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
Christ tells us is the Law and the Prophets Mat. 7. 12. i. e. what is required in the doctrine of the Law and the Prophets and is the sum of what they teach concerning the duties of man to man viz. That whatsoever we would that men should do to us we should do to them But 4thly This Ordinance is expresly established by the Lord Numb 31. 26 27. Take the sum of the Prey that was taken and dividâ— the Prey into two parts between them that took the War upon them who went out to Battel and between all the Congregation And Jos 22. 8. And he spake unto them saying Return with much Riches unto your Tents and with very much Cattel divide the spoyl of your enemies with your Brethren So that this Ordinance of David is no addition to the Civil-Laws of Israel What Mr. T. hath further to add touching this matter chap. 1. shall there be considered Sect. 6. The Election or Ordination of Levites not asserted by the Author of the Sober Testimony to be a Rule for the Ordination and Election of Ministers now Mr. Tombs his mistake and injurious dealing therein manifested Mr. T. grants as much as we assert in this matter The ground of giving the first-born to God The Levites given to him by the Congregation in the room of the first-born The People set apart the Levites to the Ministry Exod. 22. 29. Numb 8. 16 17 18. explained The reason of the Peoples laying on of hands Aaron and his sons Levites In what sense the Levites are called Priests their office and work THe seventh Section is by this Animadverter fronted with this The Election and Ordination of the Levites is no Rule for Election and Ordination of Ministers now which if with an intendment to insinuate into the mind of the Reader as the Assertion of the Author of the S. T. he egregiously abuseth both the one and the other There being not the least word syllable or tittle throughout the whole Treatise that gives him the least ground to surmise any such thing but rather the contrary The Election and Ordination of Ministers is a positive Institution of Christ to be managed according to Rules given forth by him in the New-Testament This I prove as well as I can chap. 4. pag. 33. So that what Mr. T. closeth this Section with that if it were true that in this act of imposing their hands there were Election and Ordination this was not a successive Election and Ordination as is when one dies and another is chosen and ordained in his room as oft as there is such a vacancy when one Minister dies and another comes in his stead For this Election and Ordination if it may be so called was but once and of the whole company together and so is no pattern for Election or Ordination of Elders successively by a particular Congregation successively or the major part of them is not at all to the purpose I no where intimate that it is a pattern of such an Election Though I know as wise men as this Animadverter that do as Cyprian Epist lib. 1. ep 4. and others Yet I see no reason but that we may review what was by the appointment of the Lord practised amongst his people that bears some analogy and resemblance to what is commanded under the Gospel for our further enlightning therein Mr. T. himself in his Apology or Plea for the two Treatises grants p. 141. that we may use an Analogie to enforce a Duty before proved And this is the whole of what I profess to be my aim in this Review of Ancient Institutions in the Prologue thereunto in these words Yet inasmuch as some beams of light may be communicated unto the present enquiry by a retrospection into the state of things in the time of the old Law it shall not be grievous to us briefly to remark the state and management of affairs under that Oeconomy which was so plainly asserted to be my sole aim therein that I cannot but wonder Mr. T. should have the confidence to impose upon me as if from thence I would deduce a pattern for New-Testament-Institutions which he knows I do not But I say that persons were appointed by the Lord to be chosen by the Congregation for the publick administration of Ordinances and Worship Thus were the Levites Exod. 13. 2 12 13. 22. 29. Num. 3. 12. Answ I do so indeed what hath this Animadverter to say against it 'T is true he grants they were given to God from among the Children of Israel to do the service of the Congregation but it is not true that they-were appointed by the Lord to be chosen by the Congregation Answ This must be a little further considered Upon the account of his sparing the first-born of the children of Israel when he slew the firstborn of the Egyptians doth the Lord challenge them to be his Exod. 13. 14 15. These were the Congregation of Israel to set apart unto the Lord v. 12. Thou the People or Congregation of Israel v. 3. shalt set apart unto the Lord all that openeth the matrix or as the Serventy renders it thou shalt put them apart unto the Lord. This is call'd chap. 22. 29. the giving of the first born of their sons to God viz. to his work and service In the stead of these he afterwards appointeth the Levites Numb 8. 16 18. For they the Levits are wholly given unto me from among the children of Israel in stead of such as open every womb even instead of all the first-born of the children of Israel Concerning whom these few things are considerable 1. That the Levites are said to be given wholly given unto God and that in the stead or room of the first-born v. 16 17 18. who they were that set apart the first-born to God was before shewed 2dly That by theâ—r being given unto God is intended their donation for his work and service is evident v. 11. for an offering of the children of Israel that they the Levites may execute the service of the Lord. Whether the people had any hand in setting them apart to this work and service is the question to which the Spirit speaks fully ver 9 10. 1. The Levites were to be brought before the Tabernacle of the Congregation 2. The whole Assembly of the children of Israel is to be gathered together v. 9. which had been needless had they not been concerned in their approbation which is all I intended by the word chosen which the Animadverter afterward carps at or can be supposed to do having before asserted that they were appointed by the Lord a word frequently used in that sense as he knows Precious Ainsworth saith as much upon the place The whole or all the Congregation saith he because the thing concerned them all to know and approve the Levites being now taken instead of the first-born 3dly Whether this were testified by the peoples imposition of hands let the Scripture determine
more inferiour order of Ministers given for the help of the Priests to them in the work of the Sanctuary and solemn service of God Who are called Priests Psal 132. 9. and are said to have a Priesthood Josh 18. 7. upon the account of their destination unto the service of the Tabernacle and work of the Ministry to distinguish them from the Congregation or Body of the People of Israel they are so called They were indeed as was said an inferiour order to Aaron and his sons but draw nigh to God they did in the Service of God they were imployed on the behalf of the Congregation and are called Priests and said to have a Priesthood and hereupon one would think one might assume the boldness to call them so Mr. T. tells us indeed it was the Priests office to do that work in which was the Worship of God viz. to offer the Sacrifices sprinkle the Blood and such other duties the Levites were imployed to do other services as the bearing of the utensils and such like Wherein how truly and candidly he speaks is to be considered 1. 