of the Churches of Vienna and Lyons concerning their Persecution in the Epistle of Clemens or the Church of Rome to the Church of Corinth in the Writings of Ignatius Justin Martyr Clemens Tertullian Origen Cyprian and their contemporaries there is not only an utter silence of such a thing but Assertions wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oppsit thereunto Tertullian sayes expresly Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non crubescimus denique sine monitore quia de pectore oramus Apol. cap. 30. The Christians in those dayes he tells us looking towards Heaven not on their Common-Prayer-Books with their hands spread abroad c. prayed to God without a Monitor because from their hearts And in several places he testifies that they praised God in a way of Prayer and Thanksgiving according to their abilities Indeed Claudius de Sainctes and Pamelius two Popish Divines tell us of Lyturgies composed by the Apostles James Peter and Mark Of Peter's and Mark 's Cardinal Bellarmine himself not only takes no particular notice but upon the matter condemns them as supposititious and spurious which that they are is abundantly demonstrated by learned Morney and no more need be added thereunto There are some also fathered upon Basil Chrysostome and Ambrose but as these lived about the years 372 381 382 in which time many corruptions had crept into the Churches of Christ so the spuriousness thereof as being falsly fathered upon the persons whose names they bear may easily be demonstrated 'T is already done to our hands by learned Morney in his Book De Missâ l. 1. chap. 6. Durantus himself the great Lyturgy-munger acknowledges That neither Christ nor his Apostles used any prescribed Forms but the Lords Prayer and the Creed that they used these he sayes but proves not nor will it ever be proved to the worlds end That about the year 380. Theodosius the Church being rent by Heresies intreated Pope Damasus at whose election though the contest was betwixt him and Ursinus a Deacon of the Church there were not fewer than one hundred thirty seven persons slain that some Ecclesiastical Office might be made which was accordingly done by Hierome and approved by Pope Damasus and made a Rule The unlikelihood of this latter part of the Story is manifest Theodosius was too well acquainted with the Spirit of Prayer than to go about any such thing had he judged it necessary having assembled the great Council of Constantinople wherein were not less than an hundred and fifty persons convened Is it probable this good man Theodosius would in so momentous a concern rather consult with one single person than such an Assembly as were by his Authority met together and yet should this be granted it would not from hence appear that at this time there was any Lyturgy devised and imposed all that is pretended to be done by Hierome was the appointing an Order for the reading of the Scriptures which is another thing to the imposition of Forms of Prayer in Worship There is one passage in Socrates his Ecclesiastical History l. 5. c. 21. who lived about the year 430. that carrying an undeniable evidence with it that at that time there were no Lyturgies we cannot pass over in silence 't is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he tells us that among all the Christians in that age scarce two were to be found that used the same words in Prayer Not to tire the Reader in this disquisition Though one part of the Lyturgy was not long after introduced by one Pope and another part by another yet till Gregories time who to the honour of Lyturgies be it spoken was the very worst of all the Bishops of Rome that preceded him viz. about the year 600. was there any considerable use or any imposing of them Yea till the time of Pope Hadrian which was about the year 800. was it not as I find by publick Authority imposed Then indeed the Emperour Charles the Great being moved thereunto by the foresaid Hadrian by his Civil Authority commands the use of a Lyturgy viz. Gregories Lyturgy as is thought to which he compels his Ministers by Threats and Punishments the usual attendancies and support of Lyturgyes ever since their production in the world The sum is That in as much as first it cannot be proved the contrary being most manifest in the Scripture that any Lyturgy was enjoyned by Christ or his Apostles or in use in the first Churches planted by them 2dly It is evident that for the first four hundred years and more after Christ there was no Lyturgy framed nor any by solemn Authority imposed to the year eight hundred it follows undeniably from hence That to worship God in the way of a Lyturgy or stinted Forms of Prayer is to worship him in a way that is not of his appointment To which we adde 2. That Worship which is an obstruction of any positive duty charged by Christ to be performed by the Saints is not a Worship that is of his appointment But this is undeniably true of the Common-Prayer-Book-Worship Therefore That Christ did upon his Ascention give unto his Church Officers as signal characters of his Love to and Care of it will not be denied Ephes 4. 11. is an evidence hereof beyond exception That to these Officers He gave Gifts and Qualifications every way suiting the imployment which he call'd them forth unto cannot without a most horrid advance against the Wisdome Faithfulness Love and Care of Christ towards the Beloved of his Soul be gainsayed That be not onely expects but solemnly charges upon these Officers an improvement of the Gifts bestowed upon them for the edification of his Body is evidently comprized and very frequently remarked in the Scripture 2 Tim. 1. 6. 1 Cor. 12. 7. Ephes 4. 11. Prov. 17. 16. Luke 19. 20. To imagin after all this that any Worship should be of the institution of Christ that should shut out of doors as unnecessary the exercise of the Gifts given by him to be made use of in the solemn discharge of the Worship of his House is such an imputation of folly to him as may not be charged upon any person of an ordinary capacity or understanding Yet this is righteously to be imputed to him absit Blasphemia if the Common-Prayer-Book-Worship be a Worship of his appointment The exercise of the Gift of Prayer to mention no more being wholly excluded hereby Nor will it in the least take off the weight of this Argument to say that liberty is granted for the exercise of this Gift before and after Sermon For 1. The whole Worship of God may according to these mens principles be discharged without any Sermon at all and its manifest it is frequently so at one time or other in most of the Assemblies of England 2. Those their Prayers are also bounded and limited by the 55th Canon of the Constitutions and Canons Ecclesiastical 3. We had alwayes thought
it being a Prophecy expresly relating to the Jews and their miraculous Conversion if there be no such thing as a National Church of the Institution of Christ as most certain it is there is not the Assertion whereof is wholly destructive of Gospel-Administrations Then 2. Whether National Ministers are the Ministers of Christ or whether there can be a true Ministry in a false Church as a National-Church must be if not of Divine Institution upon what pretence soever it be so denominated 3. Whether God doth not bear as much love to and exercise as much faithfulness over his New-Testament-Churches as over the National-Church of the Jews If so Then 4. Whether he hath not as of old he did with reference unto the then Church determined the whole of the Worship appertaining unto them to whose Institutions without any humane additions it s the duty of souls soley to conform Yea 5. Whether he hath not now as then designed the several Officers and Offices his Wisdom thought sufficient for the management of the affairs of his House so that the invention of new ones by the sons of men is not only needless but a daring advance against the Soveraignty Care and Wisdom of God over his Churches 6. Whether the Priviledges of Saints be not every way as great and extensive under the Gospel as those under the Law if so then Whether the solemn deputation of men signally pointed out by the Lord for the administration of holy things in his House by the Body of his Church be not now as then their peculiar Priviledge 7. VVhether any Church in the World we speak of a visible instituted Church hath greater security against Apostacy from God and that sore Judgment of having its Candlestick removed and being unchurched than that People of the Jews had if not then whether supposing a National Church to be of the Institution of Christ it may not so come to pass that it may be so over-spread with corruptions that it may lose the Essence of a Church and justly be disrobed of that appellation 8. VVhether the Ecclesiastick and Spiritual Rulers Governours and Officers of such a Collapsed Church may not righteously as of old be accounted and esteemed as false Prophets that go about to cause the people to forget the