An Answer to Two Treatises of John Can, Chapter 1 · Section 4

An Answer to Two Treatises of John Can · Chapter 1 · Section 4

p. 44SECT. IV.

CAN. Stay againſt. Sect. 3. pag. 16, 17. & Sect. 2. pag. 14 & Sect. 4. pag. 62. & Sect. 7. pag. 89.

TO worſhip God in any other way or manner than he hath in his Word preſcribed, is unlawfull. But to heare Antichriſtian Ministers in falſe Churches, is to worſhip God in a way and manner which he hath not preſcribed. The Major, No man dares denie, I aſſure my ſelfe. For it is manifest and certaine by the whole courſe of the Scripture, Deut. 12.8. Levit. 10.20. Pſal. 119.133. Mic. 7.18. Hoſ. 9.15. Ioh. 4.23. Matth. 15.3.4. Col. 2.8. 2 Joh. 16.17. Moreover, all ſorts and ſects of writers acknowledge this for a Truth. Zanch. explic. in Coloſſ. 2.23. tom. 4. pag. 319. Luther com. in Galat. cap. 6. pag. 871. Brent. in Amos. cap. 4.

Touching the ſecond part: J may spare all proofs, and ſend them to their own conſciences. That this hearing is a worſhip, the ſame is manifeſt and cleere to any that have an eye of reaſon, Howſon ſerm. in Pſal. 118. p. 7.Ps 118and any light of Religion ſhining in them. None to my knowledge, ſaving a Popiſh Paraſite or two, ever held otherwiſe. That this worſhip is done in a way and manner, which the Lord never appointed, p. 45it is as cleere as the Sun at noon day, and cannot with any modest face be denyed, &c.

ANSWER.

THis is an old garment new turned, and the ſame anſwer which was made to the former, might ſuffice to this: wherein the thing to be proved, B…lſ. Christ. ſubj. part 4 p. 345. God hath not charged us to be curious in ſearching his Eſſence, but to be carefull in obſerving his Will. He neither takes, nor requires any thing at our hands, beſide his Worſhip; That it we yeeld him according to his Will, we honor him as our God: if we alter that which he hath appointed for himſelfe, or adde any thing unto it, he rejecteth all our ſervice, as done not unto him, but to the conceit of our hearts, which by nature is no God, &c. Grat. Ca…ſ. 11. Qu. 3. c. 101. Sats, qui praeeſt. Aug. de Conſer. Evang. l. 1. c. 18. Socratis ſententia eſt, Ʋnumquem que Deum, ſic coliopercere, quomodoſe ipſe colendum eſſe praeceperit. Aug. in Qu. ex veteri Teſlam. Qu. 43. Conſtat …den ſtultam non ſolum minime prodeſſe, ſed etiam obeſſe. Chry. in Matth. hom. 51. Diſca… us Coristum ex ipſius voluntate honorare. Nam qui honoratur, …o maximè honore laetatur … vuit, non quem nos optamus. Bilſ. d…ffer. betw. Chriſt. Subj. part 1 p. 7. Touching the Sacraments, I … Baptiſme and the Lords Supper, &c. We ſwerve not a jot from the example of Chriſt and his Apoſtles; the Scriptures vvill not lie, let them be judges.is fairely paſſed over with a brave flouriſh of words, and nothing elſe. If you meet with ſuch company as will be aſhamed not to ſee, becauſe you cry out ſo vehemently, It is as cleere as the Sun, it cannot be denied with any modeſt face, You may lead him blindfold. But if a man will build upon his owne faith, and not be led by your fanſies, he ſhall never ſee it proved by any evidence that you have, or can bring, That by communicating in our Aſſemblies in the ordinances of Religion, God is worſhipped in any other way or manner than he hath preſcribed. But ſeeing this reaſon is brought ſo often, and for ſo many purpoſes, I will examine it more particularly.

If the meaning of your propoſition bee, That no poſitive worſhip, or ſubſtantiall means of worſhip is lawfull, but what is in ſpeciall appointed, or inſtituted of God, and that no duties of Religion be neceſſary to ſalvation, but what are taught in Scripture, then we grant it is true, and confirmed by the courſe of Scripture, though many paſſages cited by you, will not reach unto it. For the law of nature commandeth all men, who have any ſenſe of a Godhead, to receive, and not give rules of Religion and Worſhip. The holy care of the Patriarchs was to reverence and obey that which they had received, and to attend upon further direction, but of themſelves not to appoint or undertake any thing as neceſſary to ſalvation. Divine inſtitution of legall and Evangelicall obedience, and worſhip, is equally full and complete in all things neceſſary, which p. 46it ſeemed good to divine Wiſedome to determine, not leaving any thing of this nature more undetermined in time of the Goſpel, than it was in time of the Law. As the Jews had a commandement, neither to adde ought unto, nor take ought from the law, Deut. 4.2.Deut 4:2which the Lord gave unto them: ſo the Apoſtles received a charge, to teach whatſoever the Lord commanded them: Whence it is truly obſerved, Matth. 28.20. Zanch. de Ecript.Matt 28:20that men may not teach their own doctrine, but whatſoever Chriſt hath taught them: for hee reſerveth this authoritie to himſelfe, to be the onelyonly Teacher and Author of the doctrine, Genev. Bible, annot. in Matth. 28.20. Shew but one word, element, or action added, omitted, or altered in either of them, &c. Galv. Inſtit. l. 4. ca. 10. §. 1.2.5. Hon. Ainſw. firſt anſw. p. 26. That he taught any thing as needfull for ſalvation, without warrant from the Scriptures, I denie. Harm confeſſ. Helvetic. confeſſ. cap. 24. Ang. confeſſ. ca. De diſcrim. ciborum. Chamier tom 4. de Sacram. l. 1. c. 13. §. 8. Bilſ differ. betw. Chriſt Su…j. par. 1. p. 25. This is the duty that Baptiſme requireth of us, to beleeve no teacher but one, which is Chriſt, to follow no ſtranger, to regard, or obey no Lord or Law-maker in the Church, but only the Son, whom the Father appointed to be Maſter, Leader and Ruler of the Gentiles. Baſil. ſer. de fide. It is an evident ſliding from the faith, &c. either to depart from that which is written, or to receive that which is not written.Matt 28:20The King of the Church is her only Lawgiver at all times.

But if the way or manner of Worſhip be ſtretched to the circumſtances of time, place, order, phraſe of ſpeech, and ſuch like, not determined by God in particular, but left to the libertie of Chriſtians, ſo the generall rules of Scripture be obſerved, then the propoſition is not true, the Scriptures doe not confirm it, it was never acknowledged by Divines of any ſort or ſect that have appeared to the world. For what is in generall only Divine, but in particular left without determination from God, that in it ſelfe is indifferent and variable: of which ſort were the houres of the morning and evening ſacrifice, their Synagogues, Oratories, and places of Worſhip throughout the land of Canaan, their courſe of reading, and many the like.

What God hath commanded in his Word, that is not left to the libertie of Chriſtians: What is preſcribed as neceſſary, worſhip, holy, that he hath not left undetermined: But that which may be done this way, or another, at this time, or another, in this forme of ſpeech and method, or another, that in reſpect of this order, time, method, or phraſe of ſpeech, is not neceſſarie, holy, or worſhip.

Any circumſtance, as time, place, or whatſoever elſe, if it be either appropriated or commanded of God, it is neceſſarie in point of conſcience, holy, and worſhip, as in conſcience it muſt be obſerved, and ſubmitted unto. But to place neceſſitie, holineſſe or worſhip in theſe things, when they be not determined or commanded, is Will-worſhip, or ſuperſtition; lawfull p. 47they be, as agreeable to the Word; but not neceſſary, becauſe not determined by the Word.

