than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
not at all to his purpose At the best it is but a recrimination I know not how this Animadverter could imagine that the owning and asserting of these things as lawful had the least tendency to the establishment of a National Church But some men are so distempered that they suppose every thing makes for the advancement of that design they are driving on If he deems Synods owned by men of Congregational Principles and his Ecclesiastical Convocation of National Officers are of the same nature he is mistaken 1. Those are chosen by the particular Churches to which they are severally related and what they act and do is in their name and upon the account of that power and authority they receive from them The Convocation of the Clergy act in their own name and authority being never chosen by any one Congregation to sit and make Laws 2ly Those pretend not to be the Church nor to any self-power to make Laws and impose them upon the Churches as obligatory and binding to be received and subjected to by them without the least judgement of discretion allowed them or liberty of dissenting if not perswaded in their consciences of the truth of what is decreed by them and its consonancy with the Scriptures of the Lord. As is known to be the case of the Convocation of the Church of England to dissent from whose Canons at least to oppose them is censured with no less than an Excommunication or delivering up to Satan Which how directly it leads to the Popish implicit faith of believing as the Church believes every one is able to discern For my part with reference to these I am much of the mind of the learned Whitaker de Concil p. 12. General Councils may erre and imbrace false opinions Nam Concilium Antiochenum veritatem damnavit haeresin apertam propugnavit Similiter Ariminense Ephesinum secundum ex quo patet veritatem non esse metiendam ex numero Episcoporum Of them he saith 1. That their calling together is a certain politick and humane invention pag. 35 77. 2. That they cannot frame Articles of Faith to binde the Conscience pag. 19. 3. That their end in coming together is not to feed as Pastors but to consult what is best for the Churches pag. 85. 4. That they are not simply necessary pag. 23. 5. That they do not give authority to the Scripture pag. 242 243. 6. That their Decrees are not immediately inspired by the Holy Ghost pag. 262 263. 7. That the ultimate determination and judgment of a General Council may be false pag. 231. 8. That there is no judgement of a Council properly in matters of Faith ibid. 9. That the truth of things determined in Councils may afterwards be called into question and again disputed pag. 283. 10. That the Churches of Christ have been kept sound in Faith without them for the first 300 years pag. 23. To which I add 11. That I never yet read of any Council or Synod since that Act 15. but 't were easie to demonstrate that in one thing or other it hath erred The most of the Hay and Stubble that is built upon the Foundation at this day not to mention their attempts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owing its original to some of them So that I confess I am no admirer of them and am bold to affirm of any that have yet been it had been better for the Church of God that they had never been in the world But these things are little to Mr. T. his purpose That persons owning the lawfulness of Synods from Scripture-warrant as they conceive should therefore be necessitated to own a National Church as a true Church of Christ is a position that Mr. T. will never make good I suppose by the view I have taken of some of his Writings he is very confident of his own abilities but he is a rare man indeed that can compose a Rope of Sand. The lawfulness of a National Church or unlawfulness thereof having no dependance upon Congregational Synods but is to take its measure from somewhat else of which before Of Churches of a greater number â—han can meet at one place for the celebration of all the Ordinances of Christ I shall not need to say any thing till he acquaint us what Congregational men are of that perswasion it will be accounted a meer Calumny The assembling of the members of a particular Church in the same place for the celebration of the same Numerical Ordinances being one considerable part of the definition given by our Congregational Brethren of such a Church And yet if they did own Churches of a greater number 't is ridiculous to imagine that they could from thence be compelled to the owning of a National Church which wants both the matter and form of a true Church of Christ which yet the other may have So that we need not turn aside to consider the proofs used by those that held That many particular Congregations may be under one Presbyterial Government Printed 1645. Of which this Animadverter reminds us For though I am not of their mind nor do I conceive their Reasons to be cogent Yet were that true a National Church could not from thence be proved a true Church of Christ For 1st They suppose these Congregations to be particular Churches of Christ constituted and made up of visible Saints which cannot as yet be affirmed of any National Church in the world or any Parish Church as a part thereof 2dly They also affirm that