the same or greater wickednesses are committed and increase groans to the Lord in us to cause the light of his glorious Gospel to arise and shine upon them as also stir us up to thankfulness for the light of the Gospel he hath sent amongst us and whilst we have it to walk in it not loving darkness more than light But thus far will the light of Nature engraven upon the heart lead us with respect to the right Worship of God and I humbly conceive ne plus ultra not a step farther 2dly As there is a natural or moral Worship of God so is there that which is ceremonial or instituted which depends upon Divine Revelation and is nothing but the expression of the moral and internal Worship of God our love faith fear subjection of and to him in those external wayes that are of his own revelation wherein he hath said he will have us manifest and express them and as a great encouragement thereunto hath promised in our so doing to meet with us and bless us This is that which is most usually in Scripture called the Worship of God and Christ And this is that Worship whereunto I refer hearing the Word as 't is a Gospel-Institution to be practised by the Saints which was so plainly asserted in the Sober Testimony that there was no occasion for Mr. T. to trouble himself or the Reader with his guessing at the meaning of the Author did he not delight to multiply words but to have owned it if true or otherwise to have addressed himself to the confutation thereof That which I asserted was that Hearing by the Saints under the dispensation of the Gospel for of them and their duty is the question proposed pag. 13. is part of Instituted Worship Which when Mr. T. endeavours the confutation of I may be supposed to be concern'd in his discourses but till then the most partially addicted Reader will acquit me from any bounden service or attendance on them 'T is an easie way of answering Books though not much to edification to desert the main point to be impugned and divertise ones self and Reader with discourses that are but at best collateral thereunto and scarce speak a word to that which is the alone thing to be spoken to as Mr. T. in this matter hath done So that in what he saith not speaking to the thing in question in these two first Sections I am little concerned yet can I not but take notice of one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we pass on which I cannot close with him in viz. That we worship God in hearing when we hear which he pretends to prove from 1 Thess 2. 13. which as thus crudely proposed I humbly conceive is very remote from truth There is more to be done than so I am apt to think that those who worship God in hearing must first come to it as to an Institution of Christ Which if a man doth nor he worships not God at all therein For persons to come to hear a Sermon out of custom curiosity lothness to undergo the penalties of the Land censures of others for company or the like not heeding it or coming to it as an Institution of Christ will hardly be accounted by the Lord as worshipping him being indeed not at all so 2dly That they set themselves to hear what is spoken as the Word of the eternal God receive it in meekness faith love giving up themselves to its authority and conduct which except we do we worship not God Jehoiakim in Jeremiah heard the Roll read but he takes his Penknife cuts it in pieces and throws it into the fire The Pharisees hear Christ preach Luke 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blew their noses at him in scorn and derision Act. 7. you have Stephen preaching to the Jews who for a great while hear him with silence and attention bâ—t v. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were vexed so as if they had been cut with a Saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shewed their teeth and grind them like mad dogs against him To which many more instances might be added of such as heard the Word of God under such abominable passions Will Mr. T. say that such as these worship God in hearing what more absurd And yet if he deny it his Assertion falls to the ground That men worship God in hearing when they hear 'T is one device of Satan to undo souls and no mean one by miscalling things and appropriating those names and titles to them that do not belong to them to cause them to think that they have and do what they neither have nor do Some transient checks of conscience slight and superficial sorrow for sin assent to propositions of truth escaping the pollutions of the world saying their prayers going to hear he calls and would make poor hearts believe they are so the saving convictions of the Spirit Gospel-humiliation precious unfeigned Faith Evangelical Sanctication and Holiness worshipping God c. which if they do they have only this advantage that they go down with more pomp and state to Hell than those that know nothing of these semblances of Grace and Holiness 'T is a fond conceit that poor blind ignorant creatures flatter themselves with that their going to Church as they call it and joyning with the Preacher in the outward acts of praying and preaching supposing it to be according to the Institution of Christ is worshiping God and I am sorry to find Mr. T. by such expressions hardning them in this dangerous conceit Alas ye cannot thus worshâ—p God for he is a jealous God he is a Spirit and will be worshipped in Spirit and in Truth Precious Mr. Burroughs in his Treatise of gospel-Gospel-Worship speaks excellently to this matter pag. 93. Though I do kneel down in prayer and present my body to hear the Word this is noâ— to worship God as a Spirit and yet he that worships him not as a Spirit worships him not at all And p. 109. Many people think it a very easie matter to worship God and so it were if Mr. T. his Assertion were true If it were nothing else to worship God but to come and hear a Sermon then it were the easiest matter in the world to worship God but there is more required in the duty of God's Worship than thou hast been acquainted with there is a power of Godliness in it And citing Josh 24. 19. he adds q. d. You think it is nothing to serve the Lord alas you cannot serve the Lord for he is a holy God and a jealous God you must have other manner of hearts than yet you have you must understand his Worship in another manner than yet you do until you understand God his Wayes and Worship you cannot serve the Lord i. e. you do not cannot worship him Nor doth the Scripture 1 Thess 2. 13. prove his Assertion but rather the contrary The words are For this cause thank we God without
