men signally pointed out by the Lord for the administration of holy things in his house by the Body of the Church be not now as then their peculiar priviledge What saith Mr. T. hereunto 1. The solemn deputation of Apostles and other Ministers we find not in the New Testament to have been the peculiar priviledge of the Church Answ 1. But our Question is not touching extraordinary Officers such as Apostles but of ordinary ones such as Pastors c. Yet 2dly a man need not go far to find such a deputation even of an Apostle to the work of the Lord by the Body of the Church together with the rest of the Apostles Acts 1. 14 15 16 23 24 26. being an evident proof hereof beyond exception He adds 2. Their Ordination is no where mentioned as done by the Saints or Brethren which were not Officers Answ 1. The Animadverter mistakes Ordination for Imposition of hands which is only one part of Ordination and comprehends the whole act of deputing or setting men apart to the work of the Ministry 2. That Assertion That the Church or Assembly of Believers are nowhere said to have an hand therein must be imputed to Mr. T. his forgetfulness Acts 6. 3. 14. 23. manifestly declare the contrary He grants that in the first ages there are relations of the election of their own Ministers by the Church but the management hereof with Tumults Frays Disorders necessitated an alteration and considering the present temper of the Saints how unquiet injudicious deceitful factious divided they are he thinks it not safe it be again committed to them Answ 1. The first Ages in that matter held fast to the Doctrine of the Gospel and the Priviledge which according to the Institution of Christ his Church and People were invested in 2. Many things are reported of the Saints in the first Ages notoriously false and untrue and it may be the story of their tumults frays c. in electing their own Pastors may be so Contentions I know there were early amongst them about this matter that there were tumults and frays may perhaps be coined by some ambitious spirits that they might the better take an occasion to divest the Saints of that sacred Priviledge 3. The former disorders or present distempers amongst Saints are no warrant for the variation or nullifying an Institution of Christ 4. What strange Saints it may be he means only the Parochians of his Mother the Church of England Mr. T. hath his lot cast amongst I cannot tell Blessed be the Lord there are thousands of Saints and many Churches in England this little point of the World directly of another temper and spirit being peaceable judicious upright serving the Lord with one consent according to the discovery he hath made to them And if any in any thing are of different perswasions praying the Lord to reveal that also unto them And Mr. T. doth not well thus to asperse and blacken the Generation of the Righteous The absurdities that Mr. T. supposeth will ensue upon the asserting the election of Ministers to be the priviledge of the Saints are not worth the mentioning I know not any Law that forbids Women to intermeddle herein whose priviledge reached farther than so 1. There are many Scriptures that seem to assert it as their right and liberty 1. In the choice of Officers they were unquestionably present Act. 1. 15. 6. 2 34. 14. 23. 16. 23. 2. At the deciding of Controversies Act. 15. 22. 21. 22. 1 Cor. 6. 2. 3. At the choice of Men to carry the Benevolence of the Church to the needy Brethren 2 Cor. 8. 19. 1 Cor. 16. 3. 4. At the casting-out of Offenders Mat. 18. 17. 1 Cor. 5. 4 5. 5. In their re-admission upon Repentance 2 Cor. 2. 6 to 10. They being part of the Church must necessarily be understood as concern'd in these matters wherein the whole Church are said to be concerned 2. 'T were easie to introduce above a Jury twice told of learned Writers who have written as much as this comes to As Beza Calvin Bucer Bullinger Melancthon Bucan Paraeus Junius Cyprian Trelcutias Sibrandus Rivetus Jerome Augustine Nazianzen Ambrose Chrysostom Theodoret Theophylact So the Magdeburgenses in 2 Cent. c. 7. de Consociatione Ecclesiarum who all assert that Church-affairs should be executed by the consent of the whole Church The Council of Carthage indeed decreed 4. can 99. That a Woman though never so holy and learned should not preach in publick nor baptize can 100. And Tertullian tells us that in his time it was forbid to a Woman to teach in the African Church and baptize but they deny them not liberty to vote consent or dissent in Church-matters Nor do the Scriptures mentioned by this Animadverter in the least advance themselves against what is asserted by us Not 1 Cor. 14. 34 35. 1. 'T is as much more against the practice allowed by his Mother the Church of England In that Church Women have liberty not only to say Amen to say Prayers after the Priest with a loud voice but with the Men to act their parts in Worship the Priest saying one part and they another They have at least they had not long since liberty in case of necessity to baptize which is greater than the Sisters priviledge we plead for Sure this is speaking in the Church But this is clavem clave pellere 2. That Women might be chosen Church-officers is evident from 1 Tim. 5. 9. Phaebe was a Deaconess Rom. 16. 1. Touching the management of their office they ought especially if called upon by them so to do to give an account to the Congregation How they could do this without speaking in the Church I am not able to understand Therefore 3. The sense of the Apostle is that they be not admitted to publick preaching or prophesying ordinarily by vertue of Office-power That they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command as the word sometimes signifies or speak so as to usurp authority over the man as the Apostle explains it 1 Tim. 2. 12. But I suffer not a Woman to teach or usurp authority over the Man The latter expression is exegetical of the former i. e. not so to teach as to usurp authority over the man Yea I had ever till now thought that speaking so as to testifie ones consent or dissent to inform the Church of what they knew not of concern to them and the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 12. had been vastly different And indeed see no reason to change my thoughts from any thing this Animadverter offers that these Scriptures make nothing for his purpose As for the second absurdity that Mr. T. supposes would follow upon the asserting the Saints Priviledge in the election of their own Ministers viz. That whom the major part choose the lesser part are not to take for their Minister scarcely deserves to be taken notice of 1. The difference supposed seldom happens
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
where it cannot be otherwise interpreted therefore we must depart from the proper notation of the word where the context of the place doth induce us and the practice of the Church and People of God in after-generations to abide by it is not tolerable arguing His next Exception is 3dly None are said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Paul and Barnabas and they are said to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them viz. tâ—â— Church or Disciples Answ 1. Nor is it necessary that we affirm any other so to do They herein presiding over them and regulating the whole affair according to the instructions received from Christ bear the name of the whole work though the Votes and Suffrages of the Disciples were in it also The Apostles ordained by Suffrages viz. the Suffrages of the Church Elders for them But this proves not that the Vote of the Disciples was excluded it rather evinceth the cantraâ—y Yet 2dly Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred creating by Suffrages or ordaining for them I do not understand It may every whit as properly be rendred with them viz. with the Church or Disciples For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently rendred so Mat. 13. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye root up also the Wheat not for but with them Act. 17. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasoâ—ed with them Heb. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for finding fault with them and in many places besides That it should be so rendred here is evident 1. 'T is consonant to the practice of the Saints then and in after-generations as is known 2. How Paul and Barnabas may be said properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain by Suffrages alone by themselves every understanding is not able to reach render the word with them i. e. with the Disciples and the câ—se is plain â—nd evident viz. the Apostles with the Church or Congregation of Believers by Suffrages and Votes ordained Elders which is the matter enquired after So that whatever this Animadverter is able to say to the contrary this Scripture proves the power of particular Churches to elect their own Officers and therefore if the present Ministers have not received a Commission from Christ thus mediately by the election of some one or other particular instituted Church of Christ if they pretend not to it have it in derision come barely with a presentation from a Patron Ordination Institution and Induction from a Lord-Bishop things forreign to the Scripture and impose themselves upon the People whether they will or no as it may most truly be affirmed of them they are not Ministers of the Gospel nor may be heard as such But Mr. T. hath somewhat more to adde he tells us 1. That it will be hard for us to prove that the Parish-Churches in England are not particular instituted Churches of Christ Answ 1. Of what is hard or easie for us to do or any man else our Animadverter seems a very incompetent Judge 2dly He is not ignorant that this is already done to our hands by several learned men and 't is sure no difficult task actum agere to do over again what we find done to our hands before He further affirms 2dly It will also be hard to prove that the Ministers of England are imposed on the People whether they will or no. Answ 1. The generality of the People of England will attest the verity hereof who for the most part know not their Minister till he comes to them with his Orders nor is their Consent touching his Reception desired or at all significant with respect to his exercising an Office-power over them 2dly What they do in London and some few particular places where the Inhabitants it may be are the Patrons is not considerable or worth the minding 1. For the most part they are imposed upon the people whether they will or no. 2. Were they chosen by their Parochial Inhabitants they were never the nearer Ministers of Christ Because 1. That their choice hath not the least influence upon their being constituted such 't is the Bishops Ordination that in this matter doth all 2. The Parish-Churches of England are not true Churches of Christ which we demonstrate 1. Where there is not the true matter of a Church there is not a true Church But in the Parish-Churches of England there is not the true matter of a Church Therefore The Minor which alone is capable of a denial is evident That only is fit matter of a Church which corresponds to the matter of the Primitive Churches planted by the Apostles These were Saints Ephes 1. 