the same or greater wickednesses are committed and increase groans to the Lord in us to cause the light of his glorious Gospel to arise and shine upon them as also stir us up to thankfulness for the light of the Gospel he hath sent amongst us and whilst we have it to walk in it not loving darkness more than light But thus far will the light of Nature engraven upon the heart lead us with respect to the right Worship of God and I humbly conceive ne plus ultra not a step farther 2dly As there is a natural or moral Worship of God so is there that which is ceremonial or instituted which depends upon Divine Revelation and is nothing but the expression of the moral and internal Worship of God our love faith fear subjection of and to him in those external wayes that are of his own revelation wherein he hath said he will have us manifest and express them and as a great encouragement thereunto hath promised in our so doing to meet with us and bless us This is that which is most usually in Scripture called the Worship of God and Christ And this is that Worship whereunto I refer hearing the Word as 't is a Gospel-Institution to be practised by the Saints which was so plainly asserted in the Sober Testimony that there was no occasion for Mr. T. to trouble himself or the Reader with his guessing at the meaning of the Author did he not delight to multiply words but to have owned it if true or otherwise to have addressed himself to the confutation thereof That which I asserted was that Hearing by the Saints under the dispensation of the Gospel for of them and their duty is the question proposed pag. 13. is part of Instituted Worship Which when Mr. T. endeavours the confutation of I may be supposed to be concern'd in his discourses but till then the most partially addicted Reader will acquit me from any bounden service or attendance on them 'T is an easie way of answering Books though not much to edification to desert the main point to be impugned and divertise ones self and Reader with discourses that are but at best collateral thereunto and scarce speak a word to that which is the alone thing to be spoken to as Mr. T. in this matter hath done So that in what he saith not speaking to the thing in question in these two first Sections I am little concerned yet can I not but take notice of one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we pass on which I cannot close with him in viz. That we worship God in hearing when we hear which he pretends to prove from 1 Thess 2. 13. which as thus crudely proposed I humbly conceive is very remote from truth There is more to be done than so I am apt to think that those who worship God in hearing must first come to it as to an Institution of Christ Which if a man doth nor he worships not God at all therein For persons to come to hear a Sermon out of custom curiosity lothness to undergo the penalties of the Land censures of others for company or the like not heeding it or coming to it as an Institution of Christ will hardly be accounted by the Lord as worshipping him being indeed not at all so 2dly That they set themselves to hear what is spoken as the Word of the eternal God receive it in meekness faith love giving up themselves to its authority and conduct which except we do we worship not God Jehoiakim in Jeremiah heard the Roll read but he takes his Penknife cuts it in pieces and throws it into the fire The Pharisees hear Christ preach Luke 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blew their noses at him in scorn and derision Act. 7. you have Stephen preaching to the Jews who for a great while hear him with silence and attention bâ—t v. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were vexed so as if they had been cut with a Saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shewed their teeth and grind them like mad dogs against him To which many more instances might be added of such as heard the Word of God under such abominable passions Will Mr. T. say that such as these worship God in hearing what more absurd And yet if he deny it his Assertion falls to the ground That men worship God in hearing when they hear 'T is one device of Satan to undo souls and no mean one by miscalling things and appropriating those names and titles to them that do not belong to them to cause them to think that they have and do what they neither have nor do Some transient checks of conscience slight and superficial sorrow for sin assent to propositions of truth escaping the pollutions of the world saying their prayers going to hear he calls and would make poor hearts believe they are so the saving convictions of the Spirit Gospel-humiliation precious unfeigned Faith Evangelical Sanctication and Holiness worshipping God c. which if they do they have only this advantage that they go down with more pomp and state to Hell than those that know nothing of these semblances of Grace and Holiness 'T is a fond conceit that poor blind ignorant creatures flatter themselves with that their going to Church as they call it and joyning with the Preacher in the outward acts of praying and preaching supposing it to be according to the Institution of Christ is worshiping God and I am sorry to find Mr. T. by such expressions hardning them in this dangerous conceit Alas ye cannot thus worshâ—p God for he is a jealous God he is a Spirit and will be worshipped in Spirit and in Truth Precious Mr. Burroughs in his Treatise of Gospel-Worship speaks excellently to this matter pag. 93. Though I do kneel down in prayer and present my body to hear the Word this is noâ— to worship God as a Spirit and yet he that worships him not as a Spirit worships him not at all And p. 109. Many people think it a very easie matter to worship God and so it were if Mr. T. his Assertion were true If it were nothing else to worship God but to come and hear a Sermon then it were the easiest matter in the world to worship God but there is more required in the duty of God's Worship than thou hast been acquainted with there is a power of Godliness in it And citing Josh 24. 19. he adds q. d. You think it is nothing to serve the Lord alas you cannot serve the Lord for he is a holy God and a jealous God you must have other manner of hearts than yet you have you must understand his Worship in another manner than yet you do until you understand God his Wayes and Worship you cannot serve the Lord i. e. you do not cannot worship him Nor doth the Scripture 1 Thess 2. 13. prove his Assertion but rather the contrary The words are For this cause thank we God without
so in that excellent Treatise and manifested that not the prophaning the Name of God by the wayes mentioned by the Animadverter which they did not but the Reformation of the Church is by those expressions Gen. 4. 26. held forth Two things he tells us the words import 1. That the Saints set up distinct or separated Assemblies for the solemn performance of the Worship of God separating themselves from the Wicked of the day which they had not done before nor had they any need so to do whilst a Reformation might be accomplished without it which it might whilst the Church was contained within the limits of one family viz. by the ejection of the Contumacious 2â—ly That being thus separated they took upon them the peculiar name of the Worshippers or Sons of God which they retained to the next horrible defection from the wayes of God about one thousand years after both which our Interpreters approve who in the Text read then began men to call upon the Name of the Lord and in the margent add to call themselves by the Name of the Lord. That from this act of the Church of God some beams of Light may be communicated to Saints now under the same circumstances they were then touching the duty of segregation and aggregation though bottom'd on New-Testament-Precepts we are apt to conceive but Mr. T. knows better Yea but 2dly this Animadverter thinks that neither by him nor any other is it shewed that a separation was approved from Preachers that teach no worse doctrine than that is held forth by the Articles Homilies c. of the Church of England or from a Church no more polluted by Idolatry or other corruptions in Worship than are charged upon the Publick enjoyned Worship of the Church of England Answ 1. That such a separation as that from the Church of England hath not been proved lawful Mr. T. doth but think The works of Ainsworth Cotton Bartlet c. manifest the contrary 2dly If he mean that it hath not been proved by that learned Author nor any others that those from whom they separated were not more guilty of pollution by Idolatry or other corruptions than the Church of England he is not a little mistaken Dr. Owen in the foresaid place manifests as far as a matter of so long standing can be supposed to be capable of evidence that they were not guilty of Idolatry in the sense that the word is taken by this Animadverter the Worship of the only true God continuing as saith Josephus even to the 7th Age with whom R. Eliezer accords and most of the Ancient Christians as Cyril Epiphanius c. But 3dly Mr. T. pittifully begs the question whilst he talks of separation from a Church no more polluted than the Church of England which should we grant him was never proved lawful nor could be yet would it advantage him nothing except he prove that the Church so called of Engl. was ever a rightly constituted Church of Christ which he knows we deny and though he frequently beg it of us in these Animadversions yet shall we never upon those terms grant him that it is so being abundantly assured of the contrary What pollution and Idolatry the Church of Engl. may be charged with and whether these are sufficient to justifie our separation from her must afterwards be reviewed He adds If Gen. 4. 26. be meant of a Reformation by setting up separate Congregations as Dr. Owen conceives S. 2. cap. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call on the Name of the Lord not from them that did as in the Worship of the Church of Engl. Answ 1. Others beside that learned man judge the words import a Reformation by setting up Separate Congregations So doth Dr. Willet who I dare say Mr. T. will acquit of the guilt of Separation who having rejected other interpretations of the words fixeth upon this asserted by him But now saith he when as the Worship of God began to be corrupted and prophaned in the wicked posterity of Cain then Adam Seth and other of the Righteous Seed began publickly to exercise Religion and to have their holy Meetings and Assemblies for the Service of God And afterwards more fully from Mercerus Wherefore the true meaning is as before expressed that now the Church of God being increased to a full number did make a publick Separation in their Worship from the generation of the Wicked and began apart in a solemn manner to worship God But 2dly That they separated to call on the Name of the Lord is true The end of their Separation was to worship God as a people alone from the wicked of the world amongst whom they lived according to his own Appointments nor can a Separation from any for any other ends be justified But this evidenceth that those they separated from did not call on the Name of the Lord. Ans Not at all They did call upon his Name That there was no Worship amongst them will not be asserted No Nation under the thickest darkness that ever overspred the World but had some worship of the Godds amongst them The worship of Idols properly so called was not yet invented as was said from Josephus c. nor introduced so that 't is evident they did call upon the Name of the Lord i. e. they had not rejected the true God nor all Worship of him This indeed follows that they had much degenerated in their Worship of him This we prove of the Church of England which would justifie our Separation from it as it did theirs from them could no more be said therein As for what he saith of Noahs Separation that it was from men that had fill'd the earth with violence 'T is true they had done so and that with other things mentioned chap. 6. 1 2 3 4 5 11. was the ground of Noah's Separation from them and God's sweeping destruction upon them Their apostacy from the pure Wayes of God that began in their toleration of the Wicked upon carnal respects in their societies arose at length to that height that the whole Earth was corrupt i. e. all the inhabitants of the World except Noah and his Family had depraved God's pure Worship as precious Ainsworth expounds it and the word frequently signifies Exod. 32. 7. Deut. 32. 5. Judg. 2. 19. 2 Chron. 27. 2. with 2 King 15. 35. and filled with Violence or Injustice and cruel dealings to men The usual pair we find walking hand in hand all along the Scripture Degeneracy in respect of Worship in the Ecclesiastical Violence and Oppression in the Civil state And now the Animadverter will yeeld it necessary to separate which is as much as we need to justifie our Separation Degeneracy of Worshop we prove the Church of England guilty of and Violence and Oppression open Unrighteousness and Injustice we every where meet with As if the Iron-Age had again took
Of their rise from the customs and manner of the Nations directly contrary to many precepts The introduction of mens Inventions into the Worship of God idolatrous Will-worship Idolatry The judgment of the Ancients and others thereabout A departure from the Institutions of God to the Customs of the Nations called in Scripture a forsaking of God Several Scriptures reviewed Of the Jews worshipping other Godds How these things are applicable to the Church of England IN Sect. 9. This Animadverter examines what was asserted in S. T. touching the Apostasie of the Church of the Jews from the pure Institutions of the Lord mingling therewith the Inventions of Men and Customs of the Nations of which God sorely complaines and for it severely punisheth them the Contests of God from first to last being bottomed upon this foot of account which as it relates to the People of the Jews he acknowledgeth the truth of But to apply these things with the threatnings and punishments in the places mentioned to the imposing or using of such Ceremonies as are retained in the Church of England is a gross abuse Answ 1. But who applied them hereunto The utmost of the Athors intention in this assertion was only to manifest That a Church might be wonderfully gathered and separated by the Lord out of the World taken near to himself for his People yet soon apostatize and depart from him which the Jews did From whence I thought it had been lawful to conclude That another Church or Churches except some special Priviledge or grant to the contrary given to them of the Lord could be produced might likewise apostatize from God which when applied to the Church of England as â—e calls it only amounts to thus much that supposing it once was a true Church 't is possible if it hath not already it may apostatize and depart from God which Mr. T. will not deny And that this was the utmost of my intendment in this matter is evident from Q. 7. P. 11. Where are these words Whether any Church in the world we speak of a visible instituted Church hath greater security against Apostasie from God and that sore Judgment of having its Candlestick removed and being unchurched than the People of the Jews had If not Then whether supposing a National Church of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions that it may lose the essence of a Church and justly be disrobed of that appellation Yet upon second thoughts I see not that there is such a vast discrepancy betwixt the Inventions of men charged upon the Jews for which they were threatned and punished and the Inventions are to be found in the Church of England as this Animadverter would compel us to the belief of He tells us 1. That their Inventions were expresly forbidden And are not the Ceremonies of the Church of England Inventions of Men he grants at least some of them to be Now all the Inventions of man in the Worship of God relating to it as such were then and now expresly forbidden whilest he supposeth the contrary he doth but beg the Question by the second Commandment and elsewhere as hath been shewed The learned Dr. Willet in his Coment on the 2d Com. tells us That the true Worship of God which according to his nature must be spiritual is commanded in this 2d Precept and that he will be worshipped according to his Will revealed in his Word to which it is not lawful to add to or take any thing therefrom as the Lord said to Moses Exod. 25. 9. He further acquaints us That all other kinds of superstitious Worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Col. 2. 23. for we must saith he be contented with Rites and Ceremonies prescribed of God himself and the application of things of themselves indifferent so unto the Service of God as to make them a necessary part thereof is condemned by this Precept 2dly Mr. T. asserts That the Ceremonies of the Church of England are confessed out of the Case of Worship in themselves to be things indifferent Answ 1. And were there no Ceremonies amongst the Jews confessed out of the case of Worship to be so This Animadverter knows the contrary 2. By what authority doth any of the children of men make that necessary in case of Worship that is confessedly not so out of it i. e. make it a part of Worship for if necessary in case of Worship 't is evidently made a part thereof without which it cannot acceptablly be performed I confess Dr. Foen in Comitiis Oxon. An. 1605. one of their own Poets sings In Domini cultu si quid medium esse videtur Quod populti dubio stat cadit arbitrio Hoc Sacro-sancta parens Ecclesia si modo sanxit Inque sacris cultum hunc si velit esse ratum Non erit hic cultus medius cogetur ad illum Quisque necessarius hic quoque cultus erit Wherein he tels us That if any thing be indifferent in the Worship of God and Holy-Mother-Church shall establish and confirm it it ceaseth to be indifferent and becomes necessary Worship which every one is to be compelled to In which he speaks shall I say like a true Son of the Church of England or of Rome But he forgets to tell us upon what Scripture he bottoms these two Assertions First That there is any thing relating to the Worship of God as such of an indifferent nature Secondly That 't is in the power of the Church to make that which is left indifferent by the Lord a necessary Worship nor can he produce any but the unwritten Word or Law communicated to the Pope or his Conclave I know not when and kept I know not where which will prove no better at best than the proof the Jews bring for their Fopperies since their Apostacy and scattering abroad out of their Talmudical Writers or the Turks from their Alcoran i. e. frivolous and ridiculous This is generally decried and exploded by Protestant Writers Peter Martyr In Epist ad Hoop Episcop Glocest affirms of the English Ceremonies That Quoad aliter facere non liceat i. e. in their imposition as necessary parts of Worship they were grievous and burdensom Certain Princes of Germany to please Charles the Emperor Imposed the Surplice and other Rites upon the Ministers of their several Territories and are all condemned Supplicat Teolog German A. 1561. for this That they caused to sigh the Spirit of God and the hearts of good men It is Blasphemy to think that any outward thing may be made a Sign in the Church of any thing that is spiritual as the Cross in Baptism is unless it be expresly ordained in the Word and Commanded by God himself to be used to that end saith Lambert Danaeus Cont. Bellar. de Cult Sanct. Lib. 3. Cap. 7. Contrary whereto is the Doctrine of none of the Reformed Churches
of wisdom nor faithfulness in Christ he did foresee what parts of Worship were and should be requisite and what parts were essential and necessary to be observed were determined in Scripture as for accidental things they were left to the prudence and authority chiefly of Rulers Who told him so This canting he surely learned of the Romish Cabal Christ was faithful in that he revealed what was his Fathers will in Spirituals but for Externals appointed but a few things and left the rest to be ordered under general Rules as it should be found convenient in after times Answ 1. These are Mr. T. his dictates of which you must expect his proofs when he hath greater leisure but in the mean while no man can reasonably be blamed if he refuse to subscribe to them 2dly If Christ hath determined what parts of worship are essential and necessary to be observed as he grants this part of the Controversie is at an end and must be by him acknowledged to be so till he have proved First That there are accidental parts of Instituted Worship Secondly That unnecessary trifles may be added to the essential and necessary parts of Worship as parts thereof Thirdly That what Christ thought not necessary to be observed is necessary to be observed because men think so But 3dly Would Mr. T. would direct us to the place where Christ hath granted that power to the Rulers or any else to add what they shall judge convenient to his Worship he being Head of his Body the Church and King of Saints we suppose he will not have the confidence to assert they may do this without his leave the doing so being a plain usurpation of his Throne and Kingly Authority I have read over the New Testament more than once and must profess I find not the least intimation of any such thing therein but the contrary 4thly We do not understand how Christ could be faithful if he revealed only what was his Fathers will in Spirituals and neglected to do so with respect to Externals as Mr. T. intimates when he was to reveal the whole will of his Father to his Church and for that end came into the world John 1. 18. Heb. 1. 2. Nor 5thly Can we conceive how it consists with the wisdom of Christ to leave it to men the greatest and wisest of them to determine what is fit and convenient to be added to his Worship because nothing is more evident than that they are incompetent Judges hereof Their folly herein being frequently remarked in the Scripture Jeroboam thinks it convenient that the People worship at Dan and Bethel and that they have golden Calves as visible representations of that God whom they worshipped Ahaz thinks it decent and convenient that a stately Altar the pattern whereof he had seen at Damascus be set up by the Altar of the Lord that was at Jerusalem which things were the provocation of the eyes of his glory The truth is the wretched additaments of the Sons of men to the Worship of Christ owe their original to this one abominable figment of Mr. T. That what is by men thought convenient in the Worship of Christ is left to be ordered by them In the Papacy Holy Water is by Pope Alexander thought to be convenient to be reserved in Temples to sanctifie the People and drive away Devils So is the Dedication of Temples by Pope Higinus That all of ripe years do every Easter receive the Sacrament by Pope Zephirinus That Priests Stand when the Gospel is read by Pope Anastatius The Letany by Pope Gregory Confirmation of the Baptized by Clemens as 't is said though many of these things are antedated and ascribed as to their Original to persons that would have abhorred them Scultetus Med. Patr. p. 1. l. 11. c. 10. saith Of all the Epistles of the first Popes no man that reads them attentively but acknowledgeth them to be forged The Epistles Decretal which pass under the Names of Clement c. are all forged and that for six Reasons saith Perkins The like saith Dr. Prideaux in his 9th Orat. de Pseudoepigraphis Sect. 3. The Celebration of the Mass upon the Altar by Xistus or Sixtus The Distinction of Parishes by Dionysius with a command to Preachers to keep within their Bounds The singing the Creed by Pope Marcus The Glory to the Father to be said after the Psalms And the Order of Queristers or Singing-Men by Pope Damasus The Dedication of Churches by Bishops by Foelix Pope Stephen the 7th thinks it convenient to Degrade all that had taken Orders from P. Formosus he himself gives them new ones John Sicco the Successor of Silvester an 1003 makes a Decree that the election of the Roman Popes should belong only to the Roman Clergy without the consent of the People because the People are to be led and not followed he establisheth the Feast of All Souls P. Urban An. 1096 ordained That no Clergy or Layman should eat Flesh from Shrovetide to Easter Innocent the third ordained Transubstantiatioâ— yea the Fathers of the Council of Constance publish a Decree in these words Although Christ after Supper hath instituted and administred to his Disciples this venerable Sacrament under both kinds of Bread and Wine yet notwithstanding the Authority of the sacred Canons the laudable and approved custom of the Church hath observed and doth observe that this Sacrament ought not to be finished after Supper nor administred under both kinds and seeing this custom hath been according to reason brought in and a long time observed by the Church and holy Fathers it is to be held for a Law Concil Const. Sess 3. And if the case be so with us as is suggested by this Animadverter 't is not to be thought that our condition is in the least better'd by the removing the carnal ordinances of the Jews 't is by many degrees worse than theirs They had a stinted number of Ceremonies of the institution of the Lord We have an innumerable company of the devising of man nor any security but we may have a thousand more for if â—â—e Rulers shall judge them convenient they may ordain them and we are bound to submit unto them if Mr. T. his Doctrine be true But blessed be the Lord things are far otherwise Christ hatâ— not broken the yoke of the Jewish observances off the necks of his Disciples to have them become such servants of men as to stoop to every Theatrical and Ludicrous Ceremony that under the notion of Conveniency shall be by them thought fit to be imposed on them If he hath let Mr. T. produce one Scripture in which he hath so done if not we expect he manifest so much Christian modesty as to retract his over-confident Assertion that Christ hath under general rules left what relating to the externals of Worship was to be added to be ordered as it should be found convenient in after-times We further add in S. T. That 't is not lawful
the God that made the Heaven and the Earth Mr. T. replies 1. To worship the Creatures terminatively is most gross-Idolatry the Israelites Exod. 32. and many Heathen Idolaters did not do so 2. 'T is not true that few or none worship the Creature terminatively for the most of the Idolaters of old worshipped the Host of Heaven and at this day the Devil himself is worshipped in the East and West Indies Answ 1. That most of the Idolaters of old worshipped the Host of Heaven is granted that they worshipped these or any other Idols terminatively our Dictator attempts not the proof of What is said of Baal 1 Kings 16. 31. or Molech Psal 106. 37 38. who is also call'd Moloch Amos 5. 26. and Milcom 1 Kings 11. 33. and Malcham Zeph. 1. 5. i. e. the Sun proves not that they so worshipped the Sun in commemoration of which these Images were erected 'T is true Psal 106. 37 38. 't is said They sacrificed to Devils but that therefore they worshipped the Devil as the utmost terminus cannot be conceived 'T is call'd devil-Devil-worship because it was not from God but of the invention and instigation of the Devil as all the false worship in the World is Of their worshipping Molech or Milcham 't is expresly said that they worshipped the Lord too when they worshipped him Zeph. 1. 5. Heb. to the Lord and in Malcam as the Papists say they direct their worship to God only in or through their Images which fully answers what can be pleaded from Acts 7. 41 42 43. 2. The most learned of the Heathens do affirm That their Images were dedicated to the true God whom in them they worshipped reputing the Images themselves but Stooks and Stones and that in them they worshipped but one God Seneca saith By Jupiter standing in the Capitol with Lightning in his hand they understand the Preserver and Governor of all things the Maker of all the World Qu. natur l. 2. c. 45. Who it was that sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. T. is not ignorant See Arnobius l. 6. contra Gent. We premise 2dly That there is a somewhat more refiâ—ed Idolatry and to this Head we refer 1. The ascription of a God-head to any creature as to Herod Acts 12. 22. 2. The ascription of the properties of the God-head to any Creature 3. The worshipping God in any other way than what he hath prescribed which is the Idolatry forbidden in the second Commandment 4. The Oblation of Worship and Service to God that hath been offered up to Idols for which there is no prescription in the Scriptures 'T is this second sort of Idolatry we say the present Ministers of England are guilty of Mr. T. answers 1. The definition of Idolatry by Dr. Rainold â—ath hitherto been received by all Protestants that he knows of that it is exhibiting Divine Worship to a Creature proved from Rom. 1. 15. Answ 1. That this is Idolatry I grant that nothing else is so will not be proved Protestants affirm otherwise as Calvin Perkins Ames Paraeus Though 2. the very truth is when we submit to a Worship of humane devising we exhibit Divine Worship to a Creature viz. the deviser imposer thereof we worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Creator as Hilarius Beza expound the Phrase Rom. 1. 25. And Paraeus Explicat cate p. 3. Q. 9. p. 528. saith What is required in the second Commandment Answ That we express not God by any Figure and that we worship him not in any other way or manner than he hath in his Word commanded us to worship him 1 Sam. 15. 23. Deut. 12. 30. Mat. 15. 9. Idolatry is contrary to this Commandment which is a false and superstitious worship of the Deity of which there are two chief kinds one more gross ☜ as when a false Deity is worshipped this is forbidden in the first Commandment another more refined when the true God is pretended to be worshipped but there is a mistake in the kind of Worship i. e. when Worship is pretended to be performed to God in some work which he hath not required this is condemned in this second Commandment p. 529. Those who sin against the second Commandment sin also against the first because they who worship God otherwise than he will be worshipped they feign to themselves another God and indeed worship not God but the figment of their own brain To feign another Worship of God is to feign another will of God and by consequence another God Mr. Perkins Vol. 1. p. 659. saith When God is worshipped otherwise and by other means than he hath revealed in his Word that is Idolatry Idolatrous Worships are all they which are appointed without the Command of God Mel. Tom. 2. p. 107. We shall onely add what we find mentioned by the Learned Peter Martyr in his Comment on the first of Sam. ch 7. p. 40. Men are wont sometimes to feign to themselves Commentitious gods as Jupiter Neptune Mercury Sometimes to worship the one and true God but with a Worship that is forbidden or strange i. e. not commanded as if any one should slay his Son or do what King Ahaz did who constituted a Damascene Altar in the Temple of God To do thus is nothing else than to worship an Idol For men do hereby feign a God who will so be worshipped who is in truth no God Therefore August Quest 29. in lib. Jos in which place the same thing is proposed to the people by Joshua that is here by Samuel He that feigns to himself God to be other than he is doth carry in his heart another God Wherefore not only Jupiter and the vain Deities but also those Idols and Phantasms are altogether to be cast out of our mind This will be done if we constitute to our selves God to be such as he is described to us to be in the Holy Scriptures Tertul. in lib. de idololat saith Not only the Cross and made Worship of Images is Idolatrous for the Antients of old had Temples †The Romans for above 170. years worshipped the Godds without Images say Vario Plutarch without Images who were nevertheless Idolaters It matters not whether thou make to thy self a God of Plaiscering or Marble or of a Trunk of a Tree I add saith P. Martyr or of thy own Phantasm an Idol is so call'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Form an Idol therefore is a little Form Samuel therefore exhorts chap. 7. 3. that they cast away commentitious Godds and vain Worship and evil Opinions of God out of their minds What this Animadverter mentions out of Tertullian in his Book of Idolatry c. 15. makes for us If Idolatry be when any thing that is not God is extolled beyond the measure of humane honour then when the Prescribers of Divine Service are so extolled as they are when the Service prescribed by them is subjected to it being the peculiar honour
and prerogative of God to prescribe his own Worship as say the Heathens themselves from the Light and Dictates of Nature there is Idolatry 2dly Mr. T. tells us That the worshipping God in any other way than he hath prescribed is not the Idolatry forbidden in the second Commandment that all who write upon it say not so that worship not of Divine prescription abused to Idolatry is not Idolatry Answ 1. If the first be true this last is undoubtedly so i. e. if worshipping God in any other way than he hath prescribed be the Idolatry forbidden in the second Commandment that Worship that hath been abused to Idolatry and was never of Divine prescription is undoubtedly so 2. Mr. T. grants that there is some kind of Idolatry forbidden in the second Commandment and I desire to he informed what it is If he say the worshipping false Godds that Idolatry is forbidden in the first Commandment If he say the making of Images I ask 1. Whether the making of Images for civil uses or Divine Service The first he will not assert if the second their forming for that use and purpose is condemned because a medium of Worship not instituted by the Lord for had it been so it had not been Idolatry but our duty to have formed them 2. Wether by Images he mean corporeal Images or incorporeal Idea's or false Conceptions of things in the mind of man and whether this later in the Judgment of most eminent Divines be not as really Idolatry as the former and if so as undoubtedly it is the worshipping God in any other way then he hath prescribed is evidently Idolatry and that forbidden in the second Commandment and so say all that I have yet met with that write thereupon What he adds the Pharisees washing their hands and that Christ doth not accuse them as Idolaters is frivolous 1. That Custom did not so immediately border upon the Worship of God was not made such a part of it as our Common-Prayer-Book-Service Yet 2 They placing too much of their Religion and Devotion therein Christ doth little less than call them so in the place instanced in by Mr. T. Mat. 15. 9. In vain do they worship me Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠1. They shall reap no fruit by it 2. Their Worship is vain frivolous vanity as the Lord calls Idols and Idolatrous Worship Lev. 26. 1. Ezek. 30. 13. Psal 97. 7. Isa 19. 3. Jer. 14. 14. Zach. 11. 17. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the 70 render and that truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things and so the Apostle calls all the Godds of the Gentiles Act. 14. 15. 3. That because Christ doth not expresly call them so therefore they were not such Mr. T. will not prove Christ calls not Pilate an unjust Judge yet he was so We add in S. T. 3dly That there is a most refined sort of Idolatry when the heart goes forth in desires after any thing beyond what is limited by the Lord and trusts in any thing on this side God which Mr. T. gives no occasion of debate about Sect. 2. Arg. 1. The present Ministers of England are Idolaters proved Of Worshipping God in a false way That to do so is Idolatry proved Acts 17. 23 24. explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies Why the Athenians are so called The present Ministers worship God in a false way The Common-Prayer-Book Worship a false way of Worship evinced Mat. 6. 9. Luke 11. 2. 10. 5. The judgment of Grotius Tertullian Cornelius a Lapide Musculus on Mat. 6. 9. THat the present Ministers of England are Idolaters which is the Minor Proposition of the forecited Argument we manifest in S. T. by several Arguments As Arg. 1. Those that worship the true God in any other way then he hath said he will be worshipped in and is prescribed by him are Idolaters But the present Ministers worship God in another way than he hath said he will be worshipped in and is prescribed by him Therefore The Major we say is evident from this single consideration To Worship the true God through false Mediums is Idolatry Such as so worship him are Idolaters 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 those that so worship him are Idolaters To which Mr. T. replies Sect. 2. 1st By descanting upon the expression any other way which what I meant thereby he might easily have informed himself from the Treatise he attempts to confute I mean away of drawing nigh to God invented and so established by man as to be made such a necessary part of Worship as that without it I trust not publickly draw nigh to God in worship at all which is to worship him through a false Medium and this I say is Idolatry or else there is little or no Idolatry in the World The Achenians were Idolaters upon this very account and no other for they worshipped the true God Acts 17. 23 24. What he adds touching their worshipping by an Image is of an easie dispatch 1. That Image through which they worshipped the unknown God was a false Medium and upon this foot of account singly are they charged with Idolatry No doubt but they had a multitude of Images and that in respect of these their City is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of Idols or wholly given to Idolatry which it was in as much as through these Images as false Medium's they worshipped God and so it had been if through any other false Medium's they had drawn nigh to him though there had not bee◠one of these Statuae or pillars abiding amongst them 2. That the unknown God to whom their Altar was dedicated was as a Daemon is to say no more a very inconsiderate assertion When Paul tells them in vers 23. It was God that made the world whom they ignorantly worshiped Nor is there the least footing for such an assertion from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is true Mr. Mede renders it a Worshipper of Daemon-Gods but our Translators better too superstitious They are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Budaeus demonstrates signifies Religion Plutarch explains it of the overmuch and importune worship of the Godds whence arose multitudes of superstitious Ceremonies No doubt they were great devotionists who miscarried not in this that they directed not their Worship to the true God which the Apostle saith they did but in their worshipping him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with many Ceremonies of humane Invention upon the account whereof they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or too Ceremonious or Superstitious and vers 16. to be given to Idolatry which is what we charge upon and prove against the Ministers of England The Minor Proposition viz. That the present Ministers worship the true God
contradists himself for in chap. 5. p. 40. he hath said That kneeling at the Lords Supper is one peg beneath the adoration of the Breaden God he will not affirm but here he saith 't is an adoration in by or before the Creature respectivè or with relation to the Creature Answ 1. Very good and I say so still nor am I able to discern the least contradiction betwixt these two assertions The present Ministers may not worship the Popish Breaden God as the Papists do and yet worship the true God in by or before the creature respectivè or with relation to the creature His pittiful jibes are beneath â—e to take notice of The Idolatry in kneeling at the Sacrament is to be referred to the second kind of Idolatry we at the beginning mentioned it being a way of adoration enjoyned by man not commanded by the Lord and every thing beside the Commandment is an Idol hath been an hitherto received Maxime But it cannot be this kind of Idolatry saith Mr. T. for kneeling in prayer to God is appointed by him Answ 1. This is false I no where find any such appointment exclusive of any other posture 2. Impertinent We are not treating of kneeling in prayer but in receiving the Sacrament Where hath God said he will have this Gesture and no other used in this part of his Worship 'T is true man hath of late so determined it and written the cruelty of their determination in bloody Characters Worthy Mr. Dyton and Mr. Porter of Ware being stifled by their Imprisonment the one in the Gate-house the other in the New-Prison for not conforming thereunto not to mention others then nor late sufferers for the same cause 3. Even in prayer to God the posture of standing seems to be more used throughout the Scriptures Gen. 19. 27. Levit. 9. 5. Deut. 10. 8. 29. 10. 1 Kings 8. 14 15. 2 Chron. 20. 5 19. 29. 11. Jer. 15. 1. 18. 20. Ezek. 44. 11 15. Luke 18. 11 13. Mark 11. 25. an Argument kneeling in that duty was no appointment of the Lord. That the Primitive Christians for above 800. years after Christ on all Lords Dayes throughout the year and from Easter till Whitsuntide constantly prayed standing Mr. T. knows is upon good Authority affirmed What he nextly adds we have already answered That I speak ambiguously and indistinctly I cannot help 't is not given to every one to be a B. D. nor to speak with that eloquence and clearness as Mr. T. I did what I could to be understood However to make sure work on 't he denies both major and minor 1. Adoration in by or before a creature respectivè or with relation to the creature is not Idolatry such as so worship God are not Idolaters for the Holy Ghost invites the Jews to worship at God's Foot-stool his Holy Hill Psal 99. 5 9. which were creatures in by or before whom respectivè or with relation to them as the objectum significativè a quo or the motive of their Worship they were to bow down to God Answ 1. From God's Commands to mans Inventions is but lame arguing God commanded Israel to worship at Jerusalem before the Ark Altar there which they did without being guilty of the sin of Idolatry therefore when men command us to bow down and worship before the creature we may do so without the contraction of any such guilt is a sort of reasoning that Mr. T. upon second thoughts will be ashamed to defend As good he may argue 'T is lawful for men to rob and spoyl their Neighbours for the Israelites by the command of God spoiled the Egyptians without being guilty of Theft But 2dly that the Temple Altar was the objectum significativè a quo or the motive of their Worship is not true it was solely the command of God that was the motive thereof and had neither Temple nor Altar been there had God bid them worship there they would have done it 3dly To worship at his Foot-stool is no more than to worship in the Temple to worship in the House of his Sanctuary saith the Chald. Paraph. which is as remote from Mr. T. his purpose to prove it lawful to worship God in by or before the creature respectivè as 't is from Bellarmines who introduce it to prove the lawfulness of Image Worship What follows 2dly is of an easier dispatch 'T is true the use of the Bread and Wine in the Lords Supper is of the Institution of Christ but bowing down before it is not so as worshipping at the Temple before the Altar was So is 3dly the instance he gives of the Israelites falling down upon their faces and worshipping God when the fire came down and the Glory of the Lord was seen 1 Kings 18. 38. 2 Chron. 7. 3. For 1st should we grant that the people bowed and worshipped God by occasion of the coming down of the fire it would not follow that they worshipped before it which is somewhat more 2dly The Plea is Papistical and may as righteously be used for the worshipping God before Images 3. The sight and presence of the fire was not the motive of their worshipping but the conviction of the Glorious Majesty of God that from that Vision fell upon them 4. Their bowing was as to man a voluntary act from the extraordinary compulsion of the Spirit and by singular occasion ours a forced act frequently performed in imitation of the most horrid Idolaters in the World by the compulsion of the spirit of Antichrist and Satan Their Act hath therefore no place in our present case wherein neither such a compulsion nor occasion can be pleaded Dr. Jackson tells us That such actions as have been managed by Gods Spirit suggested by secret instinct or extracted by extraordinary and special occasions are then only lawful in others when they are begotten by like occasions or brought forth by like impulsions Which is indeed what is usually asserted by our Protestants in answer to such Papistical Arguments as our Animadverter for want of better is forced to make use of He adds 2dly The minor may be denied the present Ministers do not worship God in by or before the creature respectivè or with relation to the creature as the objectum significativè a quo or the motive thereunto for the Common-Prayer-Book saith That kneeling is not for adoration of the Elements but for a signification of our humble and grateful acknowledgment of the benefits of Christ Answ 1. But it saith not the Elements are not the motive of their kneeling which they are else why is not this posture enjoyn'd in other parts and acts of worship wherein 't is our duty to signifie our humble and grateful acknowledgment of the benefits of Christ Nay 2dly whence is it that in that very Ordinance another posture is after the receiving the Bread and Wine permitted Yea do not our kneelers teach us that we ought to stand up at Gloria Patri which is as
