not at all to his purpose At the best it is but a recrimination I know not how this Animadverter could imagine that the owning and asserting of these things as lawful had the least tendency to the establishment of a National Church But some men are so distempered that they suppose every thing makes for the advancement of that design they are driving on If he deems Synods owned by men of Congregational Principles and his Ecclesiastical Convocation of National Officers are of the same nature he is mistaken 1. Those are chosen by the particular Churches to which they are severally related and what they act and do is in their name and upon the account of that power and authority they receive from them The Convocation of the Clergy act in their own name and authority being never chosen by any one Congregation to sit and make Laws 2ly Those pretend not to be the Church nor to any self-power to make Laws and impose them upon the Churches as obligatory and binding to be received and subjected to by them without the least judgement of discretion allowed them or liberty of dissenting if not perswaded in their consciences of the truth of what is decreed by them and its consonancy with the Scriptures of the Lord. As is known to be the case of the Convocation of the Church of England to dissent from whose Canons at least to oppose them is censured with no less than an Excommunication or delivering up to Satan Which how directly it leads to the Popish implicit faith of believing as the Church believes every one is able to discern For my part with reference to these I am much of the mind of the learned Whitaker de Concil p. 12. General Councils may erre and imbrace false opinions Nam Concilium Antiochenum veritatem damnavit haeresin apertam propugnavit Similiter Ariminense Ephesinum secundum ex quo patet veritatem non esse metiendam ex numero Episcoporum Of them he saith 1. That their calling together is a certain politick and humane invention pag. 35 77. 2. That they cannot frame Articles of Faith to binde the Conscience pag. 19. 3. That their end in coming together is not to feed as Pastors but to consult what is best for the Churches pag. 85. 4. That they are not simply necessary pag. 23. 5. That they do not give authority to the Scripture pag. 242 243. 6. That their Decrees are not immediately inspired by the Holy Ghost pag. 262 263. 7. That the ultimate determination and judgment of a General Council may be false pag. 231. 8. That there is no judgement of a Council properly in matters of Faith ibid. 9. That the truth of things determined in Councils may afterwards be called into question and again disputed pag. 283. 10. That the Churches of Christ have been kept sound in Faith without them for the first 300 years pag. 23. To which I add 11. That I never yet read of any Council or Synod since that Act 15. but 't were easie to demonstrate that in one thing or other it hath erred The most of the Hay and Stubble that is built upon the Foundation at this day not to mention their attempts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owing its original to some of them So that I confess I am no admirer of them and am bold to affirm of any that have yet been it had been better for the Church of God that they had never been in the world But these things are little to Mr. T. his purpose That persons owning the lawfulness of Synods from Scripture-warrant as they conceive should therefore be necessitated to own a National Church as a true Church of Christ is a position that Mr. T. will never make good I suppose by the view I have taken of some of his Writings he is very confident of his own abilities but he is a rare man indeed that can compose a Rope of Sand. The lawfulness of a National Church or unlawfulness thereof having no dependance upon Congregational Synods but is to take its measure from somewhat else of which before Of Churches of a greater number â—han can meet at one place for the celebration of all the Ordinances of Christ I shall not need to say any thing till he acquaint us what Congregational men are of that perswasion it will be accounted a meer Calumny The assembling of the members of a particular Church in the same place for the celebration of the same Numerical Ordinances being one considerable part of the definition given by our Congregational Brethren of such a Church And yet if they did own Churches of a greater number 't is ridiculous to imagine that they could from thence be compelled to the owning of a National Church which wants both the matter and form of a true Church of Christ which yet the other may have So that we need not turn aside to consider the proofs used by those that held That many particular Congregations may be under one Presbyterial Government Printed 1645. Of which this Animadverter reminds us For though I am not of their mind nor do I conceive their Reasons to be cogent Yet were that true a National Church could not from thence be proved a true Church of Christ For 1st They suppose these Congregations to be particular Churches of Christ constituted and made up of visible Saints which cannot as yet be affirmed of any National Church in the world or any Parish Church as a part thereof 2dly They also affirm that these particular Churches have power within themselves to determine differences by their own Elders to excommunicate Offenders obstinately guilty of notorious scandals 3dly They are utterly against all Archiepiscopal National Officers the source and spring of a National Church 4thly They conceive not all in England nor all in a Parish to be lawful Church-members because born there nor will they compel them as such to receive the Sacrament with them which is the known case of the Church of England That at Jerusalem there were more Churches than one under a Presbyterial Government is a fond conceit which the numerous multitude of Believers thereunto belonging contribute not the least mite of assistance to Be they never so many they are called Acts 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church which was at Jerusalem The like may be said of the Church of Corinth it was one single Congregation the Church of God which was at Corinth 1 Cor. 1 1. 2 Cor. 1. 1. So was the Church at Ephesus Rev. 2. 1. But as was said The grant of more Churches than one under one Presbyterial Government is remote enough from the establishment of a National Church which by other bonds and ligaments than the Assertors thereof will own must be united to one National Head or it hath not cannot have a being in the world So that these things are little to his purpose The next attempt of this Animadverter is to remove an obstruction which he
Word and to build without Hay and Stubble like Israel in Egypt when they be not allowed some warrant out of the Scripture which only can combine the matter of the work and make the frame of the building sure And Chrysostom giveth a reason why we must take nothing from the Prelates which is not clarè perspicuously demonstrated from the Scriptures for our Cogitation halteth when the Word wanteth which halting is sâ—n because we are bound to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a full perswasion even in indifferent things and all Chrys in 1 Cor. Homil. 13. So the Churches of Helvetia The universal Church of Christ hath fully explained in the Scriptures whatever things appertain to saving Faith and to the informing the Life rightly to please God To which that nothing may be added or diminished is distinctly commanded by the Lord. We judge therefore that from these Scriptures true Wisdom and Piety is to be sought Also the Reformation and Government of the Church which are with Mr. T. Adjuncts of Worship and the Institution of all duties of Piety C. 1. Conf. Helvet poster in Harmon Conf. And those famous Witnesses of Christ the Waldenses speak after the same rate In hac enim de Scripturâ ejus perfectione loquuntur quae ad Doctrinam Sanctae Ecclesiae Disciplinam Gubernationem ad singulos universos in ordinario salutis Ministerio unde vera fides existit necessaria sunt Ea inquam omnia plene omnino quantum opus est ut in eximio artificiocissimoque Sancti Spiritus opere in hac comprehensae sunt conclusa quâ nec Angelus de Coelo ullus proferre aliquid certius potest si adferret diversum aliquid credi ei non deberet Conses Bohem. seu Walden in Harmo Confes Which if Mr. T. will not others will believe speak home to the matter in hand The Declaration of the Congregational Elders chap. 1. I own and told Mr. T. as much as they say in S. T. Circumstances concerning the Worship of God c. common to humane actions and societies are to be ordered by the Light of Nature and Christian prudence as place time of meetings c. but they assert not that Circumstances of Worship as such are so to be ordered or to be practised without warrant from Scripture which is that we deny Thus far of the Major Proposition of our first Argument His Exceptions to the Minor will receive a speedy dispatch of which in the next Section Sect. 2. Hearing the Word part of Instituted Worship proved Mr. T. his Objection refelled The Judgment of Mr. Burroughs in this matter Hearing the present Ministers not warranted in the Scripture Of the tendency of the Separation pleaded-for Mr. T. a self-contradicter Of declaring for or against things according to affection The saying of Hierome THe Minor Proposition of our first Argument against Hearing we say consists of two parts 1. That Hearing is part of Instituted Worship which we proved by this Argument That in which we wait upon God in the way of an Ordinance for the communication of good beyond the vertue of any creature to conveigh is part of Instituted Worship But in the hearing the Word we thus wait upon God Therefore To which Mr. T. replies 1. by way of concession In some sense he grants Hearing to be part of Instituted Worship But 2dly if he takes not the Argument to be demonstrative sith there be many things As Marriage Eating Drinking c. in which we wait upon God in the way of an Ordinance for the communication of good beyond the vertue of any creature to convey to us and yet are not parts of the Instituted Worship of God Answ 1. But how sophistically and ludicrously doth he argue The Argument is of Good Spiritual and Eternal Mr. T. talks of Good Natural Political Temporary If he will prove the Argumenâ— not to be demonstrative he must prove that that in which we wait upon God in the way of an Ordinance for the communication of Spiritual and Eternal Good beyond the vertue of any creature to convey to us is not part of Instituted Worship 2. Precious Mr. Burroughs speaks fully to this Objection When I am busied in natural civil actions there I must profess that these things can do me no good without God but I do not wait â—pon God in an Ordinance for the conveyance of Natural good beyond what God hath put into the creature 't is his blessing with it that God in the ordinary course of his Providence doth convey such natural or civil good in the use of those creatures But now when I come to hear his Word I here come to wait on God in the way of an Ordinance for the conveyance of some spiritual good that this Ordinance hath not in it self take it materially but meerly as it hath an Iâ—stitution in it and is appointed by God for the conveyance of such and such things God doth appoint meat to nourish me and together with his Appointment he hath given a natural power to meat to nourish my body that in an ordinary course of Providence is enough for the nourishment of my body But now when I come to hear the Word I must look upon that not only as a thing to work upon my soul and to save my soul by not as a thing that hath any efficacy put into it as the other hath in a natural way it is not in the nature of the thing that carries such a power in it but it is the Institution of God and the Ordinance of God in it But I say 3dly Hearing the present Ministers is not warranted in the Scriptures This will be manifested when we come to thâ— ventilating and scanning those places which usually are produced for the abetting the practice of some in this matter To which Mr. T. subjoyns 1. The Scripture warrants the hearing them whilst they teach the Doctrine of Gods Word Answ When he shews us where it doth so he will say somewhat till then we are not bound to believe him Every one that teacheth true Doctrine we have proved is not to be heard He adds 2. The Scripture forbids only the hearing false Prophets Mat. 7. 15. Antichrists 1 John 2. 18. c. Answ 1. This Assertion is false as we have already manifested 2. We have in S. T. chap. 6. proved the present Ministers to be false Prophets and in our Answer to Mr. T. his Exceptions to the Preface Sect. 10. He saith further 3. Personal Exceptions against their entry into the Ministry or their sinful practices or the ventilating the places produced for the abetting the practices of some in this matter will not prove the Minor Answ But if we prove they act from an Antichristian Call and that 't is the mind of Christ we should not attend upon a Ministry that so acts if we prove them guilty of such sinful practices as Christ commands us to withdraw from persons
they have not This belongs to Patrons Lord-Bishops c. 2. The power of admission of Members and ejection of the Scandalous by excommunication they have not The first a man hath by buying or renting a piece of Land in the Parish and dwelling there the other is managed in the Bishops Courts by a sorry thing call'd a Chancellor it may be as deboist as the worst that is brought before him Now that with respect to these things Christ hath entrusted his Church with power we evince chap. 2 4. of S. T. 4ly That company of men that are not capable of performing those duties and cannot answer that end that Christ requires of his Churches for which he instituted them are not a true Church of Christ But the Parish-Assemblies of England are not capable of performing those duties Therefore 'T is the Minor needs proof The duties Christ requires to be performed by them the end he aimed at in instituting his Churches was 1. To set forth his honour and praise Eph. 3. 21. 1 Pet. 2. 9. 2. To promote the true Light and Knowledge of God Ephes 1. 8. 1 John 1. 6 7. 3. The mutual edification of one another in the things of God 1 Thess 5. 11. Eph. 4. 29. 1 Cor. 14. 26. Jude 20. I appeal to any unbyassed man in the world whether he thinks in his conscience that the Parish-Assemblies of England can perform these duties answer this end The contrary is most evident and too notoriously known to be true than to admit of a denial But I shall not enlarge on what is already so judiciously asserted and argued by others which Mr. T. is not able to evert The Ordination of Lord-Bishops of which he next speaks is forreign from Scripture if the Office it selâ— be This we prove chap. 3. of S. T. and Mr. T. once swore to extiâ—pate it as such and I am sorry to find him now pleading for it Whether I have abused John 10. 1 9. neither Mr. T. nor I must now be judge the judicious Reader will judge for us both and I doubt not according to truth Sect. 4. The Ministers of Engl. not to be heard as gifted-Brothren Judas not particularly declared by Christ Joh. 6. 70. to be a Devil The Animadverter abuseth the Author of the S. T. in affirming he â—ies up Saintship to particular Churches whom the Scripture makes Brethren Mr. T. reduceth the Brotherhood to a smaller scantling than we We cannot perform the duties of Brethren to the Ministers of Engl. and why If we own the best of them for Brethren we must own the worst Of Judas his receiving the Sacrament The mixt multitude making acclamation to Christ of joyning with other in Worship We separate no more from the Church of England than they do from us 1 Cor. 5. 1â— 'T is not lawful to break Bread with the visibly prophane proved Iâ— what sense the Bishops are styled Reverend Fathers They are not to be owned as such The Ministers of Engl. disorderly walkers proved They engage against Scripture-Reformation 2 Thes 3. 6. explained Of Obedience to Ministers Rom. 13. 1. Heb. 13. 7. opened We ought not to hear those from whom 't is our duty to withdraw Mr. T. his Aâ—guments to the contrary answered IN Sect. 4. our Animadverter replies to the proofs produced in S. T. for the confirmation of the second part of our Minor Proposition viz. That 't is not lawful to hear them as gifted-Brethren because 1. The most of them are not gifted nor 2. Brethren being Canonical Drunkards Swearers c. To this he saith 1. That any of them are such is to be bewayled in a Christian way the persons guilty are to be rebuked Lev. 19. 