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
these words They make an Image to the Beast Rev. 13. 14 15. i. e. erect an Ecclesiastical state of Government in a proportionableness to and resemblance of the Civil State This Ecclesiastical state of Government I assert to be the Image of the Beast by worshipping it I mean no more than subjecting bowing down to or owning of this Ecclesiastical-State which is no such direful expression amounting only to thus much A Christian Testimony against such as own subject to are partakers with the Ecclesiastical State and Government of the Church of England That there are some that do so Mr. T. will not deny nor can he that the Government of the Church is laid in a proportionableness to and resemblance of the Civil-State which I apprehending to be an evil 't is much to me a man of Mr. T. his sobriety should be offended at my bearing a Christian Testimony against it or interpret so sober a Title to be a direfull imputation c. I think not what he pleads for in the Treatise under consideration to be Theodulia or the Worship of God but am not provoked he so styles his Book because he thinks it is so yet have I as just cause to be offended thereat as he hath by the Title of the S. T. given him to be provoked Another stone of Offence in Mr. T. his way is That there are direful Predictions in the Epistle against hearing the present Ministers of England as if likely to meet with the same Judgments in the day of Gods wrath with the Antichristian Beast and seeming commiseration of such as joyn in Communion with the publick Church-Assemblies Answ And I am sorry these things are provoking to him Can he not hear sin condemned and the warning of God against sinners given forth in Scriptural expressions from the Prophecies thereof but his spirit must rise against them He will one day know that another frame of spirit had better become him and would have conduced more to his true peace comfort and interest than that which was upon him under the reading those Scriptural Predictions for such are those mentioned in the Epistle though as Mr. T. speaks one would rather think them to be some Enthusiastical dreams than the Warnings of the Lord in the Scriptures sounded forth by an unworthy dust Commiseration he also discerns in those lines but understanding the hearts of the Children of men he can roundly pronounce of it Audacter satis that I say not blaspheme that it is but seeming commiseration at the best this is an evil surmise a fruit of the flesh to be bemoaned and mourned over I can assure Mr. T. that they are not seeming but real Commiserations and that my soul is sorely afflicted within me because of the Wrath of the Lord that is like to be poured forth for the transgression and sinful complyance with the corrupt and superstitious Worship of the Nation after God hath from Heaven witnessed against it and so many of the precious Children of God have sealed a Testimony with their dearest Blood against it of the professing People of God in England upon them and I cannot but once more cry aloud to them and to this Animadverter to hasten their escape from the Tents of these false Shepherds and Assemblies lest being complicated and twisted together with them they share of the judgement is like to be poured forth upon them God is a jealous God and will in his jealousie plead with those that teach for Doctrines the Commandments of men and worshiâ— according to their Precepts And what I said then I say again now who knows not intimating as Mr. T. falsly suggests that it would be but my own darkness as touching the extent of the long-suffering of the Lord to such as continue disobedient to his voice but this may be the last Warning you may have from God For his Throne is like the fiery flame and his Wheels as burning fire a fiery stream issues and comes forâ—h from before him Dan. 7. 9 10. He seems to be risen up against an hypoâ—ritical people and a speedy riddance will he make in the earth However these things may seem to Mr. T. to be brutum fulmen like a great thunderclap without any thunder-bolt in it as he speaks which makes my very soul pity him especially they being as I said the Prophecies of the Lord levell'd against the very persons against whom I level them My prayers to God for him shall be that they may prove words of awakening and humbling and not of destruction and further â—ddition of misery in the day of the Lord which without faith and repentance come between if for nothing but for that slight contemptuous frame of spirit upon him in the reading of them they are too like to be He adds that I judge such Complyance a damnable sin If he mean a sin that in its own nature deserves damnation I do so indeed nor can â— do otherwise not having imbraced that novel distinction of the Papists between damnable or deadly and venial sins as if the merit or wages of all sin were not death judging it as I do to be a sin But if by damnable he mean irremissible like that of Blasphemy against the Holy Ghost which he intimates as if I judged and suggested the sin of Complyance in some to be I must crave leave to tell him That I detest and abhor the least thought of any such thing 'T is true in the event it may be irremissible like the sin against the Holy Ghost and so may the least vain word but that I judge it is so in its own nature is an Assertion of that nature that nothing is more false and untâ—ue And I cannot but wonder with what forehead this Animadverter could impute it to me Nor can I guess at his design in so doing not the occasion administred by me I have read the Epistle over and find not the least prints or marks of such an Assertion If any words may be wrested to such an intendment I do here solemnly disclaim and â—isavow it professing from my very heart that I believe quite otherwise Our God is a God ready to pardon to multiply pardons though you have turn'd aside from him he will heal backslidings and love freely therefore poor hearts be not deterr'd from looking to him But he goes on which must needs produce these wofull effects 1. An irrâ—concileable enmity betwixt the Sepâ—â—â—tists and such as hold communion with the present Churches and their Pastors Answ But what will produce this effect will judging their sin to be irremissible This is a Calumny I know none that doth so Will the pleading for separation from that which God calls aloud to separate from I hope better And wish this Animadverter takes not a measure of others spirits by his own God forbid that any should be returning enmity for love The Lord knows out of greatned bowels of compassion I write what I write and after all
