Arbitrators the vanity of each of which hath been evinced that therefore it is a particular instituted Church of Christ in the New Testament as Mr. T. knows the learned of old and of late have interpreted it So Ignatius who applies it to the particular Church of Philadelphia Chrysostome c. The judicious Casaubon Exercit. Lib. 15. p. 433. c. These things premised we attend his Answers to the Questions proposed in S. T. of which in the next Section we shall treat Sect. 14. Whether there be any National Church under the Oeconomie of the Gospel Mr. T. his answers hereunto considered Isa 49. 23 66. 8. explained That they are Prophesies that wait their accomplishment demonstrated Of the miraculous conversion of the Jews Zach. 12. 10. explained The Sign of the Son of Man Mat. 24. 30. What. THe first Quest in S. T. proposed by us is Whether since the Apotomie or unchurching the Nation of the Jews the Lord hath so espoused a Nation or People to himself as that upon the account thereof the whole Body of the People thereof may be accounted his Church Whether there be any National Church under the Oeconomie of the Gospel This Mr. T. is pleased to make two Questions though in it self but one the latter being only exegetical to the former 1st He grants That God hath not since the unchurching the Nation of the Jews espoused a Nation to himself as that the whole Body of the People thereof may be accounted his i. e. There is no National Church of divine Institution under the Gospel for if there be the Lord hath most assuredly visibly espoused that Nation to himself and they are to be accounted his What hâ— adds viz. We own no Church visible now but of Believers by their own personal profession we are not concerned to take notice of His mentioning the 9th Article of the Church of England by way of approbation and as if it were of the same mind with him touching the subjects of the visible Church is an abuse of it and the Reader 'T is known that the addition in the Confession of Faith of the Assembly Chap. 25. Art 2. Of Childrens Church-membership is the Doctrine of the said Church Of this matter we are not now treating Secondly In answer to the Question Whether there be any National Church under the Oeconomy of the Gospel I say saith Mr. T. that though there be no National Church so as that the whole Nation and every member of the Nation be to be accounted of the visible Church of Christ by virtue of their generation and Proselytism and such Covenant as was made to Abraham concerning his natural Seed or to Israel at Mount Sinai or elsewhere yet the whole number of Believers of a Nation may by reason of their common profession be called a National Church as well as the whole body of men throughout the world upon the account of their professing the Faith of the Gospel c. are and may be called the visible catholick-Catholick-Church of Christ Answ 1. But if Mr. T. thinks this to be an answer to the Question he will scarce find in this matter any Corrival Quaestio est de ollis Responsio de sepis We are not enquiring whether a company of Believers living in a Nation may be called upon the account of their Faith and Profession a National Church which by the figure Caâ—achresis it may be they may I am sure most abusively and improperly it is that they are so called Nor 2dly Is the enquiry de facto of what by the Providence of God is come to pass in which sense we grant there is a Natioâ—al Church under the Gospel the Church of England is so But 3dly Whether upon the account of a compulsed or education-Faith and Profession contradicted by the most assumed and professed by persons living in a Nation divided in several Parishes Diocesses under the conduct of their Parochial Ministers and Diocesan Metropolitan Bishops united together under one or more Ecclesiastical visible Head This company of People thus molded are or may truly be accounted a Church of Christ instituted by him under the Oeconomie of the Gospel Which whoever will undertake to demonstrate must I conceive attempt the proof of these few things First That a profession of Faith forced and compelled or at least in which men have been trained up from their Infancy as the Turkes are in the Doctrine of their Alcoran and that for the most part contradicted in their conversation is sufficient to give a man or woman a right and title to Church-membership Secondly That persons co-habiting or living together in a Parish are de jure upon the account of that their co-habitation at least if they make so much profession as to be able to say the Creed Lords-Prayer and ten Commandments though as was said contradicted by a course of debauchery c. are a Church of Christ or that Parish-Churches quâ tales are of the Institution of Christ Thirdly That the Subordination of these Churches and Ministers to Diocesan Bishops Archdeacons Consistories and Commissaries and these again to an Arch-Bishop or Metropolitan is of the same Original Fourthly That these Bishops Arch-deacons Commissaries Courts Ecclesiastical Metropolitical Head are of the Institution of Christ Which when Mr. T. or any one for him shall do I will be a Member of the Church of England But he knows an easier way 'T is but saying That there is no Institution of a Church by Preception or Command and he avoids he thinks the necessity of putting himself to all this toyl But seriously Sir very few considerate and judicious Christians will care to be Members of such a Church as is destitute of divine Institution and whether his Clients of the Church of England will thank him for this part of his Plea I am not certain In the greatness of his love he seems to be killing his Mother with kind embraces The Church of England is not he grants of the Institution of Christ for there is no Church that is so that there is no need to alleadge Isa 49. 23. and 66. 8. for the Institution of a National Church Nevertheless that the Prophesie Isa 49. 23. waits the time of its accomplishment is said by the author of the S. T. with more confidence than evidence Answ Well Mr. T. will not be guilty of the same crime what evidence brings he of this confident assertion Why many learned Interpreters among whom Mr. Gataker think otherwise But Sir we have not learned Jurare in verba Magistri to take any mans dictates for evident proof of any thing of this nature which we are sure they are not As learned Interpreters are of the mind of the Author of S. T. The truth of the Assertion is evident 1st The Prophesie hath respect to some time after the coming of Christ in the flesh of which he speaketh vers 1 3 4 5 7 8. which one consideration manifests the nothingness of
