what though the Jews were in their minority and therefore to be kept under those beggarly elements c. until the time appointed by the Father Gal. 4. 1 2 3 9. Doth it therefore follow that God hath not determined the whole of his Worship now Is the Son because grown up to offer to God what Worship he pleaseth This indeed follows That we are not under those beggarly Elements and to return to them or any like them not of the appointment of Christ is an act of great ingratitude to the Lord for his love and faithfulness manifested to us in the establishment of a more sublime and spiritual Worship under the Gospel As also that it is great wickedness to introduce impose or subject to such beggarly Elements now these stood for the most part in bodily rites in differences of meats and drinks of times places garments c. of which he may do well humbly to inform his good Mother the Church of England that she is too too guilty The like may be said of his 6th Reason The time before Christ was an estate under Moses a Servant the estate of Christians is under Christ the Son Gal. 4. 4 5 6 7. Heb. 3. 5. Therefore we are no longer to be subject to Mosaical appointments had been somewhat tolerable arguing but therefore 't is greater love in the Lord not to determine the whole of his Worship to us now which being the Position he attempts the proof of should have been his Inference is such a pittifull illation that one would never expect from such a learned person as Mr. T. It rather follows Therefore Christ hath determined the whole of his Worship under the New Testament being faithful as a Son when Moses the Servant according to the appointment of the Lord gave forth Laws for the ordering the whole of the affairs of the then House of God especially considering that he was the Prophet like unto Moses whom the Father promised to raise up into whose mouth he said he would put his words and that he should speak unto the Sont of Men whatever he commanded him Deut. 18. 18. Accordingly when he comes into the world 't is said of him He revealed the Father Joh. 1. 18. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he plainly and delucidly expounded to them the mind and will of the Father that the Father spake to us in or by him Heb. 1. 1. and gives us a charge to hear him Mat. 3. 17. Reas 7. His seventh Reason is like the rest 'T is true had not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hand-writing of Mosaical Ceromonies been abolished Col. 2. 14. we had not reaped the fruit of Christs death by which they were abolished Ephes 2. 14 15. and so consequently tasted the less of the love of the Lord. But that therefore 't is a greater argument of love in God not to determine the whole of his Worship or that if he haâ— done so we had not reaped the fruit of Christs death is such a sort of nakedness in Mr. T. his arguing that one would not willingly discover did not the vindication of Truth necessitate one hereunto Reas 8. His eighth Reason is if possible more weak and absurd The Apostles judged it a great benefit to the Christian Churches that they were exempt from the Rites and Ceremonies of the Mosaical Law Acts 15. 28. therefore they accounted it an effect of Gods love that he had not determined the whole of his Worship to us With what affection others will peruse these passages I cannot tell for my part I heartily pitty him that he should ever undertake the defence of a cause so deplorable as to be driven to such pittiful shifts in the managerie thereof which I cannot impute to his want of Abilities which he will one day find he might better have imployed than in his present undertaking but the desperateness of the Cause he endeavours to defend It follows indeed that therefore they accounted it an effect of Gods love that they were delivered from the burden of those external Rites and Ceremonies especially as they appertained to the Covenant of Works and so do we 'T is strange if this Animadverter reckon it to be so that he should plead for the same the like yea worse Ceremonies imposed not by the Lord but by men whose servants we never were nor in these matters ought to be But that they accounted it an effect of love that God had not determined the whole of his New-Testament-Worship is such a câ—imination as their souls abhorred But he proceeds Reas 9. 'T is an effect of greater love to the Gentile Churches that God hath not determined the whole of his Worship because they being of divers Nations and Languages under divers Governments used to divers Customs they could not conveniently if at all practise such an Uniformity of Circumstances as they must have done if God had so determined Answ 1. That their being of divers Nations c. should discapacitate them with respect to their conforming to the will of God even in Circumstantials of Worship as such any more than they are discapacitated in their conforming to that part of Instituted Worship Mr. T. grants to be determined by the Lord is beyond the ken of my shallow understanding 2dly That the Saints must have practised any external Uniformity I suppose he means it with respect to Liturgies falsly called Divine Service in use amongst the Papists and Church of England Vestments called Holy c. if God had determined the whole of his Worship we crave leave to deny he hath so done yet such an Uniformity ought not to be practised 't is wretched and abominable And yet had the Lord seen it meet to have enjoyned any such thing it ought to have been practised nor would it by the Saints have been accounted a less argument of his love to them because thereby they should have been exposed to outward inconveniencies This reason at the best is but carnal and selfish from our conveniencies external or inconveniencies a measure of the Lords love in Divine Appointments is not to be taken But there is yet one Reason behind Reas 10. The Assertion That God hath determined the whole of his Worship in Circumstantials relating to it as such is to infringe our Christian Liberty and to bring us into such bondage as they were in under the Law therefore not agreeable to that love God bears to the New-Testament-Churches Answ 1. That the Lords determining the whole of his Worship should in the least infringe our Christian Liberty is a monstrous assertion it rather establisheth it in the freedom it gives not only from the Jewish Ceremonies but the Inventions and Devices of men with force and violence attempted to be imposed upon us For if God had determined the whole of his New-Testament-Worship it cannot be supposed that we owe the least homage or subjection to these We may not be the servants of men 2dly I never yet thought
by him For it will hence follow that whoever brings the truth of Doctrine is a true Minister Then the Devil was so Mark 1. 24. Luke 4. 34. Every private Brother a Woman may be so For where the Form denominating is there the Subject is rightly denominated from it But this is too absurd for Mr. T. to cleave to His sixth Argument is False Prophets false Apostles false Brethren are onely denominated from their false Doctrine therefore they are not false Ministers but true who teach the truth of the Gospel The Antecedent he proves from 2 Pet. 2. 1. 2 Cor. 11. 13. Gal. 2. 4 5. 1 Joh. 2. 18 21 22 26. 2 Joh. 7. Answ 1. We deny the consequence it doth not follow â—pon supposition that false Prophets are so denominated from their false Doctrine that whoever preach true Doctrine are true Ministers the proof whereof we expect by the next 2ly the Antecedent is manifestly false False Prophets are so called because they ran and prophesied in the Name of the Lord when he never sent them speak in them or to them Jer. 14. 14 15. 23. 21 22. 27. 15. 28. 15. 29. 9 31. 43. 2. Ezâ—k 13. 6. Of false Apostles there is the same reason The true Apostles are so call'd upon the account of their Mission from Christ nor is any one so except lawfully called by Christ saith Pareus on 1 Cor. 1. The false upon the account of their pretending thereto when indeed they were never sent by him Nor doth 2 Cor 11. 13. make void this Assertion it rather establisheth it T is true the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false Apostles preached false Doctrine but they are not upon that foot of account so denominated but because they were metaschematizing or transforming themselves into the Apostles of Christ as Satan is also sometimes transforming himself into an Angel of light i e they come as the Apostles of Christ pretend to be his Ambassadors men sent by him as M. T. knows the word signifies when really and indeed they were not so 1 Joh. 2. 18 21 22 26. tells us of Antichrists that were already come such as Simon Magus Ebion Cerinthus and that tâ—ey opposed the Person and Doctrine of the Son of God who with their endless genealogies and unintelligible conceptions attempted the total overthrow of the Gospel wondrously perplexing the Saints of that day but that therefore they were called false Apostles there is not the least mention Gal. 2. 4 5. speaks of false Brethren but that they are so called singly upon the account of their spreading false opinions is a conceit that Mr. T. will not in haste make good They were unsound hypocritical Professors that pretending to be Brethren sought an occasion to injure and mischieve the Children of the Lord which Paul had too great an experiment of 2 Cor. 11. 26. 2 Pet. 2. 1. hath already been considered So that with more Scripture-evidence it may be argued If false Prophets false Apostles be so denominated upon the account of their running before they were sent pretending to come in his Name when he never missionated them Then they are false Ministers who come in the Name of Christ and have received no authentick Commission from him But the Antecedent is true as we have evinced Therefore Sect. 19. Of God's determining the whole of our Worship His so doing of old in the Statutes and Judgments he gave to Israel an eminent act of Love it is so now to his New-Testament-Churches Mr. T. his ten Arguments to the contrary answered Acts 15. 10. Heb. 7. 18 19. 9. 9 10. Joh. 1. 