'T is true it was the Priests office Aaron and his sons to do that work in which was the Worship of God i. e. the work they did when they drew nigh to God or worshipped him was the Worship of God which by office they were bound to do But that it was their office exclusively to the Levites to do that work in which was the Worship of God as he must be interpreted if we suppose him to speak pertinently is false They ministred and by office whereunto they were set apart in the Service and Worship of God as was before proved Their bearing the utensils was as much the Worship of God being commanded by him as sacrificing or sprinkling the Blood of the Sacrifices upon the unclean And this Animadverter if I may assume the boldness to say so writes indiscreetly and fallaciously to oppose these 2dly 'T is true that to Aaron and his sons it did by office and exclusively to the Levites appertain to offer Sacrifice and sprinkle the Blood but that the Levites were only imployed in bearing the utenâ—â—ls and the like is not so They were as well as the Priests the sonâ— of Aaron 1. To teach the people and instruct them in the Law Deut. 33. 10. 2 Chron. 17. 7 8 9. 80 30. 22. 31. 4. 35. 3. Ezra 7. 10 11. Nehem. 8. 7 8. 9. 4 5. 2dly They were solemnly to praise God 1 Chron. 16. 4. 23. 30. 2 Chron. 8. 14. 20. 19. 30. 21. 31. 2. Ezr. 3. 10. Neh. 9. 9. 12. 24. 3dly To bless in his Name Deut. 10. 8. 4thly The Judgment of things sacred appertained to them as touching Leprosie Deut. 24. 8. 2 Chron. 19. 8 10 11. works in which the Worship of God was as eminently as Sacrifice c. upon the account of their designation whereunto they may be called Priests and are so in the Scripture Yet 3dly I no where use the name Priests to denote the Levites only in distinction from Aaron and his sons but make use of that term to denote the Officers or Ministers amongst the Jews designed and separated for the Worship of God and the management of holy things for and to them whether Priests or Levites who being so called by the Spirit of the Lord I thought I might warrantably use that appellation without distasting any one and as yet see no just ground for the change of my thoughts in that matter Sect. 7. Persons invested into the office of Priesthood not left to the liberty of their own wills or the wills of any the whole of their Worship with respect to the matter and manner thereof of divine Institution Of the Candlestick made by Moses The matter of it His obligation to the pattern in making it What it typed out The ground of the acceptance of Worship Several places of Scripture revised and considered THat persons invested into the office of Priesthood were not left to the liberty of their own wills or the wills of any of the sons of men that the whole of their Worship with respect to the matter and manner thereof was purely of divine Institution is a third Assertion of mine touching the state of things under the old Law which Mr. T. takes notice of Sect. 8. which he grants to be thus far true that what was of the Institution of the Lord both as to matter and manner they were not in their office left to their own wills or the wills of any others and so much he saith the Scriptures produced prove Sed dabitur ignis tamen etsi ab inimicis petam We will not thank him for his grant and doubt not but to manifest somewhat more viz. That nothing was to be intermixed with what the Lord had instituted nothing of man to be super-added thereunto whether you respect the matter or manner of the Worship And this the Scriptures instanced do prove Exod. 25. 9 40. According to all that I shew thee after the pattern of the Tabernacle and the pattern of all the Instruments thereof even so shall ye make it And look that ye make them after their pattern which was shewed thee in the Mount And this Dr. Willet upon the place plainly asserts It is hence gathered saith he the form of the Tabernacle is not left to the will of man no not to the judgment of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himself hath prescribed Prelarg Piscat So our blessed Saviour alledgeth in the Gospel out of the Prophet Mark 7. 7. Num. 8. 4. According to the pattern which the Lord had shewed Moses so he made the Candlestick The Candlestick was a figure of the Church said to be but one here because the Church at this day was National as also Zech. 4. 1. But Rev. 1. 20. we reade of seven Candlesticks which are expresly said to be the seven Churches of Asia i. e. they signified the seven Churches of Asia they were represented by the seven Candlesticks said here and there to be made of Gold beaten Gold to point forth the matter constituting them to be visible Saints and to be made according to the pattern of which Exod. 25. 31. to type forth that no other ground or form of Doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. To this Pattern Moses was so strictly bound that it was utterly unlawful for him to have added the least of his own invention which to have done had been not only great unfaithfulness in him but an impeachment of the Wisdom of God and his Love to his People Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to
make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount i. e. To the type and example set before him to imitate to which he was not to add the least pin of his own 1 Chr. 28. 11. The pattern of the Porch i. e. of the Temple saith Vatablus which David received either by revelation or by the hand of the Prophet 1 Chr. 28. 12 19. Exod. 8. 27. 39. 1 5 7 21 26 31 43. other places instanced in the S. T. preach forth the same thing These were types of the heavenly Ordinances in the Church of Christ Heb. 8. 5. And type out that nothing of man is to be superadded thereto but all things to be done according to Divine Commandment To the same thing doth the Spirit of the Lord bear witness Exod. 40. 23 25 29. Num. 8. 3. Exod. 35. 10 29. 36. 1 5. Isa 29. 13. To which may be further added Deut. 4. 1 2 40. Now therefore hearken O Israel unto the Statutes and Judgments which I teach you for to do them Ye shall not add to the Word which I command you neither shall you diminish ought from it that you may keep the Commandments of the Lord your God Thou shalt keep therefore his Statutes and Commandments which I command thee this day All which prove not only the obligation that lay upon them to conform to what was of the Institution of the Lord but the utter unlawfulness to add thereto or introduce any thing of their own in his service The ground of the acceptance of any Worship or Service offered to him being his Command and Institution and that with such evidence and brightness that it seems Mr. T. durst not look them in the face lest they shouâ—d have so reproved him as to have hindred his further advance in that good work and cause he was resolved having undertaken its defence to prosecute He only takes notice of two of these many places instanced in viz. Lev. 8. throughout which he grants speak of the investure of the Priests into their Office according to the Rites set down but whether any other might to these have been added to the sons of men he tells us not which yet he should have proved if he would have demolished and thrown down what it was his good pleasure to set himself against And he doth wisely not to approach too near this Scripture which stands with a two-edged Sword in its hand to defend the Truth opposed by this Animadverter No less than ten times viz. v. 4 5 9 13 17 21 29 34 35 36. The Commandment of the Lord is laid as the foundation of the whole of that procedure clearly importing that matters of this nature viz. things relating to his Worship are solely to be bottom'd on Divine Precepts and condemning and interdicting whatever of the like nature is offered to him on any other bottom Which Aaron's sons afterwards attempting to do Lev. 10. 1. perish in the flames of God's jealousie and wrath R. Menachem on Lev. 8. 36. hath these words In every other place it is said as the Lord commanded Moses but here because they added unto the Commandment he saith not so for they did not as the Lord had commanded and added moreover unto them strange Fire which he had not commanded them Lev. 10. 1. And Josephus b. 3. c. 9. saith thâ—s Nadab and Abihu bringing Sacrifices unto the Altar not such as were appointed by Moses but of that sort they were accustomed to offer aforetimes were burned by the violent flame that issued from the Altar that at length they died The other place he takes notice of is Isa 29. 