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
if I meet with such a returnal as that intimated I hope never to live through the rich grace of the Lord to see that day in which I should be repaying any that may be possessed with enmity against me in their own kind or cease to love pity and pray for them Can we not differ in opinion and tell each other in plainness of the guilt and evil we discern on each other but this direful effect of irreconcilable enmity must be produced I hope not enmity much less irreconcilable enmity And am perswaded that this Animadv cannot justly charge any of the Separatists as he in scorn calls them with any such thing And believe that God will help poor dusts to such a measure of a Gospel-spirit that there shall not be the least of the frame mentioned budding or putting forth upon them And because I conceive it may be needful I shall mind Mr. Tombs of what he hath sometimes read in the Preface to the Harmony of Confessions published in the name of the French and Belgick Reformed Churches Praeclare quodam loco dicit Ambrosius inter servos Christi contentio non debet esse sed collaâ—io qnum enim sit ea mentis humanae hebetudo in rebus praesertim divinis ut res alioqui maxime claras saepe perspicere non possimus quin ex mutua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amicâ fraternâque disceptatione plurimum lucis assequamur negari nullo modo potest Contendere vero rixari ferociter ac proterve digladiari tantum abest ut deceat à Deo institutos homines ut ne modestis aut humanis quidem conveniat Equidem Sancta Sanctè ac Religiose sunt tractanda in timore Divini Numinis et Charitate proximi which I wish him to make his Copy when he next writes Controversies 2dly The ruine of many thousands in their Liberties Estates Lives if the Law should not be mitigated is the next doleful effect mentioned Answ That the preservation of these so far as honestly we may is a moral duty I grant These effects are not the issue of imbracing the opinions and principles pleaded for in that Treatise but of those grievous and unrighteous Decrees by which the Child of this mans tuition hath ever even from its swadling-clouâ—s I mean the Common-Prayer-Book Worship been fostred and sustained The effects mentioned are no other than hath been the usual attendment of imbracing the Gospel which our Lord tells us we must expect if we will be his Disciples Nor are they as this Animadverter calls them woful effects but blessed and glorious being brought upon us for Christ's for the Gospels-sake in which he would have us to rejoyce with leaping joy Mat. 5. 10 11 12. And many of the Children of the Lord have taken them joyfully Heb. 10. 34. Nor is this any better reason for the Animadverter's advance against the Treatise under consideration than was that of Lycurgus who would have the Vines destroyed because the fruit of them made men drunk nor yet indeed is it so good â—or any other than what he might frequently have had to engage him to write against the reception of the Gospel and at this day in many places against the Doctrine of the Reformed Protestants The imbracing that Doctrine producing such a woful effect if it must be so called An Apology for Christians that could not in conscience submit to the Cereâ—onies of the Church of England to the Rulers thereof as Justin Martyr and others in their day for the repealing or mitigating the gâ—ievous Decrees established had been a more proper and Christian imployment than by such invectives as are frequently and false charges given forth in these Animadversions for the further incensing persons in authority against them As touching what is added from Dr. Burgess I assent to it but add 't is most impertinently and scandalously applyed to the men of his present contest God forbid we should call light darkness or darkness light Christ Antichrist or Antichrist Christ We desire the pulling down of nothing but what hath the lineaments of Antichrist as lively deciphered by the Spirit upon it And that God will pull down whether we speak one word against it or not The last account he gives us of his present undertaking is second to none in his Epistolary Preface viz. 1. The relation he hath met with of the endless brawls prodigious errours that have been the issue of Separation in former and latter times Answ And he knows 1. That the same might have been objected against the preaching of the Gospel at the very firsâ— As it was by the Heathens who boasted that no such things were the off-spring of their way as witness Clemens Alexandrinus Stromat l. 7. and Aug. L. de Ovibus chap. 15. what brawls and contentions what prodigious errours denying the Resurrection were there amongst the members of the Church of Corinth even when they met together for the solemnization of the same Ordinances the carrying on the same Worship in Paul's time and afterwards as appears from the Epistle of Clemens or the Church of Rome