17. not to be thus charged in print in a Book vented in the dark tending to make them odious Answ 1. When he shall be pleased to manifest the Rule of Christ I have trangressed in thus charging them I shall as publickly acknowledge my error Those that sin rebuke before all 1 Tim. 5. 20. is some part of what I have to plead for my so doing 2. If the Book were vented in the dark I may thank them for it who would have such things stifled that their works may not be made manifest 3. I make them not odious they have made themselves so throughout the Nation 4. Mr. T. his hoping this is not true proves nothing the contrary is manifest to thousands He adds 2dly Were all this and more true yet they might be heard preach the Gospel as Brethren gifted Answ But knows he what he saith We affirm that they are not gifted nor Brethren that this should be true and more too and yet they might be heard as gifted Brethren is such a Paradox to me that comes but a little short if a little of down-right nonsense i. e. there are some may be heard as Brethren gifted that are neither gifted nor Brethren That Judas was declared by Christ to be a Devil John 6. 70. as he suggests is false He saith one of them was so but names him not 'T is true John tells us ver 71. that he spake of Judas but this neither he nor any of the rest knew till afterwards We add in S. T. 3dly The best of them cannot by Saints in respect of Gospel-communion be accounted Brethren For 1. There was never any giving up our selves each to other whence such a Brotherhood doth result To this Mr. T. answers 1. By Saints he means such as are members of a particular instituted Congregational Church distinct from the Presbyterian for such only are accounted Saints by him as give up themselves each to other c. Answ False and untrue I am amazed to see with what conscience this matter is managed by him no regard seems to be had to truth and honesty so he can cast dirt upon his Antagonist 2. 'T is contrary to my avowed principle and practice 3. I do verily believe that there are many Saints in England that are neither for the Presbyterian Parochial or Congregational way yea with Dr. Ames Trip. p. 523. afterwards cited by him I doubt not to say according to my conscience that amongst those which live under the tyranny of the Popâ—s and do not utterly separate from him through ignorance there be many Christians belonging to the true Catholick Church and so to be accounted our godly Brethren viz. upon the account of their Catholicism and so I believe there are in the Church of England somâ— amongst the Ministers thereof of whom I say still I deny not but they may be good men But yet we say 4. That upon the account of Gospel-Communion they cannot be accounted by us as Brethren because they are as Mr. T. saith rightly no members of a Christian Church i. e. any particular instituted Church of Christ That which is added by him makes much against him 1. 'T is false That the Scriptures make all who hold the same Faith and are Baptized into Christ
to be Brethren and Members of all the Churches in the world Gal. 3. 26 1 Cor. 10. 16. and 12. 12 Eph. 4. 4. They make them to be Brethren only of those particular Churches to whom those Epistles are directed as the serious reading them will evince 2. Were what he saith true He would reduce the brotherhood to a narroer compass than we either do or dare For if his notion be true only those that are baptized into Christ can be so accounted but Mr. T. thinks that only such as are baptized at years of discretion are thus baptized into Christ Therefore only such are Brethren and then I am sure the Ministers of England are not to be so accounted Thus frequently doth he wound to the heart the cause he undertakes the management of with his own sword We add in S. T. Secondly We cannot as things stand perform the duties of Brethren to them according to Mat. 18. nor will they or can they in the state in which they stand to us What Mr. T. hath answered to Maâ— 18. in his answer to the Preface Sect. 15. we have refuted in the Vindication thereof Sect. and have evinced a Congregational Church is there meant 'T is no Argument of hatred as Mr. T. according to his wonted candor suggests that we cannot perform the duties of Brethren to them 1. They are a Church of such a Latitude that 't is almost impossible we should do so 2. We are in no Church-state together 3. Should we reprove them we could do no more therefore we cannot perform the duties of Brethren required by that Scripture which indoctrinates us in case of non-repentance to bring it before the Church we know no Churth to whom we may complain The Parochial Assemblies have no power to deal with them The Bishops Court is no Church of Christ yet thither must we appeal if any where and we have little encouragement to do so it consisting of persons altogether â—â— vicious and deboyst as those we are to complain of We say further in S. T. Thirdly If we acknowledge the best of them for Brethren we must acknowledge the worst of them For 1. They are all members of the the same Church 2. They profess themselves to be one Brotherhood To which Mr. T. pretends a Reply in a Rhapsodie of words little or not at all to purpose He tells us 1st Of a twofold Communion Private or Publick and that the worst of the present Ministers are to be accounted as Brethren in respect of private Gospel-Communion i. e. we are to restore them as Brethren open our hearts to them according to Gal. 6. 1. Mal. 3. 16. Jam. 5. 16. I industriously omit his Scoffe of Pharisaically minded reputed Saints which he must shortly account for to him who will reckon with men for their hard and reproachful words to his Children And to what may be thought of any moment in this his Answer we Reply Answ 1. His distinction of Private and Publick Gospel-Communion is impertinent as is his discourse of the lawfulness of holding private Gospel-Communion with them 'T is of Communion with them in preaching c. that we are treating which he accounts Publick Communion 2. Not one of the Scriptures produced but condemn what he would have them justifie The Brethren Paul speaks of Gal. 6. 1. were Members of a particular instituted Church Gal. 1. 2. Such as had received the Spirit Chap. 3. 2. The Sons of God by Faith Vers 26. Baptized into Christ putting him on Vers 27. Sons into whose hearts God had sent forth the Spirit of his Son crying Abba Father Chap. 4. 6. Heirs of God through Christ Vers 7. Such as knew God were known of him Vers 9 c. Mal. 3. 16. Speakes expresly concern-such as feared the Lord in opposition to the proud and them that work wickedness such as those mentioned Jam. 5. 16. which Mr. T. knows in his conscience cannot be affirmed of the worst of the present Ministers Certainly the forementioned Characters fit not the drunkards swearers adulterers that are known to be of that Tribe Nor 3. Am I able to make any tollerable sence of what follows that concerning this it follows not if we acknowledge the best of them as Brethren we must also acknowledge the worst of them he having asserted and introduced the Scriptures but now requoted to prove it that concerning this The worst of the present Ministers are to be accounted as Brethren 2dly As touching publick Gospel-Communion he tells us It consists in hearing them praying with them receiving the Lords Supper c. Answ Very well How proves he that with respect hereunto we mâ—y own them as Brethren Why 1. Judas might be heard as an Apostle was perhaps a Communicant at the Lords Supper It 's therefore lawful to hear and joyâ— in the Lords Supper with the worst of the present Ministers Answ 1. Of the case of Judas that is repeated usque ad naâ—sâ—am we shall have occasion to speak hereafter At present we shall only say 2. He was an Apostle sent forth by Jesus Christ which the present Ministers of England are not 3. He was a visible Saint carried it so well that but immediately before his betraying his Lord the Disciples seemed rather to suspect themselves than him which cannot be affirmed of visible Drunkards 4. That he received the Communion is uncertain If he did they were in a Church-state he was a visible Saint no actual crime or evil could be laid to his charge so that this instance makes not aâ— all for Communion with the worst or best of the Ministers of England who are not in a Gospel Church state c. He further tells 3dly A mixt multitude made acclamation to Christ yet our Lord justified their joyning together in their praying and praising God Mat. 21. 16. Luke 19. 39. Answ 1. This was but one act 2. Out of a Church-state 3. From an extraordinary impulse of Spirit 4. They joyned with the Disciples were not the mouth of the Disciples to God and therefore reacheth not at all our present Casâ— 5. Mr. T. Can never prove this Consequence valid The Disciples sing Hosanna to Christ and others a mixt multitude by an extraordinary impulse of Spirit sing so to Ergo It 's our duty to joyn with the present Ministers as Brethren in praying preaching receiving the Sacrament c. which yet he must make good or confess he hath hitherto proved nothing He adds 4thly 'T is no sin to joyn in the true Worship of God wâ—th any if we have no command to withdraw from that Service because of their presence nor power to exclude them and yet bound to the duties then performed Believers might prophesie and hear it though unbelievers came in 1 Cor. 14. 24. Answ 1. This Animadverter takes for granted what we deny First That the true Worship of God is performed in the Parish Assemblies All praying and preaching is not the true Worship of God The offering
not What he adds is most frivolous 't were wicked and abominable in our addresses to God to call him Molech Milcom Malcham Jove but that therefore if the names of Idols be to be abolished we may not call him King Lord Jehovah because some of the fore-mentioned Titles so signifie and others as 't is thought were derived from these names of God is most absurd Christ is called Priest he is truly really so and upon the account of his once offering up himself for the sins of the people before any Mass-Priest was thought of in the world that therefore the name of Priests may lawfully be applied to a company of persons accounted Ministers of the Gospel which was a title assumed by the most idolatrous generation of men professing themselves to be of the same order when such as these pretend to be are no where in the Scripture so called will not in haste be proved We manifest in S. T. 1. a further agreement betwixt the Priests of England and Rome 2. They are both Deacons before they are Priests 3. Ordained to their Office by a Lord-Bishop or his Suffragan 4. Both presented by an Archdeacon or his Deputy with these words Reverend Father I present these men unto thee to be admitted to the Order of Priesthood Our Animadverter replies These are granted and avouched as not Popish but justifiable and agreeable to Orthodox Antiquity Answ 1. That these things are not Popish are avouched without proof They are exactly extracted out of the Pope's Portuis not retained in any one of the Reformed Churches but ejected as the sowr leaven of Popery 2dly That they are justifiable is said not proved Mr. T. should not talk thus confidently of Orthodox Antiquity when he knows 't is of all things the most difficult to determine what things are agreeable to Orthodox Antiquity 3dly Nothing will justifie what we do in matters Divine but the Scriptures Orthodox Antiquity is not sufficient Hear what Basil saith If whatever is not of Faith is sin as saith the Apostle but Faith is by hearing and hearing by the Word of God without doubt whatever is without Divine Scripture since it is not of Faith is sin So Hilarie ad Constant Augustine Tertullian de praescript cap. 15. 8. Hierom in Mat. 23. and Lactantius Humane Precepts have no weight which want Divine Authority lib. 3. c. 27. Theophylact saith 'T is Diabolical to account any thing Divine without the authority of Divine-Scriptures that is Divine which is Apostolical nor is it â—o be sought any where without the Scripture lib. 2. Paschal The saying of Ignatius is worthy to be written in letters of Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is our Antiquity Yet 4thly the Animadverter cannot justifie these things from Orthodox Antiquity any better than the Papists can justifie their Oyl Spittle Salt in Baptism their orders Eccâ—â—siastical of Exorcists Acolytes And indeed his arguing and Baronius's for these seems to be much a like although there is mention made in Scripture only of Bishops Presbyters and Deacons yet saith he Ignatius in those counterfeit Epistles you must understand that pass under his name mentions more so that it is necessary that either they were in the Apostles time or at least were approved of by them By such Orthodox Antiquity Mr. T. may soon justifie not only the forementioned practices of our Clergy but all the inventions of the Romish Bawd 'T is a trick of the Devil saith Augustine under the pretext of Antiquity to commend fallacies to us de quaest Vet. Nov. Testa q. 14. some things seem'd to be new that were indeed ancient as Christ's Doctrine to the Pharisees Christian Religion to Celsus and his Pagans some things seem to be ancient that are but the impostures cheats and fallacies of the later dayes We add in S. T. 5thly The Priests of Rome must be ordained to their Office according to their Pontifical the Priests of England according to their Book of ordering Priests and Deacons which is taken out of the Popes Pontifical To this Mr. T. returns the same answer that Arch-Bishop Whitgift gave the summe whereof is 1. That what is good in the Popes Pontifical if in our Pontifical our Pontifical is never the worse for having it Answ That nothing but Divine Institution in the Scripture of the Lord renders any thing good consider'd as it relates to the Worship of God as such we have already proved In such cases to talk of things as good for which no precept instituting them can be produced is to talk without book 'T is diabolical saith Theophylact. He proceeds 2dly 'T is most false that the book of ordering Ministers is word for word drawn out of the Popes Pontifical Ignorance and rashness drives you into many Errours Answ 1. Why the Book of ordering Ministers should be called a Pontifical if not from the chief Pontifice of Rome I understand not 2. We say not that the English Pontifical is taken word for word out of the Popes but that it is so i. e. for the substance thereâ—f 3. I have often observed that persons most guilty of ignorance and rashness have been most free in charging their Antagonists therewith Thus fares it with our Animadverter as is evident to the eye of an ordinary Reader from the view of the ensuing parallel Romish Pontifical 1. Tempora ordinationum sunt c. The times of ordination are the Sabbaths in omnibus quatuor temporibus Rom. Pontif. de ordinibus conferendis 2. Ordinationes Sacrorum Ordinum The ordination of holy Orders shall be in the times appointed and in the Cathedral Church the Canons of the said Church being present thereat shall be publickly celebrated in the time of Divine Service ibid. 3. They are taken to the order of Presbytery who have continued in the Office of a Deacon at least a whole year except for the profit and necessity of the Church it shall otherwise seem good unto the Bishop ibid. 4. Episcopus autem Sacerdotibus but the Bishop Priests being adjoyned to him and other prudent men skilful in the Divine Law and exercised in Ecclesiastical functions shall diligently examine the persons age of him that is to be ordained 5. Nullus ad ordinem None shall be admitted to the order of a Deacon before he be twenty three years old nor to the order of Presbytery before the twenty fifth year of his age 6. Archidiaconus offerens The Arch Deacon presenting those who are to be promoted to the order of Deacons each of them being decently habited unto the Bishop sitting in his seat before the Altar saith Reverend Father 7. Pontifex c. The Bishop shall ask Do you know them to be worthy the Arch-Deacon shall answer As much as humane frailty suffers me to know I know and testifie that they are worthy 8. Pontifex The Bishop shall speak to the Clergy and People If any one hath ought against thâ—se persons let him come forth and with confidence speak for
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