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
odious with Ministers and People whereby they were necessitated to joyn in Communion by themselves Praecurs Sect. 12. p. 48. Because it is manifest from Acts 2. 41. 46. 1 Cor. 10. 1 2 3. 12. 13. Persons were Baptized before they brake bread together therefore the taking any without Baptism to the Lords Supper will but strengthen men in their opinion that their Infant Sprinkling is sufficient Therefore he sees a nececessity of desisting from that enterprâ—se of admitting persons of different perswasions touching Baptism into their communion ibid. p. 49. The Christian-Church-constitution of Volunteers is better ibid. Sect. 11. pag. 431. In the Worship of God it was wont to be accounted a certain Rule that Gods Worship should be observed according to his appointment and no otherwise ib. Sect. 16. p. 66. My opposing the Bishops began with the soonest And for my non conformity Reasons were given with some of the first I justifie not the Ceremonies ibid. Sect. 21. p. 89. It is true our English Prelatical Divines do account Baptism sufficiently administred that is so done yea though it were by a Popish Priest or a Midwife ibid. p. 91. However for the Tenet of the Peoples governing by Vote I know no reason why they he speaks of those called Independants should be called a Sect rather than their opposites The Excommunication which â—he Scripture speaks of is no where made a part of Government or of the Elders Office any more than the Peoples In Antiquity its apparent out of Cyprian That the People had a great hand in Elections Excommunications Absolutions ibid. p. 93. No one Country City or Tribe together were gathered by the Apostles or other Preachers into the Christian visible Church but so many of all as the Lord vouchsafed to call by his Word and Spirit 1 Cor. 1. 26. Not many wise men Ergo Not the whole Nation And afterward to Mr. B. Question Hath he not commanded to disciple Nations He answers Yes to make Disciples of all Nations by preaching the Gospel to every creature but no where by Civil Authority to gather a whole City Country or Tribe and to draw them into a National and City-Covenant together â—bid Sect. 22. p. 97. Jeroboams Sacrificing and keeping a Feast at another time thâ—n God appointed Ahaz his forming an Altar after the pattern of that of Damascus Nadab and Abihu their offering strange fire keeping Holy Dayes to Saints he condemns as Will-worship Full Review of the Dispute conceâ— Infant-Baptism p. 3. 1 Pet. 2. 9. Which are meant only of the Elect and true Believers of every Nation are applied to a National Church consisting of a great part of either ignorant persons that know little or nothing of Christianity or persecutors of Godliness profanely despising the Word and hating the Godly ibid. pag. 27. God forbad Infants under eight dayes old to be circumcised in that he appointed the eighth day to be Circumcised Now if this be a forbidding to Circumcise before as I acknowledge it is and so do many Protestant Divines as Paraeus Com. in Gen. 17. 11. then that is forbidden which is otherwise than God appointed ibid. p. 81. And p. 180. He reckons the Cross in Baptism amongst Popish usuages such as Bell Baptism Baptizing of Dead persons I said it is a carnal imagination that the Church of God is like to civil Corporations if persons were admitted to it by birth nor is it to the purpose to prove the contrary that Mr. M. tells me the Jewish Church was in the like civil Corporations for I grant it was the whole Nation whereas the Christian Church hath another constitution ibid p. 265 266. If Christ did say to Judas that his Body was broken for him and his Blood shed it will be hard to avoid thence the proof of Universal Redemption I think it the safe stand most likely tenent that Judas went out afore the Lords Supper p. 291. ibid. Christ is the Head of the visible Church in giving them Officers outward order direction ibid. p. 294. But all these are alterd now the Church is not National no one High-Priest Temple Sanhedrim ibid p. 334. I know that our Army hath done so much for the setling the Church as that the Anti-Prelatists Congregations had been either none or much oppressed if they had not broken the force of the opposite party Nor dare I be so unthankful to God or them as not to acknowledge the great Mercy and benefit we at this day enjoy thereby however Mr. B. fret at our Liberty and jibe at the Instruments ibid. p. 383. A not commanding is a plain forbidding Mr. Collings provoc pro. ch 5. Nothing is lawful in the Worship of God but what we have precept or president for which whoso denies opens a door to all Idolatry and Superstition and Wil-worship in the world which Mr. T. approves of ibid p. 408. Of divine Institution there is no reason can be right but what is from Gods own appointment though it may seem right to us it should be so In things positive our reason is deceivable and Gods appointment is only to be attended ibid p. 461. And now Sir though I might to these Collections which are diametrically opposite to the main principles of your Theodulia the very basis upon which that Fabrick stands have added many more as you well know yet am I willing to spare you not knowing but the Lord may give you to see and bemoan your evill in gladding the hearts of the Wicked sadning the Righteous or confirming them in crooked paths who have turn'd aside thereunto which notwithstanding your natural temper and heâ—ght of spirit with which we are sufficiently acquainted that will pâ—oâ—pt you to say something in a way of self-justification is not impossible for God to do If you write in Answer to our Reply and to the purpose you shall receive a Return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a spirit of meekness and christianity If we meet therein wiâ—h meer dictates without tender of proof impertinent citations of Scriptures without the least attempt to minifest their congruity with the assertion they are introduced to prove and a parcel of passionate railing expressions in the stead of the words which the Wisdom that is from above and the Spirit of our dear Lord teacheth which we too often meet with in your Theodulia you have your Answer Farewell FINIS
