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A67836
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An apology for Congregational divines against the charge of ... : under which head are published amicable letters between the author and a conformist / by a Presbyterian : also a speech delivered at Turners-Hall, April 29 : where Mr. Keith, a reformed Quaker ... required Mr. Penn, Mr. Elwood ... to appear ... by Trepidantium Malleus ...
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Trepidantium Malleus.
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1698
(1698)
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Wing Y76; ESTC R34116
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83,935
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218
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behaviour and good sound Doctrine some here I am sure deserve the like Commendation Some of these bewail what they cannot help The Preaching of so many ignorant conceited Men among them How can they Analyse that know not what an Analysis is Mr. Delaun His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath done such Men no small mischief who buy and read but cannot understand What have such to do with a Figure which the Learned Call Synecdoch c. Now mentioning that Gentlemen I have an opportunity to satisfy the World that tho once a Papist he was indeed a Protestant of him I had a large and true Account from one once his Schollar When he wâ—â— Papist in Ireland he would often read the Scripture and when inclineableâ— a Change he accidentally liv'd in the House of an Anabaptist which occasion'd his being such himself This sort of Men here shame some others who more Friendly converse together then other Contenders do Their Coffee-House is like Noahs Ark as I have often told them where are as to Principles in Doctrine Clean and Unclean Beasts Calvinists and Arminians and Antinomians too Singers and Anti singers Some for free Communicating others against it Not but that it could be wisht that their Friendships were greater and that in their Polemicals they would more forbear Personal Reflections A DIALOGUE BETWEEN A Wild Crispian and a Sober Christian Cp. I Am glad to see you my good Brother Ct. I understand not your Salutation for I look not on you aâ—â— Brother but as an Enemy to me and to my Lord Christ Cp. O you are greatly mistaken in me I doubt you do not know me for I am known to talk of nothing more then Christ exalted Ct. Yes and to do nothing more then to debase him and what you can to Dethrone him you take him in one Office I in all three as Prophet and King as well as Priest Cp. Why Man if you observe Providence my very Name may be my Apology for my Name is Crispian which is much like Christian Ct. Yes but you know every like is not the same If you would be witty indeed it might rather prove you to be but a half Christian Is not Christ in the Name Anti-Christ Jesus in the Name Jesuite which is more But what think you if I mention the same Name in Scripture for that that 〈◊〉 most opposite Cp. I â—ray what is that Ct. What think you of the Name God is it not the Name of the moâ—â— High Holy Glorious Being The Maker of all our Benefactour in time and etâ—râ—â—ty Cp. Yâ—â— and what them Ct. Yet is this Name given to the Devil a Name ab officio as well as natura the Hater of the most High the Murtherer of Souls the cursedâ—â— Creature that is Yet he is call'd The God of the World c. Ct. Come then Let us go from Names to Things I doubt you are one of them that assert The Conditionality of the Covenant of Grace with Believers and of Perseverance unto salvation Ct. No I am not but am well satisfied in what the truly Eagle Ey'd Man Mr. Capel hath said against it in a little thing worth Gold bound up with his Book of Temptations Yet all that assert Perseverance are and must be sound in sense whether in Phrases or no. Cp. What is your apprehensions about it Ct. That the word we render Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Testament Mat. 26.28 And we call the Bible The Old and New Testament 2. That the word Covenant as we render it in Scripture must not imply a Condition as some Blead Gen. 9.9 10 11 12. Gods Covenant not to destroy all Flesh admits of no condition yet of a Sign the Rainbow and that Gods Covenant of Grace with Man is like this Covenant is evidenced by Isaiah As I have Sworn the Waters of Noah shall no more return to drown the Earth c. 3. Heb. 8.10 Where the Covenant is mention'd it is a promise of Grace for I cannot for my heart conceive How a thing should be the