13. which he refers to be discussed to the first chapter All the other places as was said are passed over in silence which manner of dealing is a great abuse both to the Truth and Reader To the Truth by waving the consideration of what is offered as the substratum upon which it is built To the Reader by pretending to answer to what is asserted by his Antagonist for the confirmation of Truth without advancing one step forward towards its confutation But perhaps he means not that where God hath given direction about any part of Worship it 's lawful to add any thing thereunto but onely wherein God hath not spoken and determined as touching the management of his Worship there the will of some of the children of men takes place and they may determine But if so 1. This is a most pitiful Petitio principii or begging the thing in question viz. That God hath not determined the whole of his Worship and Service but hath left somewhat to the wills of men relating to Worship as such to be determined by them which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing in question and will never be granted him upon those terms 2dly Contrary to that fundamental principle placed in the nature of man and implyed and fairly intimated in each Scripture before instanced in that nothing in his Worship and Service is acceptable to him but what is of his own prescription 3dly Diametrically opposite to Deut. 4. 1 2. these additions let them be of what nature or in what case they will are additions to the Word of Jehovah Isa 29. 13. with Mark 7. 7. being evidently doctrines and institutions of men which the Spirit there tells us must have no place in the Worship of God That the Jews had their Service more fully particularized in all things pertaining to it than we have if he mean things relating to Service or Worship as such is spoken after the rate that a great many other things in this Treatise are viz. with confidence enough but without proof There being nothing relating to Gospel-Worship as such but is determined by Christ and appointed in the Scripture When he sends forth his Apostles Mat. 28. they were to teach what he had commanded them nothing more or less And he being Lord and Master of his House whose House are we Heb. 3. 6. who dares be so bold as to intermeddle with the affairs thereof without his appointment or can do so without an incroachment upon his Soveraignty He was faithful as Moses who received and revealed the Ordinances of the then House of God that he left nothing relating to the Worship thereof as such to the wills of men But of this more hereafter Sect. 8. Of the apostasie of the Jews from Divine Institutions The aim of the Author in remarking it It s application to the Church of England Whose Investions are expresly forbidden Of things in themselves out of the casâ— of Worship indifferent 'T is not in the power of the Church to make that which is left indifferent by the Lord a necessary Worship The judgement of the Protestant Writers Of the decency and order is in the Ceremonies of the Church of England Of their being imposed by Publick Authority How they draw from God
Officers if Presbyters and Elders be such as 't is evident they are from Act. 14. 23. 20. 17 28. whom we find in the Church at Jerusalem Act. 11. 29 30. 15. 2 4 6 22 23. 16. 4. 21. 18. 3ly What he further offers That the Church of Jerusalem was to be that Church from whence were to be taken such as might plant other Churches for which end they were after dispersed Acts 8. 1 4. therefore it cannot be said to be the pattern of all Churches is to speak modestly such a strange non-sequitur that he must take time to make good That because the Lord in his providence suffered the enemies of his Son to dissipate and scatter this Church and by it took advantage in the greatness of his Love and Wisdom for the preaching the Gospel to others also that therefore it should be a Church not formed up according to the mind of Christ or being so formed was not to be an example and pattern with respect to the matter and manner of its constitution to succeeding Churches is a consequence that will not be swallowed down because Mr. T. saith it and yet nothing but his ipse dixit is tendred towards its support and maintenance But what he saith in the 4th place wil he thinks do his work 't is this Be the Church of Jerusalem of what nature or kind soever whether Congregational Presbyterian or Parochial it was so not from any Institution of Christ but came to pass according to divine Promises and Providence which being so various as that no certain rule can be accommodated to all times places and estates of the Church We may judge that Christ hath left the shaping of Churches much to humane prudence That is in short there is no Form of Churches of divine institution An Assertion so derogatory to the honour and glory of our dear Lord Jesus that it cannot but be grievous to Christ-loving Saints to hear it abetted by any I confess if this were the state of Churches it were to no purpose to contend with him about his National Church nor is it at all to be wondred at if he hath always been for that Church-Government that was uppermost in the World But this being an Assertion wherein most of the Saints of God in the World do look upon themselves upon more accounts than one to be greatly concerned Mr. T. should have brought most irrefragable Arguments to make it good But behold in the stead hereof we meet with a deep silence he onely turns aside to consider what worthy Mr. Parker offers to prove that the form of Churches is of Divine Institution Of which in the next Section we shall speak Sect. 17. The Form of Churches of Divine Institution The learned Parker 's Arguments vindicated from Mr. T. his Exceptions Particular Churches called the Body of Christ his House and Temple The plain upon which the Antichristian Church was first erected No other foundation of the Church but Christ. 1 Cor. 3. 10. Eph. 2. 20. Zech. 6. 13. Rev. 11. 1. explained Twelve Arguments to prove the Form of Churches is of Divine appointment IN Sect. 17. Mr. T. pretends to answer the learned Parkers Arguments by which he proves Lib. 3. de Polit. Eccl. c. 17. that the Form of Churches is of Divine Institution How well he hath discharged this province is now to be considered The sum of Mr. Parker's first Argument is this The Church is the Body of Christ 1 Cor. 12. 27. But in the first forming of mans Body he shewed himself such an accurate worker in the determining the dimension and measure of it Gen. 2. that nothing might be added to or taken from it by any Therefore it cannot be imagined that he should be so regardless of his own Body as not accurately to circumscribe the dimension thereof This Mr. T. is pleased to call a Rhetorical flourish but by his good leave it will be found an Argument of such weight that he will not be able soon to remove it out of his way If the Church of Christ be his Body he hath certainly determined the dimensions of it Not to have done so had been an Argument of little care thereof of his leaving it to the arbitrary disposements of the children of men of which we reade not a tittle in the New-Testament Who or where is he that dares assume the confidence of ordering and disposing the Body of Christ without his leave or can do so without treading the Soveraignty of Christ over it under foot and proclaims himself to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one the Antichrist or Beast that ascends out of the bottomless-pit must go into perdition What saith Mr. T The Church of Christ he tells us is the Body of Christ but this is rather true of the Universal Church and Mystical Body of Christ as may be gathered from 1 Cor. 12. 12 13. Eph. 1. 22 23. 4. 4. than of a particular Congregation Answ 1. But he gives us no Argument to demonstrate that 1 Cor. 12. 27. is to be interpreted of the Universal Church we have demonstrated the contrary Sect. 13. which he should have done if he would have us think our selves concerned in his reply 2dly He himself grants That a particular Church of Christ is and may be called his Body as his words 't is rather true of the Universal Church than of a particular Congregation import That he should entrust any with a power to model figure and fashion his own Body as they please and yet never give us the least hint of any such betrustment is the first-born of improbabilities and absurdities The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very plain in the Land of Shinar upon which the cursed Fabrick of the Antichristian Church Babel was at the first erected as Mr. T. well knows The learned Parker further argues Each first Church of God is the house and building of God 1 Cor. 3. 