Government because of his sons iniquity and out of fear of Nahash King of the Ammonites desired a King as other Nations because Moses Joshuah and all the Judges were immediately chosen by God and raised up extraordinarily for a time to do special services without ordinary succession and accordingly acted and ruled by extraordinary immediate motions and revelations from God in which respects the Government of the Israelites before Sauls reign was not unfitly termed by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods rule and when they would needs chuse a King or have Samuel to make them a King to judge them like all the Nations 1 Sam. 8.5 19 20. God said they rejected him that he should not reign over them v. 17. where the desire of having a King is not simply condemned as unlawful nor because they desired a Kâ—ng over the Church as such as if they might lawfully enough have desired a King over them as a political Head but not as Head of the Church as such for neither is there any intimation of any such limitation of their desire but on the contrary they desired that they might also be like all the Nations and that their King might judge them and go out before them and fight their Battels 1 Sam. 18.20 Nor is there the least hint of any reprehension of their desire that they would have a King over them as a Church to appoint them Religion and Worship as other people neither was it spoken that they rejected God as though the Lord did not reign where there is set up a Monarchical Government for it is Gods Ordinance and Kings have their power and authority from him according to that Prov. 8.15 16. By me Kings reign and Princes decree justice c. and they are his Deputies and Lieutenants by whom he ruleth In which regard the people might have lawfully desired a King if they had done it with upright hearts oâ— lawful grounds to good and warrantable ends in a right manner and in due time For the Lord had promised that when they were settled in the Land of Canaan he would when he thought good set a King over them out of whose loyns the Messiah should come and also sheweth how he would have him qualified and what he required of him Deut. 17.17 18. and he had promised unto Abraham that Kings should come out of him Gen. 17.6 And Jacob in his prophetical blessing saith That the Scepter should not depart from Judah nor a Law-giver from between his feet until Shiloh did come i. e. the Messias Gen 49.10 And David speaking of himself as a type of Christ saith Psal. 2.6 Yet have I set my King upon my holy hill of Zion And therefore this is not simply condemned as a sin in it self to desire a King but because they did it with an ill mind affecting innovation as being weary of Gods Government which he had established till himself pleased to change it and in a prâ—posterous and tumultuous manner before he had given any intimation of his pleasure and to a wrong and evil end that they might be like to the Heathen Nations and out of their confidence in a King as able to protect them and their diffidence in God as insufficient to defend them in his own way unless he would be directed in a course of their prescribing and finally because they would not wait upon him for the accomplishment of his word in his own due time but with all importunity press him to do at their own pleasure Thus the Assembly Annotations Whence the impertinency of the allegation of this Text either against Kingly Government or their Headship over the Church is manifested Noâ— is it more to the purpose which is added that to God even as to their political Head a sicle was paid yearly as a tribute called the sicle of the sanctuary For 1. If this payment be meant of that which is mentioned Exod. 30.12 13 14 15 16. it doth not appear by the Text that it was a yearly tribute paid to God as their political Head but a Tax put on them when Moses took the summ of the children of Israel after their number then they should give every man a ransome for his soul unto the Lord when he numbred them that there might be no Plague among them half a shekel after the shekel of the sanctuary the offering of the Lord to make an attonement for the souls which he was to appoint for the service of the tabernacle of the Congregation that it might be a memorial unto the children of Israel But if it be yielded that it was after made a yearly tribute as the Jewish Doctors say and a perpetual Ordinance according to what Mr. Ainsworth on Exod. 30 16. out of Maimony cites and that it continued so till the destruction of Jerusalem as Josephus relates in Book 7. ch 28. of the Jewish War yet this proves not that it was paid to God under that notion as to their political Head It is true that the tribute or custome called Didrachma that is shekels mentioned Mat. 17.24 25. is conceived by very many learned men to be that which was paid to the Lord for the use of the Temple as a tribute to him which is largely argued by Cameron in his praelections on that Text with whom Diodate Hugo Grotius Dr. Hammond concurr and before them Hilarius cited by Maldonat who thinks it was paid to the Romans and cites Hierome Bede and of this mind are many others as Beza Piscator Pareus But if Camerons opinion were certain yet it may seem rather to be paid to God as Head of the Church then as a political Head as this Author speaks sith it was paid for the service of the Temple 2. Were that which this Author saith granted him it should rather seâ—ve against him than for him For if it were paid to God as their Political Head it rather proves God to be the alone political Head and so against that which he saith true indeed as they were a political Body they had visible political Governours who when they ceased their policy was at an end than that God was the Churches alone Head and King and that it is false that the Kings of Israel were Heads of the Church and therefore his sayings do interfer That the Kings of Israel had a Headship over them to make Laws introduce Constitutions of their own framing in matters relating to Worship is conceived to be proved from 2 Chron. 20.3 21. 29.27 30.1 2 4 5 23. 31.2 3. with many more which I find not yet to be enervated by the Answers I have met with I proceed to examine that which follows CHAP. 6. ARG. 5. Sect. 1. False doctrine only makes a false Prophet not to be heard HE thus writes Argument 5. Those who have the characters and properties of false Prophets and Priests upon them are not to be heard but separated from But the present Ministers of England have
apprehension we have of his omnisciency goodness wisdome and truth who neither can be deceived nor deceive that he only knoweth all things that we are to call no man our Father upon the Earth for one is our Father which is in Heaven Mat. 23.9 As on the contrary when Ahazias 2 Kings 1. sent to Baalzebub the God of Ekron to enquire of that Idol he worshipped Baalzebub and when Saul enquired of one that had a familiar Spirit and not of the Lord 1 Chron. 10.13 14. He worshiped that familiar Spirit Our Lord Christ is that Prophet whom God requires us to hear in all things whatsoever he shall say unto us Acts 3.22 God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. And they that hear his word as the person to whom all things are delivered by the Father Mat. 11.27 as he in whom are hid all the treasures of wisdome and knowledge Col. 2.3 as that great Prophet who was to come into the World Luke 7.16 do worship Christ in hearing As on the other side he that heareth any other as Rabbi or master in that sense in which Christ asserts himself to be the only Master Mat. 23.8 10. as the Papists do who enquire of the Pope as infallible when he speaks or determins from his Chair doth worship him as his great Prophet Rabbi or Master which Christ forbids as an usurpation of his prerogative This worship of Christ is immediate even when we enquire of his minde by hearing other teachers who bring his word to us though not called as the Apostles and some others in the first planting of the Christian Churches as he that attends to a Kings Proclamation read or brought by never so inconsiderable a person declares by his Loyal hearing of it his honouring of his Prince not of the reader Câ—ier or messenger Yea God is worshipped and Christ honoured by hearing the Gospel read as the word of God as immediately and truly though not so solemnly by a boy at home as by a Pastor of a Church Sect. 2. Of hearing how instituted worship and to be devolved on the Scriptures of the New Testament Instituted worship of Christ is such as is by Christs institution Now institutions saith a civil Lawyer are praeceptions by which men are instructed and taught as the books of Ouintilian inscribed Institutions of Orators of Lactantius Divine Institutions of Erasmus the Institution of a Christian Prince of Aldus Institutions of Grammer of Calvin Institutions of religion Instituted woâ—ship of Christ under the Gospel is that which is by Christs praeceptions taught directed or appointed in the times of the Gospel since Christs coming in the Flesh. Which may be meant of that natural or moral worship which belongs to God or Christ such as are prayers to God giving thanks to him such like Of this it is true in respect of the explicite way of prayer or thanksgiving in the name of Jesus Christ or such peculiar manner as belongs to the New Testament the whole thereof is to be divolved upon the Scriptures of the New Testament that is as I interpret his words the direction or precept concerning it is to be taken from the Scriptures of the New Testament yet not excluding the directions and precepts of the Scriptures of the Old Testament nor the light of nature so far as that worship is perpetual and general to all people and times as being either natural or moral Of which sort I take hearing the word of God to be though some peculiarities there are which the Almighty hath tied us to in the New Testament in hearing as Mat. 17 5. This is my beloved Son in whom I am well pleased hear ye him Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Yet these passages do not exclude the precepts or directions of the Old Testament but presuppose them to be heard and learned in respect of the matter therein contained and the persons that reveal it so our Lord Christ Luke 16.29 They have Moses and the Prophets let them hear them 2 Peter 1.19 we have also a more sure word of prophecy whereunto you do well that ye take heed as unto a light that shineth in a dark place Nor do I meet with any prohibitions of hearing any but False-Prophets Mat. 7.15 deceivers Titus 1.10 that teach other doctrin 1 Tim 1.3 2 John 10 another Gospel Gal. 1.8 9. Our Lord Christ Caveat is Mark 4.24 Take heed what ye hear not warning them to avoid any that preacheth the same truth that he delivers though he more especially tyed his Disciples to hear his Apostles and such other as were sent by them to him yet when all the Church at Jerusalem except the Apostles which consisted of many thousands were scattered abroad by persecution and went every where preaching the word Acts 8.1 4. It was no sin to hear them they were not the strangers meant John 10.5 whom his Sheep were to flee from but rather they were bound to hear them in preaching his Gospel though not by any peculiar calling designed for that work as their function it being Christs declaration that his Sheep hear his voice John 10.27 Nor are the many precepts or directions in the Old Testament about hearing or reading Isai. 8.20 in the books of the Psalmes and Proverbs and other parts of Holy Scriptures vacated but that they remain still rules to us about hearing in the New Testament times and therefore it seems not to me to be a reasonable postulatum or demand that in the present enquiry of the Lawfulness of hearing the present Ministers of England the whole thereof be devolved upon the Scriptures of the New Testament Sect. 3. Hearing not a meer positive or ceremonial worship But perhaps the Author means by instituted worship of Christ such as is meerly positive or as we use to speak ceremonial such as are Baptism and the Lords Supper which are only worship of God by institution in the New Testament which is probable to be his meaning by what he adds not perplexing our selves nor the Consciences of any with what was or may be supposed to be permitted unto the Saints before the time of reformation whilst the worldly Sanctuary was yet standing the carnal ordinances pertaining thereunto in being at least by the providence of God not sully dissolved as afterward both it and they were being buried in the ashes and ruines of that Temple to which they were inseparably annext But if he make hearing of the present Ministers such an instituted worship of God or Christ he seems to me very inconsiderate hearing of preachers being a moral and perpetual worship common to all times and persons not a meer positive or ceremonial as being baptized or receiving the Lords supper are and therefore by reason
