Catholick communion defended against both extreams, and unnecessary division confuted in five parts ... / by Richard Baxter ...

THE SECOND PART AGAINST SCHISM, &c.

The Reasons of Mr. Raphson, and such others, against going to the Parish-Churches, consi∣dered.

THE Matter of his Book, as against Persecution, is very considerable; the Stile is very close and pun∣gent: His Doctrine against Communion with the Churches that use the Liturgy, is that which I exa∣mine.

The sum of it is, 1. That kneeling at the recep∣tion of the Sacrament, and the use of the Liturgy, are unlawful.

2. That they are false Worship, and Idolatry.

3. That the places where they are used, are Idol-Temples.

4. That to joyn there in them, is to partake in Idolatry.

5. The proof of all this is by this Argument;

Worship not in∣stitute, is not lawful; but kneeling in receipt of Bread and Wine, is Worship not instituted by Christ: therefore not lawful; therefore

not pleasing, p. 160, 161. To which, by way of Motive, he addeth, p. 275. How many once in the separation, are returned back to the Vomit they once cast up, and wallow in the mire of a worldly worship? &c. Is compliance in Idol-Temples, going to Dan and Bethel, bowing to Baal, sitting, or drinking with the supers••itious in acts of religious adoration, a witness for, or against defection? Are you turned as silly sheep (that once were called shepherds), to bleat after other shepherds, that Christ never sent, nor bid you go after them, &c. Looks it not like a declining of the Camp of Christ, the work of the Gospel, and setting your face towards Babel, &c.? Is scandal of no weight with you, &c.? How dare you venture your souls to sit under Means that he says shall not profit you; and which is worse, lies under his curse? Ier. 23.32.

Mal. 1.14. with more such. Either this Writer knoweth how ill he dealeth with his Reader, or not: If he do, it's a double fault: if not (which I think), it's a doleful case, that every well-meaning man, that can but be confident in his ignorance and error, and father it on God, should become such a snare to them that cannot see through his Pretences, and should himself suffer for sinning, and call it the Cause of God, and condemn all that sin not as confidently as he; and hereby harden his afflicters, by shew∣ing them his weakness, and impenitently justifying his sin.

If he would not have ensnared his Reader, he should first have opened the meaning of the words of his Question, that they might know how much of the Dispute is material, and how much only about words. 2. And then he should have so proved his assertion and accusation, as might satisfie a good Conscience in a matter wherein God, the Church, and Souls, are so much concerned; and not have poured out Accusations by way of Motives, upon unproved and false suppositions.

I find but one Argument, which I shall now answer plainly:

His Major is, [Worship not instituted, is not lawful]. Ans. 1. The word [Worship] in general, signifieth, 1. Any thing done in honour to another; and so all our obedience to God is Worship: It is to his glory that we must do all. I suppose that this he meaneth not. 2. Any immediate act or expression of the honour and reverence of the heart. If this be not it that he meaneth by Worship, I know not what he meaneth.

This Worship, as within, is the secret act of the soul; as exprest, it is the act of the body.

Of such Worship there are two sorts: One sort is made necessa∣ry, statedly, by God's commanding it in particular. To this no man must add the like, or from it diminish any thing so com∣manded, either pretending God's authority, or his own. The other sort is but the subordinate ordering of the former, and is but the manner of doing it. This God doth not institute in par∣ticular, but only give man a general Rule, how to choose it him∣self; which is, That all be done in love, and to edification, decently and in order.

Either this latter sort is to be called Worship, or not: If it be, then it falls under his opposition: If not, then, 1. He must give us a definition of Worship, which shall exclude it; and so Worship must be somewhat else than the direct or immediate acting or ex∣pressing honour to God: And then who knows what he meaneth by it? 2. And then when we plead for mens making none but this, he should to avoid deceit, confess that the Controversie is only of the Name (whether Modes and Circumstances of God's instituted Worship, may be called Worship), and not at all of the Thing (whether it be lawful or not): This had been like a Christian Teacher.

Now I answer, 1. to his first Proposition: 1. Worship which is neither instituted particularly, nor in the general, appointing man how to choose it, is unlawful. 2. And to invent worship without God's allowance, contrary, or of the same kind, as if he had not done his part, is unlawful. 3. But for man to choose and use such worship as is but the right ordering of God's Instituti∣ons, is commanded by him, and a Duty; and therefore not un∣lawful.

