A Necessity of Separation from the Church of England, Chapter 2

A Necessity of Separation from the Church of England · Chapter 2

p. 72CHAP. II.

IN this Chapter we will ſpeake of the outward worſhip, vſed in the aſsemblies of England, the ſumme whereof M. Bates. 203. Howſ. ſer. in pſal. 118. p. 18. Can. 19. Syon pl. 326.(as the Nonconformists ſay) is contained in their communion booke, and hence the ſame is called divine ſervice, (as for preaching, it is held to be no part thereof) we will follow here the ſame method. And firſt I will ſhew what a true divine worſhip is, according to their owne diſcription of it.

2 How farre that in the Church of England, by their owne confeſſion differs from, and is contrarie to it.

3 Lay downe arguments to prove our ſeparation lawfull by the former grounds.

4 Anſwer D. Ames reaſons alleaged to the contrary.

M. Bat. 19. Freſh ſuit l. 1. p. 210.It is certaine that the Lord hath given a perfect platforme and abſolute rule, how he will be worſhipped, in the time of the new Teſtament, an excellent direction M. Dike ſix Evang. Hiſt. p. 306 M. Perk. Idol. laſ. in last. vol. p. 698. M. Brinſ. truewatch p. 28.for vsus, how we may acceptablie performe the ſame vntounto him, is laid downe in Iohn 4. 23. 24. Two things are there mentioned: ſpirit and truth, firſt it must be a true matter of worſhip grounded on the word, it muſt be no deviſed worſhip. For nothing may goe vnderunder the name of the worſhip of God, which he hath not ordained in his owne word, and commaunded to vsus, as his owne worſhip. All the parts and meanes thereof, muſt be don according p. 73to his revealed will: Even as the ſervice which is given to an earthly prince by his attendants at court, muſt be onelyonly according to that Kings commaundement: ſo the outward ſolemne worſhip to be Rom. 12. 1 Cart. Hiſt▪ Chriſt l. 1. p. 211. Elton upō Coloſ. p. 308.Rom 12:1performed vntounto the King of Kings, ought to be that onelyonly, which he alone is the author and inſtitutor of. As for rules given by men not grounded on the Scripture, in caſe of Religion, matters of faith &c. They are not of any moment, neither are we bound to the obſervation of them. For the truth is, whoſoever vſeth thoſe wayes and inventions in worſhipping God which are not commaunded of God in his word, but be devices of men, Chriſt ſaith that they worſhip him in vaine &c. If it have no further beginingRev. 22. 18Rev 22:18 then mans braine, God will give no bleſsing to it: but ſends a curſe vponupon it; for curſed is he that addes any thing to the word of God: God will ad ſo much to his plagues, and the reaſon is, becauſe he makes himſelfe wiſer or better then God. For if God be perfectly wiſe, then he knew best what worſhip would pleaſe himſelfe; and if he be perfectly good, then he would reveale vntounto vsus, what ever he knew fit for vsus to practice: A gaine it is a great injurie offered to God, when we will let his deadly enimies have the ordering andNote. appointing of his ſervice rather then himſelfe. A King would thinke it a great indignitie that his ſervaints, ſhould not yeeld to his direction, but ſome baſe perſon that were a profeſſedRom. 87. enemie, ſhould ſet downe what ſervice he muſt have, and in what manner he muſt be obeyed who ſhall be his attendants, and what his proviſion. But much more abſurd and injurious it is, that we will let the wit and will of the fleſh**Yet ſo is it where L. Bb. rule, as it is in Rome & England. bear ſway in Gods worſhip: for theſe two doe joyne with p. 74the devil, and are enmity to God. And if we will have thisM. Dod vponupon comman. 2. preheminence in our houſes, that our ſervants muſt doe as we bid them, not what they themſelves thinke good (for he is a good ſervant that doth his maſters will, not his own) then why ſhould not we thinke it right, that God muſt be Lord in his houſe, and we muſt doe his ſervice after his appointment, and not our own.

And not onelyonly doe they teach theſe wholeſome and good doctrines: but alſo doe lay downe ſundry effectuall reaſons, to prove that men may not worſhip God otherwiſe then he hath appointed and revealed in his word. 1. Becauſe we can have no true comfort M. Hern. vponupon Pſa. 51. p. 4. M. Bates 18. 212. Deu. 16. 21 Chap. 4. 34.Ps 51Deut 16:21in our devotions ſo long as they be but limmes of that which Paul termes voluntary Religion: ſo long as they are onelyonly taken vp by vsus, and not preſcribed to vsus, make we never ſo great a ſhew of zeale in the performance of them: yet it is nothing. 2. All worſhip deviſed by man is abhorred by the Lord: for he likes nothing but what he appointeth himſelfe. 3. It is againſt his expreſſe commaundemēt, that men ſhould bring any of their owne deviſing, neare his ordinances: becauſe he will have no more don in his worſhip then he teacheth and commaundeth in his word. Park. of the Croſſe l. 1. p. 62. Coloſ. 2. 10. 243. Exod. 20. 24. 25. Ba. 205, 257. Syons. pl. 279.Col 2:10Exod 20:24Exod 20:25Therefore whatſoever is added, that we are to eſteeme, to be an Image, which he deteſteth and abhorreth. 4. Becauſe whatſoever God would have vsus either to know, or doe. he hath fully revealed it by Chriſt. 5. It is the property of ſuperſtitious and…dolatrous things to infect the places and perſons where they are. 6. It argues certainly that men doe not love the Lord and his commaundements, but hate rather both: when they p. 75worſhip God otherwiſe then he commaundeth, for although every wil worſhipper will ſay that he loveth God, yet God witneſſeth in the ſecond commaundement, that he is a liar, and that he hateth God, in that he hateth the worſhip which he commaundeth, in the love whereof, God will have experience of his love. 7. The Lord will bleſſe the true worſhippers of himCart. Chr. relig. cha. 16. p. 103. vntounto many generations: both in themſelves, their children, and poſterity, and in whatſoever belongs vntounto thē. 8. We muſt learne to proportion our worſhipM. Dike ſixe Evan. Hiſtor. p. 312. D. Tayl. vponupon Tit. 3. 10. pag. 7. 15.Titus 3:10 to Gods nature, which is ſimple, in that which is ſimple there is no compoſition or diuiſion, therfore in our worſhip there muſt be no compoſition, it muſt be vayd of mixture, a linſey woolfey patch worſhip ſauced, ſpiccd, ſophiſticated with humane inventions, doth nothing ſort with the ſpirituall ſimplicity of theExhort. to the kirk of Edenb. pag. 10. divine eſſence. 9. God promiſeth his preſence onelyonly in his owne worſhip, and therefore neither accepteth nor bleſſeth a worſhip, that is not directed by his owne word. For concluſion: worthily ſpeaketh M. Perkins, The ſecond way of erecting an Idoll is, when Firſt vol. Idol. laſt times p. 674. 675. Ang. de conſen. ſa. Evang. l. …. 18.God is worſhipped otherwiſe and by other meanes then he hath revealed in the word. For when men ſett vp a deviſed worſhip, they ſett vp alſo a deviſed God. Auguſtine ſaith of the Gentiles that they refuſed to worſhip the God of the Hebrewes, becauſe if their pleaſures were to worſhip him in another ſort then he had appointed, they ſhould not indeed worſhip him but that which they had faigned. The Samaritans worſhipped the God of Abraham, Iſaac & Iacob, and they waited for the coming of the p. 76Ioh. 4. 22.John 4:22Meſsias: & yet Christ ſaith of them. Ye worſhip ye know not what: becauſe they worſhipped the true God by a worſhip deviſed of old, & ſet vp by men. The Lord ſaith to the Iſraelites ye ſhall call me no more Baali: whereby he ſignifieth Hoſ. 2. 16. with Deut. 12. 4.Hos 2:16Deut 12:4that becauſe the Iewes did ſomtime worſhip God in the ſame manner, with the ſame images, rites and names, whereby the Heathen worſhipped the falſe God Baali, therefore they made him indeed to be even as the Idol Baal, &c. Againe Iohn ſaith in his first Epiſtle, chapt. 2. verſ. 24. If that which ye have heard from the beginning remaine in you, ye ſhall continue in the father and the Sonne. Hence it followes, that thoſe which abide not in the Doctrine of the Prophets and Apoſtles, but ſet vp other formes of worſhipping God, abide not in the ſonne and the father, Gods worſhip muſt be according to his nature, heavenly, divine, and ſpirituall; but all deviſed worſhip is according to the nature and diſpoſition of the deviſer, fooliſh, carnall, vaine &c. Therefore when God is worſhipped not according to his owne will, but according to the will and pleaſure of man the true God is not worſhipped, but a God of mens invention is ſet vp. Thus he.

Secondly, there muſt be a true manner of worſhip: which is to proceed from the very heart▪root, and toPſa. 103. 1.Ps 103:1 be performed with the will, the affections, and all that is within us; For this gives life, and welbeeing to divine ſervice: as a well proportioned body, if it want breath, offends us, and we deſire to have it taken out of our ſight; For the noyſome ſmel which it maketh in our noſtrels: even ſo every worſhip (how outwardly glorious,Eſa. 1.Isa 1 and formall ſoever) voyd of uprightneſſe, diſpleaſeth p. 77the Lord greatly, and he bids ſuch hypocrites, to cary the ſame away out of his preſence, becauſe it is noyſome and abominable unto him. Let every man therefore looke to this maine thing, to wit, that he worſhip God in the truth and ſincerity of the inward man; For in this God onelyonly taketh delight, and withoutPſa. 51. 8.Ps 51:8 this maine qualification he cannot abide, either the perſon or action. It is a thing common with men, when they take a peece of worke to doe for an other, and exſpect to have a good reward for their labour,Mr. Dike ſix Evang. hiſt. 311. 312, &c. Mr. Hern. in Pſa. 51. 157, &c.Ps 51:157 to be carefull ſo to doe it, as the Mr. for whome they doe it, may have good content therein; the like ſhould be our care, whenſoever we take in hand any ſervice of God▪ and hope to be recompenced, to perform the ſame in that ſort, as the Lord may be pleaſed to accept graciouſly of it in Ieſus Chriſt.

In all this we do fully agree with the Nōconformiſts, & are perſuaded, that no man can rightly beleive, that his ſervice is well pleaſing unto God, unleſſe it be performed, both for matter and manner, as they have before truly expreſſed; and therefore to our power we are carefull allwayes thus to doe; And ſo much the more, becauſe herein we know our masters will, and have promiſed to doe it; ſo that, if we neglect it, bothLuke 12.Luke 12 our treſpaſſe and puniſhment will be the greater.

SECT. II.

IN the former Section we have heard, what a true worſhip is: Now it followes, that we deſcribe the worſhip p. 78of the Engliſh Aſſemblies, according to the teſtimony given thereof, by the Nonconformiſts.

This worſhip (for the matter of it) is contained wholy (as was ſaid) in their Church Leiturgie, in the handling whereof, for the readers better information. I will firſt ſhew what they ſay of the whole booke, and afterwards of the particular parts and peeces thereof.

Touching the former, they write thus: The whole forme of the Church ſervice, is borrowed from the Papiſts,Sold. Bar. T. C. l. 1. p. 131. Abridg. 89 Adm. 1. p. 9, and 2 Ad. 41. Fall of Bab. 29. Altar. Damaſ. p. 612 613. Syons pl. 29. Perth Aſſemb. 64. Syons pl. 30. peeced, and patched together without reaſon or order of edificatiō; yea not only is the form of it taken from the church of Antichrist, but ſurely the matter alſo; For none can deny, but it was culled and picked out of that Popiſh Dunghill, the portuis and vile Maſſebooke, full of all abominations: From three Romiſh Channells, I ſay, was it raked together, namely the Breviary, out of which the common prayers are takē, out of the rituall or book of rites, the adminiſtration of the Sacraments, burial, matrimony, viſitation of the ſick are taken: and out of the Maſſebooke, are the conſecration of the Lord Supper, Collects, Goſpels, and Epiſtles. And for this cauſe it is, that the Papiſts like well of the Engliſh Maſſe, (for ſo King Iames uſed to call it) and makes them ſay: Surely the Romiſh is the true and right religion, elſe the Heretikes in England would never have received ſo much of it; For ſome have avouched it to my facep. 40. (ſaith the author of the Curtaine of Church power) that the ſervice there, is nothing but the Maſſe in Engliſh, others, that it wants nothing but the Popes conſecration.