18. explained THe third Query in the S. T. is Whether God doth not beaâ— as much love to and exercise as much faithfulness over his New-Testament-Churches as over the National Church of the Jews To this Mr. T. answers No doubt of it He grants he doth To the fourth Query Whether he hath not as of old he did with reference to the then Church determined the whole of the Worship appertaining to them to whose Institutions without any humane additions it is the duty of fouls solely to conform He answers in the Negative God hath not determined Circumstantials in Worship he must mean Circumstances of Worship relating to it as such or he speaks nothing to the purpose and these are such necessary parts of Worship that without them it is not accepted and his not doing so is an argument of greater love to his New-Testament-Churches than his determining the whole of his Worship to the Church of the Jews was to them Answ 1. In pag. 32. he tells us that if God do design more diligently the longitude and latitude of the Jewish Church at their calling hereafter which are things Mr. T. accounts Accidentals of Worship undetermined and leave the dimension of our Church to humane choice this may be done out of more special love to them So that the same act of God is it seems a manifestation and no manifestation of greater love from God i. e. when it will serve Mr. T. his design to assert it to be so it is so when otherwise he will perswade to the belief of the contrary Quo teneam vultus mutantem Protea nodo 2dly When the Lord speaks of the Judgments and Statutes he had given to Israel whereby the whole of their Worship was determined he speaks of them as the wondrous manifestation of his love to theâ— whereby they were eminently exalted above all the people in the world Psal 147. 19 20. Ezek. 20. 11. Neh. 9. 13. Deut. 6. 24. That the determination of their Worship should be an issue of dearest love and the non-determination of ours a manifestation of greater love is an Assertion that had need be back't with strong proofs and evidence else it is not likely to find the least entertainment amongst the Saints But this he manifests by no less than a decad of Reasons Reas 1. Because the determination of the whole of the Worship of God to the Jews was the imposing of a yoke on them which neither the elder nor later Jews were able to bear Acts 15. 10. Answ But this is a mistake of the Animadverters The Apostle Peter saith not the determination of the whole of the Worship of God to them was such a yoke but the pressing Circumcision and Mosaical Observances by some Sect-masters amongst them as the way to Justifâ—cation and Salvation was so As is evident from ver 1 5 11. The Doctrine of Justification and Salvation by the works of the Law was a yoke that they were not able to bear Ergo the determination of the whole of the Worship of God was so is a most ridiculous and puerile Conclusion 2. Grant the yoke to be Mosaical Observances their number and multitude c. made them such an insupportable yoke not their deteâ—mination by the Lord. Whatever he institutes and commands as such is the joy and delight of the Saints to conform to not
be viz. when Antichrist according to Paul whose Epistles Peter conversed with 2 Pet. 3. 15. should be revealed In respect of each of which the title is applicable to the present Ministers 1. They assume the title of Teachers falsly as is proved chap. 3. of S. T. 2dly They teach false things as we demonstrate ch 5. 10. of S. T. 3dly That they are teachers of a great part of the Lie of Antichrist their Discipline Worship and Doctrine thereabout being for the most part hammered at his forge cannot be denied Secondly Of them it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall bring in Heresies of destruction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bring in besides i. e. besides mens expectations or besides the Truth taught by Godly Teachers by themselves in part also to countenance their Errors so the Assembly They shall do it fraudulently under the vizard of Truth so Aretius They shall do it privily and subtilly pretending a shew of Piety and name of the Church so Gerh. Heresies of cestruction are no other but the Heresies or false Doctrines of Antichriâ—â— such as destroy and lay waste the Church the Truths and Institutions of Christ being alien and contrary to what is of his prescription and are supported by force and violence against them that do oppose them For which at the last swift destruction is brought upon themselves Upon which account Antichrist as is thought is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9. 11. i. e. a Destroyer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 2. 3. the son of destruction or perdition That the Ministers and Church of England do thus is too evident to admit of a denial They assume to themselves the name of the Church cry out against all others that separate from them as Hereticks and Schismaticks preach some truth with which they slily mix their Errours that lay waste the Institutions of Christ and persecute all these imprison waste ruine destroy them or at the least attempt it to the utmost of their power that stand up against their Innovations and Church-destroying Doctrines The greatest difficulty may seem to be in those words that are spoken of them Thirdly That they shall deny the Lord that bought them the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They denied not that he bought them if it be meant of Christ but denied him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord cast off in part at least his Authority as sole King and Lord of his Church And this too not openly and in words which is against the express letter of the Text they shall privily or slily bring it in but in practice doing that which doth invelop or wrap up in it a denial of the Despotical or Kingly Office and Authority of Christ And this saith Grotius the word signifies De tali desertione quae non verbo sed reipsa fiat figurate usurpatur Hugo Grot. Whence Dux Gregis the Captain of this Herd is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless-one that despiseth sets light by the Laws and Authority of Christ That hereof the present Ministers are guilty we prove chap. 4. 5. of S. T. So that not one of the Scriptures produced but may justly be applyed to them And the Conforming-Ministers are rightly charged as the false Prophets of the Jews are in the places produced in S. T. This Mr. T. denies but if he would have made good his denial in my conceit he should have produced the particular places mentioned and manifested that they could not properly be applyed to them But he knew an easier way Mentiris Bellarmine mentiris a few keen words against his Antagonist would cost him little 'T is true he tells us that the present Ministers teach the Fundamentals of Christian Religion but what he means by the Fundamentals of Religion he tells us not Doth he intend that they own one God c. so did the false-Prophets The great Fundamental of true Religion is That God is to be worshipped according to the Revelation he hath made of himself in the Scriptures of Truth that all we do in his Worship and Service that relates to it as such be bottom'd on divine prescript This fundamental they deny introducing the Ordinances and Inventions of man and making these a part of Worship A departure from which is the ground of all the Apostacy that ever was in the World 4thly This Animadverter's plea for the Church and Ministers of England is not much better than what was or might have been made use of by Jeroboam himself for his Ministry Church and Worship Touching which precious Ainsworth in his Arrow against Idolatry ch 3. introduceth Jeroboam speaking after this rate I see my course O men of Israel to be much suspected if not wholly misliked of many some thinking my Ceremonies to savour too rankly of Heathen Superstition some charging me plainly with flat Apostasie and forsaking of God But how far off I am from all such Impiety I hope to manifest to all indifferent persons chiefly sith that I have neither spoken nor done against any Article of the Ancient Faith not changed any Fundamental Ordinance of Religion The very plea of Mr. T. for the present Ministers given us by Moses but worship with reverence the God of my Fathers and love him as I am taught with all my heart and with all my soul cleaving unto him alone who is my life and the length of my dayes Other Godds of the Nations I utterly abhor with all their impure rites and services The alteration I have made is in matters of circumstance things whereof there is no express certain or permanent Law given us of God and which are variable as time place or person give occasion and such as good Kings have changed before me and have been blameless This the sum upon which he dilates excellently and Sect. 12. introduceth him asserting his Worship for substance to be the same that God commanded by Moses We worship saith he the same God we offer the Sacrifices of Beeves and Sheep burn Incense pay First-fruits and Tythes and observe all the Ordinances that our Fathers have kept since the World began We hold the main Article of our Messiah to come and of Redemption from our sins by him Thus plausibly with much more mentioned by that worthy person before-named in his Arrow against Idolatry a Tract to say no more worthy the perusal Might Jeroboam plead for himself and practice as Josephus tells us he did B. 8. Jews Antiq. â—ap 3. yet are his wayes and worship abominable and not to be joyned with And yet Mr. T. hath not hitherto said more for the justification of the Ministers and Worship of England Parvas habet spes Troja si tales habet If no more can be pleaded in defence of the present Ministers and Worship than Jeroboam could plead for his Innovations and horrible Apostacy from God their case is deplorable indeed Sect. 11. In the height of the
