the Holy things of God by vertue of an Antichristian Power Office or Calling are not to be heard but to be separated from but the present Ministers of England act in the Holy things of God by vertue of an Antichristian Power Office or Calling Therefore The major is evident For 1. The Power Office and Calling of Antichrist is opposite and contrary unto the Power Office and Calling of Christ not to separate from such as act by vertue of such an Office-power is to stand by and plead for Antichrist against Christ. Answ. The ambiguity that is in the termes of this argument is that which makes this Argument seem to many well-meaning people to be of some force which will appear to be a meer fallacie when the terms are clearly opened Concerning which that which is chiefly to be explained is who is the Antichrist here meant and what is meant by Antichristian which hath been so strangely abused especially of late years that every thing that hath been mâ—sliked by an opposite party is branded with the name of Antichrist and mark of the Beast and made a sufficient cause of utter separation from such as own any thing so called and of almost Vatinian hatred The word Antichrist I find not in any place in the Bible but in the Epistles of St. John 1 Joh. 2.18 As ye have heard that Antichrist should come even now are there many Antichrists whereby we know that it is the last time v. 22. He is Antichrist that denieth the Father and the Son ch 4.3 And every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that Spirit of Antichrist whereof ye have heard that it should come and even now already is it in the World 2 John 7. For many deceivers are entered into the World who confess not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist or the Deceiver and the Antichrist In which passages I observe 1. That Antichrist is described as a Deceiver as one that opposeth the grand truth of the Gospel and therefore the word in the Scripture use is not applied to persecuting Princes and Emperours as the great Turk but to false Teachers 2. That the opposition is by denying not by making himself Christ but by denying Jesus to be the Christ and therefore the term Antichrist is not one that sets up himself as if he were Christ they are expressed by another word Pseudo-Christs Mat. 24.24 but one that is against Christ by teaching contrary to him 3. That the term Antichrist is applied to many false Teachers who were in St. Johns time 4. That yet there was one Antichrist more notable than the rest to come into the World About whom hath been variety of opinions of old and of late much controversie whether he should be a single person or a state or rank of persons succeeding one after another whether the Antichrist be already come or is yet to come whether the Popes of Rome for some generations have been the Antichrist or they and some other The opinions of the Fathers were various as conceiving of Antichrist by conjectures after the Popes of Rome began to be so haughty as to usurp dominion over Emperours and Kings and to be tyrannous in cruel persecutions of them that opposed the Papal corruptions many pious and learned men stuck not to stigmatize the Popes of Rome as Antichrists and since the Reformation begun by Luther it hath been the common tenent of Protestants that the later Popes of Rome have been the man of sin foretold 2 Thess. 2.3 4 5 6 7 8 9 10. the City of Rome the Whore of Babylon and the Papacy or Popes the Beast described Rev. 17. which is taken for a Prophesie of Antichrist And though some have endeavoured to apply these Prophesies to Caligula Simon Magus Domitian Mahomet the Turkish Sultans yet generally not only the French and German Protestants but also the English the most esteemed for learning even of the Order of Prelates such as Downham Robert Abbot Usher Bedel Prideaux together with King James and his Defendant Andrews and many more have applied the Prophesies in the Revelation and 2 Thess. 2. to the Roman Popes as the Antichrist that was to come Whence every thing that is retained in the Protestant Churches not taught or exemplified in the Scriptures according to the use of the Church of Rome is usually termed Antichristian as coming from Rome and the mark and image of the Beast in which sense I conceive this Author useth the term Antichristian as being against Christ and by power Antichristian he means Authority and Rule Prelatical by Office-Antichristian the Office of Preaching reading the Common-Prayer Administration of Sacraments and Discipline according to the Church of England by Calling Antichristian he means Ordination by a Bishop Now out of this may be gathered an answer to the Argument If by Antichristian Power Office and Calling be meant the Papal Power Office and Calling and the acting in Holy things be by preaching the Doctrine of the Trent Council in the points determined therein against Protestants by administring Sacraments according to the Roman Missal and Discipline according to the Canon Law of the Popes in which Papal power is established the major is granted and the minor denied For though I deny not that a person Ordained by a Popish Bishop if he forsake Popish Doctrine and preach the Truth taught by Protestants may be heard preach the Gospel though he do not renounce his Ordination yet while he holds that Doctrine he is not to be heard as being an Antichristian Deceiver But if by an Antichristian Power Office or Calling be meant by vertue of Ministry according to the Liturgie Articles of Religion and Homilies of the Church of England from the Ordination and License of the Bishops which this Author terms Antichristian the major is denied and to the Arguments to prove it I answer that that which he calls Antichristian is not truly such but only miscalled such by him and therefore till he proves that Power-Office and Calling which he calls such and means in his major proposition is such his major is denied and it is denied that what he calls Antichristian is opposite and contrary to the Power Office and Calling of Christ or not to separate from such as act by vertue of such an Office power is to stand by and plead for Antichrist against Christ until he proves such acting to be really so And this answer might suffice to invalidate all the other Arguments he brings for his major they all moving upon this unproved Supposition That what he calls Antichristian and standing by and pleading for Antichrist is in truth such But because there are some things to be examined in the other Arguments also I shall survey them also 2. Saith he It 's unlawful to attend upon the teachings of Antichrist therefore upon the teachings of such as act by
on If there be no such thing as a National Church of the institution of Christ as most certain it is there is not then 2. Whether National Ministers are the Ministers of Christ or whether there can be a true Ministry in a false Church as a National Church must be if not of Divine Institution upon what pretence soever it be so denominated Sect. 16. National Ministers may be Ministers of Christ and National Churches true Churches To this Querie I answer 1 That if by National Ministers be meant Ministers for the Nation or such as have inspection over the Nation whether for the maintenance or propagating of true Doctrine or Worship or holiness of life they may be Ministers of Christ though no such thing as a National Church were of the institution of Christ. As for instance I conceive Dr. James Usher when he was alive was a Minister of Christ when he was Primate of Ireland The assertion I prove thus If the Apostles were Ministers of Christ and National Ministers though a National Church were not instituted of Christ than National Ministers may be Ministers of Christ though a National Church be not instituted of Christ But the Apostles were such as for instance Peter had the Apostleship of the Circumcision Paul of the Gentiles Gal. 2.7 8. Rom. 11.13 1 Tim. 2.7 Therefore National Ministers may be Ministers of Christ. 2. Titus was a National Minister of the Cretians For this cause saith St. Paul Tit. 1.5 left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every City as I had appointed thee and yet a Minister of Christ St. Pauls partner and fellow-helper concerning the Corinthians 2 Cor. 8.23 Ergo 3. They that may be Ministers of Christ though they be Ministers for the Body of Christ and all the Members thereof may be Ministers of Christ though National because the denial of a National Ministry is upon this supposition that a Minister of Christ is only for one particular Congregation but the Pastors and Teachers as well as Apostles Evangelists Prophets are given for the edifying of the Body of Christ till we all come in the unity of the faith unto a perfect man Eph. 4.11 12 13. Therefore for all or any and consequently for a Nation and not only for a particular Congregation 4. If any of the Saints as well as one particular Congregation have an interest in all the Ministers of Christ so as that they are truly theirs then Ministers of Christ may be National yea ought to be yea and Oecumenical if they could be serviceable to them in the things of Christ. But 1 Cor. 3.22 23. Paul and Cephas and Apollos were all the Corinthians and all others who were Christs therefore the same may be Ministers of Christ and National Ministers I know not whether this might be an argument ad hominem but this I take to be justifiable that a man may be a Commissioner for approbation of publick Preachers throughout a Nation and so a National Minister or an Itinerant Preacher to the Nation and yet be a Minister of Christ. 2. A National Church denominated so either from the agreement of all the Believers in that Nation in the same profession or from their subjection to some Common Rulers Ecclesiastical or Civil or Convening by Deputies in some National Synod though not of Divine Institution may be a true and not a false Church which I prove thus They may be a true Church who have all things essential to a Church and nothing destructive of its being such But Believers of a Nation or a National Church so denominated any of those wayes may have all things essential to a Church and nothing destructive of its being such Ergo. The Major is taken from the proper notion of the term True Church or its definition For the definition of a Church of Christ or a true Church is and can be no other than a Company or Number of persons believing in Christ or professing the Faith of the Gospel and obedience to God by Christ according unto it not destroying their own profession by any errours concerning the foundation or unholiness of conversation even according to the expression of the Congregational men in their Declaration Octob. 12.1658 ch 26. The Minor is also manifest by Reason and Experience A National Church so denominated may have the Truth of Doctrine of Faith the Truth of Worship the Truth of Holy conversation besides which there is nothing essential to a true Church For the defect of outward order were the order pretended indeed of Christs Institution yet could not nullifie the Church or destroy the Truth of it but only the regularity The Corinthians were a true Church 1 Cor. 1.2 even then when there were disorders in their Meeting 1 Cor. 14.26 in their Discipline 1 Cor. 5.1 2. in their Communion 1 Cor. 11.21 in their Faith 1 Cor. 15.12 in their Conversation 2 Cor. 1.1 and 12 2â— As for the outward form of their Combination by a Church Covenant or their number or their habitation or their descent these and such like things though for convenience they be requisite yet not essential to the Church or its Truth Yea the having of Baptism Organizing by Officers though more necessary and of Divine Institution yet are not essential to a Church or its Truth but that the Church without them may be a true Church though not so regular and well ordered as it should be Nor doth the having of National Rulers Ecclesiastical either single persons or in a Synod or Convocation make a false Church Those of the Congregational way have had Synods and submitted to Courts even in Ecclesiastical things of larger extent than a Congregation of one Town and Churches of a greater number and at greater distance of habitation than could meet in one place every Lords Day for all Ordinances and deny not a Catholick visible Church and therefore should not by reason of the number distance want of Officers of Divine Institution or because modelled by humane prudence call a National Church a false Church The proofs used by those that held that many particular Congregations may be under one Presbyterial Government Printed in the Year 1645. from the number of the Church at Jerusalem yet one Church Acts 8.1 under one Government besides what is found in the Scripture about the Churches of Corinth Ephesus are sufficient to evince that many Congregations may be one Church and that the unity and truth of Churches is to be taken from agreement and verity of Faith and that a National Church so denominated in respect of the agreement in profession or subjection to Government or convention by Deputies or Messengers in one Synod may be one National Church and a true Church of Christ. But it is objected That the first Church is of Christs Institution and that was of so many as might meet in one Congregation even the Church at Jerusalem that
transgressing the precept Matth. 7.15 Beware of false Prophets What he said before against the Ministers mission chap. 3. is answered before What is pleaded about a succession from the Church of Rome is represented by many that understand not the occasion and plea as odious and a proof of the Antichristianism of their calling But they who peruse what Mr. Francis Mason against Champney and others who have answered the Papists question Whence had the Protestant Ministers their calling have written will be otherwise minded It follows Sect. 3. The Ministers not proved to commit Adultery and walk in lyes as Jer. 23.14 is meant 2. That they commit Adultery and walk in lyes Jer. 23.14 which none as I ever yet met with interpret literally of corporal whoredome and adultery but mystically of spiritual adultery a departure from the wayes and institutions of the Lord in worship to the devices and inventions of men in the Margin In an old Translation of the New Testament dedicated to Edward the Sixth the Author thereof in his Notes on Matth. 21. sayes They which in their Ministry and preaching do otherwise then God had commanded them are no true Disciples of Christ a sin usually in the Scripture expressed for the nature and greatness of it under that notion Jer. 3.8 Ezek. 23.37 Rev. 2.22 which is also in Scripture called a lye Isa. 28 15. Amos 2.4 John 8.44 the whole worship of Antichrist being patched up with such dirty inventions is so called 2 Thess. 2.11 That this character also doth rightly appertain unto the present Ministers of England the best of whom do in the sence of the spirit in the forecited Scripture commit adultery and walk in lyes hath already been proved and more hereunto shall afterwards be spoken 't were well if upon some of them it had not a literal accomplishment which of the Institutions of Christ have they not mixed with their inventions from how many have they gone a whoring is not a great part of their worship drops of the Whores Cup of Fornication and shreds of the great lye of Antichrist who that hath soberly and unbiassedly considered of these things but must acknowledge it Answ. To acquaint this Author with somewhat obvious enough yet it seems this Author met not with it I will set down the Annotation of Mr. Gataker on Jer. 23.14 inferiour to none of the Annotators of the Bible They commit Adultery Do as Eli 's sons did 1 Sam. 2.17 22. whence Adultery became so rise in the land ver 10. And walk in lyes or walk up and down with lyes Hebr. with falshood or a lye as Isa. 28.15 they utter their lyes not in Baals name but in mine and so father their lyes upon me chap. 14.14 see ver 26. Hebr. committing Adultery and walking with a lye that is at full committing they commit Adultery and walking they walk about with lyes they make a common trade and practice of either a form though defective yet very significant see on Isa. 59 11.13 See these two vile practices joyned together in the false Prophets again chap. 29.23 For those that here restrain the term of Adultery to Idolatry spiritual Adultery seem therein to wrong the Text. Now if this be the meaning of the committing Adultery it may be a signal character of a wicked man but not of a false Prophet as such But if it be understood of spiritual Adultery every departure from the wayes and institutions of the Lord in worship to be devices and inventions of men is not in this Prophet nor in any other termed committing Adultery but when that Divine Worship which is appropriated to God is given to that which is not God as may be shewed out of the 2. and 3. Chapters of Jeremiah where ch 3. 8 9. it is said they committed adultery with stocks and stones Ezek. 23.37 with Idols Now if he can prove that the present Ministers do thus commit Adultery are Idolaters in their Worship I will yield they and their Worship are to be separated from and if they teach it not to be heard What he saith he hath proved before is answered before what he saith in the next Chapter will be then discussed The words in the Margin may be right yet impertinent As for walking in lyes I grant it to be a signal character of a false Prophet understanding it of lyes in doctrine opposite to the principles of Theology and if he can prove the present Ministers do walk in such lyes I shall yield them to be false Prophets and not to be heard But yet he hath not done that nor goes about it That which he produceth out of Isa. 28.15 Amos 2.4 John 8.44 2 Thess. 2.11 proves not every device and invention of men in worship to be meant by lyes Jer. 23.14 Isa. 28.15 By lyes some understand their Idols some their treachery in dissembling and compliance with the adverse party some their crafty shifts and wily devices Mr Gataker conceives most likely their strength raised and wealth gotten by fraudulent and deceitful courses Amos 2.4 Diodati Annot. Their lyes namely their Idols false worships and superstitions John 8.44 is meant of any lyes but chiefly that which is opposed to the truth of Gods word in the Gospel not meant as this Authour applies it 2 Thess. 2.11 is manifestly understood of a lye opposite to the truth by which they might be saved that is the Gospel v. 10.12 and so notes anti-evangelical doctrine though I deny not the whole worship of Antichrist being patch'd up with such dirty inventions may be so called But to his Queries I answer To the first which of the Institutions of Christ have not the present Ministers mixed with their inventions 1. It concerns him that accuseth to shew which they have so mixed 2. That I think the Institution of preaching the Gospel which is that about which is the present question they have not so mixed Sure if they preach such doctrine of Faith as they subscribe to they do not mix their doctrine with their own inventions yet if any do while he holds the foundation though he build some hay and stubble he is not to be charged to walk in lyes I conceive the Preachers of the Congregational Churches have been as guilty of Antinomian Arminian and other errors as the Prelatical To the 2. From how many have they gone a whoring 1. It concerns him that accuseth to shew 2. They have not gone a whoring from the Lords Supper to the Mass by Transubstantiation and the unbloody propitiatory Sacrifice for Quick and Dead and adoration of the breaden-god To the third Is not a great part of their Worship drops of the Whores Cup of Fornication and shreds of the great lye of Antichrist The whores Cup of Fornication and great lye of Antichrist are according to Brightman Mede and others their idolatries in Invocation of Saints Worshipping Images Reliques the Crucifix the Host in their Herisies about Justification Merit the Popes Supremacy and