thereof it is not a reasonable postulatum which he demands to be granted him that in the present enquiry the whole thereof be divolved upon the Scriptures of the New Testament Yea were it granted him yet it would disadvantage those separatists with whom he concurs in Judgment about Nonconformity and separation from the Church of England and the Ministers thereof who use many places of the Old Testament not only about the Sabbath and it's observation but also about Baptism and the Lords Supper Churches ministry and ceremonies in their enquiries and himself also in the present enquiry who useth about election of Ministers by the people and other things in this dispute out of the Old Testament and even the Levitical ordinances sundry places and therefore I conceive not any reasonableness in his postulatum of divolving the whole upon the Scriptures of the New Testament Sect. 4. The judgment of the Antients not useless in this controversie That which he also speaks not perplexing our selves nor the consciences of any with the judgments of men in Generations past wherein they cannot acquiesce though to take of the prejudices of some against truth upon the account of its seeming Novelty we may here and there manifest their harmony with us in the main principles of the ensuing structures may seem to be a reasonable postulatum or demand in respect of those who are not able to examine what is said by Fathers Councils Schoolmen Protestant and Popish writers forraign and domestick and I should have liked it well if he had wholly omitted any such citations in this book which hath been dispersed so farr as I can learn chiefly if not only among such Nevertheless if we would intimate as if in this and other controversies of the separatists and others there were not use of studying and alledging those writers I think his postulatum or demand unreasonable For as Dallaeus in his Learned Book against Popish worship hath done much service to the truth in shewing out of the Fathers that the Popish worship of Saints Angels the Host or bread in the Eucharist Crosses Images and Reliques according to the tradition of the Latins was unknown to the Christians of the three first centuries so it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of England was allowed of by the first Fathers and Writers or any approved Council it being a thing of much moment in the arguments about the Lords Day and other Festivals the Sacraments Church and Ministry to understand what was the judgment and practice of the primitive Christians with whom Religion was more pure than in after times though corruptions too soon crept in among them Sect. 5. No approved practice of the Saints afore the Law Countenanceth separation from the present preachers in England Yet saith this Author inasmuch as some Beams of Light may be communicated unto the present Enquiry by a retrospection into the state of things in the time of the Old Law it shall not be grievous to us nor will it be altogether unprofitable to the Reader briefly to remark so far as may concern the matter in hand the state and management of affairs under that Oeconomy and Dispensation Not to mention the Administration of Holy things in the time of the Antediluvian Fathers nor the General Apostacy from the pure wayes of God in the dayes of Seth when according to their duty the faithful remnant the sons of God separated from the Wicked or the daughters of men and solemnly joyned themselves together to worship God according to his holy appointments Gen. 4.26 Let us take a brief view of things with relation unto the People of God after the giving of Moses Law when a Standard was set up for them to repair unto and they became being gathered into one as a City on an Hall conspicuous unto all Answ. How some beams of light may be communicated unto the present enquiry by a retrospection into the state of things in the time of the Old Law will not be easie to discern if the whole thereof be divolved on the Scriptures of the New Testament Yet it will not be grievous to me to examine what I find produced for his purpose I grant that Dr. Owen hath in his Book in Latine of the nature rise progress and study of true Theologie shewed divers Corruptions in the Ages before and after the Flood of Noah in Theologie and the pure Worship of God unto Moses his time and that the restitution of true Theologie was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophaning of the Name of God as some conceive Gen. 4.26 is meant either by blaspheming or by setting up of Idol-worship as it was before Abrahams separation Josh. 24.15 But neither by him nor I think by any other is it shewed that a separation was approved from Preachers that teach no worse Doctrine than is held forth by the Articles Homilies and other avowed Books of the Church of England or from a Society or Church that was no more polluted by Idolatry or other Corruptions in Worship than are chargeable on the publick enjoyned Worship of the Church of England If Gen. 4.26 be meant of a Reformation by setting up separate Congregations as Dr Owen conceives in that Book l 2. c. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call upon the Name of the Lord not from them that did as in the Worship of the Church of England is done And if Noah did reform by separation it was from Wicked men who had filled the earth with violence Gen. 6.13 which doth indeed make a necessary separation though it appear not but that Noah continued to preach to them and live among them 1 Pet. 3.20 2 Pet. 2.5 But is not the cause of the separation avowed by this Author from the Ministers and Church of England And though it be true that by the Law at Mount Sinai and other acts of Gods providence Israel became being gathered into one as a City on a Hill conspicuous unto all yet how then a Standard was set up for the people to repair unto needs some explication sith such as Job and such like holy persons if he or any other lived at that time seem not to have repaired to them nor were bound to repair to them unless they would be made Proselytes which the avoiding Idolatry of the Gentiles might require of them not such Corruptions onely as are in the Church of England But let us see what beams of light may be communicated unto the present enquiry by retrospection into the state of things in the time of the Old Law Sect. 6. Jewish Laws admitted some dispensation and addition First then saith he that the Lord gave unto the people of the Jews whom he had chosen out of all
they that persecuted them for so doing may expect the like judgments of God to fall on them as fell on the Jewes But if it be otherwise and the things inveighed against be not such as they make them and their bearing testimony be such as tends to infringe the publique peace but not to rectify any thing they are guilty of calumny and their practice not to be judged to proceed from holy zeale but evil passion Sect. 11. The conformist not chargeable as the false Prophets of the Jewes Sixthly saith he that they had all along their corruption in worship and degeneracy from the worship of God false Prophets who ran before they were sent prophesying smooth things to them in the name of the Lord seeing Lying vanities for them according to the desires of the hearts of them and their Rulers who were therefore in great esteem amongst them Isa. 9.15 and 28.7 Jer. 6.13 and 23.11 28. and 28.10 Hos. 9 8 Jer. 2.8 26. and 5.31 and 14.14 and 23.13 21. Ezek. 13.2 and 22.25 28. Mic. 3.5 6 7. Zeph. 3.4 2 Pet. 2.1 Answer All this is granted and if any of the Preachers in England prophesie lies in Gods name or bring in damnable heresies denying the Lord that bought them or are such as those whom the Texts alledged describe let them be branded as false Prophets But if they teach the fundamentals of Christian Religion truly and in respect of the substance of worship use no other than God hath appointed though they may in some points remote from the foundation erre and use some things in and about the worship of God which should not be yet do not overthrow the worship of God in substantials then are they false accusers who accuse them as if they were such as those Texts of Scripture alledged do describe Sâ—ct 12. Invectives against teachers and worship now may be from another spirit than that of the Prophets Seventhly saith he that in the height of their Apostacy God left not himself without a witness having one or other extraordinarily raised up and spirited by him to testify for his name and glory against all their abominations and self-invented worship reserving also a remnant unto himself that were not carried away with the Spirit of whoredoms and delusions 1 Kings 19.14 18. 