1. Col. 1. 2. Holy Brethren 1 Thess 5. 27. Such â—â— were not of but called out of the World Joh. 15. 18 19. whom God had received Rom. 14. 3. Such as please Christ and are dearly beloved by him Eph. 5. 29. are built upon the foundation of the Prophets anâ— Apostles Eph. 2. 20. have the Spirit of Christ Eph. 4. 4. are built up together an holy and spiritual House to God 1 Pet. 2. 5. God 's House 1 Tim. 3. 15. Heb. 3. 6. are living Stones a chosen Generation a Royal Priesthood an holy Nation a peculiar People v. 9. faithful in Christ Jesus Eph. 1. 1. The sons and daughters of the Lord God Almighty 2 Cor. 6. 17 18. Christ is said to be their Husband their Head They his Bride Eph. 5. 23. Col. 1. 18. his Temple 1 Cor. 3. 16. Now he must have a brow of brass that shall affirm that these Characters are applicable to the Parish-Assemblies of England when they themselves will confess they appertain not to them Are Drunkards Swearers Revilers Persecuters of God and Holiness loose prophane scandalous livers of which these Assemblies for the most part are constituted and made up Saints holy Brethren such as are called out of the World c. None will dare to aver it 2dly Where there is not the true form of a Church there is not the true Church But in the Parish-Assemblies of England there is not the true form of a Church Therefore The Minor which is alone liable to exception is evident The form of a Church consists in the free and voluntary embodying together of Saints giving up themselves to the Lord and one another according to his will as we have already proved Now this cannot be asserted of the Parish-Assemblies Those Civil divisions for they are no others were of the institution of man as we have demonstrated And to this day they are held together by penal Statutes and Ordinances such as never came into the heart of Christ to establish 3dly There where there is not the Church-power that of right belongs to a true Church of Christ there is not a true Church of Christ But in the Parish-Churches of England there is not that Church-power nor as such are they capable of it Therefore The Minor which alone is to be proved is perspicuous 1. The power of electing their own Officers
account the Apostles or Elders were Heads of the Church that in respect of ministration and government they were so as our Dictator speaks is notoriously false 1. There is not the least intimation of any such thing in the N. T. Nor 2. any Language or Speech of any Headship over the Church but Christs till the rise of that man of sin who prophaned the Crown of our Lord by casting it to the ground 3. We find not the Apostles talking of themselves at this lofty rate they confess themselves to be the Brethren of the Saints their Servants for Christs sake 4. Why talks he of Heads of the Church Doth the Scripture mention any more than one Is this the Language of Christ or Antichrist Will he make the Church a two-headed Monster but Quô passim sequerer corvum I am sorry and ashamed that so learned a Person as Mr. T. should suffer such trifles to drop from his Pen. We proceed in S. T. and say 5thly If any be Head of the Church beside Christ they either have their Headship from an original right seated in themselves or by donation from Christ To assert the first were no less than blasphemy if the second let them shew when and where and how they came to be invested in such a right and this controversie will be at an end To which our Animadverter answers Their Headship is by donation from Christ in the places often alleadged He means Rom. 13. 1. Heb. 13. 17. That they refuse to afford shelter to this dying Cause we have already manifested We add 6thly He that is asserted in Scripture to be Head of the Church is said to govern feed and nourish it to eternal Life is he◠Husband 2 Cor. 11. 2. In which sense none of the Sons of men can be the Head thereof and yet of any other Head the Scripture is wholly silent But of this matter thus far It cannot by any sober person be denied but an owning a visible Head over the Church having power of making Laws with respect to Worship such an Headship not being of the institution of Christ must needs be a denyal of his Sovereign Authority and Power To which Mr. T. replies None can be said to be the Husband of the Church as Christ is or to govern feed and nourish as he by the influence of his Spirit yet the Apostles and such as convert and build up Souls may in a qualified sense be said so to do as 1 Thes 2. 7 11. the Apostle saith of himself Answ 1. This is a meer Dictate without proof and so fit to be rejected the Apostle saith not any such thing 1 Thes 2. 7 11. 2. He tells us not in what qualified sense they may be said so to do Nor 3. doth he shew us where any one is said to be the Husband of the Church beside Christ nor indeed can he so that the Argument abides firm He that is in the Scripture said to be the Head of the Church is also said to be her Husband to govern feed and nourish her to eternal Life but Christ alone is and doth so Therefore We add That the present Ministers do own such an Headship is undeniable witness their Subscription Oath Conformity in Worship to Laws and Edicts made and given forth by the sons of men as Heads-of the Church which are not onely forreign to but lift up themselves against the Royal Institutions of Christ This being matter of fact the individuals charged herewith must prove themselves not guilty or manifest that what they do is lawful The former being notoriously known to be true the latter must be insisted on Mr. T. answers Sect. 12. 1. He cannot justifie all the present Ministers do in their subscription and conformity Answ 'T is good to be ingenuous we know he cannot Longa dies citior brumali tempore noxque Tardior Hyberna solstitialis erit Nor is there any one will compel him to more than he hath a will to He adds 2. The Ministers may own Laws given forth by men as the Governors and Heads of the Church that lift up themselves in opposition against the Institutions of Christ and yet not deny his Kingly Office Because 1. this may be done out of weakness or error Answ This is already removed out of the way 2dly A man may subscribe yeeld subjection to the commands of a Usurper as some did to Richard the Third who acknowledged him not to be King of right and some do to the Decrees of the Trent Council or the Popes Edicts and yet not own his power Answ 1. This is such a legerdemain so like to those Jesuitical equivocations condemned by our Protestant Writers that I understand not nor desire to be acquainted with 2. By my subscription to the Laws mentioned and promising obedience to some of the formers of them as my Reverend Fathers in God I avowedly own their power except I have learned Fallere mille modis nec non intexere fraudes to use such hard dissimulation and treachery as an Heathen would abhor 3. Will Mr. T. stand by this plea will he undertake the Ministers of England shall do so If not Why doth he multiply words to deceive the Reader if he will he egregiously scandalizeth the King and Bishops supposing them to be Usurpers Though he hath taken the Oaths of Allegiance and Supremacy he hath not thereby manifested his loyalty in acknowledging him to be King of right but onely hath submitted for peace-sake to what though he owns not to be just or right he cannot remedy If the Laws of Trent Council or the Popes Edicts should be established amongst us which God forbid Mr. T. can it seems subscribe to them without owning them as just or the power imposing them he seems well acquainted with the cursed carnal Machiavellian principle of self-interest and preservation Cum fueris Romae Romano vivito more No need of taking up the Cross daily to follow Christ to subscribe to what is uppermost which we may do without owning it or the Authority by which it is established is better and safer We proceed in S. T. to the answering of some Objections that lay in our way as 1. That the Headship owned by them is an Headship under Christ To which we Answer 1. But this Headship is either of Christs appointment or 't is not if it be let it be shewen where it was instituted by him If it be not the assertion and owning of such an Headship is a denyal of Christ's Authority To this Mr. T. replies Sect. 13. The tearm Head of the Church is not used in the Oath of Supremacy this we have already answered in this Sect. and need not say more but Supream Governour And this is agreeable to Rom. 13. 1. 2 Tim. 2. 2. 1 Pet. 2. 13. Answ By Supream Governour over the Church of Christ is meant one that hath power seated in him for the prescribing Rules in things undetermined as Mr. T. grants the establishing
which one of their Reverend Prelates hath been moâ—e than once heard to say That the presence of Christ in the Sacramenâ— is not Symbolical but Realiter and upon that account we give adoration 't is like more are of his mind as horrible Idolatry as bowing before a Crucifix or Image 2. That Christ is not alone the Head of the Church 3. They seem to attribute greater efficacy to the Blood than the Body of Christ whilst they pray That their bodies may be made clean by his Body and their souls by his most precious Blood as they do in the prayer before that which is used at the Consecration 4. That Christ descended into Hell as if he descended into the place of the Damned as â—he Papists hold To which Mr. T. 1. 