An answer to two treatises of Mr. Iohn Can, the leader of the English Brownists in Amsterdam the former called, A necessitie of separation from the Church of England, proved by the Nonconformists principles : the other, A stay against straying : wherein in opposition to M. Iohn Robinson, he undertakes to prove the unlawfulnesse of hearing the ministers of the Church of England ... / by the late learned, laborious and faithfull servant of Jesus Christ, John Ball.

SECT. 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 Antichri∣stian 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, and any light of Religion shining in them. None to my knowledge, sa∣ving a Popish Parasite or two, ever held otherwise. That this worship is done in a way and manner, which the Lord never appoin∣ted,

it 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 an∣swer which was made to the former, might suffice to this: wherein the thing to be proved, is fairely passed over with a brave flourish of words, and no∣thing else. If you meet with such company as will be a∣shamed 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 communi∣cating in our Assemblies in the ordinances of Religion, God is worshipped in any other way or manner than he hath prescri∣bed. But seeing this reason is brought so often, and for so ma∣ny 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 du∣ties 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 Patri∣archs 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. Di∣vine institution of legall and Evangelicall obedience, and wor∣ship, is equally full and complete in all things necessary, which

it seemed good to divine Wisedome to determine, not leaving any thing of this nature more undetermined in time of the Go∣spel, than it was in time of the Law. As the Jews had a com∣mandement, neither to adde ought unto, nor take ought from the law, which the Lord gave unto them: so the Apostles recei∣ved a charge, to teach whatsoever the Lord commanded them: Whence it is truly observed, that men may not teach their own doctrine, but whatsoever Christ hath taught them: for hee reserveth this authoritie to himselfe, to be the onely Teacher and Author of the doctrine, The 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 liber∣tie 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 on∣ly 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, wor∣ship, 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 neces∣sarie, 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, ho∣linesse or worship in these things, when they be not determi∣ned or commanded, is Will-worship, or superstition; lawfull

they 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, viz. when the place for Sacrifices was undetermi∣ned, and then it had been Will-worship to put holinesse in pla∣ces, 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 com∣manded, 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 ne∣cessitie, holinesse or worship; not could they have used it so without superstition; as on the other side, after the strict com∣mandement given to Israel, to sacrifice in the place which God had chosen, and none other, and the place of worship pre∣cisely determined for typicall signification, it was a part of true worship, in conscience necessarie: for them to doe other∣wise, 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 comman∣ded 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 Secti∣ons of the Law, as among the Jewes, are of men: and so is the phrase of speech and method used in Prayer, Preaching, Admi∣nistration of the Sacraments, and the very words of Translati∣ons, wherein the Scriptures are read, and cannot be one and the same in all societies. And so are the circumstances, how oft,

at 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 prescri∣bed, shall import, as much as determined, instituted, comman∣ded, 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, 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 Di∣vines, new and old.

To proceed more distinctly, because it is a matter much in∣sisted upon, and as much mistaken, and misapplyed by ma∣ny.

Worship is as large as the Commandement, nay as the whole Word of God. For so it is ordinarily defined, A worke com∣manded, 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 Pie∣tie, Justice or Mercie, 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

shalt not adde thereto, neither shalt thou take ought from it. To what might they not adde? From what might they not dimi∣nish? 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 Ains∣worth. 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: For 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 concer∣ning 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 judge∣ments, they cannot be understood likewise. By this saith Master Ainsworth, God forbiddeth all inventions of men. Ec∣cl. 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 Com∣mandement 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 a∣lone. 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 salva∣tion.

Ye shall take heed (saith the Lord) to all the things that I have said unto you. But this cannot be restrained to the ceremoni∣all precepts concerning Gods Worship, but must be referred to all things that God gave them in charge. David prayeth,

Psal. 119.133. Direct my steps in thy Word, and let none iniqui∣tie 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 du∣ties, follow 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 pre∣scribed. For what shall we say of the time of rivate Pray∣er in the familie or closet, the forme of catechizing, and tran∣slations of the Scripture, the times for publike Lectures, and ex∣ercises of Religion upon the week day, and ordering and go∣vernment 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 pre∣scribed 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 ex∣ternall

word of institution? What shall wee say of outward gestures, made in and upon the body, to declare the hidden af∣fection 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 pre∣scription of this worship also? Doth not positive Worship re∣quire 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, which wee doe here this day, every man, all that is right in his owne eyes. Some Greek copies have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is according to the Hebrew. And the speech of Moses seems to mean the true Service of God, which was not yet perfected, neither could be in their travells, as it was after in Canaan, v. 10.11. Not that they sacrificed after their fan∣cie (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 Cere∣monies 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, deter∣mined, 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 de∣termined,