lawful Ministry where there is no Church Of this we have spoken at large Chap 4. of S. T. To which multitudes of Testimonies might be added The Churches of Helvetia Harm Confes Sect. 11. de min. Eccl. affirm The Ministers of the Church must be called and chosen by Ecclesiastical and lawful election i. e. they must be religiously elected by the Church or by some from her deputed thereunto So also do they speak Artic. 16. ibid. So the Bohemian Churches Men who are firm and strong in the Faith fearing God having received necessary gifts for the work of the Ministry of an honest and unblamable conversation by People fearing God must be chosen and called to the administration of holy things Harmon Confes Sect 11. cap 9. de min. Eccl. And they expresly tell us That they permit none to discharge the Office of the Ministry without such an Election of the Church as appears ibid. by the antient Canons thereof To the same purpose the Belgick Churches declare ibid. Art 31. But Thirdly Ordinary Officers cannot be before the Church Therefore where there is no Church there can be no lawful ordinary Officers The Antecedent is evident 1. All along the Acts we read first of the Constitution of Churches before the Ordination of Officers 2. The Scripture saith expresly That all Officers are set in the Church 1 Cor. 12. 28. Which setting doth necessarily presuppose a Church in which they are set 2dly A true Ministry cannot be in a false Church false I mean either with respect to its first Constitution or by reason of such an Apostacy as hath destroyed the essence and being of it For first A false Church is no Church of Christ Therefore in it can be no true ordinary Ministry according to the mind of Christ for the reasons before mentioned Secondly Such a Church is intrusted with no Authority from Christ therefore cannot communicate any nor send forth any to act in his Name That Christ hath intrusted his Church with power to elect and choose Officers we manifest Chap. 4. Pag. 32 33 of S. T. That any Church not right in its Constitution as is the Case of National Churches is invested with any such power is the first-born of absurdities and improbabilities 'T is the Queen the Bride the Lambs Wife that hath the Keys at her girdle not the Concubines But Mr. T. hath more to say to evince the contrary Arg. 2. If there be a true Ministry though to or in a National visible Church or Catholick then the extent which is conceived to be inconsistent with a true Gospel-Church makes not the Ministry false But Peter and Pauls Ministry to the Jews or Gentile Churches was a true Ministry though the Church were National or Catholick Therefore Answ 1. 'T is a most sad thing upon more accounts than one to be engaged against Truth such sorry shifts are men put to and driven to the use of Sophisms so puâ—rile that at other times they would be asâ—amed of Thus fares it with this Animadverter who argues so jejunely that considering what I have heard of him for a Disputant I am ready to question whether the Arguments I read be his or no. Though Truth seeks no corners yet it makes its Adversaries frequently to do so The enquiry as Mr. T. saith rightly in p. 34. is of the ministry of ordinary Pastors c. His two first Arguments relate only to extraordinary Officers viz. the Ministry of the Apostles so that we are not concerned to take the least notice of them Many such impertinencies is thâ—s Animadverters Treatise stuft with 2. Besides the Argument is inconclusive of what Mr. T. pretends to prove viz. That in a National Church or a false Church there may be a true Ministry If there be a true Ministry though to or in a National visible Church saith he then the extent which is conceived to be inconsistent with a true Gospel-Church makes not the Ministry false But Sir whether there be a true Ministry in a National Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it comes to be the medium of your Argument I am yet to learn Sure I am such kind of Arguings would deservedly be hissed out of the Schools being in themselves illogical I suppose he would have argued thus If that extent which is conceived to be inconsistâ—nt with a true Gospel-Church makes not the Ministry false Then there may be a true Ministry though to or in a National Church But the extent which is conceived to be inconsistant with a true Gospel-Church makes not the Ministry false for Peter's and Paul's Ministry to the Jews and Gentiles were true Ministries though the Churches were National 1 Cor. 12. 28. Ergo. To the Argument I answer 1. By denying the consequence of the first Proposition For though the extent inconsistant to a true Gospel-Church should not make the Ministry false yet somewhat else may What thinks he of an Antichristian Ordination or a Mission to officiat from the Antichristian Persecuting Beast and Whore though the Church were rightly constituted in and to which a man is a Preacher I conceive his Ministry is false But 2dly I deny his Minor Proposition if by Ministry he understands the Ministry of ordinary Pastors c. which if he doth not he speaks not a word to the question as he himself acknowledgeth pag. 34. the extent of a Church inconstent with a Gospel-Church renders the Church false and indeed no Church i. e. no Gospel-Church Therefore it renders the Ministry false as we before proved Mr. T. his proofs are weak and impertinent 1. Paul and Peter's Ministry was not the Ministry of ordinary Pastors as he grants p. 34. 2dly They were not Ministers in or to a National Church 'T is true they preached to the Jews and Gentiles but for the first their Church-state was virtually terminated at the death of Christ when the Vail of the Temple was rent as for the Gentile Nations they were no National Churches The forming of which ows its original as was said to a latter date So that hitherto Mr. T. hath onely hung out signs of Arguments to prove his Assertion being weighed in the ballances they are found wanting are plainly sophistical It may be in what follows he speaks more pertinently Thus he argues Arg. 3. If Ministry to Churches Hypocritical Schismatical and in some sort Heretical may be a true Ministry much more to a Church National c. those being greater degrees of falshood than this But the Antecedent is before proved from the Epistles to the Corinthians to the Churches of Pergamos Thyatira and Sardis Ergo. Answ No doubt but Mr. T. and his Associates in this work think they have excellently well acquitted themselves in this Argument but the emptiness and invalidity of it will soon appear 1. What if we deny the consequence of the Major Proposition upon supposition that there may be a true Ministry to Churches of such a complexion as that intimated it doth not
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
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
