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
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
that heareth or receiveth Mat. 10. 40. him heareth or receiveth him that sent him viz. the Father as most certain it is I do not see that this can be accused of weakness and invalidity though such an one as Mr. T. cares not it may be to hear of viz. that he who heareth the Parish-Ministers heareth the Bishops and he who heareth the Bishops heareth the Pope from whom they originally received and derive their power and authority And yet it may be this may not be so distastful to this Animadverter as I had thought whom I already find pag. 344. pleading it lawful to hear the Jesuites a fair advance towards the personal hearing of his Holiness Thus insuccesful is Mr. T. in producing Testimonies every one of them speaking otherwise than he would have them and much to the disadvantage of the cause he undertakes the management of Nor do we say that the many Precepts in the Old-Testament about Hearing are vacated we rather establish them whilst we make it part of instituted Worship God was of old to be attended in his speaking in and by his Servants and Prophets whom he instituted and inspired to whom the Word of God came to communicate it to his People They that indeed came in his Name were to be heeded and hearkned unto and that by obligation from positive Law and Institution So are those that now come in the Name of Christ the alone Lord Lâ—wgiver and King over his House to whom all Power is given and intrusted by the Father who hath appointed his Stewards in his absence over his Houshold to give them their portion of meat in due season Luke 12. 42. Nor will those of the Houshold be ever able to acquit or justifie themselves before the Lord when he cometh if a thief or stranger break-in upon them and eject the Stewards appointed by him in their attendance upon him to say the meat he feeds us with is our Lord's meat which 't is true they should be ready to receive but from the hands destined and appointed to give it them 2dly Mr. T. supposeth that what is spoken of the Law and the Prophets Luk. 16. 29. is spoken as obliging to New-Testament-Saints but without the least attempt of proof If his own Ipse dixit will not carry the cause and persons will not suffer themselves to be guided by a worse if possible than the Popish phanatique Câ—edo or implicite Faith there is not much danger of his captivating any to his at present espoused opinion This being most usually the whole of what is tendred by way of evidence of what he is pleased confidently to aver from one end of his Theodulia to the other The contrary is evident 1. 'T is spoken to the Pharisees v. 14 15. 2dly One part of the aim and intendment of our Lord in the Parable seems to be to exalt the Institutions of God above whatever may be fixt upon by the children of men one or other of them as more probable to effect what they are instituted and appointed by the Lord for The rich man supposed that if one rose from the dead and testified to his Brethren they would repent v. 28. 30. No saith Abraham i. e. Christ If they will not hear Moses and the Prophets neither will they be perswaded though one arose from the dead Hereby testifying the unalterable obligations that lie upon persons what ever specious pretences of edification profit or the like may be urged by the sons of men to an attendment upon Divine Institutions Not as if the Lord would have his New-Testament Saints attend upon Moses's Appointments or go to Mount Sinai for the pattern of his Gospel-Worship 3dly v. 16. he expresly tells us that the Law and the Prophets were but until John and since that time the Kingdom of God or Gospel-Church-state frequently so called in Scripture is preached But suppose Mr. T. had evinced or should ever be able to do so that the words of Christ did respect New-Testament-Believers any otherwise than hath already been intimated by us he had need do one thing more before they will stand him in any stead viz. manifest that they are spoken by Christ with relation to Worship that therein New-Testament-Believers are to be regulated by Moses and the Prophets for if they respect onely the Doctrine taught by the peculiar Types of that day and the Truths dropped by them touching Christ the Messiah they make nothing at all to his purpose which when he hath done Erit mihi magnus Apollo Nor doth 2 Pet. 1. 