these particular Churches have power within themselves to determine differences by their own Elders to excommunicate Offenders obstinately guilty of notorious scandals 3dly They are utterly against all Archiepiscopal National Officers the source and spring of a National Church 4thly They conceive not all in England nor all in a Parish to be lawful Church-members because born there nor will they compel them as such to receive the Sacrament with them which is the known case of the Church of England That at Jerusalem there were more Churches than one under a Presbyterial Government is a fond conceit which the numerous multitude of Believers thereunto belonging contribute not the least mite of assistance to Be they never so many they are called Acts 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church which was at Jerusalem The like may be said of the Church of Corinth it was one single Congregation the Church of God which was at Corinth 1 Cor. 1 1. 2 Cor. 1. 1. So was the Church at Ephesus Rev. 2. 1. But as was said The grant of more Churches than one under one Presbyterial Government is remote enough from the establishment of a National Church which by other bonds and ligaments than the Assertors thereof will own must be united to one National Head or it hath not cannot have a being in the world So that these things are little to his purpose The next attempt of this Animadverter is to remove an obstruction which he
make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount i. e. To the type and example set before him to imitate to which he was not to add the least pin of his own 1 Chr. 28. 11. The pattern of the Porch i. e. of the Temple saith Vatablus which David received either by revelation or by the hand of the Prophet 1 Chr. 28. 12 19. Exod. 8. 27. 39. 1 5 7 21 26 31 43. other places instanced in the S. T. preach forth the same thing These were types of the heavenly Ordinances in the Church of Christ Heb. 8. 5. And type out that nothing of man is to be superadded thereto but all things to be done according to Divine Commandment To the same thing doth the Spirit of the Lord bear witness Exod. 40. 23 25 29. Num. 8. 3. Exod. 35. 10 29. 36. 1 5. Isa 29. 13. To which may be further added Deut. 4. 1 2 40. Now therefore hearken O Israel unto the Statutes and Judgments which I teach you for to do them Ye shall not add to the Word which I command you neither shall you diminish ought from it that you may keep the Commandments of the Lord your God Thou shalt keep therefore his Statutes and Commandments which I command thee this day All which prove not only the obligation that lay upon them to conform to what was of the Institution of the Lord but the utter unlawfulness to add thereto or introduce any thing of their own in his service The ground of the acceptance of any Worship or Service offered to him being his Command and Institution and that with such evidence and brightness that it seems Mr. T. durst not look them in the face lest they shouâ—d have so reproved him as to have hindred his further advance in that good work and cause he was resolved having undertaken its defence to prosecute He only takes notice of two of these many places instanced in viz. Lev. 8. throughout which he grants speak of the investure of the Priests into their Office according to the Rites set down but whether any other might to these have been added to the sons of men he tells us not which yet he should have proved if he would have demolished and thrown down what it was his good pleasure to set himself against And he doth wisely not to approach too near this Scripture which stands with a two-edged Sword in its hand to defend the Truth opposed by this Animadverter No less than ten times viz. v. 4 5 9 13 17 21 29 34 35 36. The Commandment of the Lord is laid as the foundation of the whole of that procedure clearly importing that matters of this nature viz. things relating to his Worship are solely to be bottom'd on Divine Precepts and condemning and interdicting whatever of the like nature is offered to him on any other bottom Which Aaron's sons afterwards attempting to do Lev. 10. 1. perish in the flames of God's jealousie and wrath R. Menachem on Lev. 8. 36. hath these words In every other place it is said as the Lord commanded Moses but here because they added unto the Commandment he saith not so for they did not as the Lord had commanded and added moreover unto them strange Fire which he had not commanded them Lev. 10. 1. And Josephus b. 3. c. 9. saith thâ—s Nadab and Abihu bringing Sacrifices unto the Altar not such as were appointed by Moses but of that sort they were accustomed to offer aforetimes were burned by the violent flame that issued from the Altar that at length they died The other place he takes notice of is Isa 29. 