1. The whole Worship of God may according to these mens principles be discharged without any Sermon at all and it is manifest it is frequently so at one time or other in most of the Assemblies of England 2. Those their Prayers are also bounded and limited by the 55th Canon of the Constitutions and Canons Ecclesiastical 3. We had alwayes thought that Christ having given gifts unto men did require the use of those gifts at all times when ever persons were called to the performance of that service for which they were designedly given by him by vertue of the fore-mentioned precepts When Christ hath given a gift of Prayer unto his children and charged them to stirr up the gift given them and not to napkin their Talent we had verily thought that when ever they had been called forth to the performance of that duty he did really intend and expect that they should be found in the exercise of the gift given and see as yet no reason to change our apprehensions in this matter Answ. The major Proposition is not in all cases true The resting on the Sabbath day was a positive duty charged by God yet the sacrificing which was an obstruction of that duty called by our Lord Christ Prophaning the Sabbath Matth. 12.5 was Worship of Gods appointment Following of Christ and preaching the Gospel were Worship of Christs appointment and yet they were obstructions to positive duties required to be done to Parents Wives and Children Therefore it is not true unless the thing which is an obstruction be such of its own nature of it self and not by accident and so necessarily and universally such an obstruction But not to insist on this the minor Proposition is many wayes faulty 1. It is supposed that the Common-Prayer Book worship is a different sort of Worship from such as is used by those which exercise the gift of prayer as he terms it which is absurd For then so many several forms of words as are used should be so many several sorts of Worship all expressions that are not immediately inspired should be Will-worship and so preachers several methods and expressions in preaching should be several sorts of Worship This is that which I assert That the same petitions the same Confessions and Thanksgivings for matter are the same prayer and Worship though in various expressions and that the same prayers read out of the Common-prayer Book and the prayers of the preachers framed by themselves and uttered if they ask the same things in other phrases are the same prayers and Worship And they that can joyn with the one and say Amen to them may as lawfully and safely without sin joyn with and say Amen to the other 2. This Authors phrase doth intimate that ability to conceive compose and utter in variety of expressions petitions to God is the gift of prayer and the exercise of it is the exercise of that gift which is false sith the gift of prayer is by the moving of the affections directing the mind exciting faith as the Text alledged by this Author Rom. 8.26 proves the Spirits work being there to acquaint us what we are to pray for and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to over-intercede for us with groans unspoken or as it is read which cannot be uttered And therefore noâ— in the inspiration of words or method or fitting a person with various or unpremeditated expressions Yea those who express not who do not compose their petitions in any order or method as in Ejaculatory prayers such as Nehemiahs prayer was Nehem. 2.4 Hannahs 1 Sam. 1.13 Hezekiahs Isai. 38.14 Those who premeditate before they pray as David did Psal. 19.14 have as truly and perhaps more rightly and do exercise the gift of prayer as those who in never so extemporary manner enlarge themselves in various expressions and petitions It is true the Author of the Discourse concerning the interest of words in Prayer ch 2. tells us The gift and grace of Prayer are two things This he derives from the spirit of adoption That he defines to be an ability of mind to form words expressive of such desires of our hearts as are according to the will of God conjoyned with a faculty of memoâ—y and of expression and elocution which he saith is partly natural partly by industry attainable But the gift of Prayer here by our Authors words pag. 62. is the donation of the Spirit and usually the exercise of it in expressions unpremeditated or conceived in opposition to praying by a book or written set forms kept in the memory is termed praying in the Spirit and so no natural or acquired ability which is to be observed that the ambiguity of expressions may not deceive the unwary Reader Now if this be observed they that pray in a set form and those that read the Common-Prayer may be truly said to pray in the Spirit if their heart goe with their words and to exercise the gift of Prayer if the gift of Prayer be as the Discourse cited doth describe it 3. The gift of Prayer by alleging Ephes. 4 11 should seem by this Author to be accounted a ministerial gift proper to them for so were the gifts mentioned Ephes. 4.11 which if so then it is not common to the Saints nor the exercise of it a positive duty chaâ—ged by Christ to be performed by the Saints except they be Ministers and so it is not lawful for them except they be Ministers to seek or to use the gift of Prayer If they have it by this Authors arguing they are to exercise it as well as Ministers and it is as unlawful for them to pray by a book as for the Ministers they so praying worship in a way not appointed by God and are Idolaters as well as the Ministers and separation is to be from them as well as from Ministers Whereas iâ— the gift of Prayer be partly natural partly acquired then it is lawful for Ministers or other Saints to make use of any lawful means which may acquire that gift such are any that may be a Directory to know what they aâ—e to pray for that may advantage them for remembring composure or elocution conference imitation of others reading meditation self-examination and if the Common-Prayer Book be a help as some conceive it is it may be lawfully used or any others treatises or forms of Prayer for the obtaining of it And if so the Common Prayer Book worship may be so far from being an obstruction to the positive duty of exercising the gift of Prayer that it may further it by acquainting us with many things we should ask for as the Homilies also may be helps for the knowledge of what Doctrine Preachers are to teach their people And then this Authors Argument may be thus retorted That Form may be lawfully used for Worship which may be a means to further any positive duty charged by Christ to be performed by the Saints But such may be the forms of Prayers
Canon of his standing for fear of shedding ought But I deny that kneeling in the very time of receiving was ever in the Church of Rome any Rite of or for adoration of the Sacrament it self or any creature and therefore not Idolatrous I deny not the errour of their minds concerning that they received into their mouths But I deny that they ever intended adoration of the species at that moment of time when they took it in their mouths But then turned themselves to God rather to give him thanks which was not uncomely Of which he gives three reasons 1. Because it was never yet enjoyned by any Pope that they should then kneel 2. In the Mass there is no direction for adoration of the Sacrament when it is received 3. For that it is an incongruous thing in their superstition to adore a thing which is not higher than their polls when they adore it because they cannot be said to humble themselves to that which is lower than they can cast themselves To this last reason nothing is returned by Dr. Ames in his Triplic ch 4. p. 429. and Dallaeus adv lat cult l. 9. c. 13. Id quod adoratur eo à quo adoratur celsius ac sublimius aliquid esse debere insito à natura ipsa sensu omnes mortales confitentur atque consentiunt To which is to be added that kneeling is used according to the Common Prayer Book with Prayer to God and at the receiving of the Wine as well as at the Bread which are not so with the Papists and therefore kneeling is not to be taken as adoration of the Bread as the Papists do And for that which is said that the Lords Supper is to be received kneeling is directly opposite to the practice of the Churches of Christ for several hundred years after Christ to the time of the invention and introduction of the Popish Breaden-god it is denyed by the same Dr. Burges in that and other following Chapters by the Bishop of Rochester Paybody and others about which and the judgment and practice of most of the reformed Churches at this day it is not necessary that I should make inquiry sith if it were so yet it proves nor that the present Ministers of England do oppose the Kingly and Prophetical Office of Christ by their submitting to kneeling at the Lords Supper Sect. 10. Forbidding to marry or eat flesh at certain times are not characters of Apostates as 1 Tim. 4.3 is meant It is added What should I mention the Constitutions and Canons before pointed to wherein 't is forbidden to any to Preach not licensed by the Bishops thereunto to marry or eat flesh at certain times with many more of the like nature all directly contrary to the soveraign edicts of Christ and some of them evident characters of the last dayes Apostates 1 Tim. 4.3 from whom Saints are warned by the Lord to turn aside ver 5. These we have produced carry an undeniable evidence with them that the present Ministers of England do own submit and subscribe to Orders and Ordinances that are contrary to the revelation of Christ and therefore deny his Prophetical and Kingly Office Answ. To that of forbidding to Preach answer is made in the examining this Chapter Sect. 2. Forbidding to marry and commanding to abstain from flesh at certain times upon politick considerations or for the better observing a religious Fast are not characters of the Apostates 1 Tim. 4.3 But may be justified by such passages of Scripture as Jonah 3.7 Joel 2.16 1 Cor. 7.5 Dan. 10.3 Nor do I think the most zealous Separatists but would restrain from Marriage and Flesh the members of their Churches in the times of solemn Fasts or would count it evil that the Magistrate forbids for civil ends abstinence from some kind of food which being the case of the prohibitions of the Civil Laws of England rather than the Canons of the Church which make it not a sin against God to marry or eat flesh then is unjustly made the character of Apostates 1 Tim. 4.3 which is more justly charged on the Monks and Popish Votaries who account it sinful to marry as if it were unchastness and more lawful to use Concubines than Wives for Priests as if they joyned with Pope Siricius terming such persons in the flesh and such as could not please God and place more holiness in eating Fish than Flesh which sort of people are very accurately proved to be there characterized by Mr. Joseph Mede in his Book of the Doctrine of Daemons intituled The Apostasie of the later times That the present Ministers of England are such or that precept which is not 1 Tim. 4.5 2 Tim. 3.5 From such turn aside belongs to them is not proved by this Author nor that they do own submit and subscribe to Orders and Ordinances that are contrary to the revelation of Christ or deny his Prophetical and Kingly Office French Protestants in the Synod of Charenton 1644. chap. 13. art 24. The Church shall not solemnise marriage in the dayes on the which the Lords Supper is administred nor on the dayes of a publick Fast. See this crimination retorted on the Separatists by Paget in his Arrow ch 6. sect 3. p. 155. n. 5. Yet he hath not done with this Argument Sect. 11. No such Headship is owned by the present Ministers as is a denial of Christs Offices To all that hitherto hath been offered in this matter we shall yet add as a further demonstration of the truth we are in the disquisition of Arg. 3. Those that acknowledge another Head over the Church beside Christ deny his Prophetical and Kingly Office but the present Ministers of England do own and acknowledge another Head over the Church beside Christ Therefore If the assertion of another King in England that as the Head thereof hath power of making and giving forth Laws to the free-born Subjects therein be a denial of his Kingly Authority as no doubt it is the major or first Proposition cannot be denied If Christ be the alone King of his Church as such he is its alone Head and Lawgiver If he hath not by any Statute-Law established any other Headship in and over his Church to act in the Holy things of God from and under him besides himself who sees not the assertion of such an Headship carries with it a contempt and denial of his Authority If there be any such Headship of the Institution of Christ let us know when and where it was instituted whether such a Dominion and Soveraignty over the Subjects of his Kingdom with respect to Worship be granted by them to any of the sons of men absolutely or conditionally if the first then must the Church it seems be governed by persons casting off the yoke of Christ trampling upon his royal Commands and Edicts for so it 's possible it may fall out those that aâ—tain this Headship may do as it 's evident many Popes of Rome the great
charged by the Lord as the first step to Apostacy Heb. 10.25 Be you in the practice of this duty and see what spiritual Saint will be offended at you if any should you might have peace therein you doing your duty no just cause of Scandal is given Yet further 5. Consider on which side the Cross lies which the flesh and fleshly interest is most opposite to whether in going or forbearing to goe to hear these men Vsually that is the way of God that hath most of the Cross in it and the flesh is most strugling and contesting against But thus much of the 7th Argument Answ. 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 unless omission may not be said to scandalize which is contrary to Matth. 17.27 No serious and strict search of men can find what lies at the bottom of mens conformity till God discover it It is not fit to insinuate conceits of others which beget evil surmises in us of them true charity believeth all things 1 Cor. 13.7 It is a fruit of malignity to say I am very apt to believe what may beget evil prejudice in me or another towards a Brother But what if there were an embracing a Toleration if granted This would only shew That they did not tye themselves to the present ministry not that then or now they hold it unlawful to hear them nor that their hearing is only to avoid offence but for other reasons conjunct with it which may be lawfully aimed at in the same act Sure it is not evil in doing that which is lawful to arm at our own peace and other outward advantage besides the avoiding of offence If a man were disposed to retaliate it might perhaps be told this Author that perhaps somewhat else lay at the bottom besides his not offending the Lambs of Christ that he did separate heretofore it may be credit preferment power and gain lay that way it may be adherence to a party interest in their affections that I say no more retains him still in this way Yet would he take this ill and why he should do to other what he would not they should do to him I see no cause Christ taught otherwise Matth. 7.1 2 3 4 5 12. But to the question I answer It is their duty to hear the present Ministers while they preach the Gospel or Word of God And though by immediate precept a man is not bound to hear this or that particular Minister of this or that way of Church-government or perswasion but is at liberty to choose as may be all things considered for his conveniency yet if other things concurr he ought to hear such as the providence of God hath placed over him or near his habitation though he be not chosen by himself to be his Pastour which I think may be proved from 1 Thâ—s 5.12 Heb. 13.17 John 10 27 Mark 4.23 How we are to avoid Scandalizing our Brethren is shewed above But it favours of Schism to appropriate the term Brethren to Christians of our perswasion or of our society Who exceed in number holiness spirituality and tenderness is a hard thing to determine Vivorum difficilis est censura Who can tell what measure of these qualifications there is in them that are living Who can point out who are such who not Who can tell what men may prove for all their fair shews How is it possible for this Author or any other to number them compare weigh them in an upright ballance May not those be more carnal yea very hypocrites which he counts spiritual Saints Are not he and all others specially of his way of separation most apt to magifie those who jump with him in his way and to disparage dissenters Are not the sincere Lambs of Christ oftentimes carried away with false shews and partial affections and wrong reports What a Lesbian leaden rule doth this Author then give whose offence is to be avoided rather than anothers Yea the rule is against his scope For if those non-hearers be such holy spiritual persons as he makes them there is the less danger of offending them Yet I dare not grant it they are The experience the world hath had of the Brethren of the Congregational way hath yet given us no such assurance of their surpassing holiness but that they have been many of them caâ—nal and walked as men Have not they even some of the prime leaders of them shewed as much passion pride covetousness self-seeking and other sinister affections as others of different wayes Sure Hildersham Ball Bradshaw Gataker and many other who have opposed the way of Separation of old and of late have given as much proof of their holiness spirituality and tenderness as Johnson Ainsworth Robinson and others in Old or New England or Holland have done Nor do I think any of the Congregational way have exceeded I will not say the martyr'd Bishops in Q. Maries dayes but even late Bishops Vsher Bedel Potter and others of the Prelatical Ministers and Churches in holiness spirituality and tenderness Let the Reader pardon my just indignation at this rotten and stinking course of puffing up his own party and disparaging dissenters which can never tend to clear truth and beget righteous judgements in men but to delude men with specious pretences and â—oment divisions Non est ex personis fides aestimanda sed ex fide persona said Tertullian Truth is not to be measured by the persons but the persons by truth If we must know our duty by this Authors rule we must leave studying the holy Scripture and study men Every weak Christian must take upon him an impossible task to weigh two parties in an upright ballance one offended at hearing the present Ministers and the other for not hearing them and both being conceived godly and sober Christians judge which party is most numerous holy spiritual and tender Nor is the next direction much better It supposeth that they who conform whether Ministers or hâ—arers blame the Separatists that they do not build up in practice in a day of trouble what in a day of liberty they did in their preaching and practice pull down and destroy and thereby cause the enemies of the Lord to blaspheme and that this is the ground of the offence on the one side That thâ—y are disobedient to what they are satisfied and the Conformists Ministers or hearers of them or both once were that God is calling them to have nothing to do with to separate from this generation of men and that this is the ground of the offence on the other side and that the ground of the offence is more just on the side of these later These words are aenigmatical and require an Oâ—dipus to unriddle them However this I conceive is his meaning That the godly and sober Christians have no reason to be offended at him and others of his
often shewed to be so impertinently alleadged against the actions of Protestants which are done in opposition to Popery that it is a wonder that men pretending tenderness of conscience should be so impudent as still to accuse Protestants as receiving the mark of the beast and staying in Babylon even for that for which the holy Martyrs died in opposition to Popery But if it be true which Mr. Paget hath in his Arrow p. 29. Mr. Robinson was not constant to this opinion As for what this Authour saith The Common-prayer-book-worship is proved by him to be false worship it hath been shewed not to be true in the answer to all he saith here Yet were there some superstition in the worship prescribed in the Common Prayer Book it is not sufficient to make the places in which the present Ministers and people meet places or assemblies of false worship every corruption in Gods worship not making the place or assembly to be a place or assembly of false worship as is manifest both in the case of the sin of Hophni 1 Sam. 2.17 of the Corinthians 1 Cor. 11.20 21 22. 14.26 Nor if the places and assemblies were for some corruption yet were it necessary to go out of them except they were idolatrous For so were the going up to Gilgal Bethaven or Bethel forbidden Hos. 4.15 Amos 4.4 to offer sacrifice to the calves set up by Jeroboam which therefore prove not going to a place of false worship to be forbidden except it be idolatrous and to joyn in that worship and therefore the antecedent of this Authours argument is denied if it be meant of false worship that is not idolatrous Gods people were required to go to the temple at Jerusalem after it had been defiled with Idolatry and the Idol removed and even then when corpuptions of buying and selling there and will-worship was in sundry things continued there yet our Lord Christ himself went up to the Temple at Jerusalem The consequence also is denied it being false that we cannot go to hear the present Ministers of England without we go to their places and assemblies of false worship To which I add That this is contrary to our Saviours doctrine John 4.21 22 23. to tie men to worship onely in the place and assembly of the separated Churches and contrary to S. Pauls doctrine 1 Tim. 2.8 to forbid any to worship God in any place and therefore herein this Authour and such separatists as are of his mind are guilty of Judaizing But he goeth on thus Sect. 8. There is ground to expect a blessing in hearing the present Ministers Argument 11. That upon the doing whereof Saints have no promise of a blessing nor any ground to expect it is not lawful for them to do But in the hearing of these men the Saints have no promise of a blessing nor ground to expect it Therefore The major or first proposition will not be denied As for the minor or second proposition That the Saints have no promise of a blessing from God nor ground to expect it in the hearing of the present Ministers of England may many ways be demonstrated If there be any promise of a blessing upon them from God in their so doing let it be produced and we shall willingly confess there is no weight in this argument But this we conceive to be no easie task for any to discharge and that 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 the 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 nor will it be denied by our conforming brethren many of them thaâ— we are of this That the assemblies of England in their present constitution are so far from being the Sion of God his candlestick his garden that they are a very wilderness and that Babel out of which the Lord commands his people to hasten their escape Revel 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. The Lord protesteth that such as refuse to obey his calls to come out of Babylon shall partake of her plagues Revel 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 that are waiting at theâ— doors of their house Though many will not see it yet aâ— sad spirit of withering and visible decaies is to be found upon many that are waiting upon the teachings of the Ministers of this day And we hope the Lord will in mercy cause those that are indeed his to see it that they may remember from whence they have fallen repent do their first works and watch to strengthen the things that remain that are ready to die for God hath not found their works perfect before him Answ. Blessings are of many sorts Any good in general yea any immunity or freedom from evil is a blessing in a large sense But in a strict sense that onely is called a blessing which is the conferring of some special good whether temporal or eternal corporal or spiritual In the former sense the major is true It is not lawful for the Saints to do that which there is no promise of good to them upon doing it nor ground to expect that the person shall not be punished for it But if it be meant of good as of long life to the honouring of parents eternal life to believing on Christ there are many things the Saints have no promise of special good to be conferred on them for doing them nor ground to expect any such blessing but what is common to all men and yet the thing is lawful to be done by them as eating and drinking for their sustenance buying and selling planting building c. common to other men with them and in this strict sense in which this Authour takes it the major is not true Ezekiel Preached lawfully when he was told Israel would not hearken Ezek. 3.2 7. and Jonah when he thought Nineveh would not repent Jonah 4.2 But to wave this exception the minor is not true I assert the Saints have a promise of spiritual blessing by hearing these men while they Preach the Gospel as much as any Preachers in the Congregational Churches Isa. 55.3 Hear and your soul shall live Luke 11.28 Blessed are they that hear the word of God and keep it are promises made to them that hear the
