so in that excellent Treatise and manifested that not the prophaning the Name of God by the wayes mentioned by the Animadverter which they did not but the Reformation of the Church is by those expressions Gen. 4. 26. held forth Two things he tells us the words import 1. That the Saints set up distinct or separated Assemblies for the solemn performance of the Worship of God separating themselves from the Wicked of the day which they had not done before nor had they any need so to do whilst a Reformation might be accomplished without it which it might whilst the Church was contained within the limits of one family viz. by the ejection of the Contumacious 2â—ly That being thus separated they took upon them the peculiar name of the Worshippers or Sons of God which they retained to the next horrible defection from the wayes of God about one thousand years after both which our Interpreters approve who in the Text read then began men to call upon the Name of the Lord and in the margent add to call themselves by the Name of the Lord. That from this act of the Church of God some beams of Light may be communicated to Saints now under the same circumstances they were then touching the duty of segregation and aggregation though bottom'd on New-Testament-Precepts we are apt to conceive but Mr. T. knows better Yea but 2dly this Animadverter thinks that neither by him nor any other is it shewed that a separation was approved from Preachers that teach no worse doctrine than that is held forth by the Articles Homilies c. of the Church of England or from a Church no more polluted by Idolatry or other corruptions in Worship than are charged upon the Publick enjoyned Worship of the Church of England Answ 1. That such a separation as that from the Church of England hath not been proved lawful Mr. T. doth but think The works of Ainsworth Cotton Bartlet c. manifest the contrary 2dly If he mean that it hath not been proved by that learned Author nor any others that those from whom they separated were not more guilty of pollution by Idolatry or other corruptions than the Church of England he is not a little mistaken Dr. Owen in the foresaid place manifests as far as a matter of so long standing can be supposed to be capable of evidence that they were not guilty of Idolatry in the sense that the word is taken by this Animadverter the Worship of the only true God continuing as saith Josephus even to the 7th Age with whom R. Eliezer accords and most of the Ancient Christians as Cyril Epiphanius c. But 3dly Mr. T. pittifully begs the question whilst he talks of separation from a Church no more polluted than the Church of England which should we grant him was never proved lawful nor could be yet would it advantage him nothing except he prove that the Church so called of Engl. was ever a rightly constituted Church of Christ which he knows we deny and though he frequently beg it of us in these Animadversions yet shall we never upon those terms grant him that it is so being abundantly assured of the contrary What pollution and Idolatry the Church of Engl. may be charged with and whether these are sufficient to justifie our separation from her must afterwards be reviewed He adds If Gen. 4. 26. be meant of a Reformation by setting up separate Congregations as Dr. Owen conceives S. 2. cap. 3. it was that therein they might call on the Name of the Lord which shews it was from them that did not call on the Name of the Lord not from them that did as in the Worship of the Church of Engl. Answ 1. Others beside that learned man judge the words import a Reformation by setting up Separate Congregations So doth Dr. Willet who I dare say Mr. T. will acquit of the guilt of Separation who having rejected other interpretations of the words fixeth upon this asserted by him But now saith he when as the Worship of God began to be corrupted and prophaned in the wicked posterity of Cain then Adam Seth and other of the Righteous Seed began publickly to exercise Religion and to have their holy Meetings and Assemblies for the Service of God And afterwards more fully from Mercerus Wherefore the true meaning is as before expressed that now the Church of God being increased to a full number did make a publick Separation in their Worship from the generation of the Wicked and began apart in a solemn manner to worship God But 2dly That they separated to call on the Name of the Lord is true The end of their Separation was to worship God as a people alone from the wicked of the world amongst whom they lived according to his own Appointments nor can a Separation from any for any other ends be justified But this evidenceth that those they separated from did not call on the Name of the Lord. Ans Not at all They did call upon his Name That there was no Worship amongst them will not be asserted No Nation under the thickest darkness that ever overspred the World but had some worship of the Godds amongst them The worship of Idols properly so called was not yet invented as was said from Josephus c. nor introduced so that 't is evident they did call upon the Name of the Lord i. e. they had not rejected the true God nor all Worship of him This indeed follows that they had much degenerated in their Worship of him This we prove of the Church of England which would justifie our Separation from it as it did theirs from them could no more be said therein As for what he saith of Noahs Separation that it was from men that had fill'd the earth with violence 'T is true they had done so and that with other things mentioned chap. 6. 1 2 3 4 5 11. was the ground of Noah's Separation from them and God's sweeping destruction upon them Their apostacy from the pure Wayes of God that began in their toleration of the Wicked upon carnal respects in their societies arose at length to that height that the whole Earth was corrupt i. e. all the inhabitants of the World except Noah and his Family had depraved God's pure Worship as precious Ainsworth expounds it and the word frequently signifies Exod. 32. 7. Deut. 32. 5. Judg. 2. 19. 2 Chron. 27. 2. with 2 King 15. 35. and filled with Violence or Injustice and cruel dealings to men The usual pair we find walking hand in hand all along the Scripture Degeneracy in respect of Worship in the Ecclesiastical Violence and Oppression in the Civil state And now the Animadverter will yeeld it necessary to separate which is as much as we need to justifie our Separation Degeneracy of Worshop we prove the Church of England guilty of and Violence and Oppression open Unrighteousness and Injustice we every where meet with As if the Iron-Age had again took
instituted Officers of his own none are to be heard as speaking in his Name by virtue of an office-power but those that are so instituted by him for if we may hear any one what need of such an institution That hearing them is contrary to Scripture-Rule we demonstrate in the subsequent Chapters in S. T. What Mr. T. further offers in this matter is nothing to the purpose God commanded the Levites to read the Law Deut. 31. 9. Yet Shaphan reads it before Josiah 2 Chron. 34. 18. which was an accidental part of Worship warranted by permission Answ 1. The reading of the Law by Shaphan was not an accidental part of Worship warranted by permission which Mr. T. doth ill so impose upon us it was commanded Deut. 6. 6 7 8 9. and 11. 18. 2dly Had Shaphan acted therein as a Church-officer as is the case of the present Ministers it had been his sin and utterly unlawful for any one to have attended on him in so doing Luke 10. 16. hath been considered in our Answer to Mr. T. his Exceptions against the Preface of the S. T. Sect. 2. where we have manifested That the Spirit of the Lord in it lifts up himself against what Mr. T. endeavours to support by it Nor doth John 8. 47. communicate the least mite of assistance to his assertion 'T is expresly and particularly spoken with relation to Christ The Jews brag'd that they were Abrahams Children vers 39. Christ labours to drive them out of that hold Vers 39 40 by manifesting to them that they did not the works of Abraham They tell him that God was their Father Vers 41. He labours to convince them of the contrary and amongst other things asserts that general Aphorism Vers 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of God i. e. He that is born of God as 't is John 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heareth Gods Words i. e. subjects conforms to obeys them q. d. If ye were of God as ye say ye would believe obey the Word of God that I the Son of God the great Prophet of the Church preach to you Ergo It s lawful to hear Gods Word who ever brings it i. e. attend upon any Ministry though of evil Spirits unclean Frogs that come out of the mouth of the Dragon Beast and false Prophet Rev. 16. 13. quod erat demonstrandum The Apostle seems to be of another mind 1 John 4. 5 6. The next attempt of the Animadverter Sect. 3. is to dissipate what we offer for the confirmation of the Major Proposition viâ— That 't is not lawful to practise any thing being part of instituted Worship for which we have no warrant in the Scripture This I say is evident 1. From the nature of instituted Worship which consists in this that it be of divine Revelation This is true saith he of essential not of accidental parts of instituted Worship Answ 1. But we deny that there are any accidental parts of instituted Worship for if instituted i. e. commanded by Christ it cannot be accidental i. e. left to our liberty as what may or â—ay not be done without sin If accidental it may be a part of somewhat else but of the instituted Worship of Christ it cannot be And this was in effect told Mr. T. in S. T. but he is wise and resolves to take no notice of what he sees he is not able to make some kind of reply or other to His discourse of Jehoâ—akims hearing Jehudi read the Roll is not at all pertinent what may be thought to be of weight in it is already answered in the case of Shaphans reading the Law but now replied to 2dly From the Verdict of Christ who pronounceth all the Worship of man to be vain and fruitless and so unlawful that is bottomed on any thing but divine Revelation Mar. 7. 