Name of the Lord or his pure Worship by their Lies or unscriptural Traditions Innovasions and Ceremonious Pageantries 9. VVhether Separation from such a Collasped Church in respect of its Worship Ministers and Ministry be not only justifiable but as of old the duty of the Lord 's faithful Remnant that desire to worship him according to his Appointments Yea 10. VVhether supposing a Church so called thus dreadfully as aforesaid departed from the pure Institutions of Christ never to be according to Truth a visible instituted Church of Christ and the Lord 's poor People living in the Nation never by their free consent Members thereof as it is on the pretended Churches part most unheard-of-Cruelty to compel them so it be not on the part of the free-born Children of God most stupendous folly and disvaluation of the Institutions of Christ and ingratitude to God for the Light and Liberty from the Yokes of men received imaginable to joyn affinity with it in Worship or attend upon the self-invented Ministry that appertains thereunto Many more Questions of the like nature and importance might unto these be added CHAP. I. The great care of Souls in their Accesses to God should be to sanctifie his Name Divine Institution to be heeded in the whole of our Worship The Question proposed That 't is lawful to hear the present Ministers of England denied one Argument proposed to consideration Nothing may be practised in instituted Worship but what is warranted by the Scripture The Testimonies of the Ancients produced That Hearing is part of instituted Worship proved THis is that which the Lord hath said I will be sanctified in all that draw nigh me and before all the People will I be glorified The great care of Saints in matter of Worship is to sanctifie the Name of the Lord therein This is the great thing that God looks at the omission whereof he often severely punishes the children of men for now in order hereunto it 's necessary that in all our approaches to God we see to the Institution of the Lord both in respect of the matter and manner of Worship that it be according to Divine Prescript else we cannot sanctifie the Name of God therein nor glorifie him before the people Hearing as was said and shall beyond contradiction in its proper place be evinced is part of instituted Worship it therefore more nearly concerns Saints than many are aware of to have their consciences resolved from the Scriptures of God in the matter under enquiry Whether it be lawful for the Saints to hear the present Ministers of England 'T is the Negative we have received under our maintenance because we are satisfied Christ hath so To the proof whereof we now address our selves Argument 1. That which there is no warrant for in the Scripture being part of instituted Worship is not lawful for the Saints to practise But there is no warrant in the Scripture for hearing the present Ministers or England and hearing is part of instituted Worship Therefore The major or first Proposition is evident 1. From the nature of instituted Worship which consists in this that it be of Divine Revelation else whatever it is it is not instituted Worship 2. From the Verdict of Christ who pronounces all the Worship of man to be vain and fruitless and so unlawful that is bottom'd on any thing but Divine Revelation Mark 7. 7. 3. If it be lawful to conform to any one part of instituted Worship without warrant from Scripture 't is also lawful to conform to another a third the whole which would banish instituted Worship out of the world 4. To assert that it is lawful to conform to any part of instituted Worship without warrant from 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 6. It pours out contempt upon the Care of God over the New-Testament Churches as if it were less to these then to the Church under the Law and the Oeconomie of the Gospel as not so compleat as that of old the whole of whose VVorship Orders and Ordinances as was said was bottom'd upon pure Revelation 7. It carries with it a sad reflection upon the Authority of the Scripture as not thorowly furnished to make the man of God perfect 8. The Lord condemns not only that which is done against the warrant and direction of the VVord but also that which is done beside it
Law-giver hath enjoyned to be observed touching the Orders and Ordinances of his House deny the Prophetical and Kingly Office of Christ Deut. 18. 18. Acts 3. 22. Isa 9. 6. But the present Ministers of England hearken and conform not to the Revelation Christ hath made touching the Orders and Ordinances of his House Therefore T is the minor or second Proposition that in the thoughts of some is capable of a denial but the verity thereof shines forth as the Sun in its brightness in the review of the Orders and Ordinances of the House of Christ appointed by himself and the present frame and deportment of the Ministers of England with respect thereunto Which of them have they not made void by their Traditions This is that which Christ hath said 1. That all power for the Calling Institution Order and Government of his Church is invested solely in him as the alone Lord Sovereign-Ruler and Head thereof Mat. 28. 19. 1 Tim. 6. 14 15. John 3. 35. Acts 3. 22. and 5. 31. T is upon this foot of account that Christ chargeth his Disciples not to be called of men Rabbi nor to call any Father viz. not to impose their Authority upon any or suffer themselves to be imposed upon by any in the matters of their God Mat. 23. 8 9 10. because one is their Master and Lord viz. Christ Hence also the Apostles lay the weight of their Exhortations upon the Commandment of Christ 1 Cor. 11. 23. and 14. 37. proclaim all to be accursed that preach any other Gospel Gal. 1. 8. yea though Angels from Heaven should they live and speak as such charge those to whom they write Not to receive any into their houses that bring any other Doctrine much more not to receive them as their Teachers 2 John 10. yea the Spirit of the Lord in the close of the last Revelation of his Will it pleased this great King and Lawgiver in such a way to give forth testifies That if any man shall adde unto these things the Lord shall adde unto him the Plagues that are written in his Book Rev. 22. 18. Do the present Ministers of England conform unto this great Institution in words indeed they do so But what meaneth the bleating of the sheep and lowing of the Oxen in our ears Do they not own other Lords Heads and Governors that have a Law-making power and would enforce the consciences of the Free-born Subjects of Christ over his Churches besides him What doth this less than evidently proclaim their disobedience and rebellion which is as the sin of Witchcraft against the KING of Kings and their rejection of his Scepter and Soveraign Authority over them But of this more hereafter 2. This great Prophet and King hath also revealed and proclaimed That 't is his Will that those whom he hath called by his Word should separate from the world walk together in particular Societies and Churches having given up themselves to the Lord and one another according to the Will of God for their mutual Edification and comfort in the Lord. The truth of this Soveraign Institution of Christ he that runs may reade in the Scriptures hereunto annexed 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. Act. 2. 41. and 17. 4. 2 Cor. 8. 5. with many more In the proof of this matter we might be copious but that we study brevity The diligent Reader knows where to find this theam at large treated of by learned Ainsworth Bartlet Cotten Rogers c. How do the Ministers of England acquit themselves in respect of this Solemn Appointment of the Lord alas who sees not that they are in their practice at open defiance herewith have it in derision and contempt making no difference betwixt the Holy and Prophane admitting persons led captive by the Devil at his will that openly blaspheme the Spirit of the Lord and deride its effectual opperation in the consciences of men into their Society Are any too vile except such as truly fear God and desire to press after Holiness to be admitted by them into their Communion Is not their Church-State so unlike is it to the Institution of Christ a very Babel a Den of Dragons and Hold of Unclean-Beasts 3. That he hath entrusted them so called and united together with Power and given them Rules for the due and right exerting thereof for the carring on the Worship of his House to chuse Officers over them to act in the Holy Things of God for and to them of which more shall be spoken in its proper place to admit Members excommunicate Offenders c. all which we find shining forth in brightness in the ensuing Scriptures Act. 1. 23. and 6. 3 5. and 14. 23. 2 Cor. 8. 19. Mat. 18. 17. 1 Cor. 5. 