The time was when it was lawfull to offer ſacrifices upon the high places, Druſ. ad diſſic. loc. O at. 12. p. 571. Rivet. in Hoſ. 4.13. Ainſvv. annot. in Levit. 17.5. Iun. annot. in Levit. 17 5. & in 1 Reg. 3.3. Illud in Theologia bonum eſt, quod Deus praecepit, lex enim Deiperfecta eſt bonitatis moralis regula in Theologia, & prohibitio Divina perfectureſt index Theologieus mali iae m…ralis Hen. Ainſvv. 3. anſ. p. 151. Explications of Gods Law by them …u…h of his Miniſters, are allowed of God. Neh. 8.8. Theſe are not additions, ſuch as God forbids. Gal. 3.15. 15 Our queſtion is of other, or moe lavves or Doctrines than God hath taught. Scotia Confeſſ. art. 20. Iua. theſ. theol. c. 6. theſ. 11.12. Quaecunque verò in carcumſlantiis poſita ſant, corumtradi…i…nes in eccleſi… â eſſe au…eſſe poſſe, verumtamen pat. lares, temporaliliberas agnoſcimus; Atque barum quidem traditionum quae in circumstantiis verſantur ſex ſor Paulo 1 Cor. 14, &c. Dan. in 1 Tim. 3.15. Calvin. Inſt. 4. l. c. 15 §. 19. & 17. §. 45. … reſp. ad lib. de pii veri offic. p. 413. Th Beza. canſeſſ. c. 5. art. 18.Hos 4:13Lev 17:51 Kgs 3:3Neh 8:8Gal 3:151 Cor 141 Tim 3:15viz. when the place for Sacrifices was undetermined, and then it had been Will-worſhip to put holineſſe in places, or opinion of worſhip. But when God had choſen out, and appropriated one place for Sacrifice, and none other, then it was a matter of neceſſitie, holineſſe, and worſhip, to ſacrifice there, and a great ſinne to doe it any where elſe.

The reaſon hereof, was not ſimply becauſe it was not commanded, for when it was lawfull to the Fathers of Old, it was not commanded, but left undetermined only, and uſed by them as a circumſtance or adjunct allowed, not as a matter of neceſſitie, holineſſe or worſhip; not could they have uſed it ſo without ſuperſtition; as on the other ſide, after the ſtrict commandement given to Iſrael, to ſacrifice in the place which God had choſen, and none other, and the place of worſhip preciſely determined for typicall ſignification, it was a part of true worſhip, in conſcience neceſſarie: for them to doe otherwiſe, was grievouſly to tranſgreſſe, and not to doe that which was commanded as neceſſary, holy; and worſhip, had been prophaneneſſe. For that which is commanded, may not be neglected, neither is any thing to be done, which is repugnant thereunto.

But many things in the worſhip of God are not commanded or determined by God, but left to the libertie of Chriſtians; many things were unprofitable, and needleſſe to be determined particularly by divine authoritie, as being eaſily diſcernable by the light of nature, and common reaſon: and many things could not be determined, becauſe one order in them could not fit all ages, times and places in the world. The diviſions of the Chapters and verſes, as they are in our Bibles, and the Sections of the Law, as among the Jewes, are of men: and ſo is the phraſe of ſpeech and method uſed in Prayer, Preaching, Adminiſtration of the Sacraments, and the very words of Tranſlations, wherein the Scriptures are read, and cannot be one and the ſame in all ſocieties. And ſo are the circumſtances, how oft, p. 48at what houre, on what day, in what place, the Paſtor ſhall preach, which are particular determinations of the Church, and variable. If you ſay, theſe things are preſcribed in generall and by conſequence, becauſe they are done according to the rules of direction given in Scripture: Of neceſſitie you muſt confeſſe the propoſition is ambiguous: for ſometimes preſcribed, ſhall import, as much as determined, inſtituted, commanded, ſanctifyed; if not appropriated: and ſometimes it ſhall note no more, but left at libertie, or indetermined. Neither will that ſenſe ſtand in the propoſition, Synopſ. purior. theol. diſp. 35. theſ. 17. Ab omni traditionum humanarum jugo liberas habeant conſcientias, cum ſolius Dei ſit, res ad religionem pertinentes praeſcribere.for then it ſhould be lawfull to place opinion of neceſſitie, holineſſe, or worſhip in thoſe things which are undetermined, or not commanded of God, which is contrary to the whole ſcope and drift of Scripture, and the judgement of all Orthodox and ſound Divines, new and old.

To proceed more diſtinctly, becauſe it is a matter much inſiſted upon, and as much miſtaken, and miſapplyed by many.

Worſhip is as large as the Commandement, nay as the whole Word of God. Bald. de conſ. l. 4. c. 3. To the precepts of God, nothing is to be added. Deut. 12. Now God hath commanded theſe things which are neceſſarie. The rites of the Church are not neceſſary: wherefore if the abrogation, or uſurpation of any rite be urged as neceſſary, then is an addition made to the commandement of God, which is forbidden in the Word, &c. Dea. 12.2 & 4 1, 2. & 5.32 Lev. 18.4. Pr…v. 30.6. Ambr de parad c. 12 tom. 4. Nihil vel … gratia adjunger…n …s debemus mandato. Nihil vel quo… bonum videtur add…ndum. Addendo de proprio ſemipl. …um Dei intellexit eſſe mandatum. Docetnos … praeſentis ſeries lection is, nequ. detra…re aliquid debere diviris mand …is, neque addere.Deut 12Lev 18:4For ſo it is ordinarily defined, A worke commanded, done in faith, and then it muſt needs extend it ſelf as far as the Commandement. And if to obey God in conſcience of his Commandement, in all actions, Civill and Sacred, of Pietie, Juſtice or MercieMercy, be to Worſhip him, then to beleeve whatſoever the Lord hath taught, relying upon the truth and credit of the Revealer, is worſhip alſo. And hence it is, that the Worſhip of God is uſually divided into Immediate and Mediate Worſhip: which comprehendeth all duties which we owe to God or Man. Now if the way or manner of Worſhip be taken in this acceptation: then the ſenſe of the Propoſition muſt be this, That no action, great or ſmall, done to God or man, religious or ſociall, is lawfull, unleſſe it be preſcribed of God.

And let us conſider the paſſages of Scripture, alledged by your ſelfe and others, whether if rightly quoted, they doe not affirme as much.

Whatſoever I command you, that ſhall yee obſerve to doe, Thou p. 49ſhalt not adde thereto, neither ſhalt thou take ought from it. To what might they not adde? From what might they not diminiſh? Is it not from the whole Law of God, which teacheth the whole duty of Man, both towards God, and towards Man for the Lords ſake? Hereby the Lord eſtabliſheth his Word, and his only, and his whole word, to be the intire rule of Faith and manners. Hereby God appointeth his owne Word and Law, to be the only rule of his Service, without imitating the cuſtomes of others, or deviſing any thing of their owne, ſaith Maſter Ainſworth. But if by the Service of God, he underſtand the poſitive Worſhip of God only, or the immediate only, he ſtraitneth the meaning of the Text overmuch: Annot in Deut. 12.32. Procopius in loc. verba enim Domini cum plena & perfecta existant auctarium nullum admittunt. Chryſoſt. in 1. ca. 2. Epiſt. ad Tim. hom. 2. Si…quidem ſidci dogma pervertat, etiamſi angelus ſit, obedire noli. Annot. in Lev. 18.4. Tert. de praeſcript: adverſ haeret. It is not lawfull for us to deviſe any thing of our ſelves, nor follow that which others have deviſed. See Cham. panſ…. tom. 1. l. 8. c. 6. Rainold. apol. theſ. ſect. 2. p. 205, 206, 207. Hen Ainſw. part 3. p. 150. He inferreth, that generall admonition touching all the wayes of God, and not the Ten Commandements only. Doway annot. in Deut. 4.2. & 12.32. Henry Ainſw. 2. Anſw p. 55. Prov. 30.6. Loe here all additions, and not only things contrary are forbidden. Ex. 23.13. Chryſoft. oper. imperfect. hom. 20. in 7. cap. Matth. Every Teacher is a ſervant of the Law, becauſe he may neither adde of his owne ſenſe unto the Law, nor according to his owne conceit, taking any thing from the Law, but preach that only which is found in the Law. Qu. Co. p. 67.Deut 12:32Lev 18:4Deut 4:2Prov 30:6Exod 23:13For it ſpeaketh plainly of the whole Law, and is fitly alledged to prove the perfection of the Scripture in all matters neceſſary to ſalvation, and not concerning the Worſhip of God only. Iſrael might not adde either to the Statutes or Judgements of the Lord: and if by Statutes be meant Decrees for Religion, or the Worſhip of God only, (which cannot be proved by the uſe of the Word) by judgements, they cannot be underſtood likewiſe. By this ſaith Maſter Ainſworth, God forbiddeth all inventions of men. Eccl. 7.29. the workes of their owne hands. Jer. 25.6. and the Statutes of the Kings of Iſrael, which they after made without the Commandement of the Lord. But the inventions of men reſpect the Commandments of God in generall, and not the Ceremoniall Ordinances only, nor yet the immediate worſhip of God alone. He ſhall doe good ſervice to the Papiſts, that ſhall limit the Texts in that manner: for by ſuch like diſtinctions, they ſeek to elude them, when they are produced to prove the perfection of the written Word of God, in all things neceſſary to ſalvation.

