v. 10. And the children of Israel i. e. some of the chief amongst them in the name of the whole as say our Annotators shall put their hands upon the Levites by which sign saith Ainsworth they put the charge and service of the Church upon them and consecrated them to God in their name wherein they figured the Church of Christ called the General Assembly of the First-born from whence in the very next verse they are called the Offering or Wave-Offering of the children of Israel which Aaron is said to offer or wave for them v. 11. and are said v. 14. to be thus separated from amongst the children of Israel i. e. according to the Rites before-mentioned in allusion to which some think the same word is used Acts 13. 2. and Paul Rom. 1. 1. saith of himself that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated to the Gospel of God If it be objected that it is said ver 14. Thus shalt thou separate as if it were Moses his act alone the whole context confutes that vanity in which there is an apparent distinction betwixt the act of Moses Aaron and the People But here he is said to separate them because the whole of this affair was managed according to the directions given by him from the Lord to them And vers 16. to be wholly given to the Lord viz. by the People Given of the sons of Israel unto God i. e. for his Service faith Chazkum After all which they enter upon the work of the Lord to which they were thus solemnly deputed and set apart v. 11 15. This Animadverter saith indeed that the reason of the laying on of the hands of the children of Israel upon the Levites was to signifie their obedient yeelding them in their stead to God c. If he mean that it was one reason whereof it 's granted no act of worship which we perform but we thereby signifie our subjection and obedience to God If the formal and only reason his Assertion is void of truth it being as was shewed to set them apart to the office of Ministry or Service of God that they laid their hands on them nor is there the least print in v. 19 the only proof of this Assertion of any such thing 'T is true the choice i. e. the first-choice or appointment of them to this Ministry was God's the presentment of them to the Congregation Moses his act the yeelding of them or rather the solemn deputation of them to the work of the Lord not the act of the first-born meerly but of the Congregation who were called together for this purpose The Assembly in their Annotations speak clearly hereunto Numb 8. 10. The Children meaning some of the chief among them in the name of the whole Their hands the imposition of hands was used in Benedictions and Ordinations not only in the Old-Testament as Gen. 48. 17 20. Numb 27. 23. but in the New See Acts 6. 6. 13. 3. 1 Tim. 4. 14. 2 Tim. 1. 6. The Peoples putting their hands upon the Levites was partly to testifie that they gave up all carnal and worldly respects and interests in them and bequeathed them wholly to God and that they did approve of their office in the behalf of themselves in whose stead they stood in the performance of many of their ministrations But Mr. T. hath found out a grievous mistake which he again takes notice of Sect. 8. which if true enervates all that we have asserted and that is that these were not Priests they were distinct from the Levites viz. Aaron and his sons who were called of God Heb. 5. 4. without the Peoples laying on of hands But 1. Aaron and his sons were Levites Exod. 4. 14 16 18 20. 2dly Calling of God and Consent and Ordination of the People are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that though Aaron wâ—s called of God he might also be set apart by the People unto that work who were not altogether therein unconcerned as is evident Exo. 29. 4. Lev. 8. 2 3 4. This Animadverter is not ignorant of the saying of Cyprian upon that action of Moses Num. 20. 26. Sicâ—t in Numeris c. As in the book of Numbers God commanded Moses saying Take Aaron thy brother and Eleazer his son and set them before all the Synagogue God commands him to be constituted Priest before all the Synagogue whereby he instructeth and sheweth that Sacerdotal Ordinations ought not to be managed without the knowledge of the People who are to assist therein c. And Piscator upon Heb. 5. 4. saith Ministerio Ecclesiae c. i. e. None ought to exercise the Ministerial Function except he who is thereunto called of God Now this vocation is either immediate or mediate The Prophets Apostles and Christ the Prince of them were immediately called Mediately were the PRIESTS of old and Evangelists called as are at this day Pastors Teachers Governors and Deacons each of whose vocation is by the Church And Josephus tells us plainly Lib. 3. cap. 9. that all the People approved the election of Aaron to the Priesthood which God had made And l. 4. c. 2. introduceth Moses speaking to the People upon the occasion of Korah's Rebellion thus Although by the loss of that honour viz. of the Priesthood which he Aaron hath received from your own election And 't is most certain that a long time after Zadok was anointed to the office of High-Priest by the People 1 Chron. 29. 22. But the Levites were not Priests Answ 1. That they were not such Priests as Aaron and his sons is granted Priests to offer Sacrifice or burn Incense they were not nor do I any where assert them so to be Priests and Levites are sometimes in Scripture distinguished I also grant but then Priests are taken for the Sacrificing-Priests viz. Aaron and his sons to whose assistance in their ministry and service they were appointed by the Lord. Yet 2dly That the word Priests is of various acceptions in the Scripture Mr. T. cannot deny 1. The People of Israel all of them are called a Kingdom of Priests Exod. 19. 6. 2dly Persons of note eminency power and authority Gen. 41. 45. Exod. 2. 16. pass under the same denomination 3dly The first-born of the male-children Exod. 19. 22. with 13. 2. are say some so called As â—s 4thly Christ Heb. 7. 17. 5thly The Saints 1 Pet. 2. 5. The word is 6thly usually taken for Church-officers that were solemnly set apart as Ministers of the Sanctuary for the solemn management of the publick Worship and Service of God And of these with the leave of Mr. T. I would take the confidence to assert that amongst others there were of these three sorts 1. The Chief or High-Priest who alone might once in the year enter into the most Holy but not withouâ— Blood Heb. 9. 7. 2dly The inferiour and ordinary Priests who approached to the Altar of Burnt-Incense offered Sacrifices c. 3. The Levites who were a
so in that excellent Treatise and manifested that not the prophaning the Name of God by the wayes mentioned by the Animadverter which they did not but the Reformation of the Church is by those expressions Gen. 4. 26. held forth Two things he tells us the words import 1. That the Saints set up distinct or separated Assemblies for the solemn performance of the Worship of God separating themselves from the Wicked of the day which they had not done before nor had they any need so to do whilst a Reformation might be accomplished without it which it might whilst the Church was contained within the limits of one family viz. by the ejection of the Contumacious 2â—ly That being thus separated they took upon them the peculiar name of the Worshippers or Sons of God which they retained to the next horrible defection from the wayes of God about one thousand years after both which our Interpreters approve who in the Text read then began men to call upon the Name of the Lord and in the margent add to call themselves by the Name of the Lord. That from this act of the Church of God some beams of Light may be communicated to Saints now under the same circumstances they were then touching the duty of segregation and aggregation though bottom'd on New-Testament-Precepts we are apt to conceive but Mr. T. knows better Yea but 2dly this Animadverter thinks that neither by him nor any other is it shewed that a separation was approved from Preachers that teach no worse doctrine than that is held forth by the Articles Homilies c. of the Church of England or from a Church no more polluted by Idolatry or other corruptions in Worship than are charged upon the Publick enjoyned Worship of the Church of England Answ 1. That such a separation as that from the Church of England hath not been proved lawful Mr. T. doth but think The works of Ainsworth Cotton Bartlet c. manifest the contrary 2dly If he mean that it hath not been proved by that learned Author nor any others that those from whom they separated were not more guilty of pollution by Idolatry or other corruptions than the Church of England he is not a little mistaken Dr. Owen in the foresaid place manifests as far as a matter of so long standing can be supposed to be capable of evidence that they were not guilty of Idolatry in the sense that the word is taken by this Animadverter the Worship of the only true God continuing as saith Josephus even to the 7th Age with whom R. Eliezer accords and most of the Ancient Christians as Cyril Epiphanius c. But 3dly Mr. T. pittifully begs the question whilst he talks of separation from a Church no more polluted than the Church of England which should we grant him was never proved lawful nor could be yet would it advantage him nothing except he prove that the Church so called of Engl. was ever a rightly constituted Church of Christ which he knows we deny and though he frequently beg it of us in these Animadversions yet shall we never upon those terms grant him that it is so being abundantly assured of the contrary What pollution and Idolatry the Church of Engl. may be charged with and whether these are sufficient to justifie our separation from her must afterwards be reviewed He adds If Gen. 4. 26. be meant of a Reformation by setting up separate Congregations as Dr. Owen conceives S. 2. cap. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call on the Name of the Lord not from them that did as in the Worship of the Church of Engl. Answ 1. Others beside that learned man judge the words import a Reformation by setting up Separate Congregations So doth Dr. Willet who I dare say Mr. T. will acquit of the guilt of Separation who having rejected other interpretations of the words fixeth upon this asserted by him But now saith he when as the Worship of God began to be corrupted and prophaned in the wicked posterity of Cain then Adam Seth and other of the Righteous Seed began publickly to exercise Religion and to have their holy Meetings and Assemblies for the Service of God And afterwards more fully from Mercerus Wherefore the true meaning is as before expressed that now the Church of God being increased to a full number did make a publick Separation in their Worship from the generation of the Wicked and began apart in a solemn manner to worship God But 2dly That they separated to call on the Name of the Lord is true The end of their Separation was to worship God as a people alone from the wicked of the world amongst whom they lived according to his own Appointments nor can a Separation from any for any other ends be justified But this evidenceth that those they separated from did not call on the Name of the Lord. Ans Not at all They did call upon his Name That there was no Worship amongst them will not be asserted No Nation under the thickest darkness that ever overspred the World but had some worship of the Godds amongst them The worship of Idols properly so called was not yet invented as was said from Josephus c. nor introduced so that 't is evident they did call upon the Name of the Lord i. e. they had not rejected the true God nor all Worship of him This indeed follows that they had much degenerated in their Worship of him This we prove of the Church of England which would justifie our Separation from it as it did theirs from them could no more be said therein As for what he saith of Noahs Separation that it was from men that had fill'd the earth with violence 'T is true they had done so and that with other things mentioned chap. 6. 1 2 3 4 5 11. was the ground of Noah's Separation from them and God's sweeping destruction upon them Their apostacy from the pure Wayes of God that began in their toleration of the Wicked upon carnal respects in their societies arose at length to that height that the whole Earth was corrupt i. e. all the inhabitants of the World except Noah and his Family had depraved God's pure Worship as precious Ainsworth expounds it and the word frequently signifies Exod. 32. 7. Deut. 32. 5. Judg. 2. 19. 2 Chron. 27. 2. with 2 King 15. 35. and filled with Violence or Injustice and cruel dealings to men The usual pair we find walking hand in hand all along the Scripture Degeneracy in respect of Worship in the Ecclesiastical Violence and Oppression in the Civil state And now the Animadverter will yeeld it necessary to separate which is as much as we need to justifie our Separation Degeneracy of Worshop we prove the Church of England guilty of and Violence and Oppression open Unrighteousness and Injustice we every where meet with As if the Iron-Age had again took
asserted so it gives us light into the intendment of the Spirit of the Lord in the rest instanced according to the measure whereof they are to be interpreted Nor can it be otherwise the holy and wise God having given forth Laws for his People to walk by they must needs be perfect and compleat To accuse them of Imperfection as to the end for which they were given forth and they were given forth for a Law and Rule to walk by is to accuse and charge the infinitly holy and blessed God with Imperfection That a People having a perfect Law revealed to them to conform to should not be indispensibly bound so to do is the first-born of improbabilities and absurdities But Mr. T. will prove the contrary we attend his dictâ—tes He tells us 1. Our Lord hath determined the contrary Answ But this is nothing to the purpose We say not that they were so bound to the observation of these Laws that God could not dispense with them that he sometimes did and at last at the least as to one part of them that emiâ—ently related to instituted Worship he hath wholly removed and taken out of the way but so bound that it was not lawful for any of the sons of men to add to or deâ—â—act from them The case of the Disciples plucking the ears of Corn and David's eating the Shew-bread is not at all to the business Christ who was present with the Disciples waâ—râ—nting the action who is Lord of the Sabbath and might have done so had they on that day done some greater work than the plucking the ears of corn And this he asserts as one part of the plea he makes for them Matth. 12. 8. The Animadverter will never be able to make good this consequence Christ the Lord of the Sabbath dispensed with his Disciples when they brake a Law of the Sabbath though indeed the plucking the ears of Corn was no breach of any Law of the Sabbath but of the Tradition of the Elders who by their corrupt glosses had nefariously added to the Law granting for Argument-sake that they had done so Therefore the people of the Jews were not bound to conform to the Laws given to them by the Lord for the management of their Ecclesiastical and Civil Affairs without addition or diminution And as for the matter of Shew-bread and David's eating it it was 1. A case of necessity an extraordinary case which the Lawgiver might dispense with under such a circumstance and yet the people of the Jews bound to conform to his Statues and Judgments without addition or diminution 2dly 'T is evident that David did nothing but what the Law of God permitted him to do 'T is true Christ saith Mat. 12. 4. that it was not lawful for him to eat But that is to be interpreted that out of the case of necessity as David's case at present was it was not lawful for him so to do or that by the Ceremonial Law or Law of the Priesthood which by the Law of God ought to give place to works of mercy and necessity it was not lawful But that it was not absolutely forbidden him is evident 1. The Priest when he comes to him makes little or no scruple of his taking the Bread so be the young men that were with him were legally clean 1 Sam. 21. 4. 2dly David tells him as the case stood the Bread was in a manner common v. 5. for Ceremonies ought to give place to Charity by the Law of the same Lawgiver that instituted them Yea 3dly Our dear Lord in the place mentioned by Mr. T. Matth. 12. 5. tells us that the practice both of his Disciples and David was according to the Warrant and Law of God v. 7. But if ye had known what that means I will have mercy and not sacrifice ye would not have condemned the guiltless Which is a citation out of the Prophet Hos 6. 6. The meaning seems to be that in cases of real necessity some Ceremonial Institutions should give place to Moral Duties Now how weakly doth Mr. T. argue God did in the Law in some cases dispense with the violation of some particular branches of the Ceremonial Law therefore the People of the Jews were not indispensibly bound to the observation of it The question not being what God did or could dispense with who was the absolute and supream Lawgiver but what the duty of the sons of men was with respect to the Law where there was no such dispensation and whether they were not bound without additions and diminutions of their own solely to conform to it So that Mr. T. his Argument is no better than A Baculo ad Angulum and altogether inconclusive of what he would prove thereby But it may be what follows is more to his purpose Let that be considered He tells us that as for additions to Laws Ecclesiastical the Assemblies keeping other seven dayes besides those prescribed in the Law of the Passover 2 Chron. 30. 23. and to Civils the Ordinance of David 1 Sam. 30. 20 25. shew that in both some additions might be by the Prince c. Ans 'T is true indeed the Assembly in Hezekiah's time did over and above the seven dayes prescribed by the Law of the Passover keep also other seven dayes and 't is as true that this Animadv openly prevaricates in the cause he is pleading For 1. This was an extraordinary case not to be reduced to ordinary practice nor of force to enervate a general Rule 2dly This was no Institution or positive Law nor was there any Injunction laid upon the People for the observation of those Laws but the People might if they would or otherwise observe them and therefore cannot properly be said to be an addition to the Laws Ecclesiastical it being no more than any agreement of men amongst themselves to keep a day or dayes of Thanksgiving or Humiliation which had there been it had been abominable wickedness Mr. T. himself saith in his third part of the full review of the Dispute concering Infant-Baptism c. That Jeroboams Sacrifice and keeping a Feast at another time than God appointed is condemned as Will-worship p. 3 4. The Ordinance of David 1 Sam. 30. 20. is to as little purpose instanc'd in by this Animadverter 1. It was a Military Ordinance made by David when in a wandring state driven out of the borders of Israel 2dly Some refer the words v. 25. to David as if he alledged an old Law and Custom as if it were written It is both now and hath been ever So Vatablus who renders the words that was observed from that day and above i. e. from the beginning of the World to that day Some say it was a Statute from Abraham's time so Grotius acquaints us who asserts that Eschol and Mamre Gen. 14. 24. abode by the Carriages yet Abraham will have them receive a part of the spoil 3dly This Ordinance is no more than a particular exemplification of what
be called of sent by him So was Aaron Acts 14. 23. 6. 3 5. manifest that the Way of the Lord's mission is not by Lord-Bishops but by his Churches and People What he tells us he hath said in answer to any of these Scriptures we have replyed to Chap. 2. We add in S. T. 3ly That Prelates their Chancellors and Officers have power from Christ to cast out of the Church of God is owned by them contrary to Mat. 18. 16 17. 1 Cor. 5. 4. To which our Animadverter subjoyns He finds no such Law Answ It may be he is willingly ignorant hereof This he cannot but know that in the Name of Christ the Officers mentioneâ— do excommunicate out of the Church so call'd of Christ Do they do this without Law Is it not one of their Church-constitutions that they may do so Do not the present Ministers own them herein Whilst they cite present persecute their Neighbours for not coming to Divine Service as they call it it may be for refusing to pay them a four-penny-due in the Ecclesiastical Courts even to an Excommunication whose Act therein they afterwards publickly denounce and declare once and again in obedience to them What more evident The weakness of his answer to Mat. 18. 1 Cor. 5. we have already manifested We say further in S. T. That they own 4ly that the Office of the Suffragans Deans Canons are lawful and necessary to be had in the Church contrary to 1 Cor. 12. 18 28. Rom. 12. 7. Ephes 4. 11. The Officers instituted by Christ are sufficient for the edification and perfecting of the Saints till they all come unto a perfect man v. 12 13. In what sense the forementioned being not one of them of the Institution of Christ may be owned as lawful and necessary without an high contempt of the Wisdom and Sovereignty of Christ I am not able to conceive this is the sum Mr. T. replies 1. He knows not where this imagined Ordinance is Answ That there are such Officers and Offices in the Church of England established by the Laws thereof he cannot be ignorant To say They are Antichristian or repugnant to the Word of God is censured by the Canons thereof Can. 7. That the Ministers own submit to some of them is known The vanity and impertinency of Mr. T. his pleading for them not to mention his perjury therein is discovered in our present Vindication of Chap. 3. from his exceptions against what is by us therein argued We say they own 5thly That the Office of Deacons in the Church is to be imployed in publick Praying administration of Baptism and Preaching if licensed by the Bishop thereunto contrary to Act. 6. 2. Ephes 4. 11. Mr. T. replies 'T is not contrary to Christ's Revelation that they should be imployed in those works Ans 1. But when Christ hath instituted the office of Deacons for this end to attend Tables or look after the provision and necessities of the Saints That any persons may own an Office of Deacons in the Church to be imploy'd by virtue of Office-power in any other work than that for which they are intrusted by Christ and called unto Office without an advance against that Institution of Christ is absurd to imagine 2. That the present Ministers own such an Office he doth not deny 3. What he speaks of Stephen and Philip he had said before and to it we have replied already and need noâ— add more A sixth Law or Ordinance that we say they own is this That the Ordinance of Breaking Bread or the Sacrament of the Lords Supper may be administred to one alone as to a sick man ready to die Which is diametrically opposite to the Nature and Institution of that Ordinance 1 Cor. 10. 16. and 11. 33. Mat. 26. 26. Acts 2. 42. and 20. 7. To which Mr. T. This is not easily proved from the Scripâ—ures instanced in Answ Whether it be or not is left to the judgment of the judicious Reader to determine I am weary in pursuâ—â—g him in his impertinencies He grants a Communion is proved in that Sacrament 1 Cor. 10. 16. but vers 17. and 1 Cor. 12. 13. prove the Communion to be rather with all Christians Of which yet there is not one word in either of the places In vers 17. He speaks of the Church of Corinth that was one bread one body The other Scripture speaks nothing of Saints Communion one with another in this Ordinance 1 Cor. 11. 33. Acts 20. 7. he confesseth prove That it should be administred when all the Communicants Church or Brethren he should say are come together Whether its administration to one alone be not diametrically opposite hereunto as also to the very first Institution of this Ordinance Mat. 26. 26. let the Judicious judge Though it be said Act. 2. 46. that they brake bread from house to house it doth not follow there was none beside the Minister and the sick man the words import the contrary We manifest further in S. T. That they own 7thly a prescript form of Words in Prayer that a ceremonious pompous Worship devised â—y man and abused to Idolatry is according to the will of God and may lawfully be used under the New Testament Dispensation contrary to Mat. 15. 9. and 28. 20. John 4. 23. Deut. 12. 32. Jer. 51. 26. Rom. 8. 26. 1 Cor. 14. 15. By this prescript form of Words this ceremonious pompous Worship the Common-Prayer-Book Collegiat-Worship and Service is intended This I say is devised by man the owning whereof is contrary to Mat. 15. 9. and 28. 20. Deut. 12. 22. abused to Idolatry The owning hereof is opposite to Jer. 51. 26. It is Ceremonious and Pompous the abetting whereof is adverse to Joh. 4. 23. as is the owning of a prescript Form of Words to Rom. 8. 26. 1 Cor. 14. 15. To which our Animadverter replies 1. He should have told us what part of the Common-Prayer-Book was abused to Idolatry Answ The whole of it is so being Worship not appointed by the Lord and used in that Church that is the most Idolatrous Church in the world What he hath said in this Chap. Sect. 3. or in Chap. 3. Sect. 4. We have already answered His great out-cry of our abuse of Jer. 51. 26. produced to prove it unlawful to use any thing in the Worship of God abused to Idolatry will soon be evinced to be an empty sound Vox praeterea nihil 1. We have for our Companions in this Exposition persoâ—s not contemptible for wisdom and holiness who make conscience of applying Scriptures and abusing the Reader 2. Of all men Mr. T. iâ— the most incompetent for the management of this charge who most egregiously perverts Scriptures in this Treatise contrary to former Interpretations given by himself to them and to the plain intendment of the Spirit therein As we have in part manifested and may do further in our Appendix 3. He egregiously abuseth the Reader in this very passage whilst