9. Heb. 3. 3 4. 1 Tim. 3. 15. And what prudent housholder will permit the Figure and Quantity of his House to the arbitrement and will of others To this Mr. T. adjoyns 'T is true the Church of God is his House God built it Christ is the only Foundation of it yet others are subordinate Builders and Foundations too in respect of their Doctrine 1 Cor. 3. 10. Ephes 2. 20. to whom many things pertaining to the outward figure and quantity i. e. the distributing of Churches into Oecumenical National Classical Parochial c. are left c. This the Sum. Answ 1. 'T is true Paul calls himself 1 Cor. 3. 10. A Builder with respect to his instrumental planting and founding of that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise Architect or chief Builder but that he or any others was to build according to the good pleasure of their own wills that they had no Idea Platform or Model given them by Christ the Lord and Master of the House according to which
they were oblieged to fashion their building is not from hence proved 'T was of old prophesied of Christ That he should build his spiritual House or Temple and bear the glory Zac. 6. 13. which accordingly 't is said he did in which he was faithful Heb. 3. 3 5. How either the one or other can be affirmed of Christ if he not at all concerned himself with the figure or quantity of his House but left this to the prudence of men I am not able to conceive Certainly if there be any glory in the Structure 't is to be ascribed according to this Animadverters principles to the dreg and net of humane prudence and policy Man must bear the glory thereof not Christ which whether it be not plainly to justle Christ out of the Throne of his Glory and set up a Man of clay there a very Idol in his room let the judicious Reader determine 2dly Where any besides Christ is called The Foundation of this Building as this Animadverter asserts I know not I remember full well that the Apostle speaks of him as the alone Foundation 1 Cor. 3. 10 11. an expression wholly destructive of Mr. T. his Assertion 'T is true Eph. 2. 20. the Apostle tells the Ephesians They were built upon the foundation of the Prophets and Apostles i. e. on Christ the Foundation upon which they and all Believers that ever were in the world were built But he no where saith That these were the Churches Foundation And yet were this yeelded him it would be short of an evident demonstration of what our Animadverter introduceth it to evince viz. That many things appertaining to the outward figure and quantity of the Church were left to them to order and determine in and by their own private spirit What they did in this matter they had instructions from Christ to do were infallibly guided by the Spirit of the Lord in Yet were it further granted him That the distribution of Churches was in a great measure left to the Apostles doth it thence follow That others of the Children of Men Antichrist the Son of Perdition may distribute and figure them as they please and that in direct opposition to the figure and quantity of them exhibited by the Apostles in the first Institution of Churches in the world What more frivolous The worthy Parker proceeds The Material Temple had its breadth and its measure described most accurately by God shall not the Spiritual have its Wherefore then was that Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1 To which Mr. T. 1st By way of Concession Each Congregational Church is the Temple of God The true Christian Church is shadowed by the Type of the Old Temple the several parts of which were of old most accurately described and measured by the command of God that men might know that this House was made by God that it is not of humane Structure God hath by his providence described the Spiritual Temple as well as the Material 2dly By way of Negation God hath not given us any such description of the outward fashion and order the breadth and measure i. e. the number c. of the Spiritual Temple as he did to Moses c. of the material Temple And afterwards God hath not determined the distribution and order of particular Churches so but that he hath left many things therein to humane prudence Answ And this Mr. T. calls an Answer to the forementioned Argument that any person not bereft of his understanding besides himself will deem it to be so he must not imagine The Question is Whether the Form of Churches be of Divine Institution Mr. T. deries it The learned Parker proves it is Because the Form of the Temple which was a Type of the Gospel Churches was so and God cannot be supposed to take less care of his Spiritual than he did of his material Temple What is our Animadverters reply Why the Form of Churches is not of Divine Institution He persists in his opinion without taking the least notice of the Argument advanced against it But seriously Sir persons of judgment and sobriety will either smile at your folly or pitty you for your self-conceit in such replies as these In my shallow judgement would he have removed this Argument out of his way he should either have proved that the material Temple of old was not typical of Gospel-Churches or that the figure and model of it was not of divine Institution or that though both these are true which he grants the consequence is not valid that therefore God hath instituted the form of his New-Testament-Churches which when he shall be able to prove that the Antitype must not correspond with the Type or that Gods care was more about his material than his Spiritual Temple he will be supposed to say someting but till then though he cry till his Lungs crack falleris Parkere falleris though he may amuse the simple with his noise of words the intelligent Reader will discern his weakness and nakedness 2dly Gods describing the Spiritual Temple as well as the Corporal by his providence is a certain kind of Gibberish I understand not he describes both in his Word To that Question Wherefore then was the Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1. Our An madverter Replies It was not that he should set down the figure or quaâ—tity of each particular Church or the number of Persons that are to belong to it c. but his measuring the Temple was his understanding the the extent of it i. e how large and how narrow the Church should be in after-times in what estate of Peace or Persecution c. Answ But these are his wonted dictates without any tender of proof 1. The Temple of God was typical of the New Testament Churches who are therefore here represented under the notion and similitude of the Temple 2. These had hitherto during the first ten Persecutions remained in some measure of Purity and consonancy to the first Institution 3. But now they were to contest with another an Antichristian Beast therefore measure them saith the Angel to John with a Reed Let them look to it that they mend what is already amiss in and amongst them by and that they swerve not from the measuring Reed or Rule for therein will lie their safety as we know it hath done from Antichristian defilements 4. The Golden Reed is the Word of God which though in it self precious and excellent as Gold to the men of the world and the carnal Antichristian Church it 's accounted and used as a Reed a mean and contemptible thing though it is indeed like unto a Rod the Rod of Christ's strength it is by which he ruleth in the midst of his enemies That there should be a Command given forth to measure the Temple the Churches by this Reed if their Form were not instituted and appointed therein is not to