Ye ſhall take heed (ſaith the Lord) to all the things that I have ſaid unto you. But this cannot be reſtrained to the ceremoniall precepts concerning Gods Worſhip, but muſt be referred to all things that God gave them in charge. David prayeth, p. 50Pſal. 119.133. Direct my ſteps in thy Word, and let none iniquitie have dominion over me. But what can be more plaine, than that David doth not ſpeake of the worſhip of God alone, but deſires that all his counſells, thoughts, manners, actions might be directed according to Gods Word: becauſe the Word of God is the rule of all our actions? In which ſenſe alſo it may be affirmed, That Negative concluſions in matters of faith, and duties, Hen. Ai…ſw. 2. Anſ. p. 55. The …. cited ſc. Deut. 5.32. & 12.32. Speak of Gods Commandements in generall; you take one in particular, and becauſe one is not all, therefore all muſt not be all. A D…ſpute, part 1. cap. 4. p. 8. The lavves of the Church declare unto us what is fitteſt in ſuch things as are in their own nature indifferent, and neither enforced by the law of God, nor nature. Id. p. 21. As when the Church ordaineth that in great Townes there ſhall be a Sermon on ſuch a day of the week, and publike Prayers every day at ſuch an hourt, &c. Firſt book of Scotiſh Diſcip. In great Townes, we thinke expedient, that every day there be either Sermon, or Common Prayer, &c. Zanc. in quartum praeceptum in tract. de diſcip. Eccleſ in fine. Calv. Inſtit. l. 4. c. 10. §. 30, 31. E…fi fateamur non …nviti ex inſitâ & naturali Dei …ognitione, erſi corrupta, ſequietiam in genere Deum eſſe colendum. Item non ſolum interno affectu cultum illum fieridebere, ſed etiam externo actu. Negamus tamen, naturali leg? determinatam eſſe ſperiem il am externi cultus. Rivet. in Gen. exercit. 42. Sec Scul…et. Ethic. lib. 1. Neither Angels nor men can make a Sacrament Ca…ſeh. art. 4. p. 104.Deut 5:32Deut 12:32follow well from Scriptures ſilence.

If the way or manner of Worſhip, be put for immediate Worſhip, then it extends as large as the Commandements of the firſt Table, and the ſenſe of the propoſition muſt be, That no Worſhip, publike or private, muſt be performed to God for ſubſtance, manner or time, other than that which God hath preſcribed in his Word: which holdeth not true, unleſſe it be added, That no worſhip muſt be performed as neceſſary and holy for ſubſtance, manner and time, which God hath not preſcribed. For what ſhall we ſay of the time of rivate Prayer in the familie or cloſet, the forme of catechizing, and tranſlations of the Scripture, the times for publike Lectures, and exerciſes of Religion upon the week day, and ordering and government of Schooles, and Univerſities? for theſe things are not for time, words and manner preſcribed, or determined of God.

If the word, Worſhip, be taken more ſtrictly for ſubſtantiall Worſhip, commanded in, or referred to the firſt and ſecond Commandements, uſually known by the titles of inward and outward worſhip, Naturall and poſitive inſtituted Worſhip (though perhaps the termes be not ſo fit, if better were found out) then the meaning is, that no Worſhip of God, inward or outward, naturall or poſitive, is lawfull; but what is preſcribed and determined of God in his Word. But then there want not difficulties: for how ſhould Worſhip be naturall, if it muſt be inſtituted and preſcribed? If the light of nature or reaſon teach it, which is planted in the heart, by the ſinger of God, how can it be unlawfull, unleſſe it be preſcribed by an externall p. 51word of inſtitution? What ſhall wee ſay of outward geſtures, made in and upon the body, to declare the hidden affection of the ſoule; muſt theſe be preſcribed, and determined, or fall under this cenſure? When the Word informeth me to call upon God in the Mediation of Jeſus Chriſt: doth not reaſon it ſelfe without any further inſtitution, teach me to kneele, lift up my hands, &c. At leaſt, if worſhip be naturall, or poſitive, muſt there be a diſtinction of the inſtitution or preſcription of this worſhip alſo? Doth not poſitive Worſhip require one manner of inſtitution; naturall another?

If the way or manner of Worſhip be reſtrained to poſitive, or inſtituted only, it is moſt true; No worſhip is lawfull, which is not in ſpeciall commanded, or appointed of God in his Word. But then the Texts of Scripture, quoted by you for proofe, will not ſpeak unto it.

Ye ſhall not doe (ſaith Moſes) after all things, Deut. 12.8.Deut 12:8which wee doe here this day, every man, all that is right in his owne eyes. Some Greek copies have it, foreign. Others foreign, which is according to the Hebrew. Ainſw. annot. in Deut. 12.8.Deut 12:8And the ſpeech of Moſes ſeems to mean the true Service of God, which was not yet perfected, neither could be in their travells, Iun. annot. in Deut. 12.8. & Analy. in loc. P. Martyr. in 1 Reg. 8. Vetabl. Nefeceritis, id est, Non facietis omnino ut nos, &c. hodiè; ante ingreſſā viz. terrae ſanctae hic facimus, i. extra terram ſanctam. Deodar. Italic. Deut. 12.8. i. concerning ſacrifice, the law of which they did not obſerve exactly, by occaſion of the continuall wandring of the people. Ainſw annot. in Rev 10.19. De…dat. Ital. in Lev. 10 …9. The Lord hath ſhewed great wrath againſt me by the death of my ſons, how then can I cate of this ſacrifice to beare the ſi…s of the people, according to the ordinary law, the Lord not being pleaſed with me myſelfe. Others would have it, That he could not eate, becauſe he was in heavinelle, it b…ing …cet he ſhould eate thoſe things with joy and thankſgiving. Ʋatabl. annos, in Loc.Deut 12:81 Kgs 8Rev 10:19Lev 10:9as it was after in Canaan, v. 10.11. Not that they ſacrificed after their fancie (ſaith the Geneva notes) but that God would be ſerved more purely in the land of Canaan. Jun. upon this place noteth. Etſi oblationū lex unaſemper fuit ab initi… praeſcripta a Deo, non potuit tamen uſque adeo in ambulatoriis Iſraelitarum castris obſervari, ant ſummo jure ab illis exigi, prout oſtendit Antitheſis, Verſ. 11. vide Num, 28.6. The Doway Divines, on the place, give this obſervation, In the Deſart, they could not obſerve the Ceremonies of the Law, but comming to reſt, they were bound to keepe all one ſet forme of holy rites. The concluſion from this Text is, That God is pleaſed to diſpence with his people in his owne preſcribed Worſhip, untill, if he hath appointed, determined, or appropriated a certaine forme, time and place, they have opportunitie to ſerve him at that time, in that place, and after that forme. But thence it followeth not, that he hath determined, p. 52or appropriated a certaine forme of place, or that no other Worſhip may be tendred, but what he hath in particular appointed, or preſcribed. This I ſay, cannot be concluded from the Text, though I grant it is a truth rightly underſtood, as I ſaid before.

Such things (ſaith Aaron) have befallen me, and if I had eaten the ſin-offering to day, ſhould it have been good in the eyes of the Lord? In theſe words Aaron excuſeth himſelfe, by reaſon of his ſorrow, which made him unfit and unworthy to eate of thoſe holy things. Deutr. 12.7. & 26.14. Hoſ. 9.4.