the hearing the present Ministers to be are not to be subjected to Acts 4. 19 20. 5. 29. Dan. 3. 16 17. 6. 10. We remark the Testimony of August de Verâ— Dom. Ser. 6. in this matter who was fully of the same mind with us Sed timeo inquies He tells us plainly That such as fear to offend â—heir superiours should much more fear to offend God who is greater than all The Emperors and Monarchs of the World threaten us with a Prison if we disobey them The Lord threatens us with Hell upon our disobâ—dience to him To which Mr. T. answers not at all The 9th Objection in S. T. is The Ministers of England are true Gospel Ministers for they convert souls which the Apostle makes the Sâ—al of his Ministry or Apostleship Therefore its lawful to hear them To which we say That the conversion of Souls proves not â— lawful Ministry 1. Paul makes it not 1 Cor 9. 2. singly a sufficient demonstration of his Apostleship 2. Many have converted souls that were not Apostles as ordinary Ministers yea Brethren Women remarkable Providences yet who will say that these last are Apostles or Ministers of the Lord Jesus 3. Should it be granted that Conversion of souls is an Argument of a lawful Ministry Where are the Churches nay where are the particular persons converted by them In answer to which Mr. T. grants That Conversion of souls is no certain sign of a true Gospel Minister whereby he hath discharged this Argument as insufficient from further attendance upon this service In what follows there is nothing but what hath already been replied to in this Sect. that requires our stay The last Objection proposed and answered in S. T. is Our Ministers are removed and we know not where to go to hear would you havâ— us sit at home idle Answ 1. Though we are not against any Ordinance of Christ yet we are afraid that those that know not how to spend the Lords â—ay without hearing do too much Idolize that Ordinance and never knew what 't was to spend that day with him Mr. T. adjoyns That such persons conceive they cannot spend â—he Lords day without hearing is not out of any Idolizing that Ordinance of God but because it is one duty of sanctifying the Lords day not only to exercise themselves in Reading and Prayer at home for that is every days duty but also to frequent the publick Assemblies where God is worshipped Heb. 10. 25. Exod. 20. 8. Acts 20. 7. Rev. 1. 10. 1 Cor. 16. 1 2. Joh. 20. 26 29. Answ 1. If by Publick Assemblies he mean the Assemblies of Swearers Drunkards Adulterers Idolaters called Christians where God is worshipped in a way of mans devising by an Antichristian Formal Superstitious and it may be Drunken Priest in opposition to the Private Meetings and Assemblies of the Saints The frequenting such Assemblies is so far from being that wherein the sanctifying the Lords Day doth consist that it is a profanation thereof being rebellion against that solemn Institution of our Lord Jesus enjoyning persons to separate from such Assemblies The Scriptures produced by him totally evert his Figment the most of them preaching forth the duty and practice of the Saints in opposition to such Assemblies And Rev. 1. 10. John was alone on the Lords Day and yet I hope sanctified it according to the will of God 2. I cannot but wonder that People especially men of learning reading should talk so much of Publick Assemblies and Publick Ordinances when they cannot but know that ever since Christianity had a being in the world for the most part the Assemblies of Pagans and Antichristians with their Ordinances and Worship were publick and the Assemblies of the true Church and Worship of Christ retired and private Whence in Rev. 12. 6. when you have the Beast and Whore in their Ruffe and Gallantry the whole World wondering after them Rev. 13. 3. you have the poor Witnesses of Christ prophesying in sackcloth Rev. 11. and the Church flying into the Wilderness a state of solitariness and retirement Rev. 12. 6 14. Might not the Papists in the Marian dayes have pleaded thus against the Protestants Such Publick Assemblies as Mr. Cotton spake of viz. The Assemblies of Believers in a particular Church-State we say are not carelesly or willfully to be neglected or forsaken But what 's this to the Parochial Assemblies of England who are not such Mr. Crofton's Argument cited by him is easily answered 'T is this Communion with the Church-visible in Gods solemn Worship is an essential part of the sanctification of the Sabbath an indispensible duty But Communion with the English Church in the Worship by her celebrated is Communion with the Church-visible in Gods solemn Worship Therefore Answ 1. By the Church-visible he must understand a particular instituted Church for with the Universal-Church-Visible of which some talk as such I cannot have Communion in the celebration of Ordinances of the appointment of Christ by Goâ—'s solemn Worship Worship appointed instituted by him to be managed and performed according to his will for otherwise it is not his Worship Iâ— which sense we grant his Major Communion with the Church-visible i. e. a particular instituted Church of Christ in Gods solemn Worship i. e. Worship of his own appointment celebrated in his own way is an essential part of the sanctification of the Sabbath an indispensible duty with this limitation when and where there is any such Church with whom I may meet But then the Minor is most notoriously false and untrue because the Church of England is no such particular instituted Church as we have proved the Worship celebrated by her is not Worship of the appointment of God managed in his own way but of mans devising performed by Antichristian Officers as we have demonstrated We say further in S. T. 2dly You need not sit at home idle you may soon hear of some or other of the Assemblies of the Saints whither you may repair to wait upon the Lord with them Mr. T. is mistaken that such Assemblies as these are not in many places to be found Through the grace of the Lord 't is for the most part far otherwise than he intimates We add 3dly Were it or should it be otherwise yet better be idle than do worse better do nothing than sin against God encourage others in their evil deeds Which he confesseth to be true upon supposition that publick hearing is a sin 't were better be idle than do that Whether we have manifested it to be so let the indifferent Reader judge We add 4thly There is no necessity of being idle if thou knowest not where to hear on that day If thou hast a sight of thy interest in God thou mayst spend thy time in admiring magnifying the rich love of the Lord to thee if not in getting thy interest cleared up unto thee in studying thine own heart getting sin mortified grace quickened strengthened reaching after
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
far otherwise with respect to the Testimony of the Fathers than is by him intimated and that the footsteps not of the Episcopal Hierarchy Common-Prayer-Book-service Church of England c. but of the way of the Congregational-Churches are to be found in and amongst them And such principles laid down by them that will abundantly justifie persons separating from such a Ministry as that of the Ch. of Engl. Cyprian l. 1. epist 4. tells plainly Nor let the people flatter themselves as if they were free from the contagion of sin when they communicate with a wicked Priest yea that they ought to separate from them wherefore the people that obey the Laws of God and fear him ought to separate themselves from a wicked shepherd and not be present at the sacrifices of a sacrilegious Priest directly contrary to what this Animadverter affirms Sect. 9. Evil persons may be heard as true Ministers And Epist 6. He may by no meanâ— have or keep a Church who is not ordained in the Church viz. to which he is related as Minister which the Ministers of England are not ' Tweâ—e easie to fill many pages with citations to this purpose Mr. T. speaks of Councils and Schoolmen and of some that are not able to examine what is said by them As for the latter of these it had been well for the Church of God if they had never been And the former for the most of them it might have been well without Nazienzen who 't is thought knew as much of them as many other men saith If I must write the truth I am much enclined to flee from all the Councils of Bishops because I never saw a joyful and happy end of any Council nor was there by them any suppression of evils but rather an addition and encrease of them Greg. Naz. ep ad Procul And Luther affirms of the very best of them I understand not that the holy Spirit is in this Council All these Articles are hay stubble wood c. And learned Beza tells us that such was the folly ignorance ambition wickedness of many Bishops in the best times that you would suppose the Devil to be President in their Assemblies Praef. ad N. Test Which if so that which Mr. T. intends as a disparagement will be found to be clean contrary No matter how little we have to do with them had they been studied less than they are and the Scriptures of the Lord more we had 't is more than probable been at a nearer agreement in more controversies than one at this day Had the Lebian Rule of Reformation been laid aside and this Ezratical Golden one been solely made use of in measuring the Temple and them that dwell therein Reformation had been carried on with more celerity and another Gospel-Church-state introduced than many are aware of Sect. 4. Some beams of Light may be communicated by a retrospection into the estate of affairs in the time of the old Law into the present enquiry though the whole thereof be devolved in our present disquisition upon the Scriptures of the New-Testament Gen. 4. 26. considered The Reformation of the then Church by segregation and aggregation The issue hereof was the continuation of their Church-state for about a thousand years after The lawfulness of separation from the Church of England proved by Ainsworth Cotton Bartlet c. No more pollution to be found among those Gen. 4. 26. from whom the Saints then separated than is to be found upon the Church of England The Animadverter begs the question in supposing the Church of England to be a true and rightly constituted Church The end of Separation of calling upon the Name of God Those from whom they separated Gen. 4. in what sense they called upon the Name of God Of the Noachical Separation Gen. 6. The spring of the Apostacy of those from whom they separated Of the old Iron Age. The wickedness of the Church of England The duties we owe to persons from whom we separate IN his fifth Section this Animadverter takes notice of some expressions in S. T. to this purpose That since some beams of Light may be communicated into the present enquiry by a retrospection into the state of things under the Law we are willing to take a little notice of the administration of affairs in the House of God then which after a bare mentioning of what was done by the Faithful in the dayes of Seth Gen. 4. 26. We begin to consider from the time of the giving forth of the Law upon Mount Sinai when we say the People of Israel had a standard set up for them to repair unto and they became as a City on an Hill conspicuous unto all What saith Mr. T. to this Why 1. It will not be easie to discern how some beams of Light may be communicated from a retrospection into the state of affairs of old unto the present enquiry if the whole thereof be devolved on the Scriptures of the New-Testament which being a meer slight and scoff put upon the words of his Antagonist might be passed over in silence That Saints may not receive some beams of Light with respect to their deportment towards the Appointments of Christ now by a view of what was of old instituted and carriage of the Saints then towards those Institutions because the present Institutions in the practice whereof the Saints now are concerned are bottom'd singly upon the Scriptures of the New-Testament had the Animadverter by one Argument laboured to have evinced we should though notwithstanding Mr. T. thinks to the contrary 't is in it self evident they may have further considered it When I find the Lord giving forth Laws to his People of old to walk by and strictly enjoyning them to conform to those Laws without adding any thing of their own thereunto I had thought that the Lord having given forth Laws under the New-Testament for the ordering the affairs of his House now some beams of Light might from hence be communicated touching my deportment towards these Laws from what was done of old and rejecting all mixtures of humane inventions with them which the Soul of the Lord in dayes past manifested his indignation against with relation to his then Institutions The like may be said of the other observations and Laws enjoyned upon that People we have briefly remarked But 2dly he grants he tells us that Dr. Owon hath in his Latine Book of the nature study and progress of true Theology shewed divers corruptions in the Ages before and after the Flood in the pure Worship of God unto Moses his time and that the restitution of true Theology was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophanity of his Name as some conceive Gen. 4. 26. is meant either by Blasphemy or setting up of Idol-worship as it was before Abraham's separation Josh 24. 15. Answ 'T is very true that learned person hath done
place in the world of which the Poet Erupit Venae pejoris in aevum Omne nefas fugere pudor verumque fidesque In quorum subiere locum fraudesque delique Insidiaeque Vis amor sceleratus habendi Vivitur ex rapto non hospes ab hospite tutus Nec socer à genero fratrum quoque gratia raraest But this saith Mr. T. is not the cause of the Separation avowed by this Author Answ 'T is not indeed the alone cause but one amongst the rest So that in the judgment of this Animadverter the Separation pleaded-for is necessary For whom he intends what he puts in a parenthesis though it appears not but Noah continued to preach to them and live among them I know not As rigid as the Separation pleaded-for is 'T is not so rigid but we do and can do both and more than so too We look upon it as our duty to follow the Callings and Imployments the Lord-hath placed us in in the World to have civil converse amongst the men thereof 1 Cor. 5. 10. to fill up all the duties of the relation we stand in to the worst amongst them to do any office of love we can for them nor do we cease to pour forth our souls though they are some of them desirous to pour out our blood to the Lord on their behalf that they may be turned from darkness to light from the power of Satan unto God And are as we have opportunity preaching to them though we run the hazard of the loss of our Liberties if not Life it self thereby we know Christs bowels and pity to poor sinners is great we have found it to be so who have obtained grace from God and we cannot knowing also the terrors of the Lord but warn and beseech them to flee from the wrath that is to come What follows in this Section not at all relating to the matter in controversie being only a captions exception against an expression made use of by me my intendment wherein is obvious to any ordinary understanding might be passed over in silence I say not as Mr. T. falsly represents my words that he might take occasion to talk of Job and other holy men who he thinks were not bound to repair to the people of Israel except they would become Proseâ—ytes which the avoiding the Idolatry of the Gentiles might require of them not such corruptions only as are in the Church of Engl. that a Standard was set up for the people to repair unto i. e. as he seems to intimate the people of the Gentile world at least those that feared the Lord amongst them but them viz. the People of the Jews So that his discourse about Job and such like is impertinent and frivolous Job lived about the year of the World 2100 several years after the giving the Land He with the rest he tels us were not bound to repair to them except they would become Proselytes which the avoiding the Idolatry of the Gentiles might require i. e. they were bound to repair to them which indeed they could not do or if they did they would noâ— nor could they be accepted except they turned Proselytes But the corruptions that were amongst the Gentiles were not only such as are in the Church of England i. e. they were somewhat more and greater and God forbid they should Lesser abominations in a once rightly constituted Church are warrant sufficient for separation from it than what were at that day to be found amongst the Gentiles But these things are not at all to the business in hand Sect. 5. The People of the Jews indispensibly bound to the Statutes and Ordinances Jehovah gave forth to them with respect to Ecclesiasticals and Civils without addition or detraction The case of the Disciples plucking the ears of Corn and David 's eating the Shew-bread considered Hos 6. 6. explained God's dispensing with his own Law no argument that the Jews might add to or diminish therefrom Of the seven other dayes kept by the Assembly 2 Chron. 30. 23. Of David's Ordinance 1 Sam. 30. 20 25. MR. T. in his 6th Section repeats what I affirmed pag. 8. of S. T. touching the people of the Jews the sum where of is That God gave them Statutes and Ordinances both with relation to Civils and Ecclesiasticks which they were without adding to or detracting from indispensibly bound to conform to To this the Animadverter replies 1. By way of concession They were he saith bound to conform to them and so much the Texts alledged do prove 2dly By way of negation That they were bound indispensibly without adding to or detracting therefrom to conform hereunto not one of the Scriptures prove This is to be considered The first Scripture instanc'd in is Exod. 21. 1. Now these are the Judgments thou shalt set before them the Judgments i. e. the Judicial Laws or Civil Sanctions as by Statutes or Decrees the Ordinances relating to Worship are usually understood which he particularly doth in the following verses To what purpose he is charged to set them before them is easie to be conjectured viz. that they might conform to them and not solely to do so had been a contempt and disvaluation of the wisdom and love of God who gave them forth and chargeth them chap. 23. 13. that with respect unto them they be circumspect i. e. that they heed them and them only Lev. 18. 4. the second place instanced speaks after this wise Ye shall do my Judgments i. e. mine only as him thou shalt serve Deut. 6. 13. is expounded by Christ Mat. 4. 10. him only shalt thou serve Nor is there any thing more frequent in the Hebrew language which is short and concise as is known than such a manner of speech The same line of interpretation is to be stretched over Lev. 19. 37. 20. 22. 25. 18. But how egregiously doth Mr. T. mistake in affirming that not one of the Scriptures instanced in saith that they were indispensibly bound without adding or detracting to conform to these Statutes and Judgments when Deut. 4. 2. the 7th Scripture instanc'd in expresly asserts it Now therefore hearken O Israel unto the Statutes and Judgments which I teach you for to do them Ye shall not add unto the Word which I command you neither shall ye diminish ought from it that you may keep the Commandments of the Lord you God which I command you bound they were by this Scripture to conform to the Statutes and Judgments without addition to them thou shalt not adde or detraction from them neither shalt thou diminish And if bound they were indispensibly so For no man hath power though the Papists blasphemously assert their Pope hath to dispense with the breach of Jehovah's Law what he himself may do is not of our present disquisition which is enough to evince the falsity of Mr. T. his Assertion This one Scripture if there had been no more as it is a sufficient proof of what we
Christ tells us is the Law and the Prophets Mat. 7. 12. i. e. what is required in the doctrine of the Law and the Prophets and is the sum of what they teach concerning the duties of man to man viz. That whatsoever we would that men should do to us we should do to them But 4thly This Ordinance is expresly established by the Lord Numb 31. 26 27. Take the sum of the Prey that was taken and dividâ— the Prey into two parts between them that took the War upon them who went out to Battel and between all the Congregation And Jos 22. 8. And he spake unto them saying Return with much Riches unto your Tents and with very much Cattel divide the spoyl of your enemies with your Brethren So that this Ordinance of David is no addition to the Civil-Laws of Israel What Mr. T. hath further to add touching this matter chap. 1. shall there be considered Sect. 6. The Election or Ordination of Levites not asserted by the Author of the Sober Testimony to be a Rule for the Ordination and Election of Ministers now Mr. Tombs his mistake and injurious dealing therein manifested Mr. T. grants as much as we assert in this matter The ground of giving the first-born to God The Levites given to him by the Congregation in the room of the first-born The People set apart the Levites to the Ministry Exod. 22. 29. Numb 8. 16 17 18. explained The reason of the Peoples laying on of hands Aaron and his sons Levites In what sense the Levites are called Priests their office and work THe seventh Section is by this Animadverter fronted with this The Election and Ordination of the Levites is no Rule for Election and Ordination of Ministers now which if with an intendment to insinuate into the mind of the Reader as the Assertion of the Author of the S. T. he egregiously abuseth both the one and the other There being not the least word syllable or tittle throughout the whole Treatise that gives him the least ground to surmise any such thing but rather the contrary The Election and Ordination of Ministers is a positive Institution of Christ to be managed according to Rules given forth by him in the New-Testament This I prove as well as I can chap. 4. pag. 33. So that what Mr. T. closeth this Section with that if it were true that in this act of imposing their hands there were Election and Ordination this was not a successive Election and Ordination as is when one dies and another is chosen and ordained in his room as oft as there is such a vacancy when one Minister dies and another comes in his stead For this Election and Ordination if it may be so called was but once and of the whole company together and so is no pattern for Election or Ordination of Elders successively by a particular Congregation successively or the major part of them is not at all to the purpose I no where intimate that it is a pattern of such an Election Though I know as wise men as this Animadverter that do as Cyprian Epist lib. 1. ep 4. and others Yet I see no reason but that we may review what was by the appointment of the Lord practised amongst his people that bears some analogy and resemblance to what is commanded under the Gospel for our further enlightning therein Mr. T. himself in his Apology or Plea for the two Treatises grants p. 141. that we may use an Analogie to enforce a Duty before proved And this is the whole of what I profess to be my aim in this Review of Ancient Institutions in the Prologue thereunto in these words Yet inasmuch as some beams of light may be communicated unto the present enquiry by a retrospection into the state of things in the time of the old Law it shall not be grievous to us briefly to remark the state and management of affairs under that Oeconomy which was so plainly asserted to be my sole aim therein that I cannot but wonder Mr. T. should have the confidence to impose upon me as if from thence I would deduce a pattern for New-Testament-Institutions which he knows I do not But I say that persons were appointed by the Lord to be chosen by the Congregation for the publick administration of Ordinances and Worship Thus were the Levites Exod. 13. 2 12 13. 22. 29. Num. 3. 12. Answ I do so indeed what hath this Animadverter to say against it 'T is true he grants they were given to God from among the Children of Israel to do the service of the Congregation but it is not true that they-were appointed by the Lord to be chosen by the Congregation Answ This must be a little further considered Upon the account of his sparing the first-born of the children of Israel when he slew the firstborn of the Egyptians doth the Lord challenge them to be his Exod. 13. 14 15. These were the Congregation of Israel to set apart unto the Lord v. 12. Thou the People or Congregation of Israel v. 3. shalt set apart unto the Lord all that openeth the matrix or as the Serventy renders it thou shalt put them apart unto the Lord. This is call'd chap. 22. 29. the giving of the first born of their sons to God viz. to his work and service In the stead of these he afterwards appointeth the Levites Numb 8. 16 18. For they the Levits are wholly given unto me from among the children of Israel in stead of such as open every womb even instead of all the first-born of the children of Israel Concerning whom these few things are considerable 1. That the Levites are said to be given wholly given unto God and that in the stead or room of the first-born v. 16 17 18. who they were that set apart the first-born to God was before shewed 2dly That by theâ—r being given unto God is intended their donation for his work and service is evident v. 11. for an offering of the children of Israel that they the Levites may execute the service of the Lord. Whether the people had any hand in setting them apart to this work and service is the question to which the Spirit speaks fully ver 9 10. 1. The Levites were to be brought before the Tabernacle of the Congregation 2. The whole Assembly of the children of Israel is to be gathered together v. 9. which had been needless had they not been concerned in their approbation which is all I intended by the word chosen which the Animadverter afterward carps at or can be supposed to do having before asserted that they were appointed by the Lord a word frequently used in that sense as he knows Precious Ainsworth saith as much upon the place The whole or all the Congregation saith he because the thing concerned them all to know and approve the Levites being now taken instead of the first-born 3dly Whether this were testified by the peoples imposition of hands let the Scripture determine