2 Kings 17.13 Romans 11.3 4. Jer. 18.11 and 25.5 and 35.15 Answer That self invented worship was bowing the Knee to Baal 1 Kings 19.18 Rom. 11.3 4. serving Idols 2 Kings 17.12 burning Incense to vanity Jer. 18.15 going after other Gods to serve them and worship them Jer. 25.6 and 35.15 If there be found any such self-invented worship in the Church of England it will do well to testifie against it But if there be not such abominations and self-invented worship these texts will not justify Persons who have no other than ordinary calling to testify against them much less to censure them as whoredoms and delusions and they that practice them as carried away with the spirit of whoredoms and delusions And though persons may imagine they imitate Elijah are extraordinarily raised up and spirited by God and that they testify for Gods name and Glory when they call the Common-prayer Book an Idol the Ministers that conform Baals Priests the Communion the Mass with such like Billingsgate Rhetorick yet it is not unlikely but that it may be truly verified of such which our Lord Christ said to James and John when they would have fire commanded to come down from Heaven and consume the Samaritans even as Elias did ye know not what manner of Spirit ye are of and that it may be bitter and not holy zeal which moves them and their language judged by God not just reproof but unjust reviling Sect. 13. The forsaking of false Prophets and worship among the Jewes is no justification of separation from the present teachers and worship Eighthly saith he that it was the sin of that People to hearken unto the teachings of such as were not sent by the Lord though they pretended never so much to be sent by him and the unquestionable duty of the Lords preserving Remnant to separate from them as also from all the false devised worship of that day though commended by their Kings and Rulers 2 Kings 17.21 22. Hos. 5.11 The former is evident such Prophets were to be cut off from the middest of them Deut. 18.20 and they are expressely forbidden to hear them Deut. 13.3 Jer. 27.6 16. so is the latter their devised worship being a breach upon the soveraign Authority of God must needs be a grievous sin as the names of Adultery Whoredom Idolatry Fornication by which the Spirit of the Lord doth frequently set it forth abundantly demonstrates Psal. 73.27 Isai. 57.3.8 Jer. 9.2 EZek. 23.45 Hos. 3.7 and 7.3 Lev. 20.5 Jer. 13.27 Ezek. 16 17.20.30 Hos. 1.2 Rev. 14.8 and 18.9.19 20. which without controversie the people of God were to separate from and have no communion with any in upon what pretence soever which is solemnly charged upon them as their duty in the Scripture Hos. 4.15 Amos 5.5 Prov. 4.14 and 5.8 Cant. 4.8 Answer None are said in those Texts or any other I meet with not to be sent by the Lord who delivered the truth of God but they only in those places are denied to be sent by God who delivered falsehoods and such falsehoods as were inciting to Idolatry or contradictions to the messages of the true Prophets and such were not to be heard though they should be commâ—nded by Kings and Rulers who ought to cut them off when they spake in Gods name a word which he had not commanded them to speak or did speak in the name of other Gods Deut. 18.20 And if they sought to turn them from the Lord to serve other Gods they were not only not to hearken to them but also if they were never so near to them they should not spare them but kill them Deut. 13.9 which I presume he will not say of the present ministers of England and therefore me thinks he should have left out these allegations if he had well bethought himself how unfit they were to his present designe That devised worship which is termed Adultery Whoredom Idolatry Fornication is Levit. 20.5 Committing whoredom with Molech Psal. 73.27 being farre from God going a whoring from him Isaia 57.5 inflaming themselves with Idols under every green Tree slaying the Children in the Valleys under the Clefts of the Rocks Jerem. 9.2 treachery Jer. 13.27 abominations on the hill in the fields Ezek. 16.17 making to her self images of men to commit Whoredom with them v. 20. Sacrificing their Sons and Daughters to them to be devoured Ezek. 23.37 Committing Adultery with Idols Hos. 1.2 departing from the Lord Revel 14.8 and 18.9 such fornication as Babylon made all Nations even Kings of the earth to commit and from such it is without controversie the people of God were to separate and have no communion with any in upon any
the Church of England that the visible Church of Christ is a Congregation of faithful men in the which the pure Word of God is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite to the same The addition in the Confession of Faith of the Assembly Ch. 25. Art 2. that the visible Church universal under the Gospel consists of all those throughout the World that profess the true Religion and of their Children is not found in the Writings of the New Testament and those Texts that are alledged for it Ezek. 16.20 21. Rom. 11.16 Gen. 3.15 Gen. 17.7 if they were pertinent would as well prove a whole Nation to be Gods visible Church yea all mankind descended from Eve as the visible Church to consist of the children of them that profess the true Religion And the same may be said of them that assert an Ordinance of Infants visible Church-membership unrepealed that alledge Mat. 28.19 as proving Christs appointing Nations as such to be baptized that alledge the Jewish Proselytism as a pattern to us How far this Quaerist agrees with these may be discerned by other passages If he concur with those of the Congregational way about Church-members and their proof from the Covenant to Abraham Gen. 17.7 as made to his natural seed and so to all Believers natural seed I see not how he can avoid the asserting of a National Church like the Jewish which I grant is not agreeable to the Gospel according to which the visible Church of Christ is a Congregation of faithful men as the definition of the Church of England Art 19. expresseth it and hath been fully proved by me in the third part of my Review Sect. 52. c. 2. In answer to the Question Whether there be any National Church under the Oeconomy of the Gospel I say that though there be no National Church so as that the whole Nation and every member of the Nation be to be accounted of the visible Church of Christ by vertue of their Generation or Proselytism and such Covenant as was made to Abraham concerning his natural seed or to Israel at Mount Sinai or elsewhere yet the whole number of Believers of a Nation may by reason of their common profession be called a National Church as well as the whole Body of men throughout the World professing the faith of the Gospel and obedience to God by Christ according unto it not destroying their own profession by any errours everting the foundation or unholiness of Conversation are and may be called the visible Catholick Church of Christ as the Congregational men speak in their Declarat ch 20. Wherefore it is no more against the Gospel to term the Believers of England or Scotland the Church of England or Scotland than it is to term the Believers throughout the World the Catholick Church nor is it more unfit for us to term our selves Members of the Church of England in this respect than to term our selves Members of the Catholick Church nor is there need to shew any institution of the Lord more for the one than for the other Nor is there need to alledge Isa. 49.20 or Isa. 66.8 for such an Institution Nevertheless that the Prophesie Isa 49.23 Kings shall be your Nuâ—sing Fathers c. waits the time of its accomplishment is said with more Confidence than Evidence Many learned Interpreters think otherwise among whom Mr. Gataker in my judgment inferiour to none in his Exposition of Holy Scripture hath these words Annot. on Isa. 49.23 And Kings shall be thy Nursing Fathers and Queens thy Nursing Mothers fulfilled in those Persian Potentates Cyrus Artaxerxes Darius Ahaâ—uerus with the Queens also of some of them that patronised and protected Gods people and promoted Gods work with them Ezra 1.1 4. and 63.12 and 7.12 26. Neh. 2.6 8. Esth. 8.3 8. and much more in other Emperours and Kings together with their Queens as Constantine Theodosius and the like who both embraced the Christian faith themselves and maintained the profession of it Of some whereof see Rev. 17.12 16 17. And Mr. Mede on Rev. 16.17 hath these words For truly out of the same ten horns or Kings they shall be who at length shall hate the Whore whom they have so long born which partly we perceive to be fulfilled shall make her desolate and naked shall eat her flesh and burn her with fire Nor is it to be denied without ingratitude to God and Men that Kings and Queens since the rise of Antichrist though many of them made drunk by the Whores intoxicating cup have been cruel Butcherers of the Saints both before the Reformation and since even in our dayes have been nursing Fathers and nursing Mothers to the Church of Christ and that a National Church in the sense fore-mentioned hath been the result of its accomplishment and we hope in more ample manner will be the result of its fuller accomplishment As for the Text Isa. 66.8 that it is a prophesie expresly relating to the Jews and their miraculous conversion is not certain Mr. Gataker in his Annot. on Isa. 66.8 hath these words The most Interpreters both Jew and Christian understand these words of the strange sudden and unexpected delivery of the remainders of Gods people out of the Babylonian bondage by Cyrus Howbeit divers Interpreters understand them of the restitution and restauration of the Church under the Ministry of the Gospel when so many thousands were so soon and so suddenly converted without any great labour or pains-taking about them of those by whom they were converted Act. 2.41 4.4 and both these Expositions conceived as subordinate the one to the other may very well be admitted And therefore if the Author hear it not pleaded in this matter yet he may find another Exposition than that which he imagines that it expresly relates to a future miraculous Conversion of the Jews However if it did sith it is said Rom. 11.25 26. When the fullness of the Gentiles is come in all Israel shall be saved he might find something for a National Church in that Prophesie Isa. 66.8 As for those words in his Parenthesis that the assertion of a National Church of the institution of Christ is wholly destructive of Gospel administrations they are said with no more truth than proof though we should say a National Church in respect of its Government or Officers is of the Institution of Christ. For suppose it were asserted that Christ had instituted Patriarchs or Arch-bishops and Bishops and the Government of the Church of England or Scotland under them yet this might be without total destruction of Gospel Administrations The preaching of the Gospel administration of Baptism and the Lords Supper with other administrations of Christian Worship and Discipline have been and may be continued even where Archbishops and Bishops have been over a National Church as instituted by Christ. But let us attend his motions thus he goes
1.24 and the Popes usurp whose decrees in points of Faith and determinations of doubts of Conscience and impositions of Laws binding the conscience are made unerring such Rule over Princes in secular Affairs with pomp outward grandure like Gentile Princes as the same Popes usurp rule for themselves not for Christ rule by force not by authority of Gods Word If any Lord-Bishop affect seek take upon him or exercise such Lordship or Dominion it may be censured for Antichristian yet not his Office but his practice is to be thus censured and this not to be imputed to his Order but his Person But to judge so of a person barely because of the Title of Lord which was given by Sarah to her Husband and propounded as meet 1 Pet. 3.6 or to deny any liberty to manage any civil business to an Ecclesiastical person because of those words of Christ is more than I conceive they have sufficient ground to do Sure such Congregational men as have been Heads of Colledges in the Universities or Vicechancellors or Leaders of Forces have given occasion to be termed Antichristian as well as Lord-Bishops if Lordly Dignity and Secular Rule merit that appellation As for 1 Pet. 5.3 the Annotation in the Book of the Annotations in English termed the Assemblies is thus Lords that is not imperiously commanding your own inventions instead of the Doctrine of the Gospel nor carrying themselves insolently and magisterially towards Gods people 3 John ver 9. which imports not an Office forbidden but the evil practice of them whose Office is allowed For this very Exhortation is given to those who were Elders among the Christians even St. Peter who entitles himself a fellow Elder to them and therefore contains not a Precept forbidding the Office of a Lord Bishop any more than of an Elder such as St. Peter was but the abuse of the Office nor doth it forbid Lordly Dignity but Lordly Rule whereas Bishops Rule should be Pedo non Sceptro not as Princes but as