the same or greater wickednesses are committed and increase groans to the Lord in us to cause the light of his glorious Gospel to arise and shine upon them as also stir us up to thankfulness for the light of the Gospel he hath sent amongst us and whilst we have it to walk in it not loving darkness more than light But thus far will the light of Nature engraven upon the heart lead us with respect to the right Worship of God and I humbly conceive ne plus ultra not a step farther 2dly As there is a natural or moral Worship of God so is there that which is ceremonial or instituted which depends upon Divine Revelation and is nothing but the expression of the moral and internal Worship of God our love faith fear subjection of and to him in those external wayes that are of his own revelation wherein he hath said he will have us manifest and express them and as a great encouragement thereunto hath promised in our so doing to meet with us and bless us This is that which is most usually in Scripture called the Worship of God and Christ And this is that Worship whereunto I refer hearing the Word as 't is a Gospel-Institution to be practised by the Saints which was so plainly asserted in the Sober Testimony that there was no occasion for Mr. T. to trouble himself or the Reader with his guessing at the meaning of the Author did he not delight to multiply words but to have owned it if true or otherwise to have addressed himself to the confutation thereof That which I asserted was that Hearing by the Saints under the dispensation of the Gospel for of them and their duty is the question proposed pag. 13. is part of Instituted Worship Which when Mr. T. endeavours the confutation of I may be supposed to be concern'd in his discourses but till then the most partially addicted Reader will acquit me from any bounden service or attendance on them 'T is an easie way of answering Books though not much to edification to desert the main point to be impugned and divertise ones self and Reader with discourses that are but at best collateral thereunto and scarce speak a word to that which is the alone thing to be spoken to as Mr. T. in this matter hath done So that in what he saith not speaking to the thing in question in these two first Sections I am little concerned yet can I not but take notice of one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we pass on which I cannot close with him in viz. That we worship God in hearing when we hear which he pretends to prove from 1 Thess 2. 13. which as thus crudely proposed I humbly conceive is very remote from truth There is more to be done than so I am apt to think that those who worship God in hearing must first come to it as to an Institution of Christ Which if a man doth nor he worships not God at all therein For persons to come to hear a Sermon out of custom curiosity lothness to undergo the penalties of the Land censures of others for company or the like not heeding it or coming to it as an Institution of Christ will hardly be accounted by the Lord as worshipping him being indeed not at all so 2dly That they set themselves to hear what is spoken as the Word of the eternal God receive it in meekness faith love giving up themselves to its authority and conduct which except we do we worship not God Jehoiakim in Jeremiah heard the Roll read but he takes his Penknife cuts it in pieces and throws it into the fire The Pharisees hear Christ preach Luke 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blew their noses at him in scorn and derision Act. 7. you have Stephen preaching to the Jews who for a great while hear him with silence and attention bâ—t v. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were vexed so as if they had been cut with a Saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shewed their teeth and grind them like mad dogs against him To which many more instances might be added of such as heard the Word of God under such abominable passions Will Mr. T. say that such as these worship God in hearing what more absurd And yet if he deny it his Assertion falls to the ground That men worship God in hearing when they hear 'T is one device of Satan to undo souls and no mean one by miscalling things and appropriating those names and titles to them that do not belong to them to cause them to think that they have and do what they neither have nor do Some transient checks of conscience slight and superficial sorrow for sin assent to propositions of truth escaping the pollutions of the world saying their prayers going to hear he calls and would make poor hearts believe they are so the saving convictions of the Spirit Gospel-humiliation precious unfeigned Faith Evangelical Sanctication and Holiness worshipping God c. which if they do they have only this advantage that they go down with more pomp and state to Hell than those that know nothing of these semblances of Grace and Holiness 'T is a fond conceit that poor blind ignorant creatures flatter themselves with that their going