often shewed to be so impertinently alleadged against the actions of Protestants which are done in opposition to Popery that it is a wonder that men pretending tenderness of conscience should be so impudent as still to accuse Protestants as receiving the mark of the beast and staying in Babylon even for that for which the holy Martyrs died in opposition to Popery But if it be true which Mr. Paget hath in his Arrow p. 29. Mr. Robinson was not constant to this opinion As for what this Authour saith The Common-prayer-book-worship is proved by him to be false worship it hath been shewed not to be true in the answer to all he saith here Yet were there some superstition in the worship prescribed in the Common Prayer Book it is not sufficient to make the places in which the present Ministers and people meet places or assemblies of false worship every corruption in Gods worship not making the place or assembly to be a place or assembly of false worship as is manifest both in the case of the sin of Hophni 1 Sam. 2.17 of the Corinthians 1 Cor. 11.20 21 22. 14.26 Nor if the places and assemblies were for some corruption yet were it necessary to go out of them except they were idolatrous For so were the going up to Gilgal Bethaven or Bethel forbidden Hos. 4.15 Amos 4.4 to offer sacrifice to the calves set up by Jeroboam which therefore prove not going to a place of false worship to be forbidden except it be idolatrous and to joyn in that worship and therefore the antecedent of this Authours argument is denied if it be meant of false worship that is not idolatrous Gods people were required to go to the temple at Jerusalem after it had been defiled with Idolatry and the Idol removed and even then when corpuptions of buying and selling there and will-worship was in sundry things continued there yet our Lord Christ himself went up to the Temple at Jerusalem The consequence also is denied it being false that we cannot go to hear the present Ministers of England without we go to their places and assemblies of false worship To which I add That this is contrary to our Saviours doctrine John 4.21 22 23. to tie men to worship onely in the place and assembly of the separated Churches and contrary to S. Pauls doctrine 1 Tim. 2.8 to forbid any to worship God in any place and therefore herein this Authour and such separatists as are of his mind are guilty of Judaizing But he goeth on thus Sect. 8. There is ground to expect a blessing in hearing the present Ministers Argument 11. That upon the doing whereof Saints have no promise of a blessing nor any ground to expect it is not lawful for them to do But in the hearing of these men the Saints have no promise of a blessing nor ground to expect it Therefore The major or first proposition will not be denied As for the minor or second proposition That the Saints have no promise of a blessing from God nor ground to expect it in the hearing of the present Ministers of England may many ways be demonstrated If there be any promise of a blessing upon them from God in their so doing let it be produced and we shall willingly confess there is no weight in this argument But this we conceive to be no easie task for any to discharge and that for these reasons 1. The blessing of the Lord is upon Sion Psal. 87.2 78.68 there he dwells Psal. 9.11 74.2 Jer. 8.19 Isa. 8.18 Joel 3.17.21 The presence of Christ is in the midst of the golden Candlesticks Rev. 1.12 13. 2.1 't is his garden in which he feedeth and dwells Cant. 6.2 8.13 and we are not surer of any thing nor will it be denied by our conforming brethren many of them thaâ— we are of this That the assemblies of England in their present constitution are so far from being the Sion of God his candlestick his garden that they are a very wilderness and that Babel out of which the Lord commands his people to hasten their escape Revel 18.4 2. God never promiseth a blessing to a people waiting upon him in that way which is polluted and not of his appointment as we have proved the worship of England to be 3 The Lord hath expresly said concerning such as run before they are sent That they shall not profit the people Jer. 23.32 4. The Lord protesteth that such as refuse to obey his calls to come out of Babylon shall partake of her plagues Revel 18.4 5. Where the Lord is not in respect of his special presence and grace there is no ground to expect any blessing but God is not so in the midst of the Parochial assemblies of England Where are the souls that are converted comforted strengthened stablished that are waiting at theâ— doors of their house Though many will not see it yet aâ— sad spirit of withering and visible decaies is to be found upon many that are waiting upon the teachings of the Ministers of this day And we hope the Lord will in mercy cause those that are indeed his to see it that they may remember from whence they have fallen repent do their first works and watch to strengthen the things that remain that are ready to die for God hath not found their works perfect before him Answ. Blessings are of many sorts Any good in general yea any immunity or freedom from evil is a blessing in a large sense But in a strict sense that onely is called a blessing which is the conferring of some special good whether temporal or eternal corporal or spiritual In the former sense the major is true It is not lawful for the Saints to do that which there is no promise of good to them upon doing it nor ground to expect that the person shall not be punished for it But if it be meant of good as of long life to the honouring of parents eternal life to believing on Christ there are many things the Saints have no promise of special good to be conferred on them for doing them nor ground to expect any such blessing but what is common to all men and yet the thing is lawful to be done by them as eating and drinking for their sustenance buying and selling planting building c. common to other men with them and in this strict sense in which this Authour takes it the major is not true Ezekiel Preached lawfully when he was told Israel would not hearken Ezek. 3.2 7. and Jonah when he thought Nineveh would not repent Jonah 4.2 But to wave this exception the minor is not true I assert the Saints have a promise of spiritual blessing by hearing these men while they Preach the Gospel as much as any Preachers in the Congregational Churches Isa. 55.3 Hear and your soul shall live Luke 11.28 Blessed are they that hear the word of God and keep it are promises made to them that hear the
Prelatical Preachers as well as to those of the separated Churches while they Preach the same word of God the promise being not made to the hearing of the men because of their personal qualities their Church-relation or any such consideration extrinsecal to the faithful discharge of the work of Preaching but to the teaching of Gods word in hearing of which men have been blessed though the Teachers themselves had no blessing the hearers have been saved when the Preachers themselves have been castaways as S. Paul speaks And if we look to experience of former times there is ground now to expect a blessing froâ— conforming Preachers as well or rather more then from Preachers of the separated Churches Sure the conversion consolation strengthening establishing of souls in the truth haâ—h been more in England from Preachers who were enemies to separation whether Non-conformists to Ceremonies or Conformists Presbyterial or Episcopal even from Bishops themselves then from the best of the Separaratists I think all that are acquainted with the History of things in this last age will acknowledge that more good hath been to the souls of men by the Preaching of Usher Potter Abbot Jewel and some other Bishops by Preston Sibs Taylour Whately Hildersham Ball Perkins Dod Stock and many thousands adversaries to the separated Churches then ever was done by Ainsworth Johnson Robinson rigid Separatists or Cotton Thomas Hooker and others though men of precious memory promoters of the way of the Churches Congregational And therefore if the Bishops and conforming Preachers now apply themselves as we hope when the heat of contention is more allayed they will to the profitable way of Preaching against Popery and profaneness exciting auditors to the life of faith in Christ duties of holiness towards God not onely in publique but also in private Families and righteousness love peace towards men there may be as good ground if not better considering how much the spirits of Separatists are for their party and the speaking of the truth in love edifying in love is necessary to the growth of the body Ephes. 4.15 16. to expect by them a blessing in promoting the power of godliness than from Separatists And as for this Authours reasons to the contrary The first of them is from a fond application of what is said of Gods dwelling in Sion which is meant of the special presence there in that his Temple and service was upon that hill in the time of the old Testament to the Congregational Churches as if Gods blessing were appropriated to them and excluded from the Assemblies of England they were not the Sion of God in their present constitution nor Christs Candlestick or Garden in which he walks but a wilderness that Babel Revel 18.4 And saith we are not surer of any thing than we are of this which if true it is an article of his Creed of which he is as sure as that Jesus is the Christ. But he gives no proof of it to assure us of it but that we may take him to be phrenetick or to be in a dream and notwithstanding his confidence he can make no better proof of this then the Romanists can for the new Article of their Creed Subesse Romano Pontifici est de necessitate ad salutem It is indeed said Heb. 12.22 That the Hebrew Christians were come to mount Sion in opposition to mount Sinai that is to say say the Annot. to the Church under the Gospel as Gal. 4.26 whereof mount Sion was a Type Psal. 14.7 50.20 Esa 2.3 and where the Gospel was first proclaimed without that terrour wherewith the Law was delivered Esa. 2.3 But why the Assemblies of England should not be the Sion of God as well as the separated Churches no reason is given but the vain conceit that of late he and others have entertained of appropriating that title to Churches of their way whose maintenance of Ministers by Collection they call the provision of Sion Psal. 132.15 in opposition to maintenance by Tithes counted Babylonish with such like language whereby many well-meaning Christians of weak judgement are misled Sure if the Church be called mount Sion from the Preaching of the Gospel the Assemblies of England may be called Sion Christs Candlesticks and Garden as well as any Christians in the world and if the Constitution of Churches is by faith their Constitution is as good as the Constitution of the separated