Theſe things thus retained it was alſo thought, that Popiſh Kings and Princes, would be the leſſe offended; what p. 79marvell, ſeeing the I…ſuites themſelves are ſo well pleaſed with the ceremonies and ſervice, that I heard one of them (God is my wittneſſe herein) make it his hope that the maintenance of them againſt the puritans, would make England the ſooner returne to Rome in the rest. Mine eyes and Quo vadis Sect. 4.ea…es (ſaith Biſhop Hall) can wittneſſe with what approofe, and applauſe divers of the Chatholikes royal (as they are termed) entertayned the new tranſlated Lyturgie of our Church. Which is the leſſe wonder ſeeing Pope Pius, the 4. ſending Vincentio Parpatia, Abbot of S. Saviours to Queene Elizabeth offered, to confirme Cambden in An. 1560. Freſh ſuit l. 1. 203.the Engliſh Lyturgie by his authority, if ſhe would yeeld to him in ſome other things. Indeed it pleaſed them ſo wel, that for the firſt eleven yeares of Queen Elizabeth: Papiſts came to the Engliſh Churches and ſervice, as the Lord Cooke ſheweth: others of them, affirme L. Cooke. de Iure Regis Eccleſiaſtico fol. 34. Syon pl. 90. 91.the ſame thing: namely their Churrh ſervice pleaſeth marvelous well the Romiſh beaſt, and his vngodly followers. Witneſse the pacification of the devonſhire Papiſts, in the time of Edward the 6. when as they vnderſtood it was no other but the very maſſe booke put into Engliſh, wittneſſe alſo the aſſertion of D. Carryer a daungerous ſeducing Papist. The common prayer booke (ſaith he) and the Catechiſme contayned in it: hould no point of doctrine expreſly contrary to antiquity, that is (as he explaine…h himſelfe) the Romiſh ſervice, onelyonly hath not Conſider. pag. 45. Sec. 8. 9.enough in it: and for the doctrine of predeſtination, ſacraments, grace, free will, and ſinne, &c. The new Catechiſme and ſermons, of the puritan preachers, runne wholy in theſe againſt the common prayer and p. 80Mot. pref. to the Anſ.Catechiſme therein contayned, &c. And therevpon he comforteth himſelfe, vponupon the hope of ſupply of the reſt, to this effect ſpeaketh Briſtow and Harding. If theſe things be right why not the reſt? It ſhall not be amiſſe to marke one accurrence in Q. Elizabeths time, who beeing interdicted by the Popes Bull, ſecretary Walſingham, tryed a trick of ſtate pollicie to reverſe the ſame. He cauſed two of the Popes intelligencers at the Popes appointment, to be brought (as it were in ſecret, into England, to whome he appointed a guide (beeing a ſtate intelligencer) who ſhould ſhew them in Canterbury and London, ſervice ſolemnly ſung and ſaid, withall their pompe and proceſsion, which order, the Popiſh intelligencers ſeeing, and ſo much admiring, they wondered that their maſter would be ſo vnadviſed, as to interdict a prince or state whoſe ſervice and ceremonies ſo Symbolized with his owne: So returning to the Pope they ſhewed him his overſight, affirming that they ſaw no ſervice, ceremonies or Church orders in England, but they might very well have been performed in Rome, wherevpon the Bull was preſently called in.

Moreover ſuch is the vnholineſſe of this idol booke, 2 Admon. p. 56. Def. Ad. p. 4. 1. Admo. p. 3.as the Nonconformists, generally have refuſed to ſubſcribe vntounto it affirming it, to be ſuch a peece of work as it is ſtrāg any will vſe it, there being in it moſt vile & vnallowable things. And for this cauſe they have beſought the peeres of the realme, that it might be vtterly removed,Syon pl. 342. 318. 314. M. Gilby p. 29. and many reaſons, they have given in ſeverall treatiſes, to prove their condemnation of it, juſt and lawfull▪ firſt becauſe it is an infectious liturgie, …o…iſh ſtuffe, a deviſed ſervice, and in it are many Religions mixed together p. 81of Chriſt and Antichrist, of God and the devil, beſides 2 Admon. 57. 1 Adm. 3.a booke full of fancies, and a great many thinges contrary to Gods word, and prayers which are falſe, fooliſh, ſuperſtitious, and starke naught &c. 2. They cannot account it praying, as they vſe it commonly, but onelyonly reading or 2 Adm. 5…ſaying of prayers: even as a child that learneth to read, if his leſſon be a prayer, he readeth a prayer, and doth not pray: even ſo it is commonly a ſaying and reading prayers and not praying. 3. In all the order of it there is no edification but confuſion. 4. We read not of any ſuch liturgy 1 Ad. p. 14in the Chriſtian Church in the dayes of the Apoſtles, Alt. dam. 178.nor in many ages following till blindneſſe, ignorance and lazineſſe, occaſioned a preſcript forme, to be made for idle and dumb Preiſts. 5. If this were not, many would make more profeſſion of love to preaching, and hearing Gods word, but by this meanes it is neglected,Againſt Bridg. 43. Curt. Ch. pow. 42. 45 and deſpiſed, for worldings, vſurers, drunkards, whoremongers, and other earthly and Prophane people, away with nothing ſo well as Engliſh Maſſe, and why? but becauſe it doth not ſharply reprove them of their ſins,Learned diſ. Eccl. Gover. 68. Mart. Sen. p. 2. Practice of princ. addit. nor diſcloſe the ſecret of their hearts, but that they may continue in all kind of voluptuouſneſſe, and all other kind of wickedneſſe, and therefore rightly is it called their ſterve-vsus booke. 6. God hath no where appointed, that the Church ſhould be tyed, to read the booke of common prayer for his worſhip: and therefore to doe it, is an high tranſgreſſion before him, as great as the ſinne of Nadab and Abihu, and ſuch are liable vntounto the like or greater puniſhment. 7. If this were praying, and there were never an ill word nor ſentence in all the p. 82prayers, yet to appoint it to be vſed, or to vſe it as Papiſts did their mattens and evening ſong, for a ſex ſervice to God, though the words be good, the vſe is naught, the words of the firſt chapt. in Iohn be good, but to be put into a tablet of gould, for a ſoverainge thing to be2 Admon. 55. worne, the vſe is ſuperſtitious and naught, and ſo is the vſe of this ſervice.

Sundry other arguments of this nature are uſed of them, to prove their Service-booke a falſe, idolatrous, & unlawfull worſhip, the which I purpoſely omitt, becauſe enough already hath been ſaid about it. Yet there is one thing, which I thinke good here to note, namely a compariſon, which they make betweene the Papiſts and Prelates, in forcing the practice of this fooliſh ſtuffe: Queſtions concern. churching of women p. 11. 12.Welfare the Papiſts (ſay they) for they ſhall riſe up in judgement againſt you, (it is meant of the Hierarchie) who like good fellowes, yet in plain and open termes, even bare faced, as it were, doe ſeeke to reduce vsus, and to draw vsus to their falſe and idolatrous worſhip and ſervice in poperie, as namely by their Maſſe, mattens, enſong, purification, and other ſuch like, whereas you muſt daungerouſly, and even vnderunder a maſke or viſard, as it were, and not vnlike to him that transformeth himſelfe into an Angell of light, doe goe about Note.to draw and allure vsus to the ſelfe ſame worſhip and ſervice, but by cleanlier names and honeſter titles, &c. Marke (I pray thee) reader what they ſpeake here, touching their likeneſſe and unlikeneſſe with the Papiſts: For their worſhip & Service, it is (they confeſſe) the ſelfe ſame falſe worſhip, uſed in Popere; The difference ſtands in their Biſhops beguileing of the people; For they p. 83doe lay more cunning ſnares & baites then the other, to have their idolatrie ſubmitted unto; as for an inſtance: The Papists call their traſhe, Maſſe, &c. the other call it divine ſervice, &c. And why have they left out the firſt title, but becauſe they thinke few people would come to it, if it did cary ſtill the ould name of the Beaſt upon the forehead of it.

Nothing have the Nonconformiſts here ſaid againſt that idolatrous book, but we alſo doe aſſent wholy therto. Indeed in practice we agree not; For they will be preſent where the ſame is uſed, whether they thinke it lawfull ſo to doe, I know not, but this I know, that by their grounds laid downe againſt it, every true beleever is neceſſarily bound to ſeparate from it, and not upon any occaſion to joyne in communion therewith; and this I will prove, 1. By precepts. 2. Examples. 3. by reaſons. 4. by the teſtimonies of the learned. Of all which we will treat in order in the Section folowing.

SECT. III.

Abridg. Linc. Min. p. 22.THe Lord in ſcripture, hath laid it as a ſtraight charge upon all the faithfull, to ſeparate themſelves from Idolaters, and to be as unlike to them as may be, ſpecially in their religious obſervations and ceremonies. The ſecond commaundement proves this effectually, for there is abſolutely forbidden all participation in any feigned ſervice, whether it be to the true God or any other.

When Ieroboam had ſet up a falſe worſhip, we reade p. 84that the good Prophets of that time, and after, called the godly Iſraelites away from it, and bidd them in plaineHoſ. 4. 14. 15. Am. 5. 5.Hos 4:14Hos 4:15Amos 5:5 termes not to joyne therewith, but on the contrary to keepe Gods commaundements and ſtatutes, appointed for his ſervice, without adding any thing to them, or taking any thing from them. And this they muſt doe, although the King had confirmed his new religion, by act of Parliament or Counſell, and therefore no doubt would perſecute moſt grievouſlie all the refuſers therof.Out of which is the Engliſh ſervice booke taken, as the Nonconform. ſay. See Iob 14. 4. Mat. 7. 18. Iam 3. 11. See Mr. Bale on the place Eſa. 52. 11Job 14:4Matt 7:18Jas 3:11Isa 52:11 The great Whore (much ſpoken off in the Revelation,) hath deviſed an vncleane ſervice, to worſhip the true God by; but what counſell gives the Holy Ghoſt to the elect concerning it? very profitable, even in theſe words, come out of her my people, Rev. 18. 4. that is, forſake her deteſtable religion, communicate in none of her vile & odious deviſes, what coulorable reaſons ſoever, her unbleſſed followers make in defence thereof.

Againe as this is a duety, ſo the faithfull in all ages have practiſed it, a memorable example whereof we have in 2 Chro. 11. 14. 16. There it is ſaid that the Preiſts and Levites, and after them of all the tribes of Iſrael ſuch as ſett their hearts to ſeeke the Lord &. Came to Ieruſalem to ſacrifice, the like practice we read of, in Hezekiahs2 Chro. 30 11.2 Chr 30:11 time, divers of Aſher, and Manaſſeh, and of Zebulun, humbled themſelves and came to Ieruſalem. All will confeſſe, theſe were good ſeparatiſts, and they did lawfully forſake the body, whereof they ſtood formerly members, notwithſtanding if we take a ſtrict view and inquiry of that miniſterie, worſhip, and Government, which p. 85they left at Dan and Bethel, it will appeare evidently, that the ſame was not more falſe, idolatrous, and vnlawfull, then the preſent miniſterie, worſhip, and government, of the Engliſh aſſemblies is by the Nonconformiſts affirmed to be, and becauſe none may thinke that I ſpeake more than can be proved, I will therefore here lay down, an Apologie or pretext, which an Idolatrous Iſraelite, might frame in the defence of the Kings Religion, takē out of their own writings: & if D. Ames phraſeFreſh ſuit l. 2. p. 80. be tollerable I will pawne my head, that there is never a Nonconformiſts, this day in the world (let him keepe to their groundes) that is able to give more pretty reaſons, and coulourable ſhews, to juſtifie the Religion of the Church of England; for thus they write:

