words therein contained because he saith When ye pray say Our Father 2dly That which is in Mat. 6. is a full Interpretation of Luke's expression and Christ's intendment viz. vers 9. After this manner pray ye c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose 3dly We no where find the Disciples either themselves using the form of words here mentioned nor in all their directions given to the Churches touching this important duty is there the least recommendation of the use of these words to them nor are they prescribed as a matter of duty upon any of them 4thly There are not the same words nor the same number of words in Mat. 6. 9. as in Luke 11. 2. So that if Christ enjoyns us to the use of the words he enjoyns us to sin for if I use the words recited by Matthew I sin against the injunction in Luke and so contraâ—ily 5thly Paul expresly saith We know not what to pray for as we ought Rom. 8. 26. which were scarce consistant with truth if Christ had tied us to the use of those words in Prayer 2. Impertinent â—estructive of the cause he hath undertaken the defence of upon supposition that Christ hath prescribed a Form of Prayer to be used it follows not that others may so prescribe and ordain but rather the contrary The prescription of another form by them casts on his the reproach of imperfection and insufficiency Our Saviour hath prescribed us a form of Prayer to be used as a form by the repetition of the same words therefore we may use it yea we must is an invincible Argument on supposition of the truth of the Proposition But our Saviour hath prescribed us such a form Therefore we may use another which he hath not prescribed hath saith a learned man neither shew nor colour of Reason in it But Mr. T. will prove That a form of Prayer prescribed and imposed is not contrary to Rom. 8. 26. 1 Cor. 14. 15. For 1st 'T is not said the Spirit helps our infirmities by suggesting the form of words but by making known what things we shall ask and by exciting in us groans and sighs that are unutterable Answ 1. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit helpeth as the Nurse the Child or as a strong man him that is fainting under his burden our sicknesses weaknesses infirmities Whatever the inabilities and infirmities of the Saints are he helps them in and under them which Mr. T. doth ill to apply solely to our inward weaknesses when the Lord doth not do so 2. Hath he never known an unapâ—ness of expression to be upon him in this and other duties in which he hath been holpen by the Spirit of the Lord 3. Is not such an unaptness one of our weaknesses to prevent which iâ— is pleaded forms of Prayer are prescribed which is directly to justle out the Spirit and put these forms in his place this the Spirit shall help saith the Apostle 4. Have not many of the Saints under the sense of their inabilitie suitably to express themselves lived in a dependance upon this promise and found the Spirit helping their infirmities indeed 5. Is it not as much our duty to wait for the Spirit to give us a Mouth and Wisdom to speak to God a door of utterance when before him as when we are speaking to men 6. The Assembly in their Annotations interpret it of the assistance of the Spirit in respect of words as otherwise But Mr. T. will prove the contrary because 1. It 's said the Spirit maketh intercession for us with groans unutterable Answ 1. Groans unutterable are either 1. such as my words and expressions cannot fully reach or 2. such whose vertue and excellency doth not consist in the number and flourish of words as the prayers of Hypocrites Mat. 6. 7. but in most lively feelings and pangs of the Spirit but that therefore we must not use words in prayer or that in so doing we may not expect the help and assistance of the Spirit is yet to be proved He adds 2dly That 1 Cor. 14. 15. is such a praying in the Spirit as may be 1. without the understanding of him that prayes or 2. others even such as he that occupieth the room of the unlearned cannot say Amen Answ 1. The first is not said Mr. T. doth ill to impose his own crude conceptions upon the Spirit of the Lord 'T is said indeed That his understanding is unfruitful viz. to others what he conceives they are not better'd by because brought forth in an unknown tongue 2. The words they speak in an unknown Tongue were from the assistance of the Spirit therefore call'd a praying in or by the Spirit so that this is so far from abetting what he produceth it for viz. that the Spirit doth not suggest words that it proves the contrary 3. A manifest evidence also that a form of prayer imposed is contrary to this gift of praying in the Spirit for had they been tied to the former the exercise hereof had been altogether shut out which being a Spiritual gift was to be coveted by the Saints chap. 14. 1. As for what he adds 1. That the assistance of the Spirit Rom. 8. is meant of secret private prayers not of publick is frivolous 'T is not to be imagined that God should promise his help in the managerie of private duties and not afford it in such as are more publick in the honourable performance whereof his glory is more eminently concerned 'T is 2. fond to imagine that it should be meant of raptures and extasies in Prayer 'T is a promise made to the Saints in general which they reap the daily fruit of to their own Souls and cannot be perswaded upon such easie tearms to let go their interest therein These Texts stand diametrically opposite to a form of Prayer which renders the assistance of the Spirit both as to matter and words useless both which are ready prepared therein We say in S. T. That the present Ministers own 8thly That wicked and ungodly persons and their Seed are lawful Members of â—he Church and if they consent not willingly to be so they may be compelled thereunto contrary to Psalm 110. 3. Acts 2. 40 41 47. 19. 9. 2 Cor. 6. 14 17. 9. 13. Which is so notoriously known to be according to the Canons of their Church and consonant to their daily practice that I wonder Mr. T. should enquire after the Law or Constitution of this instance and much more that he should say He knows not where to find it as he doth Sect. 8. He hath sure read Can. 112. 22 57. where he will find an abundant demonstration of the truth of what we have asserted He adds None of the Scriptures produced prove that persons may not be compel'd by pecuniary mulcts to come to Common-Prayer or the Communion Answ 1. And why pleads he onely for the lawfulness of Pecuniary Mulcts Doâ—h the Canon-Law extend no
Soveraignty over the Subjects of his Kingdom with respect to Worship be granted by him to any of the sons of men absolutely or conditionally If the first tâ—en must the Church be governed by persons casting off the yoke of Christ trampling upon his Royal Commands and Edicts for so its possible it may fall out those that attain this Headship may do as its evident many Popes of Rome the great pretenders hereunto have done If the second let one iota be produced from the Scripture of the Institution of such an Headship with the conditions annexed thereunto and we shall be so far from denying it that we shall chearfully pay whatever respect homage or duty by the Laws of God or man may righteously be expected from us But this we conceive will not in hast be performed and that for these Reasons 1. The Scripture makes mention of no other Head in and over the Church but Christ Ephes 1. 22. 5. 23 29. 2 Cor. 11. 2. To this Mr. T. answers 1. We use not the title of Head but of Supream Governour yet that title being given to Saul 1 Sam. 15. 17. and others 1 Cor. 11. 3. Ephes 5. 23. Exod. 6. 14. and may be used Answ 1. What We Mr. T. means when he saith We use not the title of Head I know not 't is the usual form of the present Ministers to stile the King in their prayers Under Thee and Thy Christ Supream Head and Governor But 2dly Head of the Church is a title nor to be given to any in that sence in which it is given to Christ this Animadverter grants I ask Hath Christ onely an Headship of influence to his Church communicating vital Spirits unto the true Members thereof Hath he not also an Headship of Government over it If he assert the first he knows he is departed into the Tents of the Antichristian Papal Shepherds who allow indeed such an Headship to Christ alone The second they divide betwixt him and the Pope as Mr. T. seems to do betwixt him and the King If the second be owned by him than none of the Children of men have an Headship of Government over the Churches of Christ they are not so the Supream Governors thereof as to give forth Laws and Institutions of their own for the Saints to conform to For this title of Head is not to be appropriated to any in that sense in which it is given to Christ as saith our Animadverter Besides 2dly If the Kings of the Earth are the Supream Governors of the Churches of Christ they have this Supremacy over them by grant from Christ and that either absolutely or conditionally if the first then whoever ascends the Throne of worldly Ruledom hath a right of supremacy over them though they themselves be such as have cast off the Yoak of Christ are trampling upon his Royal Laws and Edicts If the second let us see the proof thereof from Scripture with the conditions annexed to this their supremacy and we are satisfied This we told Mr. T. before but he was not pleased to take notice of it That because the Scriptures mentioned by him attribute â—he title of Head of the Tribes to Saul and the Man is called the Head of the Woman Therefore the Governors of the World may be called the Head of the Churches of Christ when that title of Head of the Church is given to none but Christ in the Scripture is such a piâ—iful non-sequitur as Mr. T. will not surely without blushing review Sir Saul was constituted by the Lord King over Israel a Man to have superiority over the Woman with allusion hereunto they are called their Head by the Spirit of the Lord But where is the Scripture constitution of the Superiority Kingship of any over the Church beside Christ Amongst whom he saith He will have no such thing Where is it that any have this title of Head of the Church ascribed to them by the Holy Ghost This must be proved or you must acknowledge the impertinency and invalidity of their present arguing the best of it is whether you will be so ingenuous or no 't is but a Fig-leaf covering that every eye can discern your nakedness through it We say in S. T. 2dly If there be any other Head of the Church besides Christ he must be either within or without the Church The latter will not be affirmed Christ had not sure so little respect to his Flock as to appoint Wolves and Lyons to their Governors and Guides in matters Ecclesiastical nor can the former for all in the Church are Brethren have no Dominion or Authority over each others Faith or Conscience Luke 22. 25. Mr. T. replies Though all in the Church are Brethren yet all are not equal nor doth Luke 22. 25. prove it Answ 'T is enough for our present purpose that all in the Church are thus far equal that being all brethren none may exercise any Ruledom or Authority over the rest without their consent nor any such Ruledom as to command in case of Worship where Christ is silent which is at least asserted Luke 22. 25. and Mr. T. may confute it when he is able Of this Scripture we have spoken at large Chap. 4. and of Rom. 13. 1. Heb. 13. 17. frequently and have fully removed out of the way what is here repeated touching the Laws of Rulers and their obligation upon Conscience nor need we add more We say further in S. T. 3dly If any other be Head of the Church but Christ then is the Church the body of some others beside Christ but this is absurd and false not to say impious and blasphemous To which Mr. T. Particular Churches in respect of that ministration and government which their Governors afford them may be said to be the bodies of their Governors Answ Boldly ventured however 1. The Church is frequently said to be the Body of Christ 1 Cor. 12. 12 27. Ephes 5. 30 32. Col. 1. 18. 2dly Is no where said to be the body of any other not of Peter Paul much less of Nero Domitian the Supream Governours of the Empire at that day By what Authority Mr. T. takes the body of Christ and joyns it to another Head besides himself I am yet to learn 3dly The Church is call'd his Body upon the account of that glorious nearness and union is betwixt Christ and them the reception of Spirits life from him their absolute indisputable subjection to him Is the Church the body of any other with respect hereunto beside Christ Where is it so called Is it united or in subjection to any other besides Christ as the Woman is to the Man upon the account whereof she is call'd his body Ephes 5. 28. his I say not anothers That Mr. T. should assert That upon the same account the Church may be called the body of some other beside Christ We add 4thly There was no Head of the Church in the Apostles dayes but Christ That upon any
things we are to pray for for at that time they were not bound to the use of so many words and syllables as are Tertullian Cyprian Cornelius a Lapide Musculus c. But 3dly should it be granted that Christ enjoyned the use of that form of Prayer as a form this will not prove that stinted forms of Prayer are lawful and as such may lawfully be imposed and used which can have no other basis then this 't is as lawful for Civil or Ecclesiastical Rulers to devise and impose forms of Prayer upon the Churches as for Christ a most absurd and blasphemous assertion As touching what he adds 2. Christ justifies the Childrens crying of Hosanna uses himself the forms which David used before in the Psalms c. We answer That in all this he doth but beat the Air and speaks not one word to the purpose We find no footsteps of any enjoyned Liturgie or stinted forths of Prayer imposed either in the old Testament or the New though we find the same words used sometimes by them yet that they might never use any other in their publick devotions which is the condition of stinted enjoyned forms the known case of the Ministers of Engl. with respect to their Church-Service we find not which is also a full answer to what he cites out of Cyprian touching their use of the Lord's Prayers and other Forms if they used any they were not bound to use them and no other When he proves this consequence the Saints of old used the same words in prayer sometimes and Christ used words before used by them Therefore a set and stinted Liturgy was in use amongst them and such an one as our Common-Prayer-Book-Worship I will be his Convert He knows the contrary His answers to Justin Martyr and Tertullian are impertinent and not worth the reciting The words of the former are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Atheists we are not seeing we worship the Maker of the World And in all our Oblations we praise him according to our abilities in the way of prayer and thanksgiving And afterwards tells us that the President of the Assembly poureth our prayers according to his ability and continues long in this work Tertullian tells us The Christians looking towards Heaven not on their Common-Prayer-Book with their hands spread abroad prayed without a Moniter because from their hearts expressions wholly exclusive of inconsistant with the formes of prayer contended for The sayings of Socrates in his Eccl. Hist l. 5. c. 21. who lived about the year 430. tells us That among all the Christians in that Age scarce two were to be found that used the same words in prayer He passeth over in silence as he doth the account I give of the use of them not till about the year 600. and the imposition by Charles the Great of Gregories Liturgy as is thought and the support thereof by threats and punishments ever since These things hâ— knows to be true and yet they are such as the Dragon he labours to support cannot possibly stand before Sect. 3. Common-Prayer-Book-Worship not of the appointment of Christ because an obstruction of some positive Duty charged by Christ upon the Saints Mr. T. his Exceptions refuted Of resting on the Sabbath Day Whether Sacrificing was an obstruction of that Duty Mat. 5. 12. explained Following Christ no obstruction of positive Duties to Parents Of the gift and grace of Prayer Rom. 8. 26. opened 'T is the duty of Saints to improve Gifts received Common-Prayer-Book-Worship contrary to Scripture 'T is not necessary to the edification of the Saints The Judgment of the Reformed Churches A Second Argument advanced in S. T. to prove that Common-Prayer-Book-Worship is not of the appointment of Christ is thus formed That Worship which is an obstruction of any positive Duty charged by Christ to be performed by the Saints is not a Worship that is of his appointment But this is undeniably true of the Common-Prayer-Book-Worship Therefore Christ hath given Officers to his Church Ephes 4. 11. to them he hath given gifts every way suiting the imployment he calls them forth unto the improvement whereof he expects and charges upon them 2 Tim. 1. 6. 1 Cor. 12. 7. Ephes 4. 11. Prov. 17. 16. Luke 19. 20. To think after all this that any Worship should be of the institution of Christ that shuts ouâ— as unnecessary the exercise of the gifts given is absurd and injurious to Christ To which Mr. T. answers Sect. 5. 1. The major is not in all cases true resting on the Sabbath Day was a positive Duty yet sacrificing which was an obstruction of that Duty called prophaning the Sabbath Mat. 12. 5. was Worship of Gods appointment following Christ preaching of the Gospel were Worship of Christs appointment yet they were obstructions to positive duties to be done to Parents Answ 1. Resting from our own works on the Sabbath Day was a positive Duty not from the works of Religion and the Worship of God as was Sacrificing 'T is true Christ saith Mat. 12. 5. That the Priests in the Temple prophaned the Sabbath but this is spoken in respect of the vulgar Opinion that thought the Sabbath violated if any necesâ—â—ry work were done therein not that indeed the Sabbath day was broken by them So Dr. Willet on Exod. 20. 9. and our Annotaâ—ors upon the place expound it 2. That following Christ is an obstruction of any posstive duty we owe to Parents Mr. T. will prove Quum durae quercus sudabunt roscida mella i. e. never 'T is true Christ sometimes calls us to leave Father and Mother for his Name and Gospel-sake but then our abiding with them is no longer any positive duty enjoyned us by him but the contraty so that the major Proposition abides firm To the minor viz. That the Common-Prayer-Book-Worship is an obstruction of a positive duty viz. the exercise of the gift of Prayer which is excluded hereby He answers 1. 'T is supposed that the Common-Prayer-Book-Worship is a different sort of Worship from such as is used by those who exercise the gift of Prayer Answ And so it is the one being of the Earth earthy carnal devilish the other from Heaven as good he may say the Ark and Dagon are the same as that the Common-Prayer-Book-Worship and the Worship of Jesus Christ is so When he proves the absurdities mentioned are the proper issue of this assertion we shall think our selves concern'd to take notice of them but till then we reject them as the spurious off-spring of his own begetting He adds 2dly The Author intimates that ability to conceâ—ve compose and utter in variety of Expressions Petitions to God is the gift of Prayer and the exercise of it is the exercise of that gift Answ I do so indeed That there are some that have ability so to do Mr. T. will not cannot deny nor that this ability may be where there is not true Grace what will Mr. T. call this Ability to