state is called the false Prophet Rev. 19. 21. his Doctrine and Worship a Lie 2 Thess 2. 11. yet many Truths are imbraced and preached by him 2. If Mr. T. thinks they were called false Prophets meerly upon the account of their preaching Falshoods and such as incite to Idolatry and contradict the message of the true Prophets he is mistaken They are called false Prophets upon the account of their running before they were sent Ezek. 13. 6. Jer. 14. 14 15. which they had been though they had delivered nothing but Truth coming in his Name when he never sent them And as such were to be put to death So saith Maimonides in his Treatise of Idolatry Chap. 5. Sect. 7 8. one who understood these things as well as Mr. T. The false Prophet is to be strangled to death although he prophesie in the Name of the Lord and neither addeth nor diminisheth Deut. 18. 20. Whether he prophesieth that which he hath not heard by Prophetical Vision or whoso hath heard the words of his fellow-Prophet and saith That this word was said unto him and he prophesieth thereby lo he is a false Prophet and is to be strangled to death That they preached falshoods we deny not and such intimated at least some of them but that they were singly upon this foot of account so called this Animadverter will never prove The Hebrews who more perfectly knew these things than we say the contrary as but now was manifested They were false Prophets though they prophesied Truths without adding or diminishing if they pretended God sent them spake to them when he did not 3. The present Ministers as the false Prophets of old preach falshood and such as incite to Idolatry as we prove S. T. chap. 7. and such as are contradictory to the great Prophet Christ as we manifest ch 4 5. of S. T. Therefore not to be heard by the concession of this Animadverter though commanded by Kings and Rulers By which he may guess how fit these things are to my present purpose and how frivolously he speaks when he saith I should have left out these Allegations if I had well bethought my self how unfit they were to my present design but I will not he presumes say that the present Ministers should be cut off Answ If by cutting off he means putting to death I will not indeed say so though it may be Mr. T. when an Assistant for the ejection of scandalous Ministers thought it lawful civilly to slay them the saying of Divine Service being one branch of scandal for which they were to be ejected And the truth is the Author of S. T. thinks they should not open their mouthes as if Messengers and Embassadors for God till he opens them by giving down the holy Unction to them the great qualification of Gospel-Preachers which most of them 't is to be feared want and an heart to relinquish their Antichristian standing that they may go forth in the work of God from Authority received not from his grand Enemy but from himself 2dly As not harkning to the false Prophets was the duty of the Children of the Lord of old so is Separation from the devised Worship of that day in the fore-cited places asserted and proved to be 1. From the greatness of the sin of self-invented Worship which is 1st A breach upon the soveraign Authority of God 2dly Called by the names of Whordom Adultery Idolatry Fornication Psal 73. 27. Isa 57. 3 8. Jer. 9. 2. Ezek. 23. 45. Hos 3. 7. and 7. 3. Lev. 20. 5. Jer. 13. 27. Ezek. 16. 17. and 20. 30. Hos 1. 2. Rev. 14. 8. and 18. 9. 19 20. 3dly Separation here-from is solemnly charged upon them as their duty Hos 4. 15. Amos 5. 5. Prov. 4. 14. and 5. 8. Cant. 4. 8. To which Mr. T. reples 1st That devised Worship which is tearmed Adultery c. is Lev. 20. 5. committing whordom with Molech Psal 73. 27. being far from God c. Ans 1. But Sir the Question is not what that self-invented Worship was that is so call'd but whether it be not so call'd let it be what it will on the account of its being self-invented The Lord had taken that People into Covenant with himself for his Bride Beloved To them he was Ishi a Lord a Husband By him as such they were obliged by virtue of that Covenant into which he had taken them to be solely guided and ruled to observe his Statutes and Judgments to do them not harkning to the voice of any other beside himself Their acting contrary hereunto was a breach of this Covenant which being a Covenant of Betrothment or Conjugal relation the breach of it is therefore called by the names of Adultery Whordom c. which they had been guilty of had they in smaller matters than those instanced in turned aside from God Jer. 3. 19 20. But I said How shall I put thee among the Children and give thee a pleasant Land a goodly Heritage of the Hosts of Nations and I said Thou shalt call me My Father and shalt not turn away from me Surely as a Wife treacherously departeth from her Husband so have you dealt treacherously with me O house of Israel Their turning aside to their own Inventions is the bottom upon which these abominations are so called Psal 106. 39. Thus were they defiled with their own works and went a whoring with their own inventions Jer. 9. 2. They be all adulterers i. e. turned away from God say the Assembly Hos 3. 3. Her not playing the Harlot is expresly said to be her not being for another man which should she be as by subjecting to the Ordinances of men in the Worship of God we are she plays the Harlot And Hos 1. 2. Departing from the Lord or his Institutions and Appointments is called committing great whordom 2dly 'T is true the Worship which is called Fornication Rev. 14. 8. and 18. 9. is such as Babylon made all Nations even the Kings of the Earth to commit Which learned Brightman upon Rev. 14. 8. interprets to be the Superstitions Errors and Idolatries of the Church of Rome which the West sucked from her as from her Mothers Breasts which proved Wine of wrath or jealousie as well as Fornication because hereby the jealousie of God was stirred up and provoked against them as to purpose it hath been manifesting and displaying it self in Characters of Blood and Flames Ruine and Devastation more or less throughout the European Kingdoms That the very Service of the Ch. of Engl. called by an Antiphrasis Divine Service is the Service of the Church of Rome That many of the Fornications Superstitions Errors c. of the old Strumpet are yet remaining in the Church of England we have demonstrated Chap. 7. of S. T. The Holy-dayes observed by the Church of England are the Holy-dayes of Rome its Collects Prayers Litany Rites from thence Mr. T. knows and in part confesseth pag. 102 of his Theodulia So
that are guilty of them if we demonstrate that there is not a word in Scripture to justifie any in their practise of hearing them the most partially addicted Reader to the cause of the Church of England will acknowledge we have fully proved the unlawfulness of attending on its Ministry This we do chap. 2 3 c. of S. T. The Argument drawn from Judas his preaching the Gospel we answer ch 10. of S. T. and we are unwilling actum agere That the Separation pleaded-for tends to the undoing of men in their estates we may thank some for and this Animadverâ—er is not wanting to blow the coals That it hinders the publick peace is a papistical wicked and false suggestion than which a more malicious one could not have been invented by the Devil That the furtherance of the Gospel is thereby hindered is monstrously false The aim and motive of the author of the S. T. in that Treatise and Mr. T. in this Reply is known to the Lord and may shortly be more manifestly discovered then some would wish And considering how he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradict and oppose now what not many years agone he so confidently pleaded for I wish him to examine his heart and to take heed he be not found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who they are speak for or against things according to the affection they bear to men I know not And do heartily wish they may be reduced from that evil custom trying and proving things offered to them by the Scriptures whether they be so or not I approve of the saying of Hierome Epist 152. Non juxta Pythagorae discipulos praejudicata Doctoris opinio sed doctrinae ratio ponderanda est omnia probate quod bonum est tenete Et estote probati nummularii ut si quis nummus adulter est et figuram Caesaris non habet nec signatus est moneta publica reprobatur quj autem Christi faciem claro lumine praefert in cordis nostri marsupium recondatur Cur me lacerant amici mei adversum silentem crassae sues grunniunt quarum omne studium est imo scientiae supercilium aliena carpere et sic Veterum perfidiam defendere ut perdant fidem suam Meum propositum est antiquos legere probare singula retinere quae bona sunt et a fide Ecclesiae Catholicae non recedere which should all practise the service and ceremonies of the Church of England would soon be return'd into her Mother's lap of Rome from whence they were borrowed Mr. T. promiseth fair he will shew Scripture warrant he saith for hearing the Ministers of England And I assure him if he doth I will do what penance they shall be pleased to impose on me though it be to hear them in a white sheet for lifting up my pen against them I only advise Mr. T. Ne impossibilia captas CHAP. III. Sect. 1. The second Argument in S. T. vindicated from Mr. T. his Exceptions Speaking the truth of the Gospel not the only consideration requisite to the Hearers to be respected in hearing Mr. T. his six Reason answered Christ forbids to hear others besides such as preach falshood Saints fit to examine the office c of those they hear Of hearing such who are not in Office nor gifted Brethren The practice of the Barâ—ans The Scriptures not onely the Rule of the Doctrine we hear but of the Persons whom we should hear The Principle pleaded-for no hindranâ—e of a mans edification c. Of the old Apostolical Rule of receiving â—one without the Testimonial of Brethren of known integrity in the Churches c. IN his second Chap. Mr. T. attempts the confutation of the second Argument produced in S. T. to prove the unlawfulness of hearing the present Ministers of England the sum whereof is If it be lawful to hear the present Ministers it is lawful to hear them either as Ministers of the Gospel or as gifted Brethren But it is not lawful to hear them either as Ministers of the Gospel or as gifted Brethren Therefore The Major I took for granted but this Animadverter is pleased to deny it and that for a two fold Reason 1. Because the disâ—unction is of terms not opposite but co-incident Answ Very good It seems then that Ministers of the Gospel and gifted Brethren are terms co-incident but this Mr. T. upon second thoughts will be ashamed of This is not the first instance that his Theodulia was writ in haste and requires a review 'T is true every Minister of the Gospel is a gifted Brother yet not quâ Minister of the Gospel 'T is most false that every gifted Brother is a Minister of the Gospel so that the terms are not as he suggests co-incident He adds 2. The disjunction is not full sith a third member may be assigned that they may be heard as preaching the Word of God Answ This Animadverter hath a rare invention but it will not alway serve his turn What strange Preachers of the Word of God he surmiseth that are neither Ministers of the Gospel nor gifted Brethren ipse videat for my part I desire not to be acquainted with them I had ever thought that at least gifts enabling a man for the creditable discharge of the office of preaching the Gospel had been required in every one that should have undertaken that employment Cucullus non facit Monachum nec barba Philosophum But this Animadverter will prove That speaking the truth of the Gospel is the only consideration requisite to the hearer to be respected in hearing Answ 1. He should have excepted the Devil who spake the truth of the Gospel yet somewhat else was requisite to the hearer to be respected in hearing for him he might not hear 2. He should have put in the mixed truth of the Gospel the sincere Word of God For those that are partial therein are not to be attended Such were the Preacheâ—s of the Circumcision whom Paul condemns and chargeth us to separate from them Phil. 3. 2. i. e. keep at the greatest distance from them have no communion with them yet they spake the truth of the Gospel they only added therewith the Ceremonies of the Law 3. Yet upon second thoughts he did wisely not to make that addition for then he knew what he had said had not been applicable to the present Ministers who though they preach the Truth of the Gospel yet adde thereto the Ceremonies of humane devising as those of the Circumcision did the Ordinances once of divine appointment But we attend his proof Six Reasons he gives of this Assertion Reas 1. Because God hath forbidden to hear none but such as preach falshood Answ This hath been often before inculcated and as often answer'd its falshood and impertinent application to the present Ministers justification who preach falshood manifested So that we need not further trouble our selves or the Reader with it Reas 2. Because hearers are not fit to examine the