more inferiour order of Ministers given for the help of the Priests to them in the work of the Sanctuary and solemn service of God Who are called Priests Psal 132. 9. and are said to have a Priesthood Josh 18. 7. upon the account of their destination unto the service of the Tabernacle and work of the Ministry to distinguish them from the Congregation or Body of the People of Israel they are so called They were indeed as was said an inferiour order to Aaron and his sons but draw nigh to God they did in the Service of God they were imployed on the behalf of the Congregation and are called Priests and said to have a Priesthood and hereupon one would think one might assume the boldness to call them so Mr. T. tells us indeed it was the Priests office to do that work in which was the Worship of God viz. to offer the Sacrifices sprinkle the Blood and such other duties the Levites were imployed to do other services as the bearing of the utensils and such like Wherein how truly and candidly he speaks is to be considered 1. 'T is true it was the Priests office Aaron and his sons to do that work in which was the Worship of God i. e. the work they did when they drew nigh to God or worshipped him was the Worship of God which by office they were bound to do But that it was their office exclusively to the Levites to do that work in which was the Worship of God as he must be interpreted if we suppose him to speak pertinently is false They ministred and by office whereunto they were set apart in the Service and Worship of God as was before proved Their bearing the utensils was as much the Worship of God being commanded by him as sacrificing or sprinkling the Blood of the Sacrifices upon the unclean And this Animadverter if I may assume the boldness to say so writes indiscreetly and fallaciously to oppose these 2dly 'T is true that to Aaron and his sons it did by office and exclusively to the Levites appertain to offer Sacrifice and sprinkle the Blood but that the Levites were only imployed in bearing the utenâ—â—ls and the like is not so They were as well as the Priests the sonâ— of Aaron 1. To teach the people and instruct them in the Law Deut. 33. 10. 2 Chron. 17. 7 8 9. 80 30. 22. 31. 4. 35. 3. Ezra 7. 10 11. Nehem. 8. 7 8. 9. 4 5. 2dly They were solemnly to praise God 1 Chron. 16. 4. 23. 30. 2 Chron. 8. 14. 20. 19. 30. 21. 31. 2. Ezr. 3. 10. Neh. 9. 9. 12. 24. 3dly To bless in his Name Deut. 10. 8. 4thly The Judgment of things sacred appertained to them as touching Leprosie Deut. 24. 8. 2 Chron. 19. 8 10 11. works in which the Worship of God was as eminently as Sacrifice c. upon the account of their designation whereunto they may be called Priests and are so in the Scripture Yet 3dly I no where use the name Priests to denote the Levites only in distinction from Aaron and his sons but make use of that term to denote the Officers or Ministers amongst the Jews designed and separated for the Worship of God and the management of holy things for and to them whether Priests or Levites who being so called by the Spirit of the Lord I thought I might warrantably use that appellation without distasting any one and as yet see no just ground for the change of my thoughts in that matter Sect. 7. Persons invested into the office of Priesthood not left to the liberty of their own wills or the wills of any the whole of their Worship with respect to the matter and manner thereof of divine Institution Of the Candlestick made by Moses The matter of it His obligation to the pattern in making it What it typed out The ground of the acceptance of Worship Several places of Scripture revised and considered THat persons invested into the office of Priesthood were not left to the liberty of their own wills or the wills of any of the sons of men that the whole of their Worship with respect to the matter and manner thereof was purely of divine Institution is a third Assertion of mine touching the state of things under the old Law which Mr. T. takes notice of Sect. 8. which he grants to be thus far true that what was of the Institution of the Lord both as to matter and manner they were not in their office left to their own wills or the wills of any others and so much he saith the Scriptures produced prove Sed dabitur ignis tamen etsi ab inimicis petam We will not thank him for his grant and doubt not but to manifest somewhat more viz. That nothing was to be intermixed with what the Lord had instituted nothing of man to be super-added thereunto whether you respect the matter or manner of the Worship And this the Scriptures instanced do prove Exod. 25. 9 40. According to all that I shew thee after the pattern of the Tabernacle and the pattern of all the Instruments thereof even so shall ye make it And look that ye make them after their pattern which was shewed thee in the Mount And this Dr. Willet upon the place plainly asserts It is hence gathered saith he the form of the Tabernacle is not left to the will of man no not to the judgment of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himself hath prescribed Prelarg Piscat So our blessed Saviour alledgeth in the Gospel out of the Prophet Mark 7. 7. Num. 8. 4. According to the pattern which the Lord had shewed Moses so he made the Candlestick The Candlestick was a figure of the Church said to be but one here because the Church at this day was National as also Zech. 4. 1. But Rev. 1. 20. we reade of seven Candlesticks which are expresly said to be the seven Churches of Asia i. e. they signified the seven Churches of Asia they were represented by the seven Candlesticks said here and there to be made of Gold beaten Gold to point forth the matter constituting them to be visible Saints and to be made according to the pattern of which Exod. 25. 31. to type forth that no other ground or form of Doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. To this Pattern Moses was so strictly bound that it was utterly unlawful for him to have added the least of his own invention which to have done had been not only great unfaithfulness in him but an impeachment of the Wisdom of God and his Love to his People Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to
make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount i. e. To the type and example set before him to imitate to which he was not to add the least pin of his own 1 Chr. 28. 11. The pattern of the Porch i. e. of the Temple saith Vatablus which David received either by revelation or by the hand of the Prophet 1 Chr. 28. 12 19. Exod. 8. 27. 39. 1 5 7 21 26 31 43. other places instanced in the S. T. preach forth the same thing These were types of the heavenly Ordinances in the Church of Christ Heb. 8. 5. And type out that nothing of man is to be superadded thereto but all things to be done according to Divine Commandment To the same thing doth the Spirit of the Lord bear witness Exod. 40. 23 25 29. Num. 8. 3. Exod. 35. 10 29. 36. 1 5. Isa 29. 13. To which may be further added Deut. 4. 1 2 40. Now therefore hearken O Israel unto the Statutes and Judgments which I teach you for to do them Ye shall not add to the Word which I command you neither shall you diminish ought from it that you may keep the Commandments of the Lord your God Thou shalt keep therefore his Statutes and Commandments which I command thee this day All which prove not only the obligation that lay upon them to conform to what was of the Institution of the Lord but the utter unlawfulness to add thereto or introduce any thing of their own in his service The ground of the acceptance of any Worship or Service offered to him being his Command and Institution and that with such evidence and brightness that it seems Mr. T. durst not look them in the face lest they shouâ—d have so reproved him as to have hindred his further advance in that good work and cause he was resolved having undertaken its defence to prosecute He only takes notice of two of these many places instanced in viz. Lev. 8. throughout which he grants speak of the investure of the Priests into their Office according to the Rites set down but whether any other might to these have been added to the sons of men he tells us not which yet he should have proved if he would have demolished and thrown down what it was his good pleasure to set himself against And he doth wisely not to approach too near this Scripture which stands with a two-edged Sword in its hand to defend the Truth opposed by this Animadverter No less than ten times viz. v. 4 5 9 13 17 21 29 34 35 36. The Commandment of the Lord is laid as the foundation of the whole of that procedure clearly importing that matters of this nature viz. things relating to his Worship are solely to be bottom'd on Divine Precepts and condemning and interdicting whatever of the like nature is offered to him on any other bottom Which Aaron's sons afterwards attempting to do Lev. 10. 1. perish in the flames of God's jealousie and wrath R. Menachem on Lev. 8. 36. hath these words In every other place it is said as the Lord commanded Moses but here because they added unto the Commandment he saith not so for they did not as the Lord had commanded and added moreover unto them strange Fire which he had not commanded them Lev. 10. 1. And Josephus b. 3. c. 9. saith thâ—s Nadab and Abihu bringing Sacrifices unto the Altar not such as were appointed by Moses but of that sort they were accustomed to offer aforetimes were burned by the violent flame that issued from the Altar that at length they died The other place he takes notice of is Isa 29. 13. which he refers to be discussed to the first chapter All the other places as was said are passed over in silence which manner of dealing is a great abuse both to the Truth and Reader To the Truth by waving the consideration of what is offered as the substratum upon which it is built To the Reader by pretending to answer to what is asserted by his Antagonist for the confirmation of Truth without advancing one step forward towards its confutation But perhaps he means not that where God hath given direction about any part of Worship it 's lawful to add any thing thereunto but onely wherein God hath not spoken and determined as touching the management of his Worship there the will of some of the children of men takes place and they may determine But if so 1. This is a most pitiful Petitio principii or begging the thing in question viz. That God hath not determined the whole of his Worship and Service but hath left somewhat to the wills of men relating to Worship as such to be determined by them which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing in question and will never be granted him upon those terms 2dly Contrary to that fundamental principle placed in the nature of man and implyed and fairly intimated in each Scripture before instanced in that nothing in his Worship and Service is acceptable to him but what is of his own prescription 3dly Diametrically opposite to Deut. 4. 1 2. these additions let them be of what nature or in what case they will are additions to the Word of Jehovah Isa 29. 13. with Mark 7. 7. being evidently doctrines and institutions of men which the Spirit there tells us must have no place in the Worship of God That the Jews had their Service more fully particularized in all things pertaining to it than we have if he mean things relating to Service or Worship as such is spoken after the rate that a great many other things in this Treatise are viz. with confidence enough but without proof There being nothing relating to Gospel-Worship as such but is determined by Christ and appointed in the Scripture When he sends forth his Apostles Mat. 28. they were to teach what he had commanded them nothing more or less And he being Lord and Master of his House whose House are we Heb. 3. 6. who dares be so bold as to intermeddle with the affairs thereof without his appointment or can do so without an incroachment upon his Soveraignty He was faithful as Moses who received and revealed the Ordinances of the then House of God that he left nothing relating to the Worship thereof as such to the wills of men But of this more hereafter Sect. 8. Of the apostasie of the Jews from Divine Institutions The aim of the Author in remarking it It s application to the Church of England Whose Investions are expresly forbidden Of things in themselves out of the casâ— of Worship indifferent 'T is not in the power of the Church to make that which is left indifferent by the Lord a necessary Worship The judgement of the Protestant Writers Of the decency and order is in the Ceremonies of the Church of England Of their being imposed by Publick Authority How they draw from God
Of their rise from the customs and manner of the Nations directly contrary to many precepts The introduction of mens Inventions into the Worship of God idolatrous Will-worship Idolatry The judgment of the Ancients and others thereabout A departure from the Institutions of God to the Customs of the Nations called in Scripture a forsaking of God Several Scriptures reviewed Of the Jews worshipping other Godds How these things are applicable to the Church of England IN Sect. 9. This Animadverter examines what was asserted in S. T. touching the Apostasie of the Church of the Jews from the pure Institutions of the Lord mingling therewith the Inventions of Men and Customs of the Nations of which God sorely complaines and for it severely punisheth them the Contests of God from first to last being bottomed upon this foot of account which as it relates to the People of the Jews he acknowledgeth the truth of But to apply these things with the threatnings and punishments in the places mentioned to the imposing or using of such Ceremonies as are retained in the Church of England is a gross abuse Answ 1. But who applied them hereunto The utmost of the Athors intention in this assertion was only to manifest That a Church might be wonderfully gathered and separated by the Lord out of the World taken near to himself for his People yet soon apostatize and depart from him which the Jews did From whence I thought it had been lawful to conclude That another Church or Churches except some special Priviledge or grant to the contrary given to them of the Lord could be produced might likewise apostatize from God which when applied to the Church of England as â—e calls it only amounts to thus much that supposing it once was a true Church 't is possible if it hath not already it may apostatize and depart from God which Mr. T. will not deny And that this was the utmost of my intendment in this matter is evident from Q. 7. P. 11. Where are these words Whether any Church in the world we speak of a visible instituted Church hath greater security against Apostasie from God and that sore Judgment of having its Candlestick removed and being unchurched than the People of the Jews had If not Then whether supposing a National Church of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions that it may lose the essence of a Church and justly be disrobed of that appellation Yet upon second thoughts I see not that there is such a vast discrepancy betwixt the Inventions of men charged upon the Jews for which they were threatned and punished and the Inventions are to be found in the Church of England as this Animadverter would compel us to the belief of He tells us 1. That their Inventions were expresly forbidden And are not the Ceremonies of the Church of England Inventions of Men he grants at least some of them to be Now all the Inventions of man in the Worship of God relating to it as such were then and now expresly forbidden whilest he supposeth the contrary he doth but beg the Question by the second Commandment and elsewhere as hath been shewed The learned Dr. Willet in his Coment on the 2d Com. tells us That the true Worship of God which according to his nature must be spiritual is commanded in this 2d Precept and that he will be worshipped according to his Will revealed in his Word to which it is not lawful to add to or take any thing therefrom as the Lord said to Moses Exod. 25. 9. He further acquaints us That all other kinds of superstitious Worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Col. 2. 23. for we must saith he be contented with Rites and Ceremonies prescribed of God himself and the application of things of themselves indifferent so unto the Service of God as to make them a necessary part thereof is condemned by this Precept 2dly Mr. T. asserts That the Ceremonies of the Church of England are confessed out of the Case of Worship in themselves to be things indifferent Answ 1. And were there no Ceremonies amongst the Jews confessed out of the case of Worship to be so This Animadverter knows the contrary 2. By what authority doth any of the children of men make that necessary in case of Worship that is confessedly not so out of it i. e. make it a part of Worship for if necessary in case of Worship 't is evidently made a part thereof without which it cannot acceptablly be performed I confess Dr. Foen in Comitiis Oxon. An. 1605. one of their own Poets sings In Domini cultu si quid medium esse videtur Quod populti dubio stat cadit arbitrio Hoc Sacro-sancta parens Ecclesia si modo sanxit Inque sacris cultum hunc si velit esse ratum Non erit hic cultus medius cogetur ad illum Quisque necessarius hic quoque cultus erit Wherein he tels us That if any thing be indifferent in the Worship of God and Holy-Mother-Church shall establish and confirm it it ceaseth to be indifferent and becomes necessary Worship which every one is to be compelled to In which he speaks shall I say like a true Son of the Church of England or of Rome But he forgets to tell us upon what Scripture he bottoms these two Assertions First That there is any thing relating to the Worship of God as such of an indifferent nature Secondly That 't is in the power of the Church to make that which is left indifferent by the Lord a necessary Worship nor can he produce any but the unwritten Word or Law communicated to the Pope or his Conclave I know not when and kept I know not where which will prove no better at best than the proof the Jews bring for their Fopperies since their Apostacy and scattering abroad out of their Talmudical Writers or the Turks from their Alcoran i. e. frivolous and ridiculous This is generally decried and exploded by Protestant Writers Peter Martyr In Epist ad Hoop Episcop Glocest affirms of the English Ceremonies That Quoad aliter facere non liceat i. e. in their imposition as necessary parts of Worship they were grievous and burdensom Certain Princes of Germany to please Charles the Emperor Imposed the Surplice and other Rites upon the Ministers of their several Territories and are all condemned Supplicat Teolog German A. 1561. for this That they caused to sigh the Spirit of God and the hearts of good men It is Blasphemy to think that any outward thing may be made a Sign in the Church of any thing that is spiritual as the Cross in Baptism is unless it be expresly ordained in the Word and Commanded by God himself to be used to that end saith Lambert Danaeus Cont. Bellar. de Cult Sanct. Lib. 3. Cap. 7. Contrary whereto is the Doctrine of none of the Reformed Churches
4 and 5 of S. T. And now let the judicious Reader consider the places produced Deut. 32. 18. Jer. 23. 27. and 9. 13 14. and 15. 6. Ezr. 9. 10. Jer. 16. 11 12. and 19. 4 5. and I doubt not but he will say that they are not grosly abused as Mr. T. speaks when applied though we did not do so to the imposition or use of the Ceremonies in the Church of England 'T is true the Jews are in some of the places mentioned accused with worshipping of Idols but the great thing that is charged upon them is their departing from the Appointments of the Lord which had they not done they had never worshiped those false Godds who yet so far as I am able to discern were not strictly the Object of their Worship but false Mediums through which they worshiped and went to the true God as others do through the Common-Prayer-Book-Service as great an Idol as ever was in the World and as much the invention of man as the Calf in the Wilderness or the Calves at Dan and Bethel Sect. 9. Of the confidence of the People of the Jews under their Apostasie that they were the People of God Their Persecution even to death of such as testified against their Innovations The Church and Ministers of England guilty of such Innovations as the Prophets Christ c. condemned the Jews for Our bearing Testimony against these hath no tendency to the infringment of the Peace of the Nation The way of ridged Conformity no Basis sufficient to support the Nations Peace The saying of Cyril The unjust Accusations of Mr. T. against us WHat I remark in the fifth place touching the People of the Jews that notwithstanding their Apostasie they remained confident that they were the People of God and persecuted and put to death the Prophets and Servants of the Lord that bore their Testimony against their Innovations Mr. T. grants to be true Sect. 10. But intimates 1. That the People and Teachers of England are not guilty of such Innovations as the Prophets Christ and his Apostles charged upon the Jews Whether they are or no let the judicious Reader judge from what is offered in the foregoing Section To which we shall only add that Mal. 1. 6 7. may most truly be spoken of them They call God indeed Father and Master but they fear and reverence others as such whose Canons and Constitutions they are bound to yeeld Canonical obedience unto They despise his Name by offering polluted bread upon his Altar a service not commanded by him that hath been polluted defiled by Antichrist Nor can they be cleared from that imputation of Christ Mat. 15. 9. Teaching for Doctrines the Commandments of men Which that they do Mr. T. himself in his Fermentum Pharisaeorum yet speaketh and every one knows So that by this Animadverters confession we do well to bear our Testimony against them 2dly That our witnessing against them tends to infringe the publick Peace Answ This was an accusation managed in every day against the witnesses of Christ The Prophets infringed the Peace so did Christ the Apostles c. It was thought therefore not to be for the safety of the Nations to suffer them to live And Mr. T. doth what he can by such wicked and unchristian intimations as these to irritate the present Rulers to proceed against us in like manner Which through the grace of the Lord is a small matter to us who would not account our lives dear â—o our selves so we may finish our work and testimony for Christ with faithfulness and joy What peace these expressions will in the review of them administer to Mr. T. I know not I am sure they will be bitterness in the latter end For our parts where is the person that can testifie ought against us as the disturbers of the peace of the Nation Are there any in it that do more covet and desire the introducing what may and will most assuredly be a Basis to support its continual peace and welfare The way of rigid Conformity will never do it as some hundreds of years experience manifest To this Animadverter I shall only further say as Cyril of old Cyril Epist ad Cleric Constan in Concil Ephes p. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we Enemies to Peace In no wise we rather will pull it to us with violence so that the true Faith withal may be confessed If ouâ— Testimony do not eventually rectify any thing we cannot help it 't is no other than what the servants of God yea Christ himself his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servant met with The people would go on in their superstitious practices say what they could in the Name of the Lord unto them yet were they bound to testify against them This is our comfort that our judgement is with the Lord and our reward with our God That this Animadverter accuseth us of being guilty of Calumny and our practice as proceeding not from holy zeal but evil passion we are not much conceâ—ned 'T is a small matter to be judged of mans day we must shortly stand before an higher Tribunal whither we can chearfully appeal and heartily wish that Mr. T. had manifested less passion and more holy zeal in this Treatise than I am able to discern then would he have had greater cause of rejoycing in the day of Christ Sect. 10. Of the false Prophets that were amongst the Jews To whom the Ministers of England bear a great resemblance manifested in 6 particulars Isa 9. 15. and 28. 7 8. Jer. 23. 11. Zeph. 3. 4. Hos 9. 8. 2 Pet. 2. 1. explained To prophesie lies in the Name of the Lord what Ecclesiastical Canons against the practice of the present Ministers To do violence to the Law to be a snare of a fowler What they import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false Teachers who they are Damnable Heresies what and why so called Denying the Lord that bought them what it imports The Plea of the Animadverter for the Church and Ministers of England not much better than what was or might have been made use of by Jeroboam himself WHat I mention in the 6th place touching the false Prophets that were amongst them of Old who ran before they were sent and prophesied smooth things to them in the name of the Lord according to the desire of the heart of them and their Rulers upon the account whereof they were in great esteem amongst them Mr. T. grants But intimates 1. That the Ministers of England are not such as the texts produced describe and therefore those that accuse them as if they were such are false accusers Answ But Ne saevi magne Sacerdos Have a little patience and we doubt not but to manifest that they bear a very great resemblance and likeness to them 1st Did they run before they were sent Jer. 14. 14 21. and 23. 21. i. e. pretend to come and act in the Name of the Lord when he never commanded them nor
