Audi dicit Dominus non dicit Donatus aut Rogatus aut Vincentius aâ—t Hilarius aut Ambrosius aut Augustinus sed dicit Dominus And Epist 112. I will not have you follow mine authority to think it necessary that you believe any thing therefore because I say it And generally abhorred by the Reformed Churches The Helvetian Confession speaks roundly and fully to this matter Quapropter non patimur nos c. Wherefore we suffer not our selves in controversies of Religion or matters of Faith to be imposed upon with the bare opinions of the Fathers or determinations of Councils much less by received customs or the multitude of persons thinking the same things or by prescription of long time We admit no other Judge of Faith than God himself pronouncing by the holy Scriptures what is true what false what is to be imbraced what not We rest in the judgments of none but such as are spiritual taken from the Word of God Harmon Conf. cap. 2. Certainly Jeremiah and the rest of the Prophets grievously condemned the Councils of the Priests instituted against the Law of God and diligently admonished that we hearken not to Fathers or go in their wayes who walking in their own inventions decline from the Law of God Before the consciences of any can be satisfied in the judgment and practice of the Fathers primitive Writers two things they had need be assured of 1. That what is handed out to them be indeed their sayings and practices whose they are pretended to be For suppose my conscience ought to be satisfied in what they say or do yet I had need be assured that what I reade or hear of their sayings or practices be indeed theirs and not the interpolations or impostures of others fraudulently mixed in their Writings and imouted to them which this Animadverter knows to be no easie matter to assure any body of The most of them have unquestionably been exposed to corruption and adulteration by them into whose hands they have fallen from whom we have received them Particular instances whereof lie near at hand to be produced were it needful Of Ignatius his Epistles some talk much that they are at least wondrously corrupted if not wholly forged and counterfeit were easie to demonstrate To mention only what you have Epist. 2. Fear and reverence your Bishop as Christ for so the holy Apostles commanded you He that obeyeth the Bishop and Presbyters is within the Altar and abides pure but he who doth any thing without the Bishops and Presbyters is without the Altar defiled in his conscience and more miserable than an Infidel For what is a Bishop but one endued with the power of Christ who is God whose prescript as man he follows and obtains Authority more sublime than all Empire and Principality And what is the Presbytery but an holy Council the Counsellors and Assessors of the Bishop And Epist 7. speaking of the same persons Amongst all men I will not say none are more excellent but none can be found so like to God c. Expressions that the simplicity of that Age was wholly ignorant of and could not entertain without a blush nor think of but with great abhorrency of spirit The like may be said of other of the Ancients Ambrose is made to speak after this rate The Episcopal honour and dignity can be by no comparisons adaequated if you compare it to the fulgor of Kings and diadem of Princes this would â—e as much beneath it as if thou shouldst compare Lead to the brightness of Gold For thou mayest see the necks of Kings and Princes bowed down to the knees of Priests c. De Dignitat Sacerd. cap. 2. And cap. 3. There is nothing in this World to be found more excellent than Priests nothing more sublime than Bishops Which those who have in the least enquired into the state of affairs in that Age will be constrained to acknowledge to be counterfeit and spurious The like may be manifested of the rest and of these in other points but that design would require a Treatise by iâ— self larger than we intend this to be But 2ly suppose things with respect to them were otherwise than we have manifested them to be and we could be ascertained that thus they said and writ thus they did and practised we had need ere our consciences could be satisfied be ascertained of one thing more viz. That in their Writings they were as the Prophets and Apostles guided by an unerring Spirit that in their practice they were to be our examples for if I am not assured that what they write is infallibly true I am not to believe it for sure it will not be pleaded that there is any obligation lies upon me to imbrace what any man saith right or wrong because he saith it and yet except I believe it conscience will not cannot be satisfied in their indoctrination Now this is infallibly false Mr. T. knows who writ retractations of a great deal he had writ before and had he lived longer we might have see more Books of retractations And this they themselves acknowledg So Austine I cannot deny but there are many things in my Works as there are in the Writings of my Ancestors which justly and with good discretion may be blamed D. 9. Negat And Anselme writes that in their Books which the Church reads many times are found things corrupt and heretical Comment in 2 Cor. Let the wise Reader peruse their Books and he shall find this true that I say The same may be said of the practice of the Fathers Of what they did we have uncertain rumours wherein they acted exorbitantly and not according to rule they are not to be heeded So that not what the Father 's said and did is sufficient to satisfie my conscience in any point but only what Jehovah speaks in the Scripture All which I say not to detract from the true worth of the Worthies of old but to manifest the weakness of Mr. T. his Assertion That it will not conduce much or be of good use to satisfie mens consciences c. wherein truly it is of no use at all not being appointed by the Lord for such an end though I deny not but to other ends and purposes it may be useful as for stopping the mouths of Adversaries who glory in the Fathers and primitive Writers as if they were all for them To remove prejudices out of the minds of people against Truth upon account of its seeming novelty c. as I said in S. T. Nor shall I at any time refuse for the manifestation of the vain brag of persons that they have all Antiquity on their side though I cannot admit of what they say into my Creed because they say it the only foundation of Faith being the infallible speakings of God in the Scriptures to debate from thence the matters in controversie with Mr. T. And doubt not but it may be made manifestly to appear that things are