Courſe of conformity p. 161.When the Preiſts and Levits; according to their duety, reſiſted the novation, as liking better of their better warranted old profeſsion: both they, and ſome of all the Tribes of Iſrael following the voyce of God in their mouthes, were hardly intreated, whereupon there aroſe a great ſchiſme: The men of Iudah and ſome of Iſrael, objected that they had forſaken God; but the moſt part of Iſrael judged them to be renters of the vnity of the Kirk, rebells against the King, who was advanced by the Lord beſide all expectation: was their lawfull Prince peaceably diſpoſed, contenting himſelfe with his own Kingdome, providing for the good eſtate of his own people, and vſing all meanes that they follow not other gods; and esteemed them to be ſuperſtitious Preciſians in ſtanding out againſt ſo gracious a King, commanding nothing againſt any article of faith, againſt any fundamentall point of ſalvation, deteſting the Gods of the Nations, and all kinde of idolatry. p. 86The matters he vrged were but circumſtantiall, rituall and variable, and ſuch as the best Kings, having the Lords approbation, had changed before. They could ſay that the worſhip was the ſame in ſubstance, that they ſerved the ſame God who brought them out of Egypt, with the ſacrifices and obſervation of all the ſtatutes kept by all the fathers ſince the beginning of the world. That their Bullocks, which Preciſians called idols, were ſimilitudes repreſenting the onelyonly ſacrifice of the Meſſiah, in whom they looked for ſalvation. Were there not Cherubines in the Tabernacle and Temple, and twelve Oxen or Buls of braſse appointed by the wiſest King? The Lord forbiddeth ſuch images onelyonly as have divine worſhip done vntounto them; like the Calſe in the wildernes, turning the glory of God into the ſimilitude of a bullock that eateth graſſe. But they could ſay, that they worſhipped not theſe Calves more then the images of the Cherubines. Are we ſo groſſe when we ſay, Behold our Gods, as to think that they brought vsus out of Egypt? We ſpeake figuratively, as the Arke was called the King of Glorie, and the holy Lord God. Wee will rather give our lives, lands, libertie and all, then commit Idolatry for the pleaſure of any Prince; and doe abhorre the abuſe of Images, which is to bow down and ſerve them; albeit we be not of that mind but we may have them and worſhip God by them; becauſe we know no place of Scripture to the contrary. The place of worſhip is but a circumſtance; and to tie Gods preſence to any place, who is neere in all times and places to them that call upon him, is ſuperſtition. The Arke was not ever in one place but often removed. In Salomons own time there was two publick places of Gods worſhip, and Salomon ſacrificed p. 87in them both. Is not the whole land holy? The promiſe made to Salomon of a ſpeciall preſence at Ieruſalem, was tyed to the condition of keeping his Statutes and Iudgements, wherein he hath failed. And therefore as his Throne is thrown down, which the Lord at the ſame time promiſed to eſtabliſh, ſo hath the place lost the priviledge of holineſſe. We may plead from Antiquity: for heere is Bethel, ſo famous for that glorious teſtimony of his preſence given to Iacob, from whom we this day have the name of Iſrael, Rehoboam is no wiſer then his father, he may fall into his Idolatry, and ſo Iſrael by reſorting to Ieruſalem may be ſnared. All danger of Idolatry would be prevented, the poore people eaſed of their tedious journies, and both Prince and people ſaved from Rhehoboams conſpiracy. All this dinne and diviſion proceedeth of the humours of ſome contentious and avaritious Levits, ſeducing the ſimple people, making them to thinke that God cannot be ſerved but in Ieruſalem, after their faſhion in every circumſtance and particular ceremony: and of the doting of ſome perſons of the weakeſt wit and …ox, delighting to goe abroad, to be talked of for zeale, and more pleaſed with any worſhip then that which they have at home. The obſervation of the Feaſt of Tabernacles vponupon the 15 day of the 8 month, is but the change of a circumſtance of time. The day was made for man, and not man for the day. It was lawfull by Gods own warrant to keep the Paſseover on the 14 day of the ſecond month; he careth not for the month ſo the day be kept. It is preſumption to alter things ſubſtantiall in matters of faith or doctrine: but ſuperſtition to stand vponupon circumſtances and variable ceremonies. What can be done, the Lords worſhip cannot p. 88be neglected. If the Prieſts of Levi make it nice, will ſtill prove contentious, and lead a faction with them for ſtrengthening the Kingdome of Iudah, vponupon warrant of Antiquity, before the diſtinction of Levi was made for orders ſake, others of other Tribes, as well qualified as themſelves, muſt be put in their places, and they put away as Abiathar was by Salomon, becauſe he had his hand with Adonijah. It may be when they ſee their places well filled, and the charity of profuſe people, which cannot last long, to decay, that their giddines will go away, and they returne to their right wits. The Prophet that came to the King when his hand dryed vp, might have beene a Witch comming with lying wonders, for he was ſlaine by a Lyon: and howſoever he threatned deſtruction, he condeſcended vponupon no time, lest he ſhould have been convinced of a lye. Ahijah dealt not with the King in meekneſſe and ſincerity as became a Prophet; but by his bitterneſſe and paſſion declared that he was partially inclyned to Iudah. Abijah dyed not before his day. All things come a like to the godly and to the wicked, to him that ſacrificeth and him that ſacrificeth not. Or if his death was vntimous, it was rather for his ſecret intentious croſsing his fathers courſes, then for any good that was in him towards the God of Iſrael, as the Prophet would have it.

2 King 19. 18.2 Kgs 19:18In Elias time, there were ſeuen thouſand in Iſrael which bowed not vntounto Baal. That is refuſed to joyne in that vnholy worſhip, which was don vntounto him. I might2 King. 18. 4. Exod. 20. 5 Ioh. 2. 16. Pſa. 119.2 Kgs 18:4Exod 20:5John 2:16Ps 119 here inſtance Daniels forbearence of the Kings meats becauſe they were defiled by idolatry.

Thirdly the reaſons are theſe. 1. It ſheweth that the love and zeale of God, is much in vsus, when our care p. 89is to worſhip onelyonly in his own ordinances, and to leave the contrarie. 2. Men offer a blind and lame ſacrifice, when they communicate ſpiritually in a deviſedMal. 1. Rom. 12. 1. 2.Mal 1Rom 12:1Rom 12:2 ſervice: who would be ſo fooliſh to cary traſhe, and dung for a preſent vntounto a mighty Prince, and hope to receive a favor of him, what is a falſe worſhip, but very dung and traſhe, yea worſe too: and therefore not acceptable to God. 3. So long as men are willworſhippers, it argues they are vnregenerate and wicked, and have not repented of their ſinnes: for one infallibleEſa. 30. 22.Isa 30:22 evidence of true converſion, is to ſee the filthineſſe of idolatry, and to caſt away the ſame with reproach, and diſgrace, and to goe from it as farre as it is poſſible.Rev. 3. 4.Rev 3:4 4. To communicate in a falſe worſhip cauſeth pollution to the ſoule. If we would avoyd that whichEze. 43. 7, 8.Ezek 43:7Ezek 43:8 would make the body to be full of ſcabs, and biles and ſo to be lothſome to mē: much more, ſhould we deteſt2 Chro. 11 15. Eze. 20, 5. Deu. 7, 25, 26. See Pareus in Am. 4, 2 Levit. 10, 1. 2. Zep. 1. 4. 5 Rev. 18, 4. Lev. 18 3. & 9. 7. Col. 2. 10. 2 King 21, 4, 7. 2 Cor. 6, 16 17.2 Chr 11:15Ezek 20:5Deut 7:25Deut 7:26Amos 4:2Lev 10:1Lev 10:2Rev 18:4Lev 18:3Lev 9:7Col 2:102 Kgs 21:42 Kgs 21:72 Cor 6:16 this great wickedneſſe, which cauſeth ſpirituall botches and ſores to the ſoule: and ſo is odious, before God. 5. By this meanes, Gods holy name is Prophaned. 6. Chriſt not ſuffered to reigne as King over the whole man, but rejected. 7. Such ſervice is don to the devil. 8. The Lord hateth vnſpeakeablie all deviſed worſhip. 9. Wrath and vengeance without repentance willbe inflicted upon all the doers therof. For ſociety in ſinne brings fellowſhip in puniſhment. 10. In a word, let Gods puritie and holineſſe be conſidered, and his charge given unto us, to be unlike idolaters, when we performe publicke ſervice unto him; And laſt of all, if we joyne to no falſe worſhip, but p. 90ſerve God, according to his revealed will, then isRev. 14. 4.Rev 14:4 Chriſt obeyed as our King and Lord; the reward wherof willbe glory & immortall happineſſe.

Sermon upon Pſ. 16. 4.Ps 16:44. In this we have the conſent of learned men generally. Calvin ſayth, we are bound to ſeperate from all ſuperſtitions, which are contrrry, as well to the ſervice of God▪ as to the honour of his Sonne. And a little after, Let vsus hold this rule, that all the inventions of men, which are ſett vp to corrupt the ſimple purity of the word, and to overthrow the ſervice which God demaundeth, and alloweth they are very ſacrileidges, wherewith a Christian man may not communicate without blaſpheming of God, that is toIn 1 Cor. 10. 14. Chap. 18. 4 Dial. of ſerving the time.1 Cor 10:14 ſay, without treading his honour under foot. Pareus to the ſame purpoſe ſayth, that all kinds, occaſions, and inſtruments of idolatrous ſervice, muſt be avoyded as a most abominable and hurtfull Plague, with the mind and body. Bullinger upon the Revelation ſharply reproves thoſe which willbe preſent at falſe worſhip, and ſaith, that every ones duty is to fly from the ſame as farre as it is poſsible. We muſt forſake (ſaith Muſeulus) the ſociety of all unlawfull and ſuperſtitious ſervices, and joyne our ſelves with thoſe that walke directly in the true religion of Chriſt. The like ſpeakethaaIn 1 cor. 10. 21. Piſcator,bbIn Apo. 18, 4. In Mat. 18 fol. 143.Matt 18 Artopeus,ccIn Cenſura cap. 9 fol. 471. Bucer,ddIn Pſal. 16. 4. p. 79, 80.Ps 16:4 Pomeranus,eeParaph. in 1 Cor. 10, 14.1 Cor 10:14 Eraſmus,ffDe unit. cc. nu. 2. Cyprian,ggIn Hoſ. 11, and Am. 8.Hos 11Amos 8 Hieron,hhDe civit. Dei, l. 18. c. 5…. Auguſtine,iiIn Levit. 18. 3. 4.Lev 18:3Lev 18:4 Pelican, &kkIn Hoſ. 4. 15, p. 156. and verſ. 17, p. 158. Rhe. Teſt▪ in 1 Cor. 10. 21.Hos 4:151 Cor 10:21 Rivetus. To this the Papiſts aſſent alſo; For ſpeaking of falſe ſervices ſhifted into their Churches, in ſtead of Gods true and only worſhip, they ſay, that all Catholike men, if they looke to have any fellowſhip with Chriſt and his members in his body and blood, &c. p. 91muſt absteine from them, &c. And among other reaſons, they give this, viz. becauſe Chriſt will acquit himſelfe of all ſuch as joyne in communion therewith.

But I need not to ſpend time, to ſeeke abroad for witneſſes; For the Nonconformists doe grant the thing: We may not (ſay they) have any religious communion, or Darrell. Treat. Ch. 17. Trial ſubſcript p. 6. Mr. Gilby preface. Refutat. Raſt. 720. upon 2 Com. Idolat. laſt time 690. T. C. l. 1. p. 131.partake in divine worſhip, with idolaters in their falſe idolatrous worſhip (no not in body be preſent at idolatrous ſervice,) but we muſt abſteine from all participation of idolatrie, yea from all ſhew thereof, Heathen or Antichriſtian, & muſt ſeparate, and com out from among them. The like ſpeaketh D. Fulke, Brinſley, Perkins, Cartwright, &c. and the author of the Poſt-ſcript to Mr. Perkins Expoſitiō vponupon Iude renders this as a reaſon of it, not to absteine from communicating with them in their idolatrous ſervices, &c. were no other but to expoſe and lay our ſelves open and naked to all manner of daunger, of infection of our Soules, defection from our God, and in the end of all destruction, both of body and ſoule. Now from the laſt two Sections we may frame this argument.

If the worſhip of the Engliſh Service booke hath no warrant in Gods word, but is a deviſed, falſe, and idolatrous worſhip; then is it vnlawfull to be communicated with. But the worſhip of the Engliſh Service-booke hath no warrant in Gods word, but is a deviſed, falſe, and idolatrous worſhip; Therefore is the worſhip of the Engliſh Service-booke vnlawfull to be communicated with. I need not here take D. Laitons compaſſe, to fetch the Biſhops Major, and the Separatiſts▪ Syons p…. 85.minor, to make vp an entire Syllogiſme of ſeparatiō; p. 92For both parts of this argument are the Nonconformiſts, And I thinke they will ſtand to the juſtification therof, if not againſt us, yet againſt the Prelates, if occaſion ſerve: But if any part be queſtioned, I know it willbe the aſſumption, and therefore in the next Section I will further prove the ſame by more of their owne teſtimonies.

SECT. IV.