or 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 Do∣mino in ceremoniis mente lugubri? Vatablus, or Leo Iuda, Talia∣que mihi acciderunt, et si comedissem hostiam pro peccato hodiè num hoc benè factum esset in oculis Domini? Or, Mihi autem acci∣derunt 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 argu∣mento est illorum sacrificium Deo non placuisse (ignorabat enim Aaron causam mortis filiorum) Si igitur comedissem quod mi∣bi debebatur, ex eâ oblatione quomodo placuissem Deo, quum ob∣latio ipsa non placuerit? q. d. Non putavifore Deo gratum, quumea victima non fuerit placatus. Iun. gives the words ano∣ther sense. Ego quoque non satis attendi ad officium mihi impera∣tum lege, sed per imprudentiam peccavi ut filii mei supers••ites ••••e∣jusdem negligentiae & perturbationis reus sum: gratumne ei fo∣ret, 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

that 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 Pro∣phet) for there doe I hate them: for 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 pollu∣ted, and by their inventions, wee must understand their idola∣trous 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 San∣ctuary or Tabernacle to be understood. For they set up Al∣tars, 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. directly contrary to Gods Commandement, is unlawfull, therefore it is unlaw∣full 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-wor∣ship, 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 expecta∣tion of a blessing. In this sense therefore the proposition is to be admitted. But in a matter of such importance, so much in∣sisted 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

make 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 distin∣guished, 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 o∣ver, 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 Com∣mandements. The Worship there performed, is that which the Lord hath instituted, the doctrine of salvation is taught in∣tirely, the Sacraments rightly administred, the sacrifice of Prayer offered unto God in the Mediation of Jesus Christ, our onely 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

taught in Scripture, and the more exactly tearmes are distin∣guished, the more cleerely the fraud of the Adversary is disco∣vered, and the better able shall we be to confute them, unlesse we had rather doe it with bigge words than weight of reason.

Onely here observe your partiality. For to shew the neces∣sitie 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 How∣son, 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, 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 Argu∣ment.

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

The Church is an Idoll Church, and 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? Lit∣tle 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

joyne in the ordinances of Religion in our assemblies, is will∣worship or superstition. But if you prove little, you have learned to accuse manfully. An Idoll Church, an Idoll Ministe∣rie, an Idoll-government, who doth not tremble at such thun∣der cracks?

But first you should call to minde what you answere to your opposite. 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 shoul∣ders) 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 vi∣ctory.

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 Sa∣craments 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 Meta∣phoricall, from an absolute Idoll, to an Idoll in some considera∣tion or respect, is a new Logick never taught in the Schooles, nor learned from the Scriptures.

The idle, carelesse, 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 Jerusa∣iem 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 em∣ptie of goodnesse required, and so doth faile or frustrate expe∣ctation, may be called an Idoll, a thing of no worth, vaine and

fruitlesse. So an Hypocrite is an Idoll; the husband, wife, fa∣ther, friends, who are not faithfull, doe not their office, may 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, Ba∣ptisme, the Lords Supper may be called Idols, things of no va∣lue, 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 Tem∣ple 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, wee 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 acknow∣ledge Christ our only King, Priest, and Prophet. God hath given unto us the Tables of his Covenant, and we have recei∣ved 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 prero∣gative. Christs Name is truly and only called upon in our Assemblies: his Gospell is intirely Preached, and savingly re∣ceived by his people, and hee is present with his Ordinances

to 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 per∣swaded 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 god∣ly 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, nor you be able to prove, to wit, that our Church is an Idoll Church, our Mi∣nistery an Idoll Ministery, and that our forefathers never right∣ly 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 Scri∣pture, it was lawfull for the Fathers of old to offer Sacrifi∣ces upon them, when it was not precisely commanded, but only the place for sacrifice undetermined. But after that God

had chosen, dete••mined, and appropriated a peculiar place for sacrifice where it was to be offered and not else where, then it was a great sinne for them without extraordinary dispen a∣tion 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 plain∣ly professe, that it was unlawfull, because it was expresly forbidden. That exercise (saith Zanchie) did seeme praise∣worthy 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 suffer∣ing the high places, but that they were constant in faith and religion, although they fell into some peculiar sins. But with∣all, 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 Da∣vid, 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,

and in that respect are called the house and family of the Lord: But as they sacrificed at Bethel, and committed Ido∣latry in worshipping the Calves, so their service was abomi∣nable, 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 for∣bidden, 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 Di∣vels. Further this Ordinance of God was typicall, and did shadow forth Christ, as the learned do observe, and not with∣out 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 Is∣raelites at Dan and Bethel, because God had forbidden it ex∣presly, 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 of∣fend grievously in the worship of God, as the Prophets and faithfull, communicated in the ordinances of God at Jerusa∣lem, 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

Word of God, nor cast off every thing in those societies, wherewith we must not hold communion, as false, vaine and ineffectuall. In Idolatrous societies, 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 communi∣cate, though I must live and hold fellowship in the society.