4. Do the present Ministers of England conform unto this Institution of Christ nothing less is there any thing like this in the whole oeconomie invented and practised by them do they not to the utmost of their power labour to break this Bond of Christ asunder cast away this Cord from them by stirring up the Magistrate to persecute by Fines Imprisonments Banishment c. the precious People of the Lord that desire to be found in the practice of this Law of Christ branding them with the odious names of Phanaticks Sectaries Schismaticks c. 4. That the Officers of his appointment are only such as these Pastors Teachers Elders Deacons Widdows or Helpers Who as they are in one particular Congregation so they have not any Lordship or lordly Authority over each other being all Brethren Ephes 4. 11. Rom. 12. 7. and 16. 1. 1 Cor. 12. 28. Phil. 1. 1. 1 Pet. 5. 1 2 3. Acts 6. 5. and 15. 2. and 20. 17. and 28. 21 28. 1 Tim. 3 chap. and 5. 9 10 17. This Law of Christ so clearly revealed in the Scripture they are so far from subjecting to that they have neither the name nor thing required by him therein Set up other Officers and Offices as if in open contempt and defiance of his Authority of which it may righteously be said He did at no time command them neither did it ever enter into his heart so to do 5. That these Officers be chosen by the common Suffrage of the Church of Christ and solemnly set apart by Fasting and Prayer this is evidently comprized in the ensuing Scriptures Acts 1. 15. and 6. 1 2 3 5. and 14. 23. and 1. 23 26. and 9. 26 27. In conformity whereunto we find the Saints for many centuries of years after Christ in the peaceable possession of this their Priviledge and Right Clemens in his Epistle to the Church of Corinth p. 57. saith Our Apostles also knew by our Lord Jesus Christ that contention will be about the name of Episcopal-Charge Therefore for this reason having received a full predetermination they constituted such as were fore nominated and in
that Christ having given Gifts unto men did require the use of those Gifts at all times when ever persons were called to the performance of that Service for which they were designedly given by him by vertue of the forementioned Precepts When Christ hath given a Gift of Prayer unto his Children and charged them to stir up the Gift given and not to napkin their Talent we had verily thought that when ever they had been called forth to the performance of that duty he did really intend and expect that they should be found in the exercise of the Gift given and see as yet no reason to change our apprehensions in this matter But 3dly The Common-Prayer-Book-Worship is a Worship of which we find no footsteps in the Scripture nor in some centuries of years after Christ as hath already been demonstrated Whence it follows that 't is a Worship of pure humane invention which is not onely not of Christ's appointment but contrary to the very nature of instituted Worship as is proved in our first Argument and to very many Precepts of the Lord in the Scripture Exod. 20. 4 5. Deut. 42. 12. 32. Prov. 30. 16. Jer. 7. 31. Mat. 15. 9 13. Mark 7. 7 8. Rev. 22. 18. The mind of God in which Scriptures we have exemplified Lev. 10. 1 2 3 4. Josh 22. 10. c. Judg. 8. 24. 2 King 16. 11. 1 Chron. 15. 13. 4. That Worship which is not necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel is not of the institution of Christ But such is the Worship of the Common-Prayer-Book Therefore The Major or first Proposition will not be denied The Lord Jesus having freed his Disciples from all obligations to the Ceremonies of the Law institutes nothing de novo but what he knew to be necessary at least would be so by vertue of his institution for the ends assigned which was the great aim of Christ in all Gospel-Administrations Ephes 4. 7 to 15 Col. 2. 19. Acts 9. 31. Rom. 14. 14 15. 1 Cor. 10. 23. and 14. 3 4 5 12 26. 2 Cor. 12. 10. 1 Tim. 1. 4. That the Common-Prayer-Book-Worship is not necessary for the edification comfort or preservation of the Saints in the Faith and Unity of the Gospel whatever is pretended by its admirers might many wayes be demonstrated Take one pregnant instance instead of all that will make it exceeding manifest The Churches of Christ for the first four centuries of years and more after his Ascention knew not any thing of such a Worship as hath been already demonstrated not to mention the Reformed Churches at this day to whom it is as a polluted accursed abominable thing yet than those first and purer Churches for Light Consolation truth of Doctrine Gospel-Union hitherto there hath not been any extant in the world more Famous or Excellent no nor by many degrees comparable to them But we shall not further prosecute this Argument enough hath been said to demonstrate that the Common prayer-Book-Worship is not of the appointment of the Lord Therefore such as worship him in the way thereof worship him in a way that is not of his prescription If the former notwithstanding all that hath been said be scrupled by any we refer them to Tracts written by Smectymnuus V. Powel to a Treatise entituled A Discourse concerning the interest of words in Prayer by H. D. M. A. the Common-Prayer-Book unmask'd as also to a Treatise lately published by a Learned but nameless Author entituled A Discourse concerning Lyturgyes and their imposition In which that matter is industriously and largely debated Object If to what hath hitherto been proposed it be said That the Lyturgie or Common-Prayer-Book is no essential part of Worship but meerly circumstantial Praying 't is true is part of Worship but praying in this or that Form is not so but meerly a circumstance thereof And therefore though it be true that the present Ministers of England worship God after the way of the Common-Prayer-Book yet it follows not that they worship him after a way that is not of his appointment To this we answer 1. That many things are strenuously supposed as the basis upon which the weight of this Objection is laid which the Framers thereof knowing to be no easie task to demonstrate do earnestly beg us to grant unto them Which being matters of greater moment than many are aware of we shall not part with on such easie terms 'T is supposed first That there are some things in the instituted Worship of Christ that are meerly circumstances thereof as such Secondly That it is lawful for Saints to pray in a Form Thirdly That Forms of Prayer imposed are but meer circumstances of Worship and no essential parts thereof Fourthly That Circumstances of Worship as such are not determined by the Lord in the Scripture but left to the wills of men to determine therein as they shall judge meet All unproved Of the last we have already spoken and shall not here reassume the debate thereof Touching the first That there are some things in the instituted Worship of Christ that are meerly Circumstances thereof as such we crave liberty to deny which till the proof thereof be attempted may suffice Circumstances in the Worship of Christ attending Religious Actions as actions we grant but Circumstances of Worship as such will never be proved To infer that because time and place with sundry things of the like nature are Circumstances in Worship therefore there are Circumstances of Worship as such is frivolous Those things being the attendments of religious Actions common to any civil actions of the like nature to be performed by the sons of men no action to be managed by a Community can be orderly performed by them without such an assignment of time and place Publick Prayer being so to be managed as a religious Action hath the Circumstances before mentioned attending it and so it would were it a meer civil action to be performed by a Community though it related not at all to the Worship of God 2. That 't is lawful for Saints to pray in a Form i. e. to tie themselves to a written stinted form of words in prayer is not yet proved not like to be 't is too large a field for us to enter into nor is it needful to do so till it be proved That to pray in the form of the Common-Prayer-Book or imposed devised Lyturgies is so yet in transitu we crave leave humbly to offer that to pray in a form as before explained is altogether unlawful being 1. A quenching of the Spirit of Prayer 2dly A rendring useless the donation of the Spirit as a Spirit of Prayer unto the Children of God 3dly Directly opposit unto the many positive Precepts of Christ before instanc'd in of stirring up the gift given to us of God improving the talents he hath been graciously pleased to entrust us withal 4thly If it be lawful