HOwſoever by the grounds of the Nonconformiſts, laid downe in the ſecond Section, ſeparation muſt neceſſarily follow, from all communion with them, in the worſhip of their church ſervice book: yet to have the point more fully proved. I will here ſhew that every particular part thereof, is affirmed of themſelves, to be idolatrous, falſe, Antichriſtian. Touching the booke we may conſider two things: firſt the diſtinct ſervices thereof. 2. The ceremonies vſed in, and about the ſame; we will ſpeake firſt of their ceremonies, that is of the ſurpluſse, croſſe, and kneeling, in the act of receiveing the Lords ſupper. Againſt theſe many treatiſes have bene purpoſely written, I will here onelyonly obſerve ſome of their ſpeaches, referring the reader to their bookes, if he deſire more ſatisfaction. Of all theſe ceremonies thus they ſay:aaanatomy of cerem. made by M. Sprint before def. of Pet. to the King. They were inſpired by ſatan, invented by man, commaunded firſt to be practiſed by the Beast, and his Biſhops: Therefore they are Idols of Rome, Babiloniſh p. 93rites, bbAlt. da. 189.part of the ſcarlet woman her inventions, a Park. cr. l. 1. 28.ccTrial. ſubſcrip. p. 7.Popiſh fooleries, accurſed remnants, and leaves of the blaſphemous Popiſh Preiſthood, knowne liveries of Antichrist. God never planted them, nor his ſpirit inſpired them, the holy Apoſtles never taught, nor practiſed them, all ſincere profeſſors, are offended with them, and deteſtd Gilby p. 5. 14. 17 40. them.eeAnatomy of Ce. Fr. ſuit. l. 2. 27…. Anat. Cer. The defenders of theſe carnall and beggarly rites, are tyranous proud Prelates, Romiſh Champions & Apoſtates, Covetuous chancellors, dignifyed chaplins, alias choplivings, ambitious pluraliſts, Symonicall patrons, alias Latrons, and the approvers of them they ſay are impious Atheists, ſcandalous nonreſidents, dumb homilists powling regiſters, proctors, paritors, &c. And all other Prophane livers and wicked haters of God. Moreover we find many vnanſwereable arguments vſed, in their writings to prove, this traſhe to be againſt the word of God, exceedingly idolatrous, and ſo ought not to have any place in Religious worſhip, to inſtance a few. All addition in Gods worſhip is directly forbidden in Gods word, Syon pl. 3. 19.both in the old & new Teſt. Deu. 12. 32. Rev. 22. 18. But theſe Ceremonies are an addition in Gods worſhip to the word, as they doe not deny. Ergo, they are directly forbidden by the word: All ſpirituall communion with thoſe Idolitours amongſt whome we live in the miſteries of their Idolatrie and ſuperſition is ſin. To vſe thoſe Ceremonies in divine worſhip is a ſpirituall communion with Idolatrous Papiſts, in the misterie of their Idolatry and ſuperſtion. Ergo to vſe thoſe Ceremonies is to ſin.M Bradſh. 12. Arg. 6. 7.

To mingle Prophane things with divine is to ſinne: to vſe theſe Ceremonies in divine worſhip is to mingle Prophane p. 84duplicate page p. 85duplicate page p. 86duplicate page p. 87duplicate page p. 88duplicate page p. 89duplicate page p. 90duplicate page p. 91duplicate page p. 92duplicate page p. 93duplicate page p. 94things with divine. Ergo, to vſe thoſe Ceremonies in divine worſhip is to ſinne. Another thus. All things in the Church ought to edifie, theſe things doe not edifie, therefore they ought not to be in the Church. Offences and ſuperſtitions ought to be avoyded, theſe rites offend and are ſuperſtitions,Sold. Bar. therefore they ought to be avoyded. No idolatrous remnants, nor monuments muſt be reteyned; theſe are idolatrous monuments and remnants, therefore they may not be reteyned. Nothing may be thruſt into the Church contrary, or beſides the ſcriptures: theſe are contrarie and beſides the ſcriptures. Therefore they may not be thruſt into the Church.Anſ. to the Exam. p. 32. offer for conf. p. 17. T. C. reſt of Second rep. 173. park. croſſ. lib. 1. p. 38. I could name many others of this kind. But here is enough, to ſhew the reaſon, why the Nonconformiſts ſay, that theſe Ceremonies are not to be received, though all the Princes in the world doe commaund them, no good Chriſtian muſt yeeld any way to them. But rather avoyd them, more then the Ceremonies of the Turkes, and to thinke no otherwiſe of them, then of the devil himſelfe.

Thus much for their Ceremonies in generall: now a few words of them in particular, and ſo to another point. The ſurpluſſe is called of them the popes creature,aaAdmo. 1 17. a lowſy rag,bbSold. Bar. Popiſh apparel,ccNeceſſ. diſp. 70. the whore of Babilons ſmocke,ddPropoſit. about Kneel. 3. park. croſſ, …. 1. 9. id. 187. 71. 1 Adm. 4. Neceſ. Diſ. 69, a filthy Idol, ^e charactor of Antichrist, and the divel, one of the pedlerie wares of popery, and the caſt apparel of the harlot of Rome, deviſed by Pope Adrian in the yeare: 796. Who borrowed it as they thinke, of certaine, Aegiptian Monkes, who vponupon the ſkinns which they vſed to weare, for their apparel, did weare linnen garments, from whence the name of ſurpluſſe ſeemeth to come: p. 95ſundry reaſons they give to have this traſhe aboliſhed. 1. Becauſe it ſerves not for comlineſſe and gravitie, but rather it is rideculous & ſtagelike, meeter for foolesAlt. Dam. 216. T. C. l. 1, 73 def. Pet. for ref. 46. Par. cr. 17. 8. and commedians, then for miniſters. 2. It hardens the hearts of the Papiſts, and cauſeth them to be ſtiffe in their poopery. 3. Hinders the weake from profitting in the knowledge of the Goſpell. 4. It is a maſſing garment, & therfore as vndecēt for the holy ſpouſe of Chriſt, as harlots weeds are for a grave Matron, 5. Chriſt and his Apostles, and the fathers in the better times of the Church made no diſtinction in apparel. 6. The gray Amice and other Popiſh garments defiled with Def. Pet. for Re. 46.ſuperſtition, can make as good plea for themſelves as the ſurpluſſe can. I will end this in the words of the Admonition to the Parliament. Copes, caps, ſurpleſses, tippets and ſuch like baggage, ſerve not to edification, but they cauſe diſcord, they hinder the preaching of the Goſpell, they keepe the memorie of Aegypt ſtill among vsus, they bring the miniſtery1 Adm. 18 into contempt, they offend the weake, they encourage the obstinate, therefore can no authority by the word of God, with any pretence of order and obedience, commaund them nor make them in any wiſe tollerable. But by circumſtances they are wicked and againſt the word of God.

The ſigne of the croſſe which they vſe in Baptiſme, they ſay is the marke of the beaſt, aaSy on pl. 102.a jugglers geſture bbAlt. Da. 205.a magicall inſtrument, ccPark croſſ l. 1. 155. 7. 170. l. 2. 56. Freſh ſuit l. 1. 17. 18.a rite, and badge of the divel, a harlot which ſtirreth vp to Popiſh lust. If a maypole ſhould be brought into the Church for children to daunce about, and clime vponupon, in ſigne of their deſire to ſeek things above: if a ſtif ſtraw were put in the childs hand for a p. 94ſigne of fighting againſt ſpirituall enimies, as with a ſpeare, there would be no more follie in thoſe, then in the croſſe.

Remove of imputations from the miniſt, of Devonſh. & Cornw. pag. 106. Defenc. Pet. for Refor. p. 29Againe, to prove that no ſuch thing ſhould be uſed in Baptiſme, they give theſe reaſons. 1. Becauſe the word of God is wholy againſt it. 2. The Croſſe is made there a very idol. 3. It is to depart from the plaine inſtitutution of our Saviour Chriſt. 4. It hath been idolatrouſly abuſed in Poperie, and hath no neceſſarie uſe now. 5. It encroacheth upon the very ſubſtance of the Sacrament. 6. It is but a late deviſe, hatched by the Pope. 7. It is not a ceremonie pertayning to the decencie of a Sacrament. 8. It is ſcandalous and offenſive to good Chriſtians. Laſtly, as much may beAlt. Dam. 206, Park. of the Cr. 1, 2, p. 129 ſaid, for putting ſalt in the mouth of the child, annoynting with oyle the breaſt, and ſhoulders, and the top of the head with holy Chriſme, and to put a burning taper in his hand, &c. and for the whole waineload of ſuch toyes, and as the proctors of the croſſe can ſay for it.

Hence it is that the ſtricteſt Inconformiſts affirme, that it is utterly unlawfull for parents to bring their children to be croſſed, and they give many reaſons. 1. Men may doe nothing to their children, but what themſelves would have don to themſelves, if they were to be Baptized, now what good heart could endure this idolatrie? 2. It is a ſpeciall diſhonour to the Lord,Mr. Bates 260 which men ſhould avoyd, both themſelves, and in, and by others. 3. This, as all humane inventions, hinders frō the child when it is wittingly don by the parents, the p. 97power of Baptiſme, as much as is poſſible.

Diſput. upō commun. at confuſ. comm. 31. Syōs pl. 70 Diſp. up. 73. 70Touching kneeling in the act of receiving, they ſay it is Idolatrie, a ſpawne of the beaſt, a diabolicall gesture, a ſuperſtition which prophaneth Christs true religion, and makes the Sacrament of the Lords Supper to become an idol feast. There are many treatiſes extant at this day againſt this evill practiſe, now among other arguments, laid down by the Nōconformiſts, to prove it an vnlawfull geſture. I will breifly here repeate eight of thē. 1. Kneeling in the act of receaving the bread & wine in the Lords Supper, is aAbridg. 70 Perth Aſſemb. 35 ceremonie altogether inexpedient to be uſed. 2. It takes away that commendable geſture, uſed by Christ & his Apoſtles in, and after the conſtitution. 3. The ſecond commaundement of the Law is hereby broken,Idem 46. and idolatrie divers wayes committed. 4. This robsMr. Bat. 216. the Lord of that due worſhip, which he ought to receive from every one. 5. There is no direction in the whole ſcripture, either by precept or cōmaunded example,Abridg. 71 for receaving any Sacraments kneeling, whereas for receaving with other gestures, there is both. 6. ThisPer. Aſſem. 54. is to conforme groſly with the Papiſts, even in an act wherein the life and ſoule, as it were of their idolatrie, ſtandeth. 7. The primitive Churches for ſundry hundredAbridg. 73 1 Adm. 4. yeares after the Apoſtles, never uſed to receive the Sacrament kneeling, till Pope Honorius afterwardes decreed it. Laſtly, this geſture of kneeling holds no proportion with the cheife end and uſe of this Sacrament,Abridg. 77 nor with that inward diſpoſition of heart, which is then required of us.

And thus much for their ſurpluſſe, croſſe, and kneeling, p. 98from all which this argument may be framed: That worſhip, in which a man cannot poſſibly communicate without ſinne, he is bound neceſſarily to ſeparate frrom: but that worſhip, in which theſe Idols are made and vſed (viz.) the ſurpluſſe, croſſe, and kneeling, a man cannot poſſibly communicate without ſinne. Therefore from that worſhip, wherein theſe Idols (viz. the ſurpluſſe, croſſe, and kneeling) are made and vſed, a man is bound neceſſarily to ſeparate: The Propoſition is certaine, and by D. Ames inLib. 4, cap. 24. his Caſes of conſcience acknowledged. Although (ſaith he, we may joyne to that Church, in which many defects are to be tollerated, yet not to that in which we cannot but neceſſarily partake with ſinne. The Aſſumption is aſſented unto, by as Iudicious and Zealous Nonconf. as ever heldPark. Cr. l. 1. 20, 21. 1 Cor. 10, 14.1 Cor 10:14 that cauſe, and they have brought good proofes for it. Firſt, becauſe men muſt fly from Idols and Idolothites, but when they come to worſhip God, after the order of the congregation, where theſe things are practiſed they doe not fly from them, but draw neere unto them.Mr. Bat. 258. 2. Their bare preſence argues their approbation and yeelding in ſhew to ceremonies. 3. Though the perſonall ſinnes of the miniſter, doe not hurt the people, yet his miniſteriall and publicke ſinnes doe hurt, which he performes from the people to God, and ſo their joyning with him is unlawfull. 4. What example can be brought, where the holy men of God have communicated with ſuch things.

P. 68.The author of the diſpute vponupon communicating at their confuſed communions, affirmes confidentlie, that the ſitter is acceſsary to the ſin of the kneeler, and he gives p. 99many reaſons for it, whereof we ſhall have a fit occaſion hereafter to ſpeake.

And now let the reader conſider, if both parts of the former reaſon be true, as the Nonconformiſts ſay: whether this one principle of theirs, will not juſtifie a ſeperation from moſt of their pariſh meetings. For ſurelie I thinke, not one miniſter in the land of 500, but makes, and vſeth ordinarilie thoſe Idols of Rome, when their publike ſervice is adminiſtred.