express ones self in variety and suitableness of expressions to the Children of men is a gift given by the Lord and that not to every one that to be able so to do to God should not be a gift of his is absurd Rom. 8. 26. speaks not solely of the gift but of the grace Prayer which sometimes meet in the same subject but are distinct There may be the gift where there is not the grace of Prayer and on the contrary I say not p. 62. That the gift of prayer is the donation of the Spirit as if I thought this could not be where the Spirit did not indwell though indeed none but such can be in the acceptable exercise of that gift I account not the gift of Prayer to be a gift proper to Ministers i. e. exclusively to others but affirm that all Christs Ministers have the gift of Prayer and ought to use it which the Common-Prayer-Book-Worship shuts out of doors as unnecessary and therefore is not of Christs appointment To this our Animadverter replies 1. That Ephes 4. expresses not Ministerial gifts Answ This is evidently his mistake they are expresly mentioned v. 7 8. He adds 2dly If they are implied it 's questionable whether they are ordinary or extraordinary Answ They are ordinary for they are such as are to continue with the Ministry to the perfecting the Body of Christ 3dly If ordinary whether the gift of Prayer as he means were one Answ This must be one if the exercise of the duty be for the edification of the Body of Christ v. â— 11 12. To imagine that Christ doth not continue to dispense this gift unto his Gospel-Ministers for the foresaid end is injurious to his faithfulness to love and care of his Children to conceit that better provision can be made than he makes by the bestowment of his gifts for that end and such as shall exclude the exercise of them is derogatory to his Wisdom and blasphemous He adds 4thly That though the Apostles said Acts 6. 4. We will give our selves continually to prayer and Paul 1 Tim. 2. 1. Exhorts that prayers be made for all men yet we read not that it 's made the Ministers work to express the necessities of the Church in the publick Auditory Answ 1. But this is not to the question whoever they are that are called forth to this work they are to do it according to the abilities the Lord hath given them But 2dly if it be not the Ministers work whose is it whence is it that they who repute themselves such exclude all others and monopolize this work unto themselves 3ly2 Christ and his Apostles used no forms of prayer before or after their preaching he grants and I am sure there is not the least tittle of direction touching the composing and imposing any for the future hence it follows not that either way of praying I conceive he means by stinted prescribed forms or otherwise is lawful but that devâ—sed and imposed forms of prayer are utterly unlawful for who shall dare to prescribe where Christ is silent upon his free-born Subjects What he further adds That the one way of Worship he must mean that of imposed stinted Liturgies if he speak pertinently shuts not out of doors the other is notoriously false But 4ly Christ hath given to his Ministers gifts for the edification of his Body amongst the rest the gift of Prayer which they are bound to improve when ever call'd to the discharge of that duty as we prove from 2 Tim. 1. 6. 1 Cor. 12. 7. Ephes 4. 11. Prov. 17. 16. Luke 19. 20. The exercise whereof is shut out by the Common-Prayer-Book-Service This Mr. T. should have disproved The reading of a Prayer cannot possibly by a man of the least understanding in the things of God be supposed to be the exercise of this gift Reading is not praying nor any where so called in the Scripture As for Women we assert if they have the gift of Prayer when ever call'd forth to the performance of that duty they are bound to the exercise of that gift which is a sufficient Answer to what follows though persons are not bound to be alway in the actual exercise of this gift yet when call'd to the performance of the duty of prayer for which it is eminently given of God they are obliged to be improving it their not being so is a napkening up of their Talent and Mr. T. may prove the contrary when he is able 'T is added in S. T. That it will not in the least take off the weight of the Argument to say That liberty is granted for the exercise of this gift before and after Sermon For 1. the whole Worship of God may according to these mens Principles be discharged without any Sermon at all and is requently in most of the Assemblies of England 2. Those their prayers are also bounded and limited by the 55. Canon and that both in words and matter for they are enjoyn'd to pray in that form or to that effect as briefly as conveniently they may which will by all sober persons be accounted a boundary notwithstanding Mr. T. his confident Dictate to the contrary 3. We had alwayes thought that Christ having given gifts unto Men did require the use of those gifts whenever persons were called to the performance of that service to which they were designedly given by him by virtue of the forementioned precepts When Christ hath given a gift of Prayer unto his Children and charged them to stirr up the gift given them and not to napkin their Talent we had verily thought that whenever they had been called forth to the performance of that duty he did really intend and expect that they should be found in the exercise of the Gift given To the first and last of these Mr. T. is wholly silent what he saith to the second we have already removed but of the way Mr. T. adds yet further The Common-Prayer-Book-Worship may further the duty of exercising the gift of Prayer and therefore may lawfully be used Which he proves thus That form may be lawfully used for Worship which may be a means to further any positive Duty charged by Christ to be performed by the Saints But such may be the Forms of Prayer in the Liturgy of the Church of England Therefore The Major he proves thus That which requires a Duty requires the Means conducing thereto The Minor thus The Common-Prayer-Book directs what things are to be prayed for by reason of the brevity of the Colects the Responds the frequent use the plain expressions help the memory and cloqution wherein the gift of Prayer consists Answ 1. A Papist may say as much and as truly for their Books of Devotion their Whippings Pilgrimages Mr. T. knows they do so They are means they tell us tending to the furtherance of positive duties To which our Divines answer as we do Mr. T. That only those things are to be accounted a means of furthering any positive
more inferiour order of Ministers given for the help of the Priests to them in the work of the Sanctuary and solemn service of God Who are called Priests Psal 132. 9. and are said to have a Priesthood Josh 18. 7. upon the account of their destination unto the service of the Tabernacle and work of the Ministry to distinguish them from the Congregation or Body of the People of Israel they are so called They were indeed as was said an inferiour order to Aaron and his sons but draw nigh to God they did in the Service of God they were imployed on the behalf of the Congregation and are called Priests and said to have a Priesthood and hereupon one would think one might assume the boldness to call them so Mr. T. tells us indeed it was the Priests office to do that work in which was the Worship of God viz. to offer the Sacrifices sprinkle the Blood and such other duties the Levites were imployed to do other services as the bearing of the utensils and such like Wherein how truly and candidly he speaks is to be considered 1. 'T is true it was the Priests office Aaron and his sons to do that work in which was the Worship of God i. e. the work they did when they drew nigh to God or worshipped him was the Worship of God which by office they were bound to do But that it was their office exclusively to the Levites to do that work in which was the Worship of God as he must be interpreted if we suppose him to speak pertinently is false They ministred and by office whereunto they were set apart in the Service and Worship of God as was before proved Their bearing the utensils was as much the Worship of God being commanded by him as sacrificing or sprinkling the Blood of the Sacrifices upon the unclean And this Animadverter if I may assume the boldness to say so writes indiscreetly and fallaciously to oppose these 2dly 'T is true that to Aaron and his sons it did by office and exclusively to the Levites appertain to offer Sacrifice and sprinkle the Blood but that the Levites were only imployed in bearing the utenâ—â—ls and the like is not so They were as well as the Priests the sonâ— of Aaron 1. To teach the people and instruct them in the Law Deut. 33. 10. 2 Chron. 17. 7 8 9. 80 30. 22. 31. 4. 35. 3. Ezra 7. 10 11. Nehem. 8. 7 8. 9. 4 5. 2dly They were solemnly to praise God 1 Chron. 16. 4. 23. 30. 2 Chron. 8. 14. 20. 19. 30. 21. 31. 2. Ezr. 3. 10. Neh. 9. 9. 12. 24. 3dly To bless in his Name Deut. 10. 8. 4thly The Judgment of things sacred appertained to them as touching Leprosie Deut. 24. 8. 2 Chron. 19. 8 10 11. works in which the Worship of God was as eminently as Sacrifice c. upon the account of their designation whereunto they may be called Priests and are so in the Scripture Yet 3dly I no where use the name Priests to denote the Levites only in distinction from Aaron and his sons but make use of that term to denote the Officers or Ministers amongst the Jews designed and separated for the Worship of God and the management of holy things for and to them whether Priests or Levites who being so called by the Spirit of the Lord I thought I might warrantably use that appellation without distasting any one and as yet see no just ground for the change of my thoughts in that matter Sect. 7. Persons invested into the office of Priesthood not left to the liberty of their own wills or the wills of any the whole of their Worship with respect to the matter and manner thereof of divine Institution Of the Candlestick made by Moses The matter of it His obligation to the pattern in making it What it typed out The ground of the acceptance of Worship Several places of Scripture revised and considered THat persons invested into the office of Priesthood were not left to the liberty of their own wills or the wills of any of the sons of men that the whole of their Worship with respect to the matter and manner thereof was purely of divine Institution is a third Assertion of mine touching the state of things under the old Law which Mr. T. takes notice of Sect. 8. which he grants to be thus far true that what was of the Institution of the Lord both as to matter and manner they were not in their office left to their own wills or the wills of any others and so much he saith the Scriptures produced prove Sed dabitur ignis tamen etsi ab inimicis petam We will not thank him for his grant and doubt not but to manifest somewhat more viz. That nothing was to be intermixed with what the Lord had instituted nothing of man to be super-added thereunto whether you respect the matter or manner of the Worship And this the Scriptures instanced do prove Exod. 25. 9 40. According to all that I shew thee after the pattern of the Tabernacle and the pattern of all the Instruments thereof even so shall ye make it And look that ye make them after their pattern which was shewed thee in the Mount And this Dr. Willet upon the place plainly asserts It is hence gathered saith he the form of the Tabernacle is not left to the will of man no not to the judgment of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himself hath prescribed Prelarg Piscat So our blessed Saviour alledgeth in the Gospel out of the Prophet Mark 7. 7. Num. 8. 4. According to the pattern which the Lord had shewed Moses so he made the Candlestick The Candlestick was a figure of the Church said to be but one here because the Church at this day was National as also Zech. 4. 1. But Rev. 1. 20. we reade of seven Candlesticks which are expresly said to be the seven Churches of Asia i. e. they signified the seven Churches of Asia they were represented by the seven Candlesticks said here and there to be made of Gold beaten Gold to point forth the matter constituting them to be visible Saints and to be made according to the pattern of which Exod. 25. 31. to type forth that no other ground or form of Doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. To this Pattern Moses was so strictly bound that it was utterly unlawful for him to have added the least of his own invention which to have done had been not only great unfaithfulness in him but an impeachment of the Wisdom of God and his Love to his People Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to
