if I meet with such a returnal as that intimated I hope never to live through the rich grace of the Lord to see that day in which I should be repaying any that may be possessed with enmity against me in their own kind or cease to love pity and pray for them Can we not differ in opinion and tell each other in plainness of the guilt and evil we discern on each other but this direful effect of irreconcilable enmity must be produced I hope not enmity much less irreconcilable enmity And am perswaded that this Animadv cannot justly charge any of the Separatists as he in scorn calls them with any such thing And believe that God will help poor dusts to such a measure of a Gospel-spirit that there shall not be the least of the frame mentioned budding or putting forth upon them And because I conceive it may be needful I shall mind Mr. Tombs of what he hath sometimes read in the Preface to the Harmony of Confessions published in the name of the French and Belgick Reformed Churches Praeclare quodam loco dicit Ambrosius inter servos Christi contentio non debet esse sed collaâ—io qnum enim sit ea mentis humanae hebetudo in rebus praesertim divinis ut res alioqui maxime claras saepe perspicere non possimus quin ex mutua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amicâ fraternâque disceptatione plurimum lucis assequamur negari nullo modo potest Contendere vero rixari ferociter ac proterve digladiari tantum abest ut deceat à Deo institutos homines ut ne modestis aut humanis quidem conveniat Equidem Sancta Sanctè ac Religiose sunt tractanda in timore Divini Numinis et Charitate proximi which I wish him to make his Copy when he next writes Controversies 2dly The ruine of many thousands in their Liberties Estates Lives if the Law should not be mitigated is the next doleful effect mentioned Answ That the preservation of these so far as honestly we may is a moral duty I grant These effects are not the issue of imbracing the opinions and principles pleaded for in that Treatise but of those grievous and unrighteous Decrees by which the Child of this mans tuition hath ever even from its swadling-clouâ—s I mean the Common-Prayer-Book Worship been fostred and sustained The effects mentioned are no other than hath been the usual attendment of imbracing the Gospel which our Lord tells us we must expect if we will be his Disciples Nor are they as this Animadverter calls them woful effects but blessed and glorious being brought upon us for Christ's for the Gospels-sake in which he would have us to rejoyce with leaping joy Mat. 5. 10 11 12. And many of the Children of the Lord have taken them joyfully Heb. 10. 34. Nor is this any better reason for the Animadverter's advance against the Treatise under consideration than was that of Lycurgus who would have the Vines destroyed because the fruit of them made men drunk nor yet indeed is it so good â—or any other than what he might frequently have had to engage him to write against the reception of the Gospel and at this day in many places against the Doctrine of the Reformed Protestants The imbracing that Doctrine producing such a woful effect if it must be so called An Apology for Christians that could not in conscience submit to the Cereâ—onies of the Church of England to the Rulers thereof as Justin Martyr and others in their day for the repealing or mitigating the gâ—ievous Decrees established had been a more proper and Christian imployment than by such invectives as are frequently and false charges given forth in these Animadversions for the further incensing persons in authority against them As touching what is added from Dr. Burgess I assent to it but add 't is most impertinently and scandalously applyed to the men of his present contest God forbid we should call light darkness or darkness light Christ Antichrist or Antichrist Christ We desire the pulling down of nothing but what hath the lineaments of Antichrist as lively deciphered by the Spirit upon it And that God will pull down whether we speak one word against it or not The last account he gives us of his present undertaking is second to none in his Epistolary Preface viz. 1. The relation he hath met with of the endless brawls prodigious errours that have been the issue of Separation in former and latter times Answ And he knows 1. That the same might have been objected against the preaching of the Gospel at the very firsâ— As it was by the Heathens who boasted that no such things were the off-spring of their way as witness Clemens Alexandrinus Stromat l. 7. and Aug. L. de Ovibus chap. 15. what brawls and contentions what prodigious errours denying the Resurrection were there amongst the members of the Church of Corinth even when they met together for the solemnization of the same Ordinances the carrying on the same Worship in Paul's time and afterwards as appears from the Epistle of Clemens or the Church of Rome to them 2dly That the same things were objected against Luther and the great work of Reformation he was in the hand of the Lord carrying-on at that day who was so far from being startled hereat that he professeth Nisi tumultus hos vidissem Evangelium esse in mundo non crederem he should not have believed the Gospel had been preached in the world if he had not seen these brawls and tumults Nor 3dly is Mr. T. a stranger to what of late hath been charged upon Protestants with a design to perswade to a returnal to the Church of Rome upon the account of the schisms divisions brawls that have ensued separation from thence And with as good reason as this Animadverter chargeth these upon the Separatists out of a design to allure to Conformity Sir these things are to be charged upon the corruptions of mens hearts the malice and wrath of Satan against Truth which the more it displayes its Banner and breaks forth as the Sun out of the dark and thick clouds of Ignorance and Antichristian confusion shining gloriously in its native brightness the more mad is he against it and industrious to raise prejudices in the minds of men against its reception In which work I am sorry to find this Animadverter a coadjutor Though blessed be the Lord as to all the Congregations of the Separatists in England I know not one of whome it may not be said that the things here spoken by Mr. T. are false a meer calumny and yet they are not a few I am acquainted with The truth is these things may more truly be charged upon the members of the Church of England than on the Separatists as he calls them As for any brawls that may be amongst any of them 't is hoped touching them Mr. T. will be found a false Prophet and that they will not prove endless God can heal
Of their rise from the customs and manner of the Nations directly contrary to many precepts The introduction of mens Inventions into the Worship of God idolatrous Will-worship Idolatry The judgment of the Ancients and others thereabout A departure from the Institutions of God to the Customs of the Nations called in Scripture a forsaking of God Several Scriptures reviewed Of the Jews worshipping other Godds How these things are applicable to the Church of England IN Sect. 9. This Animadverter examines what was asserted in S. T. touching the Apostasie of the Church of the Jews from the pure Institutions of the Lord mingling therewith the Inventions of Men and Customs of the Nations of which God sorely complaines and for it severely punisheth them the Contests of God from first to last being bottomed upon this foot of account which as it relates to the People of the Jews he acknowledgeth the truth of But to apply these things with the threatnings and punishments in the places mentioned to the imposing or using of such Ceremonies as are retained in the Church of England is a gross abuse Answ 1. But who applied them hereunto The utmost of the Athors intention in this assertion was only to manifest That a Church might be wonderfully gathered and separated by the Lord out of the World taken near to himself for his People yet soon apostatize and depart from him which the Jews did From whence I thought it had been lawful to conclude That another Church or Churches except some special Priviledge or grant to the contrary given to them of the Lord could be produced might likewise apostatize from God which when applied to the Church of England as â—e calls it only amounts to thus much that supposing it once was a true Church 't is possible if it hath not already it may apostatize and depart from God which Mr. T. will not deny And that this was the utmost of my intendment in this matter is evident from Q. 7. P. 11. Where are these words Whether any Church in the world we speak of a visible instituted Church hath greater security against Apostasie from God and that sore Judgment of having its Candlestick removed and being unchurched than the People of the Jews had If not Then whether supposing a National Church of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions that it may lose the essence of a Church and justly be disrobed of that appellation Yet upon second thoughts I see not that there is such a vast discrepancy betwixt the Inventions of men charged upon the Jews for which they were threatned and punished and the Inventions are to be found in the Church of England as this Animadverter would compel us to the belief of He tells us 1. That their Inventions were expresly forbidden And are not the Ceremonies of the Church of England Inventions of Men he grants at least some of them to be Now all the Inventions of man in the Worship of God relating to it as such were then and now expresly forbidden whilest he supposeth the contrary he doth but beg the Question by the second Commandment and elsewhere as hath been shewed The learned Dr. Willet in his Coment on the 2d Com. tells us That the true Worship of God which according to his nature must be spiritual is commanded in this 2d Precept and that he will be worshipped according to his Will revealed in his Word to which it is not lawful to add to or take any thing therefrom as the Lord said to Moses Exod. 25. 9. He further acquaints us That all other kinds of superstitious Worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Col. 2. 23. for we must saith he be contented with Rites and Ceremonies prescribed of God himself and the application of things of themselves indifferent so unto the Service of God as to make them a necessary part thereof is condemned by this Precept 2dly Mr. T. asserts That the Ceremonies of the Church of England are confessed out of the Case of Worship in themselves to be things indifferent Answ 1. And were there no Ceremonies amongst the Jews confessed out of the case of Worship to be so This Animadverter knows the contrary 2. By what authority doth any of the children of men make that necessary in case of Worship that is confessedly not so out of it i. e. make it a part of Worship for if necessary in case of Worship 't is evidently made a part thereof without which it cannot acceptablly be performed I confess Dr. Foen in Comitiis Oxon. An. 1605. one of their own Poets sings In Domini cultu si quid medium esse videtur Quod populti dubio stat cadit arbitrio Hoc Sacro-sancta parens Ecclesia si modo sanxit Inque sacris cultum hunc si velit esse ratum Non erit hic cultus medius cogetur ad illum Quisque necessarius hic quoque cultus erit Wherein he tels us That if any thing be indifferent in the Worship of God and Holy-Mother-Church shall establish and confirm it it ceaseth to be indifferent and becomes necessary Worship which every one is to be compelled to In which he speaks shall I say like a true Son of the Church of England or of Rome But he forgets to tell us upon what Scripture he bottoms these two Assertions First That there is any thing relating to the Worship of God as such of an indifferent nature Secondly That 't is in the power of the Church to make that which is left indifferent by the Lord a necessary Worship nor can he produce any but the unwritten Word or Law communicated to the Pope or his Conclave I know not when and kept I know not where which will prove no better at best than the proof the Jews bring for their Fopperies since their Apostacy and scattering abroad out of their Talmudical Writers or the Turks from their Alcoran i. e. frivolous and ridiculous This is generally decried and exploded by Protestant Writers Peter Martyr In Epist ad Hoop Episcop Glocest affirms of the English Ceremonies That Quoad aliter facere non liceat i. e. in their imposition as necessary parts of Worship they were grievous and burdensom Certain Princes of Germany to please Charles the Emperor Imposed the Surplice and other Rites upon the Ministers of their several Territories and are all condemned Supplicat Teolog German A. 1561. for this That they caused to sigh the Spirit of God and the hearts of good men It is Blasphemy to think that any outward thing may be made a Sign in the Church of any thing that is spiritual as the Cross in Baptism is unless it be expresly ordained in the Word and Commanded by God himself to be used to that end saith Lambert Danaeus Cont. Bellar. de Cult Sanct. Lib. 3. Cap. 7. Contrary whereto is the Doctrine of none of the Reformed Churches
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
hitherto asserted it may be lawful to attend them We say in S. T. 4ly That there is not a command in the Scripture enjoyning Saints to take heed of being deceived to try the spirits but is an abundant demonstration of the truth of the first Proposition To which Mr. T. subjoyns 1. If by acting in the holy things of God by vertue of an Antichristian power be meant their acknowledging the power teaching the doctrine owning the calling of him that is truly Antichrist 't is granted Answ To this we have already replyed 'T is enough to prove any person ought to be separated from if he act in the holy things of God by vertue of an Antichristian power though the doctrine he preach be true He adds 2ly The Scriptures mentioned forbid command he means only to reject Antichristian Doctrine and Worship not every thing said by any without proof to be a thing of Antichrist Answ 1. Very well If we prove then the Worship of the Church of England to be Antichristian it is to be reiected Now it being the Worship of the Papacy which is acknowledged by him to be so I cannot see how it can be otherwise 2ly The Scriptures mentioned fairly import not only a command for the rejection of the Doctrine and Worship which is Antichristian but them also that pretend to be but really are not of God The persons are to be proved and tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try them as Goldsmiths try Gold whether it be pure and right and if you find them not to be so reject them 1 John 4. 1. We proceed and in S. T. say further 5ly The institution of Officers of his own by Christ to be continued to the end of the World Eph. 4. 11. evinceth the truth of the Major proposition To this our Animadverter answers 1. 'T is true some of the Officers mentioned Ephes 4. are to be continued to the end of the World in the way appointed by him but that there is any particular way of Election of ordinary â—astors and Teachers in those words appears not Answ Who saith there is 'T is sufficient they prove the continuation of the Officers in the Church to be an Institution of Christ Of the particular way of their election we have mentioned elsewhere as we have shewed 2ly 'T is well this Animadverter will acknowledg that there is a way appointed by Christ in which Church-Officers are to be continued which as I conceive is a part of Church-Government which therefore cannot be left to such an indifferency as he sometimes intimates He tels us 2ly How the Major is proved by it he discerns not unless this be the Argument Christ hath appointed these therefore no other are to be heard which overthrowes the hearing of Gifted-Brethren Answ We are contented with the form our words are by him cast into only with this alteration therefore no other are to be heard as Ministers acting by vertue of an Office-Power which makes nothing against the hearing of gifted Brethren We further add in S. T. 6ly That there is no promise of a blessing in the whole Scripture upon persons attending upon such a Ministry Mr. T. replies 1. Though there be no promise of a blessing upon persons attending on such a Ministry yet if they Preach the Gospel truly there is Luk. 11. 28. Answ 1. 'T is not probable they should Preach the Gospel truly as touching the present Ministers of England they do not so 1. They preach it from a false mission 2ly They preach it by halves as is known 3. They mixt many humane traditions therewith and thereby obscure the Gospel as Mr. T. himself in his Fermentum Pharisaeorum asserts 4ly There is no blessing promised to persons attending upon such a Ministry Luk. 11. 28. Christ speaks not there of any such Ministry the whole of his intendment is that no external pâ—iviledge though it were to bear him in the Womb c. who was a true Messiah renders a man glorious blessed and excellent as a conformity to the divine will which how much it is to his purpose others will judge He saith 2ly If there were no promise of a blessing the Major is not proved unless this were true They are not to be heard but separated from to whose Ministry as such a blessing is not promised which makes unlawful the hearing of gifted Bretheren unless they can produce such a promise Answ Let me seriously ask this Animadverter whether he doth not when he goes to hear go to meet with God in that duty and to receive a blessing from him This he will not sure deny now I would know further whence it is he expects to meet with God and be blessed by him in his so doing can he or any one in the world give any other reason but this Because God hath promised to meet and bless his people while they are waiting on him in his own wayes Whether the work be managed by a Minister of Christ as acting by Office-power or a private Brother acting by vertue of Talents received for the profiting and edification of the Body we are not destitute of a promise of a blessing Exod. 20. 24. Isa 64. 5. Mat. 18. 20. Eph. 4. 11 to 15. But if we run to a false Ministry to such as act from an Antichristian office and calling I know not any promise of a blessing but rather the contrary So that the Major Proposition remains unshaken notwithstanding Mr. T. his Battery against it His next attempt is against the Minor of which in the next Section Sect. 2. The present Ministers of England act in the holy things of God by vertue of an Antichristian power office or calling proved They are not from Christ There is a twofold Church Ministry Worship Of Luthers Ministry The names office of the present Ministers their admission thereinto forreign to the Scripture Of Suffragan Bishops THat the present Ministers of England act in the holy things of God by vertue of an Antichristian power office or calling which is the Minor Proposition of the last mentioned Argument we say in S. T. wants not sufficient demonstration 1. The present Ministers of England are either from Christ or from Antichrist there is no medium That they are not from Christ besides what is already proved may be further evinced To which our Animadverter answers 1. Mr. Bradshaw asserts that there is a medium and that a Ministry may be from Christ in reâ—pect of the thing ministred though from Antichrist in respect of the way of entry into it yea he saith it is not necessary that the ministry of Priests and Deacons though ordained by Antichrist himself should be the ministry of his apostasie but notwithstanding his Ordination their ministry may be the Ministry of Jesus Christ as was the Ministry of Luther Hus c. Answ 1. All that Mr. Bradshaw saith is not Gospel nor to be believed because he saith it 2dly That the thing ministred should render that Ministry that