Having ended with their Ceremonies, we are next to treat of the worſhips themſelves: and becauſe theſe are divers, I will ſpeake therefore of each the more breifly: wiſhing the reader if he deſire to know moreAl. Dam. 197. Sol. Barw. Queſ. con. Chur. wo. 54 7. Lear. diſ. Ec. Gover. 73. Qu. con. Ch. wom. p. 7. 22. heerin, to iniquire after their bookes. Churching of women, after childbirth they terme a ſuperſtitious ſervice, a point of poperie, a ſooliſh custome: indeed no other then a plaine mocking of God, and prophaninge of his name and Religion, deviſed meerelie of men, viz. the Papiſts. Moreover to prove it a falſe and idolatrous worſhip, they give theſe reaſons. 1. In the whole forme there is no thanksgiveing at all: but a mecre Iewiſh or Popiſh purifying, and therefore it is a horrible mocking of God, to pretend that they give him prayſe, when there is not a word ſpoken, tending or lookinge that way. 2. This thanksgiveing as theyId. p. 12. Note Id. 7. 23. Id. 14. Ec. Go. 74. Q. con. Chu. 27. cal it) is even the very ſame, word for word (excepting the title) with their purification in poperie, the difference is onelyonly in this, that the Papists is in Latin, and theirs in Engliſh. 3. Whoſoever doth this, ſhewes herſelfe, either to be a low or Papist. 4. The primitive p. 100Churches never vſed it, neither ought it to beidem. 23. ſuffered in any wel reformed Church. 5: Chauncellours, officials &c. Are hereby juſtifyed in their crooked, and vnconſcionable proceedings, 6. This breedeth and nouriſheth many ſuperſtitious opinions, in the ſimple peoples hearts, as that the woman which hath borne a child is vncleane or vnholie, contrarie to the2. Tim. 2. Ec. Go. 742 Tim 2 Apostles word, Who teacheth that godly women are ſanctifyed by bearing of children. Againe that it is vnlawfull for her, vponupon neceſsitie to goe out of her doores, before ſhe be Churched, that this Churching is a neceſſarie part of the miniſters office &c. Touching the Pſalme, I. Adm. p. 13. Qu. con. ch. w. 62. Def. Adm. 1. Ad. p. 13 Ec. Gov. 74. ſee T. C. l. 1. 67. 68.121. appointed for that purpoſe, they ſay, it is child ſhlie abuſed, yea the words grealy Prophaned. Laſtly for their other rites and cuſtomes viz. the womans lying in with a white ſheet vponupon her bed. her coming forth muſt d and vailed, as beeing aſhamed to looke vp for ſome folly committed: her appointed offering, the Clarkes waiting her home, and the midwives going by her ſide forth and back &c. Theſe they terme Bables, fooliſh, and ſuperſtitious things.

2 Ad. 17. 1 Ad. 13. Ec. Go. 73 Diſtinct 5 de conſe. cap. de his vero. Sold. Bar.The confirmation of children, by laying on of the hands of the Bb. is not (ſay they) agreable to the word of God at all. But a meere device of man, a Popiſh, and peeviſh ſuperſtition, brought in by Pope Clement the firſt in the yeare 310. Who affirmed that he was no Chriſtian which wilfullie left this vndon. Pope Melciades came after, and affirmed it to be a more worthy Sacrament, then the Sacrament of Baptiſme. To prove this confirmation a wicked and moſt vile practice, theſe reaſons p. 101are alleaged of them. 1. Becauſe as it is preſcribed by their booke, it is made a new Sacrement beſide thoſe two which Ieſus Chriſt ordained. 2 SeeingDef. Pet. for Refor. p. 35, Fe. on the Sacsr. Park. of the Cr. l. 1, 101, Perth Aſſem. 92, 9…, T. C. reſt ſec. rep. 232, T. C. l. 1, 199, 100. Ag. Bridg. ſlan. p. 107 Eccleſ. Gov. 73, the gifts of miracles which the Apoſtles had, are ceaſed, this kind of impoſition of hands (which was taken vp at firſt from an Apiſh imitation thereof) muſt ceaſſe alſo. 3. Whereas the miniſtration of Baptiſme is permitted to everie hedge Preiſt, miniſter, and deacon, the Prelates, doe preſumptiouſlie and damnablie, to appropriate this alone to themſelves. 4. They doe not onelyonly pray over them, but impoſe hands vponupon them, that by meanes thereof they may receive ſtrength againſt all the temptations of ſin, which is to take that powr to them which God never gave them, & to do a thing wherof they have no promiſe that any good ſhall follow: Laſtlie, this diſplaced chatechiſing brought in ſteed thereof, vaine toyes and childiſh ceremonies to the great hurt of the Church. Therefore for theſe reaſons it ought to be ſhut out, and have no place in the Church of God.

The like they ſpeake of their order and rites, whereby matrimony, is celebrated in their Churches. TheSyon pl. 29 defenc. admon. T. C. l. 1. 199 & 2. rep. 236. Def. Pet. for Refor. 63, 64, 1 Adm, 13 forme of it is taken out of the maſſe booke, & therefore called prettie juggling traſh, the ring there vſed is generallie reputed, a Popiſh and idolatrous practiſe, and no leſſe ſuperſtition, is there committed in ſaying with may body I thee worſhip, for herein the new maried man makes an idol Of his wife. I omitt many other heatheniſh and Antichristian toyes which the Nonconformiſts relate, to be obſerved herein, whereby ſaith the author p. 102of the Admonition, they make rather a maygaime of marriage, then a holy inſtitution of God. As for their reſtraintIn Chro. Graftoni. sold. Bar. Def. Per. 216. of marriage in Lent, and other certaine times, they call it the doctrine of devils: deviſed by Pope Nicholas, in the yeare 871. And ſince vpheld by his vncleane birds, for filthie lucre ſake. But here the Nonconformiſts, would have vsus to take notiſe, that howſoever the Hierarchie, forbid ſomtime this thing; yet any man may have aAlt. Dam. 195, 196. diſpenſation for mony, and then thoſe holy times ſhall have no pollution by marriage, ſuch vertue mony hath with it, or ſuch powr it hath with theſe baſe caterpillers.

Firſt B. diſ. p. 65.Concerning Burials, this they ſay. All prayers either over, or for the dead, are not onelyonly ſuperstitious andT. C. reſt ſec. rep. 237, Def. Ad. Syon pl. 29, vaine: but alſo are Idolatrie, and againſt the plain ſcriptures of God. No ſuch thing was vſed in the Apoſtles time, & as for their preſcript forme of ſervice, appointed for this buſineſſe, it is taken wholy from the stincking portuis, and for this cauſe they name themſelves Popiſh apes. Beſide prayer for the dead is maintayned, and partlie gathered out of ſome of their prayers.1 Adm. p. 1…, Sold. Bar. r Adm. 13 T. C. l. 1, p. 200. Id. As for the white or balck croſſe, ſet vponupon the dead corps, & ringing a threefould peale, the practice is Popiſh: mourning in Black garments for the dead, if it be not hypocriticall, yet it is ſuperſtitious and heatheniſh: funerall ſermons, they alſo vtterly condemne, becauſe they are put in the place of Trentalls, and many other ſuperſtitious abuſes follow thereby. To be breife the Pre…ſts meeting the corps at the Church ſtile, with the clarke in their ſurpluſſes, the manner of laying the dead p. 103in the grave. viz. East and Weſt, that he may riſe withA. Dam. 199. 200, 201, Ec. Go. 75 M. Bates 183. his face to the Eaſt, the Preiſt offering and mortuarie, the bread and other thing, given to the poore, diſtinction of Burials, as ſome in the chauncel, ſome in the Church, and ſome in the Churchya…des, all theſe are ſaid to be naught, idolatrous, vnlawfull: and therefore the Nonconformiſts, will have the dead to be buried in this ſort, (holding no other way lawfull) namely, that it be conveyed to the place of Burial, with ſome honeſt company of the Church, without either ſinging, or reading, yea without all kind of ceremony heretofore vſed,Firſt 600. of diſ. 65. other then that the dead be committed to the grave, with ſuch gravity, and ſobriety as thoſe that be preſent, may ſeeme to feare the judgements of God, and to hate ſin, which is the cauſe of death, and thus doe the beſt and right reformed Churches bury their dead,Ec. Go. p. 75. witout any ceremonies of praying or preaching at thē.

2 Ad. 57.We com next to their Sacraments, which are (as they ſay▪ ſinfully mangled, Prophaned, and wickedly ministred: The preſcript ſorme of ſervice, whereby their Lord ſupper is conſecrated and adminiſtred, is takenSyon pl. 29. wholy out of the Popiſh dunghil, the maſſe-b…oke, and ſuch are the… inventions, Prophanations, and ſuperſtitions, vſed in this ordinance, as the Nonconformiſts, profeſſe that they eate not the Lords ſupper, but playe a pageant of M. Gilbie pref. p. 2.their own to blind the people, and keepe them ſtill in ſuperstition, farre from the ſimplicitie of Chriſtes ſupper: to make the ſeely ſoules beleeve that they have an Engliſh maſſe: (which is too true faith the author in the margent) and ſo put no difference betwixt truth and falſhood, betwixt p. 104Chriſt and Antichriſt, betwixt God and the devil. I might here lay dowe every particular thinge, which they doe herein, as the Preiſts ſtanding at the North ſide of the table, his begining with the Lords prayer, and a collect, rehearſing afterwards the ten commaundements, and the creed: then reading a ſhort exhortation to thoſe which are minded to receive: their falling downe, and ryſing vp againe many times together, their manner of conſecrating the bread and wine, taking it Kneeling, the miniſters going vp and downe to give it to every one with his owne hand, his ſpeaking in the ſingular number. Take thou &c. TheyrAlt. Dam. 211. 212 213. 1 Ad. 4. 11 ſaying over againe the Pater noſter, with ſinging, piping, ſurpluſſe &c. All theſe ſay the inconform: are diſorders, ſuperſtitions, Prophanation of Scriptures, and don contrary to the practice of the primitive Churches, and juſt after the manner of the Papiſts.

1 Adm. 12 2 Adm. 57 Sold. Bar. park. croſ. l. 1, 71. 1 Adm. 4. T. C. l. 1, 168. Alt. Dam. 203. 204, Deſ. p. for Refor. 34. T. C. ſec. rep. laſt p. 224. 225. Gilb. end b. 1 Adm. 12Their publick Baptiſme is ful of childiſh and ſuperſtitious toyes, and as for the prayers vſed therein, they are either fooliſh or falſe. And no marvaile ſeeing they are alſo taken out of the curſed maſſe-booke. The conjured font, (as they name it) was brought in by Pius the firſt in the yeare 147. And Pope Higinus brought in Godfathers, and Godmothers, in the yeare 143. both which they call pecces of poperie, the interogatories miniſtered to the infant, a fooliſh thinge, agreat mockerie of Gods ſervice, whereby an occaſion is given to men to vtter a lie before the Lord. That the Godfathers and Godmothers ſhill promiſe that the child, doth beleeve and doth forſake the devil &c. Is a thing wickedly p. 105put vponupon them, and baptiſme by this meanes exceedingly prophaned. Of the croſſe we have ſpoken before: there is yet one thing touching it, which the reformiſts, wiſh vsus to obſerve: That is, a moſt wicked practiſe of their vngracious Biſhops, theſe whelpes of Antichrist, Curt. Ch. pow. p. 4. 5.will have infants ſigned forſooth with the ſigne of the croſſe. In token that hereafter they ſhall not be aſhamed to confeſſe the faith of Chriſt &c. And to fight againſt ſin &c. Now marke, what notorius mockers of God theſe are. For if any one who is thus ſigned, doth afterwards confeſſe the faith of Chriſt againſt Arminians and Papists, and fights againſt the maine workes of the devill, to weet, the Popiſh Ceremonies, goverment, worſhip, miniſterie &c. They will ſurely rayſe vp againſt him, the greateſt perſecution that may be, & he muſt either forſake his owne countrie, or they will kill him in priſon.

1 Ad. 4. 11. 12. Sol. Barw. T. C. l. 1. 28. 29. 143 T. C. reſt ſec. rc. 144▪ 145. 146. Per. Aſſe, 96▪ 97.Moreover touching private Baptiſme, and miniſtring the Lords Supper in their houſes, this geare (they ſay) is repugnant and againſt Gods word, in effect like to a Popiſh Maſſe, a popiſh and ſuperſtitious practiſe, fooliſhly and ſinfully firſt taken up; For the Sacraments were not ordained of God, to be uſed thus, as Charmes and Sorceries, but left to the congregation, and neceſſarily annexed to the ſcriptures, as ſeales of the ſame, yet not tyed to the material Churches, made of dead ſtones, but to the church made of livelie ſtones: If therefore the congregation be in a wood, houſe, or cave, the Sacraments may be adminiſtred in a wood, houſe, or cave, but the ſame muſt be don in the ſight of the aſſemblie, p. 106Def. Pet. for Ref. 37. 38,for they are irrigiouſly handled when they are adminiſtred otherwiſe. Baptizing by women they alſo condemne, and hold it to be no more the holy Sacrament of Baptiſme then any other dayly or ordinarie1 Adm. 12 T. C. I. 1. 144, T. C. reſt laſt rep. 124. Sol. Barw. Alt. Dam. 188. Curt Ch. p. 121, 122 2 Adm. 57 Syon pi. 108. id. 117 Sol. Barw. Alt. Dam. 189. Sold. Bar. waſhing of the child.