in another way than he hath said he will be worshipped and is prescribed by him is in S. T. thus demonstrated Those that worship God after the way of the Common-Prayer-Book worship him in another way than he hath said he will be worshiped in and is prâ—scribed by him But the present Ministers of England worship God after the way of the Common-Prayer-Book Therefore The Minor cannot be denied their subscription before they are admitted into the Ministry with their daily and constant practice are sufficient evidences thereof To this Mr. T. replies Sect 3. 1. Way of Worship not prescribed by God he tells us may be 1st When the Worship is to another thing besides or with God in which sense the Minor was denied and should have been proved Answ 1. But in this sense we discharged the Ministers of England of the guilt of Idolatry What obligation lies upon us to prove a charge against them we never impleaded them as guilty I know not 2. If this be all Mr. T. contends about That they worship not another thing besides or with the true God he fights with a man of straw of his own making 3. When he demonstrates as he how dictates that this alone proves Idolatry i. e. there is no other Idolatry but the worshipping that which is not God by Nature I will acknowledge my mistake we have proved the contrary in which we have the concurrent testimony of the most all Expositors and Casuists that have written about Idolatry who make worshipping the true God in a way not of his perscription to be the Idolatry forbidden in the second Commandment Dr. Willet one of their own tells us as much Com. on Exod. p. 338. So doth the learned Usher Ball Ursin Calvin Wendeline Altingius Ravanellus Maccovius c. besides those we have already mentioned He adds 2dly By another way may be meant another Ceremony or Rite in which the Worship of God is placed but this Author goes not about to prove the minor in this sense Answ 1. By worshipping God in another way I understand the tendring to God a Worship and Service of humane devising that he no where calls for This I prove the Ministers of England do when they draw nigh to God with their Common-Prayer-Book-Service in their hands And Mr. T. talks idely when he saith The Worship of God is not placed therein If it be not they have in many places of the Land no Worship of God at all 't is frequently by them call'd Diviâ—e Service and the Service of the Church 'T is made such a necessary part of Worship that Preaching must give place to it As to what he adds 1. That I suppose that God hath appointed the particularities of the way of his Worship We answer ' That particularities of Worship as such are determined by the Lord we have asserted and proved what Mr. T. hath offered to the contrary in answer to the Preface Sect. 20. chap. 1. Sect. 3. chap. 4. Sect. 9. chap. 5. Sect. 3 4 5 7. is fully answered in our Reply thereunto 2. That the Argument may be retorted upon my self is a vanity of the Animadverter because 1. our dispute is not as he would bear the Reader in hand about every form of expression but of such a form wherein the Worship of God is placed which is â—mposed upon the Churches of Christ without subjection to which it is denied them to worship God at all as such for refusing whereof they are exposed to Excommunications and total ruine in this World 2. We have already proved that forms of prayer enjoyned are condemned by the Lord and praying in the Spirit commended and commanded We proceed in S. T. and prove That to worship God after the way of the Common-Prayer-Book is to worship him in a way that is not of his appointment which is the major proposition because the least footsteps of such a way of Worship is not to be found in the Old or New Testament enjoyned by Christ or his Apostles nor for several centuries of years afterwards of which we treat at large in S. T. What Mr. T. is pleased Sect. 4. in the first and second place to answer hereunto we have already replied to He adds 3dly He still acknowledgeth that the Common-Prayer-Book-Worship is the Worship of the true God Answ 1. I do so indeed and so was the Athenian Worship Acts 17. 23. yet an Idolatrous Worship and they themselves Idolaters 2dly Though I grant it to be the Worship of the true God yet I prove it not to be the true Worship of God and therefore Idolatrous He adds 4thly That he doth not except against the matter of the prayers in the Common-Prayer-Book Answ True in the place under consideration I do not but it doth not therefore follow that it 's not liable to exception Somewhat was hinted in S. T. touching this matter and more may be added in its proper place He adds That these three things are affirmed by me 1. That all Liturgies or stinted forms of prayer are not of Gods appointment but of humane invention 2. That they are unduly imposed on Ministers 3. That Ministers do sinfully yea idolatrously use them because it 's â— way of Worship not appointed of God With respect to which he affirms 1. That stinted forms of Prayer and Service of God which are not otherwise faulty then in that they are stinted may be lawfully used by a Minister of the Gospel in his publick Administration 2. That such Prayers and Service are a Worship of God in a way of his appointment Answ 1. And both these might be granted him without the least detriment to the Cause undertaken by us For the Common-Prayer-Book-Service is otherwise faulty than in that it is stinted viz. because abused to Idolatry the matter of it is in not a few things liable to exceptions the Rites and Modes enjoyned therein abominable 2. He should have proved one thing more viz That a Service devised by man as the Common-Prayer-Book is may lawfully be imposed and as so submitted to and that this is justifiable A failure wherein renders us unconcern'd in what is nextly offered by him This he expresly tells us p. 222. He will not justifie So brave a Champion is he for the Clergy that when he should come to a close encounter he fairly takes his heels and quits the Field leaving them poor men to shift for themselves as well as they can However we attend the proof of his Assertions 1. Christ appointed the Lords Prayer to be used by the Apostles as a stinted form tying them to the use of so many words and no more Mat. 6. 9. Luke 11. 2. Answ 1. Notoriously false as we have manifested together with the invalidity of mens arguings from hence for a stinted imposed Liturgie cap. 6. of this Treatise 2. Nor is this one of the Placita of the Separatists Grotius is of the same mind on Luke 11. 1. Teach us a compendium of those