it is Is not the Discipline of their Church from the Canon Law with what forehead can he deny it Whence is the Hierarchy Ecclesiastical decrees Episcopal jurisdiction Procurations Dispensations Pluralities Non-residencies Popish-retained-Ceremonies their Excommunications by a Commissary Ordinations Absolutions Degradations Visitations Offerings Courts Silencing of Godly Preachers disquieting the Lords people for Non-conformity if not from the Cannon-Law These things are notoriously known to be from them So that Mr. T. grants the present Ministers may lawfully be separated from But this might be a slip of his pen before he was aware That it is our duty to separate from persons acting from an Antichristian Power Office or Calling we prove 2ly 'T is unlawful to attend upon the Teachings of Antichrist therefore upon the teachings of such as act by vertue of a power derived from him To this Mr. T. replyes If by teachings of Antichrist be meant the teachings of the present Doctrine of the Church of Rome and the power derived from him be meant the English Bishops Ordination it is impudency to say they derived their power from Rome Answ 1. We are not yet speaking of the Ministers of England to separate from those that act from an Antichristian power be they Ministers of Germany Holland if they so act in their Ministry they are to be seperated from and that because we may not attend upon Antichrist in his Teachings or Ministration doth Mr. T. deny tâ—is He saith indeed if they preach truth we may attend upon their Ministry though they so act Answ But this hath been often said without the least proof and as frequently replyed to and its inconsutilousness in its applâ—cation to the present Ministers who preach Popish Errours and are interdicted the preaching all truth manifested 'T is an assertion most derogatory to the Dignity and Authority of our Lord and King and not to be born by his Loyal Subjects Hath not he Servants enough of his own to do his work to preach his Gospel but he must be beholding to the greatest enemies he hath in the world to send forth Servants into his Vineyard 2dly The present Ministers of England deny their power from the Papacy or they do not if they do not it had been my mistake not impudency to say they did If they do as most certain it is they do and they themselves acknowledge it and plead it the Impudency is rather in Mr. T. to deny it I add in S. T. 3dly Christ calls his to separate from every thing of Antichrist Rev. 18. 4. 14. 9 10 11. Therefore from his Ministry or such as act by vertue of an Antichristian power To which our Animadverter replies 1 Rev. 18. 4. may be understood of a local departure from Babylon when her judgment of destruction from the Kings of the Earth draws nigh Answ 1. And who can hinder Mr. T. from making conjectures his it may be is no proof that it is However the ground of the Lord 's calling them out of Rome should it be granted him that by Babylon were meant the City of Rome is plainly intimated to be lest they should partake of their sins Not their dwelling in Rome but their complying with the Antichristian Ministry Worship thereof their abominable Rites and Ceremonies is that which is loathsom to the Lord. 2dly 'T is true God calls not his People to depart from every doctrine the Pope teacheth there is some truth remaining amongst them which is to be cleaved to because truth much less a rejection of the Bible These are but vain words empty flourishes this Animadverter knows full well that these things are not affirmed by those with whom he hath to do 3dly To a departure from her by forsaking Communion with her in Worship and leaving subjection to her Government he grants this Scripture may be extended which is all we need contend for The Worship of Rome and England are much the same as we prove The Church-government in use amongst us by Arch-Bishops Bishops issues from the same sourse and spring as is known Therefore a separation from the Worship and Ministry of England lawful by the Animadverter's confession 4thly When God commands to come out of her he must be interpreted to come out of every thing of her viz. that which is truly hers whatever hath not the stamp and authority of God upon it for the reason why the Lord would have his forsake any thing of hers is because it is hers and hath not his own Image and Superscription 'T is ridiculous to imagine that God should command a separation from her Worship and Government and not from her Ministry when this is a main part of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church-Government He adds 2dly By the Beast and his Image Rev. 14. 9 10 11. is meant some Empire or State which promotes Idolatry the Roman Papacy the worshipping of which is undoubtedly the acknowledging of its power and subjection to their Idolatrous Decrees and Edicts The receiving his mark is a profession of our being the servants of the Pope to subject to his authority and after the citation of Mr. Brightman and Mr. Mede speaking to this purpose he saith which doth evince that the worship of the Beast and his Image is not retaining every usage of the Papists though superstitious and corrupt but acknowledging the universal Monarchy of the Popes adoring Images the Host c. Answ 1. But what doth evince that this is all that is intended by worshipping the Image of the Beast Mr. T. would bear his Reader in hand as if he had produced somewhat for the confirmation of his Assertion when he hath not said the least word tending thereunto The very truth is 2ly The Beast mentioned Rev. 14. 9 10. is the same with the Beast mentioned Rev. 13. 11. or the false Prophet Rev. 19. 21. or Antichrist consider'd in his Ecclesiastical State composed of head the Popes and members the rest of the Antichristian Clergy whether at Rome or elsewhere for as the learned Mede saith the Pope alone maketh not up the Beast except the Clergy be joâ—n'd with him since the Beast doth signifie a company of men composed of a certain order of members like as the Beast hath not one man alone the Image of the Beast cannot be a dumb Image 't is expresly said to be a speaking one viz. the Ecclesiastical policy that in its Cannon-Laws upon which both that of Rome and England is founded breatheth forth nothing but Excommunication against such as shall disobey them upon which they are deliver'd over to the Secular Power here with us though not to be burned yet to perpetual Imprisonment The worshipping the Beast and receiving the mark is subjection to an Antichristian Ministry and Church-polity from which it is the duty of the people of God to separate and if we prove not the Ministers of England to be so we acknowledg this Argument to be null and that notwithstanding any thing in it
had Abishag when ready to leave the World I ask Was this their sin iâ— Mr. T. will not deny it nor that they were defiled with it every â—niquity leaving defilement behind it How is it that they are now wiâ—â— Christ where no unclean thing enters That they should repent of that which they justified a little before they died is not likely what will Mr. T. answer If I mistake not the same answer will serve to stop his own mouth with respect to his present arguings Nor know I a better than this 't is true we find not that they particularly repented hereof but a general repentance we in charity believe they had which God accepted in Christ 2dly What is that they offered to justifie a little before they died Did they offer to justifie kneeling in the act of receiving Nothing less the wearing of the Surplice But some of them as Ridley abhord it and were troubled at the very heart that they imposed it upon others as he knows We conclude in S. T. The Intelligent Reader knows that these things are not of any moment for the invalidating what hath been offered upon this Subject Our Animadverter replies 1. Though this be not a direct answer to their Argument yet 't is a very great prejudice against it that by striking at the present Ministers you wound the Holy Martyrs and make them Idolaters for that very thing for which they died that they might not be Idolaters Answ 1. 'T is true in the thoughts of some this might be a great prejudice against the Argument against the Truth 'T is no new thing for the Truths of God to be attended with as great prejudices as this 2dly That this should be accounted any prejudice at all by persons that desire to weigh things uprightly in the Ballance of the Scriptures setting aside the consideration of persons cannot be imagined Nor is it 3dly any greater prejudice against our Argument than lies against the Arguments of the Protestants against the Papists Idolatries and Superstitions who yet some of them that have been guilty thereof have been true Christians and in some things witnesses of Christ against Papal pride and abominations and have sealed their Testimony with their blood He adds 2dly That I should when I wrote this Chapter have thought of Psal 73. 15. Answ 1. But to what purpose I know not that mentioning the infirmities and weaknesses of the Children of the Lord with that tenderness regard to their due honour and esteem amongst the Saints as I did for the removing of prejudice that might arise in the minds of any against what I was pleading for under this assurance that it is Truth should be a sinning against the Generation of the Righteous Mr. T. is the first that I believe did ever suggest it and 't is pitty but he should be the last it being a most monstrous and absurd figment The Patriarks Poligamy Aaron's Moses Davids Peters weaknesses are in Scripture and may be by any one upon just occasion mentioned I hope without sinning against the Generation of the Righteous and why not the Idolatry of these last Worthies The Animadverter sees I have according to his advice reviewed this Argument and do assure him I see not the least cause from what he offers to retract what was offer'd in S. T. touching it but conclude that the present Ministers of England are guilty of Idolatry and therefore 't is the duty of Saints not to hear but separate from them And if this be in Mr. T. his account an extream of Fanaticism as he speaks I desire for ever to be found in this extream CHAP. IX Arg. 7. Sect. 1. A seventh Argument against hearing the present Ministers 'T is an offence grief scandal and cause of stumbling to their Breathren forbidden Mat. 18. 