19. the other place cited by him contribute the least mite of assistance to his dying cause The Apostle understanding by Divine Revelation as 't is thought that he must shortly dye v. 14. As he was resolved whilst he lived not to cease to call upon them and stir them up as v. 12 13. so he was willing to leave this Epistle with them to put them in remembrance of the great things he had taught and communicated to them v. 15. which he tells them v. 16. were not cunningly devised fables so artificially interwoven as though they seemed to be true they were most false store of which had been in those dayes invented by Jews and Poets Oh no! had they been so he could have had no comfort in the review of them now he was going off the stage of the world which he had not having followed these when he made known unto them the power and coming or the powerful coming or coming in the power of our Lord Jesus Câ—rist manifested to be so in the efficacy of his Doctrine working Miracles his Resurrection from the dead they were he tells them eye-witnesses of his Majesty The honour and glory whereof he proves by a double Argument 1. The testimony and witness the Father bare of Christ the honour and glory put upon him when that Voice came from Heaven when he was on the Mount transfigured before them viz. Peter James and John 2dly From the word of Prophecy lest they should think the former Apparition was a fiction of his own he acquaints them that the Prophets have testified of his coming and glory Of which Word of Prophecy he asserts 1. That 't is of no private â—nterpretation i. e. the holy men to whom it came gave it forth as they received it from God without putting any of their own glosses meanings private interpretations to it 2dly That to this they do well to take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which taking heed ye do excellently worthily and as becometh Saints as unto a light that shineâ—h in a dark place Yet 3dly with this limitation as to the time of their so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the day dawn and the day-star arise in their hearts Which if we should interpret of the day of the Gospel and the more clear revelation of the administrations thereof which some learned and judicious men do as the Assembly in their Annotations on the place
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
what though the Jews were in their minority and therefore to be kept under those beggarly elements c. until the time appointed by the Father Gal. 4. 1 2 3 9. Doth it therefore follow that God hath not determined the whole of his Worship now Is the Son because grown up to offer to God what Worship he pleaseth This indeed follows That we are not under those beggarly Elements and to return to them or any like them not of the appointment of Christ is an act of great ingratitude to the Lord for his love and faithfulness manifested to us in the establishment of a more sublime and spiritual Worship under the Gospel As also that it is great wickedness to introduce impose or subject to such beggarly Elements now these stood for the most part in bodily rites in differences of meats and drinks of times places garments c. of which he may do well humbly to inform his good Mother the Church of England that she is too too guilty The like may be said of his 6th Reason The time before Christ was an estate under Moses a Servant the estate of Christians is under Christ the Son Gal. 4. 4 5 6 7. Heb. 3. 5. Therefore we are no longer to be subject to Mosaical appointments had been somewhat tolerable arguing but therefore 't is greater love in the Lord not to determine the whole of his Worship to us now which being the Position he attempts the proof of should have been his Inference is such a pittifull illation that one would never expect from such a learned person as Mr. T. It rather follows Therefore Christ hath determined the whole of his Worship under the New Testament being faithful as a Son when Moses the Servant according to the appointment of the Lord gave forth Laws for the ordering the whole of the affairs of the then House of God especially considering that he was the Prophet like unto Moses whom the Father promised to raise up into whose mouth he said he would put his words and that he should speak unto the Sont of Men whatever he commanded him Deut. 18. 18. Accordingly when he comes into the world 't is said of him He revealed the Father Joh. 1. 18. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he plainly and delucidly expounded to them the mind and will of the Father that the Father spake to us in or by him Heb. 1. 1. and gives us a charge to hear him Mat. 3. 17. Reas 7. His seventh Reason is like the rest 'T is true had not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hand-writing of Mosaical Ceromonies been abolished Col. 2. 14. we had not reaped the fruit of Christs death by which they were abolished Ephes 2. 14 15. and so consequently tasted the less of the love of the Lord. But that therefore 't is a greater argument of love in God not to determine the whole of his Worship or that if he haâ— done so we had not reaped the fruit of Christs death is such a sort of nakedness in Mr. T. his arguing that one would not willingly discover did not the vindication of Truth necessitate one hereunto Reas 8. His eighth Reason is if possible more weak and absurd The Apostles judged it a great benefit to the Christian Churches that they were exempt from the Rites and Ceremonies of the Mosaical Law Acts 15. 