Saints to do But the hearing of the present Ministers of England is that the doing whereof doth cast contempt upon the wayes and institutions some one or more of them of our Lord Jesus and hardens persons in a false way of worship and rebellion against him Therefore The major is laid down in such full clear and evident expressions bottom'd upon Scripture and right reason as carry a brightness with them that none but such as are desperately and judiciously blinded will or can gainsay The minor or second Proposition viz That the hearing of the present Ministers of England is the doing of that which doth cast contempt upon the wayes and institutions of our Lord Jesus and hardens persons in a false way of worship and rebellion against him is by our dissenting Brethren gainsaid Answ. If the major be understood of real and not only imaginary and in the opinion of men of it self per se and not by accident through the prejudice or ill disposition of some persons casting contempt and hardning the major is granted and the minor denied otherwise it is not granted But let us attend the proof of the minor Three things saith he are therein asserted 1. That our hearing these persons is that which casts contempt upon the wayes and institutions of Christ. 2ly That it hardens persons in a false way of worship 3ly That it hardens and encourages souls in their rebellion against the Lord. As for the first A brief observation of some of the institutions of Christ clearly bottom'd upon the Scripture will abundantly evince its original to be from God First then That Separation from the world and men of the world from all wayes of false worship and the inventions of men thereabout untill the Saints of the most High be apparently a people dwelling alone and not reckoned among the Nations however it be decryed and found harsh in the ears of carnal men is one grand institution a man may run and read in the following Scriptures Numb 23.9 Joh. 15.9 2 Cor. 6.14 15 17 19. Ephes. 5.8 11. 2 Tim 3.5 Hos. 4 15. Revel 18.4 Prov. 4.7 Nor is it denied by some of our conforming Brethren Answ. By the world and men of the world in opposition to the Saints of the most High are understood such professed Christians as are not visible Saints able to give such an account of their conversion and proof of their integrity as the Elders and members of a gathered Church in the Congregational way are satisfied with to be sufficient for their admission into their Church Or that enter not into Church covenant explicite or implicite And dwelling alone is meant either of joyning alone with such a Church in hearing praying and Sacraments or of dwelling alone in their habitations Not being reckoned among the Nations may be understood either of not being members of a national or parochial Chureh or not under a national Government whether Ecclesiastical or Civil or not taking upon them anâ— Offices or employments in either such Church or Common-wealth In none of these senses is the Proposition proved by any of the Texts alleged concerning the first part of the separation from the world or men of the world but the Proposition is both false and dangerous The first Text Numb 23 9. is only a prophesie of Balaam concerning the people of Israel after the flesh that they should dwell alone and not be reckoned among the Nations to inferr thence any of his sorts of separation to be the institutions of Christ concerning the Christian Churches is without any shew of reason it might yield better proof for a national Church Christian against this Author if any institution of Christ concerning the Châ—istian Church visible could be thence deduced John 15.19 Christ saith to his Disciples If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you And it is true that the Saints of the most High are not of the world that is that party that are opposite to Christ that hate him and the profession of his name and accordingly hate them that are for Christ as v. 18. shews but that by the world is meant a national or parochial church or national State Common wealth Kingdom City or House as such because of the mixture of good and bad is most false It is true that Christ chose the Apostles and other Christians out of the world by his calling by the Gospel and the work of his Spirit that they might not be united to the world in their enmity against him or his word but be a peculiar people to himself zealous of good works Not by any institution to separate themselves from other Christians by profession into a Congregational Church contra-distinct from national or parochial in the Episcopal or Presbyterian way of Discipline by an explicite or implicite Church covenant or into a plantation or body Politick or Oeconomick independent on any civil Government or Governours of the Nations 2 Cor. 6.14 15 17 19. or rather 18. for 18. is the last v. of that chapter hath been and so have Ephes. 