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
and indeed as by shadows we are sometimes to understand the Jewish administration of affairs under the old paedagogy so by day the time of the dispersion of those Shadows and the introduction of the Gospel-Churcâ—-state Cant. 2. 17. 4. 6. The whole of what Mr. T. would infer from this place would not only be enervated but a Sword ready furbished put into the hands of his Antagonist to put an end to his expiring cause Nor wil it at all avail him to say that the Gospel-administration was already introduced and brought in for although that was afoot some while before yet many Jewish Ceremonies were yet winked at and practised by the believing Jews of whom the charge was committed unto Peter Gal. 2. 7 8 9. to whom he writes these Epistles who were much in practise of their old Ordinances some of them till the time of the ruine and devastation of their Temple by Titus Vespasian when some think 2 Pet. 3. 7 9 10. of the burning and consuming of the then Heavens and Earth viz. the Jewish Paedagogy and old Administration of affairs had its accomplishment and the new Heavens or Gospel-Church-state was fully introduced Though we need not assert any thing of this nature The Apostle as was said is treating not of the Worship but Doctrine of the Messiah in particular of his Glory Power and Coming which the Prophets he tells them had abundantly bore witness to and to their Testimony it was their duty is ours to attend That hence such a conclusion as this is or can be logically inferred that therefore the Precepts and Directions of the Old-Testament are to be heeded and learned in respect of the matter therein contained and the persons that reveal it with respect to Worship of which he must speak or he saith nothing to the matter in hand is the first-born of absurdities and needs the abilities of one transcending the degree of a B. D. to make good But this Mr. T. thought not of No wonder his late Writings as he complains find so little acceptance amongst persons inquisitive after Truth if there be such chasma's betwixt the head and heels of his Arguments that 't is impossible the Reader should find mediums enough to fill up and render them in the least conclusive But he goes on and tells us that he meets with no prohibition to hear any but false Prophets Mat. 7. 15. Deceivers Tit. 1. 10. That teach other Doctrine 1 Tim. 1. 3. 2 John 10. Another Gospel Gal. 1. 8 9. Answ 1. Christ's institution of Officers of his own for the administration of the affairs of his House had there been no express interdiction had been interdiction sufficient to hear a Ministry not of his appointment The Lord having caused Fire to come down from Heaven and giving a charge that it should be kept alive continually upon his Altar was such an interdiction of offering Sacrifice with strange Fire that Nadab and Abihu not observing it though no express command against offering strange fire die by the immediate hand of the Lord as a punishment for their transgression But 2dly we reade of other prohibitions in the Scripture though Mr. T. is not pleased now to take notice of them as Mat. 15. 14. which about twenty five years ago he seems to suppose to be an injunction of Christ not to hear the Scribes and Pharisees and indeed the word there used plainly imports as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to remove from forsaken so as never to come at them more which Beza saith is the proper signification of the word and the learned Grotias * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut remittere proprie et primigenio significatu est a se amovere atque ita sumitur Mat. 4. 20. et alibi saepe unde sumpta metaphora significat deserere dimittere permittere frequentissime autem rationem alicujus rei non habere quod Latini simili locutione dicunt missum aliquid facere ita sumi haâ—c voâ—em apparet Mat. 15. 14. Gâ—ot de saâ—is Christi saith little less and in them a prohibition to hear such as should act like them viz. teach for doctrines the traditions of men Nor is the Animadverter a stranger to that solemn Injunction of the Apostle 2 Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from such turn away The word signifies devocare avocare saith Aretius whence saith he we may understand that 't is our duty to shun them that we be not made like them That there is a dispensation granted to abide with Ministers of such a complexion I never yet read 3dly Were there no more prohibitions than those instanced by Mr. T. these were enow to prove it the duty of Saints to separate from the present Ministers of England That they are false Prophets Mat. 7. 15. we have evinced ch 6. of S. Test which is vindicated from Mr. T. his Exceptions chap. 7th of this Treatise and Sect. 10. of this chapter That they are Deceivers according to Tit. 1. 10. the second place instanc'd in by him were easie to demonstrate That they teach other Doctrine according to 1 Tim. 1. 5. the third place he is pleased to introduce he that thinks it any part of his concern to examine what they do cannot be ignorant Is not Canonical obedience compulsion in matters of Religion and Faith conveniency at least of Surplice Organs Cross in Baptism Regeneration thereby with many more that might be instanced in as a National Church in the time of the Gospel Communion with persons visibly wicked and prophane Subjection to which they have a Law to compel men to the necessity of Godfaâ—hers and Godmothers another Doctrine Did they learn these things from Christ and his Apostles or from the Cabal at Rome Nor will it avail this Animadverter to say that these cannot be called anotheâ— Doctrine because some of them not expresly forbidden nor directly contrary to what is taught by them For what is more than they taught is another Doctrine though not directly contrary thereunto Hear what the Assembly in their Annotations upon the place say Teach no other doctrine the chief Pastors of the Church who were endued with Apostolical Authority as was Timothy were to forbid any to preach not only doctrine that was contrary but that which was beside that which the Faithful have received from the Apostles And indeed the word is plainly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e. i. saith Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they teach not things divers viz. from the Doctrine of the Apostles So Beza And Hyperius is very full that they teach no other Doctrine either for matter or manner for substance or circumstance As to what he adds that Christ more especially tied his Disciples to hear his Apostles and such as were sent by them to them yet when all the Church at Jerusalem except the Apostles were scattered abroad by persecution and went every where preaching the Gospel Acts 8.