28. therefore they accounted it an effect of Gods love that he had not determined the whole of his Worship to us With what affection others will peruse these passages I cannot tell for my part I heartily pitty him that he should ever undertake the defence of a cause so deplorable as to be driven to such pittiful shifts in the managerie thereof which I cannot impute to his want of Abilities which he will one day find he might better have imployed than in his present undertaking but the desperateness of the Cause he endeavours to defend It follows indeed that therefore they accounted it an effect of Gods love that they were delivered from the burden of those external Rites and Ceremonies especially as they appertained to the Covenant of Works and so do we 'T is strange if this Animadverter reckon it to be so that he should plead for the same the like yea worse Ceremonies imposed not by the Lord but by men whose servants we never were nor in these matters ought to be But that they accounted it an effect of love that God had not determined the whole of his New-Testament-Worship is such a câ—imination as their souls abhorred But he proceeds Reas 9. 'T is an effect of greater love to the Gentile Churches that God hath not determined the whole of his Worship because they being of divers Nations and Languages under divers Governments used to divers Customs they could not conveniently if at all practise such an Uniformity of Circumstances as they must have done if God had so determined Answ 1. That their being of divers Nations c. should discapacitate them with respect to their conforming to the will of God even in Circumstantials of Worship as such any more than they are discapacitated in their conforming to that part of Instituted Worship Mr. T. grants to be determined by the Lord is beyond the ken of my shallow understanding 2dly That the Saints must have practised any external Uniformity I suppose he means it with respect to Liturgies falsly called Divine Service in use amongst the Papists and Church of England Vestments called Holy c. if God had determined the whole of his Worship we crave leave to deny he hath so done yet such an Uniformity ought not to be practised 't is wretched and abominable And yet had the Lord seen it meet to have enjoyned any such thing it ought to have been practised nor would it by the Saints have been accounted a less argument of his love to them because thereby they should have been exposed to outward inconveniencies This reason at the best is but carnal and selfish from our conveniencies external or inconveniencies a measure of the Lords love in Divine Appointments is not to be taken But there is yet one Reason behind Reas 10. The Assertion That God hath determined the whole of his Worship in Circumstantials relating to it as such is to infringe our Christian Liberty and to bring us into such bondage as they were in under the Law therefore not agreeable to that love God bears to the New-Testament-Churches Answ 1. That the Lords determining the whole of his Worship should in the least infringe our Christian Liberty is a monstrous assertion it rather establisheth it in the freedom it gives not only from the Jewish Ceremonies but the Inventions and Devices of men with force and violence attempted to be imposed upon us For if God had determined the whole of his New-Testament-Worship it cannot be supposed that we owe the least homage or subjection to these We may not be the servants of men 2dly I never yet thought
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
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
were wont to receive Tythes they were not Levites neither for to them were Tythes paid Neh. 10. 37. 13. 12. Heb. 7. 5. Numb 18. 31. And if neither Priests nor Levites lawful Officers or Expounders of the Law by virtue of Office-power committed to them by the Lord they could not be for to these only by virtue thereof did the Exposition of the Lay appertain as is known 2. He seems to grant that they were such ordinary Magistrates as were in the Jewish Synedrion which is as much as we need plead for From an attendment upon the Synedrion of the Jews determining in cases of Judgment and Justice a lawful attendment on the preseâ—t Ministers will never be proved He himself afterwards grants Thaâ— the Scribes and Pharisees were many of them Rulers of the Jews but very learnedly tells us not as Scribes and Pharisees which none ever thought they were being as he acknowledgeth particular Sects among the Jews That these here mentioned were not such he is not able to demonstrate They sate in Moses Seat as Magistrates though their jurisdiction or power was not so great as his He adds That what we say some observe that these Scribes and Pharisees are especially charged with the omission of Judgement and Mercy things most nearly relating to the Office of Magistracy to whom it doth especially appertain to look thereunto is frivolous Answ But others think not so nor hath Mr. T. said any thing to encline them to think so That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is any where taken for right ordering the conversation towards God and man he cannot prove in Mat. 12. 18. 