of their converts are the cause thereof by their invectives begetting enmity and prejudice against them in the minds of men May it not be said to themselves Where are the souls that are converted comforted strengthened stablished by your Ministry Were not many if not most in your Churches wrought upon at first by other Preachers And if so may it not be said Ye your selves are the seal of their Ministry in the Lord nevertheless though God onely can tell exactly and fully what is the fruit of any mens Ministry yet I hope there are that can testifie their receiving good by the Ministry of some of the present Ministers and that however it be by reason of the many stumbling-blocks cast in the way God will yet have mercy on the people of England and give them hearts to receive the truth Preached to them in the love of it Sure this Authour should rather pray it may be so and encourage the Ministers to do the work of the Lord more faithfully and not weaken their hands by drawing their auditors from them As for that which he saith of the decaies of the auditors of the Ministers I joyn with him but add withall That so far as mine acquaintance or intelligence reacheth there is too great and sensible a decay of the spirit of love power and of a sound mind in the Congregational Churches of old and new England and that a spirit of bitterness consoriousness misreporting mistaking dissenters words and actions unrghteousness unpeaceableness is too abundant in them that I say nothing of their proneness to embrace Antinomianism Quakerism and other dangerous errours Iliacos intra muros peccatur extra The Lord pardon our evils and heal our breaches Yet there is one more Argument to be answered Sect. 9. Hearing the present Ministers is no step to Apostacy Argument 12. 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 The major Proposition will readily be granted by all The beginnings of great evils are certainly to be â—esisted Apostacy is one of the greatest evils in the world The minor or second proposition Viz. That the hearing of the present Ministers is one step to Apostacy is evident 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 called to the office of the Ministry by the Saints are rightfull Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in the hearing the present Ministers for we suppose 't will not be asserted by those with whom we have to do that there can be a true Ministery in a false Church or that false Ministers may be heard and yet the present Ministers are Ministers in and of the national Church of England and were never solemnly deputed to that office of the suffrage of the Lords people 2ly Nor can it be done without the neglect of that duty which with others is eminently of the appointment of the Lord to secure from Apostacy instanc'd in by the Author to the Hebrews Hebr. 10.25 Not forsaking the assembling of your selves together as the manner of some is but exhorting one another and so much the more as you see the day approaching in which the duty of Saints assembling themselves together as a body distinct from the world and it's assemblies â—s also their frequent and as often as may be exhorting one another as a medium to secure them by the blessing of the Lord thereupon from a spirit of degeneracy and Apostacy from God is clearly asserted whence it undeniably follows that the hearing of the present Ministers of England being inconsistent with the constant and diligent use of the means prescribed for the preservation of the Saints in the way of God for whilst they are attending upon their teachings they cannot assemble themselves according to the prescription of God in the forementioned Scripture is at least one step to the dreadfull sin of Apostacy from God and therefore it is utterly unlawful for Saints so to do And thus far of the Twelfth Argument for the proof of the assertion under our maintenance viz. That 't is not lawful for Saints to hear the present Ministers of England to which many others might be added but we doubt not to the truly tender and humble enquiring Christian what hath been offered will be abundantly sufficient to satisfie his Conscience in the present enquiry Answ. If by Apostasie be meant Apostatie from the living God and the Christian faith the major is granted and the minor is denied nor is there any thing tending to a shew of proof of it produced for it and if it should be meant of such Apostasie the thing is so notoriously false the hearers of such Ministers as â—e now Ministers in England having been as constant in the profession and practice of Christianity both against Popery and other ungodliness in times of persecution by Papists and at other times as other Christians in other ages that this Author would be hissed at as one extremely impudent in asserting so palpable an untruth But I conceive by his proof of the minor he means by Apostasie the relinquishing of the Congregational principles and practise Concerning which I conceive the major may be denyed it being not unlawfull but a necessary duty to depart from some of their principles and practises I mean such as are for separation in communion from dissenting Christians Yet I do not think but the Conscience may well acquiesce in the hearing of the present Ministers as teaching truth without relinquishment of the two principles owned by them as received from God I think if they will weigh what is here written they may find if not the congregational principles yet separation inferred from them to be an errour and to beget nothing but Superstition in their minds and sinfull uncharitable division in their practise Nor do I think it necessary that they which still adhere to that way of Communion need neglect the duty of meeting and exhorting one another according to Hebr. 10.25 the mistake of which is shewed in the answer to this chapter Sect. 2. They that hear the present Ministers some hours may hear other Ministers at other hours they that at one time hear them may at another time exhort one another Heretofore persons of Congregational Principles could hear in Parochial Assemblies Parochial Ministers why they may not do so still I understand not were it not that opinions of separation animated them to division and faction which the Lord amend and make them diligent to provoke one another to love and to good works I have now answered the Jury of Twelve Arguments which I have found brutum fulmen as the shooting off Ordinances without a bullet
warranted and engaged to attend upon it The greater hopes we have of their goodness the more are all that love the Lord Jesus bound to encourage them in this way as being the the true way of Christ and to relinquish them and separate from them for this cause is very sinfull sith it is to separate from them for doing their duty To hold them as excommunicate to reprove to urge them to repentance not to receive them to conceive of them as brethren walking disorderly is uncharitableness and injustice That the incestuous person was a good man before he repented cannot be well conceived sith he committed such a sin as was not named among the Gentiles it was the sin of the Corinthians that they were puffed up and had not rather mourned that he that had done that deed might be taken away from among them it is no sin that the Saints do not mourn that the present Ministers who are confessedly good men may be taken away from among them it is their great sin if they do not bless God for them and pray for their establishment and good success in their Ministry That the Ministry is devised by any other than God is not shewed they that talk and write ignorantly not ever reading the book of Ordination which shews what their Ministry is make invectives against them and wildly wander from them upon false suggestions often to their perdition That to hear them is not to partake with them in sin is shewed in answer to this Authors 8 th argument chap. 8 th That their Ministry is usurped is not proved if it were it might be a true Ministry which if it be though it were usurped it is not the sin but may be the duty of him that exerciseth it It follows Sect. 11. The example of the learned godly Nonconformists is some inducement to hear the present Ministers Object 7. But many learned and good men and such as in Conscience could not conform to the Ceremonies of the Church of England have in dayes past and do now hear the present Ministers thereof To which we answer 1. That the greatest Scholars and most accomplished for humane wisdom parts yea visible holiness have not been alwayes on the Lords side following him in paths of his own appointment but many times have been found the greatest persecutors and opposers of Christ the most stupendiously ignorant of the will of God in respect of the truth and work of their generation of any persons in the world witness the Scribes and Pharisees the learned Rabbies and profound Doctors of that day with what virulency did they oppose Christ and the doctrine of the Gospel preached by him 2. That persons of as great holiness and renown for learning and all manner of accomplishments as learned Ainsworth Cotton c. have been and are of the same apprehension with us in this matter not to mention the reformed Churches who generally renounce the Ministry of the Church of England not admitting any by vertue of it to the charge of Souls as they speak But 3. To the Law and to the Testimony Isa. 8.20 if they speak not according to this rule though Angels for knowledge and holiness they are not to be received or heeded one word from the Lord is of more weight to hearts made truly tender than the example of an hundred professors can be 't is possible these may err be yea and nay but so cannot the truth of God which is alwayes the same and will abide so for ever 4. The Apostle hath long since determined this case 1 Cor. 11.1 Be ye followers of me as I am of Christ so far as Saints follow Christ I may and ought to follow them but no further so that the learning parts or holiness of any that attend upon the present Ministers of England is no warrant for me so to do nor will ever be a satisfactory answer to that enquiry who hath required these things at your hands I reply It is not denied that the most learned and zealous of the law such as St. Paul among the Jews the most excellent Moralists among the Gentiles have been great enemies to the Gospel afore their calling to the faith of Christ but the objection is of learned and good men among Christians who are never found the greatest persecutors and opposers of Christ. Possibly it may fall out yea and it hath fallen out that among Christians the greatest Scholars and most acâ—ompâ—â—shed for humane parts wisdoms yea for visible holiness have not been alwayes on the Lords side following him in paths of his own appointment but have been stupendiously ignorant of the will of God in respect of the truth and work of their generation I think â—ardinal Caietan was one of the greatest Scholars of his time yet saw not what Luther saw about justification by faith and Luther though he did much in that point yet saw not so much as Calvin in the point of the reâ—l presence in the Eucharist and therefore like well the 3 d. and 4 â—h answer here that we should adhere only to the Law and to the Testimony and be followers of the learned as they are of Christ. Yet I conceive that it is a wicked course which is taken by some so to disparage learning as if it were of no necessity Universities as of no use but rather Seminaries of ungodliness to say that men that have humane learning are the unlearned and unstable which do wrest the Scriptures 2 Pet. 3.16 as How the Cobler a much followed Preacher a great while ago in London vented in print that learned Scholars do make the Scriptures as a nose of wax are but Juglers and deceivers which are too too often insinuated into the minds of well meaning but weak minds whereby they are more addicted to such as How Tillinghast and other popular Orators and their injudicious discourses if stuffed with fained words and earnest affections then to the most solid proofs of the most learned whose interpretations of Scripture and handling of Controversies have cleared the truth and restored purity of Doctrine to the great benefit of the Church of God which these people understand not But it hapneth according to the saying Scientia nâ—minem habâ—â— inimicum nisi ignorantem And sure though I would have no Christian enslave his judgement to any man it were that Anthropolatria or sin of glorying in men forbidden 1 Cor. 3.21 against which I printed a little treatise in the the year 1645 foreseeing it would be the means of dividing Christians into parties nor would I have that which is propounded by men of none or lesser learning rejected because it is from them one Paphâ—utius may see that truth which a whole Council though such as the first Nâ—cene without him did not discern it was an evil spirit in Matthaeus Langius that made him disdain to be taught by Luther as is related in the History of thâ— Council of â—rent God doth out of the
not against any Ordinance of Jesus Christ yet we are afraid that those poor Souls that know not how to spend the Lords day without hearing do too much Idolize that Ordinance of God and never knew what it was to spend that day with him 2. You need not sit at home if you are enquiring after God and communion with his people you may soon hear of some one or other of the Assemblies of the Saints whither you may repair to wait upon the Lord with them 3. But thirdly were it or should it be otherwise yet better be idle than do worse better do nothing than sin against God encourage others in their evil deeds pollute and wound thy own Soul grieve the Saints stumble and harden the wicked and cause them to blaspheme his Name Sanctuary and such as dwell therein But 4. There is no necessity of being idle if thou knowest not where to hear on that day hast thou no work to do save that 1. Art sure that God and Christ and Eternal Glory are thy portion and inheritance Thou walkest in the light of assurance or thou dost not If thou dost is one day in seven too much to spend in the solemn admiration of grace that ever so vile a creature as thou should be accounted worthy of such unexpressible kindness and glory What O what will Eternity be then If thou dost not are not these worthy of thy utmost diligence to get assurance of What stand idle and an interest in God Christ and Eternal Glory to make sure of 2. Art thou sufficiently acquainted with thine own heart Dost know so much of thy self as thou needest to know Or judgest thou this to be a work that requires not thy utmost diligence and attendance 3. Hast thou no sin to be mortified no want to be supplyed no grace to be quickned and strengthned in thee 4 Hast thou as much communion with God as thou desirest Hast heard as often from him by the teaâ—hings of the Spirit the incomparably and infinitely best teacher as thou dost wish Or dost think that God will not manifest himself to and teach in a corner a poor Soul that 's there waiting for him alone because there be no Assemblies of Saints he knows of to whom he might joyn himself and he dares not have Communion with Adulterers If thou have not fellowship with God thou desirest and teachings from him as who hath stir up thy self to lay hold on God groan and cry after him till he hath brought thee into his chambers and afforded thee richer displayes of his glory 5. Art thou altogether ready trimmed without more ado for the coming and Kingdom of Christ Jesus what should I mention those important duties of reading the Scriptures meditation on them c. hast thou all this to do and much more that might be added and yet nothing to do on the Lords day set about these things in good earnest and when thou livest in the light of assurance without the least doubt or clouding when thou art sufficiently acquainted with thine own heart the will and Scriptures of the Lord when thou hast as much communion with God in retirement as thou desirest and teachings from his Spirit when thou hast no sin to be mortified nor grace to be quickened and strengthened when thou art quite ready for the day of Christ and needest no further fittings we shall consider what may be further said to this Objection but till then it cannot be pleaded when souls have all this work to do that they must sit at home idle if they go not to hear the Preachers of this day But thus far of the Objections that are by some made against the assertion of the unlawfulness of attending upon the present Ministers of England which are all of any moment we have yet met with what of weight is in them must be left to the judgement of the Christian Reader to determine We shall add no more but this that we have spoken our judgement and conscience herein as in sincerity in the sight of God with what meekness Christian tenderness and fear of giving any just offence to the truly conscientious he knows The sole of our aim in the whole is That Christ may be glorified in the recovery of any poor lamb that is turned aside to the flocks of the companions in this cloudy and dark day that others that have hitherto kept themselves from Idols might be further established in the will of God and strengthened to follow Christ in his temptations that they may inherit that kingdom and glory prepared for them before the foundation of the world May we but in the least contribute by Divine blessing hereunto whatever becomes of these papers or however they be by others accounted of we have our end and shall rest satisfied I reply this objection I find made not onely by some of the common sort of professors but also particulaly by Mr. Crofton and made by him as an argument wherefore he did and ought to joyn in hearing and praying in publick on the Lords day notwithstanding the defects in the ministerial mode and method of the publick Ministers the worship of God substantially existing in matter and essential form in their Ministration and the Lords day being to be observed in publick as well as private where and when the Ordinances cannot be enjoyed in a purer manner His second in the book intituled Jerubbaal justified doth reduce his plea to this Syllogism Communion with the Church visible in Gods solemn publick worship is an essential part of the sanctification of the Sabbath and indispensable duty But communion with the English Church in the worship by her celebrated is communion with the Church visible in Gods solemn worship Ergo Communion with the English Church having no opportunity with any other in the worship of her celebrated is to me an essential part of the sanctification of the Sabbath and indispensable duty This Syllogism is defended in that Book to which I refer the Reader and consider the objection as here it is urged and answered The objection proceeds upon suppositions of the Separatists or Independents in the number of whom he is to be accounted as appears by his wordes in this Chapter in answer to the 7th objection where he saith Learned Ainsworth Cotton c. have been and are of the same apprehension with us in this matter Now in Mr. Cottons way of the Churches of Christ in New England it is put into the definition of a visible Church that they are a number that may meet every Lords day for all Ordinances and in the Declaration of the Elders and Messengers of the Congregational Churches at the Savoy Oct. 12. 1658. ch 22. art 8. The Sabbath is then kept holy to the Lord when men are taken up the whole time in the publick and private exercises of his worship and in the duties of necessity and mercy Among these art 5. The reading of the Scriptures preaching and
the Nations of the World to be a People near to him his peculiar Treasure above them all Statutes and Ordinances to walk by both with relation to Civils and Ecclesiasticks which they were indispensably bound to conform to without adding to or detracting therefrom That the management of all their affairs was singly to be bottomed upon and conform to these Statutes and Judgments is very frequently asserted in Scripture Exod. 21.1 Lev. 18.4 19.37 20.22 25.18 26.15 43. Deut. 4.1 5 8. 5.1 7.11 11.1 32. 12.1 26.16 30.16 1 Chron. 16.12 28.7 Psal. 89.30 Ezek. 5.6 36.27 Dan 9.5 Answ. It is granted that the Lord gave unto the people of the Jews Statutes and Ordinances to walk by both with relation to Civils and Ecclesiasticks or as usually they speak Ceremonials and that they were bound to conform to them and so much the Texts alledged do prove But that they were bound indispensably to conform to these Statutes without adding to or detracting therefrom and that the management of all their affairs was singly to be bottomed upon and conform to these Statutes and Judgments is not asserted in those Scriptures there being not one of them that saith that they were bound indispensably to conform to them Our Lord hath determined to the contrary in justifying his Disciples plucking the ears of Corn on the Sabbath Davids eating the shew bread and entring into the house of God and confirming his determination by the words of the Prophet Hosea 6.6 in his dissertation against the Pharisees Mat. 12.3 7. in which there was a dispensation with and detraction from the Laws of the Sabbath and the Shew-bread about Ecclesiasticks for a time in some Case And for addition to Laws Ecclesiastical the assemblies keeping other seven dayes besides those prescribed in the Law of the Passover 2 Chro. 30.23 and to civils that ordinance of David 1 Sam. 30.25 Shew that in both some additions might be by the Prince Captain or private persons to both sorts of Lawes with Divine approbation And that the management of all the affairs of the people of Israel both civil and ecclesiastical was not singly to be bottom'd upon and conform to those statutes and judgments but that in both sorts of affairs humane prudence and the Rulers Authority might order many things may be cleared from sundry instances of David Jehoshaphat Hezekiah and others which there will be occasion more fully to discusse in examining the allegations brought by this Author to prove the major of his first argument Ch. 1. of this treatise Sect. 7. The election or ordination of Levites is no rule for election or ordination of Ministers now Secondly saith he that persons were appointed by the Lord to be chosen by the Congregation for the publick administration of ordinances and worship cannot be denied Thus were the Levites Exod. 13.2 12 13. and 22.29 Numb 3.12 called therefore the Wave-offering of the Children of Israel Numb 8.9 10 11. because given up by them to the Lord as their offering by solemn ordination and imposition of hands Answer it is true that the Levites were wholly given unto God from among the Children of Israel to do the service of the Congregation but it is not true that they were appointed by the Lord to be chosen by the Congregation God saith Numb 8.16 in stead of the first-born of all the Children of Israel have I taken them to mee And upon what occasion God took the Levites in stead of the first born is to be seen in Exod. 32.26 29. Deut. 33.9 Saith Ainsworth annot on Numb 3.12 So that here appears no choice of the Congregation so as that it was left to them to take or to leave those It is true also that Numb 8.9 it is said that Moses shall bring the Levites before the Tabernacle of the Congregation it was therefore his business to present them and that he should gather the whole assembly of the Children of Israel together and that he should bring the Levites before the Lord and the Children of Israel that is some of the chief of them as the first born in the name of the rest shall lay or impose hands on the Levites saith Ainsworth annot on Numb 8.10 And then it follows v. 11. Aaron shall offer or wave the Levites before the Lord for an offering or wave-offering of the Children of Israel that they may execute the service of the Lord. And then Aaron was to make an atonement for the Levites and Moses should set the Levites before Aaron and before his Sons and offer them for an offering unto the Lord and that he should separate the Levites from among the Children of Israel and the Levites should then be Gods v. 13 14. The reason of the laying on of the hands of the Children of Israel upon the Levites was to signifie their obedient yielding them to God in their stead to do the service of the Children of Israel in the Tabernacle of the Congregation and to make an atonement for the Children of Israel that there might be no plague among the Children of Israel when the Children of Israel came nigh unto the Sanctuary v. 19. But these were not the Priests they were distinct from the Levites to wit Aaron and his Sons who were called of God Heb. 5.4 without the Prophets laying on of hands Now it was the Priests office to do that work in which was the worship of God to wit the offering Sacrifice sprinkling the blood and such other duties the Levites were imployed to do other services as the bearing of the utesils and such like in respect of which they were to attend on the Priests Deut. 10.8 therefore it is said by God v. 19. I have given the Levites as a gift to Aaron and his Sons So that the choice was Gods the presenting Moses his act the yielding them by imposition of hands signifying their offering them to God in stead of themselves was the act of the first-born the wave offering and cleansing them Aarons act which may more truly be called their solemn ordination than the imposition of hands by the first-born But were it true that in this act of imposing their hands there was election and ordination this waâ— not a successive election or ordination as is when one dies and another is chosen and ordained in his room as oft as there is such vacancy when one Minister dies and another comes in his stead For this election or ordination if it may be so called was but once and of the whole company together and so is no pattern for election or ordination of Elders successively by a particular Congregation or the major part of them Sect. 8. The Texts enjoyning the observation of things appointed prove not that some things undetermined might not in Gods worship be ordered by men Thirdly saith he that persons thus invested into the office of Priesthood were not left to the liberty of their own