such thing 1 Cor. 12. 28. speaks not a tittle to it For 1. The Church vers 28. is the Body of Christ vers 27. This Paul tells them the Church of Corinth they were and every Saint in the Church a Member in particular 2. 'T is such a Church amongst whom a Schism might be vers 25. as in the Church of Corinth there actually was which was the occasion of Pauls writing to them That there should be no schism in the Body But Schism is entirely in one Church amongst the members of one particular Society saith that learned man J. O. in his Treatise of Schism Besides 3. It will be hard to prove that in the Church catholick-visible as such Officers are set and placed as 't is vers 28 29. These were in the Church of Corinth which was founded by Paul Acts 18. 8 9 10. Probably Peter had been there for he intimâ—tes That at least some of them had gloried overmuch in him 1 Cor. 3. 21 22. Cephas i. e. Peter Prâ—â—hets Teachers Miracles Gifts of heaâ—ing Helps Governments diversities of Tongues were found amongst them as is known Some of these there is no question but they relate to a particular Church That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Teachers here are the same who are elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters Elders and Overseers Mr. T. will not I presume deny Arguments lie near at hand for the demonstration thereof were it needful These are placed of God in particular Churches relate to them as such Acts 14. 23. 15. 2 4 6 22 23 16. 4. 20. 17. 21. 18. Tit. 1. 5. Jam. 5. 14. Act. 20. 28. Nor am I singular in the application of this Scripture to the particular Church of Corinth Pareus hath these words upon the place Et quia c. And because he had said that the Church of the Corinthians was the Body of Christ c. manifesting his consent and harmony with us herein that Paul is not treating of the Church-Catholick-visible but of a particular Church of Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church of God that was in Corinth Nor can this Scripture be meant of the invisible Church of Christ for in it God hath placed no Officers that I know of nor will the Animadverter say he hath 2dly If by the Universal Church-visible he mean the Elect of God redeemed sanctified justified by the spirit of the Lord and the blood of Jesus These are indeed called by the name of the Church in Heb. 12. 23. Eph. 1. 22. To which we may add Mat. 16. 28. Eph. 5. 25 26. That the word Church 1 Cor. 15. 9. is taken for the visible Church indefinitely I cannot subscribe to Possible by the Church of God he means First The Churches of God by an usual Figure there being in those dayes few or no Believers but were added to one Church or other as might easily be demonstrated Acts 2. 41 42. and Acts 4. 32. The multitude of Believers is a Paraphrastical description of the Church Acts 5. 11. The great care of the Apostles was to reduce them that embraced and believed the Gospel into a Church-state or that Order of the Gospel which however oppugned by Mr. T. will be found to be of the Institution of Christ As is evident from the Churches in Jerusalem Acts 7. Samaria chap. 8. Antioch Chap. 14 15. In Syria Cilicia Acts 15. 41. Phrygia Galatia Acts 16. 5 6. Macedonia Chap. 16. Thessalonica Chap. 17. Achaia Chap. 18. Ephesus Chap. 19. Asia Rev. 1. and 2. and 3. Rome Rom. 1. c. planted by them notwithstanding the utmost attempts of the power of darkness or great Red Dragon in the Roman Pagan Empire and of the Children of the Kingdom or the chief Priests Scribes Pharisees Rulers multitudes of People especially of the baser sort fit for any desperate design contradicting blaspheming opposing them herein When once we read of the Gospel preached and mingled with Faith in them that hear it the next news we frequently hear is that these Believers embody together for the worshiping God in the same numerical Ordinances the enjoyment of those priviledges and mutual performance of those duties which in a scattered individual state and capacity they were not capable of Though Secondly By way of eminency he might in that expression and no doubt he did so I persecuted the Church of God have his eye upon that famous Church of Jerusalem in the persecution and dispersion whereof he had it seems no mean hand Acts 7. 58. and 8. 3 4. As for Saul he made havock of Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he laid waste the Church entering into every house halling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by force and violence dragging them along the ground both men and women he committed them to Prison And the very truth is this is the most considerable instance if not the only one of Sauls Persecuting the Church of God 'T is true Acts 9. 1. 't is said And Saul breathing out threatnings and slaughters against the Disciples of the Lord but that only imports the wrath and fury that was in his spirit against them and resolution to persecute imprison waste and destroy them the usual issue of blind zeal for the Tradition of their Fathers in other places as he had already done at Jerusalem For which end he procures Letters to Damascus to bring men and women disciples bound to Jerusalem that he should find of this Heresie there But Oh the wonder of Love Before he arrive thither Christ way-layes him speakes from Heaven to him converts him and sets him upon preaching up that very way and truth he was thus violently persecuting and setting himself against So that not the visible Church indifinitely taken but some particular Churches of Jesus Christ and in especial and by way of eminency that famous Church at Jerusalem is intended 1 Cor. 15. 9. That which Mr. T. mentions in the 5 th place That the word Church is taken for the Church Topical i. e. A particular Church of Christ or a company of Believers dwelling in this or that place giving no themselves to the Lord and one another according to his will walking to gether in the fellowship of the Gospel and meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same place for the worshiping God in the same numerical Ordinances according to the prescription will and institution of Christ Acts 8. 1. 1 Cor. 1. 1. Ephes 1. 1. and many other places Of which Chap. 4. of S. T. we assent to as true But that we should ever subscribe 6thly To that dictate of the Animadverter That Church in Scripture is taken for a Church of a Country or Nation and then it is put in the Plural Number as the Churches of Asia Galatia Judaea being so dissonant to truth and contrary to the express language of the Spirit of the Lord he could never imagine For the Churches of Asia Christ tells us expresly they were Seven