Churches And methinks the separated Churches which have consisted of persons converted and instructed and edified in the Assemblies of the Church of England should have acknowledged that Gods blessing may be in them their own calling therein proving it if there were any spark of ingenuity and love of truth in them and not as this Authour express such malignity as to make them a very wilderness and that Babel out of which the Lord commands his people to hasten their escape Revel 18.4 which how grossly it hath been abused by this Authour sundry times before hath been shewed for which I now onely say The Lord rebuke thee As for the second reason the worship of England is no more polluted and not of his appointment then I have shewed to have been in the Jewish Corinthian some of the Asian Churches whom Christ yet walked in the midst of as his golden Candlesticks and yet Gods blessing did belong to them And why should we not expect Gods blessing to be on the Assemblies of England in which the true faith is preached and the true worship of God is constituted notwithstanding errours or pollutions remaining in them That Jer. 23.32 is wrongfully applied to the present Ministers of England is shewed before in answer to Ch. 6. Sect. 2. And how shamefully mirum ni contra conscientiam Revel 18.4 is applied to a call of Gods people out of the Church of England when it is by the holy Ghost interpreted Revel 17.18 of that great City which then reigned over the Kings of the earth and acknowledged by Papists the Jesuites themselves to be Rome hath been often shewed before In his last reason that which he saith That God is not in respect of his special presence and grace in the midst of the Parochial Assemblies of England is a speech of a man of an uncharitable venemous spirit but we hope such as that which Solomon speaks of Prov. 26.2 As the bird by wandring as the swallow by flying so the curse causeless shall not come And to his question Where are the souls that are converted comforted strengthened stablished that are waiting at the doors of their house I say that though there were none such yet this proves not God not to be present in them if they complain of the little effect of their Preaching is it any other then we meet with elsewhere Isa. 49.4 Isa. 53.1 John 12.38 Rom. 10.16 Isa. 65.2 Rom. 10.21 Micah 7.1 2. Luke 7.31 32 33 34. Matth 23.37 May they not say That these very men that upbraid them with the paucity
proposition stands as cannot be easily shaken or removed Answ. Though there be no one promise of a blessing in the whole Scripture upon persons attending on such a Ministry as theirs is that act in the holy things of God by virtue of an Antichristian Power Office or Calling whether real or supposed as such yet if any that so acts as suppose a Dominican Fryer or Jesuite in the Indies do Preach the Gospel truly there is a blessing promised in Scripture upon persons attending on such a Ministry Christ having said Luke 11.28 Blessed are they that hear the Word of God and keep it yet were there no promise of blessing the major is not proved unless this were true they are not to be heard but to be separated from to whose Ministry as such a blessing is not promised which makes unlawful the hearing of gifted Brethren unless they can produce such a promise yea every action indifferent should be unlawful unless it have a blessing promised to it What more he can say for his major yet rests in his breast and so needs no answer till it be produced I hasten to the proof of his minor Sect. 2. The names given to the Ministers of England prove not their Office not to be from Christ. The minor saith he wants not sufficient demonstration First the present Ministers of England are either from Christ or from Antichrist There is no medium a Linsey-woolsey-Ministry that is partly of Christ partly of Antichrist as 't is not to be proved by Scripture so will it not be abetted That they are not from Christ hath in part been proved already and may further be evinced 1. Their names are forraign to the Scripture where read we of Deacons in their sense Priests as distinguished from Christians in the New Testament Deans Cannons Petty-Cannons Prebendaries Arch-Deacons Lord Bishops Parsons Vicars c. these are only found in the Popes Pontifical whence they are derived Answ. It hath been abetted by Mr Bradshaw in his Answer to Francis Johnson his second reason against hearing the Ministers of the church-Church-Assemblies of England whose Arguments this Author hath revived though answered long since by Mr. William Bradshaw and the answers vindicated by Mr. Thomas Gataker from Mr. Cans reply that there is a medium and that a Ministry may be from Christ in respect 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 Huss Wickliffe and others I add that if by being from Christ or Antichrist be understood of outward calling as this Author seems to mean Ministers mâ—y be neither from Christ nor Antichrist and yet true Ministers as those that Preached Christ even of envy and strife yet St. Paul saith Philip. 1.15 18. Notwithstanding every way whether in pretence or truth Christ is Preached and I therein do rejoyce yea and will rejoyce But let us consider his proofs that the present Ministers of England are not from Christ. To the first I answer that the term Priests as distinguished from all Christians in the sense used by the Convocation of the Church of England is the same with Presbyters as appears by the Latin translation of the 39 Articles of the Church of England Art 32.36 extant by it self and in the Corpus Syntagma confessionum of the Protestant Churches and the Letters of Orders under the seals of Bishops in Latin and this is sure found in Scripture Act. 11.30 c. The other names note not any Ministry different from the Ministry of Christ but are used to signifie some difference in their maintenance or places which may be annexed to them and yet their Ministry from Christ. If this Authors reason were good the names are forraign to the Scripture therefore the things it would follow that Congregational Churches are forraign to Scripture Lecturers Sacraments Ruling Elders Itinerant Preachers c. because their names are not there But this Author adds So are 2. Their Officers Deacons attending tables we read of but Deacons Praying Preaching Administring Sacraments so called by virtue of an Office-power an order of the first step to the Priesthood we find not Priests in the Old Testament both true and false we read of In the New Saints are so called 1. In respect of Analogie to the ritual Priest of old whose prerogative it was to come near to God Deut. 21.5 to whom through Christ Saints have access with boldness Ephes. 2.18 3.19 James 4.8 2. In respect of their union and engrafture into Christ the great High-Priest over the house of God 3. In respect of that analogie there is betwixt what Christ hath done for them as Priest and by his Spirit worketh in them He offered up Sacrifice so do they Psal. 116.17 141.2 Rom. 12.1 Heb. 13.14 He was crucified died so are they Rom. 6.6 7 8 c. Gal. 2.20 4. As Priests they are anointed to the participation of do thereby attain to a kind of holy and intimate communion with Christ in all his glorious Offices Rev. 5.10 But an office of Priesthood in men for the Ministery of the Gospel that are to be branded by men in that their Office must Preach what they would have them and cease when they would have them as is the case of the present Ministry of England the Scripture is a stranger to Answ. Though the present Ministers of England men are to hear be more than Deacons yet this may be said that if it be supposed that the Office of a Deacon be not now to attend Tables as the first seven Deacons were Act. 6.2 yet according to the book of Ordination it is his Office where provision is so made to search for the sick poor and impotent people of the Parish to intimate their Estates Names and places where they dwell unto the Curate that by his Exhortation they may be relieved with the almes of the Parishioners or others If they be appointment to Pray Preach and Administer the Sacraments they have this to plead that Philip the Deacon did both Preach and Baptize Act. 8.5 12 38. that St. Paul requires of the Deacons 1 Tim. 3.9 That they hold the mystery of the faith in a pure conscience and v. 13. They that have used the Office of a Deacon well purchase to themselves a good degree and great boldness in the faith which is in Christ Jesus and therefore may the Deacons Office be well conceived the first step to the Priesthood that is the Office of a Presbyter As for the word Priest as it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament if the Saints as Saints may be termed Priests then may the Elders or the best of them surely be called Priests yea and that in
is with the Spirit pray that he may interpret that is not only speak with the Spirit but also with the Mind Therefore it is manifest that the prayers Rom 8.26 1 Cor. 14.15 are meant of such as are in extraordinary raptures and ecstacies such as the Prophets sometimes had and St. Paul speaks of 2 Cor. 12.1 2 3 4. and cannot be applied to the ordinary publike prayers of the whole Congregation Thirdly the help of the Spirit cannot be meant of suggesting a Form of words because it is said the spirit it self maketh intercession for us with groans unutterable and 1 Cor. 14.15 is such praying in the spirit as may be without the understanding of him that prays or others even such as he that occupieth the room of the unlearned cannot say Amen to seeing he understandeth not what the Speaker saith Fourthly The praying with the Spirit is such as is unfruitful of it self v. 14. and not to be affected of it self nor can be a matter of duty sith it is motus liberi spiritus as the School-men speak rightly a motion of the free Spirit such as lumen propheticum prophetical illumination is which is such a gift as that it may be our duty to use it when we have it not our duty to acquire it Upon all which reasons it is apparent that these Texts are much perverted against the use of a prescript Form of words in Prayer devised by man because of the Spirits help Rom. 8.26 praying in the Spirit 1 Cor. 14 15. sith they cannot be meant of ordinary publike prayers and of praying in words unpremeditated as immediately suggested by the Spirit of God Sect 8. The admission of vitious persons to Communion justifies not separation 8. That wicked and ungodly persons and their seed are lawful members of the Church and if they consent not willingly to be so they may be compelled thereunto contrary to Psal. 110.3 Acts 2.40 41 47. and 19 9. 