according to the word of God but after the prescript of man for the matter of their doctrine they may be false Prophets but this is not so much as offered to be proved concerning the present Ministers of England and therefore it is untruly said that it cannot be denied that there is a perfect harmony between them and those false Prophets As for their removals from places of less to places of greater value it is a thing which may be objected to Preachers and Pastors of the Congregational Churches and may be upon just cause and therefore of it self proves not so much as a covetous minde whether it be out of gaping and greedy desire after preferments God may be the only judge If preparing War be meant of suing for their dues by Law it may be just nor is a Minister bound to live upon alms or voluntary contribution the Elders of the separated Churches have found by experience how great a misery it is for a Student though godly and painful to live of the benevolence of their Churches nor is it any sin for a Minister more than for another man to make use of the Magistrate and Law to gain his due according to the Law of the Land And however some have instilled into peoples heads the unlawfulness of requiring or paying Tithes or other dues to the present Ministers as they did before to Non-Conformists yet there is no colourable plea for not paying them it being not unlawful for me to pay what is unjustly demanded there being therein no doing of wrong though there should be a suffering of wrong And therefore it is but vainly pretended that they cannot in conscience put into Ministers mouths when there is no appearance of sin in doing it and if their Consciences be misled by erroneous Casuists poor men may thank them for their vexations and beware of hearkening to them and not clamour against the Ministers as the only cause of their trouble if out of meer obstinacy they deny to pay they are to blame themselves It is added 6. That they sadden the hearts of the righteous Ezek. 13.22 what need I turn aside to make application of this to the Prophets of this day who that is serious doth not experiment the truth thereof in his own soul to see the Name and Ordinances of God prophaned the ceremonies and inventions of man subjected unto by such as pretend to be Ministers of Christ would make an heart of stone to bleed much more those whose hearts are made tender by the Lord. Those of our Brethren that as yet attend upon their Ministry will tell us they are troubled at their compliance and conformity All that look in the least after reformation say they could wish it were otherwise so that this character also is visibly upon them Answer By lyes sadning the hearts of the righteous as Ezek. 13.22 is granted to be a character of a false Prophet but this Author omits that and makes that a character of a false Prophet which is not and applies that to the Ministers which he goes not about to prove they are guilty of Perhaps those righteous persons he means are sadned out of mistakes as conceiving the Name and Ordinances of God prophaned when they are not as the Israelites were when they mistook the Reubenites fact in building an Altar Josh. 22.11 12. Perhaps it may be without their fault perhaps the Ministers are sadned as well as they perhaps the sadness is from such erroneous suggestions as are instilled into the people by such as hold the same principles of separation with this Author perhaps men as righteous as they who are sadned do without any sadness attend upon their Ministry perhaps they are sadned that they stumble at that they need not perhaps they are more sad at such principles of division as pervert them that are counted otherwise righteous than at any thing they perceive practised by the Ministers of England If sadning the hearts of righteous by the inventions of men be a character of false Prophets and that for it the Ministers of England are to be judged such the renting of errors and fancies which have been in the Congregational Churches and even by their Teachers the many unnecessary scruples janglings oppositions arrogant wilful carriages deceitful and unrighteous dealings in Members which have sadned the hearts of many sober and better composed spirits and made them weary of their societies the heart bleedings for professors abominations are indeed as signal characters of false Prophets in their Churches as of the Ministers in the Church of England being such Though there were an utter oblivion of what of old was done by Separatists in England the Low Countries in new England yet what hath been done in England in our times and is yet in the memory of many yet alive should have stopped this Authors mouth and made him forbear to object that against the Ministers of England which may perhaps more fully be retorted on those whose Ministry he would have attended on The Elders and Messengers of the Congregational Churches meeting at the Savoy Octob. 12. 1658. in the Preface to the decclaration of their Faith and Order do of their own accord say It is true that many sad miscarriages divisions breaches fallings off from the holy Ordinances of God have along in this time of temptation especially in the beginning of it been found in some of our Churches Yea such insinuations as this Author urgeth against the Ministers of England would have proved not only the Ministers of the reformed Churches of late but even the Angels of the seven Churches of Asia the teachers of the Churches of Corinth and other the best Churches in the Primitive times to have been false Prophets But I forbear He addes 7. That they mix the word of God with their dreams Jer. 23.25.29 in the Margin The notes on Matth. 28. in the foresaid Translation are Here do all Preachers learn what they should teach nothing else but Gods word nothing else but that the Lord hath commanded them not their own dreams and inventions So do the present Ministers of England as hath been proved Sect. 7. Pressing rigid Conformity no proof of the Ministers being false Prophets Answ. This needs no further answer than what is before given 8. Saith he That they come in Sheeps cloathing having the horns of a Lamb but are inwardly ravening Wolves and speak like Dragons i. e. pretend to the Holiness and Meekness of Christ and Saints but are inwardly full of raven and cruelty yea terrible in their Edicts and Laws stirring up and making use of the powers of the world to persecute kill and destroy the Saints Mat. 7.15 Revel 13.11 which second Beast is no other than the false Prophet mentioned Revel 19.20 as might easily be demonstrated As face answers face in a glass so do the present Ministers of England the false Prophets there spoken of Are not all the Persecutions Imprisonments Slaughters and Butcheries of
that are erroneous if they try them they may hear pretenders prophesying if they prove it much more those Ministers who preach the truth it is each Christians duty to try their doctrine nor their sin to hear their Sermons 29. This Authour himself ch 2. in the words before cited alowed the hearing of gifted brethren though not solemnly invested into office nor do I think he would think it unlawful to hear Parents or Masters Catechize or Readers in the University when they read Divinity Lectures or dispuâ—e in Divinity Schools and therefore by a like reason must allow the hearing of such Ministers who Preach the Gospel and are found in the faith and are regularly ordained according to the discipline of that Church in which they live and are taken for true Ministers by the godly and learned at home and the most able and pious Pastours and brethren of the Reformed Churches abroad 30. The reasons of this Authour and other Separatists against hearing the present Ministers may be retorted against themselves Mr. William Bradshaw having answered Mr. Francis Johnsons Arguments to prove this conclusion It is not lawful to hear or have any spiritual communion with the present Ministry of the Church-assemblies of England added Reasons or Arguments tending to prove That it is a sin to separate from the publick Ministry of the Church-assemblies of England directly contrary to Mr. Johnsons own Reasons and usually in that regard made in the same mood and figure which are to be seen in the unreasonableness of the separation p. 126. c. Printed 1640. in Mr. Gatakers Rejoynder against the Reply of Mr. John Canne And as for this Authours 12. Arguments it were no hard matter to prove That the Ministers of the separated Churches are not to be heard by some if not by all the middle terms he hath used to prove That the present Ministers of the Church of England are not to be heard As for instance That they come not in by the door but climb another way by usurping Ministry without any regular Ordination by other Ministers That they walk disorderly in separating themselves from true Churches they have Antichristian names or titles in being called Masters That they deny Christs Offices in submitting to and imposing Orders or Ordinances about worship not appointed by Christ as Church-covenant Paedobaptism c. That they are false prophets that deny them to be true Churches of Christ who hold the faith of Christ That some commands of the Ceremonial Law of Moses are Rules to us Christians That they are Babylon and Antichristian in their constitution and their practice in dividing from other Churches not submitting to their Teachers those who have begotten them through the Gospel without any well setled order among themselves that they therefore long agree not but crumble into many small companies and sometimes take them to be members of their Churches who dwell in remote places so that their gathered Churches extend as far some times as a Bishops Diocess that they ascribe the power of the keys to the whole Church confound Governours and Governed allow men not set apart to that function to teach publickly and that frequently if not constantly those to take upon them to prophesie who are no Prophets That they scandalize their brethren their Governours by their invectives That they partake of the sins of others in allowing them to usurp that power which Christ hath not committed to them That they cast contempt upon the ways of Christ to wit the Prayers and Preaching of the Ministers of the Church of England That they go to the places of false worship as Mr. Iohn Paget in his Arrow against the Separatists proves against Ainsworth that they cannot expect a blessing from God upon their separation it having no promise of God but is against the union that should be among Christians That it is a step to Apostacy is a forsaking of the assembly of the Saints to refuse to hear the present Ministers and to joyn in Prayers with them and too much experience hath proved what backsliding if not to Popery yet to other errours of Antinomians Familists Quakers Seekers Ranters hath been the fruit of Separation But I forbear recrimination and touching the sore which I rather desire may be healed and that our breaches may be made up and not widened to which this Authours reasonings tend 31. The grounds upon which this Authour and other Separatists deny the lawfulness of hearing the present Ministers are either false or doubtful as That nothing is to be done in the worship of God and Church-discipline without a particular institution That onely a Congregational Church is of Christs institution That a true Ministry cannot be in a false Church That a prescibed form of prayer by men is unlawful That we may not use any thing in Gods worship which hath been composed by Popes or used in the Church of Rome with many more whereof many are shewed in this answer to be false or uncertain and insufficient for this Authours separation and the fallacy of them manifested in so many other Treatises of Conformists and non-conformists extant in Print that I need not add any more in this place 32. On the other side the Ministers of the Church of England have so sufficiently proved the truth of their Ministry against Papists and Separatists and so firmly by wrirting and otherwise opposed Popery even the Prelates whom the Separatists do so much cry down as Antichristian Popish c. that were not men resolved never to lay down a calumny they have once taken up they would lay this down and forbear pressing separation upon such exceptions and imputations as this Authour hath gathered together in this his dung-cart to furnish the inconsiderate though perhaps otherwise well-minded in matters of Religion to cast into their faces 33 If it be not lawful to hear the present Ministers because they are not rightly Elected Ordained in and by a Congregational Church according to Christs institution as this Authour conceives or because they use the Common-prayer-book are faulty in their lives or some evil consequences as offence of some Saints contempts of some ways of God by accident ensue thereupon then it will follow that every hearer before he hears a Minister must 1. be able to judge of the validity of these Reasons whether they can warrant his not hearing 2. He must be able to judge every Minister or Preacher he hears whether he be rightly thus Elected Ordained or qualified 3. He must actually examine him afore he hears him 4. He must have power either to silence or withdraw from him if he be not so qualified and must use that power But 1. Such ability is not in every hearer nor indeed is it as the estate of things in this life is ordinarily possible it should be 2. Then Ministers Preaching and Ministry should be at the will of their Auditors For if one may forbear hearing all may upon the same reason and so
the Minister be silenced or deprived for want of hearers 3. This would put power in hearers over their Ministers and overthrow all Church-government 4. It would introduce greater oppression of Ministers then either Prelats or their Canons bring upon them 5. Even the Ministers of Congregational Churches would be in danger of being deserted by their members their maintenance withdrawn they exposed to penury and other grievances as well as Conforning Ministers Nor do I think but that many even of them have found the bitter fruits of such popular licentiousness out of such principles of separation as well as others 6. Nor can there be any setled order of government in Church or civil State if the stated Ministers or Magistrates according to the present Laws though perhaps in some things unjust yet in the main upholding truth of faith and worship and the publick good should be deserted or disobeyed because every hearers or subjects conscience or minde is not satisfied 34 Such a plea as is made by these men is made by Papists for their Recusancy that the Ministers of the Church of England are not rightly called that they are in a Schism with other the like objections and then if the Plea of the Separatists be allowed they have this advantage That they should not be urged to hear the Ministers nor have the penalties of Recusancy imposed on them I say not that this reason would reach to the toleration of their Priests and Mass but onely if such a Plea should be allowed why the present Ministers should not be heard the same or the like justifies the Papists for not hearing them and condemns the inflicting penalties for Recusancy because if this Authour say true it is unlawful to hear the present Ministers The same may be said in behalf of Quakers Seekers profane persons ignorant people they are not to be required to hear the Ministers if it be unlawfull and so the Magistrate should sin if he command them to hear though Mr. Robinson himself in his Justification of Separation pag. 242. as Printed in the year 1639. writes thus That godly Magistrates are by compulsion to repress publick and notable Idolatry as also to provide that the truth of God in his Ordinance be taught and published in their Dominions I make no doubt It may be also it is not unlawful for them by some penalty or other to provoke their subjects universally unto hearing for their instruction and conversion yea to grant they may inflict the same upon them if after due teaching they offer not themselves unto the Church 35. That position which takes away a considerable and important part of Christians liberty and puts a yoke on their neâ—ks grievous to be born is not to be received it being contrary to that which the Apostle chargeth on Christians that they should stand fast in the liberty wherewith Christ hath made us free and not be again intangled with the yoke of bondage Gal. 5.1 Ye are bought with a price become ye not the servants of men 1 Cor. â— 23 But if we hold it unlawful to hear the truth of Gods word taught by the present Ministers we let go our liberty of hearing which Christ hath not debarred us of and make our selves servants to some whom alone we might hear to the insharing of us if they err so as that we may not hear them who may free us which is no small bondage to a Christian and tends to the calling Rabbines or Masters forbidden Matt. 23.8 10 and is an artifice by which Papists and others have still held people from discerning their errours and kept them in dependence on them and adherence to their party Therefore it should not be received by us 36. There is a negative superstition when men abstain from some things under a notion of Religion or worship of God which are not forbidden by God but left free and indifferent either not forbidden or if once they were now antiquated or outdated And of this soâ—â— was that Col 2.21 Touch not taste not handle not which was superstitious negative will-worship as Mr. Cawdrey in his Treatise of Superstition Sect 5. writes This the Apostle v. 20. blames as being dogmatized or yielding to mens ordinances as living in the world not dead with Christ from the elements of the world though it have a shew of wisdom in will-worship such was that of the Pharisees in not eating till they had washed their hands observing the tradition of the elders condemned by Christ Mark 7.7 as teaching doctrines the commandments of men which he counts worshipping God in vain and it hath these evil effects 1. That it occasions the neglect of Gods commands 2. It begeâ—s unnecessary perplexities in mens spirits 3. It puffs men up with conceit of more holiness then others 4. Makes them censorious of those that are not as scrupulous as themselves as if they were loose and profane That such is the opinion of the unlawfulness of hearing the present Ministers as it is maintained by this Authour I suppose is manifested by the answer and reasons foregoing and that it hath the evil effects here named is too evident by experience in the neglect of the publick communion in worship and other duties of love to them with whom communion in publick worship is not held in the doubts and opinions of not observing the present Ministers with any respect nor paying them dues imposed by Law in conceiving themselves the Saints others Antichristian with many bitter taunts scoffs reproaches revilings tales of and against them contrary to the fruits of the spirit of God mentioned Gal. 5.22 Therefore it is not be to received 37. Hereto is to be added That upon the same suppositions the opinion of denying the lawfulness of hearing the present Ministers as it is asserted by this Authour is an usurpation of Christs regal office in putting a law on the consciences of men arrogating that power which is proper to that one Lawgiver who is able to save and destroy James 4.12 binding heavy burthens and grievous to be born and laying them on mens shoulders Matt. 23.4 imitating therein Pharisaical pride and Papal dominion and such other practises as they condemn in others They that condemn those that permit not them to Preach who will not use Ceremonies are guilty of the like Imposition who permit not Christians to hear Preachers of the Gospel unless they be in a Congregational Church and be called by them and while they charge others with adding to the word the inventions of men are themselves guilty thereof 38. Nor is it a light matter but to be well pondered That by this means the knowledge of the word of God is much hindred and thereby the furthering of the kingdom of God the coming of which we are to pray for is neglected such as hold the opinion of not hearing the Ministers in publick thinking it enough if they can teach those of their society if by conference they instill any