matter of a promise and condition of it too Or a thing be the condition of it self 4. God gives the Sign of this to all his own many ways if you will so call it 5. I therefore take what some call Conditions to be not properly but improperly so they are necessary Consequents of Justification and necessary Antecedents to Glorification Cp. Oh Sir I am pleas'd to the Heart to hear you talk so Orthodoxly I suppose you are a Calvinist and some say Calvin and Dr. Crisp are agreed Ct. Yes I am as surely a Protestant for that is the right Name as you are none But they that tell you Those two are one may as soon Reconcile God and Satan Cp. Good Sir some more sound Doctrine I hope you do not own Previous or Preparatory Qualifications to true Grace some Men talk of Ct. Yes I do and yet do not I am of their Opinion and yours too in this point Cp. This is strange and seems impossible I pray explain your self Ct. Mr. Norton in his Orthodox Evangelist spends I confess too much time about this thing and it is the greatest if not only flaw in that sound Learned Book I believe with them it is Gods if not frequent or common yet sometimes way and work and experience proves it but I believe with you it is not his constant work As when Three Thousand were prickt to the Heart immediately converted and baptiz'd I doubt not but the greatest Adulterers Swearers Drunkards that sit down unconverted profane hearers sometimes arise Converted Pardoned ones God suddenly touching and turning their wills And the Kingdom of Heaven is as a Grain of Mustard-seed the least of all Grains Yet grows up to a great Tree that the Birds of the Air lodge in the Branches of it The greatest Oak was once an Acorn and the greatest Giant once an Infant crying in the Cradle and the greatest Schollar once learning his Letters Cp. I hope you own the Elect were ever beloved when in the highth of all their wickedness and that God hath no more to lay to their charge then to the charge of any Saint in Heaven p. 368. Ct. No by no means for the Scriptures say plainly Rom. 9.25 23 24 25 26. There was the Love of purpose or good will for they are said to be prepared unto Glory thou call'd both Jews and Gentiles then his People which were not a People and her beloved which was not beloved And they which were not my People are call'd the Children of God in the same place shall it be said c. Can words be plainer Yet you say they were ever beloved ever a People ever the Children of God Where God is said to Love with an everlasting Love a priori it is of purpose or good will a posteriori it is with Complacency and so beloved Cp. I grant indeed God delighted not in their Sins but Persons Ct. O rare
Secondly Nay stop Friend said the Judge keep the other Eleven to thy self that one is sufficient I think of this sometimes when writing Did I ever Question worthy Sir whether ever God made or impos'd Forms of Psalms that you tell me were used in the Temple No sure I thought Singing and Praying had been distinct Duties Else some distinguish where is no difference God made these Forms under the Law and reinforced them in the New Testament without his Institution the thing had been an Abomination as would have been once Circumcision and the Passover and now Baptism and the Lords Supper without this You urge 2 Cron. 29.30 I Answer we doubt not but the Church may require what God hath Commanded for it is there said All was done by the Commandment of the King from the Mouth of the Lord Chap. 31.25 The Writer of the Lamentations was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore what Jeremy did he did from God As what the Apostles did they did from Christ who in his 40 Days Conversing with them after his Resurrection taught them the things pertaining to the Kingdom of God that is the Government of the Church Jeremiah required the People to use Scripture The Lamentations Therefore what I know not who may make Prayers and broken ones too for them who have a readiness to express themselves to God as occasion is I will not say the Argument taken from the Lamentations look's like a lamentable Argument it is not Grave enough in it self and therefore not fit to be written to so Grave a Man For 1 Bar. 14.15 I am so much a Protestant and so little a Papist that I slight it We can no more know the Mind of God by the Practise of the Jews than the Mind of Christ by the Practise of the Papist or some others who would take it ill to be named with them God's mind is my enquiry not their practise Forms of Prayer came from Babylon say you you shall have it say I. The reading Apocraphal Books in Churches