to them 2dly That the same things were objected against Luther and the great work of Reformation he was in the hand of the Lord carrying-on at that day who was so far from being startled hereat that he professeth Nisi tumultus hos vidissem Evangelium esse in mundo non crederem he should not have believed the Gospel had been preached in the world if he had not seen these brawls and tumults Nor 3dly is Mr. T. a stranger to what of late hath been charged upon Protestants with a design to perswade to a returnal to the Church of Rome upon the account of the schisms divisions brawls that have ensued separation from thence And with as good reason as this Animadverter chargeth these upon the Separatists out of a design to allure to Conformity Sir these things are to be charged upon the corruptions of mens hearts the malice and wrath of Satan against Truth which the more it displayes its Banner and breaks forth as the Sun out of the dark and thick clouds of Ignorance and Antichristian confusion shining gloriously in its native brightness the more mad is he against it and industrious to raise prejudices in the minds of men against its reception In which work I am sorry to find this Animadverter a coadjutor Though blessed be the Lord as to all the Congregations of the Separatists in England I know not one of whome it may not be said that the things here spoken by Mr. T. are false a meer calumny and yet they are not a few I am acquainted with The truth is these things may more truly be charged upon the members of the Church of England than on the Separatists as he calls them As for any brawls that may be amongst any of them 't is hoped touching them Mr. T. will be found a false Prophet and that they will not prove endless God can heal
nor the practice of them in the Worship of God under the Old Testament do at all hinder them from depending on the meer Institution of Jesus Christ as to those especial ends of the glory of God in and by himself and the edification of his Church in the Faith which is in him whereunto he hath appointed them nor as unto the special manner of their performance which he requireth in which respects they are to be observed on the account of his Authority and Command only Mat. 17. 5. 28. 20. John 16. 23 24. Heb. 3. 4 5 6. Eph. 1. 22. 2. 20 21 22. Heb. 12. 25. In the explication whereof he speaketh after this wise The principal thing we are to aim at in the whole Worship of God is the discharge of that duty which we owe to Jesus Christ the King and Head of the Church Heb. 3. 6. 1 Tim. 3. 15. This we cannot do unless we consider his Authority as the formal reason and cause of our observance of all that we do therein If we perform any thing in the Worship of God on any other account it is no part of our obedience unto him and so we can neither expect his Grace to assist us nor have we his Promise to accept us therein for that he hath annexed unto our doing and observing what ever he hath commanded and that because he hath commanded us Matth. 28. 20. This promised Presence respects only the observance of his Commands Some men are apt to look on this Authority of Christ as that which hath the least influence into what they do If in any of his Institutions they find any thing that is suited or agreeable to the Light of Nature as Ecclesiastical Societies the Government of the Church and the like they say are they suppose and contend that that is the ground on which they are to be attended unto and so are to be regulated accordingly The interposition of his Authority they will allow only in the Sacraments which have no light in Reason or Nature so desirous are some to have as little to do with Christ as they can even in the things that concern the Worship of God But it would be somewhat strange that if what the Lord Christ hath appointed iâ— his Church to be observed in particular in an especial manner for special ends of his own hath in the general nature of it an agreement with what in like cases the Light of Nature seems to direct unto that therefore his Authority is not to be considered as the sole immediate reason of our performance of it But it is evident First that our Lord Jesus Christ being the King and Head of his Church the Lord over the House of God nothing is to be done therein but with respect unto his Authority Mat. 17. 5. Eph. 4. 15. 2. 20 21. Secondly and that therefore the suitableness of any thing to right Reason or the Light of Nature is no ground for a Church-observation of it unless it be also appointed and commanded in especial by Jesus Christ Thirdly That being so appointed and commanded it becomes an especial Institution of his and as such is to be observed so that in all things that are done or to be done with respect unto the Worship of God in the Church the Authority of Christ is alway principally to be considered and every thing to be observed is commanded by him without which consideration it hath no place in the Worship of God Thus far he with convincing brightness and evidence 'T is true Mr. T. tells us there are some particularities which God hath tied us to in the New Testament in hearing But of what nature they are he expresly tells us not Whether such as do constitute it New-Testament-Worship without which it is not or cannot be accounted to be so The Scriptures cited by him are not wholly strangers to such a thing First Mat. 17. 