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.
that heareth or receiveth Mat. 10. 40. him heareth or receiveth him that sent him viz. the Father as most certain it is I do not see that this can be accused of weakness and invalidity though such an one as Mr. T. cares not it may be to hear of viz. that he who heareth the Parish-Ministers heareth the Bishops and he who heareth the Bishops heareth the Pope from whom they originally received and derive their power and authority And yet it may be this may not be so distastful to this Animadverter as I had thought whom I already find pag. 344. pleading it lawful to hear the Jesuites a fair advance towards the personal hearing of his Holiness Thus insuccesful is Mr. T. in producing Testimonies every one of them speaking otherwise than he would have them and much to the disadvantage of the cause he undertakes the management of Nor do we say that the many Precepts in the Old-Testament about Hearing are vacated we rather establish them whilst we make it part of instituted Worship God was of old to be attended in his speaking in and by his Servants and Prophets whom he instituted and inspired to whom the Word of God came to communicate it to his People They that indeed came in his Name were to be heeded and hearkned unto and that by obligation from positive Law and Institution So are those that now come in the Name of Christ the alone Lord Lâ—wgiver and King over his House to whom all Power is given and intrusted by the Father who hath appointed his Stewards in his absence over his Houshold to give them their portion of meat in due season Luke 12. 42. Nor will those of the Houshold be ever able to acquit or justifie themselves before the Lord when he cometh if a thief or stranger break-in upon them and eject the Stewards appointed by him in their attendance upon him to say the meat he feeds us with is our Lord's meat which 't is true they should be ready to receive but from the hands destined and appointed to give it them 2dly Mr. T. supposeth that what is spoken of the Law and the Prophets Luk. 16. 29. is spoken as obliging to New-Testament-Saints but without the least attempt of proof If his own Ipse dixit will not carry the cause and persons will not suffer themselves to be guided by a worse if possible than the Popish phanatique Câ—edo or implicite Faith there is not much danger of his captivating any to his at present espoused opinion This being most usually the whole of what is tendred by way of evidence of what he is pleased confidently to aver from one end of his Theodulia to the other The contrary is evident 1. 'T is spoken to the Pharisees v. 14 15. 2dly One part of the aim and intendment of our Lord in the Parable seems to be to exalt the Institutions of God above whatever may be fixt upon by the children of men one or other of them as more probable to effect what they are instituted and appointed by the Lord for The rich man supposed that if one rose from the dead and testified to his Brethren they would repent v. 28. 30. No saith Abraham i. e. Christ If they will not hear Moses and the Prophets neither will they be perswaded though one arose from the dead Hereby testifying the unalterable obligations that lie upon persons what ever specious pretences of edification profit or the like may be urged by the sons of men to an attendment upon Divine Institutions Not as if the Lord would have his New-Testament Saints attend upon Moses's Appointments or go to Mount Sinai for the pattern of his Gospel-Worship 3dly v. 16. he expresly tells us that the Law and the Prophets were but until John and since that time the Kingdom of God or Gospel-Church-state frequently so called in Scripture is preached But suppose Mr. T. had evinced or should ever be able to do so that the words of Christ did respect New-Testament-Believers any otherwise than hath already been intimated by us he had need do one thing more before they will stand him in any stead viz. manifest that they are spoken by Christ with relation to Worship that therein New-Testament-Believers are to be regulated by Moses and the Prophets for if they respect onely the Doctrine taught by the peculiar Types of that day and the Truths dropped by them touching Christ the Messiah they make nothing at all to his purpose which when he hath done Erit mihi magnus Apollo Nor doth 2 Pet. 1. 19. the other place cited by him contribute the least mite of assistance to his dying cause The Apostle understanding by Divine Revelation as 't is thought that he must shortly dye v. 14. As he was resolved whilst he lived not to cease to call upon them and stir them up as v. 12 13. so he was willing to leave this Epistle with them to put them in remembrance of the great things he had taught and communicated to them v. 15. which he tells them v. 16. were not cunningly devised fables so artificially interwoven as though they seemed to be true they were most false store of which had been in those dayes invented by Jews and Poets Oh no! had they been so he could have had no comfort in the review of them now he was going off the stage of the world which he had not having followed these when he made known unto them the power and coming or the powerful coming or coming in the power of our Lord Jesus Câ—rist manifested to be so in the efficacy of his Doctrine working Miracles his Resurrection from the dead they were he tells them eye-witnesses of his Majesty The honour and glory whereof he proves by a double Argument 1. The testimony and witness the Father bare of Christ the honour and glory put upon him when that Voice came from Heaven when he was on the Mount transfigured before them viz. Peter James and John 2dly From the word of Prophecy lest they should think the former Apparition was a fiction of his own he