state is called the false Prophet Rev. 19. 21. his Doctrine and Worship a Lie 2 Thess 2. 11. yet many Truths are imbraced and preached by him 2. If Mr. T. thinks they were called false Prophets meerly upon the account of their preaching Falshoods and such as incite to Idolatry and contradict the message of the true Prophets he is mistaken They are called false Prophets upon the account of their running before they were sent Ezek. 13. 6. Jer. 14. 14 15. which they had been though they had delivered nothing but Truth coming in his Name when he never sent them And as such were to be put to death So saith Maimonides in his Treatise of Idolatry Chap. 5. Sect. 7 8. one who understood these things as well as Mr. T. The false Prophet is to be strangled to death although he prophesie in the Name of the Lord and neither addeth nor diminisheth Deut. 18. 20. Whether he prophesieth that which he hath not heard by Prophetical Vision or whoso hath heard the words of his fellow-Prophet and saith That this word was said unto him and he prophesieth thereby lo he is a false Prophet and is to be strangled to death That they preached falshoods we deny not and such intimated at least some of them but that they were singly upon this foot of account so called this Animadverter will never prove The Hebrews who more perfectly knew these things than we say the contrary as but now was manifested They were false Prophets though they prophesied Truths without adding or diminishing if they pretended God sent them spake to them when he did not 3. The present Ministers as the false Prophets of old preach falshood and such as incite to Idolatry as we prove S. T. chap. 7. and such as are contradictory to the great Prophet Christ as we manifest ch 4 5. of S. T. Therefore not to be heard by the concession of this Animadverter though commanded by Kings and Rulers By which he may guess how fit these things are to my present purpose and how frivolously he speaks when he saith I should have left out these Allegations if I had well bethought my self how unfit they were to my present design but I will not he presumes say that the present Ministers should be cut off Answ If by cutting off he means putting to death I will not indeed say so though it may be Mr. T. when an Assistant for the ejection of scandalous Ministers thought it lawful civilly to slay them the saying of Divine Service being one branch of scandal for which they were to be ejected And the truth is the Author of S. T. thinks they should not open their mouthes as if Messengers and Embassadors for God till he opens them by giving down the holy Unction to them the great qualification of Gospel-Preachers which most of them 't is to be feared want and an heart to relinquish their Antichristian standing that they may go forth in the work of God from Authority received not from his grand Enemy but from himself 2dly As not harkning to the false Prophets was the duty of the Children of the Lord of old so is Separation from the devised Worship of that day in the fore-cited places asserted and proved to be 1. From the greatness of the sin of self-invented Worship which is 1st A breach upon the soveraign Authority of God 2dly Called by the names of Whordom Adultery Idolatry Fornication Psal 73. 27. Isa 57. 3 8. Jer. 9. 2. Ezek. 23. 45. Hos 3. 7. and 7. 3. Lev. 20. 5. Jer. 13. 27. Ezek. 16. 17. and 20. 30. Hos 1. 2. Rev. 14. 8. and 18. 9. 19 20. 3dly Separation here-from is solemnly charged upon them as their duty Hos 4. 15. Amos 5. 5. Prov. 4. 14. and 5. 8. Cant. 4. 8. To which Mr. T. reples 1st That devised Worship which is tearmed Adultery c. is Lev. 20. 5. committing whordom with Molech Psal 73. 27. being far from God c. Ans 1. But Sir the Question is not what that self-invented Worship was that is so call'd but whether it be not so call'd let it be what it will on the account of its being self-invented The Lord had taken that People into Covenant with himself for his Bride Beloved To them he was Ishi a Lord a Husband By him as such they were obliged by virtue of that Covenant into which he had taken them to be solely guided and ruled to observe his Statutes and Judgments to do them not harkning to the voice of any other beside himself Their acting contrary hereunto was a breach of this Covenant which being a Covenant of Betrothment or Conjugal relation the breach of it is therefore called by the names of Adultery Whordom c. which they had been guilty of had they in smaller matters than those instanced in turned aside from God Jer. 3. 19 20. But I said How shall I put thee among the Children and give thee a pleasant Land a goodly Heritage of the Hosts of Nations and I said Thou shalt call me My Father and shalt not turn away from me Surely as a Wife treacherously departeth from her Husband so have you dealt treacherously with me O house of Israel Their turning aside to their own Inventions is the bottom upon which these abominations are so called Psal 106. 39. Thus were they defiled with their own works and went a whoring with their own inventions Jer. 9. 2. They be all adulterers i. e. turned away from God say the Assembly Hos 3. 3. Her not playing the Harlot is expresly said to be her not being for another man which should she be as by subjecting to the Ordinances of men in the Worship of God we are she plays the Harlot And Hos 1. 2. Departing from the Lord or his Institutions and Appointments is called committing great whordom 2dly 'T is true the Worship which is called Fornication Rev. 14. 8. and 18. 9. is such as Babylon made all Nations even the Kings of the Earth to commit Which learned Brightman upon Rev. 14. 8. interprets to be the Superstitions Errors and Idolatries of the Church of Rome which the West sucked from her as from her Mothers Breasts which proved Wine of wrath or jealousie as well as Fornication because hereby the jealousie of God was stirred up and provoked against them as to purpose it hath been manifesting and displaying it self in Characters of Blood and Flames Ruine and Devastation more or less throughout the European Kingdoms That the very Service of the Ch. of Engl. called by an Antiphrasis Divine Service is the Service of the Church of Rome That many of the Fornications Superstitions Errors c. of the old Strumpet are yet remaining in the Church of England we have demonstrated Chap. 7. of S. T. The Holy-dayes observed by the Church of England are the Holy-dayes of Rome its Collects Prayers Litany Rites from thence Mr. T. knows and in part confesseth pag. 102 of his Theodulia So
Arbitrators the vanity of each of which hath been evinced that therefore it is a particular instituted Church of Christ in the New Testament as Mr. T. knows the learned of old and of late have interpreted it So Ignatius who applies it to the particular Church of Philadelphia Chrysostome c. The judicious Casaubon Exercit. Lib. 15. p. 433. c. These things premised we attend his Answers to the Questions proposed in S. T. of which in the next Section we shall treat Sect. 14. Whether there be any National Church under the Oeconomie of the Gospel Mr. T. his answers hereunto considered Isa 49. 23 66. 8. explained That they are Prophesies that wait their accomplishment demonstrated Of the miraculous conversion of the Jews Zach. 12. 10. explained The Sign of the Son of Man Mat. 24. 30. What. THe first Quest in S. T. proposed by us is Whether since the Apotomie or unchurching the Nation of the Jews the Lord hath so espoused a Nation or People to himself as that upon the account thereof the whole Body of the People thereof may be accounted his Church Whether there be any National Church under the Oeconomie of the Gospel This Mr. T. is pleased to make two Questions though in it self but one the latter being only exegetical to the former 1st He grants That God hath not since the unchurching the Nation of the Jews espoused a Nation to himself as that the whole Body of the People thereof may be accounted his i. e. There is no National Church of divine Institution under the Gospel for if there be the Lord hath most assuredly visibly espoused that Nation to himself and they are to be accounted his What hâ— adds viz. We own no Church visible now but of Believers by their own personal profession we are not concerned to take notice of His mentioning the 9th Article of the Church of England by way of approbation and as if it were of the same mind with him touching the subjects of the visible Church is an abuse of it and the Reader 'T is known that the addition in the Confession of Faith of the Assembly Chap. 25. Art 2. Of Childrens Church-membership is the Doctrine of the said Church Of this matter we are not now treating Secondly In answer to the Question Whether there be any National Church under the Oeconomy of the Gospel I say saith Mr. T. that though there be no National Church so as that the whole Nation and every member of the Nation be to be accounted of the visible Church of Christ by virtue of their generation and Proselytism and such Covenant as was made to Abraham concerning his natural Seed or to Israel at Mount Sinai or elsewhere yet the whole number of Believers of a Nation may by reason of their common profession be called a National Church as well as the whole body of men throughout the world upon the account of their professing the Faith of the Gospel c. are and may be called the visible Catholick-Church of Christ Answ 1. But if Mr. T. thinks this to be an answer to the Question he will scarce find in this matter any Corrival Quaestio est de ollis Responsio de sepis We are not enquiring whether a company of Believers living in a Nation may be called upon the account of their Faith and Profession a National Church which by the figure Caâ—achresis it may be they may I am sure most abusively and improperly it is that they are so called Nor 2dly Is the enquiry de facto of what by the Providence of God is come to pass in which sense we grant there is a Natioâ—al Church under the Gospel the Church of England is so But 3dly Whether upon the account of a compulsed or education-Faith and Profession contradicted by the most assumed and professed by persons living in a Nation divided in several Parishes Diocesses under the conduct of their Parochial Ministers and Diocesan Metropolitan Bishops united together under one or more Ecclesiastical visible Head This company of People thus molded are or may truly be accounted a Church of Christ instituted by him under the Oeconomie of the Gospel Which whoever will undertake to demonstrate must I conceive attempt the proof of these few things First That a profession of Faith forced and compelled or at least in which men have been trained up from their Infancy as the Turkes are in the Doctrine of their Alcoran and that for the most part contradicted in their conversation is sufficient to give a man or woman a right and title to Church-membership Secondly That persons co-habiting or living together in a Parish are de jure upon the account of that their co-habitation at least if they make so much profession as to be able to say the Creed Lords-Prayer and ten Commandments though as was said contradicted by a course of debauchery c. are a Church of Christ or that Parish-Churches quâ tales are of the Institution of Christ Thirdly That the Subordination of these Churches and Ministers to Diocesan Bishops Archdeacons Consistories and Commissaries and these again to an Arch-Bishop or Metropolitan is of the same Original Fourthly That these Bishops Arch-deacons Commissaries Courts Ecclesiastical Metropolitical Head are of the Institution of Christ Which when Mr. T. or any one for him shall do I will be a Member of the Church of England But he knows an easier way 'T is but saying That there is no Institution of a Church by Preception or Command and he avoids he thinks the necessity of putting himself to all this toyl But seriously Sir very few considerate and judicious Christians will care to be Members of such a Church as is destitute of divine Institution and whether his Clients of the Church of England will thank him for this part of his Plea I am not certain In the greatness of his love he seems to be killing his Mother with kind embraces The Church of England is not he grants of the Institution of Christ for there is no Church that is so that there is no need to alleadge Isa 49. 23. and 66. 8. for the Institution of a National Church Nevertheless that the Prophesie Isa 49. 23. waits the time of its accomplishment is said by the author of the S. T. with more confidence than evidence Answ Well Mr. T. will not be guilty of the same crime what evidence brings he of this confident assertion Why many learned Interpreters among whom Mr. Gataker think otherwise But Sir we have not learned Jurare in verba Magistri to take any mans dictates for evident proof of any thing of this nature which we are sure they are not As learned Interpreters are of the mind of the Author of S. T. The truth of the Assertion is evident 1st The Prophesie hath respect to some time after the coming of Christ in the flesh of which he speaketh vers 1 3 4 5 7 8. which one consideration manifests the nothingness of
and they also which pierced him and all kindreds of the Earth shall wail because of him And Mat. 24. 30. Then shall appear the Sign of the Son of Man either per Synechdochen the great signs of Glory and Majesty which then shall compass him round about or the Son of Man himself as the sign of Circumcision is nothing else but Circumcision it self in Heaven And then shall all the Tribes of the Earth mourn and they shall see the Son of Man coming in the Clouds of Heaven viz. in Majesty and great glory The sight whereof shall be the meaâ—s of their miraculous Conversion Accordingly you have here in Isa 66. vers 5. The appearing of the Lord. The issue whereof is 1 The ruine of his enemies vers 6 14 15 16 where you have Christs appearance largely discoursed of Rev. 19. 2 The Conversion and Restauration of the Jews vers 7 8 9. 3 The concomitant Glory in the new Heaven and new Earth state or the time of the restitution of all things vers 10 11 12 13 14 22 23. All which considered I humbly conceive I had ground enough to assert That Isa 66. 8. is a Prophesie expresly relating to the Jews and their miraculous Conversion That because t is said Rom. 11. 25 26. When the fullness of the Gentiles is come in all Israel shall be saved Therefore I may find something of a National Church consisting of several Parish Churches bounded by old Customs Laws Constitutions c. in subordination to Diocesan Metropolitan Churches with their several Officers of Priests Arch-Deacons Bishops Arch-Bishops on the head of them which is the National Church we are enquiring after in Isa 66. 8. is a Consequence I shall never see Mr. T. make good That he should do so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the number of those things that are impossible And once for all I desire him when he writes next not to think so highly of himself as to conceit that his dictates must pass without controle but to remember he is as well as other men obliged to give us a reason of them else we shall not think our selves bound to take any further notice of them then to reject them as sayings of no weight or value Sect. 15. Of National Ministers Peter Paul Titus no National Ministers Ephes 4. 11 12 13 explained The Body of Christ there not the Church-Catholick visible but a particular Church of Christ proved Pastors and Teachers are only belonging to one particular Congregation If a man be a Minister by the appointment of Christ of a Church-Catholick visible he cannot be a Minister of Christ of a National Church The Ministers of Christ are either Extraordinary or Ordinary Of Saints Interest in each 1 Cor. 3. 22 23 expounded THE second Querie in the S. T. is Whether National Ministers are the Ministers of Christ Or Whether there can be a true Ministry in a false Church as a National Church must be if not of Divine Institution To this Mr. T. pretends to answer Sect. 16. And after conjectures of what I mean by National Ministers he gives us such a description of them as he could not sure think any man besides himself would subscribe to but it served his design he thought By National Ministers I mean such as are members of a National Church related to it as the Ministers thereof as such Ordained and set apart by National Officers bound up by its Canons and Laws in their Ministrations who when Mr. T. shall prove to be Ministers of Christ he will be supposed to say something in answer to the Querie which as yet he hath not done His ensuing Arguments speak not a word for such National Ministers himself being Judge 1st Peter though he had the Apostleship of Circumcision and Paul of the Gentiles were not National Ministers 2dly Nor Titus though left in Crete to set in order things that were wanting and to ordain Elders in every City Tit. 1. 5. Fâ—r they were First No members of a National Church Secondly Not related to it as the Ministers thereof Thirdly Not Ordained or set apart to their Office by Natinnal Officers Fourthly Not bounded and circumscribed in their Mâ—nistrations by any devised Institutions or Canons thereof None of which were then in being as is known He goes on and tells us 3dly They that may be Ministers of Christ though they be Ministers for the Body of Christ and all the Members thereof maâ— be Ministers of Christ though National But Pastors and Teachers are given for the edifying of the Body of Christ Therefore c. Answ 1. If by the Body of Christ Mr. T. means the Church-Catholick visible The Apostle Eph. 4. 11 12 13. speaks not a word of it not the Body of Professors or multitude of persons professing Faith in Christ is there intended but some particular Instituted Church of Christ Which we prove 1. The Body of Christ Eph. 4. 11 12 13. is the same with the Body and Church of Christ 1 Cor. 12. 27 28. as by the serious perusal of both places comparing the one with the other will to the sober and judicious be evident That there it signifies a particular Church of Christ we have demonstrated Sect. 13. therefore here it also so signifies 2. Here Pastors and Teachers are said to be given for the edifying of the Body of Christ i. e. particular instituted Churches of Christ and accordingly we find them ordained in every Church Acts 14. 23. Tit. 1. 5. and the whole of their charge limited to particular Churches Acts 20. 17 28. 1 Pet. 5. 2. 1 Tim. 3. 15. Col. 4. 17. who are commanded to obey them in the Lord 1 Thess 5. 12. Heb. 13. 17. from whom they might not upon every occasion nor without â—he consent of the Congregation upon any pretext whatsoever remove See Calv. Institut l. 4. c. 3. s 7. of which Mr. Paul Bains speaks in his Exposition on the Ephesians chap. 2. 3. p. 350 351. As the Lord doth give a Calling and Grace so a People towards whom it is especially blessed It is true the Apostle had a more large Flock the care of all Churches was upon him but wheresoever God giveth a Calling there he giveth a People of whom the Minister may say Toward you Grace is given me of God Acts 20. 28. 1 Pet. 5. 2. God hath assigned every ordinary Minister a portion of his People for this is the difference between extraordinary as the Apostles Evangelists the seventy Disciples and our ordinary Pastors The Apostles had an Universal Commission and the Evangelists were Delegates of the Apostles The Seventy if not Evangelists which some of the Ancients encline to yet they were illimited helpers and fellow-labourers in the work of the Lord. But ordinary Ministers the Lord commanded to fasten them to certain places Tit. 1. 5. Ordain Elders City by City And in the Council of Chalcedon chap. 6. Let none be ordained at large lest he prove a wandring
by him For it will hence follow that whoever brings the truth of Doctrine is a true Minister Then the Devil was so Mark 1. 24. Luke 4. 34. Every private Brother a Woman may be so For where the Form denominating is there the Subject is rightly denominated from it But this is too absurd for Mr. T. to cleave to His sixth Argument is False Prophets false Apostles false Brethren are onely denominated from their false Doctrine therefore they are not false Ministers but true who teach the truth of the Gospel The Antecedent he proves from 2 Pet. 2. 1. 2 Cor. 11. 13. Gal. 2. 4 5. 1 Joh. 2. 18 21 22 26. 2 Joh. 7. Answ 1. We deny the consequence it doth not follow â—pon supposition that false Prophets are so denominated from their false Doctrine that whoever preach true Doctrine are true Ministers the proof whereof we expect by the next 2ly the Antecedent is manifestly false False Prophets are so called because they ran and prophesied in the Name of the Lord when he never sent them speak in them or to them Jer. 14. 14 15. 23. 21 22. 27. 15. 28. 15. 29. 9 31. 43. 2. Ezâ—k 13. 6. Of false Apostles there is the same reason The true Apostles are so call'd upon the account of their Mission from Christ nor is any one so except lawfully called by Christ saith Pareus on 1 Cor. 1. The false upon the account of their pretending thereto when indeed they were never sent by him Nor doth 2 Cor 11. 13. make void this Assertion it rather establisheth it T is true the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false Apostles preached false Doctrine but they are not upon that foot of account so denominated but because they were metaschematizing or transforming themselves into the Apostles of Christ as Satan is also sometimes transforming himself into an Angel of light i e they come as the Apostles of Christ pretend to be his Ambassadors men sent by him as M. T. knows the word signifies when really and indeed they were not so 1 Joh. 2. 18 21 22 26. tells us of Antichrists that were already come such as Simon Magus Ebion Cerinthus and that tâ—ey opposed the Person and Doctrine of the Son of God who with their endless genealogies and unintelligible conceptions attempted the total overthrow of the Gospel wondrously perplexing the Saints of that day but that therefore they were called false Apostles there is not the least mention Gal. 2. 4 5. speaks of false Brethren but that they are so called singly upon the account of their spreading false opinions is a conceit that Mr. T. will not in haste make good They were unsound hypocritical Professors that pretending to be Brethren sought an occasion to injure and mischieve the Children of the Lord which Paul had too great an experiment of 2 Cor. 11. 26. 2 Pet. 2. 1. hath already been considered So that with more Scripture-evidence it may be argued If false Prophets false Apostles be so denominated upon the account of their running before they were sent pretending to come in his Name when he never missionated them Then they are false Ministers who come in the Name of Christ and have received no authentick Commission from him But the Antecedent is true as we have evinced Therefore Sect. 19. Of God's determining the whole of our Worship His so doing of old in the Statutes and Judgments he gave to Israel an eminent act of Love it is so now to his New-Testament-Churches Mr. T. his ten Arguments to the contrary answered Acts 15. 10. Heb. 7. 18 19. 9. 9 10. Joh. 1. 18. explained THe third Query in the S. T. is Whether God doth not beaâ— as much love to and exercise as much faithfulness over his New-Testament-Churches as over the National Church of the Jews To this Mr. T. answers No doubt of it He grants he doth To the fourth Query Whether he hath not as of old he did with reference to the then Church determined the whole of the Worship appertaining to them to whose Institutions without any humane additions it is the duty of fouls solely to conform He answers in the Negative God hath not determined Circumstantials in Worship he must mean Circumstances of Worship relating to it as such or he speaks nothing to the purpose and these are such necessary parts of Worship that without them it is not accepted and his not doing so is an argument of greater love to his New-Testament-Churches than his determining the whole of his Worship to the Church of the Jews was to them Answ 1. In pag. 32. he tells us that if God do design more diligently the longitude and latitude of the Jewish Church at their calling hereafter which are things Mr. T. accounts Accidentals of Worship undetermined and leave the dimension of our Church to humane choice this may be done out of more special love to them So that the same act of God is it seems a manifestation and no manifestation of greater love from God i. e. when it will serve Mr. T. his design to assert it to be so it is so when otherwise he will perswade to the belief of the contrary Quo teneam vultus mutantem Protea nodo 2dly When the Lord speaks of the Judgments and Statutes he had given to Israel whereby the whole of their Worship was determined he speaks of them as the wondrous manifestation of his love to theâ— whereby they were eminently exalted above all the people in the world Psal 147. 19 20. Ezek. 20. 11. Neh. 9. 13. Deut. 6. 24. That the determination of their Worship should be an issue of dearest love and the non-determination of ours a manifestation of greater love is an Assertion that had need be back't with strong proofs and evidence else it is not likely to find the least entertainment amongst the Saints But this he manifests by no less than a decad of Reasons Reas 1. Because the determination of the whole of the Worship of God to the Jews was the imposing of a yoke on them which neither the elder nor later Jews were able to bear Acts 15. 10. Answ But this is a mistake of the Animadverters The Apostle Peter saith not the determination of the whole of the Worship of God to them was such a yoke but the pressing Circumcision and Mosaical Observances by some Sect-masters amongst them as the way to Justifâ—cation and Salvation was so As is evident from ver 1 5 11. The Doctrine of Justification and Salvation by the works of the Law was a yoke that they were not able to bear Ergo the determination of the whole of the Worship of God was so is a most ridiculous and puerile Conclusion 2. Grant the yoke to be Mosaical Observances their number and multitude c. made them such an insupportable yoke not their deteâ—mination by the Lord. Whatever he institutes and commands as such is the joy and delight of the Saints to conform to not