I am bound to keepe the unity of that living body, where∣of I am a member, even with some inconvenience of sicke∣nesse 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 forbid∣den, for the worship is of God, and the Congregation assemb∣led 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 Sa∣craments and to use other His Ordinances: so Hee hath also called and separated unto himselfe a Church, a Com∣munion 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 pre∣scribed 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 altoge∣ther and every way sinfull.

ANSWER.

God hath separated unto himselfe a Church, and amongst them hee is to bee worshipped according to his owne appoint∣ment. But this Church is of larger extent than that which you

call a true constituted Church; wee reade that the Lord did chuse a certaine place for sacrifices, after which it was unlaw∣full to sacrifice in any other; and so we read also that the re∣maindes of the Paschall Lamb was to be burnt and the flesh of the Ramme of Consecration with the bread that remained un∣to the morning, and 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 re∣quest. 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 faith∣full 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, and 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 wor∣ship 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 Reli∣gion, 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

in the Ordinances of Grace, though in the constitution of the Church the Officers and members much be out of order. The Doway glosse hath much more probbaility than yours. To con∣serve unity (say they) there was but one Tabernacle & one Al∣tar 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 suspect∣ing it was for Sacrifice, sent presently to admonish them, &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 Sacra∣ments 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, 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 depar∣ted from the Lord, from his Temple, Sacrifices, Priests, Altar, and other holy signes of his presence at Ierusa∣lem; 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.

ANSWER.

The Philosophicall Maxime to which you have reference is. Posito une contrariorum ponitur & alterum. But as you cite it, It is as hard to be found as your translation is to be un∣derstood. That it is not universall, appeareth out of Arist. himselfe, who putteth down the contrary Maxime as true and certaine. Non necessarium est, Si contrariorum alterum sit & alterum esse. Nam si omnes sint sanitas quidem erit, mor∣bus non erit. So in the first Creation of all things, all things were very good and there was nothing evill. All things crea∣ted 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 neces∣sary in the subject the other cannot be in it, at least in the in∣tense 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 object∣ed, 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 cau∣ses, 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.

These Philosophicall Rules are impertinently alledged by you, for the externall order or government and intire profes∣sion 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 exter∣nall

order is observed according to the rule; and therefore a Church may be true in doctrin and profession of faith, strict∣ly taken, when for matters of order it labours under great de∣fects; though in respect of outward order and government, it cannot be the true Church, when it destroyeth the foundati∣on of the faith. For if the faith bee taught intirely, and the Sacraments rightly administred, it cannot be but the ministerie in that Church must bee true for substance, what other de∣fects soever it labour under.

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

If this distinction of a true Church and Ministery, for sub∣stance of Doctrine in points fundamentall, and externall cal∣ling 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: up∣on what grounds then were they to bee heard? because they were called and ordained of God, that 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, Al∣tar, &c. it was unlawfull to hold communion with them, be∣cause 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 Be∣the••, 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

more corrupt in Doctrine and worship than the Church of England by the confession of Non conformists, is an asserti∣on beyond all credit. I may fitly put you in mind, what Ori∣gen saith of Celsus his workes, which you apply to your ad∣versary; 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 wor∣ship 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 tru∣ly 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 in∣tends 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 Eng∣land to be a glorious reformed Church; though in some things not throughly reformed as she ought. 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? What 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, 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.

Notes

• Howson serm. in Psal. 118. p. 7.
• B••ls. Christ. subj. part 4 p. 345. God hath not charged us to be curious in search∣ing 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 ac∣cording to his Will, we honor him as our God: if we alter that which he hath ap∣pointed for him∣selfe, 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, quomo∣dose 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 op∣tamus. 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.
• Deut. 4.2.
• Matth. 28.20. Zanch. de Ecript.
• Genev. Bible, annot. in Matth. 28.20. Shew but one word, element, or action added, o∣mitted, 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, with∣out warrant from the Scriptures, I denie.