to Church as they call it and joyning with the Preacher in the outward acts of praying and preaching supposing it to be according to the Institution of Christ is worshiping God and I am sorry to find Mr. T. by such expressions hardning them in this dangerous conceit Alas ye cannot thus worshâ—p God for he is a jealous God he is a Spirit and will be worshipped in Spirit and in Truth Precious Mr. Burroughs in his Treatise of Gospel-Worship speaks excellently to this matter pag. 93. Though I do kneel down in prayer and present my body to hear the Word this is noâ— to worship God as a Spirit and yet he that worships him not as a Spirit worships him not at all And p. 109. Many people think it a very easie matter to worship God and so it were if Mr. T. his Assertion were true If it were nothing else to worship God but to come and hear a Sermon then it were the easiest matter in the world to worship God but there is more required in the duty of God's Worship than thou hast been acquainted with there is a power of Godliness in it And citing Josh 24. 19. he adds q. d. You think it is nothing to serve the Lord alas you cannot serve the Lord for he is a holy God and a jealous God you must have other manner of hearts than yet you have you must understand his Worship in another manner than yet you do until you understand God his Wayes and Worship you cannot serve the Lord i. e. you do not cannot worship him Nor doth the Scripture 1 Thess 2. 13. prove his Assertion but rather the contrary The words are For this cause thank we God without
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
not at all to his purpose At the best it is but a recrimination I know not how this Animadverter could imagine that the owning and asserting of these things as lawful had the least tendency to the establishment of a National Church But some men are so distempered that they suppose every thing makes for the advancement of that design they are driving on If he deems Synods owned by men of Congregational Principles and his Ecclesiastical Convocation of National Officers are of the same nature he is mistaken 1. Those are chosen by the particular Churches to which they are severally related and what they act and do is in their name and upon the account of that power and authority they receive from them The Convocation of the Clergy act in their own name and authority being never chosen by any one Congregation to sit and make Laws 2ly Those pretend not to be the Church nor to any self-power to make Laws and impose them upon the Churches as obligatory and binding to be received and subjected to by them without the least judgement of discretion allowed them or liberty of dissenting if not perswaded in their consciences of the truth of what is decreed by them and its consonancy with the Scriptures of the Lord. As is known to be the case of the Convocation of the Church of England to dissent from whose Canons at least to oppose them is censured with no less than an Excommunication or delivering up to Satan Which how directly it leads to the Popish implicit faith of believing as the Church believes every one is able to discern For my part with reference to these I am much of the mind of the learned Whitaker de Concil p. 12. General Councils may erre and imbrace false opinions Nam Concilium Antiochenum veritatem damnavit haeresin apertam propugnavit Similiter Ariminense Ephesinum secundum ex quo patet veritatem non esse metiendam ex numero Episcoporum Of them he saith 1. That their calling together is a certain politick and humane invention pag. 35 77. 2. That they cannot frame Articles of Faith to binde the Conscience pag. 19. 3. That their end in coming together is not to feed as Pastors but to consult what is best for the Churches pag. 85. 4. That they are not simply necessary pag. 23. 5. That they do not give authority to the Scripture pag. 242 243. 6. That their Decrees are not immediately inspired by the Holy Ghost pag. 262 263. 7. That the ultimate determination and judgment of a General Council may be false pag. 231. 8. That there is no judgement of a Council properly in matters of Faith ibid. 9. That the truth of things determined in Councils may afterwards be called into question and again disputed pag. 283. 10. That the Churches of Christ have been kept sound in Faith without them for the first 300 years pag. 23. To which I add 11. That I never yet read of any Council or Synod since that Act 15. but 't were easie to demonstrate that in one thing or other it hath erred The most of the Hay and Stubble that is built upon the Foundation at this day not to mention their attempts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owing its original to some of them So that I confess I am no admirer of them and am bold to affirm of any that have yet been it had been better for the Church of God that they had never been in the world But these things are little to Mr. T. his purpose That persons owning the lawfulness of Synods from Scripture-warrant as they conceive should therefore be necessitated to own a National Church as a true Church of Christ is a position that Mr. T. will never make good I suppose by the view I have taken of some of his Writings he is very confident of his own abilities but he is a rare man indeed that can compose a Rope of Sand. The lawfulness of a National Church or unlawfulness thereof having no dependance upon Congregational Synods but is to take its measure from somewhat else of which before Of Churches of a greater number â—han can meet at one place for the celebration of all the Ordinances of Christ I shall not need to say any thing till he acquaint us what Congregational men are of that perswasion it will be accounted a meer Calumny The assembling of the members of a particular Church in the same place for the celebration