The Doway Divines, ſomewhat to the ſame purpoſe. Naturall griefe of minde, made Aaron both unwilling to eate, and leſſe apt to complete all the ceremonies: ſo without ſin he omitted that pertained to his own cōmodity, offering it unto God. The Geneva notes, Moſes bare with his infirmitie, conſidering his great ſorrow, but doth not leave an example to forgive them that malitiouſly tranſgreſſe the commandement of God. The vulgar reades it, Quomodo potui comedore eam, aut placere Domino in ceremoniis mente lugubri? Vatablus, or Leo Iuda, Taliaque mihi acciderunt, et ſi comediſſem hostiam pro peccato hodiè num hoc benè factum eſſet in oculis Domini? Or, Mihi autem acciderunt hujuſmodi, ſi igitur comediſſem, hodie oblationem illam pro peccato, an placuiſſet Deo? And the ſenſe of the place he gives thus, Mihi tamen mortui ſunt filii mei, quod certè argumento est illorum ſacrificium Deo non placuiſſe (ignorabat enim Aaron cauſam mortis filiorum) Si igitur comediſſem quod mibi debebatur, ex eâ oblatione quomodo placuiſſem Deo, quum oblatio ipſa non placuerit? q. d. Non putavifore Deo gratum, quumea victima non fuerit placatus. Jun. annot in loc.Iun. gives the words another ſenſe. Ego quoque non ſatis attendi ad officium mihi imperatum lege, ſed per imprudentiam peccavi ut filii mei ſuperſ…ites …ejuſdem negligentiae & perturbationis reus ſum: gratumne ei foret, ſi ego adhut-in peccato haerens, peccatum populi expiandum in me tranſtuliſſem.

The concluſions from this Text of Scripture, may be ſuch as theſe; That oftentimes the letter of the Law giveth place to great neceſſities; or that Gods worſhip, where he hath preſcribed and determined the manner, muſt be performed as he hath appointed. But that no other ſervice may be tendered unto God, than he hath inſtituted (though p. 53that be a Truth) or that in every title he hath determined the manner of his Service, that cannot be gathered from this Text.

All their wickedneſſe is in Gilgal (ſaith the Lord by the Prophet) for there doe I hate them: Hoſ. 9.15. Hoſ. 4.15. & 1….11. Amos 4.4 & 5.5.Hos 9:15Hos 4:15Hos 1:11Amos 4:4Amos 5:5for the wickedneſſe of their inventions I will caſt them out of mine houſe: I will love them no more: all their Princes are rebells. The wickedneſſe of Gilgal was that horrible idolatrie, wherewith it was polluted, and by their inventions, wee muſt underſtand their idolatrous Worſhip, ſet up directly againſt the Commandement of God. And by the houſe of God, neither the land which the Lord gave them to poſſeſſe, or the family of God is meant: but the condition of the people of Iſrael, will not ſuffer the Sanctuary or Tabernacle to be underſtood. For they ſet up Altars, and ſacrificed in Gilgal, where was neither the Arke, nor Sanctuary of the Lord, and when God had expreſly forbidden either to multiply Altars, or to ſacrifice in any other place than that which he had choſen unto himſelfe. Cypr. Cecilio fratri. ep. 68. Non hominis corſuetudinem ſequi oporte…, ſed Dei veritatem; cum per Iſaiam Prophetam Deus loquatur & dicat; ſine cauſa autem colunt me mandata & doctrinas hominum docentes & iterum Dominus in Evange…o hoc idem repetit dicens. Reiicistis &c. Matth. 15 3, 4. Col. 2.8. Rivet. ad Gen. praelect. 44 Quiequid ad colendum Deum ab hominibus inſtitu tur ſine Dei mandato, vanumeſt. rſal. 19.13. Math. 15.8. Heb. 11.6. Rom. 10.17. Non camen-negamus poſſe eos quieccleſium regunt praſ…ribere aliquid fingulare de circumstantiis, ad Dei cul um perti…e tibus, ex v…r… Dei gener…libus axio…atis ut de leco & tempore pabli orum conventuum & ſi…dibus quae ad pretatem eccleſiaſticam pertinent, ſed negamus in talibus forma…iter cul um Det conſiſtere. CAN, Stay ſect. 2. p. 9. Melan…th, l. 4. c. de diſtinct. Keckerm. Thcol. l. 1. p. 59.Matt 15:3Matt 15:4Col 2:8Matt 15:8Heb 11:6Rom 10:17directly contrary to Gods Commandement, is unlawfull, therefore it is unlawfull to worſhip God in any other way or manner than he hath inſtituted? The thing concluded is true, but it hangs to the Premiſes as a rope of ſand.

Two paſſages of Scripture are rightly alledged by you (the reſt are muſtered up meerely to make a ſhew, and argue your great inconſiderateneſſe in citing Scripture) againſt will-worſhip, and ſuperſtitious rites, or emptie ſhewes of Religion. For the ſoule of Religion, is to doe acts with relation to Gods Commandement, and where there is no Commandement or Inſtitution, there can be no conſcience of worſhip, no expectation of a bleſſing. In this ſenſe therefore the propoſition is to be admitted. But in a matter of ſuch importance, ſo much inſiſted upon by your ſelfe, it became you to deale diſtinctly, and prove ſubſtantially what you affirme, and not to confound things that differ, confidently to affirme what you can never p. 54make good, and heape up Scriptures and Authors to no purpoſe.

You ſay, it is a certaine rule (as Logicians teach) Things are really to be distinguiſhed; which in themſelves are to be ſeparated each from other. But the rule is, That all things are really diſtinguiſhed, which may be ſeparated each from other, as the body is really diſtinguiſhed from the apparrel, becauſe the garment may be ſeparated from the body, & the body from the garment. How truely you underſtand, or fitly apply that Maxime, it is needleſſe to examine further: but what you obſerve in your Piſtoler (as you ſtile him) that is moſt true in your ſelfe and ſome others, that ignorance or neglect of diſtinguiſhing things that differ in this matter of Gods Worſhip, is one maine cauſe of great error and going aſtray.

In proofe of your propoſition alſo, you laviſh ſomewhat, when you ſay without limitation, That all ſorts and ſects of Writers acknowledge it for a truth; For the Papiſts generally hold the contrary, as you know. But this is a thing with you very uſuall and common.

The later part of your reaſon, which you ſmoothly paſſe over, as a matter cleere, and manifeſt, and for proofe whereof, you ſend us to our conſciences, in conſcience we utterly denie, and by the Word of God are aſſured of the contrary, viz. That to joyne with our congregations in the ordinances of Grace, is a Worſhip of God preſcribed in his Word, cōmended of Chriſt, and bleſſed of him to them that in conſcience obey his Commandements. The Worſhip there performed, is that which the Lord hath inſtituted, the doctrine of ſalvation is taught intirely, the Sacraments rightly adminiſtred, the ſacrifice of Prayer offered unto God in the Mediation of Jeſus Chriſt, our onelyonly high Prieſt, who is preſent in the Congregations, by the preſence of his grace, graciouſly inviteth men to come unto him, and ſweetly refreſheth them that in truth of heart draw nigh unto him. Thus God is worſhiped in our aſſemblies, and this worſhip is performed by ſuch as are called of God, and many approved of God in their Office and Miniſterie.

That the Preaching and hearing of the Word is a Worſhip of God, if the word, Worſhip, be taken largely to comprehend both all naturall worſhip, and all means inſtituted and ordained, whereby God is pleaſed to teach and inſtruct his people, will eaſily be granted, and ſuch as denie it, are juſtly to be taxed. But that diſtinction of Worſhip muſt be admitted, which is p. 55taught in Scripture, and the more exactly tearmes are diſtinguiſhed, the more cleerely the fraud of the Adverſary is diſcovered, and the better able ſhall we be to confute them, unleſſe we had rather doe it with bigge words than weight of reaſon.

OnelyOnly here obſerve your partiality. CAN. Neceſſ. of Sep. p. 72. Idem. 222.For to ſhew the neceſſitie of Separation, ſpeaking of outward. Worſhip uſed in the aſſemblies of England, you ſay; As for Preaching, it is held to be no part of Divine Service, and for proofe, you quote Howſon, Serm. in Pſal. 118. pag. 18. CAN. 19, Syon plea, 326. And, Touching Preaching, it is no Eſſentiall part of their Miniſterie. But againſt your Piſtoler, to prove that hearing is Worſhip, CAN. Stay. §. 3. p 17.you ſing another note; None to my knowledge (ſaving a Popiſh Paraſite or two, Howſon, Serm. in Pſal. 118. pag. 78.) ever held otherwiſe; viz. but that hearing was Worſhip. And they by men of better iudgements have been ſharpely blamed for it. But let us heare how you goe forward in this Argument.

CAN. Stay againſt Stray. Sect. 3, pag. 17, 18.