7. To which he answers This is true of those Actions in which the Worship of God is placed Answ Very good in hearing the present Ministers Mr. T. supposeth the Worship of God to be placed Let him produce an Institution for his so doing or his Worship by his own confession is vain sinful unlawful So that to what follows we need not say any thing The hearing the Law of God read was a part of Worship but whether in the Synagogue or in their own Houses was not so it related not to Worship as such at all being nothing but what was common to other actions to be performed by them in a Community Circumstances of Worship as such undetermined by the Lord to be appointed by men we deny and chalenge Mr. T. to make good These circumstances are such as without which the Worship of God is perfect or t is not if the first we need them not they are vain fruitless having without them a perfect Worship If the second the Worship God hath commanded as it comes out of his hands without humane additaments is imperfect but this is little less than blasphemy We assert 3dly If it be lawful to conform to any one part of instituted Worship without warrant from the Scripture 'T is also lawful to conform to another a third the whole This is granted saith Mr. T. and therein hath he yeelded the matter in controversie 'T is no more lawful to conform to any one part of instituted Worship without warrant from the Scripture than 't is to conform to the whole as our Animadverter grants but no man in his witts will say 't is lawful to conform to the whole of Instituted Worship without Warrant from Scripture Therefore But I add in S. T. That the asserting it lawful to conform to the whole of Instituted Worship without warrant from Scripture is the ready way to banish Instituted Worship out of the World This Mr. T. denies for this reason The Pharisees observed many Traditions from the Elders Mar. 7. 3 4. but this did not banish the Instituted Worship of the Passover out of the world Answ Egregie dictum and as became such a Doctor For 1st The many Traditions they practised from the Elders were but a part of their Religious Observances not the whole 2dly Had they practised nothing as a part of their instituted Worship but what they had received by Tradition from them they must most assuredly have banished the truly Instituted Worship of the Lord out of the world which except revealed by him is not his instituted Worship nor can it properly be so called We affirm 4thly That to assert it is lawful to conform â—o any part of instituted Worship without warrant from the Scripture reflects sadly upon the wisdom and faithfulness of Christ for either he was not wise enough to foresee that such a part of Worship was or would be requisite or had not faithfulness enough to reveal it though the Scripture compares him to Moses for faithfulness who revealed the whole will of God to the making of a pin in the Tabernacle Mr. T. replies It was neither for want
of wisdom nor faithfulness in Christ he did foresee what parts of Worship were and should be requisite and what parts were essential and necessary to be observed were determined in Scripture as for accidental things they were left to the prudence and authority chiefly of Rulers Who told him so This canting he surely learned of the Romish Cabal Christ was faithful in that he revealed what was his Fathers will in Spirituals but for Externals appointed but a few things and left the rest to be ordered under general Rules as it should be found convenient in after times Answ 1. These are Mr. T. his dictates of which you must expect his proofs when he hath greater leisure but in the mean while no man can reasonably be blamed if he refuse to subscribe to them 2dly If Christ hath determined what parts of worship are essential and necessary to be observed as he grants this part of the Controversie is at an end and must be by him acknowledged to be so till he have proved First That there are accidental parts of Instituted Worship Secondly That unnecessary trifles may be added to the essential and necessary parts of Worship as parts thereof Thirdly That what Christ thought not necessary to be observed is necessary to be observed because men think so But 3dly Would Mr. T. would direct us to the place where Christ hath granted that power to the Rulers or any else to add what they shall judge convenient to his Worship he being Head of his Body the Church and King of Saints we suppose he will not have the confidence to assert they may do this without his leave the doing so being a plain usurpation of his Throne and Kingly Authority I have read over the New Testament more than once and must profess I find not the least intimation of any such thing therein but the contrary 4thly We do not understand how Christ could be faithful if he revealed only what was his Fathers will in Spirituals and neglected to do so with respect to Externals as Mr. T. intimates when he was to reveal the whole will of his Father to his Church and for that end came into the world John 1. 18. Heb. 1. 2. Nor 5thly Can we conceive how it consists with the wisdom of Christ to leave it to men the greatest and wisest of them to determine what is fit and convenient to be added to his Worship because nothing is more evident than that they are incompetent Judges hereof Their folly herein being frequently remarked in the Scripture Jeroboam thinks it convenient that the People worship at Dan and Bethel and that they have golden Calves as visible representations of that God whom they worshipped Ahaz thinks it decent and convenient that a stately Altar the pattern whereof he had seen at Damascus be set up by the Altar of the Lord that was at Jerusalem which things were the provocation of the eyes of his glory The truth is the wretched additaments of the Sons of men to the Worship of Christ owe their original to this one abominable figment of Mr. T. That what is by men thought convenient in the Worship of Christ is left to be ordered by them In the Papacy Holy Water is by Pope Alexander thought to be convenient to be reserved in Temples to sanctifie the People and drive away Devils So is the Dedication of Temples by Pope Higinus That all of ripe years do every Easter receive the Sacrament by Pope Zephirinus That Priests Stand when the Gospel is read by Pope Anastatius The Letany by Pope Gregory Confirmation of the Baptized by Clemens as 't is said though many of these things are antedated and ascribed as to their Original to persons that would have abhorred them Scultetus Med. Patr. p. 1. l. 11. c. 10. saith Of all the Epistles of the first Popes no man that reads them attentively but acknowledgeth them to be forged The Epistles Decretal which pass under the Names of Clement c. are all forged and that for six Reasons saith Perkins The like saith Dr. Prideaux in his 9th Orat. de Pseudoepigraphis Sect. 3. The Celebration of the Mass upon the Altar by Xistus or Sixtus The Distinction of Parishes by Dionysius with a command to Preachers to keep within their Bounds The singing the Creed by Pope Marcus The Glory to the Father to be said after the Psalms And the Order of Queristers or Singing-Men by Pope Damasus The Dedication of Churches by Bishops by Foelix Pope Stephen the 7th thinks it convenient to Degrade all that had taken Orders from P. Formosus he himself gives them new ones John Sicco the Successor of Silvester an 1003 makes a Decree that the election of the Roman Popes should belong only to the Roman Clergy without the consent of the People because the People are to be led and not followed he establisheth the Feast of All Souls P. Urban An. 1096 ordained That no Clergy or Layman should eat Flesh from Shrovetide to Easter Innocent the third ordained Transubstantiatioâ— yea the Fathers of the Council of Constance publish a Decree in these words Although Christ after Supper hath instituted and administred to his Disciples this venerable Sacrament under both kinds of Bread and Wine yet notwithstanding the Authority of the sacred Canons the laudable and approved custom of the Church hath observed and doth observe that this Sacrament ought not to be finished after Supper nor administred under both kinds and seeing this custom hath been according to reason brought in and a long time observed by the Church and holy Fathers it is to be held for a Law Concil Const. Sess 3. And if the case be so with us as is suggested by this Animadverter 't is not to be thought that our condition is in the least better'd by the removing the carnal ordinances of the Jews 't is by many degrees worse than theirs They had a stinted number of Ceremonies of the institution of the Lord We have an innumerable company of the devising of man nor any security but we may have a thousand more for if â—â—e Rulers shall judge them convenient they may ordain them and we are bound to submit unto them if Mr. T. his Doctrine be true But blessed be the Lord things are far otherwise Christ hatâ— not broken the yoke of the Jewish observances off the necks of his Disciples to have them become such servants of men as to stoop to every Theatrical and Ludicrous Ceremony that under the notion of Conveniency shall be by them thought fit to be imposed on them If he hath let Mr. T. produce one Scripture in which he hath so done if not we expect he manifest so much Christian modesty as to retract his over-confident Assertion that Christ hath under general rules left what relating to the externals of Worship was to be added to be ordered as it should be found convenient in after-times We further add in S. T. That 't is not lawful
Synods yet was he not set over others nor endowed with greater power than the rest cap. conf Helvet prior Arti 15. the French Churches say We believe that all true Pastors wheresoever they are placed are endowed with equal authority under that only head high and sole universal Bishop Jesus Christ and therefore it is lawful for no one Church to claim authority and dominion over another cap conf gal Confes. Art 30. So say the Belgick Churches Bely conf Art 31. So that Mr. T. out of his great love and dutifulness to his Mother the Church of England is not sparing to cast dirt in the face of the Churches planted by the Apostles themselves and most or all the Reformed Churches at this day who own no such inequality as he pleads for and therefore were are all of them not well-ordered Churches in comparison at the least to her and the Church of Rome where the Hierarchie is established To the 16th parallel about holy Vestments he is able to object on-thing worth the considering The 17th is The Popish Priests are tyed to a book of stinted Prayers and a prescript Order devised by man for their Worship and Ministration so are the Ministers of England and that to such a one as is taken out of the Popes Portuis To this Mr. T. replies 1. The Assembly of Westminster prescribed a Directory for Worship Answ 1. Quid hoc ad Rhombum I am not in the least concern'd to justifie all that was done by that Assembly and am apt to think they might in that matter have spared their pains 2dly The same Assembly abhorred the Common-Prayer-Book Service as a most detestable and filthy Idol preached printed against it procured its Abolition 3dly Every one that knows any thing knows that upon various accounts there is no likeness betwixt these two None were compell'd to the use of this or that form of words by the Directory as in the Book of Common-Prayer He adds 2dly Those prayers and portions of Scripture which are holy and good are never the worse because they were in the Popes Portuis no more than the acknowledgement of Jesus to be the Son of the most High God is the worse because the Devil used it Mar. 5. 