of the same Numerical Ordinances being one considerable part of the definition given by our Congregational Brethren of such a Church And yet if they did own Churches of a greater number 't is ridiculous to imagine that they could from thence be compelled to the owning of a National Church which wants both the matter and form of a true Church of Christ which yet the other may have So that we need not turn aside to consider the proofs used by those that held That many particular Congregations may be under one Presbyterial Government Printed 1645. Of which this Animadverter reminds us For though I am not of their mind nor do I conceive their Reasons to be cogent Yet were that true a National Church could not from thence be proved a true Church of Christ For 1st They suppose these Congregations to be particular Churches of Christ constituted and made up of visible Saints which cannot as yet be affirmed of any National Church in the world or any Parish Church as a part thereof 2dly They also affirm that these particular Churches have power within themselves to determine differences by their own Elders to excommunicate Offenders obstinately guilty of notorious scandals 3dly They are utterly against all Archiepiscopal National Officers the source and spring of a National Church 4thly They conceive not all in England nor all in a Parish to be lawful Church-members because born there nor will they compel them as such to receive the Sacrament with them which is the known case of the Church of England That at Jerusalem there were more Churches than one under a Presbyterial Government is a fond conceit which the numerous multitude of Believers thereunto belonging contribute not the least mite of assistance to Be they never so many they are called Acts 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church which was at Jerusalem The like may be said of the Church of Corinth it was one single Congregation the Church of God which was at Corinth 1 Cor. 1 1. 2 Cor. 1. 1. So was the Church at Ephesus Rev. 2. 1. But as was said The grant of more Churches than one under one Presbyterial Government is remote enough from the establishment of a National Church which by other bonds and ligaments than the Assertors thereof will own must be united to one National Head or it hath not cannot have a being in the world So that these things are little to his purpose The next attempt of this Animadverter is to remove an obstruction which he
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
in S. T. reflects sadly upon its authority and perfection which is the next thing we affirm to evidence the truth of the major Proposition This M. T. saith is true with respect to all Doctrinals of Faith and Manners and Worship in respect of Essentials but not of Accidentals thereof undetermined in the Scripture Answ 1. The unscripturalness and vanity of that distinction we have already discovered 2ly We had thought that the perfection of the Scripture had consisted in this that the whole of that obedience that God required of us had therein been stated and enjoyned for which end we conceive it was at first commanded to be written and hitherto by the wonderful gracious providence of the Lord continued to us The Accidentals of Worship are either part of that Obedience we owe to God or they are not If not how come they to be such parts of Worship as without them we are interdicted to perform it or indeed whence is it that we are tendring them up to God when all our Worship is nothing else but the solemn tender of that Obedience that we owe to him if they are then there is some part of our Obedience that is not prescribed in the Scripture then is the Scripture imperfect and that with respect to the main end for which it was given forth viz. to indoctrinate and direct us in the whole of that Obedience that God requires of us and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle l. 2. de Coelo c. 4. But this is contrary to 1. The testimony and witness of the Spirit of God speaking in the Scriptures 2 Tim. 3. 15. Prov. 2. 1 9. Isa 8. 20. 2 Pet. 1. 19. Luke 1. 4. John 5. 39. 20. 31. 2 Cor. 4. 6. Lukâ— 10. 26. 16. 29. Deut. 12. 8 32. Prov. 30. 5. Mat. 22. 29. Gal. 1. 8. Eph. 2. 20. Heb. 4. 12. Rev. 22. 18. 2dly To the Witness of many of the Worthies of the Lord in their day The renowned Waldenses or the Church of Christ in the Wilderness some hundreds of years ago declare and attest that nothing is to be admitted in Religion but what only is commanded in the Word of God that all mens Traditions are to be rejected and therefore this singing and superfluous chanting in the Chancel to be left It is necessary and consonant to reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions saith Basil Regul contract 95. pag. 502. God will ask no more of a Christian Believer in this life but only to obey the Precepts of that most blessed Law If any Prelate of the Church require more or else any other kind of obedience than this to be used he contemneth Christ exalting himself above God and so becâ—meth an open Antichrist saith the Lord Cobham in the Confession of his Faith offered to Hen. the 5th about the year 1413. Chrysostom calls them a most exquisite rule and exact square and ballance to try all things by Augustine expounding Gal. 1. 