Shepherds If any Prelate use such Rule it is not his Office but his Practice which is to be termed Antichristian Sect. 7. The Office of Lord-Bishops not from the Papacy But this Author proceeds Not to multiply Arguments in a matter that others have so largely debated 2. That Office that is derived from and is only to be found in the Papacy is surely Antichristian if the Pope be the head of Antichrist this must not be denied But the Office of Lord-Bishops is derived from is only to be found in the Papacy Which of the Reformed Churches that have separated from the Papacy have retained it Did the woman in her flight into the Wilderness carry it along with her What more absurd then to run to the persecuting Whore and Beast for an Office of Ministry and what more evident demonstration of its being an Antichristian Office than its entertainment only by that false Antichristian Church and its utter rejection and detestation by the true Spouse and witnesses of Christ in all ages What is delivered over to us in this matter by some of them we shall briefly affix hereunto Hierome in his Epistle to Evagrius and in his Commentary on the Epistle of Titus professes That it is more by custom than by any institution of the Lord that Bishops are become greater than the Elders or Ministers Harm of Conf. Sect. 2. Tit. 11. So from him do the Churches of Helvetia proclaim whence they infer and that truly according to Act. 4.9 That no man by any right can forbid but that we should return to the old appointment of God and rather receive that than the custom devised by men Wickliff in his Answer to King Richard the Second citing Mat. 20.25 1 Pet. 5.3 sayes Lordship and Dominion is plainly forbidden to the Apostles and darest thou then usurp the same If thou wilt be a Lord thou shalt lose thy Apostleship c. The University of Geneva say Theses Genev. 71. These functions following we hold to be altogether false and destitute of all true foundation viz. the Primacy of the Bishop of Rome over all Churches the Cardinalship Patriarchship Archiepiscopalship and briefly the whole degree of Lord Bishops over their fellow Elders Marlorat in his Exposition on the Revel chap. 17.3 sayes That Archbishops Deans c. are in Office under Antichrist yea upon Chap. 9. that they are the tails of Antichrist Beza saith They could not be brought into the Church until they had driven him out who is the only Master Christ and there is neither holy Scripture nor Council nor antient Doctors which ever did know such Monsters Beza's Confess Art 7.14 The noble antient Oldcastle Lord Cobham saith That the whole Episcopal degree of Lord Bishops over their fellow Elders is altogether false and destitute of all true foundation yea that all other Functions and Offices besides Priests and Deacons are unlawful as being Sects devised by men destitute of all true foundation To these we might add honest Bale upon the Revelation viz. chap. 17. where he saith Canterbury and York are the Beastly Antichrist's Metropolitans and Primates and upon Chap. 13. that Archbishop Diocesan Archdeacon Dean Prebend Doctors Parson Vicar c. are very names of blasphemy For Offices they are not appointed by the holy Ghost nor yet mentioned in the Scripture Cartwright sayes of them that their Functions are not in the Word of God but of the Earth new devised Ministries and such as can do no good that their Office is the neck of the Popish Hierarchy come out of the bottomless pit of Hell Fenner proclaims them to be no natural members of the body of Christs Church as being of humane addition not born with her nor grown up with her from the Cradle The French and Belgick Confession sayes That they pass not a rush for them The Church of Geneva That the Hierarchie is Devilish confusion stablished as it were in despight of God and to the mocking and reproach of all Christian Religion The Seekers of Reformation in Q. Elizabeths time spake fully hereunto 2 Adm. to Parl. we have an Antichristian and Popish ordering of Priests strange from Gods Word never heard of in the Primitive Church taken out of the Popes Shop to the destruction of Gods Kingdom The Names and Offices of Archbishops Archdeacons Lord Bishops c. are together with their Government drawn out of the Popes Shop Antichristian Devilish and contrary to the Scriptures Parsons Vicars Parish-Priests are birds of the same feather to whom might be added many others Answ. 1. Though the Pope in these later ages especially since Boniface the third obtained of Phocas the Emperor more than 600 years after Christ that Rome the seat of blessed Peter the Apostle which is the head of all Churches should be both so called and accounted of all as Platina speaks and as Onuphrius addes Had the title of Universal Bishop conferred on him and it was added that the name of Pope which was
with many more that might be added to which the Ministers of England are to subscribe and own as agreeable to the Word of God before their admission into the Ministry according to the 38. Canon Ecclesiastical Are any of these Ordinances and Constitutions of the appointment of Christ When or where were they instituted by by him That these are Posts set by the Lords Posts and Thresholds by his Thresholds of which the Lord complains Ezek. 43.8 who sees not That the present Ministers of England do conform and subscribe hereunto cannot be denied and thence an owning subscribing and submitting to Orders and Constitutions that are not of Christs appointment is evidently evinced Answ. Though I undertake not to justifie all that is in the Ecclesiastical Canons of the Synod at London Anno 1603. nor need the present Ministers nor perhaps will they or the Bishops themselves take it upon them yet that it may appear how falsly and injuriously this Authour hath dealt with them and how superficially he hath handled this Argument I say I. That he hath misrecited the Canons in all or most of the 14 particulars alledged 1. In the 7. Canon it is not said That the Orders and Offices of Arch bishops Bishops Deans Arch-deacons with many others appertaining unto this Hierarchy are Orders needful and necessary in the Church of Christ nor is it required therein that the Ministers promise subjection and obedience unto them But it is censured as a wicked errour to affirm that the Government of the Church of England under his Majesty by Arch-bishops Bishops Deans Archâ—deacons and the rest that bear Office in the same is Antichristian or repugnant to the Word of God and it is required of such as have thus affirmed that before their absolution from Excommunication they repent and publikely revoke it 2. In the 4. Canon Ministers are not required to own and submit to a Liturgy or prescript Form of Worship devised by men and imposed solely by their authority nor to tie themselves to it neither diminishing nor adding in the matter or Form thereof But it is judged a wicked errour to affirm that the Form of Gods Worship in the Church of England established by the Law and contained in the Book of Common Prayer and Administration of Sacraments is a corrupt superstitious or unlawful Worship of God or containeth any thing in it that is repugnant to the Scriptures and it is required of such as have thus affirmed that before their absolution from Excommunication they repent and publickly revoke it 3. In the third particular are sundry things liable to Exception 1. It is said that in the Book of Common Prayer Bowing at the Name of Jesus is prescribed which I find not there but in the 18 Canon 2. It is not well that when this Author does not yet he tells us some would say that kneeling at the Lords Supper smells very strong of the Popish Leven and is but one peg beneath the adoration of their Breaden God when he might know that not only the 28. Article of the Church of England and the Homily of the Peril of Idolatry and the Apology of the Church of England are fully against it but also the Compilers of the Common Prayer Book suffered Martyrdom for their refusal and abhorrency of such adoration and in the Rubrick of the Common Prayer Book as it is now established after the Communion there is a clear and sufficient Declaration against it which should if this Author had dealt candidly have been told ignorant people who are drawn into a separation upon this suggestion 3. It is true that in the 36 Canon subscription is required to this Article That the Book of Common Prayer and of Ordering of Bishops Priests and Deacons containeth in it nothing contrary to the Word of God and that it may be lawfully used and that he himself will use the form in the said Book prescribed in publike Prayer and Administration of the Sacraments and none other which I take not to be the same with owning submitting and engaging to conform to all the Orders Rites and Ceremonies prescribed therein 4. It is said Canon 32. The Office of a Deacon is a step or degree to the Ministry according to the judgment of the ancient Fathers and the practice of the Primitive Church and the subscription is required in the 36. Canon to the Book of Ordination as I have set it down here but they are not required by that subscription to own this assertion That the Office of a Deacon is the first step or degree to the Ministry 5. In the 49. Canon it is said No person whatsoever not examined and approved by the Bishop of the Diocess or not licensed for a sufficient or convenient Preacher shall take upon him to expound in his own Cure or elsewhere any Scripture or matter or doctrine But they do not speak though judged worthy of the Cure of Souls they may have a Cure of Souls by indirect means or by reason of the imperfection of the Law to debarr them or by reason of the want of sufficient Preachers as was in the beginning of the Reformation or for want of maintenance for able Preachers to undertake it who are not judged worthy of the Cure of Souls 6 and 7. Neither of the Positions are Canons 49 57. though their Ministration of Baptism and the Lords Supper is made sufficient And the 8. particular is in Canon 57. 9. Can. 60. It is not said That Confirmation by Diocesan Bishops is an Ordinance of God but that it hath been a solemn ancient and laudable custom in the Church of God continued from the Apostles times that all Bishops should lay their hands upon children baptized and instructed in the Catechism of Christian Religion praying over them and blessing them which we commonly call Confirmation and that this holy action hath been accustomed in the Church in former ages 10. It is not said Canon 62. that it appertains to the Office of Ministers to marry but they are only regulated therein 11. The Bishop is to suspend according to Can. 68. Ministers refusing to bury but the lawfulness of it is not there asserted though presupposed 12 13. Ministers preaching administring the Communion in private houses except in times of necessity some appointing of Fasts holding Meetings for Sermons are forbidden Can. 71 72. but it is not there determined that they are forbidden because of the unlawfulness Inexpediency or inconvenience may occasion a prohibition of that which is not unlawful 14. It is not asserted Can. 74. that Ministers ought to be distinguished by the habit there prescribed but that ancient Churches thought it fit II. Were all true which this Author hath alledged in these 14 particulars yet it is not true which he saith that either in the 36 or 38. Canon Ecclesiastical Ministers are to subscribe to and own all these Orders and Ordinances as agreeable to the Word of God III. To the Questions Are any of these