'T is in the Creed call'd the Apostles Answ 1. This is no part of Scripture Nor 2. ever composed by them whose name it bears Nor 3. is it certain when or by whom it was so done 4. To this very day it was never in any full and general Council confirmed and established So that its being in the Creed proves it not so authentick as that we are bound to believe it 5. What is said by Bishop Usher touching this matter I have not leisure to enquire since it 's put after his burial it can signifie no other descent but into the place of the damned which is as rotten a figment as ever was invented 3. Touching Man 1. They generally own I speak especially of them who are called the Church free-will And 2. an implicite Faith not in words but really and indeed whilst they say We must practise in Worship the determinations of the Church though we our selves see no reason for them because she hath determined them and that this is reason sufficient for our so doing i. e. We must in these things believe â—or Faith must preceed practice in the Worship of God as the Church believes 4. Touching Worship They hold 1. That Worship devâ—sed by man though abused to Idolatry is the Worship of God with which he is well-pleased 2. That God is more particularly to be worship'd in one place than in another and that these places being Consecrated are the Houses and Churches of God and upon that account holy and to be reverenced 3. That reading an Homilie or a few Prayers out of the Liturgie is a more excellent worship of God though no where commanded in the Scriptures than Preaching which must therefore give way to it 4. That none must be suffered publickly to worship God or privately except in their own Families but according to Forms of mans devising Which 5. they say Is the Worship of God 5. Touching the Sacraments 1. They seem to intimate that there are more than two when they say there are two only generally necessary to salvation 2. That Women may Baptize in casu necessitatis as the Papists hold and that such Baptism is valid 3. That Baptism is to be administred with a Cross in the fore-head 4. That all Children when baptized are regenerate and received by the Lord for his own Children by adoption Common-Prayer-Book of Publick Baptism 5. That Children being baptized have all things necessary for their salvation and shall undoubtedly be saved 6. That all that are baptized have received remission of sins Confirmation before the imposition of hands 7. They seem to make the imposition of hands a Sacrament when they say 'T is a sign to certifie Children of Gods grace and favour towards them Ibid. in the Prayer after the imposition of hands Yea they really do so if the definition they themselves give of a Sacrament be right viz. That it is an outward and visible Sign of an inward and spiritual Grace 8. So they to make Matrimony by that expression used by them consecrated the state of Matrimony to such an excellent mystery in one of the Collects in the form of the solemnization of Matrimony 9. They adore before the Elements of Bread and Wine 10. That the wicked and ungodly may receive it 11. That though the most notorious offenders be partakers of it yet the People that joyn with them are not defiled thereby 12. That the Body of Christ was broken the blood of Christ was shed particularly for them 6. Touching the Church 1. That under the time of the Gospel there is a National Church 2. That the most wicked and their seed may be compelled and received to be members of the Church which is notoriously known nor have they the face to deny it though Mr. T. talkes as if they would to be consonant to their principles and practice 3. That 't is not lawful to separate from this Church whoever do so are Sectaries Schismaticks to be excommunicated imprisoned a bloody error 4. That the Clergie is the Church as is the Pope and his Conclave to the Romanists 5. That these is another Head of the Church besides Christ 6. That 't is not in the power of the Church to choose their own Officers 7. That 't is in the power of Kings to appoint the highest Church-Officers 8. That Lord-Bishops are Officers of the Church of Christ though no where of his appointment 9. That Lord-Bishops can give the Holy Ghost and power to forgive and retain sins 10. That 't is in the power of a Priest to absolve from sins In the Visitat of the Sick 11. That 't is not in the power of the Church to excommunicate but the Bishop 12. That Pastors and Teachers are to be ordained by Lord-Bishops 13. That dumb Ministers are lawful Ministers of Christ 14. That the Ministry Worship and Government which Christ hath appointed to his Church is not to be received or joyned unto unless the Magistrates where they are reputed Christians do allow it And this their practice preacheth forth 7. Touching things supposed indifferent 1. That 't is in the power of the Church i. e. the Bishops in their Convocation to make that which is in it self indifferent a necessary part of Worship 2. To devise what Rites it pleaseth and add to the Worship of Christ 3. That Marriage may be forbidden at certain Popish seasons as in Lent Advent Rogation week 4. That the Cope Surplice Tippet Rochet are meet and decent Ornaments for the Worship of God and ministry of the Gospel 5. That Altars Candles Organs are necessary and useful in the Church of God Mr. T. his thoughts are vain when he thinks that they will not assert this Certainly they will not be so imprudent as to aver that they lavish the Gold out of the Bag for the erection of that in the Service of God which is neither necessary nor useful 6. That there may be Holy Dayes appointed to the Virgin Mary John Baptist the Apostles all Saints and Angels together also with Fasts on their Eves on Ember dayes Fridayes Saturdayes so called heathenishly enough Mr. T. answers They will deny this to be their Tenent and câ—tes Whitgift c. telling
ceasing because when ye received the Word of God which ye heard of us ye received it not as the word of man but as it is in truth the Word of God which effectually worketh also in you that believe Not to multiply words the Apostle with Silvanus and Timotheus chap. 1. 1. acquaints them in this verse 1. of the returns they were on their behalf making to God for the Grace was bestowed on them We thank God without ceasing 2. Particularly declares the ground and reason of this their thanksgiving which was their reception of obedience to the Gospel which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God which because they ministerially brought to them he calls also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of hearing speech or report from them This he saith they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tryed proved considered weighed in their spirits what was offered to them by the Apostles as learned Beza tells us the word signifies whereby it is saith he distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An entertainment that the Gospel did not every-where meet with being many times cryed out against run upon and violently opposed as were the Publishers of it without so much as soberly considering whether things be so or no nor here but by a very few the Rabble in an hurly-burly furiously assaulting the house of Jason Act. 17. 5. whither 't was like the Disciples were wont to repair And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having upon tryal found it to be of worth and weight they received imbraced it as Beza Zanchy c. on the place say the word signifies and that as the Word of God with reverence giving up themselves to his conduct How this came to pass he also asserteth it was from the effectual energy of the Lord upon their hearts by his mighty Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they were not able to resist As learned Cameron in Myroth Evang. ad Phil. 2. And Praelect and holy Bains on Eph. 1. 11. say And they being thus powerfully and effectually wrought upon to the imbracing the Doctrine of the Gospel as the Word of God they become followers of the Churches of God which in Judaea were in Christ Jesus i. e. as they had before done who were in Christ before them so do they gather together into a distinct Body or particular Congregation for the celebrating the Ordinances of God together and worshipping him according to his will Therefore we worship God in hearing when we hear of which the Apostle speaks ne gry quidem as Mr. T. well knows Yet is this the only Scripture produced for the confirmation of his Assertion They were so far from worshipping God in their bare hearing that had they done no more they had not worshipped him at all no more than the rest of them of Thessalonica with the Jews who although they heard the Apostles consorted not with them but afterwards persecuted and opposed them Act. 17. 4 5. who 't is to be thought Mr. T. will not say worshipped him at all He need never fear miscarrying in any cause he thinks meet to undertake if he can but beforehand assure himself he shall meet with such partially addicted Readers as will take such proofs as these to be cogent and convincing but Parvas habet spes Troja si tales habet Strong and confident Assertions without more clear and evident proof are not likely to lead the understanding of persons soberly inquisitive after Truth into obedience of them Sect. 2. Of Instituted Worship Mat. 17. 5. explained What ever is to be practised by N. T. Saints in respect of Worship is solely to be bottom'd upon the authority of Christ Luke 10. 16. considered O. T. Precepts with respect to Hearing how obliging Luke 16. 29. explained The intendment of Christ in the Parable evinced 2 Pet. 1. 19. opened VVhom we are prohibited from hearing in the N. T. Mat. 15. 4. explained 2 Tim. 3. 5. considered and opened Of the scattered Disciples Acts 8. 1 4. touching whom Mr. T. egregiously trifles and abuseth his Reader No hearing the present Ministers as gifted Brethren VVhether hearing of Preachers be a moral and perpetual Worship common to all times MR. T. his first Section being spent in the consideration of the word Worship and some distinctions about the Worship of God the second is designed to the consideration of the word Instituted And having learnedly told us that the Instituted Worship of Christ is such as is by Christ's Institution i. e. the Instituted Worship of Christ is the Instituted Worship of Christ He further acquaints â—s what a Civil Lawyer saith of Institutions viz. That they are preceptions by which men are instructed and taught which after some exeâ—plification by particular instances he applies to the Worship of Christ under the Gospel and tells us that 't is such that is by Christ's preceptions taught directed or appointed in the time thereof which may be meant he saith of the Natural Worship which belongs to God or Christ such as Prayer to God giving Thanks to him Hearing which yet in respect of some peculiarities are to be divolved upon the Scriptures of the New Testament yet not excluding the Old or the Light of Nature so far as the Worship is perpetual and general to all people and times as being either natural or moral Answ Very good Hearing it seems then as a Gospel-duty to be performed by the Saints in the time thereof is part of Natural Worship for hereof must he speak or he speaks impertinently the question being about the duty of these Sober Testim pag. 13. which not attempting the least proof of we are bound to take no further notice thereof than to avouch the contrary If the Animadverter thinks that because some things are consonant to the dictates of right Reason the Light and Law of Nature therefore as to be performed by Saints under the Gospel they are not meerly of the institution of Christ and to be performed solely upon the account of his Authority and Command he shall not have me for his Rival Nor will any sober Christian tender of the honour and glory of his Lord and Master Christ swallow down such an Assertion without better proof About this matter a worthy and learned person hath spoken excellently in a Catechise lately published called A brief Instruction in the Worship of God where in pag. 84. Q. 18. are these words VVhereas sundry of these things viz. Prayer Preaching c. of which he had spoken before as principal Institutions of the Gospel are founded in the Light and Law of Nature as requisit unto all solemn Worship and are moreover commanded in the Moral Law and explications of it in the Old Testament how do you look upon them as Evangelical Institutions to be observed principally on the Authority of Jesus Christ Answ Neither their general suitableness unto the principles of right Reason and the dictates of the Light and Law of Nature