acquaints them that the Prophets have testified of his coming and glory Of which Word of Prophecy he asserts 1. That 't is of no private â—nterpretation i. e. the holy men to whom it came gave it forth as they received it from God without putting any of their own glosses meanings private interpretations to it 2dly That to this they do well to take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which taking heed ye do excellently worthily and as becometh Saints as unto a light that shineâ—h in a dark place Yet 3dly with this limitation as to the time of their so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the day dawn and the day-star arise in their hearts Which if we should interpret of the day of the Gospel and the more clear revelation of the administrations thereof which some learned and judicious men do as the Assembly in their Annotations on the place
asserted so it gives us light into the intendment of the Spirit of the Lord in the rest instanced according to the measure whereof they are to be interpreted Nor can it be otherwise the holy and wise God having given forth Laws for his People to walk by they must needs be perfect and compleat To accuse them of Imperfection as to the end for which they were given forth and they were given forth for a Law and Rule to walk by is to accuse and charge the infinitly holy and blessed God with Imperfection That a People having a perfect Law revealed to them to conform to should not be indispensibly bound so to do is the first-born of improbabilities and absurdities But Mr. T. will prove the contrary we attend his dictâ—tes He tells us 1. Our Lord hath determined the contrary Answ But this is nothing to the purpose We say not that they were so bound to the observation of these Laws that God could not dispense with them that he sometimes did and at last at the least as to one part of them that emiâ—ently related to instituted Worship he hath wholly removed and taken out of the way but so bound that it was not lawful for any of the sons of men to add to or deâ—â—act from them The case of the Disciples plucking the ears of Corn and David's eating the Shew-bread is not at all to the business Christ who was present with the Disciples waâ—râ—nting the action who is Lord of the Sabbath and might have done so had they on that day done some greater work than the plucking the ears of corn And this he asserts as one part of the plea he makes for them Matth. 12. 8. The Animadverter will never be able to make good this consequence Christ the Lord of the Sabbath dispensed with his Disciples when they brake a Law of the Sabbath though indeed the plucking the ears of Corn was no breach of any Law of the Sabbath but of the Tradition of the Elders who by their corrupt glosses had nefariously added to the Law granting for Argument-sake that they had done so Therefore the people of the Jews were not bound to conform to the Laws given to them by the Lord for the management of their Ecclesiastical and Civil Affairs without addition or diminution And as for the matter of Shew-bread and David's eating it it was 1. A case of necessity an extraordinary case which the Lawgiver might dispense with under such a circumstance and yet the people of the Jews bound to conform to his Statues and Judgments without addition or diminution 2dly 'T is evident that David did nothing but what the Law of God permitted him to do 'T is true Christ saith Mat. 12. 4. that it was not lawful for him to eat But that is to be interpreted that out of the case of necessity as David's case at present was it was not lawful for him so to do or that by the Ceremonial Law or Law of the Priesthood which by the Law of God ought to give place to works of mercy and necessity it was not lawful But that it was not absolutely forbidden him is evident 1. The Priest when he comes to him makes little or no scruple of his taking the Bread so be the young men that were with him were legally clean 1 Sam. 21. 4. 2dly David tells him as the case stood the Bread was in a manner common v. 5. for Ceremonies ought to give place to Charity by the Law of the same Lawgiver that instituted them Yea 3dly Our dear Lord in the place mentioned by Mr. T. Matth. 12. 5. tells us that the practice both of his Disciples and David was according to the Warrant and Law of God v. 7. But if ye had known what that means I will have mercy and not sacrifice ye would not have condemned the guiltless Which is a citation out of the Prophet Hos 6. 6. The meaning seems to be that in cases of real necessity some Ceremonial Institutions should give place to Moral Duties Now how weakly doth Mr. T. argue God did in the Law in some cases dispense with the violation of some particular branches of the Ceremonial Law therefore the People of the Jews were not indispensibly bound to the observation of it The question not being what God did or could dispense with who was the absolute and supream Lawgiver but what the duty of the sons of men was with respect to the Law where there was no such dispensation and whether they were not bound without additions and diminutions of their own solely to conform to it So that Mr. T. his Argument is no better than A Baculo ad Angulum and altogether inconclusive of what he would prove thereby But it may be what follows is more to his purpose Let that be considered He tells us that as for additions to Laws Ecclesiastical the Assemblies keeping other seven dayes besides those prescribed in the Law of the Passover 2 Chron. 30. 23. and to Civils the Ordinance of David 1 Sam. 30. 