5. fairly intimates that what ever is to be done in the New-Testament-Worship is to be done solely upon the Authority of Christ In v. 2. we have an account of Christ's transfiguration before Peter James and John Vers 3. Moses and Elias appear talking with him Moses was the great Lawgiver to the Old-Testament-Church Deut. 33. 21. i. e. in the portion or inheritance which Moses the Lawgiver according to the Command God had given to the Gadites Elias was the great Reformer of the Church in the dayes of Jezebels Apostacy from God men of great renown in their day Peter and the rest of them being amazed cryes out It is good for us to be here let us make three Tabernacles one for thee one for Moses and one for Elias Whereby he seems to equalize them with Christ each of them a tabernacle v. 4. What saith the voice of God v. 6. While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him And Mark tells us chap. 9. 9. That suddenly when they looked about they saw none but Jesus Moses and Elias were vanished and gone The intendment of the whole seems to be this That though betwixt Christ Moses and Elias there was a sweet coalescency and agreement they talked together yet in the Worship of God under the Gospel not Moses nor Elias but only Christ is to be hearkned and attended unto Therefore but a reasonable postulatum that the whole of the Worship of Christ in the times of the Gospel be divolved upon the Scriptures of the New-Testament He being appointed and deputed by the Father solely to be attended unto for Laws and Directions touching it for which also he came from the bosome of the Father John 1. 18. By whom he hath spoken to us in these last dayes Heb. 1. 2. To whom fulness of Power and Authority is delegated by the Father Mat. 28. 18. From whence the Commission to the Apostles for preaching the Gospel v. 20. doth originally spring and consequently our hearing or attending upon Preachers in that work is to take its measure from the Laws and Statutes which as Lord of the Family he hath given forth thereabout for his Houshold to observe and do Nor 2dly doth Luk. 10. 16. cited in the second place by this Animadverter serve to any other purpose but to cut the throat of the cause he hath at present undertaken the management of They are the words of Christ unto the Seventy whom he sent two and two before his face v. 1. and prove thus much That hearing those that are sent out by Christ is a positive Institution of his and such an Institution that therein we hear him which proves not the lawfulness of attending upon the Ministry of such as act not by vertue of any Authority received from him but the contrary If the Argument Christ here useth be valid That he who heareth them whom he sends in his Name heareth him and he
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
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
13. 2. wants not its sufficient weight To which Mr. T. 1. The word Priest is no more than Presbyâ—er nor used in any other sense by the Papists or the Church of England Answ 1. this hath already been replyed to than which there is nothing more false The English of Sacerdos is not nor ever was Presbyter or Elder but Priest 2ly This is not to his purpose The Ministers of England and Rome symbolize in name if they are both call'd Priests which this Animadverter cannot deny Whether there hath not been a willingness in some to return to Popery manifestly discovered let the Nation judge He adds 2dly Zach. 13. 2. is not a command but a promise 2ly It s the abolition of the names of Idols not of Priests that is there promised Answ 1. 'T is true Zach. 13. 3. is a promise but such an one as abundantly manifests the detestation of the Lord against them which implyes a command from God to his people not to make use of them 2dly The names of Idols are the names used peculiarly in Idolatrous Worship so that though Mr. T. never found Priests to be reckoned amongst Idols which yet they might too in dayes past have been when too much idolized by the people Yet he knows the name Priest hath been used in idolatrous worship both Heathen and Antichristian peculiarly appropriated unto their Ministers therein employed 3dly Hos 2. 