the Servant of Jesus Christ Though I must crave leave to add that these Animadversions of his will be no joy of heart to him in the day of the Lord when all our works shall be tryed by fire of what sort they are because they will be found hay and stubble in that day 'T is an Argument Mr. T. is an utter stranger to the Author of S. T. else he would never have expected such a returnal from him In sect 1. of this Preface he inveighs against Prefaces and expressions which tend to create prejudice and partial propensity to one part more than to another which he would have prohibited and restrained severely In which that I am not in the least concerned I must profess my self to be wholly a stranger not being conscious to my self of any such Preface or expression used by me and do heartily wish that all such might be forborn that have a tendency to forestall the judgment of any being desirous that what I write may be impartially and candidly weighed in the Ballance of the Sanctuary where if it be not found weight I desire it may be rejected not having as I know of espoused any private opinion nor imbraced what upon Scriptural evidence to the contrary I cannot more chearfully lay down than ever I assumed it And am so far from such a temper of spirit as to return any that shall labour to convince me of my mistakes for I am a man and subject to them obloquie for their love and pains that I shall thankfully acknowledge both in such a Christian undertaking and profess my self their debtor With what severity or under what penalty Mr. T. would have such procedures interdicted and restrained and who shall be constituted of the Committee of Tryers touching expressions and prefaces of such a tendency because he hath not expressed himself I cannot divine I hope he is not sanguinary in this dictate and desire There are I presume he thinks Laws enough by penalties sufficiently severe interdicting the writing and preaching of the men of his seeming indignation and he hath more pitty to persons under heavy strokes and burdens than to have them encreased If it be as he intimates towards the close of this his Epistolary Preface the Epistle to the Reader prefixt to the S. T. he thus inveighs against as guilty of the wretched design mentioned he knows there is nothing therein new nothing but what is usually done by persons writing lesser Tractates nothing to forestall the judgment of any is thereby intended And some think that this Animadverter is in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing more in a few lines to ballast the Reader to his perswasion thâ—n the Author of the S. T. hath done in his whole Epistle Qui alterum incusat probri ipfum se intueri oportet Towards the end of sect 1. he intimates and sect 2. plainly expresses that some personal exceptions have been entertained against him and such aversness to his later Writings found in the spirits of a great number of those that seem to be inquisitive after Truth that they have not found such reception as such Arguments were deemed to require which he attributes to his writing about a point that few can concoct That this is the ground of their prejudice many of them who are persons of the complexion intimated is a mistake of the Animadverter which a little enquiry might easily deliver him from My small acquainrance amongst such as do not only seem as Mr. Tombs out of the abundance of that charity which he frequently condemns â—is Antagonist for the want of speaks but are really inquisitive into Truth gives me ground to say That not those for the most part who cannot but such as have well concocted the point he mentions which if I mistake not is the Baptism of Believers upon a manifestation and declaration of Faith received are the persons chiefly of the prejudices intimated And 't were well if the non-reception of his late Writings amongst persons of such a denomination as he speaks of did put him upon a review of them the frame of spirit in which he writ them together with the temper of his spirit and actions in dayes past that he may see from whence he hath fallen and repent I am very apt to think that the present undertaking of the Animadverter is not like to meet with better entertainment than the fore-mentioned amongst persons inquisitive into Truth Especially considering how opposite to former sayings of his this undertaking of his is The Tables are easily to be consulted with where in legible characters the mind of Mr. Tombs in his Book intituled Fermentum Pharisaeorum being a Sermon preached at Lemster in Herefordshire Novemb. 24. 1641. on Mat. 15. 19. ordered by the Committee of the House of Commons April 19. 1643. to be printed when Reformation began to be countenanced is to be read contrary to what now he seems to plead for Hear him speak Having in pag. 17 18. in his third use of his Doctrine raised from the words viz. That however they think of their actions they in vain worship God who teach for doctrines Mans precepts P. 2. S. 2. He takes occasion to admonish Ministers to avoid the way of those Pharisees who taught for Doctrine mans Precepts and pithily expostulates the case with them Sect. 14. And P. 18. Sect. 15. he saith 4ly From hence we may take occasion to admonish the people to take heed of such Pharisaical Teachers as teach for Doctrine the Commandments of men Our Saviour Christ having manifested the hypocrisie of the Scribes and Pharisees in this thing bids his Disciples lâ—t them alone telling them that they were blind leaders of the blind and if the blind lead the blind both fall into the ditch Mat. 15. 14. And elsewhere Beware of the leaven of the Pharisees which is hypocrisie Lake 12. 1. And surely people have need to take heed of such Teachers sith Superstition as it is a pernicious evil so it easily insinuates into peoples minds and sticks fast in them under shew of Antiquity Decency and Gravity I know this will be interpreted as if it were a heinous thing to perswade people to withdraw themselves from the Ministers of their Parish though never so negligent or corrupt But let Bishop Bilson answer for me Primo populus ipse deficiente Magistratu Christiano deserere falsos et improbos pastores jure divino potest coercere vero minime Declinare et derelinquere eos possunt cogere aut pnnire non possunt Vis vindicta gladio alligatae extra privatorum sortem ac caetum collocata sunt Unde Paulus Rom. 16. observate eos qui dissidia scandala contra doctrinam quam edocti estis faciunt declinare ab iis Oves meae inquit Dominus noster vocem meam audiunt sequuntur me Alienum autem nequaquam sequentur sed fugient ab eo Idem Cyprianus reliqui Episcopi consulti rescripserunt