the Waters and through wonderful Grace hath given down much of a spirit of love and mutual forbearance amongst the Nonconforming Separatists though in some small matters of different apprehensions And I hope that such carriage as this Adimadverter useth towards them will engage us to press more than ever after it that this stone of offence may be rolled out of the way and the mouth of absurd and unreasonable men may be muzled that they may have nothing justly to object against us while they behold our Love as the Disciples of Christ to one another and to all the Saints and our godly conversation accompanied with fear As for the promiscuous prophesying mentioned though we dare not quench the Spirit in any Believer nor despise its operation and breathings yet I know not any that are in the Animadverter's sense for it Gifts and abilities for that work with the consent and approbation of the Church which is before satisfied in their personal holiness and soundness in the Faith is â—equired in those to whom a constant libeâ—ty of propâ—esying is granted As for the vain fancies and opinions destructive of true Religion I must crave leave to profess I know not any such vented amongst the Congregations of mine acquainâ—ance And if they were they could not rationally be charged upon the Congregational way more than that horrible Ignorance Atheism those wretched Oaths Blasphemies Adulteries horrid Abominations not to be named amongst the Saints daily hourly committed by the members of the Church of England are to be charged upon it or any principles owned by such as walk therein which are as they have manifested to the world directly and â—iametrically opposit thereunto That the practices of the Separatists have caused a disturbance of Ecclesiastical and Civil peace in those places where they have had any considerable duration is another crimination And it brings to my mind that passage Acts 17. 6. These that have turned the world upside down are come hither also I shaâ—l crave leave to add that there is a wicked false peace a very conjuration and conspiracy against Christ and Truth where the Gospel comes in power it breaks and dissolves this peace There is an Ecclesiastical peace that is the result of such a confederacy and Mr. T. knows who pleads this on the behalf of the most Idolatrous Church so call'd in the world And am sorry to find him writing after so sorry a copy on the behalf of one of her daughters There was an Ecclesiastical peace amongst the Heathens when the Gospel was first promulgared as it was received in power this peace was broken and dissipated without any just reflection oâ— disparagement to the Gospel or the way thereof being rather its glory manifestly discovering it self hereby to be the power of God When the Animadverter proves that any Ecclesiastical peace of the appointment of Christ is broken and disturbed by the persons he inveighs against we shall conceive our selves concerned till then these words are but scar-crows vain and tâ—ivial As touching the distuâ—bance of the Civil peace we have already spoken some what we shall only add That it was not Elijah but the whoredoms of Jezebel that was the troubler of Israel though he good man must â—ear the blame of all And Mr. T. knows that if any trouble or evil had befallen the Empire the voice was Christianos ad Leones they are presently charged and dealt with as the only occasions and causers of it Nor can he be ignorant that not the Separatists but some others have been the disturbers of the Nations peace I suppose a so that he is no stranger to a Treatise written by Mr. Pryn displaying the Treasons committed against the peace of Kings and Kingdoms by the Prelatical party and I should be sorry if he can produce one parallel instance among the Congregational Churches These are the reasons the Animadverter is pleased to give of his present undertaking which I thought it my duty to examine I shall detain thee Christian Reader no longer in this Epistolary Preface but desire from my very soul that thou wouldst impartially weiâ—h what is offered on each side in this Controversie and beg of God for his good Spirit to lead thee and guide thee that thou mayest judge righteous judgment and walk in the good old paths that thou mayest find â—est to thy soul And if we differ in opinion as to the whole or part of any thing herein controverted let us keep up Love and a Spirit of Christianity be labouring to reduce each other into the way of Truth Which is the earnest request of him who is in truth Thy souls friend and servant for Christ's sake C. A. JERUBBAAL OR A Review of the Sober Testimony The Vindication of the Preface thereof from the Exceptions of Mr. Tombs CHAP. 1. Sect. 1 A twofold Worship of God Natural Worship what it is What the Law of Nature teacheth with respect to Worship That God is to be worshipped Of Atheism The sayings of Cicero and Seneca touching the Opinions of the Nations with respect to a Deity That God is to be worshipped in a Community that he is to be worshipped according to his own will The pretences of Zaleucus Lycurgus Minos Numa the most famous Lawgivers amongst the Gentiles and their imposition of Laws The famous saying of Socrates in Plato touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner of Worship prescribed by the Godds That the Voice of God is to be hearkened unto when and in what manner he shall be pleased to speak The Gentiles owned but one chief Deity The custom of the Nations in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diabolical Oracles leading them thereunto which they supposing to be the voice of the Godds obeyed Instituted or Ceremonial Worship wherein it consists Hearing the Word such a Worship Mr. T. declines the matter in controversie Men do not worship God in Hearing when they hear 1 Thess 2. 13. opened and explained HAving already answered what Mr. T. was pleased to premise in his Epistolary Preface to the Reader so far as we are or can be supposed to be concerned we are now ready to attend his further motion toward the discussion as he phraseth it of the Book it self which is as he saith distinguished into a Preface and ten Chapters How suitable the method is or comprehensive in his judgment I am little concerned it seem'd to me to answer my aim and intendment which was solely the clearing Truth and satisfying the Scruples of tender Consciences in the matters we were enquiring after The first thing Mr. T. is pleased to take notice of is an Assertion of mine in the Preface to the ensuing Discourse wherein I affirm that the matter we were to treat of is one part of the instituted Worship of Christ under the Gospel from whence he takes occasion in his first Section to run forth into a discourse touching the derivation of the word Worship and very learnedly tells us that it
nor the practice of them in the Worship of God under the Old Testament do at all hinder them from depending on the meer Institution of Jesus Christ as to those especial ends of the glory of God in and by himself and the edification of his Church in the Faith which is in him whereunto he hath appointed them nor as unto the special manner of their performance which he requireth in which respects they are to be observed on the account of his Authority and Command only Mat. 17. 5. 28. 20. John 16. 23 24. Heb. 3. 4 5 6. Eph. 1. 22. 2. 20 21 22. Heb. 12. 25. In the explication whereof he speaketh after this wise The principal thing we are to aim at in the whole Worship of God is the discharge of that duty which we owe to Jesus Christ the King and Head of the Church Heb. 3. 6. 1 Tim. 3. 15. This we cannot do unless we consider his Authority as the formal reason and cause of our observance of all that we do therein If we perform any thing in the Worship of God on any other account it is no part of our obedience unto him and so we can neither expect his Grace to assist us nor have we his Promise to accept us therein for that he hath annexed unto our doing and observing what ever he hath commanded and that because he hath commanded us Matth. 28. 20. This promised Presence respects only the observance of his Commands Some men are apt to look on this Authority of Christ as that which hath the least influence into what they do If in any of his Institutions they find any thing that is suited or agreeable to the Light of Nature as Ecclesiastical Societies the Government of the Church and the like they say are they suppose and contend that that is the ground on which they are to be attended unto and so are to be regulated accordingly The interposition of his Authority they will allow only in the Sacraments which have no light in Reason or Nature so desirous are some to have as little to do with Christ as they can even in the things that concern the Worship of God But it would be somewhat strange that if what the Lord Christ hath appointed iâ— his Church to be observed in particular in an especial manner for special ends of his own hath in the general nature of it an agreement with what in like cases the Light of Nature seems to direct unto that therefore his Authority is not to be considered as the sole immediate reason of our performance of it But it is evident First that our Lord Jesus Christ being the King and Head of his Church the Lord over the House of God nothing is to be done therein but with respect unto his Authority Mat. 17. 5. Eph. 4. 15. 2. 20 21. Secondly and that therefore the suitableness of any thing to right Reason or the Light of Nature is no ground for a Church-observation of it unless it be also appointed and commanded in especial by Jesus Christ Thirdly That being so appointed and commanded it becomes an especial Institution of his and as such is to be observed so that in all things that are done or to be done with respect unto the Worship of God in the Church the Authority of Christ is alway principally to be considered and every thing to be observed is commanded by him without which consideration it hath no place in the Worship of God Thus far he with convincing brightness and evidence 'T is true Mr. T. tells us there are some particularities which God hath tied us to in the New Testament in hearing But of what nature they are he expresly tells us not Whether such as do constitute it New-Testament-Worship without which it is not or cannot be accounted to be so The Scriptures cited by him are not wholly strangers to such a thing First Mat. 17. 5. fairly intimates that what ever is to be done in the New-Testament-Worship is to be done solely upon the Authority of Christ In v. 2. we have an account of Christ's transfiguration before Peter James and John Vers 3. Moses and Elias appear talking with him Moses was the great Lawgiver to the Old-Testament-Church Deut. 33. 21. i. e. in the portion or inheritance which Moses the Lawgiver according to the Command God had given to the Gadites Elias was the great Reformer of the Church in the dayes of Jezebels Apostacy from God men of great renown in their day Peter and the rest of them being amazed cryes out It is good for us to be here let us make three Tabernacles one for thee one for Moses and one for Elias Whereby he seems to equalize them with Christ each of them a tabernacle v. 4. What saith the voice of God v. 6. While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him And Mark tells us chap. 9. 9. That suddenly when they looked about they saw none but Jesus Moses and Elias were vanished and gone The intendment of the whole seems to be this That though betwixt Christ Moses and Elias there was a sweet coalescency and agreement they talked together yet in the Worship of God under the Gospel not Moses nor Elias but only Christ is to be hearkned and attended unto Therefore but a reasonable postulatum that the whole of the Worship of Christ in the times of the Gospel be divolved upon the Scriptures of the New-Testament He being appointed and deputed by the Father solely to be attended unto for Laws and Directions touching it for which also he came from the bosome of the Father John 1. 18. By whom he hath spoken to us in these last dayes Heb. 1. 2. To whom fulness of Power and Authority is delegated by the Father Mat. 28. 18. From whence the Commission to the Apostles for preaching the Gospel v. 20. doth originally spring and consequently our hearing or attending upon Preachers in that work is to take its measure from the Laws and Statutes which as Lord of the Family he hath given forth thereabout for his Houshold to observe and do Nor 2dly doth Luk. 10. 16. cited in the second place by this Animadverter serve to any other purpose but to cut the throat of the cause he hath at present undertaken the management of They are the words of Christ unto the Seventy whom he sent two and two before his face v. 1. and prove thus much That hearing those that are sent out by Christ is a positive Institution of his and such an Institution that therein we hear him which proves not the lawfulness of attending upon the Ministry of such as act not by vertue of any Authority received from him but the contrary If the Argument Christ here useth be valid That he who heareth them whom he sends in his Name heareth him and he
the Sabbath Baptism Lord's Supper c. and I do so in this dispute Answ Egregie dictum excellently said indeed as if because we affirm that whatever is to be practised in Instituted Worship in the time of the Gospel is to be wholly bottom'd as to the Law and Precept instituting it upon some Commandment of Christ in the New-Testament therefore we assert that no use may be made of the Scriptures of the Old-Testament treating thereabout by way of prophecy or otherwise which is a Consequence this learned Animadverter will never be able to make good 'T is true many learned men do make use of some places of the Old-Testament to prove the morality of one day in seven or the seventh part of time not as I remember except Psa 118. 24 which some conceive by way of prophecy speaks of the Lord 's honouring the first day for the confirmation of the observation of the first day which they conceive Christ's resurrection on that day the practice of the Primitive-Church meeting together for the solemn Worship of God 1 Cor. 16. 2. Acts 20. 7. the appellation the Lord's Day which they judge is given to it c. is a sufficient warrant for their observation thereof in Gospel-times They plead not for Baptism or the Lord's Supper upon any other bottom than Gospel-Institution or their preception by Christ in the New-Testament Though 't is true as touching the subjects of the one and the other they judg they may by way of analogy argue somewhat from Old-Testament-Scriptures from which apprehension they see nothing so weighty in what is tendred by Mr. T. notwithstanding his brag and immodest Assertion pag. 18. Sect. 14. that such a way of arguing is irrational as if wisdom rested with him and he had the measure of it and a man could not differ from him but he must be a block or bruit to influence their departure That because the granting the Assertion would be disadvantagious to the Author and the Separatists therefore it should be in Mr. T. his opinion an unreasonable postulatum to devolve the question upon the Scriptures of the New-Testament I understand not He takes not a measure I presume of the reasonableness or unreasonableness of requests from their advantagiousness or disadvantagiousness to such contemptible creatures as we and should he do so he were much to blame as to infer from hence therefore I see no reasonableness in his Postulatum which is introduced not as the natural issue of any thing premised which he knows it is not but meerly for pomp and shew Sect. 3. The judgments of the Antients no sufficient substratum to build my practice upon in the Worship of God The opinion of the Antients â—hemselves in this matter None but the Spirit of God speaking in the Scriptures can satisfie the consciences of any dissatisfied in matters relating to Worship Our Faith not to be resolved into the Testimony of men which is a principle decryed by the Antients and Protestant Churches The consciences of none can be satisfied in what is written by the Ancients before they are assured 1. that what they read as or are told is theirs be indeed so and not counterfeited nor adulterated 2. That in their Writings they were as the Apostles and Prophets guided by an unerring Spirit The true use of the Testimony of the Ancients Congregational-Principles owned by them Of Councils and Schoolmen THe fourth Section is fronted with this The judgement of the Ancients not useless in this Controversie as if the Author of the Sober-Testimony had asserted it to be so which Mr. T. knows he no where doth This indeed the words of the Author not perplexing our selves nor the consciences of any with the judgments of men in generations past wherein they cannot acquiesce fairly intimate 1. That the judgment of none of the children of men though never so famous in their generation since the Apostles fell asleep is a sufficient Substratum to build my faith and practice upon in the Worship of my God In which we have the concurrence of the Ancients themselves Basil tels us that it is necessary and consonant to Reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions Regul contract 95. p. 902. And Austin Epist 112. ad Paulin. saith If a matter be grounded on the clear authority of the holy Scriptures it is to be believed without all doubt but as for other witnesses and testimonies upon whose credit any thing may be urged unto us to believe it it is lawful for thee either to credit or not to credit them according as thou shalt perceive them of weight to deserve or not to deserve credit Origin saith Homil. 