The Church is an Idoll Church, Hoſ. 14 8.2 Cor. 6.14. Par. com. in 1 Cor. 10 v. 14.Hos 14:82 Cor 6:141 Cor 10:14and the Ministery an Idoll Miniſterie: And if be Church he an Holl, the Ministerie a… Idol…, who … a… Idoll, &c. In the words then of the Prophet, What have we to d… any more with Idolls? What agreement hath the Temple of God with Idolls? Little children, keep your ſelves from Idolls? Againe, my dearely beloved, … from Idolatrie. But how, mente & corpore, faith Pare…s, that is, the worſhip and reverence of Idoll….

ANSWER.

The Aſſumption you leave naked, to ſhift for it ſelfe, becauſe you finde it an eaſier matter to declaime againſt Idolatry, and holding communion with Idolaters, in their Idoll-ſervice (which no man ever doubted) than to make proofe, that to p. 56joyne in the ordinances of Religion in our aſſemblies, is willworſhip or ſuperſtition. But if you prove little, you have learned to accuſe manfully. An Idoll Church, an Idoll Miniſterie, an Idoll-government, who doth not tremble at ſuch thunder cracks?

But firſt you ſhould call to minde what you anſwere to your oppoſite. CAN. Stay. §. 3. p. 20 Ariſt. de interpret. l. 1. c. 6. prapter noſtr…m …ffirmare vel negare nihil ſequitur. CAN. Stay. §. 7. p. 89.As for your bare ſaying, it is farre from proofe. To affirme or denie (according to Ariſtorie) is of no conſequence. Wee cannot take his bare ſaying, de jure & fide, to be a rule of faith to us. For our conſciences are not (like Samſons ſhoulders) ſtrong enough to beare it. If it may ſuffice to accuſe, who ſhall be innocent? And if the cauſe may be carried with clamors and out-cryes, you are ſure to winne the victory.

2 Suppoſe our Church and Miniſterie be an Idoll in ſome reſpect, it is not a reall Idoll, but Metaphoricall, not abſolute, but in ſome conſideration: for the Word preached, and the Sacraments Adminiſtred in our ſocieties, are the true Goſpel, and intire Sacraments of Jeſus Chriſt; which could not be, if our Church and Miniſtery was abſolutely an Idoll, a meere nothing. But to draw illimited concluſions, from a reall Idoll, to a Metaphoricall, from an abſolute Idoll, to an Idoll in ſome conſideration or reſpect, is a new Logick never taught in the Schooles, nor learned from the Scriptures.

The idle, Zech. 11.16; 17. Iſa. 56.10. Ezek. 34.1, 2, 4, 5. They will not be able to doe the worke of Paſtors; where of they bear the name, that is, they will never be but Idolls. T.C. repl. 2. p. 1. p. 369 Jere. 5.1, 2. Deut. 32.4, 5.Zech 11:16Zech 11:17Isa 56:10Ezek 34:1Ezek 34:2Ezek 34:4Ezek 34:5Jer 5:1Jer 5:2Deut 32:4Deut 32:5careleſſe, unprofitable co…etous, pro…d, ſcandalous ſhepheard, who filleth the roome, but doth not the office of a ſhepheard, is an Idoll ſhepheard: But the faithfull were not to flie from them, both in minde and body, ſo as to have no communion with them in the Ordinances of God.

In the daies of the Prophet Iere…ie, the men of Jeruſaiem in generall, both rich and poore, were Idolls who had eyes but ſaw not, eares, but heard not. But the Prophet had not learned in minde and body, to fly from, and have no ſocietie with them in the worſhip of God. The ſtiffe-necked, and diſobedient Iſraelites, the uncircumciſed in heart and life, were they not Idols? A people not a people? Though thoſe their vices muſt be ſhunned, yet we have not found, that Moſes and the Prophets did fly from the ordinances of God, becauſe they muſt have nothing to doe with Idols. Every thing that is emptie of goodneſſe required, and ſo doth faile or fruſtrate expectation, may be called an Idoll, a thing of no worth, vaine and p. 57fruitleſſe. So an Hypocrite is an Idoll; the husband, wife, father, friends, who are not faithfull, doe not their office, Job 13.4. foreign Nihiſt, as Merar. Montan. Tremel. & Iun. render it. Iob 6.15. 1 Cht. 16.26. Heb. Sept. foreign Hieron. idola Pſal. 96.5. Sept. foreign. Hieron. verſ. ex Hebr. ſculptile. Eph. 5.3. Col. 3.5. with Hal. 1.16Job 13:4Job 6:15Job 6:1Ps 96:5Eph 5:3Col 3:5may be called Idols. Iob ſaith to his friends, Ye are Phyſitians of no value, becauſe they had deceived him, as David ſaith, All the gods of the people are vanitie, or vaine. The covetous perſon is an Idolater, and his goods are Idols: muſt therefore theſe goods bee deſtroyed, and the perſons be abhorred? Nay the outward Ordinances of God themſelves, Circumciſion, Baptiſme, the Lords Supper may be called Idols, things of no value, that preſit not, as ſeparated from the inward grace or thing ſignified. And if wee ſhall annex your Aſſumption, and, now then in the words of the Prophet, What have we any more to do with Idols? What agreement hath the Temple of God with Idols? Will you grant the concluſion, or condemne the inference, as unlearned, fooliſh, perverſe, not free from groſſe abuſe of Scripture?

3 Our Church and Miniſtery is not free from ſpots and ſtaines, Iob 3.24. Rom. 2.28. Ier. 9.25.26 Sardis vera Eccleſia eſt, etſi vocem Chriſti plenè non audiat, etſi illius obedientia plena non ſit, etſi in plenum ficut oportuit ab Ethniaſmo non fuerit reformata. Apo. 3.2. Park. de polit. Eccl. lib. 1. ca. 13. §. 1. Bright…. in Apoc. 3.2. Ambr. in Luc. lib 6. cap. 9. Tom. 5. Fides igitur in primis Eccleſiae quaerenda mandetur, in qua ſi Christus habita or ſit haud dubie legenda. Si qua eſt eccleſia quae fidem reſpuat defe endaest. Ibid Petra tua Ch…iſtus eſt, fundamentum Eccleſiae fides eſt, St non in petra fueris, in Eccleſia cris; petrà est Chriſtus. Hieron. in Symbol tom. 4. Ita eſt Eccleſia ſancta, quae fidem Christi integramſervat. Stapleton relect. cont. …. qu. 4. art. 5. Fides verae Eccleſi… vita est. Bilſon Chriſtian ſubject. part. 2. p. 365. Where faith faileth, the Church faileth; and hee that affirmes your doctrine to bee falſe, denies your aſſemblies and multitudes to be the Church.Job 3:24Rom 2:28Jer 9:25Jer 9:26Rev 3:2wee freely confeſſe to the praiſe of Gods glorious grace, and heartily beſeech his Highneſſe to ſupply what is wanting, to amend what is out of order, and to remove what is ſuperfluous. But not withſtanding any defects or corruptions that can be charged upon us, the Church and Miniſtery is true and ſound, enjoying whatſoever is eſſentially neceſſarie to the life and ſoule of a true Church and Miniſtery, given by Chriſt, and ſuch as the Kings of the earth are bound by Gods law to protect and maintaine. For our Church is built upon Jeſus Chriſt, the ſole foundation of his Church. We acknowledge Chriſt our only King, Prieſt, and Prophet. God hath given unto us the Tables of his Covenant, and we have received them… and his free and gracious. Covenant is confirmed by the true and effectuall ſeales, which he hath annexed unto his promiſe, and committed unto his Church as their prerogative. Chriſts Name is truly and only called upon in our Aſſemblies: his Goſpell is intirely Preached, and ſavingly received by his people, and hee is preſent with his Ordinances p. 58to bleſſe them, to the worthy partakers. If any ſtubble bee laid upon the foundation in reſpect of the Church or ſocietie, it is done ignorantly, for ought wee can judge, and with a minde teachable and ready to give place when light doth evince it: at leaſt it is not in points fundamentall, that is, ſuch as are ſo maine, that without them there is no ſalvation, or of ſo cleare conſequence from them, that who ſo is truly perſwaded of the one, cannot but ſee the other.

The paſſages of Scripture annexed, are groſly abuſed, and ſo are the Authors alledged: for they ſpeak of reall Idolatry, and Idols, from which we muſt fly: but cannot ſo much as colourably be applyed to ſeparation from the worſhip of God in our congregations, becauſe of ſome abuſes which are not reformed. But you goe forward, and we muſt follow you.

CAN. Stay. Sec. 3. pag. 18.