Israelitish Apostasie God left not himself without a Witness reserved to himself a Remnant Of the self-invented Worship of that day Whether there be no such Worship to be found in England The duty of Saints with relation thereunto Of Mr. T. his rash judging THat God left not himself without a Witness in the height of the Israelitish Apostasie but raised up one or other to testifie for him against their self-invented Worship that he reserv'd unto himself a Remnant that clave to him and his pure Appointments is a seventh Assertion in the S. T. which Mr. T. also grants to be true Sect. 12. but yet hath somewhat to say hereunto 1. That self-invented Worship was bowing the knee to Baal 1 King 19. 18. Rom. 11. 3 4. Serving Idols 2 King 17. 12. Burning Incense to Vanity Jer. 18. 15. Going after other Godds to serve them and worship them Jer. 25. 6. 35. 15. Answ Very good Doth the Author of the S. T. deny that when the Apostacy of the Jews arose to its height it came indeed to this the beginning hereof being laid in the departure from that Principle That God is to be served according to the revelation he makes of himself not according to mans inventions his citation of the places now again mentioned by Mr. T. evinceth the contrary 2. O but there is no such self-invented Worship found in England Answ That there is not in every particular the same is granted I know not that they set up the image of Baal to worship it what they do in the chambers of their imagery God only sees openly they serve not the same Idols nor burn Incense to Vanity c. but that there is no such self-invented Worship to be found in England is gratis dictum and without proof All self-invented Worship being indeed such like it in its principle a departure from the fore-mentioned fundamental-principle of Religion being the source and spring from whence it issues forth A bowing the knee to Baal or yielding obedience to other Lords viz. the Instituter and Commander of that Worship which is invented a serving Idols in the setting up Man in the room of the Spirit of God and the image or form created and made by him in the place of Divine Appointments But 2dly 'T is to me a fond conceit to imagine that upon a supposition that the Ministers and Church of England are not guilty of such gross Abominations as the places mentioned intimate the Jews to be guilty of against whom the Prophets bear their Testimony Therefore none must bear testimony against present Abominations nor can they be justified in their so doing from these Texts Whereas had they been guilty of less wickedness than they were it had been the duty of the Servants of the Lord to have testified against them The doing of what was not commanded by the Lord as well as what was expresly forbidden is part of their Testimony 2 King 16. 11. 17. 11 13. We pretend not to be extraordinarily raised up and spirited to witness against present Abominations conceiving it not at all needful in the present undertaking Every Christian that hath tenderness to the honour and glory of God according to the capacity they are in being obliged to testifie for him against the Innovations and Will-worship of the day Whether that speech of Christ to James and John be most aptly applyed to this Animadverter and that generation he is become the Advocate of and who they are that call for fire to come down from Heaven upon those that will not imbrace their doctrines others will judge We have through grace otherwise learned Christ Whether it be bitter or holy Zeal for God that moves us by whom whether our language will be judged just reproof or unjust reviling will one day be declared I am sure Mr. T. hath adventured upon what doth not at all appertain to him in judging before the time And in this can we rejoyce that under all his Censures we have the Testimony of the Spirit of the Highest That in godly simplicity and from a principle of holy Zeal â—o God we are carried forth in this matter Though we dare not acquir our selves of fleshly mixtures which we too much discern to our abasement and grief in all our undertakings But what hath this Animadv to accuse us of 'T were as easie to have manifested if it had been so and we conceive he would not have spared us could he have done it wherein the bitterness of our Zeal did appear as to have said it was bitter to have shewed wherein our reproof was unjust as to intimate it to be so These are but words and I hope not spoken from a spirit of gall and bitterness towards us though perhaps some other will be apt to think they are so Sect. 12. The People of God of old not to hearken to the teachings of such as were not sent by the Lord. The Command of God touching their cutting-off Saints forbidden to hear them The false Prophets preached much truth though not the whole truth So doth Antichrist They were not called false Prophets meerly for their preaching falshood but because they ran before they were sent The present Ministers preach falshoods c. In what sense to be cut off Separation from the enjoyned false worship of old commanded 'T is a breach upon the Sovereign Authority of God called by the names of Adultery Whoredom Idolatry c. Upon what account so called Jer. 9. 2. Hos 3. 3. 1. 2. Rev. 14. 8. explained worshipping God at Jerusalem Non-separation from his Worship there no argument of the unlawfulness of Separation from the Church of England IN his 13th Section Mr. T. takes notice of what I offer in the eighth place touching the duty of the Saints of old viz. That they were 1. Not to hearken to the teachings of such as were not sent of the Lord though they pretended never so much to be sent by him This we prove 1. from the Command of God touching these false Prophets viz. to cut them off Deut. 18. 20. 2dly They are expresly forbidden to hear them Deut. 13. 3. Jer. 27. 6 16. To which the Animadverter replies 1. None are said in the Texts mentioned nor in any other he meets with not to be sent by the Lord who delivered the Truth of God but such as delivered falshoods inciting to Idolatry or contradictory to the message to the true Prophets Answ 1. If by the Truth of God he means the whole Truth of God 't is granted That never any false Prophet delivered the whole Truth of God nor do the Ministers of England as we prove S. T. p. 91. If he mean that all they delivered was false and erroneous there is nothing more false can be invented or spoken They knew and so did Satan that set them on work that so to have done had been immediatly to have miscarried in the design they were advancing Antichrist in his Ecclesiastical
is not from Heaven but the issue of humane pâ—udence c. So that to them or their Rulers and Officers as such we owe no tribute or respect by vertue of any Institution of Christ which they are as he acknowledgeth and that truly destitute of ' Tweâ—e easie to fill many pages with citations of Authors speaking to this matter Whereas originally there was a small uncertain number of Presbyters at Roms they were brought to a certain number and order by Cletuâ— and Evaristus Popes of Rome First Cletus reduced the Presbytery of Rome to the number of twenty five Afterwards Evaristus about the year of Christ 100 appointed and prescribed a several Parish to every one of these Presbyters which Parishes were afterwards â—nlarged and had their bounds and limits more perfectly and more exactly prescribed to them by Pope Dyonisius as was said about the year of Christ 260 After which time Marcâ—llus about the year of Christ 305 limited the number of those titles which anciently were first given to the Presbyters by Evaristus and did by Decree constitute That there should be in Rome 25 as it were so many Diocesses for the more convenient baptizing of such Gentiles as were daily converted to Christian Religion Onuphrius Panvinius de praecipuis urbis Romae Basiliciâ— And Selden in his History of Tythes chap. 6. Sect. 3. writes thus For Parish Churches it is plain that as Metropolitan See's Patriaâ—chats Exarchates in the Eastern Church Bishopricks these greater dignities were most usually at first ordained and limited according to the distinction of Seats of Government and inferiour Cities that had been assigned to the Substitutes or Vicarii of the Praefect Pratorio or Vice-Roys of the East and Western-Empire So were Parishes appointed and divided to several Ministers within the Ecclesiastical rule of these dignities according to the conveniences of Country-Towns and Villages one or more or less of such as being but small Territories might not by the Canons be Bishopricks to a Parish The word Parish at first denoting a whole Bishoprick which is but as a great Parish and signifies no other â—han Diocesâ— but afterwards being confined to what our common language restrains it The Curats of these Parishes were such as the Bishops appointed under him to have cure of souls in them and were called Presbyterii Parochiani i. e. Parish-Presbyters But thus far of this matter As touching what Mr. T. adds that there is no precept about the defining how many should go to a Church or be accounted to belong to one Church c. We answer 1. That 't is very impertinently produced by him tending not at all to the matter in hand such a visible non-sequitur as he will never be able to make good How many should go to a Church we have no precept of Christ directing and enjoyning us Ergo no Institution of a Church by preception or command But 2dly That we are in this matter wholly destitute of Law or Rule is a mistake of this Animadverter First Mat. 18. 20. manifests that the Church cannot well consist of fewer than seven For 1. there is the Brother offending 2dly Two or three reproving this offending Brother And 3dly the Church before whom the matter is to be brought for final determination which cannot be supposed to be fewer if so few as the persons bringing it before them Secondly That they be no more than can conveniently meet together in one place and so that they may hear and be edified which is the great end of Church-communion the Scripture plainly intimates 1 Cor. 14. 23. If therefore the whole Church be come together in one place ver 26. let all things be done unto edifying But if all cannot hear they cannot be edified So wide off the mark of Truth is his Assertion that neither Christ nor his Apostles have given us any Rule or Law of bounding or modelling Churches which though how many members may be added to a Church be not expresly prescribed he hath done That Text Mat. 18. 17. seems much to perplex this Animadverter what is meant by Church there he cannot tell 'T is uncertain he saith whether the Christian Civil Judicatory or Ecclesiastical Consistory or Congregational Assembly of Believers or some select Arbitrators be meant Of the three first of these we have spoken already and manifested that not the Jewish Synedrium but the Christian Church not the Christian Civil Judicatory or Ecclesiastical Consistory is intended by the Church here That select Arbitrators should be meant is the first-born of improbabilities 1. They are no where called a Church in the Scripture 2. The Church in the Text are such a company to whom the party or parties aggrieved may presently have their recourse which to select Arbitrators they cannot have they must first be chosen of which notwithstanding there is not the least tittle in the Text. 3. Here is no mention of the consent of the party offending in the election of the Arbitrators which of right ought in such cases to be 4. From the Church here there seems to lye no appeal 5. The Sentence pronounced by the Church is a Sentence confirmed in Heaven ver 18. which Mr. T. upon second thoughts will not say can be affirmed of the Sentence of his select Arbitrators Yea 6ly if the party offending will not hear the Church he is to be accounted as an Heathen i. e. they are to hold no religious communion with him and Publican i. â— withholding from them familiar civil communion but I much question whether it be my duty to carry it so to a Brother that shall refuse to submit to the sentence of Mr. Tombs his select Arbitrators especially if he had no hand in their election never referr'd his affairs to their arbitrement testifies his willingness to hearken to the Church and stand to their determination therein But 't is time we attend the reasons this Animadverter gives of his opinion The first whereof is The offence is private that might be remitted by the party offended Answ 1. If by private he mean such an offence as was only known to them two it 's granted The words are a direction from Christ to Brethren how to carry it each to other in case of secret and private scandals and offences for when the fact is open publick and notorious there needs not this private admonition another way of procedure is directed to and established 1 Tim. 5. 20. Those that sin viz. cum scandalo Ecclesia saith Piscator rebuke before all that others also may fear And the Church of Corinth without any such previous process was bound the fact being publick and notorious to excommunicate and purge out from amongst them that wicked person 1 Cor. 5. 2 4 5 7. but it follows not that because the offence in his sense is privâ—te that therefore by Church must be meant not a particular instituted Church but select Arbitrators But 't is more than probable by private he means such a particular
than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
as is made by marriage joyn our selves to the Lord c. so Isa 2. 3. Mich. 4. 2. Isa 44. 5. Zech. 8. 21 22 23. 2dly Accordingly we have the Churches of Christ in the New-Testament practising and commended for their so doing as acting therein according to the will of God Acts 2. 41 42. 2 Cor. 8. 5. 3dly The several names and titâ—es given unto particular Churches evince as much Every such Church is called 1. A Body 1 Cor. 12. 27. Col. 3. 15. Rom. 14. 4 5. Eph. 5. 30 32. Col. 1. 18 21. Now 't is not the multitude or number of members whether many or few that constitute or make a Body We say not if we come into a Field where a Battel hath been fought and find an Arm in one place a Leg in another an Hand in a third c. though we meet with as many members scattered up and down as are in the body yea though thrown together in heaps that here is a body no no 't is Rudis indigestaque moles Their union each with other and coalescency in one is that which gives them that denomination Particular Saints scattered here and there or casually coming together are not nor can they be called the Body of Christ their union each with other by their free and mutual consent is that which denominates them so to be 2. An House or Temple Heb. 3. 6. Ephes 2. 21 22. 1 Tim. 3. 15. 1 Pet. 2. 5. Mr. T. knows who have thought the world was made by the casual confluence of Atoms he doth not sure think that a casual concurrence of people professing the Name of the Lord without more ado are or can become an House or Temple for him 3. A City a Kingdom Eph. 2. 19. Mat. 21. 43. Heb. 12. 28. Joh. 18. 36. That a man should be any way a member of these but by his free consent cannot be asserted with the least shew of reason 4. A Fraternity or Brotherhood Zech. 11. 14. 1 Pet. 2. 17. compared with chap. 5. 2 13. 5. A Candlestick in allusion to Moses his Candlesticks Exod. 25. 31. wherein though there were many shafts yet they did all coalesce in one Rev. 1. 11 12 20. All which as they import Aggregation or a solemn union so they clearly evince that this cannot be but by free and mutual consent 4. Besides we find Christ promising his Presence to his Church and People thus aggregated or gathered an Argument of his well-pleasedness therein Mat. 18. 20. which accordingly he makes good to the Churches of Asia as to the rest Rev. 1. 13. which we have proved to be particular Congregational Churches That they were separated from the World and its Worship gathered together by their own free consent for the worshipping God Mr. T. cannot deny There were no Laws to compel them hereunto but the contrary So that 3dly we may righteously retort this Animadverters Argument upon himself There cannot be a true Church where those things essential to a true Church cannot be found But in National Churches in general in the Church of England in particular those things that are essential to a true Church cannot be found Therefore The Major is Mr. T 's The Minor we prove Right matter and form is of the essence of a true Church both wanting in the Church of England 1. The right matter Mr. T. denies not to be visible Saints visible Drunkards Swearers Whoremongers covetous persons are not such yet of such as these is the Church of England mostly composed 2dly The form of a true Church we have manifested to consist in separation from Worldly Formal Antichristian Worshippers gathering together by free consent into a Church-state or particular Societies for the Worship and Service of God neither of which can be asserted of the Church of England Much of the Worship of the Nations of Antichrist at least their rites and modes of Service is retained in it And into that Church-state such as it is in which they are fixed did they never enter by their free and voluntary consent but by the Laws of the Kingdom were they at first I speak of their National-Church-state that the Gospel was early whether by Joseph of Arimathea or some one of the Apostles is not material preached in England that then a true Church or Churches were here planted I grant but this is nothing to their present frame as a Church-National compell'd thereunto and by severe Laws retained therein to this day From which as from the Lordly Prelacy the most sober People of the Nation do every-where groaning being burdened long to be delivered What follows will receive a speedy dispatch 1. 'T is true the defect of outward order i. e. of every outward order though of the institution of Christ doth not nullifie the Church but want of that order which is of the essence of the Church as we have evinced to be the case of the Church of England doth so 2dly Mr. T 's instances of the disorders in the Church of Corinth yet a true Church are so evidently impertinent that the bare mentioning them is confutation sufficient The Church of Corinth was a rightly constituted Church made up of visible Saints 1 Cor. 1. 1. gathered together into a particular body 1 Cor. 12. 27. meeting together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place for the Worship of God 1 Cor. 11. 20. 14. 23. Some disorders found amongst this Church did not nullifie it Ergo the defect of that Order that is instituted by Christ ad esse to the very existence and being of a Gospel-Church as is the case of National Churches doth not nullifie them will not in hast be made good When Mr. T. proves the sameness of constitution betwixt the particular Church of Corinth and the National Church of England his instance of disorders amongst the Corinthians will be acknowledged pertinent but till then he will not himself upon second thoughts say it is so The having of Natioâ—al Rulers Ecclesiastical either single persons or in a Synod or Convocation make not a false Church saith the Animadverter Answ 1. But should this be granted it would not follow that a National Church is not a false Church which it may be upon other accounts though upon the account hereof it should be acqâ—itted But 2ly National Officers or Rulers Ecclesiastical in whom all Church-power is stated as Arch-Bishop and from thence derived to Diocesan Bishops and by them communicated in part to the ordinary Parish-Priests as is the case of the National Ecclesiastical Officers of England are false and Antichristian Officers and Ministers we prove chap. 3. of the S. T. That a National Church so denominated from their subjection to these should be a true Church is beyond the reach of my understanding What he addeth touching Synods owned and submitted unto by those of the Congregational way and Churches of a greater number and at a greater distance than could meet in one place every Lord's day is