they that persecuted them for so doing may expect the like judgments of God to fall on them as fell on the Jewes But if it be otherwise and the things inveighed against be not such as they make them and their bearing testimony be such as tends to infringe the publique peace but not to rectify any thing they are guilty of calumny and their practice not to be judged to proceed from holy zeale but evil passion Sect. 11. The conformist not chargeable as the false Prophets of the Jewes Sixthly saith he that they had all along their corruption in worship and degeneracy from the worship of God false Prophets who ran before they were sent prophesying smooth things to them in the name of the Lord seeing Lying vanities for them according to the desires of the hearts of them and their Rulers who were therefore in great esteem amongst them Isa. 9.15 and 28.7 Jer. 6.13 and 23.11 28. and 28.10 Hos. 9 8 Jer. 2.8 26. and 5.31 and 14.14 and 23.13 21. Ezek. 13.2 and 22.25 28. Mic. 3.5 6 7. Zeph. 3.4 2 Pet. 2.1 Answer All this is granted and if any of the Preachers in England prophesie lies in Gods name or bring in damnable heresies denying the Lord that bought them or are such as those whom the Texts alledged describe let them be branded as false Prophets But if they teach the fundamentals of Christian Religion truly and in respect of the substance of worship use no other than God hath appointed though they may in some points remote from the foundation erre and use some things in and about the worship of God which should not be yet do not overthrow the worship of God in substantials then are they false accusers who accuse them as if they were such as those Texts of Scripture alledged do describe Sâ—ct 12. Invectives against teachers and worship now may be from another spirit than that of the Prophets Seventhly saith he that in the height of their Apostacy God left not himself without a witness having one or other extraordinarily raised up and spirited by him to testify for his name and glory against all their abominations and self-invented worship reserving also a remnant unto himself that were not carried away with the Spirit of whoredoms and delusions 1 Kings 19.14 18. 2 Kings 17.13 Romans 11.3 4. Jer. 18.11 and 25.5 and 35.15 Answer That self invented worship was bowing the Knee to Baal 1 Kings 19.18 Rom. 11.3 4. serving Idols 2 Kings 17.12 burning Incense to vanity Jer. 18.15 going after other Gods to serve them and worship them Jer. 25.6 and 35.15 If there be found any such self-invented worship in the Church of England it will do well to testifie against it But if there be not such abominations and self-invented worship these texts will not justify Persons who have no other than ordinary calling to testify against them much less to censure them as whoredoms and delusions and they that practice them as carried away with the spirit of whoredoms and delusions And though persons may imagine they imitate Elijah are extraordinarily raised up and spirited by God and that they testify for Gods name and Glory when they call the Common-prayer Book an Idol the Ministers that conform Baals Priests the Communion the Mass with such like Billingsgate Rhetorick yet it is not unlikely but that it may be truly verified of such which our Lord Christ said to James and John when they would have fire commanded to come down from Heaven and consume the Samaritans even as Elias did ye know not what manner of Spirit ye are of and that it may be bitter and not holy zeal which moves them and their language judged by God not just reproof but unjust reviling Sect. 13. The forsaking of false Prophets and worship among the Jewes is no justification of separation from the present teachers and worship Eighthly saith he that it was the sin of that People to hearken unto the teachings of such as were not sent by the Lord though they pretended never so much to be sent by him and the unquestionable duty of the Lords preserving Remnant to separate from them as also from all the false devised worship of that day though commended by their Kings and Rulers 2 Kings 17.21 22. Hos. 5.11 The former is evident such Prophets were to be cut off from the middest of them Deut. 18.20 and they are expressely forbidden to hear them Deut. 13.3 Jer. 27.6 16. so is the latter their devised worship being a breach upon the soveraign Authority of God must needs be a grievous sin as the names of Adultery Whoredom Idolatry Fornication by which the Spirit of the Lord doth frequently set it forth abundantly demonstrates Psal. 73.27 Isai. 57.3.8 Jer. 9.2 EZek. 23.45 Hos. 3.7 and 7.3 Lev. 20.5 Jer. 13.27 Ezek. 16 17.20.30 Hos. 1.2 Rev. 14.8 and 18.9.19 20. which without controversie the people of God were to separate from and have no communion with any in upon what pretence soever which is solemnly charged upon them as their duty in the Scripture Hos. 4.15 Amos 5.5 Prov. 4.14 and 5.8 Cant. 4.8 Answer None are said in those Texts or any other I meet with not to be sent by the Lord who delivered the truth of God but they only in those places are denied to be sent by God who delivered falsehoods and such falsehoods as were inciting to Idolatry or contradictions to the messages of the true Prophets and such were not to be heard though they should be commâ—nded by Kings and Rulers who ought to cut them off when they spake in Gods name a word which he had not commanded them to speak or did speak in the name of other Gods Deut. 18.20 And if they sought to turn them from the Lord to serve other Gods they were not only not to hearken to them but also if they were never so near to them they should not spare them but kill them Deut. 13.9 which I presume he will not say of the present ministers of England and therefore me thinks he should have left out these allegations if he had well bethought himself how unfit they were to his present designe That devised worship which is termed Adultery Whoredom Idolatry Fornication is Levit. 20.5 Committing whoredom with Molech Psal. 73.27 being farre from God going a whoring from him Isaia 57.5 inflaming themselves with Idols under every green Tree slaying the Children in the Valleys under the Clefts of the Rocks Jerem. 9.2 treachery Jer. 13.27 abominations on the hill in the fields Ezek. 16.17 making to her self images of men to commit Whoredom with them v. 20. Sacrificing their Sons and Daughters to them to be devoured Ezek. 23.37 Committing Adultery with Idols Hos. 1.2 departing from the Lord Revel 14.8 and 18.9 such fornication as Babylon made all Nations even Kings of the earth to commit and from such it is without controversie the people of God were to separate and have no communion with any in upon any
designed by his Son and his Apostles the several Officers and Offices his Wisdom thought sufficient for the management of the affairs of his House that is his Church as they are such First Christ Jesus called his twelve Disciples together and gave them power and authority over all Devils and to cure Diseases and he sent them to preach the Kingdom of God and to heal the sick Luke 9.1 2. After he appointed other seventy also and sent them two and two before his face into every City and place whither he himself would come and these were confined to the lost sheep of the house of Israel Mat. 10.6 To whom he saith only he was sent Mat. 15.24 St. Peter having confessed him Christ tells him Mat. 16.18 Thou art Peter and upon this rock will I build my Church which by reason of the repeating of his Name and alluding to it and thereby minding him of it is justly to be thought to imply a promise of a special use of him in the building of his Church not barely as that particular man but as a foundation of it by his Preaching as other Apostles are called Foundations Eph. 2.20 in respect of their Doctrine wherein St. Peter had some work before the other in his Preaching Acts 2. and 3. and 10. And therefore Christ promiseth to give him the Keys of the Kingdom of Heaven Mat. 16.19 So as by his preaching to open the Kingdom of Heaven first to the Jews and then to the Gentiles when Cornelius was admitted into the Kingdom of Heaven and therefore Act. 15.7 he speaks of it as his preheminence that God made choice among the Disciples that the Gentiles by his mouth should hear the Word of the Gospel and believe he imploying that key of knowledge which the Lawyers had taken away who entered not themselves into the Kingdom of God and them that were entering in they hindered Luke 11.52 To him our Lord Christ assures Mat. 16.19 Whatsoever thou shalt bind on Earth shall be bound in Heaven and whatsoever thou shalt loose on Earth shall be loosed in Heaven Which Phrase seems by the expressions Mat. 23.4 Rev 2.24 to import that what he should command to be done should be in Heaven ratified as commanded by God as it was Acts 2.38 Acts 3.19 20. Acts 10.48 and what he should untie that is free men from the obligation of that should be untied in Heaven that is God would not require the observation of it which was performed Acts 11.3 14 17 18. Acts 15.10 Which promises though personal to St. Peter and in respect of the first work peculiar to him neither imparted to any other Apostle nor derived from him to any successour yet this last promise was after made to the rest of the Apostles Mat. 18.18 and performed when St. Peter with them decreed about Circumcision Acts 15.24 and the Holy Ghost established it v. 28. Afterwards our Lord Christ being risen from the dead finds his Disciples assembled for fear of the Jews Thomas being absent and saith Peace be unto you as the Father hath sent me even so send I you And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost Whose soever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained John 20.19 21 22 23. The words of salutation of mission the breathing on them and imparting the Holy Ghost to them do import that the remission and retaining of sins there promised was a peculiar power given to them on whom he thus breathed though also communicated after to other Apostles who were in like manner sent and received the Holy Ghost as they did Which remission of sins was accomplished when by their preaching persons repented and were Baptized in the name of Jesus Christ for remission of sins Acts 2.39 41. When Aeneas was cured by St Peter Acts 9.33 For healing is by remission of sins Mat. 9.6 James 5.15 John 5.14 Or by taking off the sentence of delivering to Satan by which the Apostles had power to retain sins as appears by that speech of St. Paul 1 Tim. 1.20 That he had delivered Hymenaeus and Alexander unto Satan that they might be instructed or corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as either to be afraid or disabled from blaspheming any more as they had done when Satan should chastise them with bodily punishment St. Paul also had determined by his Spirit with the power of our Lord Jesus Christ in the name of our Lord Jesus Christ. When the Christians were gathered together that they might be witnesses to deliver him that had his Fathers Wife unto Satan for the destruction of the Flesh that is the wasting of his body that the Spirit or Soul being sensible of his sin and humbled for it might be saved in the day of the Lord Jesus 1 Cor. 5.3 4 5. Which had been his comming to them with a Rod 1 Cor. 4.21 and the retaining his sin had not his after-sorrow caused S. Paul to forgive him in the person of Christ 2 Cor. 2.10 which was the remitting of sin confirmed in Heaven Other instances there are of the retaining of sins by Apostolical power when St. Paul smote Elymas the sorcerer with blindness Acts 13.11 and St. Peter inflicted death upon Ananias and his wife Sapphira for lying to the Holy Ghost and keeping back part of the price of the Land which they had sold Acts 5.3 5 10. After this mission commission and breathing of Christ on the disciples to reestablish St. Peter after his fall Christ injoynes him to feed his Lambs and his Sheep thrice charging him that he might shew his love to him whom he had thrice denied whereby he doth not make him universal Bishop or Monarch of the whole visible Church as Romanists impiously pervert the Text but requires of him diligence in testimony of his love to him by doing that work which is expressed in words which signifie teaching one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not ruling and that Ministry which is common to other Bishops Acts 20.28 and Elders among whom St. Peter termes himself a fellow Elder and Christ the chief Shepherd 1 Peter 5.1 2 4. But then Christ did most design the Officers and Offices he thought requisite for the management of the affairs of his house when being to ascend into Heaven not long after in a mountain of Galilee Jesus spake to them saying all power is given unto me in Heaven and in Earth go ye therefore and teach all Nations or rather Disciple or make Disciples all Nations or of or in all Nations not the Jewes only as formerly Mark 16.15 Go ye into all the World and preach the Gospel to every creature or to all the creation Baptizing them thus discipled Mark 16.16 He that believeth and is Baptized shall be saved into the name of the the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever
the often severely punishes he children of men for now in order hereunto it 's necessary that in all our approaches to God we see to the institution of the Lord both in respect of the matter and manner of worship that it be according to Divine prescript else we cannot sanctâ—fy the name of God therein nor glorify him before the people Answer This is yielded that wherein God hath prescribed it is necessary we see to the institution of the Lord both in respect of the matter and manner of worship even to determined particularities but in those things which are not determined by God yet it is requisite they should be some way determined by our selves or others we and they are not so limited but that keeping to general rules there may be liberty of variation and there may be too anxious care tending to beget unnecessary scruples perplexities divisions and censurings even in and of Saints which experience hath too much proved to cause fluctuations in mens minds and inconstancy in their practice and to produce a brood of Seekers Quakers Ranters and prophane Atheists For which reason it is very advisable that persons of good meaning but weak judgments did less busie themselves in questioning such undetermined particularities in Gods worship and were received but not to doubtfull disputations Rom 14.1 and did satisfy themselves in such things by preferring the judgment of their faithful learned wise and holy Teachers and Rulers before their own when their own capacity is insufficient to settle their Consciences He proceeds thus Hearing as was said and shall beyond contradictions in its proper place be evinced is part of instituted worship it therefore more nearly concerns Saints than many are aware of to have their consciences resolved from the Scriptures of God in the matter under enquiry whether it be lawful for the Saints to hear the present Ministers of England 'T is the negative which we have received under our maintenance because we are satisfied Christ hath so to the proof whereof we now address our selves Answer Of hearing how it is a part of instituted worship somewhat hath been said in the answer to the preface Sect. 1.2.3 what more is to be added will come in it 's proper place I grant that it concerns Saints to have their consciences resolved from the Scriptures of God in the matter under enquiry and do therefore joyn issue with this Author and whereas he denies it lawfull for the Saints to hear the present Ministers of England meaning in their teaching of the Doctrins of faith and holiness according to that which is authorized in the Church of England I affirm it and address my self to the examination of this Authors arguments Sect. 2. There is warrant in Scripture to hear the present Ministers of England Argument 1. Is thus That which there is no warrant for in the Scripture being part of instituted worship is not lawful for the Saints to practise but there is no warrant in the Scripture for hearing the present Ministers of England and hearing is part of instituted worship Therefore Answer The term warrant being a Law term notes not only an injunction requiring that a thing be done but also an allowance or permission of a thing to be done with impunity or without blame and either way the thing warranted is lawfull Instituted worship as is before shewed is either moral or meerly positive and ceremonial Parts of instituted worship may be either subjective if instituted worship be conceived as totum universale an universal whole and so hearing of the present Ministers of England may be conceived either as one sort of instituted worship or one individual of that sort or parts of instituted worship may be integrant if instituted worship be conceived as an integral whole I do not deprehend hearing of the present Ministers of England is to be conceived as an integral part of instituted worship sith it is one act which without any other act is worship or parts of instituted worship may be essential or accidental instituted worship being conceived as an essential or accidental whole Those are parts essential of instituted worship without which it is not or is not rightly called instituted worship those are accidental parts which may be present or absent and yet the Worship be or rightly be so called These things being premised for answer to this Argument I lay down these Propositions 1. Every sort or kind of Instituted Worship of God hath warrant in the Scripture by precept of command if it be lawful 2. Those things which are determined by God â—n any part or sort of Instituted Worship of God are to be counted Essential parts so as that the omission or alteration of them or any of them makes the Worship not to be or to be rightly so called Worship of God 3. Those things which are in this sense Essential parts must have warrant in Scripture by precept express or by just consequence 4. Accidental parts or adjuncts of Instituted Worship undetermined are lawful if they have warrant in Scripture by permission so as that they are not contrary to any precept or rule in Scripture about such Worship 5. Hearing of the Word of God is a sort or part of Gods Instituted Worship 6. It is essential to it that we hear it as Gods Word with honest and good hearts with attention and reverence as being determined by Gods command 7. It is but accidental as being undetermined by God that we hear it from this or that person and therefore needs not warrant in Scripture by command to make it lawful 8. The hearing of the present Ministers of England Preaching the Word of God hath warrant in Scripture by permission as being not contrary to any precept or rule in Scripture about such Worship Searching and reading the Scriptures as the Word of God is a part or sort of Instituted Worship and accordingly hearing it read When God commanded the Levites to read the Law and all Israel to hear it at the end of every seven years in the solemnity of the year of release in the Feast of Tabernacles Deut. 31.9 10 11 12 13. The reading by such persons and hearing at that time was an essential part of Worship but Shaphans reading before Josiah 2 Chron. 34.18 and his hearing of it then was a part of Instituted Worship accidental because not determined by Command but ordered by Providence and yet warrantable by Permission Gods command being not exclusive so as to forbid any other but Levites to read it or the Israelites to hear it read by others at other times there being general Precepts requiring all to hear the Word of God at all times Deut. 5.1 and even the light of Nature dictating this That a message from God is to be heard whoever brings it of which the King of Moab was sensible Judg. 3.20 and the King of Niniveh Jonah 3 6. In like manner when Christ tells the seventy Disciples Luke 10.16 He that heareth
them receiving the Sacraments from them or breaking Bread in the Lords Supper with them or submitting to them or joyning in Ecclesiastical Discipline with them which is in effect to make an utter separation from them as no members of a Christian Church Now this assertion shews not a dram of Christian Love but very much antipathy in him who denies not p. 93. but that there are some amongst the present Preachers of this day that are good men and methinks he should tremble to exclude such from Gospel Communion here from whose Company he would be loath to be excluded hereafter But he doth not insanire sine ratione He implies in his first reason that giving up of our selves each to other he means by Church-covenant in the Congregational way is according to the Will of God and Primitive example which is either explicitely or implicitely to engage themselves one to another to walk together and to hold Communion in all Gospel Ordinances I will not say this is unlawful nor at no time necessary but that it is according to Gods Will by way of Institution for Church Communion or according to any Primitive example I do not yet find Gods Command for such a Church Covenant I remember not to have found alledged nor Primitive example besides 2 Cor. 8.5 which is far from the purpose the Macedonians giving their own selves to the Lord and then to Paul and Timothy by the Will of God being no Covenant between themselves to walk together in Christian Communion but a free addicting themselves to the Ministry to the poor Saints elsewhere in Judaea by making a Collection very liberally for them and urging St. Paul and Timothy to prosecute the Collection at Corinth with offer of assistance of some of their own to that end And the assertion whence such a Brother-hood doth result is groundless For though some have made the Church Covenant the Form of a particular Instituted Church as Mr. Norton in his Answer to Apollonius Ch. 2 c. and thence deduced the right to Communion and the relation of Brother-hood yet the Scripture makes all who hold the same Faith and are Baptized into Christ to be Brethren and Members of all the Churches of the World Gal. 3.26 27 28 29. 1 Cor. 12.12 13. and 10.16 17. Ephes. 4.4 5 6. whence it follows that the assertion of the resultance of Brother-hood in respect of Gospel Communion from such giving up of themselves each to other is opposite to the unity of Christians and doth rather tend to make particular Churches particular Parties than to advance the Communion of Saints in the Catholick Church Dr. Ames is more charitable Trip. p. 523. I doubt not to say according to my conscience that among those which live under the tyranny of the Pope and do not utterly separate from him through ignorance there be many Christians sincere according to their knowledge belonging to the true Catholick Church and so to be accounted our godly Brethren 2. Saith he We cannot as things stand perform the duties of Brethren to them according to Mat. 18. nor will they or can they in the state in which they stand to us Answ. This Reason depends upon many uncertainties if no Errours of which I have said somewhat before in Answer to the Preface Sect. 15. in the Addition to my Apologie Sect. 17. and much more is in Grot. Annot. in Mat. 18.15 16 17. Selden de Syned Ebrae lib. 1 c. 9. where it is argued that Mat. 18.17 cannot be understood of such Ecclesiastical censure as is now in use Certainly without all shew of reason the term Church Mat. 18.17 is restrained to a particular Instituted Church in the Congregational way as the Phrase is and the term Brother to one that is a member of such a Church and to say that men of the Principles with this Author concerning the Independent Discipline cannot as things stand perform the duties of Brethren to the best of the present Ministers of England whereof some are by him confessed to be good men according to Mat. 18. nor will they or can they in the state in which they stand to them is in effect to profess the same hatred or distance as the Scripture notes to have been between the Jews and Samaritans Joh. 4.9 contrary to Christs Doctrine in the Parable of the wounded man Luke 10.37 in that thereby is denied to one another the greatest work of Mercy commanded Levit. 19.17 Thou shalt not hate thy Brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him But he goes on 3. If we acknowledge the best of them for such we must also acknowledge the worst of them For 1. They are all members of the same Church 2. Profess themselves to be one Brother-hood so saith their Rime upon the Lords Prayer Our Father which in Heaven art And makest us all one Brother-hood c. Answ. Gospel Communion is either private or publick There is private Gospel Communion in private reproof and I think as bad as the worst of the present Ministers of England be they are to be accounted by real though perhaps they be not by Pharisaically minded reputed Saints as Brethren in respect of Gospel Communion Even towards them is to be that exhortation Gal. 6.1 Brethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self lest thou also be tempted which sure humble Saints do There is private Gospel Communion in opening their minds one to another as it is said Mal. 3.16 Then they that feared the Lord spake often one to another and this St. James requires James 5.16 Confess your faults one to another and pray one for another that ye may be healed Now concerning this it follows not if we acknowledge the best of the present Ministers of England as Brethren in respect of Gospel Communion we must also acknowledge the worst of them Publick Gospel Communion may be in hearing them praying with him praising God receiving the Lords Supper exercising with them or submitting to them in respect of Church Discipline In some of these at least I know no sufficient reason why the Saints may not account the worst of the present Ministers of England as Brethren in respect of Gospel Communion Judas might be heard as an Apostle and if he were a Communicant at the Lords Supper as Mr. Seldens discourse in his first Book Chap. 9. de Syned Ebraeorum seems to me to evince there is warrant to receive the Lords Supper with the worst of them We find that those that made acclamation to Christ when he rode into Jerusalem were a mixt multitude of Disciples Children and such as came to the Feast though it is likely they were not Disciples viz. those Greeks that desired to see Jesus as may be gathered by comparing Mat. 21.9 15. Luke 19.37 Joh. 1.12 20 21. Yet our Lord Christ himself justified their