2 Cor. 6.14 17. and 9.13 Answ. This Author shews not where the Law is nor when or how the Ministers subscribes to a Constitution of this instance not know I where to find either It is said Psal. 110.3 Thy people shall be willing in the day of thy power But it doth not therefore follow that men may not be compelled by pecuniary mulcts or other penalties to come to Common Prayer or the Communion For however the question be resolved about liberty of Conscience and toleration in the New Testament yet David meant not that there must none be then compelled if so neither Asa nor Josiah did well in urging the people to swear to cleave to God and to stand to it 2 Chron. 34.32 If understood of the times of the New Testament it proves that members of the Church should be a willing people but not that no other may be lawful members or admitted or caused by commands of Rulers or penalties to joyn with the Church in Gods Worship For then it must be the duty of them that admit members into the Church to know that they whom they admit are a willing people which I think none now can do It is true Acts 2.40 Peter exhorted the Jews to save themselves from that perverse generation of them that opposed Christ and v. 41. Then they that gladly received his Word were baptized and v. 47. The Lord added to the Church such as should be saved but how this proves that wicked and ungodly persons may not be admitted as lawful members of the visible Church Christian nor compelled thereunto I discern not Sure Judas was admitted to the Apostleship and to the Passover if not to the Lords Supper Ananias and Saphira were taken as lawful members Simon Magus baptized we find none blamed for admission to the Lords Supper of disorderly Corinthians And for compulsion from Idolatrous Worship and other evils if Parents may correct these in their children Princes may do it in their Subjects and if Parents may by penalties compel their children to conform to true Religion so may Princes The separation Acts 19 9. is nothing to countenance the separation from the Service and assemblies of the Church of England for that separation was not because of the presence of professed Christians of vitious life but because of divers who were hardned and believed not but spake evil of the way of Christ before the multitude and so endeavour to disturb them in the practice of Christian Religion The words 2 Cor. 6.14 whether we read it be not unequally yoked or unevenly ballanced to the other side with Infidels and whether we expound it of marriage or familiar converse or as the words v. 16. What agreement hath the Temple of God with Idols do plainly evince it to be meant do not joyn with the Idolaters in their Idol Temples to eat there things offered to Idols which he had forbidden 1 Cor. 8.7 10. to partake of the table of Devils 1 Cor. 10.21 it is manifest from v. 15. to be meant of professed Infidels opposite to him that believeth and therefore cannot be understood of not joyning in prayer and the Lords Supper with a professed Believer though of vitious life Nor can the separation from among men v. 17. be understood of any other than professed Infidels nor the the touching the unclean thing be any other then joyning in service of Idols mentioned v. 16. and therefore is manifestly impertinent to the separation from Believers by profession in the service of God by reason of their personal wickedness The last Text 2 Cor. 9.13 is less to the purpose For what shew of consequence is there in this Christians glorifie God for others professed subjection or the subjection of their Confession or consent to the Gospel of Christ therefore wicked persons and such as consent not willingly are not to be taken for lawful members of the Church nor may be compelled thereto It is added 9. That women may administer the Sacrament of Baptism contrary to 1 Cor. 14.34 1 Tim. 2.12 Matth. 28.18 19 20. Ephes. 4.11 Answ. That it is true that in Q. Elizabeths time Baptism by Women in supposed case of necessity was in the English Churches either tolerated or allowed and the like hath been in the Lutheran Churches and Mr. Hooker in his fifth Book of Ecclesiastical Policy sect 62. saith somewhat for it yet since the Conference at Hampton Court in the beginning of King James his reign to the Rubrick of private Baptism in the Common Prayer Book the words lawful Minister were added which still continue the Baptism of Women is not allowed by any constitution nor owned by the present Ministers that I know and therefore this instance is unjustly here recited Yet thus much may be said that notwithstanding Women are excluded from any Ordinary Ministery of the Word or Sacraments in the Church by the Texts alledged 1 Cor. 14.34 1 Tim. 2.12 and from baptizing Mat. 28.18 19 20. Ephes. 4.11 Sith we find that Philip the Evangelist had four
1. The whole Worship of God may according to these mens principles be discharged without any Sermon at all and it is manifest it is frequently so at one time or other in most of the Assemblies of England 2. Those their Prayers are also bounded and limited by the 55th Canon of the Constitutions and Canons Ecclesiastical 3. We had alwayes thought that Christ having given gifts unto men did require the use of those gifts at all times when ever persons were called to the performance of that service for which they were designedly given by him by vertue of the fore-mentioned precepts When Christ hath given a gift of Prayer unto his children and charged them to stirr up the gift given them and not to napkin their Talent we had verily thought that when ever they had been called forth to the performance of that duty he did really intend and expect that they should be found in the exercise of the gift given and see as yet no reason to change our apprehensions in this matter Answ. The major Proposition is not in all cases true The resting on the Sabbath day was a positive duty charged by God yet the sacrificing which was an obstruction of that duty called by our Lord Christ Prophaning the Sabbath Matth. 12.5 was Worship of Gods appointment Following of Christ and preaching the Gospel were Worship of Christs appointment and yet they were obstructions to positive duties required to be done to Parents Wives and Children Therefore it is not true unless the thing which is an obstruction be such of its own nature of it self and not by accident and so necessarily and universally such an obstruction But not to insist on this the minor Proposition is many wayes faulty 1. It is supposed that the Common-Prayer Book worship is a different sort of Worship from such as is used by those which exercise the gift of prayer as he terms it which is absurd For then so many several forms of words as are used should be so many several sorts of Worship all expressions that are not immediately inspired should be Will-worship and so preachers several methods and expressions in preaching should be several sorts of Worship This is that which I assert That the same petitions the same Confessions and Thanksgivings for matter are the same prayer and Worship though in various expressions and that the same prayers read out of the Common-prayer Book and the prayers of the preachers framed by themselves and uttered if they ask the same things in other phrases are the same prayers and Worship And they that can joyn with the one and say Amen to them may as lawfully and safely without sin joyn with and say Amen to the other 2. This Authors phrase doth intimate that ability to conceive compose and utter in variety of expressions petitions to God is the gift of prayer and the exercise of it is the exercise of that gift which is false sith the gift of prayer is by the moving of the affections directing the mind exciting faith as the Text alledged by this Author Rom. 8.26 proves the Spirits work being there to acquaint us what we are to pray for and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to over-intercede for us with groans unspoken or as it is read which cannot be uttered And therefore noâ— in the inspiration of words or method or fitting a person with various or unpremeditated expressions Yea those who express not who do not compose their petitions in any order or method as in Ejaculatory prayers such as Nehemiahs prayer was Nehem. 2.4 Hannahs 1 Sam. 1.13 Hezekiahs Isai. 38.14 Those who premeditate before they pray as David did Psal. 19.14 have as truly and perhaps more rightly and do exercise the gift of prayer as those who in never so extemporary manner enlarge themselves in various expressions and petitions It is true the Author of the Discourse concerning the interest of words in Prayer ch 2. tells us The gift and grace of Prayer are two things This he derives from the spirit of adoption That he defines to be an ability of mind to form words expressive of such desires of our hearts as are according to the will of God conjoyned with a faculty of memoâ—y and of expression and elocution which he saith is partly natural partly by industry attainable But the gift of Prayer here by our Authors words pag. 62. is the donation of the Spirit and usually the exercise of it in expressions unpremeditated or conceived in opposition to praying by a book or written set forms kept in the memory is termed praying in the Spirit and so no natural or acquired ability which is to be observed that the ambiguity of expressions may not deceive the unwary Reader Now if this be observed they that pray in a set form and those that read the Common-Prayer may be truly said to pray in the Spirit if their heart goe with their words and to exercise the gift of Prayer if the gift of Prayer be as the Discourse cited doth describe it 3. The gift of Prayer by alleging Ephes. 4 11 should seem by this Author to be accounted a ministerial gift proper to them for so were the gifts mentioned Ephes. 4.11 which if so then it is not common to the Saints nor the exercise of it a positive duty chaâ—ged by Christ to be performed by the Saints except they be Ministers and so it is not lawful for them except they be Ministers to seek or to use the gift of Prayer If they have it by this Authors arguing they are to exercise it as well as Ministers and it is as unlawful for them to pray by a book as for the Ministers they so praying worship in a way not appointed by God and are Idolaters as well as the Ministers and separation is to be from them as well as from Ministers Whereas iâ— the gift of Prayer be partly natural partly acquired then it is lawful for Ministers or other Saints to make use of any lawful means which may acquire that gift such are any that may be a Directory to know what they aâ—e to pray for that may advantage them for remembring composure or elocution conference imitation of others reading meditation self-examination and if the Common-Prayer Book be a help as some conceive it is it may be lawfully used or any others treatises or forms of Prayer for the obtaining of it And if so the Common Prayer Book worship may be so far from being an obstruction to the positive duty of exercising the gift of Prayer that it may further it by acquainting us with many things we should ask for as the Homilies also may be helps for the knowledge of what Doctrine Preachers are to teach their people And then this Authors Argument may be thus retorted That Form may be lawfully used for Worship which may be a means to further any positive duty charged by Christ to be performed by the Saints But such may be the forms of Prayers