Answ 1. Not as he is when he ties himself to a Form of Words in Prayer 2. Not so but if the Spirit whose motions are regular and leads not to such confusions as Mr. T. talks of of all speaking together moves powerfully upon the heart of the hearer he ought after the other hath done to proceed further in that work according to the ability shall be given him and not to do so were his sin So that of these things there is not the same reason How the true motions of the Spirit of God are to be discerned from the stirrings of our natural affections is of greater import than in this haste to be spoken to caution and carefulness is herein to be used To the second he answers In some cases a stinted Form is helpful to the understanding memory affections utterance in Prayer Answ 1. To this we have already replied 2ddly The experience of many Saints is far otherwise 3dly The Spirit is given to help our infirmities in Prayer Rom. 8. 26. both as to matter and manner of expression the donation of the Spirit as to both these ends is by a Form of Prayer rendred useless direct me as to matter he must not for what I am to pray for is in my Prayer-book under my eye nor as to words for I am absolutely tied up to the use of those verbal expressions are in the Prayer before me To the third he tells us 1st That that of 2 Tim. 1. 6. is to be understood of his ability to preach the Gospel so is the improving the Talentâ— Mat. 25. 15 27. Luke 19. 13 23. Answ By the Gift given and the Talents we are to understand every gift and ability given to us of the Lord which we are bound to improve by virtue of the forecited Scriptures for to that end was it given us If God hath given the gift of Prayer for the edification of the Body of Christ to any one wo be to that man that shall neglect to improve it Mr. T. talks carnally whilst he calls the gift of Prayer a mean thing Spiritual Saints know it to be sublime excellent and glorious being in them the fruit of the Spirit of Adoption He adds 2dly He may stir up the gift of expression at another time who is tied to a Lyturgical Form Answ 1. The gift of Prayer is more than the gift of Expression as we have shewed 2. Gifts received are alwayes to be exercised when called to the work for which they are received We must offer of our own that God hath graciously given us when we offer to him not another mans 3. We are alwayes obliged to those Lyturgical Forms in every Church-administration except before and after Sermon and then we are not without a boundary as was shewed To the fourth he answers The lawfulness of Saints praying in a Form is neither because they have not the Spirit nor because he is not sufficient to help them in their approaches to God but because there is nothing in such praying done that is forbidden nor any thing that is required omitted Answ The falsity and vanity of this we have evinced but even now nor is there any thing further offered touching this matter that is worth the considering but what is already replied to What he hath spoken Chap. 5. Sect. 7. we have answered in our Reply thereunto 'T were easie to multiply Arguments to prove the unlawfulness of stinted Forms of Prayer were it needful As fifthly They are no where commanded by Christ or permitted Sixthly They are neither lawful for unregenerate or regenerate persons Not for the first because 1. They teach them to blaspheme belie and misreport God viz. to call him Father when they are not begotten again of him 2. They harden them in a way of sin and strengthen their vain confidences that they are in a saved state 3. They lead them forth to a plain mocking of God viz. In praising him for that he never bestowed upon them as regeneration the holy Spirit peace joy through believing c. Nor for the regenerate are they lawful for the reasons but now mentioned as also because the most exact Forms are not expressive of what they want They bound them where God hath not bound them Ask what ye will saith God Ask only what is in the Form saith the Formalist They hinder their spiritual growth divert the intention of the mind cool the fervency of the Spirit in the performance of the duty of Prayer with much more that might be offered were it needful We add in S. T. 3dly That the Objection supposeth that Forms of Prayer imposed are but meer circumstances of Worship and not parts thereof The contrary hereunto we say is evident That which is made so the condition of an action that without it the action is not to be done is not a circumstance of it but such an adjunct as is a necessary part thereof But Forms of Prayer imposed are so made by that their imposition Therefore Sacrificing of old on the Altar at the Tabernacle and Temple was part of the Worship of God that they were to perform this Worship only at those places being once commanded was not a circumstance of that Worship but as real an essential part thereof as sacrificing was The case is the same here Prayer is commanded so is the use of these Prayers which are as really by that command made alike parts of Worship To this Mr. T. replies That what is made so the condition of an action by virtue of Gods appointment as that without it the action is not to be done is thereby made a necessary part of Worship Not so when made such a condition of an action by virtue of mans precept as is the case of Lyturgical Forms which are therefore notwithstanding that imposition but meer circumstances of Worship Answ 1. What strange Circumstances and Adiaphorisms doth Mr. T. make which are so essential to Worship as that without them it may not be performed Andr. Frisias though a Papist speaâ—s better If it be Adiaphorus why is it not left to the Liberty of every one to use or not to use as he pleaseth for that is the nature of those things that are Adiaphorus De Eccles Lib. 2. Tract 13. in Epist ad Paul 4. fol. 542. 2. How bloodily cruel and sanguinary doth he make our Spiritual Fathers who deliver their own Children over to Satan yea imprison if not banish or hang them for trivial circumstances Strange paternal affections Yet 3dly There is indeed somewhat of Truth in what is asserted by our Dictator 'T is the Authority of God alone that can make any thing a part of his own Worship the imposition and commands of men make it a part of theirs Bowing the knee falling down is no essential part of Gods Worship but it was of Nebuchadnezzars when the Decree was once published neglect of Conformity to which had neaâ— cost the Three Children their Lives Worshipping at Dan