these words They make an Image to the Beast Rev. 13. 14 15. i. e. erect an Ecclesiastical state of Government in a proportionableness to and resemblance of the Civil State This Ecclesiastical state of Government I assert to be the Image of the Beast by worshipping it I mean no more than subjecting bowing down to or owning of this Ecclesiastical-State which is no such direful expression amounting only to thus much A Christian Testimony against such as own subject to are partakers with the Ecclesiastical State and Government of the Church of England That there are some that do so Mr. T. will not deny nor can he that the Government of the Church is laid in a proportionableness to and resemblance of the Civil-State which I apprehending to be an evil 't is much to me a man of Mr. T. his sobriety should be offended at my bearing a Christian Testimony against it or interpret so sober a Title to be a direfull imputation c. I think not what he pleads for in the Treatise under consideration to be Theodulia or the Worship of God but am not provoked he so styles his Book because he thinks it is so yet have I as just cause to be offended thereat as he hath by the Title of the S. T. given him to be provoked Another stone of Offence in Mr. T. his way is That there are direful Predictions in the Epistle against hearing the present Ministers of England as if likely to meet with the same Judgments in the day of Gods wrath with the Antichristian Beast and seeming commiseration of such as joyn in Communion with the publick Church-Assemblies Answ And I am sorry these things are provoking to him Can he not hear sin condemned and the warning of God against sinners given forth in Scriptural expressions from the Prophecies thereof but his spirit must rise against them He will one day know that another frame of spirit had better become him and would have conduced more to his true peace comfort and interest than that which was upon him under the reading those Scriptural Predictions for such are those mentioned in the Epistle though as Mr. T. speaks one would rather think them to be some Enthusiastical dreams than the Warnings of the Lord in the Scriptures sounded forth by an unworthy dust Commiseration he also discerns in those lines but understanding the hearts of the Children of men he can roundly pronounce of it Audacter satis that I say not blaspheme that it is but seeming commiseration at the best this is an evil surmise a fruit of the flesh to be bemoaned and mourned over I can assure Mr. T. that they are not seeming but real Commiserations and that my soul is sorely afflicted within me because of the Wrath of the Lord that is like to be poured forth for the transgression and sinful complyance with the corrupt and superstitious Worship of the Nation after God hath from Heaven witnessed against it and so many of the precious Children of God have sealed a Testimony with their dearest Blood against it of the professing People of God in England upon them and I cannot but once more cry aloud to them and to this Animadverter to hasten their escape from the Tents of these false Shepherds and Assemblies lest being complicated and twisted together with them they share of the judgement is like to be poured forth upon them God is a jealous God and will in his jealousie plead with those that teach for Doctrines the Commandments of men and worshiâ— according to their Precepts And what I said then I say again now who knows not intimating as Mr. T. falsly suggests that it would be but my own darkness as touching the extent of the long-suffering of the Lord to such as continue disobedient to his voice but this may be the last Warning you may have from God For his Throne is like the fiery flame and his Wheels as burning fire a fiery stream issues and comes forâ—h from before him Dan. 7. 9 10. He seems to be risen up against an hypoâ—ritical people and a speedy riddance will he make in the earth However these things may seem to Mr. T. to be brutum fulmen like a great thunderclap without any thunder-bolt in it as he speaks which makes my very soul pity him especially they being as I said the Prophecies of the Lord levell'd against the very persons against whom I level them My prayers to God for him shall be that they may prove words of awakening and humbling and not of destruction and further â—ddition of misery in the day of the Lord which without faith and repentance come between if for nothing but for that slight contemptuous frame of spirit upon him in the reading of them they are too like to be He adds that I judge such Complyance a damnable sin If he mean a sin that in its own nature deserves damnation I do so indeed nor can â— do otherwise not having imbraced that novel distinction of the Papists between damnable or deadly and venial sins as if the merit or wages of all sin were not death judging it as I do to be a sin But if by damnable he mean irremissible like that of Blasphemy against the Holy Ghost which he intimates as if I judged and suggested the sin of Complyance in some to be I must crave leave to tell him That I detest and abhor the least thought of any such thing 'T is true in the event it may be irremissible like the sin against the Holy Ghost and so may the least vain word but that I judge it is so in its own nature is an Assertion of that nature that nothing is more false and untâ—ue And I cannot but wonder with what forehead this Animadverter could impute it to me Nor can I guess at his design in so doing not the occasion administred by me I have read the Epistle over and find not the least prints or marks of such an Assertion If any words may be wrested to such an intendment I do here solemnly disclaim and â—isavow it professing from my very heart that I believe quite otherwise Our God is a God ready to pardon to multiply pardons though you have turn'd aside from him he will heal backslidings and love freely therefore poor hearts be not deterr'd from looking to him But he goes on which must needs produce these wofull effects 1. An irrâ—concileable enmity betwixt the Sepâ—â—â—tists and such as hold communion with the present Churches and their Pastors Answ But what will produce this effect will judging their sin to be irremissible This is a Calumny I know none that doth so Will the pleading for separation from that which God calls aloud to separate from I hope better And wish this Animadverter takes not a measure of others spirits by his own God forbid that any should be returning enmity for love The Lord knows out of greatned bowels of compassion I write what I write and after all
if I meet with such a returnal as that intimated I hope never to live through the rich grace of the Lord to see that day in which I should be repaying any that may be possessed with enmity against me in their own kind or cease to love pity and pray for them Can we not differ in opinion and tell each other in plainness of the guilt and evil we discern on each other but this direful effect of irreconcilable enmity must be produced I hope not enmity much less irreconcilable enmity And am perswaded that this Animadv cannot justly charge any of the Separatists as he in scorn calls them with any such thing And believe that God will help poor dusts to such a measure of a Gospel-spirit that there shall not be the least of the frame mentioned budding or putting forth upon them And because I conceive it may be needful I shall mind Mr. Tombs of what he hath sometimes read in the Preface to the Harmony of Confessions published in the name of the French and Belgick Reformed Churches Praeclare quodam loco dicit Ambrosius inter servos Christi contentio non debet esse sed collaâ—io qnum enim sit ea mentis humanae hebetudo in rebus praesertim divinis ut res alioqui maxime claras saepe perspicere non possimus quin ex mutua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amicâ fraternâque disceptatione plurimum lucis assequamur negari nullo modo potest Contendere vero rixari ferociter ac proterve digladiari tantum abest ut deceat à Deo institutos homines ut ne modestis aut humanis quidem conveniat Equidem Sancta Sanctè ac Religiose sunt tractanda in timore Divini Numinis et Charitate proximi which I wish him to make his Copy when he next writes Controversies 2dly The ruine of many thousands in their Liberties Estates Lives if the Law should not be mitigated is the next doleful effect mentioned Answ That the preservation of these so far as honestly we may is a moral duty I grant These effects are not the issue of imbracing the opinions and principles pleaded for in that Treatise but of those grievous and unrighteous Decrees by which the Child of this mans tuition hath ever even from its swadling-clouâ—s I mean the Common-Prayer-Book Worship been fostred and sustained The effects mentioned are no other than hath been the usual attendment of imbracing the Gospel which our Lord tells us we must expect if we will be his Disciples Nor are they as this Animadverter calls them woful effects but blessed and glorious being brought upon us for Christ's for the Gospels-sake in which he would have us to rejoyce with leaping joy Mat. 5. 10 11 12. And many of the Children of the Lord have taken them joyfully Heb. 10. 34. Nor is this any better reason for the Animadverter's advance against the Treatise under consideration than was that of Lycurgus who would have the Vines destroyed because the fruit of them made men drunk nor yet indeed is it so good â—or any other than what he might frequently have had to engage him to write against the reception of the Gospel and at this day in many places against the Doctrine of the Reformed Protestants The imbracing that Doctrine producing such a woful effect if it must be so called An Apology for Christians that could not in conscience submit to the Cereâ—onies of the Church of England to the Rulers thereof as Justin Martyr and others in their day for the repealing or mitigating the gâ—ievous Decrees established had been a more proper and Christian imployment than by such invectives as are frequently and false charges given forth in these Animadversions for the further incensing persons in authority against them As touching what is added from Dr. Burgess I assent to it but add 't is most impertinently and scandalously applyed to the men of his present contest God forbid we should call light darkness or darkness light Christ Antichrist or Antichrist Christ We desire the pulling down of nothing but what hath the lineaments of Antichrist as lively deciphered by the Spirit upon it And that God will pull down whether we speak one word against it or not The last account he gives us of his present undertaking is second to none in his Epistolary Preface viz. 1. The relation he hath met with of the endless brawls prodigious errours that have been the issue of Separation in former and latter times Answ And he knows 1. That the same might have been objected against the preaching of the Gospel at the very firsâ— As it was by the Heathens who boasted that no such things were the off-spring of their way as witness Clemens Alexandrinus Stromat l. 7. and Aug. L. de Ovibus chap. 15. what brawls and contentions what prodigious errours denying the Resurrection were there amongst the members of the Church of Corinth even when they met together for the solemnization of the same Ordinances the carrying on the same Worship in Paul's time and afterwards as appears from the Epistle of Clemens or the Church of Rome to them 2dly That the same things were objected against Luther and the great work of Reformation he was in the hand of the Lord carrying-on at that day who was so far from being startled hereat that he professeth Nisi tumultus hos vidissem Evangelium esse in mundo non crederem he should not have believed the Gospel had been preached in the world if he had not seen these brawls and tumults Nor 3dly is Mr. T. a stranger to what of late hath been charged upon Protestants with a design to perswade to a returnal to the Church of Rome upon the account of the schisms divisions brawls that have ensued separation from thence And with as good reason as this Animadverter chargeth these upon the Separatists out of a design to allure to Conformity Sir these things are to be charged upon the corruptions of mens hearts the malice and wrath of Satan against Truth which the more it displayes its Banner and breaks forth as the Sun out of the dark and thick clouds of Ignorance and Antichristian confusion shining gloriously in its native brightness the more mad is he against it and industrious to raise prejudices in the minds of men against its reception In which work I am sorry to find this Animadverter a coadjutor Though blessed be the Lord as to all the Congregations of the Separatists in England I know not one of whome it may not be said that the things here spoken by Mr. T. are false a meer calumny and yet they are not a few I am acquainted with The truth is these things may more truly be charged upon the members of the Church of England than on the Separatists as he calls them As for any brawls that may be amongst any of them 't is hoped touching them Mr. T. will be found a false Prophet and that they will not prove endless God can heal
nor the practice of them in the Worship of God under the Old Testament do at all hinder them from depending on the meer Institution of Jesus Christ as to those especial ends of the glory of God in and by himself and the edification of his Church in the Faith which is in him whereunto he hath appointed them nor as unto the special manner of their performance which he requireth in which respects they are to be observed on the account of his Authority and Command only Mat. 17. 5. 28. 20. John 16. 23 24. Heb. 3. 4 5 6. Eph. 1. 22. 2. 20 21 22. Heb. 12. 25. In the explication whereof he speaketh after this wise The principal thing we are to aim at in the whole Worship of God is the discharge of that duty which we owe to Jesus Christ the King and Head of the Church Heb. 3. 6. 1 Tim. 3. 15. This we cannot do unless we consider his Authority as the formal reason and cause of our observance of all that we do therein If we perform any thing in the Worship of God on any other account it is no part of our obedience unto him and so we can neither expect his Grace to assist us nor have we his Promise to accept us therein for that he hath annexed unto our doing and observing what ever he hath commanded and that because he hath commanded us Matth. 28. 20. This promised Presence respects only the observance of his Commands Some men are apt to look on this Authority of Christ as that which hath the least influence into what they do If in any of his Institutions they find any thing that is suited or agreeable to the Light of Nature as Ecclesiastical Societies the Government of the Church and the like they say are they suppose and contend that that is the ground on which they are to be attended unto and so are to be regulated accordingly The interposition of his Authority they will allow only in the Sacraments which have no light in Reason or Nature so desirous are some to have as little to do with Christ as they can even in the things that concern the Worship of God But it would be somewhat strange that if what the Lord Christ hath appointed iâ— his Church to be observed in particular in an especial manner for special ends of his own hath in the general nature of it an agreement with what in like cases the Light of Nature seems to direct unto that therefore his Authority is not to be considered as the sole immediate reason of our performance of it But it is evident First that our Lord Jesus Christ being the King and Head of his Church the Lord over the House of God nothing is to be done therein but with respect unto his Authority Mat. 17. 5. Eph. 4. 15. 2. 20 21. Secondly and that therefore the suitableness of any thing to right Reason or the Light of Nature is no ground for a Church-observation of it unless it be also appointed and commanded in especial by Jesus Christ Thirdly That being so appointed and commanded it becomes an especial Institution of his and as such is to be observed so that in all things that are done or to be done with respect unto the Worship of God in the Church the Authority of Christ is alway principally to be considered and every thing to be observed is commanded by him without which consideration it hath no place in the Worship of God Thus far he with convincing brightness and evidence 'T is true Mr. T. tells us there are some particularities which God hath tied us to in the New Testament in hearing But of what nature they are he expresly tells us not Whether such as do constitute it New-Testament-Worship without which it is not or cannot be accounted to be so The Scriptures cited by him are not wholly strangers to such a thing First Mat. 17. 5. fairly intimates that what ever is to be done in the New-Testament-Worship is to be done solely upon the Authority of Christ In v. 2. we have an account of Christ's transfiguration before Peter James and John Vers 3. Moses and Elias appear talking with him Moses was the great Lawgiver to the Old-Testament-Church Deut. 33. 21. i. e. in the portion or inheritance which Moses the Lawgiver according to the Command God had given to the Gadites Elias was the great Reformer of the Church in the dayes of Jezebels Apostacy from God men of great renown in their day Peter and the rest of them being amazed cryes out It is good for us to be here let us make three Tabernacles one for thee one for Moses and one for Elias Whereby he seems to equalize them with Christ each of them a tabernacle v. 4. What saith the voice of God v. 6. While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him And Mark tells us chap. 9. 9. That suddenly when they looked about they saw none but Jesus Moses and Elias were vanished and gone The intendment of the whole seems to be this That though betwixt Christ Moses and Elias there was a sweet coalescency and agreement they talked together yet in the Worship of God under the Gospel not Moses nor Elias but only Christ is to be hearkned and attended unto Therefore but a reasonable postulatum that the whole of the Worship of Christ in the times of the Gospel be divolved upon the Scriptures of the New-Testament He being appointed and deputed by the Father solely to be attended unto for Laws and Directions touching it for which also he came from the bosome of the Father John 1. 18. By whom he hath spoken to us in these last dayes Heb. 1. 2. To whom fulness of Power and Authority is delegated by the Father Mat. 28. 18. From whence the Commission to the Apostles for preaching the Gospel v. 20. doth originally spring and consequently our hearing or attending upon Preachers in that work is to take its measure from the Laws and Statutes which as Lord of the Family he hath given forth thereabout for his Houshold to observe and do Nor 2dly doth Luk. 10. 16. cited in the second place by this Animadverter serve to any other purpose but to cut the throat of the cause he hath at present undertaken the management of They are the words of Christ unto the Seventy whom he sent two and two before his face v. 1. and prove thus much That hearing those that are sent out by Christ is a positive Institution of his and such an Institution that therein we hear him which proves not the lawfulness of attending upon the Ministry of such as act not by vertue of any Authority received from him but the contrary If the Argument Christ here useth be valid That he who heareth them whom he sends in his Name heareth him and he
1 4. it was no sin to hear them they were not the strangers meant John 10. 5 c. I must crave leave to inform him of what he cannot be ignorant that he trifles and abuses his Reader egregiously 1. Christ did not only chiefly but solely enjoyn his Disciples to hear his Apostles and those that afterwards were sent by his appointment in his Name as acting in the ministration of the Gospel by vertue of an Office-power The instance of the scattered Brethren Act. 8. 1 4. is not at all to his purpose they were indeed to be heard but not as Ministers of the Gospel acting by Office-power in the promulgation thereof which they were not nor pretended to be but as gifted Brethren or private Christians receiving abilities from the Lord for that work and duty they were now providentially called unto 2dly Mr. T. knows that the Author of S. Test. is for the liberty of Prophesying though he seems to suggest the contrary in these expressions Nor did I ever think nor any man in the world in his wits that those scattered Brethren Acts 8. 1 4. were the strangers mentioned John 10. but some others as is proved in the Treatise under his consideration Those in Acts 8. were to be heard as was said as gifted Brethren not as Officers of Christ which they were not What this makes to proving the lawfulness of hearing the present Ministers to which good service it seems transiently designed is not easie to understand who preach not so whom we cannot hear as such except we would put out our eyes and renounce our understanding when they avouch they preach as Ministers and we see them daily in the exercise of that which suppose an Office-power as Baptism and breaking Bread for the doing of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things must he speak to who considers Mr. T. his Papers for want of what is more material But perhaps Sect. 3. doth the business where he flourisheth on the head of it as if he were resolv'd to come up close to the matter in hand and demonstrate by irrefragable Arguments that Hearing as a duty incumbent upon the Saints in the time of the Gospel in the way appointed by Christ is not a meer positive or ceremonial Worship But perhaps saith he the Author means by instituted Worship such as is meerly Positive or as we use to speak Ceremonial such as Baptism and the Lord's Supper c. In which he hath almost hit the white of the Author's intendment and meaning as plainly expressed as he knew how which is this That however Hearing may put on the endument and property of Moral Worship yet as practised under the New-Testament it solely appertains to Positive Worship or the Institution of Christ and whoever performs it not as such I am apt to conceive worships not Christ at all therein What saith the Animadverter to this Why this Author seems to me very inconsiderate But seriously Sir I was well aware knew and well considered of what I writ in this matter He seemeth to me very inconsiderate is a pitiful Argument to evert the Assertion impleaded by Mr. T. it being not much to the purpose what seems to him or me to be considerate or otherwise These matters will be judged by others whether we will or no. As for what he adds 't is of no more weight than what went before That hearing of Preachers is a moral and perpetual Worship common to all times and persons He must 1. except Adam to whom at first it was no duty so to do except he make God the Preacher and then he altars the state of the question and afterwards 't is more than probable he preached to his Family not they to him 2. Except the time of ignorance God winked at when he sent no Preachers to the Gentile world but suffered them to walk in their own wayes 3. He had need to qualifie his Assertion a little better else it will not be found weight I am apt to think that hearing all Preachers and an indefinite Proposition as Mr. T. his is is equipollent to an universal is neither part of moral nor instituted Worship The Romans had their Flamins and Arch-Flamins from whence the pattern of Bishops and Arch-Bishops Baal had his Chemarims our forefathers in England the Druides who in their solemn acts of Worship were clad in a white-garment you may call it a Surplice from whence 't is probable that rag had its original all Preachers yet the hearing of them no part I hope of moral Worship Yea the Devil was once a Preacher and of the Gospel too till Christ silenced him Luke 4. 41. yet I very much question whether should he do so again as 't is not impossible our Animadverter would assert it lawful to hear him There were also Preachers of the Circumcision whom Paul thought it no part of the Worship of God to hear the duty of Saints lying in the direct contrary part by vertue of the Apostolical Injunction Phil. 3. 2. So that 't is evidently a mistake of Mr. T. to say that hearing of Preachers is a moral and perpetual Worship common to all times and persons Whereas 4. the very truth is Though hearing the Word of God whenever and however it shall please him to dispense it be a moral and perpetual Worship yet hearing these or those Preachers appointed by him to dispense it is purely of Sovereign Institution It being free to the Lord to have sent his Word alway by the hands of his Angels as sometimes he did to his Children as well as otherwise which had he done it had been so far from being our duty to attend upon Men-Preachers that it had been our sin to have heeded any other than these Angelical ones I must desire the Animadverter by the way to correct one passage of his it being a gross mistake wherein he seems to intimate that I make the hearing the present Ministers such an instituted Worship of Christ as is meerly positive and adds that herein I seem to be very inconsidèrate Which I confess I should be if I did so Mr. T. knows I am so far from making it such an Instituted Worship of Christ that I say 't is no Worship of Christ at all either moral or instituted to hear them and exprofesso prove as well as I can the contrary which that it is not satisfactory to Mr. T. I cannot help Some men will be satisfied with little except what hath the countenance of Authority on its side However I never said that hearing the present Ministers is any part of the instituted Worship of Christ which had I believed to be so I had done very wickedly to have opposed it He adds that should it be granted me that the whole of Gospel-Institutions were to be devolved upon the Scriptures of the New-Testament yet would it be to the disadvantage of my self and the rest of the Separatists who use many places of the Old-Testament about
the Sabbath Baptism Lord's Supper c. and I do so in this dispute Answ Egregie dictum excellently said indeed as if because we affirm that whatever is to be practised in Instituted Worship in the time of the Gospel is to be wholly bottom'd as to the Law and Precept instituting it upon some Commandment of Christ in the New-Testament therefore we assert that no use may be made of the Scriptures of the Old-Testament treating thereabout by way of prophecy or otherwise which is a Consequence this learned Animadverter will never be able to make good 'T is true many learned men do make use of some places of the Old-Testament to prove the morality of one day in seven or the seventh part of time not as I remember except Psa 118. 24 which some conceive by way of prophecy speaks of the Lord 's honouring the first day for the confirmation of the observation of the first day which they conceive Christ's resurrection on that day the practice of the Primitive-Church meeting together for the solemn Worship of God 1 Cor. 16. 2. Acts 20. 7. the appellation the Lord's Day which they judge is given to it c. is a sufficient warrant for their observation thereof in Gospel-times They plead not for Baptism or the Lord's Supper upon any other bottom than Gospel-Institution or their preception by Christ in the New-Testament Though 't is true as touching the subjects of the one and the other they judg they may by way of analogy argue somewhat from Old-Testament-Scriptures from which apprehension they see nothing so weighty in what is tendred by Mr. T. notwithstanding his brag and immodest Assertion pag. 18. Sect. 14. that such a way of arguing is irrational as if wisdom rested with him and he had the measure of it and a man could not differ from him but he must be a block or bruit to influence their departure That because the granting the Assertion would be disadvantagious to the Author and the Separatists therefore it should be in Mr. T. his opinion an unreasonable postulatum to devolve the question upon the Scriptures of the New-Testament I understand not He takes not a measure I presume of the reasonableness or unreasonableness of requests from their advantagiousness or disadvantagiousness to such contemptible creatures as we and should he do so he were much to blame as to infer from hence therefore I see no reasonableness in his Postulatum which is introduced not as the natural issue of any thing premised which he knows it is not but meerly for pomp and shew Sect. 3. The judgments of the Antients no sufficient substratum to build my practice upon in the Worship of God The opinion of the Antients â—hemselves in this matter None but the Spirit of God speaking in the Scriptures can satisfie the consciences of any dissatisfied in matters relating to Worship Our Faith not to be resolved into the Testimony of men which is a principle decryed by the Antients and Protestant Churches The consciences of none can be satisfied in what is written by the Ancients before they are assured 1. that what they read as or are told is theirs be indeed so and not counterfeited nor adulterated 2. That in their Writings they were as the Apostles and Prophets guided by an unerring Spirit The true use of the Testimony of the Ancients Congregational-Principles owned by them Of Councils and Schoolmen THe fourth Section is fronted with this The judgement of the Ancients not useless in this Controversie as if the Author of the Sober-Testimony had asserted it to be so which Mr. T. knows he no where doth This indeed the words of the Author not perplexing our selves nor the consciences of any with the judgments of men in generations past wherein they cannot acquiesce fairly intimate 1. That the judgment of none of the children of men though never so famous in their generation since the Apostles fell asleep is a sufficient Substratum to build my faith and practice upon in the Worship of my God In which we have the concurrence of the Ancients themselves Basil tels us that it is necessary and consonant to Reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions Regul contract 95. p. 902. And Austin Epist 112. ad Paulin. saith If a matter be grounded on the clear authority of the holy Scriptures it is to be believed without all doubt but as for other witnesses and testimonies upon whose credit any thing may be urged unto us to believe it it is lawful for thee either to credit or not to credit them according as thou shalt perceive them of weight to deserve or not to deserve credit Origin saith Homil. 1. in Hierem. We must of necessity call the Scriptures to witness for our senses and interpretations without them are of no credit Famous is the saying of Cyril Bishop of Jerusalem Catech. 4. p. 15. We must not deliver any thing though never so small without the holy Scriptures neither may we be led away with probabilities and shews of words neither yet believe me barely saying these things unto you unless you also believe the demonstration thereof from the Scriptures for the security of our faith ariseth from the demonstration of the holy Scripture 2dly That not the sayings or judgment of the Ancients but the clear Testimony of the Spirit of God speaking in the Scriptures is sufficient and efficacious for the satisfying persons that are dissatisfied in any thing relating to Faith or Worship Come to a poor soul under real scruples of spirit with respect to these and tell him this Father is of this opinion and that Father of that you do but oleum operam perdere when you have said all he remains as he was dissatisfied and so will do without evidence from Scripture More than these two things the Animadverter cannot righteously infer from the expression he discants on What saith he to these not a word more or less And I am apt to believe of Mr. T. that he is a man of greater modesty than to oppose them He tells us indeed that it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of the Church of England was allowed of by the first Fathers and Writers what truth there is in this suggestion shall by and by be manifested He will not say surely of what good use he supposeth it to be that the faith of any is to be resolved into their testimony which it must be if what they say satisfie the scrupling conscience i. e. I must believe what they say is true because they say it else that they say it will never tend to my satisfaction which yet is an homage and duty that we owe to none but the Lord. A principle decryed and abhorred by the Ancients themselves The saying of Austin Epist 48. is known
more inferiour order of Ministers given for the help of the Priests to them in the work of the Sanctuary and solemn service of God Who are called Priests Psal 132. 9. and are said to have a Priesthood Josh 18. 7. upon the account of their destination unto the service of the Tabernacle and work of the Ministry to distinguish them from the Congregation or Body of the People of Israel they are so called They were indeed as was said an inferiour order to Aaron and his sons but draw nigh to God they did in the Service of God they were imployed on the behalf of the Congregation and are called Priests and said to have a Priesthood and hereupon one would think one might assume the boldness to call them so Mr. T. tells us indeed it was the Priests office to do that work in which was the Worship of God viz. to offer the Sacrifices sprinkle the Blood and such other duties the Levites were imployed to do other services as the bearing of the utensils and such like Wherein how truly and candidly he speaks is to be considered 1. 'T is true it was the Priests office Aaron and his sons to do that work in which was the Worship of God i. e. the work they did when they drew nigh to God or worshipped him was the Worship of God which by office they were bound to do But that it was their office exclusively to the Levites to do that work in which was the Worship of God as he must be interpreted if we suppose him to speak pertinently is false They ministred and by office whereunto they were set apart in the Service and Worship of God as was before proved Their bearing the utensils was as much the Worship of God being commanded by him as sacrificing or sprinkling the Blood of the Sacrifices upon the unclean And this Animadverter if I may assume the boldness to say so writes indiscreetly and fallaciously to oppose these 2dly 'T is true that to Aaron and his sons it did by office and exclusively to the Levites appertain to offer Sacrifice and sprinkle the Blood but that the Levites were only imployed in bearing the utenâ—â—ls and the like is not so They were as well as the Priests the sonâ— of Aaron 1. To teach the people and instruct them in the Law Deut. 33. 10. 2 Chron. 17. 7 8 9. 80 30. 22. 31. 4. 35. 3. Ezra 7. 10 11. Nehem. 8. 7 8. 9. 4 5. 2dly They were solemnly to praise God 1 Chron. 16. 4. 23. 30. 2 Chron. 8. 14. 20. 19. 30. 21. 31. 2. Ezr. 3. 10. Neh. 9. 9. 12. 24. 3dly To bless in his Name Deut. 10. 8. 4thly The Judgment of things sacred appertained to them as touching Leprosie Deut. 24. 8. 2 Chron. 19. 8 10 11. works in which the Worship of God was as eminently as Sacrifice c. upon the account of their designation whereunto they may be called Priests and are so in the Scripture Yet 3dly I no where use the name Priests to denote the Levites only in distinction from Aaron and his sons but make use of that term to denote the Officers or Ministers amongst the Jews designed and separated for the Worship of God and the management of holy things for and to them whether Priests or Levites who being so called by the Spirit of the Lord I thought I might warrantably use that appellation without distasting any one and as yet see no just ground for the change of my thoughts in that matter Sect. 7. Persons invested into the office of Priesthood not left to the liberty of their own wills or the wills of any the whole of their Worship with respect to the matter and manner thereof of divine Institution Of the Candlestick made by Moses The matter of it His obligation to the pattern in making it What it typed out The ground of the acceptance of Worship Several places of Scripture revised and considered THat persons invested into the office of Priesthood were not left to the liberty of their own wills or the wills of any of the sons of men that the whole of their Worship with respect to the matter and manner thereof was purely of divine Institution is a third Assertion of mine touching the state of things under the old Law which Mr. T. takes notice of Sect. 8. which he grants to be thus far true that what was of the Institution of the Lord both as to matter and manner they were not in their office left to their own wills or the wills of any others and so much he saith the Scriptures produced prove Sed dabitur ignis tamen etsi ab inimicis petam We will not thank him for his grant and doubt not but to manifest somewhat more viz. That nothing was to be intermixed with what the Lord had instituted nothing of man to be super-added thereunto whether you respect the matter or manner of the Worship And this the Scriptures instanced do prove Exod. 25. 9 40. According to all that I shew thee after the pattern of the Tabernacle and the pattern of all the Instruments thereof even so shall ye make it And look that ye make them after their pattern which was shewed thee in the Mount And this Dr. Willet upon the place plainly asserts It is hence gathered saith he the form of the Tabernacle is not left to the will of man no not to the judgment of Moses to teach us that God will not be served with will-will-worship according to the devices and inventions of men but as he himself hath prescribed Prelarg Piscat So our blessed Saviour alledgeth in the Gospel out of the Prophet Mark 7. 7. Num. 8. 4. According to the pattern which the Lord had shewed Moses so he made the Candlestick The Candlestick was a figure of the Church said to be but one here because the Church at this day was National as also Zech. 4. 1. But Rev. 1. 20. we reade of seven Candlesticks which are expresly said to be the seven Churches of Asia i. e. they signified the seven Churches of Asia they were represented by the seven Candlesticks said here and there to be made of Gold beaten Gold to point forth the matter constituting them to be visible Saints and to be made according to the pattern of which Exod. 25. 31. to type forth that no other ground or form of Doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. To this Pattern Moses was so strictly bound that it was utterly unlawful for him to have added the least of his own invention which to have done had been not only great unfaithfulness in him but an impeachment of the Wisdom of God and his Love to his People Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to
make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount i. e. To the type and example set before him to imitate to which he was not to add the least pin of his own 1 Chr. 28. 11. The pattern of the Porch i. e. of the Temple saith Vatablus which David received either by revelation or by the hand of the Prophet 1 Chr. 28. 12 19. Exod. 8. 27. 39. 1 5 7 21 26 31 43. other places instanced in the S. T. preach forth the same thing These were types of the heavenly Ordinances in the Church of Christ Heb. 8. 5. And type out that nothing of man is to be superadded thereto but all things to be done according to Divine Commandment To the same thing doth the Spirit of the Lord bear witness Exod. 40. 23 25 29. Num. 8. 3. Exod. 35. 10 29. 36. 1 5. Isa 29. 13. To which may be further added Deut. 4. 1 2 40. Now therefore hearken O Israel unto the Statutes and Judgments which I teach you for to do them Ye shall not add to the Word which I command you neither shall you diminish ought from it that you may keep the Commandments of the Lord your God Thou shalt keep therefore his Statutes and Commandments which I command thee this day All which prove not only the obligation that lay upon them to conform to what was of the Institution of the Lord but the utter unlawfulness to add thereto or introduce any thing of their own in his service The ground of the acceptance of any Worship or Service offered to him being his Command and Institution and that with such evidence and brightness that it seems Mr. T. durst not look them in the face lest they shouâ—d have so reproved him as to have hindred his further advance in that good work and cause he was resolved having undertaken its defence to prosecute He only takes notice of two of these many places instanced in viz. Lev. 8. throughout which he grants speak of the investure of the Priests into their Office according to the Rites set down but whether any other might to these have been added to the sons of men he tells us not which yet he should have proved if he would have demolished and thrown down what it was his good pleasure to set himself against And he doth wisely not to approach too near this Scripture which stands with a two-edged Sword in its hand to defend the Truth opposed by this Animadverter No less than ten times viz. v. 4 5 9 13 17 21 29 34 35 36. The Commandment of the Lord is laid as the foundation of the whole of that procedure clearly importing that matters of this nature viz. things relating to his Worship are solely to be bottom'd on Divine Precepts and condemning and interdicting whatever of the like nature is offered to him on any other bottom Which Aaron's sons afterwards attempting to do Lev. 10. 1. perish in the flames of God's jealousie and wrath R. Menachem on Lev. 8. 36. hath these words In every other place it is said as the Lord commanded Moses but here because they added unto the Commandment he saith not so for they did not as the Lord had commanded and added moreover unto them strange Fire which he had not commanded them Lev. 10. 1. And Josephus b. 3. c. 9. saith thâ—s Nadab and Abihu bringing Sacrifices unto the Altar not such as were appointed by Moses but of that sort they were accustomed to offer aforetimes were burned by the violent flame that issued from the Altar that at length they died The other place he takes notice of is Isa 29. 13. which he refers to be discussed to the first chapter All the other places as was said are passed over in silence which manner of dealing is a great abuse both to the Truth and Reader To the Truth by waving the consideration of what is offered as the substratum upon which it is built To the Reader by pretending to answer to what is asserted by his Antagonist for the confirmation of Truth without advancing one step forward towards its confutation But perhaps he means not that where God hath given direction about any part of Worship it 's lawful to add any thing thereunto but onely wherein God hath not spoken and determined as touching the management of his Worship there the will of some of the children of men takes place and they may determine But if so 1. This is a most pitiful Petitio principii or begging the thing in question viz. That God hath not determined the whole of his Worship and Service but hath left somewhat to the wills of men relating to Worship as such to be determined by them which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing in question and will never be granted him upon those terms 2dly Contrary to that fundamental principle placed in the nature of man and implyed and fairly intimated in each Scripture before instanced in that nothing in his Worship and Service is acceptable to him but what is of his own prescription 3dly Diametrically opposite to Deut. 4. 1 2. these additions let them be of what nature or in what case they will are additions to the Word of Jehovah Isa 29. 13. with Mark 7. 7. being evidently doctrines and institutions of men which the Spirit there tells us must have no place in the Worship of God That the Jews had their Service more fully particularized in all things pertaining to it than we have if he mean things relating to Service or Worship as such is spoken after the rate that a great many other things in this Treatise are viz. with confidence enough but without proof There being nothing relating to gospel-Gospel-Worship as such but is determined by Christ and appointed in the Scripture When he sends forth his Apostles Mat. 28. they were to teach what he had commanded them nothing more or less And he being Lord and Master of his House whose House are we Heb. 3. 6. who dares be so bold as to intermeddle with the affairs thereof without his appointment or can do so without an incroachment upon his Soveraignty He was faithful as Moses who received and revealed the Ordinances of the then House of God that he left nothing relating to the Worship thereof as such to the wills of men But of this more hereafter Sect. 8. Of the apostasie of the Jews from Divine Institutions The aim of the Author in remarking it It s application to the Church of England Whose Investions are expresly forbidden Of things in themselves out of the casâ— of Worship indifferent 'T is not in the power of the Church to make that which is left indifferent by the Lord a necessary Worship The judgement of the Protestant Writers Of the decency and order is in the Ceremonies of the Church of England Of their being imposed by Publick Authority How they draw from God
besides the Church of England but of the Church of Rome the Basis upon which her pompous Worship is built which being removed would fall to the ground and perish with its own weight Yea but Thirdly The Ceremonies of the Church of England are for Decency and Order To which I shall onely say what one said of the like speech of the Monks of Burdeaux when they affirmed That the Signs added to Baptism were an Ornament to it We Reply saith he to them Num igitur sunt c. Are they wiser than Christ Jesus who hath ordained his Sacrament in so great Purity and simplicity and who knoweth better than all the men in the world what Ornament was sittest for it If it be but the Covenant of a man when it is confirmed no man abrogateth it or addeth any thing to it What arrogancy is it then to add to the Institution of Christ What the Animadverters private thoughts of the Ceremonies of the Church of England are with respect to their Decency and Oâ—der I know not as wise men as he think the contrary The Ceremonies which have been abused to Superstition as the Ceremonies of the Church of England have been can never serve for Order or Comeliness say the Divines of Germany who stood against the Ceremonies then enforced And for the Surplice one calls it A Player-like apparel Gualt in Hos 2. and Calv. Instit Lib. 4. Cap. 10. Sect. 29. A vain Vizard Another Baleus in Declar. of Bon. Arti. p. 100. A pretty Toy And Dr. Taylor Act. and Mon. p. 1659. An Apish Toy Another Baecon p. 1. Cathe p. 486. Histrionical Scenical and Scorner-like As for their being 4thly Imposed by Publick Authority So were the Jewish Inventions Jeroboam imposeth them upon the People who are so far from being excused upon that account that they are condemned for their fearful and slavish subjection to him Hos 5. 11. and elsewhere But Fifthly Their Inventions were such as drew them to serve other Godds and forsake the Lord. Answ If he means that they were by these immediately influenced to the rejecting the true God that made the Heavens and the Earth he talks like himself confidently and without proof This indeed they did draw them to a rejection of Divine Appointments and casting off that Obedience and Subjection they owed to God and so do the Inventions and Ceremonies of the Church of England No Innovation in Worship but is a stealing from God that Obedience and Service that is alone due to him and giving it to another viz. the Innovator In time also God gives them up in a judicial way as a punishment of this their departure from Divine Institutions to the Inventions of man to blindness of mind and strong delusions Thus he dealt with Israel Isa 6. 9 10. and 29. 10 13. So that they at last grew so sottish as to fall down before the stump of a Tree yet without the utter rejection or denial of the true God whom they worshipped through that false Medium They sware by the Lord i. e. Worshiped him when they sware by Malcham Unto what blindness of mind God hath given up many of the Pleaders for and Conformers to the present Inventions and Ceremonies I had rather leave to the silent thoughts of the Reader than express And what in time as a punishment for mingling the Worship of God with the Inventions of men and departure from Divine Institutions befel the Synagogue of Rome in respect of their Icolatria or image-Image-worship and the Church of England in dayes past and now in their falling down before the Sacrament of which in its proper place we must speak is known to all And I heartily wish that the review thereof might make us to tremble to provoke the Lord to jealousie by the works of ourhands But he adds None of the Inventions of men mentioned in the places cited are such as can be charged upon the Church of England for that I take to be his meaning nor are any threatned by the Lord or did he contest with the Jews upon the account of any Customs of the Nations but such as were Idolatrous and of this he saith Let all the Texts alledged be viewed Answer And we are contented they be reviewed only we crave leave to premise 1. That this Animadverter doth not deny that the Ceremonies of the Church of England at least some of them are derived from the Customs of the Nations nor indeed that mediately through the Church of Rome from whom we immediately received them they are so can be denied The Surplice Durandus indeed thinks Rational Lib. 3. Cap. 1. was borrowed from the Jews It was rather as we said from the Heathen Priests who were clad in white in their Ministration The Riâ—g in Marriage the Cross in Baptisme the distinction of the Priests from the Roman Heathen Flamins and Arch-Flamins and many of their Feasts as Eostar or Easter Epiphany c. smell of the same Forge which is directly contrary to many Precepts of the Lord in the Scripture Lev. 20. 23. Deut. 12. 30. So will I do i. e. not unto Idols but unto the Lord aâ— the next verse manifests Hereupon the Hebrews say Thou mayest not enquire or ask concerning the way of the service of an Idol how it is although thou serve it not for this thing occasions to turn after it and to do as they do Maimon Tract of Idol Cap. 2. Sect. 2. Not only the Worship of false Godds but false or Idolatrous Worship of the true God is here forbidden and all imitation of Idolaters is condemned 2 Kings 17. 15. Jer. 10. 2. Psal 106. 35. 2dly That this Animadverter supposeth That the Introduction of the Inventions of Men into the Worship of God is not Idolatry That such Ceremonies are not Idolatrous which we cannot yeild him it being the making an Image to our selves contrary to the second Commandment Nor am I singular in this opinion August de Consens Evang. Lib. 2. Cap. 18. Vasq de Adorat Lib. 2. Disput 1. Cap. 3. Dr. Bils against Apolog. p. 4. p. 344. assert That all Will-Worship is flat Idolatry And Mr. T. will yeeld That what is Praeter mandatum beside the Commandment is Will-worship 3dly That a departure from one or more of the Institutions of God to the embracement of the Customs of the Nations is in Scripture called a forsaking of God 2 Kings 17. 15 Deut. 28. 20 with 15. Isa 1. 4. which cannot be interpreted of their casting off the whole Worship of God which they did not for they continued to sacrifice to him to tread his Courts and made many Prayers they observed the New-Moons Sabbaths c. vers 11 12 13 so that totally they had not rejected him and his service but turning aside to the Inventions of men and mixing them with the Worship of God he saith They had forsaken him which that the present Ministers and Church of England have done we have evinced in Chap.
