples choice. Ordination by Impoſition of Epiſcopall hands, doth pollute an Adjunct of the Miniſters calling, (to wit, the ſolemnitie of it:) but doth not deſtroy the eſſence, or nature of it, much leſſe derive a falſe power to it, to evacuate the true.
The third Falſhood, which the Examiner chargeth upon the Engliſh-Pariſh-Churches, is the Falſe worſhip. And truly whatſoever hath been corrupt in their worſhip, whether Preſcript, Liturgies, or undue Honour put upon Saints or Angels, in denominating Dayes or Temples after them, and ſuch times and places dedicated to God, which he never required, and what ever other Devices of like nature, I had rather bewaile before the Lord, then excuſe or juſtifie before men. And I ſhould thinke it had been a better ſervice to God, and his Churches, and a greater comfort to the ſoule of the Examiner, to have expreſſed particularly what the falſe worſhip had been which he beareth witneſſe againſt, and to have cleared wherein their falſhood lyeth, rather then to have reſted in condemning all falſe worſhips in overly Generalities: and eſpecially at ſuch a time when (through mercy) the State is ſet upon Reformation, and calleth for light. He that ſhall cry out againſt all falſe wayes in Travels by Land, and exclaime againſt all Rocks and Quick-ſands by Sea, and give no particular notice where they lye, what helpe doth he afford to the carefull Paſſenger or Marriner, either by Land or Sea? When Trumpets give ſuch an uncertain and obſcure ſound, who ſhall prepare themſelves to avoyd the danger on the one hand, or on the other?
But for the preſent, two things would I ſay, touching the point in hand.
1. It is not every corruption in worſhip, that denominateth the worſhip to be falſe worſhip. It was doubtleſſe a corrupt worſhip to Sacrifice in the High Places: yet God doth not call it a falſe worſhip, but rather ſeemeth to accept it, as done to himſelfe, 2 Kings 33.17. Falſe worſhip (to ſpeake properly) is as good as no worſhip: nor is the God of Truth wont to accept that which is falſe. But there may be many aberrations in the manner of worſhip, when yet both the object of the worſhip is the true God, and the ſubſtance of the worſhip is true worſhip: and God may accept that which is Truth, from an honeſt and true heart, and paſſe by many aberrations, (as infirmities) and not reject all as falſities.
The ſecond thing I would ſay, is, That whatſoever we have diſcerned to be corrupt, or irregular in the worſhip of God, we have beleeved it to be our duty, both to judge our ſelves for it before the Lord, and to reforme it in our practiſe. If any ſhall diſcover any further failings in our worſhip, or in the worſhip of thoſe Churches whom wee communicate with, I hope the Lord will not ſhut our eyes againſt the light.
The fourth Falſhood, which the Examiner chargeth upon the Engliſh-Churches, is falſe Government, which if he meane the Government of the Pariſhes, by the godly Miniſters, (with whom our people communicate in hearing;) that Government is chiefly adminiſtred by the publick Preaching of the Goſpel, and by private admonition. Which he that ſhall challenge it to be a falſe Government, (though it may be defective in ſome Directions;) verily the ſpirit of Truth and Grace in thoſe who are governed and led by it, from darkneſſe to light, from the Power of Satan unto God, from a ſtate of Grace to aſſured hopes of eternall Glory in Chriſt Jeſus, will convince all ſuch ſlanderous tongues of notorious falſhood.
But if he ſpeake of the Nationall-Church-Government, we muſt confeſſe the Truth, there indeed Truth is fallen, and falſhood hath prevailed much. For whether we ſpeake of the Hands, by which that Government hath been adminiſtred, or of the Eccleſiaſticall Courts, in which it is adminiſtred, or of the Rule, according to which it is adminiſtred, or of the End for which it is adminiſtred; All of them are forſaken of Truth, and can challenge no warrant of Truth but falſly.
