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
from God others have done it more largely that 't is lawful to do that which is a step to Apostacy from the Institutions of God or Christ Mr. T. will not out of the heat of dispute assert 2. Apostacy from one Institution of Christ to the imbracement of the traditions of men is one step to Apostacy from God and the Christian Faith tending indeed to Superstition and down-right Atheism 'T is no less than a rejection of the Authority of Christ and espousing to our selves other Lords The rejection of this one Principle founded in the Law of Nature and Grace that God is to be worshipped solely according to that Revelation he is pleased to make of his mind and will touching his Worship in the World was what lay at the bottom of all that Apostacy that from the beginning hath been in the World as is known And inded that Spirit which leads me to a departure from any one Institution of Christ will lead me if Grace prevent not to a rejection or corrupting of all the rest Those who laid the first stone of the Antichristian Fabâ—â—â—k never thought it would have grown to such a Babel of horrible Abominations as it s grown to The beginning of great evils are certainly to be resisted a departure from any one Institution of Christ is a great evil So that the Major cannot be denied The Minor or second Proposition That the hearing the presâ—nt Ministers is one step to Apostacy we manifest in S. T. because 1. it cannot be done especially by persons of Congregational Principles without a relinquishment of Principles owned by them as received from God That the Church of England as National is a Church of the Institution of Christ that persons not call'd to the Office of the Mâ—nistry by the Saints are rightful Ministers of Christ must be owned and taken for granted ere the Conscience can acquiesce in hearing the present Ministers for we suppose it will not be asserted by those with whom we have to do that there can be a true Ministry in a false Church oâ— that false Ministers may be heard yet the present Ministers are Minisâ—ers in and of the National Church of England and were never solemnly deputed to that Office by the Suffrage of the Lord's People to which Mr. T. faith nothing that deserves our stay 2. Nor can it be done without the neglect of that duty which with others is of the appointment of Christ to secure from Apostacy Heb. 10. 25. viz. the Saints assembling themselves together as a people dictinct from the World and its Assemblies to exhort and edifie one another To which our Animadverter replies 1. They may hear the Ministers and do the duty enjoyned Heb. 10. 25. they may do the one some hours and the other some other Answ 1. But the Scripture instanc'd in requires as freqâ—ent an attendment upon this duty as may be which whilst they are hearing the Ministers they must neglect 2. It commands that they go not forth to meet with any other than themselves not forsaking the assembling of your selves together Yea but 2dly they were Hebrew Infidels from whom the Apostle would have them meet as a body distinct Answ And they are Christian Infidels for the visibly wicked and prophane are notwithstanding their assumed Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers or Infidels from whom we would have Saints now to meet as a body distinct for as to any that fear God in the Assemblies of England it would be the joy and rejoycing of our Souls to see them forsaking them we should gladly receive them into our Communion and in the mean while we love and tender them nor do we separate any more from them than they do fâ—â—m us If those that separated themselves Heb. 10. 25. departed to Judaism the people of England are departed to Antichristianism a mixture of Judaism and Heatâ—enism inasmuch as they embrace the very Worship Modes and Rites of Antichrist To what he adds That he sees no reason why persons of Congregational Principles may not hear Parochial Ministers as formerly We Answer 1. They are not the same persons have not the same gifts qualifications 2. They pretend to press after the work of Reformation these have protested against it 3. They came with the Word of God these with the Instruments of foolish Shepherds the Common-Prayer-Book and Surplice 4. They abhorred the Inventions of men in Worship these plead for imbrace promise obedience to them which are some of those many Reasons may be given of persons refusing to hear in Parochial Assemblies as formerly To the Queries proposed in S. T. he answers Sect. 10. 1. Whether the Lord Jesus be not the alone Head King and Law-giver to his Church To which he replies meaning it of the supream absolute Independent Head He is Which is no more than what Bellarmine himself grants a very Papistical Answer There are other Heads of the Church it seems though Christ be the alone Supream Of this matter we have already spoken The second Whether the Laws Orders and Ordinances of Christ be not faithfully to be kept though all the Princes in the World should interdict and forbid it He Answers They are Whereby he justifies the men of his indignation in their Non-conformity separation from the present Ministers and Worship notwithstanding the Edicts of men to the contrary till he be able to remove out of the way what they produce to prove their practice herein to be according to the Orders and Institutions of Christ To the third Whether to introduce other Laws for the Government of the Church of Christ and the Worship of his House be not an high advance against and intrusion into his Kingship and Headship He replies No If they be no other than such as are shewed to be warranted in this answer to the Preface Sect. 8. 20. to Chap. 1. Sect. 3. to Chap. 5. Sect. 11 12. Answ The unwarrantableness of his Warrant we have discovered in our Answer to the places quoted by him To the fourth Whether the Lord Jesus as King and Head over his Church hath not instituted sufficient Officers and Offices for the administration of holy things in his House to whom no more can be added without a desperate undervaluation and contempt of his Wisdom Headship and Sovereignty over it He Answers Some servants and services may be appointed by Rulers without such an undervaluation Answ If by Servants he understand Church-Officers as he must if he speak pertinently the enquiry being of them he would have done well to have proved his dictate we can see no foundation for it in Scripture or Reason but believe had he setled his Family and appointed every one their Place and Office in it he would account others appointing new Officers and Offices that he thought noâ— of and introducing them without his consent as necessary to the well-being of his Family such a disvaluation as that intimated Of this we â—ave already treated To
the Sabbath Baptism Lord's Supper c. and I do so in this dispute Answ Egregie dictum excellently said indeed as if because we affirm that whatever is to be practised in Instituted Worship in the time of the Gospel is to be wholly bottom'd as to the Law and Precept instituting it upon some Commandment of Christ in the New-Testament therefore we assert that no use may be made of the Scriptures of the Old-Testament treating thereabout by way of prophecy or otherwise which is a Consequence this learned Animadverter will never be able to make good 'T is true many learned men do make use of some places of the Old-Testament to prove the morality of one day in seven or the seventh part of time not as I remember except Psa 118. 24 which some conceive by way of prophecy speaks of the Lord 's honouring the first day for the confirmation of the observation of the first day which they conceive Christ's resurrection on that day the practice of the Primitive-Church meeting together for the solemn Worship of God 1 Cor. 16. 2. Acts 20. 7. the appellation the Lord's Day which they judge is given to it c. is a sufficient warrant for their observation thereof in Gospel-times They plead not for Baptism or the Lord's Supper upon any other bottom than Gospel-Institution or their preception by Christ in the New-Testament Though 't is true as touching the subjects of the one and the other they judg they may by way of analogy argue somewhat from Old-Testament-Scriptures from which apprehension they see nothing so weighty in what is tendred by Mr. T. notwithstanding his brag and immodest Assertion pag. 18. Sect. 14. that such a way of arguing is irrational as if wisdom rested with him and he had the measure of it and a man could not differ from him but he must be a block or bruit to influence their departure That because the granting the Assertion would be disadvantagious to the Author and the Separatists therefore it should be in Mr. T. his opinion an unreasonable postulatum to devolve the question upon the Scriptures of the New-Testament I understand not He takes not a measure I presume of the reasonableness or unreasonableness of requests from their advantagiousness or disadvantagiousness to such contemptible creatures as we and should he do so he were much to blame as to infer from hence therefore I see no reasonableness in his Postulatum which is introduced not as the natural issue of any thing premised which he knows it is not but meerly for pomp and shew Sect. 3. The judgments of the Antients no sufficient substratum to build my practice upon in the Worship of God The opinion of the Antients â—hemselves in this matter None but the Spirit of God speaking in the Scriptures can satisfie the consciences of any dissatisfied in matters relating to Worship Our Faith not to be resolved into the Testimony of men which is a principle decryed by the Antients and Protestant Churches The consciences of none can be satisfied in what is written by the Ancients before they are assured 1. that what they read as or are told is theirs be indeed so and not counterfeited nor adulterated 2. That in their Writings they were as the Apostles and Prophets guided by an unerring Spirit The true use of the Testimony of the Ancients Congregational-Principles owned by them Of Councils and Schoolmen THe fourth Section is fronted with this The judgement of the Ancients not useless in this Controversie as if the Author of the Sober-Testimony had asserted it to be so which Mr. T. knows he no where doth This indeed the words of the Author not perplexing our selves nor the consciences of any with the judgments of men in generations past wherein they cannot acquiesce fairly intimate 1. That the judgment of none of the children of men though never so famous in their generation since the Apostles fell asleep is a sufficient Substratum to build my faith and practice upon in the Worship of my God In which we have the concurrence of the Ancients themselves Basil tels us that it is necessary and consonant to Reason that every man learn that which is needful out of the Scriptures both for the fulness of Godliness and lest they be inured to humane traditions Regul contract 95. p. 902. And Austin Epist 112. ad Paulin. saith If a matter be grounded on the clear authority of the holy Scriptures it is to be believed without all doubt but as for other witnesses and testimonies upon whose credit any thing may be urged unto us to believe it it is lawful for thee either to credit or not to credit them according as thou shalt perceive them of weight to deserve or not to deserve credit Origin saith Homil. 1. in Hierem. We must of necessity call the Scriptures to witness for our senses and interpretations without them are of no credit Famous is the saying of Cyril Bishop of Jerusalem Catech. 4. p. 15. We must not deliver any thing though never so small without the holy Scriptures neither may we be led away with probabilities and shews of words neither yet believe me barely saying these things unto you unless you also believe the demonstration thereof from the Scriptures for the security of our faith ariseth from the demonstration of the holy Scripture 2dly That not the sayings or judgment of the Ancients but the clear Testimony of the Spirit of God speaking in the Scriptures is sufficient and efficacious for the satisfying persons that are dissatisfied in any thing relating to Faith or Worship Come to a poor soul under real scruples of spirit with respect to these and tell him this Father is of this opinion and that Father of that you do but oleum operam perdere when you have said all he remains as he was dissatisfied and so will do without evidence from Scripture More than these two things the Animadverter cannot righteously infer from the expression he discants on What saith he to these not a word more or less And I am apt to believe of Mr. T. that he is a man of greater modesty than to oppose them He tells us indeed that it may be of good use to satisfie mens consciences that no such separation as now is from the present Ministers of the Church of England was allowed of by the first Fathers and Writers what truth there is in this suggestion shall by and by be manifested He will not say surely of what good use he supposeth it to be that the faith of any is to be resolved into their testimony which it must be if what they say satisfie the scrupling conscience i. e. I must believe what they say is true because they say it else that they say it will never tend to my satisfaction which yet is an homage and duty that we owe to none but the Lord. A principle decryed and abhorred by the Ancients themselves The saying of Austin Epist 48. is known