583. yields that our English word Priest and the Dutch Priester and the French Prebstre and Prestre and the Italian Prete to be formed from Presbyter Selden de Syn Ebrae l. 1. c. 14 p. 586 Certà in Ritualibus Anglicanis nostris Priests Ministers pro Presbyteris clim semper usurpata And besides what I said before out of the English 39 Articles and letters of Orders it doth appear from the very words of the Master of the Sentences Peter Lombard cited by this Author in this Chapter pag. 26. out of the Fourth Book of the Sentences distinct 24. divis 9. that the same whom the Papists call Priests they call Presbyters and say that they have the precept of the Apostle for them and that the Order of Priesthood or Presbytery the primitive Church had and therefore in this the Papists themselves use the word Priest in English but as the same with Presbyter or Elder from the Scripture or primitive Church not from either Jews or Heathens and therefore symbolizing in this name with the Papists if men had not mistaken it and clamourously and ignorantly inveighed against it had given no cause of suspition of compliance or willingness to return to the Idolatry of the Mass as it is used in the Church of England who have declared against Transubstantiation and the Sacrifice of the Mass in the Articles 28.31 in the Liturgy as it hath been lately revised and to which assent is required by all Ministers besides other wayes as amply as any other Protestant Church and therefore it is very evil that this Author doth insinuate into the minds of men such a suspicion of the willingness of the present Ministers to return to Popery because of retaining the name Priest which neither came from the Antichristian Church so called of Rome nor is an Idolatrous Superstitious name commanded by the Lord to be abolished Hos. 2.15 Zech. 13.2 This of Zech. 13.2 is not a command but a promise that God would cut of the names of the Idols out of the Land and that they shall be no more remembred which if it imply a command yet it is but of the abolition of the names of Idols not of the name of Priests whom I never found to be reckoned amongst Idols or that the name Priest is the name of an Idol The other text Hos. 2.16 17. is thus And it shall be at that day saith the Lord that thou shalt call me Ashi and shall call me no more Baali For I will take away the names of Baalim out of her mouth and they shall be no more remembred by their name which is a Prediction of what should be rather than a Prohibition and the reason of that Prediction seems to be this God would not be called Baali that is my Lord because that word noted a Husband as commanding or dealing hardly or rigorously with his Wife but Ishi according to the first notation of Ishah Gen. 2.23 one from whom the Wife comes as bone of his bone and flesh of his flesh and therefore is bespoken as a kind and gentle Husband which the words v. 14 19 20. lead to But if the reason of the not calling God Baali be as Grotius in his Annot Although Baal in common use signifie an Husband she shall not dare to use that name out of horrour of that name which hath been imposed on an Idol it may seem that the reason of not using should be not the unlawfulfulness of bespeaking God by that name according to the proper and original meaning but lest either she should in thought remember the Idol or be thought by others to continue that Idolatrous name For the words are not thou shalt not use the words at all thy Husband among men but thou shalt not call me Baali that is in thy Prayers and Confessions of me as thy God But if it be understood as a Prohibition according to the Law Exod 23.13 which I will not deny the 17. v. For I will take away the names of Baalim out of her mouth and they shall be no more remembred by their name to import it cannot be conceived that it forbids any more than the use of those names with honour or so as to trust in them as their worshipers did when they applyed them to their Idols as Psal. 16.4 is meant when the Psalmist saith He would not take up the names of their gods within his lips that is as Hos. 14.3 Neither will we say any more to the work of our hands ye are our gods Which sense the words before lead to that they should not any more prepare their silver or gold for Baal as v. 8. and as in the dayes of Baalim wherein she burnt Incense to them and she decked her self with her ear-rings and her jewels and she went after her lovers and forgot me saith the Lord v. 13. By which name of Baalim was meant the Sun and other Planets as may be proved out of holy Scripture and is shewed by Mr. Selden in his Syntagma de Diis Syris So that the forbidding the name of Baal or Baalim doth not appear to be any more than the using of these names as applyed to Idols with approbation of the Idolatrous Worship done to them or giving occasion in applying the name to God to conceive as if he were like the Idols or allowed their Worship even as the Apostle Eph. 5.3 forbids any naming of fornication uncleanness or covetousness with any shew of liking For that the Prophet meant not to prohibit the name of Baal to be given at all to God much less by a Woman to her Husband or Lord as the word did originally signifie may be gathered from that Isa. 54.5 who prophesied about the same time with Hosea where what we render thy Maker is thy Husband the Lord of Hosts is his name is in the Hebrew thy Baal or Baalim in the plural number and Nahum after him Nahum 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baal of wrath that is who is a Lord of wrath by our Translatours rendred furious and by God himself after him as we now read Jer. 31.32 I was a Husband unto them is in Hebrew I was a Baal to them saith the Lord. Yea were the prohibition such as that we might not give the names given to Idols to God we might not give God the title of Melec or King because the Idol of the Ammonites was called Molech Milchom or Malcham that is their King Zeph. 1.5 nor call God Jehovah because the Gentiles termed their God Jove or Jah because they termed their God Jacchus or Helion the High one because they termed the Sun Helios or Adonai because of Adonis all which to have been used in imitation of and derivation from these names of God is shewed in that imperfect relique of Mr. Hugh Stanford in the first Book of Mr. Parker De descensu ad inferos in Fullers Miscel. l. 2. c. 6. Dr. Hammond Annot. on Psal. 68.4 in
Mr. Selden De Diis Syris syntag 2. c. 1. in Heinsius his Aristarchus sacer on Nonnus c. 1. If Names abused to Idolatry or Superstition might not be used without such abuse the godly might not say as Isa. 63.16 Doubtless thou art our Father or we cry Abba Father or Our Father or Christ Father because Idolaters said to a stock thou art my Father Jer. 2.27 or say to the Lord thou art our God because Idolaters said our Gods Hos. 14.3 nor Christ be termed a Priest Lord Master because of the abuse of them to Saints deceased Popes Rabbins or others Surely the name Priest being the name of no Idol it cannot be proved from Zech. 13.2 Hos. 2.16 17. that it is commanded by the Lord to be abolished Nor do I think any of his Authors say it Hieroms words are Though it might well be spoken in respect of the signification of the word which signifies in common application an Husband as well as Ish yet I so hate the name of Idols that I will not have it said Baali but Ishi in â—espect of the ambiguity and likeness of speech lest while a man speaks one thing he mind another and mentioning an Husband he mean an Idol What the Hebrew Doctors and others named by this Author say upon this place of Hosea I cannot examine for want of the Books That which he produceth out of Rivet I assent to That which this Author saith that Priest or Altar are of the same allay with the word Mass and is upon the same foot of account to be rejected is not true sith Mass doth usually signifie not only the Service but also the consecrated Host as the chief thing in it which is an Idol and so is not the name Priest In the Helvetian larger Confession ch 18. 't is true they make a difference between the Ministry now and the Priesthood in the Old Testament and it is true that they assert Christs Priesthood as for ever and incommunicable and therefore give not the name of Sacerdos usually translated Priest to their Ministers not because they take the word Priest as it answers to Presbyter to be evil in the sense used in the Church of England as a Degree or Order above Deacons but as it is used in the Church of Rome as their words shew which are these For our Lord himself ordained not any Priests in the Church of the New Testament which having received a power from a Suffragan might offer daily the Host I say the very flesh and very blood of the Lord for the quick and dead but such as should teach and administer Sacraments This Author proceeds in his paralellism thus Sect. 4. The parallel particulars prove not the English Ministers symbolizing in office with Popish Priests 2. The Priests of Rome must be first Deacons ere they are Priests so must the present Ministers of England 3. The Priests of Rome must be Ordained to their Office by a Lord Bishop or his Suffragan so must the Ministers of England 4. The Priests of Rome must at their Ordination be presented by an Archdeacon or his Deputy with these Words Reverend Father c. Reverend Father I present these men unto thee to be admitted unto the Order of Priesthood so are the present Ministers of England 5. The Priests of Rome must be Ordained to their Office according to their Pontifical devised by themselves the Priests of England according to their Book of Ordering Priests and Deacons which is taken out of the Popes Pontifical as is evident to any that shall compare the one with the other and as hath been long since confessed by themselves in an Admonition to the Parliament in Q Elizabeths dayes in their second Treatise 6. 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 ye the Holy Ghost whose sins ye remit or forgive they are remitted whose sins ye retain they are retained which exactly accords with the fashion of Ordaining the Priests of England 7. The Popish Priests are not Ordained in and before the Congregation to whom they are to be Priests but in some Metropolitan Cathedral City several miles from the place so are the Priests of England 8. The Popish Priests take the care of souls though not elected by them from the presentation of a Patron by the Institution and Induction of a Lord Bishop and do not the present Ministers of England the same 9. The Popish Priests wait not the Churches Call to the Ministry but make suit to some Prelate to be Ordained Priests giving money for their Letters of Ordination so do the present Ministers of England 10. The Popish Priests are Ordained to their Office though they have no flock to attend upon so are the Priests of England 11. The Popish Priests must swear Canonical Obedience to their Ordinary so do the present Ministers of England 12. The Popish Priests may at their pleasure without the consent of the People resign and give over their Benefices and betake themselves to some other of greater value A symmetrie with them herein is visible by the frequent practice of the Ministers of England 13. The Popish Priests though Ordained to preach must have special license from the Prelates so â—o do so must the Priests of England 14. The Popish Priests are subject to be silenced suspended deprived and degraded by the Prelates as are the present Ministers of England 15. The Popish Priests are not of like and equal power degree and Authority amongst themselves but are some of them inferiour to others herein as Parsons to Arch-deacons Arch-deacons to Lord Bishops Lord Bishops to Arch-bishops so the Priests of England 16. The Popish Priests must be distinguished from other people by their Vestments as Surplice Tippet c. so must the Priests of England 17. The Popish Priests are tied to a Book of stinted Prayers and a prescript Order devised by man for their Worship and Administration so are the Ministers of England and that to such an one as is taken out of the Popes Portuis as hath been proved by divers That the Common-prayer Book in Edward the sixth his time was so you have his with his Councils Testimony for it thus they write As for the Service in the English Tongue it hath manifest Reasons for it and yet perchance it seemeth to you a New Service and indeed is no other but the Old the same words in English which were in Latine If the Service of the Church were good in Latine it is good in English How little different the Common-prayer Book now in use is thereunto they that will take pains to compare the one with the other may be satisfied To these parallel particulars might be added sundry more wherein there is an exact symmetrie betwixt the Popish Priests and the present Ministers of England but ex ungue Leonem The sum of what we have been offering in this matter
or some confusion 2. However those Presbyters are not of the institution of Christ these being only in a particular instituted Church of Christ. Answ. If this be held no Presbyters in any Church but Congregational are of Christs Institution and then all the Presbyters of the French Dutch and other Churches under Presbyterial Government are excluded from being of Christs Institution as well as these Ordained by Bishops of the Church of England and then they by his Argument are no more to be heard than these and so Separation avowed from all Churches even Protestant besides those of their own way which is the pernicious errour to which this arguing tends But till it be proved I count his dictates fit to be rejected and proceed to the next Chapter CHAP. 4. ARG. 4. Sect. 1. They that deny not Christs Offices Doctrinally may be heard THus it is argued Those that oppugn or deny any of the Offices of Jesus Christ are not to be heard but separated from But the present Ministers of England oppugn and deny some of the Offices of Jesus Christ Therefore Before we come to clear the several parts of this Argument we shall crave liberty briefly to premise 1. That there is a two-fold denying or oppugning of the Offices of Christ Verbal and Professional Such was and is that of the Jews the Papists are not guilty hereof in words they own preach up plead for all the Offices of Christ as much as any so do all the present Ministers of England This is not then the denial of the Offices of Christ we implead them as guilty of 2. Real and actual when persons do that which enwraps in the Bowels of it an impugning and denial of the Offices of Christ. This the Romish Synagogue are eminently guilty of so are the present Ministers of England as shall we doubt not be clearly demonstrated in its proper place Secondly That a verbal professional acknowledgment of the Offices of Christ is nothing when contradicted in practice This the Apostle avowedly asserts in respect of the knowledge of God Tit. 1.16 They profess they know God but in works they deny him and may congruously enough be applyed to the matter in hand This as applied to the Combination and Synagogue of Rome some of themselves have long since ackowledged whilest they profess Christ to be King and submit not to the Laws he hath prescribed in his Word they make him an Idol and put a Scepter of Reed in his hand so some of their own But I interrogate What if a man should with the greatest earnestness profess and in the height of a confident spirit averr that he were born again of God washed sanctified in the blood of Christ and by the spirit of the Lord that he did receive and own Christ as his King and Law-giver when I see this man at the same time walking in a way of Rebellion against Christ in open contempt and defiance of his Laws and Government subjecting to the yoak of other Lords and Law-givers shall hiâ— Plea be admitted Surely no Quid verba audiam cum facta videam 'T is long since decided by Christ that false Prophets are to be descried not by their words they may speak like Angels cry Hail Master kiss him yet be false Prophets yea Judasses to him but by their fruits Let them profess a thousand times over that they own all the Offices of Christ if they are the mean while found in the practice of those things that are inconsistent with the truth of such a profession they are really deniers and opposers of the Offices of Christ. This is that then we affirm in this matter 1. That those that do really oppose any of the Offices of Christ are not to be heard but separated from This carrying a brightness along with it that is sufficient to convince all except such whose eyes the God of this World hath blinded that its original is from God we shall take for granted will not be denied by a professing enlightned people though otherwise it were easie to multiply arguments for its demonstration 1. To oppose Christ in any of his Offices bespeaks such as are guilty thereof to be Antichrists 1. Joh. 2.22 and 4.2 3. 2 Joh. 7. of the same mind with us herein is learned Beza upon the forecited Scriptures and none will surely be so inconsiderate not to say worse as to assert It is lawful to attend upon the Ministry of Antichrist 2. To hear such is to strengthen and encourage them in that their denial of and opposition unto the Offices of Christ and thereby become partakers with them in their sin The thought of which cannot but be grievous to the poor Lambs of Christ. But this will not be denied Answ. 1 I allow the distinction of verbal and real oppugning the Offices of Christ But it is false that the Papists are not guilty of a verbal denying of the Offices of Christ and that in words they own preach up and plead for all the Offices of Christ as much as any For though they do acknowledge Christ to be King Priest and Prophet yet their Doctrine and not their practice only doth overthrow all the Offices of Christ. As he that ascribes Kingly power to a subject doth make another King than the right King and so doth uâ—king him and as he that ascribes to a Creature that which is proper to God doth set up another God and so ungod the true God who can no more be multiplied than the Heavens can bear two Suns even so it is with the Papists while they assert that traditions unwritten are to be received with alike affection of piety and reverence as the written Gospel when the Pope ascertains them that he is infallible that he is judge of Controversies can determine what is to be held as an Article of Faith unerringly can make Laws to bind the Conscience by vertue of his Authority without the case of Scandal and Contempt can dispense with Gods Laws lawful oaths incestuous marriages prohibited by God by his indulgences can forgive sins authoritatively and absolutely that ascribe to every Priest a power to offer in the Mass a propitiatory unbloody sacrifice for the quick and dead to forgive sins in the Sacrament of Penance to enjoyn laborious works of penance which shall be satisfactious to God for sins while they make Saints deceased and Angels Mediatours between God and Man by their merits and agency with God for us they ascribe to Creatures the power proper to Christs Offices and so do make other Prophets and Priests to officiate as Christ they do verbally deny the Offices of Christ and not in words own preach up and plead for all the Offices of Christ as much as any as this Author most untruly suggests but do doctrinally evacuate them all of which no such thing can be charged on the present Ministers of England nor is at all demonstrated by this Author 2. I grant that a verbal professional acknowledgment
his Paraphrase on Mat. 23.8 9 10. as if Christ did forbid the Apostles to impose their Authority upon any in the matters of their God which they did Act 15.25 28. But how comes this to be an Order Ordinance Institution of the house of Christ appointed by himself Such Orders I took to be Precepts of Christ to us but this seems to be Gods gift to him Mat. 28.18 Joh. 3.35 and 5.22 26 27. and 17.2 Acts 3.22 and 5.31 Ephes. 1.22 c. no Precept to us But let it imply a Precept to us Do not the present Ministers of England conform to it He grants they do so in words but not in deeds Why so They own other Lords that have a Lawâ—making power and would enforce the Consciences of the Free-born Subjects of Christ over his Churches besides him and thereby proclaim their disobedience and rebellion which is as the sin of Witchcraft against the King of Kings and their rejection of his Scepter and Soveraign Authority over them This is a high charge and if true would unchristen them but I see no proof of it so that I take this to be only a piece of Oratory such as Tertullus used against St. Paul Acts 24. which is so much the more venomous in that it is in generalibus without instancing in particulars which is the sign of a Diabolical Calumniatour Yet I shall not let it pass The Lords he means are either the King or the Bishops The King is owned by the Ministers in the Oath of Supremacie the Bishops in the promise at their Ordination wherein they promise the Lord being their helper to obey reverently their Ordinary and other Ministers unto whom is committed the charge and government over them following with a glad mind and will their godly admonitions and submitting themselves to their godly judgements The Law-making power of the King is with the Parliament of the Bishops in the Convocation the enforcing of the Conscience though it be an uncouth phrase as supposing the Conscience can be enforced by man which is impossible is meant of Causative Compulsion by enjoyning men to act or speak according to such Statutes or Canons as are imposed on them under certain penalties How many and which of these Acts or Speeches are rebellion and rejection of Christs Authority is to be demonstrated and not persons of place and Authority to be thus criminated after the manner of Railers and Scolds And sure it is not easie to prove that though such Acts and Speeches were imagined to be such Rebellion yet that they are so in them unless it could be proved they did them presumptuously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a proud heart and an high hand which if this Author hath not learned the Maxime Calumniare audacter aliquid haerebit methinks he should tremble to attempt But sith he tells us of this more hereafter I intend to observe his motion He goes on Sect. 4. Ministers oppose not the Will of Christ by not joyning in the Separation pleaded for 2. Saith he This great Prophet and King hath also revealed and proclaimed That 't is his Will that those whom he hath called by his Word should separate from the World walk together in particular Societies and Churches having given up themselves to the Lord and one another according to the Will of God for their mutual edification and comfort in the Lord. The truth of this soveraign Institution of Christ he that runs may read in the Scriptures hereunto annexed 1 Cor. 1.2 and 5.12 2 Cor. 6.17 Rev. 18.4 Joh. 15.19 and 17.6 Acts 2.40 and 19.9 Phil. 1.5 Acts 2.41 and 17.4 2 Cor. 8.5 with many more In the proof of this we might be copious but that we study brevity The diligent Reader knows where to find this Theam at large treated of by learned Ainsworth Bartlet Cotton Rogers c. How do the Ministers of England acquit themselves in respect of this solemn appointment of the Lord alass who sees not that they are in their practice at open defiance herewith have it in derision and contempt making no difference betwixt the Holy and Prophane admitting persons led captive by the Devil at his will that openly blaspheme the spirit of the Lord and deride its effectual operation in the Consciences of men into their society Are any too vile except such as truly fear God and desire to press after holiness to be admitted by them into their Communion Is not their Church-state so unlike is it to the Institution of Christ a very Babel a Den of Dragons and Hold of unclean Beasts Answ. This Crimination proceeds on these suppositions 1. That Christians should separate from the Parish Assemblies and joyn together in the Congregational way by Church-Covenant which they call separating from the World 2. That Ministers are bound to reject and not to admit to the Communion those that are profane and to admit only real Saints in the judgment of Charity and that by opposing the way of separation and promiscuous admission to the Communion they infringe the solemn appointment of the Lord. For my part having read somewhat in Mr. Ainsworths and Mr. Cottons Writings both concerning the way of the Separatists in the Low-Countries and the Independents in New-England I do not either in the Scriptures here alledged find such a solemn appointment of Christ either that private persons or Ministers are to make such a Separation as these Authors do press upon the Consciences of others nor hath experience either in the Low-Countries or Old or New-England given such encouragement to sober minded Christians as to engage them in that way but rather many divisions declinings into errour and other evils have given too much cause for men to doubt whether it were ever a Plant of Gods planting It is granted that it is the will of Christ that those whom he hath called by his Word should separate from the World And this they are to do in respect of their Worship so as not to have Communion with them therein and this I doubt not may be proved from 2 Cor. 6.17 and some other of the Texts alledged But then by the World are meant professed Infidels such as denied the Lord Jesus and worshipped Idols or at least such as were professed Unbelievers as John 15.19 and 17.6 Acts 2.40 and 19.9 the Jews were and yet the Apostles did not refuse to go to the Temple to pray nor to go into their Synagogues or to take a Vow and purifie themselves at the Temple notwithstanding the corruptions of their Priests Service and People and their open opposition to the Christian Faith But that ever it was the Will of Christ that Christians should separate from the true Worship of God and the Professors of true Faith in Christ because of either known evil in the Coversation of those present or only suspected or reported is without all colour of Precept or Example in the Holy Scripture It is true the people of God are invited Rev.