20 25. shew that in both some additions might be by the Prince c. Ans 'T is true indeed the Assembly in Hezekiah's time did over and above the seven dayes prescribed by the Law of the Passover keep also other seven dayes and 't is as true that this Animadv openly prevaricates in the cause he is pleading For 1. This was an extraordinary case not to be reduced to ordinary practice nor of force to enervate a general Rule 2dly This was no Institution or positive Law nor was there any Injunction laid upon the People for the observation of those Laws but the People might if they would or otherwise observe them and therefore cannot properly be said to be an addition to the Laws Ecclesiastical it being no more than any agreement of men amongst themselves to keep a day or dayes of Thanksgiving or Humiliation which had there been it had been abominable wickedness Mr. T. himself saith in his third part of the full review of the Dispute concering Infant-Baptism c. That Jeroboams Sacrifice and keeping a Feast at another time than God appointed is condemned as Will-worship p. 3 4. The Ordinance of David 1 Sam. 30. 20. is to as little purpose instanc'd in by this Animadverter 1. It was a Military Ordinance made by David when in a wandring state driven out of the borders of Israel 2dly Some refer the words v. 25. to David as if he alledged an old Law and Custom as if it were written It is both now and hath been ever So Vatablus who renders the words that was observed from that day and above i. e. from the beginning of the World to that day Some say it was a Statute from Abraham's time so Grotius acquaints us who asserts that Eschol and Mamre Gen. 14. 24. abode by the Carriages yet Abraham will have them receive a part of the spoil 3dly This Ordinance is no more than a particular exemplification of what
and what is his satisfaction to the removal of the offence given to the Church 4. The Parisian Doctors say truly Ecclesiam nunquam c. The Church cannot be taken for one person nor be govern'd by one Of which the Learned Chamier gives his reason How can it be that the Bishop should be the Church according to whose Ecclesiastical Authority things should be determined Mat. 18. when a long time after the Bishop himself by humane authority had his original of which Ambrose complains And as soon as the Lord had said tell the Church he speaks in the plural number all along afterward Verily I say unto you Whatsoever Ye shall bind on Earth c. Whence it plainly appears that the Church is not taken for one person but for many congregated together Pol. Eccles Yea Sutcliffe when disputing against Bellarmine saith Christ did not constitute the chief Tribunal in the hands of Peter but of the Church for not those who refused to hear Peter but those who refused to hear the Church were to be accounted as Heathens and Publicans De Pontif. Rom. l. 1. c. 5 6. Besides in matters of controversie Peter himself was subject to the Tribunal of the Church But a superiour cannot be judged by an inferiour If any controversie happened amongst the Apostles that could not be defined by particular persons but a Council of the Church was to be congregated This we see done Acts 15. Now one would think our present Bishops should not be so arrogant as to assume that power to themselves which when disputing with the Papists they will not allow to Peter 2dly In the judgment of our Brethren of the Presbyterian way Tell the Church is tell the Presbytery But they are I humbly conceive somewhat wide of the mark too My Reasons are 1. The Church is sometimes put for the Congregation as distinct from the Presbytery or Elders and Officers Acts 14. 23. 15. 22. never for these as distinct from the Congregation throughout the New-Testament 2. The Presbytery may be the party offending and then you must tell the Church that the Church offendeth i. e. go tell themselves But the Scripture is express that after private dealing with the offenders themselves upon non-amendment the Church as distinct from them is to be acquainted with it 3. What if the Presbytery themselves be offended whom shall they tell must they tell themselves If they are the Church they can go no further 4. Besides we find 1 Cor. 5. not the Presbytery alone but the whole Church concerned in the matter of Excommunication of which our Brethren confess Christ here treateth This Animadverter manifests his good will to interpret it of an Assembly of the Jews in their Synedrium or if extended as a direction to Christian Brethren whether to refer it to their Assembly under an Ecclesiastical consideration or Political i. e. the Christian Magistrate he seems to demur with an apparent inclination to the latter To the first of these Mr. Cotton answers †Treat of the Keys p. 40 An. 3. It is not credible that Christ would send his Disciples to make complaint of their offences to the Jewish Synagogues for is it likely he would send his Lambs and Sheep for right and healing unto Wolves and Tygres Both their Sanhedrim and most of their Synagogues were no better And if here and there some Elders of their Synagogues were better affected yet how may it appear that so it was where any of themselves dwelt And if that might appear too yet had not the Jews already agreed that if any man did confess Christ he should be cast out of the Synagogues Joh. 9. 22. To which we add 2dly Christ knew that within a little while the Synedrim and whole Church-Policy of the Jews would be at an end And 3dly in the mean while charges his Disciples to have nothing to do with them Mat. 15. 