not at all to his purpose At the best it is but a recrimination I know not how this Animadverter could imagine that the owning and asserting of these things as lawful had the least tendency to the establishment of a National Church But some men are so distempered that they suppose every thing makes for the advancement of that design they are driving on If he deems Synods owned by men of Congregational Principles and his Ecclesiastical Convocation of National Officers are of the same nature he is mistaken 1. Those are chosen by the particular Churches to which they are severally related and what they act and do is in their name and upon the account of that power and authority they receive from them The Convocation of the Clergy act in their own name and authority being never chosen by any one Congregation to sit and make Laws 2ly Those pretend not to be the Church nor to any self-power to make Laws and impose them upon the Churches as obligatory and binding to be received and subjected to by them without the least judgement of discretion allowed them or liberty of dissenting if not perswaded in their consciences of the truth of what is decreed by them and its consonancy with the Scriptures of the Lord. As is known to be the case of the Convocation of the Church of England to dissent from whose Canons at least to oppose them is censured with no less than an Excommunication or delivering up to Satan Which how directly it leads to the Popish implicit faith of believing as the Church believes every one is able to discern For my part with reference to these I am much of the mind of the learned Whitaker de Concil p. 12. General Councils may erre and imbrace false opinions Nam Concilium Antiochenum veritatem damnavit haeresin apertam propugnavit Similiter Ariminense Ephesinum secundum ex quo patet veritatem non esse metiendam ex numero Episcoporum Of them he saith 1. That their calling together is a certain politick and humane invention pag. 35 77. 2. That they cannot frame Articles of Faith to binde the Conscience pag. 19. 3. That their end in coming together is not to feed as Pastors but to consult what is best for the Churches pag. 85. 4. That they are not simply necessary pag. 23. 5. That they do not give authority to the Scripture pag. 242 243. 6. That their Decrees are not immediately inspired by the Holy Ghost pag. 262 263. 7. That the ultimate determination and judgment of a General Council may be false pag. 231. 8. That there is no judgement of a Council properly in matters of Faith ibid. 9. That the truth of things determined in Councils may afterwards be called into question and again disputed pag. 283. 10. That the Churches of Christ have been kept sound in Faith without them for the first 300 years pag. 23. To which I add 11. That I never yet read of any Council or Synod since that Act 15. but 't were easie to demonstrate that in one thing or other it hath erred The most of the Hay and Stubble that is built upon the Foundation at this day not to mention their attempts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owing its original to some of them So that I confess I am no admirer of them and am bold to affirm of any that have yet been it had been better for the Church of God that they had never been in the world But these things are little to Mr. T. his purpose That persons owning the lawfulness of Synods from Scripture-warrant as they conceive should therefore be necessitated to own a National Church as a true Church of Christ is a position that Mr. T. will never make good I suppose by the view I have taken of some of his Writings he is very confident of his own abilities but he is a rare man indeed that can compose a Rope of Sand. The lawfulness of a National Church or unlawfulness thereof having no dependance upon Congregational Synods but is to take its measure from somewhat else of which before Of Churches of a greater number â—han can meet at one place for the celebration of all the Ordinances of Christ I shall not need to say any thing till he acquaint us what Congregational men are of that perswasion it will be accounted a meer Calumny The assembling of the members of a particular Church in the same place for the celebration of the same Numerical Ordinances being one considerable part of the definition given by our Congregational Brethren of such a Church And yet if they did own Churches of a greater number 't is ridiculous to imagine that they could from thence be compelled to the owning of a National Church which wants both the matter and form of a true Church of Christ which yet the other may have So that we need not turn aside to consider the proofs used by those that held That many particular Congregations may be under one Presbyterial Government Printed 1645. Of which this Animadverter reminds us For though I am not of their mind nor do I conceive their Reasons to be cogent Yet were that true a National Church could not from thence be proved a true Church of Christ For 1st They suppose these Congregations to be particular Churches of Christ constituted and made up of visible Saints which cannot as yet be affirmed of any National Church in the world or any Parish Church as a part thereof 2dly They also affirm that these particular Churches have power within themselves to determine differences by their own Elders to excommunicate Offenders obstinately guilty of notorious scandals 3dly They are utterly against all Archiepiscopal National Officers the source and spring of a National Church 4thly They conceive not all in England nor all in a Parish to be lawful Church-members because born there nor will they compel them as such to receive the Sacrament with them which is the known case of the Church of England That at Jerusalem there were more Churches than one under a Presbyterial Government is a fond conceit which the numerous multitude of Believers thereunto belonging contribute not the least mite of assistance to Be they never so many they are called Acts 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church which was at Jerusalem The like may be said of the Church of Corinth it was one single Congregation the Church of God which was at Corinth 1 Cor. 1 1. 2 Cor. 1. 1. So was the Church at Ephesus Rev. 2. 1. But as was said The grant of more Churches than one under one Presbyterial Government is remote enough from the establishment of a National Church which by other bonds and ligaments than the Assertors thereof will own must be united to one National Head or it hath not cannot have a being in the world So that these things are little to his purpose The next attempt of this Animadverter is to remove an obstruction which he
Officers if Presbyters and Elders be such as 't is evident they are from Act. 14. 23. 20. 17 28. whom we find in the Church at Jerusalem Act. 11. 29 30. 15. 2 4 6 22 23. 16. 4. 21. 18. 3ly What he further offers That the Church of Jerusalem was to be that Church from whence were to be taken such as might plant other Churches for which end they were after dispersed Acts 8. 1 4. therefore it cannot be said to be the pattern of all Churches is to speak modestly such a strange non-sequitur that he must take time to make good That because the Lord in his providence suffered the enemies of his Son to dissipate and scatter this Church and by it took advantage in the greatness of his Love and Wisdom for the preaching the Gospel to others also that therefore it should be a Church not formed up according to the mind of Christ or being so formed was not to be an example and pattern with respect to the matter and manner of its constitution to succeeding Churches is a consequence that will not be swallowed down because Mr. T. saith it and yet nothing but his ipse dixit is tendred towards its support and maintenance But what he saith in the 4th place wil he thinks do his work 't is this Be the Church of Jerusalem of what nature or kind soever whether Congregational Presbyterian or Parochial it was so not from any Institution of Christ but came to pass according to divine Promises and Providence which being so various as that no certain rule can be accommodated to all times places and estates of the Church We may judge that Christ hath left the shaping of Churches much to humane prudence That is in short there is no Form of Churches of divine institution An Assertion so derogatory to the honour and glory of our dear Lord Jesus that it cannot but be grievous to Christ-loving Saints to hear it abetted by any I confess if this were the state of Churches it were to no purpose to contend with him about his National Church nor is it at all to be wondred at if he hath always been for that Church-Government that was uppermost in the World But this being an Assertion wherein most of the Saints of God in the World do look upon themselves upon more accounts than one to be greatly concerned Mr. T. should have brought most irrefragable Arguments to make it good But behold in the stead hereof we meet with a deep silence he onely turns aside to consider what worthy Mr. Parker offers to prove that the form of Churches is of Divine Institution Of which in the next Section we shall speak Sect. 17. The Form of Churches of Divine Institution The learned Parker 's Arguments vindicated from Mr. T. his Exceptions Particular Churches called the Body of Christ his House and Temple The plain upon which the Antichristian Church was first erected No other foundation of the Church but Christ. 1 Cor. 3. 10. Eph. 2. 20. Zech. 6. 13. Rev. 11. 1. explained Twelve Arguments to prove the Form of Churches is of Divine appointment IN Sect. 17. Mr. T. pretends to answer the learned Parkers Arguments by which he proves Lib. 3. de Polit. Eccl. c. 17. that the Form of Churches is of Divine Institution How well he hath discharged this province is now to be considered The sum of Mr. Parker's first Argument is this The Church is the Body of Christ 1 Cor. 12. 27. But in the first forming of mans Body he shewed himself such an accurate worker in the determining the dimension and measure of it Gen. 2. that nothing might be added to or taken from it by any Therefore it cannot be imagined that he should be so regardless of his own Body as not accurately to circumscribe the dimension thereof This Mr. T. is pleased to call a Rhetorical flourish but by his good leave it will be found an Argument of such weight that he will not be able soon to remove it out of his way If the Church of Christ be his Body he hath certainly determined the dimensions of it Not to have done so had been an Argument of little care thereof of his leaving it to the arbitrary disposements of the children of men of which we reade not a tittle in the New-Testament Who or where is he that dares assume the confidence of ordering and disposing the Body of Christ without his leave or can do so without treading the Soveraignty of Christ over it under foot and proclaims himself to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one the Antichrist or Beast that ascends out of the bottomless-pit must go into perdition What saith Mr. T The Church of Christ he tells us is the Body of Christ but this is rather true of the Universal Church and Mystical Body of Christ as may be gathered from 1 Cor. 12. 12 13. Eph. 1. 22 23. 4. 4. than of a particular Congregation Answ 1. But he gives us no Argument to demonstrate that 1 Cor. 12. 27. is to be interpreted of the Universal Church we have demonstrated the contrary Sect. 13. which he should have done if he would have us think our selves concerned in his reply 2dly He himself grants That a particular Church of Christ is and may be called his Body as his words 't is rather true of the Universal Church than of a particular Congregation import That he should entrust any with a power to model figure and fashion his own Body as they please and yet never give us the least hint of any such betrustment is the first-born of improbabilities and absurdities The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very plain in the Land of Shinar upon which the cursed Fabrick of the Antichristian Church Babel was at the first erected as Mr. T. well knows The learned Parker further argues Each first Church of God is the house and building of God 1 Cor. 3. 9. Heb. 3. 3 4. 1 Tim. 3. 15. And what prudent housholder will permit the Figure and Quantity of his House to the arbitrement and will of others To this Mr. T. adjoyns 'T is true the Church of God is his House God built it Christ is the only Foundation of it yet others are subordinate Builders and Foundations too in respect of their Doctrine 1 Cor. 3. 10. Ephes 2. 20. to whom many things pertaining to the outward figure and quantity i. e. the distributing of Churches into Oecumenical National Classical Parochial c. are left c. This the Sum. Answ 1. 'T is true Paul calls himself 1 Cor. 3. 10. A Builder with respect to his instrumental planting and founding of that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise Architect or chief Builder but that he or any others was to build according to the good pleasure of their own wills that they had no Idea Platform or Model given them by Christ the Lord and Master of the House according to which
they were oblieged to fashion their building is not from hence proved 'T was of old prophesied of Christ That he should build his spiritual House or Temple and bear the glory Zac. 6. 13. which accordingly 't is said he did in which he was faithful Heb. 3. 3 5. How either the one or other can be affirmed of Christ if he not at all concerned himself with the figure or quantity of his House but left this to the prudence of men I am not able to conceive Certainly if there be any glory in the Structure 't is to be ascribed according to this Animadverters principles to the dreg and net of humane prudence and policy Man must bear the glory thereof not Christ which whether it be not plainly to justle Christ out of the Throne of his Glory and set up a Man of clay there a very Idol in his room let the judicious Reader determine 2dly Where any besides Christ is called The Foundation of this Building as this Animadverter asserts I know not I remember full well that the Apostle speaks of him as the alone Foundation 1 Cor. 3. 10 11. an expression wholly destructive of Mr. T. his Assertion 'T is true Eph. 2. 