more inferiour order of Ministers given for the help of the Priests to them in the work of the Sanctuary and solemn service of God Who are called Priests Psal 132. 9. and are said to have a Priesthood Josh 18. 7. upon the account of their destination unto the service of the Tabernacle and work of the Ministry to distinguish them from the Congregation or Body of the People of Israel they are so called They were indeed as was said an inferiour order to Aaron and his sons but draw nigh to God they did in the Service of God they were imployed on the behalf of the Congregation and are called Priests and said to have a Priesthood and hereupon one would think one might assume the boldness to call them so Mr. T. tells us indeed it was the Priests office to do that work in which was the Worship of God viz. to offer the Sacrifices sprinkle the Blood and such other duties the Levites were imployed to do other services as the bearing of the utensils and such like Wherein how truly and candidly he speaks is to be considered 1. 'T is true it was the Priests office Aaron and his sons to do that work in which was the Worship of God i. e. the work they did when they drew nigh to God or worshipped him was the Worship of God which by office they were bound to do But that it was their office exclusively to the Levites to do that work in which was the Worship of God as he must be interpreted if we suppose him to speak pertinently is false They ministred and by office whereunto they were set apart in the Service and Worship of God as was before proved Their bearing the utensils was as much the Worship of God being commanded by him as sacrificing or sprinkling the Blood of the Sacrifices upon the unclean And this Animadverter if I may assume the boldness to say so writes indiscreetly and fallaciously to oppose these 2dly 'T is true that to Aaron and his sons it did by office and exclusively to the Levites appertain to offer Sacrifice and sprinkle the Blood but that the Levites were only imployed in bearing the utenâ—â—ls and the like is not so They were as well as the Priests the sonâ— of Aaron 1. To teach the people and instruct them in the Law Deut. 33. 10. 2 Chron. 17. 7 8 9. 80 30. 22. 31. 4. 35. 3. Ezra 7. 10 11. Nehem. 8. 7 8. 9. 4 5. 2dly They were solemnly to praise God 1 Chron. 16. 4. 23. 30. 2 Chron. 8. 14. 20. 19. 30. 21. 31. 2. Ezr. 3. 10. Neh. 9. 9. 12. 24. 3dly To bless in his Name Deut. 10. 8. 4thly The Judgment of things sacred appertained to them as touching Leprosie Deut. 24. 8. 2 Chron. 19. 8 10 11. works in which the Worship of God was as eminently as Sacrifice c. upon the account of their designation whereunto they may be called Priests and are so in the Scripture Yet 3dly I no where use the name Priests to denote the Levites only in distinction from Aaron and his sons but make use of that term to denote the Officers or Ministers amongst the Jews designed and separated for the Worship of God and the management of holy things for and to them whether Priests or Levites who being so called by the Spirit of the Lord I thought I might warrantably use that appellation without distasting any one and as yet see no just ground for the change of my thoughts in that matter Sect. 7. Persons invested into the office of Priesthood not left to the liberty of their own wills or the wills of any the whole of their Worship with respect to the matter and manner thereof of divine Institution Of the Candlestick made by Moses The matter of it His obligation to the pattern in making it What it typed out The ground of the acceptance of Worship Several places of Scripture revised and considered THat persons invested into the office of Priesthood were not left to the liberty of their own wills or the wills of any of the sons of men that the whole of their Worship with respect to the matter and manner thereof was purely of divine Institution is a third Assertion of mine touching the state of things under the old Law which Mr. T. takes notice of Sect. 8. which he grants to be thus far true that what was of the Institution of the Lord both as to matter and manner they were not in their office left to their own wills or the wills of any others and so much he saith the Scriptures produced prove Sed dabitur ignis tamen etsi ab inimicis petam We will not thank him for his grant and doubt not but to manifest somewhat more viz. That nothing was to be intermixed with what the Lord had instituted nothing of man to be super-added thereunto whether you respect the matter or manner of the Worship And this the Scriptures instanced do prove Exod. 25. 9 40. According to all that I shew thee after the pattern of the Tabernacle and the pattern of all the Instruments thereof even so shall ye make it And look that ye make them after their pattern which was shewed thee in the Mount And this Dr. Willet upon the place plainly asserts It is hence gathered saith he the form of the Tabernacle is not left to the will of man no not to the judgment of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himself hath prescribed Prelarg Piscat So our blessed Saviour alledgeth in the Gospel out of the Prophet Mark 7. 7. Num. 8. 4. According to the pattern which the Lord had shewed Moses so he made the Candlestick The Candlestick was a figure of the Church said to be but one here because the Church at this day was National as also Zech. 4. 1. But Rev. 1. 20. we reade of seven Candlesticks which are expresly said to be the seven Churches of Asia i. e. they signified the seven Churches of Asia they were represented by the seven Candlesticks said here and there to be made of Gold beaten Gold to point forth the matter constituting them to be visible Saints and to be made according to the pattern of which Exod. 25. 31. to type forth that no other ground or form of Doctrine or of the Church is to be brought in than that which is shewed of God 2 Tim. 1. 13. 1 Tim. 1. 3 4. 3. 15. Mat. 28. 20. To this Pattern Moses was so strictly bound that it was utterly unlawful for him to have added the least of his own invention which to have done had been not only great unfaithfulness in him but an impeachment of the Wisdom of God and his Love to his People Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to
Of their rise from the customs and manner of the Nations directly contrary to many precepts The introduction of mens Inventions into the Worship of God idolatrous Will-worship Idolatry The judgment of the Ancients and others thereabout A departure from the Institutions of God to the Customs of the Nations called in Scripture a forsaking of God Several Scriptures reviewed Of the Jews worshipping other Godds How these things are applicable to the Church of England IN Sect. 9. This Animadverter examines what was asserted in S. T. touching the Apostasie of the Church of the Jews from the pure Institutions of the Lord mingling therewith the Inventions of Men and Customs of the Nations of which God sorely complaines and for it severely punisheth them the Contests of God from first to last being bottomed upon this foot of account which as it relates to the People of the Jews he acknowledgeth the truth of But to apply these things with the threatnings and punishments in the places mentioned to the imposing or using of such Ceremonies as are retained in the Church of England is a gross abuse Answ 1. But who applied them hereunto The utmost of the Athors intention in this assertion was only to manifest That a Church might be wonderfully gathered and separated by the Lord out of the World taken near to himself for his People yet soon apostatize and depart from him which the Jews did From whence I thought it had been lawful to conclude That another Church or Churches except some special Priviledge or grant to the contrary given to them of the Lord could be produced might likewise apostatize from God which when applied to the Church of England as â—e calls it only amounts to thus much that supposing it once was a true Church 't is possible if it hath not already it may apostatize and depart from God which Mr. T. will not deny And that this was the utmost of my intendment in this matter is evident from Q. 7. P. 11. Where are these words Whether any Church in the world we speak of a visible instituted Church hath greater security against Apostasie from God and that sore Judgment of having its Candlestick removed and being unchurched than the People of the Jews had If not Then whether supposing a National Church of the Institution of Christ it may not so come to pass that it may be so overspread with corruptions that it may lose the essence of a Church and justly be disrobed of that appellation Yet upon second thoughts I see not that there is such a vast discrepancy betwixt the Inventions of men charged upon the Jews for which they were threatned and punished and the Inventions are to be found in the Church of England as this Animadverter would compel us to the belief of He tells us 1. That their Inventions were expresly forbidden And are not the Ceremonies of the Church of England Inventions of Men he grants at least some of them to be Now all the Inventions of man in the Worship of God relating to it as such were then and now expresly forbidden whilest he supposeth the contrary he doth but beg the Question by the second Commandment and elsewhere as hath been shewed The learned Dr. Willet in his Coment on the 2d Com. tells us That the true Worship of God which according to his nature must be spiritual is commanded in this 2d Precept and that he will be worshipped according to his Will revealed in his Word to which it is not lawful to add to or take any thing therefrom as the Lord said to Moses Exod. 25. 9. He further acquaints us That all other kinds of superstitious Worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Col. 2. 23. for we must saith he be contented with Rites and Ceremonies prescribed of God himself and the application of things of themselves indifferent so unto the Service of God as to make them a necessary part thereof is condemned by this Precept 2dly Mr. T. asserts That the Ceremonies of the Church of England are confessed out of the Case of Worship in themselves to be things indifferent Answ 1. And were there no Ceremonies amongst the Jews confessed out of the case of Worship to be so This Animadverter knows the contrary 2. By what authority doth any of the children of men make that necessary in case of Worship that is confessedly not so out of it i. e. make it a part of Worship for if necessary in case of Worship 't is evidently made a part thereof without which it cannot acceptablly be performed I confess Dr. Foen in Comitiis Oxon. An. 1605. one of their own Poets sings In Domini cultu si quid medium esse videtur Quod populti dubio stat cadit arbitrio Hoc Sacro-sancta parens Ecclesia si modo sanxit Inque sacris cultum hunc si velit esse ratum Non erit hic cultus medius cogetur ad illum Quisque necessarius hic quoque cultus erit Wherein he tels us That if any thing be indifferent in the Worship of God and Holy-Mother-Church shall establish and confirm it it ceaseth to be indifferent and becomes necessary Worship which every one is to be compelled to In which he speaks shall I say like a true Son of the Church of England or of Rome But he forgets to tell us upon what Scripture he bottoms these two Assertions First That there is any thing relating to the Worship of God as such of an indifferent nature Secondly That 't is in the power of the Church to make that which is left indifferent by the Lord a necessary Worship nor can he produce any but the unwritten Word or Law communicated to the Pope or his Conclave I know not when and kept I know not where which will prove no better at best than the proof the Jews bring for their Fopperies since their Apostacy and scattering abroad out of their Talmudical Writers or the Turks from their Alcoran i. e. frivolous and ridiculous This is generally decried and exploded by Protestant Writers Peter Martyr In Epist ad Hoop Episcop Glocest affirms of the English Ceremonies That Quoad aliter facere non liceat i. e. in their imposition as necessary parts of Worship they were grievous and burdensom Certain Princes of Germany to please Charles the Emperor Imposed the Surplice and other Rites upon the Ministers of their several Territories and are all condemned Supplicat Teolog German A. 1561. for this That they caused to sigh the Spirit of God and the hearts of good men It is Blasphemy to think that any outward thing may be made a Sign in the Church of any thing that is spiritual as the Cross in Baptism is unless it be expresly ordained in the Word and Commanded by God himself to be used to that end saith Lambert Danaeus Cont. Bellar. de Cult Sanct. Lib. 3. Cap. 7. Contrary whereto is the Doctrine of none of the Reformed Churches