is with the Spirit pray that he may interpret that is not only speak with the Spirit but also with the Mind Therefore it is manifest that the prayers Rom 8.26 1 Cor. 14.15 are meant of such as are in extraordinary raptures and ecstacies such as the Prophets sometimes had and St. Paul speaks of 2 Cor. 12.1 2 3 4. and cannot be applied to the ordinary publike prayers of the whole Congregation Thirdly the help of the Spirit cannot be meant of suggesting a Form of words because it is said the spirit it self maketh intercession for us with groans unutterable and 1 Cor. 14.15 is such praying in the spirit as may be without the understanding of him that prays or others even such as he that occupieth the room of the unlearned cannot say Amen to seeing he understandeth not what the Speaker saith Fourthly The praying with the Spirit is such as is unfruitful of it self v. 14. and not to be affected of it self nor can be a matter of duty sith it is motus liberi spiritus as the School-men speak rightly a motion of the free Spirit such as lumen propheticum prophetical illumination is which is such a gift as that it may be our duty to use it when we have it not our duty to acquire it Upon all which reasons it is apparent that these Texts are much perverted against the use of a prescript Form of words in Prayer devised by man because of the Spirits help Rom. 8.26 praying in the Spirit 1 Cor. 14 15. sith they cannot be meant of ordinary publike prayers and of praying in words unpremeditated as immediately suggested by the Spirit of God Sect 8. The admission of vitious persons to Communion justifies not separation 8. That wicked and ungodly persons and their seed are lawful members of the Church and if they consent not willingly to be so they may be compelled thereunto contrary to Psal. 110.3 Acts 2.40 41 47. and 19 9. 2 Cor. 6.14 17. and 9.13 Answ. This Author shews not where the Law is nor when or how the Ministers subscribes to a Constitution of this instance not know I where to find either It is said Psal. 110.3 Thy people shall be willing in the day of thy power But it doth not therefore follow that men may not be compelled by pecuniary mulcts or other penalties to come to Common Prayer or the Communion For however the question be resolved about liberty of Conscience and toleration in the New Testament yet David meant not that there must none be then compelled if so neither Asa nor Josiah did well in urging the people to swear to cleave to God and to stand to it 2 Chron. 34.32 If understood of the times of the New Testament it proves that members of the Church should be a willing people but not that no other may be lawful members or admitted or caused by commands of Rulers or penalties to joyn with the Church in Gods Worship For then it must be the duty of them that admit members into the Church to know that they whom they admit are a willing people which I think none now can do It is true Acts 2.40 Peter exhorted the Jews to save themselves from that perverse generation of them that opposed Christ and v. 41. Then they that gladly received his Word were baptized and v. 47. The Lord added to the Church such as should be saved but how this proves that wicked and ungodly persons may not be admitted as lawful members of the visible Church Christian nor compelled thereunto I discern not Sure Judas was admitted to the Apostleship and to the Passover if not to the Lords Supper Ananias and Saphira were taken as lawful members Simon Magus baptized we find none blamed for admission to the Lords Supper of disorderly Corinthians And for compulsion from Idolatrous Worship and other evils if Parents may correct these in their children Princes may do it in their Subjects and if Parents may by penalties compel their children to conform to true Religion so may Princes The separation Acts 19 9. is nothing to countenance the separation from the Service and assemblies of the Church of England for that separation was not because of the presence of professed Christians of vitious life but because of divers who were hardned and believed not but spake evil of the way of Christ before the multitude and so endeavour to disturb them in the practice of Christian Religion The words 2 Cor. 6.14 whether we read it be not unequally yoked or unevenly ballanced to the other side with Infidels and whether we expound it of marriage or familiar converse or as the words v. 16. What agreement hath the Temple of God with Idols do plainly evince it to be meant do not joyn with the Idolaters in their Idol Temples to eat there things offered to Idols which he had forbidden 1 Cor. 8.7 10. to partake of the table of Devils 1 Cor. 10.21 it is manifest from v. 15. to be meant of professed Infidels opposite to him that believeth and therefore cannot be understood of not joyning in prayer and the Lords Supper with a professed Believer though of vitious life Nor can the separation from among men v. 17. be understood of any other than professed Infidels nor the the touching the unclean thing be any other then joyning in service of Idols mentioned v. 16. and therefore is manifestly impertinent to the separation from Believers by profession in the service of God by reason of their personal wickedness The last Text 2 Cor. 9.13 is less to the purpose For what shew of consequence is there in this Christians glorifie God for others professed subjection or the subjection of their Confession or consent to the Gospel of Christ therefore wicked persons and such as consent not willingly are not to be taken for lawful members of the Church nor may be compelled thereto It is added 9. That women may administer the Sacrament of Baptism contrary to 1 Cor. 14.34 1 Tim. 2.12 Matth. 28.18 19 20. Ephes. 4.11 Answ. That it is true that in Q. Elizabeths time Baptism by Women in supposed case of necessity was in the English Churches either tolerated or allowed and the like hath been in the Lutheran Churches and Mr. Hooker in his fifth Book of Ecclesiastical Policy sect 62. saith somewhat for it yet since the Conference at Hampton Court in the beginning of King James his reign to the Rubrick of private Baptism in the Common Prayer Book the words lawful Minister were added which still continue the Baptism of Women is not allowed by any constitution nor owned by the present Ministers that I know and therefore this instance is unjustly here recited Yet thus much may be said that notwithstanding Women are excluded from any Ordinary Ministery of the Word or Sacraments in the Church by the Texts alledged 1 Cor. 14.34 1 Tim. 2.12 and from baptizing Mat. 28.18 19 20. Ephes. 4.11 Sith we find that Philip the Evangelist had four
that are excommunicate of excommunicating suspending or inflicting other censures and penalties on any that offend yea on Princes and Nations Finally of all things of the like sort for governing of the Church even whatsoever toucheth either Preaching of Doctrine or practising of Discipline in the Church of Christ. Which his practice sheweth to be such as to dispense with the Laws of God as by legitimating incestuous Marriages releasing of lawful Oaths granting Indulgences releasing out of Purgatory Canonizing of Saints Consecrating of things for the expulsion of Devils with many more and iâ— it be true which is related in a Book lately printed to have been asserted by the party of Jesuites in the Colledge of Clermont in France that the Pope is not only infallible in matters of Faith but also in matters of Fact he is elevated to that height as to accomplish the prophesie which is 2 Thess. 2.4 But the present Ministers of England do abhorr the giving such power to the King Bishops or Convocation yea it is disclaimed by the King Bishops and Convocation as blasphemous and that power they ascribe to the Church is set down in the 34. Article of Religion Every particular or National Church hath authority to Ordain Change and abolish Ceremonies or Rites of the Church Ordained only by mans authority so that all things be done to edifying And that which they acknowledge belonging to the King as the only Supreme Governour of the Realm of England and of all other his Highness Dominions and Countries as well in all Spiritual or Ecclesiastical things or Causes as temporal is thus explained Artic. 37. We give not to our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in holy Scriptures by God himself that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the civil Sword the stubborn and evil Doers Which is so far from being no other than the Headship pleaded for by the Church of Rome as this Author saith p. 47. that to shew the calumny of it I need use no other words than those of Dr. John Owen in his answer to a Popish Book entituled Fiat Lux ch 13. p. 271. The Declaration made in the dayes of King Henry the 8. that he was Head of the Church of England intended no more but that there was no other person in the World from whom any Jurisdiction to be exercised in this Church over his Subjects might be derived the Supream Authority for all exteriour Government being vested in him alone that this should be so the Word of God the Nature of the Kingly Office and the ancient Laws of this Realm do require And I challenge our Author to produce any one testimony of Scripture or any one word out of any general Council or any one Catholick Father or Writer to give the least Countenance to his assertion of two Heads of the Church in his sense an Head of Influence which is Jesus himself and an Head of Government which is the Pope in whom all the sacred Hierarchy ends This taking of one half of Christs Rule and Headship out of his hand and giving it to the Pope will not be salved by that expression thrust in by the way under him For the Headship of Influence is distinctly ascribed unto Christ and that of Government to the Pope which evidently asserts that he is not in the same manner Head unto his Church in both senses but he in the one and the Pope in the other I add that Mr. Philip Nye in his Book of the lawfulness of the Oath of Supremacy and power of the Civil Magistrate in Ecclesiastical affairs and subordination of Churches thereunto Printed 1662. though not published hath these words p. 46. For Persons and Causes Spiritual or Ecclesiastical that are properly and indeed such as first Table-duties which contain matters of Faith and Holiness and what conduceth to the eternal welfare of mens souls an interest and duty there is in the Civil Magistrate more suâ— to give Commands and exercise Lawful Jurisdiction about things of that nature And for Persons there is no man for his graces so spiritual or in respect of his gâ—fts and Office so eminent but he is under the Government of the Civil Powers in the place where he lives as much in all respects as any other subject Yea in the Apology of the Brownists Printed 1604. these words are alledged for their common defence out of the Letter of Henry Barrow to a Lady 1593. p. 92. I have every where in my writings acknowledged all duty and obedience to her Majesties government as to the sacred Ordinance of God the Supreme Power he hath set over all causes and persons whether Ecclesiastical or Civil within her Dominions Out of these things I infer that asserting the Kings Supremacy or the power of making Laws owned by the Ministers of England is not making another King besides Christ over his Church nor ascribing such a Headship to the King or Governours of the Church as is pleaded for by the Church of Rome and that for the Kings Supremacy those that dissent about Ceremonies and Church Government do acknowledge it as it is meant in the Oath taken by the Ministers Concerning which Supremacy if what I have written in the little Treatise Printed 1660. intituled A serious consideration of the Oath of the Kings Supremncy in the proof of the fourth and fifth Propositions be not sufficient to produce from the Scripture the institution of such an Headship with the conditions annexed thereunto methinks Dr. Rainold his argument which convinced Hart in the conference with him ch 10. div 1. and such other writings as have been written by Bilson Mason Bramhall and many more should have prevented this calumny of making thereby another head besides Christ equivalent to a denial of his Kingly Office And to his Objections I answer 1. to the first That we use not the title of Head but Supreme Governour yet when it was used it meaning the same it might be used as it was given to Saul 1 Sam. 15.17 though not as it it is given to Christ Ephes. 1.22 and 5.23 29 2 Cor. 11.2 Nor is the title of Head so appropriate to Christ but that it is given to the Man over the Woman 1 Cor. 11.3 to the Husband over the Wife Ephes. 5.23 and may in a qualified sense in respect of Government be given to the King over the Church in his Dominions as to Saul 1 Sam. 15.17 to the chief of Families as Parents or others of greatest authority or esteem as the heads of houses Exod. 6.14 in which sense Parliament men Judges Ecclesiastical Governours may be termed Heads of the Church or State they represent