16 17. is rather he tels us a prediction then a prohibition God would be called Ishi not Baali because that name signifies a kind husband this one that is cruel and rigorous or lest she should in thought remember the Idol or be thought by others to continue that Idolatrous name Answ 1. The words are not meerly a prediction they are a prohibition also Thou shalt call me no more Baali we had thought had been an express forbidding them so to call him 2dly The Question is Whether these names were superstitious names commanded by the Lord to be abolished or not upon whatother accounts they were so commanded so that till Mr. T. proves that this was not abused to Idolatry nor commanded by the Lord to be abolished he doth but auram vapulare speak nothing to the purpose Yet 3dly That God would not be called Baali because that name signifies a cruel and rigorous husband is 1. more then puerile every smatterer in that language knows the word Bagnal or Baal signifies not an austere but a kind husband coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly to love it signifies indeed a Lord but that is metaphorically and not a tyrannous and cruel Lord neither 2dly 'T is wicked being a charging of the holy God falsly He is called Baali their Lord Isa 54. 5. yet no cruel and rigorous one I hope I am sure he is there so called upon the account of his love and tenderness to his people rolling away their reproach and crowning them with dignity glory 3. The Spirit of the Lord gives us another reason of the rejection of the name v. 17. Groti us saith well upon the place the Church is interdicted the use of the name out of horrour of that name which hath been imposed on an Idol We add in S. T. Of the same mind with us in this matter is Hierom the Hebrew Docters Sanctius Polanus Rivet M. T. replyes I do not think any of his Authors say so Answ 1. But it 's evident they do say so viz. that the names given to the Idols are to be abolished and not given to God Hierom in the words cited by him affirms as much I so hate the names of Idols that I will not have it said Baali but Ishi Gods hatred to the Idol he tels you is the ground why he will not have that Idolatrous name used in his service I do not think but sacrificing Priests are altogether as abominable to the Lord and by the same reason that name that hath been given to them ought not to be given to his Ministers What Rivet saith he assents to yet that is as much as we affirm God abhorreth the use of names because they have been abused to Idolatry the name Priests have been so abused and this Animadverter must acknowledge as much except he will deny the abominable Sacrament of the Mass a propitiatory Sacrifice for the quick and dead as the Papists say to be Idolatry The Sacrificers or Mass-Priests being so called The testimony of the Helvetian Churches he grants is as we have reported They give not the name Priest to their Ministers not because they think the word as it answers to Presbyter he tels us is evil but as it is used in the Church of Rome Answ 1. They know the word Sacerdos Priest answers not to the word Presbyter at all 2. They reject the word Priests because it hath been abused in the Papacy to Idolatry and they reade nothing of it as peculiarly applyed to Ministers by way of distinction from other Christians in the New-Testament He tells us further If Hos 2. 16 17. as he will not deny ver 17. to import be a prohibition according to the Law Exod. 23. 13. it onely forbids the using such names with honour or so as to trust in them as Psal 16. 4. Answ 1. The Text saith expresly Thou shalt call me no more Baali for I will take away the names of Baalim out of their mouth and they shall no more be remembred by their name 2. Should we accept his interpretation we must not use such names with honour liking or approbation according to Exod. 23. 13. Deut. 12. 3. Josh 23. 7. Psa 16. 4. it would avail him nothing for â—lthough some 't is true do affix the name of Priests to the Ministers of England in a way of disgrace yet they themselves assume it as given to them by the Bishops as an Ensign of Honour and Renown But 3dly there seems to be somewhat more in those prohibitions they forbid the frequent use of Idolatrous names or names abused in Idolatrous service and their use at all in the Worship of God The name of other Gods might not be heard saith precious Ainsworth out of their mouths or imprinted in books or graven on pillars The Reubâ—nites therefore changed the names of Cities that carried Idol names Numb 32. 38. And by the Hebrew-Canon it was decreed from this Law Whoso maketh a Vow in the name of an Idol or that sweareth by it is to be beaten whether he sweareth thereby for himself or for an Infiael And it is forbidden to make an Infidel swear by his God or to mention the name thereof though not by way of Oath Maimonid Treat of Idolâ—try ch 5. sect 10. That the Prophets who speak as the holy Ghost gave them utterance did afterwards use the name Baal is not at all to his purpose the Spirit of the Lord is not bound the Law was not made for him but for us 't is not said I will not but you shall shall
