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A57552 A renunciation of several popish doctrines because contrary to the doctrine of faith of the Church of England / by R.R. R. R. (Robert Rogers) 1680 (1680) Wing R1827; ESTC R32409 324,829 348

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through the Calf or Calves And this is the judgment of not only * Divine right of Church-government cap. 1. q. 5. S. 2. Con. 2. pag. 150 151 152. Perkin's Order of causes on 2d Command p. 30. Cases of Conscience l. 2. c. 11. p. 206. Usher ' s Sum of Chr. Relig. p. 332. Andrew ' s upon 2d Com. p. 279. Prideaux Serm. upon 1 Cor. 10. 7. p. 7. Willet Synopsis Papis of Images q 5. a. 3. p. 462. Elton upon 2d Com. p. 30 31. Downham ' s Divinity l. 1. c. 6 pap 161. Bishop Ridley saith That it is against the second Commandement to bow down or do worship unto any Image of God or of any other thing Fox Acts Mon. in one Vo p. 1675. learned Rutherford but also of reverend Mr. William Perkins A. B. Vsher Bishop Andrews Bishop Prideaux Dr. Willet and other of our learned Divines that the Israelites did not intentionally worship th● Golden Calf or Calves so as to terminate their worship in it or them b●● the true God Jehovah represented by it an● them for which they give many goo● reasons Perkins saith the Israelite● worshipped not the Calf itself but God i● the Calf And so say A. B. Vsher an● Bishop Andrews Bishop Prideaux quotes 1 King 16. 31. where Ahab is chronicled to have outstript in Idolatry his Predecessors for that he made it but a ligh● thing to retain Jeroboam's Calves wherein they worshipped the true God after a● Idolatrous manner Mr. Hildersham saith Aaron and the Israelites intended to worship the true God in the similitud● of the Golden Calf as is plain Psal 106. 20. They changed their glory into the similitude of an ox that eateth grass A. B. Vsher to this question But though we do not reverence the Images themselves may we not worship A. B. Vsher condemns as a breach of the second Commandment men● and women● making courtesie to the Chancel where the High Altar stood Sum of Christ Relig. p 232. God in or by the Image gives this answer No we may not for the Israelites are condemned not for worshipping the Golden Calf as a god but for worshipping God in the Calf which appears 1. In that they said Let us make a feast to morrow to Jehovah Exod. 32. 5. 2. In tbat Moses otherwise might seem not to have done wel●●● to drink that against their conscience which they judged to be God Exod. 32. 20. To which I add 3. That we cannot in reason or charity think that the Jews were so mad as to think that that Calf which they knew to be made of their own golden Ear-rings was essentially that God that brought them so miraculously out of the land of Egypt 4. Aaron who fashioned the Calf made Proclamation and said To morrow is a feast unto the Lord that is unto Jehovah which is a name they gave only to the true God as Dr. Willet observes And 5. Rutherford gives this reason more They believed not the Calf to be really and essentially Jehovah because they believed not Moses to be essentially God but their guide and leader under God for this Calf they made to supply Moses absence Exod. 32. 1 The people gathered themselves together against Aaron and said unto him Vp make us gods which shall go before us for as for this Moses the man that brought us up out of the land of Egypt we know not what is become of him They made then a Calf only a visible god under Jehovah to lead them in Moses his place 6. They knew that Jehovah brought them out of Egypt before this Calf was framed and yet notwithstanding these Israelites are charged with corruption with Idolatry Exod. 32. 7 8. and sin v. 21. yea 't is called a great sin v. 30. and they are said notwithstanding their intention to worship the molten Calf Psal 106. 19. which is called an Idol Act. 7. 40● for it they are called Idolaters 1 Cor. 10. 7. and about three thousand of them lost their lives for it Exod. 32. 28. And moreover let me tell you that learned Ainsworth proves upon Exod. 20. 5. That to worship God before an Image that is put in a religious state o● state of worship before a man is to worship an Image in sacred Scripture sense hence Amaziah who bowed down before the gods of the Edomites is judged to have committed Idolatry for which the Lord was angry with him 2 Chr. 25. 14 15. Mark it that which is called falling down before the gods of the Edomites in the 14 vers is in the 15 vers called seeking that is serving the gods of the people Idem est adorant coram Domino Domino as Mr. Pool hath it out of Ainsworth upon Exod. 20. 5. 't is the same thing to pray before God and to pray to God to pray before God in 1 Chron. 17. 25. is 2 Sam. 7. 27. called praying to God And idem●est procumbere coram diabolo diabolo 't is the same thing to pray before the Devil and to pray to the Devil For that which in Mat. 49. is called falling down before the Devil is in Luk. 4. 7. called worshipping of the Devil How you that pretend to worship God with the highest reverence towards the holy altar that is by corporal bowing to or towards it can escape from guilt and punishment except ye repent I know not Dr. Henry More saith plainly Dr. More his Mystery of Iniquity c 10 p. 33. thus Idolatry is committed when we perform some ri●e or ceremony that is to● some external religious action appropriate to the signifying our acknowledgment of the divine eminency before or rather unto that which is not God where by before I understand an intended direction by our selves or others or at least of custom of the religious action as to an object we would honour thereby And a little before he saith thus To give the appropriate signs significative of our agnition Dr. More Mystery of Iniquity c. 10. p 32. of divine excellency to any thing that is not God is Idolatry Yea the using the appropriate signes of the acknowledgment of divine excellency to that which is not God though the assent go not along is notwithstanding the acknowledgment of that to be God which is not and therefore cannot chuse but be flat Idolatry and if Idolatry be committed without the parties devotion toward the undue object then let a man fancy this external religious worship accompanied with as small degrees of devotion or inward intention as h● pleases it will not fail to be Idolatry still Yea he saith further Tha● Incurvation towards an Image erected to any creature especially in a Temple or on an Altar yea though removed from both were a sign of religiou● worship or service by infallible definition Thou shalt not bow down to them nor serve them that is to say thou shalt not do the service of Incurvation nor any other religio is service to them For service