Arbitrators the vanity of each of which hath been evinced that therefore it is a particular instituted Church of Christ in the New Testament as Mr. T. knows the learned of old and of late have interpreted it So Ignatius who applies it to the particular Church of Philadelphia Chrysostome c. The judicious Casaubon Exercit. Lib. 15. p. 433. c. These things premised we attend his Answers to the Questions proposed in S. T. of which in the next Section we shall treat Sect. 14. Whether there be any National Church under the Oeconomie of the Gospel Mr. T. his answers hereunto considered Isa 49. 23 66. 8. explained That they are Prophesies that wait their accomplishment demonstrated Of the miraculous conversion of the Jews Zach. 12. 10. explained The Sign of the Son of Man Mat. 24. 30. What. THe first Quest in S. T. proposed by us is Whether since the Apotomie or unchurching the Nation of the Jews the Lord hath so espoused a Nation or People to himself as that upon the account thereof the whole Body of the People thereof may be accounted his Church Whether there be any National Church under the Oeconomie of the Gospel This Mr. T. is pleased to make two Questions though in it self but one the latter being only exegetical to the former 1st He grants That God hath not since the unchurching the Nation of the Jews espoused a Nation to himself as that the whole Body of the People thereof may be accounted his i. e. There is no National Church of divine Institution under the Gospel for if there be the Lord hath most assuredly visibly espoused that Nation to himself and they are to be accounted his What hâ— adds viz. We own no Church visible now but of Believers by their own personal profession we are not concerned to take notice of His mentioning the 9th Article of the Church of England by way of approbation and as if it were of the same mind with him touching the subjects of the visible Church is an abuse of it and the Reader 'T is known that the addition in the Confession of Faith of the Assembly Chap. 25. Art 2. Of Childrens Church-membership is the Doctrine of the said Church Of this matter we are not now treating Secondly In answer to the Question Whether there be any National Church under the Oeconomy of the Gospel I say saith Mr. T. that though there be no National Church so as that the whole Nation and every member of the Nation be to be accounted of the visible Church of Christ by virtue of their generation and Proselytism and such Covenant as was made to Abraham concerning his natural Seed or to Israel at Mount Sinai or elsewhere yet the whole number of Believers of a Nation may by reason of their common profession be called a National Church as well as the whole body of men throughout the world upon the account of their professing the Faith of the Gospel c. are and may be called the visible Catholick-Church of Christ Answ 1. But if Mr. T. thinks this to be an answer to the Question he will scarce find in this matter any Corrival Quaestio est de ollis Responsio de sepis We are not enquiring whether a company of Believers living in a Nation may be called upon the account of their Faith and Profession a National Church which by the figure Caâ—achresis it may be they may I am sure most abusively and improperly it is that they are so called Nor 2dly Is the enquiry de facto of what by the Providence of God is come to pass in which sense we grant there is a Natioâ—al Church under the Gospel the Church of England is so But 3dly Whether upon the account of a compulsed or education-Faith and Profession contradicted by the most assumed and professed by persons living in a Nation divided in several Parishes Diocesses under the conduct of their Parochial Ministers and Diocesan Metropolitan Bishops united together under one or more Ecclesiastical visible Head This company of People thus molded are or may truly be accounted a Church of Christ instituted by him under the Oeconomie of the Gospel Which whoever will undertake to demonstrate must I conceive attempt the proof of these few things First That a profession of Faith forced and compelled or at least in which men have been trained up from their Infancy as the Turkes are in the Doctrine of their Alcoran and that for the most part contradicted in their conversation is sufficient to give a man or woman a right and title to Church-membership Secondly That persons co-habiting or living together in a Parish are de jure upon the account of that their co-habitation at least if they make so much profession as to be able to say the Creed Lords-Prayer and ten Commandments though as was said contradicted by a course of debauchery c. are a Church of Christ or that Parish-Churches quâ tales are of the Institution of Christ Thirdly That the Subordination of these Churches and Ministers to Diocesan Bishops Archdeacons Consistories and Commissaries and these again to an Arch-Bishop or Metropolitan is of the same Original Fourthly That these Bishops Arch-deacons Commissaries Courts Ecclesiastical Metropolitical Head are of the Institution of Christ Which when Mr. T. or any one for him shall do I will be a Member of the Church of England But he knows an easier way 'T is but saying That there is no Institution of a Church by Preception or Command and he avoids he thinks the necessity of putting himself to all this toyl But seriously Sir very few considerate and judicious Christians will care to be Members of such a Church as is destitute of divine Institution and whether his Clients of the Church of England will thank him for this part of his Plea I am not certain In the greatness of his love he seems to be killing his Mother with kind embraces The Church of England is not he grants of the Institution of Christ for there is no Church that is so that there is no need to alleadge Isa 49. 