that a conformity to any thing that God had revealed and determined as our duty had upon that account been our bondage 'T is the liberty joy and delight of the Saints to do his will Psal 119. 45. 1 Joh. 5. 3. Psal 19. 8. 119. 111. Such kind of weak impertinent arguings asserted with state and confidence as is the manner of the man must he be content to deal with who undertakes the consideration of what is proposed by this Animadverter But to recite these Arguments had been Answer sufficient to the judicious and intelligent Reader We attend his further motion Sect. 20. God had designed his own Officers for the management of the affairs of his House Who they are may be collected from Ephes 4. 11. The Animadverter proves not that Arch-Bishops c. do the work of the Ministers of the Gospel are commissionated by Christ His apprehension when he took the solemn League and Covenant not the same as now The extensiveness of the Priviledges of the Saints under the Gospel-Oeconomie What things were wanting to the Jews under the second Temple which they had under the first The Election of Ministers the peculiar Priviledge of the Church That it was practised by the Saints in the first Ages granted by the Animadverter Many things charged upon the Saints then living that are false Neither former disorders nor present distempers amongst the Saints any sufficient Warrant for the changing an Institution of Christ. The Priviledge of Women asserted from Scripture and learned Writers Of the Decree of the Council of Carthage 1 Cor. 14. 34 35. 1 Tim. 2. 12. explained What is to be done in case of difference in the Congregation touching the election of Officers MR. T. in his 21. Sect. proposes the 5th Query in S. T. to consideration viz. Whether God hath not now as then under the time of the Law designed the several Officers and Offices his wisdom thought sufficient for the management of the affairs of his House so that the Invention of new ones by the Sons of Men is not only needless but a daring advance against the soveraignty care and wisdom of God over his Churches To which after a large harangue touching Moses the 70 Elders Joshua the Judges David and other Kings the Prophets Aaron and his Sons with the Levites whom the Lord appointed for the management of the affairs of his House having also learnedly told us that God hath not in the Christian Church designed such Officers and Offices as these the twelve Disciples and amongst the rest Peter to whom he seems to assert a Primacy by way of promise to appertain He resolves the Question in the affirmative Tells us that who the Officers of Christ's designing are may best be gathered from Eph. 4. 11. of which we have formerly spoke in Chap. 3. of S. T. As for what follows when Mr. T. shall prove 1st That the Arch-Bishops Bishops c. of the Church of England do the works enjoyned by Christ and his Apostles to the Ministers of the Gospel 2dly That every one that doth those works though not Commissionated by Christ thereunto nor performing them after the order appointed by him is a Minister of Christ 3dly That its lawful for the Sons of men to make more degrees of Ministry one above the other under new Names Titles with maintenance forreign to the maintenance of Christ employed in works he no where charges upon them to do than Christ ever instituted appointed shall look upon our selves as concerned in what he offers in this Section But till then we shall neither trouble our selves or Reader with his Lordly dictates which being tendred without proof may righteously be rejected by us Only thus much I would tell him in his ear That if he had when he took the solemn League and Covenant the same apprehension of this generation of men he now seems to have he did very wickedly to swear to endeavour the extirpation of Prelacy i. e. as in the Covenant is explained Church-Government by Arch-Bishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchie What Durst he sware to extirpate the Ministers and Ministry of Christ as he now supposeth them to be But Tempora mutantur nos mutamur in illis In Sect. 22. Mr. T. takes notice of the 6th enquiry in S. T. touching the extensiveness of the Priviledges of the Saints under the Gospel whether not commensurate with theirs under the Law which if understood of Saints in appearance or the visible Church he tells us The visible Church of the Jews had in some things greater Priviledges as those mentioned Rom. 9. 4 5. 3. 1 2. and are they not as much committed to the Church and People of God now so that these Texts are little to his advantage together with Gods revealing his mind to them by Urim and Thumim extraordinary Prophets and many more which he not being pleased to particularize to us we shall not turn aside to make enquiry after But to those instanced in we Answer First That the Church and People of God are destitute of some of the Priviledges mentioned is granted and so was the Church of the Jews after their return from the Babylonish Captivity The Rabbies tell us That in the second Temple there were five things wanting which had been in the first 1. The Ark with the Mercy-Seat and Cherubims 2. The fire from Heaven 3. The Urim and Thummim Ezra 2. 63. Neh. 7. 65. whereby the Lord never answered them more 4. The Majesty or divine presence whereby they seem to mean the Oracle in the most holy place where God hath dwelt between the Cherubims Psal 80. 2. Numb 7. 89. 5. The Holy Ghost or the Spirit of Prophesie which was not in the Prophets after the second year of Darius after Haggai Zechariah and Malachie had finished their Prophesies Secondly The Inference of the Animadverter is weak Believers or visible Saints under the Gospel have not some things with which the Church of the Jews was priviledged therefore their Priviledges are not as extensive which notwithstanding they might be yea abundantly more extensive The first Temple upon many accounts was more glorious than the second which wanted as was but now remarked many things wherein its glory lay Yet Hag. 2. 9. the Prophet tells them that the glory of the latter house should be greater than of the former which it was though it had not the same things for its ornament and glory upon other accounts viz. it s being honoured with the bodily presence of Christ there c. Of the Priviledges of the Gospel-Churches and their super-eminency with respect to the Old-Testament-Church we shall not now treat They are delivered from the Yoke of Ceremonial Observances have the Gospel unvailed preached amongst them 2 Cor. 3. 18 c. Nor need we the intendment of our present enquiry being only this Whether the solemn deputation of
people of weak judgements did satisfie themselves in these things in the judgement of their faithful learned wise and holy Teachers and Rulers Answ Bravely spoken had it been at Rome our English stomachs can scarce away with such Coleworts O dura Messorum ilia 1. The Animadverter all along takes for granted that which we expresly told him Chap. 5. 7. of the S. T. pag. 41 62. we denied viz. That there are any circumstances or particularities of Worship relating to it as such undetermined by the Lord. 2dly Under the notion of particularities of Worship undetermined he shrouds the many Popish toyes and Antichristian inventions as Cross in Baptism Ring in Marriage Surplice yet retained in the Church of England These he would not have persons too careful about But seriously Sir those that know the Lord know him to be a jealous God and that he hath manifested his jealousie in such terrible rebukes against some of the sons of men as Nadab and Abihu Levit. 10. 1 2. Vzza 2 Sam. 6. 6 7. whom he slew in his fury for their Worshipping him otherwise than he had determined that be they never so weak they tremble and abhor to draw nigh to God in a way they have no Scripture-warrant for 3dly They desire to be satisfied in the authority of the Children of men in their attempts to impose upon their Consciences and make those things the necessary parts of Worship which they themselves acknowledge Christ hath left as particularities undetermined 4thly They would also be directed by Mr. T. to those faithful learned wise and holy Teachers he speaks of for they can find few or none such in a whole County And yet 5thly One thing more they would be satisfied in Whether an implicite Faith in matters of Worship be any more tolerable and justifiable than in matters of Doctrine And whether this will ever be a satisfactory answer to their mighty Sovereign the Lord of Hosts when he shall demand of them Who hath required this at your hands Why truth Lord we never read that thou didst ever do so but our faithful Teachers told us we might yea ought notwithstanding to practise these things and believe it will never be accepted as such 6thly His scurrilous reflections they can freely pardon though they know that the brood of Ranters c. he speaks of have not been produced by the inquisitiveness of any after the mind of God with respect to Instituted Worship but persons taking up with such slight thoughts of the Worship of the Holy God as such expressions as these used by him are apt enough to beget in the minds of men together with the instability and inconstancy of persons whom they have it may be owned as their Teachers and Rulers being ready to imbrace and shake hands with whatever is uppermost in the world labouring to support uphold and draw others to the imbracement of that now which not long ago they Prayed Preached against and with hands and eyes lift vp to Heaven they swore to seek to the uttermost of their power to root out and demollish Sir these things are some of those occasions through the subtilty of Satan and the corruption of mans nature of that Raâ—tism Atheism c. that is in the world And blessed be the Lord the Congregations of his People have been but little emptied hereby they are a brood issuing for the most part out of the Womb of the Church of England and are such as it 's known that little enquired into these matters taking all for Gospel that their Preachers taught them The next attempt of the Animadverter is the exatnination of the Arguments advanced in the S. T. against hearing the present Ministers of England The first is That which there is no warrant for in the Scripture â—eing part of Instituted Worship is not lawful for the Saints to practise But there is no warrant in the Scripture for hearing the present Ministers and Heariug is part of Instituted Worship Therefore To which he answers Sect. 2. Chap. 1. The sum is There is a Twofold Warrant by Command or by Permission Of Instituted Worship there are two Parts 1. Essential without which it is not or is not rightly called Instituted Worship 2. Accidental which may be present or absent and yet the Worship be or righteously be so called If the Major be meant of Warrant by Command and part accidental of Instituted Worship it is denied and so is the Minor Hearing the Word from this or that person is a part accidental of Instituted Worship undetermined and hath a warrant by Permission as being not contrary to any Precept or Rule in Scripture about such Worship Answ 1. This Animadverter continues still his old trade of begging and dictating without proof which doth not become him and being in matters wherein our souls are so nearly concerned we cannot bear it in him 1. He teâ—ls us That with respect to Instituted Worship there is a twofold warrant by Command or by Permission but would he had thought it incumbent upon him to have proved what he asserted This we deny Whatever hath not a warrant of Command in the Scripture is plainly interdicted and forbidden therein Deut. 4. 2. 12. 32. Rev. 22. 18. punished with no less than death upon those that have adventured to act exorbitantly without such a warrant as we but now manifested 2dly He tells us That there are two Parts of Instituted Worship Essential and Accidental but this also is false and untrue we expect his proof of it A part Accidental of Instituted Worship is a sort of gibberish that as it is unscriptural so it is little less than down-right-nonsence Instituted Worship is such Worship as is appointed by command from Christ or that is by Christs institution saith Mr. T. in answer to the Preface of S. T. Sect. 2. How any part of instituted Worship can be an accidental part i. e. such a part of Worship as though enjoyned by Christ which if it be not it is not instituted as may be done or not done without sin I must profess I understand not And desire Mr. T. would inform me not in a Dictator-like way as if he were a second Pythagoras but from Scripture-evidence And lest he should mistake this is that which is incumbent upon him to prove That a part of instituted Worship which is a Worship commanded by Christ may be accidental i. e. performed or not performed without sin 3dly That hearing the present Ministers of England preach the Doctrines and Traditions of men as he must do at some time or other that constantly attends on their Ministry or according to Mr. T. the Word of God hath Warrant in Scripture by permission as being not contrary to any Precept about Worship is another dictate of his that he will make good ad Graecas Calendas 'T is true the Light of Nature dictates That God is to be heard by whomsoever he speaks and 't is as true that God having
it is Is not the Discipline of their Church from the Canon Law with what forehead can he deny it Whence is the Hierarchy Ecclesiastical decrees Episcopal jurisdiction Procurations Dispensations Pluralities Non-residencies Popish-retained-Ceremonies their Excommunications by a Commissary Ordinations Absolutions Degradations Visitations Offerings Courts Silencing of Godly Preachers disquieting the Lords people for Non-conformity if not from the Cannon-Law These things are notoriously known to be from them So that Mr. T. grants the present Ministers may lawfully be separated from But this might be a slip of his pen before he was aware That it is our duty to separate from persons acting from an Antichristian Power Office or Calling we prove 2ly 'T is unlawful to attend upon the Teachings of Antichrist therefore upon the teachings of such as act by vertue of a power derived from him To this Mr. T. replyes If by teachings of Antichrist be meant the teachings of the present Doctrine of the Church of Rome and the power derived from him be meant the English Bishops Ordination it is impudency to say they derived their power from Rome Answ 1. We are not yet speaking of the Ministers of England to separate from those that act from an Antichristian power be they Ministers of Germany Holland if they so act in their Ministry they are to be seperated from and that because we may not attend upon Antichrist in his Teachings or Ministration doth Mr. T. deny tâ—is He saith indeed if they preach truth we may attend upon their Ministry though they so act Answ But this hath been often said without the least proof and as frequently replyed to and its inconsutilousness in its applâ—cation to the present Ministers who preach Popish Errours and are interdicted the preaching all truth manifested 'T is an assertion most derogatory to the Dignity and Authority of our Lord and King and not to be born by his Loyal Subjects Hath not he Servants enough of his own to do his work to preach his Gospel but he must be beholding to the greatest enemies he hath in the world to send forth Servants into his Vineyard 2dly The present Ministers of England deny their power from the Papacy or they do not if they do not it had been my mistake not impudency to say they did If they do as most certain it is they do and they themselves acknowledge it and plead it the Impudency is rather in Mr. T. to deny it I add in S. T. 3dly Christ calls his to separate from every thing of Antichrist Rev. 18. 4. 14. 9 10 11. Therefore from his Ministry or such as act by vertue of an Antichristian power To which our Animadverter replies 1 Rev. 18. 4. may be understood of a local departure from Babylon when her judgment of destruction from the Kings of the Earth draws nigh Answ 1. And who can hinder Mr. T. from making conjectures his it may be is no proof that it is However the ground of the Lord 's calling them out of Rome should it be granted him that by Babylon were meant the City of Rome is plainly intimated to be lest they should partake of their sins Not their dwelling in Rome but their complying with the Antichristian Ministry Worship thereof their abominable Rites and Ceremonies is that which is loathsom to the Lord. 2dly 'T is true God calls not his People to depart from every doctrine the Pope teacheth there is some truth remaining amongst them which is to be cleaved to because truth much less a rejection of the Bible These are but vain words empty flourishes this Animadverter knows full well that these things are not affirmed by those with whom he hath to do 3dly To a departure from her by forsaking Communion with her in Worship and leaving subjection to her Government he grants this Scripture may be extended which is all we need contend for The Worship of Rome and England are much the same as we prove The Church-government in use amongst us by Arch-Bishops Bishops issues from the same sourse and spring as is known Therefore a separation from the Worship and Ministry of England lawful by the Animadverter's confession 4thly When God commands to come out of her he must be interpreted to come out of every thing of her viz. that which is truly hers whatever hath not the stamp and authority of God upon it for the reason why the Lord would have his forsake any thing of hers is because it is hers and hath not his own Image and Superscription 'T is ridiculous to imagine that God should command a separation from her Worship and Government and not from her Ministry when this is a main part of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church-Government He adds 2dly By the Beast and his Image Rev. 14. 9 10 11. is meant some Empire or State which promotes Idolatry the Roman Papacy the worshipping of which is undoubtedly the acknowledging of its power and subjection to their Idolatrous Decrees and Edicts The receiving his mark is a profession of our being the servants of the Pope to subject to his authority and after the citation of Mr. Brightman and Mr. Mede speaking to this purpose he saith which doth evince that the worship of the Beast and his Image is not retaining every usage of the Papists though superstitious and corrupt but acknowledging the universal Monarchy of the Popes adoring Images the Host c. Answ 1. But what doth evince that this is all that is intended by worshipping the Image of the Beast Mr. T. would bear his Reader in hand as if he had produced somewhat for the confirmation of his Assertion when he hath not said the least word tending thereunto The very truth is 2ly The Beast mentioned Rev. 14. 9 10. is the same with the Beast mentioned Rev. 13. 11. or the false Prophet Rev. 19. 21. or Antichrist consider'd in his Ecclesiastical State composed of head the Popes and members the rest of the Antichristian Clergy whether at Rome or elsewhere for as the learned Mede saith the Pope alone maketh not up the Beast except the Clergy be joâ—n'd with him since the Beast doth signifie a company of men composed of a certain order of members like as the Beast hath not one man alone the Image of the Beast cannot be a dumb Image 't is expresly said to be a speaking one viz. the Ecclesiastical policy that in its Cannon-Laws upon which both that of Rome and England is founded breatheth forth nothing but Excommunication against such as shall disobey them upon which they are deliver'd over to the Secular Power here with us though not to be burned yet to perpetual Imprisonment The worshipping the Beast and receiving the mark is subjection to an Antichristian Ministry and Church-polity from which it is the duty of the people of God to separate and if we prove not the Ministers of England to be so we acknowledg this Argument to be null and that notwithstanding any thing in it
13. 2. wants not its sufficient weight To which Mr. T. 1. The word Priest is no more than Presbyâ—er nor used in any other sense by the Papists or the Church of England Answ 1. this hath already been replyed to than which there is nothing more false The English of Sacerdos is not nor ever was Presbyter or Elder but Priest 2ly This is not to his purpose The Ministers of England and Rome symbolize in name if they are both call'd Priests which this Animadverter cannot deny Whether there hath not been a willingness in some to return to Popery manifestly discovered let the Nation judge He adds 2dly Zach. 13. 2. is not a command but a promise 2ly It s the abolition of the names of Idols not of Priests that is there promised Answ 1. 'T is true Zach. 13. 3. is a promise but such an one as abundantly manifests the detestation of the Lord against them which implyes a command from God to his people not to make use of them 2dly The names of Idols are the names used peculiarly in Idolatrous Worship so that though Mr. T. never found Priests to be reckoned amongst Idols which yet they might too in dayes past have been when too much idolized by the people Yet he knows the name Priest hath been used in idolatrous worship both Heathen and Antichristian peculiarly appropriated unto their Ministers therein employed 3dly Hos 2. 16 17. is rather he tels us a prediction then a prohibition God would be called Ishi not Baali because that name signifies a kind husband this one that is cruel and rigorous or lest she should in thought remember the Idol or be thought by others to continue that Idolatrous name Answ 1. The words are not meerly a prediction they are a prohibition also Thou shalt call me no more Baali we had thought had been an express forbidding them so to call him 2dly The Question is Whether these names were superstitious names commanded by the Lord to be abolished or not upon whatother accounts they were so commanded so that till Mr. T. proves that this was not abused to Idolatry nor commanded by the Lord to be abolished he doth but auram vapulare speak nothing to the purpose Yet 3dly That God would not be called Baali because that name signifies a cruel and rigorous husband is 1. more then puerile every smatterer in that language knows the word Bagnal or Baal signifies not an austere but a kind husband coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly to love it signifies indeed a Lord but that is metaphorically and not a tyrannous and cruel Lord neither 2dly 'T is wicked being a charging of the holy God falsly He is called Baali their Lord Isa 54. 5. yet no cruel and rigorous one I hope I am sure he is there so called upon the account of his love and tenderness to his people rolling away their reproach and crowning them with dignity glory 3. The Spirit of the Lord gives us another reason of the rejection of the name v. 17. Groti us saith well upon the place the Church is interdicted the use of the name out of horrour of that name which hath been imposed on an Idol We add in S. T. Of the same mind with us in this matter is Hierom the Hebrew Docters Sanctius Polanus Rivet M. T. replyes I do not think any of his Authors say so Answ 1. But it 's evident they do say so viz. that the names given to the Idols are to be abolished and not given to God Hierom in the words cited by him affirms as much I so hate the names of Idols that I will not have it said Baali but Ishi Gods hatred to the Idol he tels you is the ground why he will not have that Idolatrous name used in his service I do not think but sacrificing Priests are altogether as abominable to the Lord and by the same reason that name that hath been given to them ought not to be given to his Ministers What Rivet saith he assents to yet that is as much as we affirm God abhorreth the use of names because they have been abused to Idolatry the name Priests have been so abused and this Animadverter must acknowledge as much except he will deny the abominable Sacrament of the Mass a propitiatory Sacrifice for the quick and dead as the Papists say to be Idolatry The Sacrificers or Mass-Priests being so called The testimony of the Helvetian Churches he grants is as we have reported They give not the name Priest to their Ministers not because they think the word as it answers to Presbyter he tels us is evil but as it is used in the Church of Rome Answ 1. They know the word Sacerdos Priest answers not to the word Presbyter at all 2. They reject the word Priests because it hath been abused in the Papacy to Idolatry and they reade nothing of it as peculiarly applyed to Ministers by way of distinction from other Christians in the New-Testament He tells us further If Hos 2. 16 17. as he will not deny ver 17. to import be a prohibition according to the Law Exod. 23. 13. it onely forbids the using such names with honour or so as to trust in them as Psal 16. 4. Answ 1. The Text saith expresly Thou shalt call me no more Baali for I will take away the names of Baalim out of their mouth and they shall no more be remembred by their name 2. Should we accept his interpretation we must not use such names with honour liking or approbation according to Exod. 23. 13. Deut. 12. 3. Josh 23. 7. Psa 16. 4. it would avail him nothing for â—lthough some 't is true do affix the name of Priests to the Ministers of England in a way of disgrace yet they themselves assume it as given to them by the Bishops as an Ensign of Honour and Renown But 3dly there seems to be somewhat more in those prohibitions they forbid the frequent use of Idolatrous names or names abused in Idolatrous service and their use at all in the Worship of God The name of other Gods might not be heard saith precious Ainsworth out of their mouths or imprinted in books or graven on pillars The Reubâ—nites therefore changed the names of Cities that carried Idol names Numb 32. 38. And by the Hebrew-Canon it was decreed from this Law Whoso maketh a Vow in the name of an Idol or that sweareth by it is to be beaten whether he sweareth thereby for himself or for an Infiael And it is forbidden to make an Infidel swear by his God or to mention the name thereof though not by way of Oath Maimonid Treat of Idolâ—try ch 5. sect 10. That the Prophets who speak as the holy Ghost gave them utterance did afterwards use the name Baal is not at all to his purpose the Spirit of the Lord is not bound the Law was not made for him but for us 't is not said I will not but you shall shall
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