1. in Hierem. We must of necessity call the Scriptures to witness for our senses and interpretations without them are of no credit Famous is the saying of Cyril Bishop of Jerusalem Catech. 4. p. 15. We must not deliver any thing though never so small without the holy Scriptures neither may we be led away with probabilities and shews of words neither yet believe me barely saying these things unto you unless you also believe the demonstration thereof from the Scriptures for the security of our faith ariseth from the demonstration of the holy Scripture 2dly That not the sayings or judgment of the Ancients but the clear Testimony of the Spirit of God speaking in the Scriptures is sufficient and efficacious for the satisfying persons that are dissatisfied in any thing relating to Faith or Worship Come to a poor soul under real scruples of spirit with respect to these and tell him this Father is of this opinion and that Father of that you do but oleum operam perdere when you have said all he remains as he was dissatisfied and so will do without evidence from Scripture More than these two things the Animadverter cannot righteously infer from the expression he discants on What saith he to these not a word more or less And I am apt to believe of Mr. T. that he is a man of greater modesty than to oppose them He tells us indeed that it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of the Church of England was allowed of by the first Fathers and Writers what truth there is in this suggestion shall by and by be manifested He will not say surely of what good use he supposeth it to be that the faith of any is to be resolved into their testimony which it must be if what they say satisfie the scrupling conscience i. e. I must believe what they say is true because they say it else that they say it will never tend to my satisfaction which yet is an homage and duty that we owe to none but the Lord. A principle decryed and abhorred by the Ancients themselves The saying of Austin Epist 48. is known
Audi dicit Dominus non dicit Donatus aut Rogatus aut Vincentius aâ—t Hilarius aut Ambrosius aut Augustinus sed dicit Dominus And Epist 112. I will not have you follow mine authority to think it necessary that you believe any thing therefore because I say it And generally abhorred by the Reformed Churches The Helvetian Confession speaks roundly and fully to this matter Quapropter non patimur nos c. Wherefore we suffer not our selves in controversies of Religion or matters of Faith to be imposed upon with the bare opinions of the Fathers or determinations of Councils much less by received customs or the multitude of persons thinking the same things or by prescription of long time We admit no other Judge of Faith than God himself pronouncing by the holy Scriptures what is true what false what is to be imbraced what not We rest in the judgments of none but such as are spiritual taken from the Word of God Harmon Conf. cap. 2. Certainly Jeremiah and the rest of the Prophets grievously condemned the Councils of the Priests instituted against the Law of God and diligently admonished that we hearken not to Fathers or go in their wayes who walking in their own inventions decline from the Law of God Before the consciences of any can be satisfied in the judgment and practice of the Fathers primitive Writers two things they had need be assured of 1. That what is handed out to them be indeed their sayings and practices whose they are pretended to be For suppose my conscience ought to be satisfied in what they say or do yet I had need be assured that what I reade or hear of their sayings or practices be indeed theirs and not the interpolations or impostures of others fraudulently mixed in their Writings and imouted to them which this Animadverter knows to be no easie matter to assure any body of The most of them have unquestionably been exposed to corruption and adulteration by them into whose hands they have fallen from whom we have received them Particular instances whereof lie near at hand to be produced were it needful Of Ignatius his Epistles some talk much that they are at least wondrously corrupted if not wholly forged and counterfeit were easie to demonstrate To mention only what you have Epist. 2. Fear and reverence your Bishop as Christ for so the holy Apostles commanded you He that obeyeth the Bishop and Presbyters is within the Altar and abides pure but he who doth any thing without the Bishops and Presbyters is without the Altar defiled in his conscience and more miserable than an Infidel For what is a Bishop but one endued with the power of Christ who is God whose prescript as man he follows and obtains Authority more sublime than all Empire and Principality And what is the Presbytery but an holy Council the Counsellors and Assessors of the Bishop And Epist 7. speaking of the same persons Amongst all men I will not say none are more excellent but none can be found so like to God c. Expressions that the simplicity of that Age was wholly ignorant of and could not entertain without a blush nor think of but with great abhorrency of spirit The like may be said of other of the Ancients Ambrose is made to speak after this rate The Episcopal honour and dignity can be by no comparisons adaequated if you compare it to the fulgor of Kings and diadem of Princes this would â—e as much beneath it as if thou shouldst compare Lead to the brightness of Gold For thou mayest see the necks of Kings and Princes bowed down to the knees of Priests c. De Dignitat Sacerd. cap. 2. And cap. 3. There is nothing in this World to be found more excellent than Priests nothing more sublime than Bishops Which those who have in the least enquired into the state of affairs in that Age will be constrained to acknowledge to be counterfeit and spurious The like may be manifested of the rest and of these in other points but that design would require a Treatise by iâ— self larger than we intend this to be But 2ly suppose things with respect to them were otherwise than we have manifested them to be and we could be ascertained that thus they said and writ thus they did and practised we had need ere our consciences could be satisfied be ascertained of one thing more viz. That in their Writings they were as the Prophets and Apostles guided by an unerring Spirit that in their practice they were to be our examples for if I am not assured that what they write is infallibly true I am not to believe it for sure it will not be pleaded that there is any obligation lies upon me to imbrace what any man saith right or wrong because he saith it and yet except I believe it conscience will not cannot be satisfied in their indoctrination Now this is infallibly false Mr. T. knows who writ retractations of a great deal he had writ before and had he lived longer we might have see more Books of retractations And this they themselves acknowledg So Austine I cannot deny but there are many things in my Works as there are in the Writings of my Ancestors which justly and with good discretion may be blamed D. 9. Negat And Anselme writes that in their Books which the Church reads many times are found things corrupt and heretical Comment in 2 Cor. Let the wise Reader peruse their Books and he shall find this true that I say The same may be said of the practice of the Fathers Of what they did we have uncertain rumours wherein they acted exorbitantly and not according to rule they are not to be heeded So that not what the Father 's said and did is sufficient to satisfie my conscience in any point but only what Jehovah speaks in the Scripture All which I say not to detract from the true worth of the Worthies of old but to manifest the weakness of Mr. T. his Assertion That it will not conduce much or be of good use to satisfie mens consciences c. wherein truly it is of no use at all not being appointed by the Lord for such an end though I deny not but to other ends and purposes it may be useful as for stopping the mouths of Adversaries who glory in the Fathers and primitive Writers as if they were all for them To remove prejudices out of the minds of people against Truth upon account of its seeming novelty c. as I said in S. T. Nor shall I at any time refuse for the manifestation of the vain brag of persons that they have all Antiquity on their side though I cannot admit of what they say into my Creed because they say it the only foundation of Faith being the infallible speakings of God in the Scriptures to debate from thence the matters in controversie with Mr. T. And doubt not but it may be made manifestly to appear that things are
Not one Provincial or National Church but seven particular instituted Churches First To each Church is there a distinct Epistle written Secondly Each Church had its particular Officer or Angel to whom each Epistle was directed to be communicated to the Congregation for to them in it doth Christ by his Spirit speak Rev. 2. 7 11 17 29. 3. 6 13 22. 3dly Each Church received its particular commendation bore its particular burden The Evils found in one are not charged upon the rest nor the Good found in either imputed to them generally but severally 4thly The power of Excommunication or rejection of Scandalous Offenders seems to be seated in each Church severally and apart therefore no Provincial or National Churches but Congregational For the neglect of which power some of them are expresly rebuked by Christ Rev. 2. 14 15 20. which our English Annotators apply and that truly to a non-rejection of them by excommunication and cite 1 Cor. 5. 2 6. Alas a National Diocesan Provincial Church was not then thought of Diocesan Churches were first founded as 't is said but it were no difficult task to evince that their original is antidated some scores of years by Dyonisius Bishop of Rome about 280 years after Christ or as some will about 251 he was the first that appointed the limits and bounds of Parishes Here in England they received their rise and original from one Honorius Bishop of Canterbury Polyd. Virgil. de Invent. rer lib. 4. c. 9. Nay the truth is the Churches mentioned were so far from being a Church of a Region or Nation that they were not all that lived in the same Place City or Town appertaining to the Church there As for the Church of Ephesus one of the seven Paul speaks of it as distinct from the rest of the Inhabitants Eph. 1. 1. so doth Christ of the Church of Pergamos Rev. 2. 13. I know thy works and where thou dwellest i. e. among what manner of people thine abode is Psal 57. 4. 120. 5 6. Ezek. 2. 6. Phil. 2. 15. viz. a wicked graceless ungodly people even where Satan's seat is where Satan dwelleth who were sure no part of the Church The like may be said of the rest of them 'T is strange to me that when God calls them Churches any person pretending to sobriety should dare to aver them to be but one Touching the interpretation of Mat. 16. 18. 18. 17. there are indeed great debates as our Animadverter saith betwixt Protestants and Papists amongst Protestants also and Protestants The exposition the Papists give of Mat. 16. 18. who from hence would infer that Peter and after him the Bishop of Rome was made Universal Bishop is so frivolous that 't is not worth the mentioning 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super hanc petram is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super hunc Petrum upon this Rock will I build my Church we English-men think to be very different from upon St. Peter will I build i◠The Faith Peter confessed we take to be one thing his person another 2. We find not notwithstanding this promise that Peter was the Prince of the Apostles at which lofty rate these Gentlemen love to speak or Universal Bishop If he had been so Paul much forgot himself when he said 2 Cor. 11. 5. For I suppose Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conclude for certain I was not a whit behind the chiefest Apostles And much more Gal. 2. 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed Strange that he should carry it with no more respect to the Prince of the Apostles and Universal Bishop and head of the Church-Catholick-visible 3. But if these were granted them what is this to their Pope Why Peter was at Rome Answ That is uncertain Yet should it be granted he was there it would not in the least advantage them in their present cause 'T is most certain he was at Samaria Antioch Lydda Joppa Cesaria yet no Primacy or Supremacy affixed to either of them upon that bottom 4. Yea but he placed his Chair at Rome fixed his Seat there Answ This is false and untrue nor can they ever make it appear that he did so Yet if this should be granted they are never a whit the nearer the mark except they prove 1. That a succession in this universal Unlimited Archiepiscopal power was entailed to the Church of Rome and that so that 1. Though those who ascended that Chair came to be invested therein by bribery cozenage cruelty bloo◠whilst they possessed it were Hereticks and declared by Councils to be so and their Successors Conjurers Adulterers Idolaters Atheists Blasphemers bloody Persecutors destroyers of bodies and souls of men the veriest Villains and Wretches that ever the Earth bore 2. Though this Succession hath been interrupted by a Vacancy or Interregnum of some years polluted by a Woman a Whore delivered with her Cardinals about her in solemn Procession whence Papa parit Papam peperit Papissa Papillum By the setting up of Anti-Popes two or three at a time contesting to the pouring out of much Blood wasting destroying Villages Towns Cities Cursing excommunicating one another and all that adhere to each other for the Popedom or St. Peter's Chair yet when in it and those that succeed them be they as bad or worse than they that went before must infallibly be his successor which when they prove I will be a Papist and before they shall effect this it being the grand Principle of their Religion or Superstition rather it would become all that have or would be accounted to have the least spark of Wisdom remaining in them to have nothing to do with such a generation For my part I am abundantly satisfied that the Church there is neither the Church-Catholick visible nor any particular Church as such but the Invisible-Church or Elect of God Tell the Church Mat. 18. 17. hath divers interpretations put upon it according as the interests of some lead and encline them In the language of the Episcopalians it is Tell the Lord Bishop and his Consistory but this is such an heterogeneous piece so wild an interpretation that it would put a sober man if concern'd in them to a blush to hear it mentioned 1. There were no such creatures at that day nor for some hundreds of years after Alas there was somewhat else to do than to think of erecting Episcopal Seas and Consistories when they were every day fighting with beasts and made a spectacle to Angels and men for the Truth and Gospel-sake which was the state of the Church of God for the most part for the first three-hundred years and upwards as is known 2. One man as saith precious Cotton is not the Church nor can he represent the Church unless sent by them but so is neither the Bishop nor his Commissary 3. The Bishop ordinarily is no member of the Church where the offence is committed
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-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
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