23. and 66. 8. for the Institution of a National Church Nevertheless that the Prophesie Isa 49. 23. waits the time of its accomplishment is said by the author of the S. T. with more confidence than evidence Answ Well Mr. T. will not be guilty of the same crime what evidence brings he of this confident assertion Why many learned Interpreters among whom Mr. Gataker think otherwise But Sir we have not learned Jurare in verba Magistri to take any mans dictates for evident proof of any thing of this nature which we are sure they are not As learned Interpreters are of the mind of the Author of S. T. The truth of the Assertion is evident 1st The Prophesie hath respect to some time after the coming of Christ in the flesh of which he speaketh vers 1 3 4 5 7 8. which one consideration manifests the nothingness of
than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
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
languid in true godliness as some say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Polyc. Lyser And as by experience we find them to be who forsaking the Assembling themselves together attend upon the Ministry of England they despise disdain vilifiâ— set at naught basely esteem them as Paul speaks Rom. 14. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such whose grief and offence is not to be heeded and regarded by preferring the matter of their own liberty above their Brothers scandalizing they promote their persecution by strengthening the hands of Persecutors and incensing them so much the more against them to force them to a complyance because others of the same way and perswasion in dayes past with them are wrought over thereunto Mr. T. his Application of the sayings of Paybody an enemy to the Non-conformists in dayes past and a bitter one who would speak the worst of them and more than is true to such as are against hearing the Ministers is wicked and scandalous Do these meerly profess in imitation out of humour are they such as cannot abide to be instructed by them of contrary judgments despising what they say before they know it that never seek to have their doubts resolved who avow the necessity of confessing against kneeling and yet upon some other mans Declaration of the lawful liberâ—y of it profess they never studied the Point that make no Conscience of slandering â—ackbiting conformity to the World in apparel pleasures scandalous covetousness unfaithfulness in their Callings unjustice in their Dealings who have confessed themselves to be convinced of the lawfulness of Conforming and yet will not or would but for their discredit in the World especially among the persons of that side Estnâ— haec tua tunlca mi pater Is this the voice of Mr. T. a once zealous and forward Professor against those who dare not attend on the present Ministers Are these persons of the complexion intimated How durst he affirm it Will not the worst of their Neighbours where they live give them a better character and tell Mr. T. to his face that he hath aspersed and belied them We propose in S. T. a second Objection to be considered viz. But if I do not go to hear the Ministers of this day many godly and sober Christians will be offended at my forbearance so that whether I hear or whether I forbear I shall offend To which we Answer 1. That granting the Case to be as is suggested though perhaps somewhat else upon a serious and strict search may be found to lie at the bottom of mens Conformity I am apt to believe were a tolleration granted they would not so do We ask 1. Do you look upon your going to hear as your duty or liberty If the first let the proof thereof be produced and we are satisfied if the second you are bound by many solemn Precepts not to use your liberty to scandalize your Brethren To which Mr. T. Sect. 6. 1. If the Case be granted as is suggested the same Argument which proves it unlawful to hear the present Ministers proves it unlawful not to hear them Answ 1. Granting the Case to be as is suggested is no more than dato non concesso granting it for Arguments sake not yeelding what is suggested to be true from whence 't is not granted by any rules of Disputation that I know of for Mr. T. to draw conclusions 't were irrational so to do Though 2dly were the case granted in Mr. T. his sence yet what he infers from thence he hath not will not be able to demonstrate 'T is granted Mat. 17. 