preach the Gospel and the improving it by converting others to faith and obedience not of so mean a thing as an ability of conceiving and uttering Forms of prayer without book As for the 4 th thing offered The lawfulness of the Saints praying in a Form is neither because they have not the Spirit nor that having the Spirit he is not a sufficient help to them in their approaches to God but because in such praying neither is any thing done forbidden by God nor any thing omitted thereby which God requires for the performing the duty of prayer The Spirit I grant is sufficient to help in our approaches to God and doth help Rom 8.15.26 But that it is done by enabling by immediate inspiration to utter matter of prayer for the benefit of others is not meant in those places And indeed such a mistake hath filled some with high conceit of themselves and others with admiration of such to their mutual perditions Whereas this is but a common gift or rather an acquired ability often used with cunning to deceive others of which there are many footsteps in the affected expressions otherwise which shew their pâ—aying is not from the Spirit of God but their own spirit But of the impertinency of this Text I have spoken before in answer to ch 5. sect 7. It follows Sect 10. The Forms of Prayer imposed are not made necessary essential parts of Woâ—ship Answ. The 〈◊〉 Pâ—oposition mâ—ant of making it doctrinally necessaâ—y by vertue of Gods appointment so as that the omission of it at any time when the worship is performed should be sin or using any other Form should make it not Gods worship or not acceptable to him might be granted But being understood of making a thing the condition of an action by vertue of the authority of Governours so as that at some time and place it is not to be done without it by persons that are their subjectâ— under a civil penalty the major is denied In which sense the use of the Liturgy is imposed which doth not make it any other than a circumstance of Divine worship not such an adjunct as is a necessary part thereof This Author granted before here sect 8. Circumstances in the worshâ—p of Christ atttending religious actions as actions without assignment of time and place no action to be managed by a community can be orderly performed by them Therefore if the Governours assign a time and place undetermined by God it is that which they may do lawfully and not requiring them as necessary by vertue of Gods institution nor of all but only of their own subjects they are made but circumstances not necessary parts of Divine worship So if for avoiding of inconvenience publique praying be forbidden in the night and in some places and it be commanded to be done at such hours of the day in such a place these hours and place are made no other than circumstances of the religious action no Religion is placed in them â—hey are not made parts of worship but adjuncts alterable as it may stand with conveniency There is the same reason of imposing a Liturgy for uniformity to prevent dissonancy or some other inconvenience which may be incident to some persons as of requiring Prayers without it If neither be determinatively instituted by Christ but commanded for conveniency they both remain circumstances â—ot necessary parts of Divine worship notwithstanding the imposition by Governours Sacrificing on the Altar at the Tabernacle and Temple was a part of the worship because commanded by God and so would the Liturgy be if it were commanded as that was But that the Liturgy is not so it appears from the words of the Preface to it The particular forms of Divine worship and thâ— rites appointed to be vsed therein being things in their own natuâ—e indifferent and alterable and so acknowledged it is but râ—asonable that upon weighty and important considerations according to the 〈◊〉 exigency of times and occasions such changes and alterations should be made therein as to thâ—se that are in place of Authority should from time to time seem either necessary or expedient Nor do I think it true That any considerable Minister of England would affirm the Common-Prayer Book to be an essential part of worship or make it such as this Author imputes to them nor in use of it is it alwayes so observed but that it gives place to preaching to reading Briefs for collections and some other occasions and yet if they did so strictly observe it this doth not prove they esteem it a necessary essential part of worship by vertue of Gods command but that they conceive they ought to obey their Governours Laws not judging others who use it not But whatever be the judgement or practice of the present Ministers yet the words of the Preface which are more to be regarded than any particular Ministers opinion whereof some it s confess'd have too much magnified it do shew that the imposition makes it not such as this Author chargeth on them And this is enough to acquit the use of it from Idolatry even in this Authors own sense sith they do not place the worship of God in the Form but in the Kind of worship commanded by God and so the minor of his Argument is denied For though the Form of the Common-Prayer Book be not prescribed yet the way of worship therein that is Prayer Praises the Lords Supper are worship preâ—cribed by God If the Author mean by way of wor-ship the forms and modes the way of worship by Preachers conceived or extemporary prayers this Authors form of preaching and other worship is not prescribed by God and the Separatists are Idolaters as well as the Ministers of England and so his Argument is retorted as before He goes on thus Sect. 11. Acting in the holy things of God by an Office-power and modes of Idolaters may be without Idolatry To which we add Argument 2. Those who act in the holy things of God by vertue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition once abused to Idolatry with the modes and rites of Idolaters are guilty of the sin of Idolatry But the present Ministers of England act in the holy things of God by vertue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition oâ—câ— abusâ—d to Idolatry with the modes and rites of Idolaters Therefore The major or first Proposition carrying a brightness along with it sufficient to lead any one into the belief of the truth thereof one would think may be taken for granted Two things are asserted therein 1. That such as act in the holy things of God by vertue of an Office-power received from Idolaters are themselves such at least in respect of that their Office-power so received by them That Jeroboams Priests were all of them Idolaters we suppose will not be denied Supposing some or more to
mouths of adversaries and if they have to be humbled for it as David was when Sâ—imei curst him and so make advantage of an opposite persons enmity to amend themselves And indeed it were very unequal that we should either be afraid to do a thing because of clamours or continue in that which we cannot justifie because mens mouths will be opened against us and perhaps hardened in their own way Such kind of blasphemies as they are termed are vented against non-Conformists Sepâ—ratists as turbulent persons and yet this Author would not have it thought that they by their course harden poor soâ—ls in rebellion and blasphemy against God Why then doth he charge this upon the Conformists as an argument by it self as if it poâ—red contempt and hardened others and not impute the same to his own way But he tells us Sect. 7. Gods people are not called out of the temples in England as places of false worship To all that hitherto hath been said we shall yet briefly add Argument 10. God calls his people out of and strictly chargeth them not to go to the places of false worship Therefore 't is unlawful for the Saints to attend upon the present Ministers of England The antecedent is clearly proved Hos. 4.15 Amos 4.4 The reason of the consequence is because we cannot go to hear the present Ministers of England without we go to their places and Assemblies of false worship as the Common-prayer-book-worship hath been proved to be Answ. This argument proceeds upon the opinion of the rigid Separatists termed Brownists who in their Apology p. 75.76 have this as their Twelfth Position That all monuments of Idolatry in garments or any other things all Temples Altars Chappels and other places dedicated heretofore by the Heathens or Antichristians to their false worship ought by lawful authority to be rased and abolished not suffered to remain for nourishing superstition much less imployed to the true worship of God Exod. 20.4 5 6. 23.13 Esa. 30.22 Gen. 35.2 3 4. Deut. 12.2 3 30 32. 17 18 19 20. 2 Kings 10.26 27 28. and 18.4 23.12 13 14 15. 2 Chron. 