Lent faſt, they ſay, was ordained by Pope Teleſphorus in the yeare 136. and they keepe it England, for the fame end that the Papiſts doe. Iuſtlie, therefore is it named a Romiſh Error, a ſuperſtitious faſt. The ſervice appointed for that time, is againſt the ſeriptures, and Gods name prophaned by the curſes and adjurations then uſed. For their other faſts, they are ſaid to be monuments of Idolatrie, deviſed of Antichriſt, in all the rites and orders of them ſuperſtitious, and directlie againſt Gods commaundements. As for wendeſdayes, frydayes, and ſaterdayes faſts, Bonifacius is ſaid to ordaine them in the year 315. And Pope Calixtin in the yeare 206. ordained Imber faſtes. And in the yeare 425. another Romiſh Beast ordained Saints Eves fasts. And all this traſh & dung wasFirſt rep. 80. Sy. pl. 108. firſt deviſed by Montanus, that notable Heretick, as Mr. Cartw. obſerveth from Euſebius: and for what uſe ſerues all this trumperie: but only to keepe out, andAlt. Da. 182. T. C. I. 1. 151. 1 Adm. 11 M. Iac. Art. 22. Scarpius Cru. The. de Ec. Tri. p. 40. 41. hinder true faſting indeed.

The obſervation of holy dayes: as Christmaſſe, Circumciſion, Epiphanie, Purification, and all other of the ſaints, is a breach of the ſecond commaundement; and herein, ſome part of the abominations of the Romiſh religion is practiſed; Such therefore as impoſe this upon mens conſciences, doe it without any warrant of Gods word, and therefore the ſame cannot be kept lawfully▪ p. 107Many good reaſons for this, are ſhewed in their writings,Per. Aſſ. p. 63. to 87, as the reader may ſee (if he pleaſe) in the places noted.

Sol. Barw.Moreover they doe affirme, that the whole preſcript ſervice appointed for theſe Saints dayes is idolatrous, Antichriſtian. Of the ſame nature are all their ordinarie collects, Pope Gregorie & Celaſius, they ſay, ordained them; and they have them word for word, as they ſtand in the Blaſphemous Maſſebooke. I might here ſhew howAg. Banc. 38. curt. ch. pow 41. 2 Adm. 56 57. Alt. Dam. 185. Abrid. 94. 2 Adm. 57 ſome of their Collects are charged with Arianiſme, others with Poperie & Arminianiſme; Many with lies, and manifeſt contradictions. But to be ſhort, they tell us in one word, that the ſaying of them is not Praying, but indeed wicked pratling. As for the Letanie well naturing the name of a laborious ſervice in the duſt and durt (for ſo Homer and others uſeth the ſame) it is borrowed from the practiſe of the Heathen, as Cauſabon out of Dionyſius Habicarnaſse obſerveth; And is in verydeed nothing, but an impure Maſſe of conjuring and charming Exercit. p. 27. Hiſt. trob. frank. p. 30 Atar. Da. 638. 639. Syon pl. 316. 317. Def. Ad. 4. Cartw. ag. Rhe. Teſt. p. 2.Battologies, whereby the name of God is highly prophaned, his houſe and worſhip abuſed, Gods people by it abandoned the ſanctuarie, and the prophane love no worſhip ſo well as it.

The Epistles and Goſpells read in their Churches, is a practiſe taken wholy from Rome, and they uſe the verie ſame which the others doe. This chapping & hacking of the ſcriptures, this rending of it a peeces one from another, is contrarie to the order which God hath ordained, and his churches practiſed from time to time, and therefore the Nonconformiſts have deſired that it p. 108might be taken away as an evill thing. Againe, inSee defence of the miniſt. reaſons, for refuſal of ſubſcrip to the booke of com. pr. firſt and ſecond part, pa. 14, to 21. thoſe Epistles & Goſpells, which the Prelates cauſe ſuperſtitiouſlie thus to be read: There are ſundry words and ſentences of holy ſcriptures left out, which were given by divine inſpiration, for the profit of the whole church: and many words and ſentences of their owne fooliſh braine added to the text, as parts of it, yea in many places, ſuch abſurd things are put, as no reaſonable ſence can be made thereof. Beſides very often the meaning of the Holy Ghoſt is perverted, by a falſe interpretation of the text, and ſundry places applyed to the countenancing, of ſome points of falſe doctrine. All this is ſhewed largely by the miniſters of Lincolne in the Abrigement, and the like they ſay of the Pſalmes in the booke of common prayer: the preſcript numberSold. Bar. Tabl whereof and Leſſons, as the Engliſh Preists now obſerve, were deviſed by Pope Gregorie the ſeventh in the yeare 1073.

That any of the Apocrypha ſhould be publikely read, the Nonconformiſts hold it utterlie unlawfuli, 1. BecauſeCartwr. cat. p. 98. Act. 13. 15 and 15, 22 2 Tim. 3, 16, 17. Abrid. 8. 9 Def. Pet. for Refor. 92, 93.Acts 13:15Acts 15:222 Tim 3:162 Tim 3:17 to uſe any word publikelie in the church, beſide the written word of God, contayned in the Canonicall ſcriptures, is condemned by the ſecond commaundement. 2. In the church of the Iewes, in the Apoſtles time, only Moyſes and the Prophets were read. 3. The ſcriptures are ſufficient, both for doctrine, and manners, and were given to that end. 4. It is the proper office of Chriſt to be the teacher of his church, and therefore no writing may be appointed to be read in the congregation, for inſtruction of manners, but p. 109only ſuch as have been indited by his ſpirit. 5. ManySecond part of the defence of miniſt. reaſ refuſ. ſubſcrip. Mr. Brought. treat. of Apo. p. 23 to 35. by this meanes are brought into a great error, thinking that the ſame is ſcripture. 6. Theſe Apocripha bookes containe a number of ſhamefull lies, horrible blaſphemies, vaine vanities, plaine contradictions, ridiculous fooleries, Athean Impieties, Fables, fitter for T…l…machus and Aeneas, then for Gods people. Notwithſtanding though theſe bookes be thus falſe, wicked, and abominable, yet in their aſſemblies many of them are commaunded to be read, for firſt leſſons, yea under the name of the holie ſcriptures of the old Teſtament, without any note of difference from the Canonicail, as the lying ſtory of Suſanna under the name of Daniel 13. and in as great a meaſure for their proportion as the other. Moreover many of the Apocryphall chapters are to be read twiſe in one yeare, and ſome thrice, but ſo are not any of the Canonical chapters of the Old Teſtament; but a great partA bridg. p. 7. of thē & of the New alſo, by the order which their cō mon prayerbooke preſcribeth, are not to be read at all in their churches. Laſtly, the Nonconf. tell us, that theſe idle Legends are read upon their great holy dayes, whenThey meane in the opiniō of the Bb. the church aſſemblies are wont to be beſt frequented, and oftimes the holy ſcriptures muſt give place to them, as tending more to edification, and therefore may not be ſo well ſpared as the other.Alt. Dam. 193. 2 Adm 47 T. C. I. 1. 196, 197. Neceſ. diſ. 52. 53. Eccl. Gov. 49.

Reading of Homilies in the church (which is a cuſhion for idle and blind Prieſts to reſt upon) is ſaid to be fooliſh, fond, and vnlawfull; a practiſe never heard of in the church in the Apoſtles time, neither indeed is it a meanes to beget faith, but the inſtrument of fooliſh and p. 110Park. Cr. l. 1, 192, &c. Nu. 10. 28 D. Chader. Sermon upon Rō. 12, p. 53. Let ſuch as have been pleaders, for humane formes of prayer, anſwere this if they can.idoll ſheapheards. As the Prophets therfore might not in calling the people together, blow any trumpets, but thoſe which were made and ſet a part for that purpoſe, by the commaundement of God, ſo ought not the miniſters of God, to expound or read openly in the congregation any writings, but onlie the Canonicall Scriptures, which the Lord hath ſet a part, and ſanctifyed for that uſe. Here by the way I wiſh the reader to note well the laſt words, viz. that no writings, ought to be read in the congregation, but the Canonicall Scriptures. This Poſition is often affirmed by the Learnedst of the Nonconformiſts, namely Mr. Cartwright, D. Chadd…rton, &c. Hence then it muſt follow, that all formes of Prayer, deviſed by men, are unlawfull to be read in the congregation; and therefore where ever this is practiſed, men ought neceſſarily to abſtaine from joyning therewith.

Def. ag. Brid. 1…6, 117. Abridg. 97, 98.But to proceed: not onelyonly is the reading of Homilies vtterlie condemned, but alſo it hath bene proved by the Nonconformists, that thoſe which the Biſhops commaund to be read in their aſſemblies, have in them many things doubtfull and of daungerous construction, yea ſundrie erronious points of Doctrine, and things moſt evidentlie falſe and vntrue.

I have beene more large in the former points, then I purpoſed at the begining, I will therefore in the reſt1 Adm. 14 2 Adm. 55 be the ſhorter, touching nunc dimittis, benedictus and magnificat, which they vſe to read and ſing in their Churches, the Nonconformiſts ſay, it is a Prophaning of the Scriptures, palpable folly and vaine pratling. Their p. 111miniſter ſaying one peece of prayer, and the people with mingled voyces to ſay another, is Babiloniſh confuſion. Eng. Puritan. p. 20.The Lords prayer alſo is horribly abuſed by their often and vaine repetition of it, beeing ſaid not leſſe then 8 times at ſome meetings: other ſhreds and ſhort Alt. Dam. 191.cutts, they handle in this manner. viz. let vsus pray, glory be to the fathers &c. Lord have mercy, &c. Christ have merciemercy, and many like, which is meere babling, and cannot be more juſtlie defended, then the Papiſts beads. Vncovring the head, making a leg & ſcraping on the ground, & ſuch like curteſie, whē Ieſus is named, is176, 177. counted a ſuperſtitious fooliſh and unlawfull device,Fall of Bab. 65. a mocking of God, and a beggarlie ſigne of obedience, no leſſe is ſtanding at the Goſpell, a thing wickedly deviſed by Anaſtatius the Pope, in the yeare 404. TheirSold. Bar. good fridayes ſervice, is vtterly diſliked, ſo the holy weeke Abridg. 91before Easter, the obſervation of Gang dayes, or rogation weeke, is wholy Popiſh, invented by Hillarius the great Sol. Barw. Freſh ſuit l. 2. 404. Def. Pet. for Refor. 74 75.Antichriſt, in the yeare 444. Organs and other Church Muſicke they call idoll ſervice, becauſe it ſerves not to any edification, but drawes the mind to carnall delight: beſides, this was a part of the Levitticall ſervice, which is now ceaſed in Chriſt, and for many hundredAlt. Dam. 156. Fall of Babel 48. Sold. Bar. Tab. 1 Adm. 15 yeares after the Apoſtles, muſicall inſtruments, were not knowne to the Church, till in the yeare 653. the old ſerpent by Pope Vitalianus, brought vp the Organs, and to have them goe, about the ſame time, that beaſt with Gregory, & Gelatius, (two monſters like himſelfe) ordained deſcant, foreward and backward, plane ſong, and prickſong, and thus was the Muſick made vp: juſt as p. 112the divel would have it. Ringing of curfewes vponupon Hallowe eves, is like the reſt: yea the bels themſelves as they are vſed in their aſſemblies, are put vntounto Popiſh vſes. Sold. Bar. Tabl.He that firſt ordained them was Sabinian the great Pope, in the yeare 603. And much vertue is attributed to them in popery, as to ſtirr vp mens devotion, perſerve fruites: put enimies to flight, ſtill tempeſts, drive away all wicked ſpirits and devils, &c. I doe omitt to ſpeake of many particular thinges, vſed in their Cathedrall dens or Cloſters, partlie becauſe the reader may gueſſe what there is, by that which hath bene ſaid: and partlie becauſe the dung & traſh there, is ſo vile and lothſome, as I am not willing to blot paper therewith. But there is one thing which I had almoſt forgotten: viz: their viſitation of the ſicke. Not that it is leſſe ſuperſtitious and naught then the other, for the Nonconformists, affirme the preſcript ſervice of it, to be taken as the reſt, out of the maſſe booke, and it is ſuch ſtuffe, as hePag. 198. which wrot the Altar of Damaſcus, made himſelfe merrie when he deſcribed the fooliſhneſſe of it.

Thus the Aſſumption is ſufficiently proved, the concluſion therefore is certaine. viz. that the worſhip of the Engliſh ſervice booke is vnlawfull to be communicated with. In the next Section we ſhall ſee what D, Ames hath to ſay againſt this thing.

SECT. V.