already answered We add 9thly The Popish Priests wait not the Churches call to the Ministry but make suit to some Prelate to be ordained Priest and giving money for their Letters of Ordination so the Priests of England Mr. T. replies To offer a person's self for ordination is in some case a duty 1 Tim. 3. 1. Isa 6. 8. Answ 1. The Scriptures produced prove not his assertion Isa 6. 8. is sufficiently remote from any such thing there 's not the least mention of Ordination therein it s only a testimony of Isaiah's readiness to obey the voice of the Lord in going forth to bear a testimony for him against an untoward rebellious people 1 Tim. 3. 1. only tels us that he that desires the office of a Bishop desires a good work i. e. as say our Annotators is inwardly moved by the Spirit of the Lord thereunto which he may do and yet I hope wait the Churches call thereunto Besides 2ly Should this be granted it signifies little till he prove that it 's the duty of any with the neglect of the Churches call to this Office to seek ordination thereunto from an unscriptural Prelate which is that we charge upon them which Mr. T. knows they do He tells us 2dly Giving money for their Letters of Ordination is only Wages to the Register for writing Answ 1. Be it so that they give money for their Letters of Ordination is all that is asserted by us which Mr. T. grants they do 2. 'T is well if there be no Simony as it 's call'd found amongst them 3. If provision be made against the Registers exacting over-much by the Canons of the Church of England he informs us that the same provision is made by the Popish Trent-Council The Parallel in this particular holds good We say 10thly The Popish Priests are ordained to their Office though they have no Flock to attend upon So the Priests of England Mr. T. replies The Priests of England are not to be ordained without some title according to Can. 33. even the Trent-Council hath made some provision thereabout Answ 1. Mr. T. doth well to consociate the Canons of the Church of England and the Church of Rome in the Trent-Council together they are in not a few things near of kin 2. However I cannot but stand astonished at his confidence in telling us that the Priests of England are not to be ordained without some title according to Can. 33. when that Canon saith expresly That they may if a Fellow or in right as a Fellow or to be a Chaplain in some Colledge in Oxford or Cambridg if a Master of Arts of five years standing that liveth of his own charge in either of the Universities if to be shortly admitted either to some Benefice or Curatship then void or if the Bishop do after his admission into the said office keep and maintain him with all things necessary till he prefer him to some Ecclesiastical Living 3. But it may be the Animadverter by title means some one of those things mentioned To which I shall only say that if so he doth openly prevaricate pretends to answer to what he speaks not one word such Titles are supposed to be without a Flock to attend upon What he adds of Ministers being necessary for Armies c. is nothing to the purpose This proves not that they may be ordained Ministers without a Flock to attend upon which they may have and by them be sent forth for the works mentioned for a season We know it hath been the practice of the Churches so to do 2. Privâ—te Brethren may act for the supply of the services mentioned and frequently have done so nor indeed do I conceive how any can act therein in any other capacity Which is not incongruous to Acts 23. 2. as this Animadverter suggests which speaks not a tittle of their ordination to the Office of Ministry which they had before but only a solemn commending of them by Fasting and Prayer to the Blessing of the Lord by the Church in the Service they were now setting upon in which they testified their consent by the laying on their hands as say our Annotators To the 11th Parallel viz. That the Priests of England must swear Canonical Obedience to their Ordinary as the Priests of Rome Mr. T. only saith That 't is true at their institution into Benefices they do so but it is so bounded that it is not intolerable 't is nothing like that which is required of the Papists Answ 1. The Parallel herein betwixt the English and the Popish Priests is acknowledged which is all we affirm 2. That the Oath is tolerable that 't is nothing like the Oath of Canonical Obedience tendred to the Popish Priests is only affirmed by Mr. T. without proof that was the copy and pattern of this as he cannot be ignorant The 12th Parallel touching their leaving their Benefices for advantage-sake without consent of the People The 13th touching their special Licence to preach without which they must not from â—he Prelates though thereunto before ordained The 14th touching their subjection to be silenced by the Prelates betwixt the Ministers of England and Rome he grants to be true nor saith he any thing by way of reply that deserves the taking notice of To the 15th viz. the Popish Priests are not of like and equal power degree and authority amongst themselves but are some of them inferiour to others herein as Pastors to Archdeacons Archdeacons to Lord-Bishops Lord-Bishops to Arch-Bishops so the Priests of England Our Animadverter replies 1. Inequality is judged to be in the Elders of the Primitive Churches by the inscription of the seven Epistles to the Angels of the seven Churches of Asia Answ But this rather proves there equality to each is a several Epistle directed whereas had there been one Arch-Bishp or Superintendent over them one Epistle had been sufficient and had been no doubt directed to him He adds 2dly It hath been in some sort in all well-ordered Churches and is necessary to setled order Answ These are his dictates which he is not at leasure to prove The Church of Rome in the Apostles dayes of Corinth Ephesus were as I remember well-ordered Churches yet cannot be manifest any inequality amongst their Elders No Superintendent Lord-Bishop or Arch-Bishop as I read of 2dly What thinks he of the Church of the Waldenses were they well-ordered Churches They were from the beginning without this Superiority of Elders one above the other The like may be said of most or all the Reformed-Churches The Churches of Helvetia reckoning up the degrees of Arch-Bishops Suffragans Metropolitans Deans Subdeans tell us plainly they are not sollicitous about them That the Apostles Doctrine touching Ministers is sufficient for them cap. Confes. Helvet poster c. 18. And afterward there is one and the same equal Power and Function in all the Ministers of the Church and though in process of time one was chosen from amongst the rest to preside in
chalenge the term of Pastors and Teachers this I had said was too great a debasement of their Lordships he tells us This is a Satyrical Sarcasm no proof Ans 1. However it is evidently true Pastors and Teachers we have already proved are Officers appertaining to one particular Church 'T is certainly a debasement of their Lordships who preside as petty Princes over hundreds of Pastors and Churches so called to be reduced to a laborious over-sight over one 2dly I had said in S. T. That their Parochial Priests over whom they preside are supposed to be Officers in that degree The Argument is this which Mr. T. may take time to answer If the Parochial Priests over whom the Bishops of England preside be such Pastors and Teachers as the Scripture mentions then the Bishops of England are not cannot be such for they are an Order and Degree above them to them as their Superiours they promise and swear fealty But tho former according to the judgment of the Church of England is true Therefore The Story he after tells us of a Presbyters having in case of infirmity Assistants who notwithstanding may be called a Teacher is so remote from the business in hand that though some would cry out Quis temperâ—t a risu For my part I heartily pitty him 1st This is known not to be the reason of the Bishops having Parochial Priests under them were they never so strong it were impossible they should perform the Office of Pastors to the several Congregations in England 2dly The Presbyter is not an Order above his Co-adjutor as is the case of the Bishops he is a Co-Presbyter one of the same degree with himself So that of this we shall I suppose hear no mere We add in S. T. That they pretend to be and are so accounted by some the Apostles Successors but if they derive their sâ—ccession through the Papacy 't is an evident Argument they are Antichristian if the Pope be the Antichristian head over many Countries as Protestants affirm In respect of their Office we prove they are not their Successors Because 1. The Apostles were immediately sent by Christ 2. Extraordinary Officers sent forth to preach the Gospel throughont the Nations of the world 3. We find no Apostles after them 4. None appointed by them to succeed them 5. None are qualified with gifts for the discharge of such an Office and Christ sends not forth servants in any imployment but he furnisheth them with gifts suitable thereunto This the summe To which our Animadverter pretends to answer Sect. 5. Chap. 3. 1. Apostles he grants they may not be reckoned yet 2. They may be their Successors 1st Dr. Owen of Schism Cap. 6. Sect. 55. grants That persons adhering to ordination by succession from Popish Bishops may be right worthy Ministers of the Gospel but not upon the account of that their Successional Ordination but the eminent gifts God hath vouchsafed them and the Lords people submitting themselves to them in the administration of Ordinances And the Author of S. T. denies not they succeed them as Christians and if so they may be heard as gifted brethren which was denied by him Chap. 2. Answ 1. How all this proves the Bishops of England to be the Successors of the Apostles in respect of their Office which was what he pretends to attempt the proof of I know not 2. I deny indeed that they may be heard as gifted Brethren Chap. 2. and give my reasons of my so doing which I have vindicated from this Dictators exceptions That we are to have communion with all that we cannot deny to be Christians in that wherein they act not as such but by virtue of an Office-power we know they have not received from Christ Mr. T. will not in hast attempt the proof of He asks Why may they not succeed them in Office Answ I wonder he should ask such a Question En Tabulas The reasons thereof are given in the place he undertakes the confutation of They were it seems too weighty for him he wisely lets them alone without burthening himself so far with them as to attempt their removal The Apostles Office was indeed no other than that mentioned Mat. 28. 19 20. Mar. 16. 15. but that was 1st An Office of Preaching not of Lording and Loytering 2dly Into it they were immediately invested by Christ 3dly They were to preach the Gospel through the Nations of the World not to stretch themselves upon Beds of Ivory in a Lordly Pallace which was as much their Office as Preaching the Gospel upon the account whereof Paul saith He was a debtor both to the Greeks and to the Barbarians Rom. 1. 14. Christ its true promiseth his presence with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 1. I am not satisfied that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Consummation of this world is any more than the winding up or perioding of that Age. I am sure the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the space of 70 or 100 years and sometimes not near so many as Mark 13. 30. which came to pass within 50 years And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than the perioding of the Jewish Paedagogie or Church state Heb. 9. 26. 2. I hope Christ is with them now so that there needs not a succession of persons in the same Office which we have proved there never was to whom Christ may make good his promise 3. The Lord promised Joshua never to leave him nor forsake him Josh 1. 5. This Promise he will not say doth necessarily suppose a succession of Officers in the place of Joshua which upon all accounts there was not The Apostle applies it to the Saints Heb 13. 5. And I am of the mind Christ doth as really fulfill that Promise Mat. 28 20. made originally to the Apostles when he vouchsafes his presence to the Saints to comfort quicken uphold defend them according as their exigencies do require as ever he did to the Apostles themselves So little reason is there of asserting the necessity of Officers as successors of the Apostles in their Office of Apostleship to vindicate the faithfulness of Christ in that Promise of his The succession we speak of which the present Ministers pretend to is a personal succession through Papacy i. e. that the Apostles ordained Bishops these ordained others downwards to this day a Catalogue of whom from time to time some pretend to That when Antichristianism overspread the world and the Pope as the Head thereof ordained and sent forth Ministers from whom they received their Office-power these should be notwithstanding not Antichristian is a fond conceit He could not communicate that he had not that he had any true power any other than a false Antichristian Office-power Mr. T. will not have the consideâ—ce to aver So that the whole fardle of words that ensue are not at all to the purpose A succession in doing the same work after them and preaching the same Gospel
afterwards and here and in his Roman discussed asserts that 't is not tyrannical Dominion but the Dominion of one Apostle over another that is interdicted So that the same thing is doubtful and not doubtful with Mr. T. in the writing a few lines And this he proves by no fewer than ten reasons in his Rom. discussed 2dly Here he tels us that 't is an affectation of the Rule which a person may have and lawfully exercise that is forbidden there that the Dominion or Rule it self is interdicted which he would do well to reconcile and answer his Arguments he there produceth for its confirmation The sum whereof is Christ would have none amongst them superiour but all equal he forbids not only tyrannical Dominion but also any Dominion at all over one another which is saith he apparent 1. From the occasion of the words Christ forbids what they sought for but they sought for chief Dignity Seniority and priority of Order as do the Bishops of England 2dly From the Subjects whose Dominion is forbidden viz. Kings that had lawfull Authority and therefore such Rule is forbidden as the best Rulers used amongst the Nations 3dly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although sometimes meant of meer lordly forcible Rule against the will and good of the person ruled yet here it cannot be so meant sith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use Dominion at all and to have power at all over one another is forbidden Luke 22. 25. 4thly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used still of Rule without abuse is forbidden 5thly It is forbidden to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to affect that title which implies one to be under another and to be beholden one to another as persons that could gratifie one another which doth imply superiority in some sort 6thly The additional speech of Christ commanding in the stead of Dominion Mat. 20. 26 27. rather Ministry and Service shews he would have none among them superiour but all equal 7ly Christ's propounding himself as their example only in service 8â—y He requires such a mutual debasement as takes away the taking to themselves priority of order or place or rule over one anotheâ— Mat. 20. 26 27. Mark 10. 43 44. Luke 22. 26. 9ly This is confirmed by other places upon a like occasion Mat. 18. 1 2 3 4. Mark 9. 33. Luke 9. 46. In which Christ resolves them that they should be as a little child that assumes not Empire but is humble and accounts others as equal to him 10ly From Luke 22. 28. that Christ having forbidden superiority in any of them among themselves promises them a Kingdom afterward in recompence of their abiding with him in his temptations All which manifest 1. a Superiority interdicted 2. That the Superiority interdicted is not interdicted to all Christians as he would in his Theodulia bear us in hand for then Christians should be forbidden to exercise Civil Dominion and Power as Mr. T. his ten Arguments manifest But 3. a Superiority of order over one another as the Bishops of England exercise over their fellow-Ministers That the Apostles exercised any such Superiority over the Church of God or Ministers of a lower order as the Bishops of England exeâ—cise over them this Animadverter will never prove And if he were able so to do this would not justifie the Bishops in their exercise of such Superiority who are invested with no Apostolical Power that I know of 'T is true a rule over the Faith of Saints is disclaimed by the Apostle 2 Cor. 1. 24. but that this is not the whole of what is interdicted in the places before-cited he hath himself proved by ten Arguments but now repeated by us As for 1 Pet. 5. 3. he tells us what the Assembly in their Annotations say on the place viz. that is not imperiously commanding your own inventions in the stead of the Doctrine of the Gospel not carrying hemselves insolently and magisteriously towards Gods People 3 Joh. 9. Answ 1. All this is known to be practised by the present Bishops They command imperiously their own inventions to which the preaching of the Gospel must give place when there is not time for both as in the case of Liturgy-worship is known to be true How insolently and magisterially they carry it towards the people of the Lord the whole Nation is witness 2. The Elders being interdicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise Lordly Rule over the Heritage of God is certainly an interdiction of the introduction of any such Officer into the Churcâ— of God as against the will of the Lord's People should by vertue of an Office-power exercise a Lordly jurisdiction over them and their Ministers as a superiour order of Priesthood and certainly more forbidden than the office of an Elder Jurisdiction is not an abuse of our Prelates Office as is known though they too often abuse it by exercising it exorbitantly even contrary to their own Canons but a great a chief part of it wherein they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise dominion over the People of God and that against their will by fore and violence to their utter undoing and that in execution of that office they have received and exercise according to their Canon Laws in their Courts Ecclesiastical We further prove in S. T. That the office of Lord-Bishops is Antichristian because derived from and only to be found in the Papacy none of the Reformed Churches have retained it the Woman in her flight into the Wilderness carried it not along with her it 's rejected by the true Spouse and Witnesses of Christ in all ages We instance in several as Hierom the Churches of Helvetia c. To this Mr. T. replies 1. Though the latter Popes viz. from the time of Boniface the third about the year 606. be the head of Antichrist yet it doth not follow that the office that is derived from and is only to be found in the Papacy is surely Antichristian there having been bad Officers perhaps derived from good Popes and continued only in the Church of Rome Answ 1. That the Popes of Rome were not the head of Antichrist till the time of Boniface the third this Animadverter will never prove 2dly Should it be granted him what good Popes he will find from the time of Sylvester about the year 320 I know not nor what Officers were derived from them Lord-Bishops there were none till afterwards When Constantine coming to the Throne the Man of Sin began by little and little according to the prophesie of Paul touching him 2 Thess 2. 7. to shew himself in the following Popes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Letter viz. the Roman Pagan Emperours being removed out of the way about which time many report a Voice was heard Hodie Venenum c. This day Poyson is poured forth into the Church of Christ And from this time the noble and renowned
and if scandalous in some cases the persons guilty of it to be separated from We say moreover in S. T. 4thly 'T is false that good men pressing after Reformation according to the primitive pattern do differ touching the substance of the things instanced in To which Mr. T. adjoyns The more to blamâ— is this Author to widen the Breach A. But this Author doth no such thing he widens not the Breach urges not Separation from good men who press after Reformation according to the primitive pattern But such as have renounced the pursuing such a Reformation though they were once sworn some of them to prosecute it to the uttermost of their power persecute oppose it in them that are pressing after it As is the known case of the preseâ—t Ministers of England What is added by us in the 5th place viz. That the particulars instanced in being commanded by Christ they are not discharged from the impeachment drawn up against them who conform not to them of Nonconformity to the Laws of Christ by this Plea That good men differ in these matters i. e. some good men transgress the Laws of Christ he grants to be true Nor doth he offer any thing further in this Chapter that deserves our attendment CHAP. VI. Sect. 1. The present Ministers own Laws not of Christs revealing contrary thereunto therefore deny his Offices The first proved by the induction of fourteen particulars Mr. T. yeelds the matter in controversie Ezek. 43. 8. explained An Objection answered Of the Authority of Rulers touching Laws and Constitutions Ecclesiastical Of Synods THE second Argument whereby in S. T. we prove the present Ministers deny the Kingly and Prophetical Office of Christ is this Those who own submit and subscribe to Orders and Ordinances which not only are not of Christs revealing but contrary thereunto do really deny and oppose the Prophetical and Kingly Office of Christ But the present Ministers of England do own submit and subscribe to Orders and Ordinances that are not only not of Christs revealing but contrary thereunto Therefore The Major or first Proposition is beyond exception Persons non-conformity to the Laws of Magistrates if in what they have power to command their giving forth Laws of their own without the consent of their Rulers directly contrary to their Laws is a visible notorious opposition denyal and rejection of their Authority in them that give forth such Laws and in them that conform and subject to them This we manifestly prove to be true of the present Ministers of England with respect to Christ the alone Independant Lord King and Soveraign of his Church and People That which Mr. T. opposeth hereunto Chap. 5. Sect. 1. will receive â— sâ—eedâ— dispatch 1. His distinctions about the Orders and Ordinances of Christ are needless they are but a clouding and darkning of Truth by words without knowledge The Orders we speak of are the Appointments of Christ to his Church with respect to Worship wherein their practice is more or less concerned to deny and reject these and in the place of them to substitute others of their own of Antichrist and subject thereunto is a denial of the Offices of Christ mentioned or it is not If Mr. T. his conscience tells him that it is he doth ill to equivocate This he grants to be true of the Pope of Rome Chap. 4. pag. 119 120. Why it should not be so of the Pope of Canterbury and his Prelates I yet understand not That the giving forth and subjection to the Cannon-Law in the Papacy should be Antichristian and a denial of the Offices of Christ and the same thing in the Church of England not so is a Riddle to me Henry the 8th rejected the Popes Supremacy an Act of Parliament is instituted 25. H. 8. c. 9. for the retention of the whole of his Canon-Law in its wonted vigour that is not contrary to the Laws and Statutes of the Kingdom nor prejudicial to the Royal Prerogative by virtue whereof how great a part of his Law whereby he ruled his Kingdom of darkness and still rules it received its establishment Mr. T. knows and in part confesseth Chap. 4. Of which the Institutions and Orders mentioned are a part by which the Pope yet speaks as a King amongst us though his Supremacy be justly by Law rejected for the Law of a King is his mouth That very Law that is the Canon-Law of the Papacy by which the Saints were burned in Smithfield and other places is that Law by which in the stead of the Institutâ—ons of Christ the Church of England is governed the Saints are excommunicated delivered over to the Secular Power imprisoned ruined at this day This Law the present Ministers of England subject to which is the Canonical obedience they promise to their Ordinary And though this Animadverter multiply millions of words he will never make persons of judgement and sobriety believe that this is not a real denial and rejection of the Authority of Christ They tell him in their practice that they will have none of his Institutions they prefer Antichrists Canon-Law before them which is stufft with such filthy Abominations that Luther was wont to call the Decretals Excretalâ— and had them publickly burned at Wittemburge And Whitaker one of their own saith The Canonical Decretal and Pontifical Law ought to have no place amongst us because it is Antichristian and altogether a stranger to all Piety and Religion Lib. de Concil 9. 2. If the Animadverter will speak to the purpose and evert what hath been offered in this matter he must I conceive either manifest that the Popes Canon-Law is not the Law of Government to the Church of England or that a retention thereof with a rejection of the Institutions of Christ is not a denial of his Offices To tell stories of things done of ignorance which we have over and over and in this matter cannot have place they themselves know that things are with them as we have reported them the setting up open Antichrists and Universal Monarchs is the ready way to expose himself to conteâ—pt for his impertinencies no probable one to carry the Cause he undertakes the defence of There being nothing further worth the considering in this first Sect. we hasten to the 2 d. In order to the confirmation of the Minor Proposition of the forementioned Argument two things we say in S. T. are incumbent upon us to prove 1. That the present Ministers of England do own submit and subscribe to Orders and Ordinances that are not of Christs revealing which we manifest by the Induction of 14 particular Instances As First They own the Orders and Offices of Arch-Bishops Bishops c. and promise subjection and obedience to them Eccles Can. can 7. To which Mr. T. 1. He will not undertake to justifie all that is in the Ecclesiastical Canons nor need he nor perhaps will the present Ministers or Bishops Answ 1. But he having undertaken to be their Advocate he