invested with authority derived to them from Christ to elect ordain officers to and for the Churches of Christ without their knowledge and consent he will be supposed to speak pertinently which in this matter hitherto he hath not done Let us consider if there be ought more to the purpose in what follows To Acts. 6. 5. he replies 1. That was but one act Answ 1. Who saith it was many Consonant to this one act was the practice of the primitive Church for many years after some prints whereof in the election of the Overseers of the Poor do yet remain amongst us He adds 2. They were not such a particular Church as made up one Congregation that could meet together for all Offices Answ This vanity we have already refelled Sect. of our Reply to Mr. T. his Exceptions against the Preface of S. T. He proceeds and tells us 3dly They did not choose the Deacons upon any conceived power delegated from Christ by vertue of any rulâ— that was to be perpetual in all ages to all Churches Answ 1. This is a meer conjecture of his own without the least tender of proof 2dly 'T is the ready way to banish all the instituted Worship of Christ out of the world 'T is but saying 't is true this or that was done but without any Rule that was to be perpetually binding and the work is effected 3dly 'T is injuriouâ— to the Apostles and the primitive Believers to imagine and indeed ridiculous that they should devise an Office in the Church without authority derived to them from Christ and that so necessary an Office as the experience of above sixteen hundred years manifests the Church of God could not have been without which was not only continued in the Churches afterwards Phil. 1. 1. but Rules laid down for their future election and choice 1 Tim. 3. 8 to 13. with a solemn injunction to Timothy and in him to succeeding Believers to keep that Commandment amongst others without spot unrebukeable until the appearing of our Lord Jesus Christ chap. 6. 14. So that these are but shifts our reverend Dictator scarce knows what to answer it seems to the Evidence introduced I shall only add Malè res agitur cum tot opus est remediis it is a bad sore that must be wrapped in â—â— many clouts Yet he hath not done He adds 4thly This can be no rulâ— for chusing other Officers there was a peculiar reason why they should choose Deacons whose honesty was to be discern'd and not other Officers whose sufficiency to teach was to be considered of which thâ— multitude of Church-members then and now are rarely competent Judges Answ 1. But we had thought honesty had been as necessary a qualification of a Pastor or Teacher as of a Deacon 2dly The Apostles mention it as the Churches priviledge without the least intimation of any peculiar reason thereof Act. 6. 3. 3dly There is the same reason for the election of one Officer in the Church as another those with whom power is entrusted for the choice of one it is for the choice of all the rest 4thly That the Saints then and now are not competent Judges of the abilities and Orthodoxie of other Officers this Animadverter is desired to prove 1. 'T is derogatory to the Spirit of Christ that indwells in Believers 2. Contrary to the express Testimony of the Spirit of God touching them 3. A meer Petitio principii The question is whether they did elect and choose them the Answer is they were not fit to do so but their fitness is presupposed in that they had liberty or power to do it To the other Scripture Acts 14. 23. he replyes 1. By way of seeming concession The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Beza They created by Suffrages i. e. when the people by lifting up their hands had testified their consent in the election of them they set them apart to that work An allusion to the custom of the Greeks in the election of their Officers by Suffrages and Votes signified by the stretching out of the hand which was unquestionably the practice of the Church for the first three hundred years Cyprian who lived an 240 often intimates as much Take one instance in the stead of many Propter quod diligenter de traditione divinâ Apostolica observatione observandum est tenendum quod apud nos quoque fere per provincias universas tenetur ut ad ordinationes rite celebrandas ad eam plebem cui Praepositus ordinatur Episcopi ejusdem Provinciae proximi quique conveniant Episcopus delegatur PLEBE PRAESENTE quae singulorum vitam plenessime novit unuscujusque actum de ejus conversatione perspexit Quod apud vos factum videmus in Sabinae collegae nostri ordinatione ut de VNIVERSAE FRATERNITATIS SUFFRAGIO de Episcoporum qui in praesentia convenerant quique de eo ad vos literas fecerant judicio Episcopatus ei deferretur Epist. â—8 2dly By way of Exception he tells us 1. This is but one example not sufficient to infer a perpetual Rule Answ 1. 'T is intended but for one example 2dly We find the thing practised afterwards Elders are ordained Tit. 1. 5. 1 Tim. 5. 22. That they should so suddenly vary from the practice of the Apostles here no intimation thereof being given but rather the contrary 2 Tim. 1. 14. 3. 10. Tit. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest set streight or according to the liâ—e or rule that thou hast learned of us the things that are wanting and ordain viz. according to that rule Elders in every City is not probable That they did not do so for some hundreds of years after Mr. T. grants and we have proved Which is a sufficient Answer to his Exception about constituting Elders without the mention of any such election of the People Tit. 1. 5. 3dly In the election of other Officers as an Apostle we find the people concerned 1. Out of an hundred and twenty persons they chose and presented two v. 23. out of which two one being câ—osen by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was counted amongst the Apostles by the common Suffrages of them all v 26. And this very Scripture amongst others is used by Cyprian to confirm the power of the people in châ—sing or refusing their Ministers Epist 4. l. 1. Deacons as was said was so chosen Act. 6. 3 5 6. Put all together and you have as full an evidence of the truth of the Assertion as can be desired But our Animadverter 2dly acquaints us from Dr. Field c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed to other creating then by Suffrages as Acts 10. 41. Answ 'T is granted it sometimes is so applyed but the proper and most usual signification of the word is to elect by Suffrages as Mr. T. knows That because it 's once or twice it may be used in a metaphorical sense
disorderly we prove Those that walk not after the tradition received from the Apostles and from the Primiâ—ive Church for above 300 years after Christ but according to the traditions of the old Bawd and Strumpet of Rome are such as walk disorderly But the present Ministers walk not after the tradition received from the Apostles but after the traditions of the Whorish Church of Rome Therefore The Major is bottom'd upon the express words of the Apostle in the place instanc'd in and were it not no person of ingenuity would have the confidence to deny it The Minor we prove by particular instances They have no Apostolical written Tradition for Liturgies Surplice Cross in Baptism c. If they have let them produce it and we are satisfied if not they are disorderly walkers and to be seperated from that they are such 2. cannot be denied by such as pretend to Reformation if submitting to ordination or reordination by a Lord-Bishop covenanting and protesting with detestation against a Reformation according to the Scriptures and the best reformed Churches be so In answer to which Mr. T. tells us 1. That it belongs not to him to speak for the present Ministers but to themselves Answ 1. And indeed many sober minded persons think so too It very ill becoms any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to go about to build again the things he once destroyed But yet 2ly It s not the part of an Advocate thus to desert his Clients in open Court If he undertake their defence it appertains to him to answer for them to what is objected against them However he acquaints us 2ly what he conceives they would say for themselves 1. That they do not covenant and protest with detestation against a Reformation according to the Scripture and the best reformed Churches Answer The whole of my intendment in that expression was to intimate their renunciation of that Covenant wherein the Reformation intimated was solemnly engaged to be promoted whicâ— what is it less then to protest against the Reformation therein asserted and enjoyned That they did this is evident from their subscription of the declaration or acknowledgement following I A. B. do declare that I do hold there lies no obligation upon me or on any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an unlawful Oath That they did because they judged the matter of the Covenant at least with respect to reformation of the Church by purging it of the Hierarchie to be sinful I do suppose they will not deny nor that they renounce sin without detestation So that the Author of S. T. will in the judgment of sober minded persons be soon acquitted froâ— being in this matter a Calumniator He tels us 2ly He conceivs they would justifie their submitting to Ordination or reordination by a Lord-Bishop their owning and reading a Liturgy in the Church their wearing the Surplice Crossing in Baptism c. Answ 1. No one doubts but they would nor can any other be expected from them who are in the practice of these things But that because they will justifie them therefore they are no disorderly walkeâ—s is not in my poor judgment an argument of the least weight The Papists will justifie their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Image-worship and the rest of their abominable idolatries and bring Scripture to prove it lawful too Gregorius de Valentia tels us there is some worship of Images lawful and proves it from 1 Pet 4. 