5.8 11. Rev. 18.4 in the last Section of the Answer to the 8th chapter shewed to be impertinently alleged for proof of such a Separation as is here meant Nor is it proved 2 Tim. 3.5 but it is a precept for Timothy to turn away either in respect of arbitrary society or in respect of associating with such as are there described in the work of the ministry or other employment as wherein they would be either treacherous to him or a hinderance or a blot to him Hos 4.15 is only a precept unto Judah of not being Idolatrous as Israel Prov. 14.7 is a precept advising men in prudence That they go from the presence of a foolish man when they perceive not in him the lips of knowledge To allege Texts so farr from the proving of what they are brought for shews rather a mind willing to cheat honest and weak people than any regard to truth or honesty And as I said the position is false For it supposeth Christ to have instituted such a Separation as he hath told us in sundry parables shall not be till the end of the world Matth. 13.30 40 49. such as neither Christ in the seven Epistles to the seven churches of Asia nor St. Paul in that to the Corinthians or any other ever urged such as never was attempted but it was judged schismatical and proved unhappy in the conclusion And it is dangerous sith it puts persons upon withdrawing their subjection not only from Ecclesiastical rulers but also from civil and houshold Rulers that are counted the world or men of the world that they may be a people dwelling alone and not reckoned among the Nations which would overthrow also all States bodies politick and houshold government and is contrary to Rom. 13.1 1 Cor. 7.20 24. It is added
THEODVLIA OR A JUST DEFENCE Of HEARING the SERMONS And other Teaching of the present Ministers of England Against a Book unjustly entituled in Greek A Christian testimony against them that serve the Image of the Beast In English A Christian and sober Testimony against sinful Complyance Wherein the unlawfulness of Hearing the present Ministers of England is pretended to be clearly demonstrated by an Author termed by himself Christophilus Antichristomachus By JOHN TOMBES B.D. Luke 9.49 50. And John answered and said Master We saw one casting out Devils in thy name and we forbade him because he followeth not with us And Jesus said unto him Forbid him not for he that is not against us is for us LONDON Printed by E. Cotes for Henry Eversden under the Crown Tavern in West-Smithfield 1667. PErlegi hunc librum cui titulus Theodulia in quo nihil reperio doctrinae disciplinaeve Ecclesiae Anglicanae aut bonis morihus contrarium Joh. Hall S. T. B. Rev. in Christo Patri Humfredo D. Episc. Lond. à sac dom Ex aedibus Fulhamiens Calend. Maii 1667. To the Right Honourable EDWARD EARL of CLARENDON Lord Chancellour of ENGLAND THE great favour your Honour hath vouchsafed me and the great Candour your ingenuity hath shewed in accepting some former Writings have imboldned me to present this also to your hands not only that it might be some part of a plea for my self as not averse from Union and Peace but also that it may somewhat conduce to a closing of that miserable breach which that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Basil termed it the unmeasurable drawing things in contrary ways hath made among us as hoping that though difference of Opinions should be incurable yet the discords of Protestants of the same Faith are not incurable To the remedy of which no person after his Majesty by reason of your eminent authority and prudence is likely to contribute more than your self Whereto if the Lord make your Lordship instrumental it may be so blessed a work as may tend much to your Honour and comfort in the day of the resignation of your spirit into the hand of him that gave it The sad face of things in Europe chiefly by reason of differences about Religion makes it seem a deplorable thing and should move every right-hearted Christian to endeavour the composing of Differences salva veritate that a deluge of Popery or Mahometanism may not overwhelm us As for my self I expect no other event than obloquy from persons of this Authors mind and such like it being the usual lot of men that seek to part a fray to displease both parties though I am not conscious to my self that I have herein written or done any thing which might be a just grievance to any my study being neither to uphold a rising party nor to depress the dejected but to promote Truth and the publick Peace to which I have addicted my self and in order thereto subscribe my self Your Honours devoted and deeply obliged Servant in our Lord John Tombes TO THE CHRISTIAN READERS Especially those to whom at any time I have Preached the Word of God Sect. 1. Prefaces needful by reason of Readers prejudice IT was the Order of the Court of Areopagites at Athens that Pleas before them should be without Proems lest their passions being stirred by Oratory their judgment should be perverted and favourable inclination to a person should cause a sentence to be passed by them not congruous to the merit of the cause And it were well if in all Controversies about matters of Religion there were so strict a Law observed that in all disputes whether by Writing or Conference all such Prefaces or Expressions be severely prohibited and restrained as tend to create prejudice and partial propension to one part more than to another But experience too much informing us that even in Morals and matters of Religion though the consequent be their Peace or undoing the guiding aright or misleading their Consciences yea the salvation or perdition of their souls Treatises have their fate pro captu Lectoris as the Readers or Hearers are affected each thing is received secundum modum receptivitatis recipientis as the quality and mind of the Receivers