17.6 Acts 17.23 19.26 27. Jude v. 23. with Lev. 13.47 51 52. Rev. 17.16 18 11 12 c. which is asserted by Mr. Ainsworth in his answer to Mr. Bernard about the Twelfth Article page 128. and in his Letters to Mr. John Paget and since by Mr. Robinson in his Justification of the separation from the Church of England against Mr. Bernard about the Twelfth and last errour imputed to them p. 354. p. 356. where he writes thus I see not but as the Religion of the Papists in the opposition it hath to Christianity is rightly called Antichristianism so the Religion of the Ten Tribes in the opposition it had to the Law given by Moses may fitly be called Antijudaism And for the Baalims then and there worshipped they were even as the lesser Gods at this day which are called Patrons among the Papists The Devil to the end he might bring in again the old Idolatry craftily borrowing the names of the Apostles and Martyrs by whom it was in former times overthrown and driven away and by this means it hath put on another person that it might not be known Whereupon it followeth by proportion That as the temples altars and high places for those Baalims and other Idols were by godly Kings to be raced down and taken away and no way to be imployed to the true worship of God so are the temples with their appurtenances built to the Virgin Mary Peter Paul and the rest though true Saints yet the Papists false Gods and very Baalims to be demolished and overthrown by the same lawful authority and in the mean while as execrable things to be avoided by them which have none authority to deface or demolish them p. 357. The moral equity of those Commandments in the old Testament touching the demolition and subversion of idolatrous temples and other the like superstitious monuments doth as well bind now as then Which Commandments are also in effect renewed in the new Testament where the faithful are charged to touch none unclean thing 2 Cor. 6.17 to keep themselves from Idols 1 John 5.21 which they cannot do except they keep themselves from their appertenances to hate even the garment spotted by the flesh Jude 23. not to receive the least mark of the beast Revel 14.9 but to go out of Babylon Revel 18.4 which is also called Sodom and Egypt spiritually as for the other sins reigning in her so for her idolatry amongst the rest From whence it is that many at this day term the Temples the high places decline them bury not in Churchyards with other actions of separation in speech and gesture opposite to what other Protestants conform to And though the chief leaders of the Congrestational Churches not long ago did Preach and hear in the publique Temples in England yet it seems this Authour now holds it unlawful to attend upon the present Ministers of England not onely because of their calling and worship but also because of the places in which it is performed and therefore seems to revive the controversie about the use of places once polluted by Idolatry Concerning which I shall not need to answer what either the Brownists in their Apology or Mr. Robinson hath said about this point the thing being so fully argued and the arguments of Mr. Ainsworth and others answered by Mr. John Paget in his Arrow against the separation of the Brownists from Chap. 6. to the end of the Book wherein the supposed moral equity of those Judicial Laws is shewed not to be such and that it is a great derogation from the benefit of the Gospel purchased by Christ's death to intangle the consciences of Christians with such Jewish opinions as if any creature were now polluted by Paganish or Popish Idolatry as that it might not now be enjoyed by Christians and imployed for God contrary to what the Apostle determines concerning meat offered to an Idol 1 Cor. 10.25 26 27 28 29 30. 1 Tim. 4.4 nor do any of Mr. Robinsons Texts serve for the purpose he brings them 2 Cor. 6 17. the unclean thing not to be touched is not the place where Idols have been worshipped but the Idol it self v. 16. which by going to places heretofore abused to Idolatry but now the Idol and it's worship is removed and the living and onely true God onely served is not touched in the Apostles sense but then onely when the Idol is kissed adored or otherwise worshipped They who joyn not in any Idol-service or honour keep themselves from Idols as is required 1 John 5.21 although they go to the places heretofore abused to Idolatry The garments spotted by the flesh however it allude to legal pollution yet it is not meant of material garments as belonging to an Idol but by it is meant any tokens or means of sinful lusts Revel 14.9 and 18.4 have been
of the Scribes and Pharisees as their Pastors nor need we It is sufficiene for our purpose that Christ allowed the hearing them teaching Moses Law and that proves it lawful to hear the present Ministers while and so far as they teach truth which hearing not constant attending on their Ministry was to be proved lawful as the question was stated by this Authour ch 1. and all along was his conclusion And that he hath not proved it unlawful nor evaded the Arguments from Mat. 23.1 2. Notwithstanding his irrision of this dispute I am of the mind the solid reader will say I think it not amiss to add here the words of Mr. John Norton Minister of Ipswich in New England in his answer to Apollonius of Middleburg in Zealand c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribarum Pharisaeorum in Mosis Cathedrâ sedentium fuit corruptio al qua in publico Dâ—i cultu absque debitâ reformatione toleraâ—a quia Cathedra Mosis i e. officium docendi publicè in Ecclesiâ legem Mosis libros Prophetarum Sacerdotibus Levitiâ— ex instituto Dei ordinariò propria erat eos autem audire non ab eis separare jubet Christus Matth. 23.1 2. Of the Scribes and Pharisees sitting in Moses seat the embassage without commission was some corruption in the publick worship of God tolerated without due reformation because the chair of Moses that is the office of teacâ—ing publickly in the Churches the Law of Moses and books of the Prophets was ordinarily proper to the Priests and Levites by the appointment of God yet Christ commands to hear them not to separate from them Matth. 23.1 2. It follows Sect. 6. Christs and his Apostles going to the Jewish meetings is opposite to the Separatists opinion and practice Object 2. If it be said But we find Christ and his Apostles after him going frequently into the synagogues where the Scribes and Pharisees Preached Ans. We answer first That all that Christ and the Apostles did is not lawful for Saints to practice will not be denied many instances are near at hand for its confirmation should it so be 2 That 't is one thing to go into the synagogues and another thing to go thither to attend upon the Ministry of such as taught there This is the present case which that Christ or the Apostles ever did cannot be proved 3. They went thither to oppose them in and confute their innovations and traditions in the worship of God to take an opportunity to teach and instruct the people in his way and will which when any have a spirit to do and are satisfied that they are thereunto called by the Lord in respect of the present Ministers and worship of England we shall be so far from condemning them therein that we shall bless God for them But this is not to the purpose in hand the attendance of our brethren upon the Ministers of England is quite another thing that requires other arguments for its support than we have hitherto met with Parvas habet spes Troia si tales habet I reply It is clear from Luke 2.46 that our Lord went to the Temple at Jerusalem sate in the midst of the Doctors both hearing them and asking them questions Luke 4.16 That he came to Nazareth where he had been brought up and as his custom was he went into the synagogue on the sabbath-day and stood up to read that he cured persons there Preached in the synagogues that Peter and John went up together into the Temple at the hour of prayer the ninth Acts 3.1 That Paul and Barnabas went into the synagogue on the sabbath-day and sate down and did not speak to the people till after the reading of the Law and the Prophets the rulers of the synagogue sent unto them Acts 13.14 15. That on the sabbath St. Paul went out of Philippi by a river side where prayer was wont to be made and sate down and that this was his manner Acts 16 13. and 17.2 Now neither were these synagogues by any appointment of God that we find nor their meeting nor their rulers nor the order of their reading of the Law and the Prophets nor their Teachers nor their worship at the Temple without many corruptions and yet our Lord and his Apostles were present at them and joyned with them in hearing them read and such other services of Religion as were done to God Which is a good reason wherefore it should not be counted necessary to separate from the present Assemblies in England and the publick Ministers notwithstanding such corruptions in their worship such defect in their calling such pullutions in the places of meeting as are by this Authour and other Separatists urged as a sufficient reason of their separation The answers hereto are insufficient For 1. Though all that Christ and his Apostles did either out of peculiar power or Commission or instinct be not lawfull for us to do as toâ—whip buyers and sellers out of the Temple to sentence persons to death as Peter did Ananias and his wife yet what they did as men or part of the Jewish people in the worship and Church of the Jewes is a warrant to us in the like case to do in the assemblies of the Christians there being no cogent reason why we may not in these things do as they did and if these things may not be used for direction and setling our Consciences they are in vain written by the Spirit 2. Though Christ and his Apostles did not go into the Synagogues to attend on the Ministry of such as taught there yet they did there hear the Law and Prophets read and joyned in prayers which this Authour will not allow his brethren to do in the Church Assemblies of England 3. That Christ or his Apostles went into the Synagogues to oppose them in and confute their innovations and traditions in the worship of God is more than I remember to have read nor do I know that any that have or shall come into the assemblies of the Church of England to such an end as Quakers and other Separatists heretofore have done can be judged to do it out of any other spirit than a turbulent and evil spirit without any true calling by the Lord which might satisfie their Consciences And though we should bless God if liberty were granted more than is and opportunities taken to teach the people especially where there is want thereof in the way and will of God yet we should not rejoyce that mens particular opinions or such unnecessary truths as being unseasonably delivered would tend to division and not to edification should be vented especially in such auditories as are in the common sort of those assemblies and most of all where there are able preachers who constantly and rightly teach the Doctrine of the Gospel of Christ. It is added Sect. 7. Pauls rejoycing at the preaching Christ of contention warrants hearing the present Ministers Object 3. Paul rejoyceth at the
the Church of Rome And therefore if it be unlawful to hear the present Ministers the Papists have a just plea for their not coming to Church which evacuates all the Laws and Government requiring it It is added Sect. 13. Conformists Ministry hath been instrumental to Convert Souls Object 9. But the Ministers of England are true Gospel-Ministers for they convert Souls which the Apostle makes the Seal of his Ministry or Apostleship therefore it is lawful to hear them To this we say 1. That the Ministers of England are true Gospel-Ministers is absolutely denyed by us what is offered in this Objection proves nothing 1. Paul makes not the Conversion of the Church of Corinth singly a sufficient demonstration or convincing argument of his Apostleship he only useth it as what was most likely to win and work upon their affections who upon other accounts could not but know that he was an Apostle of the Lord Jesus 2. Conversion of Souls is no argument either of a lawfull call to an Apostleship or Ministry of Christ. For 1. Many have converted Souls that were not Apostles as ordinary Ministers 2. The Lord hath used private brethren women yea some remarkable providences as instruments in his hand for the conversion of many Souls yet who will say that private brethren women or Divine Providences are Apostles or Ministers of the Lord Jesus But 3. Should it be granted that conversion of Souls is an argument of a lawfull Ministry where are the Churches nay where are the particular persons converted by them We have not heard of any nor will it be an easie task for the Objectors to produce instances in this matter I reply That the Ministers of England who preach the Gospel truely are true Gospel Ministers may be denied absolutely but not justly their preaching the Gospel truely being it which alone is the form denominating a Minister a true Gospel Minister though more be