Israelitish Apostasie God left not himself without a Witness reserved to himself a Remnant Of the self-invented Worship of that day Whether there be no such Worship to be found in England The duty of Saints with relation thereunto Of Mr. T. his rash judging THat God left not himself without a Witness in the height of the Israelitish Apostasie but raised up one or other to testifie for him against their self-invented Worship that he reserv'd unto himself a Remnant that clave to him and his pure Appointments is a seventh Assertion in the S. T. which Mr. T. also grants to be true Sect. 12. but yet hath somewhat to say hereunto 1. That self-invented Worship was bowing the knee to Baal 1 King 19. 18. Rom. 11. 3 4. Serving Idols 2 King 17. 12. Burning Incense to Vanity Jer. 18. 15. Going after other Godds to serve them and worship them Jer. 25. 6. 35. 15. Answ Very good Doth the Author of the S. T. deny that when the Apostacy of the Jews arose to its height it came indeed to this the beginning hereof being laid in the departure from that Principle That God is to be served according to the revelation he makes of himself not according to mans inventions his citation of the places now again mentioned by Mr. T. evinceth the contrary 2. O but there is no such self-invented Worship found in England Answ That there is not in every particular the same is granted I know not that they set up the image of Baal to worship it what they do in the chambers of their imagery God only sees openly they serve not the same Idols nor burn Incense to Vanity c. but that there is no such self-invented Worship to be found in England is gratis dictum and without proof All self-invented Worship being indeed such like it in its principle a departure from the fore-mentioned fundamental-principle of Religion being the source and spring from whence it issues forth A bowing the knee to Baal or yielding obedience to other Lords viz. the Instituter and Commander of that Worship which is invented a serving Idols in the setting up Man in the room of the Spirit of God and the image or form created and made by him in the place of Divine Appointments But 2dly 'T is to me a fond conceit to imagine that upon a supposition that the Ministers and Church of England are not guilty of such gross Abominations as the places mentioned intimate the Jews to be guilty of against whom the Prophets bear their Testimony Therefore none must bear testimony against present Abominations nor can they be justified in their so doing from these Texts Whereas had they been guilty of less wickedness than they were it had been the duty of the Servants of the Lord to have testified against them The doing of what was not commanded by the Lord as well as what was expresly forbidden is part of their Testimony 2 King 16. 11. 17. 11 13. We pretend not to be extraordinarily raised up and spirited to witness against present Abominations conceiving it not at all needful in the present undertaking Every Christian that hath tenderness to the honour and glory of God according to the capacity they are in being obliged to testifie for him against the Innovations and Will-worship of the day Whether that speech of Christ to James and John be most aptly applyed to this Animadverter and that generation he is become the Advocate of and who they are that call for fire to come down from Heaven upon those that will not imbrace their doctrines others will judge We have through grace otherwise learned Christ Whether it be bitter or holy Zeal for God that moves us by whom whether our language will be judged just reproof or unjust reviling will one day be declared I am sure Mr. T. hath adventured upon what doth not at all appertain to him in judging before the time And in this can we rejoyce that under all his Censures we have the Testimony of the Spirit of the Highest That in godly simplicity and from a principle of holy Zeal â—o God we are carried forth in this matter Though we dare not acquir our selves of fleshly mixtures which we too much discern to our abasement and grief in all our undertakings But what hath this Animadv to accuse us of 'T were as easie to have manifested if it had been so and we conceive he would not have spared us could he have done it wherein the bitterness of our Zeal did appear as to have said it was bitter to have shewed wherein our reproof was unjust as to intimate it to be so These are but words and I hope not spoken from a spirit of gall and bitterness towards us though perhaps some other will be apt to think they are so Sect. 12. The People of God of old not to hearken to the teachings of such as were not sent by the Lord. The Command of God touching their cutting-off Saints forbidden to hear them The false Prophets preached much truth though not the whole truth So doth Antichrist They were not called false Prophets meerly for their preaching falshood but because they ran before they were sent The present Ministers preach falshoods c. In what sense to be cut off Separation from the enjoyned false worship of old commanded 'T is a breach upon the Sovereign Authority of God called by the names of Adultery Whoredom Idolatry c. Upon what account so called Jer. 9. 2. Hos 3. 3. 1. 2. Rev. 14. 8. explained worshipping God at Jerusalem Non-separation from his Worship there no argument of the unlawfulness of Separation from the Church of England IN his 13th Section Mr. T. takes notice of what I offer in the eighth place touching the duty of the Saints of old viz. That they were 1. Not to hearken to the teachings of such as were not sent of the Lord though they pretended never so much to be sent by him This we prove 1. from the Command of God touching these false Prophets viz. to cut them off Deut. 18. 20. 2dly They are expresly forbidden to hear them Deut. 13. 3. Jer. 27. 6 16. To which the Animadverter replies 1. None are said in the Texts mentioned nor in any other he meets with not to be sent by the Lord who delivered the Truth of God but such as delivered falshoods inciting to Idolatry or contradictory to the message to the true Prophets Answ 1. If by the Truth of God he means the whole Truth of God 't is granted That never any false Prophet delivered the whole Truth of God nor do the Ministers of England as we prove S. T. p. 91. If he mean that all they delivered was false and erroneous there is nothing more false can be invented or spoken They knew and so did Satan that set them on work that so to have done had been immediatly to have miscarried in the design they were advancing Antichrist in his Ecclesiastical
state is called the false Prophet Rev. 19. 21. his Doctrine and Worship a Lie 2 Thess 2. 11. yet many Truths are imbraced and preached by him 2. If Mr. T. thinks they were called false Prophets meerly upon the account of their preaching Falshoods and such as incite to Idolatry and contradict the message of the true Prophets he is mistaken They are called false Prophets upon the account of their running before they were sent Ezek. 13. 6. Jer. 14. 14 15. which they had been though they had delivered nothing but Truth coming in his Name when he never sent them And as such were to be put to death So saith Maimonides in his Treatise of Idolatry Chap. 5. Sect. 7 8. one who understood these things as well as Mr. T. The false Prophet is to be strangled to death although he prophesie in the Name of the Lord and neither addeth nor diminisheth Deut. 18. 20. Whether he prophesieth that which he hath not heard by Prophetical Vision or whoso hath heard the words of his fellow-Prophet and saith That this word was said unto him and he prophesieth thereby lo he is a false Prophet and is to be strangled to death That they preached falshoods we deny not and such intimated at least some of them but that they were singly upon this foot of account so called this Animadverter will never prove The Hebrews who more perfectly knew these things than we say the contrary as but now was manifested They were false Prophets though they prophesied Truths without adding or diminishing if they pretended God sent them spake to them when he did not 3. The present Ministers as the false Prophets of old preach falshood and such as incite to Idolatry as we prove S. T. chap. 7. and such as are contradictory to the great Prophet Christ as we manifest ch 4 5. of S. T. Therefore not to be heard by the concession of this Animadverter though commanded by Kings and Rulers By which he may guess how fit these things are to my present purpose and how frivolously he speaks when he saith I should have left out these Allegations if I had well bethought my self how unfit they were to my present design but I will not he presumes say that the present Ministers should be cut off Answ If by cutting off he means putting to death I will not indeed say so though it may be Mr. T. when an Assistant for the ejection of scandalous Ministers thought it lawful civilly to slay them the saying of Divine Service being one branch of scandal for which they were to be ejected And the truth is the Author of S. T. thinks they should not open their mouthes as if Messengers and Embassadors for God till he opens them by giving down the holy Unction to them the great qualification of Gospel-Preachers which most of them 't is to be feared want and an heart to relinquish their Antichristian standing that they may go forth in the work of God from Authority received not from his grand Enemy but from himself 2dly As not harkning to the false Prophets was the duty of the Children of the Lord of old so is Separation from the devised Worship of that day in the fore-cited places asserted and proved to be 1. From the greatness of the sin of self-invented Worship which is 1st A breach upon the soveraign Authority of God 2dly Called by the names of Whordom Adultery Idolatry Fornication Psal 73. 27. Isa 57. 3 8. Jer. 9. 2. Ezek. 23. 45. Hos 3. 7. and 7. 3. Lev. 20. 5. Jer. 13. 27. Ezek. 16. 17. and 20. 30. Hos 1. 2. Rev. 14. 8. and 18. 9. 19 20. 3dly Separation here-from is solemnly charged upon them as their duty Hos 4. 15. Amos 5. 5. Prov. 4. 14. and 5. 8. Cant. 4. 8. To which Mr. T. reples 1st That devised Worship which is tearmed Adultery c. is Lev. 20. 5. committing whordom with Molech Psal 73. 27. being far from God c. Ans 1. But Sir the Question is not what that self-invented Worship was that is so call'd but whether it be not so call'd let it be what it will on the account of its being self-invented The Lord had taken that People into Covenant with himself for his Bride Beloved To them he was Ishi a Lord a Husband By him as such they were obliged by virtue of that Covenant into which he had taken them to be solely guided and ruled to observe his Statutes and Judgments to do them not harkning to the voice of any other beside himself Their acting contrary hereunto was a breach of this Covenant which being a Covenant of Betrothment or Conjugal relation the breach of it is therefore called by the names of Adultery Whordom c. which they had been guilty of had they in smaller matters than those instanced in turned aside from God Jer. 3. 19 20. But I said How shall I put thee among the Children and give thee a pleasant Land a goodly Heritage of the Hosts of Nations and I said Thou shalt call me My Father and shalt not turn away from me Surely as a Wife treacherously departeth from her Husband so have you dealt treacherously with me O house of Israel Their turning aside to their own Inventions is the bottom upon which these abominations are so called Psal 106. 39. Thus were they defiled with their own works and went a whoring with their own inventions Jer. 9. 2. They be all adulterers i. e. turned away from God say the Assembly Hos 3. 3. Her not playing the Harlot is expresly said to be her not being for another man which should she be as by subjecting to the Ordinances of men in the Worship of God we are she plays the Harlot And Hos 1. 2. Departing from the Lord or his Institutions and Appointments is called committing great whordom 2dly 'T is true the Worship which is called Fornication Rev. 14. 8. and 18. 9. is such as Babylon made all Nations even the Kings of the Earth to commit Which learned Brightman upon Rev. 14. 8. interprets to be the Superstitions Errors and Idolatries of the Church of Rome which the West sucked from her as from her Mothers Breasts which proved Wine of wrath or jealousie as well as Fornication because hereby the jealousie of God was stirred up and provoked against them as to purpose it hath been manifesting and displaying it self in Characters of Blood and Flames Ruine and Devastation more or less throughout the European Kingdoms That the very Service of the Ch. of Engl. called by an Antiphrasis Divine Service is the Service of the Church of Rome That many of the Fornications Superstitions Errors c. of the old Strumpet are yet remaining in the Church of England we have demonstrated Chap. 7. of S. T. The Holy-dayes observed by the Church of England are the Holy-dayes of Rome its Collects Prayers Litany Rites from thence Mr. T. knows and in part confesseth pag. 102 of his Theodulia So
that if her Worship be Fornication the Worship of England being the very Worship of Rome is so too From which Mr. T. tells us in this Sect. without controversie the People of God were to separate and have no communion with any in So that Habemus confitentem reum He passeth sentence upon himself in having communion with and pleading for the Church and Worship of England and aquits the Innocent in their righteous Separation there-from in that very Treatise he designed to justifie the one and condemn the other That which is further is a most sorry begging of the Question a piece of Sophistry this Animadverter is frequently guilty of the sum is But neither the Texts alledged nor any other do require separation from the Worship of God or the Ministers of God that are in some things corrupt even in their ministration which he exemplifies in Samuels ministring before the Lord and Hannâ—h's presenting him and her self at the solemn Feasts when Hophni and Phinehas did corrupt the Worship of God And those of Judah were not to separate from the service at Jerusalem which was to God while there was burning incense and sacriâ—icing on the high-places and though there were sundry corruptions in the Church and Services of the Jews yet did Christ joyn in the publick Service of the Temple and perswaded the cleansed Leaper to offer the Gift Moses had commanded From whence he infers That though there should be some degree of corruption in Worship yet this is not sufficient to justifie our Separation from the Church and Ministers of England Answ 1. That every corruption in Worship that every diâ—order in Church-administrations is a sufficient warrant for separation from the Worship Church or Churches that are of Divine Institution as was the Worship and Church at Jerusalem I no where asserâ— never thought 2dly Whilest from hâ—nce the Animadverter infers That though there should be some degree of Corruption in Worship yet this is not sufficient to justifie our separation from the Ministers and Church of England He doth but like an unwise Souldier that not well heeding the ground he stands on is displaying his Colours till he sinks into the Earth There is one thing wanting to his Inference that makes it too light to pass with persons but of ordinary understanding viz. That the Church oâ— England is a true Church the Worship thereof the true Worship of God a strong supposition whereof instead of evident demonstration is the Basis upon which the inference is built For what though there were Corruptions in the Church and Worship of Israel in Samuels time in Christ's time What if notwithstanding these Corruptions it were noâ— the duty of persons to separate from that Church and Worship which was originally from God what is this to the case of separation from the Church and Worship of England which this Animadverter knows we deny to be of God which when he or any one for him shall prove to be I do faithfully assure him never to plead for nor practise separation more which I speak from an assured confidence they can never be able so to do Though otherwise upon supposition it could be proved a true Church at first rightly constituted according to the mind of Christ such corruptions are to be found upon it that are sufficient to jâ—stifie any mans peaceable separation from it Though every corruption in Worship and Church-Administrations as was said will not do so There is nothing in this 4th Sect. of that moment as to require our stay in the consideration thereof Whether those eight Positions asserted in S. T. touching the management of affairs of old be evidently comprized in the Scripture or no may be perceived by the examination of Mr. T. his exceptions against them let the Christian and judicious Reader judge I argue not from thence by way of Analogy though I conceive the Institution being founded upon some command of Christ in the New Test the only warrant for the practice of Gospel-Appointments To argue from the carriage and deportment of Saints to Divine Ordinances of old to the carriage of Saints towards New Test Institutions from parity of Reason is neither irrational nor unwarrantable which when Mr. T. proves it to be or attempts to do so his Arguments shall be considered his second and third Sect. in his second part of the review of the dispute about Paedo-Baptism to which he directs us spake not a word hereunto as he knows Sect. 13. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it imports Its acceptions in the Scripture 1 Cor. 12. 28. and 15. 9. Act. 4. 32. opened The Churches of Asia Galatia Judaea not National Diocesan or Provincial but particular Churches The foundation of Diocesan Churches Mat. 16. 18. and 18. 17. expounded By the Church not meant the Pope and his Cardinals a Synod the Bishop or Chancellors Court the Magistrate the Presbytery nor select Arbitrators but the whole Church consisting of Elders and Brethren proved IN Sect. 15th Mr. T. begins to consider the Queries in the Preface of S. T. and in answer to the first Query whether there be any National Church of the Institution of Christ under the Oeconomy of the Gospel he falls upon the consideration of the word Church and tells us in the New Testament it s taken for 1. An assembly of Unbelievers Act. 19. 32 39 40. 2dly For the Congregation of Israel in the Wilderness Acts 7. 38. 3 dly The Universal Church whether visible or invisible 1 Cor. 12. 28. Heb. 12. 23. Ephes 1. 22. 4 thly The visible Church indefinitely but not universally 1 Cor. 15. 9. 5 thly The Church Topical as of a City Town or House Act. 8. 1. Philem. 2. or of a Country or Nation and then it s put in the Plural Number as the Churches of Asia Galatia Judaea Answ 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to advocate or call out Because as saith Musculus in Rom. 1. 7. the Church is a number called out from the rest and in the general signifies any company of men singled out or separated from the rest for any end or purpose whatsoever That 't is of various acceptations in the Scripture cannot be denied some of which are rightly assigned by the Animadverter First 'T is taken for an Assembly of Unbelievers Acts 19. 32. 39. Secondly For the Congregation of Israel in the Wilderness Acts 7. 38. But Thirdly As touching the third acceptation of the word instanced in by this Animadverter we must crave leave a little to demur about it 1st If by the Universal Church visible he mean that which some call the Church-Catholick visible consisting of the universality of men professing the Doctrine of the Gospel and yeelding obedience thereunto throughout the World I do very much question whether the name of the Church be given to them throughout the Scripture The places instanc'd in by this Animadverter are remote from the proof of any
by him For it will hence follow that whoever brings the truth of Doctrine is a true Minister Then the Devil was so Mark 1. 24. Luke 4. 34. Every private Brother a Woman may be so For where the Form denominating is there the Subject is rightly denominated from it But this is too absurd for Mr. T. to cleave to His sixth Argument is False Prophets false Apostles false Brethren are onely denominated from their false Doctrine therefore they are not false Ministers but true who teach the truth of the Gospel The Antecedent he proves from 2 Pet. 2. 1. 2 Cor. 11. 13. Gal. 2. 4 5. 1 Joh. 2. 18 21 22 26. 2 Joh. 7. Answ 1. We deny the consequence it doth not follow â—pon supposition that false Prophets are so denominated from their false Doctrine that whoever preach true Doctrine are true Ministers the proof whereof we expect by the next 2ly the Antecedent is manifestly false False Prophets are so called because they ran and prophesied in the Name of the Lord when he never sent them speak in them or to them Jer. 14. 14 15. 23. 21 22. 27. 15. 28. 15. 29. 9 31. 43. 2. Ezâ—k 13. 6. Of false Apostles there is the same reason The true Apostles are so call'd upon the account of their Mission from Christ nor is any one so except lawfully called by Christ saith Pareus on 1 Cor. 1. The false upon the account of their pretending thereto when indeed they were never sent by him Nor doth 2 Cor 11. 13. make void this Assertion it rather establisheth it T is true the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false Apostles preached false Doctrine but they are not upon that foot of account so denominated but because they were metaschematizing or transforming themselves into the Apostles of Christ as Satan is also sometimes transforming himself into an Angel of light i e they come as the Apostles of Christ pretend to be his Ambassadors men sent by him as M. T. knows the word signifies when really and indeed they were not so 1 Joh. 2. 18 21 22 26. tells us of Antichrists that were already come such as Simon Magus Ebion Cerinthus and that tâ—ey opposed the Person and Doctrine of the Son of God who with their endless genealogies and unintelligible conceptions attempted the total overthrow of the Gospel wondrously perplexing the Saints of that day but that therefore they were called false Apostles there is not the least mention Gal. 2. 4 5. speaks of false Brethren but that they are so called singly upon the account of their spreading false opinions is a conceit that Mr. T. will not in haste make good They were unsound hypocritical Professors that pretending to be Brethren sought an occasion to injure and mischieve the Children of the Lord which Paul had too great an experiment of 2 Cor. 11. 26. 2 Pet. 2. 1. hath already been considered So that with more Scripture-evidence it may be argued If false Prophets false Apostles be so denominated upon the account of their running before they were sent pretending to come in his Name when he never missionated them Then they are false Ministers who come in the Name of Christ and have received no authentick Commission from him But the Antecedent is true as we have evinced Therefore Sect. 19. Of God's determining the whole of our Worship His so doing of old in the Statutes and Judgments he gave to Israel an eminent act of Love it is so now to his New-Testament-Churches Mr. T. his ten Arguments to the contrary answered Acts 15. 10. Heb. 7. 18 19. 9. 9 10. Joh. 1. 18. explained THe third Query in the S. T. is Whether God doth not beaâ— as much love to and exercise as much faithfulness over his New-Testament-Churches as over the National Church of the Jews To this Mr. T. answers No doubt of it He grants he doth To the fourth Query Whether he hath not as of old he did with reference to the then Church determined the whole of the Worship appertaining to them to whose Institutions without any humane additions it is the duty of fouls solely to conform He answers in the Negative God hath not determined Circumstantials in Worship he must mean Circumstances of Worship relating to it as such or he speaks nothing to the purpose and these are such necessary parts of Worship that without them it is not accepted and his not doing so is an argument of greater love to his New-Testament-Churches than his determining the whole of his Worship to the Church of the Jews was to them Answ 1. In pag. 32. he tells us that if God do design more diligently the longitude and latitude of the Jewish Church at their calling hereafter which are things Mr. T. accounts Accidentals of Worship undetermined and leave the dimension of our Church to humane choice this may be done out of more special love to them So that the same act of God is it seems a manifestation and no manifestation of greater love from God i. e. when it will serve Mr. T. his design to assert it to be so it is so when otherwise he will perswade to the belief of the contrary Quo teneam vultus mutantem Protea nodo 2dly When the Lord speaks of the Judgments and Statutes he had given to Israel whereby the whole of their Worship was determined he speaks of them as the wondrous manifestation of his love to theâ— whereby they were eminently exalted above all the people in the world Psal 147. 19 20. Ezek. 20. 11. Neh. 9. 13. Deut. 6. 24. That the determination of their Worship should be an issue of dearest love and the non-determination of ours a manifestation of greater love is an Assertion that had need be back't with strong proofs and evidence else it is not likely to find the least entertainment amongst the Saints But this he manifests by no less than a decad of Reasons Reas 1. Because the determination of the whole of the Worship of God to the Jews was the imposing of a yoke on them which neither the elder nor later Jews were able to bear Acts 15. 10. Answ But this is a mistake of the Animadverters The Apostle Peter saith not the determination of the whole of the Worship of God to them was such a yoke but the pressing Circumcision and Mosaical Observances by some Sect-masters amongst them as the way to Justifâ—cation and Salvation was so As is evident from ver 1 5 11. The Doctrine of Justification and Salvation by the works of the Law was a yoke that they were not able to bear Ergo the determination of the whole of the Worship of God was so is a most ridiculous and puerile Conclusion 2. Grant the yoke to be Mosaical Observances their number and multitude c. made them such an insupportable yoke not their deteâ—mination by the Lord. Whatever he institutes and commands as such is the joy and delight of the Saints to conform to not
their yoke and burden Reas 2. Because the determination of the whole of God's Worship to the Jews did bring in many things which were unprofitable weak and made nothing perfect Heb. 7. 18 19. And if God had so determined to us he had commanded things unprofitable weak c. Therefore Answ 1. The will of God was the ground and measure of those things the Apostle calls unprofitable c. which had they been more so upon the account thereof they ought to have been submitted unto the unprofitableness and weakness of any thing being no ground for its rejection when commanded by the Lord. 2dly This Animadverter is not so much of Gods counsel as to be able to say what had been if the whole of gospel-Gospel-Worship had been as it is determined by the Lord. That there is some part of Gospel-Worship instituted he will not deny Is this unprofitable weak If not what necessity is there that what he supposeth not to be instituted had it been so should be liable to such a crimination 3dly What is most weak contemptible and unprofitable in the eye of man is usually made the power of God to them that are saved 1 Cor. 1. 18 23 24 25. 4thly These supposed accidentals of Worship non-determined of God are left by him according to Mr. T. his dictate to be determined by Governours If the determination of the Lord would have rendred them weak and unprofitable doth their determination make them efficacious and profitable Are they wiser stronger than God or being determined by them may we reject them as unprofitable weak and good for nothing To what purpose disputes he then for them 5thly If God hath left them to be set down by Governours to whom obedience is due as saith the Animadverter 't is out of love and faithfulness to us that he hath done so that it should be greater love and faithfulness in him to us to leave them to the determination of men with a necessity of our subjection to them when determined than to do it himself is absurd to assert But 6thly The observances instanced in by Paul Heb. 7. 18 19. were not accidentals of Worship they were necessary and essential parts thereof such things wherein the greatest part of the Instituted Worship of God amongst the Jews did consist which are called weak and unprofitable c. not with respect to the determination of God as if his determining them made them so which were impious to imagine nor in respect of the end for which they were instituted by the Lord which it was impossible they should be he never failing of his end nor mistaking in the choice of means proper and suitable thereunto but with respect to the great works of Justification Sanctification c. accomplished and wrought by the Melchizedechian Priesthood of the Lord Jesus as the Apostle speaketh and in this sense all the Worship of Christ that is determined by him is weak unprofitable makes nothing perfect viz. in it self or with respect to Justification and by this Animadverters Argument it had therefore been a greater demonstration of love and faithfulness in the Lord to us to have determined no part of Instituted Worship Reas 3. The things God determined to the Jews about the Circumstantials of his Worship were but shadows of good things to come which were not fit to be continued or to be supplied with any other Christ being come who was the Body or Substance Colos 2. 16 17. Heb. 10. 1. Therefore Answ 1. What was fit or not fit for God to do Mr. T. is too bold to assume the confidence to determine He never made him or any of the Sons of men his Counsellor 2. Not the circumstantials of Worship only but the greatest part of the instituted Worship of the Lord amongst them was a shadow of good things to come The Sacrifices Passover Ordinances of the Priesthood c. were eminent Types of Christ who was the Substance and Body of them yet no accidentals of Worship but that wherein the Worship it self did consist But 3dly Mr. T. will never prove That if God determine the whole of his Worship under the Gospel he must introduce such things as are such shadows of good things to come as the Jews Observances were The determination of the whole of the Worship of Chriâ—t asserted by us secures us we find by experience from such things which the asserting a liberty in men to determine what they please under the notion of accidentals of Worship exposeth us to witness the Cross in Baptism Surplice Hood Tippet and a hundred such ridicuâ—ous trinkets invented by them and yet except he prove this his reason is irrational and ludicrous Let us see if there be any more weigâ—t in what follows Reas 4. Such Ordinances were carnal to endure only to the time of Reformation which is this time of the Gospel Heb. 9. 9. Therefore it 's part of Gods love c. that neither the same in particular nor other are precisely determined to us by God Answ 1. The Jewish Ordinances are called Carnal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Justifications or Righteousnesses of the flesh because in their own nature they reached only to the outward man saith Piscator because they did sanctifie only to the purifying of the flesh vers 13. say our Annotators These were to continue but untill the time of Reformation as the Apostle saith even to the times of the Gospel but that no other Ordinances that in their own nature I speak not of what is done by the blessing of the Lord upon his own appointments reach only to the outward man and the purifying of the flesh are of the appointment of Christ whatever others say Mr. T. upon second thoughts will not assert it But 2dly These Ordinances were carnal and vertually â—bolished at the death of Christ actually taken away and removed when the Temple was destroyed by Titus Vespatian the same Ordinances in particular are not determined by the Lord but that no other Ordinances are is a slip of Mr. T. his Pen or it may be a Typographical error which he will not justifie 3dly When this Animadverter proves that it was not an act of rich love and faithfulness in the Lord upon the cessation of the carnal Ordinances of the Jews to institute de novo and precisely determine a more simple or spiritual Worship or that because these then ceased therefore it could not be an act of love in the Lord so to do i. e. When he shall make good his Inference he may be supposed to say something but till then an ordinary capacity will be able to discern that he doth but trifle His 5 6 7 Reasons are not worth the mentioning concluding only That New-Testament-Believers are released from Jewish Observances which we assert and own as well as he And when he shall be able to manifest that any thing else can Logically or Rationally be deduced from them I will be his bondman Reas 5. For
what though the Jews were in their minority and therefore to be kept under those beggarly elements c. until the time appointed by the Father Gal. 4. 1 2 3 9. Doth it therefore follow that God hath not determined the whole of his Worship now Is the Son because grown up to offer to God what Worship he pleaseth This indeed follows That we are not under those beggarly Elements and to return to them or any like them not of the appointment of Christ is an act of great ingratitude to the Lord for his love and faithfulness manifested to us in the establishment of a more sublime and spiritual Worship under the Gospel As also that it is great wickedness to introduce impose or subject to such beggarly Elements now these stood for the most part in bodily rites in differences of meats and drinks of times places garments c. of which he may do well humbly to inform his good Mother the Church of England that she is too too guilty The like may be said of his 6th Reason The time before Christ was an estate under Moses a Servant the estate of Christians is under Christ the Son Gal. 4. 4 5 6 7. Heb. 3. 5. Therefore we are no longer to be subject to Mosaical appointments had been somewhat tolerable arguing but therefore 't is greater love in the Lord not to determine the whole of his Worship to us now which being the Position he attempts the proof of should have been his Inference is such a pittifull illation that one would never expect from such a learned person as Mr. T. It rather follows Therefore Christ hath determined the whole of his Worship under the New Testament being faithful as a Son when Moses the Servant according to the appointment of the Lord gave forth Laws for the ordering the whole of the affairs of the then House of God especially considering that he was the Prophet like unto Moses whom the Father promised to raise up into whose mouth he said he would put his words and that he should speak unto the Sont of Men whatever he commanded him Deut. 18. 18. Accordingly when he comes into the world 't is said of him He revealed the Father Joh. 1. 18. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he plainly and delucidly expounded to them the mind and will of the Father that the Father spake to us in or by him Heb. 1. 1. and gives us a charge to hear him Mat. 3. 17. Reas 7. His seventh Reason is like the rest 'T is true had not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hand-writing of Mosaical Ceromonies been abolished Col. 2. 14. we had not reaped the fruit of Christs death by which they were abolished Ephes 2. 14 15. and so consequently tasted the less of the love of the Lord. But that therefore 't is a greater argument of love in God not to determine the whole of his Worship or that if he haâ— done so we had not reaped the fruit of Christs death is such a sort of nakedness in Mr. T. his arguing that one would not willingly discover did not the vindication of Truth necessitate one hereunto Reas 8. His eighth Reason is if possible more weak and absurd The Apostles judged it a great benefit to the Christian Churches that they were exempt from the Rites and Ceremonies of the Mosaical Law Acts 15. 28. therefore they accounted it an effect of Gods love that he had not determined the whole of his Worship to us With what affection others will peruse these passages I cannot tell for my part I heartily pitty him that he should ever undertake the defence of a cause so deplorable as to be driven to such pittiful shifts in the managerie thereof which I cannot impute to his want of Abilities which he will one day find he might better have imployed than in his present undertaking but the desperateness of the Cause he endeavours to defend It follows indeed that therefore they accounted it an effect of Gods love that they were delivered from the burden of those external Rites and Ceremonies especially as they appertained to the Covenant of Works and so do we 'T is strange if this Animadverter reckon it to be so that he should plead for the same the like yea worse Ceremonies imposed not by the Lord but by men whose servants we never were nor in these matters ought to be But that they accounted it an effect of love that God had not determined the whole of his New-Testament-Worship is such a câ—imination as their souls abhorred But he proceeds Reas 9. 'T is an effect of greater love to the Gentile Churches that God hath not determined the whole of his Worship because they being of divers Nations and Languages under divers Governments used to divers Customs they could not conveniently if at all practise such an Uniformity of Circumstances as they must have done if God had so determined Answ 1. That their being of divers Nations c. should discapacitate them with respect to their conforming to the will of God even in Circumstantials of Worship as such any more than they are discapacitated in their conforming to that part of Instituted Worship Mr. T. grants to be determined by the Lord is beyond the ken of my shallow understanding 2dly That the Saints must have practised any external Uniformity I suppose he means it with respect to Liturgies falsly called Divine Service in use amongst the Papists and Church of England Vestments called Holy c. if God had determined the whole of his Worship we crave leave to deny he hath so done yet such an Uniformity ought not to be practised 't is wretched and abominable And yet had the Lord seen it meet to have enjoyned any such thing it ought to have been practised nor would it by the Saints have been accounted a less argument of his love to them because thereby they should have been exposed to outward inconveniencies This reason at the best is but carnal and selfish from our conveniencies external or inconveniencies a measure of the Lords love in Divine Appointments is not to be taken But there is yet one Reason behind Reas 10. The Assertion That God hath determined the whole of his Worship in Circumstantials relating to it as such is to infringe our Christian Liberty and to bring us into such bondage as they were in under the Law therefore not agreeable to that love God bears to the New-Testament-Churches Answ 1. That the Lords determining the whole of his Worship should in the least infringe our Christian Liberty is a monstrous assertion it rather establisheth it in the freedom it gives not only from the Jewish Ceremonies but the Inventions and Devices of men with force and violence attempted to be imposed upon us For if God had determined the whole of his New-Testament-Worship it cannot be supposed that we owe the least homage or subjection to these We may not be the servants of men 2dly I never yet thought