THEODVLIA OR A JUST DEFENCE Of HEARING the SERMONS And other Teaching of the present Ministers of England Against a Book unjustly entituled in Greek A Christian testimony against them that serve the Image of the Beast In English A Christian and sober Testimony against sinful Complyance Wherein the unlawfulness of Hearing the present Ministers of England is pretended to be clearly demonstrated by an Author termed by himself Christophilus Antichristomachus By JOHN TOMBES B.D. Luke 9.49 50. And John answered and said Master We saw one casting out Devils in thy name and we forbade him because he followeth not with us And Jesus said unto him Forbid him not for he that is not against us is for us LONDON Printed by E. Cotes for Henry Eversden under the Crown Tavern in West-Smithfield 1667. PErlegi hunc librum cui titulus Theodulia in quo nihil reperio doctrinae disciplinaeve Ecclesiae Anglicanae aut bonis morihus contrarium Joh. Hall S. T. B. Rev. in Christo Patri Humfredo D. Episc. Lond. à sac dom Ex aedibus Fulhamiens Calend. Maii 1667. To the Right Honourable EDWARD EARL of CLARENDON Lord Chancellour of ENGLAND THE great favour your Honour hath vouchsafed me and the great Candour your ingenuity hath shewed in accepting some former Writings have imboldned me to present this also to your hands not only that it might be some part of a plea for my self as not averse from Union and Peace but also that it may somewhat conduce to a closing of that miserable breach which that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Basil termed it the unmeasurable drawing things in contrary ways hath made among us as hoping that though difference of Opinions should be incurable yet the discords of Protestants of the same Faith are not incurable To the remedy of which no person after his Majesty by reason of your eminent authority and prudence is likely to contribute more than your self Whereto if the Lord make your Lordship instrumental it may be so blessed a work as may tend much to your Honour and comfort in the day of the resignation of your spirit into the hand of him that gave it The sad face of things in Europe chiefly by reason of differences about Religion makes it seem a deplorable thing and should move every right-hearted Christian to endeavour the composing of Differences salva veritate that a deluge of Popery or Mahometanism may not overwhelm us As for my self I expect no other event than obloquy from persons of this Authors mind and such like it being the usual lot of men that seek to part a fray to displease both parties though I am not conscious to my self that I have herein written or done any thing which might be a just grievance to any my study being neither to uphold a rising party nor to depress the dejected but to promote Truth and the publick Peace to which I have addicted my self and in order thereto subscribe my self Your Honours devoted and deeply obliged Servant in our Lord John Tombes TO THE CHRISTIAN READERS Especially those to whom at any time I have Preached the Word of God Sect. 1. Prefaces needful by reason of Readers prejudice IT was the Order of the Court of Areopagites at Athens that Pleas before them should be without Proems lest their passions being stirred by Oratory their judgment should be perverted and favourable inclination to a person should cause a sentence to be passed by them not congruous to the merit of the cause And it were well if in all Controversies about matters of Religion there were so strict a Law observed that in all disputes whether by Writing or Conference all such Prefaces or Expressions be severely prohibited and restrained as tend to create prejudice and partial propension to one part more than to another But experience too much informing us that even in Morals and matters of Religion though the consequent be their Peace or undoing the guiding aright or misleading their Consciences yea the salvation or perdition of their souls Treatises have their fate pro captu Lectoris as the Readers or Hearers are affected each thing is received secundum modum receptivitatis recipientis as the quality and mind of the Receivers disposeth them insomuch that any corrupting errour from some whom they affect is received by many and the clearest truths are rejected by persons preoccupated with prejudice either against the thing or person that doth deliver them Which makes it very necessary to blow away such duâ—â— out of the ballance of mens minds as might makâ— the Scales of their Understanding unequal what they are to weigh what is presented to it I list not to give instances by mentioning such experiments as either former or this present Age have yielded of the ill effects that debates have had through prejudices on both sides against persons and things caused by such preconceits as either education relations advantages or engagements forestall men with being unwilling to rake out of the Grave again such Occurrences of this kind as I hope are buried and wish they may not be revived Nevertheless sith I have too much intelligence that personal exceptions have caused such misprisions as are likely to hinder the equal judging of the present controversie whereby as the Writer is wronged so the Reader is much more wronged by himself when he refuseth to examine the matter though of much concernment to him because he is by fame or other motive disâ—ffâ—cted to the Author I am induced to speak something of my self and the occasion of this Writing and the History of this Controversie being necessitated thereto by the strange Title and Preface of the Book I am now to examine Sect. 2. Prejudice against the Author as favouring Separation causless I find by very many evidences that my Writings about a point which few can concoct have caused such an aversness in the spirits of a great number even of those that seem to be inquisitive into truth that my later Writings even those which have been recommended to the World by the chief of my Antagonists though not much contradicted yet have not found such receptions as such arguments were deemed to require Which had discouraged me from this kind of imployment did not the expectation of my giving account about the improvement of the talent committed to me by my Lord and Master make me judge that being restrained from publick Preaching I ought to use it in this way out of hopes of serving my generatian therein Being busied in some other Arguments I met with the Book which I here examine and not long after with another having this Title Prelatical Preachers none of Christs Teachers whereby I perceived that the seeds of most rigid separation were sown and did spread themselves much among many whose good I conceived my self bound to endeavour and not only for their sakes but also for the publick Peace as much as in me lies to pluck up such roots of bitterness Which I rather
godly Non-Conformists is some inducement to hear the present Ministers Sect. 12. The Magistrates command to hear the present Ministers is to be obeyed Sect. 13. Conformists Ministry instrumental to convert souls Sect. 14. To the observation of the Lords Day hearing the present Ministers as the case now is may be requisite Sect. 15. An appendix containing forty additional reasons against denying the lawfulness of hearing the present Ministers Sect. 16. Some passages in the writings of Mr. John Goodwin opposite to the Book entituled Prelatical Preachers none of Christs teachers THEODVLIA OR A JUST DEFENCE Of HEARING the SERMONS And other Teaching of the present Ministers of England In Answer to the Book entituled A Christian and sober Testimony against sinful Complyance An Answer to the Preface to the ensuing Discourse of that Book HAving premised so much as I suppose may be of use to the Reader concerning the Title and Epistle to the Reader of the Book which I intend to examine I proceed to a discussion of the Book it self which is more Scholastical than the other Treatise Entituled Prelatical Preachers none of Christs Teachers or any other that I have met with of late Composure and therefore more fit to be sifted for the bolting out of the Truth by Argument It is distributed into a Preface and ten Chapters I shall follow him in his method as being suitable enough and comprehensive of that which may be said in this matter Sâ—ct 1. Of the worship of God and how hearing is worship of him First he conceives it a reasonable Postulatum in the present enquiry concerning our part of the instituted worship of Christ under the Gospel with respect unto the duty incumbent upon the Saints in order thereunto that the whole thereof be divolved upon the Scriptures of the new Testament and those Royal Lawes that Christ the alone King and Law giver of his church hath given for Saints under the New Testament dispensation to walk by untill they arrive unto a perfect man unto the measure of the stature of the fulness of Christ. Eph. 4.13 Answ. The term worship of Christ or worship of God used Chap. 1. c. imports such an action as whereby God is observed served or honoured as God and Christ as Christ. All actions therefore whereby God and Christ are acknowledged and glorified under the proper consideration of God or Christ as God or the Messiah are meant by worship of God and Christ Either of which may be real or putative and imaginary They that worshipped the golden Calf did proclaim a feast to Jehovah and said these are thy Gods O Israel that brought thee out of the Land of Egypt Exod. 32.5 8. which shews they intended to worship Jehovah as God by that feast and the sacrificing to that Idol but this was not real worship of God but only imaginary and false worship Real and true worship is either mediate or immediate Mediate is when any action of holiness or righteousness is done in obedience to God as the motive or impulsive cause to glorifie God as God Christ as Christ as the end or final cause yet not without respect to some other So by works of righteousness peace and joy in the Holy Ghost Christ is served acceptably to God Rom. 14.18 Servants that obey their Masters fearing God do it to the Lord and not to men and thereby serve the Lord Christ Col. 3.22 23 24. Where the Action of it self is not a worship of God or Christ but in respect of the motive and end though the doing of the thing be not per se of it self a worship of God yet it being done by vertue of Gods Command and in reference to him as God it is in that respect a worship of God and a Service of Christ. Immediate worship is that which is directed to God as the sole object of it without the intervention of any other as for whose sake end or use it is done or upon whom it is terminated for his honour though it may be that some other may be used as the means by which the action is done As for instance offering Sacrifice to God was immediate worship to God though it were done by the Priest because though the Priest were used by reason of his office and dignity yet it is not directed to or terminated on him for his honour nor out of any such respect of acknowledging superiority or excellency in him as in a servants obedience to his Master nor to benefit him or gratify him as in acts of righteousness to men out of obedience to God but the action is done entirely and immediately to and for God his honour and glory by testifying thereby his excellency worthiness soveraignty goodness or other excellency which I conceive agreeable to the notion of worship which seems to be a contract of worthyship and notes singular respect esteem or regard by reason of some worth in the thing worshipped conceived in the heart and expressed by some signe the former being inward worship the other outward this gather from the use of the term Worshipfull your worship given to superiours by reason of their dignity and the use of the words in the solemnity of marriage with my body I thee worship that is honour thee in the sence in which St. Peter 1 Epist. 3.7 requires the husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute render impart or give honour esteem price or valuation to the wife as his own for his use as a helper or to gratifie her as in the old ritual alledged by Mr. Selden in his Uxor Ehraica l. 2. c. 27. was in Latin corpore meo te dignor I bestow on thee to gratifie thee out of singular regard to thee my Body Both which notions seem to be implied in that old version of the words 1 Sam. 2.30 mentioned in the Conference at Hampton Court them that honour me I will honour in the old them that worship me I will worship in the one our worshipping of God importing our glorifying him as God as the expression is Rom. 1.21 in the other Gods worshipping of us his gratifying us as a benefactour out of that love favour and esteem he hath of us Now hearing is worship of God or Christ in the former notion it being for enquiry of God or Christ what is their minde or will towards us out of apprehension of our dependence on them or respect to them as a Servant on his Master a Scholler on his Teacher And then we worship God in hearing when we hear as it is said of the Thessalonians 1 Thessal 2.13 that when they received the word of God which they heard of St. Paul and other Teachers they received it not as the word of men but as it is in truth the word of God which effectually worketh also in them that believe Hearing then as it is a worship of God is a seeking from God such revelation as may be for our benefit arising from the
apprehension we have of his omnisciency goodness wisdome and truth who neither can be deceived nor deceive that he only knoweth all things that we are to call no man our Father upon the Earth for one is our Father which is in Heaven Mat. 23.9 As on the contrary when Ahazias 2 Kings 1. sent to Baalzebub the God of Ekron to enquire of that Idol he worshipped Baalzebub and when Saul enquired of one that had a familiar Spirit and not of the Lord 1 Chron. 10.13 14. He worshiped that familiar Spirit Our Lord Christ is that Prophet whom God requires us to hear in all things whatsoever he shall say unto us Acts 3.22 God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. And they that hear his word as the person to whom all things are delivered by the Father Mat. 11.27 as he in whom are hid all the treasures of wisdome and knowledge Col. 2.3 as that great Prophet who was to come into the World Luke 7.16 do worship Christ in hearing As on the other side he that heareth any other as Rabbi or master in that sense in which Christ asserts himself to be the only Master Mat. 23.8 10. as the Papists do who enquire of the Pope as infallible when he speaks or determins from his Chair doth worship him as his great Prophet Rabbi or Master which Christ forbids as an usurpation of his prerogative This worship of Christ is immediate even when we enquire of his minde by hearing other teachers who bring his word to us though not called as the Apostles and some others in the first planting of the Christian Churches as he that attends to a Kings Proclamation read or brought by never so inconsiderable a person declares by his Loyal hearing of it his honouring of his Prince not of the reader Câ—ier or messenger Yea God is worshipped and Christ honoured by hearing the Gospel read as the word of God as immediately and truly though not so solemnly by a boy at home as by a Pastor of a Church Sect. 2. Of hearing how instituted worship and to be devolved on the Scriptures of the New Testament Instituted worship of Christ is such as is by Christs institution Now institutions saith a civil Lawyer are praeceptions by which men are instructed and taught as the books of Ouintilian inscribed Institutions of Orators of Lactantius Divine Institutions of Erasmus the Institution of a Christian Prince of Aldus Institutions of Grammer of Calvin Institutions of religion Instituted woâ—ship of Christ under the Gospel is that which is by Christs praeceptions taught directed or appointed in the times of the Gospel since Christs coming in the Flesh. Which may be meant of that natural or moral worship which belongs to God or Christ such as are prayers to God giving thanks to him such like Of this it is true in respect of the explicite way of prayer or thanksgiving in the name of Jesus Christ or such peculiar manner as belongs to the New Testament the whole thereof is to be divolved upon the Scriptures of the New Testament that is as I interpret his words the direction or precept concerning it is to be taken from the Scriptures of the New Testament yet not excluding the directions and precepts of the Scriptures of the Old Testament nor the light of nature so far as that worship is perpetual and general to all people and times as being either natural or moral Of which sort I take hearing the word of God to be though some peculiarities there are which the Almighty hath tied us to in the New Testament in hearing as Mat. 17 5. This is my beloved Son in whom I am well pleased hear ye him Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Yet these passages do not exclude the precepts or directions of the Old Testament but presuppose them to be heard and learned in respect of the matter therein contained and the persons that reveal it so our Lord Christ Luke 16.29 They have Moses and the Prophets let them hear them 2 Peter 1.19 we have also a more sure word of prophecy whereunto you do well that ye take heed as unto a light that shineth in a dark place Nor do I meet with any prohibitions of hearing any but False-Prophets Mat. 7.15 deceivers Titus 1.10 that teach other doctrin 1 Tim 1.3 2 John 10 another Gospel Gal. 1.8 9. Our Lord Christ Caveat is Mark 4.24 Take heed what ye hear not warning them to avoid any that preacheth the same truth that he delivers though he more especially tyed his Disciples to hear his Apostles and such other as were sent by them to him yet when all the Church at Jerusalem except the Apostles which consisted of many thousands were scattered abroad by persecution and went every where preaching the word Acts 8.1 4. It was no sin to hear them they were not the strangers meant John 10.5 whom his Sheep were to flee from but rather they were bound to hear them in preaching his Gospel though not by any peculiar calling designed for that work as their function it being Christs declaration that his Sheep hear his voice John 10.27 Nor are the many precepts or directions in the Old Testament about hearing or reading Isai. 8.20 in the books of the Psalmes and Proverbs and other parts of Holy Scriptures vacated but that they remain still rules to us about hearing in the New Testament times and therefore it seems not to me to be a reasonable postulatum or demand that in the present enquiry of the Lawfulness of hearing the present Ministers of England the whole thereof be devolved upon the Scriptures of the New Testament Sect. 3. Hearing not a meer positive or ceremonial worship But perhaps the Author means by instituted worship of Christ such as is meerly positive or as we use to speak ceremonial such as are Baptism and the Lords Supper which are only worship of God by institution in the New Testament which is probable to be his meaning by what he adds not perplexing our selves nor the Consciences of any with what was or may be supposed to be permitted unto the Saints before the time of reformation whilst the worldly Sanctuary was yet standing the carnal ordinances pertaining thereunto in being at least by the providence of God not sully dissolved as afterward both it and they were being buried in the ashes and ruines of that Temple to which they were inseparably annext But if he make hearing of the present Ministers such an instituted worship of God or Christ he seems to me very inconsiderate hearing of preachers being a moral and perpetual worship common to all times and persons not a meer positive or ceremonial as being baptized or receiving the Lords supper are and therefore by reason