be filled with trembling that hath ever with seriousness read that terrible Commination of Christ Matt. 18.6 Who so shall offend one of these little ones that believe in me it were better for him that a milstone were hanged about his neck and he were drowned in the depths of the Sea especially when those that are thus scandalized are able to demonstrate that their offence is not any peevish humour or foolish nicety but what is too really administred by the actions of their Brethren When they shall hear Christ commanding them to separate from every thing of Antichrist Revel 18.4 and therefore from his ministry and they are in conscience perswaded the Ministers of England are such which they judge they are able to demonstrate When they consider how the Laws of their dear Lord and Law-giver are made void by the traditions of these â—â—eâ—ended Ministers whose Kingship they see them visibly opposing When they find upon them the characters of false Prophets and Apostles and are able to manifest that they are deeply guilty of the sin of Idolatry from whom they are enjoyned by Christ to turn away Yea when they take a view of the frame of the Spirits of their now Conforming-Brethren in dayes past and the principles were then owned by them That they did then some of them at least separate from the Assemblies of England as not true Churches of Christ and accounted the Common-Prayer Book Priests persons not meet to preach unworthy to be attended upon in their so doing and see them now saying A confederacy with and attending upon the ministry of those very persons and things from whom not only Christ hath commanded them to separate but these very Brethren did formerly decry and at least seemingly abominate they judge they have just ground of Offence given them Nor can it be denied but it is indeed so Answ. It were indeed very grievous to a Christian if it were their sin and such as brings them under the terrible Commination of Christ Matth. 18.6 to do what many of the sincere Lambs of Christ much more those whom this Author counts such are stumbled grieved and scandalized at for that very reason if no more could be said therein It were to make every honest-hearted Christian though simple a Law-giver to me a Pope a Lord over my conscience an infallible Judge so that what he determines I may not do or omit because it wil grieve or offend him without any other reason why I must not do or omit it This sure would take away Christs King-ship really and invest every sincere Lamb of Christ with it which this Author makes so hainous a thing in the present Ministers as to justifie separation from them it would be to ascribe dominion to them over my faith to spoyl me of my Christian liberty and to make me in almost every thing I do uncertain what I may do lest I grieve some of them whom I have found to be so scrupulous and so censorious as that they are offended if there be a prejudice against a person at every thing he doth or saith if it agree not with their minds To deliver the consciences of people from such a slavery worse than the bondage of the Mosaical Law which this principle brings to I conceive my self bound to do my best and to decry it as Antichristian I think I have read seriously Christs Commination Matth. 18.6 and I presume my Treatise of Scandalizing shews it to be meant of other Scandalizing than such as this Author means to wit such as is opposite to receiving them v. 5. and is with despising and persecution of them v. 10. causing their perdition v. 8 9. I dare not say that the offence of the sincere Lambs of Christ is out of a peevish humour or foolish nicety I hope it will not be denied that they are weak many of them I am sure none of them are infallible or free from undue passions and prejudice And this is enough to quiet my conscience in doing what I do notwithstanding the offence of many honest Christians yea and holy learned Preachers I find cause I confess to mourn on their behalf and to pitty them whom I have heard or seen offended at my actions which they never examine nor by conference or otherwise enquire into the reasons or equity of them taking reports upon trust and judging them evil without any brotherly affection or sober consideration I may truly say my peace of conscience would be desperate if I must judge of my self as they judge of me I will not mention my own experiences lest I should be thought to particularize but I find an Author one Paybody in a Treatise about Kneeling at the Lords Supper Printed 16.9 part 3. ch 5. p. 438. saying concerning the Professors of his time opposing Kneeling and I think opposers of the present Ministers now are too like them thus Let not our Brethren be offended that I say Many of their Professors are set on work by humour and prejudice For 1. They which profess in great resolution without grounds or reasons that is which meerly profess in imitation of certain men of note or for company of the best sort of Christians as they judge opposers to be or out of ill opinion conceived of conformable persons or Church government are led by humour and prejudice 2. So are they which cannot abide to be instructed or directed by them of contrary judgement despising the words and writings of such before thâ—y know them 3. They which upon discourse hearing many things which they cannot satisfie their consciences in do yet never seek to have their doubts resolved but rest in one song say what one can to the contrary 4. They which dare avow the necessity of confessing against Kneeling upon pain of eternal damnation charging other men in the deepest obligation that may be to stand out and yet upon some other mans declaration of the lawful liberty of Kneeling at some time can be content without gain-saying to profess they never studied the point 5. They which make no conscience of slandering back-biting conformity to the world in vanitiâ—s of apparel pleasure and scandalous covetousness unfaithfulness in their callings unjustice in their dealings and such like in opposing Kneeling are led by humour 6. They which have confessed themselves to be convinced of the lawfulness and yet will not or would but for their discredit in the world specially among the persons of that side But there is nothing more manifest than that many of your Professors are thus and thus disposed and carried which I doubt not but I can particulaâ—ly maintain so farr as outward expressions can discover the inward meaning or purpose Now I know you would not have us bound to abstain from Kneeling may I not say Heaâ—ing for avoiding the scandal of such persons But saith this Author Their offence is too really administred by the actions of their Bâ—ethren But who do suggest these actions to be a
sufficient reason of separation but such as this Author who is indeed with others like minded the true Scandalizer or he by whom the offence cometh or else it is the offended persons own inference from the real or imaginary actions of their Brethren of a necessity of separation that scandalizeth him That which this Author brings here is farr from a Demonstration We find Revel 18.4 that St. John heard a voice from Heaven saying Come out of herâ— my people that ye be not partakers of her sins and that ye receive not of her plagues But to â—erch out of this passage this Proposition Christ commands them to separate from every thing of Antichrist and to inferr this conclusion and therefore from his ministry needs a Delian Diver or cunning Alchymist or Sophister that can deduce quidlibet ex quolibet It is plain that the Exhortation is to goe out of Rome called Babylon ch 17 18. Nor do I gainsay that it is meant of it as it is corrupted by the Papacy Nor do I question but the Papal monarchy is an Antichristian state and that though the plain meaning is no more but that Gods people whereof I doubt not some are and will be in Rome when it shall be destroyed should abandon that place afore it be destroyed to avoid participation of its sins and plagues yet too it may be understood of communion with the Papacy in their Idolatry and Heresies But it is a wild conceit to make every thing done or used by Popes to be a thing of Antichrist much more is it to make the ministry of the Ministers of England the ministry of the Pope when it is so directly contrary to the Pope and Popish Doctrine and Worship expresly abjured and abhorred by them How frivolous his proofs are of the present Ministers opposing visibly Christs Kingshâ—p having the characters of false Prophets of being guilty of Idolatry is shewed already What the frame of the spirits of the present Conformists is or hath been God only who is the searcher of hearts is fit to judge what their principles were formerly and are now is to be known either by those that have conversed with them or heard them preach or read their writings sure every sincere Lamb of Christ is neither fit nor able to judge or examine the truth of any number of Conformists spirits or principles and therefore if these alterations which are here mentioned be the ground of the offence that is taken against them it cannot be a just ground of their taking offence If it were there were just ground of offence given to separate from the Separatists Not to mention what of old was charged upon the Brownists whose spirits and principles were such as made many as holy persons as England yielded to dehort the godly from joyning with them in their way of Separation Nor what either Mr. Edwards in his Gangraena or Mr. Baillee in his Disswasive or Mr. Weld in his Story of the Antinomians have written of the state of the Congregational Churches The Elders and Messengers of the Congregational Churches in the Preface to their Dâ—claration of their Faith and Order in their meeting at the Savoy Octob 12. 