6. Luke 17. 1 2. Rom. 14. 13 15 20. 1 Cor. 8. 8 9 13. 10. 24. Mr. T. his eight Arguments to the contrary refuted THE eighth Chapter of S. T. contains a seventh and eighth Argument against hearing the present Ministers The seventh is thus formed 'T is not lawful for Saints to do any thing for the doing whereof there is no positive precept in the Scripture that is an offence grief scandal and cause of stumbling to their Breathren But the hearing the present Ministers of England as there is no positive precept in the Scripture for it so it is an offence grief scandal and cause of stumbling to the Brethren Therefore The major or first Proposition we prove from Rom. 14. 13 15 20. 1 Cor. 8. 9 13. 10. 24. The minor we say consists of two parts 1. That for hearing the present Ministers there is no positive warrant in the Scripture if there be let it be produced and this Controversie is at an end Now considering Mr. T. his brag p. 61. of the facility of producing Scripture-Warrant for hearing the present Ministers one might justly have expected he should here produce it But in the stead thereof Ch. 8. S. 2. you have only an intimation of what he hath already shewed in this matter which hath already been refuted by us We add in S. T. 2ly That the Saints hearing the present Ministers of Engl. is an offence grief scandal and occasion of stumbling to their Brethren to many thousands it is so as their groans and tears alone and together upon this foot of account demonstrate many have been drawn as is known by the practice of some leading Brethren in this matter against the checks of their own Consciences to a conformity herein to their after grief wounding To which Sect. 3. Mr. T. replies after he hath talked of mens appropriating the tearm visible Saints to those of the Congregational way or Presbyterial which we do not that this Argument is unnecessary if the other be good that it supposeth all that is formerly disputed to be weak which is one of his empty flourishes that we affright persons by such Arguments to keep them to our selves in which he speaks falsly wickedly That hearing the present Ministers is not such an offence grief scandal as that which is forbidden Mat. 18. 6. Luke 17. 1 2. Rom. 14. 13 15 20. 1 Cor. 8. 8 9 13. 10. 24. and this he will prove thus Arg. 1. That is not scandalizing forbidden in these texts which is neither by giving evil example in doing that which is intrinsecally evil nor by enticing practices or persecution impelling to evil nor by abuse of liberty in things lawful to the harm of another But the Saints hearing the present Ministers is not scandalizing either of these wayes Therefore Answ 1. We deny his Minor for which he brings no proof We say with him That hearing the Ministers of England is not a matter of indifferency 't is not the duty of the Saints but their sin yet some others accounting it neither matter of duty nor sin but liberty we were willing to debate the case of scandal with them upon that their
the Sion of God nor to be accounted so Of this we have already spoken and shall only add Those Churches that have no answerableness to Mount Sion the Type of the true Gospel-Churches but are the very Picture of old Babylon the Type of Antichristian Churches are not the Gospel-Churches typed out by Mount Sion but the Babel out of which 't is the duty of the Lords People to flie in whom God dwels not But National-Churches are not answerable to Mount Sion but old Babel Therefore Look upon Sion consider her diligently 1. She was an Holy Mountain or Hill Psal 2. 6. 15. 1. where the holy People dwelt 2dly There was the Temple of God built according to his appointment of hewen stone ready fitted and prepared precious costly stones 2 Chron. 3. 6. 3dly There was the Worship of God managed by Officers of his own according to his own direction and appointment What more evident then that National Churches the Church of England is most unlike hereunto May it be call'd an Holy Hill rather a Mountain of Corruption Are its Members an Holy People What less A Generation of Atheists Drunkards Swearers Adulterers and Adulteresses cannot be so accounted If God's Worship managed according to his own appointment by Officers of his own in their Assemblies we have proved the contrary Are not they the very Picture of old Babylon in their self-invented Worship rigid pressing of Uniformity under Penal Laws the onely support of their Service and murdering the Children of the Lord who dissent from them All that know any thing know these things to be so Nor can they be called his Candlesticks who are not of pure Gold fashioned in all respects so near as humane frailty will admit according to the Idea and platform given forth in the Scriptures of Truth upon which account the New-Testament-Churches are so called with allusion to Exod. 25. 31. but the contrary Their matter for the most part is Reprobate Silver the very dross of the Earth and scum of the World instead of pure Gold They are formed according to the devices of men laid in a subservency to their pride arrogancy and lusts of them we have not the least print in the Scriptures nor for some Ages after as we have proved Nor can they be called his Garden being constituted of such as were never chosen and separated by him from the rest of the World in whose hearts the Fruits of Paradise are not planted as their outward deportment shews who are not dressed by him nor bring forth fruit to him who are not inclosed by his own Rules but the Canon-Law of Antichrist his professed Enemy His answer to the following Reasons hath nothing in it but what we have already considered To the Question Where are the Souls that are converted comforted strengthened stablished that are waiting at the doors of their House He Answers 1. That though there were none such yet this proves not God not to be present in them in respect of his special presence and Grace Answ 1. This I confess is to me a most strange Paradox that no Souls should be converted comforted strengthened stablished in the Parochial Assemblies of England and yet God be present there in respect of his special Presence and Grace when these things are as much the proper issues of such a presence as light and heat are of the shining of the Sun in its brightness 2. The Scriptures cited by him are impertinent 1. Because they expresly relate to the people of the Jews to whom I speak with respect to the body and bulk of them as a Church National God gave not of his special Presence and Grace at that day he had blinded them Isa 6. 9 10. John 12. 40. 2. Because notwithstanding those complaints there were some yea many converted comforted strengthened stablished Isa 49. 4. is a Prophesie of Christ Were none converted by him Isa 53. 1. John 12. 38. Rom. 10. 16. Isa 65. 2. Rom. 10. 21. Mich. 7. 1. Luke 7. 31. Mat. 23. 37. are the complaints of the Lord and his Messengers against the Church of the Jews for their obstinacy against Gospel tenders of Grace and Love but say not that God was with that Church in respect of his special Presence and Grace which had he been they had most assuredly believed and obeyed the Gospel nor do they intimate that there were none converted We read of many yea of some thousands converted by Christ and his Apostles notwithstanding these complaints What follows being an heap of impertinencies we might omit 1. We design not to beget enmity and prejudices in the minds of men against the present Ministry they themselves for the most part are the occasion hereof by their covetousness and debauchery 2. We know not any of the Churches of whom they may say you are the Seal of our Ministry 3. Our groans to the Lord are for poor England that God would shew mercy to it and give them hearts to receive the Truth in the love of it We hope he hath a great Harvest yet to reap in the midst of us and we are incessantly praying him to send forth Labourers into his Harvest Though to be plain we think not that God will use any in this work of gathering Souls to Christ who come with an Antichristian Call and the Wooden Sword of a Common-Prayer-Book and Homilie under their Arms which will never pierce so much as skin deep but such as come with a glorious Gospel-Unction upon them the great Character of Gospel-Ministers 4. He grants That a sad Spirit of withering and visible decaies are to be found upon the Auditors of the Ministers but reflects upon the Congregational Churches To which I shall only say That through the good presence of God with them things are far otherwise with them than this Animadverters words import They meet with choice Springs of Life and Royal establishments from the God of Glory the sâ—out of the King the Lord of Hosts is many times heard in the midst of them and they tryumph gloriously in him Sect. 4. The 12th Argument against hearing the present Ministers vindicated 'T is one step to Apostacy proved Heb. 10. 25. considered Some Reasons why persons may not hear Parochial Ministers as formerly Mr. T. his Answers to the Queries in S. T. considered His agreement with Bellarmine in the qualification of Church-Members evinced THE 12th Argument produced in S. T. for the proof of the unlawfulness of hearing the present Ministers of England is this That the doing whereof is one step to Apostacy is not lawful to be done But the hearing the present Ministers of England is one step to Apostacy Therefore To which Mr. T. adjoyns Sect. 9. 1. If the Major be understood of Apostacy from the living God and the Christian Faith it 's true if of the Congregational Principles and Practices it 's false Answ 1. The Congregational Principles and Practices we have in this Treatise in part proved to be