be imagined upon that supposition a measure of them by it were impossible to be taken 5. The measured Court saith the learned Mede setteth forth the primitive state of the Christian Church conformable to the Rule of Gods Word The measuring is an allusion to Ezek. 43. 7 to 10. or to building viz. That what the drawing of the Platform is to Builders the same is Measuring to God in the language of the Prophets i. e. the state of the Church figured thereby is God's workmanship 6. The measuring is as was said a clear allusion to Ezek. 43. 10. but that measuring was in order to the shewing the form of the House Let them measure the pattern ver 11. Shew them the form of the House and the fashion thereof therefore the measuring here must be for the same end too Mr. Parker further argues If God when the Church of the Jews is call'd to the Faith designs the quantity longitude latitude thereof it cannot be imagined that he hath left the dimension of the Gentile Churches to humane pleasure But when the Church of the Jews is called to the Faith he designs the quantity c. thereof Therefore Mr. T. replies 1. That the Holy City is the visible Church of the Jews c. Or that the measuring it was to design the quantity of particular Churches is not probable Answ But this is more than probable that the Holy City be it what it will is exactly formed and figured by the Lord as the measuting the City the Gates the Walls thereof doth abundantly evince If you take it for the converted Jews as some learned men do or the Gentile Churches after the fall and ruine of Antichrist to which it may be Mr. T. rather enclines 't is not probable that God should then take such exact care about the forming and figuring of the Church-societies of these and in the mean while leave his present Churches to the good pleasure of the children of men and those none of the best neither 2dly He tells us Inasmuch as the Apostle Rom. 11. 25. asserts that all Israel shall be saved he might better argue for a National Church of Christ's Institution from the visible Church-state of the Jews at their future calling than for a Congregational Church Answ 1. But then he must argue that some Church-form is of divine institution which would overturn his present structure 2. He must first prove that the Jews Church-state upon their conversion will be National which the Apostle's words all Israel shall be saved do not evince for so they may be though formed up into particular societies as some learned men think they shall 3. God's designing more diligently the quantity c. of the Jewish Church at their calling hereafter and leaving the dimension of ours to humane choice may be done Mr. T. tells us out of more special love to them Answ 1. But pag. 39. he tells us That God's leaving things appertaining to the New-Testament-Churches to be set down by man more than he did to the Jewish-Church is an Argument of greater love and care to the New-Testament-Churches than to them This needs a Reconciler 2. However he neither manifests that God bears greater love to the Jews than Gentiles which to speak properly he cannot do nor that if he did so he should bear so little love to the New-Testament-Churches as to leave them wholly to the forming of the sons of men What he adds fourthly in answer to what is further argued by Mr. Parker that the Church is compared to a City but no City is so negligently administred by man that no regard is had to the bounds and lin its thereof is greatly impertinent for though it may consist with the prâ—dence and care of good Princes to leave many things to the choice of some in the City incorporated as the ordering their Meetings c. â—s shall be found most convenient for them yet to take no more care thereabout than to suffer the City to grow up into the compass of a Shire a Nation would scarce be accounted consistant with that prudence and wisdom which should be in them And thus far of Mr. T. his reply to the famous Parkers Arguments for the Divine Institution of Churches For a close of this Section we shall briefly propose twelve Arguments for the further clearing of the truth That the Form of Churches is of Divine Institution which our Animadverter may answer at his leizure Argum. 1. If the Form of the Church be not of Christ's appointment 't is not so either because it was not needful or because Christ was not careful faithful or sufficient to institute or ordain it But neither of these is true To assert the latter were blasphemous c. That 't is needful is evident 1. There are some duties which cannot well be performed but upon supposition hereof as Mat. 18. 15. 2dly The care of the Apostles to bring such as they converted into Church-order 3dly Their diligent instructing them in their duty as members of particular Bodies and Congregations 4thly Christ's owning them who walked together in such Societies affording them his Presence promising it to them and that in opposition unto Babylonish Assemblies of the formings of man abundantly evince the needfulness thereof Besides 5thly If it be not needful they are bloodily cruel who persecute men to the loss of Estates Liberties Lives and give them up to the Devil by the sentence of Excommunication For no other reason but for refusing communion with their National Church or denying its form and frame to be of the institution of Christ. Arg. 2. If the Form of the Church be not of Christ's appointment then there must be more Lords over the Church besides Christ for the forming or figuring of Churches pro libito is an act of Lordly Authority But there cannot be more Lords over the Church besides Christ Isa 33. 22. 1 Cor. 8. 5. Jam. 4. 12. Therefore Arg. 3. If the Form of Churches be not of Christ's appointment Then is it in the power of man without any precept or authority from Christ to add to or take away from the Body of Christ for so are particular Churches as we have proved But this is contrary to 1 Cor. 12. 18 27. with Rom. 12. 4 8. Therefore Arg. 4. That which the Apostles practised in pursuance of the Commission they received from Christ is undoubtedly an Order and Institution of his But the gathering of Disciples into particular Congregations the Apostles practised in pursuance of the Commission they received from Christ Mat. 28. 19 20. with Acts 2. 41 â—2 43. Therefore Arg. 5. If the Form of Churches be not of Divine Institution Then the Church of Christ is either not his Palace Kingdom or Christ hath not that care over his Palace and Kingdom as the Princes of the world have over theirs But both these are false and highly injurious to Christ Therefore Arg. 6. That Church to which Christ hath enjoyned his
lawful Ministry where there is no Church Of this we have spoken at large Chap 4. of S. T. To which multitudes of Testimonies might be added The Churches of Helvetia Harm Confes Sect. 11. de min. Eccl. affirm The Ministers of the Church must be called and chosen by Ecclesiastical and lawful election i. e. they must be religiously elected by the Church or by some from her deputed thereunto So also do they speak Artic. 16. ibid. So the Bohemian Churches Men who are firm and strong in the Faith fearing God having received necessary gifts for the work of the Ministry of an honest and unblamable conversation by People fearing God must be chosen and called to the administration of holy things Harmon Confes Sect 11. cap 9. de min. Eccl. And they expresly tell us That they permit none to discharge the Office of the Ministry without such an Election of the Church as appears ibid. by the antient Canons thereof To the same purpose the Belgick Churches declare ibid. Art 31. But Thirdly Ordinary Officers cannot be before the Church Therefore where there is no Church there can be no lawful ordinary Officers The Antecedent is evident 1. All along the Acts we read first of the Constitution of Churches before the Ordination of Officers 2. The Scripture saith expresly That all Officers are set in the Church 1 Cor. 12. 28. Which setting doth necessarily presuppose a Church in which they are set 2dly A true Ministry cannot be in a false Church false I mean either with respect to its first Constitution or by reason of such an Apostacy as hath destroyed the essence and being of it For first A false Church is no Church of Christ Therefore in it can be no true ordinary Ministry according to the mind of Christ for the reasons before mentioned Secondly Such a Church is intrusted with no Authority from Christ therefore cannot communicate any nor send forth any to act in his Name That Christ hath intrusted his Church with power to elect and choose Officers we manifest Chap. 4. Pag. 32 33 of S. T. That any Church not right in its Constitution as is the Case of National Churches is invested with any such power is the first-born of absurdities and improbabilities 'T is the Queen the Bride the Lambs Wife that hath the Keys at her girdle not the Concubines But Mr. T. hath more to say to evince the contrary Arg. 2. If there be a true Ministry though to or in a National visible Church or Catholick then the extent which is conceived to be inconsistent with a true Gospel-Church makes not the Ministry false But Peter and Pauls Ministry to the Jews or Gentile Churches was a true Ministry though the Church were National or Catholick Therefore Answ 1. 'T is a most sad thing upon more accounts than one to be engaged against Truth such sorry shifts are men put to and driven to the use of Sophisms so puâ—rile that at other times they would be asâ—amed of Thus fares it with this Animadverter who argues so jejunely that considering what I have heard of him for a Disputant I am ready to question whether the Arguments I read be his or no. Though Truth seeks no corners yet it makes its Adversaries frequently to do so The enquiry as Mr. T. saith rightly in p. 34. is of the ministry of ordinary Pastors c. His two first Arguments relate only to extraordinary Officers viz. the Ministry of the Apostles so that we are not concerned to take the least notice of them Many such impertinencies is thâ—s Animadverters Treatise stuft with 2. Besides the Argument is inconclusive of what Mr. T. pretends to prove viz. That in a National Church or a false Church there may be a true Ministry If there be a true Ministry though to or in a National visible Church saith he then the extent which is conceived to be inconsistent with a true Gospel-Church makes not the Ministry false But Sir whether there be a true Ministry in a National Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it comes to be the medium of your Argument I am yet to learn Sure I am such kind of Arguings would deservedly be hissed out of the Schools being in themselves illogical I suppose he would have argued thus If that extent which is conceived to be inconsistâ—nt with a true Gospel-Church makes not the Ministry false Then there may be a true Ministry though to or in a National Church But the extent which is conceived to be inconsistant with a true Gospel-Church makes not the Ministry false for Peter's and Paul's Ministry to the Jews and Gentiles were true Ministries though the Churches were National 1 Cor. 12. 28. Ergo. To the Argument I answer 1. By denying the consequence of the first Proposition For though the extent inconsistant to a true Gospel-Church should not make the Ministry false yet somewhat else may What thinks he of an Antichristian Ordination or a Mission to officiat from the Antichristian Persecuting Beast and Whore though the Church were rightly constituted in and to which a man is a Preacher I conceive his Ministry is false But 2dly I deny his Minor Proposition if by Ministry he understands the Ministry of ordinary Pastors c. which if he doth not he speaks not a word to the question as he himself acknowledgeth pag. 34. the extent of a Church inconstent with a Gospel-Church renders the Church false and indeed no Church i. e. no Gospel-Church Therefore it renders the Ministry false as we before proved Mr. T. his proofs are weak and impertinent 1. Paul and Peter's Ministry was not the Ministry of ordinary Pastors as he grants p. 34. 2dly They were not Ministers in or to a National Church 'T is true they preached to the Jews and Gentiles but for the first their Church-state was virtually terminated at the death of Christ when the Vail of the Temple was rent as for the Gentile Nations they were no National Churches The forming of which ows its original as was said to a latter date So that hitherto Mr. T. hath onely hung out signs of Arguments to prove his Assertion being weighed in the ballances they are found wanting are plainly sophistical It may be in what follows he speaks more pertinently Thus he argues Arg. 3. If Ministry to Churches Hypocritical Schismatical and in some sort Heretical may be a true Ministry much more to a Church National c. those being greater degrees of falshood than this But the Antecedent is before proved from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Ergo. Answ No doubt but Mr. T. and his Associates in this work think they have excellently well acquitted themselves in this Argument but the emptiness and invalidity of it will soon appear 1. What if we deny the consequence of the Major Proposition upon supposition that there may be a true Ministry to Churches of such a complexion as that intimated it doth not
at all follow that there may be a true Ministry to and in a Church National Where is Mr. T. proof of his consequence Why these are greater degrees of falshood than are to be found in a National Church Well this is denied also What offers he to make it appear to be so Why you have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it he saith so But seriouslly Mr. T. is so inconstant to his own words principles and practices that we are afraid if we should assent to what he asserts upon that foundation we should once in seven or eight years if the minds of men in authority over us should in that time be different believe and disbelieve the same positions What if the National Church be as Schismatical Heretical Hypocritical as the Churches instanc'd in this were a facile undertaking to demonstrate I hope then it being false in its constitution which the others instanc'd in were not we may with this Animadverter's leave assert that greater degrees of falshood are not to be found in and upon them than are to be found upon his National Church Besides supposing the Churches instanc'd in to be such as M. T. saith they were they were once true Churches of Christ to whom power was delegated from him foâ— the election and choosing of Officers to act in his Name and Authâ—rity amongst them which cannot be affirmed of any National Church in the World That because a true Ministry may be in a true Church under great degeneracy therefore there may be a true Ministry in a false Church is an Assertion that this Animadverter had need to consult with some body else to help him to make good than his present Adviserâ— But 2. We crave leave to deny his Minor A true Ministry câ—nnot be in Hypocritical Schismatical Heretical Churches If they are such they are no Churches of Christ if known to be so they are not to be owned as such by them that fear him But he hath proved this from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Answ What hath he proved that these Churches were Hypocritical Schismatical Heretical nothing less 'T is true 1 Cor. 1. 11 12. Paul tells the Corinthians that he heard there were Contentions amongst them c. that the Church was schismatical he saith not That there are Contentions amongst the members of the Church of England Mr. T. cannot deny that therefore it is to be accounted a Schismatical-Church he will scarce assert 'T is true also that there were some in the Church of Pergamos and Thyatira that held false and erroneous opinions and that the Churches were too much to blame to suffer them as they did for which Christ rebukes them In Sardis the generality of the members were wonderfully declined in their spirits a time of withering decayes deadness was upon them yet was not the one an Heretical nor the other an Hypocritical Church Nor can Mr. T. make good his charge against either of them As for the Church of Pergamos Christ witnesseth of them that although they dwelt where Satan's seat was i. e. where the Roman Governour lived who was Satan's chief instrument for persecuting the Saints yet they hâ—â—d fast his Name and did not deny his Faith which is not a description of an Heretical Church They owned Christ retained cleaved to the Doctâ—ine of the Gospel i. e. the Body of the Church did though some few amongst them held strange Heterodoxies therefore no Heretical-Church The like may be said of the Church of Thyatira doth Christ charge her with Heresie doth he say the whole Body or maâ—or part of the Church was infected with the doctâ—ine of Jezebel nothing less He saith indeed that the Church was too negligent in their duty to put a stop to her seducing his Servants and intimates as if some were led astray by her But withal testifies that there were a considerable number amongst them that had not received her doctrine nor known the depths of Satan they called them depths i. e. deep and wonderful things but they were the depths of Satan Of Sardis Christ also witnesseth that there were some things remaining that he would have her strengthen i. e. some graces that were not quite extinct and dead in them and of some of them expresly that they had not defiled their garments and that they should walk with him in white for they were worthy which cannot be affimed of Hypocrites Rev. 2. 