If it was Iſraels great ſin to carry the oblations under the law, to a place (howbeit ſometimes lawfull, and where their godly Ancestors had before truly worſhipped) becauſe they had no commandement ſo to doe: then certainly, more in fault are thoſe (which with the worſhip of the Goſpell) goe where it was never lawfull publikely to ſerve God, and where their forefathers never to this day rightly ſerved him.

ANSWER.

Here yout…g what we ſhall never grant, If a mortall enemy may both accuſe and judge, and proceed upon no better ground than ſuſpition, you may quickly condemne any man of hereſie. Bilſon. Chri. part. 3. pag. 203.nor you be able to prove, to wit, that our Church is an Idoll Church, our Miniſtery an Idoll Miniſtery, and that our forefathers never rightly ſerved God in our Aſſemblies: which is an eaſie kind of diſputing, if you get a reader as credulous and willing to bee miſlead, as you are peremptorie in paſſing ſentence. But if we ſhould believe you herein, wee ſhould bely the mercy of God, and condemn the generation of his Saints.

As for the high places of which wee read often in Scripture, it was lawfull for the Fathers of old to offer Sacrifices upon them, when it was not preciſely commanded, but only the place for ſacrifice undetermined. But after that God p. 59had choſen, dete…mined, and appropriated a peculiar place for ſacrifice where it was to be offered and not elſe where, Alſted praecog lib. 2. pag. 369. Tert de dololat. It is no hurt, that the ſame God by his lavv forbad a ſimilitude to be made, and by an extraordinary precept cō manded the ſimilitude of the brazen ſerpent to bee made; which may be applyed to this purpoſe, with a little variation. Deut. 12.13. & 14.23. 1 Chr. 17.6. 2 Chron. 6.6. Pſal. 78.68. Rivet. in Hoſ. 4.13. Colendo verum Deum in collibus est in exce…ſis contra Dei legem et rium praeſeripium. Zanch. in Hoſ. 4.13 Laudabile exercitua illud …ſraelitis videbatur, & tamen est ſcortari. Quare? quia ſacrilegium e… diſcedere a verbe Domini. Ʋerbuma. Domini juſſerat ut taxtum Haroſolymis, & ritibu… a Den irſtitutis, ſinc ſa… Deum coleren…. See. lun. Annot. in 1. Reg. 33. & 2 Reg. 22.4. 1 King. 15.12, 14. King. 22.43. 2 King. 12. … King 25.4. 2 King. 15.35. Bilſon Chriſt ſubject, part 4. pag. 340. Gods act … no warrant for you to breake his ſavv. By his law hee reſtraineth you not humſelfe from the making of any ſuch ſimilitudes. 2 Kings 4.15.19.Deut 12:13Deut 14:231 Chr 17:62 Chr 6:6Ps 78:68Hos 4:132 Kgs 22:41 Kgs 15:121 Kgs 15:142 Kgs 122 Kgs 15:352 Kgs 4:152 Kgs 4:19then it was a great ſinne for them without extraordinary diſpen ation or commandement to offer in thoſe places, where their godly Anceſtors had truly worſhiped before, not becauſe they had no commandement ſo to do (for that may be ſaid of their Anceſtors, they had no commandement to offer there) but becauſe it was expreſly forbidden. And here you may ſee how the firſt part of the ſentence doth croſſe the later: For if godly Anceſtors did truly worſhip God in the high places, when they were not commanded, then the Iſraelites did not finne grievouſly in carrying their oblations thither, becauſe it was not commanded. What moved you ſo to write, and to alledge Authors, as if they affirmed the ſame, I leave it to your conſcience to judge. This is ſure, neither Scripture nor Author cited, doth ſpeake with you in that matter, but plainly profeſſe, that it was unlawfull, becauſe it was expreſly forbidden. That exerciſe (ſaith Zanchie) did ſeeme praiſeworthy to the Iſraelites, and yet it is to play the harlot: Why? becauſe it is ſacriledge to depart from the Word of the Lord. But the Word of the Lord had commanded, that they ſhould worſhip the Lord only at Ieruſalem, and by ſuch rites as hee had inſtituted.

The Kings who are commended in Scripture, who yet tooke not away the high places, as Aſa, Jehoſaphat, Amaſias, Azarias, and Jothian, they were not commended for ſuffering the high places, but that they were conſtant in faith and religion, although they fell into ſome peculiar ſins. But withall, the abuſe of the high places in the worſhip of God, was no light ſin, but very grievous, becauſe it was properly and expreſly againſt the divine law and precept.

As for the ten Tribes who departed from the houſe of David, they ſhined grievouſly, in that they worſhipped the Calves, and that in a place of worſhip elected of themſelves, contrary to the word of God, leaving and forſaking that place which the Lord bad choſen to himſelfe. They profeſſed the true God, and turned not aſide to the gods of the Heathen, p. 60and in that reſpect are called the houſe and family of the Lord: 2 King. 10.16.31 Hoſ. 9 15. 1 King 12.31. Lev. 17.7. Hebr. Sep. foreign. Iun. demonibus. Deu. 32.17. 1 Cor. 10.10. Ex. 32.1.8 Acts 7.41. 1 Cor. 10.7. 1 King. 12.28. and 14.9. 2 Chron. 11.15. Heb. Sept. foreign. See Ainſw. Annot. in Lev. 17.7. et Iun. ibid. Rainold de Idolola. l. 2. c. 3. Iſa. 44. Qu. Co. pag. 61. CAN Sta. §. 3 pag. 18. Babingt. in Lev. 17. See Iun. in Lev. 17.3. 4, 11.2 Kgs 10:162 Kgs 10:31Hos 9:151 Kgs 12:31Lev 17:7Deut 32:171 Cor 10:10Exod 32:1Exod 32:8Acts 7:411 Cor 10:71 Kgs 12:281 Kgs 14:92 Chr 11:15Isa 44Lev 17Lev 17:3Lev 17:4Lev 17:11But as they ſacrificed at Bethel, and committed Idolatry in worſhipping the Calves, ſo their ſervice was abominable, and their Prieſthood appointed for that ſervice, a meer nullitie and humane device.

Thus all the Jewes and Gentiles are ſaid to ſacrifice unto Divels, who ſacrificed in ſuch ſort and place as God had forbidden, eſpecially it they ſacrificed unto Idols, though in them they ſacrificed unto the true God in their imagination, as the Iſraelites had done when they made the golden Calſe, and ſacrificed unto it: and Ieroboams Idols are called Divels, and he is ſaid to make Prieſts for the high places and for Divels. Further this Ordinance of God was typicall, and did ſhadow forth Chriſt, as the learned do obſerve, and not without ground and warrant. All Altars, Sacrifices, Prieſts, and the Temple it ſelfe where the Altar ſtood, were but types and ſhadowes of Chriſt. You your ſelfe cite out of Biſhop Babington, that hereby was ſignified, that only in the Church by faith in the chiefe high Prieſt Chriſt Jeſus, ſacrifice and ſervice accepted of God, is, and can be offered and done, and no where els. By the erudiments (ſaith another) Chriſt was ſhadowed among the Jewes, and expiation made on the croſſe by his blood.

From hence briefly let theſe things be obſerved. 1 That the Jewes ſinned by facrificing in the high places, and the Iſraelites at Dan and Bethel, becauſe God had forbidden it expreſly, but againſt communicating in our aſſemblies, no ſuch prohibition can be brought forth, which haply might bee the reaſon, why you had rather ſay, becauſe they had no divine precept for it, than becauſe it was forbidden, which yet you know to bee moſt certaine. 2 Though it bee not lawfull to communicate with the people of God in their ſins, yet wee may partake in the ordinances of worſhip, with ſuch as offend grievouſly in the worſhip of God, as the Prophets and faithfull, communicated in the ordinances of God at Jeruſalem, with them that ſacrificed upon the high places. 3. That in Idolatrous and falſe Churches, that which is meerely of men is vaine and fruitleſſe, and a meere nullitie, but if among them, ſomething which is of God remaine, it is not to bee eſteemed a thing of nought. 4 Wee muſt neither forſake all ſocieties, wherein wee eſpie many things repugnant to the p. 61Word of God, nor caſt off every thing in thoſe ſocieties, wherewith we muſt not hold communion, as falſe, vaine and ineffectuall. In Idolatrous ſocieties, Cyp. lib. 1. c. 4. The people muſt not partake with the ſacrifice of a ſacrilegious Prieſt.there may be ſome truth which I muſt not caſt away, though I muſt not hold ſociety in their Idolatry. In the true Churches of Chriſt, there may be diverſe errors and abuſes, wherewith I muſt not communicate, though I muſt live and hold fellowſhip in the ſociety.