disorderly we prove Those that walk not after the tradition received from the Apostles and from the Primiâ—ive Church for above 300 years after Christ but according to the traditions of the old Bawd and Strumpet of Rome are such as walk disorderly But the present Ministers walk not after the tradition received from the Apostles but after the traditions of the Whorish Church of Rome Therefore The Major is bottom'd upon the express words of the Apostle in the place instanc'd in and were it not no person of ingenuity would have the confidence to deny it The Minor we prove by particular instances They have no Apostolical written Tradition for Liturgies Surplice Cross in Baptism c. If they have let them produce it and we are satisfied if not they are disorderly walkers and to be seperated from that they are such 2. cannot be denied by such as pretend to Reformation if submitting to ordination or reordination by a Lord-Bishop covenanting and protesting with detestation against a Reformation according to the Scriptures and the best reformed Churches be so In answer to which Mr. T. tells us 1. That it belongs not to him to speak for the present Ministers but to themselves Answ 1. And indeed many sober minded persons think so too It very ill becoms any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to go about to build again the things he once destroyed But yet 2ly It s not the part of an Advocate thus to desert his Clients in open Court If he undertake their defence it appertains to him to answer for them to what is objected against them However he acquaints us 2ly what he conceives they would say for themselves 1. That they do not covenant and protest with detestation against a Reformation according to the Scripture and the best reformed Churches Answer The whole of my intendment in that expression was to intimate their renunciation of that Covenant wherein the Reformation intimated was solemnly engaged to be promoted whicâ— what is it less then to protest against the Reformation therein asserted and enjoyned That they did this is evident from their subscription of the declaration or acknowledgement following I A. B. do declare that I do hold there lies no obligation upon me or on any other person from the Oath commonly called the Solemn League and Covenant to endeavour any change or alteration of Government either in Church or State and that the same was in it self an unlawful Oath That they did because they judged the matter of the Covenant at least with respect to reformation of the Church by purging it of the Hierarchie to be sinful I do suppose they will not deny nor that they renounce sin without detestation So that the Author of S. T. will in the judgment of sober minded persons be soon acquitted froâ— being in this matter a Calumniator He tels us 2ly He conceivs they would justifie their submitting to Ordination or reordination by a Lord-Bishop their owning and reading a Liturgy in the Church their wearing the Surplice Crossing in Baptism c. Answ 1. No one doubts but they would nor can any other be expected from them who are in the practice of these things But that because they will justifie them therefore they are no disorderly walkeâ—s is not in my poor judgment an argument of the least weight The Papists will justifie their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Image-worship and the rest of their abominable idolatries and bring Scripture to prove it lawful too Gregorius de Valentia tels us there is some worship of Images lawful and proves it from 1 Pet 4. 3. because the Apostle would there deterre them from the unlawful worship of Idols yet I hope Mr. T. will not affirm they are not disorderly walkers and to be separated from as such 2ly We say not that they themselves will confess that they are disorderly walkers but that such as Mr. T. who have covenanted against Bishops and pretended to be for Reformation cannot deny but that they are indeed so with respect to the matters instanced in which he must acknowledge to be true for they are the very things they covenanted against as intolerable disorders and abuses to remove out of the way So that however they might call me an egregious false accuser which yet were but a sorry answer to the charge laid against them yet one would not have expected such language from Mr. T. These things are disorders or they are not If they are not why did this Animadverter Covenant Preach Print against them glory that he was one of the first that in print testified his dissatisfaction touching them If they are most assuredly those that practise them are with respect to them disorderly walkers And is Mr. T. of late grown such a fond Admirer of them that a man cannot speak truth of them but he must call him an egregious false accuser I am afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seriously to review with what spirit he writ such passages as these He adds 3dly These practices except the first are not of such a degree of pravity whether justifiable or sinful as that barely for them they should be reputed in the number of Disorderly walkers and so after due process to be separated from by vertue of positive precept from Christ Mat. 18. 2 Thess 3. 6. For 1. Mat. 18. 15 16. is meant of personal injuries the Separation permitted is a Separation only from civil eating and familiar reception not from Gospel-communion Answ 1. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath already been fully confuted 2dly He further affirms that the disorderly walking 2 Thess 3. 6. must be understood of sins of greater pravity than the particulars instanced in and charged upon them except the first which they will deny Answ 1. But the first we have proved against them therefore they are disorderly walkers according to this Scripture by Mr. T. his confession and so to be separated from 2. Every sin is a disorderly walking if persons will stand in justifie plead for any sin they are to be separated from by vertue of this Apostolical precept But 3dly If the sins charged upon the present Ministers be too small to constitute the disorderly walking here mentioned what are the greater that do so The gross sins he tells us of of any Brother not a Minister who was bound to work v. 10. such as those 1 Cor. 5. 11. 2 Cor. 12. 20 21. Answ 1. Why the gross sins of a Brother not a Minister Is not the Ordinance of private admonition Church-Censures an Institution of Christ out of the abundance of his love for the good of his Children Is a Minister exempt from it more than others he will not sure say so 2dly Why such gross sins as those mentioned 1 Cor. 5. 11. 2. Cor. 12. 20 21. doth the Apostle charge the Church of Thessalonica with any such evils as those there mentioned nothing less These are instanced in because the Animadverter supposeth at