27. speaks of scandalizing by omission But 1. there were none on the other side who would have been offended at the doing thereof as is our case 2. Peter had but now said that his Master did pay tribute and for him to have refused it had been upon that account a scandal wâ—th a witness As for what follows we said not in S. T. that somewhat else lay at the bottom of persons Conformity but intimated our jealousâ—es desired the Conformists to make a strict search thereabout which when Mr. T. manifests to be untrue we shall be far from justifying it He tells us 2dly If a tolleration were imbraced by them this would only shew they did not tie themselves to the present Ministers Answ 'T would sure do somewhat more 1. Manifest that they judge it not matter of duty but liberty to hear them for if their duty the giving toleration would not discharge them thereof they were as much bound to attend them afterward as before 2. Discover that it was not the fear of offending any that caused them to attend on the Ministry of England for that offence coâ—tinuing as it would notwithstanding a toÌ„leration granted they would hear them still His reflections upon the grounds of our separation we can bear 'T was indeed as he saith somewhat else that did heretofore engage hereunto besides offending the Lambs of Christ viz. his Command of which we have given an account in this Treatise which yet together with the springs of Love and Life Peace and Pleasantness in Communion with himself he is pleased to dig up for us keeps us therein His stories of preferment power adherence to a party I am through grace a stranger to and do from my Soul abhor Possibly he may better understand these things To the question Do you look upon your going to hear as your duty He answers That it is the duty of Saints to hear the present Ministers thougâ— not chosen by them to be their Pastors I think may be proved from 1 Thes 5. 12. Heb. 13. 17. John 10. 27. Mâ—rk 4. 23. Answ The impertinency of these citations to his purpose will soon be discovered 1 Thes 5. 12. Paul beseeches them to know them that labour among them and are over them in the Lord i. e. by his appointment according to the Orders and Ordinances of his House are deputed Pastors over them But what is this to the Ministers of England who we prove are not set over us according to any institution of Christ but according to Antichristian Canons are obtruded and thrust upon us whether we will or no The impertinency of Heb. 13. 17. to his present purpose we have already discovered John 10. 27. speaks of Christs Sheep hearing his Voice but in the way he hath appointed Mark 4. 23. is a proverbial expression in use at that day exciting the Auditors to a solemn attendment unto what was spoken to them Christ useth it to press them to a serious attention to what he spake which that it hath the least tendency towards the proof of attending upon an Antichristian Ministry or the present Ministers of England such dull persons as we are not able to discern Seriously Sir you do but expose the cause you undertake to defend to contempt and your self to the scorn of some and pitty of the more sober whilst you are able to make no better defence
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 1. it cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the Institution of Christ that persons not call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To
never brings with it a return of sweetness every motion and advance against it though of the slowest is too great haste 4. Pray much for Divine Leadings and Direction before you set upon the work of making your Reply hereunto and every step you take in it And let 's discern you have been much in this duty by that meek and Gospel-Spirit with which your next shall be leavened 5. If you think it of concern seriously weigh whether this writing of yours tend to the extirpation of Popery and Prelacy with its Hierarchy and the promoting Reformation according to the VVord of God and the best Reformed Churches For Oaths the Land mourns The Lord grant we may do so too Lastly Review if you please the ensuing Collections we have gathered out of your own Writings from a cursory view of some of them which are if we mistake not opposite to what you at present plead for And if you think meet reconcile your self unto your self and blame not me Sir that I thus deal with you I do but follow the pattern you have given me in your dealing with Mr Baxter formerly and Mr. John Goodwin of late after this manner Collections out of Mr. T. his Writings If this Argument proceed it will follow there is some National Church amongst the Gentiles as of old amongst the Jews which is not to be granted In his exercitation concerning Infant Baptism pag. 21. Institution is the Rule of exhibiting Worship to God ibid. pag. 23. If Institution be the Rule of Worship it is necessary that he that shall administer the Worship bind himself to the Rule otherwise he will devise Will-worship and arrogate the Lords Authority to himself Surely the Apostle in the business of the Lords Supper insinuates this when being about to correct the aberrations of the Corinthians concerning the Lords Supper he brings forth these words 1 Cor. 11. 