whence Separation from her is warrantable by the Animadverters concession and grant 3dly That Separation from one part of Worship in a Church should be somewhat justifiable and not from the whole at some time and not alway things still remaining as they were is a mystery that I profess I understand not I presume he suggests it with reference to the Prayers and Sacraments of the Church a separation from which he supposeth is more justifiable than from their Preaching But seriously I would thank Mr. T. if he would take the pains to prove 1. That 't is lawful for me to joyn with that Church in any part of Worship with whom I am not obliged cannot in conscience pray 2dly That where the Sacraments are not duly administred there is a true Church The due administration of Sacraments having been hither to assertâ—d as one certain note of a true Church If they are duly administred in the Church of England why doth Mr. T. refuse to joyn in their Administration If they are not duly administred the Church of England is a false Church and not to be joyned with in any part of Worship What follows in this Section that the Separation pleaded-for is for the most part the fruit of pride or bitter zeal and tends to strife and confusion and every evil work must be imputed to the overflowing of Mr. T. his gall and passion 'T is at the least a fruit of the flesh which he will do well to wait upon God to humble him for and mortifie in him I shall only say The Lord forgive thee The Scripture instanc'd Jam. 3. 16. is more applicable to the Church of England than to those of the Congregational way as every considerate Reader will acknowledge To the tenth Query in S. T. viz. Whether supposing a Church apostatised as aforesaid never to be according to Truth a visible instituted Church of Christ and the People of God 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 stupendous 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 its Ministry he pretends to answer in his 26th Sect. I say he pretends to do so for Mr. T. must suppose that Reader to be distempered in his brain that shall take what he saith to be indeed an Answer to the Query proposed 1. He grants compulsion of men may be cruelty Answ But Sir the question is not about every compulsion but a compulsion to conformity to and communion with a Church so called that never was of the Institution of Christ of which we never owned our selves members Is not such a compulsion cruelty doubtless if there be any cruelty in the world this is so 2. He runs to his old shift of joyning with a Church that hath some humane inventions in Worship a Ministry that for the main preach the Gospel with some mixture of Errors not requiring persons to practise that which is in it self evil Answ 1. This hath been answered as it relates to the Church of England over and over 'T is an Argument our Animadverter hath little to say for the defence of his Church that is true when we hear the same story so oft which yet in a great measure is notoriously false as if he had been brought up at the feet of old Battus he speaks exactly like him subillis Montibus inquit erant erant sub montibus illis Montibus inquit erant erant sub montibus illis the same over and over for fear of failing But 2dly One Key will never fit every Lock nor one Answer servâ— to every Question Sir the Query is not what we may do with respect to a Church collapsed of which we before spake but whether it be not great folly for the People of God who by their own voluntary consent were never members of such a Church to joyn affinity with it in Worship and attend upon its Ministry which none of the Texts of Scripture produced by Mr. T. evince Acts 21. 18 c. 16 3. 1 Cor. 9. 19 20 21. give us an account of the readiness of Paul to condescend to weak Believers in what he lawfully might Ergo it is our duty for peace-sake to joyn with a Church which is not of the Institution of Christ Which consequence when Mr. T. makes good he will manifest himself to be a man of rare abilities indeed Mat. 17. 27. is so remote to his purpose that I wonder to what purpose he produceth it Christ works a Miracle to pay Tribute exacted of the Emperours Collectors Ergo we must not separate from a false Church but attend upon its Ministry joyn in affinity with it How he will in his next cover these palpable mistakes I know not nor can I advise him to a better Apology than that Semel insanivimus omnes CHAP. II. Sect. 1. Of Sanctifying the Name of God in our drawing nigh to him Of particularities of Worship and their Imposition Of an implicite Faith in matters of Worship The first Argument in the S. T. against hearing the present Ministers vindicated Of a Warrant by permission and part accidental of Instituted Worship Of Shaphan's reading the Law 2 Chr. 34. 18. Joh. 8. 47. explained The unlawfulness of practising any thing in Instituted Worship for which we have no warrant in the Scripture Whether Christ hath only revealed the essentials of Worship and left accidental Parts thereof to be determined by the prudence of Rulers The rise of Ceremonies Col. 2. 8 9 10. explained Of the Scriptures perfection The Testimonies of the Ancients Josh 22. 34. explained THe Preface of the S. T. being vindicated from the exceptions of Mr. T. wherein his skirmishings have been manifested to be velitary and weak indeed We attend his advance and on-set upon the Triarii or main Battel as he phraseth it against which let him do his worst after all his endeavours to rout it he will find it keeping the field against him Statque ut dura silex aut ut Marpessia cautes The first thing he takes notice of is a saying of mine in the beginning of Chap. 1. of the S. T. That God having said he will be sanctified in all that draw nigh to him It 's therefore the necessary duty of Saints in all their approaches to God to see to his Institution both in respect of the matter and manner of Worship To which he subjoyns This is yielded with respect to determined particularities but as to such as are undetermined by the Lord there may be too anxious care tending to be get scruples perplexities divisions which experience hath proved to cause fluctuating in mens minds inconstancy in their practice And it s therefore adviseable that
people of weak judgements did satisfie themselves in these things in the judgement of their faithful learned wise and holy Teachers and Rulers Answ Bravely spoken had it been at Rome our English stomachs can scarce away with such Coleworts O dura Messorum ilia 1. The Animadverter all along takes for granted that which we expresly told him Chap. 5. 7. of the S. T. pag. 41 62. we denied viz. That there are any circumstances or particularities of Worship relating to it as such undetermined by the Lord. 2dly Under the notion of particularities of Worship undetermined he shrouds the many Popish toyes and Antichristian inventions as Cross in Baptism Ring in Marriage Surplice yet retained in the Church of England These he would not have persons too careful about But seriously Sir those that know the Lord know him to be a jealous God and that he hath manifested his jealousie in such terrible rebukes against some of the sons of men as Nadab and Abihu Levit. 10. 1 2. Vzza 2 Sam. 6. 6 7. whom he slew in his fury for their Worshipping him otherwise than he had determined that be they never so weak they tremble and abhor to draw nigh to God in a way they have no Scripture-warrant for 3dly They desire to be satisfied in the authority of the Children of men in their attempts to impose upon their Consciences and make those things the necessary parts of Worship which they themselves acknowledge Christ hath left as particularities undetermined 4thly They would also be directed by Mr. T. to those faithful learned wise and holy Teachers he speaks of for they can find few or none such in a whole County And yet 5thly One thing more they would be satisfied in Whether an implicite Faith in matters of Worship be any more tolerable and justifiable than in matters of Doctrine And whether this will ever be a satisfactory answer to their mighty Sovereign the Lord of Hosts when he shall demand of them Who hath required this at your hands Why truth Lord we never read that thou didst ever do so but our faithful Teachers told us we might yea ought notwithstanding to practise these things and believe it will never be accepted as such 6thly His scurrilous reflections they can freely pardon though they know that the brood of Ranters c. he speaks of have not been produced by the inquisitiveness of any after the mind of God with respect to Instituted Worship but persons taking up with such slight thoughts of the Worship of the Holy God as such expressions as these used by him are apt enough to beget in the minds of men together with the instability and inconstancy of persons whom they have it may be owned as their Teachers and Rulers being ready to imbrace and shake hands with whatever is uppermost in the world labouring to support uphold and draw others to the imbracement of that now which not long ago they Prayed Preached against and with hands and eyes lift vp to Heaven they swore to seek to the uttermost of their power to root out and demollish Sir these things are some of those occasions through the subtilty of Satan and the corruption of mans nature of that Raâ—tism Atheism c. that is in the world And blessed be the Lord the Congregations of his People have been but little emptied hereby they are a brood issuing for the most part out of the Womb of the Church of England and are such as it 's known that little enquired into these matters taking all for Gospel that their Preachers taught them The next attempt of the Animadverter is the exatnination of the Arguments advanced in the S. T. against hearing the present Ministers of England The first is That which there is no warrant for in the Scripture â—eing part of Instituted Worship is not lawful for the Saints to practise But there is no warrant in the Scripture for hearing the present Ministers and Heariug is part of Instituted Worship Therefore To which he answers Sect. 2. Chap. 1. The sum is There is a Twofold Warrant by Command or by Permission Of Instituted Worship there are two Parts 1. Essential without which it is not or is not rightly called Instituted Worship 2. Accidental which may be present or absent and yet the Worship be or righteously be so called If the Major be meant of Warrant by Command and part accidental of Instituted Worship it is denied and so is the Minor Hearing the Word from this or that person is a part accidental of Instituted Worship undetermined and hath a warrant by Permission as being not contrary to any Precept or Rule in Scripture about such Worship Answ 1. This Animadverter continues still his old trade of begging and dictating without proof which doth not become him and being in matters wherein our souls are so nearly concerned we cannot bear it in him 1. He teâ—ls us That with respect to Instituted Worship there is a twofold warrant by Command or by Permission but would he had thought it incumbent upon him to have proved what he asserted This we deny Whatever hath not a warrant of Command in the Scripture is plainly interdicted and forbidden therein Deut. 4. 2. 12. 32. Rev. 22. 18. punished with no less than death upon those that have adventured to act exorbitantly without such a warrant as we but now manifested 2dly He tells us That there are two Parts of Instituted Worship Essential and Accidental but this also is false and untrue we expect his proof of it A part Accidental of Instituted Worship is a sort of gibberish that as it is unscriptural so it is little less than down-right-nonsence Instituted Worship is such Worship as is appointed by command from Christ or that is by Christs institution saith Mr. T. in answer to the Preface of S. T. Sect. 2. How any part of instituted Worship can be an accidental part i. e. such a part of Worship as though enjoyned by Christ which if it be not it is not instituted as may be done or not done without sin I must profess I understand not And desire Mr. T. would inform me not in a Dictator-like way as if he were a second Pythagoras but from Scripture-evidence And lest he should mistake this is that which is incumbent upon him to prove That a part of instituted Worship which is a Worship commanded by Christ may be accidental i. e. performed or not performed without sin 3dly That hearing the present Ministers of England preach the Doctrines and Traditions of men as he must do at some time or other that constantly attends on their Ministry or according to Mr. T. the Word of God hath Warrant in Scripture by permission as being not contrary to any Precept about Worship is another dictate of his that he will make good ad Graecas Calendas 'T is true the Light of Nature dictates That God is to be heard by whomsoever he speaks and 't is as true that God having
instituted Officers of his own none are to be heard as speaking in his Name by virtue of an office-power but those that are so instituted by him for if we may hear any one what need of such an institution That hearing them is contrary to Scripture-Rule we demonstrate in the subsequent Chapters in S. T. What Mr. T. further offers in this matter is nothing to the purpose God commanded the Levites to read the Law Deut. 31. 9. Yet Shaphan reads it before Josiah 2 Chron. 34. 18. which was an accidental part of Worship warranted by permission Answ 1. The reading of the Law by Shaphan was not an accidental part of Worship warranted by permission which Mr. T. doth ill so impose upon us it was commanded Deut. 6. 6 7 8 9. and 11. 18. 2dly Had Shaphan acted therein as a Church-officer as is the case of the present Ministers it had been his sin and utterly unlawful for any one to have attended on him in so doing Luke 10. 16. hath been considered in our Answer to Mr. T. his Exceptions against the Preface of the S. T. Sect. 2. where we have manifested That the Spirit of the Lord in it lifts up himself against what Mr. T. endeavours to support by it Nor doth John 8. 47. communicate the least mite of assistance to his assertion 'T is expresly and particularly spoken with relation to Christ The Jews brag'd that they were Abrahams Children vers 39. Christ labours to drive them out of that hold Vers 39 40 by manifesting to them that they did not the works of Abraham They tell him that God was their Father Vers 41. He labours to convince them of the contrary and amongst other things asserts that general Aphorism Vers 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of God i. e. He that is born of God as 't is John 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heareth Gods Words i. e. subjects conforms to obeys them q. d. If ye were of God as ye say ye would believe obey the Word of God that I the Son of God the great Prophet of the Church preach to you Ergo It s lawful to hear Gods Word who ever brings it i. e. attend upon any Ministry though of evil Spirits unclean Frogs that come out of the mouth of the Dragon Beast and false Prophet Rev. 16. 13. quod erat demonstrandum The Apostle seems to be of another mind 1 John 4. 5 6. The next attempt of the Animadverter Sect. 3. is to dissipate what we offer for the confirmation of the Major Proposition viâ— That 't is not lawful to practise any thing being part of instituted Worship for which we have no warrant in the Scripture This I say is evident 1. From the nature of instituted Worship which consists in this that it be of divine Revelation This is true saith he of essential not of accidental parts of instituted Worship Answ 1. But we deny that there are any accidental parts of instituted Worship for if instituted i. e. commanded by Christ it cannot be accidental i. e. left to our liberty as what may or â—ay not be done without sin If accidental it may be a part of somewhat else but of the instituted Worship of Christ it cannot be And this was in effect told Mr. T. in S. T. but he is wise and resolves to take no notice of what he sees he is not able to make some kind of reply or other to His discourse of Jehoâ—akims hearing Jehudi read the Roll is not at all pertinent what may be thought to be of weight in it is already answered in the case of Shaphans reading the Law but now replied to 2dly From the Verdict of Christ who pronounceth all the Worship of man to be vain and fruitless and so unlawful that is bottomed on any thing but divine Revelation Mar. 7. 7. To which he answers This is true of those Actions in which the Worship of God is placed Answ Very good in hearing the present Ministers Mr. T. supposeth the Worship of God to be placed Let him produce an Institution for his so doing or his Worship by his own confession is vain sinful unlawful So that to what follows we need not say any thing The hearing the Law of God read was a part of Worship but whether in the Synagogue or in their own Houses was not so it related not to Worship as such at all being nothing but what was common to other actions to be performed by them in a Community Circumstances of Worship as such undetermined by the Lord to be appointed by men we deny and chalenge Mr. T. to make good These circumstances are such as without which the Worship of God is perfect or t is not if the first we need them not they are vain fruitless having without them a perfect Worship If the second the Worship God hath commanded as it comes out of his hands without humane additaments is imperfect but this is little less than blasphemy We assert 3dly If it be lawful to conform to any one part of instituted Worship without warrant from the Scripture 'T is also lawful to conform to another a third the whole This is granted saith Mr. T. and therein hath he yeelded the matter in controversie 'T is no more lawful to conform to any one part of instituted Worship without warrant from the Scripture than 't is to conform to the whole as our Animadverter grants but no man in his witts will say 't is lawful to conform to the whole of Instituted Worship without Warrant from Scripture Therefore But I add in S. T. That the asserting it lawful to conform to the whole of Instituted Worship without warrant from Scripture is the ready way to banish Instituted Worship out of the World This Mr. T. denies for this reason The Pharisees observed many Traditions from the Elders Mar. 7. 3 4. but this did not banish the Instituted Worship of the Passover out of the world Answ Egregie dictum and as became such a Doctor For 1st The many Traditions they practised from the Elders were but a part of their Religious Observances not the whole 2dly Had they practised nothing as a part of their instituted Worship but what they had received by Tradition from them they must most assuredly have banished the truly Instituted Worship of the Lord out of the world which except revealed by him is not his instituted Worship nor can it properly be so called We affirm 4thly That to assert it is lawful to conform â—o any part of instituted Worship without warrant from the Scripture reflects sadly upon the wisdom and faithfulness of Christ for either he was not wise enough to foresee that such a part of Worship was or would be requisite or had not faithfulness enough to reveal it though the Scripture compares him to Moses for faithfulness who revealed the whole will of God to the making of a pin in the Tabernacle Mr. T. replies It was neither for want
what is practised in his Worship without any warrant from him I must confess I know not what is Is not You shall sign with the Cross in Baptism kneel at the Sacrament wear the Surplice c. an adding to the Word of God when he is altogetheâ— in the Scriptures silent in these matters Mat. 15. 9. speaks of the Inventions of men with respect to accidental parts of Worship as Mr. T. accounts them The essentials of Worship as praying hearing c. they had from the Lord these things were not what Christ condemns in them as the Doctrines of men What was it then Mr. T. in his Fermentum Pharisaeorum on Mat. 15. 9. shall answer for me But in this place saith he that which our Saviour objects to them is That they sought to establish the Traditions of men chiefly that they taught men to observe things praeter Legem besides the Law in stead of Gods Law as the washing of hands before meals the washing of Cups and Potts with many such like Traditions inveâ—ted by men And afterwards Sect. 5. tells us That Bowings Duckings and such like Gestures Usages and Rites invented by men to express Humility Devotion and Reverence to God he contemns as Childish Apish Theatrical and ridiculous And Sect. 7. he adds That this teaching for Doctrine the Commandments of men intrencheth on Gods Prerogative who is the only Law-giver to his Church Jam. 4. 12. for his Worship and that with respect to the fashion and way of Service 'T is an injuring God whilest we conceive him to be so childish as to be affected with pomps and shews gestures and carnal Rites which he never appointed It opposeth Gods Word his Law his Gospel because it brings in another Rule of Worship than God's Law viz. Tradition of Elders Custom Example contrary to Deut. 4. 2. Pro. 30. 6. It opposeth the manifestation of the clear light of the Gospel as shadows the light of the Sun Look into the places where there is so much preaching of Ceremonies and Church-orders and such a regular observation of them as in places where the Cathedral and Canonical Preachers and officiating Priests do bear sway there is little spiritual understanding and lively feeling of the Doctrine and Grace of Christ to be found Sect. 8. with much more to the same purpose Lev. 10. â— Jer. 7. 31. expresly assert that their sin lay in doing that which God commanded them not which had he done it had been lawful Let Mr. T. shew where the offering of strange fire was expresly forbidden and he may be supposed to say somewhat that is pertinent Mr. Ainsworth whom he cites on Lev. 10. 1. is against him Strange fire he tells us is other fire than God hath sanctified on his Altar fire not commanded And the Assembly upon the place say rightly In God's Worship his Command not man's wit or will must be our rule The citation of Josh 22. 34. 2 Chron. 20. 3. 30. 23. Esth 9. 27 31. by this Animadverter is impertinent Josh 22. 34. gives us an account of their building an Altar but they expresly affirm it was not for burnt-offerings nor for Sacrifices not for an Ecclesiastical but a Civil use v. 22 23 24 26 28. Had they built it for the Worship of God it had in the judgment of the whole Congregation of Israel been Rebellion against him ver 16. So that this Scripture instead of supporting cuts the throat of his dying cause nor can Mr. T. ever satisfactorily answer this Argument 'T is great wickedness to commit a trespass against to turn away from following to rebel against the Lord But the doing or practising any thing in his Worship besides what God hath enjoyned to be done is to commit a trespass against him to turn away from following to rebel against him Therefore The Major no sober Christian will deny The Minor is evident from v. 16 18 19. Nor will Mr. T. his old shift of Essential and Accidental parts of Worship serve him in this case For 1. The erection of an Altar he supposeth to be but an accidental part of Worship 2. He produceth this Scripture to prove the lawfulness of mens orders in and about the Accidentals of Instituted Worship As for his other Scriptures 2 Chron. 30. 23. hath been already considered and answered in our Answer to Prof. Sect. 5. 2 Chron. 20. 3. Esth 9. 27 31. speak only of the Proclamation and Decree or Purpose of the King and People to observe and keep certain dayes unto the Lord upon the account of such signal providences that the Lord had brought them under wherein they judged he was calling them thereunto To what is added in S. T. touching the judgment of the Ancients Mr. T. replies but so jejunely that it deserves not to be taken notice of As for Cyprian's testimony 't is full up to the matter in hand the foundation upon which he dealt against the Aquarii being no other than what we are pleading-for that Christ alone is to be heard in matters of Instituted Worship as Mr. T. will grant the Sacrament to be I stand amazed at the confidence of the Animadverter in asserting that Beza's words on Phil. 1. 1. are to be understood of things determined in the Scripture when he expresly speaks of giving the title of Bishop for Polities sake peculiarly to him that did preside in the Assembly whereof he tels us the Devil began to lay the first foundation of Tyranny in the Church of God and then he adds Behold of how great moment it is to decline from the Word of God though but an hairs breadth if it be but in giving titles peculiarly to persons which are not so given to them in the Scripture And much more do I wonder if he did without blushing write that Luther is to be understood of Doctrines and Decrees if he oppose these to Church-Ceremonies which if he do not he yeelds his Cause when he expresly saith he means that nothing with respect to external Rites which he calls Traditions and the mixing the Worship of God with foolish Gewgaws is to be taught without the express words of God for our warrant 'T is true Dr. Whitakers words are meant of the Popish use of Oyl in their Sacraments but the ground of his opposing it is plainly the same with that we are contesting about viz. That nothing is to be added to the Instituted Worship as a part thereof without warrant from the Scripture for saith he we acknowledge no Oyl because we read nothing of Oyl in the Scriptures To these I say many may be added Take a few instances instead of many Whatsoever things men find and fain without the Authority and Testimony of the Scripture as if they were from Apostolical Tradition are smitten by the Sword of God saith Hierom Comment in Hag. c. 2. And again Men are saith he set to eat their meat without Salt when they are commanded any thing that hath no relish from the
act as Ministers of Christ when they prophesie for the edifying the Body of Christ by vertue of any Office-power so that they need not any such Election What follows is a Rhapsody of words that the ingenuous Reader knows proves nothing introduced to cast the â—dium of Irreligion-upon the men of his Contest The best is the Nation knows him to be at least in this matter a false Accuser He tells us 3dly That it may be doubted whether Christ be meant by the Door John 10. 1. Answ But why it should be doubted when Christ expresly tells us v. 9. that He is the Door I cannot tell That the Door v. 1 v. 9. is not the same Door is not probable and less probable that by the Door v. 9. should be meant the Scriptures of the Prophets who although they foretold of Christ yet can in no sense that I know of be said to be the Door through which he entred But this he is unwilling to abide by He adds 4ly That if the door be the same Joh. 10. 1 9. the entering in v. 9 cannot be entring into the Ministry by the lawful election of a particular Church for then it would follow that every one that so enters in shall be saved but that is manifestly false Answ 1. But if by saved he mean everlastingly saved this doth not at all follow he knows right well that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes to be restrained to such a signification 2ly The whole expression he shall be saved and shall go in and out and find pasture seems to intimate no more than this that he may expect the blessing of God with him the defence of God upon him in his Ministry that thus enters into it according to his mind according to Deut. 28. 6. So the Assembly Beza c. interpret the words which I think is so far from being manifestly false that nothing is more true Of immediate Calls to the Ministry and the wayes whereby men may prove themselves to be so called I shall not now turn aside to speak nor in what sense I asserted that persons receiving Commission immediatly from Christ to preach the Gospel will never be made good without the working of miracles it not being pleaded as I know of that the present Ministers have any such Commission nor do they pretend to it Of Petrus Waldo and other Reformers I think as honourably as this Animadverter They were worthy and eminent witnesses for Christ in their day no small part of their Testimony was against the Abominations pleaded for by Mr. T. in his Theodulia They admited nothing into their Church but what is written in the Bible no Decrees no Epistles Decretals nor the Legends of the Saints nor the traditions of the Church They held that the Preaching of the word of God is free to every man that hath received abilities from the Lord for that work That the Priests Vestments are little worth That no day a man may cease from his labour except the Lords day and not the feasts of of Saints Zanchy introduceth a certain Orthodox man speaking thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards adds the Churches are to be reformed according to the best form a better from of the Church cannot be invented than that which Christ and his Apostles in the beginning of the Church did constitute and appoint And afterwards all Doctrines of Worship and Discipline are to be examined not by the Lesbian rule of humane judgment but by the Touchstone of the Divine Word Zanch. de ver Eccl. reformand ration Johannes Gerson affirms That the authority of the Primitive Church was greater than now it is for it is not in the power of the Pope or Council or Church to change the Traditions taught by the Evangelists and Paul as some dream de vit Spirit animae Budaeus saith Canonum canities vel caries potius nulli jam usui est sed velut anus delira è foro explosa est de ponte enim jam diu comitiorum paracleti dejecta est disciplina Canonica ut annis sexaginta major atque etiam sexcentis de Translat Heclerismi lib. 2. And afterwards Navis nobis disciplinae à servatorâ— relicta est Ecclesiae conditore quae Cantico Ministerio instrumento miraculisque instructa fuit ab ipso aut ejus auspiciis These were some of the Witnesses of Christ in their day whom we honour as such that bear their Testimony against what Mr. T. thinks good for the present to espouse to himself 5ly This Animadv speaks of the proof of our Assertion that those that receive authority to preach the Gospel mediately from Christ have it from some particular instituted Church of Christ to whom power is solely delegated for the electing their own Officers according to Acts 6. 5. 14. 23. as weak and impertinent He tells us 1. That though this should be granted yet power may be given to others to choose send and ordain Preachers for the unconverted who are and may be heard as Ministers of the Gospel Ans 1. This we deny the Keys being given to the Church by Christ Mat. 16. 19. with 18. 17 18. we cannot conceive how any can legally choose or send forth persons to act by vertue of an Office-power in the preaching of the Gospel but the Church 2dly We never yet understood that Interrogations were sufficient Answers his may not for all this is no evidence that it may He adds Yea may not some others ordain Elders for particular Instituted Churches Answ 1. Without the Churches consent Election c. they may not 'T is true Titus was left by Paul in Crete to ordain Elders in every City Tit. 1. 5. but that he might do this without the choice election and concurrent act of the Church as a Diocesan Bishop as some fondly imagine is a fancy that as it hath over and over been confuted by many Godly Learned so Mr. T. will never be able to make it good 2ly Should it be granted which yet is most false contrary to the practice of those times and many years after that Titus ordained by himself without the knowledg counsel and approbation of the people Elders it doth not in the least follow that any persons may do so now For. 1. He had express warrant and direction from the Apostle to do what he did 2. He was an extraordinary Officer an Evangelist not limited to a certain Church the continuance of which office we have no direction for in the Scripture 3. The officers that were to be continued in the Churches are said to be Elders or Bishops which were not names of distinct officers but of the same Tit. 1. 5 7. to be confined or limited to oâ—e particular Congregation not having or exercising jurisdiction over many Phil. 1. 1. Acts. 14. 23. 20. 17 28. Tit. 1. 5 6 7. so that this instance makes little to his purpose When he proves his suggestion that there are any
Sacrifice at Jerusalem was so but not elsewhere These things must be performed in the way appointed by him else they cannot be so accounted 2dly 'T is true bound we are to perform the duties they pretend to perform but according to the Institution of the Lord not mans devising as they are performed in the Church of England Isa 29. 13. Mat. 15. 7. 3ly Though it be no sin to joyn in the true Worship of God yet 't is a sin to joyn with false worshippers in a false way of Worship as praying after the way of the Common-Prayer-Book hearing an Antichristian Minister 4thly Believers 't is true might prophesie though unbelievers came in but it doth not therefore follow that ' â—is lawful for Believers to joyn with Unbelievers or forsake the Way and Institutions of Christ to go to the Assemblies of Unbelievers and hear them Prophesie As the worst of Ministers of whom he is discoursing and the generality of Parochial Assemblies undoubtedly are if a Spirit of prophaness visible debauchery an excess of riot bespeak persons to be such And from such he grants we are to separate by command from Christ 2 Cor. 6. 17. to which may be added Eph. 5. 11. 2 Tim. 3. 5. Acts 2. 39 40. But why talks he of our separating from them when they separate as much from us as we do from them we were never no more of them than they were of us Of Rev. 18. 4. we shall hereafter speak For the present we deny that by Babylon there is meant only literal Rome and expect the proof of his dictate The keeping company and eating interdicted 1 Cor. 5. 11. he tells us must be meant of eating Common Bread Because vers 10. That keeping company which is forbidden to such Brethren is allowed in vers 9 10. to the Fornicators of the world which cannot be Gospel-Communion keeping company in eating of the Lords Supper Answ 1. It seems then that with the Fornicators of the world we may not have Gospel-Communion if so then not with the Church of England for with it we cannot have Communion without holding fellowship with such as these 2dly If it be not lawful to have Communion with a Brother one of the same particular Church for of such an one the Apostle speaks that is a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner so far as to common eating and drinking then a fortiori may we argue it is utterly unlawful to have communion with him in the Worship of God and much more unlawful to have fellowship with one we never walked with in the way of the Gospel according to any institution of Christ 3. That 't is lawful to hold Communion in eating the Lords Supper with Railers Drunkards c. I am sorry to find Mr. T. asserting of which we expect his proof The contrary is evident 1. Persons must be in a Church-state before they are capable of the regular enjoyment of that Ordinance which is a Church-Ordinance and part of Instituted Worship but Persons of such a Complexion are not fiâ— matter for a Church as we before proved Therefore 2. Those who ought to be excommunicated out of a Church were they in we may not have Communion with especially when in a false Church-state as is the case of the members of the Church of England But persons of such a character as the Apostle mentions should be excommunicated out of the Church Therefore 3. Those with whom we have Communion in breaking Bread as a Gospel-Ordinance with them we are one Bread 1 Cor. 10. 17. But we may not be one Bread with Drunkards c. Therefore 4. Those with whom we are commanded to have no fellowship with them we may not have fellowship in that Ordinance of breaking Bread But with such as these we are commanded to have no fellowship Eph. 5. 11. That the People of God can scarce ever break Bread with comfort in the best instituted Churches as he tells us from this doctrine is a notoriously false Crimination a meer Calumny His subsequent scoff is such froth and vanity as becomes not his years nor profession we pass it over as beneath us to take further notice of We add in S. T. 3dly That we cannot acknowledge the present Ministers for our Brethren but we must acknowledge the Bishops for our Reverend Fathers for theirs they are but that we cannot do To this Mr. T. adjoyns Sect. 5. 1. They are call'd their Reverend Fathers in respect of their Ordination Answ 1. But we cannot own them as Reverend Fathers with respect hereunto when we assuredly know they are herein usurpers of what doth not appertain to them But 2dly This is not all they own them as such upon the account of their Authority over them and the Parochial-Assemblies in the respective Diocesses who are to give forth Canons and Laws for them to walk by in not a few things relating to Worship as is known Now so we cannot own them as our Reverend Fathers we know no honour or obedience we owe them as such We think the inspection of one Bishop over an hundred Congregations can be proved by no better Arguments than the inspection of the Pope over an hundred thousand That a Diocesan and Oecumenical Bishop are much of the same kind and have their standing on the same foundation We know no Bishop of the institution of Christ but a Pastor of a particular Congregation He that pretends to more must prove his pretensions or we cannot but look upon him as an usurper I would gladly know whether Mr. T. thought it lawful to own them as his Reverend Fathers when he swore to exâ—irpate them with the whole Hierarchy and whether his so doing were an act of filial obedience That they are to be accounted Fathers in respect of their Antichristian Office because the Apostle saith 1 Tim. 5. 1. That an Elder is to be entreated as a Father when they are not Elders but a degree above them not from the Institution of Christ but the Courtesie at the best of Princes he will never prove Of their success in begetting others to Christ I understand nothing Those whom they have begotten may upon the account thereof esteem them as their Reverend Fathers but yet I am apt to think should they not be invested in the Title till then for the most of them at least they would go to their graves without it These are but Figleave-coverings The Animadverter knows they are not upon this bottom so called or accounted but with respect to that Office-power they have in the Church over the rest of the Ministers and Parochial-Assemblies thereof which being a meer incroachment usurpation and innovation we dare not own them as such We further argue in S. T. 4thly We cannot hear them as Brethren because they are if Brethren such as walk disorderly from whom we are bound to separate by express precept Mat 18. 2 Thess 3. 6. That they walk