that a conformity to any thing that God had revealed and determined as our duty had upon that account been our bondage 'T is the liberty joy and delight of the Saints to do his will Psal 119. 45. 1 Joh. 5. 3. Psal 19. 8. 119. 111. Such kind of weak impertinent arguings asserted with state and confidence as is the manner of the man must he be content to deal with who undertakes the consideration of what is proposed by this Animadverter But to recite these Arguments had been Answer sufficient to the judicious and intelligent Reader We attend his further motion Sect. 20. God had designed his own Officers for the management of the affairs of his House Who they are may be collected from Ephes 4. 11. The Animadverter proves not that Arch-Bishops c. do the work of the Ministers of the Gospel are commissionated by Christ His apprehension when he took the solemn League and Covenant not the same as now The extensiveness of the Priviledges of the Saints under the Gospel-Oeconomie What things were wanting to the Jews under the second Temple which they had under the first The Election of Ministers the peculiar Priviledge of the Church That it was practised by the Saints in the first Ages granted by the Animadverter Many things charged upon the Saints then living that are false Neither former disorders nor present distempers amongst the Saints any sufficient Warrant for the changing an Institution of Christ. The Priviledge of Women asserted from Scripture and learned Writers Of the Decree of the Council of Carthage 1 Cor. 14. 34 35. 1 Tim. 2. 12. explained What is to be done in case of difference in the Congregation touching the election of Officers MR. T. in his 21. Sect. proposes the 5th Query in S. T. to consideration viz. Whether God hath not now as then under the time of the Law designed the several Officers and Offices his wisdom thought sufficient for the management of the affairs of his House so that the Invention of new ones by the Sons of Men is not only needless but a daring advance against the soveraignty care and wisdom of God over his Churches To which after a large harangue touching Moses the 70 Elders Joshua the Judges David and other Kings the Prophets Aaron and his Sons with the Levites whom the Lord appointed for the management of the affairs of his House having also learnedly told us that God hath not in the Christian Church designed such Officers and Offices as these the twelve Disciples and amongst the rest Peter to whom he seems to assert a Primacy by way of promise to appertain He resolves the Question in the affirmative Tells us that who the Officers of Christ's designing are may best be gathered from Eph. 4. 11. of which we have formerly spoke in Chap. 3. of S. T. As for what follows when Mr. T. shall prove 1st That the Arch-Bishops Bishops c. of the Church of England do the works enjoyned by Christ and his Apostles to the Ministers of the Gospel 2dly That every one that doth those works though not Commissionated by Christ thereunto nor performing them after the order appointed by him is a Minister of Christ 3dly That its lawful for the Sons of men to make more degrees of Ministry one above the other under new Names Titles with maintenance forreign to the maintenance of Christ employed in works he no where charges upon them to do than Christ ever instituted appointed shall look upon our selves as concerned in what he offers in this Section But till then we shall neither trouble our selves or Reader with his Lordly dictates which being tendred without proof may righteously be rejected by us Only thus much I would tell him in his ear That if he had when he took the solemn League and Covenant the same apprehension of this generation of men he now seems to have he did very wickedly to swear to endeavour the extirpation of Prelacy i. e. as in the Covenant is explained Church-Government by Arch-Bishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchie What Durst he sware to extirpate the Ministers and Ministry of Christ as he now supposeth them to be But Tempora mutantur nos mutamur in illis In Sect. 22. Mr. T. takes notice of the 6th enquiry in S. T. touching the extensiveness of the Priviledges of the Saints under the Gospel whether not commensurate with theirs under the Law which if understood of Saints in appearance or the visible Church he tells us The visible Church of the Jews had in some things greater Priviledges as those mentioned Rom. 9. 4 5. 3. 1 2. and are they not as much committed to the Church and People of God now so that these Texts are little to his advantage together with Gods revealing his mind to them by Urim and Thumim extraordinary Prophets and many more which he not being pleased to particularize to us we shall not turn aside to make enquiry after But to those instanced in we Answer First That the Church and People of God are destitute of some of the Priviledges mentioned is granted and so was the Church of the Jews after their return from the Babylonish Captivity The Rabbies tell us That in the second Temple there were five things wanting which had been in the first 1. The Ark with the Mercy-Seat and Cherubims 2. The fire from Heaven 3. The Urim and Thummim Ezra 2. 63. Neh. 7. 65. whereby the Lord never answered them more 4. The Majesty or divine presence whereby they seem to mean the Oracle in the most holy place where God hath dwelt between the Cherubims Psal 80. 2. Numb 7. 89. 5. The Holy Ghost or the Spirit of Prophesie which was not in the Prophets after the second year of Darius after Haggai Zechariah and Malachie had finished their Prophesies Secondly The Inference of the Animadverter is weak Believers or visible Saints under the Gospel have not some things with which the Church of the Jews was priviledged therefore their Priviledges are not as extensive which notwithstanding they might be yea abundantly more extensive The first Temple upon many accounts was more glorious than the second which wanted as was but now remarked many things wherein its glory lay Yet Hag. 2. 9. the Prophet tells them that the glory of the latter house should be greater than of the former which it was though it had not the same things for its ornament and glory upon other accounts viz. it s being honoured with the bodily presence of Christ there c. Of the Priviledges of the Gospel-Churches and their super-eminency with respect to the Old-Testament-Church we shall not now treat They are delivered from the Yoke of Ceremonial Observances have the Gospel unvailed preached amongst them 2 Cor. 3. 18 c. Nor need we the intendment of our present enquiry being only this Whether the solemn deputation of
people of weak judgements did satisfie themselves in these things in the judgement of their faithful learned wise and holy Teachers and Rulers Answ Bravely spoken had it been at Rome our English stomachs can scarce away with such Coleworts O dura Messorum ilia 1. The Animadverter all along takes for granted that which we expresly told him Chap. 5. 7. of the S. T. pag. 41 62. we denied viz. That there are any circumstances or particularities of Worship relating to it as such undetermined by the Lord. 2dly Under the notion of particularities of Worship undetermined he shrouds the many Popish toyes and Antichristian inventions as Cross in Baptism Ring in Marriage Surplice yet retained in the Church of England These he would not have persons too careful about But seriously Sir those that know the Lord know him to be a jealous God and that he hath manifested his jealousie in such terrible rebukes against some of the sons of men as Nadab and Abihu Levit. 10. 1 2. Vzza 2 Sam. 6. 