wicked man and that Hezekiah was an eminently godly man and King as may be seen 2 King 16. 20. 2 King 18. 2 Chron. 〈◊〉 ult 2 Chron. 29. 2 Chron. 30. 2 Chron. 31. 20. And was Abijah the Son of wicked Jeroboam who made Israel to sin a wicked child and curse● off-spring Doth not the Lord say of him thus That all Israel 〈◊〉 mourn for him for he only shall come to the grave because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam 1 King 14. 13. Doth it not hence follow that none of the wives of wicked men are wise and none of their children shall be saved ●nd it will not shift it off by saying that the words are only indefinite and sound no more but this that some wicked mens wive● are foolish that is light and wanton and that some of wicked mens children are wicked and cursed for so it may be said of truly godly mens wives and children as we may see in Davids and Solomons and then what punishment or discouragement is this more to the ungodly than to the godly and therefore that is not the sense and was not the meaning of the Author but the former which is false and not agreeable to Gods pure word of truth 5. Whether that in Wisd 3. 16 17 18 19 verses be agreeable to the pure word of God which is As for the children of adulterers they shall not come to their perfection and the seed of an unrighteous bed shall be rooted out for though they live long yet shall they be nothing regarded and their last age shall be without honour or if they die quickly they have no hope neither comfort in the day of trial For horrible is the end of the unrighteous generation Now I pray are these things universally true of Bastards or not that they are not so 〈◊〉 A. B. Vsher saith of this see his cruel sentence against Bastards Sum. of Ch. Relig. pag. 16. consider 1. That Jephthah was a bastard Judg. 11. 1 2. and yet he came to his perfection and though he was cast out so as he did not inherit his fathers land yet he lived long and he was regarded and his last age was with honour for he was a valiant vertuous and victorious man and was chosen first by the Gileadites to be General of all their forces and afterward he was chosen Judg of all Israel and he ruled Israel six years ond he had hope and comfort in the day of tryal for he is reckoned by the Apostle amongst those believing worthies of whom he saith that the world was not worthy of them Heb. 11. 32 38. he was endued with the spirit of prudence and fortitude yea and was a truly godly man as appears by his prudent and just dealing with the Ammonites and his conscientious keeping of his rash vow though 't was so much against his own interest and disadvantageous to his only child And his death was not more horrible than other mens the Scripture speaks no evil of his death as it doth of several wicked mens Sauls Ahabs Achitophels Jehorams Jezabels and Judas's and others but only that he died after he had judged Israel six years and that he was buried in one of the cities of Gilead his own country 2. 'T is against the express Text of Scripture and scope of the Spirit of God in Ezek. 18. 4 8 17 20. which saith That it shall be no more said that the parents have eaten sowre grapes and the childrens teeth are set on edg For the soul that sinneth it shall die The children shall not be punished for the fathers fault 3. Adulterers and Adulteresses that were infamous by their own fault have had hope and have been saved as we may see in K. David and Rahab and therefore sure Bastards that are not infamous through their own default but only as such through the sin of their Parents may have hope and may through Gods mercy upon their repentance for their own sins and faith in Christ be saved too eternally 4. If this of Philo were universally true then no man could ordinarily be fully perswaded and sure of his Salvation which is a Doctrine that may bring true born children into an uncomfortable condition and make them almost without hope and bring them to a terrible end 5. Pharez the son of Judah begotten adulterously upon ●is Daughter-in-law Tam. r was a bastard Ce● 38 and yet was no 〈◊〉 miserable person as the Author of the Book of Wisdom describes a bastard to be For he was a hopeful yea a blessed man God so blessed Pharez that among the Posterity of Judah it was said in craving a blessing on a family Let thy house be like the house of Pharez whom Tamar bare unto Judah Ruth 4. 12. Yea he was honoured with being one of our Lord and Saviour Christs Progenitors according to his humane nature as ye may see by comparing Ruth 4. 18 19 20 21 22. 1 Chron. 2. 4 5. Mat. 1. 3. Luk. 3 33. 6. Whether that in Wisd 8. 19 20. said to be spoken of Solomon as the The ninth Chapter is called Solomon's Prayer in the old Translation words preceding and succeeding shew be agreeable to Gods pure word viz. For I was a witty child and had a good spirit yea rather being good I came into a body undefiled and do not rather savour of much base pride and be not directly contrary to true Solomon's Doctrine Prov. 27. 2 Let another man praise thee and not thy own mouth a stranger and not thine own lips and do not smell very rankly of the * Upon this account Bishop Prideaux condemns this Book Fascic controv c. 1. q. 2. p. 14. Pythagoreans and the Pharisees error who held That the souls of good men when they die go not immediately to heaven and there remain but into the bodies of other good men as † De Bello Judaico l. 2. c. 7. Josephus relates of the Pharisees Yea and do not virtually deny original sin for he saith that he had a good spirit which I take to be meant of his soul for 't is in the Latin Bonam animam fortitus eram and that he was good i. e. of a good soul and that he came into a body undefiled i. e. with sin what else is or can be the meaning For I am of their opinion that hold that the first sin of Adam our common father was and is imputed to all us his posterity descending from him by ordinary generation and that we naturally want that original righteousness which was in Adam and that we are prone to sin which proneness to sin is propagated to us by or with the seed of our Parents Of which to discourse here would take up too much time and paper but this I do but hint I intend the Pharisees error which I conceive is not agreeable to the pure Word of God in Zach. 12. 1.