13. which he refers to be discussed to the first chapter All the other places as was said are passed over in silence which manner of dealing is a great abuse both to the Truth and Reader To the Truth by waving the consideration of what is offered as the substratum upon which it is built To the Reader by pretending to answer to what is asserted by his Antagonist for the confirmation of Truth without advancing one step forward towards its confutation But perhaps he means not that where God hath given direction about any part of Worship it 's lawful to add any thing thereunto but onely wherein God hath not spoken and determined as touching the management of his Worship there the will of some of the children of men takes place and they may determine But if so 1. This is a most pitiful Petitio principii or begging the thing in question viz. That God hath not determined the whole of his Worship and Service but hath left somewhat to the wills of men relating to Worship as such to be determined by them which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing in question and will never be granted him upon those terms 2dly Contrary to that fundamental principle placed in the nature of man and implyed and fairly intimated in each Scripture before instanced in that nothing in his Worship and Service is acceptable to him but what is of his own prescription 3dly Diametrically opposite to Deut. 4. 1 2. these additions let them be of what nature or in what case they will are additions to the Word of Jehovah Isa 29. 13. with Mark 7. 7. being evidently doctrines and institutions of men which the Spirit there tells us must have no place in the Worship of God That the Jews had their Service more fully particularized in all things pertaining to it than we have if he mean things relating to Service or Worship as such is spoken after the rate that a great many other things in this Treatise are viz. with confidence enough but without proof There being nothing relating to Gospel-Worship as such but is determined by Christ and appointed in the Scripture When he sends forth his Apostles Mat. 28. they were to teach what he had commanded them nothing more or less And he being Lord and Master of his House whose House are we Heb. 3. 6. who dares be so bold as to intermeddle with the affairs thereof without his appointment or can do so without an incroachment upon his Soveraignty He was faithful as Moses who received and revealed the Ordinances of the then House of God that he left nothing relating to the Worship thereof as such to the wills of men But of this more hereafter Sect. 8. Of the apostasie of the Jews from Divine Institutions The aim of the Author in remarking it It s application to the Church of England Whose Investions are expresly forbidden Of things in themselves out of the casâ— of Worship indifferent 'T is not in the power of the Church to make that which is left indifferent by the Lord a necessary Worship The judgement of the Protestant Writers Of the decency and order is in the Ceremonies of the Church of England Of their being imposed by Publick Authority How they draw from God
were wont to receive Tythes they were not Levites neither for to them were Tythes paid Neh. 10. 37. 13. 12. Heb. 7. 5. Numb 18. 31. And if neither Priests nor Levites lawful Officers or Expounders of the Law by virtue of Office-power committed to them by the Lord they could not be for to these only by virtue thereof did the Exposition of the Lay appertain as is known 2. He seems to grant that they were such ordinary Magistrates as were in the Jewish Synedrion which is as much as we need plead for From an attendment upon the Synedrion of the Jews determining in cases of Judgment and Justice a lawful attendment on the preseâ—t Ministers will never be proved He himself afterwards grants Thaâ— the Scribes and Pharisees were many of them Rulers of the Jews but very learnedly tells us not as Scribes and Pharisees which none ever thought they were being as he acknowledgeth particular Sects among the Jews That these here mentioned were not such he is not able to demonstrate They sate in Moses Seat as Magistrates though their jurisdiction or power was not so great as his He adds That what we say some observe that these Scribes and Pharisees are especially charged with the omission of Judgement and Mercy things most nearly relating to the Office of Magistracy to whom it doth especially appertain to look thereunto is frivolous Answ But others think not so nor hath Mr. T. said any thing to encline them to think so That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is any where taken for right ordering the conversation towards God and man he cannot prove in Mat. 12. 18. 't is not so taken 'T is rather taken for the Ruledom and Government of God Christ was to publish true Religion among the Gentiles and to cast out Superstition which thing where ever it is done the Lord is said to Reign and Judge there And Mr. T. cannot be ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is the act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the Judge or Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which passeth sentence or judgeth and that this is the proper notation of the word which its being joyned with Mercy and Faith Luke 11. 42 doth not disprove except he will suppose that these are not to be regarded by Governours in the Administration of Justice which they eminently are Faith or faithfulness in the discharge of the trust committed to them by the Lord with the exercise of Mercy and bowels towards the Body and Souls of men is what especially becomes a Ruler so that the observation wants not iâ—s weight For disputations sake we suppose in S. T. 2. The Scribes and Pharisees to be Teachers and Expounders of the Law at that day But if such they were lawful Church-Officers of the appointment of the Lord which we have proved the present Ministers of England are not and therefore a lawfulness to hear these from a lawfulness to hear them cannot be pleaded except we grant they were meer intruders into the Ministry which upon supposition that they were Ministers we cannot yeeld for these Reasons 1. The Pharisees are expresly said to be Priests and Levites John 1. 