The Hands by which that Government hath been adminiſtred, are the Prelacy, and their Servitors: who though they have of late challenged Inſtitution by Divine Right: yet the claime is utterly falſe. The Divine Authoritie hath none to attend upon Rule and Government in the Church, but ſuch as are inferior to Paſtors and Teachers in Congregations, who labour in Word and Doctrine, 1 Tim. 5.17. Dioceſan Biſhops in the dayes of the Goſpel, are like Kings in Iſrael in the dayes of the Judges, both of them wanting Divine Inſtitution. What a pity is it, that ſome men eminent for Piety and Preaching, and others for learning and moderation, ſhould come to be (as Jothams Parable ſpeaketh) advanced over their Brethren, and ſo leave their fatneſſe, and ſweetneſſe, and fruitfulneſſe, wherewith they had been wont to ſerve both God and man?
The Eccleſiaſticall Courts in which that Government is adminiſtred, are like the Courts of the High Prieſts, and Phariſees, which Solomon (by a ſpirit of Prophecy) ſtyleth, Dens of Lyons, Mountaines of Leopards, (Cant. 4.8.) And thoſe who have had to doe with them, have found them Markets of the ſinnes of the People, the Cages of uncleanneſſe, the forgers of Extortion, the Tabernacles of Bribery.
The Rule according to which the Government is adminiſtred, is not the word of God, (which alone is able to make a Church-Governour perfect to every good worke, 2 Tim. 1.17.) but in ſtead thereof the Canon Law, the Decretalls of Antichriſt, and moſt unworthily and falſly applyed to the Government of the Spouſe of Chriſt.
The End alſo for which this Government now for many yeares hath been adminiſtred, hath not onelyonly been contrary to the ends of Church-Government, (which is to order the people in holineſſe, and love) but even contrary to the end of Civill Government, which is the puniſhment of evill doers, and the praiſe of them that doe well, Rom. 9.4. But here the very edge of Government, hath been bent and ſharpened chiefly againſt holineſſe and puritie. No malefactors ſo hainous, (drunkards, whoremongers, prophane perſons) but might expect the approach of Courts with leſſe terror, and paſſe from under their hands, with more favourable Cenſure then the ſheepe of Chriſt, and the faithfull Shepheards of them.
This Government therefore being adminiſtred with falſe Hands, on falſe Thrones, by falſe Rules, for falle Ends, I blame not the Examiner, though he ſtyle it, (as juſtly he may) a falſe Government.
But to conclude therefore this 14th Chapter, the Examiner telleth us, He beleeveth it is abſolutely neceſſary to ſee and bewaile ſo much as may amount to cut off the ſoule from a falſe Church, (whether Nationall, or Pariſhionall, or any other falſly conſtituted Church) together with the Miniſtery, Worſhip, and Government of it.
Now in that which hath been ſpoken, wee have given account, how farre we have ſeene any of theſe things to be falſe in the Churches, which his charge hath reſpect unto. And ſo farre as we have ſeene, the Lord knoweth how farre we have bewailed, and cut off our ſelves from the Fellowſhip thereof. Yea not onelyonly from the fellowſhip of that which we diſcerne to be falſe, but alſo from what we have diſcerned to be unſound and corrupt. If we doe not diſcerne all thoſe things to be falſe, which he accounteth to be falſe; we have given the grounds thereof from the Scriptures of Truth. If we doe not follow him in all his imaginations, it is no marvell: The ſheepe of Chriſt know the voyce of their Shepheard: a ſtranger they will not follow. His charges of Falſhood upon Churches have been vehement, and peremptory, and in a manner ſorbonicall, without any touch of Scripture-grounds, as if he had learned not onelyonly from them, but from the Conclave of Antichriſt, to obtrude upon the Churches of Chriſt, his unwritten imaginations and cenſorious Decrees, as the very Oracles of God.
Proceed we now therefore to his next Chapter, wherein there is ſome mention of ſome Texts of Scripture, and let us ſee, whether they will ſpeake more to his purpoſe in that which remaineth.