he bears him in hand that we expound the words of a prohibition to the Jews That they should not use the stones of Babylon to build a Temple to God at Jerusalem because abused to Idolatry which we do not Nor was it likely they would ever have gone about to do so Babylon was too remote for them such a prohibition had been altogether needless and vain But 4. That Chap. 50 and 51. are one entire Prophesie that reacheth farther than the Destruction of Literal Babylon even to the ruine of all the Scripture calls so is evident For 1st This Prophesie relates to the restauration of all the Tribes Israel as well as Judah vers 4. 5. which to this day hath not been fulfilled The ten Tribes represented by Israel being in a dispersed state ever since they were carried away Captive by Salmanasser 'T is true Judah after the 70 years Captivity did return but what is that to Israel when this Prophesie is accomplished they must also be brought to their habitation which is again repeated vers 19. And I will bring Israel again to his habitation and he shall feed on Carmel This Carmel was the portion of the half Tribe of Manasseh belonging to the ten Tribes Jos 19. 2dly When God doth this the iniquity of Jacob shall be sought for and there shall be none vers 20. 3dly He will then make use of Israel as his Battle-Axe and weapon of War to destroy and break in pieces Kingdoms and Nations vers 20 21. 4thly The Deliverance and Vengeance here prophesied of is the issue of the groans and cries of the Inhabitants of Sion against Babylon vers 35 36. But against Literal Babylon the Children of Israel were not to cry but the contrary Jer. 29. 7. 5thly Many material passages in this Prophesie are applied by the Spirit of the Lord to Mystical Babylon as Chap. 50. 8. Rev. 18. 4. vers 29. Rev. 18. 6. Chap. 51. 6. Rev. 18. 4. 6thly The Babylon mentioned in this Prophesie and the Babylon spoken of in the Revelation is one and the same Babylon differing at most but as Type and Antitype Babylon is a Type of the City and Seat of Antichrist saith the Learned Ainsworth on Psal 137. v. 1. This is evident to the eye of the understanding Reader from the ensuing Scheme Jeremiah's Babylon Jer. 50. 8. Remove out of the midst of Babylon And 51. 6. Flee out of the midst of Babylon and deliver every man his soul be not cut off in her iniquity for this is the time of the Lords vengeance he will render unto her a recompence Jer. 50. 29. Recompence her according to her work according to all that she hath done do unto her for she hath been proud against the Lord against the Holy One of Israel Jer. 50. 39. The wild beasts of the desart shall dwell there and the owls shall dwell therein and it shall be no more inhabited for ever neither shall it be dwelt in from generation to generation as God overthrew Sodom and Gomorrah Jer. 51. 7. Babylon hath been a golden cup in the Lords hand that made all the earth drunken the nations have drunk of her wine therefore the nations are mad Jer. 51. 8. Babylon is suddenly fallen and destroyed howl for her John's Babylon Rev. 18. 4. Come out of her my People that ye be not partakers of her Sins and that ye receive not of her Plagues for her sins have reached unto heaven and God hath remembred her iniquities Rev. 18. 6 7. Reward her even as she hath rewarded you double unto her double according to her works in the cup which she hath filled fill to her again How much she hath glorified her self and lived deliciously so much sorrow give her Rev. 18. 2. Babylon the Great is fallen is fallen and is become the habitation of devils and the hold of every foul spirit a cage of every unclean and hateful bird Rev. 18. 22. The voice of harpers and musicians shall be heard no more at all in thee and no crafts man shall be found any more in thee vers 8. she shall be utterly burnt with fire Rev. 17. 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication And 18. 3. For all nations have drunk of the wine of the wrath of her fornications Rev. 14. 8. Babylon is fallen is fallen Rev. 18. 2. Babylon the Great is fallen is fallen vers 9. And the Kings of the earth who committed fornication and lived deliciously with her shall bewail her saying alas alas for in one hour is thy judgement come vers 11 15 19. The sum is the Prophesie not being confined to Literal Babylon but eminently relating to Mystical Babylon or the false whoâ—ish Church in the Revelation the not taking a stone of her for a foundation having no respect to the Jews not using the stones of Babylon in building the Temple which it is not like they had the least intendment to do points out the duty of the spiritual Jew or Christian Believer in his departure from the Antichristian Church not to introduce any of her things once abused to Idolatry into the Worship of the House of God which we cited this Scripture to prove Mr. T. proceeds and tells us 2dly That external words and gestures are not contrary to John 4. 23. Answ Nor do we say they are this we affirm That a form of words enjoyned the Ceremonious pompous Worship of England managed and carried on in our Collegiat Churches and Chappels with outward pomp and state is so That which he saith in answer hereunto viz. That this Text excludes the Legal shadowy-Worship of the Law establisheth what we say For if a pompous shadowy-Worship once of the Institution of the Lord be excluded by this Scripture much more that which is so and of the devising and establishment of Antichrist In what he saith 3dly That we conceive a form of Words prescribed and devised by man to be contrary to Mat. 15. 9. and 28. 20. Deut. 12. 31. he openly prevaricates For though as commanded in the Worship of God it be so yet we rather refer those Scriptures to the whole of their humane devices in their Worship and Service viz. Surplice Organs Cross in Baptism c. that have not the least foundation in Scripture and are therefore contrary to them What Mr. T. dictates That if no prescript form of Prayer devised and imposed by penal Laws to be used by man for thus he must speak if he speak pertinently may be used then conceived forms of Prayer may not be used I desire him not to attempt the proof of because t is such an imposible task that he will never be able to make good That Christ hath commanded a set form of Prayer Luke 11. 2. Mat. 6. 7 8. is first false For 1st If he had done so it were utterly unlawful to use any other than the
contradists himself for in chap. 5. p. 40. he hath said That kneeling at the Lords Supper is one peg beneath the adoration of the Breaden God he will not affirm but here he saith 't is an adoration in by or before the Creature respectivè or with relation to the Creature Answ 1. Very good and I say so still nor am I able to discern the least contradiction betwixt these two assertions The present Ministers may not worship the Popish Breaden God as the Papists do and yet worship the true God in by or before the creature respectivè or with relation to the creature His pittiful jibes are beneath â—e to take notice of The Idolatry in kneeling at the Sacrament is to be referred to the second kind of Idolatry we at the beginning mentioned it being a way of adoration enjoyned by man not commanded by the Lord and every thing beside the Commandment is an Idol hath been an hitherto received Maxime But it cannot be this kind of Idolatry saith Mr. T. for kneeling in prayer to God is appointed by him Answ 1. This is false I no where find any such appointment exclusive of any other posture 2. Impertinent We are not treating of kneeling in prayer but in receiving the Sacrament Where hath God said he will have this Gesture and no other used in this part of his Worship 'T is true man hath of late so determined it and written the cruelty of their determination in bloody Characters Worthy Mr. Dyton and Mr. Porter of Ware being stifled by their Imprisonment the one in the Gate-house the other in the New-Prison for not conforming thereunto not to mention others then nor late sufferers for the same cause 3. Even in prayer to God the posture of standing seems to be more used throughout the Scriptures Gen. 19. 27. Levit. 9. 5. Deut. 10. 8. 29. 10. 1 Kings 8. 14 15. 2 Chron. 20. 5 19. 29. 11. Jer. 15. 1. 18. 20. Ezek. 44. 11 15. Luke 18. 11 13. Mark 11. 25. an Argument kneeling in that duty was no appointment of the Lord. That the Primitive Christians for above 800. years after Christ on all Lords Dayes throughout the year and from Easter till Whitsuntide constantly prayed standing Mr. T. knows is upon good Authority affirmed What he nextly adds we have already answered That I speak ambiguously and indistinctly I cannot help 't is not given to every one to be a B. D. nor to speak with that eloquence and clearness as Mr. T. I did what I could to be understood However to make sure work on 't he denies both major and minor 1. Adoration in by or before a creature respectivè or with relation to the creature is not Idolatry such as so worship God are not Idolaters for the Holy Ghost invites the Jews to worship at God's Foot-stool his Holy Hill Psal 99. 5 9. which were creatures in by or before whom respectivè or with relation to them as the objectum significativè a quo or the motive of their Worship they were to bow down to God Answ 1. From God's Commands to mans Inventions is but lame arguing God commanded Israel to worship at Jerusalem before the Ark Altar there which they did without being guilty of the sin of Idolatry therefore when men command us to bow down and worship before the creature we may do so without the contraction of any such guilt is a sort of reasoning that Mr. T. upon second thoughts will be ashamed to defend As good he may argue 'T is lawful for men to rob and spoyl their Neighbours for the Israelites by the command of God spoiled the Egyptians without being guilty of Theft But 2dly that the Temple Altar was the objectum significativè a quo or the motive of their Worship is not true it was solely the command of God that was the motive thereof and had neither Temple nor Altar been there had God bid them worship there they would have done it 3dly To worship at his Foot-stool is no more than to worship in the Temple to worship in the House of his Sanctuary saith the Chald. Paraph. which is as remote from Mr. T. his purpose to prove it lawful to worship God in by or before the creature respectivè as 't is from Bellarmines who introduce it to prove the lawfulness of Image Worship What follows 2dly is of an easier dispatch 'T is true the use of the Bread and Wine in the Lords Supper is of the Institution of Christ but bowing down before it is not so as worshipping at the Temple before the Altar was So is 3dly the instance he gives of the Israelites falling down upon their faces and worshipping God when the fire came down and the Glory of the Lord was seen 1 Kings 18. 38. 2 Chron. 7. 3. For 1st should we grant that the people bowed and worshipped God by occasion of the coming down of the fire it would not follow that they worshipped before it which is somewhat more 2dly The Plea is Papistical and may as righteously be used for the worshipping God before Images 3. The sight and presence of the fire was not the motive of their worshipping but the conviction of the Glorious Majesty of God that from that Vision fell upon them 4. Their bowing was as to man a voluntary act from the extraordinary compulsion of the Spirit and by singular occasion ours a forced act frequently performed in imitation of the most horrid Idolaters in the World by the compulsion of the spirit of Antichrist and Satan Their Act hath therefore no place in our present case wherein neither such a compulsion nor occasion can be pleaded Dr. Jackson tells us That such actions as have been managed by Gods Spirit suggested by secret instinct or extracted by extraordinary and special occasions are then only lawful in others when they are begotten by like occasions or brought forth by like impulsions Which is indeed what is usually asserted by our Protestants in answer to such Papistical Arguments as our Animadverter for want of better is forced to make use of He adds 2dly The minor may be denied the present Ministers do not worship God in by or before the creature respectivè or with relation to the creature as the objectum significativè a quo or the motive thereunto for the Common-Prayer-Book saith That kneeling is not for adoration of the Elements but for a signification of our humble and grateful acknowledgment of the benefits of Christ Answ 1. But it saith not the Elements are not the motive of their kneeling which they are else why is not this posture enjoyn'd in other parts and acts of worship wherein 't is our duty to signifie our humble and grateful acknowledgment of the benefits of Christ Nay 2dly whence is it that in that very Ordinance another posture is after the receiving the Bread and Wine permitted Yea do not our kneelers teach us that we ought to stand up at Gloria Patri which is as
abolished not suffered to remain for nourishing Superstition much less imployed in the true Worship of God Answ 1. That the Animadverter can see any such Principle at the bottom of our Argument must be imputed to that wonderful quicksightedness that is predominant sometimes in him we only say that God calls his people out of places of false-worship i. e. not such as have been but such as are at present such which is the utmost of what Mr. T. can compel us to own from any thing we have asserted in this Argument But 2dly Having such good company as the learned Ainsworth Robinson and other Worthies and Witnesses of Christ in their day and being satisfied which is the all in all to us that they have in this matter the Spirit for their Guide and Leader we are contented to advance a step or two farther with them The Proposition but now laid down by Mr. T. we subscribe to and judge its clearly proved by Exod. 20. 4. 5 6. 23. 13. Isa 30. 22. Gen. 35. 2 3 4. Deut. 12. 2 3 30 32. 17. 18 19 20. 2 King 10. 26 27 28. 18. 4. 23. 12 13 14 15. 2 Chr. â—7 6. Acts 17. 23. 19. 26 27. Jude 23. with Lev. 13. 47 51 52. Rev. 17. 16. 18. 11 12. The Scriptures cited by the Separatists of old We are not willing to debate this matter at large That the things mentioned should be abolished they give their Reasons in their Apologie pag. 76. The sum whereof is 1. The retaining of them is a breach of the second Commandment Exod. 20. 4 5 6 with Deut. 12. 2 3. Isa 30. 22. 2. So long as they are continued Antichrist is not fully abolished according to Rev. 17. 16. 18. 11 12 13. 2 Thes 2. 8. with 2 King 10. 26 27 28. 3. The consecrating of any Garments Places or the like peculiarly to the Worship of God now in the time of the Gospel hath no Warrant in the Word 4. The worshipping God in the places and by the things appointed and hallowed of God himself was under the Law a part of honour done to him and pleasing him Deut. 12. 5 6. Lev. 17. 3 4. The destroying them tended to his dishonour Psal 79. 1. 74. 6 7 8. The building and repairing them pertained to the establishing and restoring his true Worship Hag. 1. 4 8. So on the contrary the worshipping God now in the places and by the things dedicated and hallowed by Antichrist is a special part of Popish Devotion such is the building repairing them as the razing them will be to their dishonour and greater confusion The like may be said of the Heathen Places touching which see Deut. 12. 2 3 4. with 2 King 10. 26 27 28. 14. 3 4. 23. 8 13 15 19. 5. Godly Princes are commended for abolishing the Monuments of false Worship 2 Chr. 17. 6. 2 King 18. 4. 23. 12 13 14 15. 6. This being done the People are more easily perswaded to the true worship of God in Spirit and Truth whereas otherwise they are still nourished in Superstition Gen. 35. 2 3 4. 2 King 18. 4. 2 Chr. 11. 34. Acts 17. 23. 19. 26 27. Lev. 13 14 Chap. with Jude 23. 7. The Lord hath promised a blessing to them which do reject and abolish them and threatned a curse to the contrary and so also hath done Isa 30. 22 23. Exod. 20. 5 6 2 Chr. 17. chap. 31. 20 21. with 2 Chr. 21. 13 14. 24. 17 25. 28. chap. We shall only add 8. That the soul of the Lord did detest and abhor whatever was used to Idolatry whether Vestments or Places under the Law is evident from the fore-cited Scriptures that he is as jealous a God now as ever the Animadverter will not deny nor can he That the Idolatrous High Places dedicated to the Popish Mahuzzims or Saints-Idol Godds as the most of the High-places of England the Image of the Saint to which each was dedicated being set up in the Rood-Loft betwixt the Church and Chancel where in many places the Rood-Loft yet remains are as Idolatrous and upon that bottom as much abhorred by the Lord as those of old were and therefore are to be separated from destroyed as those of old 9. They are some of the things of Antichrist they were consecrated by him dedicated as is known to his He-Saints and She-Saints and therefore must perish with him 10. The People generaly Idolize them bow down when they come in to them honour them with Cap and Knee think there is holiness in them and that God is more acceptably served there than else where which if nothing else could be said they being detestable Idols are therefore to be abhorred by the Saints We shall only add the sayings of two Learned men of late dayes who give their judgment touching this matter The one is Mr. Mede who expounds the 39th vers of Dan. 11. as a part of the description of Antichrist He renders the Text thus He shall make the holds of Mahuzzims with all or joyntly to the forreign Godd And paraphraseth tâ—us And though the Christian God whom he shall profess to acknowledge and worship can endure no compeers yet he shall consecrate his Temples Ecclesiastical holds joyntly to the Christian God and his Mahuzzims to God and the Saints The other is precious Cotton on the Vials who pag. 14. on Vial. 7th saith thus When the zeal of God lifts up the hearts of people then they will not endure a consecrated place in all the World where they come and when this Vial is poured out the earth shall be full of the knowledge of God and then all the Chappels of ease and Churches of state and Temples of glory ☞ wherewith the world hath been deluded shall be thrown down they will not leave them a stone upon a stone that shall not be thrown down Our Animadverter cites Mr. Robinson touching this matter who pag. 354 356 in his Justification of the Separation from the Church of England there pleads against going to worship in these Ecclesiastical holds and tells us 1. That his Arguments are fully answered by Mr. Paget Answ How much to the purpose Mr. Pagets Answers are to the Arguments produced others will judge 2. Mr. Robinsons Texts he tells us are impertinent The unclean thing 2 Cor. 6. 17. not to be touched is the Idol it self not the place abused to Idolatry which is touched when adored or worshipped Answ 1. This is more than the Animadverter proves noâ— iâ— it likely that any in the Church of Corinth did or were about to worship the Idol that he should caution and charge them not to do so Being converted from dumb-Idols to the living God 't is not to be thought they should return to worship them again that they were guilty of so doing is not in the least intimated as is their going to the Idols-Temple and sitting at meat there which
might rationally have inferred from hence That that upon the doing whereof relating to the Worship and Service of God of which we were treating Saints have no promise of a Blessing nor ground to expect it is not lawful for them to do for when they are attending â—pon God in his own way he hath promised to meet them and bless them Isa 64. 5. 3. What he writes of Ezekiel's being told that Israel â—ould not hearken is very frivolous and impertinent 1. He had in his going forth to act for God in that Work a promise of his presence and Blessing though Israel abode obstinate Ezek. 3. 8 9 19. 2. There were a Remnant that attended upon the Word of the Lord from his Mouth to whom God made it a blessing But he is upon second thoughts willing to wave this and denies the Minor He tells us That the Saints have a promise of a Spiritual Blessing by hearing these men while they preach the Gospel which he proves from Isa 55. 3. Luke 11. 28. Answ 1. The former place relates not at all to a meer external hearing or an outward attendment upon that Ordinance nor doth the latter but an obediential giving up our selves unto the Word of God Yet 2. they both imply an hearing according to the appointment of the Lord which if we do not but go out of his way atâ—ending upon a false Ministry as we have proved the present Ministery of England to be these words import not the least promise of a blessing 3. They may be as well urged to prove an attendment upon the Ministry of Rome and that upon our so doing we had ground â—o expect it He adds 2dly The experience of former times tells us that more have been converted strengthened by Conformists yea Bishops themselves than by the best of Separatists Ans 1. Of this the Animadverter is no competent Judge Reformation to civility is not Regeneration Conversion to Christ and Holiness 2. Should it be granted all that could be inferred from hence were this that God did of meer Grace honour his own Word for the conversion of sinners not that we have any ground to expect a blessing upon our attendment on that false Ministry by whâ—m 't is dispensed We say in S. T. To prove a promise of a blessing upon our attendment on the present Ministers we conceive is no easie task for any to do for these Reasons 1. The blessing of the Lord is upon Sion Psal 87. 2. 78. 68. There he dwells Psal 9. 11. 74. 2. Jer. 8. 19. Isa 8. 18. Joel 3. 17 21. The presence of Christ is in the midst of his Golden Candlesticks Rev. 1. 12 13. 2. 1. 'T is his Garden in which he feedeth and dwells Cant. 6. 2. 8. 13. And we are not surer of any thing than we are of this that the Assemblies of England in their present constitution are not the Sion of God his Candlestick his Garden but a very wilderness and that Babel out of which the Lord commands his People to hasten their escape Rev. 18. 4. 2. God never promiseth a Blessing to a people waiting upon him in that way which is polluted and not of his appointment as we have proved the Worship of England to be 3. The Lord hath expresly said concerning such as run before they are sent that they shall not profit the people Jer. 23. 32. 4. He professeth that such as refuse to obey his calls to come out of Babylon shall partake of her plagues Rev. 18. 4. 5. Where the Lord is not in respect of his special presence and Grace there is no ground to expect any blessing But God is not so in the midst of the Parochial Assemblies of England Where are the Souls that are converted comforted strengthened stablished by their Ministry To which Mr. T. answers 1. The first reason is a fond application of what is said of Gods dwelling in Sion meant of his special presence there in that his Temple and Service was upon that Hill in the time of the Old Testament to the Congregational Churches exclusively to the Assemblies of England who in their present constitution are not the Sion of God Answ 1. Will Mr. T. stand to this that by the Lords dwelling in Sion we are to understand nothing more than his presence in the Temple with his people of old worshipping there This he seems immediately to retract whilst he cites the Assembly in their Annotations on Heb. 12. 22. making Mount Sion a Type of the Gospel-Church with approbation 2. That the People of Israel were Typical of the Saints in Gospel-dayes we have already demonstrated Sion was so 1st Their Assemblies are call'd the Assemblies of Mount Sion Isa 4. 5. 2dly The solemn investment of Christ into the exercise of Kingship and regal Authority over them is call'd The Lords setting his King upon Sion or over Sion the Mountain of his Holiness Psal 2. 6. 3dly Saints Believers are call'd Sion Psal 146. 10. 147. 12. 149. 2. 4thly The New-Testament Churches are call'd his Temple 2 Cor. 6. 16. with allusion to the Temple that was built upon Mâ—unt Moriah one of the Mountains of Sion to which the true Worship of God was affixed not only in opposition to the Heathen Worship of the Nations but the Worship of the Apostatick ten Tribes under Jeroboam the infamous head of their Apostacy as to these the true Worship of God is fixed in opposition to the Antichristian worship of the Mother-Church of Rome and her Daughters 5thly Mount Sion is call'd the Holy Hill the people that Worship there an holy People evidently expressive of the qualifications of the Church-Members in the times of the Gospel as we have proved 6thly As Sion was typical of Gospel-Churches so was Babylon of false Antichristian-Churches who are her very Picture the Church of England is so as 't were easie to demonstrate That Old Babylon was given to superstiaion and self-invented-worship Jer. 50. 38. 51. 44. Isa 46. 1. bottom'd upon no better Authority than tradition and antiquity compell'd others to Uniformity in her false worship under Penal Laws and Statutes Dan. 3. 3 6. was cruel and tyrannical against the People of God Jer. 51. 25. Isa 14. 17. 47. 6. Jer. 50. 33. and would not permit them to build the Temple at Jerusalem and worship God there according to his appointment that in anâ—wer hereunto the false Antichristian Church or New-Babel is described as given to superstition and self-invented-worship Rev. 13. 14. 17. 5. compelling others to uniformity thereunto under Penal Laws and Statutes Rev. 13. 15 16 17. 17. 2. 18. 3 9. most cruel and tyrannical against the Saints who cannot conform to her Inventions Rev. 13. 7 10 15. 16. 6. 17. 6. 18. 24. is so evident that none can deny it So that 7thly except Mr. T. can prove the Assemblies of England in their present constitution to be Gospel-Churches they are not
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
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