2. As to his Minor, or Second Proposition, I answer, Kneeling at the Sacrament, and communicating with Parish Churches that have tollerable Ministers, are not instituted of God in particular, but the Genus of them is instituted, and we commanded to choose our selves, according to God's general Rules, to the best of our understanding: and so they are our Duty, and not un∣lawful.

I give the Instances of these two sorts of worship:

First, God hath Instituted, that our Minds Worship him, in be∣lieving, and receiving all his Gospel Revelations, and trusting them; and in desiring all things Petitioned in the Lords Prayer, and in con∣senting to all commanded in the Scriptures; and in Dedicating our selves to him cordially in Baptism, and renewing it in the Lords Sup∣per, in commemoration of Christ's Death, till he comes. He hath Instituted the Corporal Expresions of all these; That we confess Christ in all the necessary Articles of Faith; That we ask the Petitions of the Lords Prayer; That we perform the Commands of the Decalogue towards God, and all others in the Scripture. These are the Instituted Worship which none must alter.

Secondly, The Manner and Ordering, which is the Second sort (which I leave every one to call Worship, or not, when they have defined Worship) which man may, and must chuse himself, without any Particular Institution of God, contain such Acts as these.

1. Undetermined gestures of Reverence and Honour in time of Publick Worship. As to be uncovered, or put off the Hat at Prayer, or the Lord's Supper. This we do directly in honour and reverence to God, whom we there Worship; and therefore it is it self a sub∣ordinate act of Worship.

So to stand, or kneel at Prayer, and not to sit. Though in Scrip∣ture we read of sitting, standing, kneeling, and prostration: yet no one of these is made necessary by Institution: yet are they sub∣ordinate Acts of Worship, expressing our inward Worship of God: And the reason why being uncovered, or kneeling, are now chosen, is not a particular Institution, but because the Custom of the Country hath made them the most congruous Expression of our in∣ward Worship: when as Paul tells us, That then and there it was a shame for a man to be covered: and the whole Church for many hundred years forbad all kneeling, in Adoration, on the Lord's Days. And more,

To these I add, the gesture of the Adult in Baptism, whether they shall be Baptized kneeling, to signifie Humble Reception, or not, is left to choice.

So is the Gesture in singing Psalms: If any think, that speaking to God by prayer, praise, or thanksgiving in Psalms, should in ho∣nour to God be done Standing, or Kneeling, rather than Sitting, it is no addition to God's Institution. And that we commonly use sitting in Psalmody, and not when we Pray in Prose, is meerly be∣cause Custom maketh one more offensive than the other.

The same I say of the Gesture of Preaching, which some do sitting with their Hats on, and others stand to avoid a seeming disho∣nour of Gods Name and Service. Also, some holy Nonconformists I have known, that would rarely name God but with their Hats put off, or bowing their Heads; or with Hands and Eyes lift up towards Heaven. (Old Mr. Atkins at Tipton near Dudley, did thus use to shew such Reverence, when he named God, that would strike Reverence into those that saw and heard him: and hath oft Affected me more than a Sermon.) This was External Worship, not Instituted in the particulars, but in general of Reverence to God.

2. Another instance is in Vows to God, which are acts of Wor∣ship: But for the Matter of them, several things may be Vowed which are not particularly commanded, but onely in the General. And for the Form or Words, I do not think that Mr. Raphson can shew me all that Vow called the Covenant, in any particular Institution; and yet I conjecture, that he taketh it not to be Idolatry, nor Unlaw∣ful.

3. Another Instance is, in things devoted and offered to God The Scripture in general saith, Honour God with thy substance, and with the first Fruits of thy increase. And that Christians at first sold all, and laid at the Apostles Feet; which yet Peter tells Ananias he might have chosen not to do. And for many hundred years after, they brought their Weekly Donations for the Ministers, Sacraments, and Poor, to the Altar, and Offer'd it first to God: And so Paul would have the Corinthians give their Collections as to God, for the Saints. But no Institution told them how much they should give, but the General Rule.

4. Another Instance is, the length or degree of outward Wor∣ship: If I pray two hours rather than one, it is an act of Honour or Worship, not particularly commanded.

So whether men shall in Publick read one Chapter, or two; sing one Psalm or two, or more, is undetermined by God

5. Another is about set Days and Hours for Worship; as to keep a yearly Thanksgiving for Deliverance from the Powder Plot; the Spanish Invasion; for the Reformation, &c. So also Fasts, and what days Lectures shall be kept, and what hour: And what day and hour the Lord's Supper shall be Administred; which are Circum∣stantial Acts of Worship.