Israelitish Apostasie God left not himself without a Witness reserved to himself a Remnant Of the self-invented Worship of that day Whether there be no such Worship to be found in England The duty of Saints with relation thereunto Of Mr. T. his rash judging THat God left not himself without a Witness in the height of the Israelitish Apostasie but raised up one or other to testifie for him against their self-invented Worship that he reserv'd unto himself a Remnant that clave to him and his pure Appointments is a seventh Assertion in the S. T. which Mr. T. also grants to be true Sect. 12. but yet hath somewhat to say hereunto 1. That self-invented Worship was bowing the knee to Baal 1 King 19. 18. Rom. 11. 3 4. Serving Idols 2 King 17. 12. Burning Incense to Vanity Jer. 18. 15. Going after other Godds to serve them and worship them Jer. 25. 6. 35. 15. Answ Very good Doth the Author of the S. T. deny that when the Apostacy of the Jews arose to its height it came indeed to this the beginning hereof being laid in the departure from that Principle That God is to be served according to the revelation he makes of himself not according to mans inventions his citation of the places now again mentioned by Mr. T. evinceth the contrary 2. O but there is no such self-invented Worship found in England Answ That there is not in every particular the same is granted I know not that they set up the image of Baal to worship it what they do in the chambers of their imagery God only sees openly they serve not the same Idols nor burn Incense to Vanity c. but that there is no such self-invented Worship to be found in England is gratis dictum and without proof All self-invented Worship being indeed such like it in its principle a departure from the fore-mentioned fundamental-principle of Religion being the source and spring from whence it issues forth A bowing the knee to Baal or yielding obedience to other Lords viz. the Instituter and Commander of that Worship which is invented a serving Idols in the setting up Man in the room of the Spirit of God and the image or form created and made by him in the place of Divine Appointments But 2dly 'T is to me a fond conceit to imagine that upon a supposition that the Ministers and Church of England are not guilty of such gross Abominations as the places mentioned intimate the Jews to be guilty of against whom the Prophets bear their Testimony Therefore none must bear testimony against present Abominations nor can they be justified in their so doing from these Texts Whereas had they been guilty of less wickedness than they were it had been the duty of the Servants of the Lord to have testified against them The doing of what was not commanded by the Lord as well as what was expresly forbidden is part of their Testimony 2 King 16. 11. 17. 11 13. We pretend not to be extraordinarily raised up and spirited to witness against present Abominations conceiving it not at all needful in the present undertaking Every Christian that hath tenderness to the honour and glory of God according to the capacity they are in being obliged to testifie for him against the Innovations and Will-worship of the day Whether that speech of Christ to James and John be most aptly applyed to this Animadverter and that generation he is become the Advocate of and who they are that call for fire to come down from Heaven upon those that will not imbrace their doctrines others will judge We have through grace otherwise learned Christ Whether it be bitter or holy Zeal for God that moves us by whom whether our language will be judged just reproof or unjust reviling will one day be declared I am sure Mr. T. hath adventured upon what doth not at all appertain to him in judging before the time And in this can we rejoyce that under all his Censures we have the Testimony of the Spirit of the Highest That in godly simplicity and from a principle of holy Zeal â—o God we are carried forth in this matter Though we dare not acquir our selves of fleshly mixtures which we too much discern to our abasement and grief in all our undertakings But what hath this Animadv to accuse us of 'T were as easie to have manifested if it had been so and we conceive he would not have spared us could he have done it wherein the bitterness of our Zeal did appear as to have said it was bitter to have shewed wherein our reproof was unjust as to intimate it to be so These are but words and I hope not spoken from a spirit of gall and bitterness towards us though perhaps some other will be apt to think they are so Sect. 12. The People of God of old not to hearken to the teachings of such as were not sent by the Lord. The Command of God touching their cutting-off Saints forbidden to hear them The false Prophets preached much truth though not the whole truth So doth Antichrist They were not called false Prophets meerly for their preaching falshood but because they ran before they were sent The present Ministers preach falshoods c. In what sense to be cut off Separation from the enjoyned false worship of old commanded 'T is a breach upon the Sovereign Authority of God called by the names of Adultery Whoredom Idolatry c. Upon what account so called Jer. 9. 2. Hos 3. 3. 1. 2. Rev. 14. 8. explained worshipping God at Jerusalem Non-separation from his Worship there no argument of the unlawfulness of Separation from the Church of England IN his 13th Section Mr. T. takes notice of what I offer in the eighth place touching the duty of the Saints of old viz. That they were 1. Not to hearken to the teachings of such as were not sent of the Lord though they pretended never so much to be sent by him This we prove 1. from the Command of God touching these false Prophets viz. to cut them off Deut. 18. 20. 2dly They are expresly forbidden to hear them Deut. 13. 3. Jer. 27. 6 16. To which the Animadverter replies 1. None are said in the Texts mentioned nor in any other he meets with not to be sent by the Lord who delivered the Truth of God but such as delivered falshoods inciting to Idolatry or contradictory to the message to the true Prophets Answ 1. If by the Truth of God he means the whole Truth of God 't is granted That never any false Prophet delivered the whole Truth of God nor do the Ministers of England as we prove S. T. p. 91. If he mean that all they delivered was false and erroneous there is nothing more false can be invented or spoken They knew and so did Satan that set them on work that so to have done had been immediatly to have miscarried in the design they were advancing Antichrist in his Ecclesiastical
than all is and shall be for your good 2. He speaks to the particular Church of Corinth of which neither Paul nor Apollos nor Gephas were Pastors or Teachers 3. He is condemning them upon the account of their crying up and preferring one before another upon the supposition of the excellency of gifts some thought they saw in one others in the other which caused them to side and tumultuate the one against the other To allay which amongst other things he tells them All is theirs whether Paul c. i. e. the gifts of the one and the other were for their use â—nd emolument as the Lord was pleased in his providence to cast them amongst them 4. He speaks of extraordinary unlimited Officers tâ—at were to continue but for a season and whilst they were fixed and â—etled in no particular Church so that the Corinthians might lay as much claim to them upon that account as any other Therefore National Ministers may be Ministers of Christ is this Animadverter's Logick whâ—ch when I purpose ludicrè sophisticare I may imitate him in What follows viz. That a man may be a Commissioner for approbation of Publick Preachers throughout a Nation as Mr. T. was when that was in fashion and so a National Minister or an Itinerant Preacher and yet be a Minister of Christ is not at all to the purpose 1. If Mr. T. look'd upon himself as such an one when he sate at White-Hall amongst the Tryers I know many of theâ— that then sate there did not And in the sense I speak of National Ministers as explained in the beginning of this Section he could not be one 2dly Some at least of the then Tryers were so far from being National Ministers that to my knowledge they were not Ministers at all but private Gentlemen whom the then Powers thought fit to entrust with the management of that affair Sect. 16. No National Church under the Oeconomy of the Gospel The National Church of England destitute of what Mr. T. makes essential of a true Church Somewhat more essential to a true Church than the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation viz. Segregation and Aggregation proved The Aâ—imadverter's Argument retorted upon himself Though every defect of Order doth not nullifie a Church yet the defect of that Order that is of the essence of a true Church doth Of the Disorders of the Church of Corinth Their impertinent Allegation by the Animadverter of Synods the learned Whitaker's judgment of them and General Councils These no proof for National Churches Of many particular Congregations under one Presbyterial Government These may be yet no National Church The Church of Jerusalem but one particular Congregation meeting together in the same place for celebration of Ordinances How this Church was the pattern of all other Churches Mr. T. his Cavils refuted THe next attempt of Mr. T. in this Section is to prove a National Church so denominated from their subjection to some Canon-Rulers Ecclesiastical which is the National Church we are enquiring after or conveening by Deputies in some National Synod though not of Divine Institution is a true Church This seems at first blush to be a difficult task to assert a Church not of Divine Institution to be a Church of God for so 't is if a true Church his Temple Tabernacle in which he walks and dwells is to me such a Paradox as requires a strong brain and hard forehead to make good But Aquila non capit muscas nothing but what others despair of ever accomplishing is thought by daring spirits worthy the attempting We attend his proofs Thus he argues They may be a true Church who have all things essential to a Church and nothing destructive of its being such But a National Church may have all things essential to a Church c. Therefore Answ Very good We deny his minor Proposition that a National Church may have all things essential to a Church c. What saith he for the proof of it He tells us that a National Church may have the truth of Doctrine of Faith the truth of Worship the truth of holy Conversation besides which there is nothing essential to a true Church Answ But this is gratis dictum and without proof 1. That Mr. T. can give us an account of any National Church under the Oeconomy of the Gospel concerning which it may be affirmed that the truth of the Doctrine of Faith the truth of Worship the truth of holy Conversation did appertain to it i. e. if I do not much mistake him it hath been sound in Doctrinals the true Worship of Christ hath been managed and carried on in it and the particular members thereof i. e. the multitude of the Inhabitants of the Nation holy and righteous will not hastily be believed by such as have thought themselves concerned to look into these matters As for the Church of England we suppose he will not have the confidence to assert that it may be truly affirmed of it that the members thereof are so qualified The frequent staggering and shameful spewings through excess that we daily behold in no small number even of the Captains and chief of this Herd evince the contrary Of the soundness of their Doctrine we give an account Chap. 11. and of the truth of their Worship Chap. 8. But 2dly The Animadverter full well knew that his Antagonists look not not upon the particulars instanced in to be the Essentials of a Church We Country-folk are not wont to say that when the materials of an House are fitted and brought together the House is built there must be an orderly forming and placing of each piece in the building according to the Scheme or Platform thereof before this can be affirmed of it And therefore hic pes figendus he should have manifested the truth of his dictate that besides these there is nothing essential to a true Church We are apt to think that two things over and above whâ—t is instanc'd in by him are so essential to a true Church that without them it is not such 1. Segregation or separation from the wicked carnal formal hypocritical world and the worship thereof of which chap. 4. of the S. T. and in our Epistle to the Reader prefixt to this Treatise 2. Aggregation or a solemn gathering together by free and mutual consent into particular Congregations in the fear of the great God gâ—ving up our selves to him and one another according to his will to â—alk together in the fellowship of the Gospel in obedience to all the Institutions and Appointments of our dear Lord. 1. That thus it should be in Gospel-dayes the Prophets of old bear their Testimony Jer. 50. 5. Come let us †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which points forth not a casual aggregation not a forc'd conjunction but a free and voluntary giving up themselves to the Lord and to one another 'T is used of such a conjunction
with respect to the way of entry into it is Antichristian a Ministry of Christ is to me such a riddle as needs an Oedipus to unravel I am sure the distinction is unscriptural We reade therein but of two Churches 1. The Woman cloathed with the Sun afterwards in the Wilderness the Bride the Lambs Wife with her Ministry Ordinances Worship though in a mean persecuted state called the Ministers of Christ Men of God Stewards of the Mystery of God Angels Pastors c. 2. The false Antichristian Church called Babylon the Whore the Mother of Harlots the Woman in pompous array outward splendour and glory drunk with the blood of the Saints Rev. 17. 2 3 4. her Worship called the Wine of her Fornication Abominations of the Earth her Ministry called False-Prophets Locusts as some think Rev. 9. 3. unclean spirits like Frogs Rev. 16. 13. And to one of these every called Christian Minister in the world must appertain if to the first they are of Christ if to the second of Antichrist 3dly That a Ministry of Priests ordained by Antichrist himself is not a Ministry of his Apostasie but a Ministry of Christ had need be attended with more evidence than a bare assertion it being so evidently false and untrue How there should be any Antichristian Ministry in the world if that were true I know not 4ly The Ministry of Luther was the Ministry of Christ but he received not his Ministry from Rome but his Friardom Mr. T. adds of his own If by being from Christ or Antichrist be understood of outward calling Ministers may be neither from Christ nor Antichrist and yet true Ministers he should have said of Christ as those that preached Christ even of envy Phil. 1. 15 18. Answ 1. That a man should be a Minister of Christ and not from Christ or externally called according to his appointment i. e. a Minister of Christ and not a Minister of Christ is somewhat a strange Assertion 2dly How doth he prove that those mentioned Phil. 1. preached Christ by vertue of an Office-power as Ministers and not as gifted Brethren 3dly If Ministers how proves he that they were not from Christ in respect of outward calling This he should have proved if he would have made good his Assertion his failure wherein exposes it to the contempt of the judicious Reader But our Animadverter delights in dictates without proof His next advance is to the consideration of the evidence we bring to prove the present Ministers not to be from Christ 1. Their names are foraign to the Scripture where read we of Priests as distinguished from Christians in the new Testament Deans Canons Petty-Canons these are only found in the Popes Pontifical whence they are derived To this he answers 1. That the term Priests is the same with Presbyters and that is sure found in Scripture Acts. 11. 