1. 1 5. 2 Cor. 8. 5. John 15. 19 and 17. 6. 1 Cor. 5. 12. Acts 2. 40. 2 Cor. 6. 17. Acts 19. 9. Rev. 18. 4. considered Of the acception of the word World Characters of persons that are not of the World A third Institution of Christ remarked Of the power Christ hath intrusted his Church with Acts 1. 23. 1 Cor. 5. 5. explained Of the Officers of Christ's appointment Their Election by the Church Of the Liberty of Prophesying Nothing must be offered up to God in Worshiâ— but what is of his own prescription The present Ministers of England refuse to subject to these Ordinances of Christ An Objection answered Mr. T. his Exceptions considered and removed out of the way 2dly THat the present Ministers of England do not hearken and conform to the Revelation Christ hath made touching the Orders and Ordinances of his House we prove in S. T. by the induction of seven particulars To this Mr. T. replies in Sect. 3. Chap. 4. 1st In the stead of Argument he proves all with Interrogations Answ False and untrue I wonder at the conscience and confidence of the man in asserting it He knows I prove it by the induction of the most remarkable Orders of the House of Christ which they hearken not to 2dly He askes Which of the Ordinances of Christ have they made void Answ They were under his view whilest he wrote these words so that his question is frivolous I enumerate seven of the Orders and Institutions of Christ they have so dealt with He adds 3dly He should have reckoned up seven times seven Answ 1. And why so If guilty of a rejection of these which are the principal they oppose his Kingly and Prophetical Office though they embrace some others that are of his appointment The Romanists do so yet this Animadverter grants they are guilty of the crime instanced in 2. Mr. T. cannot reckon up seven times seven Institutions of Christ that are of the peculiar Institutions of his House to be performed by Saints embodied and united together in the fellowship of the Gospel nor many more than these seven mentioned by us He instanceth in hearing the Word praying to the Father in the Name of Christ which he tells us they have not made void by their Traditions Answ 1. The first of these is in a great measure if not totally made void by them 1. They oppose and deny the management of this duty in the way of Christ's appointment whilest they debar Christians from electing their own Officers or attending upon the Ministry of such as are according to the mind of Christ elected by them 2. The Preaching of the Word must give way to their Service-Book-Worship or Forms of humane devising which I am much mistaken if it be not in a great measure a making void of that Institution of Christ he speaks of by their Traditions 2. I wish the same may not be said with respect to the most of them at least of praying to the Father in the Name of Christ which none can do but by the Spirit whom they despise reproach set up their stinted Formâ— in opposition to him and his breathings The first of the Orders of Christ's House instanced in is That all Power for the Calling Institution Order and Government of his Church is invested solely in him as the alone Lord Soveraign Ruler and Head thereof Mat. 28. 19. 1 Tim. 6. 14 15. John 3. 35. Acts 3. 22. and 5. 31. Hence Christ chargeth his Disciples not to be called of men Rabbi nor to call any Father viz. not to impose their authority upon any or suffer themselves to be imposed upon by any in the matters of their God Mat. 23. 8 9 10 because one is their Master and Lord viz. Christ. Hence also the Apostles lay the weight of their exhortations upon the Commandment of Christ 1 Cor. 11. 23. and 14. 37. proclaim all to be accursed that preach any other Gospel Gal. 1. 8. Charge Chrâ—stians not to receive such as bring any other Doctrine 2 John 10. The Spirit terribly threatens such as shall add to the Revelation of God Rev. 22. 18. This Institution we say they conform hot really unto they own other Lords Heads and Governours that have a Law-making Power over his Churches beside him To this Mr. T. 1. That all power for the Calling Institution Order and Government of his Church is invested solely in Christ as the alone Lord Soveraign Ruler and Head thereof he grants as a Truth Though 2dly He assents not to our Paraphrase on Mat. 23. 8. As if Christ did forbid the Apostles to impose their Authority upon any in the matters of their God which they did Acts 15. 25 28. Answ 1. By imposing their Authority is meant giving forth Commands Doctrines in their own Names as from themselves without the Authority of Christ Where did they so Do they not every where disavow it 1 Cor. 1. 15. 2 Cor. 4. 5. 1 Cor. 11. 1. Divine Revelation not the Dictates of men one or other of them is the Foundation of a Christians Faith 2. Mr. T. mistakes when he saith they did this Acts 15. 25 28. For 1st They enjoyned nothing but what was before enjoyned by the Lord only acquainted the Gentile Believers therewith as is 1. Abstinence from Fornication Exod. 20. 14. Ezek. 16. 26 29. Mat. 5. 32. 2. From things Strangled Deut. 12. 24. 3. From Blood Gen. 9. 4. 5. i. e. the Life-Blood or any member of the creature pulled from it whilest it is yet alive as the Jewish Rabbins expound it and that truly 2dly He speaks against the express Letter of the Scripture vers 28. It seemed good to the holy Ghost and to us Expressions very remote from the countenancing such an authoritative imposition as he speaks of 2. He askes How comes this to be an Order of the House of Christ he took such Orders to be Precepts of Christ to us but this seems to be Gods gift to him Answ That Christs Ruledom and Soveraignty over his House is a gift of God to him we grant but such a gift as doth necessarily imply a duty on the part of his Houshold viz. That they own obey subject to none in the matters of Worship but only him admit no Laws or Institutions amongst them but his And this is expresly asserted in S. T. which we took then and still do for an Order of Christ's House 3. He tells us further That to assert the present Ministers of England own other Lords that have a Law-making Power over his Churches besides him is to unchristen them Answ 1. And however Mr. T. his Book came to be licensed with an intimation from the reverend Licenser That he finds nothing in it contrary to the Doctrine of the Church of England Some of them think though I assure him I do not he hath asserted that pag. 123 that doth indeed unchristen them 2. However if the assertion mentioned unchristens them they
into the Jewish Synagogues c. we shall speak in its proper place Though we have no command to separate from the true Worship of God and the professors of the true Faith walking suitable thereunto yet we have express precepts to have no communion in Worship that is of the devising of man the Pope Antichrist with persons as members of the same Body and that have the very Lineaments of Satan the portraiture of Hell upon them with whom Christ doth not will not walk The Scriptures but now instanced in evince as much Rev. 18. 4. commands separation from a false Church false either in constitution or by apostacy The Church of England Rome is so as we have proved and the false Worship thereof of this we have already spoken Let the Reader seriously consider the Scriptures he will find it to be so In a word the Babylon mentioned our Animadverter will grant is the Roman Church Chap. 17. 1 2 3. The scarlet coloured Beast is th Civil Power not once represented under the notion of Beasts Dan. 7. 3 17. by which she hath ever been supported from the beginning The seven Heads are the seven sorts of Governments viz. Kings Consuls Dictators Decemvirs Tribunes Caesars Christian Emperors and the seven Mountains upon which Rome was built Rev. 17. 9 10. The ten Horns are the ten Kingdoms which her abominations and filthiness of her fornications did overflow of which England was one as is known and generally granted vers 12 13. The coming out of her is a separation from the whole of her Abominations Ministry Rites Inventions which if we do not we come not out of her she hath in the ten Kingdoms by the power of the Civil Magistrate that supported her erected and by external force and violence compelled persons to bow down to with respect hereunto she is represented as drunk with the blood of the Saints and Martyrs of Jesus This is all we plead for from this Scripture We would not have the Institutions Inventions of this old Bawd and bloody Strumpet imposed upon us and subjected to as if from Christ Let the Animadverter or any one for him prove the Hierarchy of Arch-Bishops Bishops Deans Chapters c. their Parish-Churches as such Organs Singing-Service bowing before Altars Candles there placed Copes holy Vestments Service-Book to be of the Institution of Christ and we are ready to stoop to them and own those that practise them but if they have no other foundation but what â—he Mother of Harlots compelled the Civil Powers to give them when she rid them at her pleasure and made them serve her Lusts to the muâ—thering of millions of the Servants of Christ in the Nations as most certain it is they have not as it would be the honour of the chief Rulers of the Nations to eradicate them they remaining as a badge of their old slavery to the worst of Strumpets So it s eminently the duty of the Children of God by virtue of express precept from this Scripture in the mean while whatever they may suffer to separate from them The Church of England i. e. the best and most enlightned amongst the chief of the Nation thought it their duty in dayes past to separate from the Doctrine of the Papacy and some of her Trinkets to cast over-board we plead but for separation from her Discipline and Ministry and the rejection of the rest of her fopperies that as we profess our selves Christians we may have not the Canons of Rome but the Laws of our dear Lord for our Rule and sole guide in this matter which one would think above many Mr. T. might permit one peaceably to do 1 Cor. 5. 12 13. Phil. 1. 5. Act. 2. 41. and 17. 4. were brought to prove it the duty of Saints as such to walk together distinct and apart from the world not to distinguish of the duties of Pastors and People nor to prove any written Church-Covenant which we were not treating of So that in what follows in this Sect. we are not at all concerned We have thrown no dirt upon the face of the Church of England as he is pleased to talk we only tell her what diâ—t and filth is there that evety body sees but her Admirers Nor are we solicitous touching his throwing dirt in the face of the separated Churches from the Writings of any railing false accusers God will plead their Cause and bring forth their Righteousness in the fit season The third Institution of Christ mentioned in S. T. is this That he hath intrusted his particular Churches with power for the carrying on the Worship of his House to choose Officers admit Members excommunicate Offenders Acts 1. 23. and 6. 3 5. and 14. 23. 2 Cor. 8. 19. Mat. 18. 17. 1 Cor. 5. 4. The Ministers of the Church of England own not conform not to this Institution of Christ we manifest in the said Treatise Mr. T. his Reply hereunto is 1. The Election Acts 1. 23. was of an Apostle and that by Lot and contains no Institution of Christ we are bound to follow Answ 1. This last is Mr. T. his dictate which 't is fit should be rejected till he proves it especially considering that the Churches for some hundreds of years afterwards chose their own Officers 2. Though it was the Election of the Apostle yet he was I hope an Officer of Christ and that to the Churches 3. His being chosen by Lots doth not evince that he was not chosen by the Church they gave forth the Lots seems to be expressive of the way they took to manifest the person whom they chose What he hath said of Acts 6. 3 5. and 14. 23. is already answered The Election 2 Cor. 8. 19. being of a person imployed in service by them manifests that none are to do services for the Church but by their appointment Of Mat. 18. 17. we have at large spoken already and vindicated it from Mr. T. his Exceptions That 1 Cor. 5. 5. is more than Excommunication practised by the Churches of the Saints he cannot prove his turning Mat. 18. 17. also to another sence is an argument of his denial of any such Institution of Christ to be practised by the Churches in the World 1st That 'T is a Church-Act is evident from the words vers 4 5. The Church is to be gathered together for this end to deliver the Incestuous person over to Satan But no Church saith Mr. T. had power over unclean Spirits to command them to cruciat the Bodies of persons Therefore say we that cannot be here intended 2dly The Church comes together to do that which Paul condemns them that they had not done before stirrs them up to set about vers 2. Now it had been absurd to have condemned them for not doing that which they had no power or Authority to do 3dly That which he calls here a delivering to Satan he calls a purging out from among them the old leaven vers 7. 4thly To the working of
and indeed as by shadows we are sometimes to understand the Jewish administration of affairs under the old paedagogy so by day the time of the dispersion of those Shadows and the introduction of the Gospel-Churcâ—-state Cant. 2. 17. 4. 6. The whole of what Mr. T. would infer from this place would not only be enervated but a Sword ready furbished put into the hands of his Antagonist to put an end to his expiring cause Nor wil it at all avail him to say that the Gospel-administration was already introduced and brought in for although that was afoot some while before yet many Jewish Ceremonies were yet winked at and practised by the believing Jews of whom the charge was committed unto Peter Gal. 2. 7 8 9. to whom he writes these Epistles who were much in practise of their old Ordinances some of them till the time of the ruine and devastation of their Temple by Titus Vespasian when some think 2 Pet. 3. 7 9 10. of the burning and consuming of the then Heavens and Earth viz. the Jewish Paedagogy and old Administration of affairs had its accomplishment and the new Heavens or Gospel-Church-state was fully introduced Though we need not assert any thing of this nature The Apostle as was said is treating not of the Worship but Doctrine of the Messiah in particular of his Glory Power and Coming which the Prophets he tells them had abundantly bore witness to and to their Testimony it was their duty is ours to attend That hence such a conclusion as this is or can be logically inferred that therefore the Precepts and Directions of the Old-Testament are to be heeded and learned in respect of the matter therein contained and the persons that reveal it with respect to Worship of which he must speak or he saith nothing to the matter in hand is the first-born of absurdities and needs the abilities of one transcending the degree of a B. D. to make good But this Mr. T. thought not of No wonder his late Writings as he complains find so little acceptance amongst persons inquisitive after Truth if there be such chasma's betwixt the head and heels of his Arguments that 't is impossible the Reader should find mediums enough to fill up and render them in the least conclusive But he goes on and tells us that he meets with no prohibition to hear any but false Prophets Mat. 7. 15. Deceivers Tit. 1. 10. That teach other Doctrine 1 Tim. 1. 3. 2 John 10. Another Gospel Gal. 1. 8 9. Answ 1. Christ's institution of Officers of his own for the administration of the affairs of his House had there been no express interdiction had been interdiction sufficient to hear a Ministry not of his appointment The Lord having caused Fire to come down from Heaven and giving a charge that it should be kept alive continually upon his Altar was such an interdiction of offering Sacrifice with strange Fire that Nadab and Abihu not observing it though no express command against offering strange fire die by the immediate hand of the Lord as a punishment for their transgression But 2dly we reade of other prohibitions in the Scripture though Mr. T. is not pleased now to take notice of them as Mat. 15. 14. which about twenty five years ago he seems to suppose to be an injunction of Christ not to hear the Scribes and Pharisees and indeed the word there used plainly imports as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to remove from forsaken so as never to come at them more which Beza saith is the proper signification of the word and the learned Grotias * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut remittere proprie et primigenio significatu est a se amovere atque ita sumitur Mat. 4. 20. et alibi saepe unde sumpta metaphora significat deserere dimittere permittere frequentissime autem rationem alicujus rei non habere quod Latini simili locutione dicunt missum aliquid facere ita sumi haâ—c voâ—em apparet Mat. 15. 14. Gâ—ot de saâ—is Christi saith little less and in them a prohibition to hear such as should act like them viz. teach for doctrines the traditions of men Nor is the Animadverter a stranger to that solemn Injunction of the Apostle 2 Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from such turn away The word signifies devocare avocare saith Aretius whence saith he we may understand that 't is our duty to shun them that we be not made like them That there is a dispensation granted to abide with Ministers of such a complexion I never yet read 3dly Were there no more prohibitions than those instanced by Mr. T. these were enow to prove it the duty of Saints to separate from the present Ministers of England That they are false Prophets Mat. 7. 15. we have evinced ch 6. of S. Test which is vindicated from Mr. T. his Exceptions chap. 7th of this Treatise and Sect. 10. of this chapter That they are Deceivers according to Tit. 1. 10. the second place instanc'd in by him were easie to demonstrate That they teach other Doctrine according to 1 Tim. 1. 5. the third place he is pleased to introduce he that thinks it any part of his concern to examine what they do cannot be ignorant Is not Canonical obedience compulsion in matters of Religion and Faith conveniency at least of Surplice Organs Cross in Baptism Regeneration thereby with many more that might be instanced in as a National Church in the time of the Gospel Communion with persons visibly wicked and prophane Subjection to which they have a Law to compel men to the necessity of Godfaâ—hers and Godmothers another Doctrine Did they learn these things from Christ and his Apostles or from the Cabal at Rome Nor will it avail this Animadverter to say that these cannot be called anotheâ— Doctrine because some of them not expresly forbidden nor directly contrary to what is taught by them For what is more than they taught is another Doctrine though not directly contrary thereunto Hear what the Assembly in their Annotations upon the place say Teach no other doctrine the chief Pastors of the Church who were endued with Apostolical Authority as was Timothy were to forbid any to preach not only doctrine that was contrary but that which was beside that which the Faithful have received from the Apostles And indeed the word is plainly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e. i. saith Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they teach not things divers viz. from the Doctrine of the Apostles So Beza And Hyperius is very full that they teach no other Doctrine either for matter or manner for substance or circumstance As to what he adds that Christ more especially tied his Disciples to hear his Apostles and such as were sent by them to them yet when all the Church at Jerusalem except the Apostles were scattered abroad by persecution and went every where preaching the Gospel Acts 8.