of a Church and justly be disrobed of that appellation we justly plead against the Church of Rome pleading that they are the Church built on Peter against which the Gates of Hell shall not prevail Mat. 16.18 that the promise is not to that or any other particular visible Church but to the invisible Church of Gods elect and we alledg that St. Paul writing to the Church at Rome tells them Rom. 11.20 21. well because of unbelief they were broken off and thou standest by faith be not high minded but fear For if God spared not the natural branches take heed lest he also spare not thee But we add that not every nor many corruptions of some kinde do unchurch there being many in faith worship and conversation in the Churches of Corinth and some of the seven Churches of Asia who yet were Golden Candlesticks amidst whom Christ did walk But such general avowed unrepented of errors in faith as overthrow the foundation of Christian faith to wit Christ the only mediator between God and man and salvation by him corruptions of worship by Idolatry in life by evil manners as are utterly inconsistent with Christianity till which in whole or in part they are not unchurched Sect. 24. Every error makes not a false Prophet Our quaerist proceeds Eighthly whether the Ecclesiastick and spiritual rulers Governours and Officers of such a collapsed Church may not righteously as of old be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship by their Lies or unscriptural traditions innovations and ceremonious Pageantries Answer St. Peter foretold 2 Pet. 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them Jude 4. ungodly men turning the grace of our God into Lasciviousness and denying the only Lord God and our Lord Jesus Christ 1 John 4.1 Many false Prophets are gone out into the World 2 John 7. Many deceivers are entred into the World who confess not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist 1 John 2.22 who is a lier but he that denieth that Jesus is the Christ He is Antichrist that denieth the Father and the Son If any Ecclesiastick and spiritual rulers Governours and Officers of a collapsed Church do in this manner go about to cause the people to forget the name of the Lord or his pure worship they are righteously as of old to be accounted and esteemed as false Prophets But if they hold the foundation that is Jesus Christ and teach the worship of God in the name of Christ without Idolatâ—y in their worship or heresie in their Doctrine though they build upon the foundation layd by the Apostle hay and stubble 1 Cor. 3.12 that is some errours of their own and some additions to the worship of God from unwritten traditions or other supposed power about ceremonies they are not righteously as of old the Prophets of Baal and Balaam and other seducers to be accounted and esteemed as false Prophets that go about to cause the people to forget the name of the Lord or his pure worship I add that if the addition of some humane ceremonies to the pure instituted worship of God and some errours to the sound Doctrin of faith do make the Teachers or Rulers of a Church false Prophets in te ipsum haec cudetur faba neither this Author nor any of the Pastors or Teachers of the Congregational Churches but may be judged false Prophets Sect. 25. Separation by reason of some corruptions unwarrantable It is added 9. Whether separation from such a Collapsed Church in respect of its worship Ministers and Ministry be not only justifiable but as of old the duty of the Lords faithfull Remnant that desire to worship him according to his appointments Answer Separation from a Church somewhat erroneous or corrupt in worship or conversation yet neither Idolatrous in worship nor Heretical in Doctrin nor requiring that to their communion which would be sinful especially if it be total from all parts of worship all attending on Ministers and Ministry at all times is unjustifiable utterly dissonant from any of the rules or examples which either of old the Prophets or holy men or Christ and his Apostles have prescribed is for the most part the fruit of pride or bitter zeal and tends to strife and confusion and every evil work James 3.16 Sect. 26. It is prudence to joyn in worship and hearing where some errours and corruptions remain Yet once more saith the Quaerist Yea 10. whether supposing a Church so called thus dreadfully as aforesaid departed from the pure institutions of Christ never to be according to truth a visible instituted Church of Christ and the Lords poor people living in the Nation never by their free consent members thereof as it is on the pretended Churches part most unheard-of-cruelty to compel them so it be not on the part of the free born Children of God most stupendious folly and disvaluation of the institutions of Christ and ingratitude to God for the light and liberty from the yokes of men received imaginable to joyn affinity with it in worship or attend upon the self invented Ministry that appertains thereunto Many more questions of the like nature and importance might be added Answer Compulsion of men may be cruelty But it is neither pendious folly nor disvaluation of the institutions of Christ nor ingratitude to God but true Christian prudence warranted by the Counsel of St. James and the Elders at Jerusalem by the yielding and practice of St. Paul Acts 21.18 c. Acts 16.3 1 Cor. 9.19 20 21. by Christs example Mat. 17.27 for persons living in a Nation for their peace to joyn in affinity with such a Church which hath some humane inventions in worship and to attend upon that Ministry which appertains to it when they preach the Gospel for the main though not without some mixture of errours and neither require them to practice that which is in it self evil nor binde them to assent unto that which is erroneous What more Questions of the like nature and importance this Quaerist might add I know not I thought it necessary to answer these as being praelusory to the main Question and tending to forestall the reader with unmeer prejudice Having removed these stumbling blocks out of the way I proceed to examine the rest of the writing CHAP. 1. ARG. I. Sect. 1. Some scruples of conscience are of ill consequence AS a preamble to his dispute the Author writes thus This is that which the Lord hath said I will be sanctified in all that draw nigh me and before all the people will I be glorified The great care of Saints in matter of worship is to sanctifie the name of the Lord therein This is the great thing that God looks at the omission whereof
you heareth me he doth not restrain hearers from hearing others who delivered the same truth but the general speech Joh. 8.47 He that is of God heareth Gods words warrants the hearing of Gods word To the Argument I answer That if the major be meant of warrant by command and part accidental of Instituted Worship it is denied and the minor is denied in that branch That there is no warrant in the Scripture for hearing the present Ministers of England But let us view his proofs Sect. 3. Accidentals of Instituted Worship warranted without command in Scripture The major or first Proposition saith he is evident 1. From the nature of Instituted Worship which consists in this that it be of Divine Revelation else whatsoever it is it is not Instituted Worship Answ. This is true concerning the kind or sort of Instituted Worship and concerning the essential parts those things I mean which are determined and necessary but not true of accidentals parts or adjuncts of Worship undetermined these may be from Men and yet the worship be of God If Jehoiakim had heard and believed the Roll which was dictated by Jeremiah he had worshiped God though Jehudi's reading were by his appointment Jer. 36.21 2 From the verdict of Christ who pronounceth all the Worship of Man to be vain and fruitless and so unlawful that is bottom'd on any thing but Divine Revelation Mark 7.7 Answ. This is true that all those actions in which is placed the Worship of God having no appointment from God but onely from men are vain and fruitless and so unlawful and so much the Text alledged proveth But this proveth not that the Worship of God appointed by him is vain fruitless and unlawful because of some adjuncts or circumstances appointed by men which God hath left undetermined So though the receiving to hold Traditions of the Elders and Dictates of Pharisees as if they were of God and God were worshiped by them was vain fruitless and so unlawful yet the hearing of the Law of God read in the Synagogues which we find not to have been appointed by God but by the prudence and authority of Rulers was lawful and approved Luk. 4.16 17. Act. 13.15 27. Act. 15.21 3. If it be lawful to Conform to any one part of Instituted Worship without warrant from Scripture 't is also lawful to Conform to another a third the whole which would banish Instituted Worship out of the world Answ. The first consequence is granted yet the later is not necessary for though it be true If it be lawful to Conform to any one part of Instituted Worship without warrant from Scripture 't is also lawful to Conform to another a third the whole yet this would not banish Instituted Worship out of the world For when the Pharisees and all the Jews except they washed their hands oft eat not holding the Tradition of the Elders and when they came from the market except they washed they eat not And many things there were which they had received to hold as the washing of cups and puts brazen vessels and of tables Mark 7.3 4. Yet this did not banish the Instituted Worship of the Passeover and other worship appointed by God to the Jews out of the world 4. To assert that it is lawful to conform to any part of Instituted Worship without warrant from Scripture reflects sadly upon the wisdom and faithfulness of Christ for either he was not wise enough to foresee that such a part of worship was or would be requisite or had not faithfulness enough to reveal it though the Scripture compares him to Moses for faithfulness who revealed the whole will of God to the making of a pin in the Tabernacle Answ. It no way reflects with any disparagement upon the wisdom and faithfulness of Christ to assert that it is lawful to Conform to accidental parts or rather adjuncts or circumstances of Instituted Worship without warrant from Scripture by express command for though Christ was wise enough to foresee what parts of Worship were or should be requisite and had faithfulness enough to reveal what God did require and did make known by himself or his Apostles what kind of Worship should be observed by Christians and what parts were essential or necessary to be observed were determined in Scripture yet many accidental things adjuncts or circumstances of that Instituted Worship were left to the prudence and authority of men chiefly of Rulers which the Lord foreseeing that his Churches would be gathered out of many Nations of various Customs Dispositions Governments thought fit to be permitted to them though he did restrain the Jews more strictly by Moses which was their burthen and it is our ease that we have more liberty than they had Christ was faithful as Moses in that he revealed to us what was his Fathers will in spirituals more clearly than Moses but for externals appointed but few things and those easie in what else was to be added he left it to be ordered under general rules as it should be found convenient in after times And to argue in this manner if Christ did not appoint every accidental part of Instituted Worship he had failed in wisdom or faithfulness and had come short of Moses seems to me to be like their arguing who in the Canon Law say If Christ had not appointed an Universal Bishop to end Controversies as there was an High-Priest among the Jews Non satis discretus esset He had not been discret enough very presumptuously if not blasphemously shaping Christs wisdom after the model of our understanding and injuriously to us in bringing again Christian believers under that yoke of bondage from which Christ hath freed them 5. It pours out contempt upon the care of God over the New-Testament Churches as if it were less to these than to those under the Law and the Oeconomy of the Gospel as not so compleat as that of old the whole of whose Worship Orders and Ordinances as was said was bottom'd upon pure Revelation Answ. It is before proved in the Answer to the Preface Sect. 20. that it pours no contempt upon the care of God over the New-Testament Churches that the whole of Gods Worship Orders and Ordinances in circumstantials or accidentals which are liable to much variation in Churches of different Nations are not bottom'd upon pure Revelation Divine but in many things left to humane prudence yea it is an effect of Gods love and care over the New-Testament Churches that he hath not tied them in so many things to external rites and particularities of Instituted Worship as he did the Jews Nor is the Oeconomy of the Gospel less compleat than that of old for this cause but if I understand the Apostle Col. 2.8 9 10. this reasoning is either the same or every like that of the Philosophical or Judaizing Teachers to which the Apostles caution is opposed telling them that all fulness was in Christ they were compleat in him without the tradition of
Successors therein in any of the Churches of Christ Where read we of their so doing yea are any qualified with Gifts as they for the discharge of such an Office or doth Christ indeed send forth servants in any imployment and not furnish them with Gifts sutable thereunto Credat Apelles Apella would have been printed What more dishonorable to the Lord Jesus can be asserted It remains then that they being neither Prophets nor Apostles nor Pastors nor Teachers that they are not to be found in the Scripture of the institution of Christ. Nor are they dreamed of in the world of several hundreds of years after Christ. Clemens in his Epistle to the Church of Corinth takes notice of no other besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Deacons which Bishops he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders yea Lombard himself confesses Hos solium Ministrorum duos ordines Ecclesiam primitivam habuisse de his solis praeceptum Apostoli nos habere Lomb. l. 4. Sen. D. 24. h. 3. Ext. The primitive Church he tells you had no other Order of Ministers than Bishops or Presbyters and Deacons Nor did the Apostles give commandment concerning any other That their rise and occasion was from the aims and designs of men to accommodate Ecclesiastical or Church affairs to the state and condition of the Civil Government is ingenuously confest by one that was looked upon to be as great an admirer of and as able a Champion for Diocesan and Metropolitical Prelates as any one of late dayes t is Dr. Hammond we mind who in his Dissertations about Episcopacy Sect. 3. hath these words His sic positis illud statim sequitur ut in Imperii cognitione in provinciâ qualibet cum plures urbes sint una tamen primaria principalis censenda erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo dicta cui itidem inferiores reliquae civitates subjiciebantur ut civitatibus Regiones sic inter Ecclesias Cathedras Episcopales unam semper primariam Metropoliticam fuisse So far is the Office of Lord-Bishops from being of the institution of Christ that their Primacy and Supremacy was the result of the designs and contrivements of men to accommodate the state and frame of the Church to the state and condition of the Government of the Nations Answ. The thing to be proved was that the Office of Lord-Bishops is not to be found in the Scriptures but the whole Discourse is about another thing not the Office but superiority of Order above Presbyters Primacy or Supremacy of degrees among Bishops the dignity of their Sees or Episcopal Chairs which is quite another thing than what he undertook to prove so that we may hereto apply the Poets words Amphora coepit Institui currente rotâ cur urceus exit Which were enough to answer this whole passage yet there are some things to be animadverted therein 1. It is true we read of Diotrephes 3 Joh. 9 10. and of no other in Scripture that he lâ—ved the preeminence either over or among the Church or the brethren and strangers who were to be received that they might be fellow-helpers to the truth v. 5 8. and that St. John if he came would remember his deeds prating against them with malicious words and not content therewâ—th neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church But this was not the usurping the Superiority of Order of a Bishop above a Presbyter but a proud pragmatique arrogant practice over the Church Brethren Strangers even St. John himself together with very injurious violent proceedings in words and deeds which are nothing to the bare challenge by dispute or assuming by collation either of the Civil or Ecclesiastical Power a Superiority of Order above Presbyters nor is Diotrephes mentioned as one of those Antichrists that were then gone abroad into the world or any mention of Antichrist in that Epistle 2. I know not the reason but I take notice that in this passage reciting Ephes. 4.11 twice he leaves out Evangelists and concludes thus It remains then that the Bishops being neither Prophets nor Apostles nor Pastors nor Teachers that they are not to be found in the Scripture of the Institution of Christ. Which conclusion might be overthrown if it were pleaded that they were Evangelists and so successors to Timothy termed an Evangelist 2 Tim. 4.5 and to Titus whose work is alledged for a pattern of Bishops 1 Tim. 1.3 5.19 22. Titus 1.5 But sith that title is declined by pleaders for Episcopal Superiority I let it pass 3. But the term of Pastors and Teachers is challenged by Bishops and what saith he against it This is too great a debasement of their Lordships which is a Satyrical Sarcasm no proof Did any of them say so or count it to be so If any did so he shewed himself unworthy of the name yea forgetful both of what he promised and prayed for alluding to this very Text as his Consecration and which was expresly charged on him by the Arch-Bishop when he delivered him the Bible Nor doth it any whit derogate from the congruity of the titles of Pastors and Teachers as it is given to Bishops that their Parochial Priests over whom they reside are supposed to be Officers in that degree than it doth from the giving of the Title of Teacher to a Presbyter because Assistents or Coadjutors are given them in case age or infirmity hinder them from the frequent doing of that office I omit mention of the living to avoid imputation of flattery but I suppose the Author of this Writing is not ignorant that Jewel Usher and many more have when they were Bishops been truly termed Pastors and Teachers and hope well of others 4. But under the term of Apostles they may not be reckoned True they had extraordinary Commission and Power yet they may be Successors to them Dr. Owen of Schism c. 6. sect 55. Professedly disclaims all thoughts of rejecting those Ministers as Papal and Antichristian who yet adhere to this Ordination in a succession from Popish Bishops being many of them eminently gifted of God to dispense the Word and submitted unto by his people in the administration of the Ordinances and are right worthy Ministers of the Gospel This Author denies not they succeed to them as Christians If so they may be heard as Gifted Brethren which was denied by him to the Ministers chap. 2. But why not in Office was the Apostles Office any other than what Christ injoyned them Mat. 28.19 20. Mark 16.15 and therein they must have Successors though not in the extent of their Commission and in their Power else how should Christ be with them all dayes unto the end of the World But they cannot derive their Succession but through the Papacy and then they are Antichristian I answer They may derive their Succession by proving their consonancy with them in doing the same work after them