disposeth them insomuch that any corrupting errour from some whom they affect is received by many and the clearest truths are rejected by persons preoccupated with prejudice either against the thing or person that doth deliver them Which makes it very necessary to blow away such duâ—â— out of the ballance of mens minds as might makâ— the Scales of their Understanding unequal what they are to weigh what is presented to it I list not to give instances by mentioning such experiments as either former or this present Age have yielded of the ill effects that debates have had through prejudices on both sides against persons and things caused by such preconceits as either education relations advantages or engagements forestall men with being unwilling to rake out of the Grave again such Occurrences of this kind as I hope are buried and wish they may not be revived Nevertheless sith I have too much intelligence that personal exceptions have caused such misprisions as are likely to hinder the equal judging of the present controversie whereby as the Writer is wronged so the Reader is much more wronged by himself when he refuseth to examine the matter though of much concernment to him because he is by fame or other motive disâ—ffâ—cted to the Author I am induced to speak something of my self and the occasion of this Writing and the History of this Controversie being necessitated thereto by the strange Title and Preface of the Book I am now to examine Sect. 2. Prejudice against the Author as favouring Separation causless I find by very many evidences that my Writings about a point which few can concoct have caused such an aversness in the spirits of a great number even of those that seem to be inquisitive into truth that my later Writings even those which have been recommended to the World by the chief of my Antagonists though not much contradicted yet have not found such receptions as such arguments were deemed to require Which had discouraged me from this kind of imployment did not the expectation of my giving account about the improvement of the talent committed to me by my Lord and Master make me judge that being restrained from publick Preaching I ought to use it in this way out of hopes of serving my generatian therein Being busied in some other Arguments I met with the Book which I here examine and not long after with another having this Title Prelatical Preachers none of Christs Teachers whereby I perceived that the seeds of most rigid separation were sown and did spread themselves much among many whose good I conceived my self bound to endeavour and not only for their sakes but also for the publick Peace as much as in me lies to pluck up such roots of bitterness Which I rather
intent of the Apostle being to shew that by partaking thereof they shew themselves of one body or community with all Christians and so may not partake of the table of Devils ver 21. Christ did institute the Lords Supper to his Disciples but that so many or a number above two are necessary so as that otherwise it should not have the nature of that Sacrament cannot be thence inferred 1 Cor. 11.33 Acts 20.7 do prove it should be administred when all Communicants come together but whether it want the nature of the Sacrament if but two be together specially in a case extraordinary may be questioned As Acts 2.42 it is said They continued in breaking of bread so ver 46. it is said they did it from house to house therefore not the whole Church in Jerusalem brake Bread in one house but by companies in several houses and so as they could commodiously which is an argument that the smalness of the number takes not away the nature of the Sacrament if the thing appointed by Christ be done Sect. 7. A prescript Form of words in Prayer devised by man is not contrary to Rom. 8.26 1 Cor. 14.15 1. That a prescript Form of words in Prayer a ceremonius pompous Worship devised by man and abused to Idolatry is according to the will of God and may lawfully be used under the New-Testament dispensation contrary to Mat. 15.9 and 28.20 John 4.23 Deut. 12.32 Jer. 51.26 Rom. 8.26 1 Cor. 14.15 Answ. That which the present Ministers own and subscribe to as containing in it nothing contrary to the word of God and that it may lawfully be used with promise to use it is the Book of Common-prayer This Author impeacheth it as contrary to the will of God and not to be lawfully used under the New-Testament dispensation 1. Because there is a prescript From of words in prayer 2. The worship is Ceremonious 3. That it is Pompous 4. Devised by man 5. Abused to Idolatry What part of it is or was abused to Idolatry should have been expressed If he mean kneeling at the Lords Supper that is his tenth instance to be considered again if that which is said already in answer to this Chapter Sect. 3. be not sufficient if he mean the whole Book because out of the Popes Portuis that is answered before in answer to Chap. 3. Sect. 4. His allegation of Jer. 51.26 seems to be brought to prove it unlawful to use any thing in the worship of God abused to Idolatry But it is so impertinent that were any conscience made how Scripture is applyed or shame to abuse Readers with texts impertinent it had been omitted it being only a prediction of the ruine of the City of Babylon not of the Temple of the Idol that it should not be built again by reason of the