and 19. 37. and 20. 22. and 25. 18. and 26. 15 43. Deut. 4. 1 5 8. and 5. 1. and 7. 11. and 11. 1 32. and 12. 1. and 26. 16. and 30. 16. 1 Chron. 16. 12. and 28. 7. Psal 89. 30. Ezek. 5. 6. and 36. 27. Dan. 9. 5. 2ly That persons were appointed by the Lord to be chosen by the Congregation for the publick administration of Ordinances and Worship cannot be denied Thus were the Livites Exod. 13. 2 12 13. and 22. 29. Numb 3. 12. called therefore the Wave-Offering of the Children of Israel Numb 8. 9 10 11. because given up by them to the Lord as their Offering by solemn Ordination and Imposition of hands 3ly That persons thus invested into the Office of Priesthood were not left to the liberty of their own wills nor had they any dependance upon the Will or Authority of the sons of men one or other of them either in respect of the matter or manner of their Worship the whole whereof was purely of Sovereign Institution and Divine Appointment Exod. 25. 9 40. Numb 8. 5. Heb. 8. 5. 1 Chron. 28. 11. Exod. 8. 27. Lev. 10. 1. Exod. 39. 1 5 7 21 26 31 43. and 40. 23 25 27 29. Levit. 8. 9 13 17 21 29. Numb 8. 3 Exod. 35. 10 29. 36. 1 5. Isa 29. 13. Fourthly That this Church gathered by the Lord and wonderfully separated from the rest of the world though they had him nearer to them than any people had his Law made known amongst them did notwithstanding quickly depart from his pure Institutions mingling therewith the Inventions of men and Customs of the Nations after which they went a whoring is frequently remarked in the Scripture Of this the Lord sorely complains Deut. 32. 18. Jer. 2. 32. and 13. 25. and 18. 15. and 23. 27. Hos 4. 6. and 8. 14. and 13. 6. 2 Chron. 13. 10. Isa 1. 4. Jer. 1. 16. and 2. 17 19. and 9. 13. and 15. 6. Deut. 29 25. 1 Kings 11. 33. and 18. 18. and 19. 10. 2 Kings 22. 17. Ezra 9. 10. for this he severely threatens and punisheth them Deut. 29. 25. Judg. 10. 10. 1 Sam. 12. 10. 2 Chron. 12. 5. and 24. 20. and 34. 25. Jer. 16. 11. and 19. 4. the very truth is the Contests of God with that People from first to last are to be bottomed upon this foot of account Fifthly That notwithstanding their dreadful Apostacy from God they were usually confident That they were the only People Had not forsaken the Lord nor done any evil and could not bear the Prophecies and Rebukes of the Prophets and Servants of the Lord against their abominations Whom they persecuted and put to death as at last they did the Prince of Life and Glory for no other cause but for telling them the truth and bearing testimony against their Innovations and Apostacy from God the usual practice of persons degenerated from the Way and Spirit of the Lord Mal. 1. 6. Jer. 7. 4. Luke 3. 8. John 8. 39. Matth. 5. 12. Act. 7. 52. Sixthly That they had all along their corruption in Worship and degeneracy from the pure Wayes of God false Prophets who ran before they were sent prophesying smooth things to them in the Name of the Lord seeing lying vanities for them according to the desires of the hearts of them and their Rulers who were therefore in great esteem amongst them Isa 9. 15. 28. 7. Jer. 6. 13. 23. 11 28. 28. 10. Hos 9. 8. Jer. 2. 8 26. 5. 31. 14. 14. 23. 13 21. Ezek. 13. 2. 22. 25 28. Mic. 3. 5 6 7. Zeph. 3. 4. 2 Pet. 2. 1. Seventhly That in the height of their Apostacy God left not himself without a Witness having one or other extraordinarily raised up and spirited by him to testifie for his Name and Glory against all their Abominations and self-invented Worship reserving also a Remnant unto himself that were not carried away with the spirit of Whoredoms and Delusions 1. Kings 19. 14 18. 2 Kings 17. 13. Rom. 11. 3 4. Jer. 18. 11. and 25. 5. 35. 15. Eighthly That it was the sin of that People to hearken unto the teachings of such as were not sent by the Lord though they pretended never so much to be sent by him and the unquestionable duty of the Lord 's persevering Remnant to separate from them as also from all the false self-devised Worship of that day though commanded by their Kings and Rulers 2 Kings 17. 21 22. Hos 5. 11. The former is evident such Prophets were to be cut off from the midst of them Deut. 18. 20. and they are expresly forbidden to hear them Deut. 13. 3. Jer. 27. 9 16. So is the latter their devised Worship being a breach upon the Sovereign Authority of God must needs be a greivous sin as the names of Adultery Whoredom Idolatry Fornication by which the Spirit of the Lord doth frequently set it forth abundantly demonstrates Psal 73. 27. Isa 57. 3 8. Jer. 9. 2. Ezek. 23. 45. Hos 3. 7. and 7. 3. Lev. 20. 5. Jer. 13. 27. Ezek. 16. 17 20 30. Hos 1. 2. Rev. 14. 8. 18. 9 19 20. which without controversie the People of God were to separate from and have no communion with any in upon what pretence soever Which is solemnly charged upon them as their duty in the Scripture Hos 4. 15. Amos 5. 5. Prov. 4. 14. and 5. 8. Cant. 4. 8. What may rationally be inferred from these Positions so evidently comprized in the Scripture and by way of analogie at least be argued from them is evident to any ordinary understanding for our parts being resolved as was said to try out the matter in controvesie from such Rules and Soveraign Institutions as our dear Lord hath left his New-Testament Churches to walk by we shall not stand to make that improvement of them as else otherwise we might A few Queries upon the whole that hath been offered shall put a close to this Preface 1. Whether since the Apotomie or Unchurching the Nation of the Jews the Lord hath ever since so espoused a Nation or People to himself as that upon the account thereof the whole body of that People or Nation may be accounted his Church whether there be any National Church under the Oeconomie of the Gospel if so let it be shewed when and where it was instituted by the Lord what is produced by some to this purpose is but upon a slight view thereof of no moment it is Isa 49. 21. Kings shall be your Nursing-fathers c. which Prophecy waits the time of its accomplishment hitherto both before and since the rise of Antichrist being made drunk by the Whores intoxicating-cup they have been for the most part cruel Butcherers of the Saints and were we under its accomplishment a National Church would be far enough from being its result Of a Nations being born at once we shall not sure hear pleaded in this matter
way appointed by him to the end of the World Eph. 4. 11. 6. That there is not one promise of a blessing in the whole Scripture upon persons atending on such a Ministry with innumerable things of the like tendency and import that might be produced if needful are such a basis upon which the truth of the major Proposition stands as cannot be easily shaken or removed The Minor wants not sufficient demonstration First The present Ministers of England are either from Christ or from Antichrist There is no medium a Linsey-woolsey-Ministry that is partly of Christ partly of Antichrist as 't is not to be proved by Scripture so will it not be abetted That they are not from Christ hath in part been proved already and may farther be evinced 1. Their Names are forreign to the Scripture Where reade we of Deacons in their sence Priests as distinguished from Christians in the New-Testament Deans Cannons Petty-Cannons Prebendaries Arch-Deacons Lord-Bishops Parsons Vicars c. these are onely found in the Popes Pontifical whence they are derived So are 2. Their Offices Deacons attending Tables we reade of but Deacons Praying Preaching Administring Sacraments so called by vertue of an Office-power an order of the first step to the Priesthood we find not Priests in the Old-Testament both true and false we reade of in the New Saints are so called First in respect of analogie to the ritual Priests of old whose prerogative it was to come near to God Deut. 21. 5. to whom through Christ Saints have access with boldness Ephes 2. 18. and 3. 19. Jam. 4. 8. Secondly in respect of their union and engrafture into Christ the great High-Priest over the House of God Thirdly in respect of that analogy there is betwixt what Christ hath done for them as Priest and by his Spirit worketh in them He offered up Sacrifice so do they Psal 116. 17. and 141. 2. Rom. 12. 1. Heb. 13. 14. He was crucified died so are they Rom. 6. 6 7 8. c. Gal. 2. 20. Fourthly as Priests they are anointed to the participation of do thereby attain to a kind of holy and intimate communion with Christ in all his glorious Offices Rev. 5. 10. But an Office of Priesthood in men for the Ministry of the Gospel that are to be bounded by men in that their Office must preach what they would have them and cease when they would have them as is the case of the present Ministry of England the Scripture is a stranger to So is it 3. to their admission into this their office viz. by a Lord-Bishop without the consent of the Congregation in which they act as Officers The very truth is both in their Names Office and admission thereunto the present Ministers of England symbolize not with the Ministers of Christ but the Popish order of Priests so that if these do act by vertue of an Antichristian office-power then do they as he that runs may read in the ensuing parallel particulars 1. They are both called and own themselves Priests which though some may make light of yet considering that it is a term borrowed either from the Priests of the Law the assertion of such a Priesthood being a denial of Christ come in the flesh or from the Priests of the Heathen in conformity to whom as the Druides of old our Priests wear their white Garment or Surplice or from the Antichristian Church so called of Rome Such idolatrous superstitious names being commanded by the Lord to be abolished Hos 2. 