besides the Church of England but of the Church of Rome the Basis upon which her pompous Worship is built which being removed would fall to the ground and perish with its own weight Yea but Thirdly The Ceremonies of the Church of England are for Decency and Order To which I shall onely say what one said of the like speech of the Monks of Burdeaux when they affirmed That the Signs added to Baptism were an Ornament to it We Reply saith he to them Num igitur sunt c. Are they wiser than Christ Jesus who hath ordained his Sacrament in so great Purity and simplicity and who knoweth better than all the men in the world what Ornament was sittest for it If it be but the Covenant of a man when it is confirmed no man abrogateth it or addeth any thing to it What arrogancy is it then to add to the Institution of Christ What the Animadverters private thoughts of the Ceremonies of the Church of England are with respect to their Decency and Oâ—der I know not as wise men as he think the contrary The Ceremonies which have been abused to Superstition as the Ceremonies of the Church of England have been can never serve for Order or Comeliness say the Divines of Germany who stood against the Ceremonies then enforced And for the Surplice one calls it A Player-like apparel Gualt in Hos 2. and Calv. Instit Lib. 4. Cap. 10. Sect. 29. A vain Vizard Another Baleus in Declar. of Bon. Arti. p. 100. A pretty Toy And Dr. Taylor Act. and Mon. p. 1659. An Apish Toy Another Baecon p. 1. Cathe p. 486. Histrionical Scenical and Scorner-like As for their being 4thly Imposed by Publick Authority So were the Jewish Inventions Jeroboam imposeth them upon the People who are so far from being excused upon that account that they are condemned for their fearful and slavish subjection to him Hos 5. 11. and elsewhere But Fifthly Their Inventions were such as drew them to serve other Godds and forsake the Lord. Answ If he means that they were by these immediately influenced to the rejecting the true God that made the Heavens and the Earth he talks like himself confidently and without proof This indeed they did draw them to a rejection of Divine Appointments and casting off that Obedience and Subjection they owed to God and so do the Inventions and Ceremonies of the Church of England No Innovation in Worship but is a stealing from God that Obedience and Service that is alone due to him and giving it to another viz. the Innovator In time also God gives them up in a judicial way as a punishment of this their departure from Divine Institutions to the Inventions of man to blindness of mind and strong delusions Thus he dealt with Israel Isa 6. 9 10. and 29. 10 13. So that they at last grew so sottish as to fall down before the stump of a Tree yet without the utter rejection or denial of the true God whom they worshipped through that false Medium They sware by the Lord i. e. Worshiped him when they sware by Malcham Unto what blindness of mind God hath given up many of the Pleaders for and Conformers to the present Inventions and Ceremonies I had rather leave to the silent thoughts of the Reader than express And what in time as a punishment for mingling the Worship of God with the Inventions of men and departure from Divine Institutions befel the Synagogue of Rome in respect of their Icolatria or Image-worship and the Church of England in dayes past and now in their falling down before the Sacrament of which in its proper place we must speak is known to all And I heartily wish that the review thereof might make us to tremble to provoke the Lord to jealousie by the works of ourhands But he adds None of the Inventions of men mentioned in the places cited are such as can be charged upon the Church of England for that I take to be his meaning nor are any threatned by the Lord or did he contest with the Jews upon the account of any Customs of the Nations but such as were Idolatrous and of this he saith Let all the Texts alledged be viewed Answer And we are contented they be reviewed only we crave leave to premise 1. That this Animadverter doth not deny that the Ceremonies of the Church of England at least some of them are derived from the Customs of the Nations nor indeed that mediately through the Church of Rome from whom we immediately received them they are so can be denied The Surplice Durandus indeed thinks Rational Lib. 3. Cap. 1. was borrowed from the Jews It was rather as we said from the Heathen Priests who were clad in white in their Ministration The Riâ—g in Marriage the Cross in Baptisme the distinction of the Priests from the Roman Heathen Flamins and Arch-Flamins and many of their Feasts as Eostar or Easter Epiphany c. smell of the same Forge which is directly contrary to many Precepts of the Lord in the Scripture Lev. 20. 23. Deut. 12. 30. So will I do i. e. not unto Idols but unto the Lord aâ— the next verse manifests Hereupon the Hebrews say Thou mayest not enquire or ask concerning the way of the service of an Idol how it is although thou serve it not for this thing occasions to turn after it and to do as they do Maimon Tract of Idol Cap. 2. Sect. 2. Not only the Worship of false Godds but false or Idolatrous Worship of the true God is here forbidden and all imitation of Idolaters is condemned 2 Kings 17. 15. Jer. 10. 2. Psal 106. 35. 2dly That this Animadverter supposeth That the Introduction of the Inventions of Men into the Worship of God is not Idolatry That such Ceremonies are not Idolatrous which we cannot yeild him it being the making an Image to our selves contrary to the second Commandment Nor am I singular in this opinion August de Consens Evang. Lib. 2. Cap. 18. Vasq de Adorat Lib. 2. Disput 1. Cap. 3. Dr. Bils against Apolog. p. 4. p. 344. assert That all Will-Worship is flat Idolatry And Mr. T. will yeeld That what is Praeter mandatum beside the Commandment is Will-worship 3dly That a departure from one or more of the Institutions of God to the embracement of the Customs of the Nations is in Scripture called a forsaking of God 2 Kings 17. 15 Deut. 28. 20 with 15. Isa 1. 4. which cannot be interpreted of their casting off the whole Worship of God which they did not for they continued to sacrifice to him to tread his Courts and made many Prayers they observed the New-Moons Sabbaths c. vers 11 12 13 so that totally they had not rejected him and his service but turning aside to the Inventions of men and mixing them with the Worship of God he saith They had forsaken him which that the present Ministers and Church of England have done we have evinced in Chap.
be viz. when Antichrist according to Paul whose Epistles Peter conversed with 2 Pet. 3. 15. should be revealed In respect of each of which the title is applicable to the present Ministers 1. They assume the title of Teachers falsly as is proved chap. 3. of S. T. 2dly They teach false things as we demonstrate ch 5. 10. of S. T. 3dly That they are teachers of a great part of the Lie of Antichrist their Discipline Worship and Doctrine thereabout being for the most part hammered at his forge cannot be denied Secondly Of them it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall bring in Heresies of destruction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bring in besides i. e. besides mens expectations or besides the Truth taught by Godly Teachers by themselves in part also to countenance their Errors so the Assembly They shall do it fraudulently under the vizard of Truth so Aretius They shall do it privily and subtilly pretending a shew of Piety and name of the Church so Gerh. Heresies of cestruction are no other but the Heresies or false Doctrines of Antichriâ—â— such as destroy and lay waste the Church the Truths and Institutions of Christ being alien and contrary to what is of his prescription and are supported by force and violence against them that do oppose them For which at the last swift destruction is brought upon themselves Upon which account Antichrist as is thought is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9. 11. i. e. a Destroyer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 2. 3. the son of destruction or perdition That the Ministers and Church of England do thus is too evident to admit of a denial They assume to themselves the name of the Church cry out against all others that separate from them as Hereticks and Schismaticks preach some truth with which they slily mix their Errours that lay waste the Institutions of Christ and persecute all these imprison waste ruine destroy them or at the least attempt it to the utmost of their power that stand up against their Innovations and Church-destroying Doctrines The greatest difficulty may seem to be in those words that are spoken of them Thirdly That they shall deny the Lord that bought them the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They denied not that he bought them if it be meant of Christ but denied him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord cast off in part at least his Authority as sole King and Lord of his Church And this too not openly and in words which is against the express letter of the Text they shall privily or slily bring it in but in practice doing that which doth invelop or wrap up in it a denial of the Despotical or Kingly Office and Authority of Christ And this saith Grotius the word signifies De tali desertione quae non verbo sed reipsa fiat figurate usurpatur Hugo Grot. Whence Dux Gregis the Captain of this Herd is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless-one that despiseth sets light by the Laws and Authority of Christ That hereof the present Ministers are guilty we prove chap. 4. 5. of S. T. So that not one of the Scriptures produced but may justly be applyed to them And the Conforming-Ministers are rightly charged as the false Prophets of the Jews are in the places produced in S. T. This Mr. T. denies but if he would have made good his denial in my conceit he should have produced the particular places mentioned and manifested that they could not properly be applyed to them But he knew an easier way Mentiris Bellarmine mentiris a few keen words against his Antagonist would cost him little 'T is true he tells us that the present Ministers teach the Fundamentals of Christian Religion but what he means by the Fundamentals of Religion he tells us not Doth he intend that they own one God c. so did the false-Prophets The great Fundamental of true Religion is That God is to be worshipped according to the Revelation he hath made of himself in the Scriptures of Truth that all we do in his Worship and Service that relates to it as such be bottom'd on divine prescript This fundamental they deny introducing the Ordinances and Inventions of man and making these a part of Worship A departure from which is the ground of all the Apostacy that ever was in the World 4thly This Animadverter's plea for the Church and Ministers of England is not much better than what was or might have been made use of by Jeroboam himself for his Ministry Church and Worship Touching which precious Ainsworth in his Arrow against Idolatry ch 3. introduceth Jeroboam speaking after this rate I see my course O men of Israel to be much suspected if not wholly misliked of many some thinking my Ceremonies to savour too rankly of Heathen Superstition some charging me plainly with flat Apostasie and forsaking of God But how far off I am from all such Impiety I hope to manifest to all indifferent persons chiefly sith that I have neither spoken nor done against any Article of the Ancient Faith not changed any Fundamental Ordinance of Religion The very plea of Mr. T. for the present Ministers given us by Moses but worship with reverence the God of my Fathers and love him as I am taught with all my heart and with all my soul cleaving unto him alone who is my life and the length of my dayes Other Godds of the Nations I utterly abhor with all their impure rites and services The alteration I have made is in matters of circumstance things whereof there is no express certain or permanent Law given us of God and which are variable as time place or person give occasion and such as good Kings have changed before me and have been blameless This the sum upon which he dilates excellently and Sect. 12. introduceth him asserting his Worship for substance to be the same that God commanded by Moses We worship saith he the same God we offer the Sacrifices of Beeves and Sheep burn Incense pay First-fruits and Tythes and observe all the Ordinances that our Fathers have kept since the World began We hold the main Article of our Messiah to come and of Redemption from our sins by him Thus plausibly with much more mentioned by that worthy person before-named in his Arrow against Idolatry a Tract to say no more worthy the perusal Might Jeroboam plead for himself and practice as Josephus tells us he did B. 8. Jews Antiq. â—ap 3. yet are his wayes and worship abominable and not to be joyned with And yet Mr. T. hath not hitherto said more for the justification of the Ministers and Worship of England Parvas habet spes Troja si tales habet If no more can be pleaded in defence of the present Ministers and Worship than Jeroboam could plead for his Innovations and horrible Apostacy from God their case is deplorable indeed Sect. 11. In the height of the
that if her Worship be Fornication the Worship of England being the very Worship of Rome is so too From which Mr. T. tells us in this Sect. without controversie the People of God were to separate and have no communion with any in So that Habemus confitentem reum He passeth sentence upon himself in having communion with and pleading for the Church and Worship of England and aquits the Innocent in their righteous Separation there-from in that very Treatise he designed to justifie the one and condemn the other That which is further is a most sorry begging of the Question a piece of Sophistry this Animadverter is frequently guilty of the sum is But neither the Texts alledged nor any other do require separation from the Worship of God or the Ministers of God that are in some things corrupt even in their ministration which he exemplifies in Samuels ministring before the Lord and Hannâ—h's presenting him and her self at the solemn Feasts when Hophni and Phinehas did corrupt the Worship of God And those of Judah were not to separate from the service at Jerusalem which was to God while there was burning incense and sacriâ—icing on the high-places and though there were sundry corruptions in the Church and Services of the Jews yet did Christ joyn in the publick Service of the Temple and perswaded the cleansed Leaper to offer the Gift Moses had commanded From whence he infers That though there should be some degree of corruption in Worship yet this is not sufficient to justifie our Separation from the Church and Ministers of England Answ 1. That every corruption in Worship that every diâ—order in Church-administrations is a sufficient warrant for separation from the Worship Church or Churches that are of Divine Institution as was the Worship and Church at Jerusalem I no where asserâ— never thought 2dly Whilest from hâ—nce the Animadverter infers That though there should be some degree of Corruption in Worship yet this is not sufficient to justifie our separation from the Ministers and Church of England He doth but like an unwise Souldier that not well heeding the ground he stands on is displaying his Colours till he sinks into the Earth There is one thing wanting to his Inference that makes it too light to pass with persons but of ordinary understanding viz. That the Church oâ— England is a true Church the Worship thereof the true Worship of God a strong supposition whereof instead of evident demonstration is the Basis upon which the inference is built For what though there were Corruptions in the Church and Worship of Israel in Samuels time in Christ's time What if notwithstanding these Corruptions it were noâ— the duty of persons to separate from that Church and Worship which was originally from God what is this to the case of separation from the Church and Worship of England which this Animadverter knows we deny to be of God which when he or any one for him shall prove to be I do faithfully assure him never to plead for nor practise separation more which I speak from an assured confidence they can never be able so to do Though otherwise upon supposition it could be proved a true Church at first rightly constituted according to the mind of Christ such corruptions are to be found upon it that are sufficient to jâ—stifie any mans peaceable separation from it Though every corruption in Worship and Church-Administrations as was said will not do so There is nothing in this 4th Sect. of that moment as to require our stay in the consideration thereof Whether those eight Positions asserted in S. T. touching the management of affairs of old be evidently comprized in the Scripture or no may be perceived by the examination of Mr. T. his exceptions against them let the Christian and judicious Reader judge I argue not from thence by way of Analogy though I conceive the Institution being founded upon some command of Christ in the New Test the only warrant for the practice of Gospel-Appointments To argue from the carriage and deportment of Saints to Divine Ordinances of old to the carriage of Saints towards New Test Institutions from parity of Reason is neither irrational nor unwarrantable which when Mr. T. proves it to be or attempts to do so his Arguments shall be considered his second and third Sect. in his second part of the review of the dispute about Paedo-Baptism to which he directs us spake not a word hereunto as he knows Sect. 13. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it imports Its acceptions in the Scripture 1 Cor. 12. 28. and 15. 9. Act. 4. 32. opened The Churches of Asia Galatia Judaea not National Diocesan or Provincial but particular Churches The foundation of Diocesan Churches Mat. 16. 18. and 18. 17. expounded By the Church not meant the Pope and his Cardinals a Synod the Bishop or Chancellors Court the Magistrate the Presbytery nor select Arbitrators but the whole Church consisting of Elders and Brethren proved IN Sect. 15th Mr. T. begins to consider the Queries in the Preface of S. T. and in answer to the first Query whether there be any National Church of the Institution of Christ under the Oeconomy of the Gospel he falls upon the consideration of the word Church and tells us in the New Testament it s taken for 1. An assembly of Unbelievers Act. 19. 32 39 40. 2dly For the Congregation of Israel in the Wilderness Acts 7. 38. 3 dly The Universal Church whether visible or invisible 1 Cor. 12. 28. Heb. 12. 23. Ephes 1. 22. 4 thly The visible Church indefinitely but not universally 1 Cor. 15. 9. 5 thly The Church Topical as of a City Town or House Act. 8. 1. Philem. 2. or of a Country or Nation and then it s put in the Plural Number as the Churches of Asia Galatia Judaea Answ 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to advocate or call out Because as saith Musculus in Rom. 1. 7. the Church is a number called out from the rest and in the general signifies any company of men singled out or separated from the rest for any end or purpose whatsoever That 't is of various acceptations in the Scripture cannot be denied some of which are rightly assigned by the Animadverter First 'T is taken for an Assembly of Unbelievers Acts 19. 32. 39. Secondly For the Congregation of Israel in the Wilderness Acts 7. 38. But Thirdly As touching the third acceptation of the word instanced in by this Animadverter we must crave leave a little to demur about it 1st If by the Universal Church visible he mean that which some call the Church-Catholick visible consisting of the universality of men professing the Doctrine of the Gospel and yeelding obedience thereunto throughout the World I do very much question whether the name of the Church be given to them throughout the Scripture The places instanc'd in by this Animadverter are remote from the proof of any
Arbitrators the vanity of each of which hath been evinced that therefore it is a particular instituted Church of Christ in the New Testament as Mr. T. knows the learned of old and of late have interpreted it So Ignatius who applies it to the particular Church of Philadelphia Chrysostome c. The judicious Casaubon Exercit. Lib. 15. p. 433. c. These things premised we attend his Answers to the Questions proposed in S. T. of which in the next Section we shall treat Sect. 14. Whether there be any National Church under the Oeconomie of the Gospel Mr. T. his answers hereunto considered Isa 49. 23 66. 8. explained That they are Prophesies that wait their accomplishment demonstrated Of the miraculous conversion of the Jews Zach. 12. 10. explained The Sign of the Son of Man Mat. 24. 30. What. THe first Quest in S. T. proposed by us is Whether since the Apotomie or unchurching the Nation of the Jews the Lord hath so espoused a Nation or People to himself as that upon the account thereof the whole Body of the People thereof may be accounted his Church Whether there be any National Church under the Oeconomie of the Gospel This Mr. T. is pleased to make two Questions though in it self but one the latter being only exegetical to the former 1st He grants That God hath not since the unchurching the Nation of the Jews espoused a Nation to himself as that the whole Body of the People thereof may be accounted his i. e. There is no National Church of divine Institution under the Gospel for if there be the Lord hath most assuredly visibly espoused that Nation to himself and they are to be accounted his What hâ— adds viz. We own no Church visible now but of Believers by their own personal profession we are not concerned to take notice of His mentioning the 9th Article of the Church of England by way of approbation and as if it were of the same mind with him touching the subjects of the visible Church is an abuse of it and the Reader 'T is known that the addition in the Confession of Faith of the Assembly Chap. 25. Art 2. Of Childrens Church-membership is the Doctrine of the said Church Of this matter we are not now treating Secondly In answer to the Question Whether there be any National Church under the Oeconomy of the Gospel I say saith Mr. T. that though there be no National Church so as that the whole Nation and every member of the Nation be to be accounted of the visible Church of Christ by virtue of their generation and Proselytism and such Covenant as was made to Abraham concerning his natural Seed or to Israel at Mount Sinai or elsewhere yet the whole number of Believers of a Nation may by reason of their common profession be called a National Church as well as the whole body of men throughout the world upon the account of their professing the Faith of the Gospel c. are and may be called the visible Catholick-Church of Christ Answ 1. But if Mr. T. thinks this to be an answer to the Question he will scarce find in this matter any Corrival Quaestio est de ollis Responsio de sepis We are not enquiring whether a company of Believers living in a Nation may be called upon the account of their Faith and Profession a National Church which by the figure Caâ—achresis it may be they may I am sure most abusively and improperly it is that they are so called Nor 2dly Is the enquiry de facto of what by the Providence of God is come to pass in which sense we grant there is a Natioâ—al Church under the Gospel the Church of England is so But 3dly Whether upon the account of a compulsed or education-Faith and Profession contradicted by the most assumed and professed by persons living in a Nation divided in several Parishes Diocesses under the conduct of their Parochial Ministers and Diocesan Metropolitan Bishops united together under one or more Ecclesiastical visible Head This company of People thus molded are or may truly be accounted a Church of Christ instituted by him under the Oeconomie of the Gospel Which whoever will undertake to demonstrate must I conceive attempt the proof of these few things First That a profession of Faith forced and compelled or at least in which men have been trained up from their Infancy as the Turkes are in the Doctrine of their Alcoran and that for the most part contradicted in their conversation is sufficient to give a man or woman a right and title to Church-membership Secondly That persons co-habiting or living together in a Parish are de jure upon the account of that their co-habitation at least if they make so much profession as to be able to say the Creed Lords-Prayer and ten Commandments though as was said contradicted by a course of debauchery c. are a Church of Christ or that Parish-Churches quâ tales are of the Institution of Christ Thirdly That the Subordination of these Churches and Ministers to Diocesan Bishops Archdeacons Consistories and Commissaries and these again to an Arch-Bishop or Metropolitan is of the same Original Fourthly That these Bishops Arch-deacons Commissaries Courts Ecclesiastical Metropolitical Head are of the Institution of Christ Which when Mr. T. or any one for him shall do I will be a Member of the Church of England But he knows an easier way 'T is but saying That there is no Institution of a Church by Preception or Command and he avoids he thinks the necessity of putting himself to all this toyl But seriously Sir very few considerate and judicious Christians will care to be Members of such a Church as is destitute of divine Institution and whether his Clients of the Church of England will thank him for this part of his Plea I am not certain In the greatness of his love he seems to be killing his Mother with kind embraces The Church of England is not he grants of the Institution of Christ for there is no Church that is so that there is no need to alleadge Isa 49. 23. and 66. 8. for the Institution of a National Church Nevertheless that the Prophesie Isa 49. 23. waits the time of its accomplishment is said by the author of the S. T. with more confidence than evidence Answ Well Mr. T. will not be guilty of the same crime what evidence brings he of this confident assertion Why many learned Interpreters among whom Mr. Gataker think otherwise But Sir we have not learned Jurare in verba Magistri to take any mans dictates for evident proof of any thing of this nature which we are sure they are not As learned Interpreters are of the mind of the Author of S. T. The truth of the Assertion is evident 1st The Prophesie hath respect to some time after the coming of Christ in the flesh of which he speaketh vers 1 3 4 5 7 8. which one consideration manifests the nothingness of
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
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-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
men signally pointed out by the Lord for the administration of holy things in his house by the Body of the Church be not now as then their peculiar priviledge What saith Mr. T. hereunto 1. The solemn deputation of Apostles and other Ministers we find not in the New Testament to have been the peculiar priviledge of the Church Answ 1. But our Question is not touching extraordinary Officers such as Apostles but of ordinary ones such as Pastors c. Yet 2dly a man need not go far to find such a deputation even of an Apostle to the work of the Lord by the Body of the Church together with the rest of the Apostles Acts 1. 14 15 16 23 24 26. being an evident proof hereof beyond exception He adds 2. Their Ordination is no where mentioned as done by the Saints or Brethren which were not Officers Answ 1. The Animadverter mistakes Ordination for Imposition of hands which is only one part of Ordination and comprehends the whole act of deputing or setting men apart to the work of the Ministry 2. That Assertion That the Church or Assembly of Believers are nowhere said to have an hand therein must be imputed to Mr. T. his forgetfulness Acts 6. 3. 14. 23. manifestly declare the contrary He grants that in the first ages there are relations of the election of their own Ministers by the Church but the management hereof with Tumults Frays Disorders necessitated an alteration and considering the present temper of the Saints how unquiet injudicious deceitful factious divided they are he thinks it not safe it be again committed to them Answ 1. The first Ages in that matter held fast to the Doctrine of the Gospel and the Priviledge which according to the Institution of Christ his Church and People were invested in 2. Many things are reported of the Saints in the first Ages notoriously false and untrue and it may be the story of their tumults frays c. in electing their own Pastors may be so Contentions I know there were early amongst them about this matter that there were tumults and frays may perhaps be coined by some ambitious spirits that they might the better take an occasion to divest the Saints of that sacred Priviledge 3. The former disorders or present distempers amongst Saints are no warrant for the variation or nullifying an Institution of Christ 4. What strange Saints it may be he means only the Parochians of his Mother the Church of England Mr. T. hath his lot cast amongst I cannot tell Blessed be the Lord there are thousands of Saints and many Churches in England this little point of the World directly of another temper and spirit being peaceable judicious upright serving the Lord with one consent according to the discovery he hath made to them And if any in any thing are of different perswasions praying the Lord to reveal that also unto them And Mr. T. doth not well thus to asperse and blacken the Generation of the Righteous The absurdities that Mr. T. supposeth will ensue upon the asserting the election of Ministers to be the priviledge of the Saints are not worth the mentioning I know not any Law that forbids Women to intermeddle herein whose priviledge reached farther than so 1. There are many Scriptures that seem to assert it as their right and liberty 1. In the choice of Officers they were unquestionably present Act. 1. 15. 6. 2 34. 14. 23. 16. 23. 2. At the deciding of Controversies Act. 15. 22. 21. 22. 1 Cor. 6. 2. 3. At the choice of Men to carry the Benevolence of the Church to the needy Brethren 2 Cor. 8. 19. 1 Cor. 16. 3. 4. At the casting-out of Offenders Mat. 18. 17. 1 Cor. 5. 4 5. 5. In their re-admission upon Repentance 2 Cor. 2. 6 to 10. They being part of the Church must necessarily be understood as concern'd in these matters wherein the whole Church are said to be concerned 2. 'T were easie to introduce above a Jury twice told of learned Writers who have written as much as this comes to As Beza Calvin Bucer Bullinger Melancthon Bucan Paraeus Junius Cyprian Trelcutias Sibrandus Rivetus Jerome Augustine Nazianzen Ambrose Chrysostom Theodoret Theophylact So the Magdeburgenses in 2 Cent. c. 7. de Consociatione Ecclesiarum who all assert that Church-affairs should be executed by the consent of the whole Church The Council of Carthage indeed decreed 4. can 99. That a Woman though never so holy and learned should not preach in publick nor baptize can 100. And Tertullian tells us that in his time it was forbid to a Woman to teach in the African Church and baptize but they deny them not liberty to vote consent or dissent in Church-matters Nor do the Scriptures mentioned by this Animadverter in the least advance themselves against what is asserted by us Not 1 Cor. 14. 34 35. 1. 'T is as much more against the practice allowed by his Mother the Church of England In that Church Women have liberty not only to say Amen to say Prayers after the Priest with a loud voice but with the Men to act their parts in Worship the Priest saying one part and they another They have at least they had not long since liberty in case of necessity to baptize which is greater than the Sisters priviledge we plead for Sure this is speaking in the Church But this is clavem clave pellere 2. That Women might be chosen Church-officers is evident from 1 Tim. 5. 9. Phaebe was a Deaconess Rom. 16. 1. Touching the management of their office they ought especially if called upon by them so to do to give an account to the Congregation How they could do this without speaking in the Church I am not able to understand Therefore 3. The sense of the Apostle is that they be not admitted to publick preaching or prophesying ordinarily by vertue of Office-power That they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command as the word sometimes signifies or speak so as to usurp authority over the man as the Apostle explains it 1 Tim. 2. 12. But I suffer not a Woman to teach or usurp authority over the Man The latter expression is exegetical of the former i. e. not so to teach as to usurp authority over the man Yea I had ever till now thought that speaking so as to testifie ones consent or dissent to inform the Church of what they knew not of concern to them and the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 12. had been vastly different And indeed see no reason to change my thoughts from any thing this Animadverter offers that these Scriptures make nothing for his purpose As for the second absurdity that Mr. T. supposes would follow upon the asserting the Saints Priviledge in the election of their own Ministers viz. That whom the major part choose the lesser part are not to take for their Minister scarcely deserves to be taken notice of 1. The difference supposed seldom happens