30. Answ 1. Thus indeed Hooker Eccles Pol. l. 5. and before him Whitgift Answer to the Admonit say but in vain For 1. The words are never used to signifie the same thing but divers 2. The first Assumers of the title under the times of the Gospel never intended to signifie any such thing thereby They assumed it not meerly to distingush themselves from the people but as a note of distance amongst themselves 2dly The other names saith M. T. note not any Ministry different from the Ministry of Christ Answ 1. I stand astonished to hear Mr. T. say so if they do not those who bear those names are the Ministry of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is this the draught of that hand which was solemnly lift up to Heaven when he swore to extirpate them as none of Christ's Ministry 2dly Where read we of any such Officers of Christ in the Scripture who are not so called as Lecturers with respect to the manner of their doing the work of the Ministry but with respect to some place in the Church higher or lower then the residue of the Clergy 3dly The Author of the S. T. argues not the names are forraign to Scripture therefore the things as this Animadverter falsly pretends he asserts as fast as he can that both name and thing is so 4thly 'T is a shrewd sign that those Ministers came out of the Mint of Antichrist who bear the names wherewith he stamps his Ministers We add 2dly As their names are forraign to the Scripture so are their Offices Deacons attending tables we read of But Deacons praying preaching administring Sacraments by vertue of an Office-power an order of the first step to the Priesthood we find not Priests in the old Testament we read of in the New Saints are so called but an Office of Priesthood in men for the Ministry of the Gospel that are to be bounded by men in that their Office must preach what they would have them and cease when they would have them as in the case of the present Ministry of England the Scripture is a stranger to To which Mr. T. adjoyns 1. If they be appointed to pray preach and administer Sacraments they have this to say that Pâ—â—â—ip did so Acts. 8. Answ 1. The Church at Jerusalem to which he was related as a Deacon was first scatter'd 2. It appears not that he preached by vertue of an Office-power as a Deacon or in any other capacity then as a gifted Brother 3. 'T is most certain it was no part of his work as Deacon Acts. 6. 2. the attending on the Ministry of the Word is peculiarly distinguished from the attending Tables 4. His baptizing seems to be by the extraordinary and immediate call and impulse of the Spirit none of which can be asserted of these Deacons He adds 2dly The Deacons Office may be well conceived the first step to the Priesthood in that Paul requires of the Deacons that they hold the Ministry of Faith in a pure Conscience and tells us that they who have used the Office of a Deacon well purchase to themselves a good degree 1 Tim. 3. 9 13. Answ 'T is true Paul saith so but that thence this Animadverter should be able to inferre therefore the Deacons Office may be well accounted the first step to the Priesthood must be imputed to that acuteness of his whereby he is enabled to deduce quidlibet ex quolibet what conclusion he hath a mind from any premisses There being not a tittle more or less spoken by Paul of any such thing nor thought of in those dayes As for the name Priest he saith if the Saints as Saints may be termed Priests then may the Elders Answ 'T is true the Elders as Saints may be so called but not as Elders or in respect of their Office of drawing nigh to God nor doth the expression used by Paul Rom. 15. 16. prove any such thing Mr. T. proceeds As for that which is added that the present Ministry of England is bounded by men in their Office so as that they must preach what they would have them and cease when they
cases to the Church of Corinth 1 Cor. 11. 34. and tells them the rest he will set in order when he comes to them therefore 't is left to Church-Governours to institute de novo Ordinances and Institutions of their own and impose them upon the Churches is such a Conseqâ—ence that would put a modest concern'd person to a blush to review we have no Apostles none acted by an infallible Spirit as they In answer to the Objection as proposed by us we say that the whole of it is built upon such false suppositions as these That Christ hath not determined in the Scripture how the affairs of his House should be managed with decency and order as well as commanded that they be so which is derogatory to the Scriptures perfection to the Wisdom and Faithfulness of Christ diametrically opposite to the Scripture 1 Cor. 14. 40. instanc'd it of which we give this brief account The Apostle having condemned them for their irregularity in the matter of Prophesying vers 26. He gives direction touching its regular performance And that 1. Generally vers 26. 40. 2. Particularly by telling them how they ought to manage this affair in a way of decency and edification vers 27 28 29 30 34 35. That from hence a power invested in the Church for the binding the Consciences of men touching Ceremonies in Worship should be regularly deduced is the first-born of improbabilities 1. Paul speaking by an infallible Spirit adviseth the Church of Corinth That all things be done decently and in order 2. Tells them wherein that decency and order lies therefore such as pretend not to such a Spirit may of their own heads bind our Consciences by Laws of their own in the Service of God is such a non-sequitur as will not in hast be made good To this Mr. T. pretends to answer Sect. 4. The sum is Christ hath left many particularities undetermined in his Worship and the Rule of his Church to be determined by Governours Answ 1. If by particularities of VVorship he mean such as relate to it as such of Church-government such as are special parts thereof as the things mentioned by us are made to be this hath been often denied and disproved by us 2. He egregiously trifles in the matters instanc'd in by him though I think it horrible wickedness not to be born for Ecclesiastical Governours by penal Laws and Statutes to impose even those things upon the Churches That it should be criminal at the Communion not to have the Table spread with a Cloth That the Service begin with the recital of the Institution or otherwise as he speaks and beseech this Animadverter if he resolves again to draw the Saw of this Controversie that we may agree in this not to multiply impertinencies and so prove what we say I know not any of the Sons of men that have power to bind my Conscience where Christ hath not But this Mr. T. proves because 1. Parents are charged to bring up their Children in the nurture and admonition of the Lord Ephes 6. 4. 2. We are to pray for Kings that we may lead a quiet and peaceable Life under them Ergo Antichristian Church-Officers or Governours Ecclesiastical have power to make and impose Constitutions for Church-Government upon the Saints Apage ineptias That the Reader should suppose such arguings as these worth the considering I cannot be so injurious to him as to imagine whilst I conceive him to be one not bereaved of his understanding Much after the same rate that some admirers of the Gentleman at Rome are wont to argue for his Supremacy above Princes because 't is said God made two great Lights the Sun to rule the Day and the Moon to rule the Night Doth Mr. T. at present argue for the power of the Rulers of the Church of England in matters of Worship and Government without authority from Christ Yea but 3dly The Bishop must take care of the Church of God 1 Tim. 3. 5. Answ 1. But this is a Christian-Gospel-Bishop a Pastor of a particular Church which our Bishops are not 2. It remains to be proved that his taking care of the Church of God is his imposing institutions of his own upon them A forced Interpretation to say no more We read Luke 10. 34. that the Samaritan took care of the wounded man and v. 35 bid his Host take care of him yet I am perswaded neither the one nor the other called Synods to establish Canons and Constitutions Ecclesiastical to impose upon him The whole work of a Bishop is not surely to Rule and Govern he is to instruct exhort admonish rebuke with all longsuffering and meeâ—ness to strengthen the weak comfort the comfortless and in all to have respect to the will and appointments of his Soveraign Lord and King not to act exorbitantly according to his own will and pleasure What he adds by way of Answer to what we assert that the conceit that Christ hath not determined in the Scripture how the affairs of his House should be managed is a derogation to the perfection of the Scripture and the faithfulness of Christ is already fully replied to and removed out of the way Only whereas he cites 2 Tim. 3. 15. and intimates that the sufficiency there ascribed to the Scripture consists in affording Doctrines of Faith and Rules of Life we crave leave to tell him That his Assertion is 1. Papistical exploded by our Protestant Divines 2. False and untrue the Apostle expresly asserts their sufficiency with respect to Church-Politie to instruct Timothy wherein is no small part of his design in this Epistle He goes on and tells us That we give not a true account of the Apostles dissertation 1 Cor. 14. 1. He asserts not the Liberty of Saints in Prophesying Answ Of the truth of this let the Reader inform himself from vers 31. 'T is not material as to our present purpose whether by Prophesying he meant a particular gift of fore-telling things to come or an Exposition of Scripture for the edification of the Saints whether it were the one or the other those to whom the gift was given were to improve it and this the Apostle expresly asserts to be their Liberty and duty He tells us 2dly It is not right that the Apostle vers 40. represseth his direction vers 26. Answ The serious perusal of the Chapter will evince the contrary to this dictate of his Yea but 3dly saith he If it were so there is nothing to prove that no particular wayes of decency and order are permitted to the care of after-Rulers Answ 1. We are answering an Objection not proving a Position or Doctrine 'T is enough that we manifest that the Scripture produced warrants not Governours to introduce New Orders and Institutions an endless company of ridiculous Ceremonies under the notion of Decency and Order which whether we have evinced or not let the Reader judge 2. That he waves the Controversie about Ceremonies as Cross Surplice
Mr. T. Sect. 3. 1. Mr. Gataker interprets the Words of Corporal Adultery Answ 1. It may be so I have not that Author to converse with 2. He is no Oracle that his Dictates must be subscribed to 3. The Adultery mentioned in the Text is made a Character of a false Prophet which corporal Adultery Mr. T. saith is noâ— He saith 2dly Every departure from the Institutions of the Lord in Worship to the inventions of men is not any where committing Adultery Answ Of this matter we have treated chap. 1. sect 12. whither we refer the Reader 3dly Walking in lies he tells us is a character of a false Prophet but they are lies in Doctrine not Worship that is intended in the places cited Answ 1. Of the Annotators he cites not one of them is of his mind Diodati interprets the Phrase of false worships and superstitions as do the Assembly in their Annotations on Am. 2. 4. 2dly We have manifested from other Scriptures that the expression is used by the Spirit of the Lord in this sense both heâ—e and Sect. 10. p. 96. to refute which he offers nothing and his own Dictates will never pass for proof 3dly We demonstrate the present Ministers walk in lies in the sense contended for by this Animadverter chap. 10. of S. T. 4thly To the Qâ—eries he answers The Institution of Preaching the Gospel they have not mixed with their own inventions Answ But this they evidently do whilst none must be allowed to Preach the Gospel but such as subject to Episcopal Ordination promise Canonical Obedience to their Ordinaries observe the Regulations for Preaching given forth by the Pope of Canterbury they are bound to omit the preaching of the Gospel when they have not time to Preach and read Service too Wherein Divine Institution must give place to humane inventions In Baptism he will tell you they mix an Institution of Christ's with the inventions of man in respect of the wrong Subject and they evidently do so whilst they sign with the sign of the Cross and make it such an essential part of Baptism that it is not lawful to be omitted The Institution of the Lord's Supper they mix with that Popish humane invention of kneeling in the Act of receiving which they constitute such a necessary part thereof that they will not admit any to receive in any other posture To the second viz. From how many have they gone a whoring He answers it concerns him that accuseth to shew Answ And that concern I dispatched chap. 4. of S. T. To the third viz. Is not a great part of their Worship drops of the Whores cup of Fornication Mr. T. though he multiply many words answers not at all not understanding or being willingly ignorant of my intendment in those expressions which was solely this that their Divine Service wherein a great part of their Worship doth consist is for the most part taken out of the Service-Book of Rome which Mr. T. may disprove if he can Sect. 2. A third Character of false Prophets mentioned Jer. 23. 13. A fourth Jer. 6. 14. c. A fifth Isa 56. 11. c. Which exactly agree to the present Ministers THE third Character of a false prophet mentioned in S. T. is this That they strengthen the hands of evil doers that none doth return from his wickedness Jer. 23. 13. This it 's said the present Ministers do whilst though in the general they denounce the Judgments of God against sinners they Saint them in the Chancel tell them that the body of Christ was broken for them To which our Animadverter â—ubjoyns Sect. 4. 