spake to them Do not the Ministers of England the same This we afterward manifest 2dly Did they Prophesie lies in the Name of the Lord Isa 9. 15. Lies what are they They are called False Visions and Divinations a thing of nought and the deceit of their hearts which God never commanded neither ever entred it into his heart to do so Jer. 14. 14. Dreams Jer. 23. 27. Ezek 13. 2. and 22. 28. i. e. the Inventions and Traditions of men which they mingled with the Word of the Lord. That of this the Ministers of England are guilty we prove Chap. 4 and 5 of S. T. 3dly Were they some of them swallowed up of Wine erring through strong drink i. e. a parcel of drunken Sots Isa 28. 7 8. and 56. 12. And hath Mr. T. the forehead to deny this of the present Ministers of the Church of England I speak it without passion or prejudice against their persons I believe and the the whole Nation will I judge attest the truth thereof that there are not such a parcel of drunkards and debaucht persons to be found amongst any one profession of men in England as amongst this Tribe 4thly Were they given to Covetousness Jer. 6. 13. i. e. the generality of them were so 8. 10. Isa 56. 11. And is it not the general complaint of the people of the Nation who have eyes to see and understandings to judge of persons and things as well as this Animadverter that the present Ministers of England are so From whom were they Brethren it is therefore our duty to separate by Apostolical Precept 1 Cor. 5. 11. Their greedy gaping after preferment and greater places of emolument heaping one Steeple upon another could no more be said abundantly evince the truth hereof Which is not only contrary to Christ's Canons to which many have too little regard but to Canons Ecclesiastical in former dayes which interdict such practices upon penalty of being deprived of their Office and Benefice Lib. Concil Epist Leo. Pap. 54. Decret causa 7. Qu. 1. 5thly Were they prophane did the Lord find their wickedness in his House Jer. 23. 11. are prophane i. e. have little or no respect to my Institutions their wickedness have I found in my House i. e. my very Temple is full of their Superstitions and Idolatries so our Annotators Did they do violence to the Law Zeph. 3. 4. i. e. corrupt it with their glosses forced interpretations constructions such as God never put into it they set by the Law and set up their own inventions wills traditions by which the Law was made void And can the present Ministers be acquitted from a copartnership with them herein we prove the contrary chap. 4 5. of S. T. 6thly Were they as a snare of a Fowler in all his wayes and batred in or against the House of the Lord Hos 9. 8. i. e. they watched the Godly in Ephraim or amongst the ten Tribes who durst not strike in with Jeroboam's Abominations but went up though by stealth and secretly some of them to the House of God which was at Jerusalem and privily as the snare of a Fowler that is laid secret not in the sight of the filly Bird accused and molested them being full of hatred against them or the Worship that was managed and carried-on at Jerusalem whither they went The very same thing is practised by the present Ministers against such as dare not comply with them in their established inventions which is so generally known and by some felt at this day that it cannot be denyed Who if they do not some of them openly yet secretly labour to ensnare molest and trouble by causing to be presented into the Bishops Courts c. persons of such a complexion What the frame of their spirits is with respect to the Worship which is of the appointment of Christ and will be found at the last to be so their railing not being able to do more and snarling against it in their preaching c. together with their prayers and endeavours for its extirpation sufficiently evince 7thly Did they prepare War against such as put not into their mouths Mic. 3. 5. Had they no Vision were they dark blind without an answer of God ver 6 7. And doth Mr. T. think that he will ever perswade the enlightned people of God in England that these things are not true of the present Ministers of England Hath he alone been such a stranger in our Israel as not to know that they are legible and visible upon the Clergy thereof And if he a thousand times over call us Calumniators and false Accusers for our affixing them to them Wisdom will be justified of her Children whether he will or no. The good People of the Nation yea those that are but sober amongst themselves will acquit us that we speak nothing but truth of and touching them in this matter knowing full well that these things are indeed so But Mr. T. adds 2dly They do not bring-in damnable Heresies denying the Lord that bought them 2 Pet. 2. 1. Answ 1. Nor did I in S. T. charge them with so doing 'T is true I cite 2 â—et 2. 1. but the utmost of my intendment therein was to manifest That as under the Law there were false Prophets so under the Gospel there are false Teachers which that Scripture proves And one step further can none compel me to go 2. If the Animadverter thinks that because they are not guilty if indeed they are not of what those false Teachers are there charged with therefore they cannot be charged as false Teachers or such as symbolize with the false Prophets of old he is mistaken They are so do so upon other accounts though they should be acquitted of what is there mentioned The Apostle saith not the false Prophets of old brought in damnable Heresies and denyed the Lord that bought them which latter in plain terms they did not they pretended as much to him as the true that they came acted in his Name that the Spirit of God was with them 1 King 2. 24. yet were they justly and frequently charged as such But 3dly upon second thoughts I see not but the characters of false Teachers there mentioned may truly and properly be charged upon the present Ministers First They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports either that they 1. falsly arrogated to themselves the title of Teachers when really and indeed they are not so or 2dly that they taught false things for true thus some carry it But 3dly the corrupt and abominable innovations of Antichrist are in 2 Thess 2. 11. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lie with allusion hereunto these Doctors or Teachers are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or teachers of a lie viz. the great Antichristian Lie Hence though there were many false Teachers at that day as is known the Apostle saith not in the present tense there are but in the future there shall