23. For I have received of the Lord ibid. pag. 24. The use of Sureties in Baptism and Episcopal Ordination he asserts to be Humane Inventions Ibid. p. 29. The Common-Prayer-Book and Hierarchy have no true ground from Christs Institution which alone can acquit it from Will-worspip Examer p. 3. Episcopacy is now found an abuse ibid. p. 24. I have entred into Covenant to endeavour a Reformation as well as you and though I have not had the happiness as indeed wanting ability to be imployed in that eminent manner you have been in the promoting of it in which I rejoyce yet have I in my affections sincerely desired it in my intentions truly aim'd at it in my Prayers heartily sought it in my Studies constantly minded it in my endeavours seriously prosecuted it for the promoting of it greatly suffered aâ— having as deep an Interest in it as other men ibid. pag. 26. When I consider how exact a Reformation our Solemn Covenant binds us to endeavour ibid. p. 27. 'T is a dangerous principle That in meer positive things we may frame an addition to Gods Worship They that read the Popish Expâ—sitors of their Rituals do know that this very Principle hath brought in Surpliâ—e Purification of Women ibid. p. 29. If any take upon them to appoint to mens consciences any rite in whole or in part it is an high presumption in such against Christ and against the Apostles commands to yeeld to it Col. 2. 20. Though it hath a shew of wisdom vers 23. And the Apostles example Gal. 2. 3 4 5. binds us to oppose it ibid. pag. 30. And p. 31. He commends a passage in a Sermon of Mr. Marshals on 2 Chr. 15. 2. Who admires that ever mortal man should dare in Gods Worship to meddle any further than the Lord himself hath commanded For had it been a will-Worship it had been a sin if they had received it speaking of the Circumcision of the Females there being no command to do it As it had been a sin for a Child to be circumcised afore or after the eighth day in them that altered or swerved from the appointment of God ibid. p. 37. No reason of ours in positive Worship can acquit an action that is performed from will-Worship nothing but Gods Will manifest in his Institution can do it ibid. p. 38. see p. 111 132. Full Review of the Dispute concerning Infant Baptism Sect. 1. P. 2. Against Prelacy Holy-dayes Surplice there have been many and just declamations Ibid. P. 110. The Superstitious custom of keeping Easter and receiving the Communion once a Year on that Day which I think you will be ashamed of p. 119. Unless you will altar the definition of Will-worship according to Mat. 15. 9. in point of Worship that is excluded which is not expressed p. 132. And though all do not joyn in breaking of bread speaking concerning the Godly in Bewdly some going to that Parson others declining him as a stranger to the private Meetings of the Godly and an adversary to such godly Preachers as they had gotten for the Chappel went to Mr. B. others being baptized have joyned with me He afterwards speaks of Mr. B ' s. Book charging them with Schism for Reforming themselves and afrighting people from their Society Praecurs Sect. 5. p. 10 11. The Baptized Christians with whom I hold Communion Full review of the dispute concerning Baptism Epist to the Reader The Christian Church consists not of a whole Nation but of so many persons as are called out of the world by the preaching of the Word to profess the Faith of Christ ibid. p. 221. I think my actions justifiable in celebrating the Lords Supper at Night as Christ did and admitting none but Baptized persons after profession of Faith ibid. pag. 239. Frequenting Church-meetings he makes to be one way of visible owning God ibid. p. 268. That there were some particular visible Churches in which were no Hypocrites may be true notwithstanding the Parables Mat. 13. 25. or 1 Tim. 3. 15. compared with 2 Tim. 2. 20. p. 284. There is not any likelyhood that a bare dissembled profession should make such an external relation to God and his Church ibid. p. 298. To confine the tearm Heathens onely to them that are not Christians in Name is indeed according to the vulgar speech but beside the Scripture use ibid. p. 261. We do neither in practice nor opinion maintain such impure Churches of ignorant and vicious persons as Mr. Bl. and the Presbyterians commonly do ibid. p. 262. The essence of the Church consists in the association or union of the Members which is given by such transeunt fact as whereby God separates them from others and unites and incorportes them together which I call the Church-call agreeably to the Scripture Rom. 9. 24 25 26. 1 Cor. ☞ 2. 24. which Church-call now is not by any coercive power of Rulers but by the Spirit and preaching the Gospel ibid. p. 320. Nor did I joyn any in Communion till I saw that those that did their duty in being Baptized were rejected and made