the least some of the present Ministers are not guilty of them Let the Scriptures be perused if the evils mentioned may not be charged upon the most if not all of them and that without the least breach of charity I am mistaken Though 3dly The evil the Apostle calls disorderly walking is supposed to be only a Brother's living idely or not working which that it is a greater sin than what we have here charged the Ministers of England with will not in hast be believed by such as know the Lord to be a jealous God and the abhorrency of his Soul against humane Inventions in and additaments to his Worship I say supposed to be For I am of the mind that the disorderly walking v. 10. is but a branch of that disorderly walking v. 6. which may be taken in general for all kind of evil carriage and so includes in it the particulars mentioned That by tradition v. 6. should be meant only that command v. 10. is not likely 'T is rather to be extended to those mentioned 2 Thes 2. 15. And laid down as a direction or help to secure them from the cheats and innovations of Antichrist and his ministâ—â—s whom he tells them should come and that with all deceivableness of unrighteousness intimates that many should believe their lie v. 7 8 9 10 11. presses â—hem v. 15. to stand fast viz. in the doctrine of the Gospel with respect to Faith and Worship to hold the Traditions they had been taught by them v. 15. And having prayed for them v. 16 17. and exhorted them to pray for him he tells them of his Faith and Confidence touching their establishment by the Lord and keeping them from evil chap. 3. 1 2 3. And again praying for them v. 5. he presseth v. 6. to withdraw from every Brother that shall walk disorderly and not according to their Traditions i. e. shall so far side with Antichrist and his Ministers as to practise conform to his Innovations in the Worship of Christ which we prove they do And the things mentioned are known to be such Nor is it necessary that we produce an Apostolical tradition expresly against them because in matters of Worship that which is not commanded is forbidden What Mr. T. hath said in answer to Chap. 1. Sect. 3. we have already replied to To his Query Where is your Apostolical tradition for your Church-Covenant Election of Ministers we shall only say That when Mr. T. or any one for him shall be able to shew as much Apostolical tradition for the matters with respect to which we charge the Ministers of England as disorderly walkers as the learned Ainsworth Cotton Bartlet and we our selves in S. T. have shewed for the matters instanced in by him we shall surcease our accusation and acknowledge we have done them wrong That which he adds 3dly If every one that hath not a written Apostolical tradition for what he doth walks disorderly then every one that sins walks disorderly will receive a speedy dispatch Answ He doth so Yea but then this Author saith he if he be not a Perfectionist nor thinks himself excluded from the number of those of whom Jam. 3. 2. 1 Joh. 1. 8. is a disorderly walker and to be separated from Answ Setting aside his scoff which becomes him not at all I answer First Disorderly walking is twofold 1. Private known only to a mans own self which is matter of burden sorrow and lamentation to him under which he groans and wars against it 2dly More publick which is twofold 1. Such as through weakness and the remainders of corruption the Children of the Lord do fall into which they are ashamed of grieved for and are thankful to any that shall reprove them for it and help them against it Or 2. Such as is owned avowed men justifie themselves in the practice of will not whatever is said against them be reclaimed from Persons guilty of disorderly walking in this last sense we say are to be separated from and that this is the case of the Ministers of the Church of England is notoriously known He proceeds and tells us 4thly The present Ministers will be apt to alledge for themselves that they have Apostolical tradition for those practices for which they are accused as disorderly walkers viz. Rom. 13 1. Heb. 13. 17. and be ready to recriminate us for separating from our Brethren disobeying our Ministers and Governours commanding things lawful Answ 1. 'T is very like they may do the one and the other As for the latter Si accusari sufficiat nemo erit innocens Let them or â—ny for them prove that we have separated from any of them and therein broken any rule of the Gospel of Christ that they are by vertue of any appointment of Christ our Ministers and Governors whom we ought to obey and that the things required are lawful and they will be supposed to say somewhat that we are concern'd to take notice of but till then we are innocent Rom. 13. 1. Tells us We must obey the Powers that are of God but saith not we must do so in that which is sinful in their additaments to the Worship of Christ In such cases neither Solomon nor Jeroboam was to be obeyed neither Kings Popes or Bishopes are to be subjected to The Renowned Hus tels the Council of Constancâ— to their face that If the Popes Commandment be not concordant and agreeable with the Doctrine of the Gospel or the Apostles 't is not to be obeyed And cites Isidore speaking thus He which doth rule and doth say or command any thing contrary or BESIDES the will of God or that which is evidently commanded in the Scriptures he is honoured as a false-witness of God or Church-Robber whereupon we are bounden to obey no Prelate but in such case as he doth command or take counsel of the counsels and commandments of Christ Heb. 13. 17. tels us we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obey our Rulers or Leaders but this doth not prove that we must obey those that we never own'd to be our Leaders that we are sure by vertue of any institution of Christ are not such and that in every foppery they shall devise Sure it was not the duty of the good people of England to obey the Guides or Rulers were set over them in the Marian dayes and yet they might with as good reason have urged this Scripture for subjection to them as these now It was a presentation institution and induction then as now together with an Episcopal Ordination that constituted them Ministers of this or that Parish Let the Individuals acquit themselves to be Ministers of Christ and we shall pay them whatever obedience can be manifested from any precept of Christ to be due to them from us but till then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But for a conclusion of all our Animadverter adds That if the Ministers were disorderly walkers and to be withdrawn from yet it doth not follow
it is Is not the Discipline of their Church from the Canon Law with what forehead can he deny it Whence is the Hierarchy Ecclesiastical decrees Episcopal jurisdiction Procurations Dispensations Pluralities Non-residencies Popish-retained-Ceremonies their Excommunications by a Commissary Ordinations Absolutions Degradations Visitations Offerings Courts Silencing of Godly Preachers disquieting the Lords people for Non-conformity if not from the Cannon-Law These things are notoriously known to be from them So that Mr. T. grants the present Ministers may lawfully be separated from But this might be a slip of his pen before he was aware That it is our duty to separate from persons acting from an Antichristian Power Office or Calling we prove 2ly 'T is unlawful to attend upon the Teachings of Antichrist therefore upon the teachings of such as act by vertue of a power derived from him To this Mr. T. replyes If by teachings of Antichrist be meant the teachings of the present Doctrine of the Church of Rome and the power derived from him be meant the English Bishops Ordination it is impudency to say they derived their power from Rome Answ 1. We are not yet speaking of the Ministers of England to separate from those that act from an Antichristian power be they Ministers of Germany Holland if they so act in their Ministry they are to be seperated from and that because we may not attend upon Antichrist in his Teachings or Ministration doth Mr. T. deny tâ—is He saith indeed if they preach truth we may attend upon their Ministry though they so act Answ But this hath been often said without the least proof and as frequently replyed to and its inconsutilousness in its applâ—cation to the present Ministers who preach Popish Errours and are interdicted the preaching all truth manifested 'T is an assertion most derogatory to the Dignity and Authority of our Lord and King and not to be born by his Loyal Subjects Hath not he Servants enough of his own to do his work to preach his Gospel but he must be beholding to the greatest enemies he hath in the world to send forth Servants into his Vineyard 2dly The present Ministers of England deny their power from the Papacy or they do not if they do not it had been my mistake not impudency to say they did If they do as most certain it is they do and they themselves acknowledge it and plead it the Impudency is rather in Mr. T. to deny it I add in S. T. 3dly Christ calls his to separate from every thing of Antichrist Rev. 18. 4. 14. 9 10 11. Therefore from his Ministry or such as act by vertue of an Antichristian power To which our Animadverter replies 1 Rev. 18. 4. may be understood of a local departure from Babylon when her judgment of destruction from the Kings of the Earth draws nigh Answ 1. And who can hinder Mr. T. from making conjectures his it may be is no proof that it is However the ground of the Lord 's calling them out of Rome should it be granted him that by Babylon were meant the City of Rome is plainly intimated to be lest they should partake of their sins Not their dwelling in Rome but their complying with the Antichristian Ministry Worship thereof their abominable Rites and Ceremonies is that which is loathsom to the Lord. 2dly 'T is true God calls not his People to depart from every doctrine the Pope teacheth there is some truth remaining amongst them which is to be cleaved to because truth much less a rejection of the Bible These are but vain words empty flourishes this Animadverter knows full well that these things are not affirmed by those with whom he hath to do 3dly To a departure from her by forsaking Communion with her in Worship and leaving subjection to her Government he grants this Scripture may be extended which is all we need contend for The Worship of Rome and England are much the same as we prove The Church-government in use amongst us by Arch-Bishops Bishops issues from the same sourse and spring as is known Therefore a separation from the Worship and Ministry of England lawful by the Animadverter's confession 4thly When God commands to come out of her he must be interpreted to come out of every thing of her viz. that which is truly hers whatever hath not the stamp and authority of God upon it for the reason why the Lord would have his forsake any thing of hers is because it is hers and hath not his own Image and Superscription 'T is ridiculous to imagine that God should command a separation from her Worship and Government and not from her Ministry when this is a main part of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church-Government He adds 2dly By the Beast and his Image Rev. 14. 9 10 11. is meant some Empire or State which promotes Idolatry the Roman Papacy the worshipping of which is undoubtedly the acknowledging of its power and subjection to their Idolatrous Decrees and Edicts The receiving his mark is a profession of our being the servants of the Pope to subject to his authority and after the citation of Mr. Brightman and Mr. Mede speaking to this purpose he saith which doth evince that the worship of the Beast and his Image is not retaining every usage of the Papists though superstitious and corrupt but acknowledging the universal Monarchy of the Popes adoring Images the Host c. Answ 1. But what doth evince that this is all that is intended by worshipping the Image of the Beast Mr. T. would bear his Reader in hand as if he had produced somewhat for the confirmation of his Assertion when he hath not said the least word tending thereunto The very truth is 2ly The Beast mentioned Rev. 14. 9 10. is the same with the Beast mentioned Rev. 13. 11. or the false Prophet Rev. 19. 21. or Antichrist consider'd in his Ecclesiastical State composed of head the Popes and members the rest of the Antichristian Clergy whether at Rome or elsewhere for as the learned Mede saith the Pope alone maketh not up the Beast except the Clergy be joâ—n'd with him since the Beast doth signifie a company of men composed of a certain order of members like as the Beast hath not one man alone the Image of the Beast cannot be a dumb Image 't is expresly said to be a speaking one viz. the Ecclesiastical policy that in its Cannon-Laws upon which both that of Rome and England is founded breatheth forth nothing but Excommunication against such as shall disobey them upon which they are deliver'd over to the Secular Power here with us though not to be burned yet to perpetual Imprisonment The worshipping the Beast and receiving the mark is subjection to an Antichristian Ministry and Church-polity from which it is the duty of the people of God to separate and if we prove not the Ministers of England to be so we acknowledg this Argument to be null and that notwithstanding any thing in it
afterwards and here and in his Roman discussed asserts that 't is not tyrannical Dominion but the Dominion of one Apostle over another that is interdicted So that the same thing is doubtful and not doubtful with Mr. T. in the writing a few lines And this he proves by no fewer than ten reasons in his Rom. discussed 2dly Here he tels us that 't is an affectation of the Rule which a person may have and lawfully exercise that is forbidden there that the Dominion or Rule it self is interdicted which he would do well to reconcile and answer his Arguments he there produceth for its confirmation The sum whereof is Christ would have none amongst them superiour but all equal he forbids not only tyrannical Dominion but also any Dominion at all over one another which is saith he apparent 1. From the occasion of the words Christ forbids what they sought for but they sought for chief Dignity Seniority and priority of Order as do the Bishops of England 2dly From the Subjects whose Dominion is forbidden viz. Kings that had lawfull Authority and therefore such Rule is forbidden as the best Rulers used amongst the Nations 3dly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although sometimes meant of meer lordly forcible Rule against the will and good of the person ruled yet here it cannot be so meant sith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use Dominion at all and to have power at all over one another is forbidden Luke 22. 25. 4thly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used still of Rule without abuse is forbidden 5thly It is forbidden to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to affect that title which implies one to be under another and to be beholden one to another as persons that could gratifie one another which doth imply superiority in some sort 6thly The additional speech of Christ commanding in the stead of Dominion Mat. 20. 26 27. rather Ministry and Service shews he would have none among them superiour but all equal 7ly Christ's propounding himself as their example only in service 8â—y He requires such a mutual debasement as takes away the taking to themselves priority of order or place or rule over one anotheâ— Mat. 20. 26 27. Mark 10. 43 44. Luke 22. 26. 9ly This is confirmed by other places upon a like occasion Mat. 18. 1 2 3 4. Mark 9. 33. Luke 9. 46. In which Christ resolves them that they should be as a little child that assumes not Empire but is humble and accounts others as equal to him 10ly From Luke 22. 28. that Christ having forbidden superiority in any of them among themselves promises them a Kingdom afterward in recompence of their abiding with him in his temptations All which manifest 1. a Superiority interdicted 2. That the Superiority interdicted is not interdicted to all Christians as he would in his Theodulia bear us in hand for then Christians should be forbidden to exercise Civil Dominion and Power as Mr. T. his ten Arguments manifest But 3. a Superiority of order over one another as the Bishops of England exercise over their fellow-Ministers That the Apostles exercised any such Superiority over the Church of God or Ministers of a lower order as the Bishops of England exeâ—cise over them this Animadverter will never prove And if he were able so to do this would not justifie the Bishops in their exercise of such Superiority who are invested with no Apostolical Power that I know of 'T is true a rule over the Faith of Saints is disclaimed by the Apostle 2 Cor. 1. 24. but that this is not the whole of what is interdicted in the places before-cited he hath himself proved by ten Arguments but now repeated by us As for 1 Pet. 5. 3. he tells us what the Assembly in their Annotations say on the place viz. that is not imperiously commanding your own inventions in the stead of the Doctrine of the Gospel not carrying hemselves insolently and magisteriously towards Gods People 3 Joh. 9. Answ 1. All this is known to be practised by the present Bishops They command imperiously their own inventions to which the preaching of the Gospel must give place when there is not time for both as in the case of liturgy-Liturgy-worship is known to be true How insolently and magisterially they carry it towards the people of the Lord the whole Nation is witness 2. The Elders being interdicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise Lordly Rule over the Heritage of God is certainly an interdiction of the introduction of any such Officer into the Churcâ— of God as against the will of the Lord's People should by vertue of an Office-power exercise a Lordly jurisdiction over them and their Ministers as a superiour order of Priesthood and certainly more forbidden than the office of an Elder Jurisdiction is not an abuse of our Prelates Office as is known though they too often abuse it by exercising it exorbitantly even contrary to their own Canons but a great a chief part of it wherein they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise dominion over the People of God and that against their will by fore and violence to their utter undoing and that in execution of that office they have received and exercise according to their Canon Laws in their Courts Ecclesiastical We further prove in S. T. That the office of Lord-Bishops is Antichristian because derived from and only to be found in the Papacy none of the Reformed Churches have retained it the Woman in her flight into the Wilderness carried it not along with her it 's rejected by the true Spouse and Witnesses of Christ in all ages We instance in several as Hierom the Churches of Helvetia c. To this Mr. T. replies 1. Though the latter Popes viz. from the time of Boniface the third about the year 606. be the head of Antichrist yet it doth not follow that the office that is derived from and is only to be found in the Papacy is surely Antichristian there having been bad Officers perhaps derived from good Popes and continued only in the Church of Rome Answ 1. That the Popes of Rome were not the head of Antichrist till the time of Boniface the third this Animadverter will never prove 2dly Should it be granted him what good Popes he will find from the time of Sylvester about the year 320 I know not nor what Officers were derived from them Lord-Bishops there were none till afterwards When Constantine coming to the Throne the Man of Sin began by little and little according to the prophesie of Paul touching him 2 Thess 2. 7. to shew himself in the following Popes The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Letter viz. the Roman Pagan Emperours being removed out of the way about which time many report a Voice was heard Hodie Venenum c. This day Poyson is poured forth into the Church of Christ And from this time the noble and renowned
1. 1 5. 2 Cor. 8. 5. John 15. 19 and 17. 6. 1 Cor. 5. 12. Acts 2. 40. 2 Cor. 6. 17. Acts 19. 9. Rev. 18. 4. considered Of the acception of the word World Characters of persons that are not of the World A third Institution of Christ remarked Of the power Christ hath intrusted his Church with Acts 1. 23. 1 Cor. 5. 5. explained Of the Officers of Christ's appointment Their Election by the Church Of the Liberty of Prophesying Nothing must be offered up to God in Worshiâ— but what is of his own prescription The present Ministers of England refuse to subject to these Ordinances of Christ An Objection answered Mr. T. his Exceptions considered and removed out of the way 2dly THat the present Ministers of England do not hearken and conform to the Revelation Christ hath made touching the Orders and Ordinances of his House we prove in S. T. by the induction of seven particulars To this Mr. T. replies in Sect. 3. Chap. 4. 1st In the stead of Argument he proves all with Interrogations Answ False and untrue I wonder at the conscience and confidence of the man in asserting it He knows I prove it by the induction of the most remarkable Orders of the House of Christ which they hearken not to 2dly He askes Which of the Ordinances of Christ have they made void Answ They were under his view whilest he wrote these words so that his question is frivolous I enumerate seven of the Orders and Institutions of Christ they have so dealt with He adds 3dly He should have reckoned up seven times seven Answ 1. And why so If guilty of a rejection of these which are the principal they oppose his Kingly and Prophetical Office though they embrace some others that are of his appointment The Romanists do so yet this Animadverter grants they are guilty of the crime instanced in 2. Mr. T. cannot reckon up seven times seven Institutions of Christ that are of the peculiar Institutions of his House to be performed by Saints embodied and united together in the fellowship of the Gospel nor many more than these seven mentioned by us He instanceth in hearing the Word praying to the Father in the Name of Christ which he tells us they have not made void by their Traditions Answ 1. The first of these is in a great measure if not totally made void by them 1. They oppose and deny the management of this duty in the way of Christ's appointment whilest they debar Christians from electing their own Officers or attending upon the Ministry of such as are according to the mind of Christ elected by them 2. The Preaching of the Word must give way to their Service-Book-Worship or Forms of humane devising which I am much mistaken if it be not in a great measure a making void of that Institution of Christ he speaks of by their Traditions 2. I wish the same may not be said with respect to the most of them at least of praying to the Father in the Name of Christ which none can do but by the Spirit whom they despise reproach set up their stinted Formâ— in opposition to him and his breathings The first of the Orders of Christ's House instanced in is That all Power for the Calling Institution Order and Government of his Church is invested solely in him as the alone Lord Soveraign Ruler and Head thereof Mat. 28. 19. 1 Tim. 6. 14 15. John 3. 35. Acts 3. 22. and 5. 31. Hence Christ chargeth his Disciples not to be called of men Rabbi nor to call any Father viz. not to impose their authority upon any or suffer themselves to be imposed upon by any in the matters of their God Mat. 23. 8 9 10 because one is their Master and Lord viz. Christ. Hence also the Apostles lay the weight of their exhortations upon the Commandment of Christ 1 Cor. 11. 23. and 14. 37. proclaim all to be accursed that preach any other Gospel Gal. 1. 8. Charge Chrâ—stians not to receive such as bring any other Doctrine 2 John 10. The Spirit terribly threatens such as shall add to the Revelation of God Rev. 22. 18. This Institution we say they conform hot really unto they own other Lords Heads and Governours that have a Law-making Power over his Churches beside him To this Mr. T. 1. That all power for the Calling Institution Order and Government of his Church is invested solely in Christ as the alone Lord Soveraign Ruler and Head thereof he grants as a Truth Though 2dly He assents not to our Paraphrase on Mat. 23. 8. As if Christ did forbid the Apostles to impose their Authority upon any in the matters of their God which they did Acts 15. 25 28. Answ 1. By imposing their Authority is meant giving forth Commands Doctrines in their own Names as from themselves without the Authority of Christ Where did they so Do they not every where disavow it 1 Cor. 1. 15. 2 Cor. 4. 5. 1 Cor. 11. 1. Divine Revelation not the Dictates of men one or other of them is the Foundation of a Christians Faith 2. Mr. T. mistakes when he saith they did this Acts 15. 25 28. For 1st They enjoyned nothing but what was before enjoyned by the Lord only acquainted the Gentile Believers therewith as is 1. Abstinence from Fornication Exod. 20. 14. Ezek. 16. 26 29. Mat. 5. 32. 2. From things Strangled Deut. 12. 24. 3. From Blood Gen. 9. 4. 5. i. e. the Life-Blood or any member of the creature pulled from it whilest it is yet alive as the Jewish Rabbins expound it and that truly 2dly He speaks against the express Letter of the Scripture vers 28. It seemed good to the holy Ghost and to us Expressions very remote from the countenancing such an authoritative imposition as he speaks of 2. He askes How comes this to be an Order of the House of Christ he took such Orders to be Precepts of Christ to us but this seems to be Gods gift to him Answ That Christs Ruledom and Soveraignty over his House is a gift of God to him we grant but such a gift as doth necessarily imply a duty on the part of his Houshold viz. That they own obey subject to none in the matters of Worship but only him admit no Laws or Institutions amongst them but his And this is expresly asserted in S. T. which we took then and still do for an Order of Christ's House 3. He tells us further That to assert the present Ministers of England own other Lords that have a Law-making Power over his Churches besides him is to unchristen them Answ 1. And however Mr. T. his Book came to be licensed with an intimation from the reverend Licenser That he finds nothing in it contrary to the Doctrine of the Church of England Some of them think though I assure him I do not he hath asserted that pag. 123 that doth indeed unchristen them 2. However if the assertion mentioned unchristens them they
Kneeling at the Sacrament is wisely done and had he wav'd the whole Controversie some think it had been no argument of his indiscretion but his so doing is no Answer He that will justifie the present Ministry and Worship of the Church of England persons of such dull capacities as our selves conceive must justifie these too They being made so necessary a part of their Worship that the Worship it self must rather be omitted than these devices of their Prelates or rather the Arch-Priest of Rome a Minister though never so able must not Preach if he will not wear the Surplice nor Baptize if he will not Cross nor may any either administer the Communion or receive it without Kneeling In which things if they transgress they are liable to be presented suspended excommunicated I have no power to compel Mr. T. to plead for any thing that he hath no mind to plead for In due time for ought I know he may as fast draw off from the tents of these men as he hath of late been advancing towards them He will not plead for their Canons nor for their Ceremonies at least some of them he tells us p. 54. It may be the next step may be nor for their Ministry To what purpose Mr. T. disputes for the power of Governors to Institute Rules for Church-Polity when he will not plead for those they Institute I know not We manifested in S. T. the invalidity of this Argument The Apostle by an infallible Spirit adviseth the Church of Corinth That all things de done decently and in order and discovers to them wherein that Decency and Order lay therefore persons that pretend not to such a Spirit may of their own head bind our Consciences by Laws and Rules of their own in the Service of God To this Mr. T. replies He conceives none would thus unadvisedly conclude Answ And I believe so too but if they will argue rightly from this Scripture thus must they argue as we have demonstrated But he will yet prove the power of Governours in this matter from 1 Cor. 14 40. thus That which belonging to Decency and Order is commanded in general but not in the particularities determined is in respect of Communities left to be determined by their Rulers But so is the Apostles command 1 Cor. 14. 40. Therefore Answ 1. Both Propositions are liable to exception 1. Upon supposition that what in the Worship of Christ belongs to Decency and Order is left undetermined it doth not follow that it belongs to the Rules of the Church to determine thereof which is to make the Rulers Lords over Gods Heritage to introduce insupportable Tyranny into the Churches of Christ They are the Churches Servants not Lords that are her Ministers 2dly The Minor Proposition is notoriously false and untrue the Apostle is debating the business of Prophesying touching this he lays down particular rules for Decency and Order which he requires them to conform to Let any sober Christian peruse the Chapter he will see this shining therein in brightness So Ambrose Aquinas c. inform us Decently and in Order that no unseemliness or tumult arise But this prescription of the Apostle is not to be applied to any Episcopal Traditions but the Apostles own viz. such as he had delivered to the Churches saith a learned man Thus the heat of this contest is allayed Pulveris exigui jactu We further reply in S. T. But let this be granted suppose that 't is the Priviledge and Duty of the Church to make Laws and Constitutions for the binding of the Consciences of men in matters of Decency and Order this Church herein is bounded by the Scripture or 't is not If it be then when it hath no prescription therein for its commands it 's not to be obeyed and so we are where we were before That Decency and Order is to be determined by the Scripture If it be not bounded thereby then whatever Ceremonies it introduceth not directly contrary thereunto they must be subjected to which how fair an inlet it is to the whole Farrago of Popish Inventions who sees not To this Mr. T. adjoyns That he doth not plead that it is the Priviledge and Duty of the Church to make Laws and Constitutions for the binding of the Consciences of men in matters of Decency and Order Answ Very good The Church of England Mr. T. thinks hath no such Power Priviledge or Authority granted unto them by the Lord Jesus Then have they whilst they have so done invaded his Throne and Kingly Authority The Parish Priests whilst they own abet and subscribe to what they have done in this matter are Co-partners with them in their iniquity are really guilty of opposing the King-ship of Christ which was the matter we have been all this while contesting about and is now in effect granted by our wary Antagonist We argue thus Those that assume power to make Laws and impose the reception of them upon the People of a Nation beside those and without any Priviledge or grant to them by such given in whom the Soveraign Power of Ruledom resides are guilty of Rebellion against such their Rulers and Governours Those that abet them herein are guilty of the same Rebellion But this the Church of England with respect to Jesus Christ the onely Soveraign Lord and Ruler of his Churches hath done her Ministers have abetted her herein Therefore The Major cannot be denied The Minor is evident 1. That the Church of England hath made Constitutions for the binding thâ— Consciences of men in the maters of Decency and Order their Book of Canons and Constitutions Ecclesiastical evince that they have no authority from Christ so to do Mr. T. grants So that in what follows we are little concerned partly because he hath already yeelded the cause and partly because the particularities he speaks of be they what they will are only he tells us of Decency and Order not determined in the Scripture Now we deny any such particularities undetermined we think it a most fearful undervaluing of the Wisdom of Christ to assert That mans ' Devices can add Beauty Order or Decency to Christ's Institutions i. e. They are not Orderly or Decent without Humane Impositions Nor see we how these can be prescribed by Canons Ecclesiastical to be obeyed because enjoyned by the Rulers of the Church to whom we are saith Mr. T. in Conscience bound to submit if it be not the Priviledge nor Duty of the Church to make Laws and Constitutions for the binding the Consciences of men in matters of this nature and think that the latter part of his Answer is in contention with the former Besides we are yet â—o seek for a proof of this matter That we are obliged to obey Rulers Ecclesiastical commanding us any thing in the Worship of God as such under the notion of Decency and Order and believe this very assertion is contrary to the Law of Nature and right Reason which teacheth us That God
be called of sent by him So was Aaron Acts 14. 23. 6. 3 5. manifest that the Way of the Lord's mission is not by Lord-Bishops but by his Churches and People What he tells us he hath said in answer to any of these Scriptures we have replyed to Chap. 2. We add in S. T. 3ly That Prelates their Chancellors and Officers have power from Christ to cast out of the Church of God is owned by them contrary to Mat. 18. 16 17. 1 Cor. 5. 4. To which our Animadverter subjoyns He finds no such Law Answ It may be he is willingly ignorant hereof This he cannot but know that in the Name of Christ the Officers mentioneâ— do excommunicate out of the Church so call'd of Christ Do they do this without Law Is it not one of their Church-constitutions that they may do so Do not the present Ministers own them herein Whilst they cite present persecute their Neighbours for not coming to Divine Service as they call it it may be for refusing to pay them a four-penny-due in the Ecclesiastical Courts even to an Excommunication whose Act therein they afterwards publickly denounce and declare once and again in obedience to them What more evident The weakness of his answer to Mat. 18. 1 Cor. 5. we have already manifested We say further in S. T. That they own 4ly that the Office of the Suffragans Deans Canons are lawful and necessary to be had in the Church contrary to 1 Cor. 12. 18 28. Rom. 12. 7. Ephes 4. 11. The Officers instituted by Christ are sufficient for the edification and perfecting of the Saints till they all come unto a perfect man v. 12 13. In what sense the forementioned being not one of them of the Institution of Christ may be owned as lawful and necessary without an high contempt of the Wisdom and Sovereignty of Christ I am not able to conceive this is the sum Mr. T. replies 1. He knows not where this imagined Ordinance is Answ That there are such Officers and Offices in the Church of England established by the Laws thereof he cannot be ignorant To say They are Antichristian or repugnant to the Word of God is censured by the Canons thereof Can. 7. That the Ministers own submit to some of them is known The vanity and impertinency of Mr. T. his pleading for them not to mention his perjury therein is discovered in our present Vindication of Chap. 3. from his exceptions against what is by us therein argued We say they own 5thly That the Office of Deacons in the Church is to be imployed in publick Praying administration of Baptism and Preaching if licensed by the Bishop thereunto contrary to Act. 6. 2. Ephes 4. 11. Mr. T. replies 'T is not contrary to Christ's Revelation that they should be imployed in those works Ans 1. But when Christ hath instituted the office of Deacons for this end to attend Tables or look after the provision and necessities of the Saints That any persons may own an Office of Deacons in the Church to be imploy'd by virtue of Office-power in any other work than that for which they are intrusted by Christ and called unto Office without an advance against that Institution of Christ is absurd to imagine 2. That the present Ministers own such an Office he doth not deny 3. What he speaks of Stephen and Philip he had said before and to it we have replied already and need noâ— add more A sixth Law or Ordinance that we say they own is this That the Ordinance of Breaking Bread or the Sacrament of the Lords Supper may be administred to one alone as to a sick man ready to die Which is diametrically opposite to the Nature and Institution of that Ordinance 1 Cor. 10. 16. and 11. 33. Mat. 26. 26. Acts 2. 42. and 20. 7. To which Mr. T. This is not easily proved from the Scripâ—ures instanced in Answ Whether it be or not is left to the judgment of the judicious Reader to determine I am weary in pursuâ—â—g him in his impertinencies He grants a Communion is proved in that Sacrament 1 Cor. 10. 16. but vers 17. and 1 Cor. 12. 13. prove the Communion to be rather with all Christians Of which yet there is not one word in either of the places In vers 17. He speaks of the Church of Corinth that was one bread one body The other Scripture speaks nothing of Saints Communion one with another in this Ordinance 1 Cor. 11. 33. Acts 20. 7. he confesseth prove That it should be administred when all the Communicants Church or Brethren he should say are come together Whether its administration to one alone be not diametrically opposite hereunto as also to the very first Institution of this Ordinance Mat. 26. 26. let the Judicious judge Though it be said Act. 2. 46. that they brake bread from house to house it doth not follow there was none beside the Minister and the sick man the words import the contrary We manifest further in S. T. That they own 7thly a prescript form of Words in Prayer that a ceremonious pompous Worship devised â—y man and abused to Idolatry is according to the will of God and may lawfully be used under the New Testament Dispensation contrary to Mat. 15. 9. and 28. 20. John 4. 23. Deut. 12. 32. Jer. 51. 26. Rom. 8. 26. 1 Cor. 14. 15. By this prescript form of Words this ceremonious pompous Worship the Common-Prayer-Book Collegiat-Worship and Service is intended This I say is devised by man the owning whereof is contrary to Mat. 15. 9. and 28. 20. Deut. 12. 22. abused to Idolatry The owning hereof is opposite to Jer. 51. 26. It is Ceremonious and Pompous the abetting whereof is adverse to Joh. 4. 23. as is the owning of a prescript Form of Words to Rom. 8. 26. 1 Cor. 14. 15. To which our Animadverter replies 1. He should have told us what part of the Common-Prayer-Book was abused to Idolatry Answ The whole of it is so being Worship not appointed by the Lord and used in that Church that is the most Idolatrous Church in the world What he hath said in this Chap. Sect. 3. or in Chap. 3. Sect. 4. We have already answered His great out-cry of our abuse of Jer. 51. 26. produced to prove it unlawful to use any thing in the Worship of God abused to Idolatry will soon be evinced to be an empty sound Vox praeterea nihil 1. We have for our Companions in this Exposition persoâ—s not contemptible for wisdom and holiness who make conscience of applying Scriptures and abusing the Reader 2. Of all men Mr. T. iâ— the most incompetent for the management of this charge who most egregiously perverts Scriptures in this Treatise contrary to former Interpretations given by himself to them and to the plain intendment of the Spirit therein As we have in part manifested and may do further in our Appendix 3. He egregiously abuseth the Reader in this very passage whilst