1658. say It is true That many sad miscarriages divisions breaches fallings off from holy Ordinances of God have along this time of tentation been found in some of our Churches yet they do not at all stumble us as to the truth of our way had they been many more And avow this as their great Principle That amongst all Christian States and Churches there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all perswasions that keep unto and hold fast the necessary Foundations of Faith and Holiness in all other matters extra fundamental whether of Faith or Order Mr. Weld in his Answer to Mr. Rathband heretofore denied not the Congregations Parochial in England to be true Churches though impure And Mr Norton in his Answer to Appollonius ch 16. saith We reject the Separatists who distinguish not between the Church and the Impurities of the Church Whence the great crime of Schism Yet this Author not considering that the Congregational men disclaim his rigid separation avows separation as commanded by Christ from the Church of England as no true Church and condemns hearing the present Ministers as the Ministers of Antichrist though they preach the Gospel of Christ because of some defects conceived in their calling and some impurities real or imaginary in their worship as if it were saying A Confederacy forbidden Isai. 8 12. and a just ground of offence given to the sincere Lambs of Christ in that they do not separate from the Assemblies of England But he hath not yet done but adds Sect. 6. The Separatists give more just cause of Offence to godly sober Christians than the Conformists do to them If it be yet further said Obiect 2. But if I do not goe to hear the Preachers of this day many truly godly and sober Christians will be offended at my forbearance so that whether I hear or whether I forbear I shall offend To this I answer 1 That granting the case to be as is suggested though perhaps somewhat else upon a serious and strict search may be found to lye at the bottom of our Conformity beyond what is here pleaded I am very apt to believe were but a Toleration granted t is not the fear of offending any would cause our conforming Brethren to attend upon the ministry of the present Priests of England Yet supposing it to be as is intimated we ask 1. Do you look upon your going to hear as your duty or meerly as your liberty If the first let it be proved from any positive precept of Christ and we are satisfied if the second you are bound by many solemn injunctions which are at least reduceable to the moral Law not to use your liberty to scandalize your Brethren 2. Let both parties be weighed in an upright ballance such as you judge to be offended with you for not hearing and such as are offended thereat I am bold to say That the last mentioned for number holiness spirituality and tenderness do farr surmount the former who will really be scandalized at your forbearance 3. Let also the grounds of the offence on both sides be weighed the one are offended at you That you build not up in practise in a day of trouble and cause thereby the enemies of the Lord to triumph and blaspheme what in a day of liberty you did in your preaching and practice pull down and destroy The other because of your disobedience to what they are satisfied and you your selves once were God is calling you to viz. to have nothing to do with separate from this generation of men But 4. That t is your duty 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 denied The neglect of which is
way that what in their preaching and practice he and they did pull down and destroy conceâ—ning the Pâ—elatical conforming Preachers their communion and Church government and worship by the Common-Prayer Book they do not by conformity in hearing and communion build up because if they should do so they should cause the opposite party whom he counts the enemies of the Lord to triumph that they have brought them to recantation and returning to what they had left and to blaspheme or speak evil of the holy way of endeavouring Reformation they formerly took in the day of liberty because they are now fallen into a day of trouble On the other side That this Author and those of his way being satisfied that God is calling all godly sober Christians to have nothing to do with but to separate from this generation of men that is Ministers that conform to the Common-Prayer Book and Episcopal Government and that these now hearers of them were once satisfied of the same that yet they should disobey this calling of God and hold communion with them have most just cause of offence for their so doing But I presume the godly sober Christians in the Objection were never satisfied with this way of separation which this Author saith God calls them to but though they have been for Reformation yet not for such violent practises and preaching as it may be gathered this Author hath been for as to pull up root and branch of the old form of Government to unsettle all the Ministers to set up itinerant Preachers any gifted Brethren though many of them never studied Divinity but had gotten some ability by hearing Preachers and other wayes to speak of practical points without any ability to convince gainsayers and that they should take away the frame of parochial Churches and gather Churches out of Churches which should though but a few be an entire Church within themselves for government without appeal or subordination to any other Minister or Synod that they should be tyed to use no Form no not the Lords Prayer in effect that there should be as some were wont to speak overturning overturning overturning without setling any thing making the Pastors eligible by every small company that should call themselves a Church who should admit and excommunicate by most voices censure their Pastor desert him allot him maintenance and deprive him as they saw cause Sure the godly sober Châ—istians who now are offended at this Authors separation were then offended as many of their writings then did shew and the Apology of the ejected Non-conformists lately hath shewed p 136. of the 2 d. Edition and particularly at that eminent Independent who would not have the Lords Prayer used in the prescript form of words p. 10. which and the like courses they conceive were in the day of liberty evil and occasions of the day of trouble and if persisted in likely to bring more trouble on themselves and others who neither then nor now did oâ— do approve of such rigid separation or deformation of all instead of Reformation conceiving a middle way might agree better with truth and peace They condemn such heavy censures of them that aâ—e of the opposite party as if they were the enemies of the Lord a generation of men they were called by God to have nothing to do with but to separate from them sith they are Christians of the same Faith they judge that this Author and such as acted as he seems to have done should have brought glory to God and peace to their own consciences if they had un-said those things which abusing their liberty they vented heretofoâ—e and did endeavour to promote union as they have done division and this would tend to their honour as Augustine's Retâ—actaâ—ions did and would not cause the enemies of the Lord to triumph and blaspheme but both them and all sober godly Christians to rejoyce and bless God for their so doing who are now justly offended at these Separatists pertinacy and have by their moderate conformity in hearing Ministers who preach the Gospel and joyning in the publique worship of prayer and the communion given no just cause of offence to this Author or any other Nor do they think iâ— their duty to meet together as a sepaâ—ate Church Nor do they conceive that Heb. 10 â—5 requires such assembling but that the foâ—saking thâ— assembling there meant was the forsaking the assemblâ—ng of Christâ—ans and going back from Christianity to Judaism as the whole series of the Text shews and that their joyning in the publique assemblies in England is agreeable to the precept there and that it â—ends noâ— to Apâ—stacy But the Assemblies according to the Separatists pâ—inciples are Schismatical and that spiritual Saints will be offended at them at giving just cause of Scandal nor can they expect peace by so doing Nor is that which is here made a rule 〈◊〉 that way that hath most of the crâ—ss in it right suffeâ—ings being nâ—t â—ight unless the cause be for God Sometimes the â—onforming 〈◊〉 sometimes the Popish Prâ—estâ— have been under sufferings yet I suppose this Author would not have men go their way and therefore his rule is not sale until the cause for which we are to suffer be proved to be for God Sect. 7. Hearing the present Ministers may be without participation with them in sin Arg. 8. That which Saints cannot do without being guilty of partaking with others in their sin is utterly unlawful for them to do But the Saints cannot attend upon the ministry of England without being guâ—lty of partaking with them in their sin Therefore The major Proposition is clearly bottom'd upon Scripture Psal. 50. â—8 Ephes. 5.7 1 Tim. 5.22 2 John 11. Revel 18.4 which mâ—ght be abundantly demonstrated were it needful Sure that God who commands me to abstain from all appearance of evil 1 Thes. 5.22 never enjoyned expects noâ— that I should be in the practice of what without sin cannot be performed by me The 〈◊〉 Pâ—â—pâ—sition That the Saints cannot attend upon the mâ—â—â—stry of England without being partakers with them in theiâ— sin will admit of a speedy dispuâ—â—h Two things are briefly to be enquired into 1. What that or those sins are we suppose the Ministers of England to be guilty of 2. How it will appear That any person's amending upon their ministâ—y renders him guilty of partaking with them therein Of the former we have already treaâ—â—d and proved beyond what any are able to say to the contrary That they are guilty of the sins of worshipping God in a way that is not of his appointment of acting in the holy things of God by vertue of an Antichristian pâ—wer office or calling of opposing really the Prophetical and Kingly Office of Christ of using and conforming to modes and rites in worship not appointed by the Lord that have been abused to Idoâ—atry c. Nor is it denied by our conforming Brethren but with some of these things the present