FOr the readers better vnderſtanding of the point to be handled in this Section: I will firſt lay down p. 113the ſubſtance of D. Burgeſſes ſpeach. I have ſeen (ſaith he) ſome of the inconformists confutations, (meaning of the Separatiſts) which I confeſſe never ſatisfied my conſciēce, for I am and ever have beene of that opinion, that there can be no juſt confutation of them, made by ſuch of the Nonconformiſts,232. as have given them their maine principles (what theſe principles are he afterward declares. viz that nothing may be establiſhed in the Church but what God hath commaunded in his word: that all formes of worſhip not preſcribed and all mere Eccleſiaſticall rites are will worſhip &c. That our ceremonies are idolatrous in the vſe of them &c. Which principles if I did beleeve to be true, I profeſse in Gods preſence I would proclame ſeparation from Idolatrous worſhip and worſhippers this day ere I ſlept, and not halt as theſe men (by their owne poſitions doe) betwixt Idolatrie and Religion.

D. Ames anſwereth to this effect. The confounding of mere rites with formes of worſhip is not ours, but onelyonly by the rej. his fiction. That every Church is to be vtterly condemned, and ſo to be ſeparated from, that hath any thing in it by participation Idolatrous, is made Sciſmaticall by a Sciſmaticall conceit of the Rej. &c. His profeſſion of ſeparation (this day before he ſtept) is nothing but a Rhethoricall flouriſh which he would twice recall, before he would ſeparate, from thoſe that bow to the Altars, or even thoſe which worſhip an vbiquitarie body in the Lords ſupper, though theſe are more palpablie Idolatrous (in his conſcience) then the Ceremonies queſtioned are in ours.

Here is ſome thing ſaid, although not a word, to the maine point in diſpute which either Mr. D. ſaw not, p. 114or elſe (and ſo I rather thinke) he thought it beſt to let it paſſe in ſilence. The wordes which the Rej. takes from the Nonconformiſts are, that all formes of worſhip not preſcribed of God are will worſhips. And hence inferres ſeparation, now what ſaith D. Ames to this? nothing at all, but talkes of the Rej. fictiō, in confounding mere rites, &c. But by his leave, I ſee no ſuch thing in the Rej. but indeed the cauſe of the confuſion is, wholie of himſelfe, for D. B. layes downe formes of worſhip and Eccleſiaſticall rites diſtinctly, vntounto both which he ſhould diſtinctly have anſwered, if his meaning had beene to ſatiſfie judicious & conſcionable readers. I will not here vſe D. Ames, compariſon of 10. a Stile, and 10. a Nokes, but a more ſober one▪ If a woman ſhould be brought before the Magiſtrate for certaine crimes, as namely whoredome, and ſome light carriage, and for this her huſband would be divorced, now imagin that ſhe had a proctor there to plead for her, which would not mention her adulterie at all: But gives ſom reaſons why a man ſhould not put away his wife for everie light cariage, would any wiſe judge approve of ſuch pleading? but contrariewiſe give ſentence on the mans behalfe: D. Ames carieth the matter juſt ſo: The Church of England is charged by the Nonconformists as the Rej. truely reports of falſe worſhip in it, and alſo of ſom idle ceremonies, now marke reader how he pleads for his mother, as touching the worſhip he ſaith nothing of it: but of the rites onelyonly: which are evils a hundred fould leſſe then the other▪ Againe that every Church is not to be left which hath ſome p. 115thing in it by participation idolatrous. I know no man holds the contrarie: therefore I cannot tel for what end he ſpeakes it, much leſſe why he puts a ſciſmaticall conceit, vponupon the Rej. whoſe words if they be wel conſidered, have ſubſtance and weight in them, and not conceits, & to ſpeake truely what I thinke, D. Ames his conceit, in framing this anſwer, was not of the beſt. For thus they ſeem to argue, a Church which hath ſomthing in it by participation idolatrous, is not to be ſeparated from. The Church of England is ſuch Ergo. Now according to this argument no falſe worſhippers ſhould be left, Papiſts, Iewes, nor Turkes. who ſees not the lightneſſe of it. Notwithſtanding except it be this way applied, for my part I cannot tell what to make of it. If any object, he meant that the miniſterie, worſhip, and Government of the Eng. Aſſemblies is not ſo bad, as to be ſeparated from. I anſwer this is yet to prove, the which thing lay now full vponupon him to doe, if he would have taken the right point, and not needleſſly to tell us of that, which no man either aſked of him, or doubted of.

3▪ Though everie Church is not to be condemned, &c. Yet ſuch may be the corrupt ſtate of ſome, as ſeparation from them, is both lawfull and neceſſary, the Nonconformists ſay as much. So the cauſe of ſeperation Cart. con. Rh. T. Iud. 19.Judg 19be good: the ſeparation from a companie where with we were first vnited cannot be blamed: much leſſe condemned of hereſie. The thing which the Rej. cheifelie inſiſted vponupon was, that the cauſe of ſeparation, from the Church of England is good, if the Nonconformists p. 116principles be true, what they are he names. D. Ames, neither ſaith they be true or falſe, nor one word to any purpoſe, vnleſſe this be: viz. it is not lawful vtterly to condemne, and ſo to ſeparate from a Church for everie thing, therefore not for any thing. 4. Touching the matter here inſinuated, againſt the perſon of D. Burg. as if he meant not to practice what he profeſſeth, I will leave it to himſelfe to anſwer, onelyonly this I ſay, if he and others are ſo minded as he writes, certainly they ſhall find nothing in D. Ames anſwere, to informe them otherwiſe. But that they may ſafely retaine ſtill the ſame opinion, and ſeparate from the Church of England▪ when they doe beleeve, the Nonconformiſts principles to be true. 5. I wonder what moved the D. to mention onelyonly ceremonies, and to intimate, as if the difference between them and the Bb. lay now mainly in this, conſidering (as he knew wel) that theſe rites are very toyes, to other things in queſtion, heare what they ſay. The controverſie betwixt vsus, and the Biſhop is not for trifles as they would beare the world 1 Adm. 18in hand. as for a cap, a tippet, or ſurpluſſe &c. But for great Note.matters concerning a true ministerie, and regiment of the Church according to the word, which things once establiſhed the other, would melt away of themſelves.

Againe, another thus: the question is not (as it is every day in publike Sermons uncharitablie upbraided) about triffles, and things of no weight, as of variable ceremonies, and matters of circumſtances, which yet are to be ſquared byPref. Coū terp. the ſacred Canons of holie Scripture, but about matters of no ſmall importance, even about the great and weightie cauſe p. 117of Chriſts Kingdome, by what lawes and offices his heritage is to be governed and protected, that is, of the whole diſciplin, of the church of Chriſt, whether it be to be ordered by the vncertain & deceivable weights of humane conſtitutions, or by the infallible oracles of Gods most holie teſtimonies. Others thus: our principall greifes, about the which (alas brethren)Table div. read in Camb. Note. We have now too long and vnhappilie contended, are that all falſe ministeries, and falſe Government, deviſed by men, may be taken away, and a lawfull ministerie, and a right church-power reſtored, as for the ſquare cap, and ſuch other toyes, which not without cauſe we diſalow▪ yet they doe not ſo ſore wound vsus, as thoſe greater and weightier matters doe,T. C. l. 1. p. 71. from the which all the reſt are derived and drawne. To the like purpoſe Mr. Cartwright and others. And are not thoſe great and weighty things in queſtion ſtill? Yes ſurelie, and therefore for what reaſon D. Ames paſſeth them over without any words, and ſpeakes of toyes and triffles in compariſon. Let the reader judge. Moreover, he had little need to make himſelf ſo ignorant, what the Rei. meant by a principle? what by ſeparation, for if he had had any liſt to the thing, he could eaſilie have underſtood the ſame, for in truth, a child may perceive, if he read the place, that D. Burg. intended ſuch principles, as I before named from their writings, to wit, that they ſay, they want a right ministerie, worſhip, and Church-government. But the Proverbe is here true, who ſo blind as he that will not ſee?

The author of the Preface to his booke, ſpeaketh much like thereabout this point, a little there is added, namelie, that Chriſt (our Teacher) and his Apoſiles did p. 118joyne in the Iewes worſhip, vntounto which were added many ſuperſtitions, as vnlawfull as their Ceremonies.

Anſw. 1. I may uſe his owne words, he doth not prove that which he concludeth; For howſoever many ſuperſtitious traditions were uſed by the Iewes, yet whether they were brought in, and added to their ſacred worſhip, inſtituted of God, as any parts therof, is doubtfull, and the contrary more probable. 2. To ſay, that Christ and his Apostles did joyne in that worſhip, to which many ſuperſtitions were added, is too preſumptioeſlie ſpoken; and I wiſh men, to be more ſober, and not ſoFreſh ſuit. l. 2. 321. bouldlie to affirme ſuch groundleſſe poſitions, to juſtifie a corrupt and halting practiſe. I know D. Ames hath the like ſaying, that Chriſt was preſent when the traditions of men were obſerved in Gods worſhip; But he delivers this onelyonly upon his owne word, and therefore we may beleeve it accordingly. 3. He ſaith, theſe ſuperſtitions in the Iewes worſhip, were as unlawfull as their Ceremonies. What teſtimonie brings he for it? (as before) none at all. If ſuch arguments will paſſe, a man may ſoone have enough, to fill a cart with. But note herePag. 96. how greatly they contradict one another: they ſaid even now, that their Ceremonies are ſuch idolls as a man cannot lawfullie joyne with that worſhip, where they are uſed, yet here they ſay, that they are not worſe then were the ſuperſtitions in the Iews worſhip, vntounto which Christ and his Apoſtles joyned; Now which ſhall a man beleeve of them? not the later, for he gives no reaſon for what he ſpeakes, but the others doe. 4. If it ſhould be all granted him (howbeit he proves nothing) p. 119yet it will not follow, that a man may communicate in the miniſterie, worſhip, and Eccleſ. government of England, unleſſe he can prove, that that miniſterie, worſhip, & Eccleſ. government, to which Chriſt and his Apoſtles joyned, was falſe, idolatrous, Antichriſtian, as the Nonconconformiſts doe affirme the other to be.

Some thought that this point would have beene more effectually anſwered, ſpecially becauſe D. Burg. preſſed it home ſo cloſe upon them, and tooke ſuch a ſolemne proteſtation in it, as the like is not to be ſeene (I thinke) in the booke; But for my part I exſpected no better; For I ſaw the Rei. had them at the advantage, and therefore D. Ames was conſtrained, either to condemne their owne cheife Principles, or to juſtifie ſeparation by them, or elſe to ſhift off the point, and ſay nothing, or (as the very truth is) nothing of it to the purpoſe,

Before I end this chapter; I will anſwere briefly to ſome objections, which many are ready to make for their joyning in communion with this worſhip.

Object. 1. Howſoever we doe beleeve that the ſame is (as the Nonconformiſts ſay) unlawfull and Antichriſtian, yet we think, we may yeeld our bodily preſence to it, ſo we inwardly loath the ſame, & keepe our hearts to God onelyonly.

Anſw. It is certaine the Prophane brood of the curſed familists, doe hold that Religion ſtandeth not in outward things, & therefore outwardly they will ſubmitt vntounto any, be the ſame never ſo falſe and vile, pretending that it is not the body which can ſin but the ſoule onelyonly, the name of them, I know is generally p. 120odious, although their principles are loved and practiſed too well: But that no good man may fall into this ſnare: let it be conſidered. 1. The Lord hath created1 Cor. 6. 19. 20.1 Cor 6:191 Cor 6:20 ſoule and body, and by Chriſt they are both redeemed: therefore it is neceſſarie that we ſhould honourRivetus in Hoſ. 4. ve. 15. and 17. p. 156. 158. An admonition of Coelius ſecundus Curio to all faithf. Chriſti. Mat. 5. 16. Scarpius ſymphon. proph. 238 Gal. 6. 12. Rev. 21, 8. Rom. 14. 23.Hos 4Matt 5:16Gal 6:12Rev 21:8Rom 14:23 him, with the whole man, for how elſe ſhould the whole, enjoy glory and immortalitie hereafter. If a wife ſhould proſtrate her body to the vſe of another man, ſhall ſhe be excuſed towards her huſband, by ſaying, that ſhe reſerved him moſt deare in her heart? no ſurely: If this be no reaſonable excuſe much leſſe the other. 2. It ought to be alwayes our care, ſo to live as others thereby may have cauſe to glorifie God: but this cannot be, if our viſible converſation be idolatrous. 3. This is a practice taken vp merely to avoyd the croſſe of Chriſt. And therefore ſuch dooing, bewrayeth ſelfe love, infidelitie, fearefulneſſe &c. Sins which God will puniſh men extremely for. 4. Whatſoever is not of ſaith is ſin: but no man can in faith be preſent at that worſhip which he condemneth, and therefore the action muſt neceſſarily be evil. 5. The ignorant by this meanes are hardened in ſinne: ForLuke 17, 1, 2. Calv. in Pſal. 16. 4. pa. 60.Luke 17:1Luke 17:2Ps 16:4 when they ſhall ſee one that hath much knowledge, to be preſent at idolatrous ſervice, they immediately thinke the better of it, and are the leſſe willing to receive the love of the truth that they may be ſaved: we would thinke him a cruel, and moſt in humaneBucer in Pſal. 16, 4. p. 102.Ps 16:4 creature, which ſhould lay wood or ſtones in a blind mans way, at which he fals and breakes his neck, yet they doe worſe, who by their evill example ſtrengthen p. 107their neighbours in idolatrie, for by this meanes the ſoule and body periſheth vtterly. 6. This practiceMat. 6, 26. 2 Cor. 6. 17, &c. Pſ. 16, 4. Dan. 3▪ 17 1 King. 19 18.Matt 6:262 Cor 6:17Ps 16:4Dan 3:171 Kgs 19:18 cannot poſſiblie pleaſe the Lord it beeing wholy againſt his revealed will▪ and therefore the faithfull in all ages have alwayes don otherwiſe. 7. The Lord in this life, hath executed ſundry fearefull iudgments, vponupon divers perſons, for allowing in bodie, that falſe worſhip, which in heart they condemned: as Hofmaſter in Germany, Spiera in Italy, M^r. Hales in England, all theſe died deſpearately: and are left for warnings: that no man ſinne againſt his conſcience: leaſt he find it to be, a hel vponupon earth, when he exſpects conſolation and peace from it.