with many more that might be added to which the Ministers of England are to subscribe and own as agreeable to the Word of God before their admission into the Ministry according to the 38. Canon Ecclesiastical Are any of these Ordinances and Constitutions of the appointment of Christ When or where were they instituted by by him That these are Posts set by the Lords Posts and Thresholds by his Thresholds of which the Lord complains Ezek. 43.8 who sees not That the present Ministers of England do conform and subscribe hereunto cannot be denied and thence an owning subscribing and submitting to Orders and Constitutions that are not of Christs appointment is evidently evinced Answ. Though I undertake not to justifie all that is in the Ecclesiastical Canons of the Synod at London Anno 1603. nor need the present Ministers nor perhaps will they or the Bishops themselves take it upon them yet that it may appear how falsly and injuriously this Authour hath dealt with them and how superficially he hath handled this Argument I say I. That he hath misrecited the Canons in all or most of the 14 particulars alledged 1. In the 7. Canon it is not said That the Orders and Offices of Arch bishops Bishops Deans Arch-deacons with many others appertaining unto this Hierarchy are Orders needful and necessary in the Church of Christ nor is it required therein that the Ministers promise subjection and obedience unto them But it is censured as a wicked errour to affirm that the Government of the Church of England under his Majesty by Arch-bishops Bishops Deans Archâ—deacons and the rest that bear Office in the same is Antichristian or repugnant to the Word of God and it is required of such as have thus affirmed that before their absolution from Excommunication they repent and publikely revoke it 2. In the 4. Canon Ministers are not required to own and submit to a Liturgy or prescript Form of Worship devised by men and imposed solely by their authority nor to tie themselves to it neither diminishing nor adding in the matter or Form thereof But it is judged a wicked errour to affirm that the Form of Gods Worship in the Church of England established by the Law and contained in the Book of Common Prayer and Administration of Sacraments is a corrupt superstitious or unlawful Worship of God or containeth any thing in it that is repugnant to the Scriptures and it is required of such as have thus affirmed that before their absolution from Excommunication they repent and publickly revoke it 3. In the third particular are sundry things liable to Exception 1. It is said that in the Book of Common Prayer Bowing at the Name of Jesus is prescribed which I find not there but in the 18 Canon 2. It is not well that when this Author does not yet he tells us some would say that kneeling at the Lords Supper smells very strong of the Popish Leven and is but one peg beneath the adoration of their Breaden God when he might know that not only the 28. Article of the Church of England and the Homily of the Peril of Idolatry and the Apology of the Church of England are fully against it but also the Compilers of the Common Prayer Book suffered Martyrdom for their refusal and abhorrency of such adoration and in the Rubrick of the Common Prayer Book as it is now established after the Communion there is a clear and sufficient Declaration against it which should if this Author had dealt candidly have been told ignorant people who are drawn into a separation upon this suggestion 3. It is true that in the 36 Canon subscription is required to this Article That the Book of Common Prayer and of Ordering of Bishops Priests and Deacons containeth in it nothing contrary to the Word of God and that it may be lawfully used and that he himself will use the form in the said Book prescribed in publike Prayer and Administration of the Sacraments and none other which I take not to be the same with owning submitting and engaging to conform to all the Orders Rites and Ceremonies prescribed therein 4. It is said Canon 32. The Office of a Deacon is a step or degree to the Ministry according to the judgment of the ancient Fathers and the practice of the Primitive Church and the subscription is required in the 36. Canon to the Book of Ordination as I have set it down here but they are not required by that subscription to own this assertion That the Office of a Deacon is the first step or degree to the Ministry 5. In the 49. Canon it is said No person whatsoever not examined and approved by the Bishop of the Diocess or not licensed for a sufficient or convenient Preacher shall take upon him to expound in his own Cure or elsewhere any Scripture or matter or doctrine But they do not speak though judged worthy of the Cure of Souls they may have a Cure of Souls by indirect means or by reason of the imperfection of the Law to debarr them or by reason of the want of sufficient Preachers as was in the beginning of the Reformation or for want of maintenance for able Preachers to undertake it who are not judged worthy of the Cure of Souls 6 and 7. Neither of the Positions are Canons 49 57. though their Ministration of Baptism and the Lords Supper is made sufficient And the 8. particular is in Canon 57. 9. Can. 60. It is not said That Confirmation by Diocesan Bishops is an Ordinance of God but that it hath been a solemn ancient and laudable custom in the Church of God continued from the Apostles times that all Bishops should lay their hands upon children baptized and instructed in the Catechism of Christian Religion praying over them and blessing them which we commonly call Confirmation and that this holy action hath been accustomed in the Church in former ages 10. It is not said Canon 62. that it appertains to the Office of Ministers to marry but they are only regulated therein 11. The Bishop is to suspend according to Can. 68. Ministers refusing to bury but the lawfulness of it is not there asserted though presupposed 12 13. Ministers preaching administring the Communion in private houses except in times of necessity some appointing of Fasts holding Meetings for Sermons are forbidden Can. 71 72. but it is not there determined that they are forbidden because of the unlawfulness Inexpediency or inconvenience may occasion a prohibition of that which is not unlawful 14. It is not asserted Can. 74. that Ministers ought to be distinguished by the habit there prescribed but that ancient Churches thought it fit II. Were all true which this Author hath alledged in these 14 particulars yet it is not true which he saith that either in the 36 or 38. Canon Ecclesiastical Ministers are to subscribe to and own all these Orders and Ordinances as agreeable to the Word of God III. To the Questions Are any of these
Ordinances and Constitutions of the appointment of Christ when or where were they instituted by him I might answer by cross Interrogations Are the Church-Covenant gathering of Churches in the Congregational way by severing choice Members from the rest requiring an account of the manner of their Conversion making Election by the common Suffrage of the Members essential to a Minister imposition of hands tied to the Eldership of that Church maintenance by Collection every Lords day Excommunication by the major part of the Members with many more of the Orders of Congregational Churches Ordinances and Constitutions of the appointment of Christ when and where were they instituted by him It is not I presume altogether forgotten that such questions have been propounded to them by Mr. Ball Apollonius and many others and their answers judged insufficient And if they cannot shew Christs appointment for their Orders which they require why do they charge so deeply the Ministers of England as denying and opposing the Prophetical and Kingly Office of Christ for submitting to Orders which as well may be said to be of Christs appointment as their own or at least when they themselves may by the same reason be concluded to deny or oppose the same Offices But for a direct answer I grant they are not Ordinances and Constitutions of the appointment of Christ and yet judge they may be submitted and conformed to and required of Governours while they are regulated by Laws of Ecclesiastical Policy and do think that Mr. Hooker in his three first Books of Ecclesiastical Policy hath evinced thus much IV. To what is said that these are Posts set by the Lords Posts and thresholds by his thresholds of which the Lord complains Ezek. 43.8 who sees not I answer Diodate his Annot. on Ezek. 43.8 is this Their threshold that is to say they set their Idols and perform their service in my Temple in places and Chappels near to the places which are consecrated to my service See 2 King 16 14. and 21.7 Jer. 11.15 Ezek. 8.3 and 23.39 and 44.7 All the Interpreters I meet with and the words themselves shew that the thing complained of was another thing than making Orders and Constitutions without revelation and appointment of Christ for Ecclesiastical Rule such as those Constitutions in the Canons of the Church of England are which in Christian Churches have in like sort been made in the best times yea and some in the Jewish Church without reproof to wit Idolatrous practices by their Kings such as Ahaz and Manasseh were called Whoredoms v. 7 9. and abominations which they committed and defiled Gods holy Name and for which be consumed them in his anger and therefore tell this Author that I see not those Ordinances he mentions to be Posts set by the Lords Posts and Thresholds by his Thresholds complained of Ezek 43.8 but rather think him in a dream or phrensie that saith he sees it Yea further if it were granted that the complaint were against their Act as adding inventions of men to Gods Ordinances yet this cannot be understood but of such as are made Gods Worship or wherein that which God hath appointed is altered or corrupted And therefore I conclude that it is no small abuse of this Text which occurrs in sundry printed Sermons and other Books to make every Order of men about Gods Worship or the Governing of the Church to be thus branded and out of all infer that what he saith he hath evidently evinced is but a vain brag of this Author Let 's proceed in viewing what follows Sect. 3. Making Canons in things undetermined and subjection to them agrees with Scripture Object If it be said That though these Canons and Constitutions owned by the Ministers of England be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be found in the Scripture of the Institution of Christ in so many words yet by consequence they may rationally be deduced from thence As where it is commanded That all things be done decently and in order 1 Cor. 14.40 which 't is the duty of the Church to make Rules and Constitutions about which when it hath done it is the duty of every son thereof to own or subject to without questioning its authority Answ. Though I assert not that the Canons and Constitutions Ecclesiastical of the Church of England may be rationally deduced from Scripture and therefore make not the Objection as here it is framed yet I assert that Canons and Constitutions Ecclesiastical concerning Divine Worship and Church Covernment may be made by Governours if they be not opposite to such Rules as are in Scripture about Gods Worship and the rule of his Church and be indeed subservient and Conducible to the well-ordering of such Worship and Rule and that the Members of the Churches under their Governours should submit to and yield obedience to them as to other humane Laws not conceiving the things commanded obligatory of their Consciences as things appointed by Divine Authority so as that it should be sin to disobey or omit them in any case But by virtue of the general Precept of Obedience Heb. 13.17 and in Order to the ends of their rule without any Contempt of their Authority or refractariness they should be either actively or passively obeyed though the things themselves be only indifferent and not of themselves or directly binding the Conscience And this I conceive to be proved 1. From Reason because without such regulations Church Societies can no more be continued by reason of the difference of minds and capacities than other Societies which is proved true by experience 2. From the practise of all sorts of Churches who have in process of time found it necessary to have Synods to this end 3. From the course God hath taken with the Christian Churches to whom he hath delivered the Doctrine of Faith and necessaries of Worship in the Scriptures but hath left many accidentals about Worship and Church Government undetermined therefore left them partly to each one 's own light in things concerning himself only partly to the Rulers Domestical National Civil Ecclesiastical in things that concern the several Communities 4. From the Texts 1 Cor. 14.40 Heb. 13.17 and other places For in that after all his discourse about ordering the use of their gifts he ends with this general rule he thereby shews that more things were to be ordered by that rule either by each one himself or by their Governours as he himself did resolve 1 Cor. 11.34 and appointed Titus and Timothy in the Epistles to them and enjoyned obedience Heb. 13.17 Now let us consider what is answered hereto He saith Sect. 4. It 's no derogation from Scripture or Christ that such Canons are made and obeyed Answ. That there is any thing of moment in this Objection though their Achilles in this matter and that which they are upon every turn producing is easily demonstrated The whole of it being built upon as uncertain principles yea upon as notoriously false
though it shewed him to be negligent But is nothing to our Ministers who are not now to count any man or creature common or unclean Act. 10.15.28 Whether they have power to keep any professing the Faith from the Lords Supper it may be doubted Granting it that they have yet this Author will not allow it I presume to each single Minister and if not it is unjust to account them false Preists for not doing it But of this before in this Chapter Section 4. Sect. 9. The Ministers are not the false Shepherds meant Ezek. 34.4 It is added 10. That they exercise not pity to the weak broken scattered Sheep of Christ nor shew bowels in their recovery but with force and cruelty rule over them Ezek. 34.4 One would think the former part of the Chapter were rather an History of what is practised by the false Shepherds of this day than otherwise so perfect an agreement is there betwixt their practice and this prophecy of the Lord. They tell us 't is our weakness and distemper that we conform not to their worship that we are persons gone astray we profess to them that we would not give way to spiritual distempers nor stray one step from the wayes of God might we but know it we would thank any to convince us of our mistakes and reduce us to the true sheepfold if we are gone astray Do they seek after us in a spirit of tenderness labour to convince us and carry us in their bosomes like tender Shepherds to the true fold What less With force and cruelty they rule over us threaten us with Excommunications Imprisonments Banishments dispoiling us of what God hath graciously given us yea condemning us to death in all which through the grace of God we can rejoice though they thereby abundantly demonstrate that they are the successors of the false Shepherds here spoken of Answ. Though Diodati the Annotator in the large Annotations Junius The Marginal Notes of the Geneva Translation say he meaneth by Shepherds the King the Magistrates Priests and Prophets yet after Piscator Grotius and others I think this passage is only appliable to the Kings and other Civil Rulers of Israel the Prophets not ruling over the people with force and cruelty but beguiling them with lies and deceit Which with sundry more passages of the Chapter upon my reading of it do convince me that this Author doth misalleadge it sith the Ministers of England are not Successors of the Civil Magistrates nor are the Prince and Governors here termed false Shepherds but negligent and unmerciful which are not the signal Characters of a false Prophet or false Priest and therefore this Text is impertinent to prove the Ministers to be such As for the practice he chargeth the Ministers with sith it is in generals a distinct answer cannot be made to it nor can any but the accused well answer it Possibly that which this Author counts force and cruelty may be necessary though severe discipline I do not justifie the neglects or menaces mentioned in any nor is it unlikely but that there are men of violent spirits in the Hierarchy and Ministry of England to whom this evil is imputed nor do I think this Author can acquit all those that are Elders or other members of the Congregational Churches Iliacos intrà muros peccatur extrà It is to be lamented that such sad things should happen as he recites For my part I have even when the Congegational men had most liberty had conferences with persons in which I shewed my dissent from them in respect of the Separation with my Reasons and have often in writing answered their Arguments for it which I can yet produce yet found them still inflexible This writing was begun by me out of compassion of those to whom I was once a Preacher whom I found seduced by it and have endeavoured without any bitterness to convince this Author of his mistakes yet I doubt whether he will thank me for it I rather expect to be told for writing this Book as I was for writing of some other pieces that I am an Apostate temporizer flatterer adversary to the Saints and such like imputations They that know what hath been done in New-England and old England even at Oxford to Quakers for inveighing against their Teachers and Governors should be somewhat more moderate in censures of the present Ministers and Governors who when they read this very Chapter will be apt to think that the soul of the Quakers is by transmigration gotten into this Author My Prayer to God is that on all sides there may be such a calm and considerate spirit that we may forbear one another and in love endeavour the rectifying of each other not bite and devour one another lest we be consumed one of another and so we be Homo homini lupus not Shepherds Sect. 10. The Ministers of England are not the second Beast foretold Revel 13.11 But there 's more behind What should I mention saith he 11. That they come up out of the Earth Rev. 13.11 are raised up by men of earthly spirits and principles 12. That they exercise the power of the first Beast or make use of the civil power for their supportment ver 13.13 That they make an Image to the Beast ver 14.15 i. e. Erect an Ecclesiastical state of Government in a proportioâ—ableness to and resemblance of the Civil State 14. That they compel all under the penalty of death to worship or bow down to this Image of the Beast or Ecclesiastical Government in its Courts Canons Laws and Ceremonies devised by it v. 15. 15. That they compel all to receive a mark either in their right hands or foreheads secretly or openly one way or other to acknowledge subjection unto this Beast without which they may neither buy nor sell being cut off from the Church by their Excommunications for their stubborness v. 16 17. All which Characters of the second Beast or false Prophet he that runs may read upon the present Hierarchy and Ministry of England It remaineth then that the present Ministers of England have the characters of the false Prophets and Preists upon them and therefore are not to be heard but to be separated from Answ. Though the Book of the Revelation be a holy Divine writing and hath been of great use to support the spirits of Christians under the great Persecutions which have befallen them and is still of very great importance for the animating of believers either to patience in sufferings or watchfulness in time of temptation yet such abuse there hath been made of it to uphold many wild conceits many irregular practises notwithstanding the confessed obscurity and the frequent refutation of such conceits as men have with much confidence delivered by the manifestation of their vanity in the event that sober men have wished it were either less read by some or more considerately weighed and more warily applyed The passages here alledged have been so abused
immediate or next terminus or object is the creature though it be intended further to or for God as the last or utmost term bound or object to which it is exhibited But unless it be exhibited to the creature it is not Idolatry though it be done before the creature as before notes only the presence of it with the worshipper whether seen or unseen minded or not minded and not any respect to it in the act of worshipping Worshipping at the Temple before the Ark or Altar was no Idolatry it was a duty required Psal 99.5 Worship at his footstool meaning the Sanctuary and Ark there saith Mr. Ainsworth in his Annot. Not as the Vulgar reads it and the Papists would have it Worship his footstool no nor if the Lord be worshipped before a creature as the Objectum à quo as the matter or thing which is the occasion motive or reason of worshipping the Lord at that time is it therefore Idolatry though the worship be not instituted in respect of the time We read 2 Chron. 7.3 And when all the children of Israel saw how the fire came down and the glory of the Lord upon the House the Temple they bowed themselves with their faces to the ground upon the pavement and worshipped and praised the Lord yet was no Idolatry therein nor in that which Manoah and his Wife did Judg. 12.20 or the people 1 Kings 18.39 2 Chron. 20.18 Exod. 4.31 and 12.27 Whence I inferr that though there be divers sorts of Idolatry yet in every of them there is Divine Worship and that as Tertullian in his Book of Idolatry c. 15. speaks of the three Children refusing to worship the golden Image of Nebuchadnezzar Probantes Idololatriam esse quicquid ultra humani honoris modum ad instar Divinae sublimitatis extâ—llitur then it is Idolatry when any thing that is not God is extolled beyond the measure of humane honour to the likeness of Divine sublimity whether it be terminatively or as a representative Concerning which I acknowledge that the Papists are deeply guilty in praying to the Cross the Virgin Mary Saints Angels c. in which they give them and their Breaden-God Images and Reliques that which the Scripture counts Latriam or the Service which is to be given to God only as to the Image of Christ Aqu. sum parte 3. qu. 25 art 3. â—aith is to be adored with the adoration of Latria yea Bellarmine l. 2. de Imagin Sanctorum c. 21. holds that the Images of Christ and the Saints are to have veneration not only by accident or improperly but also by themselves and properly so as that themselves terminate the veneration and not only as they supply the place of the Samplar And this veneration is expressed in the Trent Council Sess. 25. to be the kissing of them uncovering the head and falling down before them which are the same which were done to the Image of Baal 1 Kings 19.18 and counted Idolatrous being given to an Image And so are the services done to the Virgin Mary though I think the Papists do not affirm expresly as this Author saith of them That the Virgin Mary may be worshipped with that worship which they call Cultus Latriae which yet they say is due only to God for they in words deny they give her Latriam and call her Worship Hyperduliam Nor do I conceive the worshipping of God in any other way than what he hath prescribed is the Idolatry forbidden in the second Commandment or that all who write upon the second Commandment say so or that the oblation of worship or service to God that hath been offered up to Idols for which there is no prescription in the Scripture is Idolatry though perhaps it may be superstitious and Will-worship Between which if a distinction be not made the Pharisees that worshipped God by washing their hands after the tradition of the Elders will be sound Idolaters of which Christ doth not accuse them Matth. 15.9 And therefore if in respect of this it is that the Ministers be asserted Idolaters his proof will come short but let us view it Thus he writes Sect. 2. All Will-worship of God is not Idolatry Arg. 1. Thâ—se that worship the true God in any other way than he hath said he will be worshipped in and is prescribed by him are Idolaters But the present Ministers of England worshâ—p the true God in another way than he hath said he will be worshipped it and is prescribed by him Therefore The maâ—or or first Proposition is evident from this single Consideration To woâ—ship the true God through false mediums is Idolatry such as so woâ—ship him are Idolaters This must be so or else there is little or no Idolatry in the world nor ever was The Athenians and other Gentiles worshipped the true God for they worshâ—pped him whom Paul declared to them even that God that made the world Acts 17.23 24. Yet none doubts but they were Idolaters which they cannot be charged with upon any other account than their worshipping the true God through false mediums But to worship God in any other way than what is of his own prescription is to worship him through a false medium Therefore so to worship him is Idolatry and they that so worship him are Idolaters Answ. If by any other way be meant of any creature as the medium or representative of God as the golden calf or brazen serpent I yield the major to be true and deny the minor But if he meant by any other way any sort of worship such as was the worship of God by washing of hands according to the tradition of the Elders Mark 7.3 4. I deny both major and minor And to his proof of the major I answer Though the worshipping of the true God through such traditions of men which he seems to call false mediums be not Idolatry there is and hath been too much Idolatry in the world Paganish and Jewish and Popish and is yet at this day and in the Athenian worshipping of the true God Acts 17.23 24. there was Idolatry in that they worshipped this unknown God by an Image worshipping the Image as the representative of God which may be gathered from v. 16. where the City of Athens is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wholly given to Idolatry as we translate it but more rightly full of idols which is thus expressed by Dr. Owen in his third Book of his Theologumena c. 13. The streets of the City were called Pagi because to every of their Deities some Stone that is a Pillar consecrated to this or that Idol was erected Thence to signifie sâ—me part of the City the use of the word was first drawn The same was done at Athens as was done at Jerusalem Jerem. 2.13 For according in the number of thy Cities so are thy Gods O Judah and according to the number of the streets of Jerusalem ye have made Altars to that shame Altars to burn