so great the action it self casting contempt upon the Institutions of Christ they are guilty hereof And thus far in Reply to Mr. T. his Answers to Arguments and Questions proposed His next attempt is to make good the Catasceuastick part of this Dispute how well he dischargeth that Province shall be considered in the next Chapter CHAP. XI Sect. 1. Mat. 23. 1 2. explained Mr. T. his two Arguments drawn from thence to prove the lawfulness of hearing the present Ministers refuted Whether the Scribes and Pharisees were Teachers and Expounders of the Law Mr. T. his proofs thereof examined The Titles of Rabbi Doctor Master Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not peculiar to Ecclesiastical Officers Of their paying Tythes Mat. 12. 18. If they were Ministers they were lawful Ministers proved Christ doth not command or permit his Disciples to hear them demonstrated Of the true reading of the words Mr. T. his mistakes manifested THE first attempt of Mr. T. in his 10th Chap. is to vindicate the Arguments produced by others mentioned in S. T. as Objections against the Truth contended for therein from the Answers we have given thereunto The first whereof is thus proposed Object 1. Christ commands or at least permits his Disciples to hear the Scribes and Pharisees who were men as corrupt in their Doctrine as vitious in their Lives as the present Ministers of England can be supposed to be Mat. 23. 1 2. Therefore its lawful to hear these The Animadverter after many words which our present hast admits not our stay to consider of nor is it at all necessary that we should do so draws up a twofold Argument from this Scripture Arg. 1. That hearing of Ministers against which there is no more just exception than was against the hearing the Scribes and Pharisees is lawfull for Christian Saints now But there is no more just exception against hearing the present Ministers of England than was against hearing the Scribes and Pharisees Therefore Answ 1. We deny the Major Proposition to the proof whereof we say That Christ allowed not his Disciples to hear the Scribes and Pharisees as we prove in S. T. 2. The Minor also is short of Truth to the proof where of we say That the Exceptions against the present Ministers are upon some accounts greater and more just than against the Scribes and Pharisees Neither of which he attempts the proof of but prays it may be granted him which upon these terms will never be the contrary we afterwards manifest Arg. 2. That which warranted Christs Disciples hearing the Scribes and Pharisees notwithstanding other defects warrants the Saints hearing the present Ministers of England notwithstanding other defects But the Scribes and Pharisees preaching the will of God warranted Christs Disciples hearing the Scribes and Pharisees notwithstanding other defects Therefore Answ 1. By the very same Argument the lawfulness of hearing the Priests of Rome the Friars may be evinced for they preach some some Truth 2. We deny his Minor and to the proof thereof say 1st That sitting in Moses Chair is their teaching the observation of Gods Laws is begg'd by him without the least tender of proof So is 2dly That Christ therefore permitts the Disciples to hear them because they so taught And 3dly That he allowed the hearing them a◠all Each of which is denied by us and fail he in the proof thereof his Argument sinks of it self as he himself knows To the Objection as proposed by us which contains the sum of Mr. T. his two Arguments we answer in S. T. That there are some things which the Objectors take for granted which are the very Basis upon which the stress of the Objection lies that will never be proved As 1st 'T is supposed that the Scribes and Pharisees here spoken of were in the Ministerial Seat Teachers and Expounders of the Law Some of them 't is granted were these here mentioned are said to sit in Moses Seat which was the Magistratical Seat to the Posterity of Aaron the Office of Priesthood did appertain and are condemned for neglecting Judgment and Mercy things most nearly relating to the Office of Magistracy Now 't will not in the least follow that supposing Christ enjoyned his Disciples to attend upon the Scribes and Pharisees acting as Magistrates and conform to what is justly and righteously prescribed by them as such that therefore 't is lawful to attend upon the present Ministers To which Mr. T. Sect. 2. 'T is supposed that the Scribes and Pharisees here spoken of were Teachers and Expounders of the Law which he attempts the proof of 1. Because vers 4. 't is said They bind heavy burdens and lay them on mens shoulders Answ But Mr. T. should have proved that they did this as expounders of the Law and not as Magistrates by civil sanctions till when he saith nothing 2. They affected to be called of men Rabbi Masters Fathers Leaders vers 8 9 10. Answ What then This is no proof that they were Ecclesiastical Officers 1. They might affect these Titles and not have them 2. Others besides such who were Expounders of the Law had them given to them 1st The very words that were spoken at the time of the Investment of any into the Title of Rabbi viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou art promoted and there is power given to thee of exercising capital Judgments which I am sure appertained not to them as Expounders of the Law abundantly evince that that Title was given to those that had authority in things Civil As is the Title 2dly Of Master Exod. 1. 11. 1 Sam. 26. 16. 2 Sam. 2. 7. 2 King 10. 2 3 6. 1 Sam. 29. 4. 2 King 9. 31. 19. 4. 1 Chr. 12. 19. 3dly Of Father 1 Sam. 24. 12. 1 King 5. 13. 16. 7. In which sense Machir is said to be the Father of Gilhad i. e. the Prince of that Country 1 Chr. 2. 21 23. And David is called the Father of the Jews Mark 11. 10. Nor 4thly Is it necessary that we restrain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leaders to Ecclesiastical Leaders or Guides when it may as propperly be referred to Civil Rulers 5thly The Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors or Teachers he tells us is translated Master in Israel Joh. 3. being applied there to Nichodemus who was a Ruler of the Jews i. e. a Civil Ruler amongst them The other Title 6thly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blind Guides or Captains there is no necessity that we refer to Ecclesiastical Rulers so that hitherto he fails of the proof of his Assertion He adds 2dly They were not Priests for they paid Tythes vers 23. Answ 1. This upon the present supposition makes rather for than against us If they were not Priests 't is the more probable they were not Teachers of the People who were to seek the Law at their mouthes Mal. 2. 7. And if his Argument be good they were not Priests because they paid Tythes whereas the Priests
dissenting Brethren say they are For 1. there was never yet any heretical Preacher in the World but he preached some truth 2. The Devil himself 3. The Popish Priests did do so yet who will say 't is lawful to attend upon their Ministry To which Mr. T. 1. All that preach some truth are not to be heard yet all that preach the great truths of the Gospel notwithstanding some errors non-fundamental may be heard 2. 'T is no sin to hear either Heretical Preachers or Popish Priests who preach errors which overthrow the Foundation preach truth 3. The Devils we are to have no communion with God having put an enmity between the Serpent and the Seed of the Woman To which briefly 1. The two first assertions are meer Dictates without shew of proof and therefore fit to be rejected So abhorred by the Saints and contrary to all the solemn cautions given by our Blessed Lord with respect to this duty of hearing touching which we have already spoken that it were frivolous to take further notice thereof 2. To the third we answer If we may not hear the Devil because we are to have no communion with him God having put an enmity between him and the Seed of the Woman then may we not hear a wicked Priest the Lord having said We must not have communion with the wicked who are the Seed and Children of the Devil Mat. 23. 33. 1 John 3. 10. John 8. 44. betwixt the Righteous and whom God hath put an enmity Gen. 3. 15. 'T is added in S. T. 3. That the present Ministers preach truths but by halves and dare not preach any thing they are inhibited by the Bishop to meddle with though never so clearly revealed in the Scripture To which our Animadverter The Bishops allow them to preach truths necessary to Salvation and if they forbid them to preach things disputable as Church-Constitution they have the same reason as Christ had for not acquainting his Disciples with many things he had to say to them and is agreeable to the Apostles rule Rom. 14. 1. and practice Acts 15. 28. If they preach those truths by halves it 's lawful to hear those halves Answ 1. That it is lawful to hear such as are such perfect Servants and slaves of men upon the account whereof they cannot be the Servants of Christ that they dare not for fear of a Lord-Bishops Inhibition communicate what of the mind of God they have received from him is intollerable confidence to impose on us without proof 2. Their so doing is direct rebellion against Christ in whose Name they pretend to act who hath charged all that so act to publish and declare whatever he reveals to them 3. There is no truth that Christ hath revealed but is for the comfort stablishment peace edification or direction of the Saints that he is to be heard as a Minister of Christ who will suffer his mouth to be muzzled by a sorry thing called an Arch-Bishops Prohibition is the first-born of absurdities to imagine 4. The Scriptures cited are most impertinently alleadged by him John 16. 12. Christ tells his Disciples He hath many things to say which they are not able to bear Rom. 14. 1. Paul adviseth That the weak Christian be received but not to doubtful disputations It seems good Acts 19. 28. to the Holy Ghost and to the Apostles to lay upon the Gentiles no greater burden than those necessary things Therefore an Arch-Bishop may interdict persons to preach any other truth than he hath a mind they should is some of Mr. T. his Lempster Logick which a young Sophister would laugh to scorn What follows is already answered 'T is added in S. T. 2. The main truths they preach at least many of them are contradicted in their practice conforming to Institutions and Laws that are not of his prescription This we have abundantly demonstrated What Mr. T. tells us he hath replied hereunto we have already removed out of the way We say 3. With the truth they preach they mix many errors Instances of this kind have been already exhibited to which may be added many more We name several in S. T. the very truth is they are grosly erroneous in most of the chief heads of Divinity as a man may run and read in the following Particulars 1. Concerning the Scriptures they hold 1. That they are not the certain exact and alone rule of all things which appertain to Religion and Worship but that humane additaments make it more decent and amiable 2. That traditions that have no foundation in the Scripture are to be believed received practised 3. That Apocryphal Books which have in them Errors 2 Mac. 12. 44 45. 14. 41 42. Eccles 46. 20. Wisd 19. 11. Untruths 2 Esd 14. 21 22 23. 2 Mac. 2. 4 8. Tob. 5. 11 12 13. with 12. 15. Judith 8. 33. 10. 9. with v. 12. 11. 6 12 13 14 15. 2 Mac. 1. 13 to 17. 9. 1 5 7 9 28 29. Blasphemy Tob. 12. 12 15. with Rom. 8. 34. 1 Tim. 2. 5. Rev. 8. 3 4. Magick Tob. 6. 6 7 8. 9. 2 3. with 3. 7 8. 11. 10 11 13. with 2. 