Object. 2. But we keepe cloſe to God in other walking.

Anſ. 1. There are many doubtleſſe in the Land, very ſtrict in the duties of the 2 Table, and in the private & perſonall exerciſes of the firſt alſo, ſo farr as they can go with good leave: but what of all this, yet ſo long as upō knowledge they ſhare their ſervice betwixt Chriſt and Antichriſt, they cannot by any promiſe of Scripture aſſure their ſoules of Gods acceptation thereof inMarke it well. Chriſt. 2. Sound comfort flowes from ſincere obedience: and therefore whoſoever ſtocks himſelfe, inSee Park. of the croſſe, l. 1▪ p. 156, 1…7, &c. Pet. Mart. loc. com. p. 1125. any the leaſt parts of the revealed will of God, he is as Iehu, rotten at the beſt, even when he manifeſteth moſt ſhew of Religion. 3. Where there is the true Love and zeale of God, nothing can be indured of Antichriſts, no not the name of any thing that belongeth to him, or is defiled by his polluted members, there I ſay will be no countenance given to his idolatric p. 122much leſſe any conformity to the leaſt of his beaſtlie deviſes: and therfore thoſe which bow the knee to that Idol book, want the love and zeale of God, ſpecially if they know it to be the Popes creature, although they cary themſelves ſtrict and preciſe in ſome other reſpects.

Object. 3. But we are perſwaded herein we doe wel.

Anſ. ſo doe the Papiſts, Arians, and other Heriticks, yet are their courſes curſed, and abominable. 2. Our1 Theſſ. 5. 21.1 Thess 5:21 duety is to prove all things, and onelyonly to hold that faſt, which we have found by evident Teſtimony of Scripture to be good and lawfull. 3. As a man that is out of his way, and ſuppoſeth otherwiſe, makes his journie ſo much the worſe, ſo thoſe which practice falſe worſhip, and yet know it not, are in a condition the more daungerous: and therfore it is neſſarie, that men examin the ground of their perſwation, whether the ſame be right and ſound or no.

Object. 4▪ Howbeit this worſhip is not as good as it ſhould be, yet we thinke it is not ſo bad, but it may be lawfully vſed. Anſw. 1. We have ſhewed from the Nonconformiſts, writings, that the authors of it were the Popes, which were all Antichriſts, now whatſoever comes fromT. C. lib. 1 pag. 204. them (they ſay) commeth first from the devill, and out of the bottomleſſe pitt. 2. They further affirme that there is no idolatrie Cananitiſh, paganiſh, Iewiſh, or what elſe ſoever,Park. of the Croſſ 1. 1. 37. 38. worſe then Popiſh: neither ſhall any ſuffer greater plagues, then ſuch which offend this way. 3. Whoſoever partakes in the ſins of Rome, are ſurely vnderunder p. 123the ſame curſe, for we cannot in any fort communicateCart. Catachiſm. of Chriſtian Rel. pag. 315. 316. Am. 4. 4. 5 See Brentius on the place. Piſcat. in 1 Cor. 10. 21. Pareus …d. Act. 4 39. Proteſtat. of the King. ſup. pag. 18.Amos 4:4Amos 4:51 Cor 10:21Acts 4:39 with them in their errours, vnleſſe we will beare them company in their deſtruction alſo. 4. It is a daungerous thing to doe any falſe worſhip, becauſe thereby mens tranſgreſſions are multiplied, and the divel, and not God, is certainly ſerved.

Object. 5. The Law of the Lard is, that all ſhould come to heare this ſervice, and therefore they will be puniſhed which refuſe to doe ſo. Anſw. 1. Humane authority is not to be obeyed, if it commaund any thing againſt God: therfore every man, is to looke to himſelfe, that he communicate not with the evils of the time, induring patiently what it ſhall pleaſe the ſtate to inflict vponupon him. 2. In caſes of this nature, grace is beſt tryed: for as the ſkill of a mariner is moſt ſeene in a tempeſt, and the courage, of a ſoldier in a fight: ſo our faith, ſincerity, obedience, &c. Is beſt diſcerned by the care which we take to leave ſuch ſins, and practice ſuch dueties, as lie moſt open to afflictions. 3. WeRom. 8. 28Rom 8:28 have a promiſe, that all things ſhall worke together for our good: therefore it we ſuffer for Chriſt, our wiſe father will ſo diſpoſe of it: as it ſhall ſerve to helpe vsus forward, in the holy way to life and glorie.

Eze. 4. 15. Amo. 7. 10 Dan. 3. Luc. 23. 25 Ioh. 19. 12 Act. 7. 6. & 24. 5.Ezek 4:15Dan 3Luke 23:25John 19:12Acts 7:6Acts 24:5Object. 6. We ſhallbe charged with ſedition, ſchiſme, hereſie, obſtinacie, &c. if we goe not to it. Anſw. 1. They doe no more againſt you, in this thing, then hath beone don againſt our ancients and betters in former times: for ſo were the Prophets uſed, ſo was Chriſt and his Apoſtles ſerved by the Iewes, for reſtraining their feet from iniquitie, and ſerving God purely. 2. It is a p. 124great comfort to the godly, againſt all the reproaches and cenſures of the world, that their hearts are open and manifeſt in the ſight of God, and that they are able to approve before him their owne uprightneſſe; For ſuch need not feare the calumniation of men, who have the Lord to approve the actions which they doe. 3. We have a gracious Lord and Saviour for our judge, who wil reward us one day for our obedience towards him, let men ſpeake of us what evill pleaſeth them.

Object. 7. We ſhall quite looſe the love of our friends, if we refuſe to joyne with them in this worſhip. Anſw. 1. That love and freindſhip will never doe a man good, which is purchaſed with the loſſe of Gods favour; He hath love enough whome God loveth, and whoſoever is not beloved of God, is in a miſerable condition, what reckoning ſoever the world makes of him. 2. Thou ſhalt not be forſaken of Chriſt, if thou be for hisPſ. 27, 10. Eſa. 49, 15 Mat. 19, 29.Ps 27:10Isa 49:15Matt 19:29 ſake left of freinds. Though my father and mother (ſaith David) ſhould forſake me, yet Ichovah would gather me. He meaneth, that God would be a father unto him, & ſo his condition ſhould be good enough.

Object. 8. But our feare is, if we ſhould ſeparate our ſelves from this falſe worſhip, that we ſhall not be able to Rev. 2. 10.Rev 2:10beare the troubles, which will follow therevpon. Anſw. 1. If your hearts be perfect with God, feare none of thoſe things, which you ſhall ſuffer; For ſurelie, he will, either keepe you out of troubles, or preſerve you ſafely in thē, & make way thereby for your greater happineſſe: So long as a father carefully leads the child in his own p. 125hand, it needs not feare of falling, how weake of foote1 Cor. 10. 13. Ioh. 10. 281 Cor 10:13John 10:28 ſoever it be: The Lord by the right hand of his power evermore upholdeth his people, and therefore they may be perſwaded, that no adverſarie ſtrenght, ſhall ever be able to plucke them away from him.

It remaines now, that I ſpeake a few wordes unto you, which are Profeſſors in England: you ſee how your ſtinted-ſervice, deviſed by the Bb. and tranſlated from the Maſſe, is affirmed by your owne writers, to be a falſe and forged worſhip; and that it is even ſo, I appeale to many of your conſciences; for why doe you loath to vſe the ſame in your families, but becauſe you know it is not the incenſe made by fyre from the Altar ofI have beene an eare witneſſe hereof many times. the Lord. I will purpoſely forbeare to relate, the innumerable, odious, and baſe termes, which you (upon all occaſions) caſt forth deſervedly againſt it, onelyonly I doe exhort you, to be true to your owne grounds, and conſcionablie to practiſe that, which yours have publiſhed to the world. If our ſervants doe that thinge which we forbidd them, and which they know is moſt hatefull to us, they are puniſhed ſeverely for it, & juſtly too. The Eng. Maſſe, you know, is an abomination to the Lord, and his commaundement preciſelie is, that you ſhould not partake therewith: Now if you will not harken to his voyce, what may you feare? Truely that his feirce wrath will fall heavily upon you. If the Separatiſts onelyonly had found fault with that booke, your communicating therewith were ſomewhat tollerable, but ſeeing your ſelves acknowledge it, to be a deviſed ſervice. Oh! thinke how altogether in excuſable p. 126this your practiſe is now before God; In truth it cannot, but provoke him to ſore diſpleaſure, conſidering how groſſely thoſe doe mock him, which profeſſe one thing, and doe another.

I would know, what aſſurance you can have that God is your father, ſeeing his promiſe is not to be our father, but vponupon this condition that we touch no polluted 2 Cor. 6. 17, 18.2 Cor 6:172 Cor 6:18thing: In words you confeſſe that Leiturgy, to be an vncleane thinge, can you then touch it, and yet beleeve vponupon good ground of Scripture, that you are his ſonns and daughters in Chriſt, I ſpare to ſpeake mine owne thoughts▪ But I wiſh you, to looke wel vntounto it. It may be you thinke your diſliking thereof is ſufficient, but in truth, God loves no halfe ſervants. He that ſhould goe, and ly downe in bed with an harlot, and give her the defiance, ſinned notwithſtanding: even ſo how diſdainfully ſoever you either ſpeake or write againſt that idol, yet are you ſtill treſpaſſers, ſo long as you proſtrate your ſoules vntounto it, be therefore ſincere, and plaine in Gods matters, ſo ſhall you have peace, and comfort in the later end.

Marvaile not that I am thus earneſt with you, alas, how can I chooſe, the love of God conſtraineth mee, and truely it greeves my very ſoule, to thinke, of the great number among them, which are inlightened, and in their owne conſcience fully convinced of this truth viz. that their ſervice booke, is vnlawfull and Antichriſtian, and yet partake in the filthineſſe thereof: ſurely theſe doe not conſider, that there is no ſin, in the eye of the Lord, more hatefull then idolatrie▪ for as p. 127a man will beare with much frowardneſſe and vnkindneſſe in his wife, but not ſuffer her at any hād to committ whoredome, ſo God will beare with many ſinnes in men, but he cannot indure idolatrie: ſpirituall whoredome and adulterie, this ſeldome or never eſcapeth ſome ſencible and viſible puniſhment.

I will here end this chapter with the words of a learned Conformiſts. It is not enough to worſhip God,D. Sclater upon Rō. chap. 1. ver. 22. p. 110. 113 except we give him ſuch worſhip as is ſeemely for his d…itie, which Paul calls glo…yſying God as God, and if any aſke, what this meet worſhip is, here ſpoken of? it is when God is worſhipped according to his will; ſecondly with worſhip agreeable to his nature (viz:) ſpirituall. In this thing therefore Let vsus deny our own carnall wiſdome, and cleave preciſelyRom. 8, 5. Mat. 15. 8. Levit. 10. 1, 2.Rom 8:5Matt 15:8Lev 10:1Lev 10:2 to the word of God. How vnmeet is it that fleſhly wiſedome which is an enimie vntounto God, ſhould be a framer of his worſhip? how vnprofitable is will worſhip; yea how abominable to add or alter the leaſt circumſtance in the worſhip of God? And howſoever there may be a ſhew of Wiſdom in voluntarie Religion. Col. 2. 23. Yet beeing rightly weighed, all the deviſes of men ſhall be found fooliſh, vaine, yea more then ſottiſh in the judgement of God.