also termed St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-labourers in the Lord Rom. 16.3 which proves that Christians did and might hear others besides Officers of particular instituted Churches yea that they might and did make use of the gifts of any though a woman that could expound to them the way of the Lord. 3. That this is against the practise of the Congregational Churches who do allow the hearing of gifted brethren that are not Officers who send Preachers to convert the natives such as Mr. Eliat Mr. Mayhew who yet are no Officers to them who hear the Pastors of other Congregations than those of which they are members which is not agreeable to this Authours principle That other than their own Officers are strangers to them and if it be as some have delivered That the Ministry is limited to that Church to which he is Pastor he cannot Preach as a Minister when they hear him nor they hear him under that consideration and if a Minister be an Officer onely to the people who chose him and they are bound to attend on his Ministery who chose him and not others then a Minister ceaseth to be a Minister when his Electors are dead or removed they that choose him not though he be elected by the major part are not to take him for their Minister nor may hear him sith his voice is the voice of a stranger 4. To be tied to attend on such mens Ministery and not to have liberty to hear others puts an yoke of bondage intolerable and pernicious on mens consciences 1. In that in case the Minister become empty or erroneous yet being his Minister and the major part adhere to him he must also attend on his Ministery who is weary of it and may not use the benefit of anothers Ministry more sound and profitable no not though it be of great consequence for the finding out the truth in that he doubts which is an art like to the practise of the Papists who will allow none of their Church to hear Protestant Preachers or confer with them or read their Books lest their errours should be detected Thus it might come to pass that if Mr. Ainsworth deliver errour his people might not go to hear Mr. Paget in the same Town who might discover his errour and there is the same reason concerning any in England as in London a Minister to an Independent Church must be heard though a man of mean abilities and perhaps an Antinomian and none other though a neighbour Godly Learned Conformist Preach truth profitably near to him 2. In case a member of a separated Church as a woman removed with her husband from London into the Countrey far from her Pastour have a Godly learned able Teacher who is a Conformist near her and no other she must not hear him because a stranger none of Christs Officers but must rather live without the benefit of the publique Ordinance though it be to the great decay of that spiritual life heat and vigour in godliness which she once had These and more evil consequences attend the Position of this Authour That those onely who are Christs Officers in his sense are to be heard Yet he goes on thus Sect. 5. Hearing the present Ministers casts no contempt on Christs Institutions Not to mention more let it be weighed whether the hearing of the present Ministers of England doth not cast contempt upon these Institutions of Christ. What is more evidently Preached by such a practise than 1. That separation from the Assemblies of England ' though in their Constitution carnal and worldly and the worship thereof although false and meerly of humane invention was and is our sin and evil 2dly That it 's not by vertue of any Soveraign institution of Christ the duty of Saints to meet together as a body distinct without going out to other Assemblies to worship with them for their mutual edification in the Lord. 3dly That particular Assemblies are not solely of the institution of the Lord Jesus but that National are also to be accounted as the true Churches of Christ though they have no footing in the Scripture of the New Testament from whence the pattern of Gospel-Churches is solely to be deduced Yea 4thly That the Officers of Christs appointment are not sufficient for the Saints but together with them the help of false and Idol-shepherds is to be sought after than which what greater contempt can be poured upon the forementioned Institutions of our dear Lord Yet who sees not all this to be the language which is heard and goes forth into the nations from the practise of our brethren in the matter we are debating If they look upon separation in the sense before minded to be of the institution of Christ can thâ—y offer a greater affront thereunto than to run into the Assemblies of the nation If they judge it their duty to meet together distinct from the world and it's worshippers why run they thereunto If they apprehend National Churches to be the result of humane prudence without bottom in the Scripture and the Ministers of Christ to be onely in contradistinction to the Ministers that are not of his appointment attended unto why give they the right hand of fellowship unto such Assemblies as profess themselves to be parts of such a National Church and hear Ministers that have relation thereunto who have received as hath been proved no mission from Christ to their Ministry If this be not evidently to pour contempt upon the Institutions of Christ and confessedly so we shall for ever despair of success in the most facile and righteous undertaking Answ. I acknowledge that he who granteth your Premisses cannot deny your Conclusion But none but dissemblers will attend on the Ministry of the present Ministers and hold the Assemblies of England in their constitution carnal and worldly and the worship thereof false and meerly of humane invention That the members of the Assemblies of the English Church are the world in contradistinction to the Saints That they are the worshippers of the world not of the true Churches of Christ That the Ministers are false and Idol-shepherds who have received no mission from Christ to their Ministry By this Answer this Authour may perceive that these charges are judged false criminations not at all proved by him nor are those things granted to be Institutions of Christ which he makes such And therefore if the practise of going to the Parish-Assemblies be a casting contempt on his way it is not on Christs Institutions but his unjustifiable separation And yet the truth is our hearing the present Ministers is for the performance of our own duty that we may hear the word of God and worship God truly and our doing this we account not any approbation of any thing evil in the Ministers or giving the right hand of fellowship to the Assemblies in any thing that is disorderly Nor do we condemn any thing but their sin in the separated meetings whose
separation we declare against although we should not think it evil to hear their Ministers Preach the word of God or to worship God with them We are of opinion that it is a gross errour which is often in the mouths of Separatists That they may not hear with the world nor pray with the world whence it hath come to pass that some have left off praying in their Families Catechizing their children instructing their servants unless members of their Churches which tends to bring in irreligion and profaneness and is contrary to the precepts of Scripture Ephes. 6.4 Deut. 6.7 c. contrary to the practise of Christ and his disciples who heard Christ Preach with the scribes and Pharisees praised God with the multitude even the children Christ approving it Luk. 19.37 40. Matth. 21.9.15 16. And however we approve not any evil in the Ministers or their Ministration nor do assent to any unfitting thing therein yet we rejoyce that Gods word is taught and his Name invocated in any company by any persons and think we have the Apostles example to warrant us Philip. 1.18 and do wish that God would not lay to the Separatists charge besides other sins which we think are nor a few in these withdrawings from Communion and invectives their ingratitude for that benefit others have and they might have from that Ministry they so much oppose If this Authour or those of his way suffer contempt reproach and hard usage though we wish it may not be yet it may be told them That not Christs Institutions are contemned but their own intemperate carriage is rebuked which is not likely ever to succeed well but to be a hindrance to the work of Christ and the peace of his Church Yet this Authour proceeds Sect. 6. Hearing the present Ministers hardens none in sin As for the second particular That hereby poor souls are hardned in a false way of worship what can be thought less supposing the worship in the parish-Parish-Assemblies of England to be so as hath been proved when they shall see professors that were wont to pray and preach together to profess and protest against Common-prayer-book Priests and worship to cry up or at least approve of Laws made for their Ejection if guilty of no other crime than Conformity to the Worship they now conform to and practise now stock unto their Assemblies and bear their Priests What can they imagine less than that these persons thus acting in a direct contrariety to their former judgement and practice do now see they were mistaken and are beginning at least to return unto those paths from whence they departed and that these ways in which they and their forefathers have walked are the good old way in which rest is to be found Wo unto the world because of offences wo also unto them by whom they come Answ. The hearing the present Ministers to be no false way of worship is that which is now asserted the contrary is not yet proved by this Authour They who are chargeable with former miscarriages are to answer for themselves The hearing the present Ministers which is defended as lawful is not justly offensive nor for it onely do men fear the doom of Scandalizers It is added Nor is the 3d particular viz. That hereby poor souls are hardened in their rebellion and blasphemy against God the Spirit his Tabernacle and them that dwell therein to be in the least questioned we every day hear to the breaking of our hearts stout words spoken against the Lord because of the practise of some in this thing What say the wicked of the world less than that Religion which many pretend to is but a fancy that the professors thereof are but a generation of hypocrites that will turn to any thing to save themselves that the spirit by which they are acted is but a spirit of Phanaticism and delusion Yea how do they bless themselves that they are not nor ever were and resolve so much more they will never be of the number of such professors Ask them a reason of all this and they wonder you should ask them and speedily reply to you Do you not see how many of you for fear of persecution have deserted your former principles and are returned to our Assemblies and the Ministry thereof and that any of you stand out 't is from hence evident that it is from a spirit of pride and obstinacy and not as you pretend from divine tenderness and the leadings of the Spirit of the Lord And what can we say to all these things Must we not with grief and sorrow confess That there is indeed too great an occasion administred to them for their thus speaking though this will be no plea for them in the day of Christ. Blessed are they that are not offended in him It remaineth then that inasmuch as the hearing the present Ministers of England pours out contempt upon the ways and Institutions of Christ hardens persons in a false wâ—y of worship rebellion and blasphemy against the Lord it 's utterly unlawful for saints to be found in the practice thereof Answ. Such kind of consequences as these are incident to persons of any party who have been earnest for that whch after they have relinquished So have Papists insulted over Protestants upon the returning of any seeming zealous Protestant into the Roman Church If my memory fail me not the Authour of Fiat Lux imputes the like things to Protestants upon the coming over of some to their party Yet the Answerer and others know how in that and the like cases to reply to such that mens instability shews their own weakness not the thing in which they have been zealous to have been either good or bad that any take advantage from their fact to harden themselves it is by accident not from the nature of their action if it were good and lawful otherwise that in such cases men are not to condemn or commend the thing which is done because of the actions of the person but to examine things by the rule which is the onely remedy against such events It is true that it is just cause of mourning and dejection when such things happen But not to measure truth or falshood by such motives and considerations nor conclude a thing to be evil because of such accidents To which I add That this Authour doth not well to call the obloquies against his party speaking against Religion blaspheming God the Spirit tabernacle and them that dwell therein whose ways may be reproached by reason of their zeal for their way and yet no reproach to God his Spirit Religion Tabernacle and the indwellers It would be more for their benefit if he and others of his mind and others who have occasioned such blasphemies against Religion did excuâ—â—re semetipsos search themselves whether their own present violence of spirit unpeaceableness out of pretended zeal for God or their and others now conforming intemperate heat have not opened the