8. saith If we or an Angel from Heaven declare unto you either concerning Christ or his Church any other matter belonging to our Faith or Life any thing but that which you have received in the writings of the Law and the Gospel let him be accursed Cont. Lit. Petilian Don. l. 3. c. 6. de unitat Eccles cap. 11. Et honos praeter mandatum est dedecus God is dishonoured by that honour that is ascribed to him beyond his own prescription saith Hierome Yea 3dly our Protestant Divines disputing with the Papists about an universal Head of the Church Cardinals Purgatory Mass c. have ever thought this one good Argument against them that they find them not commanded in the Scripture and to assert them needful or lawful to be used in the Church of Christ they affirm to be derogatory to the perfection of the Scripture Suppose a Papist â—o say 'T is true the Scripture is perfect with respect to the essential parts of Worship not so with respect to Accidentals such as are Cross Spittle Salt in Baptism Holy Water Pope Cardinals Crosses c. What would Mr. T. answer hereunto 'T is a thousand to one but the same Answer would stop his own mouth in the reply to the Argument undertaken to be refuted by him We add in S. T. as a further confirmation of the truth of the Proposition under debate 7thly That God condemns not only that which is done against the warrant and direction of the Word but also that which is done beside it Deut. 4. 2. 12. 32. Mat. 15. 9. Lev. 10. 1. Prov. 30. 6. Jer. 7. 31. To which Mr. T. replies 1. That the Assertion understood of Accidentals of Instituted Worship is false Answ 1st Very good It seems then it is lawful to add what we please as accidental parts of instituted Worship for God no where condemns our doing so Altars Candles Crucifixes Baptism with Spittle Salt c. Dedication of Churches to He-Saints and She-Saints with the Inscription of Laus Deo S ta Helena of the Popes make Baptism of Bells the whole Farrago of Popish Inventions may by Mr. T. his arguing be introduced for these are but Accidentals of Worship and no where expresly interdicted Secondly The Protestant Divines have ever thought this a sufficient convincing Argument against these fooleries of the Papists That Christ hath no where commanded them therefore they may justly reject them as unlawful Christ being the alone Pastor Eccl. 12. 11. Master Mat. 23. 8 10. Prophet of his Church Acts 7. 37. Who shall dare to speak where he is silent or can do so without an open undervaluing and contempt of his Authority 'T were easie to fill many Pages with citations of Protestants to this purpose in whose Writings nothing is more frequent than this Nihil sine nihil extra nihil praeter nihil ultra Divinam Scripturam admittendum esse Peter Martyr on 2 Sam. cap. 6. pag. 212 213 saith From this History we may see that the true Worship of God he speaks of Uzzah's touching the Ark is not to be deduced from the Palestines or Ethnicks but the Word of God For God will be worshipped according to his own Praescript not our Inventions But as touching what pertains to the Worship of God nothing is to be sought without the Word of God It went ill with Uzza that he would imitate the Palestines with Nadab and Abihu that they would offer profane fire with Ozias the King that he would offer Incense in the Tabernacle when he was neither Priest nor of the Tribe of Levi. But Thirdly The Scriptures produced abundantly manifest the truth of the Assertion Let the judicious Reader seriously peruse them and they will lead him captive to the belief of it Deut. 4. 2. 12. 32. Pro. 30. 6. Strictly interdict mans adding to the Word of God which if it be not a condemnation of
would have them I think saith he 't is not without example in the best ordered Churches Answ 1. I remember Pope Leo the 10th in the Lateran Council Ses 2. decreed That none should preach concerning the coming of Antichrist but if the Lord shall reveal some things to others as by Amos he promiseth to do they ought not to divulge it before the Sea Apostolick hath examined it or if that cannot commodiously be the Bishop with some others he that doth otherwise let him be excommunicated From whence the Reader may easily conjecture from what quarter the present practice of the Bishops in this matter doth arrive 2dly 'T is true the Apostle would have Timothy to abiâ—e at Ephesus that he charge some that they teach no other doctrine 1 Tim 1. 3. and Titus to reject an Heretick Tit. 3. 10. and saith 1 Cor. 14. 30. If any thing be revealed to another that sitteth by the first must hold his peace But that because Paul took all the care he could to hinder the spreading of error and the preventing disorderly prophesyings as more than one speaking at once therefore 't is lawful for the Bishops in an Antichristian way by force and violence to hinder the free passage of Gospel-truths is like the rest of this B. D. Logick for which I dare say the least Smatterer in that kind of learning will say he needed not to have taken any degree in the Schools 3dly That the practice instanced in is not without example in the best ordered Churches after an unusual rate of modesty with him our Dictator tells us he doth think but he might easily have informed himself otherwise 'T is such a piece of tyranny that â—ell ordered Churches cannot bear that persons sanctified and taught by the Spirit of the Lord sound in the Faith called also according to the appointment and way of Christ to preach the Gospel should noâ— be suffered so to do without the licence of an Antichristian Foundling a dumb Idol of the Popes make call'd a Lordain I should have said a Lord Bishop Many of the worthies of the Lord have protested against as the renowned John Hus the Churches in Bohemia the most eminent in the Council of Basil as abominable and Antichristian But Mr. T. further tells us that if the Prelates silence persons when they should not they are accountable to Christ but it is no proof that their Ministry is not from Christ who submit to the commands of men who have power over them forbiding them to preach some truths Answ 1. That the Prelates are accountable to none but Christ as this Animadverters expressions intimates I am sorry to hear from him the most flattring Canonist would not say more of the Pope himself 2ly 'T is a proof that the Ministry is not of Christ that is so bounded if Pauls words be true Gal. 1. 