13 19 20 24 25. 3. 2 4. Therefore no Heretical nor Hypocritical Churches And I cannot but wonder at the confidence of this Animadverter to affirm it of them after the testimony Christ gives touching them it being little less than giving him the lie to his face So that of this Argument we shall 't is probable hear no more Of his fourth Argument we need say no more but this that the Ministry therein mentioned is the Ministry of the Apostles which he grants not at all to relate to our present Question If he can make good this Consequence the Apostles who were extraordinary Officers immediately sent forth by Jesus Christ were true Ministers afore the regular constitution and discipline of Churches without their election or mission Therefore Pastors and Teachers who are to be chosen by a Church regularly constituted are true Ministers though not so chosen he will be able to reinforce this Argument else he must never bring it into the field more His fifth Argument in brief is The denomination of true Ministers is from the truth of their Doctrine and no other form denominating them But there may be a Ministration of true Doctrine in a false Church Ergo Answ 1. The Major is most false the denomination of true Ministers is from somewhat else beside the truth of their Doctrine viz. A regular Mission according to the mind of Christ or an entrance in by the Door else they are not true Ministers but Thieves and Robbers What places they are before-mentioned that he saith placeth the truth of Ministry in the Doctrine taught and no other thing I cannot tell and do assure him that when he brings one place to prove it I will be his convert Col. 1. 6 7. saith no such thing Epaphras preacheth the Truth of God to the Colossians and is said to be for them a faithful Minister of Christ therefore the denomination of true Ministers is from the truth of their Doctrine and nothing else is one of those consequences are frequently imposed upon us without the least shadow of proof 2dly That 't is the duty of true Ministers and in some sense their property to preach and promote Truth is most certain Paul tells us 2 Cor. 13. 8. that they could do nothing against the Truth but for the Truth But that the denomination of true Ministers is from the truth of their Doctrine and no other form denominating them is I suppose asserted by our Animadverter in haste and will upon second thoughts be retracted
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
in S. T. reflects sadly upon its authority and perfection which is the next thing we affirm to evidence the truth of the major Proposition This M. T. saith is true with respect to all Doctrinals of Faith and Manners and Worship in respect of Essentials but not of Accidentals thereof undetermined in the Scripture Answ 1. The unscripturalness and vanity of that distinction we have already discovered 2ly We had thought that the perfection of the Scripture had consisted in this that the whole of that obedience that God required of us had therein been stated and enjoyned for which end we conceive it was at first commanded to be written and hitherto by the wonderful gracious providence of the Lord continued to us The Accidentals of Worship are either part of that Obedience we owe to God or they are not If not how come they to be such parts of Worship as without them we are interdicted to perform it or indeed whence is it that we are tendring them up to God when all our Worship is nothing else but the solemn tender of that Obedience that we owe to him if they are then there is some part of our Obedience that is not prescribed in the Scripture then is the Scripture imperfect and that with respect to the main end for which it was given forth viz. to indoctrinate and direct us in the whole of that Obedience that God requires of us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle l. 2. de Coelo c. 4. But this is contrary to 1. The testimony and witness of the Spirit of God speaking in the Scriptures 2 Tim. 3. 15. Prov. 2. 1 9. Isa 8. 20. 2 Pet. 1. 19. Luke 1. 4. John 5. 39. 20. 31. 2 Cor. 4. 6. Lukâ— 10. 26. 16. 29. Deut. 12. 8 32. Prov. 30. 5. Mat. 22. 29. Gal. 1. 8. Eph. 2. 20. Heb. 4. 12. Rev. 22. 18. 2dly To the Witness of many of the Worthies of the Lord in their day The renowned Waldenses or the Church of Christ in the Wilderness some hundreds of years ago declare and attest that nothing is to be admitted in Religion but what only is commanded in the Word of God that all mens Traditions are to be rejected and therefore this singing and superfluous chanting in the Chancel to be left It is necessary and consonant to reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions saith Basil Regul contract 95. pag. 502. God will ask no more of a Christian Believer in this life but only to obey the Precepts of that most blessed Law If any Prelate of the Church require more or else any other kind of obedience than this to be used he contemneth Christ exalting himself above God and so becâ—meth an open Antichrist saith the Lord Cobham in the Confession of his Faith offered to Hen. the 5th about the year 1413. Chrysostom calls them a most exquisite rule and exact square and ballance to try all things by Augustine expounding Gal. 1. 8. saith If we or an Angel from Heaven declare unto you either concerning Christ or his Church any other matter belonging to our Faith or Life any thing but that which you have received in the writings of the Law and the Gospel let him be accursed Cont. Lit. Petilian Don. l. 3. c. 6. de unitat Eccles cap. 11. Et honos praeter mandatum est dedecus God is dishonoured by that honour that is ascribed to him beyond his own prescription saith Hierome Yea 3dly our Protestant Divines disputing with the Papists about an universal Head of the Church Cardinals Purgatory Mass c. have ever thought this one good Argument against them that they find them not commanded in the Scripture and to assert them needful or lawful to be used in the Church of Christ they affirm to be derogatory to the perfection of the Scripture Suppose a Papist â—o say 'T is true the Scripture is perfect with respect to the essential parts of Worship not so with respect to Accidentals such as are Cross Spittle Salt in Baptism Holy Water Pope Cardinals Crosses c. What would Mr. T. answer hereunto 'T is a thousand to one but the same Answer would stop his own mouth in the reply to the Argument undertaken to be refuted by him We add in S. T. as a further confirmation of the truth of the Proposition under debate 7thly That God condemns not only that which is done against the warrant and direction of the Word but also that which is done beside it Deut. 4. 2. 12. 32. Mat. 15. 9. Lev. 10. 1. Prov. 30. 6. Jer. 7. 31. To which Mr. T. replies 1. That the Assertion understood of Accidentals of Instituted Worship is false Answ 1st Very good It seems then it is lawful to add what we please as accidental parts of instituted Worship for God no where condemns our doing so Altars Candles Crucifixes Baptism with Spittle Salt c. Dedication of Churches to He-Saints and She-Saints with the Inscription of Laus Deo S ta Helena of the Popes make Baptism of Bells the whole Farrago of Popish Inventions may by Mr. T. his arguing be introduced for these are but Accidentals of Worship and no where expresly interdicted Secondly The Protestant Divines have ever thought this a sufficient convincing Argument against these fooleries of the Papists That Christ hath no where commanded them therefore they may justly reject them as unlawful Christ being the alone Pastor Eccl. 12. 11. Master Mat. 23. 8 10. Prophet of his Church Acts 7. 37. Who shall dare to speak where he is silent or can do so without an open undervaluing and contempt of his Authority 'T were easie to fill many Pages with citations of Protestants to this purpose in whose Writings nothing is more frequent than this Nihil sine nihil extra nihil praeter nihil ultra Divinam Scripturam admittendum esse Peter Martyr on 2 Sam. cap. 6. pag. 212 213 saith From this History we may see that the true Worship of God he speaks of Uzzah's touching the Ark is not to be deduced from the Palestines or Ethnicks but the Word of God For God will be worshipped according to his own Praescript not our Inventions But as touching what pertains to the Worship of God nothing is to be sought without the Word of God It went ill with Uzza that he would imitate the Palestines with Nadab and Abihu that they would offer profane fire with Ozias the King that he would offer Incense in the Tabernacle when he was neither Priest nor of the Tribe of Levi. But Thirdly The Scriptures produced abundantly manifest the truth of the Assertion Let the judicious Reader seriously peruse them and they will lead him captive to the belief of it Deut. 4. 2. 12. 32. Pro. 30. 6. Strictly interdict mans adding to the Word of God which if it be not a condemnation of
the least some of the present Ministers are not guilty of them Let the Scriptures be perused if the evils mentioned may not be charged upon the most if not all of them and that without the least breach of charity I am mistaken Though 3dly The evil the Apostle calls disorderly walking is supposed to be only a Brother's living idely or not working which that it is a greater sin than what we have here charged the Ministers of England with will not in hast be believed by such as know the Lord to be a jealous God and the abhorrency of his Soul against humane Inventions in and additaments to his Worship I say supposed to be For I am of the mind that the disorderly walking v. 10. is but a branch of that disorderly walking v. 6. which may be taken in general for all kind of evil carriage and so includes in it the particulars mentioned That by tradition v. 6. should be meant only that command v. 10. is not likely 'T is rather to be extended to those mentioned 2 Thes 2. 15. And laid down as a direction or help to secure them from the cheats and innovations of Antichrist and his ministâ—â—s whom he tells them should come and that with all deceivableness of unrighteousness intimates that many should believe their lie v. 7 8 9 10 11. presses â—hem v. 15. to stand fast viz. in the doctrine of the Gospel with respect to Faith and Worship to hold the Traditions they had been taught by them v. 15. And having prayed for them v. 16 17. and exhorted them to pray for him he tells them of his Faith and Confidence touching their establishment by the Lord and keeping them from evil chap. 3. 1 2 3. And again praying for them v. 5. he presseth v. 6. to withdraw from every Brother that shall walk disorderly and not according to their Traditions i. e. shall so far side with Antichrist and his Ministers as to practise conform to his Innovations in the Worship of Christ which we prove they do And the things mentioned are known to be such Nor is it necessary that we produce an Apostolical tradition expresly against them because in matters of Worship that which is not commanded is forbidden What Mr. T. hath said in answer to Chap. 1. Sect. 3. we have already replied to To his Query Where is your Apostolical tradition for your Church-Covenant Election of Ministers we shall only say That when Mr. T. or any one for him shall be able to shew as much Apostolical tradition for the matters with respect to which we charge the Ministers of England as disorderly walkers as the learned Ainsworth Cotton Bartlet and we our selves in S. T. have shewed for the matters instanced in by him we shall surcease our accusation and acknowledge we have done them wrong That which he adds 3dly If every one that hath not a written Apostolical tradition for what he doth walks disorderly then every one that sins walks disorderly will receive a speedy dispatch Answ He doth so Yea but then this Author saith he if he be not a Perfectionist nor thinks himself excluded from the number of those of whom Jam. 3. 2. 1 Joh. 1. 8. is a disorderly walker and to be separated from Answ Setting aside his scoff which becomes him not at all I answer First Disorderly walking is twofold 1. Private known only to a mans own self which is matter of burden sorrow and lamentation to him under which he groans and wars against it 2dly More publick which is twofold 1. Such as through weakness and the remainders of corruption the Children of the Lord do fall into which they are ashamed of grieved for and are thankful to any that shall reprove them for it and help them against it Or 2. Such as is owned avowed men justifie themselves in the practice of will not whatever is said against them be reclaimed from Persons guilty of disorderly walking in this last sense we say are to be separated from and that this is the case of the Ministers of the Church of England is notoriously known He proceeds and tells us 4thly The present Ministers will be apt to alledge for themselves that they have Apostolical tradition for those practices for which they are accused as disorderly walkers viz. Rom. 13 1. Heb. 13. 17. and be ready to recriminate us for separating from our Brethren disobeying our Ministers and Governours commanding things lawful Answ 1. 'T is very like they may do the one and the other As for the latter Si accusari sufficiat nemo erit innocens Let them or â—ny for them prove that we have separated from any of them and therein broken any rule of the Gospel of Christ that they are by vertue of any appointment of Christ our Ministers and Governors whom we ought to obey and that the things required are lawful and they will be supposed to say somewhat that we are concern'd to take notice of but till then we are innocent Rom. 13. 1. Tells us We must obey the Powers that are of God but saith not we must do so in that which is sinful in their additaments to the Worship of Christ In such cases neither Solomon nor Jeroboam was to be obeyed neither Kings Popes or Bishopes are to be subjected to The Renowned Hus tels the Council of Constancâ— to their face that If the Popes Commandment be not concordant and agreeable with the Doctrine of the Gospel or the Apostles 't is not to be obeyed And cites Isidore speaking thus He which doth rule and doth say or command any thing contrary or BESIDES the will of God or that which is evidently commanded in the Scriptures he is honoured as a false-witness of God or Church-Robber whereupon we are bounden to obey no Prelate but in such case as he doth command or take counsel of the counsels and commandments of Christ Heb. 13. 17. tels us we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obey our Rulers or Leaders but this doth not prove that we must obey those that we never own'd to be our Leaders that we are sure by vertue of any institution of Christ are not such and that in every foppery they shall devise Sure it was not the duty of the good people of England to obey the Guides or Rulers were set over them in the Marian dayes and yet they might with as good reason have urged this Scripture for subjection to them as these now It was a presentation institution and induction then as now together with an Episcopal Ordination that constituted them Ministers of this or that Parish Let the Individuals acquit themselves to be Ministers of Christ and we shall pay them whatever obedience can be manifested from any precept of Christ to be due to them from us but till then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But for a conclusion of all our Animadverter adds That if the Ministers were disorderly walkers and to be withdrawn from yet it doth not follow