3. because the Apostle would there deterre them from the unlawful worship of Idols yet I hope Mr. T. will not affirm they are not disorderly walkers and to be separated from as such 2ly We say not that they themselves will confess that they are disorderly walkers but that such as Mr. T. who have covenanted against Bishops and pretended to be for Reformation cannot deny but that they are indeed so with respect to the matters instanced in which he must acknowledge to be true for they are the very things they covenanted against as intolerable disorders and abuses to remove out of the way So that however they might call me an egregious false accuser which yet were but a sorry answer to the charge laid against them yet one would not have expected such language from Mr. T. These things are disorders or they are not If they are not why did this Animadverter Covenant Preach Print against them glory that he was one of the first that in print testified his dissatisfaction touching them If they are most assuredly those that practise them are with respect to them disorderly walkers And is Mr. T. of late grown such a fond Admirer of them that a man cannot speak truth of them but he must call him an egregious false accuser I am afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seriously to review with what spirit he writ such passages as these He adds 3dly These practices except the first are not of such a degree of pravity whether justifiable or sinful as that barely for them they should be reputed in the number of Disorderly walkers and so after due process to be separated from by vertue of positive precept from Christ Mat. 18. 2 Thess 3. 6. For 1. Mat. 18. 15 16. is meant of personal injuries the Separation permitted is a Separation only from civil eating and familiar reception not from Gospel-communion Answ 1. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath already been fully confuted 2dly He further affirms that the disorderly walking 2 Thess 3. 6. must be understood of sins of greater pravity than the particulars instanced in and charged upon them except the first which they will deny Answ 1. But the first we have proved against them therefore they are disorderly walkers according to this Scripture by Mr. T. his confession and so to be separated from 2. Every sin is a disorderly walking if persons will stand in justifie plead for any sin they are to be separated from by vertue of this Apostolical precept But 3dly If the sins charged upon the present Ministers be too small to constitute the disorderly walking here mentioned what are the greater that do so The gross sins he tells us of of any Brother not a Minister who was bound to work v. 10. such as those 1 Cor. 5. 11. 2 Cor. 12. 20 21. Answ 1. Why the gross sins of a Brother not a Minister Is not the Ordinance of private admonition Church-Censures an Institution of Christ out of the abundance of his love for the good of his Children Is a Minister exempt from it more than others he will not sure say so 2dly Why such gross sins as those mentioned 1 Cor. 5. 11. 2. Cor. 12. 20 21. doth the Apostle charge the Church of Thessalonica with any such evils as those there mentioned nothing less These are instanced in because the Animadverter supposeth at
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
not What he adds is most frivolous 't were wicked and abominable in our addresses to God to call him Molech Milcom Malcham Jove but that therefore if the names of Idols be to be abolished we may not call him King Lord Jehovah because some of the fore-mentioned Titles so signifie and others as 't is thought were derived from these names of God is most absurd Christ is called Priest he is truly really so and upon the account of his once offering up himself for the sins of the people before any Mass-Priest was thought of in the world that therefore the name of Priests may lawfully be applied to a company of persons accounted Ministers of the Gospel which was a title assumed by the most idolatrous generation of men professing themselves to be of the same order when such as these pretend to be are no where in the Scripture so called will not in haste be proved We manifest in S. T. 1. a further agreement betwixt the Priests of England and Rome 2. They are both Deacons before they are Priests 3. Ordained to their Office by a Lord-Bishop or his Suffragan 4. Both presented by an Archdeacon or his Deputy with these words Reverend Father I present these men unto thee to be admitted to the Order of Priesthood Our Animadverter replies These are granted and avouched as not Popish but justifiable and agreeable to Orthodox Antiquity Answ 1. That these things are not Popish are avouched without proof They are exactly extracted out of the Pope's Portuis not retained in any one of the Reformed Churches but ejected as the sowr leaven of Popery 2dly That they are justifiable is said not proved Mr. T. should not talk thus confidently of Orthodox Antiquity when he knows 't is of all things the most difficult to determine what things are agreeable to Orthodox Antiquity 3dly Nothing will justifie what we do in matters Divine but the Scriptures Orthodox Antiquity is not sufficient Hear what Basil saith If whatever is not of Faith is sin as saith the Apostle but Faith is by hearing and hearing by the Word of God without doubt whatever is without Divine Scripture since it is not of Faith is sin So Hilarie ad Constant Augustine Tertullian de praescript cap. 15. 8. Hierom in Mat. 23. and Lactantius Humane Precepts have no weight which want Divine Authority lib. 3. c. 27. Theophylact saith 'T is Diabolical to account any thing Divine without the authority of Divine-Scriptures that is Divine which is Apostolical nor is it â—o be sought any where without the Scripture lib. 2. Paschal The saying of Ignatius is worthy to be written in letters of Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is our Antiquity Yet 4thly the Animadverter cannot justifie these things from Orthodox Antiquity any better than the Papists can justifie their Oyl Spittle Salt in Baptism their orders Eccâ—â—siastical of Exorcists Acolytes And indeed his arguing and Baronius's for these seems to be much a like although there is mention made in Scripture only of Bishops Presbyters and Deacons yet saith he Ignatius in those counterfeit Epistles you must understand that pass under his name mentions more so that it is necessary that either they were in the Apostles time or at least were approved of by them By such Orthodox Antiquity Mr. T. may soon justifie not only the forementioned practices of our Clergy but all the inventions of the Romish Bawd 'T is a trick of the Devil saith Augustine under the pretext of Antiquity to commend fallacies to us de quaest Vet. Nov. Testa q. 14. some things seem'd to be new that were indeed ancient as Christ's Doctrine to the Pharisees Christian Religion to Celsus and his Pagans some things seem to be ancient that are but the impostures cheats and fallacies of the later dayes We add in S. T. 5thly The Priests of Rome must be ordained to their Office according to their Pontifical the Priests of England according to their Book of ordering Priests and Deacons which is taken out of the Popes Pontifical To this Mr. T. returns the same answer that Arch-Bishop Whitgift gave the summe whereof is 1. That what is good in the Popes Pontifical if in our Pontifical our Pontifical is never the worse for having it Answ That nothing but Divine Institution in the Scripture of the Lord renders any thing good consider'd as it relates to the Worship of God as such we have already proved In such cases to talk of things as good for which no precept instituting them can be produced is to talk without book 'T is diabolical saith Theophylact. He proceeds 2dly 'T is most false that the book of ordering Ministers is word for word drawn out of the Popes Pontifical Ignorance and rashness drives you into many Errours Answ 1. Why the Book of ordering Ministers should be called a Pontifical if not from the chief Pontifice of Rome I understand not 2. We say not that the English Pontifical is taken word for word out of the Popes but that it is so i. e. for the substance thereâ—f 3. I have often observed that persons most guilty of ignorance and rashness have been most free in charging their Antagonists therewith Thus fares it with our Animadverter as is evident to the eye of an ordinary Reader from the view of the ensuing parallel Romish Pontifical 1. Tempora ordinationum sunt c. The times of ordination are the Sabbaths in omnibus quatuor temporibus Rom. Pontif. de ordinibus conferendis 2. Ordinationes Sacrorum Ordinum The ordination of holy Orders shall be in the times appointed and in the Cathedral Church the Canons of the said Church being present thereat shall be publickly celebrated in the time of Divine Service ibid. 3. They are taken to the order of Presbytery who have continued in the Office of a Deacon at least a whole year except for the profit and necessity of the Church it shall otherwise seem good unto the Bishop ibid. 4. Episcopus autem Sacerdotibus but the Bishop Priests being adjoyned to him and other prudent men skilful in the Divine Law and exercised in Ecclesiastical functions shall diligently examine the persons age of him that is to be ordained 5. Nullus ad ordinem None shall be admitted to the order of a Deacon before he be twenty three years old nor to the order of Presbytery before the twenty fifth year of his age 6. Archidiaconus offerens The Arch Deacon presenting those who are to be promoted to the order of Deacons each of them being decently habited unto the Bishop sitting in his seat before the Altar saith Reverend Father 7. Pontifex c. The Bishop shall ask Do you know them to be worthy the Arch-Deacon shall answer As much as humane frailty suffers me to know I know and testifie that they are worthy 8. Pontifex The Bishop shall speak to the Clergy and People If any one hath ought against thâ—se persons let him come forth and with confidence speak for