Opression and Idolatry of the Inhabitants not a prohibition to the Jews that they should not use the stones of Babylon to build a Temple to God at Jerusalem because abused to Idolatry Why the worship of the Common Prayer is termed Ceremonious or Pompous is left to be ghessed If he mean it as it is used in Cathedrals and Collegiate Churches and Chappels there is no constitution for it as such to which Ministers are required to subscribe if because of the ceremony of the Surplice and Cross and the Singing of Psalms or because it is with external words and gestures the first of these being an adjunct only to the Minister doth not make the Worship it self Ceremonius or Pompous and the second being only a monitory sign annexed to a rite of worship is not fitly termed Worship the third methinks should be allowed as commanded Ephes. 5.19 Col. 3.16 external words and gestures if agreeable to the examples of holy men should not be excepted against nor are they contrary to John 4.23 which excludes only the legal shawdowy worship of the Law and that which is only external and so hypocritical otherwise external Worship is required 1 Cor. 6.20 But I suppose the chief exception is that the Ministers own and use a prescript Form of words devised by man which he conceives contrary to the other texts alledged by him how pertinently is to be considered To Mat. 15 9. and Deut. 12.32 answer is made Chap. 1. Sect. 3. Mat. 28.20 requires Teachers to teach Disciples of Christ to observe all that he hath commanded But proves not that no prescript Form of Prayer devised by man may be lawfully used For then it would follow that conceived Forms of Prayer may not be used for they are devised by men they are not immediately from Gods Spirit as is apparent by the phrases and matter oft times used nor are they commanded by Christ but rather a set Form is commanded to wit the Lords Prayer Luke 11.2 and therefore the use of a prescript Form of words in Prayer devised by man is not contrary to Christs revelation Mat. 28.20 For all that Christ hath commanded may be observed by those who use it and it is more agreeable to Christs command to use one prescript Form of words of Prayer which he hath directed Mat. 6.7 8 9. Rom. 8.26 is more impertinently alledged For it is not said The Spirit helps our infirmities by suggesting to us the Form of words we shall use but by making known what things we shall ask in his secret impulse on our spirits not in ordinary motions of our tongues and by exciting in us grones and sighes that are unutterable and therefore this text is so far from proving that it is unlawful to use a prescript Form of words in Publick Prayer because of this promise of the Spirit to suggest without meditation such words as shall be spoken that it is quite another thing which is here meant First it is not meant of publick Prayers but of secret private Prayers Secondly it is not meant of private ordinary Prayers but as Cameron in his Treatise of the nature and condition of the Church observes The Apostle distinguisheth some and those singular Prayers of Believers from the rest to wit when the minde constituted in anguish and the same erected by trust in God prayes as wrapt beyond it self such as were Moses his Prayers who when he is not said to have prayed in Scripture yet God so be speaks him as if he had cryed to wit the Spirit did pray in Moses the understanding prayed not the Spirit that is the understanding conceived not distinctly the prayers And 1 Cor. 14.15 which is the other place cited by this Author I will sing with the spirit I will sing also with the mind To wit I believe none sings with the will for to sing is a work of the understanding but the Apostle hath opposed the Spirit to the Understanding because the Spirit in that place signifies the Understanding so affected as that it cannot distinctly explain what it hath conceived Therefore in the same Chapter above he exhorts that he who speaketh with tongues that
the Church of Rome And therefore if it be unlawful to hear the present Ministers the Papists have a just plea for their not coming to Church which evacuates all the Laws and Government requiring it It is added Sect. 13. Conformists Ministry hath been instrumental to Convert Souls Object 9. But the Ministers of England are true Gospel-Ministers for they convert Souls which the Apostle makes the Seal of his Ministry or Apostleship therefore it is lawful to hear them To this we say 1. That the Ministers of England are true Gospel-Ministers is absolutely denyed by us what is offered in this Objection proves nothing 1. Paul makes not the Conversion of the Church of Corinth singly a sufficient demonstration or convincing argument of his Apostleship he only useth it as what was most likely to win and work upon their affections who upon other accounts could not but know that he was an Apostle of the Lord Jesus 2. Conversion of Souls is no argument either of a lawfull call to an Apostleship or Ministry of Christ. For 1. Many have converted Souls that were not Apostles as ordinary Ministers 2. The Lord hath used private brethren women yea some remarkable providences as instruments in his hand for the conversion of many Souls yet who will say that private brethren women or Divine Providences are Apostles or Ministers of the Lord Jesus But 3. Should it be granted that