Antichristianism declining to Popery or of Separation for that reason the Presbyâ—erian Churches making the like plea for themselves That the first Reformers had ordinary calling even according to the Papists own Canons and the Episcopal Divines pleading only the same thing more fully Yet it is not true which this Author saith That either the one or other make the succession from Popish Bishâ—ps one of the best pleas they have for the justâ—fication of their ministâ—y For though they plead this succession against the clamorous and violent actings of the Popish party which Petrus Molinaeus in his 3 d. Epistle to Bishop Andrews mentions to have been in France by Arnola the Jesuite and the writings of Champney Wadsworth and others shew to have been in England yet they have justified their ministry without it as may be seen in Amos Alsâ—ed Bâ—del and others And for the present Ministers of England I conceive they will deny that they act by vertue of an Office-power from the Combination and Assembly of Idolaters in the Church of Rome their Office-power being not such as Priests are ordained to in the Church of Rome to offer Sacrifice propitiatory for quick and dead but to preach the Gospel administer Sacraments and Discipline according to Christs institution And in the solemnity of their Ordination the Româ—sts rites being relinquished by the Ordainers who are not a Combination or Assembly of Idolaters but professors of the true Faith and haters of popish Idolatry though some succession of their Predecessors from Idolaters be alleged to stop the mouths of Papists who pervert their proselytes by impuâ—ation of novelty to the reformed Churches and their Ministers rather than by proving their Doctrine out of Scripture As for that which is obâ—ected That Christ would never entrust such to send forth Officers to act in the holy things of God for his Church it is without reason objected sith many of them might be and in charity we are to conceive were the servants of God who abode in the communion of the Roman Church Dr. Ames himself in his Animadversions on the Remonstrants Scripta Synodalia Artic. 5. c. 7. saith We believe there were and yet are many who have not so farr separated themselves from the Papists but that they are polluted with their manifold Idolatry who yet have their part in the Kingdom of God Even in the dayes of King Henry the 8 th and Q Mary all the Bishops were not like Gardiner Bonner and such as were inhumane persecutors Why Christ should not entrust Cranmer Tonstall and such like to send forth Officers to act in the holy things of God as well as Judas to be an Apostle I find not cause The baptism received in the Church of Rome the Brownists in their Apology p. 112. acknowledge to be so farr valid as not to need rebaptization and why not then the Ordination by their Bishops Bishops and Ministers though they be evil men and unduly get into power yet as it is with other Officers their actings are valid as Caiaphas Ananias and such like persons who by bribes unjustly and irregularly usurped the High-Priests Office yet their sentence and ministration were not therefore disannulled He who said We received the Bible from the Church of Rome it is not likely meant it to have been received by vertue of their authority but their ministry Preachers having been sent by the Pope to instruct the Saxons in the Faith But whatever was meant by that speech this we may safely say That if the Office-power of the present Ministers had been as it is not received by succession from the Church of Rome and so from Idolaters yet being no other Office-power than what hath been instituted by Christ it no more proves the present Ministers Idolaters than the receiving of baptism or the Scriptures by the ministry of men in that Church It is further added Sect. 14. The Common-Prayer Book worship was not abused to Idolatry 3. Nor can it be denied but they offer up to God a VVorship meerly of humane composition as the Common-Prayer Book worship hath been proved to be once abused to Idolatry with the mâ—â—es â—nd rites of Idolaters That the Commonâ—Prayer Book worship is a worship that was once abused to Idolatry being the worship of that Church whose worship at least in the complex thereof is so cannot with the least pretence of reason be denied That the whole of it is derived from and taken out of the Popes Portuis as are the Common-prayers out of the Breviary The administration of the Sacraments Burial Matrimony Visitation of the Sick out of the Ritual or Book of Rites The Consecration of the Lords Supper Collects Epistles Gospels out of the Mass Book The Ordination of Arch-bishops Bishops and Priests out of the Roman Pontifical hath been aâ—â—erted and proved by many VVhich might be evidenced if needful beyond exception not only by comparing the one with the other but also from the offer was made by Pope Pius the 4th and Gregory the 13th to Q. Elizabeth to confirm the English Liturgy which did it not symbolize with the service of the Church of Rome they would not have done Yea when the said Queen was interdicted by the Popes Bull Secretary Walsingham procures two Intelligencers from the Pope who seeing the service of London and Canterbury in the pomp thereof wonder that their Lord the Pope should be so unadvised as to interdict a Prince whose service and ceremonies did so symbolize with his own VVhen they come to Rome they satisfie the Pope That they saw no service ceremonies or orders in England but might very well serve in Rome upon which the Bull was recalled Not to mention what we have already minded viz. the testimomy of King Edward the 6th and his Council witnessing the English service to be the same and no other but the old the self-same words in English that were in Latine which was the worship of England and Rome in Queen Maries dayes it is evident That the present Minsters of England offer up a worship to God once abused to Idolatry That they do this with the rites ceremonies and modes of Idolaters viz. such as are in use in that Idolatrous Church of Rome needs not many words to demonstrate What else is the Priests change of voice posture and place of worship enjoyned them Not to mention their holy Vestments Bowings Cringings Candles Altars c. all which as it s known owe their original unto the appointments thereof In the margin Maccovius loc com append de adiaph p. 860. saith Non licet mutuari aut retinere res aus ritus sacros Idololatrarum sive Ethnicorum sife Pontificiorum c. etsi in se res fuerint adiaphorae quia vitandam esse omnem consormitatem cum Idololatris docemur Lev. 19.4.27 and 21.5 Deut. 14 1 It remaineth That the present Mâ—nisters of England acting in the holy things of God by vertue of an Office-power received from Idolaters and offering
acquits it from idolatry which at another time he imputes to it To which might be added That whereas in the beginning of this very chapter he â—eckons up as many sorts of Idolatry as either he could or thought fit at least for his design of making the present Ministers of England Idolaters and indeed more than he should yet this sort of Idolatry of worshipping and adoring God in by or before a creature respectivè or wiâ—â— relation to the creature as the objectum significativè à qua or the motive of the adoration or worship of God is noâ— mentioned there by him nor is this Kneeling any of them For neither is the kneeling at the Sacrament the worshâ—p â—f the creature terminatively Nor before it as the medium or representative of God Nor the ascription of the Godhead or 〈◊〉 properties to any creature Nor the worshipping of God in any other way than what he hath prescribed For it is kneeling in prayer or thanksgiving to God which he hath appointed Nor is it the oblation of worship or service to God that hath ben offered up to Idols for which there is no prescription in the Scripture For if it be such it is that which was done to the breaden-God But that he will not say it is for ch 5. p. 40. He would not say it smells very strong of the Popish leaven and is but one pegg beneath the adoration of their breaden God therefore he makes it more than one pegg beneath it and so beneath that oblation or service that hath been offered up to Idols Besides as I have before said the Papists themselves are not enjoyned to adore the bread at the putting into their mouths but at the elevation of the host iâ— not consisting with their principles to worship that which is not above them Nor is it the most refined Idolatry as he speaks when the heart goes forth in desires after any thing beyond what is limited by the Lord or trusts and relyes on any creature besides God For this Kneeling if it be Idolatry is outward not inward of the members not of the 〈◊〉 and therefore it may be more truly charged on 〈◊〉 Author that he knew not what he said when he accused Ministers and people of Idolatry for receiving the bread and wine at the Lords Supper kneeling though he had said enough before to acquit them from it And may he not be said not to know what he said who writes so ambiguously indistinctly and confusedly as that his Reader cannot well discern his meaning For whereas worshipping God in by or before a creature respectivè or with relation to the creature may be understood before it respectivè or with relation to it as the terminus or object to which iâ— is directed as worshipping before Luke 4.7 is woâ—shipping of Satan Matth. 4.9 and the relation to the creature may be as conceiving God included in it as in the consecrated host or represented by it as by the golden calâ— or a crucifix or as pertaining to God being consecrated to him as Gâ—deons Ephod or Popish reliques of Saints or hallowed grains or the like without Gods institution in these and such like relations the adoration being directed to the creatures whether as the only object to which or the intermediate object whether properly or improperly of it self or by accident if this Author had distinctly set down that he meant his major in one or more of these respects his Readers would have known what he had said and would have granted his mâ—jor and denied his minor But he thought it best to hide his major in ambiguous speech and to express himself more intelligibly in his instance in the minor That Kneeling is adoration oâ— worshipping of God before the creaâ—ure respectivè or with relation to the creature as the objectum significativè à quo or the motive of the kneeling But in this sense I deny his major and that he may not think me bereft of my wits but that I know what I say I give him this reason of my denial I find the Holy Ghost inviting the Jews to worship at Gods footstool his holy hill Psal 99.5.9 which were creatures and there they were to bow down to God in by or before these creatures respectivè or with relation to them as the objectum significativè à quo that is that thing which was an object signifying Gods presence there and the motive of their bowing down to God which if they had not been there that is the Ark Temple Altar they would not have done and there was no Idolatry therein And to stop the evasion that it was so when God appointed it though this would not avoid the instance the bread and wine being of Gods appointment and the use of them in the Sacrament of the Lords Supper as well as the Altar Ark Temple were they were instituted to be memorative signs of Christs body and blood communicated to the receivers by faith yet I find that adoration or worshipping of God before the creature respectivè or with relation to it as the objectum significativè à quo and the motive of the adoration hath been performed occasionally without institution and yet no Idolatry committed When the Isâ—aelites at mount Carmel 1 Kings 18.38 saw the fire of the Lord fall and consume the burnt offering and the wood and the stones and the dust and lick up the water that was in the trench they fell on their faces and they said The Lord he is God the Lord he is the God Here was adoration of God before the creature respectivè or with relation to it as the objectum significativè à quo signifying the Lord to be God and as the motive of that adoration which if it had not been there they would not have done it and yet no Idolatry committed Another instance is 2 Chron. 7.3 When all the children of Israel saw how the fire came down and the glory of the Lord upon the house they bowed themselves with their faces to the ground upon the pavement and worshipped and praised the Lord saying For he is good for his mercy endureth for ever Here was adoration and worshipping God in by or before a creature not having special institution abiding in their sight as the objectum significativè à quo or the motive of their adoration and worship of the Lord and yet no Idolatry I confess that when the worship is before it so as it is directed to it as upon the sight of the bread or a crucifix the host or a crucifix is worshipped whether terminatively or as the representative of another it is Idolatry As If Job when he had seen the Sun when it shined or the Moon walking in brightness his heart had been secretly enticed and his mouth had kissed his hand as it is Job 31.26 27. it had been Idolatry For then the Sun had been not only objâ—ctum à quo the motive or occasion but also objectum ad
quod or the terminus ad quem to which it had been directed But if he had only taken occasion upon the sight of the Sun to worship God as David did Psal. 8.3 magnifie or worship God the Creator it had been no Idolatry though the Moon or Sun were the objectum à quo significativè or the sight 〈◊〉 it the motive to it Till Divine worship be given to a creature it is not Idolatry although in the kind or means of worship there may be Will-worship and in the opinion of those that count their act or the object to be holy when it is not there may be superstition of the mind and in the use of such things or forbearing their use superstition in the members That which this Author saith of his major Proposition as generally owned by Protestants I do not believe it to be true understanding it as he doth of relation only to the creature as objectum significativè à quo or the motive of the adoration and not the object to which it is directed As for this minor it may be denied even in his own sense for the adoring of God though it be at the receiving the elements yet the elements are not objectum significative à quo or the motive of their kneeling according to the Common-Prayer Book which saith That the order in the Office for the administration of the Lords Supper that the Communicants should receive it kneeling is well meant for a signification of our humble and grateful acknowledgement of the benefits of Christ therein given to all worthy receivers and for the avoiding of such profanation and disorder in the holy Communion as might otherwise ensue That thereby no adoration is intended or ought to be done either unto the Sacramental bread and wine there bodily received or unto any corporal presence of Christs natural flesh and blood Which intimate that the elements are not the objectum significativè à quo or the motive of their kneeling but the benefits of Christ in the Lords Supper given to all worthy receivers And that not the sight of bread or wine which is not seen till the cup be in their hand but the remembrance of Christs death and the remission of sins by his blood by saith are the motive to kneel to God with prayer and thanksgiving to him without any honour of the bread and wine though received eaten and drunk to remember Christs death as the procuring cause of those benefits As for his Reason if the elements were not there they would not kneel therefore they are the objectum significativè à quo or the motive of their kneeling partly the Antecedent is not true for they kneel before they receive the elements brought to them and after they have eaten and drunk while they are in the meditation of Christs death and the benefits by it using holy ejaculation in prayer and thanksgiving to God partly the consequence may be denied For though they would not kneel were not the elements there yet this is not sufficient to prove their presence the motive of kneeling any more than the presence and speech of the Mâ—nister who delivers them with prayer and exhortation to whom yet this Author makes not the kneeling to have relation And indeed it is not the presence of the elements when they are received that is while they are in the Ministers hand or their own or in their mouths which is the objectum significativè à quo but the actions with the elements at the consecration by the Minister which signifie Christs death and the use by themselves in eating and drinking whereby are signified their nourishment by Christ unto life eternal which are the motive to that gratitude and trust in Christ which in kneeling they exercise by prayer As for the words of Didoclavius with Maccovius his assent they are the words of an Adversary to the Ministers in this cause and therefore not fit to be alleged as a proof in this matter Nor if they were true would they prove kneeling to be Idolatry but to be some way against the second Commandement for avoiding Idolatry We might more justly and more to the purpose allege the words of Dr. Ames in his Triplication to Dr. Burges his Rejoynder ch 4. sect 4. p. 382. There is no Non-conformist which refuseth to kneel unto Christ in the celebration of the Lords Supper And the Conformists deny they require kneeling to any other than God and the Lord Jesus Christ. As for their bowing and cringing at the Altar it concerns them to speak for themselves who use it neither do all the Conformists use it no not in Cathedrals if my information be right nor is there any established Law for it and those that use it do avouch they do it not to any other than God and therefore are not to be charged with Idolatry whatever other fault they are chargeable with by reason of it It follows Sect. 16. The Crimination of the Ministers as Idolaters is not excusable Object To what hath been hitherto offered in this matter if it be said That the charging the present Ministers of England with Idolatry is exceeding harsh and that which is an argument of a very unchristian and censorious spirit Though this makes nothing to the enervating of what hath been offered yet we answer 1. That many words of Christ himself were accounted hard sayings and not to be born and that by such hearers as were once his admirers and did with seeming great affection attend upon his ministry That such poor worms as we should be recharged herewith it is no great marvel it is enough for the Disciple to be as his Master 2ly We have in this matter said nothing but what is in Thesi over and over asserted by most or all Protestant Writers upon the second Commandement who assert fully That the worshipping God in a way not prescribed by him is Idolatry such as do so are Idolaters With our application hereof unto the present Ministers of England if they are guilty as that they are hath been abundantly demonstrated why should any be offended To speak truth when our silence would be prejudicial to the souls of our Brethren me-thinks should not be accounted unchristian or censorious In the margin are these words Calvin Perkins Ames Maccâ—vius Altingius Wendeline Paraeus Explicat Cate. p. 3. Q. 96. p. 528. saith Quid postulat secundum praeceptum Res. Ne Deum ullâ imagine aut figurâ exprimamus neve nullâ ratione eum colamus quà m qua se in suo verbo coli praecepit 1 Sam. 15.23 Deut. 12.30 Mat. 15 9. And afterwards he addeth Huic secundo praecepto contraria sunt ea quae vero cultui divino adversantur 1. Idololatria quae est culius numinis fictitius aut superstitiosus Sunt autem Idololatriae duâ— species praecipuae una crassior cum fictitium numen colitur haec species prohibetur in primo praecepto aliquâ ex parte in tertio
be filled with trembling that hath ever with seriousness read that terrible Commination of Christ Matt. 18.6 Who so shall offend one of these little ones that believe in me it were better for him that a milstone were hanged about his neck and he were drowned in the depths of the Sea especially when those that are thus scandalized are able to demonstrate that their offence is not any peevish humour or foolish nicety but what is too really administred by the actions of their Brethren When they shall hear Christ commanding them to separate from every thing of Antichrist Revel 18.4 and therefore from his ministry and they are in conscience perswaded the Ministers of England are such which they judge they are able to demonstrate When they consider how the Laws of their dear Lord and Law-giver are made void by the traditions of these â—â—eâ—ended Ministers whose Kingship they see them visibly opposing When they find upon them the characters of false Prophets and Apostles and are able to manifest that they are deeply guilty of the sin of Idolatry from whom they are enjoyned by Christ to turn away Yea when they take a view of the frame of the Spirits of their now Conforming-Brethren in dayes past and the principles were then owned by them That they did then some of them at least separate from the Assemblies of England as not true Churches of Christ and accounted the Common-Prayer Book Priests persons not meet to preach unworthy to be attended upon in their so doing and see them now saying A confederacy with and attending upon the ministry of those very persons and things from whom not only Christ hath commanded them to separate but these very Brethren did formerly decry and at least seemingly abominate they judge they have just ground of Offence given them Nor can it be denied but it is indeed so Answ. It were indeed very grievous to a Christian if it were their sin and such as brings them under the terrible Commination of Christ Matth. 18.6 to do what many of the sincere Lambs of Christ much more those whom this Author counts such are stumbled grieved and scandalized at for that very reason if no more could be said therein It were to make every honest-hearted Christian though simple a Law-giver to me a Pope a Lord over my conscience an infallible Judge so that what he determines I may not do or omit because it wil grieve or offend him without any other reason why I must not do or omit it This sure would take away Christs King-ship really and invest every sincere Lamb of Christ with it which this Author makes so hainous a thing in the present Ministers as to justifie separation from them it would be to ascribe dominion to them over my faith to spoyl me of my Christian liberty and to make me in almost every thing I do uncertain what I may do lest I grieve some of them whom I have found to be so scrupulous and so censorious as that they are offended if there be a prejudice against a person at every thing he doth or saith if it agree not with their minds To deliver the consciences of people from such a slavery worse than the bondage of the Mosaical Law which this principle brings to I conceive my self bound to do my best and to decry it as Antichristian I think I have read seriously Christs Commination Matth. 18.6 and I presume my Treatise of Scandalizing shews it to be meant of other Scandalizing than such as this Author means to wit such as is opposite to receiving them v. 5. and is with despising and persecution of them v. 10. causing their perdition v. 8 9. I dare not say that the offence of the sincere Lambs of Christ is out of a peevish humour or foolish nicety I hope it will not be denied that they are weak many of them I am sure none of them are infallible or free from undue passions and prejudice And this is enough to quiet my conscience in doing what I do notwithstanding the offence of many honest Christians yea and holy learned Preachers I find cause I confess to mourn on their behalf and to pitty them whom I have heard or seen offended at my actions which they never examine nor by conference or otherwise enquire into the reasons or equity of them taking reports upon trust and judging them evil without any brotherly affection or sober consideration I may truly say my peace of conscience would be desperate if I must judge of my self as they judge of me I will not mention my own experiences lest I should be thought to particularize but I find an Author one Paybody in a Treatise about Kneeling at the Lords Supper Printed 16.9 part 3. ch 5. p. 438. saying concerning the Professors of his time opposing Kneeling and I think opposers of the present Ministers now are too like them thus Let not our Brethren be offended that I say Many of their Professors are set on work by humour and prejudice For 1. They which profess in great resolution without grounds or reasons that is which meerly profess in imitation of certain men of note or for company of the best sort of Christians as they judge opposers to be or out of ill opinion conceived of conformable persons or Church government are led by humour and prejudice 2. So are they which cannot abide to be instructed or directed by them of contrary judgement despising the words and writings of such before thâ—y know them 3. They which upon discourse hearing many things which they cannot satisfie their consciences in do yet never seek to have their doubts resolved but rest in one song say what one can to the contrary 4. They which dare avow the necessity of confessing against Kneeling upon pain of eternal damnation charging other men in the deepest obligation that may be to stand out and yet upon some other mans declaration of the lawful liberty of Kneeling at some time can be content without gain-saying to profess they never studied the point 5. They which make no conscience of slandering back-biting conformity to the world in vanitiâ—s of apparel pleasure and scandalous covetousness unfaithfulness in their callings unjustice in their dealings and such like in opposing Kneeling are led by humour 6. They which have confessed themselves to be convinced of the lawfulness and yet will not or would but for their discredit in the world specially among the persons of that side But there is nothing more manifest than that many of your Professors are thus and thus disposed and carried which I doubt not but I can particulaâ—ly maintain so farr as outward expressions can discover the inward meaning or purpose Now I know you would not have us bound to abstain from Kneeling may I not say Heaâ—ing for avoiding the scandal of such persons But saith this Author Their offence is too really administred by the actions of their Bâ—ethren But who do suggest these actions to be a
sufficient reason of separation but such as this Author who is indeed with others like minded the true Scandalizer or he by whom the offence cometh or else it is the offended persons own inference from the real or imaginary actions of their Brethren of a necessity of separation that scandalizeth him That which this Author brings here is farr from a Demonstration We find Revel 18.4 that St. John heard a voice from Heaven saying Come out of herâ— my people that ye be not partakers of her sins and that ye receive not of her plagues But to â—erch out of this passage this Proposition Christ commands them to separate from every thing of Antichrist and to inferr this conclusion and therefore from his ministry needs a Delian Diver or cunning Alchymist or Sophister that can deduce quidlibet ex quolibet It is plain that the Exhortation is to goe out of Rome called Babylon ch 17 18. Nor do I gainsay that it is meant of it as it is corrupted by the Papacy Nor do I question but the Papal monarchy is an Antichristian state and that though the plain meaning is no more but that Gods people whereof I doubt not some are and will be in Rome when it shall be destroyed should abandon that place afore it be destroyed to avoid participation of its sins and plagues yet too it may be understood of communion with the Papacy in their Idolatry and Heresies But it is a wild conceit to make every thing done or used by Popes to be a thing of Antichrist much more is it to make the ministry of the Ministers of England the ministry of the Pope when it is so directly contrary to the Pope and Popish Doctrine and Worship expresly abjured and abhorred by them How frivolous his proofs are of the present Ministers opposing visibly Christs Kingshâ—p having the characters of false Prophets of being guilty of Idolatry is shewed already What the frame of the spirits of the present Conformists is or hath been God only who is the searcher of hearts is fit to judge what their principles were formerly and are now is to be known either by those that have conversed with them or heard them preach or read their writings sure every sincere Lamb of Christ is neither fit nor able to judge or examine the truth of any number of Conformists spirits or principles and therefore if these alterations which are here mentioned be the ground of the offence that is taken against them it cannot be a just ground of their taking offence If it were there were just ground of offence given to separate from the Separatists Not to mention what of old was charged upon the Brownists whose spirits and principles were such as made many as holy persons as England yielded to dehort the godly from joyning with them in their way of Separation Nor what either Mr. Edwards in his Gangraena or Mr. Baillee in his Disswasive or Mr. Weld in his Story of the Antinomians have written of the state of the Congregational Churches The Elders and Messengers of the Congregational Churches in the Preface to their Dâ—claration of their Faith and Order in their meeting at the Savoy Octob 12. 1658. say It is true That many sad miscarriages divisions breaches fallings off from holy Ordinances of God have along this time of tentation been found in some of our Churches yet they do not at all stumble us as to the truth of our way had they been many more And avow this as their great Principle That amongst all Christian States and Churches there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all perswasions that keep unto and hold fast the necessary Foundations of Faith and Holiness in all other matters extra fundamental whether of Faith or Order Mr. Weld in his Answer to Mr. Rathband heretofore denied not the Congregations Parochial in England to be true Churches though impure And Mr Norton in his Answer to Appollonius ch 16. saith We reject the Separatists who distinguish not between the Church and the Impurities of the Church Whence the great crime of Schism Yet this Author not considering that the Congregational men disclaim his rigid separation avows separation as commanded by Christ from the Church of England as no true Church and condemns hearing the present Ministers as the Ministers of Antichrist though they preach the Gospel of Christ because of some defects conceived in their calling and some impurities real or imaginary in their worship as if it were saying A Confederacy forbidden Isai. 8 12. and a just ground of offence given to the sincere Lambs of Christ in that they do not separate from the Assemblies of England But he hath not yet done but adds Sect. 6. The Separatists give more just cause of Offence to godly sober Christians than the Conformists do to them If it be yet further said Obiect 2. But if I do not goe to hear the Preachers of this day many truly godly and sober Christians will be offended at my forbearance so that whether I hear or whether I forbear I shall offend To this I 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 lye at the bottom of our Conformity beyond what is here pleaded I am very apt to believe were but a Toleration granted t is not the fear of offending any would cause our conforming Brethren to attend upon the ministry of the present Priests of England Yet supposing it to be as is intimated we ask 1. Do you look upon your going to hear as your duty or meerly as your liberty If the first let it be proved from any positive precept of Christ and we are satisfied if the second you are bound by many solemn injunctions which are at least reduceable to the moral Law not to use your liberty to scandalize your Brethren 2. Let both parties be weighed in an upright ballance such as you judge to be offended with you for not hearing and such as are offended thereat I am bold to say That the last mentioned for number holiness spirituality and tenderness do farr surmount the former who will really be scandalized at your forbearance 3. Let also the grounds of the offence on both sides be weighed the one are offended at you That you build not up in practise in a day of trouble and cause thereby the enemies of the Lord to triumph and blaspheme what in a day of liberty you did in your preaching and practice pull down and destroy The other because of your disobedience to what they are satisfied and you your selves once were God is calling you to viz. to have nothing to do with separate from this generation of men But 4. That t is your duty especially if in a Church-relation to meet together as a people called and picked by the Lord out of the Nations of the world cannot be denied The neglect of which is