of the Offices of Christ when contradicted by practice is nothing to the salvation of the person so professing in the sense in which St. Paul saith 1 Cor. 13 2. Though I have the gift of Prophecie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing that is as v. 3. it profiteth me nothing and no further are to be drawn the words of the Apostle Tit. 1.16 than that which is expressed in the Text that to such persons nothing is pure but their minds and consciences are defiled and so to the Interrogation I answer such a ones plea shall not be admitted before God or in an Ecclesiastical censure or a private judgment so as that he shall have the approbation or benefit of a real subject to Christ yet all this doth not prove that his doctrine impugnes the Offices of Christ or that his doctrine may not be heard to the profit of the Hearers J. Owen of the duty of Pastors p. 24. God oftentimes out of his care for his flock bestows gifts on some for the benefit of others on whom he will bestow no graces for the benefit of their own souls P. 43. People must beware of false Prophets How shall they do this but by trying their doctrine by the rule Nor is it true that Christ hath decided the question as he would have it as if Christ had said that false Prophets are to be descried by their virtous life not by their doctrine He saith indeed they are known by their fruits but that these fruits are only their evil life he saith not No where is any one said to be a false Prophet that doth not take upon him to prophesie he may be a bad man that teacheth no false Doctrine but not a false Prophet Judas was a wicked man a Devil but no where termed a false Prophet yea he was one of those that Christ sent to preach and one of those of whom he saith Mat. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me In the Old Testament Jer. 5.3 23.16 17 25 26. Micah 3.5 false Prophets are said to be such as prophesied Lyes in Gods name and he sent them not that they taught lying divinations the Visions of their own heart they cried peace when there was no peace they attempted to draw them after other gods Deut. 13.2 In the New Testament 2 Pet. 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies denying the Lord that bought them 1 Joh. 4.1 Many false Prophets are gone out into the World and they are said to be such as confess not that Jesus Christ is come in the flesh that they speak of the World v. 3 5. That is true which Mr. John Ball in his Trial of the grounds of Separation ch 13. pag. 312. hath If we look into the Scriptures of the Old and New Testament we shall never find the Prophets called true or false in respect of their outward calling I add or only their vitious lives but in respect of their doctrine Yea though a man should by his doctrine deny the Offices of Christ only by remote consequence as by teaching something as appointed by Christ which was not or denying something to be instituted by Christ which was so appointed yet should he not be accounted a false Prophet but an erring man who while he layes the foundation rightly yet through ignorance or inadverrencie builds Hay and Stubble thereon as the Apostle speaks 1 Cor. 3.12 And therefore that which this Author doth so confidently pronounce as if it were as clear as the Sun and denied by none but those whose eyes the God of this World hath blinded That those that do really that is in their practice though not in their preaching oppose any of the Offices of Christ are not to be heard no not when they preach saving Truths of the Gospel but separated from not only in respect of private or Church Communion in the Lords Supper or Prayers but in attending on the Ministry of the Word delivered by them which is his major proposition is so far from being light that it seems rather to me some of that smoak of the bottomless pit whâ—ch the God of this World raiseth to hinder many poor souls from hearing that Word wherein the light of the glorious Gospel of Christ the image of God doth shine unto men Nor were not professing enlightned people as he calls them held by prejudice or guided by affection more than by judgment could they grant this proposition For if according to this Authors dictates he that really that is in heart or practice opposeth any of the Offices of Christ is to be separated from then every one who disobeys his Commands believes not his Words that is an hypocrite yea that sins or errs in any thing Christ hath revealed or commanded is to be separated from and not to be heard and so all must turn Seekers or Quakers if they do not meet with a Teacher who is perfect without sin or errour As for what this Author saith for demonstration of it that such are Antichrists 1 Joh. 2.22 and 4.2 3. 2 Joh. 7. and that Beza is of the same mind and that they that hear them strengthen their opposition unto the Offices of Christ and partake with them in their sin is false For neither doth St. John nor Beza in his Annotations count any for Antichrists there meant but such as by their doctrine oppugne Christs Nature or Office which he terms the false Doctrine of the Antichrists nor is he at all guilty of the sins of the Minister who is evil in his life by hearing him preach truth yea though he preach some errours and it be probable that when he hears him he shall hear some errour preached by him unless some other way he abet his sin or errour or omit his duty in seeking to amend him But let us attend the proof of his minor Sect 2. Every not hearkning to Christs Order is not a denial of his Office 'T is the second thing may sound harsh in the ears of some as did some sayings of Christ but if truth where God shall give the seeing eye and hearing ear 't will be received viz. 2. That the present Ministers of England do oppose and deny some of the Offices of Christ viz. His Kingly and Prophetical Office which we come to the proof of Arg. 1. Those that hearken not to the Revelation Christ hath made and as supreme Lord and Law-giver hath enjoyned to be observed touching the Orders and Ordinances of his house deny the Prophetical and Kingly Office of Christ Deut. 18.18 Acts 3.22 Isa. 9.6 But the present Ministers of England hearken and conform not to the Revelation Christ hath made touching the Orders and Ordinances of his house Therefore
his Paraphrase on Mat. 23.8 9 10. as if Christ did forbid the Apostles to impose their Authority upon any in the matters of their God which they did Act 15.25 28. But how comes this to be an Order Ordinance Institution of the house of Christ appointed by himself Such Orders I took to be Precepts of Christ to us but this seems to be Gods gift to him Mat. 28.18 Joh. 3.35 and 5.22 26 27. and 17.2 Acts 3.22 and 5.31 Ephes. 1.22 c. no Precept to us But let it imply a Precept to us Do not the present Ministers of England conform to it He grants they do so in words but not in deeds Why so They own other Lords that have a Lawâ—making power and would enforce the Consciences of the Free-born Subjects of Christ over his Churches besides him and thereby proclaim their disobedience and rebellion which is as the sin of Witchcraft against the King of Kings and their rejection of his Scepter and Soveraign Authority over them This is a high charge and if true would unchristen them but I see no proof of it so that I take this to be only a piece of Oratory such as Tertullus used against St. Paul Acts 24. which is so much the more venomous in that it is in generalibus without instancing in particulars which is the sign of a Diabolical Calumniatour Yet I shall not let it pass The Lords he means are either the King or the Bishops The King is owned by the Ministers in the Oath of Supremacie the Bishops in the promise at their Ordination wherein they promise the Lord being their helper to obey reverently their Ordinary and other Ministers unto whom is committed the charge and government over them following with a glad mind and will their godly admonitions and submitting themselves to their godly judgements The Law-making power of the King is with the Parliament of the Bishops in the Convocation the enforcing of the Conscience though it be an uncouth phrase as supposing the Conscience can be enforced by man which is impossible is meant of Causative Compulsion by enjoyning men to act or speak according to such Statutes or Canons as are imposed on them under certain penalties How many and which of these Acts or Speeches are rebellion and rejection of Christs Authority is to be demonstrated and not persons of place and Authority to be thus criminated after the manner of Railers and Scolds And sure it is not easie to prove that though such Acts and Speeches were imagined to be such Rebellion yet that they are so in them unless it could be proved they did them presumptuously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a proud heart and an high hand which if this Author hath not learned the Maxime Calumniare audacter aliquid haerebit methinks he should tremble to attempt But sith he tells us of this more hereafter I intend to observe his motion He goes on Sect. 4. Ministers oppose not the Will of Christ by not joyning in the Separation pleaded for 2. Saith he This great Prophet and King hath also revealed and proclaimed That 't is his Will that those whom he hath called by his Word should separate from the World walk together in particular Societies and Churches having given up themselves to the Lord and one another according to the Will of God for their mutual edification and comfort in the Lord. The truth of this soveraign Institution of Christ he that runs may read in the Scriptures hereunto annexed 1 Cor. 1.2 and 5.12 2 Cor. 6.17 Rev. 18.4 Joh. 15.19 and 17.6 Acts 2.40 and 19.9 Phil. 1.5 Acts 2.41 and 17.4 2 Cor. 8.5 with many more In the proof of this we might be copious but that we study brevity The diligent Reader knows where to find this Theam at large treated of by learned Ainsworth Bartlet Cotton Rogers c. How do the Ministers of England acquit themselves in respect of this solemn appointment of the Lord alass who sees not that they are in their practice at open defiance herewith have it in derision and contempt making no difference betwixt the Holy and Prophane admitting persons led captive by the Devil at his will that openly blaspheme the spirit of the Lord and deride its effectual operation in the Consciences of men into their society Are any too vile except such as truly fear God and desire to press after holiness to be admitted by them into their Communion Is not their Church-state so unlike is it to the Institution of Christ a very Babel a Den of Dragons and Hold of unclean Beasts Answ. This Crimination proceeds on these suppositions 1. That Christians should separate from the Parish Assemblies and joyn together in the Congregational way by Church-Covenant which they call separating from the World 2. That Ministers are bound to reject and not to admit to the Communion those that are profane and to admit only real Saints in the judgment of Charity and that by opposing the way of separation and promiscuous admission to the Communion they infringe the solemn appointment of the Lord. For my part having read somewhat in Mr. Ainsworths and Mr. Cottons Writings both concerning the way of the Separatists in the Low-Countries and the Independents in New-England I do not either in the Scriptures here alledged find such a solemn appointment of Christ either that private persons or Ministers are to make such a Separation as these Authors do press upon the Consciences of others nor hath experience either in the Low-Countries or Old or New-England given such encouragement to sober minded Christians as to engage them in that way but rather many divisions declinings into errour and other evils have given too much cause for men to doubt whether it were ever a Plant of Gods planting It is granted that it is the will of Christ that those whom he hath called by his Word should separate from the World And this they are to do in respect of their Worship so as not to have Communion with them therein and this I doubt not may be proved from 2 Cor. 6.17 and some other of the Texts alledged But then by the World are meant professed Infidels such as denied the Lord Jesus and worshipped Idols or at least such as were professed Unbelievers as John 15.19 and 17.6 Acts 2.40 and 19.9 the Jews were and yet the Apostles did not refuse to go to the Temple to pray nor to go into their Synagogues or to take a Vow and purifie themselves at the Temple notwithstanding the corruptions of their Priests Service and People and their open opposition to the Christian Faith But that ever it was the Will of Christ that Christians should separate from the true Worship of God and the Professors of true Faith in Christ because of either known evil in the Coversation of those present or only suspected or reported is without all colour of Precept or Example in the Holy Scripture It is true the people of God are invited Rev.
thereupon and so his distinction as to this thing is rather to be accounted vain and idle than the fear he mentions were the distinction good yet the fear will not quickly vanish nor be discovered to be idle and vain sith if we must abstain from all appearance to others of our evil we must abstain from all appearance of evil whether it be real from the condition of our work of it self or imaginary by accident through others interpretation which must cause perplexities unavoidable without number Yea 3. That may appear to be evil to others which is our necessary duty as Christs doctrine and actions did to the Pharisees the Apostles preaching to the Jews yea to good men as Peters going in to Cornelius Acts 11.1 2. the Magistrates punishing some vices according to his duty may seem evil to good Subjects the obeying Laws of Governours Commands of Parents and Masters do often seem evil to some that are sincere-hearted but weak in judgment yea the necessary defence of truth may be opposed and appear as evil to godly learned and otherwise judicious Divines If we must abstain from every appearance of evil to others we must abstain from these duties Gods Laws will cross one another and we must infringe or suspend one or otherwise be necessitated to sin Governours must revoke their Laws and Subjects cease to obey Gods Laws and so all confusion and Anarchy must follow Lastly Were the precept so meant that we must abstain from every thing of ours which is an appearance of evil to another our Christian liberty were evacuated there being nothing we do which will not appear evil to some or other and many things lawful and indifferent will appear evil even to the best It s true there are many cases in which we are to forbear our liberty of which before Mr. Jeans his first Edition of his Treatise I wrote in the fourth Chapter of my Book of Scandalizing but the forbearance of our liberty I did not ascribe barely to the appearance of evil to others but to the scandal that is ruine or harm to another consequent thereon And to prevent the frequent abuse of the Text 1 Thess. 5.22 I wrote thus p 284. Lastly if it were granted that the Apostle for bids us to abstain from all that which appears to be evil to another yet no Interpreter that I meet with understands it of such appearance of evil as is conceited to be such upon some erroneous principles in him that conceives it to be such Or by reason of the meer phansie or rigid austerity or evil will or such like cause of him that thinks it evil but they usually apply it to such causes or signs of manifest evil as are means of drawing to some notorious sin as going to hear a Mass which is a cause and sign of Idolatry or wanton dalliance which is a cause or sign of whoredom And they apply hereto that saying of Julius Caesar that Caesars wife should be free not only from evil but also from the suspition of it So that even in their intent this Scripture is not appliable to this purpose as if the Apostle did prohibit a Christian to use any thing that another thought evil whether he thought so upon probable reason or no reason upon some ground or none And to speak truth the application of this Text in that manner as it is by some as if the Apostle did forbid us the use of any thing though in different in it self when it appears as evil to another without any further restraint is very absurd and so unreasonable as that it will bring a yoke upon mens consciences impossible to be born sith there is scarce any thing a man can do but some or other Infidel or Christian weak or strong in the faith Orthodox or Superstitious will think it to be evil that saying by experience being found true quot homines tot sententiae so many men so many minds nor shall a mans own Conscience only make a thing evil to him but the conscience of any other man in the World Out of all which I gather that the Ministers tenent or practice in receiving the Lords Supper kneeling is not directly opposite to this positive precept as being what hath an appearance of evil in it unless it be in it self evil or evil in their own opinion or else a probable sign and cause of their adoration of the Papists Breaden god Whereas this Author himself in this Chapter p. 40. does not say though some would say that kneeling at the Lords Supper smells very strong of the Popish leven and is but one peg beneath the adoration of their Breaden god In answering which passage sect 2. of this Chapter I shewed that it could not be taken for such by any that will candidly and charitably interpret their actions as for other reasons very clear and convincing so from the words of the Rubrick at the end of the Communion which I here subjoyn Whereas it is ordained in this Office for the administration of the Lords Supper that the Communicants should receive the same kneeling which Order is well meant for a signification of our humble and grateful acknowledgement of the benefits of Christ therein given to all worthy râ—ceivers and for the avoiding such prophanation and disorder in the holy Communion as might otherwise ensue yet lest the same kneeling should by any persons either out of ignorance and infirmity or out of malice and obstinacy be misconstrued and depraved it is here declared that thereby no adoration is intended or ought to be done either unto the Sacramental Bread and Wine there bodily received or unto any corporal presence of Christs natural flesh and blood For the Sacramental Bread and Wine remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And the natural body and blood of our Saviour Christ are in Heaven and not here it being against the truth of Christs natural body to be at one time in more places then one Thus the Common Prayer Book That which is said that the receiving of the Lords Supper kneeling is a gesture used by the Papists in the adoration of their Breaden god is denied by Dr. John Burges in his Treatise of the lawfulness of kneeling in the act of receiving the Lords Supper cap. 21. p. 67. p. 479. of the Rejoynder where he thus saith With us the Bishops or Ministers communicate kneeling as well as the people But with the Papists the Pope when himself performeth the office receiveth sitting as being a type of Christ the Mass Priests receive standing reverently by the Canon of the Mass and for this he cites in the Margin Ord. Rom. apud Bâ—bl Pat. Col. â—om 8. p. 390. Colum. 1. liter â— edit Colon. 1618. The People indeed receive it kneeling as we do as did also the Priest till such time as the Doctrine of Transubstantiation bâ—got the
pernicious wickedness in whomsoever though reputed Saints And though there is too much cause to bewail that there is so little effect upon the preaching of the present Ministers yet sure to argue thence that they are not sent of God but are false Prophets is altogether inconsequent Mr. Robinson in his justification of separation p. 306 307. speaks better than so when he saith It is most evident that whosoever converteth a man unto God that person doth in truth and in deed Minister the word of God and the spirit by the word and so may be said to be sent of God In that general and large sense wherein Mr. Bernard p. 313. expounds the word Sent or Apostle I do acknowledge many Ministers in England sent of God that is that it comes not to pass without the special providence and ordination of God that such and such men should rise up and preach such and such truths for the furtherance of the salvation of Gods elect in the places where they come But this Accuser adds Sect. 5. The Ministers are not proved such daubers as those Ezek. 22.28 4. That they prophesie placentia smooth things according to the desires tempers and lusts of men to the pleasing of whom they addict themselvs Jer. 6.14 and 27.9 Ezek. 13.10 11. and 22 28. What visible lineaments of such a frame of spirit are drawn upon the faces of that generation of men concerning whom we are now discoursing Have they not been of all others I am now speaking of such as are looked upon by Professors as men of the greatest parts and holiness the most ready to strike in with preach up and plead for what was suitable unto the spirits of such upon whom they have had a dependance 'T were indeed well for them could they in their present standing and practise acquit themselves from that sore crime of seeking to please men which if they do they cannot be the servants of Christ Gal. 1.10 Answ. They do by their glossings and flatteries lull people asleep in security bearing them in hand that there is no such dangerous matter towards them as Gods Prophets tell them but that all shall be well whatsoever they say see the same chap. 8.11 see also Lam. 2.14 Ezek. 13.22 is Mr. Gatakers Paraphrase in his Annotations on Jer. 6.14 That which was prophesied Jer. 27.9 is expressed to be that they should not serve the King of Babylon The daubing Ezek. 13.10 11. was by seeing vanity and divining lies ver 9. Ezek. 22.28 saying Thus saith the Lord when the Lord hath not spoken If the present Ministers of England do so they are to be accounted false Prophets But do not this Authors own words in the next crimination before when he saith perhaps they do in their Sermons reprove sin thunder out the Judgments of God against transgressors of his Law as much as any clear the Ministers and prove himself guilty of false accusation what those visible lineaments of such a frame of spirit are should have been named if he would have dealt plainly If men of greatest parts and holiness on one side have been the most ready to strike in with preach up and plead for what was suitable unto the spirits of such upon whom they have had dependance may it not be said so of men of the greatest parts and holiness of the Congregational party that they have been liable to the like It were well if both parties would search themselves and not be so forward to accuse each other As I conceived long ago in my printed Treatise of glorying in men on 1 Cor. 3.21 so I am still by much experience confirmed that the so termed Professors of England out of their injudiciousness and partial affection have done much hurt to themselves and the Church of God by looking upon glorying in adhering to some as of greatest parts and holiness with disparagement of others whence evil surmizes censurings divisions from them that are disaffected swallowing down without chewing what those utter whom they follow which hath been a temptation to Teachers to vent such things as were not right for the retaining of their followers and a trap whereby their hearers have been ensnared to their own and others no small disquietness And I agree with this Author that it were well indeed with the Ministers and with their dissenters or opposites if they could all acquit themselves from this sore crime of seeking to please men and that we could all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek and speak the truth in love Ephes. 4.15 Yet further saith he Sect. 6. Ministers changing of places sadning some mens hearts not characters of a false Prophet 5. That they are greedy Dogs that can never have enough and look every man for his gain from his quarter Isa. 56.11 seeking and serving themselves in their ministration Ezek. 13.19 Micah 3. 5.11 in the Margin In a translation of the New Testament dedicated to Edward the Sixth the Author of the Notes on Chap. 10. sayes We must preach the truth without any respect of reward or gains They therefore that preach for their bellies sake or preach after the prescript of man are not the Disciples of Christ. That herein is a perfect harmony betwixt these false Prophets and the present Ministers of England cannot be denied what means else their frequent calls from places of less to places of greater value their gaping and greedy desires after preferment the vexations they put poor men to that cannot in conscience put into their mouths preparing War against them Answ. Isa. 56.11 may be understood as well of the civil Magistrate as the Minister and of neither is it a Character of a Minister not to be heard as being a false Prophet nor of an usurper or unlawful Magistrate that is not to be obeyed Ezek. 13.19 notes a Character of a false Prophet but the proper character of him as such is not that he prophecied for handfuls of Barley or pieces of Bread but that they polluted God among his people by lying to them Micah 3.5 is a character of a false Prophet in that they made Gods people to erre their preparing war against him that put not into their mouth is a common accident to corrupt men not a property of a false Prophet and in like manner the Prophets divining for money ver 11. or the Priests teaching for money no more proves a false Prophet or false Priest then the heads judging for reward proves them false heads these are their personal vices which may be in a true Prophet as in Judas and in a true Priest as Hophni or in a true head as in Jehoiakim Jer. 22.17 and so are impertinent to prove a Minister a false Prophet Nor is it any more to the purpose what is in the Margin sith he that preacheth truth with respect of reward or gains may be a true Prophet though not a good man and so they that preach for their bellies sake though if they preach not