19 24. which were the ordinary lawful Ministers of that day To which Mr. T. Sect. 3. This onely proves that some of the Pharisees were Priests and Levites not that all were so Answ True but the Scripture testifying there were some Pharisees that were Priests and Levites when it speaketh of their doing what peculiarly and by way of office did belong to the Priests and Levites 't is but rational to interpret it of them and not of any others He adds 2dly But if they were Priests it doth not follow that they were the lawful Ministers of that day 1. Christs Apostles were the lawful Ministers of that day Answ 1. 'T is true they were so but not of the Jewish Church exclusively to others so that this Allegation is impertinent 2dly It 's certain that the Priests of those times got their places by bribing the Roman Deputy as Josephus reports the high Priest did Answ Grant the high Priest did so it doth not follow that the inferior Priests should so do nor doth any Historian report so of them We add in S. T. 2. These of all others were most apt to question the Authority of such as taught the People So when John appears Preaching and Baptizing and professes to them that he was not the Christ they immediately question his Authority John 1. 25. which they could not be supposed to have the face to do if they themselves of all others had been the greatest intruders To which our Animadverter saith That they did so is no wonder for they were puft off with conceits of their Authority and Righteousness Answ This is no reason of his Assertion they had great Authority amongst the people their outward conversation was Righteous and blameless as saith Josephus Jewish Antiq. l. 18. c. 2. so that in this matter they had whereof to glory We add 3dly When they question Christ himself about his Authority he asks not them from whence they had theirs which doubtless upon that occasion he would have done had they not been lawfully seated in the Seat they did possess but from whence John had his who was esteemed as a Prophet To which our Animadverter Though Christ did not then yet he doth afterwards calling them a Generation of Vipers blind Guids and his charging them with affectation and ambitious seeking the chief Seats and to be called Rabbi What is it but an evidence that they did unlawfully climb into Moses his Seat Answ A marvelous evidence indeed which no one in the World would have 't is likely lighted on if it had not been Mr. T. his hap to have stumbled on it nor he himself if he could else have told how handsomly to have salved up the matter 2. Christ calls them Generation of Vipers therefore he seems to charge them that they did unlawfully climb into Moses his Seat of which he speakâ— not one word is such an absurd consequence as he will not be able easily to make good As if a man should say such a one is a Drunkard therefore he saith he is a Thief or such a one affects the title of Batchelor of Divinity therefore he usurps it which every one wouâ—d smile at as inconclusive We say further in S. T. 4thly We have the Lord Jesus many times crying out above all others against the Pharisees condemning them of pride hypocrisie avarice but not the least tittle of the usurpation of Moses his Seat is by him charged upon them or in the least intimated which doubtless would have been had they been guilty thereof Mr. T. replies 1. 'T is no wonder that Christs charging them herewith is not in express tearms related sith their instigation of Herod to take away John Baptists life related by Josephus is not related as impuâ—ed to them by him Answ 1. 'T is very uncertain
Of their rise from the customs and manner of the Nations directly contrary to many precepts The introduction of mens Inventions into the Worship of God idolatrous Will-worship Idolatry The judgment of the Ancients and others thereabout A departure from the Institutions of God to the Customs of the Nations called in Scripture a forsaking of God Several Scriptures reviewed Of the Jews worshipping other Godds How these things are applicable to the Church of England IN Sect. 9. This Animadverter examines what was asserted in S. T. touching the Apostasie of the Church of the Jews from the pure Institutions of the Lord mingling therewith the Inventions of Men and Customs of the Nations of which God sorely complaines and for it severely punisheth them the Contests of God from first to last being bottomed upon this foot of account which as it relates to the People of the Jews he acknowledgeth the truth of But to apply these things with the threatnings and punishments in the places mentioned to the imposing or using of such Ceremonies as are retained in the Church of England is a gross abuse Answ 1. But who applied them hereunto The utmost of the Athors intention in this assertion was only to manifest That a Church might be wonderfully gathered