7. Answ 1. Of the Scriptures and that glorious Truth of Christ's Eternal Deity as the Son of the most High God and the Common-Prayer-Book-Service there is not the same reason They were from the inspiration of the Holy Spirit originally Divine this of man devised upon the prevailing of Apostacy upon the Churches of Christ imposed with threatnings cruelties and slaughters upon the Children of Christ by his professed Enemy abused by a confessed Idolatrous generation of men if there be any such in the world That because the abuse of the Scriptures and the Truths contained in them doth not render them the worse therefore a devised Service that it the best is wicked and abominable in its imposition intolerable used by Idolaters is not the worse I chalenge Mr. T. to make good 2. Though the Scriptures are not the worse because portions of them are read in the Romish Idolatrous Service yet the following the Romish Synagogue in curtailing the Scriptures reading one part of a Chapter at one time another at another and manifestly misapplying them causing them also to give place to the Apochryphal Writings is abominable He goes on 3dly That which is suggested as if the Common-Prayer-Book now in use were little different from the Popes Missal he tells us is untrue Answ 1. The Animadverter is a little mistaken We affirm in S. T. that the Common-Prayer-Book-Service used in King Edward the 6th's dayes and the Popes Missal were not much different And for the proof of that we produced the Testimony of the King and Council which we thought M. T. would never have questioned That the Common-Prayer-Book now in use and that then used is not much different every body knows 2dly 'T is true all that is in the Pope 's Missal is not in the Common-Prayer-Book nor did any one ever assert this but the most that is in the Common-Prayer-Book is stolen out of the Popes Missal The Epistles and Gospels the Prayers or Collects the rites and usages therein joyned are so and this Mr. T. denyes not I had thought to have represented the truth of this to the eye of the Reader by exhibiting our English and the Popes Latine Masse at one view to him which I have by me faithfully collected and compared together But the swelling of this Treatise unexpectedly and the difficulty of printing any thing of this nature that is voluminous through the tyranny of the Prelates makes me wholly to lay aside that intendment to a fitter season if need be The summe of what we have been offering in this matter we say in S. T. is this 1. Those Ministers that in their names office admission into their offices are not to be found in the Scripture are not Ministers of Christ act not by vertue of an Authority Office-power Calling received from him 2. Those Ministers that in their names office admission into their office are at a perfect agreement with the Ministers of Antichrist such are the Popish Priests acknowledged to be are not the Ministers of Christ But such as have been abundantly demonstrated are the present Ministers of England Therefore The Minor Mr. T. saith is manifestly false he hath said nothing to prove it in the main Answ This is soon said had he proved it manifestly false be had done somewhat Whether any thing considerable hath been offered by us for the proof of the Minor others besides Mr. T. and I will now judge Sect. 4. The present Ministers of Engl. proved Antichristian They act from a Power Office and Calling received from a Lord-Bishop whose Office is Antichristian The opinion of the Learned touching them Their Office is not to be found in the Scripture Eph. 4. 11. Rom. 12. 7 8. 1 Tim. 3. 12. Acts 14. 23. Tit. 1. 5 7. Acts 20. 28. know them not They were not known in the Church for some hundreds of years after The Office of Lord-Bishops wherein it consists Of Diotrephes his asserting Supremacy Our Bishops neither Evangelists nor Pastors nor Teachers nor Apostles proved Mat. 28. 19. explained Of the Rise of Episcopacy The Testimonies of Dr. Hammond Whitaker Reynolds Eusebius c. touching it WE further prove in S. T. The present Ministers of England act in the holy things of God by virtue of an Antichrâ—stan Power Office and Calling Because 2dly That they act from a Power Office and Calling received from a Lord-Bishop whose Office is Antichristian This the summe To which Mr. T. replies That neither himself nor any sober Writer judged them Antichristian Answ 1. Whether he once so judged of them his taking the Covenant to extirpate them wherein they are condemned as Antichristian will evince 2. What he or I judge them is not material that no sober Writer or considerate man that
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
detestandis Idolis The truth of these things is so generally known throughout the Nation that as I am sorry the mention thereof should drive Mr. T. into such a sweaâ—ing passion as it seems to do so can I not but wonder at his confidence in calling those things palpable gross untruths when the whole Nation knows the contrary His Satyrical expressions I omit The visible Lineaments and Characters of false Prophets being instamped upon the fore-heads of the present Ministers they are not to be heard but separated from CHAP. VIII Arg. 6. Sect. 1. A sixth Argument against hearing the present Ministers Saints must not have Communion with Idolaters The vanity of Mr. T. his arguings to the contrary evinced 1 Cor. 10. 14. 2 Cor. 6. 14 15 16 17 18 opened A threefold Idolatry Whether the Idolaters of old worshipped the creature terminatively Of the golden Calf Baal Molech That the Worshippers of them worshipped them not terminatively proved Of Devil-Worship Psal 106. 37 38 explained The Heathen Images dedicated to the true God The Testimony of the Heathens in this matter Of refined Idolatry Worshiping of God in a way not of his appointment is Idolatry The Testimony of Calvin Perkins Ames Pareus Willet Peter Martyr c. to the truth of the Assertion The Romans worshipped the Godds an hundred and seventy years and more without Images A Sixth Argument advanced in S. T. against hearing the present Ministers is this Those that are guilty of Idolatry Saints may not have communion with much less own them as their Teachers but ought to separate from them But the present Ministers of England are guilty of Idolatry Therefore The Major is bottomed upon express Commands from Christ 1 Cor. 5. 11. 10. 14. 2 Cor. 6. 14 18. To which Mr. T. replies 1. The Conclusion is not the same with that which Chap. 1. was undertaken to be defended That it is not lawful for Saints to hear the present Ministers which we may do though Communion with them be unlawful though we are bound not to own them as our Teachers but separate from them Answ Now this I confess I understand not Communion consists in giving and receiving a constant or frequent attending upon any ones teaching especially when by the Prelates instituted and inducted to such a Parish as a Teacher whereof I am a Member is an Argument of my owning him for my Teacher Separation from any one consists in this that I have no Communion with him in that in respect of which I am bound to separate from him That I should with frequency hear a man preach as a Minister of the Gospel and yet be said to have no Communion with him to separate from him is an Aenigma that needs some Oedipus to unravel He tells us 2dly The Major is not true if the Idolatry be in worshiping in any other way than what he hath prescribed or if the Idolatry be secret or if open if by infirmity a man falls into it and repents or be not censured as such or teacheth not such Idolatry nor requires any communion with him in his Idolatry Answ 1. If the Major be not true it follows that its lawful to have Communion with Idolaters for with persons guilty of Idolatry the Major saith we must not have Communion Mr. T. is driveâ— to his shifts indeed when to defend the cause he hath undertaken he is forced to plead for such gross absurdities so contradictory to the Scriptures and the judgment of all sober Christians that ever were in the world 2. If worshipping God in another way than he hath appointed be in Scripture Idolatry and in it we are commanded to abstain from such Worship and Worshippers then though the Idolatry consist therein the Major is true When the Scripture commands us to flee from Idolatry it means that which is so in its own sense not Mr. T 's 3. 'T is true I am not to separate from a person I know not to be guilty of Idolatry till I know he is so but this reacheth not the case of the present Ministers whom we prove manifestly guilty hereof When Ezekiel once came to understand that the Antients of the House of Israel committed Idolatry in the Chambers of their Imagery Ezek. 8. 7 to 13. he might not have Communion with them though they committed it in the dark 4. Repentance restores a man fallen into the same place amongst the Saints he was in before he fell but this is not at all to the purpose the present Ministers justifie their actings would compel aâ—l to do as they do 5. That 't is not our duty to separate from Idolaters till they are under Church-censure is a meer fancy 1st What if they are such as are in no Church-state persons without with whom the Church hath nothing to do 2dly What if the so called Church be generally overspread with Idolatry as our Animadverter will confess the Church of Rome is must I wait the Churches censure till I refuse to hold communion with Idolaters Is it ever likely that an Apostate Idolatrous Church will pass sentence upon it self or rational that I hold communion with them till they do So is 6. That 't is not our duty so to do except they teach it and require my communion with them in it For 1. he that practiseth it teacheth it by his practice 2. As it relates to the present Ministers 't is vain and frivolous they both practise and preach it and require my communion with them in it He saith 3dly The Texts do not prove the Major Answ Let the judicious Reader judge for himself whether they do or no 1 Cor. 5. 11. we have already vindicated from his exceptions That 1 Cor. 10. 14. is not to our purpose because the Apostle onely saith Flee from Idolatry not from teachers that are Idolaters is a fond conceit The intendment of the Apostle is to provoke to the greatest circumspection not onely to avoid the thing it self which saith Pareus Was not only the gross Idolatry of the Gentiles but every kind of Idolatry but all the occasions thereof And certainly the hearing or attending on the ministry of persons guilty of Idolatry is no mean occasion thereof 2 Cor. 6. 14 15 16 17 18. commands separation from the Idol Mr. T. grants Now I must profess I know not by what Logick he will prove that though it be my duty to separate from Idols I may so far retain communion with the Idolater as to own him for my Teacher the very repeating these absurdities is confutation sufficient Before we attempt the proof of the minor Proposition we premise in S. T. That Idolatry may be considered under a threefold Notion 1. Most gross and absurd Idolatry when the creature is worshiped terminatively This we say few are guilty of In the matter of the golden Calf Israel was not they worshipped God in it Exod. 32. 5. Maimonides de Idolat 8. 2 3. tells us That through the Idols Idolaters worshipped