  Harm confess. Hel∣vetic. confess. cap. 24. Ang. confess. ca. De discrim. cibo∣rum.

  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 re∣quireth 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.
• 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 De∣us praecepit, lex enim Deiperfecta est bonitatis moralis re∣gula in Theologia, & prohibitio Divina perfecturest index Theologieus mali iae m••ralis

  Hen. Ainsvv. 3. ans. p. 151. Explicati∣ons of Gods Law by them ••••u••h of his Ministers, are allowed of God. Neh. 8.8. These are not additions, such as God for∣bids. Gal. 3.15. 15 Our question is of other, or moe lavves or Do∣ctrines than God hath taught. Scotia Confess. art. 20. Iua. thes. theol. c. 6. thes. 11.12. Quaecunque verò in carcumslantiis posi∣ta sant, corumtradi∣••i••nes in ecclesi•••• â esse au••••esse posse, verumtamen pat. lares, temporali∣liberas 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.
• Synops. purior. theol. disp. 35. thes. 17. Ab omni traditio∣num humanarum jugo liberas habeant conscientias, cum so∣lius Dei sit, res ad religionem pertinen∣tes praescribere.
• Bald. de cons. l. 4. c. 3. To the pre∣cepts of God, no∣thing is to be ad∣ded. Deut. 12. Now God hath com∣manded these things which are necessarie. The rites of the Church are not necessary: where∣fore if the abroga∣tion, or usurpati∣on of any rite be urged as necessary, then is an addition made to the com∣mandement of God, which is for∣bidden 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. de∣tra••••re aliquid debere diviris mand ••is, neque addere.
• Annot in Deut. 12.32. Procopius in loc. verba enim Domini cum plena & per∣fecta existant aucta∣rium nullum ad∣mittunt. Chrysost. in 1. ca. 2. Epist. ad Tim. hom. 2. Si••quidem sidci dogma perver∣tat, 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 devi∣sed. 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 accor∣ding to his owne conceit, taking any thing from the Law, but preach that only which is found in the Law. Qu. Co. p. 67.
• Hen. Ai••sw. 2. Ans. p. 55. The 〈◊〉〈◊〉. cited sc. Deut. 5.32. & 12.32. Speak of Gods Com∣mandements in ge∣nerall; 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 fit∣test in such things as are in their own nature indifferent, and neither enfor∣ced by the law of God, nor nature. Id. p. 21. As when the Church ordai∣neth that in great Townes there shall be a Sermon on such a day of the week, and publike Pray∣ers 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 cul∣tum 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. 12.8.
• Ainsw. annot. in Deut. 12.8.
• 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 sacri∣fice, the law of which they did not observe exactly, by occasion of the continuall wan∣dring 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 heavi∣nelle, it b••ing ••cet he should eate those things with joy and thanksgiving. Ʋatabl. annos, in Loc.
• Jun. annot in loc.
• Hos. 9.15. Hos. 4.15. & 1••.11. Amos 4.4 & 5.5.
• Cypr. Cecilio fratri. ep. 68. Non homi∣nis corsuetudinem sequi oporte••, sed Dei veritatem; cum per Isaiam Prophetam Deus loquatur & dicat; sine causa autem colunt me mandata & doctri∣nas hominum docen∣tes & iterum Domi∣nus in Evange••o hoc idem repetit dicens. Reiicistis &c. Matth. 15 3, 4. Col. 2.8. Rivet. ad Gen. prae∣lect. 44 Quiequid ad colendum Deum ab hominibus insti∣tu tur sine Dei man∣dato, 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 preta∣tem 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.
• CAN. Necess. of Sep. p. 72. Idem. 222.
• CAN. Stay. §. 3. p 17.
• Hos. 14 8.2 Cor. 6.14. Par. com. in 1 Cor. 10 v. 14.
• CAN. Stay. §. 3. p. 20 Arist. de interpret. l. 1. c. 6. prapter no∣str••m ••ffirmare vel negare nihil sequitur. CAN. Stay. §. 7. p. 89.
• 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.
• Job 13.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nihist, as Merar. Montan. Tre∣mel. & Iun. render it. Iob 6.15. 1 Cht. 16.26. Heb. Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hieron. idola Psal. 96.5. Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hieron. vers. ex Hebr. scul∣ptile. Eph. 5.3. Col. 3.5. with Hal. 1.16