would have them I think saith he 't is not without example in the best ordered Churches Answ 1. I remember Pope Leo the 10th in the Lateran Council Ses 2. decreed That none should preach concerning the coming of Antichrist but if the Lord shall reveal some things to others as by Amos he promiseth to do they ought not to divulge it before the Sea Apostolick hath examined it or if that cannot commodiously be the Bishop with some others he that doth otherwise let him be excommunicated From whence the Reader may easily conjecture from what quarter the present practice of the Bishops in this matter doth arrive 2dly 'T is true the Apostle would have Timothy to abiâ—e at Ephesus that he charge some that they teach no other doctrine 1 Tim 1. 3. and Titus to reject an Heretick Tit. 3. 10. and saith 1 Cor. 14. 30. If any thing be revealed to another that sitteth by the first must hold his peace But that because Paul took all the care he could to hinder the spreading of error and the preventing disorderly prophesyings as more than one speaking at once therefore 't is lawful for the Bishops in an Antichristian way by force and violence to hinder the free passage of Gospel-truths is like the rest of this B. D. Logick for which I dare say the least Smatterer in that kind of learning will say he needed not to have taken any degree in the Schools 3dly That the practice instanced in is not without example in the best ordered Churches after an unusual rate of modesty with him our Dictator tells us he doth think but he might easily have informed himself otherwise 'T is such a piece of tyranny that â—ell ordered Churches cannot bear that persons sanctified and taught by the Spirit of the Lord sound in the Faith called also according to the appointment and way of Christ to preach the Gospel should noâ— be suffered so to do without the licence of an Antichristian Foundling a dumb Idol of the Popes make call'd a Lordain I should have said a Lord Bishop Many of the worthies of the Lord have protested against as the renowned John Hus the Churches in Bohemia the most eminent in the Council of Basil as abominable and Antichristian But Mr. T. further tells us that if the Prelates silence persons when they should not they are accountable to Christ but it is no proof that their Ministry is not from Christ who submit to the commands of men who have power over them forbiding them to preach some truths Answ 1. That the Prelates are accountable to none but Christ as this Animadverters expressions intimates I am sorry to hear from him the most flattring Canonist would not say more of the Pope himself 2ly 'T is a proof that the Ministry is not of Christ that is so bounded if Pauls words be true Gal. 1. 10. 3. That Lord Bishops have any power over the Ministers of Christ by vertue of any institution of his he cannot prove the submission of Ministers unto them in things Ecclesiastical when they are distitute of such authority is so far from being an extenuation that it is an aggravation of their crime We add in S. T. 3dly That the admission of the present Ministers into their Office by a Lord Bishop without the consent of the Congregation in which they act as Officers is also forraign to the Scripture What Mr. T. hath before said in opposition hereunto is already answered What he hath further to argue shall be now considered He tells us 1. The admission of the present Ministers hath not alwayes been by Lord-Bishops some have been made by Suffragan Bishops Answ 1. The most of the present Ministers Mr. T. denyes not nor can he have their admission from a Lord-Bishop 2dly The very truth is they all have so the Suffragan Bishops he speaks of is but the Lord Bishops Deputy who represents his Lordships person in that act of Ordination and therefore what is done by him is done by the Lord Bishop 3dly Admission by a Suffragan titular Bishop is forraign to Scripture as well as admission by a Lord-Bishop He proceeds 2dly Where the Parishioners are Patrons there is the election of the Congregation Answ There are but few Parishes that as Patrons present their own Ministers and yet those that do must not have any Minister but whom the Lord-Bishop pleaseth his admission is still from him He further tells us 3dly In others there is an implioit consent in their Ancestors yielding that power to their Patron to present and an after-consent by receiving him that is instituted as their Minister Answ This is a vanity not worth the minding 1. He cannot produce any authentick Writing testifying such a reddition by our Ancestors 2. If he could though it may be supposed they may alienate what of right belongs to us as men which yet in many cases is false 't is impossible they should do so with respect of what appertains to us as Christians 3. The after-consent signifies nothing they must consent whether they will or no if they do not but testifie their dissent by abstaining from hearing them they are presented into their Ecclesiastick Courts excommunicated imprisoned ruined He adds 4thly But whether these usages be right or wrong notwithstanding them yet may the Offices of the present Ministers of England be from Christ Answ 1. This is a dictate without proof which we reject 2. That a Minister should in their names office and admission thereunto not symbolize with the Ministers of Christ and yet be his Ministers is absur'd and irrational to imagine This we have proved of the present Ministers and add that in all these they symbolize with the Popish ordeâ— of Priests which we at large demonstratâ— in S. T. what Mr. T. excepts against it shall be considered in the next Section Sect. 3. The present Ministers of England symbolize with the Popish order of Priests Of the name Priests The abolition of names once abused to idolatry Hos 2. 15. Zâ—ch 13. 2. explained Baali what it signifies Exod. 23. 13. Psal 16. 4. opened Of Orthodox Antiquity 't is no sufficient justification of what we do in divine things The Testimony of the Ancients M. T. his arguing and Baronius the Papist alike Ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The book of ordering Priests and Deacons is stolen out of the Popes Pontifical as is evident by the parallel drawn betwixt them THat the present Ministers of England symbolize witâ— the Popish order of Priests we evince in S. T. under several considerations 1. They are both called and own themselves Priests which being a term borrowed either from the Priests of the Law the assertion of such a Priesthood being a denial of Christ come in the flesh or from the Priests of the Heathen from whom the word Orders is undoâ—btedly borrowed or from the Antichristian Church of Rome such idolatrous superstitious names being commanded by the Lord to be abolished Hos 2. 15 Zech
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
Soveraignty over the Subjects of his Kingdom with respect to Worship be granted by him to any of the sons of men absolutely or conditionally If the first tâ—en must the Church be governed by persons casting off the yoke of Christ trampling upon his Royal Commands and Edicts for so its possible it may fall out those that attain this Headship may do as its evident many Popes of Rome the great pretenders hereunto have done If the second let one iota be produced from the Scripture of the Institution of such an Headship with the conditions annexed thereunto and we shall be so far from denying it that we shall chearfully pay whatever respect homage or duty by the Laws of God or man may righteously be expected from us But this we conceive will not in hast be performed and that for these Reasons 1. The Scripture makes mention of no other Head in and over the Church but Christ Ephes 1. 22. 5. 23 29. 2 Cor. 11. 2. To this Mr. T. answers 1. We use not the title of Head but of Supream Governour yet that title being given to Saul 1 Sam. 15. 17. and others 1 Cor. 11. 3. Ephes 5. 23. Exod. 6. 14. and may be used Answ 1. What We Mr. T. means when he saith We use not the title of Head I know not 't is the usual form of the present Ministers to stile the King in their prayers Under Thee and Thy Christ Supream Head and Governor But 2dly Head of the Church is a title nor to be given to any in that sence in which it is given to Christ this Animadverter grants I ask Hath Christ onely an Headship of influence to his Church communicating vital Spirits unto the true Members thereof Hath he not also an Headship of Government over it If he assert the first he knows he is departed into the Tents of the Antichristian Papal Shepherds who allow indeed such an Headship to Christ alone The second they divide betwixt him and the Pope as Mr. T. seems to do betwixt him and the King If the second be owned by him than none of the Children of men have an Headship of Government over the Churches of Christ they are not so the Supream Governors thereof as to give forth Laws and Institutions of their own for the Saints to conform to For this title of Head is not to be appropriated to any in that sense in which it is given to Christ as saith our Animadverter Besides 2dly If the Kings of the Earth are the Supream Governors of the Churches of Christ they have this Supremacy over them by grant from Christ and that either absolutely or conditionally if the first then whoever ascends the Throne of worldly Ruledom hath a right of supremacy over them though they themselves be such as have cast off the Yoak of Christ are trampling upon his Royal Laws and Edicts If the second let us see the proof thereof from Scripture with the conditions annexed to this their supremacy and we are satisfied This we told Mr. T. before but he was not pleased to take notice of it That because the Scriptures mentioned by him attribute â—he title of Head of the Tribes to Saul and the Man is called the Head of the Woman Therefore the Governors of the World may be called the Head of the Churches of Christ when that title of Head of the Church is given to none but Christ in the Scripture is such a piâ—iful non-sequitur as Mr. T. will not surely without blushing review Sir Saul was constituted by the Lord King over Israel a Man to have superiority over the Woman with allusion hereunto they are called their Head by the Spirit of the Lord But where is the Scripture constitution of the Superiority Kingship of any over the Church beside Christ Amongst whom he saith He will have no such thing Where is it that any have this title of Head of the Church ascribed to them by the Holy Ghost This must be proved or you must acknowledge the impertinency and invalidity of their present arguing the best of it is whether you will be so ingenuous or no 't is but a Fig-leaf covering that every eye can discern your nakedness through it We say in S. T. 2dly If there be any other Head of the Church besides Christ he must be either within or without the Church The latter will not be affirmed Christ had not sure so little respect to his Flock as to appoint Wolves and Lyons to their Governors and Guides in matters Ecclesiastical nor can the former for all in the Church are Brethren have no Dominion or Authority over each others Faith or Conscience Luke 22. 25. Mr. T. replies Though all in the Church are Brethren yet all are not equal nor doth Luke 22. 25. prove it Answ 'T is enough for our present purpose that all in the Church are thus far equal that being all brethren none may exercise any Ruledom or Authority over the rest without their consent nor any such Ruledom as to command in case of Worship where Christ is silent which is at least asserted Luke 22. 25. and Mr. T. may confute it when he is able Of this Scripture we have spoken at large Chap. 4. and of Rom. 13. 1. Heb. 13. 17. frequently and have fully removed out of the way what is here repeated touching the Laws of Rulers and their obligation upon Conscience nor need we add more We say further in S. T. 3dly If any other be Head of the Church but Christ then is the Church the body of some others beside Christ but this is absurd and false not to say impious and blasphemous To which Mr. T. Particular Churches in respect of that ministration and government which their Governors afford them may be said to be the bodies of their Governors Answ Boldly ventured however 1. The Church is frequently said to be the Body of Christ 1 Cor. 12. 12 27. Ephes 5. 30 32. Col. 1. 18. 2dly Is no where said to be the body of any other not of Peter Paul much less of Nero Domitian the Supream Governours of the Empire at that day By what Authority Mr. T. takes the body of Christ and joyns it to another Head besides himself I am yet to learn 3dly The Church is call'd his Body upon the account of that glorious nearness and union is betwixt Christ and them the reception of Spirits life from him their absolute indisputable subjection to him Is the Church the body of any other with respect hereunto beside Christ Where is it so called Is it united or in subjection to any other besides Christ as the Woman is to the Man upon the account whereof she is call'd his body Ephes 5. 28. his I say not anothers That Mr. T. should assert That upon the same account the Church may be called the body of some other beside Christ We add 4thly There was no Head of the Church in the Apostles dayes but Christ That upon any
c. that never entred into the heart of Christ the judicious Reader will easily from what we have already offered discern the impertinency of Ezra 6. 7. and 7. 13. Dan. 3. 29. and 6. 26. to the present design 'T is true as he saith Christianity alters not civil Relations or Estates 1 Cor. 7. 24. And 't is as true that if in the time of my infidelity I have been the servant of men that are my Political Masters with respect to Worship though I am whilst I continue their servant to perform faithful service to them with respect to things Civil yet am I not to own them or subject to them as my Lords Governours with respect to the Service of God therein one only being my Lord and Master viz. Christ 2. I say not that all the Kings of Israel were Types of Christ but that the Kings of Israel were so i. e. some of them nor do I restrain the word Israel to the ten Tribes but to the twelve headed by David Solomon a pair of eminent Types of the Messiah That Christ and the Apostles yeelded subjection to Civil Powers with respect to things sacred of which this Animadverter must speak or he speaks impertinently is a gross mistake unworthy so learned a person We say in S. T. 3dly That the Kings of Israel were Heads of the Church is false God was its alone Head and King Hence their Historian saith Their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they would needs choose a King God said They rejected him to whom even as to their Political Head a Shekel was paid yearly as a Tribute called the Shekel of the Sanctuary True indeed as they were a Political Body they had visible Political Governours but that these had any Headship over them to make any Laws introduce Constitutions of their own framing in matter relating to Worship will never be proved To which Mr. T. replies 1. That the Church of Israel was different from the Kingdom of Israel is one of the proper opinions of those who would establish from that example an Ecclesiastical Independent Government in the Church distinct from the Civil Government of the State Answ 1. 'T is no matter whose opinion 't is if Truth it ought to be imbraced 2. That there is a real and formal distinction betwixt the two Societies Church and Common-wealth is at large proved by several As Mr. Gillespy in his Aarons Rod Blossoming b. 1. c. 3. The Assembly in their Jus Divinum Hear their Reasons p. 88 89. 1st The Society of the Church is only Christ's and not the Civil Magistrates it s his House and he hath no Vicar under him as is abundantly proved by Mr. Rutherford in his Divine Right of Church-Government Chap. 27. Q. 23. Pag. 595 to 647. 2dly The Officers Ecclesiastical are Christ's Officers not the Magistrates 1 Cor. 4. 1. Ephes 4. 8 10 11. 1 Cor. 12. 28. 3dly These Officers are elected and ordained by the Church without Commission from the Civil Magistrate by virtue of Christs Ordinance and in his Name Acts 6. 3 4. with 14. 23. 1 Tim. 4. 14. with Acts 13. 1 2 3 4. 