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
than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
13. 2. wants not its sufficient weight To which Mr. T. 1. The word Priest is no more than Presbyâ—er nor used in any other sense by the Papists or the Church of England Answ 1. this hath already been replyed to than which there is nothing more false The English of Sacerdos is not nor ever was Presbyter or Elder but Priest 2ly This is not to his purpose The Ministers of England and Rome symbolize in name if they are both call'd Priests which this Animadverter cannot deny Whether there hath not been a willingness in some to return to Popery manifestly discovered let the Nation judge He adds 2dly Zach. 13. 2. is not a command but a promise 2ly It s the abolition of the names of Idols not of Priests that is there promised Answ 1. 'T is true Zach. 13. 3. is a promise but such an one as abundantly manifests the detestation of the Lord against them which implyes a command from God to his people not to make use of them 2dly The names of Idols are the names used peculiarly in Idolatrous Worship so that though Mr. T. never found Priests to be reckoned amongst Idols which yet they might too in dayes past have been when too much idolized by the people Yet he knows the name Priest hath been used in idolatrous worship both Heathen and Antichristian peculiarly appropriated unto their Ministers therein employed 3dly Hos 2. 16 17. is rather he tels us a prediction then a prohibition God would be called Ishi not Baali because that name signifies a kind husband this one that is cruel and rigorous or lest she should in thought remember the Idol or be thought by others to continue that Idolatrous name Answ 1. The words are not meerly a prediction they are a prohibition also Thou shalt call me no more Baali we had thought had been an express forbidding them so to call him 2dly The Question is Whether these names were superstitious names commanded by the Lord to be abolished or not upon whatother accounts they were so commanded so that till Mr. T. proves that this was not abused to Idolatry nor commanded by the Lord to be abolished he doth but auram vapulare speak nothing to the purpose Yet 3dly That God would not be called Baali because that name signifies a cruel and rigorous husband is 1. more then puerile every smatterer in that language knows the word Bagnal or Baal signifies not an austere but a kind husband coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly to love it signifies indeed a Lord but that is metaphorically and not a tyrannous and cruel Lord neither 2dly 'T is wicked being a charging of the holy God falsly He is called Baali their Lord Isa 54. 5. yet no cruel and rigorous one I hope I am sure he is there so called upon the account of his love and tenderness to his people rolling away their reproach and crowning them with dignity glory 3. The Spirit of the Lord gives us another reason of the rejection of the name v. 17. Groti us saith well upon the place the Church is interdicted the use of the name out of horrour of that name which hath been imposed on an Idol We add in S. T. Of the same mind with us in this matter is Hierom the Hebrew Docters Sanctius Polanus Rivet M. T. replyes I do not think any of his Authors say so Answ 1. But it 's evident they do say so viz. that the names given to the Idols are to be abolished and not given to God Hierom in the words cited by him affirms as much I so hate the names of Idols that I will not have it said Baali but Ishi Gods hatred to the Idol he tels you is the ground why he will not have that Idolatrous name used in his service I do not think but sacrificing Priests are altogether as abominable to the Lord and by the same reason that name that hath been given to them ought not to be given to his Ministers What Rivet saith he assents to yet that is as much as we affirm God abhorreth the use of names because they have been abused to Idolatry the name Priests have been so abused and this Animadverter must acknowledge as much except he will deny the abominable Sacrament of the Mass a propitiatory Sacrifice for the quick and dead as the Papists say to be Idolatry The Sacrificers or Mass-Priests being so called The testimony of the Helvetian Churches he grants is as we have reported They give not the name Priest to their Ministers not because they think the word as it answers to Presbyter he tels us is evil but as it is used in the Church of Rome Answ 1. They know the word Sacerdos Priest answers not to the word Presbyter at all 2. They reject the word Priests because it hath been abused in the Papacy to Idolatry and they reade nothing of it as peculiarly applyed to Ministers by way of distinction from other Christians in the New-Testament He tells us further If Hos 2. 16 17. as he will not deny ver 17. to import be a prohibition according to the Law Exod. 23. 13. it onely forbids the using such names with honour or so as to trust in them as Psal 16. 4. Answ 1. The Text saith expresly Thou shalt call me no more Baali for I will take away the names of Baalim out of their mouth and they shall no more be remembred by their name 2. Should we accept his interpretation we must not use such names with honour liking or approbation according to Exod. 23. 13. Deut. 12. 3. Josh 23. 7. Psa 16. 4. it would avail him nothing for â—lthough some 't is true do affix the name of Priests to the Ministers of England in a way of disgrace yet they themselves assume it as given to them by the Bishops as an Ensign of Honour and Renown But 3dly there seems to be somewhat more in those prohibitions they forbid the frequent use of Idolatrous names or names abused in Idolatrous service and their use at all in the Worship of God The name of other Gods might not be heard saith precious Ainsworth out of their mouths or imprinted in books or graven on pillars The Reubâ—nites therefore changed the names of Cities that carried Idol names Numb 32. 38. And by the Hebrew-Canon it was decreed from this Law Whoso maketh a Vow in the name of an Idol or that sweareth by it is to be beaten whether he sweareth thereby for himself or for an Infiael And it is forbidden to make an Infidel swear by his God or to mention the name thereof though not by way of Oath Maimonid Treat of Idolâ—try ch 5. sect 10. That the Prophets who speak as the holy Ghost gave them utterance did afterwards use the name Baal is not at all to his purpose the Spirit of the Lord is not bound the Law was not made for him but for us 't is not said I will not but you shall shall