be called of sent by him So was Aaron Acts 14. 23. 6. 3 5. manifest that the Way of the Lord's mission is not by Lord-Bishops but by his Churches and People What he tells us he hath said in answer to any of these Scriptures we have replyed to Chap. 2. We add in S. T. 3ly That Prelates their Chancellors and Officers have power from Christ to cast out of the Church of God is owned by them contrary to Mat. 18. 16 17. 1 Cor. 5. 4. To which our Animadverter subjoyns He finds no such Law Answ It may be he is willingly ignorant hereof This he cannot but know that in the Name of Christ the Officers mentioneâ— do excommunicate out of the Church so call'd of Christ Do they do this without Law Is it not one of their Church-constitutions that they may do so Do not the present Ministers own them herein Whilst they cite present persecute their Neighbours for not coming to Divine Service as they call it it may be for refusing to pay them a four-penny-due in the Ecclesiastical Courts even to an Excommunication whose Act therein they afterwards publickly denounce and declare once and again in obedience to them What more evident The weakness of his answer to Mat. 18. 1 Cor. 5. we have already manifested We say further in S. T. That they own 4ly that the Office of the Suffragans Deans Canons are lawful and necessary to be had in the Church contrary to 1 Cor. 12. 18 28. Rom. 12. 7. Ephes 4. 11. The Officers instituted by Christ are sufficient for the edification and perfecting of the Saints till they all come unto a perfect man v. 12 13. In what sense the forementioned being not one of them of the Institution of Christ may be owned as lawful and necessary without an high contempt of the Wisdom and Sovereignty of Christ I am not able to conceive this is the sum Mr. T. replies 1. He knows not where this imagined Ordinance is Answ That there are such Officers and Offices in the Church of England established by the Laws thereof he cannot be ignorant To say They are Antichristian or repugnant to the Word of God is censured by the Canons thereof Can. 7. That the Ministers own submit to some of them is known The vanity and impertinency of Mr. T. his pleading for them not to mention his perjury therein is discovered in our present Vindication of Chap. 3. from his exceptions against what is by us therein argued We say they own 5thly That the Office of Deacons in the Church is to be imployed in publick Praying administration of Baptism and Preaching if licensed by the Bishop thereunto contrary to Act. 6. 2. Ephes 4. 11. Mr. T. replies 'T is not contrary to Christ's Revelation that they should be imployed in those works Ans 1. But when Christ hath instituted the office of Deacons for this end to attend Tables or look after the provision and necessities of the Saints That any persons may own an Office of Deacons in the Church to be imploy'd by virtue of Office-power in any other work than that for which they are intrusted by Christ and called unto Office without an advance against that Institution of Christ is absurd to imagine 2. That the present Ministers own such an Office he doth not deny 3. What he speaks of Stephen and Philip he had said before and to it we have replied already and need noâ— add more A sixth Law or Ordinance that we say they own is this That the Ordinance of Breaking Bread or the Sacrament of the Lords Supper may be administred to one alone as to a sick man ready to die Which is diametrically opposite to the Nature and Institution of that Ordinance 1 Cor. 10. 16. and 11. 33. Mat. 26. 26. Acts 2. 42. and 20. 7. To which Mr. T. This is not easily proved from the Scripâ—ures instanced in Answ Whether it be or not is left to the judgment of the judicious Reader to determine I am weary in pursuâ—â—g him in his impertinencies He grants a Communion is proved in that Sacrament 1 Cor. 10. 16. but vers 17. and 1 Cor. 12. 13. prove the Communion to be rather with all Christians Of which yet there is not one word in either of the places In vers 17. He speaks of the Church of Corinth that was one bread one body The other Scripture speaks nothing of Saints Communion one with another in this Ordinance 1 Cor. 11. 33. Acts 20. 7. he confesseth prove That it should be administred when all the Communicants Church or Brethren he should say are come together Whether its administration to one alone be not diametrically opposite hereunto as also to the very first Institution of this Ordinance Mat. 26. 26. let the Judicious judge Though it be said Act. 2. 46. that they brake bread from house to house it doth not follow there was none beside the Minister and the sick man the words import the contrary We manifest further in S. T. That they own 7thly a prescript form of Words in Prayer that a ceremonious pompous Worship devised â—y man and abused to Idolatry is according to the will of God and may lawfully be used under the New Testament Dispensation contrary to Mat. 15. 9. and 28. 20. John 4. 23. Deut. 12. 32. Jer. 51. 26. Rom. 8. 26. 1 Cor. 14. 