6. Another Instance is in the choice of Psalms and Hymns: the use of Davids are Lawful, and so are others: but no Institution

tyeth us to One, but leaveth us to chuse.

7. Another Instance is in the Tunes and Metre of Psalms, which we use as Subordinate Acts of Worship. It is but lately that the Churches used Metre and Melody of Tune; but Prose read with a loud Voice: yet I hope we are not Idolaters for our Metre and Melody: which I may say also of Church Musick, which David used, and we may do, where it's Edifying; but it's no Institution now. Yea, when Paul directs the Church to use Psalms, Hymns, and Spi∣ritual Songs; which is for singing with grace in our hearts to the Lord, and therefore it is Worship, which some men must indite and make.

8. Another Instance is, in the versions of the Psalms of David; where among many we may chuse which seems best.

9. Another Instance is, in the publick and private Reading of the Scriptures Translated: where every word is the work of man: God wrote it not in English, but in Hebrew and Greek; but man Translates it, some well, and some defectively; yet I hope, an En∣glish Bible is not an Idol.

10. So also the dividing the Scriptures into Chapters, and Ver∣ses, which are the Works of man, is no Idolatry.

11. And another Instance is, the Method and Words of Sermons and Prayers: whether a Minister shall Preach by way of Doctrine, Reason, and Use; or otherwise: and Expound by way of Paraphrase, or otherwise; what words he shall use, God hath not instituted in particular; but mens invention maketh these, some suddenly, and some beforehand.

12. Another Instance is, the use of helps, or written Words; Whether one shall use Notes in Preaching, and read them, or not? Whether the words of a Prayer shall be written, and read, or not; God hath not determined. And so Books of Catechism, Publick Confessions, Prayers, Meditations as formed, are all the works of man, and no Idolatry. And if Parents impose words of Prayer on their Children, it is no Sin; as Deut. 6. and 11. shew.

13. Another Instance is in the form of Ordination, when the Words and many Circumstances are undetermined. Imposition of Hands is a lawful Sign: and so is doing it by a Writing, or by meer Words, without that Imposition; some receive it Kneeling, some Standing; some by one Form of Words, some by another, &c. some from one Ordainer, some from many, &c. And none of these de∣termined by Institution.

14. The same is true of Discipline; The Form of Words for Ad∣monition, for Absolution, for Excommunication, for the Penitents Confession and Request, are left to Humane Wisdom, so the matter and manner be regulated by the general Law. And they that say, that God hath Instituted, that the Church shall be Governed Ne∣cessarily by fixed Classes, with Appeals to National Synods, and that here a Major Vote hath Governing Power over the lesser part; yea, and that these must be made up of Two sorts of Elders, of which one sort are un-ordained, or are not Authorised to Administer the Word and Sacraments, do but add to the Word of God, if they say these National Assemblies are the Supreame Church-Power; what Law of God did ever Institute, That a Minister, or Classis, e. g. in Geneva, Breme, Scotland, is not as much subject to the Decrees of a larger Council of many Nations; and that the Synod at Dort had not as much Power as a lesser at Hague: or a Synod of many Na∣tions as much as one in Scotland? But if (as by parity of Reason they must) they say, that General or large Councils are the Go∣vernours of National Assemblies, as they are of Classis and Presby∣teries: then they bring us under a Foreign Jurisdiction, which the Kingdom is sworn against; and I think they are Papists, but of the French sort, who make General Councils Superior Governours of the Universal Church.

And if they determine the bounds of Church-Power, by the Ma∣gistrates Laws, and yet damn Erastians, they seem in ignorance to deal too hardly with themselves.

15. Another Instance is, in the Place of Publick Worship: God hath not determined where the Assembly shall meet: where the Pulpit, Font, Table, &c. shall stand. And if great and lofty Structures, called Temples, be Built, purely to shew how we honour God, and Religion: as Constantine, and others after him, did at Constantinople, Alexandria, Ierusalem, over the Grave of Christ, and all over the Empire: this Actual Expression of Honour to God, is Cultus modalis & secundarius, a subservient sort of Worship, and no Idolatry, but Lawful.