14. Tell them that they would persecute kill them and think in doing so they did God good service As it fell out afterwards accordingly So that it cannot with the least shew of reason be imagined that Christ should direct them to appeal to them and stand to their final determination 2dly The second desires not a reply Go tell the Church i. e. go tell the Magistrate is so wild an interpretation that the bare naming it is the giving it too much honour 1. The Magistrate is no where called the Church 2dly The Magistrate quâ talis hath nothing to do in the stating and determining Church-Controversies 3dly Sometimes and for the most part they have ever since been for above three hundred years afterward they undoubtedly were no members of the Church but enemies to it destroyers of it Mr. T. adds that he can find no Institution by preception or command of a Church i. e. there is no such thing as an instituted Church of Christ under the Gospel but 't is left to the prudence of men c. to determine whether they shall be Domestick Congregational Parochial Classical Diocesan Provincial Patriarchal or Oecumenical which how derogatory to the Honour and Sovereign Authority of Jesus Christ to his love and tenderness to his Children to his Faithfulness with respect to the obligation that lay upon him as Mediator to reveal the whole will of the Father to them others will judge For my part I am fully of his mind who some while since said That there were particular Churches instituted by the Authority of Jesus Christ ordained and approved by him that Officers for them were of his appointment and furnished with gifts from him for the execution of their employment That Rules Cautions and Instructions for the due settlement of those Churches were given by him that these Churches were made the only seat of that Worship which in particular he expressed his will to have continued until he came is of so much light in Scripture that he must wink hard that will not see it Which is as much as we need to say to this Animadverter in this matter what he saith herein being meer dictates of his own without proof which when he shall be able to evince that Christ hath not the Government of his Churches upon his shoulders that he is not sole King and Lord over them or having so hath not given them Rules to walk by of his own but left them to the liberty of their own wills or which is worse the wills of such as by Providence are permited to ascend the Throne though such as whilst they profess to know God in works deny him being abominable and disobedient and to every good work reprobate he will be supposed to say something in way of confirmation But of this more in Sect. 15. 'T is true de facto Parochial Classical Diocesan Provincial Patriarchical and Oecumenical Churches by the prudence of men c. have had and yet have their being it the World and the Animadverter deals ingenuously in acknowledging that their original
by him For it will hence follow that whoever brings the truth of Doctrine is a true Minister Then the Devil was so Mark 1. 24. Luke 4. 34. Every private Brother a Woman may be so For where the Form denominating is there the Subject is rightly denominated from it But this is too absurd for Mr. T. to cleave to His sixth Argument is False Prophets false Apostles false Brethren are onely denominated from their false Doctrine therefore they are not false Ministers but true who teach the truth of the Gospel The Antecedent he proves from 2 Pet. 2. 1. 2 Cor. 11. 13. Gal. 2. 4 5. 1 Joh. 2. 18 21 22 26. 2 Joh. 7. Answ 1. We deny the consequence it doth not follow â—pon supposition that false Prophets are so denominated from their false Doctrine that whoever preach true Doctrine are true Ministers the proof whereof we expect by the next 2ly the Antecedent is manifestly false False Prophets are so called because they ran and prophesied in the Name of the Lord when he never sent them speak in them or to them Jer. 14. 14 15. 23. 21 22. 27. 15. 28. 15. 29. 9 31. 43. 2. Ezâ—k 13. 6. Of false Apostles there is the same reason The true Apostles are so call'd upon the account of their Mission from Christ nor is any one so except lawfully called by Christ saith Pareus on 1 Cor. 1. The false upon the account of their pretending thereto when indeed they were never sent by him Nor doth 2 Cor 11. 13. make void this Assertion it rather establisheth it T is true the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false Apostles preached false Doctrine but they are not upon that foot of account so denominated but because they were metaschematizing or transforming themselves into the Apostles of Christ as Satan is also sometimes transforming himself into an Angel of light i e they come as the Apostles of Christ pretend to be his Ambassadors men sent by him as M. T. knows the word signifies when really and indeed they were not so 1 Joh. 2. 18 21 22 26. tells us of Antichrists that were already come such as Simon Magus Ebion Cerinthus and that tâ—ey opposed the Person and Doctrine of the Son of God who with their endless genealogies and unintelligible conceptions attempted the total overthrow of the Gospel wondrously perplexing the Saints of that day but that therefore they were called false Apostles there is not the least mention Gal. 2. 4 5. speaks of false Brethren but that they are so called singly upon the account of their spreading false opinions is a conceit that Mr. T. will not in haste make good They were unsound hypocritical Professors that pretending to be Brethren sought an occasion to injure and mischieve the Children of the Lord which Paul had too great an experiment of 2 Cor. 11. 26. 2 Pet. 2. 1. hath already been considered So that with more Scripture-evidence it may be argued If false Prophets false Apostles be so denominated upon the account of their running before they were sent pretending to come in his Name when he never missionated them Then they are false Ministers who come in the Name of Christ and have received no authentick Commission from him But the Antecedent is true as we have evinced Therefore Sect. 19. Of God's determining the whole of our Worship His so doing of old in the Statutes and Judgments he gave to Israel an eminent act of Love it is so now to his New-Testament-Churches Mr. T. his ten Arguments to the contrary answered Acts 15. 