also termed St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-labourers in the Lord Rom. 16.3 which proves that Christians did and might hear others besides Officers of particular instituted Churches yea that they might and did make use of the gifts of any though a woman that could expound to them the way of the Lord. 3. That this is against the practise of the Congregational Churches who do allow the hearing of gifted brethren that are not Officers who send Preachers to convert the natives such as Mr. Eliat Mr. Mayhew who yet are no Officers to them who hear the Pastors of other Congregations than those of which they are members which is not agreeable to this Authours principle That other than their own Officers are strangers to them and if it be as some have delivered That the Ministry is limited to that Church to which he is Pastor he cannot Preach as a Minister when they hear him nor they hear him under that consideration and if a Minister be an Officer onely to the people who chose him and they are bound to attend on his Ministery who chose him and not others then a Minister ceaseth to be a Minister when his Electors are dead or removed they that choose him not though he be elected by the major part are not to take him for their Minister nor may hear him sith his voice is the voice of a stranger 4. To be tied to attend on such mens Ministery and not to have liberty to hear others puts an yoke of bondage intolerable and pernicious on mens consciences 1. In that in case the Minister become empty or erroneous yet being his Minister and the major part adhere to him he must also attend on his Ministery who is weary of it and may not use the benefit of anothers Ministry more sound and profitable no not though it be of great consequence for the finding out the truth in that he doubts which is an art like to the practise of the Papists who will allow none of their Church to hear Protestant Preachers or confer with them or read their Books lest their errours should be detected Thus it might come to pass that if Mr. Ainsworth deliver errour his people might not go to hear Mr. Paget in the same Town who might discover his errour and there is the same reason concerning any in England as in London a Minister to an Independent Church must be heard though a man of mean abilities and perhaps an Antinomian and none other though a neighbour Godly Learned Conformist Preach truth profitably near to him 2. In case a member of a separated Church as a woman removed with her husband from London into the Countrey far from her Pastour have a Godly learned able Teacher who is a Conformist near her and no other she must not hear him because a stranger none of Christs Officers but must rather live without the benefit of the publique Ordinance though it be to the great decay of that spiritual life heat and vigour in godliness which she once had These and more evil consequences attend the Position of this Authour That those onely who are Christs Officers in his sense are to be heard Yet he goes on thus Sect. 5. Hearing the present Ministers casts no contempt on Christs Institutions Not to mention more let it be weighed whether the hearing of the present Ministers of England doth not cast contempt upon these Institutions of Christ. What is more evidently Preached by such a practise than 1. That separation from the Assemblies of England ' though in their Constitution carnal and worldly and the worship thereof although false and meerly of humane invention was and is our sin and evil 2dly That it 's not by vertue of any Soveraign institution of Christ the duty of Saints to meet together as a body distinct without going out to other Assemblies to worship with them for their mutual edification in the Lord. 3dly That particular Assemblies are not solely of the institution of the Lord Jesus but that National are also to be accounted as the true Churches of Christ though they have no footing in the Scripture of the New Testament from whence the pattern of Gospel-Churches is solely to be deduced Yea 4thly That the Officers of Christs appointment are not sufficient for the Saints but together with them the help of false and Idol-shepherds is to be sought after than which what greater contempt can be poured upon the forementioned Institutions of our dear Lord Yet who sees not all this to be the language which is heard and goes forth into the nations from the practise of our brethren in the matter we are debating If they look upon separation in the sense before minded to be of the institution of Christ can thâ—y offer a greater affront thereunto than to run into the Assemblies of the nation If they judge it their duty to meet together distinct from the world and it's worshippers why run they thereunto If they apprehend National Churches to be the result of humane prudence without bottom in the Scripture and the Ministers of Christ to be onely in contradistinction to the Ministers that are not of his appointment attended unto why give they the right hand of fellowship unto such Assemblies as profess themselves to be parts of such a National Church and hear Ministers that have relation thereunto who have received as hath been proved no mission from Christ to their Ministry If this be not evidently to pour contempt upon the Institutions of Christ and confessedly so we shall for ever despair of success in the most facile and righteous undertaking Answ. I acknowledge that he who granteth your Premisses cannot deny your Conclusion But none but dissemblers will attend on the Ministry of the present Ministers and hold the Assemblies of England in their constitution carnal and worldly and the worship thereof false and meerly of humane invention That the members of the Assemblies of the English Church are the world in contradistinction to the Saints That they are the worshippers of the world not of the true Churches of Christ That the Ministers are false and Idol-shepherds who have received no mission from Christ to their Ministry By this Answer this Authour may perceive that these charges are judged false criminations not at all proved by him nor are those things granted to be Institutions of Christ which he makes such And therefore if the practise of going to the Parish-Assemblies be a casting contempt on his way it is not on Christs Institutions but his unjustifiable separation And yet the truth is our hearing the present Ministers is for the performance of our own duty that we may hear the word of God and worship God truly and our doing this we account not any approbation of any thing evil in the Ministers or giving the right hand of fellowship to the Assemblies in any thing that is disorderly Nor do we condemn any thing but their sin in the separated meetings whose
separation we declare against although we should not think it evil to hear their Ministers Preach the word of God or to worship God with them We are of opinion that it is a gross errour which is often in the mouths of Separatists That they may not hear with the world nor pray with the world whence it hath come to pass that some have left off praying in their Families Catechizing their children instructing their servants unless members of their Churches which tends to bring in irreligion and profaneness and is contrary to the precepts of Scripture Ephes. 6.4 Deut. 6.7 c. contrary to the practise of Christ and his disciples who heard Christ Preach with the scribes and Pharisees praised God with the multitude even the children Christ approving it Luk. 19.37 40. Matth. 21.9.15 16. And however we approve not any evil in the Ministers or their Ministration nor do assent to any unfitting thing therein yet we rejoyce that Gods word is taught and his Name invocated in any company by any persons and think we have the Apostles example to warrant us Philip. 1.18 and do wish that God would not lay to the Separatists charge besides other sins which we think are nor a few in these withdrawings from Communion and invectives their ingratitude for that benefit others have and they might have from that Ministry they so much oppose If this Authour or those of his way suffer contempt reproach and hard usage though we wish it may not be yet it may be told them That not Christs Institutions are contemned but their own intemperate carriage is rebuked which is not likely ever to succeed well but to be a hindrance to the work of Christ and the peace of his Church Yet this Authour proceeds Sect. 6. Hearing the present Ministers hardens none in sin As for the second particular That hereby poor souls are hardned in a false way of worship what can be thought less supposing the worship in the Parish-Assemblies of England to be so as hath been proved when they shall see professors that were wont to pray and preach together to profess and protest against Common-prayer-book Priests and worship to cry up or at least approve of Laws made for their Ejection if guilty of no other crime than Conformity to the Worship they now conform to and practise now stock unto their Assemblies and bear their Priests What can they imagine less than that these persons thus acting in a direct contrariety to their former judgement and practice do now see they were mistaken and are beginning at least to return unto those paths from whence they departed and that these ways in which they and their forefathers have walked are the good old way in which rest is to be found Wo unto the world because of offences wo also unto them by whom they come Answ. The hearing the present Ministers to be no false way of worship is that which is now asserted the contrary is not yet proved by this Authour They who are chargeable with former miscarriages are to answer for themselves The hearing the present Ministers which is defended as lawful is not justly offensive nor for it onely do men fear the doom of Scandalizers It is added Nor is the 3d particular viz. That hereby poor souls are hardened in their rebellion and blasphemy against God the Spirit his Tabernacle and them that dwell therein to be in the least questioned we every day hear to the breaking of our hearts stout words spoken against the Lord because of the practise of some in this thing What say the wicked of the world less than that Religion which many pretend to is but a fancy that the professors thereof are but a generation of hypocrites that will turn to any thing to save themselves that the spirit by which they are acted is but a spirit of Phanaticism and delusion Yea how do they bless themselves that they are not nor ever were and resolve so much more they will never be of the number of such professors Ask them a reason of all this and they wonder you should ask them and speedily reply to you Do you not see how many of you for fear of persecution have deserted your former principles and are returned to our Assemblies and the Ministry thereof and that any of you stand out 't is from hence evident that it is from a spirit of pride and obstinacy and not as you pretend from divine tenderness and the leadings of the Spirit of the Lord And what can we say to all these things Must we not with grief and sorrow confess That there is indeed too great an occasion administred to them for their thus speaking though this will be no plea for them in the day of Christ. Blessed are they that are not offended in him It remaineth then that inasmuch as the hearing the present Ministers of England pours out contempt upon the ways and Institutions of Christ hardens persons in a false wâ—y of worship rebellion and blasphemy against the Lord it 's utterly unlawful for saints to be found in the practice thereof Answ. Such kind of consequences as these are incident to persons of any party who have been earnest for that whch after they have relinquished So have Papists insulted over Protestants upon the returning of any seeming zealous Protestant into the Roman Church If my memory fail me not the Authour of Fiat Lux imputes the like things to Protestants upon the coming over of some to their party Yet the Answerer and others know how in that and the like cases to reply to such that mens instability shews their own weakness not the thing in which they have been zealous to have been either good or bad that any take advantage from their fact to harden themselves it is by accident not from the nature of their action if it were good and lawful otherwise that in such cases men are not to condemn or commend the thing which is done because of the actions of the person but to examine things by the rule which is the onely remedy against such events It is true that it is just cause of mourning and dejection when such things happen But not to measure truth or falshood by such motives and considerations nor conclude a thing to be evil because of such accidents To which I add That this Authour doth not well to call the obloquies against his party speaking against Religion blaspheming God the Spirit tabernacle and them that dwell therein whose ways may be reproached by reason of their zeal for their way and yet no reproach to God his Spirit Religion Tabernacle and the indwellers It would be more for their benefit if he and others of his mind and others who have occasioned such blasphemies against Religion did excuâ—â—re semetipsos search themselves whether their own present violence of spirit unpeaceableness out of pretended zeal for God or their and others now conforming intemperate heat have not opened the
nothing that might deter tender and considerately enquiring Christians from hearing the present Ministers It remains that I make good the catasceuastick part of this dispute by confirming the Arguments brought for hearing them which I shall apply my self to after the answering of the questions which here follow Sect. 10. A pollution in one part makes not the whole worship polluted We shall saith he onely in the close offer a few Queries to be in the fear of the holy one considered by the intelligent Reader Quer. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church Answ. Yes meaning it of the supream absolute independent Head King Law-giver to his Church as such 2. Whether the Laws Statutes Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the world should interdict and forbid it Answ. They are 3. 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 Answ. Not if they be no other then such as are shewed to be warranted in this answer to the Preface Sect. 8.20 to Ch. 1. Sect. 3. to Ch. 5. Sect. 11 12 13 14 3 4 5. 4. 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 soveraignty over it Answ. Some servants and services may be appointed by rulers without such an undervaluation or contempt 5. Whether the officers instituted by Christ are not onely Pastors Teachers Deacons and helpers Answ. In this Catalogue I find not helpers officers instituted by Christ by some others not here mentioned I find of Christs institutions 1 Cor. 12.28 Ephes. 4.11 6. Whether the offices of Archbishops Lord Bishops Deacons sub-Deans Prebendaries Chancellors Priest Deacons as an order of the first step to a Priesthood Arch-Deacons sub-Deacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curates Canons Petty-Canons Gospellers Epistollers Chaunters Virgers Organ-players Queristers be officers any where instituted by the Lord Jesus in the Scripture Answ. Some are some are not See the answer to ch 3. 7. Whether the calling and admission into these last mentioned offices their administration and maintenance now had and received in England be according to the word of God Answ. So much as is necessary to the resolving of this Question in order to the present controversie is answered before in sundry places which the Reader is to observe to satisfie himself 8. Whether every true visible particular Church of Christ be not a select company of people called and separated from the world and false worship thereof by the spirit and word of God and joyned together in the fellowship of the Gospel by their own free and voluntary consent giving up themselves to Christ and one another according to the will of God Answ. Some of these terms are so ambiguously used as is shewed before that in some sense it may be answered affirmatively in some negatively 9. Whether a company of people living in a parish though the most of them be visible Drunkards Swearers c. or at least strangers to the work of regeneration upon their souls coming by compulsion or otherwise to the hearing of publick prayers or preaching are in the Scripture account Saints and a Church of Christ according to the pattern given forth for him or rather be not to be esteemed daughters of the old Whore and Babel spoken of in the Scripture Answ. If their faith be right the first part is answered affirmatively the last negatively 10. Whether in such a Church there â—s or can rationally be supposed to be a true Ministry of the Institution of Christ Answ. It may 11. Whether the Book of Common-Prayer or stinted Liturgies be of the Prescription of Christ and not of mans devising and invention Answ. The worship or matter for the greatest part of the Common-Prayer-book is of Christ though the method and form of words be of men 12. Whether if one part of a worship used by a people be polluted the whole of their worship be not to be looked upon in a Scripture account as polluted and abominable according to 1 Kings 18.21 2 Kings 17.33 Isa. 66.3 Hos. 4.15 Ezek. 43.8 Zâ—ph 1.5 So that â—f their prayers be naught and polluted their Preaching be not so too Answ. No nor is any such thing said in any of these Texts not 1 Kiâ—gs 8 21. is câ—ndemned their following after Baal and not clâ—avâ—ng to God no intimation that if they cleaved to God it would be polluted by reason of the following of Baal but shewing they could not cleave to God if they did follow Baal No pollution is ascribed to the fear of the Lord 2 Kings 17.33 because of the service of the gods of the nations but the service of the gods of the nations is counted pollution notwithstanding such fear of God as they had Isa. 66.3 The killing of an ox was not a pollution because of other pollution of worship but because of the evil of the person it was polluted to him not in it self Hos. 4.15 Swearing the Lord liveth was evil because they pretended they did swear by the true God when they swore by these calves Amos 8.14 Diodati Annot. in locum Ezek. 43.8 notes not one part of lawful worship polluted by another unlawful but mentions onely an Idolatrous service near to Gods Temple of which I have spoken before in answer to Chap. 5. Sect. 2. Swearing by the Lord was not polluted because they sware by Malcham but the hypocrisie of the persons is noted who made shew of swearing by the Lord when they sware also by Malcham whereas he that serves God acceptably must cleave to him onely as God If as this Authours Quaerie intimateth a Ministers Prayers be naught and polluted his Preaching must be so too then all Preaching is naught in him that by imperfection or passion vents that in prayer which is not right which I am sure hath been in the Ministers of Congregational principles and none then should be heard Preach whose Prayers have any errour or imperfection in them which is a very gross absurdity and such as would make all mens Preaching unlawful and bring in the opinion of the Seekers who would have none accounted Ministers of God but such as speak by immediate inspiration 13. Whether a Ministry set up in direct opposition unto a Ministry of Christ which riseth upon it's fall and falls by it's rise can by such as so account of it be lawfully joyned unto Answ. No But they are bound to leave this account if it be erroneous 14. Whether such as have forsworn a Covenant-reformation according to the word of God and swear to a worship that is meerly of humane devising that
and more exceptions then the present Ministers It is added Sect. 3. The Pharisees were not Church-officers of Gods appointment But let this be granted Suppose 2. The Scribes and Pharisees to be the preachers and expounders of the Law in that day the seat mentioned to be a Ministerial seat Yet this will not at all help them in the matter in controversie except it be granted to them that the Scribes and Pharisees were not a lawful but a false Ministry that had surreptitiously climbed up into this Ministerial seat for who sees not the invalidity and nothingness of this argument 'T was lawful to hear the Scribes and Pharisees which were the lawful Church-officers of that day of the appointment of the Lord acting by vertue of an authority derived from him therefore 't is lawful to hear persons that have not any such authority from Christ but are meer intuders and Ministers of Antichrist as the present Ministers of England have been proved to be now this upon that supposition that they were Ministers we cannot yield to these reasons 1. The Pharisees are expresly said to be Priests and Levites John 1.19 and this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou v. 24. And they that were sent were of the Pharisees which were the ordinary lawful Ministers of that day 2. These of all others were most apt to question the authority of such as taught the people So when John appears preaching and baptizing and professes to them that he was not the Christ nor Elias nor Prophet who was expected by the people of the Jews they immediately question his authority John 1.25 Why baptizest thou then which they could not be supposed to have the face to do if they themselves of all others had been the greatest intruders Nay 3. When they question Christ himself about his authority he asks not them from whence they had theirs which doubtless upon that occasion he would have done had they not been lawfully seated in the seat they did possess but from whence John had his who was esteemed as a prophet 4. We have the Lord Jesus many times crying out above all others against the Pharisees condemning them of pride hypocrisie avarice c. but not the least tittle of the usurpation of Moses seat is by him charged upon them or in the least intimated which doubtless would have been had they been guilty thereof I reply that this grant that the Scribes and Pharisees were preachers and expounders of the Law in that day will help the objectours in the matter in controversie though it be not granted to them that the Scribes and Pharisees were not a lawfull but a false Ministry that had surrepticiously climbed up into this ministerial seat For they are assured that this Author hath not proved nor can prove the present Ministers of England to be meer intruders and Ministers of Antichrist and therefore need not this supposition concerning the Scribes and Pharisees to prove Christs allowing the hearing of the present Ministers Only this is urged that there is as much exception and more against the Pharisees teaching than against the present Ministers and yet they might be heard therefore with better reason may the present Ministers be heard Nevertheless I deny that the Scribes and Pharisees which they were to hear were the lawfull Church Officers of that day of the appointment of the Lord acting by vertue of an authority derived from him it being certain that as he saith they were a particular Sect among the Jews no where appointed by God to this office of Priesthood or teaching but taken up by men as orders of Friers among the Papists though some of them were Priests and some of them Rabbins or teachers of the law and educated thereunto as teachers of Divinity are in the Schools among us at this day which if the Ministers of England had no further ordination being the condition of most or very many of the present Ministers in England might justifie the hearing of them as well as the hearing the Pharisees who had no better calling to that function As for the reasons of this Author the first is not valid For it proves only that some of the Priests and Levites were Pharisees not all St. Paul certainly was not though a Pharisee nor that those that sate in Moses chair were Priests for all were not there being many thousands of Pharisees who were not Rabbins St. Paul was a Pharisee the son of a Pharisee when he sate at Gamaliels feet Acts 22.3 yet not a Doctor of the Law sitting in Moses his chair Nor if they were Priests doth it prove they were the lawfull Ministers of that day For to say nothing of Christs Apostles who were at that day the lawfull Ministers with and under Christ himself it is certain the Priests of those times got their places as for instance the High Priest by undue and unlawfull wayes by bribing the Roman Deputy as Josephus reports and therefore if it were proved they were Priests yet they are not proved to be lawful Ministers Yea that which is said of their Ordination and Education by the most favourable Writers of the Jewes proves they had some kind of entrance into their profession according to the customs of those times which were of human invention but nothing of Gods institution that they should sit in the chair of Moses As for the Second reason there is no marvel they had the impudence to question Iohns authority though themselves intruders when they were puft up with conceits of their authority though they had none when they were so proud and impudent as to conceive themselves righteous and despise others Luke 18.9 and to allege it in prayer to God though their Consciences might tell them they were covetous and unrighteous yea to deride Christ when he told them they could not serve God and Mammon Luke 16.14 Nor is the Third reason of force For Christ might question their authority though he did not when they questioned Johns and he seems after John to have done it in calling them a generation of vipers blind guides with sundry other expressions disparaging of them and their traditions And his charging them with affectation and ambitious seeking of the chief Seats and to be called Rabbi Rabbi what is it but an evidence that they did unlawfully climb into Moses his seat which they did so ambitiously gape after As for the not in express words charging them with usurpation it is no marvail it is not related sith their instigation of Herod to take away John Baptists life related by Iosephus is not related as imputed to them by Christ in any of the Evangelists Besides how irrational this argument is we read not that Christ charged them with usurpation of Moses seat therefore he did it not every puny in Schools knows who hath learned that rule in Logick argumentum non valet ab authoritate negativè an