he bears him in hand that we expound the words of a prohibition to the Jews That they should not use the stones of Babylon to build a Temple to God at Jerusalem because abused to Idolatry which we do not Nor was it likely they would ever have gone about to do so Babylon was too remote for them such a prohibition had been altogether needless and vain But 4. That Chap. 50 and 51. are one entire Prophesie that reacheth farther than the Destruction of Literal Babylon even to the ruine of all the Scripture calls so is evident For 1st This Prophesie relates to the restauration of all the Tribes Israel as well as Judah vers 4. 5. which to this day hath not been fulfilled The ten Tribes represented by Israel being in a dispersed state ever since they were carried away Captive by Salmanasser 'T is true Judah after the 70 years Captivity did return but what is that to Israel when this Prophesie is accomplished they must also be brought to their habitation which is again repeated vers 19. And I will bring Israel again to his habitation and he shall feed on Carmel This Carmel was the portion of the half Tribe of Manasseh belonging to the ten Tribes Jos 19. 2dly When God doth this the iniquity of Jacob shall be sought for and there shall be none vers 20. 3dly He will then make use of Israel as his Battle-Axe and weapon of War to destroy and break in pieces Kingdoms and Nations vers 20 21. 4thly The Deliverance and Vengeance here prophesied of is the issue of the groans and cries of the Inhabitants of Sion against Babylon vers 35 36. But against Literal Babylon the Children of Israel were not to cry but the contrary Jer. 29. 7. 5thly Many material passages in this Prophesie are applied by the Spirit of the Lord to Mystical Babylon as Chap. 50. 8. Rev. 18. 4. vers 29. Rev. 18. 6. Chap. 51. 6. Rev. 18. 4. 6thly The Babylon mentioned in this Prophesie and the Babylon spoken of in the Revelation is one and the same Babylon differing at most but as Type and Antitype Babylon is a Type of the City and Seat of Antichrist saith the Learned Ainsworth on Psal 137. v. 1. This is evident to the eye of the understanding Reader from the ensuing Scheme Jeremiah's Babylon Jer. 50. 8. Remove out of the midst of Babylon And 51. 6. Flee out of the midst of Babylon and deliver every man his soul be not cut off in her iniquity for this is the time of the Lords vengeance he will render unto her a recompence Jer. 50. 29. Recompence her according to her work according to all that she hath done do unto her for she hath been proud against the Lord against the Holy One of Israel Jer. 50. 39. The wild beasts of the desart shall dwell there and the owls shall dwell therein and it shall be no more inhabited for ever neither shall it be dwelt in from generation to generation as God overthrew Sodom and Gomorrah Jer. 51. 7. Babylon hath been a golden cup in the Lords hand that made all the earth drunken the nations have drunk of her wine therefore the nations are mad Jer. 51. 8. Babylon is suddenly fallen and destroyed howl for her John's Babylon Rev. 18. 4. Come out of her my People that ye be not partakers of her Sins and that ye receive not of her Plagues for her sins have reached unto heaven and God hath remembred her iniquities Rev. 18. 6 7. Reward her even as she hath rewarded you double unto her double according to her works in the cup which she hath filled fill to her again How much she hath glorified her self and lived deliciously so much sorrow give her Rev. 18. 2. Babylon the Great is fallen is fallen and is become the habitation of devils and the hold of every foul spirit a cage of every unclean and hateful bird Rev. 18. 22. The voice of harpers and musicians shall be heard no more at all in thee and no crafts man shall be found any more in thee vers 8. she shall be utterly burnt with fire Rev. 17. 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication And 18. 3. For all nations have drunk of the wine of the wrath of her fornications Rev. 14. 8. Babylon is fallen is fallen Rev. 18. 2. Babylon the Great is fallen is fallen vers 9. And the Kings of the earth who committed fornication and lived deliciously with her shall bewail her saying alas alas for in one hour is thy judgement come vers 11 15 19. The sum is the Prophesie not being confined to Literal Babylon but eminently relating to Mystical Babylon or the false whoâ—ish Church in the Revelation the not taking a stone of her for a foundation having no respect to the Jews not using the stones of Babylon in building the Temple which it is not like they had the least intendment to do points out the duty of the spiritual Jew or Christian Believer in his departure from the Antichristian Church not to introduce any of her things once abused to Idolatry into the Worship of the House of God which we cited this Scripture to prove Mr. T. proceeds and tells us 2dly That external words and gestures are not contrary to John 4. 23. Answ Nor do we say they are this we affirm That a form of words enjoyned the Ceremonious pompous Worship of England managed and carried on in our Collegiat Churches and Chappels with outward pomp and state is so That which he saith in answer hereunto viz. That this Text excludes the Legal shadowy-shadowy-Worship of the Law establisheth what we say For if a pompous shadowy-shadowy-Worship once of the Institution of the Lord be excluded by this Scripture much more that which is so and of the devising and establishment of Antichrist In what he saith 3dly That we conceive a form of Words prescribed and devised by man to be contrary to Mat. 15. 9. and 28. 20. Deut. 12. 31. he openly prevaricates For though as commanded in the Worship of God it be so yet we rather refer those Scriptures to the whole of their humane devices in their Worship and Service viz. Surplice Organs Cross in Baptism c. that have not the least foundation in Scripture and are therefore contrary to them What Mr. T. dictates That if no prescript form of Prayer devised and imposed by penal Laws to be used by man for thus he must speak if he speak pertinently may be used then conceived forms of Prayer may not be used I desire him not to attempt the proof of because t is such an imposible task that he will never be able to make good That Christ hath commanded a set form of Prayer Luke 11. 2. Mat. 6. 7 8. is first false For 1st If he had done so it were utterly unlawful to use any other than the
further Doth the Bishops cruelty arise no higher What means the sighs of the poor and needy who to the ruine of their Families have for many years lain in noysome Prisons for their non-conformity 2. Why pleads he not for the Spanish Inquisition the Stake and Faggots in the Marian dayes he knows they have all the same bottom and foundation 3. Several of the Scriptures produced prove that none but such as of their free will being under no constraint but that of the Spirit thereunto desire to be so were Members of the Churches of Christ compulsion whereunto we are so foolish as to think to be hereunto contrary as Psal 110. 3. a Prophesie of Gospel-times as he grants Acts 2. 41 47. 2 Cor. 9. 13. From whence we argue If it be prophesied of such as are to constitute the Gospel-Church-State that they shall be a willing people and we find only such in the time of the Gospel taken thereinto their subjection of consent or willingness to the Gospel of Christ both with respect to Doctrine and Discipline being what the Saints rejoyced to behold then compelling any by Pecuniary mulcts or otâ—erwise to be Church members is wicked and unlawful contrary to the forecited Scriptures But the first is manifestly proved by them Therefore 'T were easie to manifest that this is a Principle decried by the Primitive Believers with the Witnesses of Christ in all Ages Aâ— Tertullian Clemens Alexand. Lactantius the Council of Sardis of Toledo Chrysostome Epiphanius Ignatius Constantine at first made a Decree That Liberty of Worship ought not to be denied Euseb Eccles Hist lib. 10. c. 5. The noble Lord Cobham in answer to Dr. Walden's speaking contemptuously of Wickliff saith Where do you find in all God's Law That you should thus sit in judgment of any Christian man or yet give sentence upon any other man unto death as ye do here daily no ground have you in all the Scriptures so lordly to take it upon you but in Annas and Caiphas which sat thus upon Christ and his Apostles of them only have you taken it to judge Christ's Members as you do and neither of Peter nor John 'T is some of the sowr leaven of the Papacy yet left amongst us the only prop by which Antichrist's Kingdom hath from the beginning been supported and propagated in the World the same Spirit animating it that breathed in the Roman Pagan Empire to the ruine and destruction of multitudes of Christian Souls Whether Acts 2. 40. 19. 9. 2 Cor. 6. 14 17. prove that wicked and ungodly men are not fit matter for Church-Communion we will leave to the Judicious Reader to determine We add in S. T. 9thly That Women may administer the Sacrament of Baptism is owned by them which is contrary to 1 Cor. 14. 34. 1 Tim. 2. 12. Mat. 28. 18 19 20. Ephes 4. 11. Mr. T. replies This was allowed in the English Church before the Conference at Hampton Court in the Reign of King James but not since Answ 1. Yet the Learned Hooker who is supposed to speak the mind of the Church and Ministers of England as much as another man after the aforesaid Conference pleads for the lawfulness thereof Eccles Pol. Sect. 62. Yea 2. I find no publick renunciation of the foresaid erroneous Principle nor is it any where as I know of expresly and avowedly condemned by them And am perswaded that upon enquiry it will be found that it 's generally owned by them to this very day What he seems to urge for the justification of this practice is trivial viz. Philip had four Daughters that did Prophesie Acts 21. 9. Mention is made of the Woman Praying or Prophesying 1 Cor. 11. 5. Priscilla instructed Apollos Therefore we cannot exclude them from private Teaching of the most able if they be fitted thereunto Which no body that I know of denies but that therefore they may Baptize which should have been his inference is such a non-sequitur that deserves no other answer tâ—an contempt We proceed and in S. T. say 10thly That the present Ministers own that the Lords Supper is to be received kneeling Touching which we affirm three things 1. That the posture of kneeling is opposite to the practice of Christ in his first institution of that Ordinance and so it is if kneeling be directly opposite to sitting which 't is expresly said he did Mark 14 18 22 23. To which Mr. T. Sect. 9. replies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Mark 14. 18. signifies lying along on Beds Answ 1. Dato non concesso Yet Kneeling is directly opposite to that posture so that that observation were it true advâ—ntageth not his cause at all 2. The word as it 's known signifies to sit down or to sit down together at Meat Mark 16. 14. Luke 17. 37. 3. 'T is most evident Christ sat with his Disciples in the Administration of this Ordinance 1. So say all the Evangelists Mat. 26. 20. Mark 14. 18. Luke 14. 22. John 13. 12. 2. The Papists themselves confess as much Rex sedet in caenâ turbâ cinctus duodenâ Alex. Alens 3. Most forreign Ministers and Commentators as Aretius Brentius Calvin Beza Deodat Zuinglius Piscaâ—or Danaeus together with our Countreymen affirm as much 4. Till above 1460 years after Christ we meet with no Council or Synod no Rubrick in all the Lyturgies that enjoyn people to kneel in the act of Receiving 5. Our first Reformers in the time of H. 8. in their Treatise touching the Lord's Supper desire that Christian Princes would command and establish a form of administring the Lord's Supper wherein all the Congregation may be ordered to sit round about the Lord's Table as Christ his Apostles the Primitive Christians did Nor is 6. one main end of this Institution viz. our communion with Christ and one with another so fitly represented by the posture of Kneeling as sitting What else he mentions is not worth the reminding Christ sat out of choice in the celebration of this appointment for there was no constraint upon him so to do he might â—ave stood or kneeled if he had pleased That we are rather to subject to Antichrist's Canons â—nd Custom in kneeling than follow Christs Example sober Christians will not be over forwardly to beâ—ieve 1. Paul 1 Cor. 11. 23. omits the gesture because then it had not been in the least controverted 2dly That the posture of Kneeling is opposite to the practice of the Churches of Christ for several hundred years after to the time of the invention and introduction of the Popish breaden God to the judgment and practice of most of the Reformed Churches to this very day The truth of this Mr. T. denies not The sayings of Dr. Burgess the Bishop of Rochester Paybody c. in opposition to the former of these being without the least tender of proof and they themselves sticklers for kneeling is not to be heeded The contrary hath in part already and may be anon more
of Laws Institutions not of the appointment of Christ contrary thereunto who is the Fountain of all Ecclesiastical Jurisdiction and Church-Politie That Mr. T. sees such a Supream Governour to be agreeable to the Scriptures produced by him must be imputed to that acuteness of his whereby he may be supposed to tâ—anscend the rest of his Neighbours Ille solus sapiens reliqui velut umbra vagantur Of Rom. 13. 1. we have already spoken Though the Church be comprized under every soul yet it doth not follow that Magistrates are the Heads or such Supream Governours of the Church as are invested with power for the establishing and instituting of parts of Worship or commanding them in any thing relating to Worship as such of which the Apostle speaks not a tittle in that place Civil subjection as subjects of the Empire is the utmost can rationally from thence be argued for Those that were then Rulers and Governours were such as Nero Domitian who persecuted the Church design'd to root the Worship of Christ out of the world were Idolaters establisheâ— by force and violence an Heathenish Idolatrous Worship whom Christ never intended to intrust with any such power which is a sufficient answer to 1 Pet. 2. 13. which is exponed by our Annotat. Of Civil Government 1 Tim. 2. 2. is impertinently cited That because the Apostle there exhorts that Prayers be made for Kings therefore they have Ecclesiastical Power and Soveraignty committed to them over the Churches of Christ is a consequence that the very reciting of is confutation sufficient When I ascribe as he talks as much power to the Church as he doth to the King and Bishops I know not That I should make the Church the Head of the Church which is downright nonsense is not probable For the present I must crave leave to tell him he is utterly mistaken I ascribe no power of inventing Rites and Ceremonies devising Laws and Constitutions of their own relating to Worship as such to any one Church or Churches in the World I challenge him to make good his assertion I dispute against it as well as I can in S. T. Chap. 5. pag. 41 42. Whatever power I ascribe to the Church 't is only such as Christ hath entrusted her with that this should be as much a denial of Christ's Kingly Office as the ascription of a power over the Churches of Christ to any to whom he hath not committed such a power Mr. T. will not in hast be able to prove We further reply in S. T. 2dly The Headship pleaded for by the Church of Rome is no other viz. than a Head-ship under Christ To this Mr. T. 1. I grant the Church of Rome pleads for no other Headship But 2. They usurpe a power in some respects superiour to Christ in their dispensing with the keeping of lawful Oaths allowing of Incestuous Marriages Answ And the same may be said of the Heads of the Church of England I suppose this Animadverter may be yet of the mind that the Oath of the Solemn League and Covenant was a lawful Oath yet that can be dispensed with Marriages prohibited are not seldom allowed of by their Ecclesiastical jurisdiction We add 3dly 'T is not so as is pretended they own an Headship that is not in all things subordinate to Christ having a Law-making and a Law-giving Power touching Institutions of Worship that never came into his heart are flatly against his appointments as hath been proved We add in S. T. 4thly One Head in subordination to another doth as really make the Body a Monster as two Heads conjoyned To this Mr. T. The terms Head and Body being used only Metaphorically there 's no more Monstrosity in making a Head under a Head than in making a Governour under a Governour Answ 1. Should it be granted there were no Monstrosity in the thing it self yet there is in the expression in the Title an argument it was never from the Spirit of the Lord. 2. Bernard is of another mind Thou makest a Monster saith he if removing the hand thou makest the Finger to hang on the Head Thou makest the Body of Christ a Monster if thou placest the Members of his Body otherwise than he hath placed them in the Church Lib. 3. cap. 10. Con. ad Eugen. Much more to take a Beast a Lion or Bear as wicked and graceless men are whom yet Mr. T. seeâ—s to allow for Heads in the Churches of Christ and place them not only as Members in but as Heads over though under Christ the Church of God 3. The making of a Governour under a Governour in the Common-weale hath no Monstrosity in it because agreeable to the Will of God Principles of State-polity which a Head under a Head in the Church hath because dissonant contrary to the Law and Soveraignty of Christ its Supream Independant and alone Head A second Objection is in S. T. thus proposed by us That the Kings of Israel were the Heads succesively of the then Church and therefore a visible Headship over the Churches of Christ in the New Testament is lawful To which we Answer 1. That betwixt the Oeconomy of the Law and Gospel there is a vast disproportion many things were of old lawful which now to practice were no less than a denial of Christ come in the flesh 2. The Kings of Israel were Types of Christ which notwithstanding Mr. T. dictates that it is falsly and vainly asserted Sect. 14. till he prove the contrary we take for truths What he speaks with reference to the Kings of Israel and England we are unconcerned in That the Rulers of the Jews or any other Nations had de jure any such Dominion or Power over their Subjects as to make Laws introduce Constitutions of their own framing in matters relating to Worship and compel them by force and violence to subject thereunto Mr. T. hath not proved Isa 44. 28. Is a Prophesie of the Liberty the Jews should obtain under Cyrus to go up to Jerusalem to build the Temple of the fulfilling whereof you have an account Ezra 1. 1 2 3. But not a tittle of his Dominion about things sacred or introducing Constitutions relating to their Worship as such or compelling any to go up to Jerusalem is there mentioned He only removes the Babylonian yoke that was upon them and sets them at liberty to build the Temple of the Lord which the Kings before him would not grant them to do and Worship him according to his own appointments Isa 45. 1. is impertinently alledged relating only to the Victories and Conquests the Lord would afford unto Cyrus over the Cities and Nations of the World Jonah 3. 7 8. gives us an account of a Decree published by order of the King for a solemnization of a Fast and to turn from â—mpiety but this comes short of the proof of the Headship argued for which is an Headship having power of making and giving forth Laws touching Institutions of Worship Orders Rites
c. that never entred into the heart of Christ the judicious Reader will easily from what we have already offered discern the impertinency of Ezra 6. 7. and 7. 13. Dan. 3. 29. and 6. 26. to the present design 'T is true as he saith Christianity alters not civil Relations or Estates 1 Cor. 7. 24. And 't is as true that if in the time of my infidelity I have been the servant of men that are my Political Masters with respect to Worship though I am whilst I continue their servant to perform faithful service to them with respect to things Civil yet am I not to own them or subject to them as my Lords Governours with respect to the Service of God therein one only being my Lord and Master viz. Christ 2. I say not that all the Kings of Israel were Types of Christ but that the Kings of Israel were so i. e. some of them nor do I restrain the word Israel to the ten Tribes but to the twelve headed by David Solomon a pair of eminent Types of the Messiah That Christ and the Apostles yeelded subjection to Civil Powers with respect to things sacred of which this Animadverter must speak or he speaks impertinently is a gross mistake unworthy so learned a person We say in S. T. 3dly That the Kings of Israel were Heads of the Church is false God was its alone Head and King Hence their Historian saith Their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they would needs choose a King God said They rejected him to whom even as to their Political Head a Shekel was paid yearly as a Tribute called the Shekel of the Sanctuary True indeed as they were a Political Body they had visible Political Governours but that these had any Headship over them to make any Laws introduce Constitutions of their own framing in matter relating to Worship will never be proved To which Mr. T. replies 1. That the Church of Israel was different from the Kingdom of Israel is one of the proper opinions of those who would establish from that example an Ecclesiastical Independent Government in the Church distinct from the Civil Government of the State Answ 1. 'T is no matter whose opinion 't is if Truth it ought to be imbraced 2. That there is a real and formal distinction betwixt the two Societies Church and Common-wealth is at large proved by several As Mr. Gillespy in his Aarons Rod Blossoming b. 1. c. 3. The Assembly in their Jus Divinum Hear their Reasons p. 88 89. 1st The Society of the Church is only Christ's and not the Civil Magistrates it s his House and he hath no Vicar under him as is abundantly proved by Mr. Rutherford in his Divine Right of Church-Government Chap. 27. Q. 23. Pag. 595 to 647. 2dly The Officers Ecclesiastical are Christ's Officers not the Magistrates 1 Cor. 4. 1. Ephes 4. 8 10 11. 1 Cor. 12. 28. 3dly These Officers are elected and ordained by the Church without Commission from the Civil Magistrate by virtue of Christs Ordinance and in his Name Acts 6. 3 4. with 14. 23. 1 Tim. 4. 14. with Acts 13. 1 2 3 4. 4thly The Church meets not as Civil Judicatories for Civil Acts of Government but as Spiritual Assembles for such as are spiritual viz. Preaching 5thly Should not these two Societies be acknowledged to be really and essentially distinct from one another several gross absâ—rdities would follow As 1. Then there can be no Common-wealth where there is not a Church but this is contrary to all experience Heathens have Common-wealths yet no Church 2. Then there may be Church-Officers elected where there is no Church seeing there are Magistrates where there is no Church 3. Then those Magistrates where there is no Church are no Magistrates And if so then the Church is the formal constituting Cause of Magistrates 4. Then the Common-wealth as the Common-wealth is the Church and the Church as the Church is the Common-wealth 5. Then all that are Members of the Common-wealth are because so Members of the Church 6. Then the Common-wealth being formally the same with the Church is as Common-wealth the Mystical Body of Christ 7. Then the Officers of the Church are the Officers of the Common-wealth the power of the Keys gives them right to the Civil Sword and consequently the Ministers of the Gospel as such are Justices of the peace All which how absurd let the world judge He adds 2dly That Solomon and other Kings did exercise power over Ecclesiastical persons is evident because he deposed Abiathar Answ 1. Who denies it How this proves the power of the Kings of Israel as Heads of the Church to innovate in Worship which is the thing to be proved I know not Hic labor hoc opus est And Mr. T. hath more wit than seriously to attempt it 2. Solomon deposed Abiathar not as High Pontifee or Head of the Church for male administration in Church-affairs but as King of Israel for treason against the Common-wealth in the business of Adonijah Ergo Solomon was the Head of the Church of Israel risum teneatis amici Of 2 Chr. 29. 30 and 30. 2. which he produceth to prove That the Kings of Israel had power in Ecclesiastical things we have already spoken What follows in this 14th Sect. is not worthy our spotting paper with the repetition of 1. He grants That God was the alone Head and King of the Church of Israel with respect to power Legislative to assign what Faith Worship Judicatories and what other things were necessary for that Congregation all which solely appertained to him which is all we need contend for The Kings of Israel had not any Legislative power with respect to these he grants from the power of these Kings then it cannot be argued that any have power now to innovate in matters of Faith and Worship they are not Heads of the Church invested with authority to introduce Constitutions of their own framing in matters relating to Worship as such nor had the Kings of Israel any such Authority Jam sumus ergo pares nec ab uno dissidet alter 2. What he talks of Kingly Government we are not at all concerned in All that we assert in S. T. is that Josephus saith Their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theocracie that when they choose a King they rejected God 1 Kings 8. 17. which when he attempts the confutation of we may attend him 3. That a Shekel was yearly paid to the Lord Ex. 30. 13. which continued to the destruction of Jerusalem Josep l. 7. c. 28. of the Jewish Wars he grants that it was paid to him as their Political Head he denies Now though this be not of any moment as to our present concern therein yet the truth thereof is easily demonstrated 1. It was paid to the Lord in token of their thankfulness for his delivering them from the Egyptian yoke which he did as their Political Head 2. None were
to pay it under 20 years of age because till then they were not so fit for the service of the Common-wealth though at 8 days old they were reckoned as Church-members That because it was converted to the service of the Temple therefore it was not paid to God as their Political Head is a consequence Mr. T. will never make good since it belongs as he will say to Political Heads and Governours to take care for the furtherance and maintenance of the Worship of God 4. The sayings of the Author of S. T. interfere not inasmuch as he owns God to be both their Political and Ecclesiastical Head which the having visible Political Governors doth not in the least enervate 5. That the Kings of Israel had an Headship over the Church of Israel to make Laws relating to Worship as such is not proved by the Scriptures cited by him Hezekiah 2 Chr. 29. 27. commands no more than what was long before commanded by the Lord. Jehoshaphats act oh 20. 3. is warranted by divine precept Joel 1. 14. 2. 15. in appointing singers v. 21. he only revives what was by David from divine Revelation instituted Of c. 30. 1 2. we have already spoken What is mentioned ch 31. 2 3. makes against our Animad It was no constitution of his own framing but a revival of what was written in the Law of the Lord vers 3. CHAP. VII Sect. 1. A 5th Argument against hearing the present Ministers That they have the Characters of false Prophets upon them proved Jer. 23. 21. Rom. 10. 15. reviewed and expounded Of Christ's Mission Whether such a Mission be of the Essence of a lawful Ministry Of Spiritual Adultery Jer. 23. 14. opened THE 6th Chap. of S. T. contains a fifth Argument against hearing the present Ministers which is thus formed Those who have the Characters and Properties of false Prophets and Priests upon them are not to be heard but separated from But the present Ministers of England have the Characters and Properties of falsâ— Prophets and Priests upon them Therefore The Major or first Proposition is proved from the Injunctions and Cautions of Christ Mat. 7. 15. and 24. 4 5 23. 1 John 4. 1. 2 John 10. 11. Acts 20. 29. To which Mr. T. faith nothing but what we have already replied to The Minor we prove by the introduction of the signal Characters of false Prophets which are visibly upon the present Ministers The whole Nation knows they are truly affirmed of them Mr. T. hath assumed a forehead of brass whilst he deâ—ies it 2 Pet. 2. 1. is manifestly true of them as we prove Chap. 1. Sect. 10. The 1st Character we mention is That they run before they are sent Jer. 23. 21. That a Mission from the Lord is of the Essence of a lawful Ministry That whoever wants such a Mission is no Officer of Christ but a false Prophet and Minister of Antichrist may hence by way of Analogy be deduced is evident Which also exactly accords with what is asserted by the Apostle Rom. 10. 15. That the present Ministers of England want such a Mission hath already been demonstrated and we shall not actum agere from whence it follows that they have this Character of False Prophets upon them To which Mr. T. Chap. 6. Sect. 2. 1st The sending mentioned Jer. 23. Rom. 10. is not meant the mediate regular outward calling Answ Nor did we say it was but a Mission or sending from God either immediately or mediately which whoever wants and goes sorth notwithstanding to preach the Gospel authoritativè or by way of Office hath the Character of a false Prophet upon him The former of these the present Ministers pretend not to the latter we have already demonstrated they have not He dictates 2dly That a regular outward mediate Calling is not from a rightly constituted Church of Christ. Answ But we have proved the contrary by such evident Testimonies as Mr. T. will not in hast be able to refell He adds 3dly That either an immediate or mediate Mission are of the essence of a lawful Minister I deny Answ 1. If neither of these be of the essence of a Minister then a Minister may be a Minister without either of them then an outward calling is not necessary for him that takes on him the publick function of Preaching but this Mr. T. in the very next Page in contradiction to what he here asserts affirms to be necessary Then 2. The Institution of Officers by Christ to be sent forth in the way appointed by him is needless men may be Officers in his House without any such Mission from him which must be either mediate or immediate a third way of sending I believe he cannot easily coyn and both these he hath exploded 3. The directions given by Paul 1 Tim. 3. Tit. 1. with respect to the right management of this affair are vain and frivolous If a man spend a few years in Oxford or Cambridge read a little of Aristotle Logick Physicks and Metaphisicks get a few Notions of Divinity from some Common-place-Book though he have never read the Bible over in his life and is Ordained by a Prelate with a black Cassock and Girdle a Presentation Institution and Induction he is if Mr. T. may be believed because he can Preach some Truths a Minister of Christ without any more a-doe nobis non licet esse tam desertis The Churches of Christ have other thoughts and ever had from the beginning of this matter That because it is said They stood not in the counsel of God they prophesied lies in his Name therefore their running without a Mission from God is not condemned in them and made a Character of a false Prophet is such a perverting of the Scripture as cannot be justified He tells us 5thly To make an outward Mission of the Essence of alawful Minister is contrary to the Authors grant chap. 2. where he allows gifted Brethren to preach without such a Mission Answ He doth so indeed but who allows this Animadverter thus sophistically and openly to prevaricate I know not I aâ—low them to Preach but not by virtue of an Office-Power as Ministers of the Gospel which I expresly deny in the fore-cited place they may do Of the Preaching of the Brethren Acts 8. we have already spoken It is added in S. T. as a second Character of false Prophets 2. That they commit adultery i. e. spiritual adultery a departure from the Institutions of the Lord in Worship to the Inventions of meâ— is usually in Scripture expressed under that Notion Jer. 3. 8. Ezek. 23. 37. Rev. 2. 22. All Interpreters that I have met with so expone it and walk in lies a worship of humane devising called a lie Isa 28. 15. Am. 2. 4. Joh. 8 44. 2 Thes 2. 11. Jer. 23. 14. This Character we say appertains to the Ministers of England and ask which of the Institutions of Christ have they not mixed with their own inventions To which
Mr. T. Sect. 3. 1. Mr. Gataker interprets the Words of Corporal Adultery Answ 1. It may be so I have not that Author to converse with 2. He is no Oracle that his Dictates must be subscribed to 3. The Adultery mentioned in the Text is made a Character of a false Prophet which corporal Adultery Mr. T. saith is noâ— He saith 2dly Every departure from the Institutions of the Lord in Worship to the inventions of men is not any where committing Adultery Answ Of this matter we have treated chap. 1. sect 12. whither we refer the Reader 3dly Walking in lies he tells us is a character of a false Prophet but they are lies in Doctrine not Worship that is intended in the places cited Answ 1. Of the Annotators he cites not one of them is of his mind Diodati interprets the Phrase of false worships and superstitions as do the Assembly in their Annotations on Am. 2. 4. 2dly We have manifested from other Scriptures that the expression is used by the Spirit of the Lord in this sense both heâ—e and Sect. 10. p. 96. to refute which he offers nothing and his own Dictates will never pass for proof 3dly We demonstrate the present Ministers walk in lies in the sense contended for by this Animadverter chap. 10. of S. T. 4thly To the Qâ—eries he answers The Institution of Preaching the Gospel they have not mixed with their own inventions Answ But this they evidently do whilst none must be allowed to Preach the Gospel but such as subject to Episcopal Ordination promise Canonical Obedience to their Ordinaries observe the Regulations for Preaching given forth by the Pope of Canterbury they are bound to omit the preaching of the Gospel when they have not time to Preach and read Service too Wherein Divine Institution must give place to humane inventions In Baptism he will tell you they mix an Institution of Christ's with the inventions of man in respect of the wrong Subject and they evidently do so whilst they sign with the sign of the Cross and make it such an essential part of Baptism that it is not lawful to be omitted The Institution of the Lord's Supper they mix with that Popish humane invention of kneeling in the Act of receiving which they constitute such a necessary part thereof that they will not admit any to receive in any other posture To the second viz. From how many have they gone a whoring He answers it concerns him that accuseth to shew Answ And that concern I dispatched chap. 4. of S. T. To the third viz. Is not a great part of their Worship drops of the Whores cup of Fornication Mr. T. though he multiply many words answers not at all not understanding or being willingly ignorant of my intendment in those expressions which was solely this that their Divine Service wherein a great part of their Worship doth consist is for the most part taken out of the Service-Book of Rome which Mr. T. may disprove if he can Sect. 2. A third Character of false Prophets mentioned Jer. 23. 13. A fourth Jer. 6. 14. c. A fifth Isa 56. 11. c. Which exactly agree to the present Ministers THE third Character of a false prophet mentioned in S. T. is this That they strengthen the hands of evil doers that none doth return from his wickedness Jer. 23. 13. This it 's said the present Ministers do whilst though in the general they denounce the Judgments of God against sinners they Saint them in the Chancel tell them that the body of Christ was broken for them To which our Animadverter â—ubjoyns Sect. 4. 1. Mr. Gatakers Paraphrase upon the Text is That they confirmed them in their wickedness by bearing them in hand that they should do well enough whatsoever Gods Messengers tell them though they continue in their sins Answ 1. The sin laid to their charge is strengthening the hands of evil doers whether they did this practically or doctrinally is not expressed 't is all one Probably they told them they were the holy People the true Church had his Temple and Ordinances with and amongst them and therefore God could not reject destroy them notwithstanding the Prophesie of Jeremiah to the contrary whom they reviled as a made seditious fellow thereby labouring to take off the people from an attendance on the Prophesie and threatnings given forth by him This we charge the present Ministers to be guilty of as the holy People and Church of God they admit the visibly prophane and wicked to the Lords Table and their Children to Baptism bury them as holy Brethren whom they call so not upon the accoâ—nt of Creation but Christianity which their conversations contradict and Church-membership with them though they die in the very act of drunkenness of whose joyful resurrection to eternal Life they profess they have a sure and certain hope which can be referred to no other but the person interred they asperse reproach those who would deal truly and roundly with them as seditious mad persons that are fit for the Stocks Prisons Dungeons whereby they evidently strengthen their hands in their wickedness 2. It is not true that the false Prophets told them expresly that they should do well enough though they continued in their siâ—s they flattered them with the mercy and patience of God the priviledges and immunities he had crowned them with by which they lead them into the belief of this that God would not reject them 3. The Assembly in their Annotations explain the Phrase of strengthening the hands of evil doers with this they confirm them in their wickedness and so keep them from Repentance Ezek. 13. 22. Which by the wayes and means instanced in 't is known the present Ministers do 4. 'T is not charity as he intimates to say to a known Drunkard Swearer that the body of Christ was broken the blood of Christ shed for him that he should take and eat and drink the Bread and Wine in â— membrance that Christ died for him but cruelty tending to the nourishment of false peace and confidence to the ruine of millions of Souls If Judas was at the Sacrament he was a visible Saint is no Warrant to administer it to persons of the complexion intimated The expressions above mentioned are not at all like those used by the Apostle 1 Cor. 8. 11. Heb. 10. 29. He speaks of visibly Saints these are spoken of and to the visible wicked and prophane 5. That these things do not confirm and strengthen the hands of evil doers was the alone thing to have been proved by our Animadverter but to that he speaks not at all What he further mentions is a pretended reply to what is remarked touching the Ministers of England that it is a rare thing to hear of one Soul that is brought over to God by all their Preaching so that visibly that Judgment of God seems to be upon them Jer. 23. 32. Therefore they shall not at all profit this people
in another way than he hath said he will be worshipped and is prescribed by him is in S. T. thus demonstrated Those that worship God after the way of the Common-Prayer-Book worship him in another way than he hath said he will be worshiped in and is prâ—scribed by him But the present Ministers of England worship God after the way of the Common-Prayer-Book Therefore The Minor cannot be denied their subscription before they are admitted into the Ministry with their daily and constant practice are sufficient evidences thereof To this Mr. T. replies Sect 3. 1. Way of Worship not prescribed by God he tells us may be 1st When the Worship is to another thing besides or with God in which sense the Minor was denied and should have been proved Answ 1. But in this sense we discharged the Ministers of England of the guilt of Idolatry What obligation lies upon us to prove a charge against them we never impleaded them as guilty I know not 2. If this be all Mr. T. contends about That they worship not another thing besides or with the true God he fights with a man of straw of his own making 3. When he demonstrates as he how dictates that this alone proves Idolatry i. e. there is no other Idolatry but the worshipping that which is not God by Nature I will acknowledge my mistake we have proved the contrary in which we have the concurrent testimony of the most all Expositors and Casuists that have written about Idolatry who make worshipping the true God in a way not of his perscription to be the Idolatry forbidden in the second Commandment Dr. Willet one of their own tells us as much Com. on Exod. p. 338. So doth the learned Usher Ball Ursin Calvin Wendeline Altingius Ravanellus Maccovius c. besides those we have already mentioned He adds 2dly By another way may be meant another Ceremony or Rite in which the Worship of God is placed but this Author goes not about to prove the minor in this sense Answ 1. By worshipping God in another way I understand the tendring to God a Worship and Service of humane devising that he no where calls for This I prove the Ministers of England do when they draw nigh to God with their Common-Prayer-Book-Service in their hands And Mr. T. talks idely when he saith The Worship of God is not placed therein If it be not they have in many places of the Land no Worship of God at all 't is frequently by them call'd Diviâ—e Service and the Service of the Church 'T is made such a necessary part of Worship that Preaching must give place to it As to what he adds 1. That I suppose that God hath appointed the particularities of the way of his Worship We answer ' That particularities of Worship as such are determined by the Lord we have asserted and proved what Mr. T. hath offered to the contrary in answer to the Preface Sect. 20. chap. 1. Sect. 3. chap. 4. Sect. 9. chap. 5. Sect. 3 4 5 7. is fully answered in our Reply thereunto 2. That the Argument may be retorted upon my self is a vanity of the Animadverter because 1. our dispute is not as he would bear the Reader in hand about every form of expression but of such a form wherein the Worship of God is placed which is â—mposed upon the Churches of Christ without subjection to which it is denied them to worship God at all as such for refusing whereof they are exposed to Excommunications and total ruine in this World 2. We have already proved that forms of prayer enjoyned are condemned by the Lord and praying in the Spirit commended and commanded We proceed in S. T. and prove That to worship God after the way of the Common-Prayer-Book is to worship him in a way that is not of his appointment which is the major proposition because the least footsteps of such a way of Worship is not to be found in the Old or New Testament enjoyned by Christ or his Apostles nor for several centuries of years afterwards of which we treat at large in S. T. What Mr. T. is pleased Sect. 4. in the first and second place to answer hereunto we have already replied to He adds 3dly He still acknowledgeth that the Common-Prayer-Book-Worship is the Worship of the true God Answ 1. I do so indeed and so was the Athenian Worship Acts 17. 23. yet an Idolatrous Worship and they themselves Idolaters 2dly Though I grant it to be the Worship of the true God yet I prove it not to be the true Worship of God and therefore Idolatrous He adds 4thly That he doth not except against the matter of the prayers in the Common-Prayer-Book Answ True in the place under consideration I do not but it doth not therefore follow that it 's not liable to exception Somewhat was hinted in S. T. touching this matter and more may be added in its proper place He adds That these three things are affirmed by me 1. That all Liturgies or stinted forms of prayer are not of Gods appointment but of humane invention 2. That they are unduly imposed on Ministers 3. That Ministers do sinfully yea idolatrously use them because it 's â— way of Worship not appointed of God With respect to which he affirms 1. That stinted forms of Prayer and Service of God which are not otherwise faulty then in that they are stinted may be lawfully used by a Minister of the Gospel in his publick Administration 2. That such Prayers and Service are a Worship of God in a way of his appointment Answ 1. And both these might be granted him without the least detriment to the Cause undertaken by us For the Common-Prayer-Book-Service is otherwise faulty than in that it is stinted viz. because abused to Idolatry the matter of it is in not a few things liable to exceptions the Rites and Modes enjoyned therein abominable 2. He should have proved one thing more viz That a Service devised by man as the Common-Prayer-Book is may lawfully be imposed and as so submitted to and that this is justifiable A failure wherein renders us unconcern'd in what is nextly offered by him This he expresly tells us p. 222. He will not justifie So brave a Champion is he for the Clergy that when he should come to a close encounter he fairly takes his heels and quits the Field leaving them poor men to shift for themselves as well as they can However we attend the proof of his Assertions 1. Christ appointed the Lords Prayer to be used by the Apostles as a stinted form tying them to the use of so many words and no more Mat. 6. 9. Luke 11. 2. Answ 1. Notoriously false as we have manifested together with the invalidity of mens arguings from hence for a stinted imposed Liturgie cap. 6. of this Treatise 2. Nor is this one of the Placita of the Separatists Grotius is of the same mind on Luke 11. 1. Teach us a compendium of those