15. By this prescript form of Words this ceremonious pompous Worship the Common-Prayer-Book Collegiat-Worship and Service is intended This I say is devised by man the owning whereof is contrary to Mat. 15. 9. and 28. 20. Deut. 12. 22. abused to Idolatry The owning hereof is opposite to Jer. 51. 26. It is Ceremonious and Pompous the abetting whereof is adverse to Joh. 4. 23. as is the owning of a prescript Form of Words to Rom. 8. 26. 1 Cor. 14. 15. To which our Animadverter replies 1. He should have told us what part of the Common-Prayer-Book was abused to Idolatry Answ The whole of it is so being Worship not appointed by the Lord and used in that Church that is the most Idolatrous Church in the world What he hath said in this Chap. Sect. 3. or in Chap. 3. Sect. 4. We have already answered His great out-cry of our abuse of Jer. 51. 26. produced to prove it unlawful to use any thing in the Worship of God abused to Idolatry will soon be evinced to be an empty sound Vox praeterea nihil 1. We have for our Companions in this Exposition persoâ—s not contemptible for wisdom and holiness who make conscience of applying Scriptures and abusing the Reader 2. Of all men Mr. T. iâ— the most incompetent for the management of this charge who most egregiously perverts Scriptures in this Treatise contrary to former Interpretations given by himself to them and to the plain intendment of the Spirit therein As we have in part manifested and may do further in our Appendix 3. He egregiously abuseth the Reader in this very passage whilst
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
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
whether they were guilty of any such crime 2. If they were it might might not be known 3. The Scripture gives us another account of Herod's taking away his life Mark 14. 3. Therefore probably Josephus was mistaken He adds 2dly How irrational this Argument is We read not that Christ charged them with usurpation of Moses Seat therefore he did it not every Pung in the Schools knows it who have learned that rule of Logick an Argument from Testimony negatively is not of force especially in matters of fact it is not related therefore it was not done Answ 1. As irrational as this way of arguing is it is what is made use of by as learned Protestant Writers as Mr. T. who to prove that the Original Copies of the Scriptures of the Old Testament were not corrupted in Christs time make use of the same medium viz. Christ no where condemns the people of the Jews for corrupting the Original Text therefore they kept it intire towards whom he will sure exercise more modesty than to tell them its an irrational Argument though perhaps his good Friends the Jesuites may assume the confidence so to do 2. An Argument from testomony negatively is not of force in matters done whereof nothing at all is mentioned nor any just occasion so to do offered we grant is true but when any persons are frequently charged with evils by the Spirit of the Lord that their putridity rottenness and corruption might be seen read of all men and that in particulars instanced in to imagine that any particular Crime whereof they were guilty and that of so great moment as that whereof we are speaking should be omitted men of reason with the leave of our Animadverter be it spoken will be apt to conclude irrational to imagine We add in S. T. That if this also be granted except it be granted 3dly that when Christ saith What they say unto you do he is to be interpreted to command or at least to permit an attendance upon their ministry it will advantage the Objectors nothing Now this we deny for these reasons 1. The words are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may more strictly be rendred the Scribes and Pharisees have sat in Moses Seat all things therefore whatsoever they have said unto you i. e. whatever in times past you have heard delivered by these men according to the Mind of God do you not now reject because of that hypocrisie pride covetousness you are made to see is predominant in them To which Mr. T. ◠The command to do what they bid implies a permission to hear Answ Not so they might hear what they bid in times past to which so far as it was consonant to Truth they were to conform without any command for the future attendance on their Ministry 2. Though the words v. 2. may be rendred have sat in Moses Seat yet the word sit being in the first Aorist is best rendred sit noting an indefinite time and so is to be conceived signifying a continued time past and present they have and do still sit and the words v. 3. according to the Greek Language must be rendred whatsoever they shall say unto you Answ 1. That the former part of the words may be rendred as we have rendred them Mr. T. grants 2. That the first Aorist of the Indicative Mood is most fitly and properly so rendred every one that hath but read his Grammar knows 3. Why it should not here be so rendred he gives no reason and we know not any Law compelling us jurare in verba Magistri 4. That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred whatsoever they shall say unto you He speaks after the same rate with the former 'T is true the first and second Aorist of the Subjunctive Mood is usually rendred in the Future Tense but that it is alway so or must be so rendred he will not upon second thoughts assert Since instances not a few lie near at hand to be produced that evince the contrary 1. 