detestandis Idolis The truth of these things is so generally known throughout the Nation that as I am sorry the mention thereof should drive Mr. T. into such a sweaâ—ing passion as it seems to do so can I not but wonder at his confidence in calling those things palpable gross untruths when the whole Nation knows the contrary His Satyrical expressions I omit The visible Lineaments and Characters of false Prophets being instamped upon the fore-heads of the present Ministers they are not to be heard but separated from CHAP. VIII Arg. 6. Sect. 1. A sixth Argument against hearing the present Ministers Saints must not have Communion with Idolaters The vanity of Mr. T. his arguings to the contrary evinced 1 Cor. 10. 14. 2 Cor. 6. 14 15 16 17 18 opened A threefold Idolatry Whether the Idolaters of old worshipped the creature terminatively Of the golden Calf Baal Molech That the Worshippers of them worshipped them not terminatively proved Of Devil-Worship Psal 106. 37 38 explained The Heathen Images dedicated to the true God The Testimony of the Heathens in this matter Of refined Idolatry Worshiping of God in a way not of his appointment is Idolatry The Testimony of Calvin Perkins Ames Pareus Willet Peter Martyr c. to the truth of the Assertion The Romans worshipped the Godds an hundred and seventy years and more without Images A Sixth Argument advanced in S. T. against hearing the present Ministers is this Those that are guilty of Idolatry Saints may not have communion with much less own them as their Teachers but ought to separate from them But the present Ministers of England are guilty of Idolatry Therefore The Major is bottomed upon express Commands from Christ 1 Cor. 5. 11. 10. 14. 2 Cor. 6. 14 18. To which Mr. T. replies 1. The Conclusion is not the same with that which Chap. 1. was undertaken to be defended That it is not lawful for Saints to hear the present Ministers which we may do though Communion with them be unlawful though we are bound not to own them as our Teachers but separate from them Answ Now this I confess I understand not Communion consists in giving and receiving a constant or frequent attending upon any ones teaching especially when by the Prelates instituted and inducted to such a Parish as a Teacher whereof I am a Member is an Argument of my owning him for my Teacher Separation from any one consists in this that I have no Communion with him in that in respect of which I am bound to separate from him That I should with frequency hear a man preach as a Minister of the Gospel and yet be said to have no Communion with him to separate from him is an Aenigma that needs some Oedipus to unravel He tells us 2dly The Major is not true if the Idolatry be in worshiping in any other way than what he hath prescribed or if the Idolatry be secret or if open if by infirmity a man falls into it and repents or be not censured as such or teacheth not such Idolatry nor requires any communion with him in his Idolatry Answ 1. If the Major be not true it follows that its lawful to have Communion with Idolaters for with persons guilty of Idolatry the Major saith we must not have Communion Mr. T. is driveâ— to his shifts indeed when to defend the cause he hath undertaken he is forced to plead for such gross absurdities so contradictory to the Scriptures and the judgment of all sober Christians that ever were in the world 2. If worshipping God in another way than he hath appointed be in Scripture Idolatry and in it we are commanded to abstain from such Worship and Worshippers then though the Idolatry consist therein the Major is true When the Scripture commands us to flee from Idolatry it means that which is so in its own sense not Mr. T 's 3. 'T is true I am not to separate from a person I know not to be guilty of Idolatry till I know he is so but this reacheth not the case of the present Ministers whom we prove manifestly guilty hereof When Ezekiel once came to understand that the Antients of the House of Israel committed Idolatry in the Chambers of their Imagery Ezek. 8. 7 to 13. he might not have Communion with them though they committed it in the dark 4. Repentance restores a man fallen into the same place amongst the Saints he was in before he fell but this is not at all to the purpose the present Ministers justifie their actings would compel aâ—l to do as they do 5. That 't is not our duty to separate from Idolaters till they are under Church-censure is a meer fancy 1st What if they are such as are in no Church-state persons without with whom the Church hath nothing to do 2dly What if the so called Church be generally overspread with Idolatry as our Animadverter will confess the Church of Rome is must I wait the Churches censure till I refuse to hold communion with Idolaters Is it ever likely that an Apostate Idolatrous Church will pass sentence upon it self or rational that I hold communion with them till they do So is 6. That 't is not our duty so to do except they teach it and require my communion with them in it For 1. he that practiseth it teacheth it by his practice 2. As it relates to the present Ministers 't is vain and frivolous they both practise and preach it and require my communion with them in it He saith 3dly The Texts do not prove the Major Answ Let the judicious Reader judge for himself whether they do or no 1 Cor. 5. 11. we have already vindicated from his exceptions That 1 Cor. 10. 14. is not to our purpose because the Apostle onely saith Flee from Idolatry not from teachers that are Idolaters is a fond conceit The intendment of the Apostle is to provoke to the greatest circumspection not onely to avoid the thing it self which saith Pareus Was not only the gross Idolatry of the Gentiles but every kind of Idolatry but all the occasions thereof And certainly the hearing or attending on the ministry of persons guilty of Idolatry is no mean occasion thereof 2 Cor. 6. 14 15 16 17 18. commands separation from the Idol Mr. T. grants Now I must profess I know not by what Logick he will prove that though it be my duty to separate from Idols I may so far retain communion with the Idolater as to own him for my Teacher the very repeating these absurdities is confutation sufficient Before we attempt the proof of the minor Proposition we premise in S. T. That Idolatry may be considered under a threefold Notion 1. Most gross and absurd Idolatry when the creature is worshiped terminatively This we say few are guilty of In the matter of the golden Calf Israel was not they worshipped God in it Exod. 32. 5. Maimonides de Idolat 8. 2 3. tells us That through the Idols Idolaters worshipped