20. the Apostle tells the Ephesians They were built upon the foundation of the Prophets and Apostles i. e. on Christ the Foundation upon which they and all Believers that ever were in the world were built But he no where saith That these were the Churches Foundation And yet were this yeelded him it would be short of an evident demonstration of what our Animadverter introduceth it to evince viz. That many things appertaining to the outward figure and quantity of the Church were left to them to order and determine in and by their own private spirit What they did in this matter they had instructions from Christ to do were infallibly guided by the Spirit of the Lord in Yet were it further granted him That the distribution of Churches was in a great measure left to the Apostles doth it thence follow That others of the Children of Men Antichrist the Son of Perdition may distribute and figure them as they please and that in direct opposition to the figure and quantity of them exhibited by the Apostles in the first Institution of Churches in the world What more frivolous The worthy Parker proceeds The Material Temple had its breadth and its measure described most accurately by God shall not the Spiritual have its Wherefore then was that Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1 To which Mr. T. 1st By way of Concession Each Congregational Church is the Temple of God The true Christian Church is shadowed by the Type of the Old Temple the several parts of which were of old most accurately described and measured by the command of God that men might know that this House was made by God that it is not of humane Structure God hath by his providence described the Spiritual Temple as well as the Material 2dly By way of Negation God hath not given us any such description of the outward fashion and order the breadth and measure i. e. the number c. of the Spiritual Temple as he did to Moses c. of the material Temple And afterwards God hath not determined the distribution and order of particular Churches so but that he hath left many things therein to humane prudence Answ And this Mr. T. calls an Answer to the forementioned Argument that any person not bereft of his understanding besides himself will deem it to be so he must not imagine The Question is Whether the Form of Churches be of Divine Institution Mr. T. deries it The learned Parker proves it is Because the Form of the Temple which was a Type of the Gospel Churches was so and God cannot be supposed to take less care of his Spiritual than he did of his material Temple What is our Animadverters reply Why the Form of Churches is not of Divine Institution He persists in his opinion without taking the least notice of the Argument advanced against it But seriously Sir persons of judgment and sobriety will either smile at your folly or pitty you for your self-conceit in such replies as these In my shallow judgement would he have removed this Argument out of his way he should either have proved that the material Temple of old was not typical of Gospel-Churches or that the figure and model of it was not of divine Institution or that though both these are true which he grants the consequence is not valid that therefore God hath instituted the form of his New-Testament-Churches which when he shall be able to prove that the Antitype must not correspond with the Type or that Gods care was more about his material than his Spiritual Temple he will be supposed to say someting but till then though he cry till his Lungs crack falleris Parkere falleris though he may amuse the simple with his noise of words the intelligent Reader will discern his weakness and nakedness 2dly Gods describing the Spiritual Temple as well as the Corporal by his providence is a certain kind of Gibberish I understand not he describes both in his Word To that Question Wherefore then was the Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1. Our An madverter Replies It was not that he should set down the figure or quaâ—tity of each particular Church or the number of Persons that are to belong to it c. but his measuring the Temple was his understanding the the extent of it i. e how large and how narrow the Church should be in after-times in what estate of Peace or Persecution c. Answ But these are his wonted dictates without any tender of proof 1. The Temple of God was typical of the New Testament Churches who are therefore here represented under the notion and similitude of the Temple 2. These had hitherto during the first ten Persecutions remained in some measure of Purity and consonancy to the first Institution 3. But now they were to contest with another an Antichristian Beast therefore measure them saith the Angel to John with a Reed Let them look to it that they mend what is already amiss in and amongst them by and that they swerve not from the measuring Reed or Rule for therein will lie their safety as we know it hath done from Antichristian defilements 4. The Golden Reed is the Word of God which though in it self precious and excellent as Gold to the men of the world and the carnal Antichristian Church it 's accounted and used as a Reed a mean and contemptible thing though it is indeed like unto a Rod the Rod of Christ's strength it is by which he ruleth in the midst of his enemies That there should be a Command given forth to measure the Temple the Churches by this Reed if their Form were not instituted and appointed therein is not to
be imagined upon that supposition a measure of them by it were impossible to be taken 5. The measured Court saith the learned Mede setteth forth the primitive state of the Christian Church conformable to the Rule of Gods Word The measuring is an allusion to Ezek. 43. 7 to 10. or to building viz. That what the drawing of the Platform is to Builders the same is Measuring to God in the language of the Prophets i. e. the state of the Church figured thereby is God's workmanship 6. The measuring is as was said a clear allusion to Ezek. 43. 10. but that measuring was in order to the shewing the form of the House Let them measure the pattern ver 11. Shew them the form of the House and the fashion thereof therefore the measuring here must be for the same end too Mr. Parker further argues If God when the Church of the Jews is call'd to the Faith designs the quantity longitude latitude thereof it cannot be imagined that he hath left the dimension of the Gentile Churches to humane pleasure But when the Church of the Jews is called to the Faith he designs the quantity c. thereof Therefore Mr. T. replies 1. That the Holy City is the visible Church of the Jews c. Or that the measuring it was to design the quantity of particular Churches is not probable Answ But this is more than probable that the Holy City be it what it will is exactly formed and figured by the Lord as the measuting the City the Gates the Walls thereof doth abundantly evince If you take it for the converted Jews as some learned men do or the Gentile Churches after the fall and ruine of Antichrist to which it may be Mr. T. rather enclines 't is not probable that God should then take such exact care about the forming and figuring of the Church-societies of these and in the mean while leave his present Churches to the good pleasure of the children of men and those none of the best neither 2dly He tells us Inasmuch as the Apostle Rom. 11. 25. asserts that all Israel shall be saved he might better argue for a National Church of Christ's Institution from the visible Church-state of the Jews at their future calling than for a Congregational Church Answ 1. But then he must argue that some Church-form is of divine institution which would overturn his present structure 2. He must first prove that the Jews Church-state upon their conversion will be National which the Apostle's words all Israel shall be saved do not evince for so they may be though formed up into particular societies as some learned men think they shall 3. God's designing more diligently the quantity c. of the Jewish Church at their calling hereafter and leaving the dimension of ours to humane choice may be done Mr. T. tells us out of more special love to them Answ 1. But pag. 39. he tells us That God's leaving things appertaining to the New-Testament-Churches to be set down by man more than he did to the Jewish-Church is an Argument of greater love and care to the New-Testament-Churches than to them This needs a Reconciler 2. However he neither manifests that God bears greater love to the Jews than Gentiles which to speak properly he cannot do nor that if he did so he should bear so little love to the New-Testament-Churches as to leave them wholly to the forming of the sons of men What he adds fourthly in answer to what is further argued by Mr. Parker that the Church is compared to a City but no City is so negligently administred by man that no regard is had to the bounds and lin its thereof is greatly impertinent for though it may consist with the prâ—dence and care of good Princes to leave many things to the choice of some in the City incorporated as the ordering their Meetings c. â—s shall be found most convenient for them yet to take no more care thereabout than to suffer the City to grow up into the compass of a Shire a Nation would scarce be accounted consistant with that prudence and wisdom which should be in them And thus far of Mr. T. his reply to the famous Parkers Arguments for the Divine Institution of Churches For a close of this Section we shall briefly propose twelve Arguments for the further clearing of the truth That the Form of Churches is of Divine Institution which our Animadverter may answer at his leizure Argum. 1. If the Form of the Church be not of Christ's appointment 't is not so either because it was not needful or because Christ was not careful faithful or sufficient to institute or ordain it But neither of these is true To assert the latter were blasphemous c. That 't is needful is evident 1. There are some duties which cannot well be performed but upon supposition hereof as Mat. 18. 15. 2dly The care of the Apostles to bring such as they converted into Church-order 3dly Their diligent instructing them in their duty as members of particular Bodies and Congregations 4thly Christ's owning them who walked together in such Societies affording them his Presence promising it to them and that in opposition unto Babylonish Assemblies of the formings of man abundantly evince the needfulness thereof Besides 5thly If it be not needful they are bloodily cruel who persecute men to the loss of Estates Liberties Lives and give them up to the Devil by the sentence of Excommunication For no other reason but for refusing communion with their National Church or denying its form and frame to be of the institution of Christ. Arg. 2. If the Form of the Church be not of Christ's appointment then there must be more Lords over the Church besides Christ for the forming or figuring of Churches pro libito is an act of Lordly Authority But there cannot be more Lords over the Church besides Christ Isa 33. 22. 1 Cor. 8. 5. Jam. 4. 12. Therefore Arg. 3. If the Form of Churches be not of Christ's appointment Then is it in the power of man without any precept or authority from Christ to add to or take away from the Body of Christ for so are particular Churches as we have proved But this is contrary to 1 Cor. 12. 18 27. with Rom. 12. 4 8. Therefore Arg. 4. That which the Apostles practised in pursuance of the Commission they received from Christ is undoubtedly an Order and Institution of his But the gathering of Disciples into particular Congregations the Apostles practised in pursuance of the Commission they received from Christ Mat. 28. 19 20. with Acts 2. 41 â—2 43. Therefore Arg. 5. If the Form of Churches be not of Divine Institution Then the Church of Christ is either not his Palace Kingdom or Christ hath not that care over his Palace and Kingdom as the Princes of the world have over theirs But both these are false and highly injurious to Christ Therefore Arg. 6. That Church to which Christ hath enjoyned his
Disciples to appeal in matters of Scandal found upon their Brethren with which he hath promised his Presence to which he hath given the Keys of the Kingdom power of binding and loosing is a Church of his own forming But this is a particular congregational-Congregational-Church Mat. 18. 17 18 19. as we have demonstrated Therefore Arg. 7. If the Form of Churches be not of Christ's appointment then there is either no beauty splendour glory therein or Christ bears not cannot bear that glory But both of these are absurd 2 Cor. 3. 7 8 9. Zech. 6. 13. Therefore Arg. 8. If the Form of Churches be not of Christ's appointment Then the Church of Christ may have communion with yeeld obedience to the inventions constitutions ordinances and appointments of men of Antichrist the Man of Sin But that they are charged â—ot to do upon most dreadful penalties Rev. 18. 4 5. 14. 9 10 11. Therefore Arg. 9. If the Form of Churches be not of Christ's appointment Then either Christ hath not left sufficient Laws for the government of the Saints or man may super-add to his Laws But both these are false scandalous and injurious to Christ Gal. 3. 15. 2 Tim. 3. 16 17. Rev. 22. 18 19. Arg. 10. If the Form of Churches be not of Christ's appointment Then the Church is not to be governed as 't is taught for it must be taught only by the Word of God Isa 8. 2. But the Consequence is absurd Therefore Arg. 11. If the placing of Officers in particular Churches be of the appointment of Christ then the Churches themselves are so But the placing of Officers in particular Churches is of the appointment of Christ 1 Cor. 12. 28. Eph. 4. 11 12. Therefore Arg. 12. Those Churches which Christ owns for his Candlesticks in allusion to the Candlesticks of the Temple which were purely of divine institution are of the institution of Christ But Christ owns particular Churches for his Candlesticks viz. the Seven Churches of Asia which we have before demonstrated were particular Churches Rev. 1. 20. Therefore Those that desire further satisfaction in this matter may consult a little Treatise lately published entituled A brief Instruction in the Worship of God and Discipline of the Churches of the New Testament p. 93. where they will find it clearly and amply debated Sect. 18. Of National Ministers What meant by Ministry Of extraordinary and ordinary Officers Upon what account the Church of Engl. is asserted to be a false Church Mr. T. his Arguments to prove that in a National Church or a Church irregular in its constitution may be a true Ministry of Christ answered The contrary is demonstrated THE Design of Mr. T. his 18th and 19th Sect. is to answer the second Query in S. T. Whether National Ministers are the Ministers of Christ Or whether there can be a true Ministry in a false Church as a National Church must be if not of divine Institution upon what pretence soever it be so denominated Before he attempts the Resolution of this Query he considers First What the Ministry is of which it is enquired whether it be true or false And having at large acquainted us with the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us he understands the query to be meant of that part of the Ministry which is by preaching But I must crave leave to tell him he somewhat misseth the white of the Authors intendment who by it intends an Office-Power of Ministry for discharge of that whole work that peculiarly relates to the Ministers of the Gospel to be performed and managed by them according to the Will of Christ Whether it be the Ministry of the Word the Lords Supper c. This as Mr. T. saith rightly is either the Ministry of extraordinary Officers as Apostles c. of which our Question is not or of ordinary Officers as Pastors c. of whom it is queried Whether ordinary National Officers or Ministers are of the Institution of Christ What saith Mr. T He tells us 1. That Paul was a Minister not only to a particular Church but even to the Gentiles Answ That this doth not in the least concern the Question in debate which is of ordinary Church-Officers and Paul as I remember with the rest of the Apostles was an extraordinary one receiving a Commission for the Preaching of the Gospel to all Nations he will be so ingenuous as upon the review to acknowledge Secondly A Church may be said to be false many wayes Answ True it may so but in his discourse there abouts we are little concerned who assert the Church of England to be a false Church because it is destitute of the true Matter visible Saints and the true Form freely giving up themselves unto the Lord and one another to worship him together as a Community according to the revelation of his will But he will prove Thirdly That in a National Church or a Church irregular in its constitution i. e. that hath neither the matter nor form of a true Church of Christ or discipline may be a true Ministry of Christ His first Argument is Arg. 1. If the truth of the Ministry depend upon the truth of the Church or its regularity then where is no true regular Church there is no true Ministry But that is false since there may be a true Ministry where there is no Church at all and therefore no true Church Therefore Answ If by a true regular Church Mr. T. means a Church for matter and form rightly constituted according to the mind of Christ and by a true Ministry the Ministry of ordinary Officers such as Pastors and Teachers as he must do if he speak pertinently we deny his Minor Proposition Where there is no true Church at all in a false Church or Church not regularly constituted according to the mind of Christ as is the case of the National Church of England there cannot be a true Ministry which Mr. T. forgot to attempt the proof of And indeed his abilities seem to lie much in Dogmatizing and 't is great pitty but he were created a Rabbi in the Pithagorean School his accuteness therein being so incomparably excellent 1st That there can be no true ordinary Ministry where there is no Church is manifest First Where ever we read of ordinary Ministers we read of them as appertaining to some one particular Church or other Acts 14. 23. 15. 2 4 22. 20. 17 28. 1 Cor. 12. 28. Phil. 1. 1. Tit. 1. 5. 1 Pet. 5. 1 2. As good a man may imagine an Husband to be without a Wife or a Major without a Corporation or a Father without Children as a Minister without a Church in which he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister according to the will and appointment of Christ Secondly Every lawful Minister is elected and chosen to his Office by the Church or People of God Therefore there can be no true ordinary