up to him a worship meerly of humane composition once abused to Idolatry with the rites and modes of Idolaters are deeply guilty of the sin of Idolatry Answ. That the Common-prayer Book worship is a worship meerly of humane composition however the Form of words be is denied and not proved by this Author whose mistakes in confounding them are before shewed Nor is the worship of the Common-prayer Book proved to have been abusâ—d to Idolatry because the Foâ—ms of words were taken out of the Popish Service Books any more than that the Scriptures or Creed found in them were abused to Idolatry because thence taken The worship being agreeable to Gods Word cannot be abused to Idolatry Nor doth the Form of words used in the Mass-book or Bâ—eviary which is otherwise holy and â—ight if it had never been in those books cease to be holy and right when the Idolatrous Forms are left out any more than Gold found in a Dunghill remains Dung and ceaseth to be Gold when the filth is washed away from it To that of the Common-prayer Book being taken out of the Popes Portuis and King Edwards words answer is made in the Answer to the 3d. chapter sect 4. The offer of the Pope and the report of his Intelligencers pâ—oves that the Pope had nothing to except against the Common-Prayer Book or the Service of the Church of England but not that they are every way the same with that which is used in the Church of Rome Concerning its being taken out of the Popes Portuis at least for the greatest piece Arch-bishop Whitgift in his Aâ—swer to the first Admonition p. 82. said long agoe It maketh no matter of whom it was invented in what book it is contained so that it be good and profitable and consâ—nant to Gods Word Well saith Ambrose Omne verum à quocunque dicitur à Spiritu Sancto All truth of whomsoever it is spoken is of the Holy Ghost As for the Book of Ordination he anâ—wers the words of the second Admonition p. 201. thus It is most false and untrue that the Book of ordering Ministers and Dâ—acons c. now used is word for word drawn out of the Popes Pontifical being almost in no point correspondent to the same as yâ—u might have seen if you had compared them tâ—gether But ignorance and rashness drives you into many errours As for the rites and modes and ceremonies objected those which are in the Church of Rome Idolatrous are not observed or used by the Ministers who minister according to the Common-Prayer Book to whom conformity with the Popish Priests therein is injuriously imputed and they are so farr from being found deeply guilty of the sin of Idolatry that the very aâ—guings of this Author rather acquit them than convince them As for the words of Maccovâ—us they are not right we may retain the goods used to Idolâ—try and apply them to holy uses though they have been abused by Idolaters yea and abused to Idolatry as the Temples Bells Tables which have been abused to the Idolatry of the Mass as is largely proved by Mr. Pageâ— in his Arrow against the separation of the Brownâ—sts in answer to Mr Ainsworth ch 7. Nor is it pâ—oved by Maccovius out of the Texts alleged here That the sacred rites of Idolaters though they be things in themselves indifferent are not to be retained but that all conformity with Idolaters is to be avoided For none of the Texts speak of things in themselves indifferent Turning unto Idols and making to themselves molten Gods forbidden Levit. 19.4 being gross Idolatry the rounding the corners of their heads marring the corners of their beards v. 27. making baldness upon their head shaving off the corner of their beard cutting their flesh Levit. 21.5 making baldness bettween their eyes for the dead being heathenish customes which were Idolatrous as Ainsworth Annot. on Levit. 21.5 Such as those 1 Kings 18.28 Or as Salmasius in his Book of long hair the rounding of the corners of their hâ—ads to have been in honour of the Moon Or shewing heathenish sorrow for the dead all sinful in themselves and therefore not indifferent But there is yet one more Charge behind Sect. 15. Kneeling in receiving the Sacramental elements is not Idolatry Argument 3. Adoration in by or before a creature respectiâ—è or with relation to the creature is Idolatry such as so adore or wâ—â—ship Gâ—d are Idolaters But the present Ministers of England do adore or worship God in by or before a creature respective or with relation to the creature Therefore The major or first Proposition being generally owned by Protestants it being the very same Maxim they make use of and stop the mouth of the Papists with in the point of adoring God mediately by the creature we shall not stand upon the proof of it none that know what they say will deny it The minor Proposition viz. That the present Ministers of England do adore or worship God in by or before the creature respectivè or with relation to the creature will receive a quick dispatch Not to mention their bowing and cringing at the Altar That they kneel at receiving of the Sacrament is known That they with their Communicants should do so is enjoyned by their Church That their so dâ—ing is an adoration or worshipping of God before the creature respectivè or with relation to the creature is too manifest to admit of a denial Nothing being more certain than that the Elements are the objectum à quo or the motive of their kneeling which if they were not there they would not do And in the margin Didoclavius p. 755. saith Genusâ—ectere non modò excludit ritus institutionis sed etiam praeceptum secundum de Vitanda Idololatria multis modis violat VVhich Maccovius assents to loc com p. 861. Answ. Whether this Authors Antagonists know what they say this Author seems not a fit Judge unless either he knew better what himself saith or could better clear his meaning than he doth that his Readers might know what he saith In this Argument he doth accuse the present Mnisters of England and their Communicants of Idolatry in kneeling at the receiving of the bread and wine in the Sacrament of the Lords Supper and yet ch 5. p. 40. he had said Kneeling at the Lords Supper though we do not some would say smells very strong of the Popish leaven and is but one pegg bâ—neath the adoration of their breaden-God Here he expâ—esly makes that Idolatry undeniable as being adoration or wâ—â—ship of God in by or before the creature to wit the elementâ— respectivè or with relation to the creature as objectum significativè a quo or the motive of their kneeling which if it were not they would not do So that one while he will not say it smâ—lls strongly of the Popish leaven nor that it is but one pegg beneath the adoration of their breaden-God and if so did he know what he saith he
quod or the terminus ad quem to which it had been directed But if he had only taken occasion upon the sight of the Sun to worship God as David did Psal. 8.3 magnifie or worship God the Creator it had been no Idolatry though the Moon or Sun were the objectum à quo significativè or the sight 〈◊〉 it the motive to it Till Divine worship be given to a creature it is not Idolatry although in the kind or means of worship there may be Will-worship and in the opinion of those that count their act or the object to be holy when it is not there may be superstition of the mind and in the use of such things or forbearing their use superstition in the members That which this Author saith of his major Proposition as generally owned by Protestants I do not believe it to be true understanding it as he doth of relation only to the creature as objectum significativè à quo or the motive of the adoration and not the object to which it is directed As for this minor it may be denied even in his own sense for the adoring of God though it be at the receiving the elements yet the elements are not objectum significative à quo or the motive of their kneeling according to the Common-Prayer Book which saith That the order in the Office for the administration of the Lords Supper that the Communicants should receive it kneeling is well meant for a signification of our humble and grateful acknowledgement of the benefits of Christ therein given to all worthy receivers and for the avoiding of such profanation and disorder in the holy Communion as might otherwise ensue That thereby no adoration is intended or ought to be done either unto the Sacramental bread and wine there bodily received or unto any corporal presence of Christs natural flesh and blood Which intimate that the elements are not the objectum significativè à quo or the motive of their kneeling but the benefits of Christ in the Lords Supper given to all worthy receivers And that not the sight of bread or wine which is not seen till the cup be in their hand but the remembrance of Christs death and the remission of sins by his blood by saith are the motive to kneel to God with prayer and thanksgiving to him without any honour of the bread and wine though received eaten and drunk to remember Christs death as the procuring cause of those benefits As for his Reason if the elements were not there they would not kneel therefore they are the objectum significativè à quo or the motive of their kneeling partly the Antecedent is not true for they kneel before they receive the elements brought to them and after they have eaten and drunk while they are in the meditation of Christs death and the benefits by it using holy ejaculation in prayer and thanksgiving to God partly the consequence may be denied For though they would not kneel were not the elements there yet this is not sufficient to prove their presence the motive of kneeling any more than the presence and speech of the Mâ—nister who delivers them with prayer and exhortation to whom yet this Author makes not the kneeling to have relation And indeed it is not the presence of the elements when they are received that is while they are in the Ministers hand or their own or in their mouths which is the objectum significativè à quo but the actions with the elements at the consecration by the Minister which signifie Christs death and the use by themselves in eating and drinking whereby are signified their nourishment by Christ unto life eternal which are the motive to that gratitude and trust in Christ which in kneeling they exercise by prayer As for the words of Didoclavius with Maccovius his assent they are the words of an Adversary to the Ministers in this cause and therefore not fit to be alleged as a proof in this matter Nor if they were true would they prove kneeling to be Idolatry but to be some way against the second Commandement for avoiding Idolatry We might more justly and more to the purpose allege the words of Dr. Ames in his Triplication to Dr. Burges his Rejoynder ch 4. sect 4. p. 382. There is no Non-conformist which refuseth to kneel unto Christ in the celebration of the Lords Supper And the Conformists deny they require kneeling to any other than God and the Lord Jesus Christ. As for their bowing and cringing at the Altar it concerns them to speak for themselves who use it neither do all the Conformists use it no not in Cathedrals if my information be right nor is there any established Law for it and those that use it do avouch they do it not to any other than God and therefore are not to be charged with Idolatry whatever other fault they are chargeable with by reason of it It follows Sect. 16. The Crimination of the Ministers as Idolaters is not excusable Object To what hath been hitherto offered in this matter if it be said That the charging the present Ministers of England with Idolatry is exceeding harsh and that which is an argument of a very unchristian and censorious spirit Though this makes nothing to the enervating of what hath been offered yet we answer 1. That many words of Christ himself were accounted hard sayings and not to be born and that by such hearers as were once his admirers and did with seeming great affection attend upon his ministry That such poor worms as we should be recharged herewith it is no great marvel it is enough for the Disciple to be as his Master 2ly We have in this matter said nothing but what is in Thesi over and over asserted by most or all Protestant Writers upon the second Commandement who assert fully That the worshipping God in a way not prescribed by him is Idolatry such as do so are Idolaters With our application hereof unto the present Ministers of England if they are guilty as that they are hath been abundantly demonstrated why should any be offended To speak truth when our silence would be prejudicial to the souls of our Brethren me-thinks should not be accounted unchristian or censorious In the margin are these words Calvin Perkins Ames Maccâ—vius Altingius Wendeline Paraeus Explicat Cate. p. 3. Q. 96. p. 528. saith Quid postulat secundum praeceptum Res. Ne Deum ullâ imagine aut figurâ exprimamus neve nullâ ratione eum colamus quà m qua se in suo verbo coli praecepit 1 Sam. 15.23 Deut. 12.30 Mat. 15 9. And afterwards he addeth Huic secundo praecepto contraria sunt ea quae vero cultui divino adversantur 1. Idololatria quae est culius numinis fictitius aut superstitiosus Sunt autem Idololatriae duâ— species praecipuae una crassior cum fictitium numen colitur haec species prohibetur in primo praecepto aliquâ ex parte in tertio
and urging that against the present Ministers which the holy Martyrs rejoyced in and the Ministers think themselves happy that they are found like them Me-thinks when you wrote this chapter you should have thought of that which is Psal. 73.15 If I say I will speak thus behold I should offend against the generation of thy children And have taken heed how you had perswaded to separation for that which in the Martyrs you make their infirmity and in charity you might so conceive of the present Ministers whereof many of them even of the Bishops and such as were in exile with the King and others at home and abroad have shewed their constant adherence to the Doctrine of the Church of England particularly against the adoâ—ation of the consecrated host when they were tempted to joyn with the Papists I wish you did not strengthen the hands of the Papists by this your pleading rather than help to reduce them from their great abominations and that you did not weaken the Protestant party by hindâ—ing the union that should be among men that agree in the main though they dissent in some things considerable in this time wherein the common Cause is endangered by divisions If the Martrys were but peeping out of the gates of Babylon it may seem they were not in your opinion escaped thence if some of the filth of the great Whores fornications did cleave to them how is it they are now with Christ where no unclean thing enters That they should repent of that which they offered to justifie a little afore they dyed is not likely It would be more for your comfort and the Churches peace if by getting out of Babylon you did not run to the contrary extreme of Fanaâ—icism and in seeking Reformation you did noâ— unsettle all and that you did review this Argument in which I find strong accusation and weak proof CHAP. 8. ARG. 7 th and 8 th Sect. 1. Every Offence of others makes not sinful that which otherwise is lawful T Is not lawful for Saints to do any thing for the doing whereof there is no positive pâ—ecept in the Scripture that is an offence grief scandal and cause of stumbling to their Brethren 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 is bottom'd upon express precepts in the Scripture Rom. 14.13 15 20. 1 Cor. 8.9 13 and 10.24 Answ. There are varieties of circumstances and cases incident to the point of Scandal which make the action from which it ariseth to be lawful or unlawful there are several effects of Scandal and divers degrees considerable there are several states of persons offending and offended All which and more besides do require caution in denying or granting the major Proposition Of these I wrote many years agoe a Treatise of Scandalizing sold by Richard Râ—yston at the Sign of the Angel in Ivy-Lane in London from whence many limitations may be fetch'd by the intelligent Reader wherewith to limit the major Proposition without which it is not to be granted nor is it to be proved from the Texts alleged Nevertheless because if â— should take them in here I should enlarge and encumber the present Dispute too much I think to let the major pass at present and to wave also the exception which might be taken at the form of the Argument the conclusion either not being that which is to be proved but by consequence or if it be there be four terms in the Syllogism and to examin what he saith for his minor Sect. 2. Hearing the present Ministers may be the Saints duty The minor or second proposition saith he consists of two parts 1. That for hearing the present Ministers of England there is no positive warrant in the Scripture if there be let it be produced and this controversie is at an end The contrary thereunto hath all along been manifest in this present dâ—scourse It cannot enter into our hearts to imagin that the Lord Jesus having instituted Officers of his own for the management of affairs in his house should ordain that any of his houshold should attend upon the Ministry of such as are not of his institution as hath been abundantly demonstrated touching the present Ministers of England that they are not nor is it by many pleaded as their duty so to do but onely as their liberty which they judge they may or they may not do without sin Answ. What warrant there is to hear the present Ministers of England hath been shewed and that which hath been produced to the contrary examined especially ch 1. 2. The institution of Christ concerning Ministers and what concerns their calling hath been also discussed especially in answer to the preface and the 2 chapter in which places is shewed that warrant by permission is sufficient to justify the hearing of Ministers that the positive precept for hearing determins not hearing of Ministers as thus called but as teaching the word of God that such election and ordination as this Author requires are not necessary to make make men instituted officers of Christ that while the present Ministers preach the word of God the Saints may and ought to attend on their ministery and that they are not bound to examine their outward calling but to leave that to Rulers and themselves only to examin their doctrine that they may as lawfully attend on their ministry if edifying them in the faith as on the ministers of a gathered congregation that they ought rather in obedience to Rulers and to avoid Schism and to prevent the intangling of themselves with private and novel opinions which are more easily vented in private meetings then in publique and more readily entertaineâ— by private persons few of whom are learned and judicious than in more publique and solemn auditories to hear ministers that preach the truth in publique congregations caeteris paribus if their abilities and faithfulness be alike than to hear ministers in gathered churches privately meeting And with these explications I asseâ—t it not onely the Saints liberty but also their duty to attend upon the ministry of the present Ministers of England It follows Sect. 8. Sinful scandalizing is not by hearing the present Ministers 2. That for the Saints such as are visibly so profess themselves to be such to hear the present Ministers of England is an Offence Grief Scandal and occasion of stumbling to their Brethren This is too evident to be denyed to how many thousands in England for whom those that as yet attend upon the present Ministry thereof dare not but think Christ dyed is the practice of some herein a Grief Scandal and occasion of stumbling Their Groanes and Tears alone and together upon this foot of account will better demonstrate the truth thereof than our words can Yea how many poor souls have been drawn by reason