the God that made the Heaven and the Earth Mr. T. replies 1. To worship the Creatures terminatively is most gross-Idolatry the Israelites Exod. 32. and many Heathen Idolaters did not do so 2. 'T is not true that few or none worship the Creature terminatively for the most of the Idolaters of old worshipped the Host of Heaven and at this day the Devil himself is worshipped in the East and West Indies Answ 1. That most of the Idolaters of old worshipped the Host of Heaven is granted that they worshipped these or any other Idols terminatively our Dictator attempts not the proof of What is said of Baal 1 Kings 16. 31. or Molech Psal 106. 37 38. who is also call'd Moloch Amos 5. 26. and Milcom 1 Kings 11. 33. and Malcham Zeph. 1. 5. i. e. the Sun proves not that they so worshipped the Sun in commemoration of which these Images were erected 'T is true Psal 106. 37 38. 't is said They sacrificed to Devils but that therefore they worshipped the Devil as the utmost terminus cannot be conceived 'T is call'd Devil-worship because it was not from God but of the invention and instigation of the Devil as all the false worship in the World is Of their worshipping Molech or Milcham 't is expresly said that they worshipped the Lord too when they worshipped him Zeph. 1. 5. Heb. to the Lord and in Malcam as the Papists say they direct their worship to God only in or through their Images which fully answers what can be pleaded from Acts 7. 41 42 43. 2. The most learned of the Heathens do affirm That their Images were dedicated to the true God whom in them they worshipped reputing the Images themselves but Stooks and Stones and that in them they worshipped but one God Seneca saith By Jupiter standing in the Capitol with Lightning in his hand they understand the Preserver and Governor of all things the Maker of all the World Qu. natur l. 2. c. 45. Who it was that sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. T. is not ignorant See Arnobius l. 6. contra Gent. We premise 2dly That there is a somewhat more refiâ—ed Idolatry and to this Head we refer 1. The ascription of a God-head to any creature as to Herod Acts 12. 22. 2. The ascription of the properties of the God-head to any Creature 3. The worshipping God in any other way than what he hath prescribed which is the Idolatry forbidden in the second Commandment 4. The Oblation of Worship and Service to God that hath been offered up to Idols for which there is no prescription in the Scriptures 'T is this second sort of Idolatry we say the present Ministers of England are guilty of Mr. T. answers 1. The definition of Idolatry by Dr. Rainold â—ath hitherto been received by all Protestants that he knows of that it is exhibiting Divine Worship to a Creature proved from Rom. 1. 15. Answ 1. That this is Idolatry I grant that nothing else is so will not be proved Protestants affirm otherwise as Calvin Perkins Ames Paraeus Though 2. the very truth is when we submit to a Worship of humane devising we exhibit Divine Worship to a Creature viz. the deviser imposer thereof we worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Creator as Hilarius Beza expound the Phrase Rom. 1. 25. And Paraeus Explicat cate p. 3. Q. 9. p. 528. saith What is required in the second Commandment Answ That we express not God by any Figure and that we worship him not in any other way or manner than he hath in his Word commanded us to worship him 1 Sam. 15. 23. Deut. 12. 30. Mat. 15. 9. Idolatry is contrary to this Commandment which is a false and superstitious worship of the Deity of which there are two chief kinds one more gross ☜ as when a false Deity is worshipped this is forbidden in the first Commandment another more refined when the true God is pretended to be worshipped but there is a mistake in the kind of Worship i. e. when Worship is pretended to be performed to God in some work which he hath not required this is condemned in this second Commandment p. 529. Those who sin against the second Commandment sin also against the first because they who worship God otherwise than he will be worshipped they feign to themselves another God and indeed worship not God but the figment of their own brain To feign another Worship of God is to feign another will of God and by consequence another God Mr. Perkins Vol. 1. p. 659. saith When God is worshipped otherwise and by other means than he hath revealed in his Word that is Idolatry Idolatrous Worships are all they which are appointed without the Command of God Mel. Tom. 2. p. 107. We shall onely add what we find mentioned by the Learned Peter Martyr in his Comment on the first of Sam. ch 7. p. 40. Men are wont sometimes to feign to themselves Commentitious gods as Jupiter Neptune Mercury Sometimes to worship the one and true God but with a Worship that is forbidden or strange i. e. not commanded as if any one should slay his Son or do what King Ahaz did who constituted a Damascene Altar in the Temple of God To do thus is nothing else than to worship an Idol For men do hereby feign a God who will so be worshipped who is in truth no God Therefore August Quest 29. in lib. Jos in which place the same thing is proposed to the people by Joshua that is here by Samuel He that feigns to himself God to be other than he is doth carry in his heart another God Wherefore not only Jupiter and the vain Deities but also those Idols and Phantasms are altogether to be cast out of our mind This will be done if we constitute to our selves God to be such as he is described to us to be in the Holy Scriptures Tertul. in lib. de idololat saith Not only the Cross and made Worship of Images is Idolatrous for the Antients of old had Temples †The Romans for above 170. years worshipped the Godds without Images say Vario Plutarch without Images who were nevertheless Idolaters It matters not whether thou make to thy self a God of Plaiscering or Marble or of a Trunk of a Tree I add saith P. Martyr or of thy own Phantasm an Idol is so call'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Form an Idol therefore is a little Form Samuel therefore exhorts chap. 7. 3. that they cast away commentitious Godds and vain Worship and evil Opinions of God out of their minds What this Animadverter mentions out of Tertullian in his Book of Idolatry c. 15. makes for us If Idolatry be when any thing that is not God is extolled beyond the measure of humane honour then when the Prescribers of Divine Service are so extolled as they are when the Service prescribed by them is subjected to it being the peculiar honour
thus formed That the doing whereof doth cast contempt upon the wayes and Institutions of our Lord Jesus and hardens persons in a false way of Worship and Rebellion against him is utterly unlawful for the Saints to do But the hearing the present Ministers of England is that the doing whereof doth cast contempt upon the wayes and Institutions of our Lord Jesus and hardens persons in a false way of Worship and Rebellion against him Therefore The Major we understand of real contempt and hardening in which sense Mr. T. acknowledgeth the truth of it Chap. 9. Sect. 1. In the Minor we say three things are asserted 1st That hearing the present Ministers casts contempt upon the ways and Institutions of Christ The truth whereof we evince by the review of several Institutions of Christ which they pour forth coâ—tempt upon As 1. That separation from the World and all wayes of false worship and the inventions of men thereabout until the Saints of the most High be apparently a people dwelling alone and not reckoned amongst the Nations is one grand Institution of Christ Numb 23. 9. John 15. 19. 2 Cor. 6. 14 15 17 19. Ephes 5. 8 11. 2 Tim. 3. 5. Hos 4. 15. Rev. 18. 4. Prov. 14. 7. Which we say is not denyed by some of our conforming Brethren By the World we understand persons in an unregenerate state in their enmity rebellion against God who though accounted Christians are really visibly enemies to the Cross of Christ By the Saints dwelling alone we mean their distance from the worship of the World and worldly carnal anti-evangelical Church as Israel was from the wayes and worship of the Nations This saith Mr. T. is false and dangerous not proved by the Texts Numb 23. 9. Is a prophâ—sie of Balaam concerning the people of Israel after the flesh that they should dwell alone and not be reckoned among the Nations which yeelds a better proof for a Nations-Church-Christian than for separation This must be a little farther considered First then that the people of Israel were Typical of the Church and people of God hath hitherto for the most part been taken for granted These upon this bottom are call'd his Israel Israelites indeed Jews the Circumcision the Seed of Abraham who is said to be their Father an holy Nation a Royal Priesthood a peculiar People as Israel of old was called Heb. 8. 8. John 1. 47. Rom. 2. 29. Phil. 3. 3. Gal. 3. 29. Rom. 4. 16. 1 Pet. 2. 5 9. They are the chosen called of God taken by Covenant near to him above the rest of the World sensible and sighing under a worse than Egyptian bondage from whence God brings redeems them by an out-stretched Arm Their Enemies pursue overtake them they are surrounded with Red-Sea difficulties ruine destruction inavoidable in the eye of reason yet God lifts up his hand wonderfully for them and makes a way for escape they then magnifie him and sing his Praises They are brought into a Wilderness yet not without the Pillar and Cloud the directing protecting presence of God with them Lions Bears Beasts of prey continually ready to devour them yeâ— upon them as his glory Jehovah hath a defence provides plenteously for them and at last brings them into the rest remaining for them as Israel in the Letter and Type 2dly Of this the Apostle discourseth at large 1 Cor. 10. 11. their Institutions and Ordinances were all Typical of the Spiritual things of the Gospel Their Laws and Statutes touching the Non-admission of persons legally unclean into the Camp Sanctuary Temple Numb 5. 2. 19. 20. for which end Porters were set at the Gates 2 Chron. 23. 19. were Types of the exclusion of persons morally so from the New-Testament Churches their Canaan was a Type of the Rest that remaineth for the People of God into which Joshua will lead them Heb. 4. 1 2 3 9. There dwelling alone not being reckoned amongst the Nations i. e. their separation from the Nations of the World with respect to Faith and Worship as Exod. 19. 5. Levit. 20. 24 26. Ezra 9. 2. was Typical of the separation of the New-Testament Saints from the Wicked of the World in their Communion Worship and Service of God Answ 1. That Israel should in most remarkable passages be Typical of New-Testament Saints and not in this as remarkable as any upon some accounts the most remarkable of them all is not probable 2. With respect to their Separation from the World they are called Exod. 19. 5 6. A peculiar Treasure to God a Kingdom of Priests an Holy Nation In answer whereunto Peter so calls New-Testament-Believers 1 Pet. 2. 9. The Chaldee saith Ye shall be before me Kings Priests and an holy People such hath Christ made the Saints unto God Rev. 1. 