at all follow that there may be a true Ministry to and in a Church National Where is Mr. T. proof of his consequence Why these are greater degrees of falshood than are to be found in a National Church Well this is denied also What offers he to make it appear to be so Why you have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it he saith so But seriouslly Mr. T. is so inconstant to his own words principles and practices that we are afraid if we should assent to what he asserts upon that foundation we should once in seven or eight years if the minds of men in authority over us should in that time be different believe and disbelieve the same positions What if the National Church be as Schismatical Heretical Hypocritical as the Churches instanc'd in this were a facile undertaking to demonstrate I hope then it being false in its constitution which the others instanc'd in were not we may with this Animadverter's leave assert that greater degrees of falshood are not to be found in and upon them than are to be found upon his National Church Besides supposing the Churches instanc'd in to be such as M. T. saith they were they were once true Churches of Christ to whom power was delegated from him foâ— the election and choosing of Officers to act in his Name and Authâ—rity amongst them which cannot be affirmed of any National Church in the World That because a true Ministry may be in a true Church under great degeneracy therefore there may be a true Ministry in a false Church is an Assertion that this Animadverter had need to consult with some body else to help him to make good than his present Adviserâ— But 2. We crave leave to deny his Minor A true Ministry câ—nnot be in Hypocritical Schismatical Heretical Churches If they are such they are no Churches of Christ if known to be so they are not to be owned as such by them that fear him But he hath proved this from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Answ What hath he proved that these Churches were Hypocritical Schismatical Heretical nothing less 'T is true 1 Cor. 1. 11 12. Paul tells the Corinthians that he heard there were Contentions amongst them c. that the Church was schismatical he saith not That there are Contentions amongst the members of the Church of England Mr. T. cannot deny that therefore it is to be accounted a Schismatical-Church he will scarce assert 'T is true also that there were some in the Church of Pergamos and Thyatira that held false and erroneous opinions and that the Churches were too much to blame to suffer them as they did for which Christ rebukes them In Sardis the generality of the members were wonderfully declined in their spirits a time of withering decayes deadness was upon them yet was not the one an Heretical nor the other an Hypocritical Church Nor can Mr. T. make good his charge against either of them As for the Church of Pergamos Christ witnesseth of them that although they dwelt where Satan's seat was i. e. where the Roman Governour lived who was Satan's chief instrument for persecuting the Saints yet they hâ—â—d fast his Name and did not deny his Faith which is not a description of an Heretical Church They owned Christ retained cleaved to the Doctâ—ine of the Gospel i. e. the Body of the Church did though some few amongst them held strange Heterodoxies therefore no Heretical-Church The like may be said of the Church of Thyatira doth Christ charge her with Heresie doth he say the whole Body or maâ—or part of the Church was infected with the doctâ—ine of Jezebel nothing less He saith indeed that the Church was too negligent in their duty to put a stop to her seducing his Servants and intimates as if some were led astray by her But withal testifies that there were a considerable number amongst them that had not received her doctrine nor known the depths of Satan they called them depths i. e. deep and wonderful things but they were the depths of Satan Of Sardis Christ also witnesseth that there were some things remaining that he would have her strengthen i. e. some graces that were not quite extinct and dead in them and of some of them expresly that they had not defiled their garments and that they should walk with him in white for they were worthy which cannot be affimed of Hypocrites Rev. 2. 13 19 20 24 25. 3. 2 4. Therefore no Heretical nor Hypocritical Churches And I cannot but wonder at the confidence of this Animadverter to affirm it of them after the testimony Christ gives touching them it being little less than giving him the lie to his face So that of this Argument we shall 't is probable hear no more Of his fourth Argument we need say no more but this that the Ministry therein mentioned is the Ministry of the Apostles which he grants not at all to relate to our present Question If he can make good this Consequence the Apostles who were extraordinary Officers immediately sent forth by Jesus Christ were true Ministers afore the regular constitution and discipline of Churches without their election or mission Therefore Pastors and Teachers who are to be chosen by a Church regularly constituted are true Ministers though not so chosen he will be able to reinforce this Argument else he must never bring it into the field more His fifth Argument in brief is The denomination of true Ministers is from the truth of their Doctrine and no other form denominating them But there may be a Ministration of true Doctrine in a false Church Ergo Answ 1. The Major is most false the denomination of true Ministers is from somewhat else beside the truth of their Doctrine viz. A regular Mission according to the mind of Christ or an entrance in by the Door else they are not true Ministers but Thieves and Robbers What places they are before-mentioned that he saith placeth the truth of Ministry in the Doctrine taught and no other thing I cannot tell and do assure him that when he brings one place to prove it I will be his convert Col. 1. 6 7. saith no such thing Epaphras preacheth the Truth of God to the Colossians and is said to be for them a faithful Minister of Christ therefore the denomination of true Ministers is from the truth of their Doctrine and nothing else is one of those consequences are frequently imposed upon us without the least shadow of proof 2dly That 't is the duty of true Ministers and in some sense their property to preach and promote Truth is most certain Paul tells us 2 Cor. 13. 8. that they could do nothing against the Truth but for the Truth But that the denomination of true Ministers is from the truth of their Doctrine and no other form denominating them is I suppose asserted by our Animadverter in haste and will upon second thoughts be retracted
act as Ministers of Christ when they prophesie for the edifying the Body of Christ by vertue of any Office-power so that they need not any such Election What follows is a Rhapsody of words that the ingenuous Reader knows proves nothing introduced to cast the â—dium of Irreligion-upon the men of his Contest The best is the Nation knows him to be at least in this matter a false Accuser He tells us 3dly That it may be doubted whether Christ be meant by the Door John 10. 1. Answ But why it should be doubted when Christ expresly tells us v. 9. that He is the Door I cannot tell That the Door v. 1 v. 9. is not the same Door is not probable and less probable that by the Door v. 9. should be meant the Scriptures of the Prophets who although they foretold of Christ yet can in no sense that I know of be said to be the Door through which he entred But this he is unwilling to abide by He adds 4ly That if the door be the same Joh. 10. 1 9. the entering in v. 9 cannot be entring into the Ministry by the lawful election of a particular Church for then it would follow that every one that so enters in shall be saved but that is manifestly false Answ 1. But if by saved he mean everlastingly saved this doth not at all follow he knows right well that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes to be restrained to such a signification 2ly The whole expression he shall be saved and shall go in and out and find pasture seems to intimate no more than this that he may expect the blessing of God with him the defence of God upon him in his Ministry that thus enters into it according to his mind according to Deut. 28. 6. So the Assembly Beza c. interpret the words which I think is so far from being manifestly false that nothing is more true Of immediate Calls to the Ministry and the wayes whereby men may prove themselves to be so called I shall not now turn aside to speak nor in what sense I asserted that persons receiving Commission immediatly from Christ to preach the Gospel will never be made good without the working of miracles it not being pleaded as I know of that the present Ministers have any such Commission nor do they pretend to it Of Petrus Waldo and other Reformers I think as honourably as this Animadverter They were worthy and eminent witnesses for Christ in their day no small part of their Testimony was against the Abominations pleaded for by Mr. T. in his Theodulia They admited nothing into their Church but what is written in the Bible no Decrees no Epistles Decretals nor the Legends of the Saints nor the traditions of the Church They held that the Preaching of the word of God is free to every man that hath received abilities from the Lord for that work That the Priests Vestments are little worth That no day a man may cease from his labour except the Lords day and not the feasts of of Saints Zanchy introduceth a certain Orthodox man speaking thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards adds the Churches are to be reformed according to the best form a better from of the Church cannot be invented than that which Christ and his Apostles in the beginning of the Church did constitute and appoint And afterwards all Doctrines of Worship and Discipline are to be examined not by the Lesbian rule of humane judgment but by the Touchstone of the Divine Word Zanch. de ver Eccl. reformand ration Johannes Gerson affirms That the authority of the Primitive Church was greater than now it is for it is not in the power of the Pope or Council or Church to change the Traditions taught by the Evangelists and Paul as some dream de vit Spirit animae Budaeus saith Canonum canities vel caries potius nulli jam usui est sed velut anus delira è foro explosa est de ponte enim jam diu comitiorum paracleti dejecta est disciplina Canonica ut annis sexaginta major atque etiam sexcentis de Translat Heclerismi lib. 2. And afterwards Navis nobis disciplinae à servatorâ— relicta est Ecclesiae conditore quae Cantico Ministerio instrumento miraculisque instructa fuit ab ipso aut ejus auspiciis These were some of the Witnesses of Christ in their day whom we honour as such that bear their Testimony against what Mr. T. thinks good for the present to espouse to himself 5ly This Animadv speaks of the proof of our Assertion that those that receive authority to preach the Gospel mediately from Christ have it from some particular instituted Church of Christ to whom power is solely delegated for the electing their own Officers according to Acts 6. 5. 14. 23. as weak and impertinent He tells us 1. That though this should be granted yet power may be given to others to choose send and ordain Preachers for the unconverted who are and may be heard as Ministers of the Gospel Ans 1. This we deny the Keys being given to the Church by Christ Mat. 16. 19. with 18. 17 18. we cannot conceive how any can legally choose or send forth persons to act by vertue of an Office-power in the preaching of the Gospel but the Church 2dly We never yet understood that Interrogations were sufficient Answers his may not for all this is no evidence that it may He adds Yea may not some others ordain Elders for particular Instituted Churches Answ 1. Without the Churches consent Election c. they may not 'T is true Titus was left by Paul in Crete to ordain Elders in every City Tit. 1. 5. but that he might do this without the choice election and concurrent act of the Church as a Diocesan Bishop as some fondly imagine is a fancy that as it hath over and over been confuted by many Godly Learned so Mr. T. will never be able to make it good 2ly Should it be granted which yet is most false contrary to the practice of those times and many years after that Titus ordained by himself without the knowledg counsel and approbation of the people Elders it doth not in the least follow that any persons may do so now For. 1. He had express warrant and direction from the Apostle to do what he did 2. He was an extraordinary Officer an Evangelist not limited to a certain Church the continuance of which office we have no direction for in the Scripture 3. The officers that were to be continued in the Churches are said to be Elders or Bishops which were not names of distinct officers but of the same Tit. 1. 5 7. to be confined or limited to oâ—e particular Congregation not having or exercising jurisdiction over many Phil. 1. 1. Acts. 14. 23. 20. 17 28. Tit. 1. 5 6 7. so that this instance makes little to his purpose When he proves his suggestion that there are any
where it cannot be otherwise interpreted therefore we must depart from the proper notation of the word where the context of the place doth induce us and the practice of the Church and People of God in after-generations to abide by it is not tolerable arguing His next Exception is 3dly None are said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Paul and Barnabas and they are said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them viz. tâ—â— Church or Disciples Answ 1. Nor is it necessary that we affirm any other so to do They herein presiding over them and regulating the whole affair according to the instructions received from Christ bear the name of the whole work though the Votes and Suffrages of the Disciples were in it also The Apostles ordained by Suffrages viz. the Suffrages of the Church Elders for them But this proves not that the Vote of the Disciples was excluded it rather evinceth the cantraâ—y Yet 2dly Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred creating by Suffrages or ordaining for them I do not understand It may every whit as properly be rendred with them viz. with the Church or Disciples For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently rendred so Mat. 13. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye root up also the Wheat not for but with them Act. 17. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasoâ—ed with them Heb. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for finding fault with them and in many places besides That it should be so rendred here is evident 1. 'T is consonant to the practice of the Saints then and in after-generations as is known 2. How Paul and Barnabas may be said properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain by Suffrages alone by themselves every understanding is not able to reach render the word with them i. e. with the Disciples and the câ—se is plain â—nd evident viz. the Apostles with the Church or Congregation of Believers by Suffrages and Votes ordained Elders which is the matter enquired after So that whatever this Animadverter is able to say to the contrary this Scripture proves the power of particular Churches to elect their own Officers and therefore if the present Ministers have not received a Commission from Christ thus mediately by the election of some one or other particular instituted Church of Christ if they pretend not to it have it in derision come barely with a presentation from a Patron Ordination Institution and Induction from a Lord-Bishop things forreign to the Scripture and impose themselves upon the People whether they will or no as it may most truly be affirmed of them they are not Ministers of the Gospel nor may be heard as such But Mr. T. hath somewhat more to adde he tells us 1. That it will be hard for us to prove that the Parish-Churches in England are not particular instituted Churches of Christ Answ 1. Of what is hard or easie for us to do or any man else our Animadverter seems a very incompetent Judge 2dly He is not ignorant that this is already done to our hands by several learned men and 't is sure no difficult task actum agere to do over again what we find done to our hands before He further affirms 2dly It will also be hard to prove that the Ministers of England are imposed on the People whether they will or no. Answ 1. The generality of the People of England will attest the verity hereof who for the most part know not their Minister till he comes to them with his Orders nor is their Consent touching his Reception desired or at all significant with respect to his exercising an Office-power over them 2dly What they do in London and some few particular places where the Inhabitants it may be are the Patrons is not considerable or worth the minding 1. For the most part they are imposed upon the people whether they will or no. 2. Were they chosen by their Parochial Inhabitants they were never the nearer Ministers of Christ Because 1. That their choice hath not the least influence upon their being constituted such 't is the Bishops Ordination that in this matter doth all 2. The Parish-Churches of England are not true Churches of Christ which we demonstrate 1. Where there is not the true matter of a Church there is not a true Church But in the Parish-Churches of England there is not the true matter of a Church Therefore The Minor which alone is capable of a denial is evident That only is fit matter of a Church which corresponds to the matter of the Primitive Churches planted by the Apostles These were Saints Ephes 1. 1. Col. 1. 2. Holy Brethren 1 Thess 5. 27. Such â—â— were not of but called out of the World Joh. 15. 18 19. whom God had received Rom. 14. 3. Such as please Christ and are dearly beloved by him Eph. 5. 29. are built upon the foundation of the Prophets anâ— Apostles Eph. 2. 20. have the Spirit of Christ Eph. 4. 4. are built up together an holy and spiritual House to God 1 Pet. 2. 5. God 's House 1 Tim. 3. 15. Heb. 3. 6. are living Stones a chosen Generation a Royal Priesthood an holy Nation a peculiar People v. 9. faithful in Christ Jesus Eph. 1. 1. The sons and daughters of the Lord God Almighty 2 Cor. 6. 17 18. Christ is said to be their Husband their Head They his Bride Eph. 5. 23. Col. 1. 18. his Temple 1 Cor. 3. 16. Now he must have a brow of brass that shall affirm that these Characters are applicable to the Parish-Assemblies of England when they themselves will confess they appertain not to them Are Drunkards Swearers Revilers Persecuters of God and Holiness loose prophane scandalous livers of which these Assemblies for the most part are constituted and made up Saints holy Brethren such as are called out of the World c. None will dare to aver it 2dly Where there is not the true form of a Church there is not the true Church But in the Parish-Assemblies of England there is not the true form of a Church Therefore The Minor which is alone liable to exception is evident The form of a Church consists in the free and voluntary embodying together of Saints giving up themselves to the Lord and one another according to his will as we have already proved Now this cannot be asserted of the Parish-Assemblies Those Civil divisions for they are no others were of the institution of man as we have demonstrated And to this day they are held together by penal Statutes and Ordinances such as never came into the heart of Christ to establish 3dly There where there is not the Church-power that of right belongs to a true Church of Christ there is not a true Church of Christ But in the Parish-Churches of England there is not that Church-power nor as such are they capable of it Therefore The Minor which alone is to be proved is perspicuous 1. The power of electing their own Officers