of their converts are the cause thereof by their invectives begetting enmity and prejudice against them in the minds of men May it not be said to themselves Where are the souls that are converted comforted strengthened stablished by your Ministry Were not many if not most in your Churches wrought upon at first by other Preachers And if so may it not be said Ye your selves are the seal of their Ministry in the Lord nevertheless though God onely can tell exactly and fully what is the fruit of any mens Ministry yet I hope there are that can testifie their receiving good by the Ministry of some of the present Ministers and that however it be by reason of the many stumbling-blocks cast in the way God will yet have mercy on the people of England and give them hearts to receive the truth Preached to them in the love of it Sure this Authour should rather pray it may be so and encourage the Ministers to do the work of the Lord more faithfully and not weaken their hands by drawing their auditors from them As for that which he saith of the decaies of the auditors of the Ministers I joyn with him but add withall That so far as mine acquaintance or intelligence reacheth there is too great and sensible a decay of the spirit of love power and of a sound mind in the Congregational Churches of old and new England and that a spirit of bitterness consoriousness misreporting mistaking dissenters words and actions unrghteousness unpeaceableness is too abundant in them that I say nothing of their proneness to embrace Antinomianism Quakerism and other dangerous errours Iliacos intra muros peccatur extra The Lord pardon our evils and heal our breaches Yet there is one more Argument to be answered Sect. 9. Hearing the present Ministers is no step to Apostacy Argument 12. That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore The major Proposition will readily be granted by all The beginnings of great evils are certainly to be â—esisted Apostacy is one of the greatest evils in the world The minor or second proposition Viz. That the hearing of the present Ministers is one step to Apostacy is evident 1. It cannot be done especially by persons of Congregational principles without a relinquishment of principles owned by them as received from God That the Church of England as National is a Church of the institution of Christ That persons not called to the office of the Ministry by the Saints are rightfull Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in the hearing the present Ministers for we suppose 't will not be asserted by those with whom we have to do that there can be a true Ministery in a false Church or that false Ministers may be heard and yet the present Ministers are Ministers in and of the national Church of England and were never solemnly deputed to that office of the suffrage of the Lords people 2ly Nor can it be done without the neglect of that duty which with others is eminently of the appointment of the Lord to secure from Apostacy instanc'd in by the Author to the Hebrews Hebr. 10.25 Not forsaking the assembling of your selves together as the manner of some is but exhorting one another and so much the more as you see the day approaching in which the duty of Saints assembling themselves together as a body distinct from the world and it's assemblies â—s also their frequent and as often as may be exhorting one another as a medium to secure them by the blessing of the Lord thereupon from a spirit of degeneracy and Apostacy from God is clearly asserted whence it undeniably follows that the hearing of the present Ministers of England being inconsistent with the constant and diligent use of the means prescribed for the preservation of the Saints in the way of God for whilst they are attending upon their teachings they cannot assemble themselves according to the prescription of God in the forementioned Scripture is at least one step to the dreadfull sin of Apostacy from God and therefore it is utterly unlawful for Saints so to do And thus far of the Twelfth Argument for the proof of the assertion under our maintenance viz. That 't is not lawful for Saints to hear the present Ministers of England to which many others might be added but we doubt not to the truly tender and humble enquiring Christian what hath been offered will be abundantly sufficient to satisfie his Conscience in the present enquiry Answ. If by Apostasie be meant Apostatie from the living God and the Christian faith the major is granted and the minor is denied nor is there any thing tending to a shew of proof of it produced for it and if it should be meant of such Apostasie the thing is so notoriously false the hearers of such Ministers as â—e now Ministers in England having been as constant in the profession and practice of Christianity both against Popery and other ungodliness in times of persecution by Papists and at other times as other Christians in other ages that this Author would be hissed at as one extremely impudent in asserting so palpable an untruth But I conceive by his proof of the minor he means by Apostasie the relinquishing of the Congregational principles and practise Concerning which I conceive the major may be denyed it being not unlawfull but a necessary duty to depart from some of their principles and practises I mean such as are for separation in communion from dissenting Christians Yet I do not think but the Conscience may well acquiesce in the hearing of the present Ministers as teaching truth without relinquishment of the two principles owned by them as received from God I think if they will weigh what is here written they may find if not the congregational principles yet separation inferred from them to be an errour and to beget nothing but Superstition in their minds and sinfull uncharitable division in their practise Nor do I think it necessary that they which still adhere to that way of Communion need neglect the duty of meeting and exhorting one another according to Hebr. 10.25 the mistake of which is shewed in the answer to this chapter Sect. 2. They that hear the present Ministers some hours may hear other Ministers at other hours they that at one time hear them may at another time exhort one another Heretofore persons of Congregational Principles could hear in Parochial Assemblies Parochial Ministers why they may not do so still I understand not were it not that opinions of separation animated them to division and faction which the Lord amend and make them diligent to provoke one another to love and to good works I have now answered the Jury of Twelve Arguments which I have found brutum fulmen as the shooting off Ordinances without a bullet
of the Scribes and Pharisees as their Pastors nor need we It is sufficiene for our purpose that Christ allowed the hearing them teaching Moses Law and that proves it lawful to hear the present Ministers while and so far as they teach truth which hearing not constant attending on their Ministry was to be proved lawful as the question was stated by this Authour ch 1. and all along was his conclusion And that he hath not proved it unlawful nor evaded the Arguments from Mat. 23.1 2. Notwithstanding his irrision of this dispute I am of the mind the solid reader will say I think it not amiss to add here the words of Mr. John Norton Minister of Ipswich in New England in his answer to Apollonius of Middleburg in Zealand c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribarum Pharisaeorum in Mosis Cathedrâ sedentium fuit corruptio al qua in publico Dâ—i cultu absque debitâ reformatione toleraâ—a quia Cathedra Mosis i e. officium docendi publicè in Ecclesiâ legem Mosis libros Prophetarum Sacerdotibus Levitiâ— ex instituto Dei ordinariò propria erat eos autem audire non ab eis separare jubet Christus Matth. 23.1 2. Of the Scribes and Pharisees sitting in Moses seat the embassage without commission was some corruption in the publick worship of God tolerated without due reformation because the chair of Moses that is the office of teacâ—ing publickly in the Churches the Law of Moses and books of the Prophets was ordinarily proper to the Priests and Levites by the appointment of God yet Christ commands to hear them not to separate from them Matth. 