6. 5. 10. 1 Pet. 2. 5. Rom. 12. 1. 3. Accordingly the Church of Christ is said to be chosen out of the World John 15. 19. 1 Pet. 2. 9. They are said to be of God in opposition to the whole World beside which is said to lie in wickedness 1 John 5. 19. So that evidently the duty of the New-Testament-Believers with respect to separation from the World and its Worship is typed out in what is spoken of Israel according to the flesh the great Type of them Numb 23. 9. The weakness of Mr. T. his Assertion that from this Scripture a National-Church-Christian may better be proved than separation is from what hath been said abundantly evinced Israel was to the Nations of the World what the Churches of Christ now in the Nations thereof are distinct from them in their Ministration Worship and Service Herein they were Types not of National Churches which are not of the institution of the Lord in the New-Testament but of particular Churches as we have proved His exceptions to the other Scriptures will receive a speedy dispatch In his answer to John 5. 19. He supposeth that persons professing Christ from education or compulsion being formed up by Penal Laws into a National Church under Ecclesiastical Heads and Governors that are forreign to the Scripture though they live in a course of debauchery and actual Rebellion against him are not the World nor so call'd by Christ Of which we expect his proof Of this matter we have discoursed at large in this Treatise What he hath before said of 2 Cor. 6. 14. Ephes 5. 8 11. Rev. 18 4. we have already considered What Paul writes to Timothy 2 Tim. 3. 5. he writes 1. For our Instruction 2. It being a prophesie of the last dayes Apostacy under the Conduct and Regiment of Antichrist it was more directly and immediately intended for us than him 3. 'T is not a separation in respect of Arbitrary society in the World the Apostle is giving directions how we should behave our selves with respect to Instituted Worship that is enjoyned and yet if it were certainly those with whom we may not have such society we may not walk with in the fellowship
Reason of our Assertion that they denied Christ to be the Messiah blasphemed him in his Doctrine as the deceiver of the people in his Life as a Wine-bibber and gluttonous person in his Miracles as one that wrought them by the Devil who are therefore condemned by Christ as guilty of the very sin of blaspheming against the Holy Ghost Mat. 12. 31. And we cannot imagine that Christ would permit his Disciples to hear such as thus blasphemed him Our Animadverter replies The third Reason hath the same answer with this overplus that to prevent any conceit of allowing the hearing of them in their blasphemy he avoucheth himself to be their Master and Teacher v. 8 10. Answ 1. They took all occasions to blaspheme him and if they attended their Ministry with any constancy 't was impossible â—ut at one time or other they must hear them so doing But 2dly What is this to the purpose Is it lawful to hear such as blaspheme Châ—ist Is it likely that Christ would permit his Disciples to do so That the Scribes and Pharisees were persons of such a complection is known 3dly The same Answer he talks of is already replied to We add 4thly We no where find the Disciples attending upon the Ministry of the Scribes and Pharisees notwithstanding this supposed command or permission of Christ Mr. T. replies This is but from a testimony negatively â—nd so of no force we read not that they used the Lords Prayer yet none will say they did not less that they might not Answ 1. But if Christ had commanded or permitted them so to do and that with an intendment to make it a president to walk by with respect to persons of the same or like qualifications with these who should in the last dayes stand up to speak in his Name to his Childâ—en 'T is more than probable that the practice of the Apostles herein would have been registred as well as in matters of lesser concern 2dly We find expressions touching the practice and deportment of the Disciples that utterly evert this figment Acts 1. 23. 10. 41. 3dly That we no where read of the Disciples using the Lords Prayer when we have an account of other of their Prayers its an Argument they did not use it that they might not so do Of which before at large 4thly Of their Almes we have mention Acts 11. 29. Although they haviâ—g little in the world it was not possible they should be over-liberal oâ— over-frequent in almes-giving 5thly 'T is more than probable they did not fast while Christ was with them Mat. 9. 15. No wonder we have no account of their doing so during that season Afterwards we have mention made hereof Acts 13. 2 3. 10. 30. 14. 23. 2 Cor. 6. 5. We say in S. T. 5thly We cannot but think the supposition of Christ's permitting his Disciples to hear the Scribes and Pharisees not only inconsistent with and opposite to that expression concerning Christ Mar. 6. 31. but also to that command Acts 2. 40. and the practice of the Disciples vers 42. To which our Animadverter 1st Christ did conceive the People to be without a Shepherd notwithstanding the Pharisees teaching the duties of the Law because though that doctrine were right and to be observed yet it was not sufficient to feed them to Eternal Life Answ Here are several mistakes in these few words 1st That the Pharisees teaching the duties of the Law was right Doctrine which is most notoriously untrue 'T is true the Doctrine of the Law was right Doctrine but the Pharisees teaching the duties of the Law was not so For 1. they taught duties of the Law that were not contained in the Law Mat. 5. 43. 2. They corrupted perverted the duties of the Law by their traditions Mat. 15. 3. They prest the duties of the Law for justification of life which was not right Doctrine 2dly 'T is false and not to be supposed without great reproach to Christ that he should send his Disciples to attend upon such a Ministry as break not the Bread of life preached not the Doctrine which was sufficient to feed them to eternal life He saith further 2. Peter did well to exhort his Auditors to save themselves from that untoward Generation viz. in not doing their works nor following their perverse Doctrine and the Church did rightly practise in continuing in the Apostles Doctrine v. 42. Yet he was not to disswade them from hearing or practising the Pharisees Doctrine of observing the duties of Moses 's Law Answ 1. The Pharisees Doctrine of the observing the duties of Moses his Law was that men observe them for life this as I remember the Apostles opposed and it was their duty to do so 2. Our Animadverter supposeth That the exhortation of Peter Acts 2. 40. was only meant of their not doing their works non-embracement of their perverse Doctrine but 't is evident from v. 42. that Peter meant it of non-communion with them in acts of Worship And I cannot discern how I can hear a man preach but I must have Communion with him in that act which is an act of Worship We add 6. Were that the intendment of Christ as is suggested and the Argument of our Brethren valid a lawfulness to hear the veriest blasphemer in the World that denies Christ is the Messiah affirms that he was a deluder of the people a gluttonous person a Wine-bibber one that did Miracles by Belzebub the Prince of Devils that persecutes even to death Christ in his people might by a like parity of reason be deduced Christ commanded or at least permitted his Disciples to hear the Pharisees who were such as hath been proved therefore it s lawful to hear persons with the same Character upon them But God forbid any such injurious dealing should be offered to Christ or that any who pretend to fear God and I hope do so in reality should stand by a cause that hath no better Arguments to defend it than what may be as righteously every way made use of for their attending upon the Ministry of the greatest blasphemer and opposer of Christ in the World To which Mr. T. I grant it lawfull to hear any man preach Truth with whom God allows us converse and communion as we are mâ—n Answ 1. Would he had given us his reasons of his monstrous assertion 2. Thought it incumbent upon him to have reconciled it with former printed passages of his own 3. I am allowed converse and communion if my occasions and calling in the world compel me thereunto with the worst of men as men a Turk a Jew thâ— Pope himself a Drunkard Swearer Adulterer or Adulteress but that I may have Communion with these in instituted Worship as I have when I hear them is such a monstrous Figment so devoid of Scripture evidence so opposite thereunto so abhorred and abominable to the Spirit of God breathing in his Children that I stand amazed he should assert it But
Epistl 1. ep 4. Soperemini inquit Dominus a taberuaculis hominum istorum durissimorum nolite tangere ea qua ad eos pertinent ne simul pereat is in peccatis eorum Propter quod plebs obsequens praeceptis Domini Deum meturus à peccato praepofitó seperare se debet nec se ad Sacrilegi Sacerdotis Sacrificia misare quando ipsa defectu sidelis Magistratus maxime habeat potestatem vel eligendi dignos Sacerdotes vel recusandi indignos Thus far he in open defiance of his present undertaking But to proceed in Sect. 2. and afterwards we have an account notwithstanding his late discouragement in writing why he still follows that employment and in particular of his engaging in the confutation of the Treatise under consideration which may be reduced to these heads 1. The expectation of hâ—â— giving account of the Talents committed to him by hâ—s â—ord and Master which being restrained from publick preaching he thinks he ought to make use of this way Answ That a strict account must be given to the Lord for the improvement of Talents received is undeniable The Parable Mat. 25. 14 to 31. evâ—nceth as much The consideration whereof should quicken us to our duty the most exact and diligent performance of it imaginable that we have not at the last the most direful judgment of the wicked and slothful Servant ver 26 28 30. past upon us But every use of our Talent is not a faithful improvement of it for God Wisdom parts c. are Talents given by him many have used them against him and smitten him if I may so say with his own weapons nor had they been in a capacity of doing so much against him had they not received so much from him Whether Mr. T. hath in his present undertaking been improving his Talent according to the mind of Christ I humbly beg him in his more retired thoughts to consider That none can so improve their Talents without the blessed supplies of the Spirit of Christ this Animadverter will not deny 'T is impossible any duty or service should be accepted of God without these 'T is one end for which he is sent from the Father and the Son to in-dwell in the hearts of Believers to enable them hereunto Rom. 8. 