667. when he is able The ground of the offence on the Non-hearers side is so visibly just and righteous the others so notoriously groundless that his impertinent and false stories some of them contrary to his own knowledge and Conscience are insignificant to remove the one or justifie the other We add 4thly That 't is the duty of Saints especially if in a Church-relation to meet together as a people called and picked by the Lord out of the Nations of the World cannot be denyed The neglect of which is charged by the Lord as the first step to Apostacy Heb. 10. 25. Be you in the practice of this duty and see what Spiritual Saint will be offended at you If any should you might have peace therein you doing your duty no just cause of scandal is given Mr. T. replies They do not think it their duty to meet together as a separated Church Answ 1. Who do not so think Do not they that are for Seperate Churches so think To these we are speaking 2. That 't is the duty of Saints so to do we evince Ch. 9. of S. T. Heb. 10. 25. is again taken notice of by him Chap. 9. S. 2. where we shall consider it We yet add in S. T. 5thly Consider on which side the Cross lies which the flâ—sh and fleshly interest is most opposite to whether in going or forbearing to go to hear these men Usually that is the way of God that hath most of the Cross in it and the flâ—sh is most strugling and contesting against In which I only assert That the way of God hath usually most of the Cross in it and is mostly opposed by flesh and blood which Mr. T. knows is true and therefore though of it self this be no certain sufficient Rule to judge by yet is it not together with others inconsiderable which Mr. T. doth not oppose Sect. 3. An eighth Argument against hearing the present Ministers We cannot do so without being guilty of partaking with them in their sin The several wayes of partaking with others in their sin Rom. 16. 17. 2 Thes 3. 14 15. explained THE 8th Argument against hearing the persenr Ministers is in S. T. thus formed That which Saints cannot do without being guilty with others in their sins is utterly unlawful for them to do But the Saints cannot attend upon the Ministers of England without being guilty of partaking with them in their sins Therefore The Major Proposition is bottomed upon Psal 50. 18. Ephes 5. 7. 1 Tim. 5. 22. 2 John 11. Rev. 18. 4. 1 Thes 5. 22. This he grants is true In order to the confirmation of the Minor two things are briefly enquired into 1st What that or those sins are the Ministers of England are guilty of These we say are worshipping God in a false way acting from an Antichristian Office-power therein opposing the Offices of Christ doing what such as go to hear them account to be sinful who therefore cannot do the same nor joyn with them whilst they do it We instance in the case of Reordination using the Service-Book administring the Sacrament to all To which when Mr. T. or any one for him shall inform us of any thing that is offered by him by way of Answer that deserves a Reply we shall consider it What he saith requires proof we have already proved We enquire in S. T. 2dly How it will appear that any person attending on their Ministry renders him guilty of partaking with them in their sins This we say the consideration of the several wayes persons may be justly charged with being guilty of partaking with others in their sin will demonstrate We instance in these particulars 1. Then may persons be justly charged as guilty hereof 1st When they are found any way consenting with them in their sin Psal 50. 18. 2dly When they do that which hath a real tendency to encourage persons in their sin 2 John 11. 3dly When they neglect the doing those duties which the Lord requires at their hands for the reclaiming of them from their sins such as watching over rebuking admonishing first privately then by two and in case of obstinacy and perseverance therein telling it to the Church according to 1 Thes 5 14. Heb. 3. 12 13. and 10. 24 25. Lev. 19. 17. Mat. 18. 15 16 17. all this Mr. T. tells us he grants nor doth he except against the Texts brought to prove them except that Mat. 18. 15 16 17. the vanity of his exceptions whereunto we have demonstrated pag. 87. of this Treatise 4thly When they notwithstanding all that they can do perceive them to persevere in their sin shall still continue to hold Communion with them and not separate from them Rev. 18. 4. The abiding with obstinate offenders as it is against positive injunctions of the most high Rom. 16. 17. 2 Cor. 6. 14 15 16 17. 1 Tim. 6. 5. Ephs 5. 8. 11. Rev. 18. 4. so in the last place instanced in 't is assigned by the Spirit to be one way of pertaking with others in their sins So saith learned Brightman upon the place To which Mr. T. Sect. 7. This is not true we may hear the Word of God pray with receive the Lords Supper from a Minister that is an obstinate offender and yet not be partaker with him in his sin The texts alledged prove not separation from such Answ Whether they do or not we leave to the judgment of the discreet and pious Reader to determine yea to Mr. T. himself the texts are so marvelously plain for the proof of such a separation when he is able in an undistempered unprejudiced spirit to review tâ—em What he here offers to the contrary is not worth the spotting Paper with 1. A man may cause divisions and offences contrary to the Apostles Doctrine Rom. 14 and 15. touching the use of Liberty in matters indifferent to the offence and scandal of the Saints as the Ministers of England do if Mr. T. his notion about the indifferency of their Ceremonies be true whilst they practise them to the offence of the Saints and yet preach the same Doctrine in other things the Apostles preached which yet the present Ministers do not 2dly When Mr. T. is at leisure he may prove that sepâ—ration from the wicked and prophane or from a false Church is contrary to Rom. 16. 17. Because the Apostle charges them to note and avoid those that cause devisions in a true Church By the use of things indifferent contrary to his Doctrine thereabout of 2 Cor. 6. 14 15 16 17. Rev. 18. 4. we have already spoken and vindicated it from Mr. T. his exceptions We add in S. T. Not to multiply more particulars let us in a few words make application of these remarked to the business in hand Is there any thing in the world that carries a greater brightness and evidence with it than this that the hearing the present Ministers is to be partakâ—rs with them in their sin To which