Hooker in his Eccles. Pol. could hardly forbear Censureing it I think it was one of the most Devilish designs Satan ever had to clap those Books at the end of the Old Testament to ridicule the whole To say nothing of the Book of Tobit or Esdras which Bellarmin would hardly undertake to plead for I stick not to say of the admired Book of Wisdom said by some to be so much like Inspir'd Writings That the Author was a grand R who tells us of Solomon's Prayer to God that he might Govern according to the Example of David his Father Must the Writings of Philo a Jew written after the Jews were unchurched an unbelieveing lying Prophet be read with Canonical Scripture and as Lessons Let us bring in George Fox's Journal next I could say much of the Book Bar. you cite were it convenient You urge Dan. 3. Ergo What Men must pray not read and that according to the Ability God gives would be a better Consequence than what it is brought for 136 Psalm you urge I say It was a Psalm and for your Te Deum keep us this day without Sin had need be well qualified to keep Men from Quakerist Dotages about a Sinless State 2 Cron. 5.3 Proves not it was the same Psalm If it were it proves nothing to our Argument much less 7 Chap. 3. Did David never say but in that Psalm For he is good and his mercy endureth for ever 20 Chap. 21. The Argument is ejusdem farinae so Ezra 3.11 Your Opinion is only asserted by a common Saying not proved If it were no more would follow but this that the same Psalm may be often sung which no Man denies Numb 10.35 compared by you with 163 Psalm 8. Induceth me to think they used not the same Words but some and the other place proves it 2 Cron. 6.41 The use of a Sentence or two upon extraordinary occasions appointed by God will not prove the use of Set Solemn many Prayers in all Publick Administrations appointed by Men. The Jews never had a Liturgy the Book of Psalms was hardly ever pleaded in this Argument by the Old Famous Advocates for the Church of England but by some late and less judicious Writers I remember I have heard that Bishop Andrews was about to Print in Oxon a Liturgy of the Jews to prove they had one under the Law but it was stopt from going to the Press being proved to be made by them since their Apostacy Of all Men under Heaven none care to go to the present Jews for a Pattern of Worship unless such as love indecency and disorder instead of the contrary so much talkt of What you write of Schism 1 wonder at what Church invite and call you me to Is not the present Church Scismatical according to some Men But I will not harp on that String Will you stand to Mr. Hales's Determination of Schism of whose Opinion I am And therefore believe the now called but falsly so Church of England is a notorious Schismatical one from the Old one in Doctrine Discipline and Manners They are alike in imposing unnecessary things suspiciously evil if not really so which Paul would not do on them he knew could not comply Schism doth not signifie primarily by Paul any Separation from a Church but Heats and Uselesness in it for the Corinthians did not erect Altar against Altar Saith Paul That there be no schism in the body but that the members take care one of another That Minister who Preacheth not in season and out of season is a Schismatick while Preaching against Schism Members of a Church that are not forward for acts of Piety and Charity are Schismaticks Alienation of Affection was condemned by Paul What you mean by plainly and positively a Sin I am not sure What if it be so by Consequence What if I have a doubtful Conscience about it Must I be Damned to obey the Church In short The Apostles Rule is this Let us judge one another no more bear with the infirmities of the weak Despise not him that eateth not Rom 14. No Church on Earth can take me off this Rule whatever Church command◠me otherwise commands me contrary to the Law of Christ by Paul and whom I must obey judge you With you no Kneeling no Sacrament no Cross no Baptism The the Salvation of Infants without Baptism be foolishly I confess questioned Yet run a risk rather than part with a Ceremony Good God what madness doth Superstition bring Men to If the most Religious Man in the Parish cannot kneel he must go without the Lords-Supper all his Days and be Excommunicated and Imprisoned too How shall I Curse whom God hath Blessed Could even a wicked Balaam say as bad as he was These wicked wicked Proceedings against Brethren prove your Church Schismatical or Schism maker with a vengeance Not to name what Ames in his Fresh Suit Gelaspee in his English Popish Ceremonies say with