and separated by the Lord out of the World taken near to himself for his People yet soon apostatize and depart from him which the Jews did From whence I thought it had been lawful to conclude That another Church or Churches except some special Priviledge or grant to the contrary given to them of the Lord could be produced might likewise apostatize from God which when applied to the Church of England as â—e calls it only amounts to thus much that supposing it once was a true Church 't is possible if it hath not already it may apostatize and depart from God which Mr. T. will not deny And that this was the utmost of my intendment in this matter is evident from Q. 7. P. 11. Where are these words Whether any Church in the world we speak of a visible instituted Church hath greater security against Apostasie from God and that sore Judgment of having its Candlestick removed and being unchurched than the People of the Jews had If not Then whether supposing a National Church of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions that it may lose the essence of a Church and justly be disrobed of that appellation Yet upon second thoughts I see not that there is such a vast discrepancy betwixt the Inventions of men charged upon the Jews for which they were threatned and punished and the Inventions are to be found in the Church of England as this Animadverter would compel us to the belief of He tells us 1. That their Inventions were expresly forbidden And are not the Ceremonies of the Church of England Inventions of Men he grants at least some of them to be Now all the Inventions of man in the Worship of God relating to it as such were then and now expresly forbidden whilest he supposeth the contrary he doth but beg the Question by the second Commandment and elsewhere as hath been shewed The learned Dr. Willet in his Coment on the 2d Com. tells us That the true Worship of God which according to his nature must be spiritual is commanded in this 2d Precept and that he will be worshipped according to his Will revealed in his Word to which it is not lawful to add to or take any thing therefrom as the Lord said to Moses Exod. 25. 9. He further acquaints us That all other kinds of superstitious Worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Col. 2. 23. for we must saith he be contented with Rites and Ceremonies prescribed of God himself and the application of things of themselves indifferent so unto the Service of God as to make them a necessary part thereof is condemned by this Precept 2dly Mr. T. asserts That the Ceremonies of the Church of England are confessed out of the Case of Worship in themselves to be things indifferent Answ 1. And were there no Ceremonies amongst the Jews confessed out of the case of Worship to be so This Animadverter knows the contrary 2. By what authority doth any of the children of men make that necessary in case of Worship that is confessedly not so out of it i. e. make it a part of Worship for if necessary in case of Worship 't is evidently made a part thereof without which it cannot acceptablly be performed I confess Dr. Foen in Comitiis Oxon. An. 1605. one of their own Poets sings In Domini cultu si quid medium esse videtur Quod populti dubio stat cadit arbitrio Hoc Sacro-sancta parens Ecclesia si modo sanxit Inque sacris cultum hunc si velit esse ratum Non erit hic cultus medius cogetur ad illum Quisque necessarius hic quoque cultus erit Wherein he tels us That if any thing be indifferent in the Worship of God and Holy-Mother-Church shall establish and confirm it it ceaseth to be indifferent and becomes necessary Worship which every one is to be compelled to In which he speaks shall I say like a true Son of the Church of England or of Rome But he forgets to tell us upon what Scripture he bottoms these two Assertions First That there is any thing relating to the Worship of God as such of an indifferent nature Secondly That 't is in the power of the Church to make that which is left indifferent by the Lord a necessary Worship nor can he produce any but the unwritten Word or Law communicated to the Pope or his Conclave I know not when and kept I know not where which will prove no better at best than the proof the Jews bring for their Fopperies since their Apostacy and scattering abroad out of their Talmudical Writers or the Turks from their Alcoran i. e. frivolous and ridiculous This is generally decried and exploded by Protestant Writers Peter Martyr In Epist ad Hoop Episcop Glocest affirms of the English Ceremonies That Quoad aliter facere non liceat i. e. in their imposition as necessary parts of Worship they were grievous and burdensom Certain Princes of Germany to please Charles the Emperor Imposed the Surplice and other Rites upon the Ministers of their several Territories and are all condemned Supplicat Teolog German A. 1561. for this That they caused to sigh the Spirit of God and the hearts of good men It is Blasphemy to think that any outward thing may be made a Sign in the Church of any thing that is spiritual as the Cross in Baptism is unless it be expresly ordained in the Word and Commanded by God himself to be used to that end saith Lambert Danaeus Cont. Bellar. de Cult Sanct. Lib. 3. Cap. 7. Contrary whereto is the Doctrine of none of the Reformed Churches