10. Heb. 7. 18 19. 9. 9 10. Joh. 1. 18. explained THe third Query in the S. T. is Whether God doth not beaâ— as much love to and exercise as much faithfulness over his New-Testament-Churches as over the National Church of the Jews To this Mr. T. answers No doubt of it He grants he doth To the fourth Query Whether he hath not as of old he did with reference to the then Church determined the whole of the Worship appertaining to them to whose Institutions without any humane additions it is the duty of fouls solely to conform He answers in the Negative God hath not determined Circumstantials in Worship he must mean Circumstances of Worship relating to it as such or he speaks nothing to the purpose and these are such necessary parts of Worship that without them it is not accepted and his not doing so is an argument of greater love to his New-Testament-Churches than his determining the whole of his Worship to the Church of the Jews was to them Answ 1. In pag. 32. he tells us that if God do design more diligently the longitude and latitude of the Jewish Church at their calling hereafter which are things Mr. T. accounts Accidentals of Worship undetermined and leave the dimension of our Church to humane choice this may be done out of more special love to them So that the same act of God is it seems a manifestation and no manifestation of greater love from God i. e. when it will serve Mr. T. his design to assert it to be so it is so when otherwise he will perswade to the belief of the contrary Quo teneam vultus mutantem Protea nodo 2dly When the Lord speaks of the Judgments and Statutes he had given to Israel whereby the whole of their Worship was determined he speaks of them as the wondrous manifestation of his love to theâ— whereby they were eminently exalted above all the people in the world Psal 147. 19 20. Ezek. 20. 11. Neh. 9. 13. Deut. 6. 24. That the determination of their Worship should be an issue of dearest love and the non-determination of ours a manifestation of greater love is an Assertion that had need be back't with strong proofs and evidence else it is not likely to find the least entertainment amongst the Saints But this he manifests by no less than a decad of Reasons Reas 1. Because the determination of the whole of the Worship of God to the Jews was the imposing of a yoke on them which neither the elder nor later Jews were able to bear Acts 15. 10. Answ But this is a mistake of the Animadverters The Apostle Peter saith not the determination of the whole of the Worship of God to them was such a yoke but the pressing Circumcision and Mosaical Observances by some Sect-masters amongst them as the way to Justifâ—cation and Salvation was so As is evident from ver 1 5 11. The Doctrine of Justification and Salvation by the works of the Law was a yoke that they were not able to bear Ergo the determination of the whole of the Worship of God was so is a most ridiculous and puerile Conclusion 2. Grant the yoke to be Mosaical Observances their number and multitude c. made them such an insupportable yoke not their deteâ—mination by the Lord. Whatever he institutes and commands as such is the joy and delight of the Saints to conform to not
their yoke and burden Reas 2. Because the determination of the whole of God's Worship to the Jews did bring in many things which were unprofitable weak and made nothing perfect Heb. 7. 18 19. And if God had so determined to us he had commanded things unprofitable weak c. Therefore Answ 1. The will of God was the ground and measure of those things the Apostle calls unprofitable c. which had they been more so upon the account thereof they ought to have been submitted unto the unprofitableness and weakness of any thing being no ground for its rejection when commanded by the Lord. 2dly This Animadverter is not so much of Gods counsel as to be able to say what had been if the whole of Gospel-Worship had been as it is determined by the Lord. That there is some part of Gospel-Worship instituted he will not deny Is this unprofitable weak If not what necessity is there that what he supposeth not to be instituted had it been so should be liable to such a crimination 3dly What is most weak contemptible and unprofitable in the eye of man is usually made the power of God to them that are saved 1 Cor. 1. 18 23 24 25. 4thly These supposed accidentals of Worship non-determined of God are left by him according to Mr. T. his dictate to be determined by Governours If the determination of the Lord would have rendred them weak and unprofitable doth their determination make them efficacious and profitable Are they wiser stronger than God or being determined by them may we reject them as unprofitable weak and good for nothing To what purpose disputes he then for them 5thly If God hath left them to be set down by Governours to whom obedience is due as saith the Animadverter 't is out of love and faithfulness to us that he hath done so that it should be greater love and faithfulness in him to us to leave them to the determination of men with a necessity of our subjection to them when determined than to do it himself is absurd to assert But 6thly The observances instanced in by Paul Heb. 7. 