4thly The Church meets not as Civil Judicatories for Civil Acts of Government but as Spiritual Assembles for such as are spiritual viz. Preaching 5thly Should not these two Societies be acknowledged to be really and essentially distinct from one another several gross absâ—rdities would follow As 1. Then there can be no Common-wealth where there is not a Church but this is contrary to all experience Heathens have Common-wealths yet no Church 2. Then there may be Church-Officers elected where there is no Church seeing there are Magistrates where there is no Church 3. Then those Magistrates where there is no Church are no Magistrates And if so then the Church is the formal constituting Cause of Magistrates 4. Then the Common-wealth as the Common-wealth is the Church and the Church as the Church is the Common-wealth 5. Then all that are Members of the Common-wealth are because so Members of the Church 6. Then the Common-wealth being formally the same with the Church is as Common-wealth the Mystical Body of Christ 7. Then the Officers of the Church are the Officers of the Common-wealth the power of the Keys gives them right to the Civil Sword and consequently the Ministers of the Gospel as such are Justices of the peace All which how absurd let the world judge He adds 2dly That Solomon and other Kings did exercise power over Ecclesiastical persons is evident because he deposed Abiathar Answ 1. Who denies it How this proves the power of the Kings of Israel as Heads of the Church to innovate in Worship which is the thing to be proved I know not Hic labor hoc opus est And Mr. T. hath more wit than seriously to attempt it 2. Solomon deposed Abiathar not as High Pontifee or Head of the Church for male administration in Church-affairs but as King of Israel for treason against the Common-wealth in the business of Adonijah Ergo Solomon was the Head of the Church of Israel risum teneatis amici Of 2 Chr. 29. 30 and 30. 2. which he produceth to prove That the Kings of Israel had power in Ecclesiastical things we have already spoken What follows in this 14th Sect. is not worthy our spotting paper with the repetition of 1. He grants That God was the alone Head and King of the Church of Israel with respect to power Legislative to assign what Faith Worship Judicatories and what other things were necessary for that Congregation all which solely appertained to him which is all we need contend for The Kings of Israel had not any Legislative power with respect to these he grants from the power of these Kings then it cannot be argued that any have power now to innovate in matters of Faith and Worship they are not Heads of the Church invested with authority to introduce Constitutions of their own framing in matters relating to Worship as such nor had the Kings of Israel any such Authority Jam sumus ergo pares nec ab uno dissidet alter 2. What he talks of Kingly Government we are not at all concerned in All that we assert in S. T. is that Josephus saith Their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theocracie that when they choose a King they rejected God 1 Kings 8. 17. which when he attempts the confutation of we may attend him 3. That a Shekel was yearly paid to the Lord Ex. 30. 13. which continued to the destruction of Jerusalem Josep l. 7. c. 28. of the Jewish Wars he grants that it was paid to him as their Political Head he denies Now though this be not of any moment as to our present concern therein yet the truth thereof is easily demonstrated 1. It was paid to the Lord in token of their thankfulness for his delivering them from the Egyptian yoke which he did as their Political Head 2. None were
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 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 call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To
which one of their Reverend Prelates hath been moâ—e than once heard to say That the presence of Christ in the Sacramenâ— is not Symbolical but Realiter and upon that account we give adoration 't is like more are of his mind as horrible Idolatry as bowing before a Crucifix or Image 2. That Christ is not alone the Head of the Church 3. They seem to attribute greater efficacy to the Blood than the Body of Christ whilst they pray That their bodies may be made clean by his Body and their souls by his most precious Blood as they do in the prayer before that which is used at the Consecration 4. That Christ descended into Hell as if he descended into the place of the Damned as â—he Papists hold To which Mr. T. 1. 'T is in the Creed call'd the Apostles Answ 1. This is no part of Scripture Nor 2. ever composed by them whose name it bears Nor 3. is it certain when or by whom it was so done 4. To this very day it was never in any full and general Council confirmed and established So that its being in the Creed proves it not so authentick as that we are bound to believe it 5. What is said by Bishop Usher touching this matter I have not leisure to enquire since it 's put after his burial it can signifie no other descent but into the place of the damned which is as rotten a figment as ever was invented 3. Touching Man 1. They generally own I speak especially of them who are called the Church free-will And 2. an implicite Faith not in words but really and indeed whilst they say We must practise in Worship the determinations of the Church though we our selves see no reason for them because she hath determined them and that this is reason sufficient for our so doing i. e. We must in these things believe â—or Faith must preceed practice in the Worship of God as the Church believes 4. Touching Worship They hold 1. That Worship devâ—sed by man though abused to Idolatry is the Worship of God with which he is well-pleased 2. That God is more particularly to be worship'd in one place than in another and that these places being Consecrated are the Houses and Churches of God and upon that account holy and to be reverenced 3. That reading an Homilie or a few Prayers out of the Liturgie is a more excellent worship of God though no where commanded in the Scriptures than Preaching which must therefore give way to it 4. That none must be suffered publickly to worship God or privately except in their own Families but according to Forms of mans devising Which 5. they say Is the Worship of God 5. Touching the Sacraments 1. They seem to intimate that there are more than two when they say there are two only generally necessary to salvation 2. That Women may Baptize in casu necessitatis as the Papists hold and that such Baptism is valid 3. That Baptism is to be administred with a Cross in the fore-head 4. That all Children when baptized are regenerate and received by the Lord for his own Children by adoption Common-Prayer-Book of Publick Baptism 5. That Children being baptized have all things necessary for their salvation and shall undoubtedly be saved 6. That all that are baptized have received remission of sins Confirmation before the imposition of hands 7. They seem to make the imposition of hands a Sacrament when they say 'T is a sign to certifie Children of Gods grace and favour towards them Ibid. in the Prayer after the imposition of hands Yea they really do so if the definition they themselves give of a Sacrament be right viz. That it is an outward and visible Sign of an inward and spiritual Grace 8. So they to make Matrimony by that expression used by them consecrated the state of Matrimony to such an excellent mystery in one of the Collects in the form of the solemnization of Matrimony 9. They adore before the Elements of Bread and Wine 10. That the wicked and ungodly may receive it 11. That though the most notorious offenders be partakers of it yet the People that joyn with them are not defiled thereby 12. That the Body of Christ was broken the blood of Christ was shed particularly for them 6. Touching the Church 1. That under the time of the Gospel there is a National Church 2. That the most wicked and their seed may be compelled and received to be members of the Church which is notoriously known nor have they the face to deny it though Mr. T. talkes as if they would to be consonant to their principles and practice 3. That 't is not lawful to separate from this Church whoever do so are Sectaries Schismaticks to be excommunicated imprisoned a bloody error 4. That the Clergie is the Church as is the Pope and his Conclave to the Romanists 5. That these is another Head of the Church besides Christ 6. That 't is not in the power of the Church to choose their own Officers 7. That 't is in the power of Kings to appoint the highest Church-Officers 8. That Lord-Bishops are Officers of the Church of Christ though no where of his appointment 9. That Lord-Bishops can give the Holy Ghost and power to forgive and retain sins 10. That 't is in the power of a Priest to absolve from sins In the Visitat of the Sick 11. That 't is not in the power of the Church to excommunicate but the Bishop 12. That Pastors and Teachers are to be ordained by Lord-Bishops 13. That dumb Ministers are lawful Ministers of Christ 14. That the Ministry Worship and Government which Christ hath appointed to his Church is not to be received or joyned unto unless the Magistrates where they are reputed Christians do allow it And this their practice preacheth forth 7. Touching things supposed indifferent 1. That 't is in the power of the Church i. e. the Bishops in their Convocation to make that which is in it self indifferent a necessary part of Worship 2. To devise what Rites it pleaseth and add to the Worship of Christ 3. That Marriage may be forbidden at certain Popish seasons as in Lent Advent Rogation week 4. That the Cope Surplice Tippet Rochet are meet and decent Ornaments for the Worship of God and ministry of the Gospel 5. That Altars Candles Organs are necessary and useful in the Church of God Mr. T. his thoughts are vain when he thinks that they will not assert this Certainly they will not be so imprudent as to aver that they lavish the Gold out of the Bag for the erection of that in the Service of God which is neither necessary nor useful 6. That there may be Holy Dayes appointed to the Virgin Mary John Baptist the Apostles all Saints and Angels together also with Fasts on their Eves on Ember dayes Fridayes Saturdayes so called heathenishly enough Mr. T. answers They will deny this to be their Tenent and câ—tes Whitgift c. telling
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
never brings with it a return of sweetness every motion and advance against it though of the slowest is too great haste 4. Pray much for Divine Leadings and Direction before you set upon the work of making your Reply hereunto and every step you take in it And let 's discern you have been much in this duty by that meek and Gospel-Spirit with which your next shall be leavened 5. If you think it of concern seriously weigh whether this writing of yours tend to the extirpation of Popery and Prelacy with its Hierarchy and the promoting Reformation according to the VVord of God and the best Reformed Churches For Oaths the Land mourns The Lord grant we may do so too Lastly Review if you please the ensuing Collections we have gathered out of your own Writings from a cursory view of some of them which are if we mistake not opposite to what you at present plead for And if you think meet reconcile your self unto your self and blame not me Sir that I thus deal with you I do but follow the pattern you have given me in your dealing with Mr Baxter formerly and Mr. John Goodwin of late after this manner Collections out of Mr. T. his Writings If this Argument proceed it will follow there is some National Church amongst the Gentiles as of old amongst the Jews which is not to be granted In his exercitation concerning Infant Baptism pag. 21. Institution is the Rule of exhibiting Worship to God ibid. pag. 23. If Institution be the Rule of Worship it is necessary that he that shall administer the Worship bind himself to the Rule otherwise he will devise Will-worship and arrogate the Lords Authority to himself Surely the Apostle in the business of the Lords Supper insinuates this when being about to correct the aberrations of the Corinthians concerning the Lords Supper he brings forth these words 1 Cor. 11. 23. For I have received of the Lord ibid. pag. 24. The use of Sureties in Baptism and Episcopal Ordination he asserts to be Humane Inventions Ibid. p. 29. The Common-Prayer-Book and Hierarchy have no true ground from Christs Institution which alone can acquit it from Will-worspip Examer p. 3. Episcopacy is now found an abuse ibid. p. 24. I have entred into Covenant to endeavour a Reformation as well as you and though I have not had the happiness as indeed wanting ability to be imployed in that eminent manner you have been in the promoting of it in which I rejoyce yet have I in my affections sincerely desired it in my intentions truly aim'd at it in my Prayers heartily sought it in my Studies constantly minded it in my endeavours seriously prosecuted it for the promoting of it greatly suffered aâ— having as deep an Interest in it as other men ibid. pag. 26. When I consider how exact a Reformation our Solemn Covenant binds us to endeavour ibid. p. 27. 'T is a dangerous principle That in meer positive things we may frame an addition to Gods Worship They that read the Popish Expâ—sitors of their Rituals do know that this very Principle hath brought in Surpliâ—e Purification of Women ibid. p. 29. If any take upon them to appoint to mens consciences any rite in whole or in part it is an high presumption in such against Christ and against the Apostles commands to yeeld to it Col. 2. 20. Though it hath a shew of wisdom vers 23. And the Apostles example Gal. 2. 3 4 5. binds us to oppose it ibid. pag. 30. And p. 31. He commends a passage in a Sermon of Mr. Marshals on 2 Chr. 15. 2. Who admires that ever mortal man should dare in Gods Worship to meddle any further than the Lord himself hath commanded For had it been a will-Worship it had been a sin if they had received it speaking of the Circumcision of the Females there being no command to do it As it had been a sin for a Child to be circumcised afore or after the eighth day in them that altered or swerved from the appointment of God ibid. p. 37. No reason of ours in positive Worship can acquit an action that is performed from will-Worship nothing but Gods Will manifest in his Institution can do it ibid. p. 38. see p. 111 132. Full Review of the Dispute concerning Infant Baptism Sect. 1. P. 2. Against Prelacy Holy-dayes Surplice there have been many and just declamations Ibid. P. 110. The Superstitious custom of keeping Easter and receiving the Communion once a Year on that Day which I think you will be ashamed of p. 119. Unless you will altar the definition of Will-worship according to Mat. 15. 9. in point of Worship that is excluded which is not expressed p. 132. And though all do not joyn in breaking of bread speaking concerning the Godly in Bewdly some going to that Parson others declining him as a stranger to the private Meetings of the Godly and an adversary to such godly Preachers as they had gotten for the Chappel went to Mr. B. others being baptized have joyned with me He afterwards speaks of Mr. B ' s. Book charging them with Schism for Reforming themselves and afrighting people from their Society Praecurs Sect. 5. p. 10 11. The Baptized Christians with whom I hold Communion Full review of the dispute concerning Baptism Epist to the Reader The Christian Church consists not of a whole Nation but of so many persons as are called out of the world by the preaching of the Word to profess the Faith of Christ ibid. p. 221. I think my actions justifiable in celebrating the Lords Supper at Night as Christ did and admitting none but Baptized persons after profession of Faith ibid. pag. 239. Frequenting Church-meetings he makes to be one way of visible owning God ibid. p. 268. That there were some particular visible Churches in which were no Hypocrites may be true notwithstanding the Parables Mat. 13. 25. or 1 Tim. 3. 15. compared with 2 Tim. 2. 20. p. 284. There is not any likelyhood that a bare dissembled profession should make such an external relation to God and his Church ibid. p. 298. To confine the tearm Heathens onely to them that are not Christians in Name is indeed according to the vulgar speech but beside the Scripture use ibid. p. 261. We do neither in practice nor opinion maintain such impure Churches of ignorant and vicious persons as Mr. Bl. and the Presbyterians commonly do ibid. p. 262. The essence of the Church consists in the association or union of the Members which is given by such transeunt fact as whereby God separates them from others and unites and incorportes them together which I call the Church-call agreeably to the Scripture Rom. 9. 24 25 26. 1 Cor. ☞ 2. 24. which Church-call now is not by any coercive power of Rulers but by the Spirit and preaching the Gospel ibid. p. 320. Nor did I joyn any in Communion till I saw that those that did their duty in being Baptized were rejected and made