duty that God not man hath appointed as such thereunto And in this sense is the Rule given by them about the Decalogue That which requires the duty requires the means conducing thereunto And except means be taken by him in this sense we deny his Major No Form may lawfully be used in Worship but that which is a means of the appointment of God to further a positive Duty If he prove his Common-Prayer-Book-Service to be such a Form he doth somewhat but till then Rapiunt conamina Venti Hebeats the air 2ly Why speaks he so faintly in his Minor Such May be the Forms Why speaks he not out and plainly as one that believes he speaks Truth Such Are the Forms of Prayer in the Common-Prayer-Book Now this we also deny not only 1. Because they are not means appointed by the Lord for that end But also because 2. The gift of Prayer consists in somwhat else than memory and eloqution viz. In an ability of mind to form words expressive of the desires of our hearts wherein these Forms are not pleaded to be helpful And yet 3. However it comes to pass we find not the most devout Liturgists to excel either in memory or eloqution And 4. Our own experience and the experience of the whole Nation tells us the contrary to what Mr. T. affirms The Common-Prayer-Book-Priests are of all persons the most dull unapt and heavy in that duty of Prayer who must have a prayeâ— penn'd for them for every occasion or they can say nothing Now Mr. T. hath not produced one convincing Argument to prove that a man must believe contrary to what he sees and knows We add in S. T. 3dly The Common-Prayer-Book-Worship is a Worship of which we find no foot-steps in the Scripture as hath already been demonstrated Whence it follows that 't is a Worship of pure humane invention which is not only not of Christs appointment but contrary to the very nature of instituted Worship as is proved in our first Argument and to very many precepts of the Lord in the Scripture Exod. 20. 4 5. Deut. 4. 2. 13. 32. Prov. 30. 16. Jer. 7. 31. Mat. 15. 9 13. Mar. 7. 7 8. Rev. 22. 18. The mind of God in which Scriptures we have exemplified Lev. 10. 1 2 3 4. Jos 22. 10. Judg. 8. 2. 2 Kings 16. 11. 1 Chr. 15. 3. What Mr. T. answers hereunto Sect. 6. is 1st No more than what he hath often said and hath been as often answered 2dly He hath culd out five or six Scriptures from the rest â—hich he yet wrests to another purpose than they were produced for We do not introduce them to prove the Common-Prayer-Book-Worship is an Humane Invention which we demonstrate it to be because not founded upon the Scriptures but that the Introduction of Humane Inventions into the Worship of God is interdicted in them The verity wheâ—eof the Reader will evidently see proved by a sober perusal of them 3dly He absurdly asserts that a Worship not founded in the Scriptures is not of pure Humane Invention I confess it may be Diabolical and is call'd Devillism or worshiping the Devil Psal 106. 37. But Divine it is not whilst not built upon that Basis 4. He yeelds the whole cause whilst he grants that all Inveâ—tions of Men whereby our Worship of God is signified are unlawful if made necessary when the Worship of God is placed in them or their use which all know to be the case of our Liturgical forms Of Jos 22. 10. we have at large treated chap. 2. We say further in S. T. 4thly That Worship which is not necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel is not of the institution of Christ but such is the Worship of the Common-Prayer-Book Therefore The major is evident the particulars instanced in were the great aim and end of Christ in all Gospel-Administrations Ephes 4. 7 10 15. Col. 2. 19. Acts 9. 31. Rom. 14. 14 15. 1 Cor. 10. 23. 14. 3 4 5 12 26. 2 Cor. 12. 10. 1 Tim. 1. 4. The minor is proved by this that the Churches of Christ for the first four Centuries of years and more knew not any thing of such a Worship yet they enjoyed the ends of Gospel-Administrations mentioned To which Mr. T. Sect. 7. 1. Insinuates that the Scriptures produced are abusively wrested as proving nothing of Christs aim in his Institutions Answ 1. Let this be considered Ephes 4. 7 8. Ye have an account of the ascention of Christ and his giving gifts unto men as Apostles v. 11. For what end and purpose v. 12. For the perfecting of the Saints for the edifying of the Body of Christ Col. 2. 19. speaks of the Churches increase as a Body through the nourishment ministred in the Administration of the Gospel or through the Golden Pipes of Gospel-Institutions by which Acts 9. 31. it 's said The Churches were edified Rom. 14. 19 20. It 's pressed as the duty of Saints in Gospel-fellowship to follow after things wherewith one may edifie another and 1 Cor. 10. 23 24. tells us That some things in themselves lawful are to be forborn amongst Saints in Church-Communion because they edifie not Ch. 14. 3 4. c. 26. tells us That the end for which the gift of prophesying was given was the edification of the Saints which Paul professeth 2 Cor. 12. 19. to be the aim of his Soul and charges Timothy 1 Tim. 1. 4. to mind this as the great thing in his Ministry An evident demonstration that this was the main end of Christ in these Gospel-Institutions and that the Separatists as Mr. T. talks multiply not Texts impertinently bâ—t he needlesly cavils against what is from Scripture-evidence asserted and egregiously abuseth the unwary Reader 2. Doth he denie the things mentioned to be the aim and end of Christ in Gospel-Administrations Doth he prove that the Common-Prayer-Book-Service is necessary for the obtainment of these ends nor at all He tells us indeed That Prayers Praisâ—s c. are so Which if meant of such as are of his appointment managed according to his will in his own way by his own Spirit we grant to be true but he forgets to prove that the Common-Prayer-Book-Worship is so That we confound the form or mode of the Worship with the Worship is not true they themselves make these forms such a necessary part of Worship by their imposition that without them we may not pray to or praise God at all Whilst he grants Liturgical forms are not necessary for the ends mentioned he throws down the master Pillar upon which it stands upright in the thoughts of some the preservation of union amongst the people necessarily requires such an uniformity say the Masters of Ceremonies His retortion of the Argument is ridiculous We say not That that Worship which in respect of the mode or form of performing it is not necessary for the edification of the Saints in
themselves considered But this is but one Doctors opinion retracted by him de Sac. Euch. l. 4. c. 29. where he asserts that which is contrary thereunto should two or three more be remarked of the same mind with him they amount but to a few in comparison of the generality of mankind otherwise minded The Minor Proposition viz. That the present Ministers of England act in the holy things of God by virtue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition once abused to Idolatry with the Modes and Rites of Idolaters we do in S. T. demonstrate Three things are in this matter argued and evinced 1st That the Romish Church are Idolaters their Worship in the complexion thereof Idolatry This we prove at large and our Animadverter grants it to be true 2dly That the present Ministers of England act by virtue of an Office-power from this combination and Assembly of Idolaters This they themselves will not deny Succession from hence being one of the best pleas they have for the justification of their Ministry This we argue at large in S. T. and Mr. T. after a great many words grants their succession from Rome But adds 2dly That this is not one of their best pleas they have for the justification of their Ministry Answ 1. When they or he for them produce a better it shall be considered this is what they especially plead an Argument 't is one of their best pleas in their account however our Animadvertâ—r thinks otherwise Nor indeed 2dly Do I see how their Episcopal Ordination can be justified without it He conceives 3dly That they will deny that they act by virtue of an Office-power received by succession from the combination of Idolaters in the Church of Rome Answ 1. The derivation of their succession from the Papacy they deny not This their succession pleaded for is a succession of Ministry That they should be so absurd as to acknowledge a succession in respect of their Ministry from them and deny the reception of their Office-power from them which is nothing more or less than their Office of Ministry I cannot imagine What follows in this Sect. hath already been replied to and therefore we shall not further trouble the Reader therewith We say in S. T. 3dly That the present Ministers offer up to God a Worship meerly of Humane composition as the Common-Prayer-Book-Worship hath been proved to be once abused to Idolatry being the Worship of that Church whose worship is so the whole of it being taken out of the Popes Portuis with the Rites and Modes of Idolaters viz. their Holy Vestments Bowings Candles Altars which are the Rites of the Idolatrous Church of Rome and were introduced from thence by Austin the Monk cannot be denied And hence conclude That the present Ministers acting in the holy things of God by virtue of an Office-power received from Idolaters and offering up to him a Worship meerly of Humane composition once abused to Idolatry with the Rites and Modes of Idolaters are deeply guilty of Idolatry What Mr. T. replies hereunto Sect. 14. hath for the most part already been removed out of the way 1. The Forms of Prayer in the Service-Book by their Imposition are made an essential part of Worship as we have proved as such they are not agreeable to Gods Word not of Divine but meerly humane composition 2. Had these Forms never been in the Mass-Book being made by their imposition a part of Worship they had been superstitious Idolatrous being an open violation of the second Commandment 3. I wonder at the forehead with which 't is affirmed that the Rites and Modes used in the Church of Rome that are Idolatrous are not observed and used What thinks he of bowing at the Altar the Name of Jesus which Dr. Willet acknowledgeth to be superstitious Idolatrous Synops Papism the 9th gener Contro p. 492 493. as do our Protestants generally kneeling at the receiving of the Sacrament the Cross in Baptism These are some of the Rites used in the Papacy and as so used Mr. T. will not I presume deny them to be Idolatrous 4. The learned Muccovius proves what he asserts That the sacred Rites of Idolaters though they be things in themselves indifferent are †So say our Divines generally to whom Zâ—nchie Junius Pelican Calvin Beza Farrel yea Lyra though a Papist Pezelius Mollerus Zegedinus Danaeus Zepperus Sadael not to be retained because all conformity with Idolaters is to be avoided from Lev. 19. 19 27 28. 21. 5. Deut. 14. 1. The things there interdicted were in themselves indifferent the ground of their interdiction was because they were the sacred Rites of Idolaters as say Salmasius Herodotus l. 3. Maimonides Treat of Idolatry chap. 12. Sect. 7 11. Vatablus Fagius c. I cannot upon this occasion but remind the judicious Reader of what the learned Zanchy writes touching this matter to Q. Eliz. l. 1. Epist p. 431. 'T is not honest saith he that those things which have a long time been used in idolatrous Worship if they are things in themselves indifferent should be retained in the Church with the hazard of the Salvation of the Godly The brazen Serpent which was appointed by the Lord and indeed for the Salvation of Israel because the Isruelites abâ—sed it contrary to the Word of God was by the good King Hezekiah taken away who is greatly praised for it how much more should things and Rites indifferent instituted by men when they decline to Superstition and other abuses be removed which Mr. T. may answer at his leisure Sect. 6. A third Argument proving the Ministers of England Idolatâ—rs That worshipping God in by or before the creature respectivè or with relation to the creature is Idolatry WE advance in S. T. a third Argument to prove the Ministers of England Idolaters which is thus formed Adoration in by or before a creature respectivè or with relation to the creature is idolatrouâ— such as so adore or worship God are Idolaters But the present Ministers of England do adore or worship God in by or before a creature respectivè or with relation to the creature Therefore The major proposition we say is generally owned by Protestants it being the very same Maxime they make use of and stop the mouths of the Papists with in the point of adoring God mediately by the Creature The truth of the minor proposition their bowing and cringing at the Altar their kneeling at the receiving the Sacrament do evince That their kneeling is an adoration or worshipping God before the creature respectivè or with relation to the creature is manifest Nothing being more certain than that the Elements are objectum a quo or the motive of their kneeling which if they were not there they would not do Didoclavius p. 755. tells us That Genuflexion is Idolatry which Maccovius assents to Loc. Com. p. 861. To which Mr. T. Sect. 15. 1. The Author of S. T.
thus formed That the doing whereof doth cast contempt upon the wayes and Institutions of our Lord Jesus and hardens persons in a false way of Worship and Rebellion against him is utterly unlawful for the Saints to do But the hearing the present Ministers of England is that the doing whereof doth cast contempt upon the wayes and Institutions of our Lord Jesus and hardens persons in a false way of Worship and Rebellion against him Therefore The Major we understand of real contempt and hardening in which sense Mr. T. acknowledgeth the truth of it Chap. 9. Sect. 1. In the Minor we say three things are asserted 1st That hearing the present Ministers casts contempt upon the ways and Institutions of Christ The truth whereof we evince by the review of several Institutions of Christ which they pour forth coâ—tempt upon As 1. That separation from the World and all wayes of false worship and the inventions of men thereabout until the Saints of the most High be apparently a people dwelling alone and not reckoned amongst the Nations is one grand Institution of Christ Numb 23. 9. John 15. 19. 2 Cor. 6. 14 15 17 19. Ephes 5. 8 11. 2 Tim. 3. 5. Hos 4. 15. Rev. 18. 4. Prov. 14. 7. Which we say is not denyed by some of our conforming Brethren By the World we understand persons in an unregenerate state in their enmity rebellion against God who though accounted Christians are really visibly enemies to the Cross of Christ By the Saints dwelling alone we mean their distance from the worship of the World and worldly carnal anti-evangelical Church as Israel was from the wayes and worship of the Nations This saith Mr. T. is false and dangerous not proved by the Texts Numb 23. 9. Is a prophâ—sie of Balaam concerning the people of Israel after the flesh that they should dwell alone and not be reckoned among the Nations which yeelds a better proof for a Nations-Church-Christian than for separation This must be a little farther considered First then that the people of Israel were Typical of the Church and people of God hath hitherto for the most part been taken for granted These upon this bottom are call'd his Israel Israelites indeed Jews the Circumcision the Seed of Abraham who is said to be their Father an holy Nation a Royal Priesthood a peculiar People as Israel of old was called Heb. 8. 8. John 1. 47. Rom. 2. 29. Phil. 3. 3. Gal. 3. 29. Rom. 4. 16. 1 Pet. 2. 5 9. They are the chosen called of God taken by Covenant near to him above the rest of the World sensible and sighing under a worse than Egyptian bondage from whence God brings redeems them by an out-stretched Arm Their Enemies pursue overtake them they are surrounded with Red-Sea difficulties ruine destruction inavoidable in the eye of reason yet God lifts up his hand wonderfully for them and makes a way for escape they then magnifie him and sing his Praises They are brought into a Wilderness yet not without the Pillar and Cloud the directing protecting presence of God with them Lions Bears Beasts of prey continually ready to devour them yeâ— upon them as his glory Jehovah hath a defence provides plenteously for them and at last brings them into the rest remaining for them as Israel in the Letter and Type 2dly Of this the Apostle discourseth at large 1 Cor. 10. 11. their Institutions and Ordinances were all Typical of the Spiritual things of the Gospel Their Laws and Statutes touching the Non-admission of persons legally unclean into the Camp Sanctuary Temple Numb 5. 2. 19. 20. for which end Porters were set at the Gates 2 Chron. 23. 19. were Types of the exclusion of persons morally so from the New-Testament Churches their Canaan was a Type of the Rest that remaineth for the People of God into which Joshua will lead them Heb. 4. 1 2 3 9. There dwelling alone not being reckoned amongst the Nations i. e. their separation from the Nations of the World with respect to Faith and Worship as Exod. 19. 5. Levit. 20. 24 26. Ezra 9. 2. was Typical of the separation of the New-Testament Saints from the Wicked of the World in their Communion Worship and Service of God Answ 1. That Israel should in most remarkable passages be Typical of New-Testament Saints and not in this as remarkable as any upon some accounts the most remarkable of them all is not probable 2. With respect to their Separation from the World they are called Exod. 19. 5 6. A peculiar Treasure to God a Kingdom of Priests an Holy Nation In answer whereunto Peter so calls New-Testament-Believers 1 Pet. 2. 9. The Chaldee saith Ye shall be before me Kings Priests and an holy People such hath Christ made the Saints unto God Rev. 1. 6. 5. 10. 1 Pet. 2. 5. Rom. 12. 1. 3. Accordingly the Church of Christ is said to be chosen out of the World John 15. 19. 1 Pet. 2. 9. They are said to be of God in opposition to the whole World beside which is said to lie in wickedness 1 John 5. 19. So that evidently the duty of the New-Testament-Believers with respect to separation from the World and its Worship is typed out in what is spoken of Israel according to the flesh the great Type of them Numb 23. 9. The weakness of Mr. T. his Assertion that from this Scripture a National-Church-Christian may better be proved than separation is from what hath been said abundantly evinced Israel was to the Nations of the World what the Churches of Christ now in the Nations thereof are distinct from them in their Ministration Worship and Service Herein they were Types not of National Churches which are not of the institution of the Lord in the New-Testament but of particular Churches as we have proved His exceptions to the other Scriptures will receive a speedy dispatch In his answer to John 5. 19. He supposeth that persons professing Christ from education or compulsion being formed up by Penal Laws into a National Church under Ecclesiastical Heads and Governors that are forreign to the Scripture though they live in a course of debauchery and actual Rebellion against him are not the World nor so call'd by Christ Of which we expect his proof Of this matter we have discoursed at large in this Treatise What he hath before said of 2 Cor. 6. 14. Ephes 5. 8 11. Rev. 18 4. we have already considered What Paul writes to Timothy 2 Tim. 3. 5. he writes 1. For our Instruction 2. It being a prophesie of the last dayes Apostacy under the Conduct and Regiment of Antichrist it was more directly and immediately intended for us than him 3. 'T is not a separation in respect of Arbitrary society in the World the Apostle is giving directions how we should behave our selves with respect to Instituted Worship that is enjoyned and yet if it were certainly those with whom we may not have such society we may not walk with in the fellowship
the Apostle would have them abstain from 2. Mr. T. himself saith pag. 279 That it was unlawful for them to touch or go to the Idols Temple and sit at meat there 3. The place it self in our case is the Idol it s worshipped adored idolized by the People of the Nation as it s known therefore not to be touched He saith further 2. They which joyn not in any Idol-Service or Honour keep themselves from Idols as is required 1 John 5. 21. Answ All self-devised Worship as is the Worship carried on in those places at this day is Idol-worship the deviser thereof being in a conformity thereunto idolized the second Precept touching Idolatry thereby violated those that would keep themselves from Idols must upon Mr. T. his own grounds keep themselves from that Worship and consequently from those places where it is solemnized and carried on 2. The place it self as was said is the great Idol of the Nation if we must keep our selves from Idols we must keep our selves from it Jude 23. enjoynes us to avoid the very appearances and occasions of evil and is therefore righteously urged by Mr. Robinson for Separation from the places of false Worship Rev. 14. 9. 18. 4. enjoyn a total relinquishment of all the things of Antichrist whereof his Ecclesiastical Holds as Mr. Mede calls them are a part What he talks with respect to the Common-Prayer-Book-Worship hath been shewed we have already replied to and proved it to be false-worship notwithstâ—nding all our Dictator is able to say to the contrary He adds Were there some superstition in the Worship it were not sufficient to make the places places of false-Worship as is evident from 1 Sam. 2. 17. 1 Cor. 11. 20 21 22. 14. 26. nor were it necessary to go out of them except Idolatrous Answ But if false-worship be managed and carried on in the places they must undoubtedly be places of false-worship i. e. places where false-worship is managed and carried on to assert the contrary were absurd and ridiculous Nor is there any thing in either of the Scriptures produced by our Animadverter that speaks the least syllable to what 〈◊〉 produced by him for The first gives us an account of the wickeâ—â—â—â—s of Samuels Sons but that they offered not the Sacrifices commanded by the Lord upon the Altar of the Lord at the place appointed by him it saith not The latter condemns some disorder about some acts of Worship in some Members of the Church but thâ—t there was any superstition in the Worship it saith not much less was there as in our case the introducing a new formal sapless Service cut out dressed and served in for the nourishment of an Idol and idle dumb Priesthood of which the Scriptures speak not a tittle 3. The places themselves are superstitious and Idolatrous as we have shewed and therefore Hos 4. 15. Am. 4. 4. are rightly cited by us as our Animadverter hiâ—self acknowledgeth What he adds That Gods People were required to go up to Jerusalem to worship after it had been defiled with Idolatry and the Idol removed and that Christ himself went up thither he â—ill upon the review I suppose raze out upon the account of its egregious impertinency That place was built by the appointment of the Lord his Name placed there there was the Ark Altar c. there he was solemnly to be worshipped and would be no where else none of which can be said of the Temples of England He further tells us That its false that we cannot go to hear the present Ministers without we go to their places and Assemblies of false Worship Which if understood of the publick Meeting-places allowed by Law as he must mean if he speaks pertinently for of such is the reason of the consequence meant I suppose he cannot prove That they frequent private Meetings set up Conventicles as they are call'd is not likely it being expresly against the Canons of their Church To which he adds That we are guilty of Judaizing in tying people to worship only in the place of the separated Churches contrary to John 4. 21. 1 Tim. 2. 8. Answ 1. This is notoriously false we tie persons to worship in no place upon the account of its holiness but an House a Mouâ—tain a Ship any place if not polluted with Idolatry is equal and alike esteemed by us 2. This may righteously be retorted upon the Clergy of England who judaize in their going about to compel us to worship in their Temples dedicated to Antichristian Mahuzzims and consecrated with Popish Holy Water and Prayers and accounted more holy than other places in the Nation of which they are notoriously guilty contrary to John 4. 21. 1 Tim. 2. 8. Sect. 3. There is no promise of a blessing upon hearing the present Ministers therefore 't is not lawful to hear them Isa 55. 3. Luke 11. 28. explained Sion typical of the New-Testament-Churches Babylon of the Antichristian Herd National Churches bear a resemblance not to Sion but old Babel THE 11th Argument produced in S. T. against hearing the present Ministers is That upon the doing whereof Saints have no promise of a blessing nor ground to expect it is not lawful for them to do But in the hearing the present Ministers there is no promise of a blessing nor ground to expect it Therefore The Major or first Proposition we took for granted But Mr. T. is pleased to enter his demurrer against it Sect. 8. He tells us Blessings are of many sorts 1. Immunity from evil or punishment in this sense the Major is true 2. Collation of some special good in this sense it is not true there are many things lawful to be done as eating drinking buying selling in respect of which men have no ground to expect any such blessing Ezekiel preached lawfully when he was told Israel would not hearken Ezek. 3. 2 7. And Jonah when he thought Niniveh would not repent Jonah 4. 2. Answ 1. Not to make many words the things done by the Saints are either such as appertain to the sustenance of their life and being the management and carrying on the concerns of their particular Callings in the World in respect unto which they have ground to expect not only a general but a special Blessing Psalm 1. 3. 1 Tim. 4. 8. 2. The things relating to the Worship and Service of God in which sense the Major is to be understood his instances of eating drinking are impertinent hereunto that I am to do nothing in the Worship of God in the doing of which I have no promise of a blessing nor ground to expect it viz. a special Spiritual Blessing God having said Where he records his Name he will meet with his People and bless them Exod. 20. 24. That where two or three are met together in his Name he will be in the midst of them Mat. 18. 20. viz. In respect of his gracious prâ—sence or communication of special Grace I had thought we
might rationally have inferred from hence That that upon the doing whereof relating to the Worship and Service of God of which we were treating Saints have no promise of a Blessing nor ground to expect it is not lawful for them to do for when they are attending â—pon God in his own way he hath promised to meet them and bless them Isa 64. 5. 3. What he writes of Ezekiel's being told that Israel â—ould not hearken is very frivolous and impertinent 1. He had in his going forth to act for God in that Work a promise of his presence and Blessing though Israel abode obstinate Ezek. 3. 8 9 19. 2. There were a Remnant that attended upon the Word of the Lord from his Mouth to whom God made it a blessing But he is upon second thoughts willing to wave this and denies the Minor He tells us That the Saints have a promise of a Spiritual Blessing by hearing these men while they preach the Gospel which he proves from Isa 55. 3. Luke 11. 28. Answ 1. The former place relates not at all to a meer external hearing or an outward attendment upon that Ordinance nor doth the latter but an obediential giving up our selves unto the Word of God Yet 2. they both imply an hearing according to the appointment of the Lord which if we do not but go out of his way atâ—ending upon a false Ministry as we have proved the present Ministery of England to be these words import not the least promise of a blessing 3. They may be as well urged to prove an attendment upon the Ministry of Rome and that upon our so doing we had ground â—o expect it He adds 2dly The experience of former times tells us that more have been converted strengthened by Conformists yea Bishops themselves than by the best of Separatists Ans 1. Of this the Animadverter is no competent Judge Reformation to civility is not Regeneration Conversion to Christ and Holiness 2. Should it be granted all that could be inferred from hence were this that God did of meer Grace honour his own Word for the conversion of sinners not that we have any ground to expect a blessing upon our attendment on that false Ministry by whâ—m 't is dispensed We say in S. T. To prove a promise of a blessing upon our attendment on the present Ministers we conceive is no easie task for any to do for these Reasons 1. The blessing of the Lord is upon Sion Psal 87. 2. 78. 68. There he dwells Psal 9. 11. 74. 2. Jer. 8. 19. Isa 8. 18. Joel 3. 17 21. The presence of Christ is in the midst of his Golden Candlesticks Rev. 1. 12 13. 2. 1. 'T is his Garden in which he feedeth and dwells Cant. 6. 2. 8. 13. And we are not surer of any thing than we are of this that the Assemblies of England in their present constitution are not the Sion of God his Candlestick his Garden but a very wilderness and that Babel out of which the Lord commands his People to hasten their escape Rev. 18. 4. 2. God never promiseth a Blessing to a people waiting upon him in that way which is polluted and not of his appointment as we have proved the Worship of England to be 3. The Lord hath expresly said concerning such as run before they are sent that they shall not profit the people Jer. 23. 32. 4. He professeth that such as refuse to obey his calls to come out of Babylon shall partake of her plagues Rev. 18. 4. 5. Where the Lord is not in respect of his special presence and Grace there is no ground to expect any blessing But God is not so in the midst of the Parochial Assemblies of England Where are the Souls that are converted comforted strengthened stablished by their Ministry To which Mr. T. answers 1. The first reason is a fond application of what is said of Gods dwelling in Sion meant of his special presence there in that his Temple and Service was upon that Hill in the time of the Old Testament to the Congregational Churches exclusively to the Assemblies of England who in their present constitution are not the Sion of God Answ 1. Will Mr. T. stand to this that by the Lords dwelling in Sion we are to understand nothing more than his presence in the Temple with his people of old worshipping there This he seems immediately to retract whilst he cites the Assembly in their Annotations on Heb. 12. 22. making Mount Sion a Type of the Gospel-Church with approbation 2. That the People of Israel were Typical of the Saints in Gospel-dayes we have already demonstrated Sion was so 1st Their Assemblies are call'd the Assemblies of Mount Sion Isa 4. 5. 2dly The solemn investment of Christ into the exercise of Kingship and regal Authority over them is call'd The Lords setting his King upon Sion or over Sion the Mountain of his Holiness Psal 2. 6. 3dly Saints Believers are call'd Sion Psal 146. 10. 147. 12. 149. 2. 4thly The New-Testament Churches are call'd his Temple 2 Cor. 6. 16. with allusion to the Temple that was built upon Mâ—unt Moriah one of the Mountains of Sion to which the true Worship of God was affixed not only in opposition to the Heathen Worship of the Nations but the Worship of the Apostatick ten Tribes under Jeroboam the infamous head of their Apostacy as to these the true Worship of God is fixed in opposition to the Antichristian worship of the Mother-Church of Rome and her Daughters 5thly Mount Sion is call'd the Holy Hill the people that Worship there an holy People evidently expressive of the qualifications of the Church-Members in the times of the Gospel as we have proved 6thly As Sion was typical of Gospel-Churches so was Babylon of false Antichristian-Churches who are her very Picture the Church of England is so as 't were easie to demonstrate That Old Babylon was given to superstiaion and self-invented-worship Jer. 50. 38. 51. 44. Isa 46. 1. bottom'd upon no better Authority than tradition and antiquity compell'd others to Uniformity in her false worship under Penal Laws and Statutes Dan. 3. 3 6. was cruel and tyrannical against the People of God Jer. 51. 25. Isa 14. 17. 47. 6. Jer. 50. 33. and would not permit them to build the Temple at Jerusalem and worship God there according to his appointment that in anâ—wer hereunto the false Antichristian Church or New-Babel is described as given to superstition and self-invented-worship Rev. 13. 14. 17. 5. compelling others to uniformity thereunto under Penal Laws and Statutes Rev. 13. 15 16 17. 17. 2. 18. 3 9. most cruel and tyrannical against the Saints who cannot conform to her Inventions Rev. 13. 7 10 15. 16. 6. 17. 6. 18. 24. is so evident that none can deny it So that 7thly except Mr. T. can prove the Assemblies of England in their present constitution to be Gospel-Churches they are not
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 1. it cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the Institution of Christ that persons not call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To
the 5th Whether Officers instituted by Christ are not only Pastors Teachers Deacons and Helpers he replies I find not Helperâ— Officers instituted by Christ but others I find here mentioned 1 Cor. 12. 28. Eph. 4. 11. Answ 1. Of helpers you may read Rom. 16. 3 9. 2. There are indeed other Officers mentioned of Christ's Institution in the places cited by him but they being such as are confessedly gone off the Stage we purposely omitted them Those mention'd are the alone knownstanding Officers in the Churches of Christ directions touching whose qualifications Election Office Work are laid down in the Scriptures To the 6th Whether the Offices of Arch-Bishops Lord-Bishops Deans Subdeans Prebendaries Chancellors Priests Deacons as the first step to a Priesthood Arch-Deacons Subdeacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curats Canons Petty-Canons Gospellers Epistolers Chanters Virgers Organ-players Queristers be Officers any where instituted by the Lord Jesus in the Scripture He Answers Some are some are not See the Answer to Chap. 3. Answ To our Reply thereunto we refer the Reader for satisfaction in this matter To the 7th Whether the Calling and admission into theâ—e last mentioned Offices their Administration and Maintenance now had and received in England be according to the Word of God he replies This is answered before in sundry places Answ The vanity of his Answers we have already discovered To the 8th Whether every true visible particular Church of Christ be not a select company of People called and separated from the world and the 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 He answers The terms are so ambiguously used that in some sence it may be answered Affirmatively in some Negatively Answ We have already explained the terms and demonstrated the truth of the Question in the Affirmative in all the branches thereof To the 9th Whether a company of People living in a Parish though the most of them be visible Drunkards and Swearers 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 the Church of Christ according to the pattern given forth by him He answers If their Faith be right they are i. e. if I mistake not If they assent to the Doctrine of the Church of England if they own no other Doctrinals but what are right for as to true saving Faith the persons described are undoubtedly strangers to it 't is impossible but they should be so whilst they abide such Now I believe never man in the world gave such an account of Saints Saint Drunkard and St. Swearer and St. Whoremaster sounds but harsh in the ears of men of understanding they themselves will swear they are no Saints That external profession of Faith is sufficient to constitute a person a Church-Member Bellarmine indeed affirms it may be Mr. T. received his notion from him and is therein opposed by the learned Whitaker who cites that saying of August Collat. 3. cum Donat. The Church is one Body in which is both a Soul and Body the Soul is the internal gifts of the Holy Ghost i. e. the internal graces The Body is the external profession of Faith and Communion of Sacraments And Sutliffe one of their own saith better To the Church not only profession of Faith but also holiness is required If the persons characterized by us are not the Church of Christ the Bride the Lambs Wife as we have proved they are not they must be accounted Daughters of the old Whore and Babel spoken of in the Scripture To the 10th Whether in such a Church there is or can rationally be supposed to be a true Ministry of the Institution of Christ He replies It may But we have proved the contrary To the 11th Whether the Book of Common-Prayer or stinted Liturgies be of the prescription of Christ and not of mans devising and invention he saith 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 Answ 1. Modestly spoken however The whole of the matter of the Common-Prayer-Book he seems to grant is not of God though the greatest part he thinks is 2. Sufficiently impertinent 't is the method and Form of words that is the Liturgie or stinted Service to these men are tied If these are not of Christ as he grants their Liturgie is not To the 12th Whether some part of the Worship used by a People be polluted the whole of the Worship be not to be look'd upon in a Scripture account as polluted and abominable according to 1 King 18. 21. 2 King 17. 33. Isa 66. 3. Hos 4. 15. Ezek 43. 8. Zeph. 1. 5. So that if their Prayers be nought and polluted their Preaching be not so to He answers No nor is any such thing said in these Texts Answ Let the Reader consult them and he will find that they condemn the whole of the Worship though they did somwhat that was for the matter of it right and of the appointment of the Lord as polluted and accursed because some part of it was so His talk of the Imperfections of Ministers in prayer is impertinent every imperfection in Prayer renders not the Prayer naught and polluted in that sence in which we affirm the prayers of the Church of England or their devised Liturgie to be so upon the account of its non-institution by the Lord and oblation to an Idol To the 13th Whether a Ministry set up in direct opposition to a Ministry of Christ which riseth upon its fall and falls by its rise can by such as so account of it be lawfully joyned unto He replies No but they are bound to leave this account if it be erroneous Answ 1. But they think it not to be erroneous And 2. Mr. T. was lately of their mind when he swore to extirpate the Hierarchy To the 14th 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 have nothing of the essentials of a Ministry of Christ to be found upon them may be accounted of as his Ministers and be adhered to He replies No. Wherein he hath given away the Cause pleaded for by him The Ministers of England are known and we have evinced it in this Treatise to be persons of the Complexion intimated To the 15th VVhether such as shall do so be not guilty of casting contempt upon the Institutions of Christ and disobedience against his Roâ—al Edicts commanding them to separate from persons of the complexion intimated He saith They would be if they should do so wittingly and willingly Answ But if they do it ignorantly though their sin be not