• Iob 3.24. Rom. 2.28. Ier. 9.25.26 Sardis vera Ecclesia est, etsi vocem Chri∣sti plenè non audiat, etsi illius obedientia plena non sit, etsi in plenum ficut oportuit ab Ethniasmo non fuerit reformata. A∣po. 3.2. Park. de po∣lit. Eccl. lib. 1. ca. 13. §. 1. Bright••. in A∣poc. 3.2. Ambr. in Luc. lib 6. cap. 9. Tom. 5. Fides igitur in primis Ec∣clesiae quaerenda man∣detur, in qua si Chri∣stus 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. Sta∣pleton 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.
• If a mortall enemy may both accuse and judge, and pro∣ceed upon no bet∣ter ground than suspition, you may quickly condemne any man of here∣sie. Bilson. Chri. part. 3. pag. 203.
• Alsted praecog lib. 2. pag. 369. Tert de dololat. It is no hurt, that the same God by his lavv forbad a simi∣litude to be made, and by an extraor∣dinary precept cō∣manded the simili∣tude of the brazen serpent to bee made; which may be applyed to this purpose, with a lit∣tle variation. Deut. 12.13. & 14.23. 1 Chr. 17.6. 2 Chron. 6.6. Psal. 78.68. Rivet. in Hos. 4.13. Colendo verum De∣um in collibus est in exce••sis contra Dei le∣gem et rium prae∣seripium. Zanch. in Hos. 4.13 Laudabile exercitua illud ••sraelitis vide∣batur, & tamen est scortari. Quare? quia sacrilegium e•• discedere a verbe Do∣mini. Ʋerbuma. Do∣mini jusserat ut tax∣tum Harosolymis, & ritibu•• a Den irstitu∣tis, 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.
• 2 King. 10.16.31 Hos. 9 15. 1 King 12.31. Lev. 17.7. Hebr. Sep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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.
• Cyp. lib. 1. c. 4. The people must not partake with the sacrifice of a sacri∣legious Priest.
• S. B. Second an∣svver, pag. 20.
• Deut. 12.5, 6, 7.
• Deut. 12.5, 6, 7.
• Exod. 12.10. Exod. 29.34. Levit. 15.19. I yeeld the Scrip∣ture 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 se∣par. 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 Al∣tare in caelis. Euseb. Hist. lib. 10. cap. 4.
• Fulke in Matth. 23. Sect. 7. The Lords Altar that was in the Temple, was a figure of Christs onely true sacrifice once offered. Bishop Babin. com∣fort. notes upon, Exod. 27.
• Doway annot in 3. booke of Kings pag. 7 15.
• Aug. Epist. 48 Quis non impudentissemè, &c. vid page seq: Omnis ea distinctio in re Theologica est inanis fictio, quae ex Dei mentiri nescis au∣thoritate non acci∣pitur, quae{que} rem ip∣sam de qua agitur tollit, &c. Martin: de persona Christ. page 632.
• Opposit a sunt simul natura, Arist Topic l. b. 6. Bonum est cujus con∣trarium est malum. Rhetor. l. 1. If vvee take a str••ct vievv and enquirie of that Ministery, Worship and Go∣vernment, vvhich they left at Dan & Bethel; it will ap∣pear evidently, that the same was not more salfe, idola∣trous, and unlawful than the present Ministerie, worship and Government of the English As∣semblies 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.
• Arist. de Caelo. lib. 2. cap. 3. Text. 19.
• Arist. Gategor. l. c. 11 de contrar.
• Par. in Rom. 10.15 Legitima Ʋo atio ec∣clesiae est, quae in qua∣vis Ecclesia publica authoritate or dinis causa ad aedisicationē instituta. Ne{que} um∣formis est omnium ubi{que} quead circum∣st intias exter••••s sed libertati Ecclesiae re∣lacta.
• Rivet. in Hosea 4.6. Etsi ad ordinatie∣nem externam, nihil ijs deesset, & se pro sacerdotibus gererent, tamē illos reijeit Do∣minus. Sic Pontifi∣ciorum sacerdotes ad∣huc retinen•• aliquam ministerij formam ex∣ternam, &c. CAN. Stay. Sect. 11 page 115.
• 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. Sa∣maria etiam erat de Iudaeorum s••nagoga, l. cet corruptissim•• & Apostatica Siqui∣dem Jfraelitae ctiam crant de popu o prae∣cogni••o: & alioqui Elias & Elizaeus, al i•• pr••phetae ibi non docuissent.
• CAN. Stay. Sect. 5 page 39.
• Course of confor. page 142.
• Course of confor page 183
• Aug. Ep. 48. Quis non impudentissine nitatur alie uid in al∣legoria positum prose interpretari: nisi ha∣heat manifesta testi∣monia qu•••• lumne 〈…〉〈…〉 obscura?