15. Zech. 13. 2. wants not its sufficient weight the retention whereof being also a sore suspition of too great a compliance with if not a willingness to return to that from whence they are derived Of the same mind with us herein is Hierom upon the 2d of Hosea the Hebrew Doctors Kimchi and Aben-Ezra the Caldee Paraphrast Ribera though a Jesuit Zanchi Danaeus Sanctius Polanus Rivet and almost all that write upon the said Scripture The last mentioned viz. Learned Rivet hath these words in his Corollaries from Hos 2. 15 16. There are many names which in themselves are good enough and might be used but God abhorreth the use of them because they have been abused to Idolatry he instanceth indeed in the word Mass but Priest or Altar being of the same allay upon the same foot of account is to be rejected The reformed Churches in Helvetia in their harmony of Confessions are of the same mind The Ministry say they and the Priesthood are things far different the one from the other he himself viz. Christ remaineth only Priest for ever and we do not communicate the name Priest to any Minister lest we should detract something from Christ 2. The Priests of Rome must be first Deacons ere they are Priests So must the present Ministers of England 3. The Priests of Rome must be ordained to their Office by a Lord-Bishop or his Suffragan So must the Ministers of England 4. The Priests of Rome must at their ordination be presented by an Archdeacon or his Deputy with these words Reverende Pater c. Reverend Father I present these men unto thee to be admitted unto the order of Priesthood So are the present Ministers of England 5. The Priests of Rome must be ordained to their office according to their Pontifical devised by themselves the Priests of England according to their Book of ordering Priests and Deacons which is taken out of the Popes Pontifical as is evident to any that shall compare the one with the other and as hath been long since confest by some of themselves in an Admonition to the Parliament in Queen Elizabeths dayes in their second Treatise 6. The Popish Priests must kneel down upon their knees at the feet of the Lord-Bishop that ordains them and he must say to them blasphemously enough Receive ye the Holy Ghost Whose sins ye remit or forgive they are remitted whose sins ye retain they are retained which exactly accords with the fashion of ordaining the Priests of England 7. The Popish Priests are not ordained in and before the Congregation to whom they are to be Priests but in some Metropolitan Cathedral City several miles from the place So are the Priests of England 8. The Popish Priests take the care of souls though not elected by them from the presentation of a Patron by the institution and induction of a Lord-Bishop and do not the present Ministers of England the same 9. The Popish Priests wait not the Churches Call to the Ministry but make suit to some Prelate to be ordained Priests giving mony for their letters of Ordination So do the present Ministers of England 10. The Popish Priests are ordained to their Office though they have no Flock to attend upon So are the Priests of England 11. The Popish Priests must swear Canonical Obedience to their Ordinary So do the present Ministers of England 12. The Popish Priests may at their pleasure without the consent of the People resign and give over their
Benefices and betake themselves to some other of greater value A symmetrie with them herein is visible by the frequent practise of the Ministers of England 13. The Popish Priests though ordained to preach must have special Licence from the Prelates so to do So must the Priests of England 14. The Popish Priests are subject to be silenced suspended deprived and degraded by the Prelates as are the present Ministers of England 15. The Popish Priests are not of like and equal Power Degree and Authority amongst themselves but are some of them inferior to others herein as Parsons to Archdeacons Archdeacons to Lord Bishops Lord-Bishops to Archbishops So the Priests of England 16. The Popish Priests must be distinguished from other People by their Vestments as Surplice Tippet c. So must the Priests of England 17. The Popish Priests are 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 an one as is taken out of the Popes Portuis as hath been proved by divers That the Common-Prayer-Book in Edward the 6ths time was so you have his with his Councils Testimony for it thus they write As for the Service in the English Tongue it hath manifest Reasons for it and yet perchance it seemeth to you a New Service and indeed is no other but the Old the same words in English which were in Latine If the Service of the Church were good in Latine it is good in English How little different the Common-Prayer-Book now in use is thereunto they that wil take pains to compare the one with the other may be satisfied To these parallel particulars might be added sundry more wherein there is an exact symmetry betwixt the Popish Priests and the present Ministers of England but Ex ungue Leonem The sum of what we have been offering in this matter is this First Those Ministers that in their Names Offices 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 Secondly Those Minsters 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 by those with whom we have to do are not the Ministers of Christ have not received any Power Office or Calling from him to act in the holy things of God But such as hath been abundantly demonstrated are the present Ministers of England Therefore these have received no Power Office or Calling from Christ and so are Antichristian Quod erat demonstrandum Secondly Those that receive their Power Office and Calling from a Lord-Bishop and act in the holy things of God by vertue of that Power Office or Calling act in the holy things of God by vertue of an Antichristian Power Office and Calling But the present Ministers of England receive their Power Office and Calling from a Lord-Bishop and act in the Holy Things of God by vertue of that Power Office and Calling Therefore The consequence of the major or first Proposition is manifest the Office of Lord-Bishops is Antichristian therefore those that act by vertue of a Power Office or Calling received from them act by vertue of an Antichristian Power Office or Calling That the Office of Lord-Bishops is Antichristian one would wonder should be denied in such a day as this after so full a demonstration thereof by many Witnesses of Christ who have wrote so cleerly in this matter as if they carried the Sun beams in their right hand especially that it should be denied by persons of Presbyterian and Congregational Principles if indeed any of them do deny it To prosecute this matter to the uttermost is not our present intendment the intelligent Reader knows where to find it done already to our hand and if after all that hath been said any through self-love or fear of persecution will herein be ignorant we might say Let them be ignorant But we shall propose briefly a word or two in this matter 1. That Office that is not to be found in the Scriptures of the institution of Christ but is contrary to express precepts and commands of his is Antichristian But the Office of Lord-Bishops is not to be found in the Scriptures is contrary to express Precepts Therefore The minor Proposition consists of two parts 1. That the Office of Lord Bishops is not to be found in the Scripture of the institution of Christ He gave indeed Apostles Prophets Pastors and Teachers Ephes 4. 11. of Pastors and Teachers we reade Rom. 12. 7 8. Eph. 4. 8. Bishops also and Deacons without the interposition of any other order we find 1 Tim. 3. 12. Deacons we have appointed Acts 7. Elders Acts 14. 23. those who are Bishops we find called Presbyters Tit. 1. 5 7. and those who are Presbyters we find termed Bishops Acts 20. 28. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops but where the Office of Lord-Bishops was instituted by Christ we are yet to seek indeed some appearances of a spirit striving to ascend into this Chair of wickedness was seen in Diotrephes and others in the Apostles time but these were the Antichrists that were then gone abroad into the world The Scripture before mentioned Ephes 4. 11. speaks as fully to the Officers and Offices instituted by Christ as any we meet with Fail they in their deduction of their Office from hence and they will undoubtedly prove succesless in their attempts Let us then fix here a little mention we find here of Apostles Prophets Pastors and Teachers none at all either here or elsewhere of Lord-Bishops But perhaps their Office though they are called by another name is comprized in some one or other of these let that then be considered Are they Prophets that in the sence of the Spirit in this place they will not pretend to Are they Pastors or Teachers this is too great a debasement of their Lordships their Parochial Priests over whom they preside are supposed to be Officers in that degree What then are they Apostles Their Successors they do indeed boast themselves to be and are so accounted by their Abbettors and so doth the Pope himself but how prove they their Succession from them if they derive it through the Papacy who sees not the invalidity thereof How lubricous and uncertain is that their Succession how do they therein proclaim their shame and yield the matter in controversie what clearer Argument that they are Antichristian if the Pope be the Antichristian Head over many Countries as is by the generality of Protestants believed and will not by themselves be gainsayed But in what sence do they pretend to be the Apostles Successors do they succeed them as Christians that is not the thing in question they stand or fall in respect thereof to their own Master herein we have no controversie with them as