26. How little of the Spirit of the Lord in those Magisterial and Dictator-like expressions manifesting too much of a spirit of pride and self-fulâ—ess with an horrible contempt of what is opposit to the mind of this Animadv together with those reproachful biting passionate words that without any just cause given do ever and anon drop from him he will upon a review be able to discern I am not able to foresee We are â—oo apt to judge partially in our own causes and of our own actions but the day will declare it Should I muster up the many expressions of this nature scattered almost from the one end of this Book to â—he other and represent them at once possibly it might somewhat startle this Animadverter of his being restâ—ained from publick preaching I have nothing to say but only this That if Mr. Tombs supposeth himself to be called forth by the Lord to the work of preaching the Gospel I see not now at least whilst not under corporal restraint he can answer the obligation is upon him by such a call by a total neglect of that duty either publickly or privately notwithstanding the interdiction of any Our retreat in such cases to the old Apostolical Maxime Act. 5. 29. Whether it be lawful to obey God or man judge ye being suitable and warrantable Nor is it I believe justifiable to improve Talents given in one work or duty with the neglect of another to which we are as equally obliged by the reception of them He adds as a second Reason of this undertaking his meeting with the Book under consideration and another entituled Prelatical Preachers none of Christ's Teachers which manifesting that the seeds of most rigid Separation were sown and spread themselves amongst many out of the greatness of his love and design to do them good and for the publick peace of the Nation he conceiv'd himself bound to pluck up such roots of bitterness and the rather because some that had known him to be for Believers Baptism have been ready to think him for Separation also Answ That he met with the Book under consideration I readily yeeld him being informed that in some heat of spirit about two years before the publishing his Theodulia he threatned the Refutation thereof But that the seeds of Separation are roots of bitterness is as warmly said as weakly proved in his following Treatise The word though it sounds ill in the ears of the world is of a middle signification denoting neither that which is evil nor good in it self as Mr. T. well knows A twofold Separation we read of in the Scripture 1. A wicked and unlawful Separation which is a causless departure from the People and Appointments of Christ as not able to bear their spirituality strictness purity and glory in contempt of Christ's Institution and meerly for the satisfying their lusts Jude 19. This is the Separation that is condemned in the Scripture Do either of the Tracts mentioned undertake the defence or vindication of it Are there not Principles laid down and asserted therein wholly opposite hereunto 2dly A warrantable lawful Separation enjoyned by Jesus Christ which is a peaceable departure from a Church or People not rightly constituted according to the mind of Christ the pattern exhibited by him or degenerated therefrom beyond a possibility of recovering their first state purely for the enjoyment of the Ordinances of God in power and purity This is the Separation no other pleaded for in the Papers mentioned Which â—â—ch poor worms as we are apt to think there is ground enough in the Scriptures for 1. 'T is of old prophesied of Num. 23. 9. Isa 52. 11 12. 62. 10. 2dly Commanded by the Lord Prov. 4. 14. 9. 6. 14. 7. Eph. 5. 11. 2 Cor. 6. 16. Act. 2. 39. Psa 45. 10. 2 Tim. 3. 5. Rev. 18. 4. 3dly Practised by the Saints not to mention them of old Gen. 4. 26. Exod. 19. 5. Deut. 7. 6. 33. 28. Numb 33. 52. Exod. 24. 12 15. John 15. 19. Rev. 19. 7 8 9. which the Epistles of the Apostles to the Churches justifie who writ to them as Saints separated from the World and the Worship thereof What the Animadverter hath done in order to the plucking up the seeds of this Separation is afterwards considered He that is successfull in such an undertaking oâ— desires to be so had need do more than â—ent his passion in some biting satyrical expressions against the men of his contest or dictate to them as if Wisdom only rested with him and all others were to hang on his lips for Indoctrination whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without controul were to be submitted But Christ's School knows
and indeed as by shadows we are sometimes to understand the Jewish administration of affairs under the old paedagogy so by day the time of the dispersion of those Shadows and the introduction of the Gospel-Churcâ—-state Cant. 2. 17. 4. 6. The whole of what Mr. T. would infer from this place would not only be enervated but a Sword ready furbished put into the hands of his Antagonist to put an end to his expiring cause Nor wil it at all avail him to say that the Gospel-administration was already introduced and brought in for although that was afoot some while before yet many Jewish Ceremonies were yet winked at and practised by the believing Jews of whom the charge was committed unto Peter Gal. 2. 7 8 9. to whom he writes these Epistles who were much in practise of their old Ordinances some of them till the time of the ruine and devastation of their Temple by Titus Vespasian when some think 2 Pet. 3. 7 9 10. of the burning and consuming of the then Heavens and Earth viz. the Jewish Paedagogy and old Administration of affairs had its accomplishment and the new Heavens or Gospel-Church-state was fully introduced Though we need not assert any thing of this nature The Apostle as was said is treating not of the Worship but Doctrine of the Messiah in particular of his Glory Power and Coming which the Prophets he tells them had abundantly bore witness to and to their Testimony it was their duty is ours to attend That hence such a conclusion as this is or can be logically inferred that therefore the Precepts and Directions of the Old-Testament are to be heeded and learned in respect of the matter therein contained and the persons that reveal it with respect to Worship of which he must speak or he saith nothing to the matter in hand is the first-born of absurdities and needs the abilities of one transcending the degree of a B. D. to make good But this Mr. T. thought not of No wonder his late Writings as he complains find so little acceptance amongst persons inquisitive after Truth if there be such chasma's betwixt the head and heels of his Arguments that 't is impossible the Reader should find mediums enough to fill up and render them in the least conclusive But he goes on and tells us that he meets with no prohibition to hear any but false Prophets Mat. 7. 15. Deceivers Tit. 1. 10. That teach other Doctrine 1 Tim. 1. 3. 2 John 10. Another Gospel Gal. 1. 8 9. Answ 1. Christ's institution of Officers of his own for the administration of the affairs of his House had there been no express interdiction had been interdiction sufficient to hear a Ministry not of his appointment The Lord having caused Fire to come down from Heaven and giving a charge that it should be kept alive continually upon his Altar was such an interdiction of offering Sacrifice with strange Fire that Nadab and Abihu not observing it though no express command against offering strange fire die by the immediate hand of the Lord as a punishment for their transgression But 2dly we reade of other prohibitions in the Scripture though Mr. T. is not pleased now to take notice of them as Mat. 15. 14. which about twenty five years ago he seems to suppose to be an injunction of Christ not to hear the Scribes and Pharisees and indeed the word there used plainly imports as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to remove from forsaken so as never to come at them more which Beza saith is the proper signification of the word and the learned Grotias * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut remittere proprie et primigenio significatu est a se amovere atque ita sumitur Mat. 4. 20. et alibi saepe unde sumpta metaphora significat deserere dimittere permittere frequentissime autem rationem alicujus rei non habere quod Latini simili locutione dicunt missum aliquid facere ita sumi haâ—c voâ—em apparet Mat. 15. 14. Gâ—ot de saâ—is Christi saith little less and in them a prohibition to hear such as should act like them viz. teach for doctrines the traditions of men Nor is the Animadverter a stranger to that solemn Injunction of the Apostle 2 Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from such turn away The word signifies devocare avocare saith Aretius whence saith he we may understand that 't is our duty to shun them that we be not made like them That there is a dispensation granted to abide with Ministers of such a complexion I never yet read 3dly Were there no more prohibitions than those instanced by Mr. T. these were enow to prove it the duty of Saints to separate from the present Ministers of England That they are false Prophets Mat. 7. 15. we have evinced ch 6. of S. Test which is vindicated from Mr. T. his Exceptions chap. 7th of this Treatise and Sect. 10. of this chapter That they are Deceivers according to Tit. 1. 10. the second place instanc'd in by him were easie to demonstrate That they teach other Doctrine according to 1 Tim. 1. 5. the third place he is pleased to introduce he that thinks it any part of his concern to examine what they do cannot be ignorant Is not Canonical obedience compulsion in matters of Religion and Faith conveniency at least of Surplice Organs Cross in Baptism Regeneration thereby with many more that might be instanced in as a National Church in the time of the Gospel Communion with persons visibly wicked and prophane Subjection to which they have a Law to compel men to the necessity of Godfaâ—hers and Godmothers another Doctrine Did they learn these things from Christ and his Apostles or from the Cabal at Rome Nor will it avail this Animadverter to say that these cannot be called anotheâ— Doctrine because some of them not expresly forbidden nor directly contrary to what is taught by them For what is more than they taught is another Doctrine though not directly contrary thereunto Hear what the Assembly in their Annotations upon the place say Teach no other doctrine the chief Pastors of the Church who were endued with Apostolical Authority as was Timothy were to forbid any to preach not only doctrine that was contrary but that which was beside that which the Faithful have received from the Apostles And indeed the word is plainly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e. i. saith Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they teach not things divers viz. from the Doctrine of the Apostles So Beza And Hyperius is very full that they teach no other Doctrine either for matter or manner for substance or circumstance As to what he adds that Christ more especially tied his Disciples to hear his Apostles and such as were sent by them to them yet when all the Church at Jerusalem except the Apostles were scattered abroad by persecution and went every where preaching the Gospel Acts 8.