amongst the Congregated Churches if but once 't is too often Though Mr. T. his expression intimates as if a frequent case which I cannot but tell him is a meer calumny 'T will not one day be for his credit however it may at present serve his design that he walks so much by that rule Calumniare fortiter aliquid adhaerebit 2. When it happens the exercise of those Rules of Condescention Love and mutual forbearance enjoyned by Christ upon his Disciples would soon put an end to the differences suggested But 3. If this will not do the calling-in the help of some Sister-Church may quench the flames Yet 4. If nothing will do but through the prevalency of corruption Schisms remain amongst them and separation at the last each from other ensue to prevent this we must not lay aside an Institution of Christ 5. Besides the imposing a Minister upon a People by a Patron with a Bishops Institution and Induction hath more frequently and I am sure more justly and warrantably been the occasion of the offence and difference intimated Sect. 21. Of a visible instituted Church and its security from Apostasie What Errors and Corruptions unchurch a Church Of the National Church of England Of the Governours and Officers of a collapsed Church The condition of England's Church-Officers Of Separation from a collapsed Church Of Communion with a Church not rightly constituted and compulsion thereunto IN Sect. 23. Mr. T. transcribes the 7th Query in S. T. Whether any visible instituted Church in the world hath greater security against Apostasie from God and that sore judgment of having its Candlestick removed and being unchurched than that people of the Jews had If not then whether supposing a National Church to be of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions â—hat it may lose the essence of a Church and justly be disrobed of that appellation To which he answers in the Affirmative and tells us that they justly plead it against the Church of Rome and that the promise Mat. 16. 8. doth not belong to any particular instituted Church in the World but to the invisible Church of Gods Elect. And we are of the same mind with him in this matter But lest any reflection of disparagement should from this Concession happen to the Church of England as a very dutiful Son he adds That not every no nor many corruptions of some kind do unchurch but such Errors as overthrow the foundation of Christian Faith Corruptions of Worship by Idolatry in life by evil manners utterly inconsistant with Christianity Answ 1. Nor did we ever assert that every or many corruptions of some kind did unchurch So that in this matter Mr. T. might have saved his pains Nor 2dly had we the least occasion to do so with respect to the Church of England which we deny to be a true Church not because dreadfully degenerate from what at first it was but because in its first Constitution as National which it received under the Paâ—acy it was never a true Church of Christ Though 3dly such fundamental Errors such corruptions in Worship and evil manners are to be found upon it that are inconsistant with the power of Godliness or Christianity and therefore such as by Mr. T. his Concession were enough to unchurch it To the eighth Query in S. T. viz. Whether the Ecclesiastick and Spiritual Rulers Governours and Officers of such a collapsed Church may not righteously as of old be accounted and esteemed as false Prophets that go about to cause the people to forget the Name of the Lord or his pure Worship by their lies or unscriptural Traditions Innovations and ceremonious Pageantries Mr. T. pretends to answer Sect. 24. which he fronts with this Every Error makes not a false Prophet which no one saith it doth And further by way of reply having placed in the Van 2 Pet. 2. 1. Jude 4. 1 John 4. 1. 2 John 7. 1 John 2. 22. which speak of false Prophets and Antichrist but advantage him not in the least in his present undertaking as we have manifested He adds that so long as they teach the Worship of Christ in his Name are without Idolatry in their Worship and Heresie in their Doctrine they are not to be accounted false Prophets Answ But this as to the present Ministers of England will not be granted They practise not the Worship of Christ but of Antichrist as we prove ch 7. of S. T. They come not really in Christ's Name though they pretend to it but in the name by the authority of the most profest enemy he hath in the world as we evince ch 3. of S. T. Though the Doctrine of the Church of Engl. be the most sincere part the greatest care of our Reformers at first being thereabout yet they own and preach false Doctrine the most of them are greatly degenerated from the Doctrine of the Church of England in not a few points as touching Election Free-will the extent of the Death of Christ c. as might be evidenced from their Sermons and printed Papers Of this we have spoken chap. 10. of S. T. The addition of this Animadverter of In Te ipsum cudetur faba as if guilty of the same things or such like as we charge upon the Ministers of the Church of England I challenge him to make good else he doth but calumniate His 25th Section is an Answer to the 9th Query in S. T. about separation from a Church so dreadfully collapsed as to lose the essence of a Church The sum is 1. Separation by reason of some corruptions is unwarrantable Answ And we say so too but this is not ad Rhombum we are speaking not of corruptions of any kind but of such as destroy the essence of a Church as is evident from the 7th Query in S. T. upon which this hath a dependance He adds 2dly Separation from a Church somewhat erroneous in judgment and corrupt in worship and conversation that is not Idolatrous nor heretical nor requires that to their Communion which would be sinful especially if from all attending on Ministers and Ministry at all times is unjustifiable Answ 1. All this might be granted without the least disadvantage to the Cause we are pleading 2dly By his own Sword is the Cause he undertakes the defence of wounded under the fifth rib We prove the Church of England Idolatrous Heretical She requires that to her Communion that is sinfull viz. Conformity to the Mass-book I should have said the Liturgie from thence stolen bowing at the Name of Jesus communicating with a Drunken Parish-Priest and a company of Swearing Drunken Parishioners whereby persons become one Bread with them kneeling at the act of receiving having their Children signed with the sign of the Cross which we are apt to think are things sinful and till Mr. T. is pleased better to inform us are like to abide in our present apprehension thereabout from
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
Sacrifice at Jerusalem was so but not elsewhere These things must be performed in the way appointed by him else they cannot be so accounted 2dly 'T is true bound we are to perform the duties they pretend to perform but according to the Institution of the Lord not mans devising as they are performed in the Church of England Isa 29. 13. Mat. 15. 7. 3ly Though it be no sin to joyn in the true Worship of God yet 't is a sin to joyn with false worshippers in a false way of Worship as praying after the way of the Common-Prayer-Book hearing an Antichristian Minister 4thly Believers 't is true might prophesie though unbelievers came in but it doth not therefore follow that ' â—is lawful for Believers to joyn with Unbelievers or forsake the Way and Institutions of Christ to go to the Assemblies of Unbelievers and hear them Prophesie As the worst of Ministers of whom he is discoursing and the generality of Parochial Assemblies undoubtedly are if a Spirit of prophaness visible debauchery an excess of riot bespeak persons to be such And from such he grants we are to separate by command from Christ 2 Cor. 6. 17. to which may be added Eph. 5. 11. 2 Tim. 3. 5. Acts 2. 39 40. But why talks he of our separating from them when they separate as much from us as we do from them we were never no more of them than they were of us Of Rev. 18. 4. we shall hereafter speak For the present we deny that by Babylon there is meant only literal Rome and expect the proof of his dictate The keeping company and eating interdicted 1 Cor. 5. 11. he tells us must be meant of eating Common Bread Because vers 10. That keeping company which is forbidden to such Brethren is allowed in vers 9 10. to the Fornicators of the world which cannot be Gospel-Communion keeping company in eating of the Lords Supper Answ 1. It seems then that with the Fornicators of the world we may not have Gospel-Communion if so then not with the Church of England for with it we cannot have Communion without holding fellowship with such as these 2dly If it be not lawful to have Communion with a Brother one of the same particular Church for of such an one the Apostle speaks that is a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner so far as to common eating and drinking then a fortiori may we argue it is utterly unlawful to have communion with him in the Worship of God and much more unlawful to have fellowship with one we never walked with in the way of the Gospel according to any institution of Christ 3. That 't is lawful to hold Communion in eating the Lords Supper with Railers Drunkards c. I am sorry to find Mr. T. asserting of which we expect his proof The contrary is evident 1. Persons must be in a Church-state before they are capable of the regular enjoyment of that Ordinance which is a Church-Ordinance and part of Instituted Worship but Persons of such a Complexion are not fiâ— matter for a Church as we before proved Therefore 2. Those who ought to be excommunicated out of a Church were they in we may not have Communion with especially when in a false Church-state as is the case of the members of the Church of England But persons of such a character as the Apostle mentions should be excommunicated out of the Church Therefore 3. Those with whom we have Communion in breaking Bread as a Gospel-Ordinance with them we are one Bread 1 Cor. 10. 17. But we may not be one Bread with Drunkards c. Therefore 4. Those with whom we are commanded to have no fellowship with them we may not have fellowship in that Ordinance of breaking Bread But with such as these we are commanded to have no fellowship Eph. 5. 11. That the People of God can scarce ever break Bread with comfort in the best instituted Churches as he tells us from this doctrine is a notoriously false Crimination a meer Calumny His subsequent scoff is such froth and vanity as becomes not his years nor profession we pass it over as beneath us to take further notice of We add in S. T. 3dly That we cannot acknowledge the present Ministers for our Brethren but we must acknowledge the Bishops for our Reverend Fathers for theirs they are but that we cannot do To this Mr. T. adjoyns Sect. 5. 1. They are call'd their Reverend Fathers in respect of their Ordination Answ 1. But we cannot own them as Reverend Fathers with respect hereunto when we assuredly know they are herein usurpers of what doth not appertain to them But 2dly This is not all they own them as such upon the account of their Authority over them and the Parochial-Assemblies in the respective Diocesses who are to give forth Canons and Laws for them to walk by in not a few things relating to Worship as is known Now so we cannot own them as our Reverend Fathers we know no honour or obedience we owe them as such We think the inspection of one Bishop over an hundred Congregations can be proved by no better Arguments than the inspection of the Pope over an hundred thousand That a Diocesan and Oecumenical Bishop are much of the same kind and have their standing on the same foundation We know no Bishop of the institution of Christ but a Pastor of a particular Congregation He that pretends to more must prove his pretensions or we cannot but look upon him as an usurper I would gladly know whether Mr. T. thought it lawful to own them as his Reverend Fathers when he swore to exâ—irpate them with the whole Hierarchy and whether his so doing were an act of filial obedience That they are to be accounted Fathers in respect of their Antichristian Office because the Apostle saith 1 Tim. 5. 1. That an Elder is to be entreated as a Father when they are not Elders but a degree above them not from the Institution of Christ but the Courtesie at the best of Princes he will never prove Of their success in begetting others to Christ I understand nothing Those whom they have begotten may upon the account thereof esteem them as their Reverend Fathers but yet I am apt to think should they not be invested in the Title till then for the most of them at least they would go to their graves without it These are but Figleave-coverings The Animadverter knows they are not upon this bottom so called or accounted but with respect to that Office-power they have in the Church over the rest of the Ministers and Parochial-Assemblies thereof which being a meer incroachment usurpation and innovation we dare not own them as such We further argue in S. T. 4thly We cannot hear them as Brethren because they are if Brethren such as walk disorderly from whom we are bound to separate by express precept Mat 18. 2 Thess 3. 6. That they walk
already answered We add 9thly The Popish Priests wait not the Churches call to the Ministry but make suit to some Prelate to be ordained Priest and giving money for their Letters of Ordination so the Priests of England Mr. T. replies To offer a person's self for ordination is in some case a duty 1 Tim. 3. 1. Isa 6. 8. Answ 1. The Scriptures produced prove not his assertion Isa 6. 8. is sufficiently remote from any such thing there 's not the least mention of Ordination therein it s only a testimony of Isaiah's readiness to obey the voice of the Lord in going forth to bear a testimony for him against an untoward rebellious people 1 Tim. 3. 1. only tels us that he that desires the office of a Bishop desires a good work i. e. as say our Annotators is inwardly moved by the Spirit of the Lord thereunto which he may do and yet I hope wait the Churches call thereunto Besides 2ly Should this be granted it signifies little till he prove that it 's the duty of any with the neglect of the Churches call to this Office to seek ordination thereunto from an unscriptural Prelate which is that we charge upon them which Mr. T. knows they do He tells us 2dly Giving money for their Letters of Ordination is only Wages to the Register for writing Answ 1. Be it so that they give money for their Letters of Ordination is all that is asserted by us which Mr. T. grants they do 2. 'T is well if there be no Simony as it 's call'd found amongst them 3. If provision be made against the Registers exacting over-much by the Canons of the Church of England he informs us that the same provision is made by the Popish Trent-Council The Parallel in this particular holds good We say 10thly The Popish Priests are ordained to their Office though they have no Flock to attend upon So the Priests of England Mr. T. replies The Priests of England are not to be ordained without some title according to Can. 33. even the Trent-Council hath made some provision thereabout Answ 1. Mr. T. doth well to consociate the Canons of the Church of England and the Church of Rome in the Trent-Council together they are in not a few things near of kin 2. However I cannot but stand astonished at his confidence in telling us that the Priests of England are not to be ordained without some title according to Can. 33. when that Canon saith expresly That they may if a Fellow or in right as a Fellow or to be a Chaplain in some Colledge in Oxford or Cambridg if a Master of Arts of five years standing that liveth of his own charge in either of the Universities if to be shortly admitted either to some Benefice or Curatship then void or if the Bishop do after his admission into the said office keep and maintain him with all things necessary till he prefer him to some Ecclesiastical Living 3. But it may be the Animadverter by title means some one of those things mentioned To which I shall only say that if so he doth openly prevaricate pretends to answer to what he speaks not one word such Titles are supposed to be without a Flock to attend upon What he adds of Ministers being necessary for Armies c. is nothing to the purpose This proves not that they may be ordained Ministers without a Flock to attend upon which they may have and by them be sent forth for the works mentioned for a season We know it hath been the practice of the Churches so to do 2. Privâ—te Brethren may act for the supply of the services mentioned and frequently have done so nor indeed do I conceive how any can act therein in any other capacity Which is not incongruous to Acts 23. 