16. The same I say of Church Utensils: If for the Honour of God and Religion, the Pulpits, and Tables have Ornaments of Silk, Cups, and Trenchers, and Flaggons of Silver; the Font and Seats have some special Neatness, &c. this is left to Man's Determinati∣on, without any particular Institution, and is no Idolatry.

17. And if as Judges and Lawyers have distinguishing Habits▪ the

Ministers have so, (officiating, and at other times) to no worse end (or manner) than the said Utensils are put; I know no Institution that is crost by it, nor that forbids it.

18. Another Instance may be of Speaking in the Assembly, whe∣ther it shall be One Minister, or Two, or Three. Whether Lay∣men may not be Interlocutors by Questions, yea, and sometime Preach and Pray, &c. God hath not particularly determined, but left to Human Choice.

19. Many good Christians knowing the Lord's Day to be an In∣stituted Day of Thanksgiving for the greatest Mercies, do as an Act of Honour wear their best Cloathes, and Feast themselves and the Poor accordingly that day: This is Lawful, by the General Law; but not particularly Instituted by God.

20. Professing Signs in our Covenantings with God, and Con∣fessing of our Religion, are left to be chosen onely by the General Laws of Edification, and Order. When a Nation, or Church, or Person renew their Covenant with God, and their Confession of Faith, it may be done (when the Ruler demandeth their consent) either by word, or by subscribing▪ or by lifting up the hand, or by standing up, or by bowing the Head; for these are all, or most found in Scrip∣ture instances; yea, sometimes they fell by Prostration to the Ground: yea, and so they oft did in receiving a Charge or Message from God, by his Ministers.

I will add no more Instances; These are enough. If yet it be said, That none of these be acts of Worship: I again Answer, 1. Then do not by Slander call them so, and say still, that Man's inventing or using these, is using false Worship. If they be no Worship, they are no false Worship. Confess then, that it's but a bare name that you charged with Idolatry: for its onely such things as these that we would add. 2. But de nomine, If an Action done directly to ho∣nour God be to be called Worship; some of these at least may be called Secondary subordinate Worship: But if you appropriate the Name to Gods stated Ordinances, these must not be called Worship; but the manner, order, circumstances, or accidents of Worship. But call them what you will, they are but what God alloweth, and the General of them he commandeth.

I need not say much to his Applicatory Words. 1. To return from Separation, to Love and Union, is as fitly called, a Returning to their Vomit, as returning from Drunkenness and Fornication, to Sobri∣ety and Chastity may be so called. Repentance is casting up our Sin.

2. The Names of bowing to Baal, Dan and Bethel, Babylon, Idols, &c. are as easily used by Quakers, Ranters, Familists▪ &c. against all God's Church and Worship: And they were worn so thread-bare by the railing Separatists (then called Brownists), against the Old Learned Godly Nonconformists, that they turned to the Speakers reproach. And I suppose he knoweth that the Scots were called as bad, and worse, by the Army that conquered them in 1650, &c.

3. That sitting or drinking with the superstitious in acts of religi∣ous adoration, is a sign of defection. This would make all Back∣sliders who so sit and drink with him, and such as he, who is so superstitious, as to turn sin into duty, and duty into sin, and falsly father Laws on God: Yea, that is worse than superstitious, as is after manifested. 2. Superstition is an offering somewhat as pleasing to God, which is not pleasing to him. All Christians have some degree of this in Matter or Manner; for we know but in part, and prophesie in part, &c. And so no Christians must joyn with others. But must they not give over all Religious Duty them∣selves, seeing their own defects more defile them than other mens? 3. Christ doth not disown all imperfect worship that hath some Su∣perstition: And we must receive one another as Christ receiveth us. 4. It was Superstitious persons that Paul commandeth Christi∣ans to receive to Communion, Rom. 14. 5. Thus he condemn∣eth the Apostles, and the Churches then, and the Scripture it self. 6. It is dreadful revolting to choose rather forbearance of all Church Communion, than to Communicate with our Parish Churches, when better cannot be had, and men are not forced to any sin themselves. And he that will communicate with none that sin in Preaching, Prayer, Sacraments, shall communicate with none 7. It is a gross Service of Satan and Popery, to fight against Love and Unity, and bring all the Publick Assemblies un∣der disgrace, as unlawful, that Popery may take possession unre∣sisted.