also termed St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-labourers in the Lord Rom. 16.3 which proves that Christians did and might hear others besides Officers of particular instituted Churches yea that they might and did make use of the gifts of any though a woman that could expound to them the way of the Lord. 3. That this is against the practise of the Congregational Churches who do allow the hearing of gifted brethren that are not Officers who send Preachers to convert the natives such as Mr. Eliat Mr. Mayhew who yet are no Officers to them who hear the Pastors of other Congregations than those of which they are members which is not agreeable to this Authours principle That other than their own Officers are strangers to them and if it be as some have delivered That the Ministry is limited to that Church to which he is Pastor he cannot Preach as a Minister when they hear him nor they hear him under that consideration and if a Minister be an Officer onely to the people who chose him and they are bound to attend on his Ministery who chose him and not others then a Minister ceaseth to be a Minister when his Electors are dead or removed they that choose him not though he be elected by the major part are not to take him for their Minister nor may hear him sith his voice is the voice of a stranger 4. To be tied to attend on such mens Ministery and not to have liberty to hear others puts an yoke of bondage intolerable and pernicious on mens consciences 1. In that in case the Minister become empty or erroneous yet being his Minister and the major part adhere to him he must also attend on his Ministery who is weary of it and may not use the benefit of anothers Ministry more sound and profitable no not though it be of great consequence for the finding out the truth in that he doubts which is an art like to the practise of the Papists who will allow none of their Church to hear Protestant Preachers or confer with them or read their Books lest their errours should be detected Thus it might come to pass that if Mr. Ainsworth deliver errour his people might not go to hear Mr. Paget in the same Town who might discover his errour and there is the same reason concerning any in England as in London a Minister to an Independent Church must be heard though a man of mean abilities and perhaps an Antinomian and none other though a neighbour Godly Learned Conformist Preach truth profitably near to him 2. In case a member of a separated Church as a woman removed with her husband from London into the Countrey far from her Pastour have a Godly learned able Teacher who is a Conformist near her and no other she must not hear him because a stranger none of Christs Officers but must rather live without the benefit of the publique Ordinance though it be to the great decay of that spiritual life heat and vigour in godliness which she once had These and more evil consequences attend the Position of this Authour That those onely who are Christs Officers in his sense are to be heard Yet he goes on thus Sect. 5. Hearing the present Ministers casts no contempt on Christs Institutions Not to mention more let it be weighed whether the hearing of the present Ministers of England doth not cast contempt upon these Institutions of Christ. What is more evidently Preached by such a practise than 1. That separation from the Assemblies of England ' though in their Constitution carnal and worldly and the worship thereof although false and meerly of humane invention was and is our sin and evil 2dly That it 's not by vertue of any Soveraign institution of Christ the duty of Saints to meet together as a body distinct without going out to other Assemblies to worship with them for their mutual edification in the Lord. 3dly That particular Assemblies are not solely of the institution of the Lord Jesus but that National are also to be accounted as the true Churches of Christ though they have no footing in the Scripture of the New Testament from whence the pattern of Gospel-Churches is solely to be deduced Yea 4thly That the Officers of Christs appointment are not sufficient for the Saints but together with them the help of false and Idol-shepherds is to be sought after than which what greater contempt can be poured upon the forementioned Institutions of our dear Lord Yet who sees not all this to be the language which is heard and goes forth into the nations from the practise of our brethren in the matter we are debating If they look upon separation in the sense before minded to be of the institution of Christ can thâ—y offer a greater affront thereunto than to run into the Assemblies of the nation If they judge it their duty to meet together distinct from the world and it's worshippers why run they thereunto If they apprehend National Churches to be the result of humane prudence without bottom in the Scripture and the Ministers of Christ to be onely in contradistinction to the Ministers that are not of his appointment attended unto why give they the right hand of fellowship unto such Assemblies as profess themselves to be parts of such a National Church and hear Ministers that have relation thereunto who have received as hath been proved no mission from Christ to their Ministry If this be not evidently to pour contempt upon the Institutions of Christ and confessedly so we shall for ever despair of success in the most facile and righteous undertaking Answ. I acknowledge that he who granteth your Premisses cannot deny your Conclusion But none but dissemblers will attend on the Ministry of the present Ministers and hold the Assemblies of England in their constitution carnal and worldly and the worship thereof false and meerly of humane invention That the members of the Assemblies of the English Church are the world in contradistinction to the Saints That they are the worshippers of the world not of the true Churches of Christ That the Ministers are false and Idol-shepherds who have received no mission from Christ to their Ministry By this Answer this Authour may perceive that these charges are judged false criminations not at all proved by him nor are those things granted to be Institutions of Christ which he makes such And therefore if the practise of going to the Parish-Assemblies be a casting contempt on his way it is not on Christs Institutions but his unjustifiable separation And yet the truth is our hearing the present Ministers is for the performance of our own duty that we may hear the word of God and worship God truly and our doing this we account not any approbation of any thing evil in the Ministers or giving the right hand of fellowship to the Assemblies in any thing that is disorderly Nor do we condemn any thing but their sin in the separated meetings whose
Disciples hearing the Scribes and Pharisees in his time notwithstanding other defects Therefore the present Ministers preaching or declaring the will of God notwithstanding other defects warrants the Saints hearing now the present Ministers of England The minor is grounded upon that which is intimated to be the reason of Christs direction Matth. 23.2 3. that they sate in Moses his chair that is taught the observation of Gods Law and that what they bid them observe according to it they were to hear and do as on the contrary they were not when they taught corrupt traditions of men and other leavened Doctrine To these things this Author thus answers Sect. 2. The Scribes and Pharisees sate in Moses his chair as Teachers not as Magistrates Many things are supposed by the Objecters and taken for granted and must be so by all that judge any weight to be in what is from this supposed command of Christ argued which they will never be able to prove and yet they are the very basis upon which the stress of the Objection lies As 1. 'T is supposed that the Scribes and Pharisees here spoken of were in the Ministerial seat Teachers and Expounders of the Law which at first view seems to be a difficult task for any to demonstrate That some of the Scribes and Pharisees which were particular Sects among the Jews as is known were so cannot be denied that these here mentioned by our Saviour are such is not so evident They are expresly said to sit in Moses seat not Aarons who though he were of the Tribe of Levi yet was not the Ministerial but Magistratical seat committed to him To the posterity of Aaron did the office of Priesthood appertain as is known to all that have but in the least turned aside to consider of this affair nor is it altogether frivolous that is by some observed that these Scribes and Pharisees are especially charged with the omission of judgement and mercy things most nearly relating unto the Office of Magistracy to whom it doth especially appertain to look thereunto Nor will it in the least follow that supposing Christ enjoyned his disciples to attend upon the Scribes and Phariseees acting as Magistrates and conform to what is justly and righteously prescribed by them as such That therefore it is lawful to attend upon the present Ministers of England I reply That it is indeed supposed that the Scribes and Pharisees here spoken of were in the seat of Moses Teachers and Expounders of the Law But not that they were Officers about the sacrifices and services belonging to the worship of God at the Templé as were the Priests and Levites nor need we so to suppose It is sufficient for rhe Argument That they took upon them the expounding of the Law and to resolve consciences what they were to do they did as Casuists or Doctors of Divinity in Schools or Synagogues or in the Temple Which is proved from that which is said That they did bind heavy burdens and lay them on mens shoulders v. 4. which was by their precepts their affecting to be called of men Rabbi Rabbi Masters Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leaders v. 8 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors or Teachers translated Master in Israel John 3. but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.24 blind guides Matth. 15.14 blind leaders of the blind And that they were not Priests appeared by their paying Tythes Matth. 23 23. Luke 18.12 Nor were they ordinary Magistrates except such as were in their Synedria the Romans were then the ordinary Magistrates Nor could they be said to sit in Moses chair either as Magistrates having the same power he had or as Law-givers For the power and office of Moses whether as Magistrate Judge or Prophet was singular He was a Prophet to whom there arose none like in Israel Deut. 34.10 and he was a Judge or Prince under God supreme who had jurisdiction and Empire supreme in matters sacred and profane although the function of doing holy rites was committed to Aaron and his sons and the Levites as is proved by Selden l. 2. de Syned Ebrae c. 2. from Exod. 4.16 Deut. 33.5 the address to him in difficult causes his sentences and other things acknowledged by Writers Jewish and Christian. It is not denied that the Pharisees and Scribes were many of them Rulers of the Jews as it is said of Nicodemus John 3.1 and of the Priests and Levites John 1.19.24 But not as Scribes or Pharisees who were as such onely particular Sects among the Jews as this Authour truly acknowledgeth nor as sitting in Moses chair which onely noted their function of teaching and expounding of the Law being bred up at the feet of Rabbins or Doctors of the Law as St. Paul at the feet of Gamaliel and after sitting in the School or auditory of the Temple or Synagogues where Moses of old time had in every City them that preached him being read in the synagogues every sabbath-day Acts 15.21 wherein the Scribes and Pharisees affected and obtained the chief seats Matth. 23 6. and had much sway with the people though they taught not with such authority as Christ did Matth. 7.26 Mark 1.22 now wherein they taught according to Moses Law or the truth as about Elias coming Matth 17.10.11 they were to be heard in other things as in their own traditions and the commandments of men their doctrine was to be rejected Matth. 15.9 It is frivolous which is observed That because judgement and mercy the omission of which is charged on the Scribes and Pharisees Matth. 23.23 and those nearly relate to the office of Magistracy to whom it doth especially appertain to look thereunto that therefore the Scribes and Pharisees v. 2 3. are considered as Magistrates For as is in the Assembly Annotations on the place the judgement mercy and faith are just dealing with all men mercy in relieving the poor and faithfulness in covenants promises and contracts judgement being there taken for right ordering the conversation towards God and men as Matth. 12.18 which is manifest in that it is joyned with mercy and faith or as it is Luke 11.4 The love of God opposed to ravening extortion intemperance or excess Matth. 23.25 rapine and wickedness Luke 11.39 such as was when they devoured widows bouses making long prayers for a pretence Matth. 23.14 compassing sea and land to make one proselyte and when he was made making him twofold more the child of hell then themselves v. 15. No such argument therefore is or needs be made as this Authour frames as made by his opponent That supposing Christ to injoyn his disciples to attend upon the Scribes and Pharisees acting as Magistrates therefore it is lawful to attend upon the present Ministers of England For neither do we say that Christ injoyned attendance on them nor that they acted as Magistrates but our supposition is That they acted as Teachers and his disciples were permitted to hear them though liable to greater
argument from testimony negatively is not of force especially in matters of fact it is not related therefore it was not done and most of all concerning Christs acts of which it is noted that many things are not written John 21.25 Sect. 4. Christ allows hearing the Pharisees while they taught the Law of Moses Yet again saith this Author But let this also be granted that we may hear this Argument speak its uttermost The Scribes and Pharisees sit in Moses seat this seat is a ministerial seat and they sit not here by virtue of any lawfull authority but are meer intruders what follows from hence Why this if it were lawfull to hear the Scribes and Pharisees persons vicious in their lives corrupt in their doctrine having no lawfull call to the place they possessed then it undeniably follows that its lawfull to hear the present Ministers of England though they have no lawfull authority or call to the office they assume It must it seems then 3dly be granted that when Christ sayes what they say unto you do he is to be interpreted to command or at least to permit an attendance upon their Ministry But this is that we deny and dare confidently aver That it never entred into the heart of Christ to permit much less to command any to attend upon the Ministry of the Scribes and Pharisees nor is any such thing in the least intimated in the words under consideration For first the words are in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may more strictly be rendred the Scribes and Pharisees have sate in Moses chair all things therefore whatsoever they have said unto you c. i. e. whatever in times past you have heard delivered by these men according to the mind of God do you not now reject because of that hypocrisie pride covetousness c. you are made to see is predominant in them I reply the Argument is framed not as here by this Authour but as I before formed it The command to do what they bid implies a permission to hear else how could they do as they bid Though the words v. 2. may be rendered have sate in Moses chair yet the words v. 3. according to the Greek language and I think according to all interpreters must be rendered whatsoever they shall say unto you it being a precept concerning their future actions and the word render'd sit being in the first Aorist is best rendered as noting an indefinite time and so is to be conceived as signifying a continued time past and present they have and still do sit But were it granted that the bidding were meant of the time past the argument were of force they heard therefore they may hear Christ not disapproving their former hearing but giving a reason which infers a continued permission to hear them because they sate in Moses chair that is taught the law of Moses so that he makes this the entire reason of their observing and consequently of hearing in that they bid them observe the law of Moses which while they did they were to hear them and observe them not when they taught for doctrines the precepts of men which is indeed the genuine reason of his caveat there and elsewhere especially in the Sermon on the Mount Matth. 5. 6. 7. in which having said Matth. 5.17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill he then adds that one Jot shall not pass from the law till all were fulfilled that he would not have the least Commandement broken by practise or Doctrine yet with monition that their righteousness must exceed the righteousness of the Scribes and Pharisees if they would enter into the Kingdom of Heaven and accordingly clears the law from their false glasses warns his Disciples of their hypocritical practises of their corrupt doctrine and traditions directs persons to observe the rites of the law while he was on earth and to acquit himself from being an enemy to the law a little before his death though he had late experience of their opposition yet minds his Disciples that they should not neglect their teaching out of the law though they were not to imitate their practise Whence may be clearly discerned that Christ would have them heard teaching out of the law of God notwithstanding other defects or corruptions and that the resolution of this case is a plain rule to us that we may lawfully hear such as teach truth notwithstanding other defects and corruptions in their lives and Ministry It is added Sect. 5. Hearing Pharisees teaching Moses law not attendance on their Ministry as Pastors is allowed by Christ. Let the words be as they are rendered whatever they bid you observe and do that observe and do Yet 2ly who that hath but half an eye can chuse but see that an attendance upon their Ministry is remote enough from being their intendment We had alwayes thought that they might have been sufficiently acquainted with and been in a capacity of hearing and knowing what had been said by these men through their particular occasional meeting and discourse with them though they had never spent one hour in attending upon their Ministry which that our Saviour did not enjoyn no nor so much as permit by that expression we suppose may be clearly demonstrated from the ensuing considerations 1. There are not a generation of men of whom the Lord Iesus doth speak more contemptuously and charges with greater enormities than he doth of that generation of Scribes and Pharisees In this very Chapter he informs us of their hypocrisie ver 5.23.25.27 28 29. and pride ver 6 7. and tells us plainly that they shut up the Kingdom of Heaven against men neither entering in themselves nor suffering those that are entering to go in ver 13. that they make their Proselytes twofold more the Children of Hell than themselves ver 15. that they are blinde guides ver 16.19.24.26 perverters of the Scripture such as make void the Commandements of God by their traditions ver 16 17 18. that they are serpents a generation of vipers that cannot escape the damnation of Hell ver 33. yea such as shall kill crucifie scourge persecute the Messengers of the Lord ver 34. And can it be imagined that Christ should have no more tenderness to poor souls than to direct them to an attendance upon such persons as these for teaching Credat Apelles Apella likely Are these likely motives to perswade or enforce aâ—y thereunto Yet this is what he immediately subjoyned having said whatever they bid you observe that observe and do 2. The Doctrines owned by them are known The tessera of their sect was justification by the works of the law which is diametrically opposite to the work Christ was then upon and the doctrine Preached by him 3. That they denied Christ to be the Messiah blasphemed him in his doctrine as the deceiver of the people in his life