2. as this Animadverter suggests which speaks not a tittle of their ordination to the Office of Ministry which they had before but only a solemn commending of them by Fasting and Prayer to the Blessing of the Lord by the Church in the Service they were now setting upon in which they testified their consent by the laying on their hands as say our Annotators To the 11th Parallel viz. That the Priests of England must swear Canonical Obedience to their Ordinary as the Priests of Rome Mr. T. only saith That 't is true at their institution into Benefices they do so but it is so bounded that it is not intolerable 't is nothing like that which is required of the Papists Answ 1. The Parallel herein betwixt the English and the Popish Priests is acknowledged which is all we affirm 2. That the Oath is tolerable that 't is nothing like the Oath of Canonical Obedience tendred to the Popish Priests is only affirmed by Mr. T. without proof that was the copy and pattern of this as he cannot be ignorant The 12th Parallel touching their leaving their Benefices for advantage-sake without consent of the People The 13th touching their special Licence to preach without which they must not from â—he Prelates though thereunto before ordained The 14th touching their subjection to be silenced by the Prelates betwixt the Ministers of England and Rome he grants to be true nor saith he any thing by way of reply that deserves the taking notice of To the 15th viz. the Popish Priests are not of like and equal power degree and authority amongst themselves but are some of them inferiour to others herein as Pastors to Archdeacons Archdeacons to Lord-Bishops Lord-Bishops to Arch-Bishops so the Priests of England Our Animadverter replies 1. Inequality is judged to be in the Elders of the Primitive Churches by the inscription of the seven Epistles to the Angels of the seven Churches of Asia Answ But this rather proves there equality to each is a several Epistle directed whereas had there been one Arch-Bishp or Superintendent over them one Epistle had been sufficient and had been no doubt directed to him He adds 2dly It hath been in some sort in all well-ordered Churches and is necessary to setled order Answ These are his dictates which he is not at leasure to prove The Church of Rome in the Apostles dayes of Corinth Ephesus were as I remember well-ordered Churches yet cannot be manifest any inequality amongst their Elders No Superintendent Lord-Bishop or Arch-Bishop as I read of 2dly What thinks he of the Church of the Waldenses were they well-ordered Churches They were from the beginning without this Superiority of Elders one above the other The like may be said of most or all the Reformed-Churches The Churches of Helvetia reckoning up the degrees of Arch-Bishops Suffragans Metropolitans Deans Subdeans tell us plainly they are not sollicitous about them That the Apostles Doctrine touching Ministers is sufficient for them cap. Confes. Helvet poster c. 18. And afterward there is one and the same equal Power and Function in all the Ministers of the Church and though in process of time one was chosen from amongst the rest to preside in
said to be the Bodies of their Governours Whether the Apostles were the Heads of the Church Ojections answered Mr. T. his Exceptions thereunto considered 1 Tim. 2. 2. 1 Pet. 2. 13. expounded Whether the Kings of Israel were Heads of the Church Isa 44. 28. explained The Government of the Church and State proved distinct WE further manifest in S. T. That the present Ministers deny the Prophetical and Kingly Office of Christ thus 3dly Those that acknowledge another Head over the Church beside Christ deny his Prophetical and Kingly Office But the present Ministers of Engl. do own and acknowledge another Head over the Church beside Christ Therefore To which Mr. T. Sect. 11. The Author of S. T. speaks darkly and thence falls to conjecturing what I mean by the Head of the Church Answ To satisfie this Animadverter once for all By the Head of the Church I mean the King and Bishops that as Heads and Law-givers thereunto assume unto themselves a power to institute Laws and Ordinances of their own and create Officers in the Church which were never of the appointment of Christ which Danaeus and others make to be some of the essential parts of Church-Government and they are indeed so And if the owning such an Head-ship be not a denial of his Kingly Authority I must profess I know not what is This Mr. T. denies But 1. without giving us the least reason of his so doing 2. In contradiction to what is affirmed by himself p. 119. chap. 4. of his Theodulia 3. 'T is avowedly condemned by many sober judicious Protestant Writers and Churches as Rivet Calvin c. He tells us 2dly That no such Headship is owned by the present Ministers as the Pope claims Answ 1. The question is not whether such an Headship be owned by them as the Pope assumes but whether such an one as is not a denial of the Soveraignty of Christ 2. With respect to the extent thereof it is acknowledged there is no such Headship owned by them The King is not Universal Monarch of the Church Yet 3. For the kind of it it is the same i. e. Henry the 8th having cast off the Popes supremacy rests himself with it in his own Dominions Hence the learned Fuller in his History of the Church of England tells us That the King became the Popes heir at Law And it was indeed evidently so 1. Did the Pope claim a right to that Title Summum Caput Ecclesiae sub Christo The Supream Head of the Church under Christ 2. Did he account himself the Fountain of all Ecclesiastical Power 3. Did he undertake to make and dispense Laws pro libitu according as he saw meet So did H. 8. and his Successors the Kings of England with respect to the Church of England The Title of Supream Head or Governour under Christ is given to them They are the Fountain of all Ecclesiastical Jurisdiction it being by Statute Law annexed to the Crown The Bishops Courts ought to be held all Processes to go out in their Name With a Synod of Priests or without sometimes they can make and dispense with Laws for the binding or loosing of the Members of the Church thereof Hear what the learned Rivet saith Explic. Decal Edit 2. p. 203. touching this matter taxing Bishop Gardener for extolling the Kings Primacy For he that did as yet nourish the Doctrine of the Papacy as after it appeared did erect a new Papacy in the person of the King And reverend Mr. Calvin And at this day saith he how many are there in the Papacy that heap upon Kings whatsoever right and power they can possible so that there may not be any Dispute of Religion but this power should be in one King to Decree according to his own pleasure whatsoever he list and that should remain fixed without controversie They that at first so much extolled H. King of England certainly they were inconsiderate men gave unto him Supream power of all things and this grievously wounded me alwayes for they were Blasphemers and yet the present Ministers avow the same when they called him The Supream Head of the Church under Christ Thus he in Amos 7. 13. What this Animadverter saith Hart the Jesuite acknowledgeth of the Pope with respect to the whole Church is for the most part acknowledged by the present Ministers of the King with respect to the Church of England The Power which we mean to the Pope the King and Arch-Bishop by this Title of the Supream Head is that the Government of the whole Church of Christ throughout the World of the Church of England doth depend of him In him doth lie the power of judging and determining causes of Faith of ruling Councils or National Synods as President and ratifying their Decrees of Ordering and Confirming Bishops and Pastors of deciding Causes brought him by Appeals from all the Coasts of the Earth all the parts of the Nation Of reconciling any that are Excommunicate of Excommunicaâ—ing Suspending or inflicting other Censures and Penalties on any that offend Finally all things of the like sort for governing of the Church even whatsoever toucheth either preaching of Doctrine or practising of Discipline in the Church of Christ of England which whilst the Animadverter goes about to insinuate as not appertaining to the King he advanceth himself against the Royal Prerogatives of his Crown and Dignity Nor doth the Explanation mentioned Artic. 34. and 37. contradict what we have asserted Jurisdiction and Power of exteriour Government is acknowledged to belong to him which comprehends the substance of what we are contending for In what follows we are not in the least concerned we abhor the Primacy of the Papal Antichrist we deny not the Kings Headship and Supremacy over the Church of England by the fundamental Laws of the Nation it appertains to him We only infer from hence 1st That the Church of England is no true Church because Headed by some one else besides Christ 2dly That whilst the present Ministers account it Christ's Church and own another Head over it besides himself they deny his Soveraignty and Kingship they make another King over it and thereâ—y really unking him We add in S. T. as a proof of the Major Proposition If the assertion of another King in Engl. that as the Head thereof hath power of making and giving forth Laws to the free born Subjects therein be a denial of his Kingly authority as no doubt it is the Major cannot be denied If Christ be the alone King of his Church as such he is its alone Head and Lawgiver If he hath not by any Statute-Law established any other Headship in and over his Church to act in the holy things of God from and under him besides himself the assertion of such a Headship carries with it a contempt and denial of his Authority If there be any such Headship of the Institution of Christ let us know when and were it was Instituted Whether such a Dominion and
667. when he is able The ground of the offence on the Non-hearers side is so visibly just and righteous the others so notoriously groundless that his impertinent and false stories some of them contrary to his own knowledge and Conscience are insignificant to remove the one or justifie the other We add 4thly That 't is the duty of Saints especially if in a Church-relation to meet together as a people called and picked by the Lord out of the Nations of the World cannot be denyed The neglect of which is charged by the Lord as the first step to Apostacy Heb. 10. 25. Be you in the practice of this duty and see what Spiritual Saint will be offended at you If any should you might have peace therein you doing your duty no just cause of scandal is given Mr. T. replies They do not think it their duty to meet together as a separated Church Answ 1. Who do not so think Do not they that are for Seperate Churches so think To these we are speaking 2. That 't is the duty of Saints so to do we evince Ch. 9. of S. T. Heb. 10. 25. is again taken notice of by him Chap. 9. S. 2. where we shall consider it We yet add in S. T. 5thly Consider on which side the Cross lies which the flâ—sh and fleshly interest is most opposite to whether in going or forbearing to go to hear these men Usually that is the way of God that hath most of the Cross in it and the flâ—sh is most strugling and contesting against In which I only assert That the way of God hath usually most of the Cross in it and is mostly opposed by flesh and blood which Mr. T. knows is true and therefore though of it self this be no certain sufficient Rule to judge by yet is it not together with others inconsiderable which Mr. T. doth not oppose Sect. 3. An eighth Argument against hearing the present Ministers We cannot do so without being guilty of partaking with them in their sin The several wayes of partaking with others in their sin Rom. 16. 17. 2 Thes 3. 14 15. explained THE 8th Argument against hearing the persenr Ministers is in S. T. thus formed That which Saints cannot do without being guilty with others in their sins is utterly unlawful for them to do But the Saints cannot attend upon the Ministers of England without being guilty of partaking with them in their sins Therefore The Major Proposition is bottomed upon Psal 50. 18. Ephes 5. 7. 1 Tim. 5. 22. 2 John 11. Rev. 18. 4. 1 Thes 5. 22. This he grants is true In order to the confirmation of the Minor two things are briefly enquired into 1st What that or those sins are the Ministers of England are guilty of These we say are worshipping God in a false way acting from an Antichristian Office-power therein opposing the Offices of Christ doing what such as go to hear them account to be sinful who therefore cannot do the same nor joyn with them whilst they do it We instance in the case of Reordination using the Service-Book administring the Sacrament to all To which when Mr. T. or any one for him shall inform us of any thing that is offered by him by way of Answer that deserves a Reply we shall consider it What he saith requires proof we have already proved We enquire in S. T. 2dly How it will appear that any person attending on their Ministry renders him guilty of partaking with them in their sins This we say the consideration of the several wayes persons may be justly charged with being guilty of partaking with others in their sin will demonstrate We instance in these particulars 1. Then may persons be justly charged as guilty hereof 1st When they are found any way consenting with them in their sin Psal 50. 18. 2dly When they do that which hath a real tendency to encourage persons in their sin 2 John 11. 3dly When they neglect the doing those duties which the Lord requires at their hands for the reclaiming of them from their sins such as watching over rebuking admonishing first privately then by two and in case of obstinacy and perseverance therein telling it to the Church according to 1 Thes 5 14. Heb. 3. 12 13. and 10. 24 25. Lev. 19. 17. Mat. 18. 15 16 17. all this Mr. T. tells us he grants nor doth he except against the Texts brought to prove them except that Mat. 18. 15 16 17. the vanity of his exceptions whereunto we have demonstrated pag. 87. of this Treatise 4thly When they notwithstanding all that they can do perceive them to persevere in their sin shall still continue to hold Communion with them and not separate from them Rev. 18. 4. The abiding with obstinate offenders as it is against positive injunctions of the most high Rom. 16. 17. 2 Cor. 6. 14 15 16 17. 1 Tim. 6. 5. Ephs 5. 8. 11. Rev. 18. 4. so in the last place instanced in 't is assigned by the Spirit to be one way of pertaking with others in their sins So saith learned Brightman upon the place To which Mr. T. Sect. 7. This is not true we may hear the Word of God pray with receive the Lords Supper from a Minister that is an obstinate offender and yet not be partaker with him in his sin The texts alledged prove not separation from such Answ Whether they do or not we leave to the judgment of the discreet and pious Reader to determine yea to Mr. T. himself the texts are so marvelously plain for the proof of such a separation when he is able in an undistempered unprejudiced spirit to review tâ—em What he here offers to the contrary is not worth the spotting Paper with 1. A man may cause divisions and offences contrary to the Apostles Doctrine Rom. 14 and 15. touching the use of Liberty in matters indifferent to the offence and scandal of the Saints as the Ministers of England do if Mr. T. his notion about the indifferency of their Ceremonies be true whilst they practise them to the offence of the Saints and yet preach the same Doctrine in other things the Apostles preached which yet the present Ministers do not 2dly When Mr. T. is at leisure he may prove that sepâ—ration from the wicked and prophane or from a false Church is contrary to Rom. 16. 17. Because the Apostle charges them to note and avoid those that cause devisions in a true Church By the use of things indifferent contrary to his Doctrine thereabout of 2 Cor. 6. 14 15 16 17. Rev. 18. 4. we have already spoken and vindicated it from Mr. T. his exceptions We add in S. T. Not to multiply more particulars let us in a few words make application of these remarked to the business in hand Is there any thing in the world that carries a greater brightness and evidence with it than this that the hearing the present Ministers is to be partakâ—rs with them in their sin To which