make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount i. e. To the type and example set before him to imitate to which he was not to add the least pin of his own 1 Chr. 28. 11. The pattern of the Porch i. e. of the Temple saith Vatablus which David received either by revelation or by the hand of the Prophet 1 Chr. 28. 12 19. Exod. 8. 27. 39. 1 5 7 21 26 31 43. other places instanced in the S. T. preach forth the same thing These were types of the heavenly Ordinances in the Church of Christ Heb. 8. 5. And type out that nothing of man is to be superadded thereto but all things to be done according to Divine Commandment To the same thing doth the Spirit of the Lord bear witness Exod. 40. 23 25 29. Num. 8. 3. Exod. 35. 10 29. 36. 1 5. Isa 29. 13. To which may be further added Deut. 4. 1 2 40. Now therefore hearken O Israel unto the Statutes and Judgments which I teach you for to do them Ye shall not add to the Word which I command you neither shall you diminish ought from it that you may keep the Commandments of the Lord your God Thou shalt keep therefore his Statutes and Commandments which I command thee this day All which prove not only the obligation that lay upon them to conform to what was of the Institution of the Lord but the utter unlawfulness to add thereto or introduce any thing of their own in his service The ground of the acceptance of any Worship or Service offered to him being his Command and Institution and that with such evidence and brightness that it seems Mr. T. durst not look them in the face lest they shouâ—d have so reproved him as to have hindred his further advance in that good work and cause he was resolved having undertaken its defence to prosecute He only takes notice of two of these many places instanced in viz. Lev. 8. throughout which he grants speak of the investure of the Priests into their Office according to the Rites set down but whether any other might to these have been added to the sons of men he tells us not which yet he should have proved if he would have demolished and thrown down what it was his good pleasure to set himself against And he doth wisely not to approach too near this Scripture which stands with a two-edged Sword in its hand to defend the Truth opposed by this Animadverter No less than ten times viz. v. 4 5 9 13 17 21 29 34 35 36. The Commandment of the Lord is laid as the foundation of the whole of that procedure clearly importing that matters of this nature viz. things relating to his Worship are solely to be bottom'd on Divine Precepts and condemning and interdicting whatever of the like nature is offered to him on any other bottom Which Aaron's sons afterwards attempting to do Lev. 10. 1. perish in the flames of God's jealousie and wrath R. Menachem on Lev. 8. 36. hath these words In every other place it is said as the Lord commanded Moses but here because they added unto the Commandment he saith not so for they did not as the Lord had commanded and added moreover unto them strange Fire which he had not commanded them Lev. 10. 1. And Josephus b. 3. c. 9. saith thâ—s Nadab and Abihu bringing Sacrifices unto the Altar not such as were appointed by Moses but of that sort they were accustomed to offer aforetimes were burned by the violent flame that issued from the Altar that at length they died The other place he takes notice of is Isa 29. 13. which he refers to be discussed to the first chapter All the other places as was said are passed over in silence which manner of dealing is a great abuse both to the Truth and Reader To the Truth by waving the consideration of what is offered as the substratum upon which it is built To the Reader by pretending to answer to what is asserted by his Antagonist for the confirmation of Truth without advancing one step forward towards its confutation But perhaps he means not that where God hath given direction about any part of Worship it 's lawful to add any thing thereunto but onely wherein God hath not spoken and determined as touching the management of his Worship there the will of some of the children of men takes place and they may determine But if so 1. This is a most pitiful Petitio principii or begging the thing in question viz. That God hath not determined the whole of his Worship and Service but hath left somewhat to the wills of men relating to Worship as such to be determined by them which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing in question and will never be granted him upon those terms 2dly Contrary to that fundamental principle placed in the nature of man and implyed and fairly intimated in each Scripture before instanced in that nothing in his Worship and Service is acceptable to him but what is of his own prescription 3dly Diametrically opposite to Deut. 4. 1 2. these additions let them be of what nature or in what case they will are additions to the Word of Jehovah Isa 29. 13. with Mark 7. 7. being evidently doctrines and institutions of men which the Spirit there tells us must have no place in the Worship of God That the Jews had their Service more fully particularized in all things pertaining to it than we have if he mean things relating to Service or Worship as such is spoken after the rate that a great many other things in this Treatise are viz. with confidence enough but without proof There being nothing relating to Gospel-Worship as such but is determined by Christ and appointed in the Scripture When he sends forth his Apostles Mat. 28. they were to teach what he had commanded them nothing more or less And he being Lord and Master of his House whose House are we Heb. 3. 6. who dares be so bold as to intermeddle with the affairs thereof without his appointment or can do so without an incroachment upon his Soveraignty He was faithful as Moses who received and revealed the Ordinances of the then House of God that he left nothing relating to the Worship thereof as such to the wills of men But of this more hereafter Sect. 8. Of the apostasie of the Jews from Divine Institutions The aim of the Author in remarking it It s application to the Church of England Whose Investions are expresly forbidden Of things in themselves out of the casâ— of Worship indifferent 'T is not in the power of the Church to make that which is left indifferent by the Lord a necessary Worship The judgement of the Protestant Writers Of the decency and order is in the Ceremonies of the Church of England Of their being imposed by Publick Authority How they draw from God