either of these speak truth The Devils we are to have no communion with God having put an utter enmity between the serpent and the seed of the woman 3. If the present Ministers of England preach truth but by halves it is lawful to hear them preach those halfs The Bishops allow them to preach all truths needful to salvation all that is contained in the Creed Lords Prayer and Ten Commandments in the 39 Articles the two Tomes of Homilies nor are men inhibited in Schools or Convocations or at some times in books published in Latine to discover any truths of God so it be done without disturbance or other evil consequence That some truths needful to be known are not permitted to be published to the vulgar auditories may have the same reason as Christ had for not acquainting his disciples with many things he had to say to them because they could not then bear them John 16.12 Some things may seem very clearly revealed in the Scriptures to some and be owned by them which are pernicious as that the Saints have all right to government that they are to smite the civil powers as part of the fourth Monarchy that justified persons are not under the command of the moral Law some disputable as about the thousand years reign That God cannot forgive sins without satisfaction to his justice Church-constitution Covenant Government and many more which it is agreeable to the Apostles rule Rom. 14.1 their practice Acts 15.28 not to vent in all sorts of auditories and if the Bishops do restrain Preachers especially those that are young raw injudicious but violent and apt to cause division they do agreeably to the Apostles rule to the example of all Churches where Government is not popular which breeds confusion yea I think the Separatists have found by experience some restraint necessary and that the universal liberty of Conscience or of prophesying as it is termed is intolerable and if Bishops who are men and may be more rigid then they should hold the reins in too hard yet there is no reason why the people should refuse to hear that truth which is necessary and sufficient to salvation because they cannot hear every truth which perhaps out of faction or a childish inconstancy or having itching ears they desire to know As for what is said about the Ministers contradicting their preaching by their practice it is answered before in the Answer to the 5 th Chapter And yet were it granted their personal evils are not sufficient to make the hearing of the truth unlawful to the hearers As for the errours they are said to mingle with the truths they teach they are not such as overthrow the foundation if they were errours and taught by them and therefore this is no sufficient reason why they may not be heard preaching necessary truths Yet to shew the futility of this allegation I shall consider each of the supposed errours The first I doubt not they will deny and require this Authour to prove it For the second it is not for ought I know preached by any of the Ministers That the Apocryphal books which have in them errours may be used in the publick worship of God nor do I think if they should so do could it well consist with their subscription to the sixth Article of the Confession of the Church of England which excludes them out of the Canon of holy Scriptures which contain all things necessary to salvation and saith The Church as Hierome saith doth read them for example of life and instructions of manners but yet doth it not apply them to stablish any doctrine And what Dr. Rainold the Bishop of Durham that now is with many of the English Protestant and conforming Divines have written about the Apocryphal Books is sufficient to clear the present Ministers from suspicion of complying with the Papists who according to the Decree of the Trent Council ses quarta put most of them though they leave out some of them into the Catalogue of sacred Books containing that truth and discipline of the Gospel which is saving and to be preached to every creature and receive and venerate them with equal affection of piety and reverence as other books of holy scripture And although the passages alleaged by this Authour are liable to exception nor do I think it fit for me to justifie or excuse them yet this I say to shew there is not a sufficient reason to withdraw from hearing the present Ministers preaching or praying 1. Some of the books are not appointed to be read at all 2. Some of those that are appointed to be read are capable of an easier censure and better construction then is put upon them by this Authour 3. That those which are not so capable of excuse yet are appointed to be read on such days and in such places as those that alleadge this for a reason of not hearing the present Ministers need not be present 4. That it was once resolved as lawful by Dr. George Abbot after Archbishop of Canterbury in his answer to Dr. Hill the Papist p. 317. from the Preface to the second Tome of the Homilies for the Minister instead of the Apocryphal books to read some other part of the Canonical Scripture of the old Testament Which things being considered there seems not for this to be a sufficient reason of not hearing the present Ministers or charging them as this Authour doth The third errour I conceive they will deny to be their tenent But concerning this and the 4th 5th 6â—â— 8th 9th 11th errours so much hath been said before chiefly in the answer to the 5 th 6 th 7 th chapters of this book that I need not here make a particular answer concerning each of these severally yet I say the things are not matters of the Ministers Doctrine however they be of their practice and therefore cannot be a reason of not hearing their Sermons And they who make this a sufficient reason not to hear or to pray or receive the Lords Supper with a person by reason of some errour he holds or teacheth or some undue practice on Gods worship or conversation with other men go against all rules and examples in holy Scripture and approved Christians and such a one must suppose Preachers infallible every Communicant unblameable or each Christian to have power to excommunicate if the person faulty be not amended upon his reproof that he must know what Tenents his Teacher holds and what is the conversation of each Communicant ere he can warrantably hear the one or communicate with the other Which with sundry other superstitious conceits or unnecessary scruples put an intolerable burden upon mens consciences and will as well prove withdrawing from the Ministers and Churches Congregational necessary as from the Conformists As for the 7th errour it will be denied by them to be their Tenent that there may be Holy days appointed to the Virgin Mary John Baptist c. For though they
own soul must judge impartially and without prejudice weighing what is said on both sides As for my aims and spirit in writing this thing having found so little equity in mens censures of me about former writings I can the less trust to any sort of mens good or bad of one or other opinion or judgement of me My care I hope shall be to approve my self to God and to sollicite him by prayers for his blessing upon my labours in this thing To which I shall add as over-measure these ensuing Arguments for hearing the present Ministers as now the case is Sect. 15. An Appendix containing fourty additional Reasons against denying the lawfulness of hearing the present Ministers First I argue for the lawfulness of hearing them Preach the Doctrine of the Gospel as it is professed in the Church of England from the definition of sin which is a transgression of the Law 1 John 3.4 whence the Apostle Rom. 4.13 Where no law is that is no law prohibiting that which is done there is no transgression Whence I argue That is lawful in which is no sin in the hearing of the present Ministers Preach the doctrine of the Gospel as it is professed in the Church of England is no sin therefore it is lawful The major is undoubted that being unlawful onely in which is sin according to the notion of the terms The minor is proved because it is no breach of the Law there being neither any law of nature nor any written law of the Old or New Testament moral or positive in express terms or by good consequence against it Which is sufficiently proved by the answer to such Arguments as are here brought to prove a prohibition of such hearing and by requiring those that condemn it as unlawful to produce the law which forbids it which yet is not done that we know If it be said as it is by many of the people who scruple the doing of many things used in the publick worship as now it is that in Gods worship it is not enough that there is no law against what we do but there must be also a command to do it else it is will-worship Besides what I have answered in the examination of the first Chapter of this Treatise I add 1. That the alleadging of a command is not necessary to prove a thing lawful but to prove it a necessary duty it is sufficient to prove my present conclusion That no Law forbidding the hearing the present Ministers can be produced 2. That as express command may be shewed for hearing the present Ministers as for hearing the congregational Ministers at least those of them that are Separatist against whom there are more just exceptions then against the present Conforming Ministers of England why they should not be heard Which leads me to a second Argument for the lawfulness of hearing them which I thus form 2. Those Ministers may lawfully be heard against the hearing of whom by no exceptions but such as are extrinsecal to the duty of hearing as it is a part of Gods worship But so it is concerning the hearing of the present Ministers Therefore they may be heard The duty of hearing as it is a part of Gods worship consists in this That we apply our selves to learn the mind of God by which we come to know and obey him It is extrinsecal to this that it be delivered to us by a good or a bad man a man in Church-covenant or not our proper Pastour chosen by our selves or imposed upon us and therefore such personal exceptions against the deliverer are extrinsecal to the duty of hearing or nonâ—hearing if he declare Gods mind to us we may worship God in hearing though the Preacher sin in his conversation or entrance on his Ministery or be otherwise faulty if he be faithful in delivering the truth of God to us though other things make one mans teaching more desirable or more delightful or useful to us yet the defect of them makes not our hearing his teaching unlawful who teacheth the word of God truly because we may thereby learn Gods mind in applying our selves whereto is his worship by hearing 3. This is further proved in that where there are any prohibitions which restrain us from hearing any Teachers it is because of their Doctrine Which is an argument That in hearing others that teach true Doctrine or the truth of Gods word we are at liberty to hear them and consequently the present Ministers supposed to do so The antecedent is verified by inspection of these Deut. 13.3 Matt. 7.15 Mark 4.24 and such other Texts as cautionate men from hearing Teachers Whence may be inferred That 's not unlawful for us from which Gods cautions restrain us not But from hearing the present Ministers supposed to teach the truth of Gods word Gods cautions restrain us not therefore it is not unlawful to hear them 4. It is the character or property of one that is of God or is a sheep of Christ to hear Gods word or Christs voice without limiting it to some persons John 8.47 He that is of God heareth Gods word John 10.27 My sheep hear my voice Whence I argue That is not unlawful which may be a duty and a characteristical property of one that is of God or Christs sheep But to hear the present Ministers being supposed to teach the word of God and the voice of Christ may be a duty and a characteristical property of one that is of God or Christs sheep Therefore it is not unlawful to hear them being supposed to teach the word of God and the voice of Christ. 5. From the same Scriptures it may be argued thus That may be unlawful which may be a sign of one that is not of God nor of Christs sheep but not to hear the present Ministers when they teach the word of God and the voice of Christ may be a sign of one that is not of God for Christ saith John 8.47 Ye therefore hear them not because ye are not of God nor a sheep of Christ who saith John 10.26 But ye believe not because ye are not of my sheep as I said unto you Therefore it may be unlawful not to hear the present Ministers and consequently lawfull to hear them 6. To refuse to hear the word of God though delivered by the present Ministers is profaneness such as is condemned in Esau. Heb. 12.16 For it is the rejecting or neglecting of a holy thing as it is termed by our Lord Christ Matth. 7.6 therefore it may be unlawful to shun hearing them and consequently lawful to hear them 7. The word of God is a pearl of great price Matt. 7.6 such as a merchant man should sell all he hath to buy Matth. 13.46 a great treasure v. 44. therefore to be heard and received by whomsoever held forth and consequently it is folly and sin to shun hearing it because of personal exceptions against the bringer as it would be folly to refuse a
27. The Schism in the Church of Corinth did arise from the affecting of and addicting themselves to some teachers with relinquishment if not disclaiming of others as appears by that which is said 1 Cor. 1.12 Every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ whereupon there were among them envying and strife and division 1 Cor. 3.3 and they sorted themselves into companies severed from others as may be gathered from 1 Cor. 11.17 18. and that about the Lords Supper v. 21.33 Now the not hearing of the present Ministers and the separation from the Churches that hear them and adhering only to their own teachers and Churches according to the principles of the Separatists is either the same or very like the Schism or division among the Corinthians or tends to it and hath begotten and is like to beget the same if not worse effects among the Christians in England as were in the Church of Corinth and therefore it is to be censured to be alike evil as the Schism among the Corinthians and is reckoned Gal. 5.20 21. among the works of the flesh excluding out of the Kingdom of God What is alledged by this Authour to justifie such separation is answered before That which Dr. John Owen hath in his book of Schism tending to acquit such separation from the crime of Schism or to difference it from that which was the evil among the Corinthians hath been examined by Mr. Daniel Cawdrey That notion which is appropriated to the Corinthian Schism as if it were onely division in the same particular Church and not separation from others not joyned in the same particular Congregation or such congregational Church is not agreeable with what the Apostle delivers 1 Cor. 10.17 and 12.12 13. Rom. 12.4 5. Ephes. 4.4 Ephes. 5.30 31 32. Ephes. 1.23 Col. 3.11.15 whereby every Christian believer where-ever is counted of the same body to which they should be joyned in love peace mutual affection and correspondent endeavours for their good and if the Apostle 1 Cor. 12.25 expresly count it a Schism in the body when any Christian doth neglect another and not take care of another much more is it Schism when Christians separate wiâ—hout necessary cause from communion with others and more specially when they disclaim them that are teachers of the Word of God as if Christ were divided as St. Paul speaks 1 Cor. 1.13.23 St. James in his Epistle ch 2.1 writes thus My brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons and he expresseth himself by instance that they preferred the rich before the poor in placing them in their Assemblies and taxeth them therefore as partial in themselves and judges of evil thoughts Now 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 then the unity of faith in the Lord Jesus and to disclaim hearing another that hath the same faith preacheth it and holds communion with them that embrace it and to separate from such to despise or oppose such is to have the faith of our Lord Jesus Christ with respect of persons for other reasons then their faith and therefore is condemned by St. James as evil 24. St. Paul Rom. 16 17. writes thus Now I beseech you brethren maâ—k them which cause divisions and offences contrary to the Doctrine which ye have learned and avoyd them But those who teach men not to hear their Ministers which preach to them the truth of Gods Word because they are not in a congregational Church or not elected or ordained according to the rules of such Churches or because they conform to some things conceived unwarrantable which are made the reasons of unlawfulness to hear the present Ministers who preach the Gospel do cause offences and divisions contrary to the Doctrine Rom. 12.4.5 Rom. 14.1 c. Rom. 15.1 c. therefore their Doctrine is to be avoyded 25. The Apostle 1 Cor. 14.36 speaks thus What came the Word of God out from you or came it unto you only Which seems to reprehend the conceits whether schismatical or arrogant as if the Word of God were from them as the onely right teachers or confined to them as the only persons to whom it was communicated and from whom it might be received and so condemns such supposed inclosures by any Church or company of teachers But such conceits and inclosures they have and make who deny the present Ministers are to be heard conceiving the separated Churches and Ministers the only right Churches and Ministers to be heard 26. The Apostle Philip. 3 15 16. writes thus Let us therefore as many as be perfect be thus minded and if in any thâ—ng ye be otherwise minded God shâ—ll reveal even this unto you thaâ— is as many of you as are well instructed in the Christian Doctrine for so the word is used 1 Cor. 2.6 1 Coâ— 14.20 Hâ—b 5 14. being opposed to Children and Babes that is wâ—ak in thâ— faith Rom. 14.1 Lâ—t them be minded as I am which he had expressed before in the chapter from v. 4. to v. 15. and if any through weakness â—n faith be otherwise minded as those Rom. 14 2.5 that thought Mosaical Laws were yet obligatory God would in time reveal this to be their liberty whicâ— I now judge to be mine Nevertheless saith he whereto ye have already attained let us walk by the same rule let us mind the same things Which requires Christian communion without separation notwithstâ—nding such difference and consequently condemns separation from Ministerâ— or Christians by reason of diversity of judgement about Church Government and Liturgy and different practise about Conformity or Non-conformity to them which are of less moment than those differences about meats and dayes and therefore notwithstanding them there should be walking together in preaching hearing praying and other duties of Christian communion 27. The Holy Ghost hath recorded the Prophesie of â—alaam Numb 24.3 4. c. of Caiaphas John 1â— 51 52. yea the sayings of Greek Infidel Idolatrous Poets cited by St. Paul as the words of Aratus Acts 17.28 of Menander 1 Cor. 15.33 of Epimâ—nides Titus 1.12 which shews the lawfulness of reading hearing and making use of true sayings of any though neither true Ministers of Christ nor believers but Idolaters and wicked enemies to the faith much more may the books be read and the Sermons heard of such learned men or preachers as clear and deliver the word of God notwithstanding dissent or disconformity to others about Liturgy and Church Discipline 28. The Apostle 1 Thess. 5.20 21. requires Christians not to despise prophesyings but to prove all things to hold fast that which is good St. John 1 Epist. chap. 4. Beloved believe not every Spirit but try the Spirits whether they are of God they make it not sin meerly to hear them