far otherwise with respect to the Testimony of the Fathers than is by him intimated and that the footsteps not of the Episcopal Hierarchy Common-Prayer-Book-service Church of England c. but of the way of the Congregational-Churches are to be found in and amongst them And such principles laid down by them that will abundantly justifie persons separating from such a Ministry as that of the Ch. of Engl. Cyprian l. 1. epist 4. tells plainly Nor let the people flatter themselves as if they were free from the contagion of sin when they communicate with a wicked Priest yea that they ought to separate from them wherefore the people that obey the Laws of God and fear him ought to separate themselves from a wicked shepherd and not be present at the sacrifices of a sacrilegious Priest directly contrary to what this Animadverter affirms Sect. 9. Evil persons may be heard as true Ministers And Epist 6. He may by no meanâ— have or keep a Church who is not ordained in the Church viz. to which he is related as Minister which the Ministers of England are not ' Tweâ—e easie to fill many pages with citations to this purpose Mr. T. speaks of Councils and Schoolmen and of some that are not able to examine what is said by them As for the latter of these it had been well for the Church of God if they had never been And the former for the most of them it might have been well without Nazienzen who 't is thought knew as much of them as many other men saith If I must write the truth I am much enclined to flee from all the Councils of Bishops because I never saw a joyful and happy end of any Council nor was there by them any suppression of evils but rather an addition and encrease of them Greg. Naz. ep ad Procul And Luther affirms of the very best of them I understand not that the holy Spirit is in this Council All these Articles are hay stubble wood c. And learned Beza tells us that such was the folly ignorance ambition wickedness of many Bishops in the best times that you would suppose the Devil to be President in their Assemblies Praef. ad N. Test Which if so that which Mr. T. intends as a disparagement will be found to be clean contrary No matter how little we have to do with them had they been studied less than they are and the Scriptures of the Lord more we had 't is more than probable been at a nearer agreement in more controversies than one at this day Had the Lebian Rule of Reformation been laid aside and this Ezratical Golden one been solely made use of in measuring the Temple and them that dwell therein Reformation had been carried on with more celerity and another Gospel-Church-state introduced than many are aware of Sect. 4. Some beams of Light may be communicated by a retrospection into the estate of affairs in the time of the old Law into the present enquiry though the whole thereof be devolved in our present disquisition upon the Scriptures of the New-Testament Gen. 4. 26. considered The Reformation of the then Church by segregation and aggregation The issue hereof was the continuation of their Church-state for about a thousand years after The lawfulness of separation from the Church of England proved by Ainsworth Cotton Bartlet c. No more pollution to be found among those Gen. 4. 26. from whom the Saints then separated than is to be found upon the Church of England The Animadverter begs the question in supposing the Church of England to be a true and rightly constituted Church The end of Separation of calling upon the Name of God Those from whom they separated Gen. 4. in what sense they called upon the Name of God Of the Noachical Separation Gen. 6. The spring of the Apostacy of those from whom they separated Of the old Iron Age. The wickedness of the Church of England The duties we owe to persons from whom we separate IN his fifth Section this Animadverter takes notice of some expressions in S. T. to this purpose That since some beams of Light may be communicated into the present enquiry by a retrospection into the state of things under the Law we are willing to take a little notice of the administration of affairs in the House of God then which after a bare mentioning of what was done by the Faithful in the dayes of Seth Gen. 4. 26. We begin to consider from the time of the giving forth of the Law upon Mount Sinai when we say the People of Israel had a standard set up for them to repair unto and they became as a City on an Hill conspicuous unto all What saith Mr. T. to this Why 1. It will not be easie to discern how some beams of Light may be communicated from a retrospection into the state of affairs of old unto the present enquiry if the whole thereof be devolved on the Scriptures of the New-Testament which being a meer slight and scoff put upon the words of his Antagonist might be passed over in silence That Saints may not receive some beams of Light with respect to their deportment towards the Appointments of Christ now by a view of what was of old instituted and carriage of the Saints then towards those Institutions because the present Institutions in the practice whereof the Saints now are concerned are bottom'd singly upon the Scriptures of the New-Testament had the Animadverter by one Argument laboured to have evinced we should though notwithstanding Mr. T. thinks to the contrary 't is in it self evident they may have further considered it When I find the Lord giving forth Laws to his People of old to walk by and strictly enjoyning them to conform to those Laws without adding any thing of their own thereunto I had thought that the Lord having given forth Laws under the New-Testament for the ordering the affairs of his House now some beams of Light might from hence be communicated touching my deportment towards these Laws from what was done of old and rejecting all mixtures of humane inventions with them which the Soul of the Lord in dayes past manifested his indignation against with relation to his then Institutions The like may be said of the other observations and Laws enjoyned upon that People we have briefly remarked But 2dly he grants he tells us that Dr. Owon hath in his Latine Book of the nature study and progress of true Theology shewed divers corruptions in the Ages before and after the Flood in the pure Worship of God unto Moses his time and that the restitution of true Theology was sometimes by a separation from the Wicked when there was a general Apostacy from the true wayes of God unto a prophanity of his Name as some conceive Gen. 4. 26. is meant either by Blasphemy or setting up of Idol-worship as it was before Abraham's separation Josh 24. 15. Answ 'T is very true that learned person hath done
that if her Worship be Fornication the Worship of England being the very Worship of Rome is so too From which Mr. T. tells us in this Sect. without controversie the People of God were to separate and have no communion with any in So that Habemus confitentem reum He passeth sentence upon himself in having communion with and pleading for the Church and Worship of England and aquits the Innocent in their righteous Separation there-from in that very Treatise he designed to justifie the one and condemn the other That which is further is a most sorry begging of the Question a piece of Sophistry this Animadverter is frequently guilty of the sum is But neither the Texts alledged nor any other do require separation from the Worship of God or the Ministers of God that are in some things corrupt even in their ministration which he exemplifies in Samuels ministring before the Lord and Hannâ—h's presenting him and her self at the solemn Feasts when Hophni and Phinehas did corrupt the Worship of God And those of Judah were not to separate from the service at Jerusalem which was to God while there was burning incense and sacriâ—icing on the high-places and though there were sundry corruptions in the Church and Services of the Jews yet did Christ joyn in the publick Service of the Temple and perswaded the cleansed Leaper to offer the Gift Moses had commanded From whence he infers That though there should be some degree of corruption in Worship yet this is not sufficient to justifie our Separation from the Church and Ministers of England Answ 1. That every corruption in Worship that every diâ—order in Church-administrations is a sufficient warrant for separation from the Worship Church or Churches that are of Divine Institution as was the Worship and Church at Jerusalem I no where asserâ— never thought 2dly Whilest from hâ—nce the Animadverter infers That though there should be some degree of Corruption in Worship yet this is not sufficient to justifie our separation from the Ministers and Church of England He doth but like an unwise Souldier that not well heeding the ground he stands on is displaying his Colours till he sinks into the Earth There is one thing wanting to his Inference that makes it too light to pass with persons but of ordinary understanding viz. That the Church oâ— England is a true Church the Worship thereof the true Worship of God a strong supposition whereof instead of evident demonstration is the Basis upon which the inference is built For what though there were Corruptions in the Church and Worship of Israel in Samuels time in Christ's time What if notwithstanding these Corruptions it were noâ— the duty of persons to separate from that Church and Worship which was originally from God what is this to the case of separation from the Church and Worship of England which this Animadverter knows we deny to be of God which when he or any one for him shall prove to be I do faithfully assure him never to plead for nor practise separation more which I speak from an assured confidence they can never be able so to do Though otherwise upon supposition it could be proved a true Church at first rightly constituted according to the mind of Christ such corruptions are to be found upon it that are sufficient to jâ—stifie any mans peaceable separation from it Though every corruption in Worship and Church-Administrations as was said will not do so There is nothing in this 4th Sect. of that moment as to require our stay in the consideration thereof Whether those eight Positions asserted in S. T. touching the management of affairs of old be evidently comprized in the Scripture or no may be perceived by the examination of Mr. T. his exceptions against them let the Christian and judicious Reader judge I argue not from thence by way of Analogy though I conceive the Institution being founded upon some command of Christ in the New Test the only warrant for the practice of Gospel-Appointments To argue from the carriage and deportment of Saints to Divine Ordinances of old to the carriage of Saints towards New Test Institutions from parity of Reason is neither irrational nor unwarrantable which when Mr. T. proves it to be or attempts to do so his Arguments shall be considered his second and third Sect. in his second part of the review of the dispute about Paedo-Baptism to which he directs us spake not a word hereunto as he knows Sect. 13. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it imports Its acceptions in the Scripture 1 Cor. 12. 28. and 15. 9. Act. 4. 32. opened The Churches of Asia Galatia Judaea not National Diocesan or Provincial but particular Churches The foundation of Diocesan Churches Mat. 16. 18. and 18. 17. expounded By the Church not meant the Pope and his Cardinals a Synod the Bishop or Chancellors Court the Magistrate the Presbytery nor select Arbitrators but the whole Church consisting of Elders and Brethren proved IN Sect. 15th Mr. T. begins to consider the Queries in the Preface of S. T. and in answer to the first Query whether there be any National Church of the Institution of Christ under the Oeconomy of the Gospel he falls upon the consideration of the word Church and tells us in the New Testament it s taken for 1. An assembly of Unbelievers Act. 19. 32 39 40. 2dly For the Congregation of Israel in the Wilderness Acts 7. 38. 3 dly The Universal Church whether visible or invisible 1 Cor. 12. 28. Heb. 12. 23. Ephes 1. 22. 4 thly The visible Church indefinitely but not universally 1 Cor. 15. 9. 5 thly The Church Topical as of a City Town or House Act. 8. 1. Philem. 2. or of a Country or Nation and then it s put in the Plural Number as the Churches of Asia Galatia Judaea Answ 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to advocate or call out Because as saith Musculus in Rom. 1. 7. the Church is a number called out from the rest and in the general signifies any company of men singled out or separated from the rest for any end or purpose whatsoever That 't is of various acceptations in the Scripture cannot be denied some of which are rightly assigned by the Animadverter First 'T is taken for an Assembly of Unbelievers Acts 19. 32. 39. Secondly For the Congregation of Israel in the Wilderness Acts 7. 38. But Thirdly As touching the third acceptation of the word instanced in by this Animadverter we must crave leave a little to demur about it 1st If by the Universal Church visible he mean that which some call the Church-Catholick visible consisting of the universality of men professing the Doctrine of the Gospel and yeelding obedience thereunto throughout the World I do very much question whether the name of the Church be given to them throughout the Scripture The places instanc'd in by this Animadverter are remote from the proof of any