the 5th Whether Officers instituted by Christ are not only Pastors Teachers Deacons and Helpers he replies I find not Helperâ— Officers instituted by Christ but others I find here mentioned 1 Cor. 12. 28. Eph. 4. 11. Answ 1. Of helpers you may read Rom. 16. 3 9. 2. There are indeed other Officers mentioned of Christ's Institution in the places cited by him but they being such as are confessedly gone off the Stage we purposely omitted them Those mention'd are the alone knownstanding Officers in the Churches of Christ directions touching whose qualifications Election Office Work are laid down in the Scriptures To the 6th Whether the Offices of Arch-Bishops Lord-Bishops Deans Subdeans Prebendaries Chancellors Priests Deacons as the first step to a Priesthood Arch-Deacons Subdeacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curats Canons Petty-Canons Gospellers Epistolers Chanters Virgers Organ-players Queristers be Officers any where instituted by the Lord Jesus in the Scripture He Answers Some are some are not See the Answer to Chap. 3. Answ To our Reply thereunto we refer the Reader for satisfaction in this matter To the 7th Whether the Calling and admission into theâ—e last mentioned Offices their Administration and Maintenance now had and received in England be according to the Word of God he replies This is answered before in sundry places Answ The vanity of his Answers we have already discovered To the 8th Whether every true visible particular Church of Christ be not a select company of People called and separated from the world and the false worship thereof by the Spirit and Word of God and joyned together in the fellowship of the Gospel by their own free and voluntary consent giving up themselves to Christ and one another according to the will of God He answers The terms are so ambiguously used that in some sence it may be answered Affirmatively in some Negatively Answ We have already explained the terms and demonstrated the truth of the Question in the Affirmative in all the branches thereof To the 9th Whether a company of People living in a Parish though the most of them be visible Drunkards and Swearers or at least strangers to the work of Regeneration upon their souls coming by compulsion or otherwise to the hearing of publick Prayers or Preaching are in the Scripture account Saints and the Church of Christ according to the pattern given forth by him He answers If their Faith be right they are i. e. if I mistake not If they assent to the Doctrine of the Church of England if they own no other Doctrinals but what are right for as to true saving Faith the persons described are undoubtedly strangers to it 't is impossible but they should be so whilst they abide such Now I believe never man in the world gave such an account of Saints Saint Drunkard and St. Swearer and St. Whoremaster sounds but harsh in the ears of men of understanding they themselves will swear they are no Saints That external profession of Faith is sufficient to constitute a person a Church-Member Bellarmine indeed affirms it may be Mr. T. received his notion from him and is therein opposed by the learned Whitaker who cites that saying of August Collat. 3. cum Donat. The Church is one Body in which is both a Soul and Body the Soul is the internal gifts of the Holy Ghost i. e. the internal graces The Body is the external profession of Faith and Communion of Sacraments And Sutliffe one of their own saith better To the Church not only profession of Faith but also holiness is required If the persons characterized by us are not the Church of Christ the Bride the Lambs Wife as we have proved they are not they must be accounted Daughters of the old Whore and Babel spoken of in the Scripture To the 10th Whether in such a Church there is or can rationally be supposed to be a true Ministry of the Institution of Christ He replies It may But we have proved the contrary To the 11th Whether the Book of Common-Prayer or stinted Liturgies be of the prescription of Christ and not of mans devising and invention he saith The Worship or matter for the greatest part of the Common-Prayer-Book is of Christ though the method and Form of Words be of men Answ 1. Modestly spoken however The whole of the matter of the Common-Prayer-Book he seems to grant is not of God though the greatest part he thinks is 2. Sufficiently impertinent 't is the method and Form of words that is the Liturgie or stinted Service to these men are tied If these are not of Christ as he grants their Liturgie is not To the 12th Whether some part of the Worship used by a People be polluted the whole of the Worship be not to be look'd upon in a Scripture account as polluted and abominable according to 1 King 18. 21. 2 King 17. 33. Isa 66. 3. Hos 4. 15. Ezek 43. 8. Zeph. 1. 5. So that if their Prayers be nought and polluted their Preaching be not so to He answers No nor is any such thing said in these Texts Answ Let the Reader consult them and he will find that they condemn the whole of the Worship though they did somwhat that was for the matter of it right and of the appointment of the Lord as polluted and accursed because some part of it was so His talk of the Imperfections of Ministers in prayer is impertinent every imperfection in Prayer renders not the Prayer naught and polluted in that sence in which we affirm the prayers of the Church of England or their devised Liturgie to be so upon the account of its non-institution by the Lord and oblation to an Idol To the 13th Whether a Ministry set up in direct opposition to a Ministry of Christ which riseth upon its fall and falls by its rise can by such as so account of it be lawfully joyned unto He replies No but they are bound to leave this account if it be erroneous Answ 1. But they think it not to be erroneous And 2. Mr. T. was lately of their mind when he swore to extirpate the Hierarchy To the 14th Whether such as have forsworn a Covenant-Reformation according to the Word of God and swear to a Worship that is meerly of humane devising that have nothing of the essentials of a Ministry of Christ to be found upon them may be accounted of as his Ministers and be adhered to He replies No. Wherein he hath given away the Cause pleaded for by him The Ministers of England are known and we have evinced it in this Treatise to be persons of the Complexion intimated To the 15th VVhether such as shall do so be not guilty of casting contempt upon the Institutions of Christ and disobedience against his Roâ—al Edicts commanding them to separate from persons of the complexion intimated He saith They would be if they should do so wittingly and willingly Answ But if they do it ignorantly though their sin be not
Reason of our Assertion that they denied Christ to be the Messiah blasphemed him in his Doctrine as the deceiver of the people in his Life as a Wine-bibber and gluttonous person in his Miracles as one that wrought them by the Devil who are therefore condemned by Christ as guilty of the very sin of blaspheming against the Holy Ghost Mat. 12. 31. And we cannot imagine that Christ would permit his Disciples to hear such as thus blasphemed him Our Animadverter replies The third Reason hath the same answer with this overplus that to prevent any conceit of allowing the hearing of them in their blasphemy he avoucheth himself to be their Master and Teacher v. 8 10. Answ 1. They took all occasions to blaspheme him and if they attended their Ministry with any constancy 't was impossible â—ut at one time or other they must hear them so doing But 2dly What is this to the purpose Is it lawful to hear such as blaspheme Châ—ist Is it likely that Christ would permit his Disciples to do so That the Scribes and Pharisees were persons of such a complection is known 3dly The same Answer he talks of is already replied to We add 4thly We no where find the Disciples attending upon the Ministry of the Scribes and Pharisees notwithstanding this supposed command or permission of Christ Mr. T. replies This is but from a testimony negatively â—nd so of no force we read not that they used the Lords Prayer yet none will say they did not less that they might not Answ 1. But if Christ had commanded or permitted them so to do and that with an intendment to make it a president to walk by with respect to persons of the same or like qualifications with these who should in the last dayes stand up to speak in his Name to his Childâ—en 'T is more than probable that the practice of the Apostles herein would have been registred as well as in matters of lesser concern 2dly We find expressions touching the practice and deportment of the Disciples that utterly evert this figment Acts 1. 23. 10. 41. 3dly That we no where read of the Disciples using the Lords Prayer when we have an account of other of their Prayers its an Argument they did not use it that they might not so do Of which before at large 4thly Of their Almes we have mention Acts 11. 29. Although they haviâ—g little in the world it was not possible they should be over-liberal oâ— over-frequent in almes-giving 5thly 'T is more than probable they did not fast while Christ was with them Mat. 9. 15. No wonder we have no account of their doing so during that season Afterwards we have mention made hereof Acts 13. 2 3. 10. 30. 14. 23. 2 Cor. 6. 5. We say in S. T. 5thly We cannot but think the supposition of Christ's permitting his Disciples to hear the Scribes and Pharisees not only inconsistent with and opposite to that expression concerning Christ Mar. 6. 31. but also to that command Acts 2. 40. and the practice of the Disciples vers 42. To which our Animadverter 1st Christ did conceive the People to be without a Shepherd notwithstanding the Pharisees teaching the duties of the Law because though that doctrine were right and to be observed yet it was not sufficient to feed them to Eternal Life Answ Here are several mistakes in these few words 1st That the Pharisees teaching the duties of the Law was right Doctrine which is most notoriously untrue 'T is true the Doctrine of the Law was right Doctrine but the Pharisees teaching the duties of the Law was not so For 1. they taught duties of the Law that were not contained in the Law Mat. 5. 43. 2. They corrupted perverted the duties of the Law by their traditions Mat. 15. 3. They prest the duties of the Law for justification of life which was not right Doctrine 2dly 'T is false and not to be supposed without great reproach to Christ that he should send his Disciples to attend upon such a Ministry as break not the Bread of life preached not the Doctrine which was sufficient to feed them to eternal life He saith further 2. Peter did well to exhort his Auditors to save themselves from that untoward Generation viz. in not doing their works nor following their perverse Doctrine and the Church did rightly practise in continuing in the Apostles Doctrine v. 42. Yet he was not to disswade them from hearing or practising the Pharisees Doctrine of observing the duties of Moses 's Law Answ 1. The Pharisees Doctrine of the observing the duties of Moses his Law was that men observe them for life this as I remember the Apostles opposed and it was their duty to do so 2. Our Animadverter supposeth That the exhortation of Peter Acts 2. 40. was only meant of their not doing their works non-embracement of their perverse Doctrine but 't is evident from v. 42. that Peter meant it of non-communion with them in acts of Worship And I cannot discern how I can hear a man preach but I must have Communion with him in that act which is an act of Worship We add 6. Were that the intendment of Christ as is suggested and the Argument of our Brethren valid a lawfulness to hear the veriest blasphemer in the World that denies Christ is the Messiah affirms that he was a deluder of the people a gluttonous person a Wine-bibber one that did Miracles by Belzebub the Prince of Devils that persecutes even to death Christ in his people might by a like parity of reason be deduced Christ commanded or at least permitted his Disciples to hear the Pharisees who were such as hath been proved therefore it s lawful to hear persons with the same Character upon them But God forbid any such injurious dealing should be offered to Christ or that any who pretend to fear God and I hope do so in reality should stand by a cause that hath no better Arguments to defend it than what may be as righteously every way made use of for their attending upon the Ministry of the greatest blasphemer and opposer of Christ in the World To which Mr. T. I grant it lawfull to hear any man preach Truth with whom God allows us converse and communion as we are mâ—n Answ 1. Would he had given us his reasons of his monstrous assertion 2. Thought it incumbent upon him to have reconciled it with former printed passages of his own 3. I am allowed converse and communion if my occasions and calling in the world compel me thereunto with the worst of men as men a Turk a Jew thâ— Pope himself a Drunkard Swearer Adulterer or Adulteress but that I may have Communion with these in instituted Worship as I have when I hear them is such a monstrous Figment so devoid of Scripture evidence so opposite thereunto so abhorred and abominable to the Spirit of God breathing in his Children that I stand amazed he should assert it But
pretence out of envy may be heard by the Saints lawfully But the Saints may rejoyce in the present Ministers of England preaching Christ though they should not preach him sincerely but in pretence Therefore Answ 1. We deny his Major I may rejoyce and that lawfully in those mens preaching Christ whom I have no warrant to hear There may be cause of rejoycing as we told Mr. T. in S. T. in respect of the issue and event of things by the wise Providence of God though the means used for their production be evil and not to be complied with In what have Christians greater cause of rejoycing than in the death of Christ Yet had it been utterly unlawful to have joyn'd in Counsel with or any wayes abetted or encouraged those wicked persons that crucified or slew him Should the Pope send some Jesuites into any remote parts of Asia to preach the Gospel to the poor Indians there here were upon some accounts ground of rejoycing yet no ground to attend upon a Jesuitical Ministry Nor do his Scriptures in the least prove his Major Isa 52. 7. 〈◊〉 1. 15. being applied by the Apostle to Gospel-Preachers Rom. 10. 15. evince onely thus much That such as act from Gospel-Authority in that work are to be welcomed and heard What Mr. T. replies is not considerable 1st 'T is true preaching Christ is a good thing and to be rejoyced in but preaching Christ by virtue of an Antichristian Call and Office-power is not so nor to be rejoyced in or complied with 2dly That he knows no reason why the Saints may not attend on the Ministry of the Jesuites sent from the Pope to preach the Gospel if they do so is no Argument that there is no reason That they act from an Antichristian Call and Commission is to Christ-loving Saints reason sufficient 2dly We deny his Minor Proposition Saints may not rejoyce in the present Ministers of England preaching Christ Because 1st All preaching of Christ is not to be rejoyced in as the Devils Mar. 1. 24. Luke 4. 34 41. Acts 16. 17 18. The Judaical Preachers preaching Christ with the Ceremonies of the Law Gal. 5. 12. Phil. 3. 2 3. Grievous Wolves Acts 20. 29. Such as hate to be reformed Psal 50. 