Synods yet was he not set over others nor endowed with greater power than the rest cap. conf Helvet prior Arti 15. the French Churches say We believe that all true Pastors wheresoever they are placed are endowed with equal authority under that only head high and sole universal Bishop Jesus Christ and therefore it is lawful for no one Church to claim authority and dominion over another cap conf gal Confes. Art 30. So say the Belgick Churches Bely conf Art 31. So that Mr. T. out of his great love and dutifulness to his Mother the Church of England is not sparing to cast dirt in the face of the Churches planted by the Apostles themselves and most or all the Reformed Churches at this day who own no such inequality as he pleads for and therefore were are all of them not well-ordered Churches in comparison at the least to her and the Church of Rome where the Hierarchie is established To the 16th parallel about holy Vestments he is able to object on-thing worth the considering The 17th is The Popish Priests are tyed to a book of stinted Prayers and a prescript Order devised by man for their Worship and Ministration so are the Ministers of England and that to such a one as is taken out of the Popes Portuis To this Mr. T. replies 1. The Assembly of Westminster prescribed a Directory for Worship Answ 1. Quid hoc ad Rhombum I am not in the least concern'd to justifie all that was done by that Assembly and am apt to think they might in that matter have spared their pains 2dly The same Assembly abhorred the Common-Prayer-Book Service as a most detestable and filthy Idol preached printed against it procured its Abolition 3dly Every one that knows any thing knows that upon various accounts there is no likeness betwixt these two None were compell'd to the use of this or that form of words by the Directory as in the Book of Common-Prayer He adds 2dly Those prayers and portions of Scripture which are holy and good are never the worse because they were in the Popes Portuis no more than the acknowledgement of Jesus to be the Son of the most High God is the worse because the Devil used it Mar. 5. 7. Answ 1. Of the Scriptures and that glorious Truth of Christ's Eternal Deity as the Son of the most High God and the Common-Prayer-Book-Service there is not the same reason They were from the inspiration of the Holy Spirit originally Divine this of man devised upon the prevailing of Apostacy upon the Churches of Christ imposed with threatnings cruelties and slaughters upon the Children of Christ by his professed Enemy abused by a confessed Idolatrous generation of men if there be any such in the world That because the abuse of the Scriptures and the Truths contained in them doth not render them the worse therefore a devised Service that it the best is wicked and abominable in its imposition intolerable used by Idolaters is not the worse I chalenge Mr. T. to make good 2. Though the Scriptures are not the worse because portions of them are read in the Romish Idolatrous Service yet the following the Romish Synagogue in curtailing the Scriptures reading one part of a Chapter at one time another at another and manifestly misapplying them causing them also to give place to the Apochryphal Writings is abominable He goes on 3dly That which is suggested as if the Common-Prayer-Book now in use were little different from the Popes Missal he tells us is untrue Answ 1. The Animadverter is a little mistaken We affirm in S. T. that the Common-Prayer-Book-Service used in King Edward the 6th's dayes and the Popes Missal were not much different And for the proof of that we produced the Testimony of the King and Council which we thought M. T. would never have questioned That the Common-Prayer-Book now in use and that then used is not much different every body knows 2dly 'T is true all that is in the Pope 's Missal is not in the Common-Prayer-Book nor did any one ever assert this but the most that is in the Common-Prayer-Book is stolen out of the Popes Missal The Epistles and Gospels the Prayers or Collects the rites and usages therein joyned are so and this Mr. T. denyes not I had thought to have represented the truth of this to the eye of the Reader by exhibiting our English and the Popes Latine Masse at one view to him which I have by me faithfully collected and compared together But the swelling of this Treatise unexpectedly and the difficulty of printing any thing of this nature that is voluminous through the tyranny of the Prelates makes me wholly to lay aside that intendment to a fitter season if need be The summe of what we have been offering in this matter we say in S. T. is this 1. Those Ministers that in their names office admission into their offices are not to be found in the Scripture are not Ministers of Christ act not by vertue of an Authority Office-power Calling received from him 2. Those Ministers that in their names office admission into their office are at a perfect agreement with the Ministers of Antichrist such are the Popish Priests acknowledged to be are not the Ministers of Christ But such as have been abundantly demonstrated are the present Ministers of England Therefore The Minor Mr. T. saith is manifestly false he hath said nothing to prove it in the main Answ This is soon said had he proved it manifestly false be had done somewhat Whether any thing considerable hath been offered by us for the proof of the Minor others besides Mr. T. and I will now judge Sect. 4. The present Ministers of Engl. proved Antichristian They act from a Power Office and Calling received from a Lord-Bishop whose Office is Antichristian The opinion of the Learned touching them Their Office is not to be found in the Scripture Eph. 4. 11. Rom. 12. 7 8. 1 Tim. 3. 12. Acts 14. 23. Tit. 1. 5 7. Acts 20. 28. know them not They were not known in the Church for some hundreds of years after The Office of Lord-Bishops wherein it consists Of Diotrephes his asserting Supremacy Our Bishops neither Evangelists nor Pastors nor Teachers nor Apostles proved Mat. 28. 19. explained Of the Rise of Episcopacy The Testimonies of Dr. Hammond Whitaker Reynolds Eusebius c. touching it WE further prove in S. T. The present Ministers of England act in the holy things of God by virtue of an Antichrâ—stan Power Office and Calling Because 2dly That they act from a Power Office and Calling received from a Lord-Bishop whose Office is Antichristian This the summe To which Mr. T. replies That neither himself nor any sober Writer judged them Antichristian Answ 1. Whether he once so judged of them his taking the Covenant to extirpate them wherein they are condemned as Antichristian will evince 2. What he or I judge them is not material that no sober Writer or considerate man that