he bears him in hand that we expound the words of a prohibition to the Jews That they should not use the stones of Babylon to build a Temple to God at Jerusalem because abused to Idolatry which we do not Nor was it likely they would ever have gone about to do so Babylon was too remote for them such a prohibition had been altogether needless and vain But 4. That Chap. 50 and 51. are one entire Prophesie that reacheth farther than the Destruction of Literal Babylon even to the ruine of all the Scripture calls so is evident For 1st This Prophesie relates to the restauration of all the Tribes Israel as well as Judah vers 4. 5. which to this day hath not been fulfilled The ten Tribes represented by Israel being in a dispersed state ever since they were carried away Captive by Salmanasser 'T is true Judah after the 70 years Captivity did return but what is that to Israel when this Prophesie is accomplished they must also be brought to their habitation which is again repeated vers 19. And I will bring Israel again to his habitation and he shall feed on Carmel This Carmel was the portion of the half Tribe of Manasseh belonging to the ten Tribes Jos 19. 2dly When God doth this the iniquity of Jacob shall be sought for and there shall be none vers 20. 3dly He will then make use of Israel as his Battle-Axe and weapon of War to destroy and break in pieces Kingdoms and Nations vers 20 21. 4thly The Deliverance and Vengeance here prophesied of is the issue of the groans and cries of the Inhabitants of Sion against Babylon vers 35 36. But against Literal Babylon the Children of Israel were not to cry but the contrary Jer. 29. 7. 5thly Many material passages in this Prophesie are applied by the Spirit of the Lord to Mystical Babylon as Chap. 50. 8. Rev. 18. 4. vers 29. Rev. 18. 6. Chap. 51. 6. Rev. 18. 4. 6thly The Babylon mentioned in this Prophesie and the Babylon spoken of in the Revelation is one and the same Babylon differing at most but as Type and Antitype Babylon is a Type of the City and Seat of Antichrist saith the Learned Ainsworth on Psal 137. v. 1. This is evident to the eye of the understanding Reader from the ensuing Scheme Jeremiah's Babylon Jer. 50. 8. Remove out of the midst of Babylon And 51. 6. Flee out of the midst of Babylon and deliver every man his soul be not cut off in her iniquity for this is the time of the Lords vengeance he will render unto her a recompence Jer. 50. 29. Recompence her according to her work according to all that she hath done do unto her for she hath been proud against the Lord against the Holy One of Israel Jer. 50. 39. The wild beasts of the desart shall dwell there and the owls shall dwell therein and it shall be no more inhabited for ever neither shall it be dwelt in from generation to generation as God overthrew Sodom and Gomorrah Jer. 51. 7. Babylon hath been a golden cup in the Lords hand that made all the earth drunken the nations have drunk of her wine therefore the nations are mad Jer. 51. 8. Babylon is suddenly fallen and destroyed howl for her John's Babylon Rev. 18. 4. Come out of her my People that ye be not partakers of her Sins and that ye receive not of her Plagues for her sins have reached unto heaven and God hath remembred her iniquities Rev. 18. 6 7. Reward her even as she hath rewarded you double unto her double according to her works in the cup which she hath filled fill to her again How much she hath glorified her self and lived deliciously so much sorrow give her Rev. 18. 2. Babylon the Great is fallen is fallen and is become the habitation of devils and the hold of every foul spirit a cage of every unclean and hateful bird Rev. 18. 22. The voice of harpers and musicians shall be heard no more at all in thee and no crafts man shall be found any more in thee vers 8. she shall be utterly burnt with fire Rev. 17. 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication And 18. 3. For all nations have drunk of the wine of the wrath of her fornications Rev. 14. 8. Babylon is fallen is fallen Rev. 18. 2. Babylon the Great is fallen is fallen vers 9. And the Kings of the earth who committed fornication and lived deliciously with her shall bewail her saying alas alas for in one hour is thy judgement come vers 11 15 19. The sum is the Prophesie not being confined to Literal Babylon but eminently relating to Mystical Babylon or the false whoâ—ish Church in the Revelation the not taking a stone of her for a foundation having no respect to the Jews not using the stones of Babylon in building the Temple which it is not like they had the least intendment to do points out the duty of the spiritual Jew or Christian Believer in his departure from the Antichristian Church not to introduce any of her things once abused to Idolatry into the Worship of the House of God which we cited this Scripture to prove Mr. T. proceeds and tells us 2dly That external words and gestures are not contrary to John 4. 23. Answ Nor do we say they are this we affirm That a form of words enjoyned the Ceremonious pompous Worship of England managed and carried on in our Collegiat Churches and Chappels with outward pomp and state is so That which he saith in answer hereunto viz. That this Text excludes the Legal shadowy-Worship of the Law establisheth what we say For if a pompous shadowy-Worship once of the Institution of the Lord be excluded by this Scripture much more that which is so and of the devising and establishment of Antichrist In what he saith 3dly That we conceive a form of Words prescribed and devised by man to be contrary to Mat. 15. 9. and 28. 20. Deut. 12. 31. he openly prevaricates For though as commanded in the Worship of God it be so yet we rather refer those Scriptures to the whole of their humane devices in their Worship and Service viz. Surplice Organs Cross in Baptism c. that have not the least foundation in Scripture and are therefore contrary to them What Mr. T. dictates That if no prescript form of Prayer devised and imposed by penal Laws to be used by man for thus he must speak if he speak pertinently may be used then conceived forms of Prayer may not be used I desire him not to attempt the proof of because t is such an imposible task that he will never be able to make good That Christ hath commanded a set form of Prayer Luke 11. 2. Mat. 6. 7 8. is first false For 1st If he had done so it were utterly unlawful to use any other than the
account the Apostles or Elders were Heads of the Church that in respect of ministration and government they were so as our Dictator speaks is notoriously false 1. There is not the least intimation of any such thing in the N. T. Nor 2. any Language or Speech of any Headship over the Church but Christs till the rise of that man of sin who prophaned the Crown of our Lord by casting it to the ground 3. We find not the Apostles talking of themselves at this lofty rate they confess themselves to be the Brethren of the Saints their Servants for Christs sake 4. Why talks he of Heads of the Church Doth the Scripture mention any more than one Is this the Language of Christ or Antichrist Will he make the Church a two-headed Monster but Quô passim sequerer corvum I am sorry and ashamed that so learned a Person as Mr. T. should suffer such trifles to drop from his Pen. We proceed in S. T. and say 5thly If any be Head of the Church beside Christ they either have their Headship from an original right seated in themselves or by donation from Christ To assert the first were no less than blasphemy if the second let them shew when and where and how they came to be invested in such a right and this controversie will be at an end To which our Animadverter answers Their Headship is by donation from Christ in the places often alleadged He means Rom. 13. 1. Heb. 13. 17. That they refuse to afford shelter to this dying Cause we have already manifested We add 6thly He that is asserted in Scripture to be Head of the Church is said to govern feed and nourish it to eternal Life is he◠Husband 2 Cor. 11. 2. In which sense none of the Sons of men can be the Head thereof and yet of any other Head the Scripture is wholly silent But of this matter thus far It cannot by any sober person be denied but an owning a visible Head over the Church having power of making Laws with respect to Worship such an Headship not being of the institution of Christ must needs be a denyal of his Sovereign Authority and Power To which Mr. T. replies None can be said to be the Husband of the Church as Christ is or to govern feed and nourish as he by the influence of his Spirit yet the Apostles and such as convert and build up Souls may in a qualified sense be said so to do as 1 Thes 2. 7 11. the Apostle saith of himself Answ 1. This is a meer Dictate without proof and so fit to be rejected the Apostle saith not any such thing 1 Thes 2. 7 11. 2. He tells us not in what qualified sense they may be said so to do Nor 3. doth he shew us where any one is said to be the Husband of the Church beside Christ nor indeed can he so that the Argument abides firm He that is in the Scripture said to be the Head of the Church is also said to be her Husband to govern feed and nourish her to eternal Life but Christ alone is and doth so Therefore We add That the present Ministers do own such an Headship is undeniable witness their Subscription Oath Conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads-of the Church which are not onely forreign to but lift up themselves against the Royal Institutions of Christ This being matter of fact the individuals charged herewith must prove themselves not guilty or manifest that what they do is lawful The former being notoriously known to be true the latter must be insisted on Mr. T. answers Sect. 12. 1. He cannot justifie all the present Ministers do in their subscription and conformity Answ 'T is good to be ingenuous we know he cannot Longa dies citior brumali tempore noxque Tardior Hyberna solstitialis erit Nor is there any one will compel him to more than he hath a will to He adds 2. The Ministers may own Laws given forth by men as the Governors and Heads of the Church that lift up themselves in opposition against the Institutions of Christ and yet not deny his Kingly Office Because 1. this may be done out of weakness or error Answ This is already removed out of the way 2dly A man may subscribe yeeld subjection to the commands of a Usurper as some did to Richard the Third who acknowledged him not to be King of right and some do to the Decrees of the Trent Council or the Popes Edicts and yet not own his power Answ 1. This is such a legerdemain so like to those Jesuitical equivocations condemned by our Protestant Writers that I understand not nor desire to be acquainted with 2. By my subscription to the Laws mentioned and promising obedience to some of the formers of them as my Reverend Fathers in God I avowedly own their power except I have learned Fallere mille modis nec non intexere fraudes to use such hard dissimulation and treachery as an Heathen would abhor 3. Will Mr. T. stand by this plea will he undertake the Ministers of England shall do so If not Why doth he multiply words to deceive the Reader if he will he egregiously scandalizeth the King and Bishops supposing them to be Usurpers Though he hath taken the Oaths of Allegiance and Supremacy he hath not thereby manifested his loyalty in acknowledging him to be King of right but onely hath submitted for peace-sake to what though he owns not to be just or right he cannot remedy If the Laws of Trent Council or the Popes Edicts should be established amongst us which God forbid Mr. T. can it seems subscribe to them without owning them as just or the power imposing them he seems well acquainted with the cursed carnal Machiavellian principle of self-interest and preservation Cum fueris Romae Romano vivito more No need of taking up the Cross daily to follow Christ to subscribe to what is uppermost which we may do without owning it or the Authority by which it is established is better and safer We proceed in S. T. to the answering of some Objections that lay in our way as 1. That the Headship owned by them is an Headship under Christ To which we Answer 1. But this Headship is either of Christs appointment or 't is not if it be let it be shewen where it was instituted by him If it be not the assertion and owning of such an Headship is a denyal of Christ's Authority To this Mr. T. replies Sect. 13. The tearm Head of the Church is not used in the Oath of Supremacy this we have already answered in this Sect. and need not say more but Supream Governour And this is agreeable to Rom. 13. 1. 2 Tim. 2. 2. 1 Pet. 2. 13. Answ By Supream Governour over the Church of Christ is meant one that hath power seated in him for the prescribing Rules in things undetermined as Mr. T. grants the establishing