conversion of Souls is an argument of a lawfull Ministry where are the Churches nay where are the particular persons converted by them We have not heard of any nor will it be an easie task for the Objectors to produce instances in this matter I reply That the Ministers of England who preach the Gospel truely are true Gospel Ministers may be denied absolutely but not justly their preaching the Gospel truely being it which alone is the form denominating a Minister a true Gospel Minister though more be required to his regularity Election by a Congregational Church Ordination by an Eldership or Bishop do not make a true Gospel Minister without it and it doth it notwithstanding some other defects But conversion of Souls is no certain sign of a true Gospel Minister or the defect of it an argument against it nor do I alledge 1 Cor. 9.1 2. to prove either Yet when the Gospel of Christ is truly preached and so blessed an effect follows on their labours who do so it is a good motive to the converted to hear them who have been instruments of their conversion and is an engagement to them to follow their doctrine and conversation 1 Cor. 4.15 16. Heb. 13.7.17 1 Thes. 5.12 13. And if this Author or any other do separate from them who have been instruments of their conversion and continue still to preach the Gospel truly because they abide in their station without renouncing Episcopal Ordination or accepting of an election by a congregational Church they do it unwarrantably and injuriously As for the words of the Apostle 1 Cor. 9.1 2. the Apostles aime is to shew he was as free and might use his liberty as much as any other Apostle being as truly an Apostle as any other which might besides other evidences from the effect of his Apostleship on them appear to them so that it is an argument of his Apostleship though not singly not as this Author conceives a motive to win upon their affections yet I think it an argument from and of some thing proper to the Apostle and the Corinthians and therefore would not meerly from conversion of Souls conclude a true Gospel Ministry in all that have been instruments therein As for the demand where are the Churches where are the particular persons converted by them It may perhaps be as justly demanded of this Author where are the Churches or particular persons converted by the Ministers of the congregational Churches in old or new England or Holland Mr. Robert Baylie of Scotland in his Dissuasive from the Errors of the time Mr. Thomas Edwards in his Gangraena tell stories of the fruit of separation which I will not avow as true yet so much of truth may be picked out of them as may stop the mouths of them that extoll those Ministers and decry the best of the Conformists who yet have been if not of late yet heretofore Fathers in Christ to the Members of the Congregational Churches and to the most eminent in the Churches of old or new England But this disparagement of some and extolling of others is an odious course tending to nothing but promoting of faction and weakning the hands of them that do the work of Christ and therefore do pray that this spirit of pride and bitterness may be extinguished than in love we may serve one another and that nothing be done out of strife and vain-glory but that in lowliness of mind each may esteem others better than our selves And I wish none had vented or read such criminations as those in the book entituled Prelatical preachers none of Christs teachers in which he breaks out thus p 61. They that were â—oundly right down without any abatement or need of explication Ministers of a Prelatical Ordination have amongst them in matters of true Religion sound knowledge and piety towards God reduced the generality of the Nation to a morsel of bread All those Idolatrous and Superstitious conceits and practises all the bloody ignorance and prophaeess all that customary boldness in sinning that hatred of goodness and good men which are the nakedness and shame of the land and render it obnoxious to Divine displeasure may justly call this generation of men either fathers or foster fathers or both p. 75. he terms their Ministry a Ministry which is no where approved or sanctified by Christ in his word but obtruded upon Christians with an high hand by those who are confederate both in spirit and in practise with the scarlet coloured beast and drunken with the blood of the Saints a description which belyeth not the Prelatical Priesthood and Ministry and then applies the description Revel 13.11 to them and the warning Revel 14 9. to those who joyn to them p 76 77. he makes the Bishops to comply with Antichrist in claiming and exercising a power of imposing on men what they please in matters of Religion or faith and worship under what penalties they please also makes those ordained and Ministers under them and by them to receive the mark of the beast p. 52. though God did before the discovery of the evil of Prelacy benefit Souls by them yet not after But enough of this there remains yet that which follows Sect. 14. To the observation of the Lords day hearing the present Ministers as the case now is may be requisite Object 10. But our Ministers are removed and we know not where to go to hear would you have us sit at home idle We cannot so spend the Lords day Answ. To which we would humbly offer a few things 1. That though we are