18 19. were not accidentals of Worship they were necessary and essential parts thereof such things wherein the greatest part of the Instituted Worship of God amongst the Jews did consist which are called weak and unprofitable c. not with respect to the determination of God as if his determining them made them so which were impious to imagine nor in respect of the end for which they were instituted by the Lord which it was impossible they should be he never failing of his end nor mistaking in the choice of means proper and suitable thereunto but with respect to the great works of Justification Sanctification c. accomplished and wrought by the Melchizedechian Priesthood of the Lord Jesus as the Apostle speaketh and in this sense all the Worship of Christ that is determined by him is weak unprofitable makes nothing perfect viz. in it self or with respect to Justification and by this Animadverters Argument it had therefore been a greater demonstration of love and faithfulness in the Lord to us to have determined no part of Instituted Worship Reas 3. The things God determined to the Jews about the Circumstantials of his Worship were but shadows of good things to come which were not fit to be continued or to be supplied with any other Christ being come who was the Body or Substance Colos 2. 16 17. Heb. 10. 1. Therefore Answ 1. What was fit or not fit for God to do Mr. T. is too bold to assume the confidence to determine He never made him or any of the Sons of men his Counsellor 2. Not the circumstantials of Worship only but the greatest part of the instituted Worship of the Lord amongst them was a shadow of good things to come The Sacrifices Passover Ordinances of the Priesthood c. were eminent Types of Christ who was the Substance and Body of them yet no accidentals of Worship but that wherein the Worship it self did consist But 3dly Mr. T. will never prove That if God determine the whole of his Worship under the Gospel he must introduce such things as are such shadows of good things to come as the Jews Observances were The determination of the whole of the Worship of Chriâ—t asserted by us secures us we find by experience from such things which the asserting a liberty in men to determine what they please under the notion of accidentals of Worship exposeth us to witness the Cross in Baptism Surplice Hood Tippet and a hundred such ridicuâ—ous trinkets invented by them and yet except he prove this his reason is irrational and ludicrous Let us see if there be any more weigâ—t in what follows Reas 4. Such Ordinances were carnal to endure only to the time of Reformation which is this time of the Gospel Heb. 9. 9. Therefore it 's part of Gods love c. that neither the same in particular nor other are precisely determined to us by God Answ 1. The Jewish Ordinances are called Carnal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Justifications or Righteousnesses of the flesh because in their own nature they reached only to the outward man saith Piscator because they did sanctifie only to the purifying of the flesh vers 13. say our Annotators These were to continue but untill the time of Reformation as the Apostle saith even to the times of the Gospel but that no other Ordinances that in their own nature I speak not of what is done by the blessing of the Lord upon his own appointments reach only to the outward man and the purifying of the flesh are of the appointment of Christ whatever others say Mr. T. upon second thoughts will not assert it But 2dly These Ordinances were carnal and vertually â—bolished at the death of Christ actually taken away and removed when the Temple was destroyed by Titus Vespatian the same Ordinances in particular are not determined by the Lord but that no other Ordinances are is a slip of Mr. T. his Pen or it may be a Typographical error which he will not justifie 3dly When this Animadverter proves that it was not an act of rich love and faithfulness in the Lord upon the cessation of the carnal Ordinances of the Jews to institute de novo and precisely determine a more simple or spiritual Worship or that because these then ceased therefore it could not be an act of love in the Lord so to do i. e. When he shall make good his Inference he may be supposed to say something but till then an ordinary capacity will be able to discern that he doth but trifle His 5 6 7 Reasons are not worth the mentioning concluding only That New-Testament-Believers are released from Jewish Observances which we assert and own as well as he And when he shall be able to manifest that any thing else can Logically or Rationally be deduced from them I will be his bondman Reas 5. For
Miracles by the Apostle there had been no need to have assembled the Church but it was necessary that to the doing of this act the Church be assembled vers 4 5. 5thly He is to be delivered to Satan for the destruction of the flesh that the spirit may be saved which is not likely to be effected by Satans Ministry 6thly 'T is more than probable the Church did what the Apostle commanded them to do Now this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick rebuke inflicted by many which many cannot signifie the Apostle but the Church of Corinth all which evince that it was a Church-act and no more than what is practised by the Churches of Christ at this day Though 't is true it is more than the ordinary Excommunication of the Church of England by a Chancellour or Proctor several miles from the Parish-Church to which the person is related and it may be unknown to them an argument they own not this Institution of Christ We add in S. T. as another Institution of Christ 4. That the Officers of his appointment are only such as these Pastors Teachers Elders Deacons Widows or Helpers who as they are in one particular Congregation so they have not any Lordly authority over each other Ephes 4. 11. Rom. 12. 7. and 16. 1. 1 Cor. 12. 28. Phil. 1. 1. 1 Pet. 5. 1 2 3. Acts 6. 5. and 15. 2. and 20. 17. and 28. 21 28. 1 Tim. 3. chapt and 5. 