which yet they do but rarely if at all is not the Succession pleaded for by our Prelates They care not for Preaching hinder oppose it many of them dreading it as the Engine in the hand of the Spirit that would shake their Kingdom and utterly overturn and demolish it so they may have their Lordships Pleasures and Pallaces 'T is not indeed Antichristian for me to confess the Apostles Creed because it is conveyed to our hands through the Papacy for however it cannot be so called because the Apostles were the Formers of it which they were not yet the matter thereof being except in one Article bottom'd upon the Scriptures I ought to confess it But this is remote from what he is pleading for viz. A personal succession of Bishops through the Papacy receiving their Power and Authority from the man of Sin which I say still whilst the Bishops pretend to they do therein proclaim their shame and yeeld the matter in controversie though their Advocate shamefully prevaricates that he may with a multitude of words cover their nakedness omitting the consideration of what was incumbent upon him especially to have removed out of the way viz. The Arguments produced to evince That the Apostles as Apostles had no successor in that their Office Which if it remain good the present Bishops most assuredly cannot be their Successorâ— as Apostles He adds 5thly That Bishops as a Superior order or degree above Presbyters were not dreamt of in the world for several hundreds of years after Christ he thinks can hardly be made good but he wisely reâ—reats with a Protestation that he will not enter the lists with respect to that point The truth is he knows it hath been proved and that with that strength of evidence that he cannot bear up against That Clemens his not takeing notice of them as distinct from Presbyters is ballanced by the passages in Ignatius his Epistles which I am perswaded he rejects as spurious and counterfeit I am sure it were easie to manifest them to be so it is already done by others is such a pitiful covert that a man would never fly to but in case of extreme necessity when he knows not what to say Lombards words import he grants that the order of Bishops above Presbyters was not known till after the Apostles dayes and if so they are no order of divine institution in which he once more perfectly yeelds the cause they are not of the institution of Christ in the Scripture Though he cannot prove that by the primitive Church Lombard means the Churches in the dayes of the Apostles his words seem to import somewhat more And Bellarmins himself acknowledgeth that the name of Elders was given in common to Bishops and Elders And Eusebius lib. 5. c. 24. calls Victor Anicetus Pius Telesphorus Xistus who was almost three hundred years after Christ Bishops of Rome Elders And the learned Whitaker ingenuously confesseth That betwixt an Elder and a Bishop there was of old no difference That such Bishops as are now in the Roman Church in the English Church we may as truly say were from the beginning is most false and can never be proved There were then more Bishops i. e. Pastors of one Church Act. 20. 17. contr 2. q. 5. c. 6. p. 284. But Mr. T. tells us 'T is enough for his purpose if the office be found in Scripture though not their Superiority Answ And is this your pleading for your Clients Seriously Sir you would discourage any person in the world from entertaining you as his Advocate when you are exposing your Client thus to ruin by your own pleadings at every turn The question is whether the office of Lord-Bishops which as such consists in there Superiority jurisdiction over the Priests and Ministers of England be of the institution of Christ Saith Mr. T. their Superiority is not Very good what needed so many words to no purpose 't is well however he will be so ingenuous as to confess at last that the juridicial office of Lord-Bishop is not of Christs institution The words of Dr. Hammond he grants to be as we recite them but thinks we misapply them But certainly if as the Dr. saith a Primary Metropolitical seat was constituted over Episcopal Seats and Churches viz. such as are Diocesan that their state and frame may be accommodated to the state and condition of the Government of the Nations in the Empire he that hath but half an eye will see that hence it follows that the Primacy and Supremacy of the Bishops over these Churches was the result of the designs of men to accommodate the state and frame of the Church to the state and condition of the Government of the Nations But the truth of this Assertion depends not upon the Doctors concession it s notoriously known and acknowledged by several others The distribution of Churches ordinarily followed the destribution of the Common-wealth so that when some Regions were subjected to the Civil jurisdiction in any City the same were ordinarily subjected also to the Ecclesiastical and as they were reckoned to be of the same Province in respect of the Civil so were they of the same Church or Diocess in respect of the Spiritual Government saith Rainoldes Confer with Hart. And the Council of Constantinople decreed That if any new City by the Authority of the Emperor was erected that the order of Ecclesiastical things should follow the Civil and Publick form Hence by the same Council Constantinople receives the Primacy because it was New Rome Can. 5. which before Old Rome enjoyed for that very reason But that you may understand how the Pope incroached on Bishops by degrees untill of an Equal he became a Soveraign first over a few next over many at last over all I must fetch the matter of Bishops Metropolitans and Arch-Bishops somewhat higher and shew how Christian Cities Provinces and Diocesses were alotted to them First therefore when Elders were ordained by the Apostles in every Church Act. 14. 23. through every City Tit. 1. 5. to feed the flock of Christ whereof the Holy Ghost had made them overseers Act. 20. 28. They to the intent they might the better do it by common councel and consent did use to assemble themselves and meet together In which meetings for the more orderly handling and concluding of things pertaining to their charge they chose one amongst them to be the President of their Company and Moderator of their actions And this is he whom afterward in the Primitive Church the â—athers called Bishop i. e. the President of the Presbyters who was thâ— Bishop of the chiefest City whom they called the Metropolitane For a Province as they termed it was the same with them that a Shire is with us And the Shire-town as you would say of the Province was called Metropolis i. e. the Mother-City In which as the Judges and Justices with us do hear at certain times the causes of the whole Shire So the Ruler of the
Province with them did minister Justice and made his abode there ordinarily Whereupon by reason that men for their business made great concourse thither the Church was wont to furnish it of Godly Polity with the worthiest Bishop eâ—dued with gifts above his Brethren And they reposed in him such assiance that they did not only commit the Presidentship of their Assemblies to him Concil Antioch â—an 20. Chalced. can 19. But agreed also that none throughout all the Province should be made Bishop without his consent nor any weightier matter be done by them without him Concil Nic. can 4 6. Concil Antioc can 9. Now the Roman Empire was governed in such sort that the Circuits of the Lord-Presidents had many Provinces within them and were called Diocesses Through occasion whereof the Bishops of those Cities in which these Lievtenants of the Emperor were resident The state Ecclesiastical following the Civil Wolfgang Luzu Comment Reip. Rom. l. 2. c. 2. did grow in power too Neither were they only named Arch-Bishops and Patriarks of the Diocess i. â— the chiefest Bishops and Fathers of that Circuit which the Lieutenant ruled but also obtained that the Metropolitans of the Provinces in their Diocess should be likewise subject and obedient to them as Bishops were to Metropolitans So the Arch-Bishop and Patriarch of Antioch had Prerogatives given him through the Diocess of the East wherein were seven Provinces Concil Const 1. can 2. Concil Antio in exord So nothing could be done in the Diocess of Egypt which under the Bishop had ten Metropolitans without the consent of the Arch-Bishop and Patriarch of Alexandria Conc. Chalc. Act. 4. so it was granted to the Arch-Bishop and Patriarch of Constantinople that the Metropolitans of the Diocesses of Pontus Asia Thracia within which were twenty eight Provinces should be ordained by him Finally so was it decreed that if a Bishop had any matter of Controversies with the Metropolitan of his own Province the Patriark of the Diocess should be Judge thereof Concil Chalced. can 9. 17. as also if any man did receive injury of his own Bishop or Metropolitan Thus were the Roman Popes as they are called now first Bishops over Elderâ— within their own City next Metropolitans over Bishops within their own Province Then Arch-Bishops and Patriarks over Metropolitans within their own Diocess And this is the Princely Diocess which I meant when I said that the Pope in the time of Pelagius was become Arch-Bishop of the Princely Diocess but he was yet but an Arch-Bishop He was not universal Pope and Patriarch of the whole World For although the Patriark of Constantinople being puffed up because in his City the Emperor himself was resident he would be called the Patriark of the whole world as the Emperor was called the Lord of the world Greg. Regist l. 4. Epist 39. yet the Roman Patriarks Pelagius Gregory did withstand his Pride Rainolds Confer with Hart c. 8. Beza also Thes Geneves tells us that the Fathers in the distribution of Churches under Bishops Arch-Bishops c. followed the type or pattern of the Roman Emperor And the learned Brightman in Rev. 13. 4. tells us that they are the worshipers of the Dragon in the Beast who wonder at the Pâ—imacy for the Political Majesty of the Dragon granted by the Councel of Chalcedon Act. 16. Indeed in Clements Constitutions we find if possible a more filthy source from whence their original is asserted In the place where they were before first-Flamines Petâ—r commanded Patriarks to be placed and in Cities where before were Arch-Flamines Arch-Bishops the rest were only Bishops That we had hâ—re in England twenty eight Head-Priests which they called Flamineâ— and three Arch-Priests among them which were called Arch-Flamines which had the oversight of their manners and were as Judges over the rest is known hence the pattern of our Arch-Bishops and Bishops Sect. 5. The office of Lord-Bishops contrary to express precepts of Christ Mat. 20. 25. Mark 10. 42. Luke 22. 25. 1 Pet. 5. 3. considered Of the titles of Dr. of Divinity c. The office of Lord-Bishops derived from and only to be found in the Papacy The Popes of Rome the head of Antichrist No Lord-Bishop till after Constantine Of the first Nicene Council whether there were any Lord-Bishops before what difference betwixt Lord-Bishops then and now Of the retention of the same office in the Greek Eastern Russian Churches The difference betwixt the Superintendency of the Lutheran Churches and our Bishops An Objection answered The Bishops of England act not in the matter of Ordination as Presbyters THat the office of Lord-Bishops is contrary to express precepts of Christ in the Scripture is the second part of our Minor Proposition which in S. T. we prove from Mat. 20. 25. Mark 10. 42. Luke 22 25. 1 Pet. 5. 