not willing to judge any thing before the time Do they succeed them in respect of their Office let them prove that and take the Cause The Apostles were first immediatly Sent by Christ Secondly Extraordinary Officers Commissionated to the preaching of the Gospel throughout the Nations of the world Are their Lordships such what can be imagined more frivolous or false where find we any Apostles after the departure of those that were immediatly by Christ called to that Office Did the Apostles ordain any as their Successors therein in any of the Churches of Christ Where reade we of their so doing yea are any qualified with Gifts as they for the discharge of such an Office or doth Christ indeed send forth Servants in any imployment and not furnish them with Gifts suitable thereunto Credat Apelles What more dishonourable to the Lord Jesus can be asserted it remains then that they being neither Prophets nor Apostles nor Pastors nor Teachers that they are not to be found in the Scripture of the institution of Christ Nor are they dream'd of in the world for several hundreds of years after Christ Clemens in his Epistle to the Church of Corinth takes notice of no other besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Deacons which Bishops he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders Yea Lombard himself confesses Hos solum Ministrorum duos ordines Ecclesiam primitivam habuisse de his Solis praeceptum Apostoli nos habere Lomb. l. 4. Sen. D. 24. li. 3. ext The Primitive Church he tells you had no other Order of Ministers than Bishops or Presbyters and Deacons nor did the Apostles give commandment concerning any other That their rise and occasion was from the aims and designs of men to accommodate Ecclesiastical or Church-affairs to the state and condition of the Civil Government is ingenuously confest by one that was looked upon to be as great an Admirer of and as able a Champion for Diocesan and Metropolitical Prelates as any one of late dayes 't is Dr. Hamond we mind who in his Dissertations about Episcopacy Sect. 3. hath these words His sic positis illud statim sequitur ut in Imperli cognitione in Provinciâ qualibet cum plures urbes sint una tamen primaria et principalis consenda erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ideo dicta cui itidem inferiores reliquae Civitates subjiciebantur ut Civitatibus Regiones sic et inter Ecclesias et Cathedras Episcopales unam semper primariam Metropoliticam fuisse So far is the Office of Lord-Bishops from being of the Institution of Christ that their Primacy and Supremacy was the result of the designs and contrivements of men to accommodate the state and frame of the Church to the state and condition of the Government of the Nations 2. That the Office of Lord Bishops is contrary to express Precepts of Christ in the Scripture the truth of which he that runs may reade in the ensuing Scriptures Mat. 20. 25. Mark 10. 42. Luke 22. 25. 1 Pet. 5. 3. the English of Vos autem non sic but ye shall not do so Neque ut Dominantes Cleris not lording it over God's Clergy or Heritage an ordinary Reader may easily conclude to be inconsistent with their fordly dignities Not to multiply Arguments in a matter that others have so largely debated 2. That Office that is derived from and is only to be found in the Papacy is surely Antichristian if the Pope be the head of Antichrist this must not be denied But the Office of Lord Bishops is derived from is onely to be found in the Papacy Which of the reformed Churches that have separated from the Papacy have retained it Did the Woman in her flight into the Wilderness carry it along with her What more absurd then to run to the persecuting Whore and Beast for an Office of Ministry and what more evident demonstration of its being an Antichristian office than its entertainment only by that false Antichristian Church and its utter rejection and detestation by the true Spouse and Witnesses of Christ in all Ages What is delivered over to us in this matter by some of them we shall briefly affix hereunto Hierome in his Epistle to Evagrius and in his Commentary upon the Epistle of Titus professes That it is more by Custom than by any Institution of the Lord that Bishops are become greater than the Elders or Ministers Har. of Conf. sect 2. Tit. 11. So from him do the Churches of Helvetia proclaim whence they infer and that truly according to Act. 4. 9. That no man by any right can forbid but that we should return to the old Appointment of God and rather receive that than the Custom devised by men Wickliff in his answer to King Richard the 2d citing Mat. 20. 25. 1 Pet. 5. 3. sayes Lordship and Dominion is plainly forbidden to the Apostles and darest thou then usurp the same if thou wilt be a Lord thou shalt lose thy Apostleship c. The University of Geneva say Theses Genev. 71. These Functions following we hold to be altogether false and destitute of all true foundation viz. the Primacy of the Bishop of Rome over all Churches the Cardinalship Patriarchship Archiepiscopalship and briefly the whole Episcopal degree of Lord Bishops over their fellow Elders Marlorat in his Exposition on the Revelation chap. 17. 3. says That Arch-Bishops Deans c. are in office under Antichrist yea upon chap. 9. that they are the tails of Antichrist Beza saith They could not be brought into the Church until they had driven him out who is the onely Master Christ and there is neither holy Scripture nor Council nor Ancient Doctors which ever did know such Monsters Beza's Confes Art 7. c. 14. The Noble Ancient Old-Castle Lord Cobham saith That the whole Episcopal degree of Lord Bishops over their Fellow-Elders is altogether false and destitute of all true foundation yea that all other Functions and Offices besides Priests and Deacons are unlawful as being Sects devised by men destitute of all true Foundation To these we might add Honest Bale upon the Revelation viz. chap. 17. where he saith Canterbury and York are the Beastly Antichrist's Metropolitans and Primates and upon chap. 13. that Arch-Bishop Diocesan Arch-Deacon Dean Prebend Doctor Parson Vicar c. are very names of Blasphemy For Offices they are not appointed by the Holy Ghost nor yet mentioned in the Scripture Cartwright saies of them That their functions are not in the Word of God but of the Earth new devised Ministries and such as can do no good that their Office is the neek of the Popish Hierarchie come out of the bottomless Pit of Hell Fenner proclaims them to be no natural Members of the Body of Christ's Church as being of humane addition not born with her nor grown up with her from the Cradle The French and Belgick Confession sayes That they pass not a Rush for them The