the first part of Mr. Gatakers notion That it had its fulfilling in Cyrus Artaxerxes Darius Ahashuerus with the Queens of some of them 2dly It s to receive its accomplishment after the Preaching of the Gospel to the Gentiles which was not till after the Ascention of Christ vers 1 6. which the Apostle cites Acts 13. 47. for his warrant in speaking the Word of God to them 3dly The Deliverance and Glory God doth in this Chapter engage to bestow upon the twelve Tribes as is evident from the Names of Israel vers 3 5 6 7. Of Jacob vers 5. Of the Tribâ—s of Jacob vers 6. The preserved of Israel ibid. i. e. the ten Tribes in way of distinction from whom the two Tribes are called Sion vers 14. evinceth that as yet it waits its accomplishment For though the two Tribes were delivered from the Babylonish Captivity yet the ten Tribes as it s known have remained in their graves ever since they were carried captive by Salmaneser to this day 'T is true God did once call his People of the two Tribes from the North in the time of Cyrus c. But from the West and from the Land of Sinim i. e. from all parts of the world into which they have been scattered they have not yet been called as 't is vers 12. 4thly When God doth this his People shall not hunger nor thirst neither shall the heat or Sun smite them vers 10. i. e. they shall hunger or thirst no more the heat or Sun shall never after more smite them Rev. 7. 16. i. e. they shall never be burnt by the heat or Sun of Persecution more all sorrow and crying shall depart and God shall wipe away all tears from their eyes Rev. 7. 17. which we are sure is not yet accomplished 5thly Vers 17. Was never yet fulfilled at their return from Babylon their destroyers and they that made them waste went not out of them There were then the crew of Sanballat Tobiah c. that opposed them and that so far that they put a stop at the last to the work of the Lord at Jerusalem into which anon after Alexander the Great enters after him Antiochus Epiphanes wasteth after these the Romans conquer it and now the Turks possess it Nor hath 6thly the 19th vers ever been accomplished since the carrying away the ten Tribes the Kingdoms of Israel and Judah were never full of their own Inhabitants Those sent to pâ—ssess it 2 Kings 17. 24. we never read were sent for home again They that swallowed up the twelve Tribes have been changed the Assyrians Greeks Romans Turks have interchangably done it but not removed All which abundantly evidence the truth of what I asserted That the Prophesie waits the time of its accomplishment If you apply the Scripture solely to the Gentile Saints 't is evident hitherto it hath not been fulfilled They are still under Sorrow Oppression Sufferings which at this day of its accomplishment they shall not be of whom this Prophesie speaks vers 10. Their Wasters Destroyers c. are not gone out from among them as 't is vers 17. The prey is not yet taken from the mighty nor the lawful Captive delivered Nor hath God contended with the Persecutors of his People according to the purport of vers 24 25 26. So that evidently the Prophesie had not its accomplishment in the days of the Persian Potentates or of Constantine c. or since in any of the ten Horns but waits the time thereof as we think Mr. T. himself will say we now assert with as much evidence as confidence The former whereof with a great abatement of the latter is much desired in the writings of this Animadverter by sober minded persons not a few who have spent some of their time in perusing them That the text Isa 66. 8. is a Prophesie expresly relating to the Jews and their miraculous conversion as is asserted in the S. T. Mr. T. tells us is not certain and cites Mr. Gataker acquainting us that the most Interpreters understand it of the suddein delivery of the People out of the Babylonian bondage by Cyrus Divers of the Restitution and Restauration of the Church under the Ministry of the Gospel when so many thousands were converted Acts 2. 41. 4. 4. Answ 1. But that learned person is no Oracle to whose dictates we are indispensably bound to attend and give evidence 2. Other Interpreters understand it of the miraculous conversion of the Jews and those not a few nor contemptible 3. That it hitherto hath not had its fulfilling we have the concurrent Testimony of some of the Antients Just Mart. in his Dialog cum Tryp pag. 312. refers this place of Isa 66. from the 5th vers c. to Christs second coming In which words saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mr. Mede understands as meant of the Resurrection of the Godly the mystery of our being again generated or made new at the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and absolutely of all who expect Christ shall appear at Jerusalem and by well-doing study to please him And the serious consideration of the context will afford that brightness to the understanding of the judicious Reader that will lead him captive to the belief thereof Let any one tell me when vers 6 11 12 14 15 16 19 22 23 24 ever had its fulfilling Now this one observation removes out of the way both the Expositions given in by that learned person It relates not to the time either of Redemption from the Babylonish Captivity or the conversion of those Acts 2. 4. For the context evinceth that it hath not yet been fulfilled 4. That the Jews shall not be converted by the ordinary preaching of the Gospel but by some extraordinary means and particularly the appearance of Christ in the Clouds is no private opinion of our own Mr. Mede in his Apocalyptical Key is of the same mind who thinks Pauls Conversion was a type hereof The Scripture leads us into the belief hereof Zach. 12. 10. And I will pour upon the house of David and the Inhabitants of Jerusalem the Spirit of grace and supplicatâ—on and they shall look on him whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one is in bitterness for his first-born A few things are briefly to be remarked 1. That the Conversion of the Jews the whole Nation of them is here propesied of who are here called The House of David and the Inhabitants of Jerusalem 2dly That this their Conversion is attributed to the pouring down of the Spirit and their looking upon Christ 3 dly The Question is What is meant by their looking upon Christ That their seeing him in Clouds of Heaven in Majesty and great Glory is hereby intended we have an unquestionable infallible Interpreter assuring us Rev 1. 7. Behold he cometh with Clouds and every eye shall see him