solemn a thanksgiving as any they have in their Common-Prayer-Book rising from our knees and seats to repeat it Nor 3dly do I understand the bleating of that expression in the place cited by Mr. T. That genuflexion is enjoyn'd for the avoiding such prophanation in the Holy Communion as might ensue Except they give honour more than enough to the Elements it being much like what was pleaded by the Papists for the same practice viz. that the Priests may put it more easily into the mouth of the Receiver without danger of spilling it Nor 4thly know I a greater prophanation of any Ordinance than the adding something of our own devising thereunto as a part thereof and kneeling in the Act of receiving by their imposition being so added that which they pretend to do for the avoiding of prophanation in the Communion is the greatest prophanation thereof imaginable I crave leave to add that it is to be feared that there are hundreds of ignorant people in the Countrey who upon strict enquiry would be found to make the Bread and Wine not only the motive which all know it is but the object of their Worship Touching the Ministers bowing and cringing at the Altar he leaves them that are concern'd to plead for themselves he will be no Advocate for them only this he will say That those who use it avouch they do it not to any other but God and therefore are not to be charged with Idolatry Answ 1. The vanity of this consequence we have over and overconfuted 2dly Many of the Heathens the Romanists avouch as much touching bowing to their Images they do it not to any other than God yet he will not sure say therefore they are not guilty of Idolatry These coverings are quite too short to cover the nakedness of the Ministers of England which may be easily discern'd through them Our next attempt in S. T. is The removal of Objections the first whereof is thus proposed Object 1. The charging the present Ministers of England with Idolatry is exceeding harsh and that which is an Argument of a very unchristian and censorious Spirit To which we answer 1st That many words of Christ himself were accounted hard sayings and not to be born To which Mr. T. Christ's sayings were unjustly counted hard because they were true yours justly because not so Answ 1. Whether ours are true or false is left to the Impartial Reader to determine 2dly That they are unchristian and censorious is an uncharitable Dictate of this Animadverter they tend not to division amongst the Saints but Union We add secondly That in this matter we have said nothing but what is asserted by most or all Protestant Writers upon the second Commandment who tell us That the worshipping God in a way not prescribed by him is Idolatry such as do so are Idolaters Our Application hereof to the present Ministers whom we have proved guilty of so worshipping God we see no reason why any should account unchristian or censorious Mr. T. replies That which by the Protestant Writers is said is not all true Answ Nor do I say it is but when the same thing is asserted by them in Thesi that we in this matter affirmed 't was supposed that we might no more justly be charged with censoriousness and uncharitableness than they the truth whereof Mr. T. doth not deny We say 3dly What would these Objectors have said to Tertullian who is by far more nice in this point of Idolatry than we have declared our selves to be yet could he not justly be charged wiâ—h an unchristian and censorious Spirit To which our Animadverter adjoyns 1. Tertullian in the close of his life was a man that ascribed too much to private revelations Answ 1. And what if he did Is what he saith touching Idolatry bottom'd upon those private revelations Nothing less Was he in his declamations against Idolaters uncharitable and censorious Who besides himself will affirm it What rule of charity have we broken in what we have argued and offered in this matter What one particular have I laid to the charge of the present Ministers that is not evidently proved Let him manifest the one or the other to be done by us and we will acknowledge our evil till then declamations and oâ—tcries of uncharitableness and censoriousness are but empty sounds 2. His reflection as if we were guilty of ascribing too much to private revelations we can bear with contentment Non hoc primum pectora vulnus mea senserunt graviora tuli with this intimation that through Grace we are not Nor dare we embrace any thing should an Angel from Heaven preach it which is not consonant to the Law and Testimony of God contained in the Scriptures 3. That Tertullian had more reason as he saith to be nice about the point of Idolatry than we he proves not the contrary is evident Did he live amongst Pagans do not we live amongst Romish Idolaters who have been not a little industrious to introduce and impose upon us the whole of their Idolatrous Worship and Service Christians were then hastening from the superstitions of the Heathens many are now posting toward Antichristian Idolatry Who could have thought that so much of the Worship of Rome their Prayers Anthems Rites and Instruments of their Idolatry as Surplice Altar Candles Organs shluld in so little time have taken root in England as in five or six years they have done The second Objection proposed in S. T. is What shall we judge of Latimer Ridley Hooper who worshipped God after the same way of worship that these do now were they also Idolaters To which we answer 1. That they were eminent Witnesses of Jesus Christ in their day 2dly That they are now with Christ and shall come with him to judge their unjust judges we believe But 3dly they were but men encompassed about with many infirmities that they were guilty of the sin of Idolatry cannot be denyed Yet 1. They were in that day but just peeping out of the Gates of Babylon and 't is no wonder if some of the filth of her Fornications did cleave to them To which Mr. T. How is it that they are now with Christ where no unclean thing enters Answ 1. How is it that Joshua is now with Christ who comes out of Babylon with filthy Garments Zach. 3. 3. But 2dly his question is answered in what follows in S. T. 2. God of pure Grace accepted them in Christ granting them a general repentance for those iniquities they saw not to be so Mr. T. adjoyns That they should repent of that they offered to â—ustifie a little before they died is not likely Answ 1. But that they had a general repentance for what they seeing not to be evil did not particularly bewail he attempts not the proof of The Patriarks manifested no particular repentance for their poligamy they justified it by their practice to the last Abraham took him Concubines when very old David added to those he