4. His words of [silly Sheep bleating after any Shepherd, &c.] are but a Net to catch silly Souls. It's the common Trap of the Papists, to put ignorant people to prove the Calling of the Ministers, or forsake them. They that preach the Gospel, and do the Office (tho faultily), and are in possession, have a Calling sufficient to justifie the Hearers, when it may not be enough to

justifie themselves: A better Call than the High Priests that Christ did send men to.

5. As to the Argument of Scandal; It is of dreadful weight to deter a tender Conscience (as from conforming to sin, so) from his groundless Separation, and war against Unity and Love.

6. That God saith such Means shall not profit; yea, curseth it, is a slander against God and Scripture, and all the Church on Earth that's known; by perverting and misapplying the Text.

I shall now better prove the lawfulness of using such things as these, than he hath proved it unlawful.

1. That which no Law of God, or valid Law of Man, for∣bids, is not unlawful: but the use of the things forementi∣oned, no Law of God, or valid Law of Man forbids: Therefore the use of the things forementioned, is not unlawful.

He that will say that there is any such Law, must shew that Law, and prove his Affirmative: But let him take heed of adding to God's Law: A false Prophet that fathered a false Message from God, was an heinous sinner. Is it not worse falsly to father a Law on him?

Perhaps they will say, that God forbids adding or diminishing: I answer, He doth so: Therefore let them take heeed of it, who say his Law forbids that which it never forbad, but in general commandeth. If we must not add to the Laws of the Land, yet the Bookbinder that covereth them, and the Lawyers and Judges that expound them, do not add thereby to the Law. When the Hearers bowed, and prostrated themselves in reve∣rence to God, they did not by this add to the Law; nor yet when they made a Vow uncommanded, or a Free-Will Offer∣ing: And I think it was no sinful addition to the Law, for the Publican to smite his Breast, and look downward; and when Ieremy said, No man smiteth on his thigh, and saith, what evil have I done? The meaning is not, No man idolatrously giveth God false worship. And I think, that they that rent their clothes to express their repentance, did not add to God's Word, nor yet do it as necessary worship, tho Ioel says, Rent your hearts, and not your garments.

Some Object, That Christ's sitting at the Sacramental Supper, is a Law to us, forbidding any other gesture. But this Author professeth, that all the actions of Christ, or his Apostles, are not Laws binding us to do the like: If they be, we break many such Laws; as when we do not eat a full Meal before the Sa∣crament, when we do it not without women, only to a Family, or to Twelve, only to Teachers, in an upper Reom, in an Inn, or Private House, and that we do not lie along, leaning, as they did; especially when we take it not at Supper-time, and turn the Lord's Supper to a Breakfast or Dinner. The Apostles brake no Law when they differed from any of these, which were but occasional Circumstances.

It's said by some, That Christ's Example binds us to a Ta∣ble-gesture: But 1. That may be convenient, and yet not neces∣sary: The bare Example binds us not to it. 2. If it did, that were but like the general Law; Let all be done to edification, and in order; and binds to no one sort of gesture at all: For then when they eat standing, it would bind us to stand; and if they eat kneeling (as Labourers oft do at Harvest-work in the Fields), it would bind us to kneel; if they eat lying, as the Iews did, it would bind us to that: and so this would but tie us to the Custom of the Countrey. But in feasting with God, we may sometimes do it more lowly than in a common Table-gesture, and break no Law. When Mary was, it's like, on her knees, washing Christ's feet with her Tears, if he had offered her Bread or Wine, it's like it had been no Idolatry so to take it.

But the grand Objection is, that we worship Bread and Wine; which can be no better than a slander, when the very Liturgy and Doctrine of the Church, not only renounce Transubstantiation, but the very real Presence of Christ's Body, which yet many thousand Protestants believe.

Object. But you kneel before the Bread and Wine, and make it a mediate Object of adoration, contrary to the Second Command∣ment.

Answ. 1. We neither make any Image, nor invent this Me∣dium, nor yet symbolize with Idolaters, while we renounce the very Object (Transubstantiate Bread) which they adore, and therefore break not the Second Commandment, no more

than we do in kneeling in lawful Prayer, because they kneel in praying before Images, or to Angels.

2. An Object of worship is either a meer motive exciting Ob∣ject, or else a terminative mediate worshipped Object. The first is more than lawful: For we should be moved and stirred up by the works of God, even by our Meat and Drink, by Sun and Moon, and all that we see, to worship God: And this is proper∣ly but the Object of our thoughts, and the motive of our out∣ward acts: And the Sacrament is no more. But if we did di∣rect our worship terminatively to the Bread and Wine, as a me∣diate Object, by which it should pass to God, this were to break the Second Commandment, like Image-worship.