16 18. as the Author of Prelatical Preachers none of Christ Teachers Argues Which though Mr. T. thinks to put off with this All these Texts are impertinent for as much as these do not preach Christ in which I wish he speak not against his own Conscience yet others will not take this for an answer They all preached Christ and upon other accounts are not to be heard but turned from as the intelligent Reader may inform himself by the perusal of the Scriptures instanced in We shall only infer If the Judaical Teachers were not to be rejoyced in though they preached Christ because they mixed therewith the Doctrine of Mosaical Ceremonies much less is their preaching to be rejoyced in who mix therewith the Doctrine of Antichristian fopperies and manifest themselves to be grievous Wolves in their persecuting the flock of Christ who cannot conform thereunto Because 2dly In propriety and strictness of speech as saith the Author of the forementioned Treatise Christ cannot be said to be preached by a Prelatical Ministry they justifie them who deny Christ to be the sole Lawgiver of his Church and so make him an Idol What the Animadverter hath dictated Chap. 5. in opposition hereunto is there answered by us Nay 3dly In case such a Minister as this that preacheth by the Bishops License should in his Doctrine affirm Jesus Christ to be the sole Law-giver to his Churches yet in and by his very act of Preaching he should deny it Which though Mr. T. makes a dreadful out-cry against spitting the fire of his passion on the face of his Antagonist an Argument that he hath nothing soberly to reply is evidently true For 1st Thereby he doth own an Officer no where of the Institution of Christ in the Scripture 2dly He makes the Biship a Law-giver to himself by whose License he preacheth and not otherwise What Mr. T. would rejoyce in I am not concerned to take notice of there are some men who dare rejoyce in a thing of naught Arg. 2. He adds That preaching of Christ that is no other than Paul rejoyced in the Saints now may rejoyce in But such is the preaching of the present Ministers Therefore Answ 1. To wave the general exception we have against the Argument which proves not what it is produced to prove viz. The lawfulness of hearing the present Ministers which we find not in the Conclusion nor is it deducible from the Premises We answer 2dly The Minor is most notoriously false and untrue There is other exception taken against hearing the present Ministers than against the persons mentioned by Paul And we told this Animadverter so in S. T. 1. It cannot be proved as it hath been with respect to the Ministers of England that those mentioned by Paul were not true Gospel-Ministers 2. Their preaching Christ out of envy doth not evince it the Object whereof was not Christ but Paul notwithstanding which they might be real Saints and true Gospel-Ministers To which he only opposeth his Dictates without proof which we are not concern'd to take notice of There might be in them at the root Brotherly-love to Paul though under the power of temptation they preached Christ out of envy to him We say in S. T. 4thly Here is not in this Scripture the least word requiring Christians to hear them That because Paul rejoyceth at their Preaching therefore 't is the duty of Saints to attend upon their Ministry is such a non-sequitur as will never be made good To which he speaks not the least word that may be called a Reply he attempts not at all to manifest the validity of the consequence which he should have done if he would have reinforced this Argument What he cites out of Mr. Robinson in his Justification of the Separation p. 307. we are not concerned to take notice of it Had he not cited it by halves the Reader would soon have perceived his cause smitten by it through the fifth Rib. Sect. 3. The answer to the fourth Objection vindicated All that preach truth are not to be heard proved The Ministers of England preach truth but by halves as the Bishop is pleased to allow them Many of the truths they preach they contradict in their practice With them they mingle many errors Particular Instances in the most remarkable Heads of Divinity hereof produced THE fourth Objection proposed in S. T. is The Ministers of England preach Truth and is it not lawful to hear Truth preached To which we answer 1. That 't is lawful to hear Truth preached but this must be done lawfully and in the way of Christs appointment Which the hearing the present Ministers we have proved is not 2. All that preach Truth are not to be heard nor will our
11 12. But the Beraeans heard the Word of God without respect to personal qualifications as examining his Commission to preach or the like Therefore Answ The Major is denied 1. Those whom the Beraeans heard were extraordinary Officers who confirmed their Calling by Miracles ours not so who give no such evident proof thereof therefore there is more reason to have respect to personal qualifications 2. They were not converted to Christianity knew nothing of any personal qualifications was required by the rules thereof that they ought to have respect unto 't is otherwise with us there are personal qualifications required in the Gospel in persons that go forth authoritatively to preach it Which we are to have regard to 3. They had no just ground of personal exceptions against the Apostles as we have against the present Ministers 4. There was no Scripture-Law interdicting their hearing the Apostles we have produced several Statute-Laws given forth by our Lord and King forbidding our hearing the present Ministers 5. They preach'd onely the Word of God these the Traditions of men of this matter we have already treated Chap. 3. Sect. 1. His thirteenth Argument follows Arg. 13. They may be heard preach in Christs Name who are not to be forbidden to preach in Christs Name but the present Ministers are not to be forbidden to preach in Christs Name Therefore The Minor he proves by a parity of reason thus Christ forbad not those who cast out Devils in his Name yet joyned not with his Disciples sith so doing they did not speak evil of Christ nor were against him but for him Luke 9. 49 50. Therefore he would not have the other forbidden to preach in his Name Answ We deny his Minor we have proved the present Ministers are forbidden to preach in his Name To the proof thereof we answer That it doth not follow that because Christ would not have the person forbid that cast out Devils in his Name so to do that therefore he would not have the Ministers of England forbid to preach For 1. there was no previous Election or Call required to that work as there is to the authoritative preaching of the Gospel 2. He cast out Devils in the Name and Authority of Christ These men act from the authority of Antichrist 3. He was not against Christ these speak evil of oppose persecute him in his wayes and people 4. By this Argument for ought I know he may as well prove it lawful to hear an unconverted Pagan if he get some Sriptures to read to us for I find not that the person that cast out Devils was converted to Christianity Arg. 14. His fourteenth Argument is thus formed Their prophesying in Christs Name who were workers of iniquity is not condemned but allowed by Christ as good Mat. 7. 22 23. Therefore their teaching in Christs Name who are onely supposed to be defective in outward Calling or faulty in some actions consistent with Christianity is to be allowed and so by consequence the hearing of them Answ 1. The Major is not proved in the Scripture cited by him their prophesying in Christs Name seems rather to be condemned They plead this with Christ for ownings and acceptance Away saith Christ I am so far from thinking that you deserve any thing for that that I account their very prophesying in my Name to be a work of iniquity and you upon the account thereof workers of iniquity But 2. we deny the consequence it follows not that though Christ did allow if he did their prophesying in his Name that therefore the teaching and hearing the present Ministers of England is allowable For 1. though Christ tells them that they are workers of iniquity yet they seem to be such close Hypocrites that no body else knew them to be so no it seems not they themselves for they come at the very last to Christ for ownings and admission They seem much like to the foolish Virgins Mat. 25. Many of the present Ministers are visibly wicked and prophane 2. They prophesied in Christs Name from a visible authority committed to them by him these not so as we have proved 3. They visibly owned the Kingship and Lordly Authority of Christ these deny it as we have proved He adds Arg. 15. They may be lawfully heard in hearing whom we may hear Christ but by hearing the present Ministers who preach the Doctrine of Christ we hear Christ. Therefore The reason of the Minor is from the Speech of Christ John 7. 16. My Doctrine is not mine but him that sent me so the Preachers Doctrine which he preacheth after Christ is not his own but Christs who sent him as an Ambassadors Message is his Kings not his own and by hearing him deliver it according â—o his Commission his Master is heard Answ We deny his Minor which John 7. 16. proves not He vainly surmizeth 1. That every one that preacheth the Doctrine of Christ is sent by Christ which we have over and over confuted 2. That the present Ministers are the Ambassadors of Christ Act by virtue of Commission from him which he should have proved not begg'd we have evinced the contrary 3. We may more justly argue They only are lawfully to be heard by hearing whom we hear Christ for he is the great Prophet of the Church whom we are to hear in all things but in hearing the present Ministers we hear not Christ Therefore The Major will be denied the Minor is evident partly from the reason given by the Animadverter their Doctrine for a great part of it is not Christs but their own but chiefly because they are not sent by Christ upon the account whereof 't is that Christ saith Luke 10. 16. He that heareth you heareth me as is evident from v. 1 2 3. He proceeds and saith Arg. 16. Those that preach the Gospel of Peace that bring the glad tydings of good things are sent to preach their feet are beautiful and they are to be heard Rom. 10. 15. But the present Ministers preach the Gospel of Peace Therefore Answ 1. The Major understood universally is not true nor will Mr. T. affirm it to be so All that preach the Gospel of Peace are not sent i. e. as Officers are Commissionated by Christ to preach nor doth the Scripture produced evince any such thing but the contrary viz. that a man cannot i. e. authoritativè and by virtue of an Office Power lawfully preach the Gospel of glad Tydings except he be sent And how shall they preach except they be sent i. e. they cannot authoritativè and lawfully do so So that 2. we may better argue Those that have no Gospel Mission for the preaching of the Gospel and in the stead of preaching thereof preach the Traditions of men are not to be heard as Ministers of the Gospel But this is true of the present Ministers Therefore We proceed to the consideration of his seventeenth Argument the substance whereof is Those who have received abilities from Christ
Saints Liberty That 't is a sin against the 5th Commandment is ridiculous till he hath proved them our spiritual Parents Sect. 3. Non-hearing the present Ministers tends not to Schism The nature of Schism The Schism condemned in the Church of Corinth what 'T is not to have the Faith of our Lord Jesus Christ with respect of persons The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons condemned Jam. 2. 1. what it is 'T is not to cause offences and divisions contrary to Rom. 12. 4 5. 14. 1. 15. 1. 16. 17. Nor making inclosures coâ—â—â—â— to 1 Cor. 14. 36. Phil. 3. 15 16. explained The vanity of Mr. T. his arguings from thence manifested The Holy Ghosts recording the Prophesiâ— of Balaam Of Caiphas of Infidel Idolatrous Poets no grounds for the Saints to hear the present Ministers The impertinency of 1 Thes 5. 20 21. to his purpose Nothing can be argued to prove the lawfulness of hearing them from the Authors concession Chap. 2. Our Reasons against hearing them cannot righteously be retorted against our selves The grounds of our denying the lawfulness thereof neither false nor doubtful The Ministers of England have not sufficiently proved the truth of their Ministry Of the duty of Christians with respect to hearing The power of the Church over Ministers Non-hearing the present Ministers takes not away the the Christians Liberty Is no negative Superstition Our denial of the lawfulness of hearing them no denial of the Kingship of Christ or usurpation thereof No hindrance of the knowledge of Gods Word No evil consequences or absurdities follow hereupon FOR the lawfulness of hearing the present Ministers Mr. T. further argues thus Arg. 22. That which tends to Schism amongst Christians or to a breach of that peace unity and love should be among them who have the same God Lord Spirit Faith that is the same or very like Schism among the Corinthians or tends to it and hath begotten or is like to beget the same if not worse effects among the Christians in England is to be avoided as a great evil and that which tends to peace among them is a great good to be imbraced 1 Thes 5. 13. 1 Cor. 12. 25 26 27. But the non-hearing the present Ministers of England tends to Schism amongst Christians Therefore Answ We deny his Minor Non-hearing the present Ministers is not Schism tends not to it is nothing like the Schism amongst the Corinthians For 1st We were never by our free consent Members of the Church of England 2dly It 's no particular instituted Church of Christ 3dly We meet not with them and there dispute side quarrel contend when met together for the celebration of the samâ— numerical Ordinances as was the case of the Church of Corinth The matter of Schism is so clearly stated our non-concern therein with respect to our departure from the Church of England by Dr. Owen in his Treatise of Schism that as Mr. Cawdrey hath not Mr. T. will never be able solidly to reply thereunto 4thly We do nothing in our separating from them than what God calls us to as we have proved If the disturbance of peace envyings ensue hereupon we cannot help it these things were the frequent attendments of the Gospel in the first promulgation thereof as is known whilst we make it our care to keep the guilt of these things from off us we are innocent and not concern'd with the bitter and passionate declamations of persons hereabout We may with more evidence of truth argue That which tends to Schism amongst the Churches of Christ or to a breach of the peace unity and love which should be among them which is the same or much like the Schism that was amongst the Members of the Church of Corinth is to be avoided as a great evil But the hearing the present Ministers tends to Schism Therefore He further Argues Arg. 23. That which is to have the Faith of our Lord Jesus Christ with respect of persons for other reasons than their faith is sinful and unlawful Jam. 2. 1. But to hear one that preacheth the Faith of Christ because he is of our particular Society or by reason of particular interest or agreement in opinion or any other than the unity of Faith in the Lord Jesus and to declaim hearing another that hath the same Faith preacheth it and holds communion with them that imbrace it or to separate from such He should have added because he is not of our particular Society or by reason of particular interest or non-agreement in opinion is to have the Faith of our Lord Jesus with respect of persons Therefore Answ We may grant the whole without the least disadvantage to the cause we have undertaken the defence of we refuse not the hearing the present Ministers because not of our particular Society but for other Reasons of which before 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons that is condemned Jam. 2. 1. is a respecting persons for their outward condition in the world as their riches honour with the neglect or contempt of others though equal or better deserving for their poverty or the like which cannot be charged upon us with respect to the present Ministers so that this instance of the Apostle is not at all to his purpose He adds Arg. 24. To cause offences and divisions contrary to the Doctrine taught us in the Scriptures is sinful and unlawful Rom. 16. 17. But those who teach men not to hear their Ministers which preach to them the truth of Gods VVord because they are not in a Congregational Church or not Elected and Ordained according to the Rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasonâ— of unlawfulness to hear the present Ministers do cause offences and divisioâ—s contrary to the Doctrine Rom. 12. 4. 5. 14. 1. 15. 1. Therefore Answ This Argument is bottom'd upon many miserable mistakes the discovery whereof will expose it to the contempt of all that pass by for its insufficiency and weakness in respect of the end aimed at by it 1st We teach not men not to hear their own Ministers but such as â—ccording to the appointment of Christ were never such 2dly VVe teach them not to avoid such as preach the pure Word of God but suct as corrupt it intermixing therewith the leaven of Antichristianism and Superstition which Mr. T. tells us in his Fermentum Pharisaeâ—â—um is a good ground to avoid hearing them 3dly We say not that they are not to be heard meerly because not in a Congregational Church but because we are destitute of any Scripture-Warrant for our so doing because they walk disorderly act from an Antichristian Call That this is to cause offences contrary to the Doctrine Rom. 12. 4. 14. 1. 15. 1. which forbids the giving offence to weak Believers by the intempestive using of our Liberty in things indifferent is such a frivolous conceit as persons