is plain by the Temple of Solomon Like as the Clergie and Priests so also â—he People and Laity or else unless all such as be now addict unto avarice from the least to the most be first reclaimed as well the People as the Clergie and Priests Albeit as my mind now giveth me I believe rather the first that thâ—n shall arise a new People formed after the new man which is created after God of the which People new Clerks and Priests shall come and be taken thaâ— shall hate covetousness and the glory of this Life hastening to a heavenly conversation notwithstanding all these things shall come to pass and be brought by little and little in order of times dispensed of God for the same purpose And this God doth and will do for his own goodness and the riches of his great loâ—ganimity and patience giving time and space of repentance to them that have long lien in their sins to amend flee from the face of the Lords fury whilst that in like maâ—ner the carnal People and Priests successively and in time shall fall away â—e consumed with the Moth. But we have a more sure Word of Prophesie that the pompous carnal Church and Ministry the Whore and false Prophet with all their retinue shall be dethroned and for ever cease to be And then shall piety flourish and the knowledge of the Lord shall cover the Earth as the waters do the Seas Then what shame will cover you that have not hearkened to Christs voice though he loudly calls you to come with him from Lebanon to look from the top of Amana and Shenir from the Lyons Dens and Mountains of the Leopards that you have not forsaken the Tents of false Worshippers Sect. 2. Counsel and advice to Saints separated from the carnal worldly Church 2. TO you that have heard and obeyed the voice of your Beloved in separating from the present Worship and Worshippers would I also speak a few words 1. Pray hard for the making the vision pâ—ain that you may understand how long it is to the end of these wonders The wise shall understand 2. Wait watch and pray for the glorious effusion of the Spirit according to the promise of the Father Antichrist's day is now even run out not the first fruits only but the full harvest of New-Covenant glories shall shortly be upon you 3. Get on the whole Armour of God that you may be fitted and fixed to accost the Prince of darkness and his Hellish Armado in their next and last attempt against the Saints when the Dragon will be wroth and go about to make war with the remnant of the Womans Seed that keep the Commandments of God and have the Testimony of Jesus 4. Condemn the world and worldly Church by those shines of holyness and that heavenly conversation shall be found amongst you 5. Take heed of degenerating into the Form mind the power of Christianity and Godliness Be not contented to have a Name to Live when Dead Take heed of the Temptation of the Day a Temptation to slumbring especially considering the Cry at Midnight which is a Ministerial voice or out-cry The Bridegroom cometh go ye out to meet him 6. Press after a Gospel-Spirit of Love and Union one with another Study to be of one Spirit of one Mind Wherein you differ for want of the same measure of Light bear one with another as becometh Brethren of the same Father Members of the same Body pray one for another and if any one be otherwise minded God will reveal this also unto him in due time Know not one another as Men only but as Chrâ—stiâ—ns Let the bottom of your Communion each with other be not the foundâ—tion of agreement in extrafundamental Principles which the Spirit of Antichrist leads to but blessed satisfaction that you are received beloved begotten again of God and bear his Image Study to forget the names of distinction that have been too much used in dayes past Neither Presbyterian nor Independant nor Anabaptist is any thing but if real Saints we are all one in Christ Remember the Disciples were first called Christians at Antioch The departure from Scripture words and appellations hath had no small influence into that Antichristian Apostasie that hath overspread the Nations Take heed of animosities and divisions one amongst another 'T is the Devils grand Maxime Divide Impera Divide and Rule Bear with and forbear one another in love Prefer your peace and edification before private interest Methinks such Discourses with a Pen dipt in Gall as drop from this Aâ—imadv should engage us to make it our study to be of one heart and one soul if we cannot in all things be of one Judgement and Opinion But whither sail I 'T is a pleasant Sea a sweet Theam the Lord bow the hearts of his People every one of them to an imbracement of it I must not expatiate 7. Hold fast that you have that no one take your Crown Yet a little while and he that shall come will come and will not tarry Sect. 3. An Appendix or Felo de se being a brief but faithful Collection of several passages in his former Writings opposite to what is asserted by him in his Theodulia LAstly to Mr. T. our present Antagonist would I speak a few words by way of Counsel and advice I beseech you Sir in the bowels of Christ 1. With a sober spirit to review your Theodulia and consider whether you will be able to justifie your undertaking therein What have you been doing but sadning the hearts of the righteous and gladding the hearts of the wicked Had it not been better you had let Baal have pleaded for himself since one had thrown down his Altar It may be in your retired thoughts you now begin to think so The design it self was bad but Sir how can you review the frame of spirit the gall and bitterneâ—s the reviling and reproachful language with which your Book is stuft from the one end thereof to the other against the VVayes and People of Christ whom you in your Conscience think to be so and hold up your face with confidence before God and his People I had once thought to have gathered into one heap the several parcels of scurrilous unsavoury scandalous and false expressions you were pleased to make use of but I found the dunghill would swell so big and the smell of it might be so offensive that after I had made some progress therein I forbore 2. Read with seriousness the Reply we have made to the Treatise mentioned You see Sir we have not writ after your Copy nor rendred reviling for reviling into your bosom we have otherwise learned Christ and commit our Cause to him that judgeth righteously The Lord the Lord God his Spirit Scriptures and People be judge betwixt us 3. Read twice ere you Reply once You know Sir whose Motto it was Festina lente sat citò si sat bene Too much haste to oppose Truth