9 10 17. This Law of Christ they subject not we say unto set up other Officers and Offices To which Mr. T. 1st There were other Officers given by Chrst besides these mentioned viz. Apostles therefore these are not the only Officers of his appointment Answ 1. Had he said therefore These were not the only Officers of his appointment he had spoken more properly Apostles were of his appointment are not now as we have proved 2. We are speaking of ordinary fixed Officers in the particular Churches of Christ which the Apostles were not so that his instancing these and inference thereupon is frivoâ—ous and impertinent If these had Superiority over others it will not advantage the Animadverter except he can prove the Bishops in respect of Office to be their Successors which he will never be able to do That because the Elders mentioned 1 Tim. 5. 17. must be accounted worthy of double honour therefore they were of a Superiour order of Ministry to lord it over the rest is one of Mr. T. his Consequences that a youth of half a years stâ—nding in the University would be ashamed of Besides Sir the double honour is due to the working Presbyter not the lording loytering Bishop as is the custom of England The person mentioned 2 Cor. 8. 19. was chosen by the Churches for the present expedition was no standing fixed Officer amongst them therefore appertains not to our present disquisition He adds Whether all the Officers and Offices be rightly ordered in the Church of England is not our present inquiry Answ But this is no small part of our present enquiry for if they are not rightly ordered they are not Officers of Christ if they are not such 't is evident they reject this Institution of his set up other Officers and Offices What he tells us is notoriously false viz. That the present Ministers of England have neither Name nor thing required by Christ in this Law is manifestly true Their Parish Ministers are called Priests not Pastors or Teachers 'T is true they have those are called Doctors which signifies Teachers but that is a School not a Church-Title they are call'd so with respect to an Academick degree not with relation to any particular Church or Churches in whom they are placed They have those thaâ— are called Deacons but they are not such Officers as Christ calls so those that come nearest to these are those they call Church-wardens oâ— Overseers of the Poor But they have the thing the Office of preachâ—ng the Gospel continues with them Answ 1. 'T were well if it could be said of many of them that they preached the Gospel Alas they understand it not 2dly However they have not the Office as we prove whilest he suggests the contrary he doth but beg the Question Whether the Assertion That they set up other Officers and Offices as if in open contempt and defiance of Christs Authority be very unrighteously said others will judge I am sure as was said in S. T. They are such of which it may righteously be said he did at no time command them neither did it ever enter into his heart so to do And I challenge Mr. T. to give an instance of the contrary We remark a 5th Institution of Christ in S. T. viz. That these Officers be chosen by the common Suffrage of the Church of Christ according to Acts 1. 15 23 26. and 6. 1 2 3 5. and 14. 23. and 9. 26. which we find the Church in the practise of for some Centuries of Years As the Epistle of Clemens to the Church of Corinth Martin Luther Cyprian Lambard Peter Martyr Bullinger Gualter Zanchy Calvin Beza the united Brethren of Bohemia manifest Of which at large we there treat This Institution of Christ we say the present Ministers conform not to Mr. T. replies 1. He finds not this to be an Appointment of Christ in the Scriptures mentioned Answ Whether it be or not let the Reader judge the impertinency of his Answer to the three first we have already shewed Acts 9. 26 27. proves thus much That 't is in the Churches power to reject any one or refuse to receive him as a Preacher amongst them till they have received satisfaction touching him which doth not a little demonstrate the power of Election of their own Officers to be seated in them For he assayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn himself to the Disciples as a Brother in the fellowship of the Gospel as the word signifies Acts 5. 13. 1 Cor. 6. 16 17. but they would not suffer him so to do till better informed of him and then he comes in and goes out at Jerusalem ver 28. i. e. is owned received by them What follows is a repetition of what he had before said Sect. 22. in answer to the Preface to which we have there spoken Clemens speaks fully to our purpose Ministers must be appointed by famous and discreet men with the good liking and consent of ALL the Church without which it seems they could not be constituted In that which follows in Clemens his Epistle touching a readiness in the Elder or Pastor to depart or return according as the multitude of Believers should determine We have sure a proof that the choice or rejection of a Pastor is seated in them That Luther Bullinger meant no more than the not obtruding unable Ministers on the Churches of Christ is Mr. T. his mistake They both assert the Churches priviledge in the choice of their own Pastors Their voice saith