did not enjoyn no not so much as permit we suppose may be clearly demonstrated from the ensuing considerations To which Mr. T. Sect. 5. 1. If by attendance on their Ministry be meant a constant and ordinary hearing of them as their ordinary Shepherds doubtless neither Christ did command nor permit his Disciples such an attendance Answ 1. Very good a constant attendment upon the present Ministers of England cannot be proved from this Scripture Christ did not permit his Disciples so to attend on the teaching of the Scribes and Pharisees 2. Own them as our ordinary Shepherds we may not for so the Scribes and Pharisees were not to be own'd by the Disciples of Christ as Mr. T. grants Wherein how much the greatness of Truth hath prevailed upon him others will judge But 3. hearing being an institution of Christ to be conformed to according to the directions given forth by him thereabout I am not able to divine by what Law or Rule I may hear a man rarely upon whose ministry if by providence I have an opportunity afforded so to do I may not more frequently constantly attend Nay 4. I am apt to think that Mr. T. by this one concession hath given away the whole of his concern in this Argument The Scribes and Pharisees might not be heard as their ordinary Shepherds by the Disciples the present Ministers of England should it be granted it were proved by this Argument lawful to hear them are not then to be heard as our ordinary Shepherds or Ministers because of any thing that is contained in this Scripture or can be deduced from it Now as such for the most part we must hear them or not at all they being imposed on us as our Parish Ministers our hearing required of us by Law is hearing them as such This by this Argument Mr. T. grants cannot be proved We produce several reasons in S. T. why we suppose Christ neither commanded nor permitted his Disciples to hear the Scribes and Pharisees 1. There are not a generation of men of whom he speaks more contemptuously and chargeth with greater enormities than he doth that generation of Scribes and Pharisees and that in this very Chapter see v. 5 23 25 27 28 29. and v. 6 7. and v. 13 15 16 19 24 26. and v. 16 17 18 33 34. And can it be imagined that Christ should have no more tenderness to poor Souls than to direct them to an attendance upon such persons as these for teachings are they likely motives to perswade or enforce any thereunto 2. Yet this is what he immediately subjoyns having said Whatever they bid you observe that observe and do To which Mr. T. These personal evils were not sufficient motives to keep them back from hearing Gods Law expounded by them Answ 1. But their exposition of Gods Law was abominable intollerable had they been guilty of no personal evils not to have been born a sufficient ground of it self to have forborn hearing them they corrupted perverted it by their expositions 2. We are in the mind Mr. T. hath not his second in the World of sober-minded men who will aver that such personal evils as those mentioned are not a sufficient Bar to hinder the attendment of Saints upon preaching or expounding of the Law by those upon whom they are to be found 3. 'T is sure a bad cause he hath undertaken the defence of that in the pursuit thereof he is forced to assert the lawfulness of heâ—ring persons that we infallibly know to be Hypocrites for Christ having told them so they knew it to be infallibly true proud men whom the Lord abhors such as shut up the Kingdom of Heaven against men will not go in themselves nor suffer others such as make their Proselites worse than themselves either by their evil example or by making them more zealous for their Traditions and more bitter against the Preachers and preaching the Gospel than themselves who are blind guides preverters of Scripture such as make void the Commandments of God by their Traditions that are Serpents a Generatâ—on of Vipers that cannot escape the damnation of Hell that kill crucifie scourge persecute the Messengers of the Lord. To repeat â—o absurd a Position is confutation sufficient and honour more than enough I wonder if our Animadverter could write it without blushing Jeroboam was not to be blamed who made Priests of the lowermost of the people Our Animadverter thinks if the scum of the World and Hell get into a Pulpit with a Bible and Common-Prayer-Book in their hand and a Surplice on their back they may lawfully be attended Tush Paul was too scrupulous and almost a Phanatick who talks of qualifications in Bishops 1 Tim. 3. 2 Tim. 2. Tit. 1. 'T is no great matter what they are so they read some Scripture and interlâ—ce it with the traditions of men persons may lawfully hear them witâ— out more adoe This is some of that Hay and Stubble that Mr. T. his Theodulia is stuft with that will one day be burnt up We add 2. 'T is not likely that Christ would command or permit his Disciples to attend upon the preaching of the Scribâ—s and Pharisees because they preached false Doctrine viz. justification by the works of the Law which was diametrically opposite to the Doctrine he preached and the work he was upon To which our Animadverter replies Christ doth not permit them to hear the Pharisees teach all the Doctrines of their Sect touching some of which he forewarns them Mat. 15. 14. 16. 12. but as they taught them the duties of Moses Law Answ 1. But if Mr. T. calls this an answer I am afraid he will not find a second in his Assertion it being indeed nothing like one The Question is Whether Christ commanded or permitted his Disciples to hear the Scribes and Pharisees We prove he did not because they preached false Doctrine another Gospel to what was preached by Christ Mr. T. answers He did not permit them to hear all the Doctrines of their Sect. But Sir the Question is Whether he permitted them to hear any at all to attend upon their preaching who were every way such Anti-Gospellarians that he should do so we conceive is not rational to imagine when the very scope of their preaching tended to the overthrow of that he came to promulgate But 2. if they were to attend them only as they taught the duties of Moses Law as he saith they were so seldom to attend them that upon search it will be found they were not to do so at all since they had so foully perverted it that upon the matter they made it another thing 3. By Mr. T. his Argument 't is lawful for persons to hear such as preach another Gospel for so did the Scribes and Pharisees Paul was out when he wisheth such accursed calls them Dogs Gal. 1. 8. Phil. 3. 2. and bids them beware of them i. e. not attending upon their preaching We add as a third
is plain by the Temple of Solomon Like as the Clergie and Priests so also â—he People and Laity or else unless all such as be now addict unto avarice from the least to the most be first reclaimed as well the People as the Clergie and Priests Albeit as my mind now giveth me I believe rather the first that thâ—n shall arise a new People formed after the new man which is created after God of the which People new Clerks and Priests shall come and be taken thaâ— shall hate covetousness and the glory of this Life hastening to a heavenly conversation notwithstanding all these things shall come to pass and be brought by little and little in order of times dispensed of God for the same purpose And this God doth and will do for his own goodness and the riches of his great loâ—ganimity and patience giving time and space of repentance to them that have long lien in their sins to amend flee from the face of the Lords fury whilst that in like maâ—ner the carnal People and Priests successively and in time shall fall away â—e consumed with the Moth. But we have a more sure Word of Prophesie that the pompous carnal Church and Ministry the Whore and false Prophet with all their retinue shall be dethroned and for ever cease to be And then shall piety flourish and the knowledge of the Lord shall cover the Earth as the waters do the Seas Then what shame will cover you that have not hearkened to Christs voice though he loudly calls you to come with him from Lebanon to look from the top of Amana and Shenir from the Lyons Dens and Mountains of the Leopards that you have not forsaken the Tents of false Worshippers Sect. 2. Counsel and advice to Saints separated from the carnal worldly Church 2. TO you that have heard and obeyed the voice of your Beloved in separating from the present Worship and Worshippers would I also speak a few words 1. Pray hard for the making the vision pâ—ain that you may understand how long it is to the end of these wonders The wise shall understand 2. Wait watch and pray for the glorious effusion of the Spirit according to the promise of the Father Antichrist's day is now even run out not the first fruits only but the full harvest of New-Covenant glories shall shortly be upon you 3. Get on the whole Armour of God that you may be fitted and fixed to accost the Prince of darkness and his Hellish Armado in their next and last attempt against the Saints when the Dragon will be wroth and go about to make war with the remnant of the Womans Seed that keep the Commandments of God and have the Testimony of Jesus 4. Condemn the world and worldly Church by those shines of holyness and that heavenly conversation shall be found amongst you 5. Take heed of degenerating into the Form mind the power of Christianity and Godliness Be not contented to have a Name to Live when Dead Take heed of the Temptation of the Day a Temptation to slumbring especially considering the Cry at Midnight which is a Ministerial voice or out-cry The Bridegroom cometh go ye out to meet him 6. Press after a Gospel-Spirit of Love and Union one with another Study to be of one Spirit of one Mind Wherein you differ for want of the same measure of Light bear one with another as becometh Brethren of the same Father Members of the same Body pray one for another and if any one be otherwise minded God will reveal this also unto him in due time Know not one another as Men only but as Chrâ—stiâ—ns Let the bottom of your Communion each with other be not the foundâ—tion of agreement in extrafundamental Principles which the Spirit of Antichrist leads to but blessed satisfaction that you are received beloved begotten again of God and bear his Image Study to forget the names of distinction that have been too much used in dayes past Neither Presbyterian nor Independant nor Anabaptist is any thing but if real Saints we are all one in Christ Remember the Disciples were first called Christians at Antioch The departure from Scripture words and appellations hath had no small influence into that Antichristian Apostasie that hath overspread the Nations Take heed of animosities and divisions one amongst another 'T is the Devils grand Maxime Divide Impera Divide and Rule Bear with and forbear one another in love Prefer your peace and edification before private interest Methinks such Discourses with a Pen dipt in Gall as drop from this Aâ—imadv should engage us to make it our study to be of one heart and one soul if we cannot in all things be of one Judgement and Opinion But whither sail I 'T is a pleasant Sea a sweet Theam the Lord bow the hearts of his People every one of them to an imbracement of it I must not expatiate 7. Hold fast that you have that no one take your Crown Yet a little while and he that shall come will come and will not tarry Sect. 3. An Appendix or Felo de se being a brief but faithful Collection of several passages in his former Writings opposite to what is asserted by him in his Theodulia LAstly to Mr. T. our present Antagonist would I speak a few words by way of Counsel and advice I beseech you Sir in the bowels of Christ 1. With a sober spirit to review your Theodulia and consider whether you will be able to justifie your undertaking therein What have you been doing but sadning the hearts of the righteous and gladding the hearts of the wicked Had it not been better you had let Baal have pleaded for himself since one had thrown down his Altar It may be in your retired thoughts you now begin to think so The design it self was bad but Sir how can you review the frame of spirit the gall and bitterneâ—s the reviling and reproachful language with which your Book is stuft from the one end thereof to the other against the VVayes and People of Christ whom you in your Conscience think to be so and hold up your face with confidence before God and his People I had once thought to have gathered into one heap the several parcels of scurrilous unsavoury scandalous and false expressions you were pleased to make use of but I found the dunghill would swell so big and the smell of it might be so offensive that after I had made some progress therein I forbore 2. Read with seriousness the Reply we have made to the Treatise mentioned You see Sir we have not writ after your Copy nor rendred reviling for reviling into your bosom we have otherwise learned Christ and commit our Cause to him that judgeth righteously The Lord the Lord God his Spirit Scriptures and People be judge betwixt us 3. Read twice ere you Reply once You know Sir whose Motto it was Festina lente sat citò si sat bene Too much haste to oppose Truth
whence Separation from her is warrantable by the Animadverters concession and grant 3dly That Separation from one part of Worship in a Church should be somewhat justifiable and not from the whole at some time and not alway things still remaining as they were is a mystery that I profess I understand not I presume he suggests it with reference to the Prayers and Sacraments of the Church a separation from which he supposeth is more justifiable than from their Preaching But seriously I would thank Mr. T. if he would take the pains to prove 1. That 't is lawful for me to joyn with that Church in any part of Worship with whom I am not obliged cannot in conscience pray 2dly That where the Sacraments are not duly administred there is a true Church The due administration of Sacraments having been hither to assertâ—d as one certain note of a true Church If they are duly administred in the Church of England why doth Mr. T. refuse to joyn in their Administration If they are not duly administred the Church of England is a false Church and not to be joyned with in any part of Worship What follows in this Section that the Separation pleaded-for is for the most part the fruit of pride or bitter zeal and tends to strife and confusion and every evil work must be imputed to the overflowing of Mr. T. his gall and passion 'T is at the least a fruit of the flesh which he will do well to wait upon God to humble him for and mortifie in him I shall only say The Lord forgive thee The Scripture instanc'd Jam. 3. 16. is more applicable to the Church of England than to those of the Congregational way as every considerate Reader will acknowledge To the tenth Query in S. T. viz. Whether supposing a Church apostatised as aforesaid never to be according to Truth a visible instituted Church of Christ and the People of God living in the Nation never by their free consent members thereof as it is on the pretended Churches part most unheard-of cruelty to compel them so it be not on the part of the free-born Children of God most stupendous folly and disvaluation of the Institutions of Christ and ingratitude to God for the light and liberty from the yokes of men received imaginable to joyn affinity with it in Worship or attend upon its Ministry he pretends to answer in his 26th Sect. I say he pretends to do so for Mr. T. must suppose that Reader to be distempered in his brain that shall take what he saith to be indeed an Answer to the Query proposed 1. He grants compulsion of men may be cruelty Answ But Sir the question is not about every compulsion but a compulsion to conformity to and communion with a Church so called that never was of the Institution of Christ of which we never owned our selves members Is not such a compulsion cruelty doubtless if there be any cruelty in the world this is so 2. He runs to his old shift of joyning with a Church that hath some humane inventions in Worship a Ministry that for the main preach the Gospel with some mixture of Errors not requiring persons to practise that which is in it self evil Answ 1. This hath been answered as it relates to the Church of England over and over 'T is an Argument our Animadverter hath little to say for the defence of his Church that is true when we hear the same story so oft which yet in a great measure is notoriously false as if he had been brought up at the feet of old Battus he speaks exactly like him subillis Montibus inquit erant erant sub montibus illis Montibus inquit erant erant sub montibus illis the same over and over for fear of failing But 2dly One Key will never fit every Lock nor one Answer servâ— to every Question Sir the Query is not what we may do with respect to a Church collapsed of which we before spake but whether it be not great folly for the People of God who by their own voluntary consent were never members of such a Church to joyn affinity with it in Worship and attend upon its Ministry which none of the Texts of Scripture produced by Mr. T. evince Acts 21. 18 c. 16 3. 1 Cor. 9. 19 20 21. give us an account of the readiness of Paul to condescend to weak Believers in what he lawfully might Ergo it is our duty for peace-sake to joyn with a Church which is not of the Institution of Christ Which consequence when Mr. T. makes good he will manifest himself to be a man of rare abilities indeed Mat. 17. 27. is so remote to his purpose that I wonder to what purpose he produceth it Christ works a Miracle to pay Tribute exacted of the Emperours Collectors Ergo we must not separate from a false Church but attend upon its Ministry joyn in affinity with it How he will in his next cover these palpable mistakes I know not nor can I advise him to a better Apology than that Semel insanivimus omnes CHAP. II. Sect. 1. Of Sanctifying the Name of God in our drawing nigh to him Of particularities of Worship and their Imposition Of an implicite Faith in matters of Worship The first Argument in the S. T. against hearing the present Ministers vindicated Of a Warrant by permission and part accidental of Instituted Worship Of Shaphan's reading the Law 2 Chr. 34. 18. Joh. 8. 47. explained The unlawfulness of practising any thing in Instituted Worship for which we have no warrant in the Scripture Whether Christ hath only revealed the essentials of Worship and left accidental Parts thereof to be determined by the prudence of Rulers The rise of Ceremonies Col. 2. 8 9 10. explained Of the Scriptures perfection The Testimonies of the Ancients Josh 22. 34. explained THe Preface of the S. T. being vindicated from the exceptions of Mr. T. wherein his skirmishings have been manifested to be velitary and weak indeed We attend his advance and on-set upon the Triarii or main Battel as he phraseth it against which let him do his worst after all his endeavours to rout it he will find it keeping the field against him Statque ut dura silex aut ut Marpessia cautes The first thing he takes notice of is a saying of mine in the beginning of Chap. 1. of the S. T. That God having said he will be sanctified in all that draw nigh to him It 's therefore the necessary duty of Saints in all their approaches to God to see to his Institution both in respect of the matter and manner of Worship To which he subjoyns This is yielded with respect to determined particularities but as to such as are undetermined by the Lord there may be too anxious care tending to be get scruples perplexities divisions which experience hath proved to cause fluctuating in mens minds inconstancy in their practice And it s therefore adviseable that
common consent Which that it was observed by the Apopostles of Christ the sacred History testifies Acts 15. And this is the Opinion of the most famous Doctors of the Canon-Law saith Durandus De Sanct. Minist Lib. 1. c. 11. He saith more truly perhaps than he was aware That as the whole Kingdom is said to meet in the Parliament so the whole Church may be said to meet in their Synod and no otherwise Now we know that the meeting of a company of Knights Gentlemen at Westminster is not the Parliament the Representative of the Kingdom Their free Election by the Body of the People of the Nation renders them so In like manner the Convention of a company of Prelates and Priests make not a Synod by our Animadverters own Argument but their Election by the People to meet and sit in Council together as their Representees which the Synod so called at London One thousand six hundred and three nor any National Synod ever since had not the Choice of the People was never minded never was their consent required So that in the sence he takes the word Church which yet is forreign to the Scripture as we say in S. T. the Church of England was never yet concerned In what follows in this Section Mr. T. himself will acknowledge I am not further concerned Sect. 2. The present Ministers oppose the Kingly and Prophetical Office of Christ whilst they own Laws contrary to the Revelation of Christ That they do thus evinced by the induction of particular instances Acts 8. 27. â— Tim. 6. 15. Jer. 51. 26. Luke 11. 2. Mat. 6. 7 8 9. Whether Christ there instituted a form of Prayer Rom. 8. 26. 1 Cor. 14. 15. Mark 14. 18 22 23. opened That Christ sate with his Disciples in the celebration of the Ordinance of breaking Bread evinced Of Kneeling The reason of its first institution It s opposition to 1 Thes 5. 22. manifested Of forbidding to Marry and commanding to abstain from Meats IN Sect. 6. Mr. T. proceeds to the examination of what is further produced in S. T. for the manifestation of the guilt of the present Ministers in their opposing the Kingly and Prophetical Office of Christ which we further prove because they own submit and subscribe to Laws Constitutions and Ordinances that are contrary to the Revelation of Christ This we prove by particular instances They own and acknowledge 1. That there may be other Arch-Bishops and Lord-Bishops in the Church of Christ besides himself Which is contrary to 1 Pet. 5. 3. 1 Cor. 12. 5. Ephes 4. 5. Heb. 3. 1. Luke 22. 22 25. 26. To which our Animadverter replies 1. They do not acknowledge them in opposition to these Scriptures Answ But that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. T. may be ashamed of such pitiful beggery He adds 2ly They do not acknowledge Arch-Bishops over the whole Church as the Pope but in their own Province Answ This is not at all material the authority of Arch-Bishops over a Province is as much against the Texts mentioned as over the whole Church 'T is not the extent of Authority Lordship that is therein condemned but the thing it self 3ly He further tells us They have no such dominion ascribed to them over the Church they oversee as is forbidden 1 Pet. 5. 3. Luke 22. 25 26. Answ 1. This is again to beg the thing in question 2ly We have proved the contrary He adds 4ly They are not Lords in the Church but in the Kingdom and Parliament Answ False and untrue I wish he speak not against knowledge in this matter 1. When invested into their Episcopal Sees they are stiled Arch-Bishops of such a place or Province Lord-Bishop of such a See 2. The Priests submit to them pray for them as their good Lords 3. They have Power Authority Precedency as such over the rest of the Clergy give forth Laws and Canons to rule and guide them to whom they promise obedience at their Ordination 4. They exercise jurisdiction authority over their respective Diocesses in their Ecclesiastical Courts and Consistories as such all evident Ensigns and Demonstrations of Lordly Dignities even in and over that which they call the Church That which he 5ly adds of the Eunuchs being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 27. without contradiction to 1 Tim. 6. 15. where Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frivolous 1. The Eunuch is not said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Potentate with respect to the Church of God over it he was not such but with respect to the Kingdom of Aethiopia where he was a Noble Man a Governor under Candace the Queen Our Bishops are Potentates in and over that which they call the Church of Christ 2. That any other besides Christ should exercise Lordship and Authority in the World is not interdicted as is their so doing in the Churches of Christ in the Scriptures mentioned He saith 5ly He hath not shewed that what is acknowledged is a Law Constitution or Ordinance nor the Ministers own it by subscription Answ True indeed I did not do so for I thought it needless to demonstrate that the Sun shines at noon-dayes Are not the Offices of Arch-Bishops Lord-Bishops Constitutions and Ordinances Have they not their Foundation and Establishment by Law Doth not Mr. T. know it Is he onely a stranger in our Israel Of the Truth of this there are not many in the Nation that are or can be ignorant That the Ministers own these whether by subscription or otherwise is not considerable Mr. T. deals injuriously whilst he suggests I say they own these with the rest of the particulars mentioned by subscription when I assert onely That they own submit and subscribe to i. some of them they manifest they own by Subscription others other wayes but they own submission to them all is too notorious to admit of a denyal They do so in their Ordination when they promise Canonical Obedience to them in their prayers for them subjection to their precepts from time to time transmitted to them which they dare not transgress 2ly That men may and ought to be made Ministers onely by these Lord-Bishops is we say in S. T. owned by the present Ministers which is contrary to Heb. 5. 4. John 10. 1 7. 13. 20. Acts 14. 23. with 6. 3 5. What Mr. T. adjoyns hereunto touching Ordination by Suffâ—agan Bishops hath already been removed out of the way How much they own a Presbyterian Ordination of which he speaks many good men in the Nation feel and find Of these things we have already spoken That Ordination by Lord-Bishops is established by Law is known and that exclusively to any other without them Hereunto the Ministers subscribe Can. 36. The Scriptures instanc'd in prove this to be contrary to the Revelation of Christ Heb. 5. 4. John 10. 1 7. 13. 20. manifestly evince That who-ever undertakes to be a Minister of the Lord in his Church must