rejoyced in no way was the acting of Pilate or Herod or the Jewes to be abetted but to be abhorred though the Counsel of God was to be justified and extolled as was done Acts 4.24 c. Should the Pope send Jesuites to preach the Gospel and they should continue to preach it and no doctrine antievangelical I know no reason why the Saints might not attend on their Ministry To the 2 d. 3 d. and 4 th Answers I reply That the preaching of Christ in opposition to Paul makes it probable that they were not real Saints nor true Ministers in his sence such motives being contrary to that brotherly love which is in every real Saint 1 John 3.14 and that order of the Church by which is a lawfull mission which me thinks he should not conceive to have been in them that acted in a way of contention against St. Paul the Apostle of the Gentiles And for the Ministers of England I like better the words of Mr. Iohn Robinson in his Justification of the Separation p. 307. then these Authors words In the general I confess there is a proportion and so in that general and large sence wherein Mr. Bernard pag. 313. expounds the word sent or Apostle I do acknowledge many Ministers in England sent of God that is that it comes not to pass without the special providence and Ordination of God that such and such men should rise up and preach such and such truths for the furtherance of the Salvation of Gods elect in the places where they come They which preached Christ of envy and strife to add more afflictions to the Apostles bonds were in this respect sent of God and therefore it was that the Apostle joyed at their preaching How much more they that preach of a sincere mind though through ignorance or infirmity both their place and enterance into it be most unwarrantable And sure if they may in this sense be said to be sent of God it follows Saints may hear them which was to be proved It is added Sect. 8. The truth Ministers teach warrants the hearing of them Object 4. The Ministers of England preach truth and is it not lawfull to hear truth preached We answer 1. That 't is lawfull to hear truth preached is readily granted but this must be done lawfully and in the way of Christs appointment 2. All that preach truth are not to be heard nor will our discenting brethren say they are For 1. There was never yet any Heretical preacher in the world but he preached some truth is it lawfull to hear such This will not be said 2. The Devil himself preached truth yet Christ forbids him and commands that he hold his peace 3. The Popish Priests preach truth yet who will say 't is lawfull to attend upon their Ministry But 3. As the present Ministers of England preach truth so 1. They preach it but by halves and dare not for fear of the L. Bishops inhibition preach any doctrine though never so clearly revealed in the Scriptures and owned by them as the truth of Christ he commands them not to meddle with 2. The main truths they preach at least many of them are contradicted in their practice They 'l tell you that the Lord Jesus is the great Prophet and King of his Church but how palpably this is contradicted by them in their practice conforming to institutions and laws that are not of his prescription who sees not This we have abundantly demonstrated 3. With the truth they preach they mingle errours directly contrary to the Scripture and the revelation of his will therein Instances of this kind have been already exhibited to which may be added many more we shall mention but a few 1. That the Ministry Worship and Government which Christ hath appointed to his Church is not to be received or joyned unto unless the Magistrates where they are reputed Christian do allow it 2. That the Apocryphal books which have in them errors 2 Mac. 12.44 45. 14.41 42. Eccles. 46.20 Wisd. 19.11 untruths 2 Esd. 14.21 22 23. 2 Mac. 2.4.8 Tob. 5.11 12 13. with 12.15 Judith 8.33 10.9 with v. 12. 11.6.12 13 14 15. 1 Mac. 9.3.18 with 2 Mac. 1.13 to 17. and 9.1.5.7.9.28.29 blasphemy Tobit 12.12.15 with Rom. 8.34 1 Tim. 2.5 Rev. 8.3.4 magick Tob. 6.6 7 8. 9.2.3 with 3.7 8. 11.10 11 13. with 2.9 10. and contradiction to the Canonical Scriptures Judith 9.2 3 4. compared with Gen. 49.5 6 7. Esther in the Apocrypha chap. 12.5 15.9 10. with Ester Canonical chap. 6.3 5.2 Eccles. 46.20 with Isa. 57. 2. may be used in the publick worship of God 3. That the most wicked and their seed may be compelled and received to be members of the Church 4. That Marriage may be forbidden at certain seasons as in Lent Advent Rogation-week c. 5. That Baptism is to be administred with a cross in the forehead and that as a symbolical sign 6. That though the most notorious obstinate offenders be partakers of the Lords Supper yet the people that joyn with them are not defiled thereby 7. That there may be Holy days appointed to the Virgin Mary John Baptist to the Apostles all Saints and Angels together also with Fasts on their Eves on Ember-days Fridays Saturdays so called heathenishly enough and Lent 8. That the Cope Surplice Tippit Rocket c. are meet and decent ornaments for the worship of God and Ministry of the Gospel 6. That the Book of Common-prayer is the true worship of God 10. That Christ descended into hell as if Christ descended into the place of the damned as the Papists hold 11. That Lord Bishops can give the holy Ghost and power to forgive and retain sins 12. That Altars Candles Organs c. are necessary and useful in the Church of God 13. That all children when baptized are regenerate and received by the Lord for his own children by adoption Common-prayer-book of publick Baptism Yea 14. That children being baptized have all things necessary for their salvation and shall undoubtedly be saved So they profess in the Order of Conformation in the Common-prayer-book with much more that might be offered in this matter I reply 1. The grant That it is lawfull to hear truth preached is sufficient to prove it lawful to hear the present Ministers preach truth which he denies not they do unless he could prove it were contrary to the way of Christ's appointment to hear the truth from them 2. All that preach some truth are not to be heard yet all that preach the great truths of the Gospel notwithstanding some errours non-fundamental may be heard especially if the errours be seldom or never pressed on the hearers but left to them to examine and to be approved or disproved Heretical Preachers are not to be heard because they preach not the great truths of the Gospel but errours which overthrow the foundation so do the Popish Priests yet it were no sin to hear
the Church of Rome And therefore if it be unlawful to hear the present Ministers the Papists have a just plea for their not coming to Church which evacuates all the Laws and Government requiring it It is added Sect. 13. Conformists Ministry hath been instrumental to Convert Souls Object 9. But the Ministers of England are true Gospel-Ministers for they convert Souls which the Apostle makes the Seal of his Ministry or Apostleship therefore it is lawful to hear them To this we say 1. That the Ministers of England are true Gospel-Ministers is absolutely denyed by us what is offered in this Objection proves nothing 1. Paul makes not the Conversion of the Church of Corinth singly a sufficient demonstration or convincing argument of his Apostleship he only useth it as what was most likely to win and work upon their affections who upon other accounts could not but know that he was an Apostle of the Lord Jesus 2. Conversion of Souls is no argument either of a lawfull call to an Apostleship or Ministry of Christ. For 1. Many have converted Souls that were not Apostles as ordinary Ministers 2. The Lord hath used private brethren women yea some remarkable providences as instruments in his hand for the conversion of many Souls yet who will say that private brethren women or Divine Providences are Apostles or Ministers of the Lord Jesus But 3. Should it be granted that conversion of Souls is an argument of a lawfull Ministry where are the Churches nay where are the particular persons converted by them We have not heard of any nor will it be an easie task for the Objectors to produce instances in this matter I reply That the Ministers of England who preach the Gospel truely are true Gospel Ministers may be denied absolutely but not justly their preaching the Gospel truely being it which alone is the form denominating a Minister a true Gospel Minister though more be required to his regularity Election by a Congregational Church Ordination by an Eldership or Bishop do not make a true Gospel Minister without it and it doth it notwithstanding some other defects But conversion of Souls is no certain sign of a true Gospel Minister or the defect of it an argument against it nor do I alledge 1 Cor. 9.1 2. to prove either Yet when the Gospel of Christ is truly preached and so blessed an effect follows on their labours who do so it is a good motive to the converted to hear them who have been instruments of their conversion and is an engagement to them to follow their doctrine and conversation 1 Cor. 4.15 16. Heb. 13.7.17 1 Thes. 5.12 13. And if this Author or any other do separate from them who have been instruments of their conversion and continue still to preach the Gospel truly because they abide in their station without renouncing Episcopal Ordination or accepting of an election by a congregational Church they do it unwarrantably and injuriously As for the words of the Apostle 1 Cor. 9.1 2. the Apostles aime is to shew he was as free and might use his liberty as much as any other Apostle being as truly an Apostle as any other which might besides other evidences from the effect of his Apostleship on them appear to them so that it is an argument of his Apostleship though not singly not as this Author conceives a motive to win upon their affections yet I think it an argument from and of some thing proper to the Apostle and the Corinthians and therefore would not meerly from conversion of Souls conclude a true Gospel Ministry in all that have been instruments therein As for the demand where are the Churches where are the particular persons converted by them It may perhaps be as justly demanded of this Author where are the Churches or particular persons converted by the Ministers of the congregational Churches in old or new England or Holland Mr. Robert Baylie of Scotland in his Dissuasive from the Errors of the time Mr. Thomas Edwards in his Gangraena tell stories of the fruit of separation which I will not avow as true yet so much of truth may be picked out of them as may stop the mouths of them that extoll those Ministers and decry the best of the Conformists who yet have been if not of late yet heretofore Fathers in Christ to the Members of the Congregational Churches and to the most eminent in the Churches of old or new England But this disparagement of some and extolling of others is an odious course tending to nothing but promoting of faction and weakning the hands of them that do the work of Christ and therefore do pray that this spirit of pride and bitterness may be extinguished than in love we may serve one another and that nothing be done out of strife and vain-glory but that in lowliness of mind each may esteem others better than our selves And I wish none had vented or read such criminations as those in the book entituled Prelatical preachers none of Christs teachers in which he breaks out thus p 61. They that were â—oundly right down without any abatement or need of explication Ministers of a Prelatical Ordination have amongst them in matters of true Religion sound knowledge and piety towards God reduced the generality of the Nation to a morsel of bread All those Idolatrous and Superstitious conceits and practises all the bloody ignorance and prophaeess all that customary boldness in sinning that hatred of goodness and good men which are the nakedness and shame of the land and render it obnoxious to Divine displeasure may justly call this generation of men either fathers or foster fathers or both p. 75. he terms their Ministry a Ministry which is no where approved or sanctified by Christ in his word but obtruded upon Christians with an high hand by those who are confederate both in spirit and in practise with the scarlet coloured beast and drunken with the blood of the Saints a description which belyeth not the Prelatical Priesthood and Ministry and then applies the description Revel 13.11 to them and the warning Revel 14 9. to those who joyn to them p 76 77. he makes the Bishops to comply with Antichrist in claiming and exercising a power of imposing on men what they please in matters of Religion or faith and worship under what penalties they please also makes those ordained and Ministers under them and by them to receive the mark of the beast p. 52. though God did before the discovery of the evil of Prelacy benefit Souls by them yet not after But enough of this there remains yet that which follows Sect. 14. To the observation of the Lords day hearing the present Ministers as the case now is may be requisite Object 10. But our Ministers are removed and we know not where to go to hear would you have us sit at home idle We cannot so spend the Lords day Answ. To which we would humbly offer a few things 1. That though we are
hearing of the word of God are reckoned and art 6. God is to be worshipped as in private families daily and in secret each one by himself so more solemnly in the publick assemblies which are not carelesly nor wilfully to be neglected or forsaken when God by his word or providence calleth thereunto Upon which and other suppositions it concerns every tender conscience which receiveth these principles to consider how they can acquit themselves from not observing the Lords day in publick assemblies where God is invocated in the name of Christ and the word of God truly taught especially in such places where they may enjoy these performed by the present Ministers and are deprived of their former Ministers and communion and cannot of themselves discharge these duties That which this Authour answers doth not solve the doubt That such persons conceive they cannot spend the Lords day without hearing is not out of any Idolizing the Ordinances of God but from those grounds which are by the declaration afore named and the generality of zealous Preacher pressed upon Christians That it is one duty of sanctifying the Lords day not onely to abstain from labour which makes onely Sabbatum asinorum a Sabbath that beasts have as well as men nor onely to exercise themselves in reading and prayer at home for that is every days duty but also to frequent the publick assemblies where God is worshipped which this Authour conceives injoyned Heb. 10.25 and is gathered from Exod. 20.8 Acts 20.7 Revel 1.10 1 Cor. 16.1.2 John 20.19.26 That many persons cannot in many places find such assemblies of the Saints as this Authour means is a thing out of doubt with me Were publick hearing a sin I confess it were better to do nothing than do that But that is not yet proved and I think it fit to acquaint the Reader That Mr. Norton of New England in that Answer to Apollonius his questions which is commended by Mr. Cotton Dr. Thomas Goodwin Mr. Philip Nye and Mr. Sidrach Simpson ch 13. doth thus determine Such things being observed as are to be observed it may be lawful to use forms of prayers administrations of Sacraments c. prescribed in the Church neither are the Churches which use them guilty of superstition will-worship and violating the second Commandment yea it is lawful to embrace communion with them where such forms in the publick worship are in use neither doth it lie as a duty on a believer that he separate and disjoyn himself from such a Church unless he would partake in the superstitious worship of Images Communion with a Church quâ utitur as it useth worship of it self unlawful is unlawful communion with a Church quae utitur which useth it to wit in other lawful worship is lawful and separation from it is unlawfull And to shew how evil the counsel of this Authour is to men to spend the Lord's day in a corner idle at home rather then go to hear in publick I think good to subjoyn some words of Mr John Paget in his Preface to the Christian Reader before his Book Intituled An Arrow against the separation of the Brownists Of the Brownists there are sundry sorts some separate from the Church of England for corruptions and yet confess both it and Rome and it also to be a true Church as the followers of Mr. Johnson Christian Plea p. 216 217. Some renounce the Church of England as a false Church and yet allow private communion with the godly therein as Mr. Robinson Justifie p. 339 340 247. and his followers Relig. Com. p. 1. c. Some renounce all religious communion both publique and private with any Member of that Church whosoever as Mr. Ainsworth Counterpoy pag. 197. and such as hearken unto him being deepest and stiffest in their Schism The evil of this separation is great First The minds of many are troubled and distracted hereby even of such as do not separate but have some liking thereof especially if it be true which Mr. Robinson writes of them Relig. comm preface to wit That they seeing it not to be for their purposes that the world should so esteem of them do undoubtedly strain and wring the neck of their consciences and courses to look the contrary way c. What can be more miserable then to have the necks of consciences thus broken by the doctrine of separation Secondly for those that separate but do not yet joyn unto them or being joyned do withhold from actual communion living alone and hearing the word of God in no Church as some do How great is their misery also Mr. Robinson himself ibid. p. 36.39 shews it at large noâ—ing them to be Idol-members such as break the commandment of Christ loose the fruit of his ascension and fail their own edification and salvation many ways c. Thirdly for those that being enjoyned to them do also live with them seeing they have in effect excommunicate themselves from all other Churches of Christ and consequently from the fellowship of Christ Jesus himself and from the participation of his grace and glory so far as he reveals the same by dwelling in those Churches It is therefore no wonder to hear Mr. Johnson treat on Matt. 18. Preface A. 2. complaining of the evils among them as emulation debate and other sins which daily arise and spread themselves to the great dishonour of God c. As for the directions given by this Authour how to spend at home the Lords day some of them are such as weak persons women and novices cannot make use of it yea they would be dangerous to them occasioning them to fall into errours Enthusiastick conceits some of them Antinomians count unnecessary and those that are good yet by the deprivation of society and publick teaching and heavily performed and they that take such courses do either very frequently decay in the exercise of godliness grow barren and liveless in prayer and holy conferences or turn Seekers Quakers Ranters Censurers Scoffers Libertines However were they all used yet they solve not the doubt arising from those principles which require publick hearing for hallowing the Lords day which is to be observed not onely for the benefit of our own edification but also for the glory of God and testification of our profession which is not done by private exercise of Religion And although some persons may more benefit themselves in knowledge by reading at home yet the example hinders others from the use of the publick Ordinances whereto we should by our practice encourage them For these and other reasons often urged by those who have been for separation it is not to be expected that such private exercises should be blessed or accepted of God when the publick are to be performed Both certainly should be done in their seasons not one exclude the other I have thus answered all I find in this Authour and do joyn with him in referring the thing to the Reader who if he will not cheat his
treasure found in a dunghill or a pearl brought by an unworthy person 8. If the word of God preached by the present Ministers may be effectual for that good which is the end wherefore it is preached then it may be lawfully heard from them or rather ought to be heard according to that precept James 1.21 Receive with meekness the ingraffed word which is able to save your souls 1 Pet. 2.1 2. Desire the sincere milk of the word that ye may grow thereby But the word of God preached by the present Ministers may be thus effectual For the efficacy of it comes not from the personal qualifications of the Preacher but from the verity of it it 's derivation from God his promise and blessing and however Sepatists have declaimed against such Ministers and suggested to their Partisans as if no good could be gotten by hearing them yet experience hath proved the contrary and therefore they are to be heard Finis dat mediis ordinem mensuram amabilitatem The hearing of them is an ordinary means of hearers edification in the faith and obedience of Christ and therefore is not unlawful but to be made use of 9. That is not unlawfull the neglect of which may be the occasion and reason of a mans condemnation it is the condemnation of a person John 3.20 that he comes not to the light But the present Ministers holding forth the light mens not hearing them is not coming to the light and so much the more dangerous if by not hearing them they are deprived of any other to bring the light to them as it may and perhaps doth fall out at some times and in some places Therefore the neglect of hearing them may be the occasion and reason of a persons condemnation and so a damnable sin in them that refuse to hear them and in those that deter others from hearing them 10. The words of Peter John 6.68 Lord to whom shall we go thou hast the words of eternal life include in them this proposition We may go to them as to Teachers of us who have the words of eternal life 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 17. Mighty through God to bring into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. Therefore we may go to the present Ministers who teach the Gospel of Christ and hear them as our Teachers 11. The Apostle Paul 1 Thâ—s 2.13 writes thus For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received 〈◊〉 not as the words of men but as it is in tâ—â—th the woâ—d of God which effectually worketh also in you that believe Whence I thus argue If the word of God be to be heard as his word and not as the word of men then it is sufficient for right hearing that we attend to the preaching of it without consideration of the personal qualifications of the men that deliver it and consequently we need not decline hearing of Preachers that deliver it though otherwise liable to exceptions yea it is our duty to hear any men preach it without questioning any thing but whether it be the word of God and it is evil to refuse to hear it because of our disaffection and prejudice against the Preachers and accordingly it is enough to justifie the hearing of the present Ministers that they preach the word of God and that we hear them as teaching it For quatenus ipsum incâ—udes de omni if we may yea ought to hear the word of God as Gods word we may and ought to hear it at any time from any person and if we do not hear it under this consideration we hear amiss and worship not God in hearing But the word of God is to be heard as Gods word as is evident from St. Pauls thanksgiving that the Thessalonians so heard it and not as the word of men though Preached by himself who ascribes the efficacy of it to this consideration in their hearing Therefore it is sufficient for right hearing that we attend to the Preaching of Gods word without consideration of the personal qualifications of them that deliver it and consequently we may rightly hear the present Ministers Preaching Gods word though without such personal qualifications as are required of them 12. The same is further proved by the holy Ghosts approbation of the practice of the Beraeans neighbours to the Thessalonians Acts 17.11 12. These were more noble then those in Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether these things were so therefore many of them believed Whence I argue They may be right hearers of the present Ministers who may hear them as the Beraeans did which proposition is confirmed in that the holy Ghost gives them the commendation of right hearers in that they received the word with all readiness of mind and searched the Scriptures daily whether the things taught by St. Paul were agreeable thereto without examining his commission to Preach or other qualifications of his person yea and this is made the reason of their believing and therefore the word of God is sufficient to beget faith because of it's agreeableness to the Scripture and hath most success when hearers hear it with respect to it's congruity to the holy Scripture and not because delivered by such men as they approve of But thus may Christians hear the present Ministers of England and therefore may be right hearers of the present Ministers and consequently they that do so do lawfully hear them and they that hear their Ministers out of other particular respects and not in this manner hear not rightly nor doth their hearing edifie them in the faith of Christ but tends to inordinate glorying in men and to division consequent thereon 13. From our Lord Christs word Luke 9.49 50. And John answered and said Master we saw one caâ—ting out devils in thy name and we forbade him becaâ—se he followeâ—h not with us And Jesus said into him Forbid him not for he that is not against us is for us I gather That Christ would not have him forbidden to Preach who Preached in his name though he were not joyned to Christs disciples For though the acting in Christs name expressed 〈◊〉 onely using his name to expell devils yet by using his name there was some Preaching of Christ and the words Mark 9.39 For there is no man which shall do a miracle in my name that can lightly speak evil of me and the occasion both Mark 9.37 and Luke 9.48 immediately foregoing Whosoever shall receive one of such children in my name receiveth me and whosoever shall receive me receiveth not me but him that sent me and Christs reason Forbid him not for he that is not against us is
of a Church and justly be disrobed of that appellation we justly plead against the Church of Rome pleading that they are the Church built on Peter against which the Gates of Hell shall not prevail Mat. 16.18 that the promise is not to that or any other particular visible Church but to the invisible Church of Gods elect and we alledg that St. Paul writing to the Church at Rome tells them Rom. 11.20 21. well because of unbelief they were broken off and thou standest by faith be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee But we add that not every nor many corruptions of some kinde do unchurch there being many in faith worship and conversation in the Churches of Corinth and some of the seven Churches of Asia who yet were Golden Candlesticks amidst whom Christ did walk But such general avowed unrepented of errors in faith as overthrow the foundation of Christian faith to wit Christ the only mediator between God and man and salvation by him corruptions of worship by Idolatry in life by evil manners as are utterly inconsistent with Christianity till which in whole or in part they are not unchurched Sect. 24. Every error makes not a false Prophet Our quaerist proceeds Eighthly whether the Ecclesiastick and spiritual rulers Governours and Officers of such a collapsed Church may not righteously as of old be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship by their Lies or unscriptural traditions innovations and ceremonious Pageantries Answer St. Peter foretold 2 Pet. 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them Jude 4. ungodly men turning the grace of our God into Lasciviousness and denying the only Lord God and our Lord Jesus Christ 1 John 4.1 Many false Prophets are gone out into the World 2 John 7. Many deceivers are entred into the World who confess not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist 1 John 2.22 who is a lier but he that denieth that Jesus is the Christ He is Antichrist that denieth the Father and the Son If any Ecclesiastick and spiritual rulers Governours and Officers of a collapsed Church do in this manner go about to cause the people to forget the name of the Lord or his pure worship they are righteously as of old to be accounted and esteemed as false Prophets But if they hold the foundation that is Jesus Christ and teach the worship of God in the name of Christ without Idolatâ—y in their worship or heresie in their Doctrine though they build upon the foundation layd by the Apostle hay and stubble 1 Cor. 3.12 that is some errours of their own and some additions to the worship of God from unwritten traditions or other supposed power about ceremonies they are not righteously as of old the Prophets of Baal and Balaam and other seducers to be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship I add that if the addition of some humane ceremonies to the pure instituted worship of God and some errours to the sound Doctrin of faith do make the Teachers or Rulers of a Church false Prophets in te ipsum haec cudetur faba neither this Author nor any of the Pastors or Teachers of the Congregational Churches but may be judged false Prophets Sect. 25. Separation by reason of some corruptions unwarrantable It is added 9. Whether separation from such a Collapsed Church in respect of its worship Ministers and Ministry be not only justifiable but as of old the duty of the Lords faithfull Remnant that desire to worship him according to his appointments Answer Separation from a Church somewhat erroneous or corrupt in worship or conversation yet neither Idolatrous in worship nor Heretical in Doctrin nor requiring that to their communion which would be sinful especially if it be total from all parts of worship all attending on Ministers and Ministry at all times is unjustifiable utterly dissonant from any of the rules or examples which either of old the Prophets or holy men or Christ and his Apostles have prescribed is for the most part the fruit of pride or bitter zeal and tends to strife and confusion and every evil work James 3.16 Sect. 26. It is prudence to joyn in worship and hearing where some errours and corruptions remain Yet once more saith the Quaerist Yea 10. whether supposing a Church so called thus dreadfully as aforesaid departed from the pure institutions of Christ never to be according to truth a visible instituted Church of Christ and the Lords poor people living in the Nation never by their free consent members thereof as it is on the pretended Churches part most unheard-of-cruelty to compel them so it be not on the part of the free born Children of God most stupendious folly and disvaluation of the institutions of Christ and ingratitude to God for the light and liberty from the yokes of men received imaginable to joyn affinity with it in worship or attend upon the self invented Ministry that appertains thereunto Many more questions of the like nature and importance might be added Answer Compulsion of men may be cruelty But it is neither pendious folly nor disvaluation of the institutions of Christ nor ingratitude to God but true Christian prudence warranted by the Counsel of St. James and the Elders at Jerusalem by the yielding and practice of St. Paul Acts 21.18 c. Acts 16.3 1 Cor. 9.19 20 21. by Christs example Mat. 17.27 for persons living in a Nation for their peace to joyn in affinity with such a Church which hath some humane inventions in worship and to attend upon that Ministry which appertains to it when they preach the Gospel for the main though not without some mixture of errours and neither require them to practice that which is in it self evil nor binde them to assent unto that which is erroneous What more Questions of the like nature and importance this Quaerist might add I know not I thought it necessary to answer these as being praelusory to the main Question and tending to forestall the reader with unmeer prejudice Having removed these stumbling blocks out of the way I proceed to examine the rest of the writing CHAP. 1. ARG. I. Sect. 1. Some scruples of conscience are of ill consequence AS a preamble to his dispute the Author writes thus This is that which the Lord hath said I will be sanctified in all that draw nigh me and before all the people will I be glorified The great care of Saints in matter of worship is to sanctifie the name of the Lord therein This is the great thing that God looks at the omission whereof