1. Mr. Gatakers Paraphrase upon the Text is That they confirmed them in their wickedness by bearing them in hand that they should do well enough whatsoever Gods Messengers tell them though they continue in their sins Answ 1. The sin laid to their charge is strengthening the hands of evil doers whether they did this practically or doctrinally is not expressed 't is all one Probably they told them they were the holy People the true Church had his Temple and Ordinances with and amongst them and therefore God could not reject destroy them notwithstanding the Prophesie of Jeremiah to the contrary whom they reviled as a made seditious fellow thereby labouring to take off the people from an attendance on the Prophesie and threatnings given forth by him This we charge the present Ministers to be guilty of as the holy People and Church of God they admit the visibly prophane and wicked to the Lords Table and their Children to Baptism bury them as holy Brethren whom they call so not upon the accoâ—nt of Creation but Christianity which their conversations contradict and Church-membership with them though they die in the very act of drunkenness of whose joyful resurrection to eternal Life they profess they have a sure and certain hope which can be referred to no other but the person interred they asperse reproach those who would deal truly and roundly with them as seditious mad persons that are fit for the Stocks Prisons Dungeons whereby they evidently strengthen their hands in their wickedness 2. It is not true that the false Prophets told them expresly that they should do well enough though they continued in their siâ—s they flattered them with the mercy and patience of God the priviledges and immunities he had crowned them with by which they lead them into the belief of this that God would not reject them 3. The Assembly in their Annotations explain the Phrase of strengthening the hands of evil doers with this they confirm them in their wickedness and so keep them from Repentance Ezek. 13. 22. Which by the wayes and means instanced in 't is known the present Ministers do 4. 'T is not charity as he intimates to say to a known Drunkard Swearer that the body of Christ was broken the blood of Christ shed for him that he should take and eat and drink the Bread and Wine in â— membrance that Christ died for him but cruelty tending to the nourishment of false peace and confidence to the ruine of millions of Souls If Judas was at the Sacrament he was a visible Saint is no Warrant to administer it to persons of the complexion intimated The expressions above mentioned are not at all like those used by the Apostle 1 Cor. 8. 11. Heb. 10. 29. He speaks of visibly Saints these are spoken of and to the visible wicked and prophane 5. That these things do not confirm and strengthen the hands of evil doers was the alone thing to have been proved by our Animadverter but to that he speaks not at all What he further mentions is a pretended reply to what is remarked touching the Ministers of England that it is a rare thing to hear of one Soul that is brought over to God by all their Preaching so that visibly that Judgment of God seems to be upon them Jer. 23. 32. Therefore they shall not at all profit this people
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
the Faith and Unity of the Gospel is not of the institution of Christ but that those modes and forms that are made an essential part of Worship which the Common-Prayer-Book forms are though using Notes in the Pulpit are not which are therefore impertinently and ineptly produced by our Animadverter not being necessary to the forementioned ends are not of the institution of Christ because in all Gospel-Institutions those ends were aimed at by him by which the Judicious Reader will easily perceive how little we are concern'd with his Argument That the Common-Prayer-Book-Service is as a polluted accursed abominable thing to the Reformed Churches is from hence evident that they will not touch nor meddle with it no more than with any thing that is most notoriously so Their expressions touching Popish Rites and Ceremonies of which not a few are retained in our Common Prayer-Book manifest as much Calvin cals them Filthy Dunghils Conrad Schlusselburg l. 13. p. 593. saith That the Adiaphorism of Rites Popish retained is the very Image of the Beast whose Mark Character and Name those Adiaphorous Rites are The third Angel who preacheth against the Image of the Beast and the receiving his Mark representeth the Preachers that withstand the rayl of Antichrist left behind in the Church of God The German Divines Thes de Adiaph Theol. Sax. p. 193. tell us That the retention of Popish Ceremonies under pretence that they be Adiaphora is a countermand to that precept Go out of her my People seeing hereby men do even return yea enter into Antichrist And Bucâ—r expresly avers That all things that are of the Romane Antichrist are abominated in Censur cap. 3. p. 460. What this Animadverter speaks further in this Section will receive a speedy dispatch Calvin speaks of the Prayers and Rites not their Imposition when he speaks favourably of them in Epist 87. which he abhorrd Maresius his Assertion amounts onely to a justification of forms of Prayer not our English forms much less their imposition So that notwithstanding what Mr. T. is able to say to the contrary The Common-Prayer-Book-Worship is not of the appointment of Christ and therefore those that Worship him in the way thereof worship him in a way that is not of his appointment Sect. 4. An Objection answered Nothing in the Instituted Worship of Christ that is a Circumstance thereof as such Of praying in a Form The unlawfulness thereof evinced Mr. T. his Arguments to the contrary answered Praying in the Spirit what it is What is meant by quenching the Spirit 1 Thes 5. 19. Forms of prayer imposed are necessary parts of Worship The Opinion of the Papists and present Ministers touching this matter THere is one stone of offence that lying in the way of our former discourse we endeavour in S. T. to remove 'T is this Object That the Liturgie or Common-Prayer-Book-Worship is no essential part of Worship but meerly circumstantial Praying 't is true is part of Worship but praying in this or that form is not so but meerly a circumstance thereof and therefore though it be true that the present Ministers of England worship God after the way of the Common-Prayer-Book yet it follows not that they worship him after away that is not of his appointment To this we answer That many things are supposed as the Basis upon which the weight of this Objection is laid which we cannot grant as 1. That there are some things in the instituted Worship of Christ that are meerly circumstances thereof as such which we deny Circumstances in the Worship of Christ attending Religious Actions as Actions we grant but Circumstances of Worship as such will never be proved To infer that because time and place with sundry things of the like nature are Circumstances in Worship therefore there are Circumstances of Worship as such is frivolous these things being the attendment of Religious Actions common to any civil actions of the like nature to be performed by the Sons of Men no action to be managed by a community can be orderly performed by them without such an assignment of time and place publick prayer being so to be managed as a Religious Action hath the circumstances before mentioned attending it and so it would were it a meer civil action to be performed by a community though it related not at all to the Worship of God To which Mr. T. Sect. 8. 1. 'T is not true that the Objection supposeth that some things in the Instituted Worship of Christ are but meer circumstances thereof as such Answ The naked meaning of the Author of S. T. in that expression is this That whereas the Liturgical forms of prayer are by their imposition made parts of the Instituted Worship of Christ the Objection supposeth that they are but meer circumstances thereof as such This was so obvious to any ordinary understanding that I cannot but fear our Animadverter did wilfully mistake our meaning whilst he makes it to be this that that particularity of action that is instituted by Christ is a meer Arbitrary circumstance which no Christian in his wits will affirm 2dly He tells us The distinction of circumstances in the Worship of Christ attending Religious Actions as actions and circumstances of Worship as such is an unnecessary nicety and intimates as if we were agreed in the thing Answ 1. If it be a nicety 't is such a one as cuts the throâ—t of his cause nothing is then to be subjected to or used in the Worship of God or Christ as a circumstance thereof there are no circumstantial accidental parts of Worship for which he hath hitherto pleaded nothing to be practised relating to it as such of an indifferent nature The whole of it being either commanded by Christ and so to be indisputably subjected to or else not of his Institution and so to be rejected how great a part of his tottering Fabrick he hath by this one concession shaken about his ears the Judicious Reader is able to discern We add in S. T. the Objection supposeth 2ly That it is lawful for Saints to tie themselves to a written stinted form of words in prayer This we say is not yet proved nor like to be That it is not needful that we enter into the debate thereof till it be proved that to pray in the form of the Common-Prayer-Book or imposed devised Liturgies is so We only briefly offer a few things that evince the unlawfulness of Saints tying themselves to a written stinted form of words in prayer Because 1st 't is a quenching of the Spirit in prayer 2dly A rendring useless the donation of the Spirit as a Spirit of Prayer unto the Children of God 3dly Directly opposite unto the many positive Precepts of Christ before instanc'd in of stirring up the gifts given to us of God 4dly If it be lawful for Saints to pray in a form 't is lawful 〈◊〉 because they have not the Spirit or that having the Spirit he is not a sufficient help to them
of the Gospel Hos 4. 15. is a Precept to Judah not to have communion with Idolatrous Israel in matter of Worship thence separation from such as worship God in a false way is evidently demonstrated to be our duty That 't is our duty as the Spirit tells us 't is Prov. 14. 7. to flie from the presence and sight of foolish men and yet have communion with them in Worship is a most absurd Dictate But he will prove the Position false 1. It supposeth Christ to have instituted such a separation as he hath told us shall not be to the end of the World Mat. 13. 30 39. 40. Answ This is the Animadverters mistake the separation Christ tells us shall not be till the end of the World is a separation in respect of Civil Societies and Cohabitations in the World which we plead not for And this he plainly tells us v. 38. The Field is the World wherein both the godly and the wicked do and may grow together undisturbed by us notwithstanding the separation pleaded for And that this is the whole of Christs intendment is evident 1. The Tares when discovered are not to be pull'd up out of the field v. 15. But when persons are discovered to be Tares wicked ones they must be cast out of the Church 1 Cor. 5. 2. Rev. 2. 14 15 16 20. 2. The plucking up of the Tares is forbidden lest thereby some detriment should happen to the Wheat v. 29. but the excommunicating separating from scandalous Offenders is not to the prejudice 't is to the good and advantage of those that are truly Righteous as the Apostle intimates 2 Cor. 5. 6 7 8. Ver. 39. is the Key of the Parable of the Draw-Net Which 1. fairly intimates to us that the same line of Interpretation is to be stretched over it as over the Parable of the Tares But 2. grant it to be meant of a Gospel-Church-State it opposeth not the Separation pleaded for there 's no doubt there may be foolish Virgins as well as wise Judasses as well as Peters in the best constituted Churches and are like to be to the end of the World but though they are known to God to be Devils they are not upon their admission into the Churches for other than real Saints and when they are found to be otherwise they are to be cut off from them as useless Members The separation pleaded for is not a separation from such refined Hypocrites as can act the part of Saints so well as that none but God is able to discern them from such but from those who have the visible Lineaments of men of the World and Children of Disobedience upon them which is not in the least opposite to either of these Parables The Fish in the Draw-Net were supposed to be good whilst in the Draw-Net till brought to Land and taken out from thence The account is given of the Churches of Asia Corinth manifests that they were constituted of visible Saints Rev. 2. 1 2 3 9 13 19. 1 Cor. 1. 2. They are blamed for suffering those that had discovered the rottenness of their hearts by works of unrighteousness though when admitted they seemed to be Saints to continue in their Communion Rev. 2. 14. 