10. 3. That Lord Bishops have any power over the Ministers of Christ by vertue of any institution of his he cannot prove the submission of Ministers unto them in things Ecclesiastical when they are distitute of such authority is so far from being an extenuation that it is an aggravation of their crime We add in S. T. 3dly That the admission of the present Ministers into their Office by a Lord Bishop without the consent of the Congregation in which they act as Officers is also forraign to the Scripture What Mr. T. hath before said in opposition hereunto is already answered What he hath further to argue shall be now considered He tells us 1. The admission of the present Ministers hath not alwayes been by Lord-Bishops some have been made by Suffragan Bishops Answ 1. The most of the present Ministers Mr. T. denyes not nor can he have their admission from a Lord-Bishop 2dly The very truth is they all have so the Suffragan Bishops he speaks of is but the Lord Bishops Deputy who represents his Lordships person in that act of Ordination and therefore what is done by him is done by the Lord Bishop 3dly Admission by a Suffragan titular Bishop is forraign to Scripture as well as admission by a Lord-Bishop He proceeds 2dly Where the Parishioners are Patrons there is the election of the Congregation Answ There are but few Parishes that as Patrons present their own Ministers and yet those that do must not have any Minister but whom the Lord-Bishop pleaseth his admission is still from him He further tells us 3dly In others there is an implioit consent in their Ancestors yielding that power to their Patron to present and an after-consent by receiving him that is instituted as their Minister Answ This is a vanity not worth the minding 1. He cannot produce any authentick Writing testifying such a reddition by our Ancestors 2. If he could though it may be supposed they may alienate what of right belongs to us as men which yet in many cases is false 't is impossible they should do so with respect of what appertains to us as Christians 3. The after-consent signifies nothing they must consent whether they will or no if they do not but testifie their dissent by abstaining from hearing them they are presented into their Ecclesiastick Courts excommunicated imprisoned ruined He adds 4thly But whether these usages be right or wrong notwithstanding them yet may the Offices of the present Ministers of England be from Christ Answ 1. This is a dictate without proof which we reject 2. That a Minister should in their names office and admission thereunto not symbolize with the Ministers of Christ and yet be his Ministers is absur'd and irrational to imagine This we have proved of the present Ministers and add that in all these they symbolize with the Popish ordeâ— of Priests which we at large demonstratâ— in S. T. what Mr. T. excepts against it shall be considered in the next Section Sect. 3. The present Ministers of England symbolize with the Popish order of Priests Of the name Priests The abolition of names once abused to idolatry Hos 2. 15. Zâ—ch 13. 2. explained Baali what it signifies Exod. 23. 13. Psal 16. 4. opened Of Orthodox Antiquity 't is no sufficient justification of what we do in divine things The Testimony of the Ancients M. T. his arguing and Baronius the Papist alike Ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The book of ordering Priests and Deacons is stolen out of the Popes Pontifical as is evident by the parallel drawn betwixt them THat the present Ministers of England symbolize witâ— the Popish order of Priests we evince in S. T. under several considerations 1. They are both called and own themselves Priests which being a term borrowed either from the Priests of the Law the assertion of such a Priesthood being a denial of Christ come in the flesh or from the Priests of the Heathen from whom the word Orders is undoâ—btedly borrowed or from the Antichristian Church of Rome such idolatrous superstitious names being commanded by the Lord to be abolished Hos 2. 15 Zech
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
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
Saints Liberty That 't is a sin against the 5th Commandment is ridiculous till he hath proved them our spiritual Parents Sect. 3. Non-hearing the present Ministers tends not to Schism The nature of Schism The Schism condemned in the Church of Corinth what 'T is not to have the Faith of our Lord Jesus Christ with respect of persons The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons condemned Jam. 2. 1. what it is 'T is not to cause offences and divisions contrary to Rom. 12. 4 5. 14. 1. 15. 1. 16. 17. Nor making inclosures coâ—â—â—â— to 1 Cor. 14. 36. Phil. 3. 15 16. explained The vanity of Mr. T. his arguings from thence manifested The Holy Ghosts recording the Prophesiâ— of Balaam Of Caiphas of Infidel Idolatrous Poets no grounds for the Saints to hear the present Ministers The impertinency of 1 Thes 5. 20 21. to his purpose Nothing can be argued to prove the lawfulness of hearing them from the Authors concession Chap. 2. Our Reasons against hearing them cannot righteously be retorted against our selves The grounds of our denying the lawfulness thereof neither false nor doubtful The Ministers of England have not sufficiently proved the truth of their Ministry Of the duty of Christians with respect to hearing The power of the Church over Ministers Non-hearing the present Ministers takes not away the the Christians Liberty Is no negative Superstition Our denial of the lawfulness of hearing them no denial of the Kingship of Christ or usurpation thereof No hindrance of the knowledge of Gods Word No evil consequences or absurdities follow hereupon FOR the lawfulness of hearing the present Ministers Mr. T. further argues thus Arg. 22. That which tends to Schism amongst Christians or to a breach of that peace unity and love should be among them who have the same God Lord Spirit Faith that is the same or very like Schism among the Corinthians or tends to it and hath begotten or is like to beget the same if not worse effects among the Christians in England is to be avoided as a great evil and that which tends to peace among them is a great good to be imbraced 1 Thes 5. 