they were oblieged to fashion their building is not from hence proved 'T was of old prophesied of Christ That he should build his spiritual House or Temple and bear the glory Zac. 6. 13. which accordingly 't is said he did in which he was faithful Heb. 3. 3 5. How either the one or other can be affirmed of Christ if he not at all concerned himself with the figure or quantity of his House but left this to the prudence of men I am not able to conceive Certainly if there be any glory in the Structure 't is to be ascribed according to this Animadverters principles to the dreg and net of humane prudence and policy Man must bear the glory thereof not Christ which whether it be not plainly to justle Christ out of the Throne of his Glory and set up a Man of clay there a very Idol in his room let the judicious Reader determine 2dly Where any besides Christ is called The Foundation of this Building as this Animadverter asserts I know not I remember full well that the Apostle speaks of him as the alone Foundation 1 Cor. 3. 10 11. an expression wholly destructive of Mr. T. his Assertion 'T is true Eph. 2. 20. the Apostle tells the Ephesians They were built upon the foundation of the Prophets and Apostles i. e. on Christ the Foundation upon which they and all Believers that ever were in the world were built But he no where saith That these were the Churches Foundation And yet were this yeelded him it would be short of an evident demonstration of what our Animadverter introduceth it to evince viz. That many things appertaining to the outward figure and quantity of the Church were left to them to order and determine in and by their own private spirit What they did in this matter they had instructions from Christ to do were infallibly guided by the Spirit of the Lord in Yet were it further granted him That the distribution of Churches was in a great measure left to the Apostles doth it thence follow That others of the Children of Men Antichrist the Son of Perdition may distribute and figure them as they please and that in direct opposition to the figure and quantity of them exhibited by the Apostles in the first Institution of Churches in the world What more frivolous The worthy Parker proceeds The Material Temple had its breadth and its measure described most accurately by God shall not the Spiritual have its Wherefore then was that Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1 To which Mr. T. 1st By way of Concession Each Congregational Church is the Temple of God The true Christian Church is shadowed by the Type of the Old Temple the several parts of which were of old most accurately described and measured by the command of God that men might know that this House was made by God that it is not of humane Structure God hath by his providence described the Spiritual Temple as well as the Material 2dly By way of Negation God hath not given us any such description of the outward fashion and order the breadth and measure i. e. the number c. of the Spiritual Temple as he did to Moses c. of the material Temple And afterwards God hath not determined the distribution and order of particular Churches so but that he hath left many things therein to humane prudence Answ And this Mr. T. calls an Answer to the forementioned Argument that any person not bereft of his understanding besides himself will deem it to be so he must not imagine The Question is Whether the Form of Churches be of Divine Institution Mr. T. deries it The learned Parker proves it is Because the Form of the Temple which was a Type of the Gospel Churches was so and God cannot be supposed to take less care of his Spiritual than he did of his material Temple What is our Animadverters reply Why the Form of Churches is not of Divine Institution He persists in his opinion without taking the least notice of the Argument advanced against it But seriously Sir persons of judgment and sobriety will either smile at your folly or pitty you for your self-conceit in such replies as these In my shallow judgement would he have removed this Argument out of his way he should either have proved that the material Temple of old was not typical of Gospel-Churches or that the figure and model of it was not of divine Institution or that though both these are true which he grants the consequence is not valid that therefore God hath instituted the form of his New-Testament-Churches which when he shall be able to prove that the Antitype must not correspond with the Type or that Gods care was more about his material than his Spiritual Temple he will be supposed to say someting but till then though he cry till his Lungs crack falleris Parkere falleris though he may amuse the simple with his noise of words the intelligent Reader will discern his weakness and nakedness 2dly Gods describing the Spiritual Temple as well as the Corporal by his providence is a certain kind of Gibberish I understand not he describes both in his Word To that Question Wherefore then was the Reed given to John Wherefore a Command to measure the Temple Rev. 11. 1. Our An madverter Replies It was not that he should set down the figure or quaâ—tity of each particular Church or the number of Persons that are to belong to it c. but his measuring the Temple was his understanding the the extent of it i. e how large and how narrow the Church should be in after-times in what estate of Peace or Persecution c. Answ But these are his wonted dictates without any tender of proof 1. The Temple of God was typical of the New Testament Churches who are therefore here represented under the notion and similitude of the Temple 2. These had hitherto during the first ten Persecutions remained in some measure of Purity and consonancy to the first Institution 3. But now they were to contest with another an Antichristian Beast therefore measure them saith the Angel to John with a Reed Let them look to it that they mend what is already amiss in and amongst them by and that they swerve not from the measuring Reed or Rule for therein will lie their safety as we know it hath done from Antichristian defilements 4. The Golden Reed is the Word of God which though in it self precious and excellent as Gold to the men of the world and the carnal Antichristian Church it 's accounted and used as a Reed a mean and contemptible thing though it is indeed like unto a Rod the Rod of Christ's strength it is by which he ruleth in the midst of his enemies That there should be a Command given forth to measure the Temple the Churches by this Reed if their Form were not instituted and appointed therein is not to