20. What he adds That the Separation pleaded for was ever judged Schismatical and proved unhappy in the conclusion Is 1. an Arrow drawn out of the Popish Quiver What the Papists usually object against the Separation of the Protestants from the Church of Rome as indeed many of his Arguments and Answers in this Treatise are which I had thought to have manifested at the close by the induction of particular instances but that this Treatise so unexpectedly swells under our hands 2. All that is accounted Schismatical is not presently so because so accounted 3. Schism being a breach of some Union of the Institutioâ— of Christ he must prove our Separation to be a breach of some such Union before he proves it schismatical What unhappiness the Animadverter means that hath attended separation from the visibly wicked and prophane I know not all things are not unhappy that men account so That which is of God in the Premisses as we have proved Separation to be cannot have unhappiness in the conclusion He adds The separation pleaded for is dangerous sith it puts persons upon withdrawing their subjection from Ecclesiastical Civil Houshold-Rulers and Governors it would overthrow all States Bodies Politick and Houshold-Government Answ 1. If by Ecclesiastical Rulers and Governors he â—ean such as are of the Institution of Christ and to others we owe no subjection as such the whole and every part of what is affirmed by him in this matter is most scandalously falsly and wickedly spoken â— question whether not contrary to his own knowledge and Conscience if not he undertook to answer a matter before he understood it which iâ— not much to his honour 2. The separation pleaded for is no other than what was pleaded for by the Apostles of old and Primitive Believers So that if it overthrows Government theirs did also and indeed this was laid to their charge as 't is to ours how truly let the whole Nation judge of this we have already spoken A second institution of Christ instanced in in S. T. is this That Saints separate from the World should frequently meet together as a distinct Body therefrom for the edification and building up of each other in the way and will of God according to the gifts bestowed Mal. 3. 16. 1 Thes 5. 11. Heb. 3. 12 Jude 20. Heb. 10. 24 25. 1 Cor. 12. 9. Acts 12. 12. 18. 23. Ephes 5. 19. James 5. 16. 1 Thes 5. 14. To which Mr. T. Sect. 2. Saints separated from the World i. e. unbelievers should frequently meet for the ends aforesaid But 1. one party of Christians should not call another party of Christians the World who own the true Faith of God and worship him because they are not of the same way of Church-Government and Worship Answ Right but with Mr. T. his good leave Christians may call such as though they outwardly profess the Name of Christ drive a trade of sinning against God are strangers to the Work of Grace upon their Spirits who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in subjection to the wicked one the World they being really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelievers if any in the Woâ—â—d be so which is all we contend for And if this b granted which yet I see not how it can be denied farewel a National-Church the most of whose Members are of the Complexion intimated That which follows in this Section we are not at all concerned in The Scriptures produced sufficiently evince that what we affirm to be the Institution of Christ is indeed so nor is Mr. T. able to gain-say the truth thereof A third Institution of Christ mentioned in S. T. is That particular Congregations and Assemblies of Believers gathered into one Body for the Celebration of the Worship
abolished not suffered to remain for nourishing Superstition much less imployed in the true Worship of God Answ 1. That the Animadverter can see any such Principle at the bottom of our Argument must be imputed to that wonderful quicksightedness that is predominant sometimes in him we only say that God calls his people out of places of false-worship i. e. not such as have been but such as are at present such which is the utmost of what Mr. T. can compel us to own from any thing we have asserted in this Argument But 2dly Having such good company as the learned Ainsworth Robinson and other Worthies and Witnesses of Christ in their day and being satisfied which is the all in all to us that they have in this matter the Spirit for their Guide and Leader we are contented to advance a step or two farther with them The Proposition but now laid down by Mr. T. we subscribe to and judge its clearly proved by Exod. 20. 4. 5 6. 23. 13. Isa 30. 22. Gen. 35. 2 3 4. Deut. 12. 2 3 30 32. 17. 18 19 20. 2 King 10. 26 27 28. 18. 4. 23. 12 13 14 15. 2 Chr. â—7 6. Acts 17. 23. 19. 26 27. Jude 23. with Lev. 13. 47 51 52. Rev. 17. 16. 18. 11 12. The Scriptures cited by the Separatists of old We are not willing to debate this matter at large That the things mentioned should be abolished they give their Reasons in their Apologie pag. 76. The sum whereof is 1. The retaining of them is a breach of the second Commandment Exod. 20. 4 5 6 with Deut. 12. 2 3. Isa 30. 22. 2. So long as they are continued Antichrist is not fully abolished according to Rev. 17. 16. 18. 11 12 13. 2 Thes 2. 8. with 2 King 10. 26 27 28. 3. The consecrating of any Garments Places or the like peculiarly to the Worship of God now in the time of the Gospel hath no Warrant in the Word 4. The worshipping God in the places and by the things appointed and hallowed of God himself was under the Law a part of honour done to him and pleasing him Deut. 12. 5 6. Lev. 17. 3 4. The destroying them tended to his dishonour Psal 79. 1. 74. 6 7 8. The building and repairing them pertained to the establishing and restoring his true Worship Hag. 1. 4 8. So on the contrary the worshipping God now in the places and by the things dedicated and hallowed by Antichrist is a special part of Popish Devotion such is the building repairing them as the razing them will be to their dishonour and greater confusion The like may be said of the Heathen Places touching which see Deut. 12. 2 3 4. with 2 King 10. 26 27 28. 14. 3 4. 23. 8 13 15 19. 5. Godly Princes are commended for abolishing the Monuments of false Worship 2 Chr. 17. 6. 2 King 18. 4. 23. 12 13 14 15. 6. This being done the People are more easily perswaded to the true worship of God in Spirit and Truth whereas otherwise they are still nourished in Superstition Gen. 35. 2 3 4. 2 King 18. 4. 2 Chr. 11. 34. Acts 17. 23. 19. 26 27. Lev. 13 14 Chap. with Jude 23. 7. The Lord hath promised a blessing to them which do reject and abolish them and threatned a curse to the contrary and so also hath done Isa 30. 22 23. Exod. 20. 5 6 2 Chr. 17. chap. 31. 20 21. with 2 Chr. 21. 13 14. 24. 17 25. 28. chap. We shall only add 8. That the soul of the Lord did detest and abhor whatever was used to Idolatry whether Vestments or Places under the Law is evident from the fore-cited Scriptures that he is as jealous a God now as ever the Animadverter will not deny nor can he That the Idolatrous High Places dedicated to the Popish Mahuzzims or Saints-Idol Godds as the most of the High-places of England the Image of the Saint to which each was dedicated being set up in the Rood-Loft betwixt the Church and Chancel where in many places the Rood-Loft yet remains are as Idolatrous and upon that bottom as much abhorred by the Lord as those of old were and therefore are to be separated from destroyed as those of old 9. They are some of the things of Antichrist they were consecrated by him dedicated as is known to his He-Saints and She-Saints and therefore must perish with him 10. The People generaly Idolize them bow down when they come in to them honour them with Cap and Knee think there is holiness in them and that God is more acceptably served there than else where which if nothing else could be said they being detestable Idols are therefore to be abhorred by the Saints We shall only add the sayings of two Learned men of late dayes who give their judgment touching this matter The one is Mr. Mede who expounds the 39th vers of Dan. 11. as a part of the description of Antichrist He renders the Text thus He shall make the holds of Mahuzzims with all or joyntly to the forreign Godd And paraphraseth tâ—us And though the Christian God whom he shall profess to acknowledge and worship can endure no compeers yet he shall consecrate his Temples Ecclesiastical holds joyntly to the Christian God and his Mahuzzims to God and the Saints The other is precious Cotton on the Vials who pag. 14. on Vial. 7th saith thus When the zeal of God lifts up the hearts of people then they will not endure a consecrated place in all the World where they come and when this Vial is poured out the earth shall be full of the knowledge of God and then all the Chappels of ease and Churches of state and Temples of glory ☞ wherewith the world hath been deluded shall be thrown down they will not leave them a stone upon a stone that shall not be thrown down Our Animadverter cites Mr. Robinson touching this matter who pag. 354 356 in his Justification of the Separation from the Church of England there pleads against going to worship in these Ecclesiastical holds and tells us 1. That his Arguments are fully answered by Mr. Paget Answ How much to the purpose Mr. Pagets Answers are to the Arguments produced others will judge 2. Mr. Robinsons Texts he tells us are impertinent The unclean thing 2 Cor. 6. 17. not to be touched is the Idol it self not the place abused to Idolatry which is touched when adored or worshipped Answ 1. This is more than the Animadverter proves noâ— iâ— it likely that any in the Church of Corinth did or were about to worship the Idol that he should caution and charge them not to do so Being converted from dumb-Idols to the living God 't is not to be thought they should return to worship them again that they were guilty of so doing is not in the least intimated as is their going to the Idols-Temple and sitting at meat there which
the 5th Whether Officers instituted by Christ are not only Pastors Teachers Deacons and Helpers he replies I find not Helperâ— Officers instituted by Christ but others I find here mentioned 1 Cor. 12. 28. Eph. 4. 11. Answ 1. Of helpers you may read Rom. 16. 3 9. 2. There are indeed other Officers mentioned of Christ's Institution in the places cited by him but they being such as are confessedly gone off the Stage we purposely omitted them Those mention'd are the alone knownstanding Officers in the Churches of Christ directions touching whose qualifications Election Office Work are laid down in the Scriptures To the 6th Whether the Offices of Arch-Bishops Lord-Bishops Deans Subdeans Prebendaries Chancellors Priests Deacons as the first step to a Priesthood Arch-Deacons Subdeacons Commissaries Officials Proctors Registers Apparitors Parsons Vicars Curats Canons Petty-Canons Gospellers Epistolers Chanters Virgers Organ-players Queristers be Officers any where instituted by the Lord Jesus in the Scripture He Answers Some are some are not See the Answer to Chap. 3. Answ To our Reply thereunto we refer the Reader for satisfaction in this matter To the 7th Whether the Calling and admission into theâ—e last mentioned Offices their Administration and Maintenance now had and received in England be according to the Word of God he replies This is answered before in sundry places Answ The vanity of his Answers we have already discovered To the 8th Whether every true visible particular Church of Christ be not a select company of People called and separated from the world and the false worship thereof by the Spirit and Word of God and joyned together in the fellowship of the Gospel by their own free and voluntary consent giving up themselves to Christ and one another according to the will of God He answers The terms are so ambiguously used that in some sence it may be answered Affirmatively in some Negatively Answ We have already explained the terms and demonstrated the truth of the Question in the Affirmative in all the branches thereof To the 9th Whether a company of People living in a Parish though the most of them be visible Drunkards and Swearers or at least strangers to the work of Regeneration upon their souls coming by compulsion or otherwise to the hearing of publick Prayers or Preaching are in the Scripture account Saints and the Church of Christ according to the pattern given forth by him He answers If their Faith be right they are i. e. if I mistake not If they assent to the Doctrine of the Church of England if they own no other Doctrinals but what are right for as to true saving Faith the persons described are undoubtedly strangers to it 't is impossible but they should be so whilst they abide such Now I believe never man in the world gave such an account of Saints Saint Drunkard and St. Swearer and St. Whoremaster sounds but harsh in the ears of men of understanding they themselves will swear they are no Saints That external profession of Faith is sufficient to constitute a person a Church-Member Bellarmine indeed affirms it may be Mr. T. received his notion from him and is therein opposed by the learned Whitaker who cites that saying of August Collat. 3. cum Donat. The Church is one Body in which is both a Soul and Body the Soul is the internal gifts of the Holy Ghost i. e. the internal graces The Body is the external profession of Faith and Communion of Sacraments And Sutliffe one of their own saith better To the Church not only profession of Faith but also holiness is required If the persons characterized by us are not the Church of Christ the Bride the Lambs Wife as we have proved they are not they must be accounted Daughters of the old Whore and Babel spoken of in the Scripture To the 10th Whether in such a Church there is or can rationally be supposed to be a true Ministry of the Institution of Christ He replies It may But we have proved the contrary To the 11th Whether the Book of Common-Prayer or stinted Liturgies be of the prescription of Christ and not of mans devising and invention he saith The Worship or matter for the greatest part of the Common-Prayer-Book is of Christ though the method and Form of Words be of men Answ 1. Modestly spoken however The whole of the matter of the Common-Prayer-Book he seems to grant is not of God though the greatest part he thinks is 2. Sufficiently impertinent 't is the method and Form of words that is the Liturgie or stinted Service to these men are tied If these are not of Christ as he grants their Liturgie is not To the 12th Whether some part of the Worship used by a People be polluted the whole of the Worship be not to be look'd upon in a Scripture account as polluted and abominable according to 1 King 18. 21. 2 King 17. 33. Isa 66. 3. Hos 4. 15. Ezek 43. 8. Zeph. 1. 5. So that if their Prayers be nought and polluted their Preaching be not so to He answers No nor is any such thing said in these Texts Answ Let the Reader consult them and he will find that they condemn the whole of the Worship though they did somwhat that was for the matter of it right and of the appointment of the Lord as polluted and accursed because some part of it was so His talk of the Imperfections of Ministers in prayer is impertinent every imperfection in Prayer renders not the Prayer naught and polluted in that sence in which we affirm the prayers of the Church of England or their devised Liturgie to be so upon the account of its non-institution by the Lord and oblation to an Idol To the 13th Whether a Ministry set up in direct opposition to a Ministry of Christ which riseth upon its fall and falls by its rise can by such as so account of it be lawfully joyned unto He replies No but they are bound to leave this account if it be erroneous Answ 1. But they think it not to be erroneous And 2. Mr. T. was lately of their mind when he swore to extirpate the Hierarchy To the 14th Whether such as have forsworn a Covenant-Reformation according to the Word of God and swear to a Worship that is meerly of humane devising that have nothing of the essentials of a Ministry of Christ to be found upon them may be accounted of as his Ministers and be adhered to He replies No. Wherein he hath given away the Cause pleaded for by him The Ministers of England are known and we have evinced it in this Treatise to be persons of the Complexion intimated To the 15th VVhether such as shall do so be not guilty of casting contempt upon the Institutions of Christ and disobedience against his Roâ—al Edicts commanding them to separate from persons of the complexion intimated He saith They would be if they should do so wittingly and willingly Answ But if they do it ignorantly though their sin be not