13. 1 Cor. 12. 25 26 27. But the non-hearing the present Ministers of England tends to Schism amongst Christians Therefore Answ We deny his Minor Non-hearing the present Ministers is not Schism tends not to it is nothing like the Schism amongst the Corinthians For 1st We were never by our free consent Members of the Church of England 2dly It 's no particular instituted Church of Christ 3dly We meet not with them and there dispute side quarrel contend when met together for the celebration of the samâ— numerical Ordinances as was the case of the Church of Corinth The matter of Schism is so clearly stated our non-concern therein with respect to our departure from the Church of England by Dr. Owen in his Treatise of Schism that as Mr. Cawdrey hath not Mr. T. will never be able solidly to reply thereunto 4thly We do nothing in our separating from them than what God calls us to as we have proved If the disturbance of peace envyings ensue hereupon we cannot help it these things were the frequent attendments of the Gospel in the first promulgation thereof as is known whilst we make it our care to keep the guilt of these things from off us we are innocent and not concern'd with the bitter and passionate declamations of persons hereabout We may with more evidence of truth argue That which tends to Schism amongst the Churches of Christ or to a breach of the peace unity and love which should be among them which is the same or much like the Schism that was amongst the Members of the Church of Corinth is to be avoided as a great evil But the hearing the present Ministers tends to Schism Therefore He further Argues Arg. 23. That which is to have the Faith of our Lord Jesus Christ with respect of persons for other reasons than their faith is sinful and unlawful Jam. 2. 1. But to hear one that preacheth the Faith of Christ because he is of our particular Society or by reason of particular interest or agreement in opinion or any other than the unity of Faith in the Lord Jesus and to declaim hearing another that hath the same Faith preacheth it and holds communion with them that imbrace it or to separate from such He should have added because he is not of our particular Society or by reason of particular interest or non-agreement in opinion is to have the Faith of our Lord Jesus with respect of persons Therefore Answ We may grant the whole without the least disadvantage to the cause we have undertaken the defence of we refuse not the hearing the present Ministers because not of our particular Society but for other Reasons of which before 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons that is condemned Jam. 2. 1. is a respecting persons for their outward condition in the world as their riches honour with the neglect or contempt of others though equal or better deserving for their poverty or the like which cannot be charged upon us with respect to the present Ministers so that this instance of the Apostle is not at all to his purpose He adds Arg. 24. To cause offences and divisions contrary to the Doctrine taught us in the Scriptures is sinful and unlawful Rom. 16. 17. But those who teach men not to hear their Ministers which preach to them the truth of Gods VVord because they are not in a Congregational Church or not Elected and Ordained according to the Rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasonâ— of unlawfulness to hear the present Ministers do cause offences and divisioâ—s contrary to the Doctrine Rom. 12. 4. 5. 14. 1. 15. 1. Therefore Answ This Argument is bottom'd upon many miserable mistakes the discovery whereof will expose it to the contempt of all that pass by for its insufficiency and weakness in respect of the end aimed at by it 1st We teach not men not to hear their own Ministers but such as â—ccording to the appointment of Christ were never such 2dly VVe teach them not to avoid such as preach the pure Word of God but suct as corrupt it intermixing therewith the leaven of Antichristianism and Superstition which Mr. T. tells us in his Fermentum Pharisaeâ—â—um is a good ground to avoid hearing them 3dly We say not that they are not to be heard meerly because not in a Congregational Church but because we are destitute of any Scripture-Warrant for our so doing because they walk disorderly act from an Antichristian Call That this is to cause offences contrary to the Doctrine Rom. 12. 4. 14. 1. 15. 1. which forbids the giving offence to weak Believers by the intempestive using of our Liberty in things indifferent is such a frivolous conceit as persons