enough of this 't is evident that Mat. 23. 1 2. refuseth to afford the least sanctuary to the opinion of hearing the present Ministers Sect. 2. The Answer to the second Objection vindicated from Mr. T. his Exceptions Of Christ and the Apostles going into the Synagogues The ends of their so doing The 3d Objection vindicated Phil. 1. 15 16 opened All preaching of Christ not to be rejoyced in proved A Second Objection proposed in S. T. to be considered is this We find Christ and his Apostles going frequently into the Synagognes where the Scribes and Pharisees preached Which Mr. T. proves they did from Luke 2. 46. 4. 16. Acts 3. 1. 13. 14 15. 16. 13. 17. 2. And further addâ— That the Synagogues nor their Rulers nor their order of the reading of the Law nor their Teachers were of the appointment of God yet our Lord and his Disciples were present at them and joyned with them in hearing them read and such other services of Religion as were done to God which iâ— a good reason wherefore it should not be accounted necessary to separate from the present Assemblies of England and the publick Ministers notwithstanding corruption in Worship defect in calling To which we Answer in S. T. 1. That all that Christ and the Apostles did is not lawful for Saints to practise To which Mr. T. Sect. 6. What they did out of peculiar power commission or instinct is not lawful for us to do but what they did as mâ—n or part of the Jewish People in the Worship and Church of the Jews is a warrant for us in the like case to do in the assemblies of the Christians Answ 1. But he proves not that they did not this out of peculiar instinct which if they did by his own confession the Argument deduced from hence for the lawfulness of hearing the present Ministers is not valid 2. If they did it in discharge of their duties as members of the Jewish Church as he intimates their example binds us as he saith only in the like case i. e. Members of a rightly constituted Church for so was the Church of the Jews are to worship in the Church-Assemblies with them notwithstanding some corruptions But the Church of England we have proved is no rightly constituted Church we were never Members thereof So that hitherto he hath said nothing that is pertinent We further answer in S. T. 2dly That 't is one thing to go into the Synagogues and another thing to go thither to attend upon the Ministry of such aâ— taught there This the present case which that Christ or his Apostles ever did cannot be proved Our Animadverter replies Though Christ and his Apostles did not go to attend on the Ministry of such as taught there yet they did there hear the Law and the Prophets read and joyn in Prayers Answ 1. If they went not to attend on the Ministry of such as taught there an attendment upon the present Ministers of England cannot be proved from their example In which assertion that Mr. T. hath given away the cause he hath all this while been pleading for is in it self evident If we may not attend on their Ministry we may not hear them as Ministers Nor indeed 2dly can we hear them at all for in that their Ministry they act as Ministers 'T is true Christ and the Apostles went to the Synagogues whither the People were gathered together and somtimes they heard the Law and the Prophets read that they joyned in Prayer with them is no where affirmed Acts 3. 1. 't is said They went up to the Temple at the hour of Prayer but 't is evident they went not in to pray with them for Peter having wrought that miracle in cureing the Cripple they flock to him and he preacheth to them And Act. 16. 13. 't is said Paul went to the Rivers side where Prayer was wont to be made but that he prayed with them there is not intimated nor probable but their end in going thither as is evident by their practice was to take an opportunity to teach and instruct the People who were convened together which is no warrant for our going to the present Assemblies where liberty so to do is not afforded us nor do we or can we propose such an end to our selves in going thither We add in S. T. 3dly They went thither to oppose them in and confute their Innovations and Traditions in the Worship of God to take an opportunity to teach and instruct the People Which when any have a spirit to do and are satisfied they are thereunto called by the Lord in respect of the present Ministers and Worship of England we shall be so far from condemning them therein that we shall bless God for them But this is not to the purpose in hand The attendance of our Brethren upon the Ministers of England is quite another thing that requires other Arguments for its support than we have hitherto met with What saith Mr. T. hereunto Doth he manifest that these were not the ends of their going to the Temple and Synagogues Doth he manifest that upon supposition they â—ere the Argument from their example is valid He attempts not the one or the other which yet if he will not give up his concern in the present Argument he could not but see was incumbent upon him â—o prove He only tells us That Christ or his Apostles went into their Synagogues to oppose them in or confute their Innovations Traditions in the Worship of God he doth not remember to have read Answ 1. That they came thither to take an opportâ—nity to teach the People Mr. T. denies not which were enough to enervate what can be argued for the hearing the present Ministers from their example as was said before But 2dly The shortness of his memory I am not able to mend would he converse with the Scriptures of the Lord more possibly that might make him more ready than he seems to be in them 'T is evident they did oppose them in and confute their Innovations Christ did so in the Temple Matth. 21. 12 13. and Chap. 23. For that Discourse of his was in the Temple as is evident from Chap. 24 1. In the Synagogue Mark 3. 1. where he confutes their Innovation touching the Sabbath by manifesting that works of mercy might be done on that day vers 4 5. see Mat. 12. 9 10 11 12 13. Luke 6. 6 7 8 9 10. and 13. 10. contrary to the Tradition of the Elders The Apostles Acts 17. 1 2 17. 18. 4 19. 19. 8. How little Mr. T. hath said to reinforce the Argument the Reader will judge We proceed in S. T. and propose a 3d Objection Object 3. Paul rejoyceth at the preaching of the Gospel though it was preached out of envy Phil. 1. 15 16. From whence our Animadverter argues Arg. 1. They in whose preaching of Christ we may rejoyce though they should not preach Christ sincerely but in
us That they mean not that on these â—ayes the Saints should be honoured Answ 1. To these Saints for their Worship and Service dayes were instituted by the Popes of Rome to be observed Lessons peculiar and proper thereunto appointed to be read in their Service-Books If no intendment of honour to the Saints were in their present observation whence is it that the very same dayes the very same Lessons the very same Collects and Prayers are appointed to be used in the Church of England on many of the Saints dayes that are appointed in the Church of Rome on the same dayes 'T were easie to demonstrate the truth of this by particular instances but that would be too â—edious 2. They are called still in their Common-Prayer-Book by the names of the Saints as St. John's day and are accounted Holy for not resting on them persons are more liable to be excommunicated by their Church than for Swearing and Drunkenness which as it is an imitation of Heathenish and Antichristian Superstition so it is an occasion of nourishing a most horrid error if not Idolatry in the hearts of the simple and ignorant who think that day to be set apart in honour of the Saint whose name it bears Which 3. if it be not I see no ground why it should be called by his name as the same day is in the Papacy from whence the rise and spring of our observation thereof Now although we say not that 't is unlawful to hold communion with persons that hold some errors yet this we are bold to affirm 1. That the ground or foundation is laid by Mr. T. upon which we may hear the present Ministers viz. Their preaching truth is hereby discovered to be sandy and rotten they being guilty of so many errors Which 2. being of such a nature as enwrap in them some of them a denyal of the Offices of Christ 3. Such as lie at the bottom of that superstitious corrupt idolatrous Worship and Service that is directly contrary to the simplicity of the Gospel Clouds and obfuscates the splendor and glory thereof as this Animadverter elsewhere acquaints us Yea 4. Such as they have frequently sacrificed the Liberty Estates and precious blood of the Children of the Lord for the support of they may well cause a Saint to enter his demurrer against hearing them yea if they obstinately hold and maintain them as they do Though many of the Witnesses of Christ have born a testimony against them whom they have no otherwise been able to resist but by force and violence utterly to separate from them and have nothing to do with such an hardned and bloody Generation Sect. 4. The Answer to the 5th 6th 7th 8th 9th 10th Objection vindicated Of the case of Judas his preaching Of hearing good men Of the practice of Learned and good men in this matter Of the Magistrates command how far obligatory Of mens converting Souls whether an Argument of true Gospel-Ministers Of spending the Lords Day Wherein the sanctification of it consists THE fifth Objection in S. T. is Judas preached though a wicked man and no doubt it was lawful yea the duty of Saints to hear him To this we say no doubt it was so But 1. Judas was not a visible wicked man at the time of his preaching that Christ as God knew him to be so is not in our case considerable but so close an Hypocrite that he was not known no not to the Disciples to be so but some of the present Ministers are visibly wicked and prophane What Mr. T. answers hereunto hath already been considered There was a special reason in the case of Judaâ— his preaching to answer the Prophesie Psal 41. 8. of which Acts 1. 16. Nor can any thing rationally from hence be deduced more than this that 't is lawful to hear visible Saints known only to God to be Hypocrites for so was Judas We add 2. Judas was chosen and called by Christ to be an Apostle commissioned by him to preach but the present Ministers of England are not so as hath been proved To which when Mr. T. shall be pleased to offer any thing that deserves consideration it shall be considered His reflection upon the Congrational Ministers as 't is false is no answer That because Judas a commissionated Officer by Christ was to be heard though an Hypocrite therefore 't is lawful to hear such as are not commissionaâ—ed by him though visibly prophane will be an hard task for any to prove We proceed in S. T. Object 6. But there are some good men amongst them and such as belong to God may we not hear such Answ 1. That there are some good men amongst them we deny not Mr. T. adjoyns With what face can he acknowledge them good men who hath represented them as walking disorderly deniers of Christs Offices Answ 1. Mr. T. thinks there are good men in the Papacy yet I presume he will thus represent them and that with a better face â—e may do so than build again the things he hath destroyed 2. Good men may be guilty of the greatest enormities the sin unto death excepted 3. Noah David Solomon Peter were good men yet represented by the Spirit of the Lord as guilty of hainous iniquities We add in S. T. Yet we crave leave to say That they are all of them such as are sadly polluted by their compliance in respect of their standing in the Ministry Antichristian whose teachings Saints have no warrant to attend upon Mr. T. subjoyns 1. That their Ministry is Antichristian when they minister the Word of God is a contradiction Answ 1. This is meerly his dictate without proof 2. The Ministry of Rome he grants is Antichristian yet they minister the Word of God He adds 2dly That they stand in that Ministry which they received by Episcopal Ordination is their virtue which for any to disclaim is to go back from the service of God for that Ministry is no other than of the Doctrine and Sacraments and Discipline of Christ as the Lord hath commanded and aâ— this Church and Realm hath received the same Answ 1. 'T is true thus they speak in their Book of Ordination but these words imply a contradiction Christs Ministry Administration of Sacraments and Discipline and the Church of England are sufficiently remote hers being received not from Christ but Austin the Monk and the Apostatick Church of Rome 2. Their Priests have no Ministry of Discipline 't is reserved in other hands 3. That Lord-Bishops are no Officers of the Institution of Christ but Antichristian we have proved that any should receive from them any Ministry but what is Antichristian is the first born of absurdities to imagine 4. That to stand in such a Ministry is to stand in a Ministry of Christ is oppositum in opposito a contradiction indeed We add 3dly The greater hopes we have of their goodness the more caâ—telouâ— we should be of incouraging them in a false way What Mr. T.
never brings with it a return of sweetness every motion and advance against it though of the slowest is too great haste 4. Pray much for Divine Leadings and Direction before you set upon the work of making your Reply hereunto and every step you take in it And let 's discern you have been much in this duty by that meek and Gospel-Spirit with which your next shall be leavened 5. If you think it of concern seriously weigh whether this writing of yours tend to the extirpation of Popery and Prelacy with its Hierarchy and the promoting Reformation according to the VVord of God and the best Reformed Churches For Oaths the Land mourns The Lord grant we may do so too Lastly Review if you please the ensuing Collections we have gathered out of your own Writings from a cursory view of some of them which are if we mistake not opposite to what you at present plead for And if you think meet reconcile your self unto your self and blame not me Sir that I thus deal with you I do but follow the pattern you have given me in your dealing with Mr Baxter formerly and Mr. John Goodwin of late after this manner Collections out of Mr. T. his Writings If this Argument proceed it will follow there is some National Church amongst the Gentiles as of old amongst the Jews which is not to be granted In his exercitation concerning Infant Baptism pag. 21. Institution is the Rule of exhibiting Worship to God ibid. pag. 23. If Institution be the Rule of Worship it is necessary that he that shall administer the Worship bind himself to the Rule otherwise he will devise will-Will-worship and arrogate the Lords Authority to himself Surely the Apostle in the business of the Lords Supper insinuates this when being about to correct the aberrations of the Corinthians concerning the Lords Supper he brings forth these words 1 Cor. 11. 23. For I have received of the Lord ibid. pag. 24. The use of Sureties in Baptism and Episcopal Ordination he asserts to be Humane Inventions Ibid. p. 29. The Common-Prayer-Book and Hierarchy have no true ground from Christs Institution which alone can acquit it from Will-worspip Examer p. 3. Episcopacy is now found an abuse ibid. p. 24. I have entred into Covenant to endeavour a Reformation as well as you and though I have not had the happiness as indeed wanting ability to be imployed in that eminent manner you have been in the promoting of it in which I rejoyce yet have I in my affections sincerely desired it in my intentions truly aim'd at it in my Prayers heartily sought it in my Studies constantly minded it in my endeavours seriously prosecuted it for the promoting of it greatly suffered aâ— having as deep an Interest in it as other men ibid. pag. 26. When I consider how exact a Reformation our Solemn Covenant binds us to endeavour ibid. p. 27. 'T is a dangerous principle That in meer positive things we may frame an addition to Gods Worship They that read the Popish Expâ—sitors of their Rituals do know that this very Principle hath brought in Surpliâ—e Purification of Women ibid. p. 29. If any take upon them to appoint to mens consciences any rite in whole or in part it is an high presumption in such against Christ and against the Apostles commands to yeeld to it Col. 2. 20. Though it hath a shew of wisdom vers 23. And the Apostles example Gal. 2. 3 4 5. binds us to oppose it ibid. pag. 30. And p. 31. He commends a passage in a Sermon of Mr. Marshals on 2 Chr. 15. 2. Who admires that ever mortal man should dare in Gods Worship to meddle any further than the Lord himself hath commanded For had it been a will-Worship it had been a sin if they had received it speaking of the Circumcision of the Females there being no command to do it As it had been a sin for a Child to be circumcised afore or after the eighth day in them that altered or swerved from the appointment of God ibid. p. 37. No reason of ours in positive Worship can acquit an action that is performed from will-Worship nothing but Gods Will manifest in his Institution can do it ibid. p. 38. see p. 111 132. Full Review of the Dispute concerning Infant Baptism Sect. 1. P. 2. Against Prelacy Holy-dayes Surplice there have been many and just declamations Ibid. P. 110. The Superstitious custom of keeping Easter and receiving the Communion once a Year on that Day which I think you will be ashamed of p. 119. Unless you will altar the definition of Will-worship according to Mat. 15. 9. in point of Worship that is excluded which is not expressed p. 132. And though all do not joyn in breaking of bread speaking concerning the Godly in Bewdly some going to that Parson others declining him as a stranger to the private Meetings of the Godly and an adversary to such godly Preachers as they had gotten for the Chappel went to Mr. B. others being baptized have joyned with me He afterwards speaks of Mr. B ' s. Book charging them with Schism for Reforming themselves and afrighting people from their Society Praecurs Sect. 5. p. 10 11. The Baptized Christians with whom I hold Communion Full review of the dispute concerning Baptism Epist to the Reader The Christian Church consists not of a whole Nation but of so many persons as are called out of the world by the preaching of the Word to profess the Faith of Christ ibid. p. 221. I think my actions justifiable in celebrating the Lords Supper at Night as Christ did and admitting none but Baptized persons after profession of Faith ibid. pag. 239. Frequenting Church-meetings he makes to be one way of visible owning God ibid. p. 268. That there were some particular visible Churches in which were no Hypocrites may be true notwithstanding the Parables Mat. 13. 25. or 1 Tim. 3. 15. compared with 2 Tim. 2. 20. p. 284. There is not any likelyhood that a bare dissembled profession should make such an external relation to God and his Church ibid. p. 298. To confine the tearm Heathens onely to them that are not Christians in Name is indeed according to the vulgar speech but beside the Scripture use ibid. p. 261. We do neither in practice nor opinion maintain such impure Churches of ignorant and vicious persons as Mr. Bl. and the Presbyterians commonly do ibid. p. 262. The essence of the Church consists in the association or union of the Members which is given by such transeunt fact as whereby God separates them from others and unites and incorportes them together which I call the Church-call agreeably to the Scripture Rom. 9. 24 25 26. 1 Cor. ☞ 2. 24. which Church-call now is not by any coercive power of Rulers but by the Spirit and preaching the Gospel ibid. p. 320. Nor did I joyn any in Communion till I saw that those that did their duty in being Baptized were rejected and made
to be Brethren and Members of all the Churches in the world Gal. 3. 26 1 Cor. 10. 16. and 12. 12 Eph. 4. 4. They make them to be Brethren only of those particular Churches to whom those Epistles are directed as the serious reading them will evince 2. Were what he saith true He would reduce the brotherhood to a narroer compass than we either do or dare For if his notion be true only those that are baptized into Christ can be so accounted but Mr. T. thinks that only such as are baptized at years of discretion are thus baptized into Christ Therefore only such are Brethren and then I am sure the Ministers of England are not to be so accounted Thus frequently doth he wound to the heart the cause he undertakes the management of with his own sword We add in S. T. Secondly 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 What Mr. T. hath answered to Maâ— 18. in his answer to the Preface Sect. 15. we have refuted in the Vindication thereof Sect. and have evinced a Congregational Church is there meant 'T is no Argument of hatred as Mr. T. according to his wonted candor suggests that we cannot perform the duties of Brethren to them 1. They are a Church of such a Latitude that 't is almost impossible we should do so 2. We are in no Church-state together 3. Should we reprove them we could do no more therefore we cannot perform the duties of Brethren required by that Scripture which indoctrinates us in case of non-repentance to bring it before the Church we know no Churth to whom we may complain The Parochial Assemblies have no power to deal with them The Bishops Court is no Church of Christ yet thither must we appeal if any where and we have little encouragement to do so it consisting of persons altogether â—â— vicious and deboyst as those we are to complain of We say further in S. T. Thirdly If we acknowledge the best of them for Brethren we must acknowledge the worst of them For 1. They are all members of the the same Church 2. They profess themselves to be one Brotherhood To which Mr. T. pretends a Reply in a Rhapsodie of words little or not at all to purpose He tells us 1st Of a twofold Communion Private or Publick and that the worst of the present Ministers are to be accounted as Brethren in respect of private Gospel-Communion i. e. we are to restore them as Brethren open our hearts to them according to Gal. 6. 1. Mal. 3. 16. Jam. 5. 16. I industriously omit his Scoffe of Pharisaically minded reputed Saints which he must shortly account for to him who will reckon with men for their hard and reproachful words to his Children And to what may be thought of any moment in this his Answer we Reply Answ 1. His distinction of Private and Publick Gospel-Communion is impertinent as is his discourse of the lawfulness of holding private Gospel-Communion with them 'T is of Communion with them in preaching c. that we are treating which he accounts Publick Communion 2. Not one of the Scriptures produced but condemn what he would have them justifie The Brethren Paul speaks of Gal. 6. 1. were Members of a particular instituted Church Gal. 1. 2. Such as had received the Spirit Chap. 3. 2. The Sons of God by Faith Vers 26. Baptized into Christ putting him on Vers 27. Sons into whose hearts God had sent forth the Spirit of his Son crying Abba Father Chap. 4. 6. Heirs of God through Christ Vers 7. Such as knew God were known of him Vers 9 c. Mal. 3. 16. Speakes expresly concern-such as feared the Lord in opposition to the proud and them that work wickedness such as those mentioned Jam. 5. 16. which Mr. T. knows in his conscience cannot be affirmed of the worst of the present Ministers Certainly the forementioned Characters fit not the drunkards swearers adulterers that are known to be of that Tribe Nor 3. Am I able to make any tollerable sence of what follows that concerning this it follows not if we acknowledge the best of them as Brethren we must also acknowledge the worst of them he having asserted and introduced the Scriptures but now requoted to prove it that concerning this The worst of the present Ministers are to be accounted as Brethren 2dly As touching publick Gospel-Communion he tells us It consists in hearing them praying with them receiving the Lords Supper c. Answ Very well How proves he that with respect hereunto we mâ—y own them as Brethren Why 1. Judas might be heard as an Apostle was perhaps a Communicant at the Lords Supper It 's therefore lawful to hear and joyâ— in the Lords Supper with the worst of the present Ministers Answ 1. Of the case of Judas that is repeated usque ad naâ—sâ—am we shall have occasion to speak hereafter At present we shall only say 2. He was an Apostle sent forth by Jesus Christ which the present Ministers of England are not 3. He was a visible Saint carried it so well that but immediately before his betraying his Lord the Disciples seemed rather to suspect themselves than him which cannot be affirmed of visible Drunkards 4. That he received the Communion is uncertain If he did they were in a Church-state he was a visible Saint no actual crime or evil could be laid to his charge so that this instance makes not aâ— all for Communion with the worst or best of the Ministers of England who are not in a Gospel Church state c. He further tells 3dly A mixt multitude made acclamation to Christ yet our Lord justified their joyning together in their praying and praising God Mat. 21. 16. Luke 19. 39. Answ 1. This was but one act 2. Out of a Church-state 3. From an extraordinary impulse of Spirit 4. They joyned with the Disciples were not the mouth of the Disciples to God and therefore reacheth not at all our present Casâ— 5. Mr. T. Can never prove this Consequence valid The Disciples sing Hosanna to Christ and others a mixt multitude by an extraordinary impulse of Spirit sing so to Ergo It 's our duty to joyn with the present Ministers as Brethren in praying preaching receiving the Sacrament c. which yet he must make good or confess he hath hitherto proved nothing He adds 4thly 'T is no sin to joyn in the true Worship of God wâ—th any if we have no command to withdraw from that Service because of their presence nor power to exclude them and yet bound to the duties then performed Believers might prophesie and hear it though unbelievers came in 1 Cor. 14. 24. Answ 1. This Animadverter takes for granted what we deny First That the true Worship of God is performed in the Parish Assemblies All praying and preaching is not the true Worship of God The offering
He tells us That the Prophets Isa 49. 4. he should have said Christ for the Prophet there personates Christ 53. 1. and Christ John 12. 37 38. had the same success Asnw False and untrue that they had not that success as was desirable is true that it was rare to hear of one soul converted by them our Animadverter cannot prove What he cites from Mr. Robbinson is directly against what it is the good pleasure of Mr. T. to plead for he saith The Ministers that convert Souls may be said to be sent of God We affirm that this is rarely if at all found to be the attendment of the present Ministers preaching and all that know any thing know it to be true Nor indeed do I know how upon their Principles they can preach the Doctrine of Conversion when they reckon and account all those to whom they preach to be Church-Members i. e. such as are converted already for of such only is the Kingdom of Heaven or Gospel-Church-State John 3. A fourth Character of false Prophets instanced in is That they prophesie placentia smooth things according to the desires tempers and lusts of men to the pleasing of whom they addict themselves Jer. 6. 14. 27. 9. Ezek. 13. 10 11. This it 's said the present Ministers have been are guilty of which whilst they do they cannot be the Servants of Christ Gal. 1. 10. In answer to which Mr. T. tells us Sect. 5. what Mr. Gataker saith upon Jer. 6. 14. which is not at all opposite to what is affirmed by us nor is that which is afterward added by himself let it be granted that the false prophets told them that they should not serve the King of Babylon that all should be well notwithstanding what Gods Prophets told them the false prophets knew these things would please the people and therefore they gave them forth And this is called Ezek 13. 10 11. Daubing with untempered morter Upon which Scripture Mr. Greenhil observes that it 's a clear Argument of a blind and false Teacher to speak things answerable to the humours and corruptions of men This Mr. T. attempts not to disprove That the Ministers of England are guilty hereof he grants A fifth Character of a false prophet mentioned in S. T. is That they are greedy dogs that can never have enough and look every man for his gain from his quarter Isa 56. 11. seeking and serving themselves in their ministration Ezek. 13. 19. Mic. 3. 5 11. The present Ministers of England do so Their gaping after preferment manifests as much To which Mr. T. Sect. 6. replies 1st Isa 56. 11. may be understood as well of the Civil Magistrate as the Minister 't is not a character of a false Prophet Answ 1. Of this you have only his say-so for proof 2. It appertains to the Prophets to admonish the people of their sins Isa 58. 1. and forewarn them of evils approaching Ezek. 3. 18 19. the neglect whereof is charged upon the Watchmen in the Text under the notion of dumb dogs that cannot bark v. 10. an evident demonstration that they are Prophets that are spoken of v. 11. 3. The generality of Expositors interpret the words of them 4. That they should be Prophets that are there characterized and not false prophets is a vanity once to imagine They are sure no character of true Prophets these were men of another complection and therefore must be a description of them that are false 2. He grants that Ezek. 13. 19. Mich. 3. 5 11. characterize false prophets But the proper character of them as such is not their prophesying for handfuls of Barley or preparing War against them that put not into their mouths but that they polluted God among his people by lying to them that they make them to err Answ Seriously Mr. T. is a bold man who dares to separate what God hath joyned together and out-face the Spirit of the Highest when he bears testimony against him Let the Reader seriously peruse the Scriptures and he will be led captive to the belief of the truth of the Suggestion Will ye pollute me among my people for handfuls of Barley q. d. pollute me ye do by your ceremonies inventions prophesies of your own heart and ye do it for reward and ye slay the Souls that should not die by raising persecution against them who will not receive your lies submit to your ceremonies inventions looking after gain and persecuting such as put not into their mouths he will plainly see is made equally Mich. 3. 5 11. the character of the Prophets spoken of as their causing the people to erx Ribera though a Jesuite is forced to acknowledge as much in his Comment on the place In what follows we are but little concerned We manifest in S. T. That the present Ministers have this character of false prophets upon them 1. From their removing from places of less to places of greater value Mr. T. replies 1. This may be objected to the Pastors of the Congregational Churches Answ 1. This is but a recrimination no answer 2. This hath been but rarely if at all practised by them 3. Never without the consent of the Churches as I know of to which they were related upon the account of greater opportunity of Service for God as they judged If otherwise 4. let the individulas plead for themselves I shall never be their Advocate 2. This may be upon just cause of it self it proves not a covetous mind Answ 1. We grant it but outward advantages and emoluments are no just cause 2. Their removal from places of less to greater profits seldom or never from greater to less is no small Argument of such a frame of Spirit which being their constant practice men may righteously judge of 3. From their persecuting persons that cannot in Conscience put into their mouths by imprisoning ruining them and their Families which 't is known they do What Mr. T. discourseth in a way of justifying them in their so doing till he produce a Scripture Warrant for what he undertakes the defence of we are not obliged to take notice of it I am sorry to find him an Advocate of such cruelties Sect. 3. A 6th 7th 8th Character of false Prophets found upon the present Ministers Mat. 7. 15. Rev. 13. 11. opened and explained The second Beast Rev. 13. and false prophet Rev. 19. are the same proved THE sixth Character of false Prophets instanced in is this That they sadden the hearts of the Righteous Ezek. 13. 22. This we say they do by prophaning the Name and Ordinances of God by their subjecting to the ceremonies and inventions of men To which Mr. T. adjoyns 'T is granted that sadning the hearts of the Righteous by lies is a Character of a false prophet but the Author omits by lies Answ That by lies is meant the inventions of men introduced into the Worship of God we have already manifested that by their supporting of subjection hereunto
they make the hearts of the Righteous sad we affirm and 't is generally known and felt amongst such whose hearts the Lord hath made tender So that till Mr. T. proves that by lies is not meant devices of their own they have by his coâ—fession the character of false prophets upon them Which renders his heap of perhapses and conjectures frivolous The dirt he casts upon the Churches of Christ he will one day find will rather tend to his own disparagement than theirs and that herein he hath reproached the Tabernacles of God Till he prove that the Pastors of the Congregational Churches have by introducing practising humane devices and such as have been abused in the Papacy in the Worship of God made the hearts of the Righteous sad which 'tis universally known they have not done he will acknowledge that his reflection upon them is impertinent and not at all to his purpose All that he hath as yet said amounts not to the least mite of proof cannot at all be called so That the insinuations of the Author of S. T. against the Ministers of England would have proved the Teachers of the best Churches in the Primitive times to have been false Prophets is untruly said These made not the hearts of the Righteous sad by prophaning the Ordinances of Christ introducing subjection to the inventions of men which is known to be true of the present Ministers The seventh Character mentioned is That they mix the Word of God with their Dreams Jer. 23. 25 29. The answer Mr. T. intimates Sect. 7. that he hath given to this before is already replied to We add 8thly as an eighth Character of false prophets That they come in Sheeps clothing having the Horns of a Lamb but are inwardly ravening Wolves and speak like Dragons i. e. pretend to the holiness and meekness of Christ and Saints but are inwardly full of raven and cruelty yea terrible in their Edicts and Laws stirring up and making use of the powers of the World to persecute kill and destroy the Saints Mat. 7. 15. Rev. 13. 11. which second Beast is no other than the false prophet mentioned Rev. 19. 20. This Character we say is upon the present Ministers Upon this Generation of men all the cruelties that the first Beast hath exercised upon the Saints for these 1260. years is to be charged They now press a rigid conformity to the infringing the liberty of the Saints Mr. T. replies 1. Outward holiness and meekness inward ravenosity and cruelty is not a signal Character of false prophets Answ Christ saith it is and 't is fit we believe him before Mr. T. for having cautioned his Disciples to beware of them he tells them in what manner they will come to them what is their signal character and property They will come to you in Sheeps-clothing which the Apostle phraseth they shall be transformed as the Ministers of Righteousness 2 Cor. 11. 15. but inwardly they are ravening Wolves which if not their character and property had in vain and to no purpose been mentioned by Christ The second Beast and the false prophet Rev. 19. 20. we say are the same by it is understood Antichrist in his Ecclesiastical State or the Antichristian Clergy their character is Rev. 13. 11. That they have the Horns of a Lamb and outward semblance to the meekest of Lambs the Lord Jesus but speak like Dragons are cruel in their Edicts and Laws Doth Mr. T. disprove what is herein affirmed by us doth he attempt it nothing less He confidently tells us That this did not shew them false prophets Answ But this is made the character of the second Beast which is no other than the false prophet as say Mede Brightman And therefore what shews them to be the second Beast shews them to be false prophets Which if Mr. T. will confute he must prove the second Beast Rev. 13. and false Prophet Rev. 19. not to be one and the same Which it's manifest they are by a serious comparing what is said of the second Beast Rev. 13. 13 14 15 16. with what is said of the false Prophet Rev. 19. 20. 1. The second Beast is a worker of miracles Rev. 13. 17. so is the false Prophet Rev. 19. 20. 2dly The second Beast deceives them that dwell on the Earth Rev. 13. 14. so doth the false Prophet Rev. 19. 20. 3dly The first and second Beast are helpful one to the other Rev. 13. so are the Beast and false Prophet Rev. 19. 19 20. As to what follows 1. I say not that all the persecutions of the Children of God that the Antichristian Civil State or powers of the World hath exercised is to be charged upon the present Hierarchy and Ministry of England but upon this Generation i. e. Persons that have appertained to the same Hierarchy Yet 2. whilst the present Hierarchy and Priests of England are as 't is known they are pressing rigid Conformity to the ruining as to the outward man of the Saints are walking in the steps of their Progenitors they entitle themselves to all the blood of the Martyrs of Jesus that by the perswasions of those that possessed the same Seats before them was poured forth by the Civil Powers of the World that upon them may come as it will undoubtedly do if they repent not all the blood that was shed from the beginning to this very day A manifest demonstration that the Lineaments of the second Beast or false Prophet is visibly to be read and found upon them Sect. 4. A 9th 10th 11th 12th 13th 14th 15th Character of false Prophets each applicable to the present Ministers Ezek. 22. 26. 8 34. 4. explained Ecclesiastical Shepherds therâ— meant Rev. 13. 11. explained Of the obscurity of the Revelation Rev. 13. 13 14 15. opened THE ninth Character of false Prophets mentioned is That they put no difference betwixt the holy and prophane Ezek. 22. 26. Of this the present Ministers we say are deeply guilty Drunkards Swearers living and dead are their dear Brethren and Sisters i. e. the children of them all are admitted to the Font and they themselves to the Lord's Table Our Animadverter replies 1. This is a charge against the Priests of the Law accusing them of neglecting to discern between clean and unclean persons or offerings but is no character distinguishing a false Priest from a true Answ Whether it be or not let the Reader satisfie himself from the serious review of the words compared with Jer. 15. 19. Ezek. 44. 23. However 2. This is nothing saith he to our Ministers who are not now to count any wan or creature common or unclean Acts 10. 15. 28. Answ 1. That the Lord hath not as great care that his New-Testament Churches be not polluted by the admission into them of persons morally unclean as that the Sanctuary and Congregation of Israel of old was not by the entrance thereinto of persons legally so is this Animadverters dictate of which we expect his proof at his