I am bound to keepe the unity of that living body, S. B. Second anſvver, pag. 20.whereof I am a member, even with ſome inconvenience of ſickeneſſe and unſound parts, but I muſt not joyne my ſelfe to a ſtrange body and ſo become a member of Satan. 5. They that communicate in the Worſhip of God in our Aſſemblies doe neither bring a ſtrange oblation, nor goe to a place forbidden, for the worſhip is of God, and the Congregation aſſembled in his Name, and he is there preſent to feaſt them that draw nigh unto him in truth of heart.

Can. Stay. Sect. 3. Pag. 19.

Ought we not to beleeve, that as God had commanded us to worſhip Him, that is, to heare his Word, receive the Sacraments and to uſe other His Ordinances: ſo Hee hath alſo called and ſeparated unto himſelfe a Church, a Communion of Saints, and holy ones, in and amongſt whom theſe holy things are to be uſed, and that we are to looke in what fellowſhip wee receive the holy things of God, as what the things are we doe receive. In a word, ought we not to be perſwaded, that as the legall Sacrifices out of the Tabernacle or Temple, within whoſe circle they were preſcribed by the mouth of God, were unlawfully offered: ſo all the Ordinances and exerciſes of the Church under the Goſpell done out of a true conſtituted Church are altogether and every way ſinfull.Deut. 12.5, 6, 7.Deut 12:5Deut 12:6Deut 12:7

ANSWER.

God hath ſeparated unto himſelfe a Church, and amongſt them hee is to bee worſhipped according to his owne appointment. But this Church is of larger extent than that which you p. 62call a true conſtituted Church; wee reade that the Lord did chuſe a certaine place for ſacrifices, Deut. 12.5, 6, 7.Deut 12:5Deut 12:6Deut 12:7after which it was unlawfull to ſacrifice in any other; and ſo we read alſo that the remaindes of the Paſchall Lamb was to be burnt and the fleſh of the Ramme of Conſecration with the bread that remained unto the morning, Exod. 12.10. Exod. 29.34. Levit. 15.19. I yeeld the Scripture a witneſſe of my ſenſe, and my expoſition without the Scripture, let it bee of no credit. Orig. Hom. 9 in Jer. CAN. Neceſſ. of ſepar. pag. 2 11. Can. Stay. Epiſtle to the Reader. Iohn 2.19, 21. 2 Cor. 6.16. So the Altar is put for Chriſt in the Ancients. Ignat. ad Magneſian. To one Altar, to one Lord Ieſus Chriſt. Ad Philadel. one Altar to all the Church. Iren. adv: haereſ. l 4 ca. 34. est Ergo Altare in caelis. Euſeb. Hiſt. lib. 10. cap. 4.Exod 12:10Exod 29:34Lev 15:19John 2:19John 2:212 Cor 6:16and the fleſh of the peace-offering: But that all Ordinances of the Church done out of a true conſtituted Church, in your ſenſe, ſhould be altogether unlawfull, or that the Ordinances are tyed to your Church conſtitution, as the Sacrifices were to the Temple, that we reade not: and how then ſhall we be perſwaded of it? Remember your owne requeſt. Let the Scripture ſpeake in the points betweene us, for without it nothing is to be affirmed, and beyond it nothing to be concluded.

Principally, of old the Temple ſhaddowed Chriſt, in and through whom we muſt preſent our ſervice unto God, and then the Church of Chriſtians: but that the externall conſtitution of a Congregationall ſocietie is repreſented thereby, in ſuch ſort as if it be thus, or thus conſtituted it ſhould be lawfull to joyne with them, but if this or that externall rite be lacking, it ſhould be unlawfull to joyne in the worſhip of God, is moſt unprobable. In all ages the Lord hath had his Church, in which he hath beene worſhipped. But evermore the faithfull were not to bring their ſacrifices to the Tabernacle, or Temple. And if the Lord had choſen not that place for ſacrifice, other ſervice pleaſing and acceptable might and ought to bee performed in other places.

Therefore that Sacrifices ſhould prefigure all Ordinances and exerciſes of the Chriſtian Church, Fulke in Matth. 23. Sect. 7. The Lords Altar that was in the Temple, was a figure of Chriſts onelyonly true ſacrifice once offered. Biſhop Babin. comfort. notes upon, Exod. 27.Matt 23Exod 27and the Tabernacle and Temple the externall frame and conſtitution of a Church, is an unwritten tradition.

It is more reaſonable a great deale to compare the externall frame of the Iewiſh Church with the outward order which God hath inſtituted for the Evangelicall Churches, and worſhip with worſhip, ſubſtance of Religion with ſubſtance, and then it will follow that as the faithfull and religious Iewes might and ought to hold ſocietie in the Ordinances of Religion, when many things were amiſſe in the externall frame and conſtitution of the Church; as the Prieſts idle, covetous, prophane, the people diſſolute, impenitent, rebellious: ſo the faithfull in the Chriſtian Church muſt hold Communion p. 63in the Ordinances of Grace, though in the conſtitution of the Church the Officers and members much be out of order. Doway annot in 3. booke of Kings pag. 7 15.The Doway gloſſe hath much more probbaility than yours. To conſerve unity (ſay they) there was but one Tabernacle & one Altar for ſacrifice in the whole people of Iſrael: Wherupon, when the two tribes and an halfe on the other ſide Iordan had made a ſeverall Altar, all the Tribes that dwelt in Canaan ſuſpecting it was for Sacrifice, ſent preſently to admoniſh them, Aug. Epiſt. 48 Quis non impudentiſſemè, &c. vid page ſeq: Omnis ea diſtinctio in re Theologica eſt inanis fictio, quae ex Dei mentiri neſcis authoritate non accipitur, quae que rem ipſam de qua agitur tollit, &c. Martin: de perſona Chriſt. page 632.&c. but what end ſhall we have, if every man upon his owne head may deviſe or Coyne ſignifications of Gods Ordinances? What is this, but to bring in a new word, to ſet up Sacraments upon our own heads? Herein we ſay to you, and them as you to your oppoſite: I require the voyce of the Shepheard, Read it mee out of the Prophets Shew it mee out of the Pſalmes, &c. In the interpretation of the Types and Figures of the Law, mens judgements if the Scripture goe not before them are of ſmall credit.

Can. Stay. Sect. 3. Pag. 20.21.

If that be true in the Philoſopher, Oppoſit a ſunt ſimul natura, Ariſt Topic l. b. 6. Bonum eſt cujus contrarium eſt malum. Rhetor. l. 1. If vvee take a ſtr…ct vievv and enquirie of that Miniſtery, Worſhip and Government, vvhichwhich they left at Dan & Bethel; it will appear evidently, that the ſame was not more ſalfe, idolatrous, and unlawful than the preſent Miniſterie, worſhip and Government of the Engliſh Aſſemblies is, by the Non-conformiſts affirmed to be Jeroboams Apolog in his Arrovv againſt Idolatry. CAN Neceſs. of Sep. p. 85.86, 87, 88. Courſe of Comfor. p. 161.162.Oppoſite things in nature are alike. Againe, That is good whoſe contrary is evill: It muſt needs followes, that as ſome Churches are viſibly true in reſpect of faith and order: ſo others may bee true too having outward order, albeit the members thereof have no faith at all. The which aſſertion is not to bee anſwered but abhorred. The tenne Tribes which departed from the Lord, from his Temple, Sacrifices, Prieſts, Altar, and other holy ſignes of his preſence at Ieruſalem; from the time and ſtill after were not Gods Church, ſo the Scriptures ſhew, Hoſ. 2.2. and 2 Chron. 15.3. Ier. 3.8. Amos 9.7. &c. And the Iſraelites when they worſhipped at Dan and Bethel, were not in reſpect of faith and Doctrine more corrupt, than the other now is, M^r. Amſworth, and the Non conformiſts, affirme that the Apoſtate Iewes could juſtifia their way and courſe of Religion as well if not better than the other.

p. 64ANSWER.