6 7. whom he slew in his fury for their Worshipping him otherwise than he had determined that be they never so weak they tremble and abhor to draw nigh to God in a way they have no Scripture-warrant for 3dly They desire to be satisfied in the authority of the Children of men in their attempts to impose upon their Consciences and make those things the necessary parts of Worship which they themselves acknowledge Christ hath left as particularities undetermined 4thly They would also be directed by Mr. T. to those faithful learned wise and holy Teachers he speaks of for they can find few or none such in a whole County And yet 5thly One thing more they would be satisfied in Whether an implicite Faith in matters of Worship be any more tolerable and justifiable than in matters of Doctrine And whether this will ever be a satisfactory answer to their mighty Sovereign the Lord of Hosts when he shall demand of them Who hath required this at your hands Why truth Lord we never read that thou didst ever do so but our faithful Teachers told us we might yea ought notwithstanding to practise these things and believe it will never be accepted as such 6thly His scurrilous reflections they can freely pardon though they know that the brood of Ranters c. he speaks of have not been produced by the inquisitiveness of any after the mind of God with respect to Instituted Worship but persons taking up with such slight thoughts of the Worship of the Holy God as such expressions as these used by him are apt enough to beget in the minds of men together with the instability and inconstancy of persons whom they have it may be owned as their Teachers and Rulers being ready to imbrace and shake hands with whatever is uppermost in the world labouring to support uphold and draw others to the imbracement of that now which not long ago they Prayed Preached against and with hands and eyes lift vp to Heaven they swore to seek to the uttermost of their power to root out and demollish Sir these things are some of those occasions through the subtilty of Satan and the corruption of mans nature of that Raâ—tism Atheism c. that is in the world And blessed be the Lord the Congregations of his People have been but little emptied hereby they are a brood issuing for the most part out of the Womb of the Church of England and are such as it 's known that little enquired into these matters taking all for Gospel that their Preachers taught them The next attempt of the Animadverter is the exatnination of the Arguments advanced in the S. T. against hearing the present Ministers of England The first is That which there is no warrant for in the Scripture â—eing part of Instituted Worship is not lawful for the Saints to practise But there is no warrant in the Scripture for hearing the present Ministers and Heariug is part of Instituted Worship Therefore To which he answers Sect. 2. Chap. 1. The sum is There is a Twofold Warrant by Command or by Permission Of Instituted Worship there are two Parts 1. Essential without which it is not or is not rightly called Instituted Worship 2. Accidental which may be present or absent and yet the Worship be or righteously be so called If the Major be meant of Warrant by Command and part accidental of Instituted Worship it is denied and so is the Minor Hearing the Word from this or that person is a part accidental of Instituted Worship undetermined and hath a warrant by Permission as being not contrary to any Precept or Rule in Scripture about such Worship Answ 1. This Animadverter continues still his old trade of begging and dictating without proof which doth not become him and being in matters wherein our souls are so nearly concerned we cannot bear it in him 1. He teâ—ls us That with respect to Instituted Worship there is a twofold warrant by Command or by Permission but would he had thought it incumbent upon him to have proved what he asserted This we deny Whatever hath not a warrant of Command in the Scripture is plainly interdicted and forbidden therein Deut. 4. 2. 12. 32. Rev. 22. 18. punished with no less than death upon those that have adventured to act exorbitantly without such a warrant as we but now manifested 2dly He tells us That there are two Parts of Instituted Worship Essential and Accidental but this also is false and untrue we expect his proof of it A part Accidental of Instituted Worship is a sort of gibberish that as it is unscriptural so it is little less than down-right-nonsence Instituted Worship is such Worship as is appointed by command from Christ or that is by Christs institution saith Mr. T. in answer to the Preface of S. T. Sect. 2. How any part of instituted Worship can be an accidental part i. e. such a part of Worship as though enjoyned by Christ which if it be not it is not instituted as may be done or not done without sin I must profess I understand not And desire Mr. T. would inform me not in a Dictator-like way as if he were a second Pythagoras but from Scripture-evidence And lest he should mistake this is that which is incumbent upon him to prove That a part of instituted Worship which is a Worship commanded by Christ may be accidental i. e. performed or not performed without sin 3dly That hearing the present Ministers of England preach the Doctrines and Traditions of men as he must do at some time or other that constantly attends on their Ministry or according to Mr. T. the Word of God hath Warrant in Scripture by permission as being not contrary to any Precept about Worship is another dictate of his that he will make good ad Graecas Calendas 'T is true the Light of Nature dictates That God is to be heard by whomsoever he speaks and 't is as true that God having
of wisdom nor faithfulness in Christ he did foresee what parts of Worship were and should be requisite and what parts were essential and necessary to be observed were determined in Scripture as for accidental things they were left to the prudence and authority chiefly of Rulers Who told him so This canting he surely learned of the Romish Cabal Christ was faithful in that he revealed what was his Fathers will in Spirituals but for Externals appointed but a few things and left the rest to be ordered under general Rules as it should be found convenient in after times Answ 1. These are Mr. T. his dictates of which you must expect his proofs when he hath greater leisure but in the mean while no man can reasonably be blamed if he refuse to subscribe to them 2dly If Christ hath determined what parts of worship are essential and necessary to be observed as he grants this part of the Controversie is at an end and must be by him acknowledged to be so till he have proved First That there are accidental parts of Instituted Worship Secondly That unnecessary trifles may be added to the essential and necessary parts of Worship as parts thereof Thirdly That what Christ thought not necessary to be observed is necessary to be observed because men think so But 3dly Would Mr. T. would direct us to the place where Christ hath granted that power to the Rulers or any else to add what they shall judge convenient to his Worship he being Head of his Body the Church and King of Saints we suppose he will not have the confidence to assert they may do this without his leave the doing so being a plain usurpation of his Throne and Kingly Authority I have read over the New Testament more than once and must profess I find not the least intimation of any such thing therein but the contrary 4thly We do not understand how Christ could be faithful if he revealed only what was his Fathers will in Spirituals and neglected to do so with respect to Externals as Mr. T. intimates when he was to reveal the whole will of his Father to his Church and for that end came into the world John 1. 18. Heb. 1. 2. Nor 5thly Can we conceive how it consists with the wisdom of Christ to leave it to men the greatest and wisest of them to determine what is fit and convenient to be added to his Worship because nothing is more evident than that they are incompetent Judges hereof Their folly herein being frequently remarked in the Scripture Jeroboam thinks it convenient that the People worship at Dan and Bethel and that they have golden Calves as visible representations of that God whom they worshipped Ahaz thinks it decent and convenient that a stately Altar the pattern whereof he had seen at Damascus be set up by the Altar of the Lord that was at Jerusalem which things were the provocation of the eyes of his glory The truth is the wretched additaments of the Sons of men to the Worship of Christ owe their original to this one abominable figment of Mr. T. That what is by men thought convenient in the Worship of Christ is left to be ordered by them In the Papacy Holy Water is by Pope Alexander thought to be convenient to be reserved in Temples to sanctifie the People and drive away Devils So is the Dedication of Temples by Pope Higinus That all of ripe years do every Easter receive the Sacrament by Pope Zephirinus That Priests Stand when the Gospel is read by Pope Anastatius The Letany by Pope Gregory