truth of the assertion we fully manifest in S. T. nor doth Mr. T. deny but that the hearing the present Ministers doth pour out contempt upon the Institutions mentioned he denies them to be the Institutions of Christ Sect. 5. tells us That 't is a gross error which is oft in the mouthes of the Seperatists that they may not hear with the world nor pray with the world whence it hath come to pass that some have left off praying in their Families unless Members of their Church Answ The first and second we have proved beyond what Mr. T. hath as yet been able to reply to 2dly The last I hope is not true God forbid that any that pretend to Christianity much more such as are so in truth should so far degegenerate into the Spirit of Heathenism as not to call upon God in their Families or cease to do their uttermost to convert their Children and Servants to the Lord and instruct them in his fear 3. That this is the consequence of the principle of Seperation or that 't is in it self a gross Error that 't is unlawful for me to hear with the world or pray with the world i. e. joyn with them in their Worship he may prove when he is able What follows hath either already been replied to or will be in its proper place so that we need not attend it here The second thing in the Minor Proposition incumbent upon us to prove we say in S. T. is 2dly That hereby poor souls are hardned 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 prosess and protest against Common-Prayer-Book Worship and Priests to cry up or at least approve of as Mr. T. 't is thoâ—ght did Laws made for their ejection if guilty of no other crime than conformity to the Worship they now conform to and practise now flock to their Assemblies and hear their Priests What can they imagine less than that these persons thus acting in a direct contrariety to their former judgment and practice do now see they were mistaken and are begining at least to return unto those pathes from 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 To which Mr. T. Answers nothing but what hath already been considered noâ— any thing that deserves our stay The 3d Particular asserted in the Minor Proposition it s said in S. T. is That hereby poor souls are hardned in their rebellion and blasphemy against God his Spirit and Tabernacle and them that dwell therein This is not to be questioned we every day hear stout words spoken against the Lord because of the practice of some in this thing what say the wicked less thanthat Religion 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 of the number of such Professors and that because they see these for fear of Persecution desert their former principles strike in with their Assembly and Ministers To which Mr. T. adjoyns 1st Papists have thus insulteâ— over Protestants upon the return of any seeming zealous Protestant into the Romane Church yet the Answerer knows how to reply to such that mens instability shews their own weakness not the thing in which they have been zealous to have been good or bad Answ Very right and we know how to reply to the insulting of the Conformists upon the account of the return of any seeming zealous Professors to them but still we say that their return to them gives them too just occasion of insulting The contrary to which Mr. T. should have proved of which he speaks not one word He adds 2dly This Author doth not do well to call the Obloquies against his party speaking against Religion blaspheming God the Spirit Tabernacle and them that dwell therein Answ Sir the party I am through grace of are not mine but Christs the followers of the Lamb in opposition to the wicked profane world of no other party do I own my self to be 2. The Obloquies Blasphemies mentioned being such as are vented against the Institutions of Christ as we have proved them to be and such as conform to them by the Beast and his party may well be called Blaspheming God his Temple Tabernacle and them that dwell therein They are so called by the Spirit Rev. 13. 5 6. He adds 3dly It were very sad should we be afraid to do a thing because of Clamours Answ True if the thing done be our duty which if he supposeth in the present case he begs the question or continue in that which we cannot justifie because men will be hardened in their own way Answ Very right but if a man depart from that way which he once owned to be the way of God which he justifies in the Scriptures to be such and in so doing hardens persons to cleave to a way of Superstition Formality to their utter undoing and gives them just occasion to open their mouthes against the Institutions of Christ reviling blaspheming them and those that walk in them this is not justifiable nor will it be found matter of joy to us at the end of our dayes that we have administred such occasions to them It remaineth then that inasmuch as the hearing the present Ministers pours out contempt upon the wayes and Institutions of Christ hardens persons in a false way of Worship Rebellion and Blasphemy against God it s utterly unlawful for Saints to be found in the pâ—â—ctise thereof Sect. 2. A 10th Argument proving the unlawfulness of hearing the present Ministers 'T is not lawful to go to the places of false Worship All Monuments of Idolatry to be abolished proved The judgment of the learned Mede Cotton Ainsworth Robbinson 2 Cor. 6. 17. 1 John 5. 21. Jude 23. 1 Sam. 2. 17. 1 Cor. 11. 20. 14. 26. explained THE 10th Argument against hearing the present Ministers is in S. T. thus formed God calls his People out of and strictly chargeth them not to go ro the place of False Worship Hos 4. 5. Amos 4. 4. Therefore 't is unlawful for the Saints to attend upon the present Ministers of England The Reason of the Consequence is because we cannot go to hear them without we go to the Places and Assemblies of false Worship as the Common-Prayer-Book-Worship hath been proved to be To which Mr. T. replies Sect. 7. 1st This Argument is bottom'd upon this Opinion That all Monuments of Idolatry all Temples Altars Chappels dedicated by the Heathens or Antichristians to their false Worship ought by lawful Authority to be rased and