Reason of our Assertion that they denied Christ to be the Messiah blasphemed him in his Doctrine as the deceiver of the people in his Life as a Wine-bibber and gluttonous person in his Miracles as one that wrought them by the Devil who are therefore condemned by Christ as guilty of the very sin of blaspheming against the Holy Ghost Mat. 12. 31. And we cannot imagine that Christ would permit his Disciples to hear such as thus blasphemed him Our Animadverter replies The third Reason hath the same answer with this overplus that to prevent any conceit of allowing the hearing of them in their blasphemy he avoucheth himself to be their Master and Teacher v. 8 10. Answ 1. They took all occasions to blaspheme him and if they attended their Ministry with any constancy 't was impossible â—ut at one time or other they must hear them so doing But 2dly What is this to the purpose Is it lawful to hear such as blaspheme Châ—ist Is it likely that Christ would permit his Disciples to do so That the Scribes and Pharisees were persons of such a complection is known 3dly The same Answer he talks of is already replied to We add 4thly We no where find the Disciples attending upon the Ministry of the Scribes and Pharisees notwithstanding this supposed command or permission of Christ Mr. T. replies This is but from a testimony negatively â—nd so of no force we read not that they used the Lords Prayer yet none will say they did not less that they might not Answ 1. But if Christ had commanded or permitted them so to do and that with an intendment to make it a president to walk by with respect to persons of the same or like qualifications with these who should in the last dayes stand up to speak in his Name to his Childâ—en 'T is more than probable that the practice of the Apostles herein would have been registred as well as in matters of lesser concern 2dly We find expressions touching the practice and deportment of the Disciples that utterly evert this figment Acts 1. 23. 10. 41. 3dly That we no where read of the Disciples using the Lords Prayer when we have an account of other of their Prayers its an Argument they did not use it that they might not so do Of which before at large 4thly Of their Almes we have mention Acts 11. 29. Although they haviâ—g little in the world it was not possible they should be over-liberal oâ— over-frequent in almes-giving 5thly 'T is more than probable they did not fast while Christ was with them Mat. 9. 15. No wonder we have no account of their doing so during that season Afterwards we have mention made hereof Acts 13. 2 3. 10. 30. 14. 23. 2 Cor. 6. 5. We say in S. T. 5thly We cannot but think the supposition of Christ's permitting his Disciples to hear the Scribes and Pharisees not only inconsistent with and opposite to that expression concerning Christ Mar. 6. 31. but also to that command Acts 2. 40. and the practice of the Disciples vers 42. To which our Animadverter 1st Christ did conceive the People to be without a Shepherd notwithstanding the Pharisees teaching the duties of the Law because though that doctrine were right and to be observed yet it was not sufficient to feed them to Eternal Life Answ Here are several mistakes in these few words 1st That the Pharisees teaching the duties of the Law was right Doctrine which is most notoriously untrue 'T is true the Doctrine of the Law was right Doctrine but the Pharisees teaching the duties of the Law was not so For 1. they taught duties of the Law that were not contained in the Law Mat. 5. 43. 2. They corrupted perverted the duties of the Law by their traditions Mat. 15. 3. They prest the duties of the Law for justification of life which was not right Doctrine 2dly 'T is false and not to be supposed without great reproach to Christ that he should send his Disciples to attend upon such a Ministry as break not the Bread of life preached not the Doctrine which was sufficient to feed them to eternal life He saith further 2. Peter did well to exhort his Auditors to save themselves from that untoward Generation viz. in not doing their works nor following their perverse Doctrine and the Church did rightly practise in continuing in the Apostles Doctrine v. 42. Yet he was not to disswade them from hearing or practising the Pharisees Doctrine of observing the duties of Moses 's Law Answ 1. The Pharisees Doctrine of the observing the duties of Moses his Law was that men observe them for life this as I remember the Apostles opposed and it was their duty to do so 2. Our Animadverter supposeth That the exhortation of Peter Acts 2. 40. was only meant of their not doing their works non-embracement of their perverse Doctrine but 't is evident from v. 42. that Peter meant it of non-communion with them in acts of Worship And I cannot discern how I can hear a man preach but I must have Communion with him in that act which is an act of Worship We add 6. Were that the intendment of Christ as is suggested and the Argument of our Brethren valid a lawfulness to hear the veriest blasphemer in the World that denies Christ is the Messiah affirms that he was a deluder of the people a gluttonous person a Wine-bibber one that did Miracles by Belzebub the Prince of Devils that persecutes even to death Christ in his people might by a like parity of reason be deduced Christ commanded or at least permitted his Disciples to hear the Pharisees who were such as hath been proved therefore it s lawful to hear persons with the same Character upon them But God forbid any such injurious dealing should be offered to Christ or that any who pretend to fear God and I hope do so in reality should stand by a cause that hath no better Arguments to defend it than what may be as righteously every way made use of for their attending upon the Ministry of the greatest blasphemer and opposer of Christ in the World To which Mr. T. I grant it lawfull to hear any man preach Truth with whom God allows us converse and communion as we are mâ—n Answ 1. Would he had given us his reasons of his monstrous assertion 2. Thought it incumbent upon him to have reconciled it with former printed passages of his own 3. I am allowed converse and communion if my occasions and calling in the world compel me thereunto with the worst of men as men a Turk a Jew thâ— Pope himself a Drunkard Swearer Adulterer or Adulteress but that I may have Communion with these in instituted Worship as I have when I hear them is such a monstrous Figment so devoid of Scripture evidence so opposite thereunto so abhorred and abominable to the Spirit of God breathing in his Children that I stand amazed he should assert it But
enough of this 't is evident that Mat. 23. 1 2. refuseth to afford the least sanctuary to the opinion of hearing the present Ministers Sect. 2. The Answer to the second Objection vindicated from Mr. T. his Exceptions Of Christ and the Apostles going into the Synagogues The ends of their so doing The 3d Objection vindicated Phil. 1. 15 16 opened All preaching of Christ not to be rejoyced in proved A Second Objection proposed in S. T. to be considered is this We find Christ and his Apostles going frequently into the Synagognes where the Scribes and Pharisees preached Which Mr. T. proves they did from Luke 2. 46. 4. 16. Acts 3. 1. 13. 14 15. 16. 13. 17. 2. And further addâ— That the Synagogues nor their Rulers nor their order of the reading of the Law nor their Teachers were of the appointment of God yet our Lord and his Disciples were present at them and joyned with them in hearing them read and such other services of Religion as were done to God which iâ— a good reason wherefore it should not be accounted necessary to separate from the present Assemblies of England and the publick Ministers notwithstanding corruption in Worship defect in calling To which we Answer in S. T. 1. That all that Christ and the Apostles did is not lawful for Saints to practise To which Mr. T. Sect. 6. What they did out of peculiar power commission or instinct is not lawful for us to do but what they did as mâ—n or part of the Jewish People in the Worship and Church of the Jews is a warrant for us in the like case to do in the assemblies of the Christians Answ 1. But he proves not that they did not this out of peculiar instinct which if they did by his own confession the Argument deduced from hence for the lawfulness of hearing the present Ministers is not valid 2. If they did it in discharge of their duties as members of the Jewish Church as he intimates their example binds us as he saith only in the like case i. e. Members of a rightly constituted Church for so was the Church of the Jews are to worship in the Church-Assemblies with them notwithstanding some corruptions But the Church of England we have proved is no rightly constituted Church we were never Members thereof So that hitherto he hath said nothing that is pertinent We further answer in S. T. 2dly That 't is one thing to go into the Synagogues and another thing to go thither to attend upon the Ministry of such aâ— taught there This the present case which that Christ or his Apostles ever did cannot be proved Our Animadverter replies Though Christ and his Apostles did not go to attend on the Ministry of such as taught there yet they did there hear the Law and the Prophets read and joyn in Prayers Answ 1. If they went not to attend on the Ministry of such as taught there an attendment upon the present Ministers of England cannot be proved from their example In which assertion that Mr. T. hath given away the cause he hath all this while been pleading for is in it self evident If we may not attend on their Ministry we may not hear them as Ministers Nor indeed 2dly can we hear them at all for in that their Ministry they act as Ministers 'T is true Christ and the Apostles went to the Synagogues whither the People were gathered together and somtimes they heard the Law and the Prophets read that they joyned in Prayer with them is no where affirmed Acts 3. 1. 't is said They went up to the Temple at the hour of Prayer but 't is evident they went not in to pray with them for Peter having wrought that miracle in cureing the Cripple they flock to him and he preacheth to them And Act. 16. 13. 't is said Paul went to the Rivers side where Prayer was wont to be made but that he prayed with them there is not intimated nor probable but their end in going thither as is evident by their practice was to take an opportunity to teach and instruct the People who were convened together which is no warrant for our going to the present Assemblies where liberty so to do is not afforded us nor do we or can we propose such an end to our selves in going thither We add in S. T. 3dly They went thither to oppose them in and confute their Innovations and Traditions in the Worship of God to take an opportunity to teach and instruct the People Which when any have a spirit to do and are satisfied they are thereunto called by the Lord in respect of the present Ministers and Worship of England we shall be so far from condemning them therein that we shall bless God for them But this is not to the purpose in hand The attendance of our Brethren upon the Ministers of England is quite another thing that requires other Arguments for its support than we have hitherto met with What saith Mr. T. hereunto Doth he manifest that these were not the ends of their going to the Temple and Synagogues Doth he manifest that upon supposition they â—ere the Argument from their example is valid He attempts not the one or the other which yet if he will not give up his concern in the present Argument he could not but see was incumbent upon him â—o prove He only tells us That Christ or his Apostles went into their Synagogues to oppose them in or confute their Innovations Traditions in the Worship of God he doth not remember to have read Answ 1. That they came thither to take an opportâ—nity to teach the People Mr. T. denies not which were enough to enervate what can be argued for the hearing the present Ministers from their example as was said before But 2dly The shortness of his memory I am not able to mend would he converse with the Scriptures of the Lord more possibly that might make him more ready than he seems to be in them 'T is evident they did oppose them in and confute their Innovations Christ did so in the Temple Matth. 21. 12 13. and Chap. 23. For that Discourse of his was in the Temple as is evident from Chap. 24 1. In the Synagogue Mark 3. 1. where he confutes their Innovation touching the Sabbath by manifesting that works of mercy might be done on that day vers 4 5. see Mat. 12. 9 10 11 12 13. Luke 6. 6 7 8 9 10. and 13. 10. contrary to the Tradition of the Elders The Apostles Acts 17. 1 2 17. 18. 4 19. 19. 8. How little Mr. T. hath said to reinforce the Argument the Reader will judge We proceed in S. T. and propose a 3d Objection Object 3. Paul rejoyceth at the preaching of the Gospel though it was preached out of envy Phil. 1. 15 16. From whence our Animadverter argues Arg. 1. They in whose preaching of Christ we may rejoyce though they should not preach Christ sincerely but in