'T is sometimes rendred in the Present Tense Mat. 7. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom if his Son ask Bread 3 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and think not to say 2. 'T is sometimes rendred in the Future Tense Mark 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when they have heard John 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as soon as she is delivered after she hath brought forth So Beza Jud. 9. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and laid wait for him To which many more migh◠be added He proceeds and saith Were it granted that the bidding were meant of the time past the Argument were of force they heard therefore they may hear for Christ doth not disprove their former practice but gives a reason which infers a continued permission to hear them because they sat in Moses Chair i. e. taught the Law of Moses which while they did they were to hear them notwithstanding other corruptions Answ 1. That because the Disciples had heard the Scribes and Pharisees therefore they might hear them our Dictator will never be able to make good it being no better an Argument than this Paul sat at the feet of Gamaliel before his Conversion therefore he might do so still The Corinthian Believers had communion with Idolaters therefore they might still Those that have gone to Mass may do so still That what they did in an uncovered state when they were in darkness blindness sin and Hell they might do when converted to Christ sanctified enlightned is such an absurd assertion that the very naming it is confutation sufficient Yet this is one of those solid Foundations upon which this Answer is built 2. That Christ doth not disprove their practice of hearing them is no better reason that they might do so than the former 1. 'T was needless that he should do so when they themselves were already taken off their attendment on their Ministry saw its emptiness discerned the wickedness blindness hypocrisie of the guides they once followed Yet 2. the very discourse of Christ in this Chapter and elsewhere touching them is a sufficient disapprobation of and disswasive from the hearing of them 3. Mr. T. takes for granted that which we deny and he should have proved that their sitting in Moses seat was their teaching the Law of Moses which for the most part they did not do They taught for Doctrines the Commandments of men Mat. 15. 9. They made void the Law by their Traditions Mat. 15. 6. Corrupted it with their false glosses Mat. 5. So that their teaching the Law of Moses could not be any reason at all why they should hear them We add in S. T. 2. Let the words be as they are rendred the Disciples might observe and do what they said from the knowledge thereof through their particular occasional meeting and discourse with them as otherwise though they had never spent one hour in attending upon their Ministry which that our Saviour
enough of this 't is evident that Mat. 23. 1 2. refuseth to afford the least sanctuary to the opinion of hearing the present Ministers Sect. 2. The Answer to the second Objection vindicated from Mr. T. his Exceptions Of Christ and the Apostles going into the Synagogues The ends of their so doing The 3d Objection vindicated Phil. 1. 15 16 opened All preaching of Christ not to be rejoyced in proved A Second Objection proposed in S. T. to be considered is this We find Christ and his Apostles going frequently into the Synagognes where the Scribes and Pharisees preached Which Mr. T. proves they did from Luke 2. 46. 4. 16. Acts 3. 1. 13. 14 15. 16. 13. 17. 2. And further addâ— That the Synagogues nor their Rulers nor their order of the reading of the Law nor their Teachers were of the appointment of God yet our Lord and his Disciples were present at them and joyned with them in hearing them read and such other services of Religion as were done to God which iâ— a good reason wherefore it should not be accounted necessary to separate from the present Assemblies of England and the publick Ministers notwithstanding corruption in Worship defect in calling To which we Answer in S. T. 1. That all that Christ and the Apostles did is not lawful for Saints to practise To which Mr. T. Sect. 6. What they did out of peculiar power commission or instinct is not lawful for us to do but what they did as mâ—n or part of the Jewish People in the Worship and Church of the Jews is a warrant for us in the like case to do in the assemblies of the Christians Answ 1. But he proves not that they did not