Spirits and Principles Answ 1. That the word Earth is to be taken Metaphorically and points out the men of the earth or men of an earthy spirit or principle he will not deny 2. Precious Brightman expounds the expression much after the same rate His words are on Rev. 13. 11. He ascends out of the Earth as being both made more ample and great by the authority of earthly men and those of the Laity as they call them whom the earth doth chiefly signifie 3. The best Interpretation of Prophetical Expressions is from their actual fulfilling now take this second Beast for the Pope and his Clerly or his Hierarchy of England 't is notoriously known that men of such Spirits and Principles have elevated them to the state and dignity to which they are ascended Which is a full answer to his second Query The 12th Character minded is That they exercise the power of the first Beast or make use of the Civil Power for their supportment vers 13. M. T. replies To exercise the power of the Beast is not to make use of the Civil Power for its support but to act with the same Power the first Beast used in making war with the Saints Answ 1. The Power the first Beast used is the Civil Power it was the same Power the Dragon or Devil made use of in the Romane Pagan Emperors Rev. 13. 2. which was such This Mr. T. grants the second Beast acted with i. e. made use in persecuting the Saints which was done in order as he thought for his support so that Mr. T. acknowledgeth what he sets himself to oppose 2dly The mind of the Spirit in Prophetical expressions is best understood when the Prophesies are accomplished or in accomplishing Grant this second Beast is the Pope and his Hierarchy as our Animadverter is apt to think Have not they exercised the Power of the first Beast or made use of the Civil Power for their supportment in persecuting the Saints they have made use of no other They deliver the Saints over to the Secular Power to be burnt by it they â—ever did it themselves This from the beginning hath been the support of their Grandure and Empire as is known The same may be said of the Popish English-Hierarchy He adds 2dly But this is no evil to make use of the Civil Power for their support Answ 1. To have no other Basis or Foundation of their Hierarchy and Government but that is an argument 't is not of the Institution of Christ 2. To make use of the Civil Power in order to their own support and security in the Banishing Imprisoning the People of God is an Argument of persons being acted and influenced by an Antichristian beastly-spirit that they are members of that Beast or false Prophet whose proper Character it is so to do The 13th Character remarked is That they make an Image to the Beast vers 14 15. i. e. erect an Ecclesiastical State of Government in â— proportionableness unto and resemblance of the Civil State Mr. T. adjoyns If the Ecclesiastical State as it resembles the Civil be the Image of the Beast and to erect it be the Character of a false Prophet and this be so evil Then it is much more evil to erect the Civil State The Ecclesiastical State is rather the better and more desirable for this Answ Neither the one nor the other follows hereupon Not the first because the evil of the resemblance and proportionableness of the Ecclesiastical State to the Civil lies not in this That it is the resemblance of a Civil State that is evil but that Christ hath no where said it should resemble or bear a proportionableness unto the Civil State but the contrary No Civil State that ever was in the world though never so just and righteous was instituted as a Prototype and exemplar according to which the Churches of Christ were to be conformed To make any Civil State such is evil be the State never so righteous Not the second because the conformity and proportionableness of the Ecclesiastical Church-State to the Plat-form of Christ or the Rules given forth by him is that wherein its beauty and excellency lies It s being laid in a subserviency to the interest of Men or States renders it not so We add 14 That they compel all under the penalty of Death to worship or bow down to the Image of the Beast or Ecclesiastical Government in its Courts Canons Laws and Ceremonies devised by it vers 15. To this Mr. T. When did they thus compel them Answ 1. I am sorry Mr. T. his memory so much fails him as that he asks such a question He cannot sure forget what was done in Queen Elizabeths dayes to Barrow Greenwood c. and who were the cause of pouring forth of that blood 2. He knows that all are civily slain with respect to any Ecclesiastical promotion as they speak who cannot subject hereunto and who promoted that business 3. He cannot forget Mr. Prin Mr. Burton Dr. Bastwick and what they suffered in the Pallace-Yard and else-where for standing out against the Pope of Canterbury and opposing the Church-Ceremonies and how short it came of Death if upon some accounts it were not in it self more grievous Besides 4. Those poor men that by Writs of Excommunication have been cast into stinking Goals and there kept many years to the utter undoing of themselves and families as to the world some of them choaked to death there because they dare not stoop to their Hierarchical jurisdiction and sopperies All which with much more that might be mentioned are an abundant answer to his question The 15th Character instanced in is That they compel all to receive a mark either in their right-hand or fore-heads i. e. secretly or openly one way or other to acknowledge subjection unto this Beast without which they may neither buy nor fell being cut off from the Church by their Excommunications for their stubbornness vers 16 17. Mr. T. replies Do all great as well as small receive such a mark Answ 1. No thâ—ugh the gâ—ace of the Lord there are a Remnant that have not bowed their knees to this Baal But no thanks to the Hierarchy who as I said compel all i. e. some of all sorts as the particle frequently signifies and so our Annotators Brightman Mede expound the place 2. Those that do not when they are called thereunto are cut off from the Church by their Excommunications and no man by their Canon-Law is permitted to eat or drink buy or sell with them Iâ— which they speak like the Dragon indeed For the Bloody Dioclesian set forth the like Edict against the Christians That no man should sell or secretly give any thing to them except first they would burn Incense to the Godds Of whom venerable Beda thus singeth in the Hymn of Julian the Martyr Non illis emendi quidquam aut vendendi copia Nec ipsam haurire aquam dabatur licentia Antequam thurificarent