never brings with it a return of sweetness every motion and advance against it though of the slowest is too great haste 4. Pray much for Divine Leadings and Direction before you set upon the work of making your Reply hereunto and every step you take in it And let 's discern you have been much in this duty by that meek and Gospel-Spirit with which your next shall be leavened 5. If you think it of concern seriously weigh whether this writing of yours tend to the extirpation of Popery and Prelacy with its Hierarchy and the promoting Reformation according to the VVord of God and the best Reformed Churches For Oaths the Land mourns The Lord grant we may do so too Lastly Review if you please the ensuing Collections we have gathered out of your own Writings from a cursory view of some of them which are if we mistake not opposite to what you at present plead for And if you think meet reconcile your self unto your self and blame not me Sir that I thus deal with you I do but follow the pattern you have given me in your dealing with Mr Baxter formerly and Mr. John Goodwin of late after this manner Collections out of Mr. T. his Writings If this Argument proceed it will follow there is some National Church amongst the Gentiles as of old amongst the Jews which is not to be granted In his exercitation concerning Infant Baptism pag. 21. Institution is the Rule of exhibiting Worship to God ibid. pag. 23. If Institution be the Rule of Worship it is necessary that he that shall administer the Worship bind himself to the Rule otherwise he will devise Will-worship and arrogate the Lords Authority to himself Surely the Apostle in the business of the Lords Supper insinuates this when being about to correct the aberrations of the Corinthians concerning the Lords Supper he brings forth these words 1 Cor. 11. 23. For I have received of the Lord ibid. pag. 24. The use of Sureties in Baptism and Episcopal Ordination he asserts to be Humane Inventions Ibid. p. 29. The Common-Prayer-Book and Hierarchy have no true ground from Christs Institution which alone can acquit it from Will-worspip Examer p. 3. Episcopacy is now found an abuse ibid. p. 24. I have entred into Covenant to endeavour a Reformation as well as you and though I have not had the happiness as indeed wanting ability to be imployed in that eminent manner you have been in the promoting of it in which I rejoyce yet have I in my affections sincerely desired it in my intentions truly aim'd at it in my Prayers heartily sought it in my Studies constantly minded it in my endeavours seriously prosecuted it for the promoting of it greatly suffered aâ— having as deep an Interest in it as other men ibid. pag. 26. When I consider how exact a Reformation our Solemn Covenant binds us to endeavour ibid. p. 27. 'T is a dangerous principle That in meer positive things we may frame an addition to Gods Worship They that read the Popish Expâ—sitors of their Rituals do know that this very Principle hath brought in Surpliâ—e Purification of Women ibid. p. 29. If any take upon them to appoint to mens consciences any rite in whole or in part it is an high presumption in such against Christ and against the Apostles commands to yeeld to it Col. 2. 20. Though it hath a shew of wisdom vers 23. And the Apostles example Gal. 2. 3 4 5. binds us to oppose it ibid. pag. 30. And p. 31. He commends a passage in a Sermon of Mr. Marshals on 2 Chr. 15. 2. Who admires that ever mortal man should dare in Gods Worship to meddle any further than the Lord himself hath commanded For had it been a will-Worship it had been a sin if they had received it speaking of the Circumcision of the Females there being no command to do it As it had been a sin for a Child to be circumcised afore or after the eighth day in them that altered or swerved from the appointment of God ibid. p. 37. No reason of ours in positive Worship can acquit an action that is performed from will-Worship nothing but Gods Will manifest in his Institution can do it ibid. p. 38. see p. 111 132. Full Review of the Dispute concerning Infant Baptism Sect. 1. P. 2. Against Prelacy Holy-dayes Surplice there have been many and just declamations Ibid. P. 110. The Superstitious custom of keeping Easter and receiving the Communion once a Year on that Day which I think you will be ashamed of p. 119. Unless you will altar the definition of Will-worship according to Mat. 15. 9. in point of Worship that is excluded which is not expressed p. 132. And though all do not joyn in breaking of bread speaking concerning the Godly in Bewdly some going to that Parson others declining him as a stranger to the private Meetings of the Godly and an adversary to such godly Preachers as they had gotten for the Chappel went to Mr. B. others being baptized have joyned with me He afterwards speaks of Mr. B ' s. Book charging them with Schism for Reforming themselves and afrighting people from their Society Praecurs Sect. 5. p. 10 11. The Baptized Christians with whom I hold Communion Full review of the dispute concerning Baptism Epist to the Reader The Christian Church consists not of a whole Nation but of so many persons as are called out of the world by the preaching of the Word to profess the Faith of Christ ibid. p. 221. I think my actions justifiable in celebrating the Lords Supper at Night as Christ did and admitting none but Baptized persons after profession of Faith ibid. pag. 239. Frequenting Church-meetings he makes to be one way of visible owning God ibid. p. 268. That there were some particular visible Churches in which were no Hypocrites may be true notwithstanding the Parables Mat. 13. 25. or 1 Tim. 3. 15. compared with 2 Tim. 2. 20. p. 284. There is not any likelyhood that a bare dissembled profession should make such an external relation to God and his Church ibid. p. 298. To confine the tearm Heathens onely to them that are not Christians in Name is indeed according to the vulgar speech but beside the Scripture use ibid. p. 261. We do neither in practice nor opinion maintain such impure Churches of ignorant and vicious persons as Mr. Bl. and the Presbyterians commonly do ibid. p. 262. The essence of the Church consists in the association or union of the Members which is given by such transeunt fact as whereby God separates them from others and unites and incorportes them together which I call the Church-call agreeably to the Scripture Rom. 9. 24 25 26. 1 Cor. ☞ 2. 24. which Church-call now is not by any coercive power of Rulers but by the Spirit and preaching the Gospel ibid. p. 320. Nor did I joyn any in Communion till I saw that those that did their duty in being Baptized were rejected and made