this out of peculiar instinct which if they did by his own confession the Argument deduced from hence for the lawfulness of hearing the present Ministers is not valid 2. If they did it in discharge of their duties as members of the Jewish Church as he intimates their example binds us as he saith only in the like case i. e. Members of a rightly constituted Church for so was the Church of the Jews are to worship in the Church-Assemblies with them notwithstanding some corruptions But the Church of England we have proved is no rightly constituted Church we were never Members thereof So that hitherto he hath said nothing that is pertinent We further answer in S. T. 2dly That 't is one thing to go into the Synagogues and another thing to go thither to attend upon the Ministry of such aâ— taught there This the present case which that Christ or his Apostles ever did cannot be proved Our Animadverter replies Though Christ and his Apostles did not go to attend on the Ministry of such as taught there yet they did there hear the Law and the Prophets read and joyn in Prayers Answ 1. If they went not to attend on the Ministry of such as taught there an attendment upon the present Ministers of England cannot be proved from their example In which assertion that Mr. T. hath given away the cause he hath all this while been pleading for is in it self evident If we may not attend on their Ministry we may not hear them as Ministers Nor indeed 2dly can we hear them at all for in that their Ministry they act as Ministers 'T is true Christ and the Apostles went to the Synagogues whither the People were gathered together and somtimes they heard the Law and the Prophets read that they joyned in Prayer with them is no where affirmed Acts 3. 1. 't is said They went up to the Temple at the hour of Prayer but 't is evident they went not in to pray with them for Peter having wrought that miracle in cureing the Cripple they flock to him and he preacheth to them And Act. 16. 13. 't is said Paul went to the Rivers side where Prayer was wont to be made but that he prayed with them there is not intimated nor probable but their end in going thither as is evident by their practice was to take an opportunity to teach and instruct the People who were convened together which is no warrant for our going to the present Assemblies where liberty so to do is not afforded us nor do we or can we propose such an end to our selves in going thither We add in S. T. 3dly They went thither to oppose them in and confute their Innovations and Traditions in the Worship of God to take an opportunity to teach and instruct the People Which when any have a spirit to do and are satisfied they are thereunto called by the Lord in respect of the present Ministers and Worship of England we shall be so far from condemning them therein that we shall bless God for them But this is not to the purpose in hand The attendance of our Brethren upon the Ministers of England is quite another thing that requires other Arguments for its support than we have hitherto met with What saith Mr. T. hereunto Doth he manifest that these were not the ends of their going to the Temple and Synagogues Doth he manifest that upon supposition they â—ere the Argument from their example is valid He attempts not the one or the other which yet if he will not give up his concern in the present Argument he could not but see was incumbent upon him â—o prove He only tells us That Christ or his Apostles went into their Synagogues to oppose them in or confute their Innovations Traditions in the Worship of God he doth not remember to have read Answ 1. That they came thither to take an opportâ—nity to teach the People Mr. T. denies not which were enough to enervate what can be argued for the hearing the present Ministers from their example as was said before But 2dly The shortness of his memory I am not able to mend would he converse with the Scriptures of the Lord more possibly that might make him more ready than he seems to be in them 'T is evident they did oppose them in and confute their Innovations Christ did so in the Temple Matth. 21. 12 13. and Chap. 23. For that Discourse of his was in the Temple as is evident from Chap. 24 1. In the Synagogue Mark 3. 1. where he confutes their Innovation touching the Sabbath by manifesting that works of mercy might be done on that day vers 4 5. see Mat. 12. 9 10 11 12 13. Luke 6. 6 7 8 9 10. and 13. 10. contrary to the Tradition of the Elders The Apostles Acts 17. 1 2 17. 18. 4 19. 19. 8. How little Mr. T. hath said to reinforce the Argument the Reader will judge We proceed in S. T. and propose a 3d Objection Object 3. Paul rejoyceth at the preaching of the Gospel though it was preached out of envy Phil. 1. 15 16. From whence our Animadverter argues Arg. 1. They in whose preaching of Christ we may rejoyce though they should not preach Christ sincerely but in
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