There are many Instances in Scripture, of people that have bowed to God before the Prophet, moved by his word and pre∣sence, who yet break not the Second Commandment, nor idoli∣zed the Words or Prophets: So Ioshua fell down to the Angel, Iosh. 4. We give thanks for the Meat that stands before us on the Table, as a Motive-Object; and we may do it on our knees: Is this an idolatrous worshipping of our Meat? I have many a time seen a miserable Beggar, when one hath given him Money or Meat, fall down on his knees, and take it, saying, I thank God and you; Did this make the giver his Idol? How sad is the case of ignorant young Christians, whose Consciences must be rack∣ed or cheated by such Sophistry, because their wits be not ripe enough to find out the deceit?

II. Another Argument: That is not unlawful which God com∣mandeth us in general to choose and do, and so alloweth in the Particulars: But such are the Twenty Things before mention∣ed, &c.

God commandeth us to do all things in Love, and Concord, and Order, to edification. This must needs reach to the undeter∣mined circumstances. We cannot worship God publickly at all, but it must be in some words, in some gestures, in some time, in some place; nor profess our Faith, and Covenant-consent, but by some sign: and so of the rest. If you choose no one, when God hath tied us to none, but bid us choose to edification, we break his General Law. If you can prove that we choose amiss, the Fault will be, not that we choose, but that we choose not better.

III. That is not unlawful which Christ and his Apostles did before us without blame, and belongeth also unto us. But such is the use of such Modes and Circumstances of God's instituted worship, which are left variable, and free to occasional choice, &c.

What Christ did, I shall speak more anon. Paul hath his [Not the Lord, but I]; signifying, that the thing was not deter∣mined by a Law, Rom. 14. He judgeth circumstantial differen∣ces such as should not break communion, when yet they that kept days, or kept them not; and they that did eat, or not eat, did it as to the Lord. And did he bid them not judg each other for idolatry? or say, Rom. 14.17, 18. That Idolaters were acceptable to God, or approved of men? or Rom. 15. or bid them re∣ceive Idolaters, as Christ received us? He regulateth their Church-Meetings, How many shall speak at a Meeting, and by what course and order; and that women shall be vailed, and not men; and that they salute each other with an holy Kiss, &c. not by a Law that setleth the Particulars, but by the General Law of doing all in order, and to edification; and pleadeth not Institution, but the Custom of the Churches, which is alterable, as the signification of such acts are. And St. Iames will have the Elders anoint the sick with Oyl for recovery, which yet bindeth not us. The Papists use this as an Institution, as they do imposition of hands in Confirmati∣on: They say in Ordination, Receive the Holy Ghost, and breathe on the Person: They wash the feet of one another in imitation of Christ: And yet these men condemn them in this, as superstitious, for imitating Christ and his Apostles, and Scripture-Examples, and cry down Popery, and at the same time call us Idolaters, for going beyond Scripture-institution. The same I say of their keeping Lent, in imitation of Christ's forty days fast, &c. Is it Idolatry both to fol∣low, and not to follow Scripture-Examples?

To all the rest I add one Instance more: Swearing by appeal to God, is a most solemn act of worship: but the sign of taking an Oath, is left free to convenient choice. Abraham's Servant did it by putting his hand under his thigh: Was this a common Law, or Institution? Others did it otherwise: We do it by laying our hand on the Book, and kissing it. These are neither sinful additions, or Idolatry. The Memorial of God's Works, and Mens Covenants, were kept, sometime by pitching Stones, sometime by Pillars, some∣time by set days (as the Feast of Purim), sometime by laying up the

Ensigns (as Goliah's Sword, &c.) And all these lawful, and no Ido••latry.

IV. Lastly, I will unveil these mens Doctrine of Separation, and then judg whether it be the Doctrine of Christ, which is a Law of Love, and Union, and Peace▪ or the Wisdom from above, which is first pure, then peaceable, gentle, &c.

1. ••t is false, that all such Secondary Medal Worship, is unlawful, which is not instituted by a fixing Law.

2. It is deceit not to distinguish these different things.

3. The charge of [false Worship] unexplained, is meer deceit: 1. Worship is so far [false], as it is contrary to the Rule. Every Sermon, Prayer or Sacrament which we administer, hath faultiness and sin, and is so far [false Worship]. 2. But Worship offered God on pretence that he instituted it when he did not, or that Man hath authority to command the like, is yet worse false Worship. 3. And the worship of false Gods or Idols, is yet worse than that, and abhorred of God.