't is not so taken 'T is rather taken for the Ruledom and Government of God Christ was to publish true Religion among the Gentiles and to cast out Superstition which thing where ever it is done the Lord is said to Reign and Judge there And Mr. T. cannot be ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment is the act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the Judge or Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which passeth sentence or judgeth and that this is the proper notation of the word which its being joyned with Mercy and Faith Luke 11. 42 doth not disprove except he will suppose that these are not to be regarded by Governours in the Administration of Justice which they eminently are Faith or faithfulness in the discharge of the trust committed to them by the Lord with the exercise of Mercy and bowels towards the Body and Souls of men is what especially becomes a Ruler so that the observation wants not iâ—s weight For disputations sake we suppose in S. T. 2. The Scribes and Pharisees to be Teachers and Expounders of the Law at that day But if such they were lawful Church-Officers of the appointment of the Lord which we have proved the present Ministers of England are not and therefore a lawfulness to hear these from a lawfulness to hear them cannot be pleaded except we grant they were meer intruders into the Ministry which upon supposition that they were Ministers we cannot yeeld for these Reasons 1. The Pharisees are expresly said to be Priests and Levites John 1. 19 24. which were the ordinary lawful Ministers of that day To which Mr. T. Sect. 3. This onely proves that some of the Pharisees were Priests and Levites not that all were so Answ True but the Scripture testifying there were some Pharisees that were Priests and Levites when it speaketh of their doing what peculiarly and by way of office did belong to the Priests and Levites 't is but rational to interpret it of them and not of any others He adds 2dly But if they were Priests it doth not follow that they were the lawful Ministers of that day 1. Christs Apostles were the lawful Ministers of that day Answ 1. 'T is true they were so but not of the Jewish Church exclusively to others so that this Allegation is impertinent 2dly It 's certain that the Priests of those times got their places by bribing the Roman Deputy as Josephus reports the high Priest did Answ Grant the high Priest did so it doth not follow that the inferior Priests should so do nor doth any Historian report so of them We add in S. T. 2. These of all others were most apt to question the Authority of such as taught the People So when John appears Preaching and Baptizing and professes to them that he was not the Christ they immediately question his Authority John 1. 25. which they could not be supposed to have the face to do if they themselves of all others had been the greatest intruders To which our Animadverter saith That they did so is no wonder for they were puft off with conceits of their Authority and Righteousness Answ This is no reason of his Assertion they had great Authority amongst the people their outward conversation was Righteous and blameless as saith Josephus Jewish Antiq. l. 18. c. 2. so that in this matter they had whereof to glory We add 3dly When they question Christ himself about his Authority he asks not them from whence they had theirs which doubtless upon that occasion he would have done had they not been lawfully seated in the Seat they did possess but from whence John had his who was esteemed as a Prophet To which our Animadverter Though Christ did not then yet he doth afterwards calling them a Generation of Vipers blind Guids and his charging them with affectation and ambitious seeking the chief Seats and to be called Rabbi What is it but an evidence that they did unlawfully climb into Moses his Seat Answ A marvelous evidence indeed which no one in the World would have 't is likely lighted on if it had not been Mr. T. his hap to have stumbled on it nor he himself if he could else have told how handsomly to have salved up the matter 2. Christ calls them Generation of Vipers therefore he seems to charge them that they did unlawfully climb into Moses his Seat of which he speakâ— not one word is such an absurd consequence as he will not be able easily to make good As if a man should say such a one is a Drunkard therefore he saith he is a Thief or such a one affects the title of Batchelor of Divinity therefore he usurps it which every one wouâ—d smile at as inconclusive We say further in S. T. 4thly We have the Lord Jesus many times crying out above all others against the Pharisees condemning them of pride hypocrisie avarice but not the least tittle of the usurpation of Moses his Seat is by him charged upon them or in the least intimated which doubtless would have been had they been guilty thereof Mr. T. replies 1. 'T is no wonder that Christs charging them herewith is not in express tearms related sith their instigation of Herod to take away John Baptists life related by Josephus is not related as impuâ—ed to them by him Answ 1. 'T is very uncertain