whether they were guilty of any such crime 2. If they were it might might not be known 3. The Scripture gives us another account of Herod's taking away his life Mark 14. 3. Therefore probably Josephus was mistaken He adds 2dly How irrational this Argument is We read not that Christ charged them with usurpation of Moses Seat therefore he did it not every Pung in the Schools knows it who have learned that rule of Logick an Argument from Testimony negatively is not of force especially in matters of fact it is not related therefore it was not done Answ 1. As irrational as this way of arguing is it is what is made use of by as learned Protestant Writers as Mr. T. who to prove that the Original Copies of the Scriptures of the Old Testament were not corrupted in Christs time make use of the same medium viz. Christ no where condemns the people of the Jews for corrupting the Original Text therefore they kept it intire towards whom he will sure exercise more modesty than to tell them its an irrational Argument though perhaps his good Friends the Jesuites may assume the confidence so to do 2. An Argument from testomony negatively is not of force in matters done whereof nothing at all is mentioned nor any just occasion so to do offered we grant is true but when any persons are frequently charged with evils by the Spirit of the Lord that their putridity rottenness and corruption might be seen read of all men and that in particulars instanced in to imagine that any particular Crime whereof they were guilty and that of so great moment as that whereof we are speaking should be omitted men of reason with the leave of our Animadverter be it spoken will be apt to conclude irrational to imagine We add in S. T. That if this also be granted except it be granted 3dly that when Christ saith What they say unto you do he is to be interpreted to command or at least to permit an attendance upon their ministry it will advantage the Objectors nothing Now this we deny for these reasons 1. The words are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may more strictly be rendred the Scribes and Pharisees have sat in Moses Seat all things therefore whatsoever they have said unto you 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 covetousness you are made to see is predominant in them To which Mr. T. ◠The command to do what they bid implies a permission to hear Answ Not so they might hear what they bid in times past to which so far as it was consonant to Truth they were to conform without any command for the future attendance on their Ministry 2. Though the words v. 2. may be rendred have sat in Moses Seat yet the word sit being in the first Aorist is best rendred sit noting an indefinite time and so is to be conceived signifying a continued time past and present they have and do still sit and the words v. 3. according to the Greek Language must be rendred whatsoever they shall say unto you Answ 1. That the former part of the words may be rendred as we have rendred them Mr. T. grants 2. That the first Aorist of the Indicative Mood is most fitly and properly so rendred every one that hath but read his Grammar knows 3. Why it should not here be so rendred he gives no reason and we know not any Law compelling us jurare in verba Magistri 4. That the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred whatsoever they shall say unto you He speaks after the same rate with the former 'T is true the first and second Aorist of the Subjunctive Mood is usually rendred in the Future Tense but that it is alway so or must be so rendred he will not upon second thoughts assert Since instances not a few lie near at hand to be produced that evince the contrary 1. 'T is sometimes rendred in the Present Tense Mat. 7. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom if his Son ask Bread 3 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and think not to say 2. 'T is sometimes rendred in the Future Tense Mark 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when they have heard John 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as soon as she is delivered after she hath brought forth So Beza Jud. 9. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and laid wait for him To which many more migh◠be added He proceeds and saith Were it granted that the bidding were meant of the time past the Argument were of force they heard therefore they may hear for Christ doth not disprove their former practice but gives a reason which infers a continued permission to hear them because they sat in Moses Chair i. e. taught the Law of Moses which while they did they were to hear them notwithstanding other corruptions Answ 1. That because the Disciples had heard the Scribes and Pharisees therefore they might hear them our Dictator will never be able to make good it being no better an Argument than this Paul sat at the feet of Gamaliel before his Conversion therefore he might do so still The Corinthian Believers had communion with Idolaters therefore they might still Those that have gone to Mass may do so still That what they did in an uncovered state when they were in darkness blindness sin and Hell they might do when converted to Christ sanctified enlightned is such an absurd assertion that the very naming it is confutation sufficient Yet this is one of those solid Foundations upon which this Answer is built 2. That Christ doth not disprove their practice of hearing them is no better reason that they might do so than the former 1. 'T was needless that he should do so when they themselves were already taken off their attendment on their Ministry saw its emptiness discerned the wickedness blindness hypocrisie of the guides they once followed Yet 2. the very discourse of Christ in this Chapter and elsewhere touching them is a sufficient disapprobation of and disswasive from the hearing of them 3. Mr. T. takes for granted that which we deny and he should have proved that their sitting in Moses seat was their teaching the Law of Moses which for the most part they did not do They taught for Doctrines the Commandments of men Mat. 15. 9. They made void the Law by their Traditions Mat. 15. 6. Corrupted it with their false glosses Mat. 5. So that their teaching the Law of Moses could not be any reason at all why they should hear them We add in S. T. 2. Let the words be as they are rendred the Disciples might observe and do what they said from the knowledge thereof through their particular occasional meeting and discourse with them as otherwise though they had never spent one hour in attending upon their Ministry which that our Saviour