The Philoſophicall Maxime to which you have reference is. Arist. de Caelo. lib. 2. cap. 3. Text. 19.Poſito une contrariorum ponitur & alterum. But as you cite it, It is as hard to be found as your tranſlation is to be underſtood. That it is not univerſall, appeareth out of Ariſt. himſelfe, who putteth down the contrary Maxime as true and certaine. Ariſt. Gategor. l. c. 11 de contrar.Non neceſſarium eſt, Si contrariorum alterum ſit & alterum eſſe. Nam ſi omnes ſint ſanitas quidem erit, morbus non erit. So in the firſt Creation of all things, all things were very good and there was nothing evill. All things created are finite in act, but amongſt things created there neither is nor can be a naturall infinite. Truth and falſe-hood, good and evill, Piety, and Idolatry are oppoſite, and that before ever falſe-hood, evill or Idolatry had any being in the world. Contraries we know expell one another, Or if one be neceſſary in the ſubject the other cannot be in it, at leaſt in the intenſe degree, as if fire be hot it cannot be cold; Now it is neceſſary, that every thing created be finite and good as created, and therefore good had a being before evill. If it be objected, that oppoſites are relatives, and relatives are together in nature, the anſwer is, they are relatives ſecundum dici, as they ſpeake, not ſecundum eſſe, which may bee ſaid to be together in nature; Not that both are in act exiſtent out of their cauſes, but becauſe the nature of one being knowne the nature of the other may be knowne, whether it be, or be not, whether it may bee or may not bee. Wee know likewiſe, that not only good is oppoſed to evill, but evill to evill, as covetouſneſſe to prodigality and this the Philoſopher himſelfe confeſſeth. So that theſe propoſitions muſt be rightly limited or they are both falſe.Par. in Rom. 10.15 Legitima Ʋo atio eccleſiae eſt, quae in quavis Eccleſia publica authoritate or dinis cauſa ad aediſicationē inſtituta. Ne que umformis est omnium ubi que quead circumſt intias exter…s ſed libertati Eccleſiae relacta.Rom 10:15

Theſe Philoſophicall Rules are impertinently alledged by you, for the externall order or government and intire profeſſion of faith are not oppoſite, they may be ſeparated in part, and they may and ought to be joyned together. The faith and doctrine ſtrictly taken may be intire, when the externall order is pure and holy: and the order may be maimed and defective, when the doctrine is found in points fundamentall: And the doctrine may bee very corrupt and rotten, when the externall p. 65order is obſerved according to the rule; and therefore a Church may be true in doctrin and profeſſion of faith, ſtrictly taken, when for matters of order it labours under great defects; though in reſpect of outward order and government, it cannot be the true Church, when it deſtroyeth the foundation of the faith. For if the faith bee taught intirely, Rivet. in Hoſea 4.6. Etſi ad ordinatienem externam, nihil ijs deeſſet, & ſe pro ſacerdotibus gererent, tamē illos reijeit Dominus. Sic Pontificiorum ſacerdotes adhuc retinen… aliquam miniſterij formam externam, &c. CAN. Stay. Sect. 11 page 115.Hos 4:6and the Sacraments rightly adminiſtred, it cannot be but the miniſterie in that Church muſt bee true for ſubſtance, what other defects ſoever it labour under.

But if the foundation of faith be overthrowne, or the miniſtery whereunto men be ſet apart be ſtrange and meerely deviſed, there can be no true calling or miniſtery, but falſe and impure.

If this diſtinction of a true Church and Miniſtery, for ſubſtance of Doctrine in points fundamentall, and externall calling and government, be denyed abſolutely, I ſhall deſire you to unty a Knot or two, which your ſelfe have knit. The Scribes and Phariſees were blind guids, corrupt Teachers, falſe Prophets, in reſpect of their doctrine: covetous, ambitious, and otherwiſe prophane, in reſpect of their converſation: upon what grounds then were they to bee heard? becauſe they were called and ordained of God, CAN. Stay. Sect. 3 page 60. Ier. 2.11, 13. & 3.8, 9, 10, 11. Ezek. 16.47, 48, 49 Mat. 11.21, 22, 2 Chro. 11.13, 14. 1 Reg. 12. Hoſea 4.6, 9. & 5.1. … Reg. 19.10, 18 2 Reg. 17.28. Par. in Rom. 11.2, 3, 4 Dub. 3. Samaria etiam erat de Iudaeorum ſ…nagoga, l. cet corruptiſſim… & Apoſtatica Siquidem Jfraelitae ctiam crant de popu o praecogni…o: & alioqui Elias & Elizaeus, al i… pr…phetae ibi non docuiſſent.Jer 2:11Jer 2:13Jer 3:8Jer 3:9Jer 3:10Jer 3:11Ezek 16:47Ezek 16:48Ezek 16:49Matt 11:21Matt 11:222 Chr 11:132 Chr 11:141 Kgs 12Hos 4:6Hos 4:9Hos 4:51 Kgs 19:101 Kgs 19:182 Kgs 17:28Rom 11:2Rom 11:3Rom 11:4that they ſhould preach the Law o God in the Synagogues to the people, and exhort them to the obſervation thereof. Is not here the diſtinction of true and falſe Teachers, in diverſe reſpects? Rebellious Indah juſtified her ſiſter Samaria in ſome reſpects, and in ſome other continued the true Church of God. From the time that the tenne Tribes departed from the Lord, his Temple, Paieſts, Altar, &c. it was unlawfull to hold communion with them, becauſe they committed I…olatry, and willfully left the place which the Lord appropriated for his ſervice and ſacrifice: but ſtill they retained ſomething of a Church, and were not to be eſteemed altogether as heathens as the very places quoted doe t…ſtifie.

That the Iſraelites when they worſhipped at Dan and Bethe…, when they committed reall Idolatry with the Calves, played the Harlot upon every high hill, and under every green Tree, forſooke wilfully the place which God had appointed for ſacrifice, and offered ſacrifices in places forbidden, rejected the Lords Prieſts, and made of the baſeſt of the people-Prieſts for that ſervice which the Lord abhorred: that they were not p. 66more corrupt in Doctrine and worſhip than the Church of England by the confeſſion of Non conformiſts, is an aſſertion beyond all credit. I may fitly put you in mind, what Origen ſaith of Celſus his workes, CAN. Stay. Sect. 5 page 39.which you apply to your adverſary; There is no danger leaſt any faithfull man ſhould bee ſubverted by your ſayings: for you talke but reaſon not: yea in your talke you keep no compaſſe, but all men may feele how groſſely you miſtake.

Maſter Ainſworths Arrow againſt Idolatry, I have not ſeene, nor know not how to come by it. But if you will bring forth his or your owne darts in this kinde, they ſhall bee tryed and examined by the Word of God. You are not afraid not aſhamed to write, that the Non-conformiſts affirme the worſhip of our Engliſh Aſſemblies to be as falſe and idolatrous as the worſhip of the Iſraelites at Dan and Bethel. But for proofe, you bring the bare teſtimony of one alone, and him no Engliſh Non-conformiſt. And if his teſtimony had been truly alledged, can you with truth and honeſty charge that upon all, which you know is diſclaimed by many, ſpoken only by one, and he no member of the Engliſh ſocieties: But that one ſhamefully abuſed likewiſe, for when he ſaith the Idolatry of theſe times doth equall, if not exceed that of Ieroboam, he intends the Idolatry of the Romiſh Synagogues, but accuſeth not the Engliſh Congregations, as if they ſtood guilty of that ſin, or the like degree. For he acknowledgeth the Church of England to be a glorious reformed Church; though in ſome things not throughly reformed as ſhe ought. Courſe of confor. page 142.Wherefore, ſaith he, for conforming to a glorious Church, but in that wherein ſhee was never raformed. And what wonder if all the reformed Churches crept not forth of the Romiſh deluge equally accompliſhed? Courſe of confor page 183What greater wonder than that any ſhould be found free of the ſmell of that Wine, of Fornication, whereof they all for ſo many yeeres were drunke.

Your pen runneth over almoſt every where with pernitious I dolatry, Aug. Ep. 48. Quis non impudentiſſine nitatur alie uid in allegoria poſitum proſe interpretari: niſi haheat manifeſta teſtimonia qu… lumne … obſcura?blaſphemy and ſuch like out-cries, and for colour of what you ſay, pretend the names of men, who indeed and truth from their hearts deteſt your raſhneſſe and inconſideratnes: Whereas if you would be perſwaded to talke leſſe, and reaſon more, and give milder words, and bring ſtronger arguments, and deale ſincerely in the teſtimonies which you uſe, you ſhould eaſe your reader, and ſpare your Conſcience.