suggestion His 39th Argument is composed of unproved Dictates to which we have over and over answered in this Treatise Touching his last Argument we say in the general 1. There is not one of the absurdities he saith are consequent on the Opinion of non-hearing of the present Ministers but is as much the consequent of the Opinion of the unlawfulness of going to Mass or hearing a Popish Ministry were it established by Law 2. Particularly 1. We cannot consider'd in their present state as an Antichristian Ministry set up in opposition to the Ministry of Christ rejoyce in or pray to God that they may or praise God for their preaching 2. It follows not that 't is then better that Barbarism spread among the people There is no necessity of the one or the other Barbarism and rudeness may call them their Fathers or foster-Fathers since whose return barbarity and rudeness is broken in like a mighty torrent upon us Who were the promoters the Book of Sports in dayes past a great piece of barbarism and rudeness Mr. T. knows Who are more the encuragers of persons lying at an Ale-house than their fudling Priests who by their practice strengthen the hands of their drunken Parishioners therein There are other meetings in most places within a small compass whither they may go to hear so that they need not lie at an Alehouse nor sit at home idle 3. We think the Magistrates do evil to compel people to hear them 4. In respect of their Antichristian calling non-preaching Readers and their preaching Ministers are alike tolerable Their Pedigree is the same their opposition to Christ and his People the same 5. The less they preach in respect of their Antichristian standing and Office the less they sin Though 6. they accounting themselves Ministers of Christ and receiving wages from the people to preach to them 't is open injustice and unrighteousness for them rarely or not at all so to do as it is Lordly Papal pride and arrogancy in the Prelates to usurp Authority over those they accoâ—nt Ministers of the Gospel and hinder them from preaching who they say are rightly ordained thereunto Of the seeming contradictions Mr. T. hath found in some Writings of J. G. to the Book Intituled Prelatical Preachers none of Christs Teachers I am not concerned to take notice Though they might easily be reconciled And the Judicious Reader can do it himself 'T is separation from a true Church and Gospel-Ministry not a false Antichristian-Church and Ministry upon the account meerly of some difference about the subject of Baptism that he condemns which that it riseth up in opposition to what is asserted in the forementioned Treatise I am not able to discern If Mr. T. dreams that a man cannot speak against separation from a true Church without condemning separation from a false he will scarce find his Rival amongst persons of Learning and Judgment CHAP. XIII Sect. 1. Serious advice to Saints that worship with the Nation and cleave to the Ministry thereof The ground of their present practice to be considered The thoughts of their hearts in dayes past For what Saints then and now suffer hard things Their aims and ends in this matter to be pondered with the present temper of their Spirit A solemn Call out of the Parochial Assemblies The Renowned Husse his Prophesie touching Reformation HAving through Divine Assistance examined and fully answered what Mr. T. was pleased to object in his Theodulia against the S. T. I desire the patience of the Christian Reader for one moment longer whilst I open my heart in a few words 1. To the precious Children of God who are yet worshipping with the Nation and cleaving to the Ministry thereof would I humbly offer these seven things 1. Seriously weigh without prejudice in the ballance of the Sanctuary what we have been tendring to you in this Treatise and think not what you read to be the words of an Enemy they are the counsels of a Friend of one who hath through wonderful grace so far learned Christ that he cannot but love you pray for you should you account him and use him as an Enemy 2. Strictly examine by the Scriptures of Truth the bottom and ground of your present practice Where is the word of Institution by Jesus Christ that warrants your attending on the present Ministry Mr. T. hath written a large Treatise thereabout but is not able to produce one Scripture to warrant your practice in this matter 3. Recollect the thoughts of your heart in dayes past Should any one have told you when you were for a godly preaching praying Ministry for Gospel-Reformation that there would a day come when an Episcopal drunken Common-Prayer-Book dumb ignorant Clergy should be set over you to the casting out of the godly sober and judicious and that you would side with them attend their Ministry would your answer have been other then that of Hazael But are we dead Dogs that we should do thus 4. Remember what it was youâ— Brethren lost their Ears Libertys Lives in days past for what they and you covenanted against was it not for witnessing against utterly to extirpate this present Hierarchie and Worship Did you not rejoyce in its extirpation and will you again encourage or comply with the building of that you once endeavoured to evert and demolish 5. Consider soberly of your aims and ends in your present attendment upon the Ministry and Worship of the Nation Whetâ—er they are such as you can comfortably own in the great Day of Assize that is now ready to spring in upon the World 6. Observe the present temper of spirit whilst attending upon the present Ministry and Worship Have you grown in grace is there not rather a spirit of declension formality deadness earthiness seising you do you meet with Christ in the Publick Assemblies Are you not rather with respect to them forced to say He is not here he is risen 7. Hasten your escape from Parochial National Churches anâ— Assemblies and get into the Assemblies of his Children where he hatâ— recorded his Name will meet with you and bless you The Vials of written vengeance are ready to be poured forth upon false Worship and Worshippers And ere long the subject of our present contest will be removed Not an Arch-Bishop or Lord-Bishop nor any of their Hierarchy shall be known in the Nation or Nations of the World none spoken of but with loathing and abhorrency Their nakedness insolency pride and contrariety to the true interest of Christ and Nations shall be so discovered that they shall be the hissing and reproach of the People insomuch that they shall be ashamed to own their function I have many times thought of that Prophesie of John Huss cited in Foxes Martyrologie Vol. 1. pag. 830. Moreover saith he hereupon note and mark by the way That the Church of God cannot be reduced to her former dignity or be reformed before all things first be made new The truth whereof
is plain by the Temple of Solomon Like as the Clergie and Priests so also â—he People and Laity or else unless all such as be now addict unto avarice from the least to the most be first reclaimed as well the People as the Clergie and Priests Albeit as my mind now giveth me I believe rather the first that thâ—n shall arise a new People formed after the new man which is created after God of the which People new Clerks and Priests shall come and be taken thaâ— shall hate covetousness and the glory of this Life hastening to a heavenly conversation notwithstanding all these things shall come to pass and be brought by little and little in order of times dispensed of God for the same purpose And this God doth and will do for his own goodness and the riches of his great loâ—ganimity and patience giving time and space of repentance to them that have long lien in their sins to amend flee from the face of the Lords fury whilst that in like maâ—ner the carnal People and Priests successively and in time shall fall away â—e consumed with the Moth. But we have a more sure Word of Prophesie that the pompous carnal Church and Ministry the Whore and false Prophet with all their retinue shall be dethroned and for ever cease to be And then shall piety flourish and the knowledge of the Lord shall cover the Earth as the waters do the Seas Then what shame will cover you that have not hearkened to Christs voice though he loudly calls you to come with him from Lebanon to look from the top of Amana and Shenir from the Lyons Dens and Mountains of the Leopards that you have not forsaken the Tents of false Worshippers Sect. 2. Counsel and advice to Saints separated from the carnal worldly Church 2. TO you that have heard and obeyed the voice of your Beloved in separating from the present Worship and Worshippers would I also speak a few words 1. Pray hard for the making the vision pâ—ain that you may understand how long it is to the end of these wonders The wise shall understand 2. Wait watch and pray for the glorious effusion of the Spirit according to the promise of the Father Antichrist's day is now even run out not the first fruits only but the full harvest of New-Covenant glories shall shortly be upon you 3. Get on the whole Armour of God that you may be fitted and fixed to accost the Prince of darkness and his Hellish Armado in their next and last attempt against the Saints when the Dragon will be wroth and go about to make war with the remnant of the Womans Seed that keep the Commandments of God and have the Testimony of Jesus 4. Condemn the world and worldly Church by those shines of holyness and that heavenly conversation shall be found amongst you 5. Take heed of degenerating into the Form mind the power of Christianity and Godliness Be not contented to have a Name to Live when Dead Take heed of the Temptation of the Day a Temptation to slumbring especially considering the Cry at Midnight which is a Ministerial voice or out-cry The Bridegroom cometh go ye out to meet him 6. Press after a Gospel-Spirit of Love and Union one with another Study to be of one Spirit of one Mind Wherein you differ for want of the same measure of Light bear one with another as becometh Brethren of the same Father Members of the same Body pray one for another and if any one be otherwise minded God will reveal this also unto him in due time Know not one another as Men only but as Chrâ—stiâ—ns Let the bottom of your Communion each with other be not the foundâ—tion of agreement in extrafundamental Principles which the Spirit of Antichrist leads to but blessed satisfaction that you are received beloved begotten again of God and bear his Image Study to forget the names of distinction that have been too much used in dayes past Neither Presbyterian nor Independant nor Anabaptist is any thing but if real Saints we are all one in Christ Remember the Disciples were first called Christians at Antioch The departure from Scripture words and appellations hath had no small influence into that Antichristian Apostasie that hath overspread the Nations Take heed of animosities and divisions one amongst another 'T is the Devils grand Maxime Divide Impera Divide and Rule Bear with and forbear one another in love Prefer your peace and edification before private interest Methinks such Discourses with a Pen dipt in Gall as drop from this Aâ—imadv should engage us to make it our study to be of one heart and one soul if we cannot in all things be of one Judgement and Opinion But whither sail I 'T is a pleasant Sea a sweet Theam the Lord bow the hearts of his People every one of them to an imbracement of it I must not expatiate 7. Hold fast that you have that no one take your Crown Yet a little while and he that shall come will come and will not tarry Sect. 3. An Appendix or Felo de se being a brief but faithful Collection of several passages in his former Writings opposite to what is asserted by him in his Theodulia LAstly to Mr. T. our present Antagonist would I speak a few words by way of Counsel and advice I beseech you Sir in the bowels of Christ 1. With a sober spirit to review your Theodulia and consider whether you will be able to justifie your undertaking therein What have you been doing but sadning the hearts of the righteous and gladding the hearts of the wicked Had it not been better you had let Baal have pleaded for himself since one had thrown down his Altar It may be in your retired thoughts you now begin to think so The design it self was bad but Sir how can you review the frame of spirit the gall and bitterneâ—s the reviling and reproachful language with which your Book is stuft from the one end thereof to the other against the VVayes and People of Christ whom you in your Conscience think to be so and hold up your face with confidence before God and his People I had once thought to have gathered into one heap the several parcels of scurrilous unsavoury scandalous and false expressions you were pleased to make use of but I found the dunghill would swell so big and the smell of it might be so offensive that after I had made some progress therein I forbore 2. Read with seriousness the Reply we have made to the Treatise mentioned You see Sir we have not writ after your Copy nor rendred reviling for reviling into your bosom we have otherwise learned Christ and commit our Cause to him that judgeth righteously The Lord the Lord God his Spirit Scriptures and People be judge betwixt us 3. Read twice ere you Reply once You know Sir whose Motto it was Festina lente sat citò si sat bene Too much haste to oppose Truth