9 10. and contradiction to the Canonical Scriptures Judith 9. 2 3 4. with Gen. 49. 5 6 7. Esther in the Apochrypha Chap. 12. 5. 15. 9 10. with Esther Canonical Chap. 6. 3. 5. 2. Eccles 46. 20. with Isa 57. 2. may be used in the publick Worship of God Mr. T. replies This is not preached as I know of by any of them Answ 1. Their pactice in readiâ—g them according to their Calender-directions in their publick Worship is a loud preaching that they may be so used What the Animadverter adds in this matter is inconsideroble 1. We charge them not with owning them as part of the Canonical Scripture 2. Nor say we that they are all read but this we crave leave to add That it is most wretched and accursed dealing to have such Writings as these so full of abomination to be used in the Worship of God to the justling out of a great portion of the Canonical Scriptures which are not read at all which we are apt to think is a fearful contempt and undervaluation of God and his Laws 3. What was once resolved by Arch-Bishop Abbot I am not at all concerned with notwithstanding which they are still appointed to be read 4. That any of the places instanced in are capable of an easier censure than I put upon them he may demonstrate when he is able so to do 5. That they are read when and where we need not be present signifies little they are read in their Worship to the shutting out the Canonical Scripture which we account a notorious error 2. Touching God and Christ they own 1. That it 's lawful to bow down before that which is not God in Religious Worship as the Altar the repetition of the Name of Jesus the Bread and Wine in the Sacrament of
answers hereunto being a meer begging the thing in question viz. that their way is the true way of Christ the contrary to which we have proved in the former part of this Discourse requires not our stay further to consider We say further in S. T. 4thly The goodness of any as to the main is no warrant for any to hold communion with them or attend upon their teachings there are Brethren that walk disorderly whom 't is the duty of Saints to separate from that the very best of the Ministers of England do so will not be denied to all which Mr. T. saith nothing The incestuous person 1 Cor. 5. was as to the main for ought I know a good man yet the Corinthians were not to hold communion with him till upon his repentance he was again received 2 Cor. 2. 6. To which our Animadverter It cannot well be conceived that he was a good man since he committed such a sin as was not named amongst the Gentiles Answ 1. Before his admission into the Church of Corinth he was by them thought to be so else they had not received him 2. When they excommunicated him they well hoped he might be so for they did it that the Spirit through the destruction of the flesh might be sayed in the Day of the Lord. 3. The kind and blessed effect that Sentence had upon him doth not a little demonstrate as much for had he not had the Seed of God in him more probably he would as others have been hardened thereby gone on opposing blaspheming God and his Church 4. The Animadverters reason hath no reason in it for I know not any security a Child of God hath from any particular word of promise that he may not fall into the worst of sins except the sin unto death 5. That it would be now the sin of any to mourn that an Antichristian drunken ignorant Minister from whom for the most part prophaneness is gone forth into the Land are not removed more than it was twenty or thirty years agoe When Mr. T. and the whole Generation of the People of God almost sought their removal with Prayers and Tears I am not able to understand He cannot be ignorant that they are the burden and plague of the Nation the great obstacles of the work of Reformation in it We yet add 5thly 'T is utterly unlawful to communicate with a devised Ministry upon what pretext soever 6thly So is it for any to partake in other mens sins as hath been proved but every usurped Ministry is the sin of him though never so holy a Person that exerciseth it In answer to which Mr. T. dictates nothing but what is notoâ—iously false and hath already been replied to We proceed to the seventh Objection Object 7. But many learned and good men have in dayes past and do now hear the present Ministers To which we answer 1. That the greatest Scholars and most accomplished for humane Wisdom yea visible Holiness have sometimes been the greatest opposers of Christ ignorant of the Will of God in respect of the truth and work of their Generation as the Scribes and Pharisees who opposed Christ and the Doctrine of the Gospel preached by him Mr. T. answers 1. Learned and good men amongst Christians are never found the greatest persecutors and opposers of Christ Answ Nor do we say they are but that men of Learning anâ— visible Holiness are so Which Mr. T. knows to be true many of that complexion have been found amongst the Papacy and are that have poured forth the blood of many millions of Saints and opposed the Wayes of Christ to the death and that out of Conscience as they thought to God So Paul before his Conversion 2. That the greatest Scholars have not alwayes been on the Lords side have been stupendously ignorant of his Will he grants With the rest we are not concerâ—ed We add 2dly That persons of as great holiness and renown for learning and all manner of accomplishments as learned Ainsworth have been and are of the same apprehension with us in this matter not to mention the Reformed Churches who generally renounce the Ministry of the Church of England not admitting any by virtue of it to the charge of souls What our Animadverter speakes by way of disvaluation of Cotton Ainsworth redounds to his own disparagement their praise is in the Churches 2. That Mr. Cotton was at least in part of our perswasion in this matter let the Reader inform himself from pag. 111. to the end of his Way of the Churches in New England 3. Of the judgment of the Reformed Churches and Mr. T. his mistake thereabouts we have already spoken We say in S. T. 3dly To the Law and to the Testimony Isa 8. 20. If they speak not according to this Rule though Angels for knowledge or holiness they are not to be received or heeded One word from the Lord is of more weight to hearts made truly tender than the example of an hundred professors can be 4. The Apostle hath long since determined this case 1 Cor. 11. 1. Be ye followers of me as I am of Christ So far as Saints follow Christ I may and ought to follow them but no further So that the learning parts oâ— holiness of any that attend upon the present Ministers of England is no warrant for me so to do All this he tells us he likes well So that he grants this Objection to be of no value What he afterwards adds Of resting in some cases on learned Guides we have already answered We proceed to the review of the 8th Objection Object 8. But the Magistrate commands us and ought we not to obey Magistrates To which we answer 1. That Magistrates have no power to command in matters of Instituted Worship where Christ is silent or to govern in his Church is affirmed by many What Mr. T. Sect. 12. saith of the confession of the Brownists Art 39. is altogether impertinent they speak nothing thâ—t is contrary to what is affirmed by us What he hath said Chap. 5. is already refuted should it be granted that Magistrates may command men and ought therein to be obeyed to be present at the true Worship of God yet till he hath disproved whâ—t we have offered to prove the Common-Prayer-Book-Worship to be false and Idolatrous Worship the Ministers of the Church of England false and Antichristian we are not conceâ—ned in it 2. The conformity of the Disciples to the just and righteous Decrees of Magistrates we said was permitted them was a meer supposition for Arguments sake relating only to things Civil and therefore is not at all of our present concern 3. What he talks of Popish Recusants and the Laws of the Land I am not at all concerned in Better all the Laws of that nature in the world were evacuated that one Command of Christ should be violated We add 2dly The Commands of Magistrates when contrary to thâ— will and way of Christ as we have proved
Saints Liberty That 't is a sin against the 5th Commandment is ridiculous till he hath proved them our spiritual Parents Sect. 3. Non-hearing the present Ministers tends not to Schism The nature of Schism The Schism condemned in the Church of Corinth what 'T is not to have the Faith of our Lord Jesus Christ with respect of persons The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons condemned Jam. 2. 1. what it is 'T is not to cause offences and divisions contrary to Rom. 12. 4 5. 14. 1. 15. 1. 16. 17. Nor making inclosures coâ—â—â—â— to 1 Cor. 14. 36. Phil. 3. 15 16. explained The vanity of Mr. T. his arguings from thence manifested The Holy Ghosts recording the Prophesiâ— of Balaam Of Caiphas of Infidel Idolatrous Poets no grounds for the Saints to hear the present Ministers The impertinency of 1 Thes 5. 20 21. to his purpose Nothing can be argued to prove the lawfulness of hearing them from the Authors concession Chap. 2. Our Reasons against hearing them cannot righteously be retorted against our selves The grounds of our denying the lawfulness thereof neither false nor doubtful The Ministers of England have not sufficiently proved the truth of their Ministry Of the duty of Christians with respect to hearing The power of the Church over Ministers Non-hearing the present Ministers takes not away the the Christians Liberty Is no negative Superstition Our denial of the lawfulness of hearing them no denial of the Kingship of Christ or usurpation thereof No hindrance of the knowledge of Gods Word No evil consequences or absurdities follow hereupon FOR the lawfulness of hearing the present Ministers Mr. T. further argues thus Arg. 22. That which tends to Schism amongst Christians or to a breach of that peace unity and love should be among them who have the same God Lord Spirit Faith that is the same or very like Schism among the Corinthians or tends to it and hath begotten or is like to beget the same if not worse effects among the Christians in England is to be avoided as a great evil and that which tends to peace among them is a great good to be imbraced 1 Thes 5. 13. 1 Cor. 12. 