may put Mr. T. to the blush upon the review thereof He argues further Arg. 25. Schismatical and arrogant conceits that the VVord of God is from them as the only right Teachers or confined to them as the only persons to whom it was communicated and from whom it might be received is condemned by the Apostle 1 Cor. 14. 36. But such conceits and inclosures they have and make who deny the present Ministers to be heard conceiving the separated Churches and Ministers the only right Churches and Ministers to be heard Therefore Answ 1. We deny the Minor we make no such inclosures as the Apostle condemns which are not what are mentioned by this Animadverter There were no Churches of Christ in the world at that day so much as in Name and pretence but such as were separated these were the right Churches and no other no ordinary Ministers but such as were related to and Ministers of such separated Churches This the Apostle cannot be supposed to condemn But if this be not that he condemns What is it Briefly 2. The Church of Corinth was one of the most famous Churches of Christ upon the account of what is mentioned by the Apostle Chap. 12. at that day in the world by reasoâ— whereof they were apt enough to be sweld puft up against other Churches that were as equally the Churches of Christ as they who had not the excellency of gifts they had This the Apostle condemnes in them and gives them to understand that the Word of God came not out from them they were not the first Church to whom it was communicated and from whom it was transmitted unto others nor came it unto them only i. e. other Churches had received embraced it as well as they therefore they ought not to carry it proudly towards them which what it makes against the inclosure our Animadverter mentions I know not The Apostle condemns one Congregational Church for being puft up against another therefore to assert Congregational Churches and Ministers to be the only right Churches and Ministers is condemn'd by him is such a strange consequence as will never readily be imbraced But 3. we make not such inclosures I believe there are hundreds in England that are not of that way who have the Spirit of God and are deservedly to be attended in their Ministration of the Word of Truth That because we deny it lawful to hear the present Ministers we must be necessitated to deny the hearing of all others but men of Congregational Principles is a supposition as monstrously false and absurd as the former We give some special and peculiar grounds of our not hearing those that can be applied to no other He adds Arg. 26. The Apostle Phil. 3. 15 16. presseth such as were perfect or well instructed in the Christian Doctrine of liberty from the Mosaical Laws not to separate from but hold Communion with such as were weak in the Faith and otherwise minded that thought Mosaical Laws were yet obligatory Therefore we may not separate from Christians and Ministers by reason of diversity of judgement about Church-Government and Liturgy and different practice about Conformity and Non-conformity to them which are of less moment than those differences about Meats and Dayes Answ 1. We deny his Consequence That because it was the duty of Saints to hold Communion in a true Church-State without altercations about Meats or Drinks therefore 't is our duty to hold Communion with a false Church and a false Ministry our Animadverter can never prove 2. That the business of Church-Government wherein the Kingship of Christ in a great measure lies is of no more moment than the eating or not eating about which the contests among the primitive Believers in the dawning of the Day of the Gospel did in a great measure lie he will not easily demonstrate 3. That the retention for a while of Mosaical Ceremonies whilst the Temple was yet standing to which they were affixed should be a greater ground of separation from a true Church of Christ then the reception imbracement of the Liturgy and Ceremonies of Antichrist in and by a false Church and Ministry from it is as absurd an assertion as ever dropped from the mouth or pen of so learned a person And yet fail he in the proof hereof this Argument is of no moment We attend his next Arg. 27. The holy Ghost hath recorded the prophesie of Balaam Num. 24. 3 4. Of Caiaphas Joh. 11. 51 52. Yea the sayings of Infidel Iâ—olatrous Poets Acts 17. 28. 1 Cor. 15. 33. Tit. 3. 12. Therefore it 's lawful to hear the present Ministers Answ Now I confess if he be able to make good this Argument it will follow that we may not attend the Ministry of the present Ministers of England only but the very vilest and worst of men Yeâ— I think we may righteously deny his Consequence and expect his proof thereof before we credit it The reading of Poets or citation of them is no part of instituted Worship as I remember which we have proved hearing the present Ministers to be He proceeds Arg. 28. The Apostle 1 Thes 5. 20 21. requires Christians not to despise prophesyings but to prove all things and hold fast that which is good And the Apostle 1 John 4. Believe not every Spirit but try the Spirits whether they are of God They make it not sin meerly to hear them that are erroneous if they try them they may hear pretenders prophesying if they prove it much more those Ministers who preach truth Answ 1. Prophesyings are not to be despised all things are to be proved the Spirits to be tried whether they are of God buâ— all this must be done in his own way For persons from hence to take liberty to go to Mass hear the Jesuites frequent the meetings of Ranters is dangerous and a plain tempting of God 2. Why he should accommodate 1 Thes 5. 20. to the preaching of the present Ministers and impose it upon us as our duty not to despise prophesyings who tells us pag. 136. l. 30. That he knows not of any at this day that have the gift of prophesie I understand not 3. 'T is abominable wickedness to violate other commands of Christ upon the pretext of these Scriptures and a plain irrision of Christ when he hath charged us as we have pâ—oved to have nothing to do with such a generation for us upon pretence of trying all things to attend their Ministry and Worship is abominable prophaness not to be justified 4. There are some things so visibly opposite to Christ and his wayes that they need no trial in order to a discovery Whether drunken ignorant Priests the shame and contempt of the Nation be Ministers of the Gospel Whether a formal sapless self-devised Worship and Ministry from the Pope and Bawd of Rome be the Worship and Ministry of Christ are things so palpably and noâ—oriously foreign to the Scriptures that a man need not put them to the