12 13. and 10. 24 25. Lev. 19. 17. Mat. 18. 15 16 17. 4. When they notwitstanding all that they have done or can do being under an utter incapacity of proceeding further therein perceive them to persevere in their sin shall still continue to hold communion with them and not separate from them Rev. 18. 4. Come out of her my People lest being partakers of her sins ye receive of her plagues The abiding with obstinate persevering Offenders as it is against positive injunctions of the Most High Rom. 16. 17. 2 Cor. 6. 14 15 16 17. 1 Tim. 6. 5. Ephes 5. 8 11. Rev. 18. 4. So is it in the last place instacn'd in assigned by the Spirit to be one way of partaking with others in their sins Not to multiply more particulars let us in a few words make Application of these remarked To the business in hand Is there any thing in the world that carries a greater brightness and evidence with it than this That the hearing the present Ministers of England is to be partakers with them in their sin is not our so doing a secret consenting with them and encouraging of them in their evil deeds Is this to discharge those duties incumbent upon us if we indeed look upon them as Brethren for their reclaiming yea is this to come out of and separate from them what less So then except it can be proved that the particulars instanc'd in are not some of those wayes whereby persons do become guilty of partaking with other mens sins or that to attend upon the present Ministers of England is not what doth symbolize with some one more or all of them which can never be done it evidently follows that 't is not lawful for Saints to hear the present Ministers of England the doing whereof is apparantly a partaking with them in their evil deeds CHAP. IX A ninth Argument against hearing the present Ministers That it casts contempt upon the Wayes and Institutions of Christ hardens persons in a false way of Worship and Rebellion against God proved A tenth Argument produced That 't is not lawful to go into the Assemblies of false Worshippers proved An eleventh Argument that there is no promise of a Blessing upon the hearing these men proved A twelfth Argument proving that so to do is the first step to Apostacy Several Queries proposed Argument 9. THat the doing whereof doth cast contempt upon the Wayes and Institutions some one or more of them 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 of the present Ministers of England is that the doing whereof doth cast contempt upon the VVayes and Institutions some one or more of them of our Lord Jesus and hardens persons in a false way of VVorship and Rebellion against him Therefore The major Proposition is laid down in such full clear and evident expressions bottom'd upon Scripture and right Reason as carry a brightness with them that none but such as are desperately and judicially blinded will or can gainsay The minor or second Proposition viz. That the hearing of the present Ministers of England is the doing of that which doth cast contempt upon the VVayes and Institutions of our Lord Jesus and hardens persons in a false way of VVorship and Rebellion against him is by our dissenting-Brethren gainsayed Three things are therein asserted 1. That our hearing these persons is that which casts contempt upon the VVayes and Institutions of Christ 2dly That it hardens persons in a false way of VVorship 3dly That it hardens and encourages souls in their Rebellion against the Lord. As for the first a brief Observation of some of the Institutions of Christ clearly bottom'd upon the Scripture will abundantly evince its original to be from God First then That separation from the world and men of the world from all wayes of false VVorship 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 however it be decryed and sound harsh in the ears of carnal men is one grand Institution a man may run and reade in the following Scriptures Numb 23. 9. Joh. 15. 19. 2 Cor. 6. 14 15 17 19. Eph. 5. 8 11. 2 Tim. 3. 5. Hos 4. 15. Rev. 18. 4. Prov. 14. 7. nor is it denied by some of our Conforming-Brethren Secondly That Saints separate from the world should frequently meet together as a distinct body therefrom for the edification and building up of each other in the VVay and VVill of God according to the gifts bestowed upon them is so evidently asserted as the Institution of our alone King and Lawgiver in the Scripture that it cannot be gainsayed Mal. 3. 16. 1 Thess 5. 11. Heb. 3. 12. Jude 20. Heb. 10. 24 25. 1 Cor. 12. 9. Acts 12. 12. 18. 23. Ephes 5. 19. Jam. 5. 16. 1 Thess 5. 14. Thirdly That particular Congregations or Assemblies of Believers gathered into one body for the Celebration of the Worship of God in opposition to any National Church or Churches whatsoever is of the Appointment of Christ is alike evident as the former Act. 8. 1 3. 12. 1. 13. 14. 15. 22. 18. 22. 20. 14 28. 1 Cor. 1. 2. 6. 4. Acts 9. 1. 1 Cor. 16. 19. Rom. 16. 4. 2 Cor. 8. 1. Gal. 1. 2. Acts 16. 4 5. 14. 23. 1 Cor. 11 12. 14. 4 5 12 19. 2 Cor. 1. 1. Rev. 1. 2 3 11. Fourthly That Christ hath appointed Officers of his own to act in the Holy-things of God in and over these Assemblies whom he furnisheth with Gifts every way suiting their Imployment to whom without turning aside to the voice of strangers or attending upon the Ministery of such as are not of his Appointment it 's the duty of Saints to hearken is very conspicuous in the ensuing Scriptures Eph. 4. 11. Heb. 13. 7 13. Mat. 24. 4 5 23 24. 1 Joh. 2. 18. 4. 1. 2 Joh. 10. Acts 20. 29 30 31. Rev. 2. 14 15 16. which exactly agrees with what was practised by primitive Believers who it seems received none without the Testimony of some Brethren of known integrity in the Churches 1 Cor. 16. 3. Act. 9. 26. Not to mention more let it be weighed whether the hearing of the present Ministers of England doth not cast contempt upon these Institutions of Christ VVhat is more evidently preached forth by such a practice than 1. That separation from the Assemblies of England though in their constitution carnal and worldly and the worship thereof although false and meerly of humane invention was and is our sin and evil 2dly That 't is not by vertue of any Soveraign Institution of Christ the duty of Saints to meet together as a body distinct without going out to other Assemblies to worship with them for their mutual edification in the Lord. 3dly That particular Assemblies
are not soley of the Institution of the Lord Jesus but that National are also to be accounted as the true Churches of Christ though they have no footing in the Scripture of the New-Testament from whence the Pattern of Gospel-Churches is soley to be deduced Yea 4thly That the Officers of Christ's Appointment are not sufficient for the Saints but together with them the help of false and Idol-shepherds is to be sought after than which what greater contempt can be poured upon the forementioned Institutions of our dear Lord Yet who sees not all this to be the language which is heard and goes forth into the Nations from the practice of our Brethren in the matter we are debating If they look upon Separation in the sense before-minded to be of the Institution of Christ can they offer a greater affront thereunto than to run into the Assemblies of the Nation If they judge it their duty to meet together distinct from the World and its VVorshippers why run they thereunto If they apprehend National Churches to be the result of humane prudence without bottom in the Scripture and the Ministers of Christ to be onely in contradistinction to the Ministers that are not of his Appointment attended unto why give they the right-hand of fellowship unto such Assemblies as profess themselves to be parts of such a National Church and hear Ministers that have relation thereunto who have received as hath been proved no Mission from Christ to their Ministry If this be not evidently to pour contempt upon the Institutions of Christ and confessedly so we shall for ever dispair of success in the most facile and righteous undertaking As for the second Particular that hereby poor souls are hardened in a false way of Worship what can be thought less supposing the Worship in the Parish-Assemblies of England to be so as hath been proved when they shall see Professors that were wont to pray and preach together to profess and protest against Common-Prayer-Book-Priests and Worship to cry up or at least approve of Laws made for their ejection if guilty of no other crime than conforming to the Worship they now conform to and practise now flock unto their Assemblies and hear their Priests what can they imagine less than that these persons thus acting in a direct contrariety to their former judgement and practice do now see they were mistaken and are beginning at least to return unto those paths fom whence they departed and that these wayes in which they and their forefathers have walked are the Good Old Way in which rest is to be found Wo unto the world because of Offences wo also unto them by whom they come Nor is the third Particular viz. That hereby poor souls are hardened in their Rebellion and Blasphemy against God the Spirit his Tabernacle and them that dwell therein to be in the least questioned We every day hear to the breaking of our hearts stout words spoken against the Lord because of the practice of some in this thing What say the wicked of the world less than that Religion which many pretend to is but a Fancy that the Professors thereof are but a Generation of Hypocrites that will turn to any thing to save themselves that the spirit by which they are acted is but a spirit of Phanaticism and Delusion yea how do they bless themselves that they are not nor ever were and resolve so much the more they will never be of the number of such Professors Ask them a Reason of all this and they wonder you should ask them and speedily reply to you Do you not see how many of you for fear of Persecution have disserted your former Principles and are returned to our Assemblies and the Ministry thereof and that any of you stand out 't is from hence evident that it is from a spirit of Pride and Obstinacy and not as you pretend from Divine Tenderness and the Leadings of the Spirit of the Lord. And what can we say to all these things must we not with grief and sorrow confess that there is indeed too great an occasion administred to them for their thus speaking though this will be no plea for them in the day of Christ Blessed are they that are not offended in him It remaineth then that inasmuch as the hearing the present Ministers of England pours out contempt upon the Wayes and Institutions of Christ hardens persons in a false way of Worship Rebellion and Blasphemy against the Lord it 's utterly unlawful for Saints to be found in the practice thereof To all that hitherto hath been said we shall yet briefly add Argument 10. God calls his People out of and strictly charges them not to go to the places of False-Worship Therefore 't is unlawful for the Saints to attend upon the present Ministers of England The Antecedent is clearly proved Hos 4. 