in another way than he hath said he will be worshipped and is prescribed by him is in S. T. thus demonstrated Those that worship God after the way of the Common-Prayer-Book worship him in another way than he hath said he will be worshiped in and is prâ—scribed by him But the present Ministers of England worship God after the way of the Common-Prayer-Book Therefore The Minor cannot be denied their subscription before they are admitted into the Ministry with their daily and constant practice are sufficient evidences thereof To this Mr. T. replies Sect 3. 1. Way of Worship not prescribed by God he tells us may be 1st When the Worship is to another thing besides or with God in which sense the Minor was denied and should have been proved Answ 1. But in this sense we discharged the Ministers of England of the guilt of Idolatry What obligation lies upon us to prove a charge against them we never impleaded them as guilty I know not 2. If this be all Mr. T. contends about That they worship not another thing besides or with the true God he fights with a man of straw of his own making 3. When he demonstrates as he how dictates that this alone proves Idolatry i. e. there is no other Idolatry but the worshipping that which is not God by Nature I will acknowledge my mistake we have proved the contrary in which we have the concurrent testimony of the most all Expositors and Casuists that have written about Idolatry who make worshipping the true God in a way not of his perscription to be the Idolatry forbidden in the second Commandment Dr. Willet one of their own tells us as much Com. on Exod. p. 338. So doth the learned Usher Ball Ursin Calvin Wendeline Altingius Ravanellus Maccovius c. besides those we have already mentioned He adds 2dly By another way may be meant another Ceremony or Rite in which the Worship of God is placed but this Author goes not about to prove the minor in this sense Answ 1. By worshipping God in another way I understand the tendring to God a Worship and Service of humane devising that he no where calls for This I prove the Ministers of England do when they draw nigh to God with their Common-Prayer-Book-Service in their hands And Mr. T. talks idely when he saith The Worship of God is not placed therein If it be not they have in many places of the Land no Worship of God at all 't is frequently by them call'd Diviâ—e Service and the Service of the Church 'T is made such a necessary part of Worship that Preaching must give place to it As to what he adds 1. That I suppose that God hath appointed the particularities of the way of his Worship We answer ' That particularities of Worship as such are determined by the Lord we have asserted and proved what Mr. T. hath offered to the contrary in answer to the Preface Sect. 20. chap. 1. Sect. 3. chap. 4. Sect. 9. chap. 5. Sect. 3 4 5 7. is fully answered in our Reply thereunto 2. That the Argument may be retorted upon my self is a vanity of the Animadverter because 1. our dispute is not as he would bear the Reader in hand about every form of expression but of such a form wherein the Worship of God is placed which is â—mposed upon the Churches of Christ without subjection to which it is denied them to worship God at all as such for refusing whereof they are exposed to Excommunications and total ruine in this World 2. We have already proved that forms of prayer enjoyned are condemned by the Lord and praying in the Spirit commended and commanded We proceed in S. T. and prove That to worship God after the way of the Common-Prayer-Book is to worship him in a way that is not of his appointment which is the major proposition because the least footsteps of such a way of Worship is not to be found in the Old or New Testament enjoyned by Christ or his Apostles nor for several centuries of years afterwards of which we treat at large in S. T. What Mr. T. is pleased Sect. 4. in the first and second place to answer hereunto we have already replied to He adds 3dly He still acknowledgeth that the Common-Prayer-Book-Worship is the Worship of the true God Answ 1. I do so indeed and so was the Athenian Worship Acts 17. 23. yet an Idolatrous Worship and they themselves Idolaters 2dly Though I grant it to be the Worship of the true God yet I prove it not to be the true Worship of God and therefore Idolatrous He adds 4thly That he doth not except against the matter of the prayers in the Common-Prayer-Book Answ True in the place under consideration I do not but it doth not therefore follow that it 's not liable to exception Somewhat was hinted in S. T. touching this matter and more may be added in its proper place He adds That these three things are affirmed by me 1. That all Liturgies or stinted forms of prayer are not of Gods appointment but of humane invention 2. That they are unduly imposed on Ministers 3. That Ministers do sinfully yea idolatrously use them because it 's â— way of Worship not appointed of God With respect to which he affirms 1. That stinted forms of Prayer and Service of God which are not otherwise faulty then in that they are stinted may be lawfully used by a Minister of the Gospel in his publick Administration 2. That such Prayers and Service are a Worship of God in a way of his appointment Answ 1. And both these might be granted him without the least detriment to the Cause undertaken by us For the Common-Prayer-Book-Service is otherwise faulty than in that it is stinted viz. because abused to Idolatry the matter of it is in not a few things liable to exceptions the Rites and Modes enjoyned therein abominable 2. He should have proved one thing more viz That a Service devised by man as the Common-Prayer-Book is may lawfully be imposed and as so submitted to and that this is justifiable A failure wherein renders us unconcern'd in what is nextly offered by him This he expresly tells us p. 222. He will not justifie So brave a Champion is he for the Clergy that when he should come to a close encounter he fairly takes his heels and quits the Field leaving them poor men to shift for themselves as well as they can However we attend the proof of his Assertions 1. Christ appointed the Lords Prayer to be used by the Apostles as a stinted form tying them to the use of so many words and no more Mat. 6. 9. Luke 11. 2. Answ 1. Notoriously false as we have manifested together with the invalidity of mens arguings from hence for a stinted imposed Liturgie cap. 6. of this Treatise 2. Nor is this one of the Placita of the Separatists Grotius is of the same mind on Luke 11. 1. Teach us a compendium of those
themselves considered But this is but one Doctors opinion retracted by him de Sac. Euch. l. 4. c. 29. where he asserts that which is contrary thereunto should two or three more be remarked of the same mind with him they amount but to a few in comparison of the generality of mankind otherwise minded The Minor Proposition viz. That the present Ministers of England act in the holy things of God by virtue 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 we do in S. T. demonstrate Three things are in this matter argued and evinced 1st That the Romish Church are Idolaters their Worship in the complexion thereof Idolatry This we prove at large and our Animadverter grants it to be true 2dly That the present Ministers of England act by virtue of an Office-power from this combination and Assembly of Idolaters This they themselves will not deny Succession from hence being one of the best pleas they have for the justification of their Ministry This we argue at large in S. T. and Mr. T. after a great many words grants their succession from Rome But adds 2dly That this is not one of their best pleas they have for the justification of their Ministry Answ 1. When they or he for them produce a better it shall be considered this is what they especially plead an Argument 't is one of their best pleas in their account however our Animadvertâ—r thinks otherwise Nor indeed 2dly Do I see how their Episcopal Ordination can be justified without it He conceives 3dly That they will deny that they act by virtue of an Office-power received by succession from the combination of Idolaters in the Church of Rome Answ 1. The derivation of their succession from the Papacy they deny not This their succession pleaded for is a succession of Ministry That they should be so absurd as to acknowledge a succession in respect of their Ministry from them and deny the reception of their Office-power from them which is nothing more or less than their Office of Ministry I cannot imagine What follows in this Sect. hath already been replied to and therefore we shall not further trouble the Reader therewith We say in S. T. 3dly That the present Ministers offer up to God a Worship meerly of Humane composition as the Common-Prayer-Book-Worship hath been proved to be once abused to Idolatry being the Worship of that Church whose worship is so the whole of it being taken out of the Popes Portuis with the Rites and Modes of Idolaters viz. their Holy Vestments Bowings Candles Altars which are the Rites of the Idolatrous Church of Rome and were introduced from thence by Austin the Monk cannot be denied And hence conclude That the present Ministers acting in the holy things of God by virtue of an Office-power received from Idolaters and offering up to him a Worship meerly of Humane composition once abused to Idolatry with the Rites and Modes of Idolaters are deeply guilty of Idolatry What Mr. T. replies hereunto Sect. 14. hath for the most part already been removed out of the way 1. The Forms of Prayer in the Service-Book by their Imposition are made an essential part of Worship as we have proved as such they are not agreeable to Gods Word not of Divine but meerly humane composition 2. Had these Forms never been in the Mass-Book being made by their imposition a part of Worship they had been superstitious Idolatrous being an open violation of the second Commandment 3. I wonder at the forehead with which 't is affirmed that the Rites and Modes used in the Church of Rome that are Idolatrous are not observed and used What thinks he of bowing at the Altar the Name of Jesus which Dr. Willet acknowledgeth to be superstitious Idolatrous Synops Papism the 9th gener Contro p. 492 493. as do our Protestants generally kneeling at the receiving of the Sacrament the Cross in Baptism These are some of the Rites used in the Papacy and as so used Mr. T. will not I presume deny them to be Idolatrous 4. The learned Muccovius proves what he asserts That the sacred Rites of Idolaters though they be things in themselves indifferent are †So say our Divines generally to whom Zâ—nchie Junius Pelican Calvin Beza Farrel yea Lyra though a Papist Pezelius Mollerus Zegedinus Danaeus Zepperus Sadael not to be retained because all conformity with Idolaters is to be avoided from Lev. 19. 19 27 28. 21. 5. Deut. 14. 1. The things there interdicted were in themselves indifferent the ground of their interdiction was because they were the sacred Rites of Idolaters as say Salmasius Herodotus l. 3. Maimonides Treat of Idolatry chap. 12. Sect. 7 11. Vatablus Fagius c. I cannot upon this occasion but remind the judicious Reader of what the learned Zanchy writes touching this matter to Q. Eliz. l. 1. Epist p. 431. 'T is not honest saith he that those things which have a long time been used in idolatrous Worship if they are things in themselves indifferent should be retained in the Church with the hazard of the Salvation of the Godly The brazen Serpent which was appointed by the Lord and indeed for the Salvation of Israel because the Isruelites abâ—sed it contrary to the Word of God was by the good King Hezekiah taken away who is greatly praised for it how much more should things and Rites indifferent instituted by men when they decline to Superstition and other abuses be removed which Mr. T. may answer at his leisure Sect. 6. A third Argument proving the Ministers of England Idolatâ—rs That worshipping God in by or before the creature respectivè or with relation to the creature is Idolatry WE advance in S. T. a third Argument to prove the Ministers of England Idolaters which is thus formed Adoration in by or before a creature respectivè or with relation to the creature is idolatrouâ— such as so adore or worship God are Idolaters But the present Ministers of England do adore or worship God in by or before a creature respectivè or with relation to the creature Therefore The major proposition we say is generally owned by Protestants it being the very same Maxime they make use of and stop the mouths of the Papists with in the point of adoring God mediately by the Creature The truth of the minor proposition their bowing and cringing at the Altar their kneeling at the receiving the Sacrament do evince That their kneeling is an adoration or worshipping God before the creature respectivè or with relation to the creature is manifest Nothing being more certain than that the Elements are objectum a quo or the motive of their kneeling which if they were not there they would not do Didoclavius p. 755. tells us That Genuflexion is Idolatry which Maccovius assents to Loc. Com. p. 861. To which Mr. T. Sect. 15. 1. The Author of S. T.
of God in opposition to any National-Church or Churches whatsoever are of the appointment of Christ Acts 1. 13. 12. 1. 13. 14. 15. 22. 18. 22. 20. 14 28. 1 Cor. 1. 2. 6. 4. Acts 9. 1. 1 Cor. 16. 19 Rom. 16. 4. 2 Cor. 8. 1. Gal. 1. 2. Acts 16. 4 5. 14. 23. 1 Cor. 11. 16. 14. 4 5 12 19. 2 Cor. 1. 1. Rev. 1. 2 3 11. To which Mr. T. Sect. 3. 'T is questionable whether Acts 15. 22. 18. 17. be not a Provincial Church Answ 1. Of this we have formerly spoken 2. That it was the particular Church of Corinth v. 2 4 12 22 23 25. evince 3. That a Provincial Church had not as yet a being in the World Mr. T. knows and we have proved Chap. 1. Sect. 13. The same line of Interpretation is to be drawn over Acts 18. 22. for that he intends instead of v. 17. The Texts he grants mention Churches in several Cities and Provinces but he questions Whether they were by their voluntary agreement under Pastors of their own choice gathered into one Body for the celebration of the Worship of God They are call'd the Church of such a City as of Jerusalem from their Habitation where they had many meetings from House to House for celebration of Worship as Acts 2. 46 47. Answ That there is any thing of weight in this Answer none will imagine but Mr. T. 1. 'T is built upon this rotten Foundation that the particular form of Churches is not of the Institution of Christ of which we have at large treated Chap. 1. of this Treatise 2. It plainly contradicts the Spirit of the Lord speaking in some of the Scriptures mentioned He questions he saith whether they were by voluntary agreement gathered together into one Body But this the Spirit of the Lord affirms Acts 2. 41. 2 Cor. 8. 5. Nor can it be otherwise there was no external force or Law to compel them thereunto Whether they were under particular Officers of their own see Acts 20. 28. 15. 4. 23. 21. 18. that these were chosen by themselves that the Church consisted of no greater a number than could meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place to worship God in the same numerical Ordinances we have before demonstrated The reason why there were not more Congregations than one in a City was because that the multitude of Disciples was not so great but that they might so do No wonder that we read onely of the Elders of the Church Acts 15. 4 23. when there was but one Church at Jerusalem none ever pleaded for one's being an Elder of one part of the Church another of another but such as assert Provincial-National-Churches with us he that is an Elder to a part is an Elder to the whole That the Churches mentioned in the Scriptures instâ—nced in were not particular Independent Churches Mr. T. attempts not the proof of What he adds from 1 Cor. 12. 28. is already answered nor is there any thing more in this matter replied by him that requires our stay 'T is added in S. T. 4thly That Christ hath appointed Officers of his own to act in the holy things of God in and over these Assemblies whom he furnisheth with gifts every way suiting their imployment to whom without turning aside to the voice of strangers or attending upon the Ministry of such as are not of his appointment ' it s the duty of Saints to hearâ—en is very evident from Ephes 4. 11. Heb. 13. 7 13. Mat. 24. 4 5 23 24. 1 John 2. 18. 4. 1. 2 John 10. Acts 20. 29 30 31. Rev. 2. 14 15 16. Which exactly agrees with what was practised by Primitive Believers who it seems received none without the testimony of some Brethren of known Integrity in the Churches 1 Cor. 16. 3. Acts 9. 26. To which Mr. T. 1. That Christ hath appointed Officers of his own and furnished them with gifts whom we are to follow and obey in opposition to the Ministry of strangers viz. Such as are deceivers false-teachers Antichrists he grants which being the substance of what is pleaded for at present with his subsequent Discourse we are little concern'd Whether we have proved the Ministers of England to be deceivers the judicious Reader will determine and if such Mr. T. grants we have proved they are not to be heard Whether Christ hath appointed Officers to the Universal Church or appropriated them to particular Congregations is not of our present disquisition The forâ—er Mr. T. hath not demonstrated The latter we have in part evinced Chap. 1. Sect. 15. To which may be added If by virtue of Christs appointment Ministers are not fixed to particular Congregations then Ministers are no more by virtue of Christs appointment Ministers of this Company or Flock of Christians than of another which is expresly contrary to Acts 20. 28. 2. Then either Ministers have no Authority over this or that particular Flock to which as such they minister or if so they have as much authority over every particular society of Christians to whom they providentially preach and this without their actual consent which is absurd and tyrannical 3. Then no Church can claim by virtue of Divine appointment a greater right and Interest in one Minister than in another nor is any by virtue of such an appointment more obliged to minister to them then to others though we deny not but the gifts given to Ministers to Brethren are given for the Edification of all Christians amongst whom by the Providence of God they are cast which they are bound for that end to improve nor that its unlawful to hear others besides Pastors of Congregational Churches we assert the contrary in the Treatise he undertakes to confute Yet doth it not hence in the least follow that we may lawfully hear the present Ministers we have proved the contrary the non-attendment upon whom tends not to the decay of Spiritual Life it promotes it rather We say in S. T. That the hearing the present Ministers pours forth contempt upon each of these Institutions of Christ It supposeth 1st That separation from the Assemblies of England though in their Constitution carnal and worldly and the Worship thereof although false and meerly of Humane Invention was and is our sin and evil 2dly That it 's not by virtue of any Institution of Christ the duty of Saints to meet together as a Body distinct without going out to other Assemblies to worship with them for their mutual edification 3dly That particular Assemblies are not solely of the Institution of Christ but that National Churches are also to be accounted true Churches of Christ 4. That the Officers of Christs appointment are not sufficient for the Saints but together with them the help of false and Idol Shepherds is to be sought after Than which what greater contempt can be poured forth upon the forementioned Institutions of our dear Lord. The