3. To which Mr. T. answers 1. That we shoot wide of the mark Answ This we have already replied to His instance of the Titles of Doctor of Divinity in the Schools is not at all to the purpose They pretend not to any Ecclesiastical jurisdiction over Elders and Churches by vertue of their being invested into such titles as our L-Bishops do 2dly He considers the particular Scriptures instanced in to which what to reply he seems to be much at a loss 1. He would have the words of the Evangelists not to be a precept shewing their duty but a prediction manifesting the event of what should be Answ 1. This is expresly contrary to the letter of the Text. 2. The Lordship Supremacy Superiority call it what you please is a Lordship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst themselves over one another that is interdicted and forbidden by Christ that it was lawful for them to exercise such a Supremacy this Animadverter will not say now this must be supposed if the words be not a precept but a prediction 3dly He expresly tells us in his Romanism discussed Art 7. Sect. 8. p. 174. l. 14. That Superiority is in these words plainly forbidden 2ly He is inclined to think that if it be a precept it is a precept to the Apostles only not to others Answ 1. Then not to the Pope then Mr. T. palpably abuseth this Scripture in his Roman discussed Art 7. Sect. 8. p. 173. where from hence he argues and enveighs against the Pope's Supremacy But 2ly as good he may say that the great Doctrines of Self-denial frequently pressed by Christ upon the Apostles is a precept only to them 3ly We find the Apostle charging the same thing upon the Elders 1 Pet. 5. 3. who knew the mind of his Lord in this matter it 's to be thought as well as Mr. T. He tells us 3dly If it be a precept to others besides the Apostles whether to all Christians or only to Ministers of the Gospel and whether it forbid simply Dominion at all or tyranical Dominion is doubtful Answ And yet the first he positively affirms within ten or eleven lines
unchristen themselves The persons I mean that they own as Lords and Governours that have a Law-making power are the Prelates in the Convocation-House That they own these as such to them and their Canons they promise obedience and subjection needs no more proof than the Sun at noon-dayes that it shineth Whether this be a denial of Christs authority rebellion against him let the Reader inform himself from Mr. T. Chap. 4. Pag. 119. of his Theodulia He that ascribes Kingly power to a subject doth make another King than the right King and so doth unking him this he tells us the Papists do when they assert the Pope can make Laws to bind the Conscience by virtue of his authority and I know no more power our Convocation of Bishops have to do so then the Pope Till that be shewed the Animadverter grants our Ministers asserting the same of them in this matter as the Papists of the Pope they really unking Christ Nor 3dly Let him think that he is to deal with such Children that with his drollery will be perswaded that they see and know not what they both see and know 'T is not the calling persons as he doth by what spirit let him judge Diabolical Calumniators Railers and Scolds in Latine and English that now a dayes will be taken for an answer or confutation of what the whole Nation know to be true And they themselves will acknowledge and plead for it A 2d Order and Institution of Christ we mention in S. T. viz. That 't is his will that those whom he hath called by his Word should separate from the World walk together in particular Societies and Churches 1 Cor. 1. 2. and 5. 12. 2 Cor. 6. 17. Rev. 18. 4. John 15. 19. and 17. 6. Acts 2. 40. and 19. 9. Phil. 1. 5. Acts 2. 41. and 17. 4. 2 Cor. 8. 5. This Institution we say the Ministers of England are at open defiance with admitting persons visibly wicked and prophane into their Communion To this Mr. T. replies Sect. 4. 1st He hath read somewhat in Ainsworth Cottons Writings for to them we refer the Reader for further satisfaction But he doth not find in them nor the Scriptures mentioned any such separation as these Authors press Answ The Separation we press is a separation from the visible wicked and prophane cannot the Animadverter find this in the Scriptures nor in the Authors instanced in Let me prevail with him in a sedate frame without passion or prejudice once more to review them and beg of the Lord to open the eyes of his understanding that he may see his mind therein 1 Cor. 1. 2. Phil. 1. 1 5. 2 Cor. 8. 5. Give us an account that those who constituted and made up those particular Churches were visible Saints sanctified in Christ Jesus The like instance might be given of the rest of the Churches mentioned in the Scripture The Disciples of Christ are said to be chosen out of the World John 15. 19. and 17. 6. The Saints in a Church-state are commanded not to suffer a Fornicator Covetous person an Idolater or a Railer or a Drunkard or an Extortioner in their Communion though allowed civil commerce with them in the world 1 Cor. 5. 12. In Acts 2. 40. 2 Cor. 6. 17. we find the Apostles pressing and Chap. 19. 9. practising Separation from the wicked World which is also commanded with respect to Antichristian worship Rev. 18. 4. If Mr. T. cannot see such a Separation as we press contained in these Scriptures I cannot but pitty him 'T is said that when this way was more countenanced he practised somewhat not much unlike thereunto 2dly He grants That Separation from the World in respect of Worship is the duty of Saints 2 Cor. 6. 17. but then by the World is meant professed Infidels or at least such as were professed unbelievers as John 15. 19. and 17. 6. Acts 2. 40. and 19. 9. Answ 1. That the word World is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of various acceptions in the Scripture is known with which we shall not trouble the Reader The Animadverter grants That it is taken for persons living in the World Now these are but of two sorts that I know of regenerate or unregenerate such as walk after the Flesh or such as walk after the Spirit Believers or Unbelievers And when the word World is put in opposition to the Saints it s alwayes taken for the World of unregenerate persons that lies in wickedness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in subjection to the wicked one 1 John 5. 19. That men are not of the World because from Tradition Education Compulsion Interest or the like they profess the Name of Christ though they never knew a work of Grace or change upon their spirits is a fiction of this Animadverter that he will never make good If such as these are not of the world they are chosen called out of it let us a little consider whether the Characters of these be found upon them 1. They are said to be Branches in Christ that abide in him and bring forth fruit John 15. 2 4 5. 2dly They are clean through the word that he hath spoken to them vers 3. 3dly They have a mighty power and prevalency with God vers 7 16. 4thly They have the words of Christ abiding in them vers 7. 5thly Are such whom Christ loves vers 9. 6thly His Lovers and Friends ready prēst to do whatever he commands them vers 14 15. 7thly To whom he hath revealed the Mysteries of God vers 15. Chap. 17. 6 14. 8thly They are hated of the world vers 18 19 20 21. and Chap. 16. 2 3 33. and 17. 14. 9thly Keep Gods Word Chap. 17. 6. 10thly To them Christ gives the glory that the Father hath given to him Chap. 17. 22. will have them to be with him where he is to behold his glory vers 24. with much more that might be instanced Elsewhere they are called such as are delivered from the power of darkness Col. 1. 13. Quickened who were dead in trespasses and sins Ephes 2. 1. Called to be Saints Rom. 1. 7. 1. Cor. 1. 2. Are Light in the Lord Ephes 5. 8. have received the Spirit which the World or Men of the world cannot receive and abide such John 14. 17. These are the Characters of those that are not of the world Do we refuse to hold communion with do we separate from persons of this complexion What more false We cry aloud to them woe beseech intreat them as many of them as are yet too much holding fellowship with the carnal wicked world in Worship to come out from them which was one and no small part of our design in S. T. As for others that know nothing of the things mentioned they are yet in their sins though they profess the Name of Christ under the regiment of the wicked one and of the world and therefore to be separated from as this Animadverter grants Of the Apostles going
cases to the Church of Corinth 1 Cor. 11. 34. and tells them the rest he will set in order when he comes to them therefore 't is left to Church-Governours to institute de novo Ordinances and Institutions of their own and impose them upon the Churches is such a Conseqâ—ence that would put a modest concern'd person to a blush to review we have no Apostles none acted by an infallible Spirit as they In answer to the Objection as proposed by us we say that the whole of it is built upon such false suppositions as these That Christ hath not determined in the Scripture how the affairs of his House should be managed with decency and order as well as commanded that they be so which is derogatory to the Scriptures perfection to the Wisdom and Faithfulness of Christ diametrically opposite to the Scripture 1 Cor. 14. 40. instanc'd it of which we give this brief account The Apostle having condemned them for their irregularity in the matter of Prophesying vers 26. He gives direction touching its regular performance And that 1. Generally vers 26. 40. 2. Particularly by telling them how they ought to manage this affair in a way of decency and edification vers 27 28 29 30 34 35. That from hence a power invested in the Church for the binding the Consciences of men touching Ceremonies in Worship should be regularly deduced is the first-born of improbabilities 1. Paul speaking by an infallible Spirit adviseth the Church of Corinth That all things be done decently and in order 2. Tells them wherein that decency and order lies therefore such as pretend not to such a Spirit may of their own heads bind our Consciences by Laws of their own in the Service of God is such a non-sequitur as will not in hast be made good To this Mr. T. pretends to answer Sect. 4. The sum is Christ hath left many particularities undetermined in his Worship and the Rule of his Church to be determined by Governours Answ 1. If by particularities of VVorship he mean such as relate to it as such of Church-government such as are special parts thereof as the things mentioned by us are made to be this hath been often denied and disproved by us 2. He egregiously trifles in the matters instanc'd in by him though I think it horrible wickedness not to be born for Ecclesiastical Governours by penal Laws and Statutes to impose even those things upon the Churches That it should be criminal at the Communion not to have the Table spread with a Cloth That the Service begin with the recital of the Institution or otherwise as he speaks and beseech this Animadverter if he resolves again to draw the Saw of this Controversie that we may agree in this not to multiply impertinencies and so prove what we say I know not any of the Sons of men that have power to bind my Conscience where Christ hath not But this Mr. T. proves because 1. Parents are charged to bring up their Children in the nurture and admonition of the Lord Ephes 6. 