might rationally have inferred from hence That that upon the doing whereof relating to the Worship and Service of God of which we were treating Saints have no promise of a Blessing nor ground to expect it is not lawful for them to do for when they are attending â—pon God in his own way he hath promised to meet them and bless them Isa 64. 5. 3. What he writes of Ezekiel's being told that Israel â—ould not hearken is very frivolous and impertinent 1. He had in his going forth to act for God in that Work a promise of his presence and Blessing though Israel abode obstinate Ezek. 3. 8 9 19. 2. There were a Remnant that attended upon the Word of the Lord from his Mouth to whom God made it a blessing But he is upon second thoughts willing to wave this and denies the Minor He tells us That the Saints have a promise of a Spiritual Blessing by hearing these men while they preach the Gospel which he proves from Isa 55. 3. Luke 11. 28. Answ 1. The former place relates not at all to a meer external hearing or an outward attendment upon that Ordinance nor doth the latter but an obediential giving up our selves unto the Word of God Yet 2. they both imply an hearing according to the appointment of the Lord which if we do not but go out of his way atâ—ending upon a false Ministry as we have proved the present Ministery of England to be these words import not the least promise of a blessing 3. They may be as well urged to prove an attendment upon the Ministry of Rome and that upon our so doing we had ground â—o expect it He adds 2dly The experience of former times tells us that more have been converted strengthened by Conformists yea Bishops themselves than by the best of Separatists Ans 1. Of this the Animadverter is no competent Judge Reformation to civility is not Regeneration Conversion to Christ and Holiness 2. Should it be granted all that could be inferred from hence were this that God did of meer Grace honour his own Word for the conversion of sinners not that we have any ground to expect a blessing upon our attendment on that false Ministry by whâ—m 't is dispensed We say in S. T. To prove a promise of a blessing upon our attendment on the present Ministers we conceive is no easie task for any to do for these Reasons 1. The blessing of the Lord is upon Sion Psal 87. 2. 78. 68. There he dwells Psal 9. 11. 74. 2. Jer. 8. 19. Isa 8. 18. Joel 3. 17 21. The presence of Christ is in the midst of his Golden Candlesticks Rev. 1. 12 13. 2. 1. 'T is his Garden in which he feedeth and dwells Cant. 6. 2. 8. 13. And we are not surer of any thing than we are of this that the Assemblies of England in their present constitution are not the Sion of God his Candlestick his Garden but a very wilderness and that Babel out of which the Lord commands his People to hasten their escape Rev. 18. 4. 2. God never promiseth a Blessing to a people waiting upon him in that way which is polluted and not of his appointment as we have proved the Worship of England to be 3. The Lord hath expresly said concerning such as run before they are sent that they shall not profit the people Jer. 23. 32. 4. He professeth that such as refuse to obey his calls to come out of Babylon shall partake of her plagues Rev. 18. 4. 5. Where the Lord is not in respect of his special presence and Grace there is no ground to expect any blessing But God is not so in the midst of the Parochial Assemblies of England Where are the Souls that are converted comforted strengthened stablished by their Ministry To which Mr. T. answers 1. The first reason is a fond application of what is said of Gods dwelling in Sion meant of his special presence there in that his Temple and Service was upon that Hill in the time of the Old Testament to the Congregational Churches exclusively to the Assemblies of England who in their present constitution are not the Sion of God Answ 1. Will Mr. T. stand to this that by the Lords dwelling in Sion we are to understand nothing more than his presence in the Temple with his people of old worshipping there This he seems immediately to retract whilst he cites the Assembly in their Annotations on Heb. 12. 22. making Mount Sion a Type of the Gospel-Church with approbation 2. That the People of Israel were Typical of the Saints in Gospel-dayes we have already demonstrated Sion was so 1st Their Assemblies are call'd the Assemblies of Mount Sion Isa 4. 5. 2dly The solemn investment of Christ into the exercise of Kingship and regal Authority over them is call'd The Lords setting his King upon Sion or over Sion the Mountain of his Holiness Psal 2. 6. 3dly Saints Believers are call'd Sion Psal 146. 10. 147. 12. 149. 2. 4thly The New-Testament Churches are call'd his Temple 2 Cor. 6. 16. with allusion to the Temple that was built upon Mâ—unt Moriah one of the Mountains of Sion to which the true Worship of God was affixed not only in opposition to the Heathen Worship of the Nations but the Worship of the Apostatick ten Tribes under Jeroboam the infamous head of their Apostacy as to these the true Worship of God is fixed in opposition to the Antichristian worship of the Mother-Church of Rome and her Daughters 5thly Mount Sion is call'd the Holy Hill the people that Worship there an holy People evidently expressive of the qualifications of the Church-Members in the times of the Gospel as we have proved 6thly As Sion was typical of Gospel-Churches so was Babylon of false Antichristian-Churches who are her very Picture the Church of England is so as 't were easie to demonstrate That Old Babylon was given to superstiaion and self-invented-worship Jer. 50. 38. 51. 44. Isa 46. 1. bottom'd upon no better Authority than tradition and antiquity compell'd others to Uniformity in her false worship under Penal Laws and Statutes Dan. 3. 3 6. was cruel and tyrannical against the People of God Jer. 51. 25. Isa 14. 17. 47. 6. Jer. 50. 33. and would not permit them to build the Temple at Jerusalem and worship God there according to his appointment that in anâ—wer hereunto the false Antichristian Church or New-Babel is described as given to superstition and self-invented-worship Rev. 13. 14. 17. 5. compelling others to uniformity thereunto under Penal Laws and Statutes Rev. 13. 15 16 17. 17. 2. 18. 3 9. most cruel and tyrannical against the Saints who cannot conform to her Inventions Rev. 13. 7 10 15. 16. 6. 17. 6. 18. 24. is so evident that none can deny it So that 7thly except Mr. T. can prove the Assemblies of England in their present constitution to be Gospel-Churches they are not
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
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