23.1 2. It follows Sect. 6. Christs and his Apostles going to the Jewish meetings is opposite to the Separatists opinion and practice Object 2. If it be said But we find Christ and his Apostles after him going frequently into the synagogues where the Scribes and Pharisees Preached Ans. We answer first That all that Christ and the Apostles did is not lawful for Saints to practice will not be denied many instances are near at hand for its confirmation should it so be 2 That 't is one thing to go into the synagogues and another thing to go thither to attend upon the Ministry of such as taught there This is the present case which that Christ or the Apostles ever did cannot be proved 3. They went thither to oppose them in and confute their innovations and traditions in the worship of God to take an opportunity to teach and instruct the people in his way and will which when any have a spirit to do and are satisfied that they are thereunto called by the Lord in respect of the present Ministers and worship of England we shall be so far from condemning them therein that we shall bless God for them But this is not to the purpose in hand the attendance of our brethren upon the Ministers of England is quite another thing that requires other arguments for its support than we have hitherto met with Parvas habet spes Troia si tales habet I reply It is clear from Luke 2.46 that our Lord went to the Temple at Jerusalem sate in the midst of the Doctors both hearing them and asking them questions Luke 4.16 That he came to Nazareth where he had been brought up and as his custom was he went into the synagogue on the sabbath-day and stood up to read that he cured persons there Preached in the synagogues that Peter and John went up together into the Temple at the hour of prayer the ninth Acts 3.1 That Paul and Barnabas went into the synagogue on the sabbath-day and sate down and did not speak to the people till after the reading of the Law and the Prophets the rulers of the synagogue sent unto them Acts 13.14 15. That on the sabbath St. Paul went out of Philippi by a river side where prayer was wont to be made and sate down and that this was his manner Acts 16 13. and 17.2 Now neither were these synagogues by any appointment of God that we find nor their meeting nor their rulers nor the order of their reading of the Law and the Prophets nor their Teachers nor their worship at the Temple without many corruptions and yet our Lord and his Apostles were present at them and joyned with them in hearing them read and such other services of Religion as were done to God Which is a good reason wherefore it should not be counted necessary to separate from the present Assemblies in England and the publick Ministers notwithstanding such corruptions in their worship such defect in their calling such pullutions in the places of meeting as are by this Authour and other Separatists urged as a sufficient reason of their separation The answers hereto are insufficient For 1. Though all that Christ and his Apostles did either out of peculiar power or Commission or instinct be not lawfull for us to do as toâ—whip buyers and sellers out of the Temple to sentence persons to death as Peter did Ananias and his wife yet what they did as men or part of the Jewish people in the worship and Church of the Jewes is a warrant to us in the like case to do in the assemblies of the Christians there being no cogent reason why we may not in these things do as they did and if these things may not be used for direction and setling our Consciences they are in vain written by the Spirit 2. Though Christ and his Apostles did not go into the Synagogues to attend on the Ministry of such as taught there yet they did there hear the Law and Prophets read and joyned in prayers which this Authour will not allow his brethren to do in the Church Assemblies of England 3. That Christ or his Apostles went into the Synagogues to oppose them in and confute their innovations and traditions in the worship of God is more than I remember to have read nor do I know that any that have or shall come into the assemblies of the Church of England to such an end as Quakers and other Separatists heretofore have done can be judged to do it out of any other spirit than a turbulent and evil spirit without any true calling by the Lord which might satisfie their Consciences And though we should bless God if liberty were granted more than is and opportunities taken to teach the people especially where there is want thereof in the way and will of God yet we should not rejoyce that mens particular opinions or such unnecessary truths as being unseasonably delivered would tend to division and not to edification should be vented especially in such auditories as are in the common sort of those assemblies and most of all where there are able preachers who constantly and rightly teach the Doctrine of the Gospel of Christ. It is added Sect. 7. Pauls rejoycing at the preaching Christ of contention warrants hearing the present Ministers Object 3. Paul rejoyceth at the
that are erroneous if they try them they may hear pretenders prophesying if they prove it much more those Ministers who preach the truth it is each Christians duty to try their doctrine nor their sin to hear their Sermons 29. This Authour himself ch 2. in the words before cited alowed the hearing of gifted brethren though not solemnly invested into office nor do I think he would think it unlawful to hear Parents or Masters Catechize or Readers in the University when they read Divinity Lectures or dispuâ—e in Divinity Schools and therefore by a like reason must allow the hearing of such Ministers who Preach the Gospel and are found in the faith and are regularly ordained according to the discipline of that Church in which they live and are taken for true Ministers by the godly and learned at home and the most able and pious Pastours and brethren of the Reformed Churches abroad 30. The reasons of this Authour and other Separatists against hearing the present Ministers may be retorted against themselves Mr. William Bradshaw having answered Mr. Francis Johnsons Arguments to prove this conclusion It is not lawful to hear or have any spiritual communion with the present Ministry of the church-Church-assemblies of England added Reasons or Arguments tending to prove That it is a sin to separate from the publick Ministry of the church-Church-assemblies of England directly contrary to Mr. Johnsons own Reasons and usually in that regard made in the same mood and figure which are to be seen in the unreasonableness of the separation p. 126. c. Printed 1640. in Mr. Gatakers Rejoynder against the Reply of Mr. John Canne And as for this Authours 12. Arguments it were no hard matter to prove That the Ministers of the separated Churches are not to be heard by some if not by all the middle terms he hath used to prove That the present Ministers of the Church of England are not to be heard As for instance That they come not in by the door but climb another way by usurping Ministry without any regular Ordination by other Ministers That they walk disorderly in separating themselves from true Churches they have Antichristian names or titles in being called Masters That they deny Christs Offices in submitting to and imposing Orders or Ordinances about worship not appointed by Christ as Church-covenant Paedobaptism c. That they are false prophets that deny them to be true Churches of Christ who hold the faith of Christ That some commands of the Ceremonial Law of Moses are Rules to us Christians That they are Babylon and Antichristian in their constitution and their practice in dividing from other Churches not submitting to their Teachers those who have begotten them through the Gospel without any well setled order among themselves that they therefore long agree not but crumble into many small companies and sometimes take them to be members of their Churches who dwell in remote places so that their gathered Churches extend as far some times as a Bishops Diocess that they ascribe the power of the keys to the whole Church confound Governours and Governed allow men not set apart to that function to teach publickly and that frequently if not constantly those to take upon them to prophesie who are no Prophets That they scandalize their brethren their Governours by their invectives That they partake of the sins of others in allowing them to usurp that power which Christ hath not committed to them That they cast contempt upon the ways of Christ to wit the Prayers and Preaching of the Ministers of the Church of England That they go to the places of false worship as Mr. Iohn Paget in his Arrow against the Separatists proves against Ainsworth that they cannot expect a blessing from God upon their separation it having no promise of God but is against the union that should be among Christians That it is a step to Apostacy is a forsaking of the assembly of the Saints to refuse to hear the present Ministers and to joyn in Prayers with them and too much experience hath proved what backsliding if not to Popery yet to other errours of Antinomians Familists Quakers Seekers Ranters hath been the fruit of Separation But I forbear recrimination and touching the sore which I rather desire may be healed and that our breaches may be made up and not widened to which this Authours reasonings tend 31. The grounds upon which this Authour and other Separatists deny the lawfulness of hearing the present Ministers are either false or doubtful as That nothing is to be done in the worship of God and Church-discipline without a particular institution That onely a Congregational Church is of Christs institution That a true Ministry cannot be in a false Church That a prescibed form of prayer by men is unlawful That we may not use any thing in Gods worship which hath been composed by Popes or used in the Church of Rome with many more whereof many are shewed in this answer to be false or uncertain and insufficient for this Authours separation and the fallacy of them manifested in so many other Treatises of Conformists and non-conformists extant in Print that I need not add any more in this place 32. On the other side the Ministers of the Church of England have so sufficiently proved the truth of their Ministry against Papists and Separatists and so firmly by wrirting and otherwise opposed Popery even the Prelates whom the Separatists do so much cry down as Antichristian Popish c. that were not men resolved never to lay down a calumny they have once taken up they would lay this down and forbear pressing separation upon such exceptions and imputations as this Authour hath gathered together in this his dung-cart to furnish the inconsiderate though perhaps otherwise well-minded in matters of Religion to cast into their faces 33 If it be not lawful to hear the present Ministers because they are not rightly Elected Ordained in and by a Congregational Church according to Christs institution as this Authour conceives or because they use the Common-prayer-book are faulty in their lives or some evil consequences as offence of some Saints contempts of some ways of God by accident ensue thereupon then it will follow that every hearer before he hears a Minister must 1. be able to judge of the validity of these Reasons whether they can warrant his not hearing 2. He must be able to judge every Minister or Preacher he hears whether he be rightly thus Elected Ordained or qualified 3. He must actually examine him afore he hears him 4. He must have power either to silence or withdraw from him if he be not so qualified and must use that power But 1. Such ability is not in every hearer nor indeed is it as the estate of things in this life is ordinarily possible it should be 2. Then Ministers Preaching and Ministry should be at the will of their Auditors For if one may forbear hearing all may upon the same reason and so