Confirmation of the Baptized by Clemens as 't is said though many of these things are antedated and ascribed as to their Original to persons that would have abhorred them Scultetus Med. Patr. p. 1. l. 11. c. 10. saith Of all the Epistles of the first Popes no man that reads them attentively but acknowledgeth them to be forged The Epistles Decretal which pass under the Names of Clement c. are all forged and that for six Reasons saith Perkins The like saith Dr. Prideaux in his 9th Orat. de Pseudoepigraphis Sect. 3. The Celebration of the Mass upon the Altar by Xistus or Sixtus The Distinction of Parishes by Dionysius with a command to Preachers to keep within their Bounds The singing the Creed by Pope Marcus The Glory to the Father to be said after the Psalms And the Order of Queristers or Singing-Men by Pope Damasus The Dedication of Churches by Bishops by Foelix Pope Stephen the 7th thinks it convenient to Degrade all that had taken Orders from P. Formosus he himself gives them new ones John Sicco the Successor of Silvester an 1003 makes a Decree that the election of the Roman Popes should belong only to the Roman Clergy without the consent of the People because the People are to be led and not followed he establisheth the Feast of All Souls P. Urban An. 1096 ordained That no Clergy or Layman should eat Flesh from Shrovetide to Easter Innocent the third ordained Transubstantiatioâ— yea the Fathers of the Council of Constance publish a Decree in these words Although Christ after Supper hath instituted and administred to his Disciples this venerable Sacrament under both kinds of Bread and Wine yet notwithstanding the Authority of the sacred Canons the laudable and approved custom of the Church hath observed and doth observe that this Sacrament ought not to be finished after Supper nor administred under both kinds and seeing this custom hath been according to reason brought in and a long time observed by the Church and holy Fathers it is to be held for a Law Concil Const. Sess 3. And if the case be so with us as is suggested by this Animadverter 't is not to be thought that our condition is in the least better'd by the removing the carnal ordinances of the Jews 't is by many degrees worse than theirs They had a stinted number of Ceremonies of the institution of the Lord We have an innumerable company of the devising of man nor any security but we may have a thousand more for if â—â—e Rulers shall judge them convenient they may ordain them and we are bound to submit unto them if Mr. T. his Doctrine be true But blessed be the Lord things are far otherwise Christ hatâ— not broken the yoke of the Jewish observances off the necks of his Disciples to have them become such servants of men as to stoop to every Theatrical and Ludicrous Ceremony that under the notion of Conveniency shall be by them thought fit to be imposed on them If he hath let Mr. T. produce one Scripture in which he hath so done if not we expect he manifest so much Christian modesty as to retract his over-confident Assertion that Christ hath under general rules left what relating to the externals of Worship was to be added to be ordered as it should be found convenient in after-times We further add in S. T. That 't is not lawful
God and before God 9. Postremo Lastly the Bishop takes and delivers to them all the Book of the Gospel saying Receive power of reading the Gospel in the Church of God 10. Pontifex The Bishop shall say the Ministers and Chaplains answering Lord have mercy upon us O God the Father of Heaven have mercy on us O God the Son Redeemer of the world have mercy on us That it may please thee to blesse sanctifie and consecrate these elect ☞ We beseech thee hear us 11. They sing one and the same Hymn only the one is in Latine the other in English Veni Creator Spiritus Mentes tuorum visita c. 12. Pontifex The Bishop shall lay his hands upon the heads of each of them kneeling upon their knees before him saying to every one Receive the Holy Ghost whose Sins thou dost forgive they are forgiven and whose Sins thou dost retain they are retained 13. Pax The Peace of God be alwayes with you the blessing of God Almighty the Father Son and Holy Ghost descend upon you English Pontifical 1. We decree that no Deacons or Ministers be ordained but only upon the Sundays more heathenishly spoken then the Pope in his Pontifical immediatly following jejunia quatuor Temporum commonly cald Ember-weeks Constit Can. Eccl. can 31. 2. And this be done in the Cathedral or Parish Church where the Bishop resideth and in the time of Divine Service in the presence not only of the Archdeacon but of the Dean ibid. 3. And here it must be declared unto the Deacon that he must continue in that office the space of a whole year except for reasonable causes it shall otherwise seem good unto the Bishop The Book of ordering Priests and Deacons 4. The Bishop before he admit any person to holy Orders shall diligently examine him in the presence of those Ministers that shall assist him at the imposition of hands Can. 35. 5. None shall be admitted a Deacon except he be twenty three years of age and every man which is to be admitted a Priesâ— shal be full twenty four years old The Preface to the Form and Manner of making Priests and Deacons c. 6. The Archdeacon or his Deputy shall present unto the Bishop sitting in his Chair near to the holy Table such as desire to be ordained Deacons each of them being decently habited saying these words Reverend Father 7. The Bishop Take heed that the persons whom you present unto us be apt and meet for their learning The Arch Deacon shall answer I have enquired of them and also examined them and think them so to be 8. Then the Bishop shall say to the people Brethren if there be any of you who knoweth any impediment or notable crime in any of these persons let him come forth in the name of God and shew what it is 9. Then the Bishop shall deliver to every one of them the New Testament saying Take thee authority to read the Gospel in the Church of God 10. The Bishop with the Clergy and People shall sing or say the Litany O God the Father of Heaven have mercy upon us miserable sinners O God the Son Redeemer of the world have mercy on us That it may please thee to bless these they Servants ☞ We beseech thee to hear us good Lord. Come Holy Ghost our souls imspire And lighten with Celestial Fire c. 12. The Bishop shall lay their hands severally upon the heads of every one that receive the order of Priesthood the Receivers humbly kneeling upon their knees and the Bishop saying Receive the Holy Ghost whose Sins thou dost forgive they are forgiven and whose Sins thou doest retain they are retained 13. The Peace of God and the Blessing of God Almighty the Father Son and holy Ghost be amongst you and remain with you always Amen To which it were easie to adde other parallel particulars but these upon a slight view of the Roman Pontifical offering themselves being sufficient to confute that assertion of Whitgift and Mr. T. that the Book of ordering Ministers and Deacons is almost in no point correspondent to the Roman Pontifical we content our selves with them From whence the ingenuous Reader will soon determine to whom ignorance and rashness may justly be imputed We add 6thly The Popish Priests must kneel down upon their knees at the feet of the Lord Bishop that ordains them and he must say to them blasphemously enough Receive the Holy Ghost whose Sins ye forgive they are forgiven whose Sins ye retain they are retained which exactly accords with the fashion of ordaining the Priests of England To which Mr. T. replies in a long harangue not at all to the purpose giving us an account what Whitgift and Hooker say to this prâ—ctice confesses at last they offer some force to the Scripture to which they allude tells us those words may be used prayer-wise Answ 1. The Question is Whether in the particular instanc'd in there be an exact symmetry betwixt the Ordination of the present Ministers of England and the Priests of Rome This Mr. T. denies not but leads the Reader to the consideration of somewhat else 2. The use of the words John 20. 