4. 2. We are to pray for Kings that we may lead a quiet and peaceable Life under them Ergo Antichristian Church-Officers or Governours Ecclesiastical have power to make and impose Constitutions for Church-Government upon the Saints Apage ineptias That the Reader should suppose such arguings as these worth the considering I cannot be so injurious to him as to imagine whilst I conceive him to be one not bereaved of his understanding Much after the same rate that some admirers of the Gentleman at Rome are wont to argue for his Supremacy above Princes because 't is said God made two great Lights the Sun to rule the Day and the Moon to rule the Night Doth Mr. T. at present argue for the power of the Rulers of the Church of England in matters of Worship and Government without authority from Christ Yea but 3dly The Bishop must take care of the Church of God 1 Tim. 3. 5. Answ 1. But this is a Christian-Gospel-Bishop a Pastor of a particular Church which our Bishops are not 2. It remains to be proved that his taking care of the Church of God is his imposing institutions of his own upon them A forced Interpretation to say no more We read Luke 10. 34. that the Samaritan took care of the wounded man and v. 35 bid his Host take care of him yet I am perswaded neither the one nor the other called Synods to establish Canons and Constitutions Ecclesiastical to impose upon him The whole work of a Bishop is not surely to Rule and Govern he is to instruct exhort admonish rebuke with all longsuffering and meeâ—ness to strengthen the weak comfort the comfortless and in all to have respect to the will and appointments of his Soveraign Lord and King not to act exorbitantly according to his own will and pleasure What he adds by way of Answer to what we assert that the conceit that Christ hath not determined in the Scripture how the affairs of his House should be managed is a derogation to the perfection of the Scripture and the faithfulness of Christ is already fully replied to and removed out of the way Only whereas he cites 2 Tim. 3. 15. and intimates that the sufficiency there ascribed to the Scripture consists in affording Doctrines of Faith and Rules of Life we crave leave to tell him That his Assertion is 1. Papistical exploded by our Protestant Divines 2. False and untrue the Apostle expresly asserts their sufficiency with respect to Church-Politie to instruct Timothy wherein is no small part of his design in this Epistle He goes on and tells us That we give not a true account of the Apostles dissertation 1 Cor. 14. 1. He asserts not the Liberty of Saints in Prophesying Answ Of the truth of this let the Reader inform himself from vers 31. 'T is not material as to our present purpose whether by Prophesying he meant a particular gift of fore-telling things to come or an Exposition of Scripture for the edification of the Saints whether it were the one or the other those to whom the gift was given were to improve it and this the Apostle expresly asserts to be their Liberty and duty He tells us 2dly It is not right that the Apostle vers 40. represseth his direction vers 26. Answ The serious perusal of the Chapter will evince the contrary to this dictate of his Yea but 3dly saith he If it were so there is nothing to prove that no particular wayes of decency and order are permitted to the care of after-Rulers Answ 1. We are answering an Objection not proving a Position or Doctrine 'T is enough that we manifest that the Scripture produced warrants not Governours to introduce New Orders and Institutions an endless company of ridiculous Ceremonies under the notion of Decency and Order which whether we have evinced or not let the Reader judge 2. That he waves the Controversie about Ceremonies as Cross Surplice
Saints Liberty That 't is a sin against the 5th Commandment is ridiculous till he hath proved them our spiritual Parents Sect. 3. Non-hearing the present Ministers tends not to Schism The nature of Schism The Schism condemned in the Church of Corinth what 'T is not to have the Faith of our Lord Jesus Christ with respect of persons The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons condemned Jam. 2. 1. what it is 'T is not to cause offences and divisions contrary to Rom. 12. 4 5. 14. 1. 15. 1. 16. 17. Nor making inclosures coâ—â—â—â— to 1 Cor. 14. 36. Phil. 3. 15 16. explained The vanity of Mr. T. his arguings from thence manifested The Holy Ghosts recording the Prophesiâ— of Balaam Of Caiphas of Infidel Idolatrous Poets no grounds for the Saints to hear the present Ministers The impertinency of 1 Thes 5. 20 21. to his purpose Nothing can be argued to prove the lawfulness of hearing them from the Authors concession Chap. 2. Our Reasons against hearing them cannot righteously be retorted against our selves The grounds of our denying the lawfulness thereof neither false nor doubtful The Ministers of England have not sufficiently proved the truth of their Ministry Of the duty of Christians with respect to hearing The power of the Church over Ministers Non-hearing the present Ministers takes not away the the Christians Liberty Is no negative Superstition Our denial of the lawfulness of hearing them no denial of the Kingship of Christ or usurpation thereof No hindrance of the knowledge of Gods Word No evil consequences or absurdities follow hereupon FOR the lawfulness of hearing the present Ministers Mr. T. further argues thus Arg. 22. That which tends to Schism amongst Christians or to a breach of that peace unity and love should be among them who have the same God Lord Spirit Faith that is the same or very like Schism among the Corinthians or tends to it and hath begotten or is like to beget the same if not worse effects among the Christians in England is to be avoided as a great evil and that which tends to peace among them is a great good to be imbraced 1 Thes 5. 13. 1 Cor. 12. 25 26 27. But the non-hearing the present Ministers of England tends to Schism amongst Christians Therefore Answ We deny his Minor Non-hearing the present Ministers is not Schism tends not to it is nothing like the Schism amongst the Corinthians For 1st We were never by our free consent Members of the Church of England 2dly It 's no particular instituted Church of Christ 3dly We meet not with them and there dispute side quarrel contend when met together for the celebration of the samâ— numerical Ordinances as was the case of the Church of Corinth The matter of Schism is so clearly stated our non-concern therein with respect to our departure from the Church of England by Dr. Owen in his Treatise of Schism that as Mr. Cawdrey hath not Mr. T. will never be able solidly to reply thereunto 4thly We do nothing in our separating from them than what God calls us to as we have proved If the disturbance of peace envyings ensue hereupon we cannot help it these things were the frequent attendments of the Gospel in the first promulgation thereof as is known whilst we make it our care to keep the guilt of these things from off us we are innocent and not concern'd with the bitter and passionate declamations of persons hereabout We may with more evidence of truth argue That which tends to Schism amongst the Churches of Christ or to a breach of the peace unity and love which should be among them which is the same or much like the Schism that was amongst the Members of the Church of Corinth is to be avoided as a great evil But the hearing the present Ministers tends to Schism Therefore He further Argues Arg. 23. That which is to have the Faith of our Lord Jesus Christ with respect of persons for other reasons than their faith is sinful and unlawful Jam. 2. 1. But to hear one that preacheth the Faith of Christ because he is of our particular Society or by reason of particular interest or agreement in opinion or any other than the unity of Faith in the Lord Jesus and to declaim hearing another that hath the same Faith preacheth it and holds communion with them that imbrace it or to separate from such He should have added because he is not of our particular Society or by reason of particular interest or non-agreement in opinion is to have the Faith of our Lord Jesus with respect of persons Therefore Answ We may grant the whole without the least disadvantage to the cause we have undertaken the defence of we refuse not the hearing the present Ministers because not of our particular Society but for other Reasons of which before 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons that is condemned Jam. 2. 1. is a respecting persons for their outward condition in the world as their riches honour with the neglect or contempt of others though equal or better deserving for their poverty or the like which cannot be charged upon us with respect to the present Ministers so that this instance of the Apostle is not at all to his purpose He adds Arg. 24. To cause offences and divisions contrary to the Doctrine taught us in the Scriptures is sinful and unlawful Rom. 16. 17. But those who teach men not to hear their Ministers which preach to them the truth of Gods VVord because they are not in a Congregational Church or not Elected and Ordained according to the Rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasonâ— of unlawfulness to hear the present Ministers do cause offences and divisioâ—s contrary to the Doctrine Rom. 12. 4. 5. 14. 1. 15. 1. Therefore Answ This Argument is bottom'd upon many miserable mistakes the discovery whereof will expose it to the contempt of all that pass by for its insufficiency and weakness in respect of the end aimed at by it 1st We teach not men not to hear their own Ministers but such as â—ccording to the appointment of Christ were never such 2dly VVe teach them not to avoid such as preach the pure Word of God but suct as corrupt it intermixing therewith the leaven of Antichristianism and Superstition which Mr. T. tells us in his Fermentum Pharisaeâ—â—um is a good ground to avoid hearing them 3dly We say not that they are not to be heard meerly because not in a Congregational Church but because we are destitute of any Scripture-Warrant for our so doing because they walk disorderly act from an Antichristian Call That this is to cause offences contrary to the Doctrine Rom. 12. 4. 14. 1. 15. 1. which forbids the giving offence to weak Believers by the intempestive using of our Liberty in things indifferent is such a frivolous conceit as persons