required to his regularity Election by a Congregational Church Ordination by an Eldership or Bishop do not make a true Gospel Minister without it and it doth it notwithstanding some other defects But conversion of Souls is no certain sign of a true Gospel Minister or the defect of it an argument against it nor do I alledge 1 Cor. 9.1 2. to prove either Yet when the Gospel of Christ is truly preached and so blessed an effect follows on their labours who do so it is a good motive to the converted to hear them who have been instruments of their conversion and is an engagement to them to follow their doctrine and conversation 1 Cor. 4.15 16. Heb. 13.7.17 1 Thes. 5.12 13. And if this Author or any other do separate from them who have been instruments of their conversion and continue still to preach the Gospel truly because they abide in their station without renouncing Episcopal Ordination or accepting of an election by a congregational Church they do it unwarrantably and injuriously As for the words of the Apostle 1 Cor. 9.1 2. the Apostles aime is to shew he was as free and might use his liberty as much as any other Apostle being as truly an Apostle as any other which might besides other evidences from the effect of his Apostleship on them appear to them so that it is an argument of his Apostleship though not singly not as this Author conceives a motive to win upon their affections yet I think it an argument from and of some thing proper to the Apostle and the Corinthians and therefore would not meerly from conversion of Souls conclude a true Gospel Ministry in all that have been instruments therein As for the demand where are the Churches where are the particular persons converted by them It may perhaps be as justly demanded of this Author where are the Churches or particular persons converted by the Ministers of the congregational Churches in old or new England or Holland Mr. Robert Baylie of Scotland in his Dissuasive from the Errors of the time Mr. Thomas Edwards in his Gangraena tell stories of the fruit of separation which I will not avow as true yet so much of truth may be picked out of them as may stop the mouths of them that extoll those Ministers and decry the best of the Conformists who yet have been if not of late yet heretofore Fathers in Christ to the Members of the Congregational Churches and to the most eminent in the Churches of old or new England But this disparagement of some and extolling of others is an odious course tending to nothing but promoting of faction and weakning the hands of them that do the work of Christ and therefore do pray that this spirit of pride and bitterness may be extinguished than in love we may serve one another and that nothing be done out of strife and vain-glory but that in lowliness of mind each may esteem others better than our selves And I wish none had vented or read such criminations as those in the book entituled Prelatical preachers none of Christs teachers in which he breaks out thus p 61. They that were â—oundly right down without any abatement or need of explication Ministers of a Prelatical Ordination have amongst them in matters of true Religion sound knowledge and piety towards God reduced the generality of the Nation to a morsel of bread All those Idolatrous and Superstitious conceits and practises all the bloody ignorance and prophaeess all that customary boldness in sinning that hatred of goodness and good men which are the nakedness and shame of the land and render it obnoxious to Divine displeasure may justly call this generation of men either fathers or foster fathers or both p. 75. he terms their Ministry a Ministry which is no where approved or sanctified by Christ in his word but obtruded upon Christians with an high hand by those who are confederate both in spirit and in practise with the scarlet coloured beast and drunken with the blood of the Saints a description which belyeth not the Prelatical Priesthood and Ministry and then applies the description Revel 13.11 to them and the warning Revel 14 9. to those who joyn to them p 76 77. he makes the Bishops to comply with Antichrist in claiming and exercising a power of imposing on men what they please in matters of Religion or faith and worship under what penalties they please also makes those ordained and Ministers under them and by them to receive the mark of the beast p. 52. though God did before the discovery of the evil of Prelacy benefit Souls by them yet not after But enough of this there remains yet that which follows Sect. 14. To the observation of the Lords day hearing the present Ministers as the case now is may be requisite Object 10. But our Ministers are removed and we know not where to go to hear would you have us sit at home idle We cannot so spend the Lords day Answ. To which we would humbly offer a few things 1. That though we are
the Minister be silenced or deprived for want of hearers 3. This would put power in hearers over their Ministers and overthrow all Church-government 4. It would introduce greater oppression of Ministers then either Prelats or their Canons bring upon them 5. Even the Ministers of Congregational Churches would be in danger of being deserted by their members their maintenance withdrawn they exposed to penury and other grievances as well as Conforning Ministers Nor do I think but that many even of them have found the bitter fruits of such popular licentiousness out of such principles of separation as well as others 6. Nor can there be any setled order of government in Church or civil State if the stated Ministers or Magistrates according to the present Laws though perhaps in some things unjust yet in the main upholding truth of faith and worship and the publick good should be deserted or disobeyed because every hearers or subjects conscience or minde is not satisfied 34 Such a plea as is made by these men is made by Papists for their Recusancy that the Ministers of the Church of England are not rightly called that they are in a Schism with other the like objections and then if the Plea of the Separatists be allowed they have this advantage That they should not be urged to hear the Ministers nor have the penalties of Recusancy imposed on them I say not that this reason would reach to the toleration of their Priests and Mass but onely if such a Plea should be allowed why the present Ministers should not be heard the same or the like justifies the Papists for not hearing them and condemns the inflicting penalties for Recusancy because if this Authour say true it is unlawful to hear the present Ministers The same may be said in behalf of Quakers Seekers profane persons ignorant people they are not to be required to hear the Ministers if it be unlawfull and so the Magistrate should sin if he command them to hear though Mr. Robinson himself in his Justification of Separation pag. 242. as Printed in the year 1639. writes thus That godly Magistrates are by compulsion to repress publick and notable Idolatry as also to provide that the truth of God in his Ordinance be taught and published in their Dominions I make no doubt It may be also it is not unlawful for them by some penalty or other to provoke their subjects universally unto hearing for their instruction and conversion yea to grant they may inflict the same upon them if after due teaching they offer not themselves unto the Church 35. That position which takes away a considerable and important part of Christians liberty and puts a yoke on their neâ—ks grievous to be born is not to be received it being contrary to that which the Apostle chargeth on Christians that they should stand fast in the liberty wherewith Christ hath made us free and not be again intangled with the yoke of bondage Gal. 5.1 Ye are bought with a price become ye not the servants of men 1 Cor. â— 23 But if we hold it unlawful to hear the truth of Gods word taught by the present Ministers we let go our liberty of hearing which Christ hath not debarred us of and make our selves servants to some whom alone we might hear to the insharing of us if they err so as that we may not hear them who may free us which is no small bondage to a Christian and tends to the calling Rabbines or Masters forbidden Matt. 23.8 10 and is an artifice by which Papists and others have still held people from discerning their errours and kept them in dependence on them and adherence to their party Therefore it should not be received by us 36. There is a negative superstition when men abstain from some things under a notion of Religion or worship of God which are not forbidden by God but left free and indifferent either not forbidden or if once they were now antiquated or outdated And of this soâ—â— was that Col 2.21 Touch not taste not handle not which was superstitious negative will-worship as Mr. Cawdrey in his Treatise of Superstition Sect 5. writes This the Apostle v. 20. blames as being dogmatized or yielding to mens ordinances as living in the world not dead with Christ from the elements of the world though it have a shew of wisdom in will-worship such was that of the Pharisees in not eating till they had washed their hands observing the tradition of the elders condemned by Christ Mark 7.7 as teaching doctrines the commandments of men which he counts worshipping God in vain and it hath these evil effects 1. That it occasions the neglect of Gods commands 2. It begeâ—s unnecessary perplexities in mens spirits 3. It puffs men up with conceit of more holiness then others 4. Makes them censorious of those that are not as scrupulous as themselves as if they were loose and profane That such is the opinion of the unlawfulness of hearing the present Ministers as it is maintained by this Authour I suppose is manifested by the answer and reasons foregoing and that it hath the evil effects here named is too evident by experience in the neglect of the publick communion in worship and other duties of love to them with whom communion in publick worship is not held in the doubts and opinions of not observing the present Ministers with any respect nor paying them dues imposed by Law in conceiving themselves the Saints others Antichristian with many bitter taunts scoffs reproaches revilings tales of and against them contrary to the fruits of the spirit of God mentioned Gal. 5.22 Therefore it is not be to received 37. Hereto is to be added That upon the same suppositions the opinion of denying the lawfulness of hearing the present Ministers as it is asserted by this Authour is an usurpation of Christs regal office in putting a law on the consciences of men arrogating that power which is proper to that one Lawgiver who is able to save and destroy James 4.12 binding heavy burthens and grievous to be born and laying them on mens shoulders Matt. 23.4 imitating therein Pharisaical pride and Papal dominion and such other practises as they condemn in others They that condemn those that permit not them to Preach who will not use Ceremonies are guilty of the like Imposition who permit not Christians to hear Preachers of the Gospel unless they be in a Congregational Church and be called by them and while they charge others with adding to the word the inventions of men are themselves guilty thereof 38. Nor is it a light matter but to be well pondered That by this means the knowledge of the word of God is much hindred and thereby the furthering of the kingdom of God the coming of which we are to pray for is neglected such as hold the opinion of not hearing the Ministers in publick thinking it enough if they can teach those of their society if by conference they instill any