22 23. he grants to be an offering force to the Scripture and if so it is wicked and abominable to wrest the Scripture to our private interpretation is undoubtedly so 3. That they should be used prayer-wise is a most ridiculous evasion the manner of expression evinceth the contrary 4. Mr. Richard Hooker Eccles Polit. lib. 5. sect 77. as câ—ted by our Animadverter interprets it of the collation of the gifts of the holy Ghost which if we should interpret of the Office of Ministry it belongs as we have said to the Church not to such a thing as a Lord-Bishop to collate We proceed in the Parallel 7thly The Popish Priests are not ordained in and before the Congregation to whom they are to be Priests but in some Metropolitan Cathedâ—al City So the Priests of England To which Mr. T. replies 1. This is not alwayes so Answ I challenge him to give one instance of the contrary for these six or seven years last past 2dly It may be before the Congregation to whom the person is to be Priest Answ What may be is one thing what is another We say not only that it may be but that it ought to be yet we know it is not 'T is added in S. T. 8thly The Popish Priests take the care of Souls though nâ—t elected by them from the presentation of a Patron by the Institution and Induction of a Lord Bishop so the Ministers of England To which our Animadverter This is not always so nor when so Popish Answ 1. The first is most notoriously false and we challenge Mr. T. to make it good if he can 2. the latter remains to be proved by him to assert it is not Popish is a piece of beggary this Animadverter is much used to What he hath before said is
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
respect to the power of God we deny the consequence of the Major Proposition God can if he please by the ministration of Angels good or bad effect that for which the Word is preached but it doth not therefore follow that we may attend the Ministry of these especially the latter of them 2. If of a may be of credibility with respect to Institution i. e. I have ground to expect it will be by virtue of the promise of God for the blessing of his own Institution and making it effectual for the end intended we deny his Minor which he will be able to make good when he proves that the preaching the Word of God by the present Ministers is a Divine Institution upon which the Lord hath promised his blessing for the making it effectual for the ends for which he hath instituted the preaching of the Gospel which we have already disproved 3. This Argument may be righteously retorted against himself That preaching the Word of God in which by virtue of any Institution of the Lord or promise of his Blessing and Presence thereupon I may not expect should be effectual for that good for which preaching the Word was instituted by him is not to be attended But this is true with respect to the preaching the Word of God by the present Ministers Which will be taken for granted till what is offered in this Treatise to prove it be enervated and the promise of the Presence and Blessing of God upon their so doing as his own Institution be produced Which as yet we have not met with Therefore He goes on Arg. 9. That is not unlawful lawful he means the neglect of which may be the occasion and reason of a mans condemnation But the neglect of hearing the present Ministers may be the occasion and reason of a mans condemnation Therefore The minor he proves thus The neglect of coming to the Light may be the reason of mens condemnation John 3. 20. But the neglect of hearing the present Ministers is a neglect of coming to the Light for they hold forth the Light Therefore Answ 1. We deny the minor of both Propositions The coming to the Light John 3. 20. is believing in Christ the true Light John 1. of their not so doing Christ complains John 5. 40. That the neglect of hearing the present Ministers should be a refusing to believe in Christ is not easily demonstrated 2. There are others that hold forth the Light in the Animadverters sense i. e. preach the Gospel beside and at another rate than the Prelatists and their Dependanâ—s whom if we hear by his own Argument we neglect not to come to the Light 3. The present Ministers hold not forth the pure Light of the Gospel they obfuscate darken it by humane Traditions and Ceremonies 4. We may more justly argue those Teachers that oppose and hinder the holding forth the Light or the fruitful faithful preaching of Gods Word may be the occasion and reason of mens condemnation and so not to be owned and joyned with But the present Ministers of England do so Therefore The Major will not be denied the Minor is for the most part Mr. T. his own in his Fermentum Pharisaeorum p. 7. and is generally known to be true I would gladly be informed how those that are disaffected adversaries to and do oppose fruitful faithful and godly preaching which Mr. T. affirms the Teachers of England do can be said to hold forth the Light His tenth Argument follows Arg. 10. We may go to them as Teachers of us who have the words of eternal Life John 6. 68. But the present Ministers who teach the Gospel of Christ have the words of eternal Life for it contains his words and is the power of God to Salvation from the matter of it Rom. 1. 16. 2 Cor. 10. 4 5. Answ 1. By the words of Eternal Life he means the Doctrine or Matter of the Gospel in which sense we deny his Major That because a man hath read the Scriptureâ— and got a Systeme of Divinity into his head without one drop of the Spirit or inward experience of the things he notionally understands therefore he is fit to be a Teacher of the Gospel and must be attended will not in hast be believed by such as have acquaintance with the Mysteries thereof John 6. 68. proves it not being spoken of Christ who was in the bosom of the Father sent into the World commissionated by him to preach the words of eternal Life 2. That the Gospel from the matter of it is the Power of God to Salvation I must crave leave to enter my demurrer against 't is the energie or powerful working of the Spirit of the Lord with it which makes it to be so upon the account whereof the words of Christ are by Peter said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of eternal Life which to affirm that any of the Sons of Men have as Christ had to whom the Spirit was given without measure is little less than blasphemy without which the matter of the Gospel or the Glorious-Truths contained therein operate not to the salvation of any for want whereof 't is to some the savour of death unto death a stumbling-block foolishness not profiting them at all In it lies the whole of its energie and power its mightiness to bring into captivity every thought to the obedience of Christ is said to be through God 2 Cor. 10. 4 5. Sect. 2. Arguments for hearing the present Ministers refuted Personal quâ—lifications to be heeded in hearing The case of the Beraeans Acts 17. 11 12. examined It s impertinency to the matter in hand manifesteâ— The Ministers of England forbidden to preach in Christs Name The weakness of Mr. T. his reasoning from Luke 9. 49 50. Mat. 7. 22 23. discovered In hearing the Ministers we hear not Christ Luke 10. 16. considered Of their preaching the Gospel of Peace The reception of gifts how to be improved Of the interest of Saints in Gospel-Ministers Forbidding men to hear the present Ministers no glorying in men These are no Stewards of the Mysteries of God THE eleventh Argument Mr. T. advanceth to prove the lawfulness of hearing the present Ministers is thus formed If we ought to hear the Word of God as Gods Word we ought to hear it at any time from any person without consideration of the personal qualifications of them that deliver it But the Word of God is to be heard as Gods Word and not as the words of men 1 Thes 2. 13. Therefore Answ We deny the consequence of the first Proposition That we hear the Word of God as Gods Word i. e. with reverence and godly attention is our duty of which the Apostle 1 Thes 2. 13. that in hearing we ought to have respect to personal qualifications we have proved abundantly in this Treatise He adds Arg. 12. They may be right hearers of the Word who may hear them as the Beraeans did Acts 17.