15. Amos 4. 4. The Reason of the Consequence is Because we cannot go to hear the present Ministers of England without we go to their places and assemblies of False-worship as the Common-Prayer-Book-Worship hath been proved to be Argument 11. That upon the doing whereof Saints have no promise of a Blessing not any ground to expect it is not lawful for them to do But in the hearing of these men the Saints have no promise of a Blessing nor ground to expect it Therefore The Major or first Proposition will not be denied As for the Minor or second Proposition That the Saints have no promise of a Blessing from God nor ground to expect it in the hearing of the present Ministers of England may many wayes be demonstrated If there be any promise of a Blessing upon them from God in their so doing let it be produced and we shall willingly confess there is no weight in this Argument But this we conceive to be no easie task for any to discharge and that for these Reasons 1. The Blessing of the Lord is upon Sion Psal 87. 2. and 78. 68. there he dwells Psal 9. 11. and 74. 2. Jer. 8. 19. Isa 8. 18. Joel 3. 17 21. the presence of Christ is in the midst of the Golden Candlesticks Rev. 1. 12 13. and 2. 1. 't is his Garden in which he feedeth and dwells Cant. 6. 2. and 8. 13. and we are not surer of any thing nor will it be denied by our Conforming Brethren many of them than we are of this That the Assemblies of England in their present constitution are so far from being the Sion of God his Candlesticks his Garden that they are a very Wilderness and that Babel out of which the Lord commands his People to hasten their escape Rev. 18. 4. 2. God never promiseth a Blessing to a People waiting upon him in that way which is polluted and not of his appointment as we have proved the Worship of England to be 3. The Lord hath expresly said concerning such as run before they are sent That they shall not profit the People Jer. 23. 32. 4.
is any such thing in the least intimated in the words under consideration For first the words are in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may more strictly be rendered the Scribes Pharisees have sat in Moses Chair all things therefore whatsoever they have said unto you c. i. e. whatever in times past you have heard delivered by these men according to the mind of God do you not now reject because of that Hypocrisie Pride Coveteousness c. you are made to see is predominant in them Let the words be as they are rendered whatever they bid you observe and do that observe and do Yet 2ly who that hath but half an eye can chuse but see that an attendance upon their Ministry is remote enough from being their intendment We had alwayes thought that they might have been sufficiently acquainted with and been in a capacity of hearing and knowing what had been said by these men through their particular occasional meeting and discourse with them though they had never spent one hour in attending upon their Ministry Which that our Saviour did not enjoyn no nor so much as permit by that expression we suppose may be cleerly demonstrated from the ensuing considerations 1. There are not a generation of men of whom the Lord Jesus doth speak more contemptuously and charges with greater enormities than he doth of that generation of Scribes and Pharisees In this very chapter he enforms us of their Hypocrisie ver 5 23 25 27 28 29. and Pride ver 6 7. and tells us plainly that they shut up the Kingdome of Heaven against men neither entering in themselves nor suffering those that are entring to go in ver 13. That they make their Proselytes twofold more the children of Hell than themselves v. 15. that they are blind Guides ver 16 19 24 26. perverters of the Scripture such as make void the Commandments of God by their Traditions ver 16 17 18. that they are Serpents a generation of Vipers that cannot escape the damnation of Hell ver 33. yea such as shall kill crucifie scourge persecute the Messengers of the Lord ver 34. And can it be imagined that Christ should have no more tenderness to poor souls than to direct them to an attendance upon such persons as these for teachings Credat Apelles Are these likely motives to perswade or enforce any thereunto Yet this is what he immediatly subjoyns having said whatever they bid you observe that observe and do 2. The Doctrines owned by them are known The Tessera of their Sect was Justification by the works of the Law which is diametrically opposit to the work Christ was then upon and the Doctrine preached by him 3. That they denied Christ to be the Messiah blasphemed him in his Doctrine as the deceiver of the people in his Life as a VVine-bibber glutonous 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 Blasphemy against the Holy Ghost Mat. 12. 31. is known as being what is frequently remarked in the Scripture 4. We no where find the Disciples attending upon the Ministry of the Scribes and Pharisees notwithstanding this supposed command or permission of Christ Nay 5. We cannot but think the supposition hereof not onely inconsistant with and opposite to that expression concerning Christ Mar. 6. 34. And Jesus when he saw much People was moved with compassion towards them because they were as Sheep not having a Shepherd what without a Shepherd and yet the Scribes and Pharisees whose feeding they might lawfully attend upon doth Christ pitty them in this destitute state and not give them one word of direction to wait upon these profound and worthy Doctors but also contrary to that solemn command given forth from the Lord Acts 2. 40. Save your selves from this untoward generation and the practice of the Disciples who continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayer Acts 2. 42. 6. Were that the intendment of Christ as is suggested and the Argument used by our Brethren valid a lawfulness to hear the variest Blasphemer in the world that denies that Christ is the Messiah affirms that he was a Deluder of the people a gluttonous person a winebiber one that did Miracles by Beelzebub 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 't is lawful to hear persons with the same characters 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 which hath no better Arguments to defend it than what may be as righteously every way made use of for the attending upon the Ministry of the greatest Blasphemer or Opposer of Christ in the world Evident then it is notwithstanding the great flourish that many make with this Scripture for the abetting of their attendance upon the present Ministers of England that it refuses to admit the least sanctuary thereunto The Scribes and Pharisees mentioned Mat. 23. 1 2. may for ought we know be Magistrates not Ministers if Ministers they were as hath been proved lawfully so Christ sayes concerning them Whatever they bid you observe and do that observe and do Therefore 't is lawful to attend upon the Ministers of England whose lawful calling to their Office cannot be proved yea though there is not the least intimation of a Command from Christ or so much as a permission to his Disciples to hear the Scribes Pharisees Nugae et tricae sicula If this be to dispute a man need not fear but to be able to multiply Arguments at an easie rate for whatever he hath a mind to undertake the defence of yet this is supposed by many to he of the greatest moment in this controversie Object 2. If it be said But we find Christ and the Apostles after him going frequently into the Synagogues were these Scribes and Pharisees preached Answer We answer first That all that Christ and the Apostles did is not lawful for Saints to practise will not be denied many instances are near at hand for its confirmation should it so be 2. That 't is one thing to go into the Synagogues and another thing to go thither to attend upon the Ministry of such as taught there this is the present case which that Christ or the Apostles ever did cannot be proved 3. They went thither to oppose them in and confute their Innovations and Traditions in the VVorship of God to take an opportunity to teach and instruct the People in his VVay and VVill VVhich when any have a spirit to do and are satisfied that they are thereunto called by the Lord in respect of the present Ministers and