4. His making all faulty circumstances, such as he nameth, to be Ido∣latry, because false, as he calls it, is yet more sinful, and of mischie∣vous importance.

5. So is it to make the Churches Id••ls Temples, where they do kneel at the Sacrament, and use the Liturgy.

6. So is it to feign falsly, that God calleth men to come out from such, and be separate, because he calleth them out of Babylon; falsly adding to the Laws of God.

7. By his Doctrine he maketh Christ an Idolater (which I menti∣on with horror): For he 1. used Circumstances not instituted be∣fore, or by himself: He preached on a Mountain, in a Ship, &c. not commanded: He commended Mary for anointing him, washing his Feet with Tears, wiping them with her Hair, not instituted in particular: He commended the Publican for smiting on his breast, standing far off, not looking to Heaven, without particular com∣mand: His Custom was to go to the Synagogue-worship: He from his childhood performed Temple-Duties and Service: He command∣ed the Lepers cleansed to go to the Priests, and offer their due, and his Disciples to hear the Scribes and Pharisees in Moses Chair, &c. And yet 1. The High Priests were not of Aaron's line, ac∣cording to Institution. 2. They bought the Office of Heathen Ro∣mans. 3. They had it not for life, according to institution. 4. Do∣ctrine,

Worship, Discipline and Manners, were heinously corrupted, so that the Hearers were to beware of the Leaven of their Doctrine, and not to imitate their lives. 4. They were bitter enemies of Christ, and Persecutors: yet Christ never bid his Disciples to sepa∣rate from any thing but their errors; but saith, They shall cast you out of the synagogues. And doubtless Christ committed no sin; nor can we be so holy as he.

8. He condemneth Abraham, and all the Iewish Church of old, that used such things that were not instituted in Worship, as is before mentioned in swearing, &c.

9. He maketh the Apostles Idolatrous that used the like.

10. He maketh the Primitive Churches Idolatrous, and the Scrip∣tures to approve it. For they used such uninstituted things: yea, the Romans were guilty of differences in God's Service, and despising and judging each other for them; The Corinthians were Carnal in making Parties and Divisions, they defrauded each other, and went to Law before Heathens. They had Fornicators, Judaizing envious Slanderers of Paul, Heretical deniers of the Resurrection; such as eat in Idols Temples, or of their Sacrifices: Were drunk at, or be∣fore the Sacrament. The Galatians are yet sharplier charged: Almost all the Seven Churches Rom. 2. and 3. had Nicholaitans, or Iezabels Doctrine, which God hated: and no Christian is called to separate from the Communion of any one of all these; but com∣manded to amend, and live in Unity, without division.

11. He condemneth as Idolaters all the Churches on Earth, for Six Hundred, if not One Thousand Years after the Apostles; not One Church Christian, or Heretick (as far as any History tells us that I have found) did ever deny such things, as he calls False Wor∣ship, or Idolatry. They all went further than our Parish Churches do. At Baptism they used the White Garment, tasting Milk and Honey, Chrisme or anointing the Forehead, Crossing; they ador∣ed onely Standing, and not Kneeling, every Lords Day, all as significant Ceremonies: No one Church or Person is said to scruple these; I think they did not well: but God rejected not their Wor∣ship.

12. He maketh all, or near all the Churches on Earth, Idolaters, at this day: All on Earth, save the Protestants, are far grosser in their Liturgies and Ceremonies than the English: Of the 〈◊〉〈◊〉▪ Sweden, Denmark, Saxony, and all the Lutherans, have Liturgie••, Crossing, Ceremonies, Church-Images, Consubstantiation. The

Helvetians are such as are called Erastians, making the Magistrate the onely Ruler, and Sacraments common. Geneva, and France, yea, and H••lland, have their Liturgies, and some Rites.

13. He condemneth Presbyterians, Independents, Anabaptists, and all Dissenters that are here called Protestants. For they have all many of the foresaid uninstituted things: They put off the Hat in Church at Prayer. They stand up at the Blessing; they use un∣commanded gestures at Sacrament; they use Psalm-versions, Me∣tres, Tunes, Scripture-Translations, Divisions into Chapter and Verse, never instituted particularly. The Scots used a Go∣vernment by Classes, National Assemblies of various Elders, ruling by Vote, instead of meer consulting for Concord, uncom∣manded.