common consent Which that it was observed by the Apopostles of Christ the sacred History testifies Acts 15. And this is the Opinion of the most famous Doctors of the Canon-Law saith Durandus De Sanct. Minist Lib. 1. c. 11. He saith more truly perhaps than he was aware That as the whole Kingdom is said to meet in the Parliament so the whole Church may be said to meet in their Synod and no otherwise Now we know that the meeting of a company of Knights Gentlemen at Westminster is not the Parliament the Representative of the Kingdom Their free Election by the Body of the People of the Nation renders them so In like manner the Convention of a company of Prelates and Priests make not a Synod by our Animadverters own Argument but their Election by the People to meet and sit in Council together as their Representees which the Synod so called at London One thousand six hundred and three nor any National Synod ever since had not the Choice of the People was never minded never was their consent required So that in the sence he takes the word Church which yet is forreign to the Scripture as we say in S. T. the Church of England was never yet concerned In what follows in this Section Mr. T. himself will acknowledge I am not further concerned Sect. 2. The present Ministers oppose the Kingly and Prophetical Office of Christ whilst they own Laws contrary to the Revelation of Christ That they do thus evinced by the induction of particular instances Acts 8. 27. â— Tim. 6. 15. Jer. 51. 26. Luke 11. 2. Mat. 6. 7 8 9. Whether Christ there instituted a form of Prayer Rom. 8. 26. 1 Cor. 14. 15. Mark 14. 18 22 23. opened That Christ sate with his Disciples in the celebration of the Ordinance of breaking Bread evinced Of Kneeling The reason of its first institution It s opposition to 1 Thes 5. 22. manifested Of forbidding to Marry and commanding to abstain from Meats IN Sect. 6. Mr. T. proceeds to the examination of what is further produced in S. T. for the manifestation of the guilt of the present Ministers in their opposing the Kingly and Prophetical Office of Christ which we further prove because they own submit and subscribe to Laws Constitutions and Ordinances that are contrary to the Revelation of Christ This we prove by particular instances They own and acknowledge 1. That there may be other Arch-Bishops and Lord-Bishops in the Church of Christ besides himself Which is contrary to 1 Pet. 5. 3. 1 Cor. 12. 5. Ephes 4. 5. Heb. 3. 1. Luke 22. 22 25. 26. To which our Animadverter replies 1. They do not acknowledge them in opposition to these Scriptures Answ But that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. T. may be ashamed of such pitiful beggery He adds 2ly They do not acknowledge Arch-Bishops over the whole Church as the Pope but in their own Province Answ This is not at all material the authority of Arch-Bishops over a Province is as much against the Texts mentioned as over the whole Church 'T is not the extent of Authority Lordship that is therein condemned but the thing it self 3ly He further tells us They have no such dominion ascribed to them over the Church they oversee as is forbidden 1 Pet. 5. 3. Luke 22. 25 26. Answ 1. This is again to beg the thing in question 2ly We have proved the contrary He adds 4ly They are not Lords in the Church but in the Kingdom and Parliament Answ False and untrue I wish he speak not against knowledge in this matter 1. When invested into their Episcopal Sees they are stiled Arch-Bishops of such a place or Province Lord-Bishop of such a See 2. The Priests submit to them pray for them as their good Lords 3. They have Power Authority Precedency as such over the rest of the Clergy give forth Laws and Canons to rule and guide them to whom they promise obedience at their Ordination 4. They exercise jurisdiction authority over their respective Diocesses in their Ecclesiastical Courts and Consistories as such all evident Ensigns and Demonstrations of Lordly Dignities even in and over that which they call the Church That which he 5ly adds of the Eunuchs being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 27. without contradiction to 1 Tim. 6. 15. where Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frivolous 1. The Eunuch is not said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Potentate with respect to the Church of God over it he was not such but with respect to the Kingdom of Aethiopia where he was a Noble Man a Governor under Candace the Queen Our Bishops are Potentates in and over that which they call the Church of Christ 2. That any other besides Christ should exercise Lordship and Authority in the World is not interdicted as is their so doing in the Churches of Christ in the Scriptures mentioned He saith 5ly He hath not shewed that what is acknowledged is a Law Constitution or Ordinance nor the Ministers own it by subscription Answ True indeed I did not do so for I thought it needless to demonstrate that the Sun shines at noon-dayes Are not the Offices of Arch-Bishops Lord-Bishops Constitutions and Ordinances Have they not their Foundation and Establishment by Law Doth not Mr. T. know it Is he onely a stranger in our Israel Of the Truth of this there are not many in the Nation that are or can be ignorant That the Ministers own these whether by subscription or otherwise is not considerable Mr. T. deals injuriously whilst he suggests I say they own these with the rest of the particulars mentioned by subscription when I assert onely That they own submit and subscribe to i. some of them they manifest they own by Subscription others other wayes but they own submission to them all is too notorious to admit of a denyal They do so in their Ordination when they promise Canonical Obedience to them in their prayers for them subjection to their precepts from time to time transmitted to them which they dare not transgress 2ly That men may and ought to be made Ministers onely by these Lord-Bishops is we say in S. T. owned by the present Ministers which is contrary to Heb. 5. 4. John 10. 1 7. 13. 20. Acts 14. 23. with 6. 3 5. What Mr. T. adjoyns hereunto touching Ordination by Suffâ—agan Bishops hath already been removed out of the way How much they own a Presbyterian Ordination of which he speaks many good men in the Nation feel and find Of these things we have already spoken That Ordination by Lord-Bishops is established by Law is known and that exclusively to any other without them Hereunto the Ministers subscribe Can. 36. The Scriptures instanc'd in prove this to be contrary to the Revelation of Christ Heb. 5. 4. John 10. 1 7. 13. 20. manifestly evince That who-ever undertakes to be a Minister of the Lord in his Church must
Soveraignty over the Subjects of his Kingdom with respect to Worship be granted by him to any of the sons of men absolutely or conditionally If the first tâ—en must the Church be governed by persons casting off the yoke of Christ trampling upon his Royal Commands and Edicts for so its possible it may fall out those that attain this Headship may do as its evident many Popes of Rome the great pretenders hereunto have done If the second let one iota be produced from the Scripture of the Institution of such an Headship with the conditions annexed thereunto and we shall be so far from denying it that we shall chearfully pay whatever respect homage or duty by the Laws of God or man may righteously be expected from us But this we conceive will not in hast be performed and that for these Reasons 1. The Scripture makes mention of no other Head in and over the Church but Christ Ephes 1. 22. 5. 23 29. 2 Cor. 11. 2. To this Mr. T. answers 1. We use not the title of Head but of Supream Governour yet that title being given to Saul 1 Sam. 15. 17. and others 1 Cor. 11. 3. Ephes 5. 23. Exod. 6. 14. and may be used Answ 1. What We Mr. T. means when he saith We use not the title of Head I know not 't is the usual form of the present Ministers to stile the King in their prayers Under Thee and Thy Christ Supream Head and Governor But 2dly Head of the Church is a title nor to be given to any in that sence in which it is given to Christ this Animadverter grants I ask Hath Christ onely an Headship of influence to his Church communicating vital Spirits unto the true Members thereof Hath he not also an Headship of Government over it If he assert the first he knows he is departed into the Tents of the Antichristian Papal Shepherds who allow indeed such an Headship to Christ alone The second they divide betwixt him and the Pope as Mr. T. seems to do betwixt him and the King If the second be owned by him than none of the Children of men have an Headship of Government over the Churches of Christ they are not so the Supream Governors thereof as to give forth Laws and Institutions of their own for the Saints to conform to For this title of Head is not to be appropriated to any in that sense in which it is given to Christ as saith our Animadverter Besides 2dly If the Kings of the Earth are the Supream Governors of the Churches of Christ they have this Supremacy over them by grant from Christ and that either absolutely or conditionally if the first then whoever ascends the Throne of worldly Ruledom hath a right of supremacy over them though they themselves be such as have cast off the Yoak of Christ are trampling upon his Royal Laws and Edicts If the second let us see the proof thereof from Scripture with the conditions annexed to this their supremacy and we are satisfied This we told Mr. T. before but he was not pleased to take notice of it That because the Scriptures mentioned by him attribute â—he title of Head of the Tribes to Saul and the Man is called the Head of the Woman Therefore the Governors of the World may be called the Head of the Churches of Christ when that title of Head of the Church is given to none but Christ in the Scripture is such a piâ—iful non-sequitur as Mr. T. will not surely without blushing review Sir Saul was constituted by the Lord King over Israel a Man to have superiority over the Woman with allusion hereunto they are called their Head by the Spirit of the Lord But where is the Scripture constitution of the Superiority Kingship of any over the Church beside Christ Amongst whom he saith He will have no such thing Where is it that any have this title of Head of the Church ascribed to them by the Holy Ghost This must be proved or you must acknowledge the impertinency and invalidity of their present arguing the best of it is whether you will be so ingenuous or no 't is but a Fig-leaf covering that every eye can discern your nakedness through it We say in S. T. 2dly If there be any other Head of the Church besides Christ he must be either within or without the Church The latter will not be affirmed Christ had not sure so little respect to his Flock as to appoint Wolves and Lyons to their Governors and Guides in matters Ecclesiastical nor can the former for all in the Church are Brethren have no Dominion or Authority over each others Faith or Conscience Luke 22. 25. Mr. T. replies Though all in the Church are Brethren yet all are not equal nor doth Luke 22. 25. prove it Answ 'T is enough for our present purpose that all in the Church are thus far equal that being all brethren none may exercise any Ruledom or Authority over the rest without their consent nor any such Ruledom as to command in case of Worship where Christ is silent which is at least asserted Luke 22. 25. and Mr. T. may confute it when he is able Of this Scripture we have spoken at large Chap. 4. and of Rom. 13. 1. Heb. 13. 17. frequently and have fully removed out of the way what is here repeated touching the Laws of Rulers and their obligation upon Conscience nor need we add more We say further in S. T. 3dly If any other be Head of the Church but Christ then is the Church the body of some others beside Christ but this is absurd and false not to say impious and blasphemous To which Mr. T. Particular Churches in respect of that ministration and government which their Governors afford them may be said to be the bodies of their Governors Answ Boldly ventured however 1. The Church is frequently said to be the Body of Christ 1 Cor. 12. 12 27. Ephes 5. 30 32. Col. 1. 18. 2dly Is no where said to be the body of any other not of Peter Paul much less of Nero Domitian the Supream Governours of the Empire at that day By what Authority Mr. T. takes the body of Christ and joyns it to another Head besides himself I am yet to learn 3dly The Church is call'd his Body upon the account of that glorious nearness and union is betwixt Christ and them the reception of Spirits life from him their absolute indisputable subjection to him Is the Church the body of any other with respect hereunto beside Christ Where is it so called Is it united or in subjection to any other besides Christ as the Woman is to the Man upon the account whereof she is call'd his body Ephes 5. 28. his I say not anothers That Mr. T. should assert That upon the same account the Church may be called the body of some other beside Christ We add 4thly There was no Head of the Church in the Apostles dayes but Christ That upon any
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 1. it cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the Institution of Christ that persons not call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To