25 26 27. But the non-hearing the present Ministers of England tends to Schism amongst Christians Therefore Answ We deny his Minor Non-hearing the present Ministers is not Schism tends not to it is nothing like the Schism amongst the Corinthians For 1st We were never by our free consent Members of the Church of England 2dly It 's no particular instituted Church of Christ 3dly We meet not with them and there dispute side quarrel contend when met together for the celebration of the samâ— numerical Ordinances as was the case of the Church of Corinth The matter of Schism is so clearly stated our non-concern therein with respect to our departure from the Church of England by Dr. Owen in his Treatise of Schism that as Mr. Cawdrey hath not Mr. T. will never be able solidly to reply thereunto 4thly We do nothing in our separating from them than what God calls us to as we have proved If the disturbance of peace envyings ensue hereupon we cannot help it these things were the frequent attendments of the Gospel in the first promulgation thereof as is known whilst we make it our care to keep the guilt of these things from off us we are innocent and not concern'd with the bitter and passionate declamations of persons hereabout We may with more evidence of truth argue That which tends to Schism amongst the Churches of Christ or to a breach of the peace unity and love which should be among them which is the same or much like the Schism that was amongst the Members of the Church of Corinth is to be avoided as a great evil But the hearing the present Ministers tends to Schism Therefore He further Argues Arg. 23. That which is to have the Faith of our Lord Jesus Christ with respect of persons for other reasons than their faith is sinful and unlawful Jam. 2. 1. But to hear one that preacheth the Faith of Christ because he is of our particular Society or by reason of particular interest or agreement in opinion or any other than the unity of Faith in the Lord Jesus and to declaim hearing another that hath the same Faith preacheth it and holds communion with them that imbrace it or to separate from such He should have added because he is not of our particular Society or by reason of particular interest or non-agreement in opinion is to have the Faith of our Lord Jesus with respect of persons Therefore Answ We may grant the whole without the least disadvantage to the cause we have undertaken the defence of we refuse not the hearing the present Ministers because not of our particular Society but for other Reasons of which before 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accepting persons that is condemned Jam. 2. 1. is a respecting persons for their outward condition in the world as their riches honour with the neglect or contempt of others though equal or better deserving for their poverty or the like which cannot be charged upon us with respect to the present Ministers so that this instance of the Apostle is not at all to his purpose He adds Arg. 24. To cause offences and divisions contrary to the Doctrine taught us in the Scriptures is sinful and unlawful Rom. 16. 17. But those who teach men not to hear their Ministers which preach to them the truth of Gods VVord because they are not in a Congregational Church or not Elected and Ordained according to the Rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasonâ— of unlawfulness to hear the present Ministers do cause offences and divisioâ—s contrary to the Doctrine Rom. 12. 4. 5. 14. 1. 15. 1. Therefore Answ This Argument is bottom'd upon many miserable mistakes the discovery whereof will expose it to the contempt of all that pass by for its insufficiency and weakness in respect of the end aimed at by it 1st We teach not men not to hear their own Ministers but such as â—ccording to the appointment of Christ were never such 2dly VVe teach them not to avoid such as preach the pure Word of God but suct as corrupt it intermixing therewith the leaven of Antichristianism and Superstition which Mr. T. tells us in his Fermentum Pharisaeâ—â—um is a good ground to avoid hearing them 3dly We say not that they are not to be heard meerly because not in a Congregational Church but because we are destitute of any Scripture-Warrant for our so doing because they walk disorderly act from an Antichristian Call That this is to cause offences contrary to the Doctrine Rom. 12. 4. 14. 1. 15. 1. which forbids the giving offence to weak Believers by the intempestive using of our Liberty in things indifferent is such a frivolous conceit as persons
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
never brings with it a return of sweetness every motion and advance against it though of the slowest is too great haste 4. Pray much for Divine Leadings and Direction before you set upon the work of making your Reply hereunto and every step you take in it And let 's discern you have been much in this duty by that meek and Gospel-Spirit with which your next shall be leavened 5. If you think it of concern seriously weigh whether this writing of yours tend to the extirpation of Popery and Prelacy with its Hierarchy and the promoting Reformation according to the VVord of God and the best Reformed Churches For Oaths the Land mourns The Lord grant we may do so too Lastly Review if you please the ensuing Collections we have gathered out of your own Writings from a cursory view of some of them which are if we mistake not opposite to what you at present plead for And if you think meet reconcile your self unto your self and blame not me Sir that I thus deal with you I do but follow the pattern you have given me in your dealing with Mr Baxter formerly and Mr. John Goodwin of late after this manner Collections out of Mr. T. his Writings If this Argument proceed it will follow there is some National Church amongst the Gentiles as of old amongst the Jews which is not to be granted In his exercitation concerning Infant Baptism pag. 21. Institution is the Rule of exhibiting Worship to God ibid. pag. 23. If Institution be the Rule of Worship it is necessary that he that shall administer the Worship bind himself to the Rule otherwise he will devise Will-worship and arrogate the Lords Authority to himself Surely the Apostle in the business of the Lords Supper insinuates this when being about to correct the aberrations of the Corinthians concerning the Lords Supper he brings forth these words 1 Cor. 11. 23. For I have received of the Lord ibid. pag. 24. The use of Sureties in Baptism and Episcopal Ordination he asserts to be Humane Inventions Ibid. p. 29. The Common-Prayer-Book and Hierarchy have no true ground from Christs Institution which alone can acquit it from Will-worspip Examer p. 3. Episcopacy is now found an abuse ibid. p. 24. I have entred into Covenant to endeavour a Reformation as well as you and though I have not had the happiness as indeed wanting ability to be imployed in that eminent manner you have been in the promoting of it in which I rejoyce yet have I in my affections sincerely desired it in my intentions truly aim'd at it in my Prayers heartily sought it in my Studies constantly minded it in my endeavours seriously prosecuted it for the promoting of it greatly suffered aâ— having as deep an Interest in it as other men ibid. pag. 26. When I consider how exact a Reformation our Solemn Covenant binds us to endeavour ibid. p. 27. 'T is a dangerous principle That in meer positive things we may frame an addition to Gods Worship They that read the Popish Expâ—sitors of their Rituals do know that this very Principle hath brought in Surpliâ—e Purification of Women ibid. p. 29. If any take upon them to appoint to mens consciences any rite in whole or in part it is an high presumption in such against Christ and against the Apostles commands to yeeld to it Col. 2. 20. Though it hath a shew of wisdom vers 23. And the Apostles example Gal. 2. 3 4 5. binds us to oppose it ibid. pag. 30. And p. 31. He commends a passage in a Sermon of Mr. Marshals on 2 Chr. 15. 2. Who admires that ever mortal man should dare in Gods Worship to meddle any further than the Lord himself hath commanded For had it been a will-Worship it had been a sin if they had received it speaking of the Circumcision of the Females there being no command to do it As it had been a sin for a Child to be circumcised afore or after the eighth day in them that altered or swerved from the appointment of God ibid. p. 37. No reason of ours in positive Worship can acquit an action that is performed from will-Worship nothing but Gods Will manifest in his Institution can do it ibid. p. 38. see p. 111 132. Full Review of the Dispute concerning Infant Baptism Sect. 1. P. 2. Against Prelacy Holy-dayes Surplice there have been many and just declamations Ibid. P. 110. The Superstitious custom of keeping Easter and receiving the Communion once a Year on that Day which I think you will be ashamed of p. 119. Unless you will altar the definition of Will-worship according to Mat. 15. 9. in point of Worship that is excluded which is not expressed p. 132. And though all do not joyn in breaking of bread speaking concerning the Godly in Bewdly some going to that Parson others declining him as a stranger to the private Meetings of the Godly and an adversary to such godly Preachers as they had gotten for the Chappel went to Mr. B. others being baptized have joyned with me He afterwards speaks of Mr. B ' s. Book charging them with Schism for Reforming themselves and afrighting people from their Society Praecurs Sect. 5. p. 10 11. The Baptized Christians with whom I hold Communion Full review of the dispute concerning Baptism Epist to the Reader The Christian Church consists not of a whole Nation but of so many persons as are called out of the world by the preaching of the Word to profess the Faith of Christ ibid. p. 221. I think my actions justifiable in celebrating the Lords Supper at Night as Christ did and admitting none but Baptized persons after profession of Faith ibid. pag. 239. Frequenting Church-meetings he makes to be one way of visible owning God ibid. p. 268. That there were some particular visible Churches in which were no Hypocrites may be true notwithstanding the Parables Mat. 13. 25. or 1 Tim. 3. 15. compared with 2 Tim. 2. 20. p. 284. There is not any likelyhood that a bare dissembled profession should make such an external relation to God and his Church ibid. p. 298. To confine the tearm Heathens onely to them that are not Christians in Name is indeed according to the vulgar speech but beside the Scripture use ibid. p. 261. We do neither in practice nor opinion maintain such impure Churches of ignorant and vicious persons as Mr. Bl. and the Presbyterians commonly do ibid. p. 262. The essence of the Church consists in the association or union of the Members which is given by such transeunt fact as whereby God separates them from others and unites and incorportes them together which I call the Church-call agreeably to the Scripture Rom. 9. 24 25 26. 1 Cor. ☞ 2. 24. which Church-call now is not by any coercive power of Rulers but by the Spirit and preaching the Gospel ibid. p. 320. Nor did I joyn any in Communion till I saw that those that did their duty in being Baptized were rejected and made