14. I humbly propose it to consideration, Whether by conse∣quence (which he seeth not, nor owneth) he do not deny Christ, and all the Gospel, and work of mans redemption: I challenge him to name me one Church on Earth for many hundred years after the Apostles, that had not that which he calls false Worship and Idolatry: Suppose this were but in a few Ages, as the second, third, or fourth Century: Then a Temple of Idols, and Company of Idolaters, is no true Church: And if at any time there was no Church there was no Head of the Church: No Kingdom, no King: No Wife, no Husband, that is no Christ. How much more, if he make all, or near all the Church Idolaters to this day, and himself with the rest?

15. If it be a heinious sin to bear false Witness against a Neighbour, or to slander one man, what is it to slander and back-bite all the Church on Earth, and Christ himself?

16. Is it not a work of Satan to destroy Love, and to render al∣most all Christians odious? And doth not he do so, that calleth them Idolaters? Is not this Preaching men into the hatred of each other? Do we owe no Love to any Christians, but such as is due to Idolaters? Is not the fruit of the Spirit otherwise described?

17. Doth he not deny that Communion of the Saints, which is an Article of the Creed? and tempt weak Christians into sinful Separa∣tions, Divisions, Slanders, Judgings, Murmurings, Envies, which are the fruits of the flesh?

18. Doth not this directly destroy the Church by Dissolution? When there is none to be owned or joyned with, that hath not somewhat which he calleth false worship. And is not separating the Materials, destroying the house?

19. Doth he not directly rush into the Sin which he condemneth adding to God's Laws, and saying he forbids what he forbids not? yea, fathering on him Laws more rigorous than the Jewish, as dis∣owning Christ's Church as Idolators and false Worshippers?

20. I add, such wofully harden men in that which they them∣selves suffer by, and which they call enmity and persecution, and make more Conformists while they deny it, than R. B. whom he fri∣volously talketh of, ever did (except it be a Conformity to Truth and Goodness.) For when men read and hear others confidently rage against Truth and Duty, by rash presumptuous ignorance, they judge of all our dissent by this: And while many run into this Guilt, it seems to justify their Afflicters: And it tempteth weak Persons to suf∣fer for sinful separation as evil do••rs▪ thinking it is for Truth. Oh with what grief will understanding men see Christians together, as in a state of enmity by mistakes. To see some at once require from others, things good and necess••ry, things Lawful but unnecessary, things necessary in their Genus, but not this more than that, and some things sinful, as if they were all almost alike. To see those whose Senses are not exercised to discern things that differ, misled by the words and reverence of men, to swallow some Sins as excellent Du∣ties, and fly from things Lawful; yea, oft from great Duties, as odious Sins, and suffer rejoycingly for sinning against God, and con∣demning all that sin not as they do; yea, even all, or almost all the Churches on Earth; yea, and calling them Idolaters for being wiser and better than they, who alas, do in all things shew themselves to be ignorant Babes, and who speak evil of that which they understand not. And then to see others revile, and hate, and ruin these mistaking Christians by a far more dangerous mistake; as if Religious fear of Sin, were an unsufferable thing, and such were intollerable Hypo∣crites, and Conscience were a disgraceful thing; and as if themselves and all Mankind were not liable to worser Errors, than to take some lawful things for Sin, when they see unlawful things stand near them, or among them.

But of all this, I have oft spoken, and now only say again, That i•• those justly called Separatists, and who think Parish Communion un∣der honest Ministers to be Idolatry, or unlawful, will but without pre∣judice, read what is written to prove it lawful by the old Godly, Judici∣ous Non-Conformists, especially Iohn Ball's Trial of Separation, Mr. Hildersham, Mr. Bradshaw, Dr. Ames, Mr. Cartwright, Mr. Gif∣ford, Mr. Iohn Paget, Mr. Brightman, Mr. R••thband, &c. they will

need no more to save them from this scandalous Schism: But if Pe∣ter withdraw or separate from the Gentiles for fear of offending the Jewish Christians, and Barnabas be led away with the Dissimulation, Paul must oppose it to their Faces: And I that have seen what the Spirit of Division hath done, and read that God never blest unneces∣sary separation, will imitate Paul. And if this World be uncura∣ble, the Lord prepare me for that World where Love and Unity have no Enemies.

FINIS.